ANNOTATIONS UPON THE FIVE BOOKS OF MOSES; THE BOOK OF THE PSALMS, AND THE SONG OF SONGS, OR, CANTICLES.  
WHEREIN THE HEBREW WORDS and sentences, are compared with, and explained by the ancient Greek and Chaldee versions, and other Records and Monuments of the Hebrews: But chief by conference with the holy Scriptures, MOSES his words, laws and ordinances, the Sacrifices, and other Legal ceremonies heretofore commanded by God to the Church of ISRAEL, are explained.  
With an Advertisement touching some objections made against the sincerity of the Hebrew Text, and allegation of the Rabbins in these ANNOTATIONS.  
As also Tables directing unto such principal things as are observed in the Annotations upon each several Book.  
BY HENRY AINSWORTH.  LUKE 24. 44. 
All things must be fulfilled which are written in the Law of MOSES, and in the Prophets, and in the Psalms.  
LONDON, ¶ Printed for John Bellamy, and are to be sold at his shop in Cornhill, at the Sign of the three Golden Lions near the ROYAL EXCHANGE. 1627.   

ANNOTATIONS UPON THE FIRST BOOK OF MOSES, CALLED GENESIS: WHEREIN THE HEBREW WORDS and sentences, are compared with, and explained by the Greek and Chaldee versions: but chief, by conferring with the holy Scriptures.  
BY HENRY AINSWORTH.  DEUT. 33. 4. 
Moses commanded us a Law; the inheritance of the Church of jakob.  MALACH. 4. 4. 
Remember the Law, of Moses my servant: which I commanded him in Horeb, for all Israel; with the Statutes and judgements.   printer's or publisher's device 
LONDON, ¶ Printed by Miles Flesher for John Bellamy, and are to be sold at his shop near the ROYAL EXCHANGE. 1626.   

A Preface concerning Moses writings, and these Annotations upon them.  
MOSES the man of GOD, and first writer of holy Scripture; was an Hebrew borne in Egypt, about 2432. years after the creation of the World: and before our Saviour Christ's coming into the flesh, 1496. years. He was the son 
a 1 Chron. 6●. 2. 3. & 2. 1. & 1. 34.  of Amram, the son of Kohath, the son of Levi, the son of jakob, the son of Isaak, the son of Abraham our father, in the seventh generation; as Enoch was the 
b jude v. 14.  seventh from Adam. When he was borne, he had a 
c Act. 7. 20. 21. 22. Exod. 2.  divine beauty upon him: he was marveilously saved from death, being drawn out of the water, and thereof had his name; he was nourished by K. Pharaohs daughter for her own son; learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. Forty years he lived in Pharaohs court; which 
d Act. 7. 23. Heb. 11. 24. 25. 26.  than he left, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of Egypt. Forty years 
e Act. 7. 29. 30. Exod. 3.  he was a stranger and shepherd in the land of Madian; from whence God called him, to feed jakob his people, and Israel his inheritance. Which thing he also did with all 
f Numb. 12. 7.  fidelity forty years, being 
g Act. 7. 38.  in the Church in the wilderness with the Angel, which spoke to him in the mount Sinai, and with our fathers; where he received the lively oracles to give unto us; and he 
h Deut. 33. 4.  commanded us a law, which is the Inheritance of the Church of jakob. Of all the Prophets that arose in Israel, there was none like unto Moses, whom the Lord knew 
i Deut 34. 10.  face to face: and dying 120. years old, (but his natural strength not 
k Deut. 34. 5. 6.  abated,) he was buried of God, no man knowing of his sepulchre unto this day.  
He wrote the law, in five books; containing a brief 
l Gen. 1. etc.  history of things past; a 
m Exod. 24. 5. 8. etc.  covenant between God and his Church then present; and 
n De●● 〈◊〉 15. etc. john 5. 46. and 1. 17.  a prophecy of further grace to come, which now is exhibited by jesus Christ. In his first book; he wrote the 
o Gen 2. 4. and 5. 1. etc.  generations of the heavens and the earth, and of mankind: which we therefore (of the Greek word) call Genesis, that is, Generation. In the second, he set down the Departure of Israel out of Egypt, with the Covenant which God plighted with them, the same year that they went out: which book thereupon is named Exodus. In the third, he describeth the sacrifices and service of God, under the levitical priesthood; called accordingly Leviticus. In the fourth, he reckoned the Numbers of the tribes, and, of their journeys from Egypt to Canaan, with the order wherein God settled that Commonwealth of Israel, whiles they were travelling towards their Rest: which book is therefore called Numbers. In the fift, he wrote a repetition of the Law, and covenant which God had given unto Israel, and the confirmation of the same: whereof it is named, (according to the Greek,) Deuteronomie. In the propounding of all these things, Moses hath 
p Exod. 34. 30. 35. 2 Cor. 〈◊〉.  a veil drawn over his bright and glorious face: for in the histories, are implied 
q Gal. 4. 24.  Allegories, and in the laws are 
r Heb. 9 9 and 10. 1. Col. z. 17.  types & shadows of good things that were to come; the body whereof, is of Christ. In Genesis, (which history endeth with the going down of Israel into Egypt,) we have the Image of a natural man, fallen from God into the bondage of sin. In Exodus, is the type of our regeneration, and state renewed by jesus Christ. In Leviticus, the shadow of our mortification, whiles we are made sacrifices unto God. In Numbers, the figure of our spiritual war-fare; whereunto we are mustered and armed to fight the good fight of faith. In Deuteronomie, the doctrine of our sanctification, and preparation to enter into our heavenly Canaan, (after Moses death) by the conduct of jesus the son of God.  
The things which Moses wrote, were not his own: but the 
s 2 Chro. 34. 14.  Law of the Lord by his hand: to him 
t Psal. 103. 7. Dan. 9 11. Mal. 4. 4.  the Prophets after, bare witness. Our Saviour also approveth of Moses, and of 
u Luk: 24. 25. 44.  all that he spoke and wrote: what 
x Mark. 7. 9  he said, was the commandment 
y Mat●. 15. 3.  of God; and what God spoke 
z Mark. 12. 26.  unto him, the same is spoken 
a Mat. 22. 31.  unto us: him therefore we are willed to hear, which who so doth not, will not be persuaded, though one rose from the dead: Luk. 16. 29. 31. But because his writings were the 
b 2 Cor. 3. 14.  Old Testament, under which the New was veiled; and which many reading, even to this day have a 
c verse 15.  veil laid upon their hart, so that they cannot fasten their eyes upon the end of that which is abolished: therefore God sent the Prophets following, yea his own Son, and his Apostles, to open and explain the mysteries, which Moses had closely, and briefly penned: that now by their help, & through the Spirit of the Lord, we may all 
d 2 Cor. 3. 17. 1●.  with unveiled face behold as in a glass, the glory of the Lord; and perceive how the law was given by Moses, but 
e joh. 1. 17.  grace and truth is come by jesus Christ.  
The literal sense of Moses Hebrew, (which is the tongue wherein he wrote the Law,) is the ground of all interpretation; and that language hath figures and propieties of speech, different from ours: those therefore in the first place are to be opened; that the natural meaning of the scripture being known, the mysteries of godliness therein implied, may the better be discerned. This may be attained in a great measure, by the scriptures themselves; which being compared, do open one another. For dark and figurative speeches, are often explained; as, When God saith, I live: Num. 14. 21. 28, this we are to understand as an oath: for elsewhere he saith, I have sworn by myself, Esa. 45. 23. and to express this, Paul allegeth it, I live, saith the Lord, Rom. 14. 11. Also when he saith, I am the Lord that healeth thee, Exod. 15. 26. hereby he intendeth the pardoning of our sins: for where other scriptures speak of healing his people, Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted, the forgiving of their sins, Mark. 4. 12. So, he rolled himself on the Lord, Psal. 22. 9 is in plainer speech, he trusted, Math. 27. 43. and Christ who should be an ensign of the peoples, Esa. 11. 10. is under that phrase prophesied, to rule over the nations, Rom. 15. 12. When Moses saith, God smote the Sodomites with blindnesses, Gen. 19 11. he meaneth very great or extreme blindness, noted by that word in the plural number: as where the Prophet mentioneth weeping of bitteruesses: jer. 31. 15, the Apostle expoundeth it, weeping and great mourning, Mat. 2. 18. So when he teacheth us to swear by the name of the Lord, Deut. 6. 13. under it, he implieth the confession of his name and truth: as when another Prophet speaketh in like sort of swearing, Esa. 45. 23. Paul expoundeth it, Confessing unto God, Rom. 14. 11.  
Oft times we shall see in Moses and the Prophets, a defect of words, which reason teacheth are to be supplied; as Adam begat in his likeness, Gen. 5. 3. that is, begat a son. The Scripture showeth us to supply such wants: as, I the God of thy father, Exod. 3. 6 that is, I am the God, Mat. 22. 32. Samuel saith, Vzza put forth to the Ark, 2 Sam. 6. 6. another doth explain it, Vzza put forth his hand to the Ark, 1 Chron. 13. 9 One Prophet writeth briefly, I with scorpions, 2 Chron. 10. 11. another morefully, I will chastise you with scorpions, 1 King. 12. 11. One saith no more, but in the ninth of the month, 2 King. 25. 3. another supplieth the want thus, In the fourth month, in the ninth of the month, jerem. 52. 6. So, thy servant hath found to pray, 1 Chro. 17. 25. that is, hath found in his heart to pray, 2 Sam. 7. 17. and many the like. Here men may see the reason, why translators do sometime add words (which are to be discerned by the different letter;) for the original tongue affecteth brevity; but we desire and need plainness of speech. Yea this may help in weighty controversies: as, jesus took bread, and blessed, and broke, Matth. 26. 26. here some imagining a tranfubstantiation of the bread, blame those that translate, he broke it, as adding to the scripture: whereas such additions are necessarily understood, many a hundred time in the Bible; and the same Apostle elsewhere saith, Christ blessed and broke, Matth. 14. 19 when another writeth, he blessed them and broke, Luk. 9 16. which a third Evangelist explaineth, he blessed and broke the loaves (or bread) Mark. 6. 41. again he saith, a man shall leave father and mother, Matth. 19 5. when Moses plainly saith, his father and his mother, Gen. 2. 24. But such usual defects, all of any judgement, will soon understand.  
On the other hand, but more seldom, there is an abundance of words, (though not in vain,) which in other languages, may be made fewer; and the holy Ghost approveth it. As where Moses writeth, a man a prince, Exod. 2. 14. Stephen saith only a prince, omitting the word man, Act. 7. 27. So one Prophet saith, men shooters, 1 Sam. 31. 3. another saith but shooters, 1 Chron. 10. 3. Esay saith, a man of his counsel, Esa. 40. 13. Paul abridgeth it, his councillor. 1 Cor. 2. 16. And, one said saying on this manner, 2 Chron. 18. 19 or, one said on this manner, 1 King. 22. 20. with sundry other of like sort.  
But the change of names, words, and letters; as also of number, time, person, and the like; is very frequent, and needful to be observed. As Moses calleth a man, job, Gen. 46. 13. elsewhere he nameth him jashub, Num. 26. 24. Ashbel, Gen. 46. 21. is by another Prophet named jediael, 1 Chron 7. 6. Nebuchad nezer, 2 King. 25. 1. is also Nebuchad-rezar, ler. 52. 4. jether an Ismaelite (by nature) 1 Chro. 2. 17. is jithra an Israelite (by grace) 2 Sam. 17. 25. Hoshea is called also jehoshua, Numb. 13. 16. and jeshua, Ezra 3. 2. in Greck jesus, Act. 7. 45. So enemy, 1 King, 8. 37. 44. is written enemies, 2 Chron. 6. 28. 34, iniquity, jer. 31. 34. is iniquities, Heb. 8. 12. And contrariwise, Matthew saith they brought the Ass and the colt, and put on them their clothes, and set jesus upon them, Matth. 21. 7. which Mark showeth to be meant of the Colt only, and that jesus sare upon him, M●k. 11. 7. So, the thiefs are said to revile Christ, Matth. 27. 44. when one of them did it, Luk. 23. 39 Likewise, hear ye, but understand not, Esa, 6. 9 or, ye shall hear, but shall not understand, Act. 28. 26. and the way before me, Mal. 3, 1. or, the way before thee, Matth. 11. 10. Smite thou the shepherd, Zach. 13. 7. which Christ citeth thus, I will smite the shepherd, Matth. 26. 31. and I took the thirty pieces of silver, Zach. 11. 13. or, they took them, Matth. 27. 9 Of which changes there are many, and of great use, throughout the Scriptures.  
Questions, are as in other languages, so in the holy tongue, used for earnest affirmations, deprecations, denials, forbiddings, wishes, and the like: as when the people said, Why should we dye? Deut. 5. 25. it was both an asseveration that they should dye, and a prayer against it. The Scripture openeth itself: as, why doth he speak blasphemies? Mark. 7. 2. which another Evangelist writeth, this man blasphemeth, Math. 9 3. And, art thou come to torment us? Mat. 8. 29. wherein was implied, I pray thee torment me not, Luk. 8. 28. So, are they not written? 2 King. 20. 20. is affirmed, behold they are written, 2 Chro. 32. 32. and that which the Prophet averreth, All these my hand hath made, Esa. 66. 1. is turned into a question; hath not my hand made all these? Act. 7. 49. Again, when God said to David; shalt thou build me an house? 2 Sam. 7. 5. he meant, thou shalt not build, 1 Chron. 17. 4. when Christ saith, how shall Satan's kingdom stand? Mat. 12. 26. he meaneth, it cannot stand, Mark. 3. 26. and think ye that I am come to give peace? Luk. 12. 51. is as if he had said, think it not, Matth. 10. 34.  
I will pass on to a few mo● observations. When speech is of many, where one is principal; the scripture setteth it down, either as of one, or of many indifferently. As, hear thou the word, 1 King. 22. 19 or, hear ye the word, 2 Chron. 18. 18. And they killed, 2 King. 25. 6. or, the king of Babel killed; jer. 52. 10. David offered, 2 Sam. 6. 17. or, they offered, 1 Chron. 16. 1. They made peace with David, and served him; 1 Chron. 19 19 or, they made peace with Israel, and served them, 2 Sam. 10. 19 So, Peter said unto Christ, Mat. 15. 15. whereas another Evangelist saith, his disciples asked him; Mar. 7. 17. And, couldst not thou (Peter) watch? Mar. 14. 37. or, could not ye (my disciples) watch? Mat. 26. 40. By this, we may gather the reason, why Christ at other times spoke to Peter singularly, that which was intended also to the rest, in Matth. 16. 17. 19 compared with joh. 20. 22. 23. which some not observing, would restrain the keys of the kingdom unto Peter only.  
But oft times, there is a force in words, whereby other persons or things are excluded: as when Moses saith, they shall be one flesh, Gen. 2. 24. he meaneth, they two (not moc) shall be one flesh, Mat. 19 5. and saying of God, him thou shall serve, Deut. 6. 13. he intendeth him only, Mat. 4. 10. It was not lawful to eat the Show bread, but for the Priests, Mar. 2. 26. that is, but for the Priests only, Mat. 12. 4. and, the fig tree had nothing but leaves, Mark. 11. 13. that is, nothing but leaves only, Mat. 21. 19 Accordingly Paul saith, a man is not justified by the works of the law, but by the faith of jesus Christ, Gal. 2. 16. whereby is meant, by faith only.  
In expounding the Oracles of God, we are taught to take absolute and indefinite speeches in the largest sense unless there be some special reason of restraint. As, when he said to Moses, See, and make thou them, according to their pattern, Exod. 25. 40. the meaning is, See thou make all things, according to the pattern, Heb. 8. 5. And in saying, Cursed be he that confirmeth not the words of this law, Deut. 27. 26. it extendeth thus fare, Cursed be every one that continueth not in all things which are written in the book of the law, Gal. 3. 10. When he promiseth Christ, to put his enemies for his footstool, Psal. 110. 1. he meaneth all his enemies, 1 Cor. 15. 15. 25. So other such precepts and promises, are in like manner, to be understood.  
But sometime general words are used, which scripture and reason teacheth to restrain: as, all Israel went up with David to Baalah, 1 Chron. 13. 6. meaning, all the people that were with him, as another Prophet explaineth it, 2 Sam. 6. 2. So Christ healed all that were sick, Mat. 8. 16. that is, all the sick that were brought unto him; or, as another Evangelist saith, Many that were sick: Mark. 1 34. Thus all, is used for very many, Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57 none, for very few, jer. 8. 6. 1 Cor. 2. 8. nothing, for very little, joh. 18. 20. Act. 27. 33. Or, with other special restraint; as, of his fullness, have we all received, joh. 1. 16. that is, all we which believe, and the like.  
It is not the least help in opening the scriptures, to observe words & speeches that differ in sound, but accord in sense; & set down the same thing in sundry terms, one of which do often give light unto another. As, the word of the Lord came, 2 Sam. 24. 11. or, the Lord spoke, 1 Chro. 21. 9 There fell, 1 Chro. 21. 14. or, there died, 2 Sam. 24. 15. To sit on his throne, 1 King. 3. 6. or, to reign in his stead, 2 Chro. 1. 8. They fast not, Mat. 9 14. or, they eat and drink, Luk. 5. 33. The time of tentation, Luk. 8. 13. or, of affliction and persecution, Mark. 4. 17. To enter into life, Mat. 18. 9 or, into God's kingdom, Mar. 9 47. To take away the key of knowledge, Luk. 11. 52. or, to shut up the kingdom of heaven, Matth. 23. 13. Thus they that are in one place called Hypocrites, Matth. 24. 51. are in another called infidels, Luk. 12. 46. and they that walk not according to any law, Mark. 7. 5. are said to transgress the same, Mat. 17. 2. And the Wicked one, Mat. 13. 19 the Devil, Luk. 8. 12. and Satan, Mark. 4. 15. are all one. By comparing the holy writers thus, even mysteries in words and phrases are manifested, and difficulties may be cleared. As in 2 Sam. 7. 23. halecu Aelohim, that is, God they went; this soundeth to a paynim, as if there were many Gods: but the same thing written by another Prophet, halac Aelohim, God he went, 1 Chro. 17. 21. refuteth the plurality of Gods, though closely teaching the trinity of persons in the Godhead. So when David saith, for thy words sake, 2 Sam. 7. 21. or, (as another recordeth his speech,) for thy servant's sake, 1 Chron. 17. 19 these two compared, show that David meant for thy Christ's sake, for Christ is both the word, joh. 1. 1. and the Servant of God, Mat. 12. 18.— 21. When David's sons are called by one Prophet Cohanim, (that word which we English Princes, or, Priests,) 2 Sam. 8. 18. and by another are named the First (or Chief) at the king's hand, 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen, both Prince and Priest, who now sitteth at the right hand of the throne of the Majesty (of God) in the heavens, Heb. 8. 1. So for other material things in Israel, which we are not acquainted with; scriptures compared, do explain them. As when Solomon put three pound of gold to one shield, 1 King. 10. 17. and another Prophet saith, three hundred (shekels) of gold went to one shield, 2 Chro. 9 16. we may certainly gather, that the Maneh or Pound in Israel, was a hundred shekels. When K. Achaz made his son to pass through the fire, 2 King. 16. 3. if any know not what this meaneth; another scripture telleth us, he hurnt his sons in the fire, 2 Chron. 28. 3. So the (Debir or) Oracle in Solomon's temple, 1 King. 6. 23. is showed to be the Holy of holies, or most holy place in that house, 2 Chron. 3. 10. When Christ teacheth us to pray, Forgive us our debts, Mat. 6. 12. thereby is meant, our sins, Luk. 11. 4. with many other like, of profitable use, in letters, words and phrases, throughout the Bible. And the more to excite men, to search and confer the scriptures, I will note a few more, not unlike the former. The name of God, and of Christ, how often is it mentioned in the holy book? yet not always understood. How be it, the Prophets and Apostles, open themselves; one saying, he shall build an house to my name, 2 Sam. 7. 13. another, he shall build an house to me, 1 Chro. 17. 12. so Christ saith, for my name, Mat. 19 29. that is, for me and the Gospel, Mark. 10. 29. for my name sake, Luk. 21. 12. that is, for my sake. Mark. 13. 9 So things spoken by the Prophets in the Lord's name, 1 Chro. 21. 19 were the Lords commandments, 2 Sam. 24. 19 accordingly james saith of the Prophets, they have spoken in the name of the Lord, jam. 5. 10. and where the Prophet saith, the Isles shall wait for (Christ's) la, Esa. 42. 4. the Apostle expoundeth it, the Gentiles shall trust in his Name, Mat. 12. 21. When David saith, he prayed before the Lord, 1 Chro. 17. 25. and the like is spoken of Ezekiah, 2 King. 19 15. the meaning is, that they prayed unto the Lord, as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29, is called the worshipping of him, Mark. 15. 19 and when the Devil would have had Christ done worship before him, Luk. 4. 7. he knew that in so doing, he should worship him, Matth. 4 9 yet many at this day, though they pray and do worship before images and idols; they will not be a known that they pray or do worship unto them.  
It is needful for us to understand, that as the scriptures are 
a 2 Kin. 22. 13. with 2 Chron. 34. 21.  of God, so whatsoever is written in them, is written unto all of us: this will increase our faith, and our odedience. If any doubt hereof, the Evangelists clear it: for when one writeth, God spoke unto Moses, Mark. 12. 26. another saith, it was spoken unto you by God, Matth. 22. 31. Again, Moses said, Matth. 22. 24. is as much as, Moses wrote unto us, Mark. 12. 19 So Christ's blood shed for many, Mat. 26. 28. is applied in particular, shed for you, Luk. 22. 20. If men would thus mind all the precepts and promises in the Bible, it would greatly further them in godliness now, the Lord complaineth of the contrary, I have written unto them the great things of my law, but they are counted as astrange thing, Hos. 8. 12.  
For these causes, I have chief laboured in these annotations upon Moses, to explain his words and speeches, by conference with himself, and the other Prophets and Apostles, all which are commenters upon his laws, and do open unto us the mysteries which were covered under his veil: for by a true and sound literal explication, the spiritual meaning may the better be discerned. And the exquisite scanning of words and phrases, which to some may seem needless, will be found, (as painful to the writer) profitable to the reader. Our Saviour hath confirmed the Law, unto every jote and tittle, Matth. 5. 18. that we should not think any word or sentence to be used in vain. On the contrary, the mistaking of phrases, oft times occasioneth error: as from jacob's speech, in Genesis 48. 16. let my name be called on them, and the name of my father's Abraham and Isaak: some would gather the doctrine of prayer unto the dead, or saints departed: whereas the phrase there, meaneth not prayer at all, but to be named of them, as their children, as by other scriptures compared, may be seen: Dan. 9 19 Esay 4. 1.  
Next this main help of the scriptures themselves. I compare the Greek & Chaldee versions, the first of them being in the world before Christ's coming in the flesh; the other, soon after: both of great authority, especially the Greek, honoured even by the Apostles, in their so often following not only the words, but even the Theological exposition. Of many, I will produce these few examples. In Esay 11. 10. Christ is promised for an ensign of the people's: this the Greek version explaineth, to rule over the nations, and so doth Paul allege it, in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners, the Greek translateth, he resisteth the proud, and james followeth their very words, jam. 4. 6. In Prov. 11. 31. the righteous is recompensed in the earth; the Greek saith, he is scarcely saved; and Peter saith the same, 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christ's Law: the Greek interpreteth it, the Gentiles shall trust in his name, and the holy Ghost approveth this, in Matth. 12. 21. When Moses saith of man and wife, they shall be one flesh, Gen. 2. 24. the Greek addeth, they two, and so the words are cited in Mat. 19 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith (in David) my ears thou hast digged, (or opened) Psal. 40. 7. the Greek expoundeth it, a body thou hast fitted me; and the same words Paul bringeth as Scripture, in Heb. 10. 5. So many Greek words are found in the Apostles writings, according to the Greek version of the Prophets; as Aretas, praises, in 1 Pet. 2. 9 from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa, in jude vers. 16. are such as regard, accept, or honour the persons of men; from Deut. 10. 17. Prov. 18. 5. job 22. 8. Kuberneses', Counsels (that is, Counsellors) in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias, in Luk. 16. 9 is false (or deceitful) riches, opposed (in v. 11. (to the true, as the Hebrew Sheker, is often turned Adikia: Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered, I observe sundry things from the Greek translation, which serve for the better understanding of Moses text: & other scriptures that have reference to th' same.  
Concerning the Chaldee paraphrast, and other Heberew doctors of the ancienter sort, and some later of best esteem for learning, as Maimony, or Rabbi Moses ben Maimon, (who abridged the Talmuds,) & others; I allege their expositions for two causes: the one one, to give light to the ordinances of Moses touching the external practice of them in the common wealth of Israel, which the Rabbins did record, and without whose help, many of those legal rites (especially in Exodus and Leviticus) will not easily be understood. By their records also, many particulars about the Passeover which Christ kept, Matt. 26. the Phylacteries which the Pharisees wore, Mat. 23. & other things mentioned in the Evangelists, will much be cleared: whereof see the annotations on Exod. 12. and Exod. 13. 19 As for the theological exposition, therein the later Rabbins are for the most part blind; but we are enlighted by the Apostles of Christ, whose writings, (specially Paul's) do unfold the mysteries of the law. Another reason why I cite the Rabbins, is to show how in many words, phrases, and points of doctrine, they approve the new Testament; though sometime to the condemning of themselves: and so the testimony of the adversary against himself, helpeth our faith. Examples may be seen in the annotations themselves; some few I will here touch. The day of judgement, or judgement of the great day, jude vers. 6. was used of the godly jews, against the opinion of the Sadduces, as jom dinarabba, in the Chaldee on Psal. 50. 3. and many other places. So Paradise for heaven, Geenna, for hell; as Christ useth them, are common in all the Rabbins; and the Second death, Revel. 20. 8. is used by jonathan (a rabbin of the Apostles age,) on Esa. 65. 6 15. where he damneth his own people to the second death. Christ is called the Word, joh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside. The Devil is called the Accuser, Revel. 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser. Paul nameth Abraham the heir of the world, Rom. 4. 13. So doth. R Bochai, fol. 23. The Apostle calleth Circumcision, a seal, Rom. 4. 11. so do the jews in their prayer which they use at circumcision, Maimony treat of Circumcis. chap. 3. And whereas they that deny the baptising of Infants, plead that circumcision was a carnal sign of carnal promises to a carnal seed: the jews own testimonies do abundantly refute this error, as is showed after, on Gen. 17. Christ baptizeth with the holy Ghost, and with fire, Matth. 3. 11. It is said by our Rabbins of happy memory, that the holy blessed (God) baptised with fire, saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majesty in the heavens, Heb. 8. 1. and by the Rabbins doctrine, Michael is the great Priest that is above, and offereth the souls of just men. R. Menachem on Levit. 1. and 6. chap. Maimony (in Misneh, in Biath hamikdash, chap. 6. sect. 11.) showeth how the great Synedrion were wont to sit in a chamber of the Temple, to judge and try the Priests, both for their genealogies, and for their blemishes. What Priest soever was sound dissallowable by his genealogy, he was clothed in black, and so went out of the Priests court in the Temple; and who so was found perfect and fit, he was clothed in white, and went in and ministered with his brethren. This giveth light to that saying of (Christ in Rev. 3. 4.) they shall walk with me in white, for they are worthy. So the names of jannes' and jambres, the sorcerers of Egypt, cited by Paul, in 2 Tim. 3. 8. are recorded in the Talmud, and other jewish writers, as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned jews, will help both to understand some scriptures, and to end some controversies. But jewish 
* Tit. 1. 14.  forbidden fables, of which there are too many, them I pass over as unprofitable: some things also I note from them, not as approving them myself absolutely, but leaving them to further consideration of the prudent.  
The Christian Fathers and Doctors, because they are usually cited by other expositors abundantly; I thought needless to repeat: and the rather for brevity, which is requisite in annotations.  
The testimony of heathen writers, I allege more spiringly also; as of whom we have least need. Yet Paul had occasion 
* Acts 17. 28. 1 Co● 15. 33. Tit. 〈◊〉  sometime to cite them: and we likewise may have use of their sayings; both for ancient histories, and religious exercises, and for the witness which they bear unto the truth of God.  
Finally, in all this labour, I desire the furtherance and stirring up of people in the study and understanding of God's law. Wherein though some things are brief, some things dark and hard to be understood, yet many things are by a little direction, made easy to the prudent. And let not the variety of phrase, or sundry interpretations trouble any, but let discretion choose out the best. Behold, the holy Ghost translateth one Hebrew word, by many Greek, to teach us both the ample wisdom comprised in that mother tongue; and that any words may be used, which express the true meaning of the text unto our understanding. The Minchah or Meat-offring, (as we English it,) in the law, is turned into Greek, Thusia, Sacrifice, Acts 7. 42. from Amos 5. and Prosphora, Oblation. Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah, Esa. 40. 3. is Euthuno, to Make-straight, joh. 1. 23. Hetoimazo, to Prepare, Matth. 3. 3. and Kataskevaso, to Make ready, Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. (uben aeinlo) and he have no son; is by three Evangelists translated three ways, all good; having no children, Matth. 22. 24. and leave no children, Mark. 12. 19 and he die childless, Luk. 20. 28. Yea one Hebrew word Sorer, in Esa. 65. 2. is expressed of Paul by two Greek words together, Apeithounta, and Antilegont●, that is, Disobedient (or unperswaded) and gainsaying, Rom. 10. 21. the one noting the rebelliousness of the heart; the other of the mouth and carriage. By which, with many other of like sort, we may see the copiousness of matter, which the original tongue containeth in few words: and that the noting of such varieties may be profitable unto us. The Hebrew Doctors have a saying, that the Law hath seventy faces, (that is, 70. manner of ways to be opened and applied) and all of them truth: R. Menachem on Gen. 29. and Exod. 21.  
But forasmuch as my portion is small, in the knowledge of holy things; let the godly reader try what I set down, and not accept it, because I say it: and let the learned be provoked unto more large & fruitful labours in this kind. The Lord open all our eyes, that we may see the marvellous things of his Law.  
Henry Ainsworth.   

The sum of Genesis.  
THe first Book of Moses, showeth the Generation of the World; the Corruption thereof by Sin; the restauration promised in Christ; the Government of the old World, 1656. years, till it perished by the Flood: and of the World that now is, (especially of God's Church therein) 713. years moe, till the death of joseph.  

The Generation.  
GOD, in six days, createth the World, all good: and Man in the Image of God, whom he made ruler over the earth. Chapter 1  
He adorneth this his world with a special sanctified Time; as the Sabbath day: Place, as the garden of Eden, with the River and Trees thereof: Order of man's obedience by the Law given to Adam, and of propagation of kind, by Marriage. Chap. 2   

The Corruption of the World.  
The Serpent tempteth to disobedience: Man falleth: so Sin and Death, are come upon all men. The Serpent is cursed; and the Earth for man's sake. Chap. 3   

The Restauration.  
GOD promiseth, that (Christ) the Woman's seed, shall bruise the Serpent's head. The man calleth his wife, Eve: God layeth chastisements on them both; clotheth them; and drives them out of Paradise. Chap. 3   

The government of the old World.  
ADAM begetting two sons, Kain the first borne is wicked; Abel faithful. Kain killeth Abel, and is cursed: yet liveth, and increaseth in the world. Seth is given in Abel's stead; and of Seth, Enos. Chap. 4  
SETH progateth the faithful seed. Enoch prophesieth, and God taketh him away, that he dieth not. Chap. 5  
Seths' seed, and Kains, are mixed: so Giants are bred, and sin increased. God repenteth that he made man; threatneth to drown the world, but No finds grace. Chap. 6  
NO and his house, with some of all creatures, are saved in the Ark, which God bade him make: the world is all drowned. Ch. 7   

The government of the world aset the Flood.  
NO with his family, come out of the Ark; are blessed, to fill the world again. Chap. 〈◊〉  
GOD promiseth to drown the world no more. Sin reviveth in Cham, noah's son, whose posterity is cursed: the bless continueth to Sem and japhet. Chap. 〈◊〉  
noah's three sons, Sem, Cham, and japhet, do multiply on the earth. Chap. 〈◊〉  
Their posterity are scattered, by confusion of tongues at Babel. Sem propagateth the faithful seed which in Terah falleth 〈◊〉 God, but is called to repentance. Chap. 〈◊〉  
ABRAM is called from Idolatry: and cometh a pilgrim into the land of Canaan. Chap. 〈◊〉  
Abram (parted from Lot) is promised the land of Canaan, and a plenteous seed. Chap. 〈◊〉  
He fighteth for Lot, overcometh four Kings, and is blessed of Melchisedek. Chap. 〈◊〉  
He (being childless) is promised an heir, justified by faith, and comforted by a vision, and covenant of God. Chap. 〈◊〉  
He hath a son (after the flesh) Ishmael of Agar his bondwoman. Chap. 1●  
He hath a new name Abraham, the covenant of circumcision; and promise of Isask Sarai is named Sarah. Chap. 1●  
Abraham enterraineth Angels: hath the promise renewed: and Sodoms' destruction revealed, for whom he maketh intercession Chap. 1●  
Sodom is burned; Let delivered, begetteth of his daughters, Moab and Ammon. Chap. 19  
Abraham's wife taken by Abimelec, is restored unto him. Chap. 20   

ISAAK the promised seed, is borne: Agar and Ishmael, are cast out of Abraham's house. Ab melec covenanteth with Abraham. Chap. 21  
Isaak is offered for a sacrifice by his father: but saved from death by God. Abraham is blessed; and heareth of his kindred's increase. Chap. 22  
Abraham purchaseth in Canaan, a burying place for Sarah. Chap. 23  
He provideth a wife for Isaak, who marrieth Rebekah. Chap. 24  
Abraham dyeth: Isaak begetteth Esau and jakob, who strive in the womb. jakob buyeth the birthright of Esau, surnamed Edom. Chap 25  
Isaaks wife taken by Abimelec, is restored: he covenanteth with Abimelec. Chap 26   

JAKOB by subtlety getteth the blessing from Esau, and is threatened. Chap. 27  
jakob fleeing from Esau, is comforred by a vision of a Ladder, at Bethel. Chap. 28  
He sorveth for a wife; is beguiled, marrieth two, and hath four sons. Chap. 29  
He is increased with more children: is wronged by Laban but waxeth rich. Chap. 30  
He fleeth secretly, is pursued by Laban, but God delivereth him. Chap. 31  
He is met of Angels; afraid of Esau; wrestleth with God, and is named Israel. Chap. 32  
jakob and Esau meet, and are friends: jakob put chaseth ground at Sechem. Chap. 33  
jacob's daughter Dina is defiled: his sons slay the Sech mites for it. Chap. 34  
jakob burieth Deborah the Nurse, Rachel his wife, and Isaak his father. Chap. 35  
Esau dwelleth in Seir, hath many Dukes and Kings of his posteitie. Chap. 36   

JOSEPH jacob's son, is hated for his dreams, and sold by his brethrens into Egypt. jakob mourneth for him, and will not be comforted. Chap. 37  
judah, jacob's son, begetteth of his daughter in law, Pharez and Zarah. Chap. 38  
joseph in Egypt is tempted to adultery, falsely accused, and imprisoned. Chap. 39  
joseph in prison, expoundeth the dreams of Pharaohs officers: but is forgotten. Chap. 40  
joseph expoundeth Pharaohs dreams, and is made ruler over all Egypt. Chap. 41  
jakob sendeth his sons for corn into Egypt: joseph handleth them roughly. Chap. 42  
jakob constrainedly sendeth his sons again. and joseph feasteth them. Chap. 43  
joseph challengeth Benjamin for his cup; judah supplicateth for his brother. Chap. 44  
joseph makes himself known to his brethren: and sendeth for his Father. Chap. 45  
jakob by God's advice, goeth with his household into Egypt: in all seventy souls. joseph meeteth them in Goshen, and instructeth them what to say to Pharah. Chap. 46  
joseph nourisheth his father and brethren in time of famine: bringeth the Egyptians into bondage, and sweareth to bury his father in Canaan. Chap. 47  
joseph's two sons are blessed and adopted of jakob, on his death bed. Chap. 48  
jakob blesseth his twelve sons, prophesieth of Christ, and dyeth in Egypt. Chap. 49  
joseph burieth his father in Canaan, and returneth: forgiveth his brethren; prophesieth of their departure from thence; giveth charge concerning his bones, and dyeth. Chap. 50   
The number of the Sections (or Lectures) in Genesis, are twelve: the Chapters, fifty: the verses, 1534. The midst is at Gen. 27. 40.  
Search the Scriptures: john 5. 39  
To the Law, and to the Testimony: Esay 8. 20.  Whatsoever things were written aforetime, were written for our learning: that we through patience, and comfort of the Scriptures, might have hope. Rom. 15. 4.  

THE FIRST BOOK OF MOSES CALLED GENESIS.  

CHAPTER I.  
1 The Heavens and the Earth are created, and the Light; in the first day. 6. In the second, the firmament is spread, and the waters divided. 9 In the third, the earth is made dry land, and fruitful: the waters are gathered to be seas. 14. The Sun, Moon and Stars, are created for Lights, the fourth day, 20. Fish and Fowls are brought forth, and blessed in the fifth. 24. In the sixth, Beasts are made out of the Earth. 26. Man is created in the image of God, 28. he is blessed, and hath dominion of the world. 29 Food is appointed for Man and beast. 31. God's works are all good.  
IN THE BEGINNING, GOD created the Heavens and the earth. And the earth was empty and void; and darkness, was upon the face of the deep: and the Spirit of God, moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God separated between the light and the darkness. And God called the light Day; and the darkness he called Night: and the evening was, and the morning was, the first day.  
And God said; Let there be an Out-spred firmament, in the midst of the waters: and let it separate, between waters and waters. And God made the Outspred-firmament; and separated between the waters which were under the outspred-firmament, and the waters which were above the outspred-firmament: and it was so. And God called the outspred-firmament, Heavens: and the evening was, and the morning was, the second day.  
And God said; Let the waters under the heavens be gathered-together, unto one place; and let the dry- land appear: and it was so. And God called the dry land, Earth: and the gathering together of the waters, he called Seas: and God saw, that it was good. And God said; Let the earth bud-forth the budding-grasse, the herb seeding-seed, the fruit-tree yeelding-fruit after his kind, whose seed is in it self, upon the earth: and it was so. And the earth broughtforth budding-grasse, the herb seeding-seed, after his kind; and the tree yielding fruit, whose seed was in itself, after his kind: and God saw, that it was good. And the evening was, and the morning was, the third day.  
And God said; Let there be lights in the outspred-firmament of the heavens, to separate between the day and the night; and let them be for signs, and for seasons; and for days, and years. And let them be for lights in the outspred-firmament of the heavens, to give light upon the earth: and it was so: And God made the two great Lights: the greater light, for the rule of the day; and the lesser light, for the rule of the night; also the stars. And God set them in the outspred-firmament of the heavens; to give light upon the earth. And to rule over the day and over the night; and to separate between the light and the darkness: and God saw that it was good. And the evening was, and the morning was, the fourth day.  
And GOD said; Let the waters bring forth abundantly, the moving-thing, the living soul: and fowl, that may fly above the earth, on the face of the outspred-firmament of the heavens. And God created the great Whales: and every living creeping soul, which the waters brought forth abundantly after their kind, and every winged fowl after his kind; and God saw that it was good. And God blessed them, saying; be fruitful and multiply, and fill the waters in the seas, and let the fowl multiply in the earth. And the evening was, and the morning was, the fift day.  
And God said, Let the earth bring forth the living soul, after his kind; cattles and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth, after his kind, and the cattles, after their kind, and every creeping thing of the earth, after his kind: and God saw that it was good. And God said, Let us make Man in our image, according to our likeness: and let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattles, and over all the earth, and over every creeping thing, that creepeth upon the earth. And God created Man in his image, in the image of God created he him: male and female created he them. And God blessed them, and God said unto them: Be fruitful and multiply, and fill the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the heavens, and over every living thing that creepeth on the earth. And God said, Behold I have given to you every herb seeding seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree seeding seed: to you it shall be, for meat. And to every beast of the earth, and to every fowl of the heavens, and to every creeping thing upon the earth, which hath in it a living soul: every green herb, for meat: and it was so. And God saw every thing that he had made, and behold, it was very good: and the evening was, and the morning was, the sixth day.  

Annotations.  
Book of Moses.] so it is entitled, in Mark. 12. 26. called elsewhere the book of the law of Moses, 2. King 14. 6. Luke 2. 22. being indeed the book of the Law of the Lord by the hand of Moses, 2. Chro. 34. 14. Of this Moses his birth, education, authority and death, see Exod. 2. and 4. etc. Numb. 12. Deut 34. He was forty years a Philosopher in King Pharaohs Court in Egypt: Forty years a shepherd in the land of Madian; and forty years a King and Lawgiver of Israel, leading them through the wilderness of Arabia; and dying an hundred and twenty years old, he was buried of God: Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3●. 4●. and 34. 5. 6. 7. His writings are approved of, by the Prophets after him, by the testimony of Christ and his Apostles; and by the Church of God, in all ages, Nehem. 8. 1, 2, 3. Dan. 9 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis,] that is, Generation: so the Greek version calleth this book, because it setteth forth the generations of the heavens and earth, and of Adam, or mankind, Gen. 2. 4. and 5. 1. How beit, in Hebrew, the five books of Moses, have no names but by the first words of them: as this book is called Breshith, that is, In the beginning.  
Vers. 1. In the beginning,] namely, of the Creature which God created; as our Saviour expoundeth it, Mark. 13. 19 the whole frame whereof, is called the World, Mat. 24. 21. Beginning therefore is here extraordinary and supernatural, of the Creature or Creation; and so, of time. The Chaldee paraphrase called jerusalemy, translateth it, In wisdom: so sundry Hebrews apply this mystically to the wisdom of God whereby the world was created, as it is written, The Lord by wisdom founded the earth, Prov. 3. 19 and, in wisdom hast thou made them all, Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also, apply it unto Christ, the wisdom of God, by whom he made the world, 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God,] in Hebrew Aelohim, which signifieth the Almighty's, or Almightie-powers: his name is most used in this form plural, but joined with a word singular, he created, because God is but one, Deut. 6. 4. although in power infinite; in person or manner of being, there are three which bear witness in heaven, the Father, and the Word, and the holy Spirit, and these three are one, 1 joh. 5. 7. The Father is this Creator, as is showed in Eph. 3. 9 The Word (or Son) is the Creator, Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit, as is here in the second verse, and in Psal. 33. 6. and 104. 30. job 26. 13. and 33. 4. Hereupon Solomon saith, Remember thy Creators, Eccles. 12. 1. and God saith, Let us make man, Gen. 1. 26. The Apostles apply the general name God, to the persons severally; unto the Father, Heb. 1. 1, 2. unto the Son, Acts 20. 28. Rom. 9 5. and unto the Holy Ghost. Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery, though at this day that nation understands it not: Come and see the mystery of the word [Aelohim:] there are three degrees, and every degree by itself alone, (that is, distinct), and yet notwithstanding they all are one, and joined together in one, and are not divided one from another, saith R. Simeon ben jochai, in Zoar, upon the sixth section of Leviticus. Sometime this word is used singularly, Aeloab, the Almighty, job 12. 4. and in a shorter form, Ael, Mighty, Gen. 14. 18. And Aeloah hath affinity with Alah, he adjured: for by oath and execration, men entered covenant with God, Deut. 29. 12, 14, 19 Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim, Gods; Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this work, jehovah Aelohim, was the Creator only, Gen. 2. 4. Esay 44. 24. and Angels were his creatures, Psal. 148. 2, 5. Col. 1. 16. The Apostles writing in Greek, use it always singularly, Theos, God: so in our and other languages, which cannot attain the grace and propriety of the Hebrew speech. Created,] that is, excellently and perfectly made of nothing at all, or of that which is as good as nothing, as man's body of the dust, Gen. 2. 7. and 1. 27. Therefore creation is a work of God alone, to be understood of us by faith, Heb. 11. 3. although the eternal power and godhead of the Creator, are seen by his works, to make all men without excuse, Rom. 1. 20. wherefore no heathen writer almost, but hath acknowledged the world to be the workmanship of God; whereby his wisdom, power and goodness is manifested. the heavens and the earth.] The world, and all things that are therein, Act. 17. 24. things visible and invisible, Col. 1. 16. The Hebrew articles eth and ha', seem also to imply so much: eth, having the first and last letter of the Hebrew Alphabet, and so being of general comprehension; and ha', of plain demonstration. This creation of heavens and earth, the Scriptures do apply to the new and spiritual estate of the Church in Christ, Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say; All whatsoever the holy blessed (God) hath created in (this) his world, is parted into three parts. Some creatures compounded of matter and form, and are generated and corrupted continually, as the bodies of men and beasts, and plants, and minerals. Other some are compounded of matter and form, but are not changed from body to body, and from form to form, like the former: and they are the (heavenly) spheres and stars in them. And their matter is not like other matters, nor their form like other forms. And some creatures have form without matter, and they are the Angels: for the Angels have no body, nor corporal substance, but forms disparted one from another. Maimony in Misn. in jesudei hatorah, chap. 2. S. 3.  
Vers. 2. empty,] Hebr. emptiness: a thing empty; without inhabitants, and void without ornaments, a deformed wilderness, and a waist: and so unfit for use, not being separated from the waters, not having light, herbs, trees, beasts, birds, or people to adorn and inhabit it, Gen. 2. 5. This sense the Chaldee paraphrase also yields; and the Prophet confirmeth it saying, He created it not to be empty, he form it to be inhabited, Esay 45. 18. and when extreme emptiness and desolation of a place is meant, it is expressed by (Tehu and Bohu) the words here used, Esay 34. 11. jer. 4. 23. or by one of them, as Psal. 107. 40. Deut. 32. 10. Darkness was:] It is not said God created darkness, for it was but the want or privation of light, and so mere nothing. This darkness is mystically applied to man's corrupt state, destitute of heavenly light. Eph. 5. 8. and 4. 18. Sometime it signifieth affliction, and then God is said to create it, Esay 45. 7. The word was, and such like, are in the original tongues often understood, but not expressed; though in translations we usually set them down, for plainness sake: which the scripture warranteth, for in repeating matters, it many times expresseth words wanting: as 2. Chron. 9 5. true the word, for which in 1. King. 10. 6. is written, true was the word. So in 2. Sam. 23. 18. he chief among the three; for which in 1. Chron. 11. 20. is said, he was chief. And the Greek translation adding such words, the holy Ghost alloweth it, as in Psal. 2. 7. thou my son, in Greek, thou art my son; and so the Apostle allegeth it, Acts 13. 33. The like is in many other places. Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. joh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deep:] face is used for the upmost part, or outside of any thing: the Greek version omitteth it, saying, upon the deep: and the Hebrew text sometime doth the like, as in 1 King 9 7. from on the face of the land: which elsewhere is written, from on the land, 2. Chron. 7. 20. By the deep, or abyss, is meant the deep of waters, which as a garment covered the earth, and stood above the mountains. Psal. 104. 6. Hereupon the Apostle saith, the earth consisted out of the water, and in the water, by the word of God, 2 Pet. 3. 5. Spirit.] The Hebrew Ruach, is generally any Spirit, Ghost, breath or wind: here it is, (as the work thereof showeth) no created spirit, but the creator and cherisher of all; as Psal. 104 30. thou sendest forth thy spirit, they are created. So Psal. 33. 6. Esay 40. 12, 13. Later Jews (whom some Christians follow) expound this a wind of God, or a mighty wind: but the wind (which is the moving of the air) was not created till the second day, that the firmament was spread, and air made. The ancient Rabbins spoke better, as Targum jerusamely here saith, the spirit of mercies from before the Lord; and R. Menachem on this place interprets it, the spirit of wisdom, called the spirit of the living God: and the author of the Zoar, Col. 83. calleth it, the spirit of the Messiah. (or of Christ) moved] or, was moving. The Hebrew Rachaph, signifieth generally a waving or moving, jer. 23. 9 and in special, such a moving and fluttering as Eagles use over their young, cherishing and stirring them up, Deu. 32. 11. So it is used here for the effectual comfortable motion, whereby God's Spirit sustained, and as it were stirred up the waste creature. Here again, moving is used for moved; as, the Queen of Sheba hearing, 1. King. 10. 1. for, the Queen of Sheba heard, 2. Chron. 9 1. warring, 1 Sam. 31. 1. for warred, 1 Chron. 10. 1. Or we may understand, was moving; as, the Cherubims spreading the wings, 1 King. 8. 7. for, they were spreading. 2. Chron. 5. 8.  
Vers. 3. God said:] This showeth how God created things by his word; saying, and it was; commanding, and it was created, Psal. 33. 6. 9 and 148. 5. light,] the first ornament of the world, wherewith the Lord decked it as with a garment, Psal. 104. 2. This glorious work, Paul applieth to our regeneration, thus, God who said that out of darkness light should shine, he hath shined in our hearts, etc. 2. Cor. 4. 6. that we which were once darkness, are now light in the Lord, Ephes. 5. 8. yea, God himself, and Christ, is called Light: for the brightness of his glory, and graces given unto us, 1. joh. 1. 5. 7. joh. 1. 4, 5. Psal. 27. 1. and 118. 27. And as God made light in the first day; so Christ rose from death in the same day, the first of the week, Mark. 16. 1, 2. & he is the true light, which lighteth every man that cometh into the world, joh. 1. 9 No man perfectly knoweth the nature of this excellent creature, as job 38. 19 where is the way where light dwelleth? etc. how much less of the Creator, who dwelleth in the light that no man can approach unto, 1. Tim. 6. 16.  
Vers. 4. it was good] that is, agreeable to the will of God, and so, as it might draw the liking of the creatures thereto. Absolutely there is none good but God, Mark. 10. 18. who is good of himself, without dependence on others, and without limitation. But every creature so far as in the being thereof it agreeth with the will of the Creator, is also good by participation of God's goodness, Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely extended also to that which is goodly, fair, sweet, pleasing, profitable or commodious, and causing joy: 1. Sam. 9 2. Gen. 24. 16. Song. 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good, Mark. 9 42. another calleth profitable, Luke 17. 2. and goodness of heart is opposed to sorrow, Esay 65. 14. And of light in special, Solomon saith it is sweet, Eccles. 11. 7. and light is used for comfort and joy: Ester 8. 16. Psal. 97. 11. and 112. 4. separated between.] that is, divided the light from the darkness, that always naturally, the one expelleth the other, and in course of day and night do succeed each other: as is showed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. jer. 33. 20. The Hebrew phrase is, he separated between the light and between the darkness. So after usually.  
V 5. Light, Day:] Hereupon, one of these words is put for another, the day shall declare it, 1 Cor. 3. 13. that is, the light, Eph. 5. 13. So the Apostle applying this to our spiritual estate, calleth us both children of the light, & of the day, not of the night, nor of darkness. 1. Thes. 5. 5. The names which God gave in Hebrew, are now in other languages changed: as that which he called jom, we english Day, and Lajlah, we call Night: yea the reason of these names is not always understood; so great punishment do we sustain by that confusion of tongues, Gen. 11. Howbeit, by affinity with other words, it seemeth the Day was named jom, of the tumult, stir, and business in it: and the Night, Lajlah, of the yelling or howling of wild beasts therein. Experience also confirmeth this, and the Scripture accordeth, Psal. 104. 20. 21. 22. 23. the evening was and the morning:] The evening, which is the beginning of the Night, and the morning, which is the beginning of the Day, are here used for the whole time of the light and darkness in one succeeding course; which is with us, the space of 24 hours, which also in a more large sense, is here called a Day; as the time while light shineth, is the Day strictly taken, in which sense Christ saith, there are twelve hours in the day; john 1. ●9. From the phrase here used, a large day is called ●hner●●-boker; that is, an evening-morning. Dan. 1. 14. and Paul in Greek calleth it N●●● the meron, a Night-day, that is, a day comprehending the night also, 2 Cor. 11. 25. And because darkness was in time before the light, therefore is the evening set before the morning, and so among the jews, they began their large day at evening; as Lev. 23. 32. from evening to evening, you shall rest your Sabbath. At the same time, the Athenians also began the day: but the Chaldeans counted the beginning at Sun rising; the Egyptians at noon; and the Romans, at midnight. This later, our western nations follow: counting from midnight, one of the clock in the morning; and so forward. first day] Hebr. one day: whereupon the Hebrews often say one, for first: Gen. 8. 5. Num. 29. 1. Dan. 9 1. which phrase the Apostles use also in Greek. Mat. 28. 1. joh. 20. 1. 19 1 Cor. 16. 2.  
Vers. 6. Outspred firmament,] This name is of the Hebrew Rakiagh, which signifieth a thing spread abroad, and of the Greek stereoma, which signifieth a firmament, or fast thing: for the heavens are stretched out as a curtain, and spread out as a tent to dwell in, Psal. 104. 2. Esa. 40. 22. the skies are also firm and fast, & as a molten lookingglass, job 37. 18 Prov. 8. 28. These, tell God's glory, and show his handy work, Psal. 19 2. for, in the heavens he buildeth his stories (or spheres,) Amos 9 6. and planchereth his lofts in the waters, Psal. 104. 3. and stretcheth out the North, over the empty place, job. 26. 7. and in visions of God's glory, the firmament is mentioned, Ezek. 1. and 10. And as his power is showed in making the earth, so is his prudency in stretching out the heavens, jer. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the air, and all that is to be seen above the earth: for the fowls fly, and the Sun, Moon, and Stars, are set in the firmament of the heavens, Gen. 1. 16. 17. 20. in the midst of the waters,] namely, of the Deep forementioned; part whereof was lifted up into the air, spread abroad into thin vapours, Psal. 135. 7. bound up in thick clouds, and the cloud is not rend under them, job 26. 8. the other part was gathered into one place, the Sea, Gen. 1. 9 separate,] or, let it be separating, that is, let it continually separate, or divide. A like phrase is in Esay 59 2.  
V 7. and the waters,] Hebr. and between the waters. which were above] to weet, in the air, above the lowest region whereof, the waters are. So elsewhere they are said to be above the heavens, Psal. 148. 4. meaning those heavens, and that firmament, wherein the birds fly: for, above that, are the watery clouds. As every part of the water, is called water: so every part of the heaven and firmament, is called by the name of the whole.  
V 8. Heaven's] in Hebrew, Shamajim: so called, as is thought, of Shame, There, and Majim, waters, which are removed, or heaved up from us. And so the whole, hath the name of a part thereof. The word Heavens, is put for the air, wherein winds, clouds, and fowls do fly: Dan. 7. 2. 13. Psal. 8. 9 and for the upper firmament, where the Sun, Moon, and Stars are set, Gen. 1. 16. 17. and for the high places, where Angels dwell. Mat. 22. 30. Hereupon Paul mentioneth the third heaven. 2 Cor. 12. 2. And Heaven is called God's throne, Esa. 66. 1. & sometime put for God himself, Dan. 4. 26. and the kingdom of heaven is expounded the kingdom of God, Matth. 11. 11. and 13. 11. with Luk. 7. 28. and 8. 10. And the Evangelists express it in Greek, Heaven, or Heavens, indifferently, Luk. 6. 23. with Mat. 5. 12.  
V 9 be gathered,] or flow together, as with intent, to an expected place. This Hebrew word, is used only for the gathering together of men, and of waters. to one place:] which is, the Ocean, or main sea, from which many arms of seas are derived. Or, each to his several place. Hereby all the face of the earth is no longer covered with waters, as till this third day it was, the waters standing above the mountains, Psal. 104. 6. So now, all rivers go into the Sea, their common receptacle, Eccles. 1. 7. it was so.] At God's rebuke, the waters fled, at the voice of his thunder, they hasted away, to the place which he had founded for them, Psal. 104. 7. 8. And he put the deeps into treasuries, Psal. 33. 7. (as appeareth by the waters springs, that come out of the bowels of the earth, job 28. 4. 10.) and he shut up the sea with doors, and set bars, and said, hitherto shalt thou come, but no further: job 38. 8. 10. 11. and so the earth is founded upon the seas, and established upon the rivers, Psalm. 24. 2. the waters which were above, are put beneath; and men are said to go down (not up) to the sea in ships, Psal. 107. 23.  
V 10. Earth:] so named of the Hebrew, Aerets: which implieth a thing trod and run upon by the creatures on it, and heavenly orbs about it. The same word, spoken of particular places, we English, land: as the land (or earth) of Canaan, Gen. 12. 5. The earth is the midst or centre of the world, and round in form, as a globe or circle, Esa. 40. 22. It is said to be founded on her bases, (even strong foundations, Mic. 6. 2.) that it shall never be moved, Psal. 104. 5. and yet it hangeth upon nothing, job 26. 7. Seas:] that is, each place where waters are gathered together, is called a Sea. Wherefore not only the main Ocean, but other lakes and pools, yea and greater vessels that hold waters, are called seas: as the brazen sea which Solomon made for the Priests to wash in, containing 3000. baths of water, 2. Chro. 4. 2. 5. 6. So that which one Evangelist calleth a lake, Luk. 8. 33. another calleth a sea, Matth. 8. 32. And seas, (in Hebrew, jamim) are named of Majim, waters, and of the tumultuous noise which they make. Whereupon the Prophets apply the name of waters, and seas, to troubles, and troublesome peoples: jer. 51. 42. Rev. 17. 15. Esa. 57 20. Psal. 65. 8.  
V 11. yielding:] Hebr. making: that is, bearing and bringing forth. From this fruitfulness of the earth, are many arguments of God's praise, in Psal. 104. 14. 15. 16. The holy Ghost compareth man's nature hereunto, Heb. 6. 7. and men are likened to trees, their words and works, to fruits; jer. 17. 7. 8. Math. 3. 10. after his kind:] so that men do not gather figs of thorns, nor grapes of the bramble, Luke 6. 44. This also noteth the great variety of herbs, weeds, trees of sundry sorts, and different qualities. The like, is after, concerning beasts. whose seed is,] or, which hath it seed in itself: whereby it is continued, and yearly renewed. For by seed sown, the herbs and trees spring up again, 1. Cor. 15. 37. 38. And from this work of God in nature, the Apostle showeth his work in grace, when the seed of God remaineth in us, 1 joh. 3. 9 and from the springing up of seed, after it is dead in the earth, a similitude is taken of the fruit of Christ's death, & of our body's resurrection: joh. 12. 24. 1 Cor. 15. 36. 37.  
V 14. Lights,] or Lighters, that is, lightsome bodies, or instruments that show light. This name Paul applieth to the saints, that shine in the world; Phil. 2. 15. for signs,] to signify things, both natural and ordinary; and extraordinary for mercy or judgement, Luke 21. 25. Act. 2. 19 20. Psal 65. 9 seasons,] or, set times; as summer, winter, spring, and autumn; Gen. 8. 22. which come by the course of the Sun: the Moon also, is for appointed times, Psal. 104. 19 so be the Stars and constellations, job 38. 31. 32. In Israel also the set times of God's service were by them, as new moons, and festivities, Numb. 28. Of the stars job saith, God maketh Arcturus, (which riseth in September, and beginneth Autumn;) and Orion, (which ariseth in December, and beginneth Winter;) and Pleiades, (which arise in the Spring;) and the chambers of the South (that is, the southern stars, which are for the most part hidden from us as in chambers, but some arise to us in Summer; as the dog-star, and the like) job 9 9 days,] both large days, of 24. hours, from sun setting to sun setting; and strict, of 12. hours, from sun rising to sun setting, as is observed before on verse 5. a special use whereof, is showed in Psal. 104. 19— 23. and years:] that is, and for years, as the Greek translateth it. A propriety of speech, when a word oft before expressed, is in the last branch omitted for brevity. The like is in Hose. 3. 4. Eph. 4. 11. Gal. 3. 28. A year, hath the name in Hebrew, of Changing, or iteration, which is by the revolutions of the sun, moon and stars. For in saying years, he may comprehend not only the period or circuit of the sun, (which is in 365. days, and 6. hours) but of the other planets also. The Hebrew Doctors say; The months of the year, they are the months of the moon; and the years that we count, they are the years of the Sun. The days of the year of the moon, are 354. The year of the Sun, hath 365. days and a quarter, which is six hours. Maimony in Misn. in Kiddush hachodesh, ch. 1. S. 1. etc. 8. S. 3. etc. 9 S. 1.  
V 16. the greater,] or, the great light, meaning the Sun, Ps. 136. 8. which is called in Hebrew, sometime Chammah, the warme-sun, Esai. 30. 26. because none is hid from his heat, Psal. 19 7. sometime Cheres, the glistering-sun; job 9 7. but usually it is named Shemesh, that is, a Minister or servant, because by it GOD ministereth light, heat, and precious fruits, to all people under heaven: Deut. 4. 19 and 33. 14. The Sun is in the midst of the planets as principal; and when he riseth, he is glorious, like a Bridegroom coming forth out of his chamber, Psalm. 19 6. and he is the greatest of all the heavenly lights. By the account of our Astronomers, the Sun is 166. times greater, and by the Hebrew Doctors reckoning, about 170. times greaterthan the earth: Maimony in jesudei hatorah, chap. 3. sect. 8. The name of the Sun, is spiritually applied unto Christ; Mal. 4. 2. whose face appeared like the Sun shining in his strength; Rev. 1. 16. ac whose death, this created Sun was darkened at noon day, for the space of three hours, Amos 8. 9 Mar. 27. 45. with him, this spiritual Sun, his Church is clothed, Revel. 12. 1. and shall shine also as the Sun, in the kingdom of heaven. Mat. 13. 43. lesser,] or, little light, that is, the Moon; called in Hebrew, of her fair whiteness, Lebanah; Song. 6. 9 and of refreshing the earth with her cool influences, jaroach, Deut. 33. 14. stars.] which also are, for to rule the night, Psal. 136. 6. called stars of light, Psal. 148. 3. Of these, some are fixed, other some, wand'ring stars, (or planets) whereunto unstable men are compared; jude verse 13. The stars differ one from another in glory, 1 Cor. 15 41. and are not for man to number, Genes. 15. 5. but GOD counts their number, and calleth them all by names, Psalm. 147. 4. and with them, he hath by his spirit, garnished the heavens: job 26. 13. Some of the stars or constellations, have names in holy scripture, as Ash, Cosil, Cimah, and Mazzaroth, (or Mazzaloth.) job 9 9 and 38. 31. Amos 5. 8. 2 King. 23. 5. which we call by other names, Arcturus, Orion, Pleides, Planets, and Signs in the Zodiac. They might well be Englished, water-starres, winter-starres, Thunder-starres, and the like: for by their rifing and influences, storms, tempests, fair and pleasant weather, etc. do proceed by the disposition of God. Consider those places, job 38. Am. 5.  
Verse 17. set.] Hebr. gave them; which word is often used, for setting or putting: as, I have given my spirit, Esa. 42. 1. that is, I have put it, Math. 12 18. It signifieth also a firm settling: as, thou hast given thy people, 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written, thou hast confirmed thy people. Accordingly David saith, that God hath firmly constituted the Moon & Stars, Psal. 8. 4. Of the Stars, with their orbs and spheres, the Hebrew Doctors writ thus; The spheres are called Heavens, and the Out-spred firmament, etc. and there are nine spheres; that which is nearest unto us is called the sphere of the Moon: and the next above it, is the sphere wherein is the Star called Cocab, (or Mercury.) And the third sphere is that wherein Nogah (or Venus) is. The fourth sphere hath in it the Sun: the sift Maadim (or Mars:) the sixth hath in it the star Tsedek (or jupiter:) the seventh Shabthat (or, Saturn:) and the eighth sphere hath in it all the other stars that are seen in the firmament. The ninth sphere, is that which turneth about every day, from the east to the west; and it compasseth all ron●● about, etc. The stars that are all in that one (〈◊〉) sphere, although they be one above another, yet because the spheres are pure and clear as crystal, and as Saphire, therefore the stars in the eighth sphere are seen underneath the first sphere, etc. None of the spheres, are either light or heavy, or coloured redl or black, or of any other colour: and whereas we see them of a blue colour, it is only to the appearance of the eye, by reason of the height of the air. Also they have neither taste nor smell; because these accidents have no place, but in bodies that are beneath them, Maimony in Misn. treat. jesudei hatorah, chapt. 3. sect. 1. 3.  
V 18. over the day:] or, as the Greek translateth, to rule the day: for, by their successive courses, the light is dispensed of God, unto the world, by day and by night: jer. 31. 35.  
Vers. 20. the moving thing:] or, as the Greek translateth, creeping things. But the Hebrew, Sherets, is more large than that which we call the creeping thing, for it containeth, things moving swiftly in the waters, as swimming fishes, etc. Lev. 11. 10. and on the earth, as running weasels, mice, etc. Lev. 11. 29. and fowls also flying in the air, Levit. 11. 29. Moving things in the waters there are innumerable; one argument of God's praise, in Psalm. 104. 25. Soul,] named in Hebrew, nephesh, of breathing: and the scriptures apply this word not only to mankind, but to all creatures that live; and the breath of them, as here, and in job 41. 21. The Hebrews say, The soul of all flesh is the form thereof, which God hath given thereunto: Maimony in jesudei hatorah, chap. 4. sect. 8.  
V 21. Whales,] or Dragons: the Hebrew Tannin, is used for both. These are the greatest creatures in the waters; one kind of them called Leujathan, is described in job 41. In the belly of a Whale jonas lived three days and three nights, jon. 1. 17. And humane writers testify, that into the river of Arabia, there have come Whales, 600. foot long, and 360. foot broad; Pliny hist. b. 32. chap. 1. that they are not without cause called great Whales. These Whales and Dragons, are used in Scripture to signify great Princes, Psal. 74. 13. Ezek. 29. 3. creeping,] The Hebrew, remes, which hath the name of treading, is also largely used, for things creeping on the earth, or swimming in the waters: Levit. 11. 44. 46. Gen. 1. 25.  
V 22. Blessed:] that is, gave power to conserve their kind by generation, and to increase unto many: for so the word blessing, is often applied unto multiplication, Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used, for God's gracious giving of all good things earthly or heavenly, Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God, that is called blessing also: see Gen. 14. 19 20.  
V 24. cattles.] in Greek it is translated, fourfooted beasts. The Hebrew, Behemah, is generally all beasts of the greater sort; whereof the Elephant is called Behemoth, job 40. 15. The Apostle once translateth it in Greek, Therion, which properly is wild beast: Heb. 12. 20. from Exod. 19 13. beast:] or, wilde-beast: named in Hebrew, of life, or liveliness, which is most seen in the wild beasts. In Perkei R. Eliezer, chap. 11. the jew Doctors say, These that were created out of the earth, their souls and their bodies were of the earth; and when they die, they return to the place where they were created, as it is said (in Psal. 104. 29.) thou takest away their spirit, they die ●and another Scripture saith, (Eccles. 3. 21.) and the spirit of the beast, that goeth downward to the earth.  
Vers. 26. Let us:] This is meant of the three in heaven the Father, the Word, and the holy Spirit, which three are one, 1 john 5. 7. Hereupon he is called God our makers, job 35. 10. Psal. 149. 2. After the world was made and garnished, the holy Trinity mentioneth the making of man, the excellentest creature under heaven: he is fearfully and marvellously made, Psal. 139. 14. Man,] or earthly man; in Hebrew, Adam: so called of Adamah, that is, red-mould or earth; because, of it his body was created, Gen. 2. 7. It was the name of the woman also, Gen. 5. 2. and so of all mankind, usually called Adam, and Adam's sons, Gen. 9 6. Psal. 11. 4. our image,] the image of the holy Trinity: whereby man in nature, knowledge, righteousness, holiness, glory, etc. resembled God his makers. See Gen. 9 6. I am. 3. 9 Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say; The excellent knowledge (or reason) that is found in the soul of man, it is the form of man: and for this form, it is said, Let us make man in our image, etc. R. Mos. Maimony in Misn. treat. jesudei. hatorah. chap 4. sect. 8. Also this Image and likeness is said to be in man, for the understanding mind which is in him, such as is not in other living creatures, R. Menachem Rakanat. on Gen. 1. The Heathens opinion agreed hereunto, as Proclus saith, The mind that is in us, is an image of the first mind, that is, of God. Man is also called of the Hebrews Olam Hakaton, of the Greeks Microcosmos, that is, A little world: for the hath in him the beauty of thing without life, even the chiefest, as of the Sun, Moon, and Stars, etc. Eccles. 12. 2. Gen. 37. 8. 9 Ezek. 28. 13. 14. he hath growth as plants, Gen. 38. 11. and 49. 22. sense and sensible properties, with beasts, Gen. 49. 9 17. 2 Sam. 23. 20. reason and wisdom with Angels, 1 Sam. 14. 20. But the image of God in him, excelleth all. Letthem have,] that is, man and woman, with their posterity: for if the root be holy, so are the branches, Rom. 11. 16. Adam had God's image and glory, for him and his, if he had stood in his integrity: but falling, he lost them from him and his, Rom. 5. 12. 17. 18. 19 Howbeit, in the dominion and glory of man and woman, there is inequality, 1 Cor. 11. 7. 8. 9 1 Timoth. 2. 12. 13.  
Vers. 27. Created:] By reason of the excellency of man above all earthly things, and of God's image in him: the name Creature is appropriated unto him, as often in the Hebrew Doctors writings, so by Christ's and his Apostles; every creature, that is, every man: Mar. 16. 15. Coloss. 1. 23. So, all living; for all men, Gen. 3. 20. because the most excellent life is in man. male:] or, a male and a female, meaning one and not more females for a male. This beginning of man's creation, Christ allegeth against unlawful divorces, and taking more wives than one, Mar. 10. 6. See also Malac. 2. 15. And when a thing is set down thus singularly, it is often to be restrained unto one. This the Scripture showeth in repeating matters: as, a lose of bread and a flagon of wine, 1 Chron. 16. 3. which another Prophet writeth thus, one cake of bread, and one flagon of wine, 2 Sam. 6. 19 So the Law, him shalt thou serve, Deut. 6. 13. Christ restraineth to him only: Mat. 4. 10.  
Vers. 28. subdue it:] or keep it in subjection: the Greek translateth, exercise dominion over it. Subduing, meaneth such a prevailing and possessing, as a master hath over servants, jer. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man, made a little lower than the Angels, but crowned with glory and honour, and set over the works of God's hands, David laudeth the Lord, in Psal. 8.  
Vers. 31. everything;] or, as the Greek translateth, all things, very good:] or, vehemently good; and so pleasing and profitable: see before in vers. 4. This showeth that sin and evil was not of God, or by the work of his hands: but came in after, by the creature itself, falling from God, Eccles. 7. 31. the sixth day,] According to this number of days in the creation of the world, the Hebrew Doctors have guessed at the number of years, that the world should continue: they say it is a tradition of Rabbi Elias; Six thousand years shall the world be, and then it shall be destroyed. Two thousand, empty; (that is, before the promise unto Abraham) two thousand, the Law, (the time of Circumcision,) and, two thousand the days of Christ: and for our iniquities, (say they) which are many, they that are passed of them, are past; (that is, the years are past, and the Christ is not come:) Thalmudin Sanhedrin, chapped, Chelek. This conjecture some do the more regard, both because it is a testimony, that the Christ is long since come, even by the jews own tradition; and because it is written, one day is with the Lord, as a thousand years; and a thousand years as one day, 2. Pet. 3. 8. We may compare with these six days, the six ages of the world, as they are manifestly distinguished in Scripture. The first from Adam, to noah's flood, which was often generations: this is called the old world 2 Pet. 2. 5. The second, from the Flood, unto Abraham: which was also of ten generations: at him the new Testament beginneth the genealogy of Christ, Mat. 1. 1. 2. The third, from Abraham to David, fourteen generations. The-fourth, from David unto the captivity of Babylon, fourteen generations. The fift, from the captivity of Babylon unto Christ; fourteen generations; all which are so reckoned by the Holy Ghost, in Mat. 1. 17. The sixth, is the age after Christ, called the last days, Heb. 1. 2. the last time, 1 Pet. 1. 20. 1. joh. 2. 18. after which, remaineth the Rest (or Sabbatisme) for the people of God; to begin at our Lords second coming, and to continue for ever: 1 Thessal. 4. 16. 17.    

CHAPT. II.  
The seventh day is sanctified for a Sabbath. 4, The manner of the Creation. 8, The planting of the Garden of Eden, 10, and the River thereof, 17, The tree of knowledge only forbidden. 19, Adam nameth the creatures. 21, The making of Woman, and institution of marriage.  
ANd the heavens and the earth were finished, and all the host of them. And in the seventh day, God had finished his work, which he had made: and he rested in the seventh day, from all his work which he had made. And God blessed the seventh day, and sanctified it: because in it he had rested, from all his work, which God had created and made.  
These are the generations of the heavens and of the earth, when they were created: in the day that jehovah God made the earth and the heavens. And every plant of the field, before it was in the earth; and every herb of the field, before it grew-up: for jehovah God had not caused-it-to-raine upon the earth; and there was not a man, to till the ground. And a mist wentup from the earth; and watered the whole face of the earth. And jehovah God form man, dust of the earth; and inspired his nostrils, with the breath of life: and man was a living soul. And jehovah God planted a garden in Eden, eastward: and there he put the man whom he had form. And jehovah God made to growup out of the ground, every tree desirable for sight, and good for meat: and the tree of life, in the midst of the garden; & the tree of the knowledge of good and evil. And a river, went-out of Eden, to water the garden: and from thence it was parted, and was to four heads. The name of the one, Pison: the same is it that compasseth, the whole land of Havilah; where there is gold. And the gold of that land, is good: there is Bdelium, and the beryl stone. And the name of the second river, ●i●on: the same is it that compasseth, the whole land of Cush. And the name of the third river, Hiddekel: the same is it that goeth, to the east of Assyria: and the fourth river, is Euphrates. And jehovah God, took the man: and put him in the garden of Eden; to till it, and to keep it. And jehovah God, commanded the man, saying: of every tree of the garden, eating thou mayst eat. But of the tree, of the knowledge of good and evil, thou mayst not eat of it: for, in the day thou eatest of it, dying thou shalt dye. And jehovah God said, It is not good the man should be, himself alone: I will make for him an help, as before him. And jehovah God had, form out of the ground, every beast of the field, and every fowl of the heavens; and brought them unto Adam, to see what he would call them: and whatsoever Adam called each living soul, that was the name thereof. And Adam called names, to all cattles, and to the fowl of the heavens, and to every beast of the field: but for Adam, he found not an help, as before him. And jehovah God, caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed-up the flesh in the stead thereof. And jehovah God, builded the rib, which he had taken from Adam, to a woman: and he brought her, unto Adam. And Adam said; This now, is bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother: and he shall cleave to his wife, and they shall be one flesh. And they were both of them naked, Adam and his wife: and they were not ashamed-of-themselves.  

Annotations.  
FInished:] or, al-done, perfected. host:] or, arm; called in Hebrew Saba, which meaneth, an army standing in order, or battle ray. The Greek here translateth it, garnishing, or furniture. Hereby is meant all creatures in the earth and heavens, which stand as an army, servants to the Lord, Psal. 119. 91. and by him commanded, Esay 45. 12. The Angels are of this army, 1 King. 22. 19 and are called the multitude of the heavenly host, Luke 2. 13. 15. and they were (by likelihood) created with the heavens, in the first day, because those morning stars and sons of God, did sing and shout, when God laid and fastened the foundations of the earth, job 38. 4. 6. 7. The stars, and furniture of the visible heavens, are also God's host, Esay 34. 4. Deut. 4. 19 and the stars in their courses, fought against Sisera, Judg. 5. 20. The Israelites coming out of Egypt, are called the Lords hosts, Exodus 12. 41. Hereupon he is often named the Lord of hosts, or of Sabaoth: and the Apostles in Greek sometime keep the Hebrew name, Lord of Sabaoth, Rom. 9 29. jam. 5. 4. sometime they translate it, Lord God Almighty, Revel. 4. 8. from Esa. 6. 3.  
Vers. 2. seventh day:] The Hebrew shebang, (from which the Germane word, sieben, and English seven, are derived,) hath the signification of fullness; and is a perfect and complete number, after which we begin again with the first day of the week. Therefore seven, is used for many or a full number, Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. jer. 15. 9 Prov. 26. 25. And many mysteries are throughout the Scripture, set forth by the number of seven, as in the feasts and sacrifices of Israel, Deut. 16. 3. 8. 9 15. Num. 28. 19 and 29. 12. 32. especially in the book of the Revelation. See also Gen. 21. 31. The Greek interpreters, translated the sixth day, for the seventh, left the heathens should think, (mistaking the phrase,) that God wrought upon the Sabbath. rested:] or, sabbathised, that is, kept sabbath: for of this Hebrew shebath, it is called the Sabbath (or Rest) day. God rested (or ceased) from making more creatures, Exod. 20. 11. Heb. 4. 3. though as touching the preserving, ordering, governing of the world, the Father worketh hitherto, and Christ worketh, joh. 5. 17. God's Sabbath, was also his rejoicing in his works, Psal. 104. 31. and this the Chaldee paraphrast observed here; saying, and God delighted the seventh day in his work which he had made, and rested. This resting, is spoken of God, after the manner of men; and implieth not any weariness in him; for the Creator of the ends of the earth, fainteth not, neither is weary, Esa. 40. 28. work:] generally put for works; as the Apostle expounds it, in Heb. 4. 4.  
Vers. 3. And God blessed:] in Exod. 20. 11. it is said, Therefore God blessed, that is, because he himself rested in the seventh day, therefore he blessed and sanctified it unto man; whereupon the Apostle reasoneth, he that is entered into his rest, he also hath ceased from his own works, as God did from his; Heb. 4. 10. and he blessed the seventh day by giving it this singular privilege, to be a day of rest and holiness, of delight and of feasting unto the world; Exod. 20. 10. 11. Nehem. 9 14. Esai. 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning, as were the other six, which consisted of light and darkness: but this is all day (or light;) figuring out our perpetual joys; Esa. 60. 20. Zach. 14. 6. 7. Revel. 21. 25. And so the Hebrew Doctors understand it of the world to come: for in Breshith rabbah they say; The blessing of the Lord it maketh rich, (Prov. 10. 22.) this is the Sabbath day, as it is written, And God blessed the seventh day, (Gen. 2. 3.) he calleth the Sabbath, the Blessing of the Lord, because it is received from the Blessing that is on high: therefore he saith, it maketh rich, because it is the abundant wealth of the world, &c, And if we expound the seventh day, of the seventh thousand of years, which is the world to come, the exposition is, and he blessed, because in the seventh thousand, all souls shall be bound in the bundle of life; for there shall be there, the augmentation of the Holy Ghost, wherein we shall delight ourselves: and so our Rabbins of blessed memory, have said in their Commentary; God blessed the seventh day, the holy God blessed the world to come, which beginneth in the seventh thousand (of years.) Compare the last note on Gen. 1. 31. sanctified:] or, hallowed: that is, separated it from common use and work, unto his own service alone: that it might be a sign unto men that they should enter into his Rest (or Sabbatisme) Heb. 4. 9 and that the Lord their God doth sanctify them, Ezek. 20. 12. and thus the Sabbath was made for man, Mar. 2. 27. and made] Heb. to make: that is, to exist & be, and that perfectly and gloriously, as by divine power of creation. Or rather created and made, perfectly and excellently: for so the Hebrew phrase may be explained, as in 1 Chro. 13. 9 Vzza put forth his hand to hold the Ark, for which in 1 Sam. 6. 6. is said, and held it: So in Exod. 17. 10. Making also is often used for perfecting, polishing, magnifying, Exod. 36. 2. Ezek. 41. 18. 19 1 Sam. 12. 6. Psalm 118. 24. The Greek translateth, which GOD had begun to make.  
V 4. the generations:] the Greek turneth it, the book (or story) of the generation, that is, of the procreation or making of the world, and of the accidents that fell out in time after. So other scriptures speak of the begetting and gendering of the dew and frost, job 38. 28. 29. of the bearing and bringing forth of the earth, Psal. 90. 2. and of that which a day may bring forth, Prov. 27. 1. the day:] that is, the time: so day is used for the time wherein any thing is done; as the day of salvation, 2 Cor. 6. 2. this thy day, Luk. 19 42. and sundry the like. jehovah:] This is God's proper name, Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. & 11. 17. & 16. 5. by He that is, that was, and that will be, (or, is to come.) It cometh of Havah, he was: and by the first letter I, it signifieth, he will be, and by the second Ho, it signifieth he is. This the Hebrew Doctors acknowledge, for R. Bechai, (on Exodus, fol. 65) saith, that these three times, past, present, and to come, are comprehended in this proper name [jehovah,] as is known unto all. It implieth also, that God hath his being or existence, of himself, before the world was, Esa. 44. 6. that he giveth being unto all things: for in him, they both are and consist, Act. 17. 25. that he giveth being to his word, effecting whatsoever he speaketh, Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord, which is God's name, of his sustentation and dominion: whereas jehovah is his name of existing or being, to which agreeth that name Ehjeh, I am, (or Will be) Exod. 3. 14. and jehovih, Gen. 15. 2. and jah, Exod. 15. 2. Howbeit the Greek version, turneth jehovah Lord, as well as Adonai: and the New Testament often followeth the same: as, the Lord said to my lord, Math. 22. 44. for that which is in Hebrew, jehovah said to my lord, Psal. 110. 1. and many the like, Which is to be observed in the Apostles writings, for the understanding of sundry speeches: as Ro. 10. 9 if thou shalt confess that jesus is the Lord: that is, jehovah (as he is named in jer. 23. 6.) So in 1 Cor. 12. 3 no man can say that jesus is the Lord, (that is, jehovah) but by the holy Ghost. Many times they use God, in stead of this name jehovah, as 2 Sam. 7. 3. jehovah is with thee: for which in 1 Chron. 17. 2. is written, God is with thee: 2 King. 11. 10. the house of jehovah: for which, in 2 Chron. 23. 9 is, the house of God. So, the mouth of jehovah, Deut. 8. 3. is interpreted, the mouth of God, Math. 4 4. and belief in jehovah, Gen. 15. 6. is belief in God, Rom. 4. 3. jam. 2. 23. jehovah hath given me, Esa, 8. 18. is, God hath given me, Heb. 2. 13. And this is the name not only of God the Father, but also of the Son, and of the Holy Ghost, as in joh. 12. 40. 41. Acts 28. 25. 26. compared with Esai. 6. The jews at this day, hold it unlawful to be pronounced so as it is written: but read Adonai Lord, for it. But in the sanctuary they grant it was pronounced, when the Priest blessed the people, according to the law in Num. 6. 23.— 27. Talmud in Sotah, ch. 7. fol. 37.  
Verse 5. plant:] or tree, as the Chaldee interprets it. A general word, therefore the Greek translateth it green thing. before it was] or, which was not yet: neither should have been, had not God made them by his word: who still causeth such things to grow, Psal. 104. 14. caused it to rain:] which rain, is the ordinary means to make the earth fruitful: job 38. 26. 27. Heb. 6. 7. And this is spoken of God, because none but he, can give rain, jer. 14. 22.  
Verse 6. And a mist:] or, vapour: the Chaldee calleth it a cloud: the Greek, a fountain. As being the original matter of the rain: for by vapours ascending from the earth and sea, rain is engendered, and poured out on the earth, Psalm 135. 7. Amos 5. 8. 1 King. 18. 44.  
V 7. form man] or, the earthly man, Adam. Hereupon it is said: we are the clay, and thou (Lord) our former, (or potter:) Esa. 64. 8. dust:] or, mould: that is, of the dust, as Eccles. 3. 20. but the speech is forcible, noting man's base original, whereof he was after put in mind, Gen. 3. 19 and we all, Eccles. 12. 7. Hereupon Paul saith, the first man was of the earth, dusty, 1 Cor. 15. 47. and we are said to dwell in houses of clay, and to have our foundation in the dust, job 4. 19 inspired:] or, blue. This showeth man's spirit not to be of the earth as his body; but of nothing, by the insufflation of God: and so differing from the spirit of beasts, as Solomon observeth, Eccles. 3. 21. This word is used also, when Christ (for to make men new creatures by the preaching of the Gospel,) inspired his Apostles, with the holy Ghost, joh. 20. 22. The Rabbins say: The form of the soul (of man) is not compounded of the elements, etc. but is of the Lord from heaven. Therefore when the material body, which is compounded of the elements, is separated, and the breath perisheth because it is not found but with the body, and is needful for the body in all the actions thereof; this (essential) form is not destroyed, etc. but continueth for ever, even for ever and ever. This is that which Solomon by his wisdom said, (in Eccles. 12. 7.) and dust shall return unto the earth as it was, and the spirit shall return unto God, who gave it. Maimony in Misn. in jesudei hatorah, ch. 4. s. 9 breath of life:] or, spirit of lives: whereby is intimated one spirit or soul to be in man, which hath sundry faculties and operations. The breath here is in Hebrew, Neshamah, which hath affinity with Shamajim heavens: usually it signifieth either the breath of God or of men, not of other things: and so it is put for man's mind, or reasonable soul: and the Latin word men's, mind, is of the same consonant letters that the Hebrew, and of it derived. And this Mind is the Lords candle, searching all the toward rooms of the belly, Prov. 20. 27. The Hebrew lives, is by the holy Ghost translated in Greek, life, Act. 2. 28. from Psal. 16. 11. and it is so 〈◊〉 in the form plural, because in life, there are ma 〈…〉 operations, changes, occurrences, etc. that do fall out. and men:] or Adam: which Paul openeth thus, the first man Adam: 1 Cor. 15. 45 was,] or, was to, that is, become a living soul. The word to, as it is often expressed, so is it sometime omitted in the Hebrew texts as 〈◊〉 Chron. 18. 21. I will be to (or for) a lying spirit: which in 1 King. 22. 22. is written, I will be a lying spirit: unto this living soul, Paul opposeth the second Adam, Christ, who is a livemaking spirit, 1 Cor. 15. 45. where he compareth living or quick, with livemaking, or quickening; & soul, with spirit: as also the souly (or natural) body, with the spiritual, verse 44. 46. So by living soul, here is meant, the natural estate of life in this world, where men do eat and drink, procreate children, etc. which in the world to come, shall be otherwise, when this animality, or souly state, shall be changed into spiritualty. As for the term of this our souly, or natural life, it dureth while our breath is in us, and the spirit of God in our nostrils, job 27. 3. for the breath of the Almighty, giveth us life, job 33. 4. And here, for a living soul, the Chaldee translateth speaking, that is, reasonable, because man hath a soul reasonable, whereby he speaketh: so differing from dumb beasts, Psal. 32. 9 2 Pet. 2. 16. The Hebrew Doctors say, the form of the inferior Adam, mystically signified the form of the superior Adam: R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus, The first man, is of the earth, earthly: the second man, is of the Lord from heaven: 1 Cor. 15. 47.  
V 8. a garden:] called hereupon, the garden of jehovah, Gen. 13. 10. the Greek translateth it a paradise, which name is borrowed from the Hebrew, pardese, that signifieth an orchard, Song. 4. 13. Eccles. 2. 5. This place for the pleasantness of it, is made a figure of heaven, named, paradise, in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ, Revel. 21. & 22. So the Hebrew Doctors gathered from Song. 4. 12. that this garden signified the Church of Israel: R. Menachem, on Gen. 2. 8. in Eden:] a country in the upper part of Chaldea, mentioned in Esa. 35. 12. Ezek. 27. 23. and other where. Eden signifieth Pleasure, (of it, the Greeks name Pleasure, Hedone,) and the name showeth it to be the pleasantest part of the world: wherefore comparisons are made by it, Esa. 51. 3. Ezek. 31. 16. 18.  
Vers. 9 desirable:] that is, goodly, pleasant, tall, excellent: as Cedars and the like. See Ezek. 31. 8. 9 18. tree of life:] which was continually flourishing and fruitful: unto which the scripture seemeth to have reference, in describing the spiritual Paradise under the Gospel, mentioning the tree of life, which bore twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations, Rev. 22. 2. This was unto Adam a symbolical tree, a sign not only of a blessed natural life in Paradise for a time, but of a spiritual life after in Heaven for ever, if he continued in obedience to his Creator. For as the bread of life, is that which giveth life eternal to them that eat of it, joh. 6. 48. 50. 51. so this tree of life signified the like, as God himself after showeth, Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden:] the Greek saith, of the paradise: which the Holy Ghost followeth in Rev. 2. 7. saying, to him that overcommeth, I will give to eat of the tree of life, which is in the midst of the Paradise of God. The word midst often signifieth no more than within; as in Gen. 41. 48 amidst the same City, that is, within the same. So, in the midst of thorns, Luke 8. 7. is, among (or into the) thorns, Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden, that is, within it, Gen. 3. 3. the knowledge of good and evil:] so named, because of God's law which forbade man to eat of this tree, should teach what is good and evil; be a rule of obedience, showing man's goodness and righteousness if he did obey, (as Deut. 6. 25.) or his evil, if he did transgress: for the knowledge of sin, is by the law, Rom. 3. 20. Also knowledge is used for sense, or experience, Gen. 12. 12 Song 6. 11. Esay 59 8. and sometime for most near union and conjunction, Gen. 4. 1. and this tree might so have the name of the event, because Adam by eating of it, brought evil into the world, was commingled and defiled with it, and felt the misery of it in his own conscience & experience, Gen. 3. 6. 7. The Greek translateth, a tree to know that which may be known, of good and evil: and the Chaldee thus, a tree of whose fruit they that eat, shall know the difference between good and evil. So in Thargum jerusalemy likewise.  
Vers. 10. to water] From this river, and the use of it in Paradise, the Scripture speaketh of God's spirit, and graces in his Church: as, the pure river of the water of life, Rev. 22. 1. the river of God full of waters, Psal. 65. 10. the river, whose streams make glad the city of God, Psal. 46. 5. See john 7. 38. 39 was to,] that is, became into four heads, meaning four beginnings of other rivers.  
Vers. 11. Pison:] or, as in the Greek, Phison: it is so called of the multitude or increase of waters. The Scripture elsewhere speaketh not of it. compasseth:] This word is sometime used for turning and passing along by, though not round about; as in jos. 15. 3. and 16. 6. where the Greek translateth it perieleusetai, pass by: and so it may be taked here. Havilah:] in Greeke, Evilat. This was the name of two men, one the son of Cush, the son of Cham, the son of No, Gen. 10. 7. the country where he dwelled, was called by his name, and that is it here mentioned, and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the son of joktan, the son of Heber, of the race of Sem, son of No, Gen. 1029. His country befell him in the East Indies.  
Vers. 12. good:] that is, fine, precious: so in 2 Chr. 3. 5. Bdelium:] the name of a tree, and of a sweet gum that runneth from it. The Hebrew name is Bedólach: and some think it to be a kind of Pearl: the Manna was like unto it, and the colour white, Num. 11. 7. Exod. 16. 31. beryl:] a precious stone, called in Hebrew Shoham: which the Greek in Exod. 28. 20. translateth a beryl; the Chaldee calleth it Burla, and the Arabik all Belor. On two of these stones, the names of the twelve Tribes were graven, and borne on the high Priests shoulders, Exod. 28. 9 10. see the notes there.  
Vers. 13. Gihen:] in Greeke, Geon: a river about the land of Cush. There was also another river Gihen in Canaan, near jerusalem, whereof see 2 Chron. 32. 30. Cush:] the son of Cham, the son of No, Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians: and so the Greek here translateth Ethiopia.  
Vers. 14. Hiddekel:] The signification of this word is of sharpness and lightness: for it was a swift running river. The Greek translateth it Tigris, the Tiger, which is the name of a beast very light of foot, as Pliny showeth, in b. 8. chap. 18. Tigris also in the Medes and Persian tongue, signifieth an arrow, saith Pliny, b. 6. ch. 27. and Q. Curtius b. 4. speaking of this violent River. By it, Daniel saw visions of God, Dan. 10. 4. The Chaldee calleth it Diglat: whereupon the Latins also named it Diglato; Pliny in b. 6. ch. 27. Assyria:] in Hebrew Assur: he was the son of Sem, the son of No, Gen. 10. 22. of whom, his country was called Assyria, famous through all the Scripture; which usually nameth countries and posterities, by the names of the first inhabitants and parents. See the notes on Gen. 12. 10. and 19 37. is Euphrates:] Hebr. it is Phrath; which river the new Testament calleth Euphrates, Rev. 9 14. It hath the name of Increase: for the waters thereof wax mighty, by snow melting from the mounts of Armenia, and do make the country fruitful. This is called the great river, Deut. 1. 7. and 11. 24. Rev. 9 14.  
Vers. 15. garden:] in Greeke, paradise. to till:] or, dress: the Greek saith, to labour it. The Hebrew Doctors apply this mystically to Adam's labour in, and keeping of God's law: Pirke R. Eliezer chap. 12. And that the moral law, and work thereof, was written in his heart, is manifest: seeing the same yet remaineth in the corrupted hearts of men, Rom. 2. 14. 15.  
Vers. 16. commanded:] Besides the law of nature, graven on Adam's heart, whereby he was bound to love, honour and obey his Creator: God here giveth him (for a trial of his love,) a significative law, concerning a thing of itself indifferent, but at the pleasure of God made unlawful and evil for man to do; that by observing this outward rite, he might testify his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou mayst eat:] that is, mayst (or shalt) freely eat: thus God first showeth his love and liberality, before he makes any restraint. The doubling of words is often used in Scripture, for more earnestness and assurance, and in things to come, for to signify speedy performance, Gen. 41. 32. Sometime God altereth this manner of speaking, into other the like; as 2 King. 14. 10. smiting thou hast smitten; for which in 2 Chron. 25. 19 is written, thou sayest, lo I have smitten. So, Building I have builded, 1 King. 8. 13. or, as in 2 Chron. 6. 2. and I, I have builded. Sometime the doubling of the word is omitted; as, hath any delivering delivered? 2 King. 18. 33. which another Prophet writeth thus, hath any delivered? Esay 36. 18. In translating also, God useth sometimes the phrase which we follow here; as in Heb. 6. 14. blessing I will bless thee, and multiplying I will multiply thee: translated into Greek from Gen. 22. 16. Seeing I have seen, Act. 7. 34. from Exod. 3. 7. Sometime otherwise; as, shot through with darts, Heb. 12. 20. for that which is in Hebrew shooting shot through, Exod. 19 13.  
Vers. 17. But of:] Heb. And of: and▪ is often used for but: so translated in the Greek version, Esay 10. 20. and by the holy Ghost in the New Testament; as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here again, in vers. 20. and in Gen. 3. 3. and 42. 10. and in many other places. 〈◊〉 thou mayst not,] or thou shalt not eat. This law was given both to the man and woman; which were both called Adam, Gen. 5. 2. and the woman confesseth so much, Gen. 3. 3. and the Greek version here manifesteth it, saying, ye shall not eat. dying thou shalt dye:] that is, shalt surely and soon dye; or, as the Greek translateth, ye shall dye the death. Under the name of Death, the Scripture comprehendeth, deadly plagues, as the punishment of Egypt with Locusts, is called a death, Exodus 10. 17. Also, inward astonishments, fears, etc. as Nabals' heart died in him, 1 Sam. 25. 37. Likewise outward deadly dangers, and miseries; as Paul was in deaths oft, 2 Cor. 11. 23. It is also used for death in sin, when men are alienated from the life of God, Ephes. 2. 1. and 4. 18. And for the dissolution of man's soul and body, which we commonly call death, when the soul (or spirit) goeth out of the man, Gen. 35. 18. Psal. 146. 4. And finally, death is the perdition of body and soul in hell, which is eternal perdition from the presence of the Lord; and called, the second death, Mat. 10. 28. 2 Thessal. 1. 9 Rev. 20. 6. 14. These, and whatsoever else mortality, misery, death, the Scriptures mention: are employed in this judgement here threatened upon disobedience, Rom. 5. 12. beside miserable bondage under him which hath the power of death, that is the devil, Heb. 2. 14. 15. On the contrary, here is employed upon condition of his obedience, the promise of eternal life, whereof the tree of life was a sign, Gen. 3. 22. So Paul opposeth death, as the wages of sin: and eternal life, as the gift of God: which now since man's fall, is only by Christ, who giveth us to eat of the tree of life: Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say, After the opinion of our Rabbins of blessed memory, if [Adam] had not sinned, he had never died; but the breath which he was inspired with, of the most high blessed God, should have given him life for ever, and the good will of God, which he had in the time of his creation, had cleaved unto him continually, and kept him alive for ever, R. Menachem, on Gen. 2. 17.  
Vers. 18. himself alone:] or, alone, as the Greek translateth it: so 1 King. 19 10. I am left myself alone: for which Paul saith, I am left alone, Rom. 11. 3 God who made other creatures male and female together, did not so in mankind: which Paul observeth, saying, Adam was first form, than Eve, 1 Tim. 2. 13. making it one reason of the woman's subjection. as before him.] the Greek here translateth it, according to him; and in the 20. verse, like unto him meaning, one that should be as his second self, like him in nature, knit unto him in love, needful for procreation of seed, helpful in all duties, present always with him, and so very meet and commodious for him. The Apostle hence gathereth another reason of the woman's subjection, in that the man was not created for the woman, but the woman for the man, 1 Cor. 11. 9  
V 19 them unto Adam:] or, unto the man: but the Greek version keepeth the Hebrew name Adam, & addeth the word them, for to make the sense plain. So the holy Ghost sometime doth, in repeating matters; as, he blessed and broke, Mat. 14. 19 that is, and broke them, Luke 9 16. Show to the Priest, Mar. 1. 44. that is, show thyself, Mat. 8. 4. See also Gen. 31. 42. would call them:] or, call it, that is, every of them. This showeth God's bounty, in giving man dominion over all earthly creatures, Psal. 8. for the giving of names, is a sign of sovereignty, Numb. 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adam's wisdom, in naming things presently according to their natures; as the Hebrew names by which he called them, do declare.  
Vers. 20. he found not,] that is, the man found not a meet help for himself, among all the creatures; therefore the woman when she was made, was the more acceptable. Or, as the Greek translateth, there was not found an helper like unto him. So in Gen. 15. 6. he imputed it, is translated, it was imputed, Rom. 4. 3. See also Gen 6. 20. and 16. 14.  
Vers. 21. a dead fleepe:] This the Greek calleth an ecstasy, or trance; which the Scriptures show to have fall'n also on men, when they did see visions of God, as Gen. 15. 12. Act. 10. 10. In such deepesleepe, the senses are all bound up, as 1 Sam. 26. 12.  
V 22. builded:] To build the rib to a woman, is to make, or create a woman of it, as with a special care, or art, and fit proportion. Hereupon our bodies are called houses, job 4. 19 2 Cor. 5. 1. And although by building, is meant making; (as the Lord will build thee an house, 1 Chron. 17. 10. is the same that he will make thee an house, 2 Sam. 7. 11.) yet by the many words used in the generation of mankind, as creating, Gen. 1. 27. making, Gen. 1. 26. forming, and inspiring, Gen. 2. 7. and now building: Moses would set forth this wondrous workmanship, which the Psalmist so laudeth God for, Psal. 139. 14. he brought:] God her builder, was also her bringer, and so her conjoiner in marriage with the man, Mat. 19 6. and the Scripture noteth a wife, to be a special favour of the Lord, Pro. 18. 22. and 19 14. He also blessed them together, as Gen. 1. 28. whereby may be seen, how Moses changeth the order in this Chapter; enlarging things here, which before he had touched briefly.  
Vers. 23. This now:] or, this time: this once. flesh, etc.] Hereby Adam shown, both his thankfulness to God, and love to his wife: and from hence Paul teacheth, that men ought to love their wives as their own bodies, for no man ever hated his own flesh, Ephes. 5. 28. 29. The like speeches are used of persons near a kin, that they are their bone and their flesh, Gen. 29. 14. Judg. 9 2. So the Apostle by this, setteth forth Christ's mystical union with his Church, that we are members of his body, of his flesh, and of his bones, Ephes. 5. 30. woman:] or, Mannesse, of Man: as in Hebrew she is called Ishah, of Ish: which word Is, hath the signification of strength and valour: so that the Scripture useth this word, show yourselves men, for, be ye strong, or courageous, Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh, which in Hebrew is fire: for heat in man, causeth strength and courage. Therefore as Adam is used for base men, borne of adamah, the earth: so Ish is used for noblemen, Psal. 49. 3. Also Ish, is used both for man and husband: and Ishah, both for woman, and wife: as in the verses following. out of man:] The Greek translateth, out of her man; and the Chaldee, out of her husband. Hence is a third reason of women's subjection, because the man is not of the woman, but the woman of the man, as Paul saith, 1 Cor. 11. 8.  
Vers. 24. leave his father, etc.] This is a perpetu▪ all law, given of God, as Christ showeth, Mat. 19 4. 5. and teacheth that the band of marriage, is the nearest conjunction in the world, and all societies rather to be left, than this between man and wife, who may not departed one from another, 1 Cor. 7. 10. 11. as they do departed from their parents, Gen. 24. 58. 59 and 31. 14. Lev. 22. 12. 13. The like is observed in the spiritual marriage, between Christ and his Church, Psal. 45. 11. 12. The Chaldee translateth it, he shall leave the bed of his father and mother. And the Hebrew Doctors gathered from hence a law unto all Adam's sons, against unjust carnal copulations, and incestuous marriages, with a man's father's wife, or mother in law; and with his own mother; as after, by he shall cleave to his wife, (they say) is forbidden any other man's wife; and all pollution with the male, and likewise with beasts, Maimony in Misn. book 14. treat of Kings: chap. 9 〈◊〉. 5. to his wife:] or, to his woman: for it is the same word Ishah, used before in verse 23. and by his woman, he showeth there is no lawful conjunction for a man but with one, and she a wife, become his by marriage. Wherefore all other women, are in this respect called strangers to him, Prov. 5. 3. 18. 20. And for shall cleave, the Greek saith, shall be glued: which word is also in Mar. 10. 7. & maketh against all unjust divorces. they shall be:] the Greek translateth, they two shall be one flesh: and so it is alleged in the New Testament, Mat. 19 5. that hereby a man is restrained from more wives than one: which is to be observed in other speeches of Scripture, wherein like restraint is employed: as, him thou shalt serve, Deut. 6. 13. that is, as Christ allegeth it, him only, Mat. 4. 10. Luke 4. 8. So, but for the Priests, Mar. 3. 26. which another Evangelist writeth, but for the Priests only, Mat. 12. 4. Of like force is that saying, a man is not justified by the works of the Law, but by the faith of jesus Christ; that is, by faith only, Gal. 2. 16. one:] or, to one flesh: See vers. 7. This is meant in special, by generation of children: wherefore Paul doth by proportion apply these words even against unlawful fleshly copulation, 1 Cor. 6. 16. adding a further mystery of our union with Christ, he that is joined to the Lord is one spirit, vers. 17.  
Vers. 25. not ashamed:] thought not themselves in any shameful plight: as a Chaldee paraphrase saith, they knew not what shame was. For they being innocent, and adorned with the image and glory of God, had nothing in soul or body, that was defective, miserable, or shameful: but now by sin, nakedness in us, is a want, a filthy thing, and a shame, Deut. 28. 48. Rev. 3. 18. For shame or confusion is the fruit of sin, Rom. 6. 21. the opposite of joy, Esay 65. 13. and companion of destruction, jer. 48. 20.    

CHAP. III.  
1, The Serpent deceiveth Eve. 6, Man falleth, 9, God arraigneth them. 14, The Serpent is cursed. 15, A seed promised that should bruise his head. 16, Mankind is chastised. 21, God clotheth them, 22, and drives them out of Paradise.  
NOw the Serpent was subtle, more than any beast of the field, which jehovah God had made: and he said unto the woman; yea▪ because God hath said, ye shall not eat of every tree of the garden. And the woman said, unto the serpent; of the fruit of the trees of the garden, we may eat. But of the fruit of the tree, which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it: lest ye die. And the serpent said unto the woman: ye shall not dying dye. For God doth know, that in the day that ye eat thereof, than your eyes shall be opened: and ye shall be as gods, knowing good and evil. And the woman saw that the tree was good for meat, and that it was a desire to the eyes, and a tree to be coveted to make one wise; and she took of the fruit thereof, and did eat: and she gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked: and they sewed-together fig leaves, and made themselves aprons. And they heard the voice of jehovah God, walking in the garden; in the wind of the day: and Adam and his wife hid themselves from the face of jehovah God, amongst the trees of the garden. And jehovah God called unto Adam: and said unto him, where art thou? And he said, I heard thy voice in the garden: and I feared, because I am naked, and I hid myself. And he said, who told thee that thou art naked? Hast thou eaten of the tree, which I commanded thee that thou shouldest not eat of it? And Adam said; the woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And jehovah God said unto the woman, what is this that thou hast done? And the woman said, the Serpent beguiled me, and I did eat. And jehovah God said unto the serpent; Because thou hast done this, cursed art thou above all cattles, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed: He, shall bruise thy head, and thou shalt bruise his heel.  
Unto the woman he said, multiplying I will multiply thy sorrow and thy conception; in sorrow shalt thou bring forth children: and thy desire shall be to thy husband; and he shall rule over thee.  
And unto Adam he said, Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree, which I commanded thee, saying, thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. And thorns and thistles shall it bring-forth to thee: and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread; till thou return unto the ground, for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. And Adam called his wife's name Eve: because she was the mother of all living. And jehovah God made to Adam and to his wife, coats of skin, and clothed them.  
And jehovah God said, Behold the man is become as one of us, to know good and evil: And now left he put forth his hand, and take also of the tree of life, and eat, and live for ever. And jehovah God sent him forth, from the garden of Eden: to till the ground, from whence he was taken. And he drove out the man: and he placed at the east of the garden of Eden, Cherubims; and the flame of a sword, which turned-it-selfe; to keep the way of the tree of life.  

Annotations.  
Vers. SE●●int:] named in English, of creeping on the earth; but in Hebrew, nachash, of subtle observation, searching, & finding out by experience, Gen. 30. 27. and 44. 5. The greater serpents are called dragons: and nachash is sometimes turned in Greek a dragon: job 26. 13. Amos 9 3. and for it in Hebrew, is put Tannin, a dragon, Exod. 7. 10. with 4. 3. And in the new Testament, the same thing is called both a dragon; and a serpent, Rev. 20. 2. subtle▪] that is, prudent and crafty: prudent to save and help itself, whereupon it is said, be prudent as serpents, Mat. 10. 16. crafty, to deceive others, as Paul saith, the serpent by his craftiness beguiled Eve, 2 Cor. 11. 3. by which two words, the Scriptures do express the Hebrew here used: which often is taken in the good part, opposed to simplicity and folly, Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than:] the word more is usually omitted in the Hebrew, as easy to be understood: yet sometimes is expressed, as in Est. 6. 6. And the holy Ghost setteth it down in Greek, when it wanteth in Hebrew, as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate, more than of the married: in Esay 54. 1. the word more is not written. So the Greek version in this place addeth it: though sometime the Greek also wanteth it, as Gen. 38. 26. Luke 18. 14. He said:] Whereas beasts are known in nature to be speechless (and the Scripture confirmeth it, 2 Pet. 2. 16) because they want reason or understanding, Psal. 32. 9 jud. v. 10. Moses under the name of the serpents speaking, closely meaneth Satan, who opened the serpent's mouth, and caused it to speak with man's voice, as the Lord by an Angel opened the mouth of balaam's Ass, Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors writ, that the unclean spirit Sammael (the devil) was united with the serpent: R. Menachem on Gen. 3. And, as a man possessed with an evil spirit, all the works that he doth, and all the words that he speaketh, are not but by the reason of the evil spirit that is in him: so the serpent, all the works that he did, and all the words that he spoke, he spoke not, neither did, but by the reason of the Devil, Pirke R. Eliezer, chap. 13. The Angels (of whose creation we spoke before, on Gen. 2. 1.) being spirits, and a flaming fire, Psal. 104. 4. excellent in wisdom, and mighty in strength, 2 Sam. 14. 20 Psal. 103. 20. they many of them, (having one for principal,) did sin against God, Mar. 5. 9 Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth, nor keeping their first estate, but leaving their own habitation, john 8. 44. jude 6. and are now still called, of their cunning and knowledge, Daemons, Mar. 5. 12. of their mighty strength, principalities and powers, Col. 2. 15. of their calumniation and enmity to God and his creatures, they are named the malicious, the Devil, and Satan, 1 john 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devil speaking by this Serpent, is therefore called the great dragon, that old Serpent, which deceiveth all the world, Rev. 12. 9 And as himself stood not in the truth, but sinned from the beginning, 1 joh. 3. 8. so soon upon man's creation he overthrew him; and is therefore said to be a mankiller from the beginning, joh. 8. 44. And man's fall and misery, is here immediately joined to his creation, and seating in Paradise. Also the Hebrew Doctors hold; that nothing here mentioned was done after the six days of the creation: all our wisemen do agree, that this whole matter was done the sixth day, saith Maimony, in Moreh. Nebuchim, chel. 2. per. 30. the woman:] the weaker vessel, 1 Pet. 3. 7. whom Satan thought the more easily to deceive, and so did: as Paul observeth, Adam was not deceived, but the woman being deceived, was in the transgression, 1 Timoth. 2. 14. 2 Corinth. 11. 3. So the Serpent set upon Christ, in his hunger and infirmity, Matthew. 4. 2. 3. Yea:] or, Moreover: it is a word proceeding from an earnest mind; and usually it is an addition to something spoken before. So it is likely the Serpent had uttered words against God, the sum whereof is in this speech. A like phrase is in 1 Sam. 14. 30. because God hath:] or, hath God indeed said? So the Chaldee paraphrase translateth, in truth, (that is, Is it true) that God hath said? and the Greek, why is it that God hath said? In this understanding, Satan beginneth with a question, as when by his servants, he sought to have taken Christ in his talk, Luke 20. 20. 21. 23. The tentation is directly against God's word; which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden, or carried, Heb. 1. 3. and if God's word had abidden in Eve, she had overcome the wicked one, 1 joh. 2. 14. So Satan began the assault upon Christ, taking occasion at the word of God, (this is my son, Mat. 3. 17) saying, If thou be the Son of God, Mat. 4. 3. of every tree:] or, of all trees: but the Hebrew word for all, is sometime used for everyone, sometime for any one, as Psal. 143. 2. so the Serpent's speech was doubtful, and bend to deceive. And as here he assailed the woman about food, so he began with Christ, Mat. 4. 3.  
Vers. 2. Trees:] in Hebrew, tree: so in vers. 7. leaf, for leaves. This the Scripture openeth, as parable, Psal. 78. 2. is expounded parables, Mat. 13. 35. heart, Psal. 95. 8. for hearts, Heb. 3. 8. work, Psal. 95. 9 for works, Heb. 3. 9 And in the Hebrew text itself; as, spear, 2 King. 11. 10. for spears, 2 Chron. 23. 9 ship, 1 King. 10. 22. for ships, 2 Chr. 9 21. See also Gen. 4. 20.  
Vers. 3. lest ye die:] or, (as the Greek translateth) that ye die not. This manner of speech doth not always show doubt, but speaks of danger, and to prevent evil: as Psal. 2. 12. lest he be angry: Gen. 24. 6. lest thou bring, for, that thou bring not. So Mar. 14. 2. lest there be an uproar, for, that there be not an uproar, Mat. 26. 5. Yea sometime it rather affirmeth a thing, lest Ezekiah deceive, Esa. 36. 18. for which in 2 King. 18. 3. is written, for he deceiveth you. So, lest they faint in the way, Mat. 15. 32. that is, they will faint, Mark. 8. 3.  
Vers. 4. not dying dye:] that is, not surely dye: the Greek translateth, not die the death. Here he impugneth the certainty of God's word, which had threatened assured death, Gen. 2. 17. And thus the Devil was a liar, and the father thereof, joh. 8. 44.  
Vers. 5. in the day:] that is, presently: so he opposeth present good, unto the present evil threatened of God. Whom he also calumniateth, as of ill will, he had forbidden them this tree. than your eyes, etc.] By an ambiguous deceitful promise, he draweth her into sin: for by opening of eyes, she understood a further degree of wisdom, as the like speech importeth, Acts 26. 18. Eph. 1. 18. but he meant, a seeing of their nakedness, and confusion of conscience, as fell out immediately, Gen. 3. 7. 10. The Hebrew phrase is, and your eyes: but and, is often used for then; as Mark 14. 34. And he saith: which another Evangelist writeth, Then saith he; Mat. 26. 38. so Mark 15. 27. and they crucify, Mat. 27. 38. then were crucified: and many the like. as God's] This the woman understood of the Father, Son, and Holy Ghost, as appeareth by the words of God himself in v. 22. but the tempter might mean it also of the Angels, which had sinned, (for Angels are called Gods, Psal. 8. 6.) who of their knowledge are named Daemons, and have woeful experience of the good which they have lost, and the evil wherein they lie. The Chaldee saith, as princes: and Devils are also called principalities and powers, Col. 2. 15. Another Chaldee paraphrase, which goeth under the name of jonathan, for Gods, translateth Angels. knowing, etc.] the name before given to this tree, Gen. 2. 17. the serpent here wresteth to a wrong sense: as if to know good and evil, were to be like God himself, & that the eating of the fruit, would work such an effect: whereas the tree was so called for another cause. See Gen. 2. 9  
Vers. 6. saw:] that is, looked upon with affectation. So Achan saw and coveted, and took, jos. 7. 21. a desire:] or a lust, that is, most pleasant, and to be desired. to make one wise:] or, to get prudency, and so prosperity and good success thereby; as the Hebrew word often signifieth. According to these three things which the woman (by false suggestion) saw in the tree, for meat, for the eyes, and for prudency: the Apostle reduceth all that is in the world (and not of the father,) to the lust of the flesh, the lust of the eyes, and the pride of life, 1 john 2. 16. With which we may also compare the three tentations of Christ, Luke 4. she gave:] together with words to move and persuade him: for he is said to have harkened to her voice, vers. 17. he did eat:] so the sin was accomplished that brought death into the world, as God threatened, Gen. 2. 17. and the death is gone over all men, for that all have sinned; and by the disobedience of one, the many are made sinners, Rom. 5. 12. 19 By eating, the Scripture elsewhere signifieth the committing of sin, Prov. 30. 20. Again, by eating, sin and death are done away, and life restored in Christ, joh. 6. 50.— 54. whom Satan sought to have drawn into sin also by eating, but was defeated, Mar. 4. 2. 3. 4. This first sin of man, is called in respect of himself an offence or fall; because by it, he fell from his good estate: in respect of God, it was disobedience; as unto whom hereby he denied subjection, and renounced obedience, Roman. 5. 18. 19 Neither was it his own sin only, but the common sin of us all his posterity, which were then in his loins; for by this one man's disobedience many were made sinners, Rom. 5. 19 and in Adam all dye, 1 Cor. 15. 22.  
V 7. naked:] both in body and soul, which were bereft of the image of God, deprived of his glory, & subjected to inordinate lusts, and thereupon to shame: of which nakedness the Scriptures often speak, as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. & 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed:] that is, fastened together, by twisting and platting the leaves and twigs, for to gird about them. fig leaves:] in Heb. leaf, or branch, as we english the word in Neh 8. 15. and as the Greek translateth it in jer. 17. 8. This was to cover, not to cure their filthy nakedness: therefore in v. 10. they nevertheless do hide themselves for shame. The like natural hypocrisy, is elsewhere compared to the Spider's web, Esay 59 5. 6. And the figtree which had leaves & no fruit, was cursed of Christ, and withered, Mat. 21. 19 aprons:] named in Hebrew of girding about the loins. So Peter when he was naked, girded a garment on him, joh. 21. 7. And those parts of the body which serve for generation, were then, and still are most shameful, and studiously covered; because sin is become natural, and derived by generation, Psalm. 51. 7. Gen 5. 3. Therefore circumcision (the sign of regeneration,) was also on that part of man's body, Gen. 17. 11.  
Vers. 8. the voice of jehovah:] this sometime signifieth any noise or sound, Ezek. 1. 24. sometime the thunder, Exod. 9 28. 29. sometime Gods distinct voice like thunder, as joh. 12. 27. 28. 29. walking:] this by the Greek is referred to God walking: it may also be meant of the voice, which is said to walk, or go on, when it increaseth more and more, Exod. 19 19 the wind:] by the Greek version, this was the eventide▪ So in the evening of the world, at the last day, the Lord shall descend from heaven, with a shout, with the voice of the Archangel, and with the trumpet of God, etc. 1 Thes. 4. 16. hid themselves:] through conscience and feeling of their sin and misery, and for fear of God's Majesty, vers. 10. Howbeit, there is no darkness, nor shadow of death, where the works of iniquity may hide themselves: job 34. 22. Amos 9 3. Psalm. 139. 7. 8. 9 Prov. 15. 3. jer. 23. 24. from the face:] or, the presence, that is, for fear of the Lords coming.  
Vers. 10. feared:] or, was afraid: this fear was a terror through feeling of God's wrath for sin; as Israel also felt in themselves, when they heard the voice of God at mount Sinai, Ex. 20. 18. 19 20. It was such as had torment with it, which who so feareth, is not perfect in love, 1 john 4. 18. and proceeded from the spirit of bondage, Rom. 8. 15. Otherwise, there is also a fear, which proceedeth from the spirit of adoption, and accordeth well with love and comfort, 1 Pet. 1. 1. 17. Psalm. 2. 11. and 147. 11. jer. 32. 39 40. Prov. 19 23. This fear, if Adam had kept, he had eschewed evil, Prov. 16. 6 am naked:] he dissembleth the main cause, which was his sin: pure nakedness was God's creature, and he was naked before, without fear or shame, Gen. 2▪ 25.  
Vers. 12. thou gavest:] Adam's confession is mixed with excuses; and further evils: ask no mercy, but charging the woman, and God himself, with the cause of his fall. The foolishness of man, perverteth his way, and his heart fretteth against the Lord: Prov. 19 3.  
Vers. 13. what is this:] or, For what? that is, Why hast thou done this▪  
Vers. 14. unto the serpent:] unto the beast and the devil; which together were the means to draw into sin, vers. 1. and therefore are joined as one here 〈…〉 the punishment. cursed:] this is contrary to blessed, Deut. 28. 3. 16. and as to bless, is to say well 〈◊〉 my; so to curse▪ is to say evil: so expounded by the holy Ghost: as, thou shalt not curse the Ruler, Exod. 22. 28. which Paul citeth thus, thou shalt not speak evil of the Ruler, Act. 23. 5. And as God's word is one with his deed; so his curse is the pouring out of evils upon the creatures for sin, unto their perdition, Deut. 28. 20. etc. So the figtree being cursed, withered, Mark. 11. 21. the children cursed, were torn of beasts, 2 King. 2. 24. And that the devil was employed under this curse, the Hebrew Doctors have acknowledged, saying of God, that he brought those three, and decreed against them the decrees of judgement, and did ●ast Sammael (the Devil) & his company, out of his holy place, out of heaven, and cut off the feet of the serpent, and cursed him, etc. Pirke R. Eliezer, ch. 14. So Peter saith, God spared not the Angels that sinned, but cast them down to hell, etc. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9 speaking of a spiritual combat with the Devil in the Church, it is said, the Dragon fought, and his Angels; but they prevailed not, neither was their place found any more in heaven; and that great Dragon, that old serpent, called the Devil and Satan, was cast out, &c As the Devil is cursed above all creatures, Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtful venomous and hateful beasts, as Deut. 8. 15. jer. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly:] or, thy breast: as the Greek hath a twofold translation, upon thy breast and belly: meaning with great pain and difficulty. For other creatures also go on the belly, Lev. 11. 42. but as Adam's labour, and Eves conception, had pain and sorrow added to them, (vers. 16. 17) so the serpent's gate. dust:] that is, vile and unclean meats: noting also hereby baseness of condition, Mic. 7. 17. and hunger and penury, which this beast should suffer above others, which eat the herbs of the field: Gen. 1. 30. This eating of dust, is again remembered in Esay 65. 25▪ where speech is of our Redemption from Satan by Christ: which showeth that these outward curses, employed further mysteries.  
V 15. enmity:] this is opposed to the amity and familiarity which had been between the woman and the Serpent, which God would break. And here beginneth the first promise of grace and life, to Evah and mankind now dead in sin, and enemies to God, Col. 2. 13. and 1. 21. For the amity of this world, is enmity of God, jam. 4. 4. thy seed and her seed:] that is, thy posterity and hers. Seed, is often used for children: by the Serpent's seed, are meant not only those venomous beasts, which have enmity with mankind: but also wicked men, called serpents, generations of vipers, and children of the Devil, Matth. 23. 33. 1 john 3. 10. By the woman's seed, is meant (in respect of Satan) chief Christ, who being God over all, blessed for ever, should come of David and Abraham, and so of Eve, according to the flesh, for she was the mother of all living, Roman. 1. 3. and 9 5. And with Christ all Christians, who are Eves seed both in nature and in faith, as all Christians are called Abraham's seed: Gal. 3. 29. He:] or, it; that is, the Seed. This is first to be understood of Christ, who was made of a woman, Gal. 4. 4. the fruit of the womb of the Virgin Mary, Luke 1. 42. He through death, hath destroyed him that had the power of death, that is the Devil, Hebrews 2. 14. Secondly, it implieth Christians (the children of Christ, Heb. 2. 13) who resisting the Devil steadfastly in faith, the God of peace bruiseth Satan under their feet; 1 Pet. 5. 9 Rom. 16. 20. When promise is made concerning the seed, the faithful parents are also included, and so on the contrary: as when Moses saith, I will multiply thy seed, Gen. 22. 17. Paul allegeth it thus, I will multiply thee, Heb. 6. 14. Again, where Moses saith, All families shall be blessed in thee, Gen. 12, 3. Peter allegeth it, they shall be blessed in thy seed, Act. 3. 25. Also this word seed, is used either for a multitude, as Gen. 15. 5. or for one particular person, as Gen. 21. 13. and 4. 25. so here it meaneth one special seed Christ, Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged, for in Thargum jerusalemy, the fulfilling of this promise is expressly referred to the last days, the days of the King Messiah. And the mystery of original sin, and thereby death over all, and of deliverance by Christ, R. Menachem on Lev. 25. noteth from the profound Cabalists, in these words; So long as the spirit of uncleanness is not taken away out of the world, the souls that come down into the world, must needs die, for to root out the power of uncleanness out of the world, and to consume the same. And all this is, because of the decree which was decreed for the uncleanness and filthiness which the Serpent brought upon Eve. And if it be so, all the souls that are created & become unclean by that filthiness, must needs die before the coming of the Messiah, etc. and at the coming of the Messiah, all souls shall be consummate thenceforth. bruise,] or, pierce, crush: the Hebrew word is of rare use, only here, and in job 9 17. thy head:] or, thee on the head. Hereby is meant Satan's overthrow & destruction in respect of his power and works, joh. 12. 31. 1 joh. 3. 8. for the head being bruised, strength and life is perished. So in Thargum jerusalemy it is expounded thus, The woman's children shall be cured; but thou o Serpent, shalt not be cured. And he saith thee, (rather than thy seed,) because Christ was to vanquish that old serpent, which overcame our first parents: who being destroyed, his seed perish with him, Revel. 12. 9 joh. 14. 30. and 12. 31. 32. his heel:] or, his foot sole: for the Hebrew and Greek here used, signify not only the heel, but the whole foot sole, and sometime the foot step, or print of the foot. By the heel, or foot bruised, is meant Christ's ways, which Satan should seek to suppress by afflictions, and death for our sins, here foretold; as appeareth by the reference which other Scriptures make to this prophecy, Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity, and put to death concerning the flesh, but was quickened by the spirit, & liveth through the power of God, 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot, not his head was bruised by the Serpent. Who yet brought upon him a death that was shameful, and painful, and cursed, because he was hanged on a tree, Gal. 3. 13. for it is probable, that partly in remembrance of this first sin, by eating of the tree of knowledge, (which tree was a sign of curse and death if man transgressed:) God's law after accounteth such as dye on a tree, to have in more special manner, the sign of curse upon them, Deut. 21. 23. But Christ swallowed up death in victory, Esay 25. 8. through whom, God also giveth us the victory, 1 Cor. 15. 57 unto which promise the Prophet hath reference, saying, Why should I fear, in the days of evil: when the iniquity of my heels shall compass me about? God will redeem my soul, from the hand of Hell, Psalm. 49. 6. 16.  
Vers. 16. multiplying I will multiply:] that is, I will much and assuredly multiply: see this phrase opened, on Gen. 2. 16. Here are annexed not curses, but chastisements for Eve and Adam: that their faith in the promised seed, might continually be stirred up, and their sinful nature subdued and mortified, Heb. 12. 6. Psal. 119. 71. conception:] meaning painful conception; and this word is used for the whole space that the child is in the mother's body, until the birth: and so here implieth all the griefs and cumberances which women do endure that time. The Greek translateth it groaning. The reason of this chastisement, is, because sin is from Adam derived by propagation to all his posterity, Psalm 51. 7. Roman. 5. children:] Heb. sons: which implieth daughters also; therefore the Greek translateth it children: so for son, and sons; the Holy Ghost saith in Greek, children, as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth, is also meant bringing up after the birth, as Gen. 50. 23. Unto the sorrows of childbirth, the Scripture often hath reference, in cases of great affliction in body or mind, Psalm. 48. 7. Mich. 4. 9 10. 1 Thess. 5. 3. joh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindereth not a woman's salvation with God, for nevertheless she shall be saved in childbearing, if they [women] continued in faith, and love, and holiness, with sobriety: 1 Tim. 2. 15. desire:] The Greek translateth it, thy turning, (or conversion:) the word implieth a desirous affection, as appeareth by Song. 7. 10. And that this should be to her husband, it noteth subjection, as in Gen. 4. 7. Elsewhere this word is not used: the Apostle seemeth to have reference unto it, in 1 Thess. 2. 8. rule:] So Paul saith, I permit not the woman to usurp authority over the man, 1 Tim. 2. 12. And Peter, Wives be in subjection to your own husbands, 1 Pet. 3. 1. And this being here a chastisement for sin, implieth a further rule, than man had over her by creation, and with more grief unto womankind.  
Vers. 17. the ground:] or, the earth: whereby is employed all this visible world, made for man, Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessedness on earth, is hereby cut off, for all things under the Sun, are vanity and vexation of spirit, from man's birth to his dying day, Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to be sought for, immortal, and which fadeth not, 2 Peter 1. 4. Of ground cursed, there followeth barrenness, or unprofitable fruits, and desolation, Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to be burned, Hebrews 6. 8. So the earth, and the works therein, shall be burnt up. 2 Pet. 3. 10. And as for man's sake this world is cursed, and the creature made subject to vanity; so it earnestly expecteth the manifestation of the sons of God, that it may be delivered from the bondage of corruption, Rom. 8. 19 20. 21. in sorrow:] with painful labour, as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrows, Psal. 127. 2. Adam was to have laboured in his innocency, Gen. 2. 15. but without sorrow; being under the Lord's blessing, which maketh rich, and he addeth no sorrow with it, Prov. 10. 22. Concerning this sorrow (or toil) of our hands, No (the figure of Christ) was a comforter, Gen. 5. 29.  
Vers. 18. thorns:] Heb. the thorn. Hereby is meant harmful weeds, in stead of wholesome fruits, job 31 40. jer. 12. 13. for men of thistles do not gather figs, Mat. 7. 16. Thorns do choke the good corn, as Mat. 13. 7. And spiritually, these signify evil fruits, which wicked earthly men bring forth, Heb. 6. 8. of the field:] and so, no longer the pleasant fruits of Paradise, Gen. 2. 9 16. But as Nebuchadnezar, when he had a beasts heart, was driven out among beasts, to eat grass as the oxen, Dan. 4. 13. 22. so man, not lodging a night in honour, nor understanding, but becoming like beasts that perish, is to eat herbs with them, Psal. 49. 13. 21. but by the labour of his hands, his diet is bettered.  
Vers. 19 sweat:] with much labour, which Adam and all his posterity was condemned unto; that this is a general rule, if any will not work neither should he eat, 2 Thess. 3. 10. The sweat of the face, though it is to be distinguished from the care of the 〈…〉 d, which Christ forbiddeth, Mat. 6. 25. 34. yet it doth imply all lawful labours, and industry of body and mind, for the good of both, Eph. 4. 28. Mat. 10. 10. 1 Cor. 9 14. so that the giving of the heart also, to seek and search our things by wisdom, is a sore occupation, which God hath given to the sons of Adam, to be occupied therein, and humbled thereby: Eccles. 1. 13. bread:] that is, all food; whereof bread is the principal, as that which upholds the heart of man, Psal. 104. 15. Therefore that which one Evangelist calleth bread, Mar. 6. 36 another calleth victuals, or meats, Mat. 14. 15. the ground:] or, the earth; (called elsewhere our earth, Psal. 146. 4. and our dust, Psal. 104. 28.) meaning till man return to the dust of death, the grave: and there, the wearied be at rest from their labours, job 3. 17. Rev. 14. 13. dust thou art:] or, thou wast, to weet, concerning the body, as Gen. 2. 7. not the spirit, which being immortal, goeth unto God for eternal joys or torments, Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth, And dust return to the earth, as it was, and the spirit return to God that gave it, Eccles. 12. 7. Here God condemneth mankind to death, which is the wages of sin, Rom. 6 23. and to the grave, the house appointed for all living, job 30. 23. where they must wait, till their change come, job 14. 14. for it is appointed to men once to dye, and after this, is the judgement, Hebr. 4. 27. Otherwise the life eternal could not be obtained: for flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption; therefore we must all either dye, or be changed; and this corruptible must put on incorruption, and this mortal must put on immortality: and then shall Death be swallowed up in victory, 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbins also taught, saying, that unto this world there cleaveth the secret filthiness of the Serpent which came upon Eve, and because of that filthiness, Death is come upon Adam and his seed. For when God saw how uncleanness cleaved, and spread itself abroad in the world continually, he intended to consume it, and to root out the power of it; and therefore the bodies do consume and corrupt; and have no continued life. But when the filthiness is consumed, and the spirit of uncleanness taken out of the earth; behold God will renew his world, without any other filthiness, and will wake up by his power, those that dwell in the dust, etc. and the Lord will rejoice in his works, as the intendment of the creation was at the first: R. Menachem on Gen. 3. The Greek Philosophers have observed, that some dead men putrified, turn to Serpents; Plutarch in vita Cleomenis. If so, it is a notable memorial of man's first poisoning by the Serpent.  
Vers. 20. Eve:] in Hebrew Chavah: which is by interpretation Life, (as the Greek also translateth it,) or Living; Adam first called her Woman, Gen. 2. 23. God called her Adam, Gen. 5. 2. and now the man calleth her Eve, Life: by which new name, he testifieth his faith in, and thankfulness for God's former promise, in vers. 15. In which he also trained up his children, teaching them to sacrifice, and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner: and by Wisdom, (that is, faith in Christ) brought out of his fall: joseph. Antiq. b. 1. c. 4. and the Author of the Book of Wisdom, c. 10. v. 1. all living:] that is, as the Chaldee paraphraseth, of all the sons of man: meaning this both naturally, of all men in the world, (and so of Christ the promised seed:) and spiritually of all that live by faith: in which sense, Sarah is also counted the Mother of the faithful, 1 Pet. 3. 6. Gal. 4. 22. 28. 31.  
V 21. coats:] to cover the body from shame and harm, and for a memorial of man's sin, & a further sign of those garments of justice and salvation, which men have of God, that their filthy nakedness do not appear, Rev. 3. 18. & 19 8. 2 Cor. 5. 2. 3. 4. The Chalde● calleth these here, garments of honour. of skin:] that is, in likelihood, of the skins of beasts, which God taught him to kill for sacrifice. Which offerings were even from the beginning of the Gospel preached, as appeareth Gen. 4. 3. 4. & 8. 20. And after by the Law, the Skins of the sacrifices were given to the Priests, Lev. 7. 8. And the sacrifices being all figures of Christ, (Heb. 10. 5. 10) the Skins were fit to resemble man's mortification, (as the girdle of skin which john Baptist wore, Mat. 3. 4.) and new life, by putting on the Lord jesus Christ Rom. 13. 13. 14. and the garments of salvation, wherewith God clotheth his Church, Esay 61 10.  
Vers. 22. is become as one,] to weet, of us three, the Father, the Word, and the Holy Spirit, 1 joh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satan's lying speech, used in v. 5. and would leave an impression in Adam's hart, of his pride and folly in believing the Serpent's deceitful promises: that so long as he lived an exile here on earth, he might have continual motives of repentance and humiliation. The Hebrew phrase, is as one; meaneth, is made, or become as one: as, this is, Psal. 118. 23. the Evangelist translateth, this is done, Mat. 21. 42. lest he put:] An unperfect speech; where we may understand by that which followeth, he must be driven out, lest he be put. etc. Such phrases are usual, as Gen. 38. 11. & 42. 4. Mat. 25. 9 and eat and live: or, that he may eat and live. And, is often used for That, and noteth the end and purpose of an act: as here, so in 2 Sam. 21. 3. 2 King. 3. 11. Lam. 1. 19 Because the tree of life, and the eating of it, was at first a sign of eternal life to man, if he had obeyed his creator, (as is noted on Gen. 2. 9) it might not now in the justice of God, be so continued to man fallen into disobedience. Neither was the new covenant between God and man, of obedience again by the works of the Law, unto life: but of faith in Christ the woman's seed, unto forgiveness of sins, Gen. 3. 15. 20. God therefore in driving the man from this tree, would drive him from all confidence in himself and his own works, (and so from abuse of this tree also, which might turn to his further judgement,) that he might seek the life in heaven, which is hid with Christ in God, Col. 3. 1. 2. 3. who will give to such as by faith do overcome the world, to eat of the tree of life, which is in the midst of the Paradise of God; Rev. 2▪ 7.  
V 23. to till:] tillage, hath the name in Hebrew, of servile-worke, for all, even Kings, are as servants to the field, Eccles. 5. 8. And this hard labour, was a continual remembrance of sin, and doctrine of humiliation and repentance. Wherefore God after in the Law, freed every seventh (or Sabbath) year, from this tillage in his land, when they did all alike eat of that which grew of it own accord, Lev. 25. 4. 6. to remember their former ease, lost by sin, but to be restored spiritually by Christ, when he should preach the acceptable year of the Lord: Esay 61. 2. 2 Cor. 6. 2.  
Vers. 24. drove out:] or, expulsed, not to return thither again; but that he might seek admission into the heavenly paradise, whereunto Christ giveth entrance, Luke 23. 43. minding himself an exile and pilgrim here on earth, 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrews say (in Bresith ketanna on this place,) Adam was driven out of paradise in this world, but in the world to come, he shall not be driven out, The remembrance of this future mercy, was kept afterward among the Gentiles; for it is one of the Chaldean oracles, Seek paradise, the glorious country of the soul. Cherubins:] or Cherubs. These were living creatures with wings, as may be ●athered by comparing, Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle, Exod. 25. 18. and 26. 1. See the annotations there. Moses here seemeth to mean Angels, by this name: for they have appeared sometime with wings flying, Dan. 9 21. and with sword, 1 Chron. 21, 16. and as fiery chariots, 2 King. 6. 17. as here they have the flame of a sword, (that is, a flaming sword, as the Greek translateth it,) to keep man out of paradise. Of Angels, see the notes on Gen. 16. 7. By these also, God further might signify, the Angels or Ministers in his spiritual paradise the Church, and the sharp two edged sword of his Word, wherewith they are armed, against all the disobedient, 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise, direct from all quarters of the world, to enter thereinto by the gates which are never shut, such as are written in the lambs book of life; where the tree of life groweth and giveth fruit, wherein they have right, that do the commandments of God, Rev. 21. 12. 25. 27. and 22. 2. 14. turned itself:] to weet, every way, for more terror, that man should not there attempt re-entrance. Such spiritually is the use of the Law and doctrine thereof, which terrifieth the conscience, and by the works whereof, no flesh can be justified, Rom. 3. 20. but it serveth to drive men unto Christ, that they may be made righteous by faith, Gal. 3. 24. The ancient jews had an expectation of recovery of this loss by Christ, though now they are ignorant of him: for they writ of seven things which the King Christ shall show unto Israel; two of which are, the garden of Eden; and the tree of life. R. Elias ben Mosis, in Sepher reshith choemah, fol. 4. 12. Also expounding that in Song. 1. 4. the King hath brought me into his chambers: Our Doctors of blessed memory, have said, that these are the chambers of the garden of Eden. And again, There are also that say of the tree of life that it was not created in vain, but the men of the resurrection (that are raised from the dead) shall eat thereof and live for ever, R. Menachem, on Gen. 3. And by the garden of Eden, (or Paradise,) it seems they understood the kingdom of heaven: for the Chaldee paraphrast on Song 4. 12. saith, as the garden of Eden, into which no man hath power to enter, but the just; whose souls are sent thither by the hands of Angels. According to these speeches, familiar in old time among the jews, the Holy Ghost also speaketh, of carriage by Angels, into Abraham's bosom, Luke 16. 22. of being with Christ in paradise, Luke 23. 43. and of eating of the tree of life, which is in the midst of the paradise of God, Rev. 2. 7. And that the jews understood not these things carnally, appeareth by these words of theirs. In the world to come, there is no eating or drinking, nor any other of the things which the bodies of the sons of Adam, have need of in this world; as sitting, and standing, and sleep, and death, and sorrow, and mi●th, and the like: So our ancient wise men have said. In the world to come there is no eating nor drinking; nor use of marriage, but the just do sit with their crowns upon their heads, and have the fruition of the glory of the Majesty of God. Maimony in Misn. treat. of Repentance, ch. 8. S. 2.    

CHAPT. four  
1. The birth, trade, and religion of Kaine and Abel. 8. Kaine killeth Abel. 9 for it he is examined of God, 11. and cursed: 13. he despaireth. 16. and departeth from God's presence. 17. Kaine buildeth the city Enoch, and hath children to the seventh generati●d▪ amongst whom▪ 19 Lame●h taketh two wi●es; 20. jabel is a chief shepherd, 21. 〈◊〉 〈◊〉. ●2. Tubalkain a smith. 25. Ad●● bege●●eth Seth, who is in Abel's stead: 26▪ and Seth, Enos.  
ANd Adam, knew Eve his wife: and she conceived, and bare Kain; and said, I have gotten a man, of jehovah, And she again bare, his brother Abel: and Abel was a feeder of sheep, and Kain was a tiler of the ground. And it was, at the end of days; that Kain brought of the fruit of the ground, in offering unto jehovah. And Abel, he also brought of the firstlings of his flock, and of the fat of them: and jehovah had respect unto Abel, and unto his offering. But unto Kain and unto his offering, he had not respect: and Kain was vehemently grieved, and his countenance fell. And jehovah said unto Kain: why art thou grieved, and why is thy countenance fallen? If thou do well, is there not forgiveness? and if thou dost not well, sin lieth at the door: and unto thee shall be his desire; and thou shalt rule over him. And Kain spoke unto Abel his brother: 〈◊〉 and it was when they were in the field, that Kain rose-up against Abel his brother, and killed him. And jehovah said unto Kain: Where is Abel thy brother? and he said, I know not; am I my brother's keeper? And he said, what hast thou done? the voice of thy brother's bloods cry unto me from the earth. And now, Cursed art thou: from the earth, which hath opened her mouth, to receive thy brother's bloods, from thy hand. When thou tillest the ground, it shall not henceforth yield her strength unto thee: a fugitive and a vagabond shalt thou be in the earth. And Kain said unto jehovah: my iniquity is greater than may be forgiven. Behold, thou hast driven me out this day, from the face of the earth; and from thy face, shall I be hid: and I shall be a fugitive and a vagabond in the earth; and it shall be, that whosoever findeth me, will kill me. And jehovah said unto him; Therefore, whosoever killeth Kain; vengeance shall be taken on him sevenfold: and jehovah set a sign upon Kain; lest any finding him, should ●lay him. And Kain went out from the presence of jehovah: and dwelled in the land of Nod, 〈◊〉 the east of Eden. And Kain-knew his wife; and she conceived, and bare Enoch: and he was building a city, and he called the name of the city, as the name of his son Enoch. And unto Enoch, was borne Irad; and Irad begat Mehujael: and Mehujael, begat Methusael; and Methusael, begat Lamech. And Lamech took unto him, two wives: the name of the one, was Adah; and the name of the second, Zillah. And Adah bore jabel: he was the father of them that dwell in Tents, and that have Cattles. And his brother's name was Iubal● he was the father of all that handle the harp and organ. And Zillah she also bore Tubalkain; an instructor of every artificer in brass and iron: and the sister of Tubalkain, was Naamah. And Lamech said un to his wives; Adah and Zillah, hear ye my voice; ye wives of Lamech, harken to my speech: for I have killed a man, to my wounding, and a young man to my hurt. If Kain shall be avenged sevenfold: then Lamech, seventy and seven fold.  
And Adam knew his wife again, and she bore a son: and she called his name Seth: for God hath set unto me, another seed in stead of Abel; because Kain killed him. And to Seth also himself, there was borne a son; and he called his name, Enos: then began men profanely, to call on the name of jehovah.  

Annotations.  
Known:] by lying with her; as this phrase is explained in Numb. 31. 17. A modest manner of speech, used again in verse 17. and 25. and throughout the Scriptures, Mat. 1. 25. Luk. 1. 34. Kain:] by interpretation, Gotten, or, a Possession; the reason followeth, I have gotten (Kanithi) a man of jehovah: or, with jehovah, that is, with his favour, and of his good will. The Greek translateth it, by God. Thus shown she her thankfulness to the Lord, whose heritage children are, Psal. 127. 3. and her hope of good in that first born son: howbeit her expectation failed her; for Kain was of the wicked o●e Satan; 1 joh. 3. 12. The Hebrew Doctors also lay, Kain was borne of the filth and seed that the serpent had conveyed into Eve: R. Menachem on Gen. 4. herein Kain was a figure of all reprobates, the children of the Devil: joh. 8, 44. 1 joh. 3. 10.  
Vers. 2. again bare:] in Hebrew, she added, to bear. From this phrase of her adding to bear, without mention of any other conception, some of the jew Doctors gather, that Kain and Abel were twins: Pirkei R. Eliezer, chap. 21. Abel:] so the Greek, and the Evangelists writ him, Math. 23. 35. The Hebrew name is Hebel, which signifieth Vanity, or a soone-vanishing vapour: such is every man's life, jam. 4. 14. and so was Abe●● in special, being soon killed by his brother. And David saith that every man is Vanity [Abel] though settled, as men may think, Psal. 39 6. feeder:] or shepherd, Pastor and Governor of a flock: which flock (in the original) comprehendeth both sheep and goats, as is explained in Lev. 1. 10. The new Testament translateth it into Greek, sometime sheep, as Rom. 8. 36. from Psal. 44. 23. sometime flock, as 1 Cor. 9 7. and sometime both together, as, the sheep of the flock, Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is written only, the sheep. Abel in sheeperdy, as in sacrificing and martyrdom, was a figure of Christ; joh. 10. 11. Of this trade also were the patriarchs of Israel, Gen. 46. 32. 34. and Moses, David, and many other men of note: Exod. 3. 1. Psal. 78. 70. 71.  
Vers. 3. at the end of days:] that is, at the end of the year. Some understand it to mean, after many days, that is, in process of time. But a full year, is called a year of days, Gen. 41. 1. 2 Sam. 14. 28. because of certain days that are in the year, besides the months. And for shortness of speech (which the Hebrew tongue affecteth), days, are used for a year of days, that is, a whole year: as in Lev. 25. 29. days, is in vers. 30. expounded to be a perfect (or full) year: and the revolution of days, 1 Sam. 1. 20. is that which Moses calleth the revolution of the year, Exod. 34. 22. And in Numb. 9 22. or two days, or a month, or days, that is, a year. And in Amos 4. 4. after three days, meaneth three years, Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from days to days; is, from year to year: and the sacrifice of days, 1 Sam. 2. 19 was the yearly sacrifice. Whereupon in prophecies, often times, days are used for years, Rev. 11. 2. 11. At the years end, men were wont in most solemn manner to sacrifice unto God, with thankes for his blessings, having gathered in their fruits: so the law of Moses did command. Exod. 23. 16. which order (as by this appeareth) the Fathers observed from the beginning: and it was so accustomed among the Gentiles; for the ancient sacrifices, and assemblies unto that end, were after the gathering in of the fruits, for (an oblation of) the first fruits; saith Aristotle, in Ethics, book 8. brought:] in Greeke, offered. It is likely, that the sons brought their offerings unto God, by Adam their Father, who was high Priest, (as after, all the first borne in families were Priests, Exod. 19 22.) and upon an Altar he offered their gifts. The Hebrew Doctors say; It is a tradition by the hand of all, that the place wherein David and Solomon built an Altar, in the floor of Araunah, (1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1.) was the place where Abraham builded an Altar, and bound Isaak upon it, (Gen. 22. 9) and that was the place where No builded, after he came out of the Ark, (Gen. 8. 20.) and that was the Altar upon which Kain and Abel offered: and on it, Adam the first man offered an offering after he was created, and out of that place he was created. Our wise men have said, Adam was created out of the place of his Atonement. Maimony, in Misn. book 8. treat. of the Temple, chap. 2. S. 2. an offering.] or, oblation, called in Hebrew, a Minchah, by which name the Meat offering is called in the Law, Lev. 2. which commonly was of wheat flower. Although the word is sometime used generally for any gift or present, Gen. 32. 13. But Kain brought of the fruit of the ground, which custom continued; so that in Israel men might eat neither bread nor corn, till they had brought an offering unto God, Lev. 23. 14. Among the Greeks also they used to sacrifice the fruits of the earth, Homer Iliad. 1. and Numa ordained the like among the Romans, who tasted not new corn or wine, before the Priests had sacrificed the first fruits, saith Pliny in book 18. chap. 2. and in the Roman laws of the twelve Tables, the same oblation of corn is▪ commanded: Derelig. tit. 1. lex. 4. The like was for sacrificing of beasts, as Abel did: which was used of Israel, and of all Nations till the coming of Christ: see Lev. 1.  
Vers. 4. the fat of them:] As the first fruits of the earth, of beasts, of men, were given in thankfulness to the Lord, that all the rest might be sanctified and blessed, Exod. 22. 29. 30. and 23. 19 so God challenged the fat of all sacrifices peculiarly to himself, Lev. 3. 16. 17. and 7. 25. which fat, sometime figured man's unbelief, hardness of hear●, and want of sense, Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of God's spirit: sometime it signified the best of all things, Numb. 18. 12. in which sense it seemeth to be spoken here of Abel. From whose example, the Hebrew Doctors teach, that a man should enlarge his hand, and bring his offering of the fairest and most laudable amongst those kind of things whereof he bringeth. Behold it is written in the law, And Abel he also brought of the firstlings of his flock, and of the fat of them. And this is a common law, in every thing which is for the name of the good God, that it be of the goodliest and best. If one build a house of prayer, let it be fairer than his own dwelling house: if he feed the hungry, let him feed him with the best and sweetest that is on his Table: If he clothe the naked, let it be with the fairest of his clothes; if he sanctify any thing, let him sanctify of the fairest of his goods; and so he saith, (Lev. 3. 16.) All the fat is the Lords. Maimony in Misn. rom. 3. in Asurei mizbeach, chap. 7. S. 11. By the sacrifices of old, there was (besides a thankfulness to God,) a yearly remembrance also of their sins, Heb. 10. 3. and hope of the forgiveness of them by Christ to come, Heb. 10. 1. 10. 14. And seeing the godly offered in faith, Heb. 11. 14. and faith is by hearing the word of God, Rom. 10. 17. Abel and the rest were taught of God thus for to worship him: for all will-worship devised by men, is vain: Mat. 15. 9 Col. 2. 22. 23. had respect:] to weet, with delight, as the Hebrew word implieth; (and so one Greek version translateth it, was delighted:) and with favourable acceptation, as the Chaldee paraphrase explaineth it. So GOD commanded every man to offer sacrifice for his favourable acceptation, Lev. 1. 3. that he and it, might be accepted of the Lord. This gracious respect unto Abel, was seen of Kain, for which he was gtieved; and the Apostle noteth it to be a testification of Abel's justice by faith, Heb. 11. 4. It is likely therefore, that God shown it by some visible sign, as by fire from heaven consuming the sacrifice, for so he, used to do in such cases after, as Lev. 9 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King. 18. 38. and the burning of the sacrifices to ashes, was a sign of his favourable acceptance, Psal. 20. 4. and Theodotio (a Greek interpreter,) translateth it here, he set onfire. By this God's acceptance, Abel's faith was confirmed touching life & salvation in Christ: otherwise God would not have received an offering at his hands; as judg. 13. 23, unto Abel:] for his faith in Christ, whereby he was just, and by which he offered a greater sacrifice than Kain, Heb. 11. 4. And so the sacrifice was respected for the man, not the man for the sacrifice, Prov. 12. 2. and 15. 8.  
Vers. 5. grieved:] or, displeased: very wroth. The Hebrew word signifieth to burn or be inflamed, either with anger, or grief: the Greek here translateth, he was grieved; and in sundry other places, as jon. 4. 1. 9 where both the Greek version, and all the circumstances show it to mean grief. So in 1 Sam. 15. 11. Samuel was grieved, and David, 1 Chron. 13. 11. and Nehemiah, Neh. 5. 6. and many the like. countenance:] or, his face fell; that is, he shown himself ashamed, grieved, and discontented. This is elsewhere expressed by the falling of the light of the countenance, job 29. 24. contrary to which, is the lifting up of the face, for a sign of comfort and joy, job 11. 15. See also Gen. 19 21.  
Vers. 7. do well:] or, do good. Hereby God teacheth, that welldoing consisted not in the outward offerings which Kain brought: but in faith, which he wanted, Heb. 11. 4. joh. 6. 29. And the Apostle hence concludeth, that Kains works were evil, 1 joh. 3. 12. forgiveness:] or, acceptation. The Hebrew word, which properly signifieth elevation or lifting up, when it is spoken of sin, (as the words following show here it is,) meaneth forgiveness at God's hand, who lifteth up, and so easeth us of the burden of it; as Rom. 4. 7. from Psal. 32. 1. And one end of sacrificing, was the forgiveness of sin, Lev. 6. 2. 6. 7. So the Chaldee here explaineth it, If thou do thy works well, shalt thou not have forgiveness? Otherwise it may be expounded, is there not a lifting up, to weet, of thy countenance which now is fallen, that is, an acceptation of thy face and petition, and consequently of thy offering, in Gen. 19 21. lifting up (or, accepting) the face, signifieth favourable acceptation with God; and in job 11. 15. it signifieth comfortable bold carriage. Or, is there not a bearing (or carrying away) of blessing and reward, as Psal. 24. 5. A question thus asked, is an earnest affirmation that so it shall be: as, are they not written? 2 King. 20. 20. is expounded, Lo they are written, 2 Chro. 32. 32. and is not the life more than meat? Mat. 6. 25. that is, the life is more, Luke 12. 23. Also the holy Ghost turneth into a question, hath not my hand made all these? Act. 7. 49. that which the Prophet affirmeth plainly, all these my hand hath made, Esay 66. 1. So Gen. 13. 9 and many the like. sin:] or, the misdeed, error. By sin and iniquity the punishment for it is often meant, as in Gen. 19 15. Lev. 20. 20. 2 King. 7. 9 Zach. 14. 19 And sin is the erring or missing as of the mark aimed at, judg. 20. 16. God's law is our mark, and way to walk in: therefore sin is defined to be swerving from, or transgression of the Law, (anomy or enormity,) 1 joh. 3. 4. In Hebrew it is called Chattaah, whereupon the Greeks framed the name, Atee, that is, Hurt or Damage; and their Poets feigned that it was a woman cast out of heaven, pernicious Atee, that (aatai) hurteth all men, Homer Iliad. 19 lieth:] or, coucheth, is couching: a word usually spoken of beasts, applied here to Sin, as a hurtful beast ready to devour. For to lie at the door, is to be near at hand, Mark. 13. ●9. and in Deut. 29. 20. the curses are said to couch (or lie) upon the sinner, whom the Lord will not be merciful unto. The Chaldee referreth it to the last judgement, saying, thy sin is kept to the day of judgement, in which vengeance shall be taken on thee, if thou convert not. And other Rabbins thus; Sin couching at the door, meaneth at the gates of justice; for from thence judgement cometh for ever, upon them that are in transgression, for from thence the Angel of death hath his power, R. Menachem on Gen. 4. his desire:] that is, Abel's; who being the younger brother is subject unto thee. For Kain being the firstborn, had great privileges by nature over his brethren, as is showed on Gen. 25. 31. and 27. 19 Or, the desire of it, (that is, of Sin) is unto thee, but thou shalt rule over it; that is, (as Paul speaketh) let not sin reign in thy mortal body, that thou shouldest obey it in the lusts thereof, Rom. 6. 12. The Thargum jerusalemy thus referreth it, to the subduing of sin: although the Hebrew differeth in gender from Sin, as the word lieth doth likewise. But such differences may often be observed, and sometime in the very Hebrew text, as jabo, and jehi, 1 Chron. 18. 2. 5. 6. and 21. 5. for which elsewhere is tabo, and tehi, 2 Sam. 8. 2. 5. 6. and 24. 9 lahems, and bahem, 1 King. 22. 17. and 1 Chro. 10. 7▪ which also is written lahen, and bahen, 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21.  
Vers. 8. spoke:] or, said unto Abel his brother, but what he said, is not set down. The Hebrew text hath here a pause extraordinary, implying further matter. The Greek version addeth, let us go out into the field: and Thargum jerusalemy addeth the same and much more, how Kain (when they were in the field) should say, there was no judgement, nor judge, nor other world to come, nor good reward for justice, nor vengeance for wickedness, etc. all which Abel gaynesayed, and then his brother slew him. It seemeth to imply a dissimulation of Kains hatred, in that he conversed friendly with his brother, till he found opportunity to kill him: as others in their hatred, are observed to speak (of the matter of their grief,) neither good nor bad: 2 Sam. 13, 22. killed him.] And wherefore killed he him? Because his own works were evil, and his brothers good. 1 joh. 3. 12. Hereupon the Scripture giveth them these titles, Abel the just, Mat. 23. 35. and Kain of that wicked done, 1 joh. 3. 12. that is, of the Devil: for he was a murderer from the beginning, joh. 8. 44.  
Verse 9 Where is Abel?] Here God showeth himself to be the seeker-out of bloods, Psal. 9 13. So Zacharie when he was murdered, said, The Lord look upon it and require it, 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour, (whose bloods with all the rest,) should come upon the jews, Mat. 23. 35. 36.  
Vers. 10. bloods:] This word in the plural number, usually signifieth murder, and the guilt following it: and such as gave themselves to this sin, are called men of bloods, Psal. 5. 7. Sometime bloods meaneth man's natural generation, joh. 1. 13. To this latter, the Chaldee Paraphrases have reference, translating it, The voice of the bloods of the generations, (the multitudes of just men,) which should have proceeded from thy brother. cry] or, are crying. This word hath reference in number, to the blood's forementioned; as if many were spilt and cried. From hence the Apostle noteth the effect of Abel's faith, how by it, being dead he yet speaketh, Heb. 11. 4. This crying, was unto God for vengeance: wherefore Christ's blood is preferred before this, as speaking better things than Abel, Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world, God manifested the immortality of man's soul, the forgiveness of sins to the faithful, with the contrary concerning hypocrites; and the resurrection of the body: as Christ gathereth from another like Scripture, Math. 22. 31. 32.  
Vers. 11. Cursed] As God's blessing implieth among other good things, the light of his face, and favour towards men, Psal. 67. 2. so his curse bringeth with other evils, the hiding of his face, and withdrawing of his favour; as Kain after complaineth, v. 14. By this sentence Kain is cast out from God's presence and Church, and is the first cursed man in the world.  
Vers. 12. not henceforth] Hebr. not add to yield: that is, not yield any more her strength, meaning the natural fruit, which otherwise, through God's blessing it could, joel 2. 22. For as the cursed figtree, lost the vigour, and withered: Mark. 11. 21. so the fruitful land is made barren, when it is cursed for the sin of the inhabitants, Lev. 26, 20. Psal. 107. 34. Here the former curse laid upon the earth, Gen. 3. 17. is increased for Kains sake; and the destruction of the world hastened: see Gen. 5. 29. A contrary blessing is promised to them that fear the Lord, Lev. 26. 4. Ezek. 34. 26. 27. fugitive] or, wanderer: a curse which David wished to his enemies, Psal. 59 12. and 109. 10. contrary to the safe and settled estate of God's people; Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearful moving of the heart, as in Esay 7. 2. so the Greek here translateth, Sighing and trembling shalt thou be on the earth.  
Vers. 13. my iniquity] or, my punishment for iniquity: see the annotations on vers. 7. and Gen. 19 15. then may be forgiven] or, than thou mayest forgive. Or, referring it to the punishment, greater than I can bear. In this sense, Kain murmureth against God's justice: in the former, he despaireth of his mercy. So the Greek translateth, my fault is greater than may be forgiven me: and the Chaldee paraphrase maketh the same exposition. Here in Kain is fulfilled that saying, he believeth not to return out of darkness, and he is waited for of the sword: job 15. 22. And in him may be seen seven abominations, (so many as are in the heart of him that hateth his brother, Prov. 26. 25.) for, first, he sacrificed without faith; secondly, was displeased that God respected him not; thirdly, harkened not to God's admonition; fourthly, spoke dissemblingly to his brother; fifthly, killed him in the field; sixthly, denied that he knew where he was; seventhly, asketh not, nor hopeth for mercy of God, but despaireth, and so falleth into the condemnation of the Devil.  
Vers. 14. shall I be hid] or, be absent: as Gen. 31. 49. This meaneth a fearful banishment from the face or presence of God in his Church; as after followeth in vers. 16. Contrary to which, is the appearing before God's face, in the place of his public worship, Exod. 23. 17. Psal. 42. 3. job professeth his faith in this respect, opposite to Kains despair, job 13. 20. etc. whosoever:] or, every one that findeth (or meeteth) me. This showeth his terror in conscience, fearing just recompense, and fleeing where none doth pursue: as Lev. 26. 17. 36. job 15. 20. 21. Prov, 28. 1. Amongst the ancient Romans, when a man was cursed for any wicked fact, whosoever would, might freely kill him: Dionys. Halicarnass. l. 2. And of old, among the Galls (or Frenchmen) such as obeyed not their Priests the druids, were forbidden the sacrifices, (their divine worship:) and those so forbidden, were reputed amongst the most wicked; all men shunned them, and would not converse or talk with them, fearing to be defiled even by light communication with them, no benefit of law was allowed them, nor any honour done unto them: Caesar Comment. de bello Gall. l. 6. A like severe censure was also among the Greeks, as K. Oedipus his words show, in Sophocles, in Oedip. Tyr.  
Vers. 15. sevenfold:] that is, he shall have much greater punishment: for seven, meaneth much or many: Prov. 26. 25. job 5. 19 Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation. Hereby God repressed further bloodshed, which men else might rush into; for soon after, the earth was filled with violence, Gen. 6. 11. He let Kain live miserably, for a warning to others, as David (having reference hereto) saith, Slay them not; lest my people forget: make them wander abroad (as fugitives) by thy power: Psal. 59 12. Thus also he provided for the increase of the world at the beginning: wherefore Kains posterity is after reckoned, to the seventh generation. upon Kain:] or, unto Kain, to secure him from his fear. Upon him, to keep others from killing him: as in another case, in Ezek. 9 4. 5. 6. they that had Gods mark set upon them, were not slain. lest any:] or, that not any. slay:] or smite, that is, kill him The full speech is to smite him in soul, as Gen. 37. 21. and where one Prophet saith, he smote, 2 King. 14. 5. another expounds it, he killed: 2 Chron. 25. 3.  
Verse 16. from the presence:] or, from before the face of jehovah: that is, from the place of God's word and public worship, which in likelihood was held by Adam the father, who being a Prophet, had taught his children how to sacrifice, and serve the Lord. So on the contrary, to come into God's presence (or before him) 1 Chron. 16. 29. is explained in Psal. 96. 8. to be the coming into his courts. God's face, or presence is man's greatest joy in this life, and in that which is to come, Exod. 33. 14, 15. 16. Psal. 17. 15. Of which Kain was now deprived: for, the evil shall not sojourn with God, nor fools shall stand before his eyes, Psal. 5. 5. 6. Otherwise, as God's face signifieth his all-seeing providence and government, none can flee from it, Psal. 139. 7. 12. jer. 23. 24. Of jonas, it is likewise said, he rose up to flee from the presence of the Lord; jon. 1. 3. dwelled:] or, sat: that is, seated himself. Sitting, is used for dwelling, as after in vers. 10. and often in the Scriptures. Nod:] in Greek, Naid; so named, because Kaine was there. Nad, that is, a vagabond, as God threatneth before, in vers. 12.  
Vers. 17. knew his wife:] that is, lay with her, as v. 1. This was one of Adam's daughters, spoken of in Gen. 5. 4. to whom it seemeth he was married before. And here follow seven generations of Kain reckoned: for God letteth the wicked prosper in this world, Psal. 17, 14. he increaseth nations, and (afterward) destroyeth them, job. 12. 23. Enoch:] in Hebrew Chanoch: by interpretation, Catechised, Instructed, or Dedicated. It was the name also of that godly man mentioned in Gen. 5. 18. 22. was building:] this manner of speech (which the Greek translation also keepeth,) may imply a beginning of the work, though perhaps not finished, as after in the building of Babel, Gen. 11. And Kains building of a city, seemeth to be for his better security from his fears, and to denote his worldly affection, otherwise than Abraham had, who looked for a city that hath foundations, whose builder and maker is God: Heb. 12. 10. the name of his son: so proclaiming his name on the city, as David showeth vain worldly men do on lands, Psal. 49. 12. As Kains name signified Possession, so had he possessions of children, city, riches, arts, etc. in this world: all which Abel wanted, whose inheritance was in heaven.  
Vers. 18. Irad:] or Gh●irad, in Greek, Gaidad: for the Hebrew letters 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  D. are one much like another, and often put one for another by the Greek translators; and in the Hebrew text itself: as Riphath, Gen. 10. 3. is Diphath, 1 Chron. 1. 6. Ch 〈…〉 dan, Gen. 36. 26. is Chamran, 1 Chron. 1. 41. Hadar, Gen. 36. 30. is Hadad, 1 Chron. 1. 50. Hadarezer, 1 Chron. 18. 3. is Hadadezer, 2 Sam. 8. 3. and sundry the like: which show that the Hebrew letters had the same form and figure of old, which they have at this day. Mehujael:] or, Mechujael; written immediately after, Mechijael; in Greek, M●delaal, according to the name of Kainans son, in Gen. 5. 12. Methusael:] in Greek Mathousala; as also they writ Ehochs' son, Gen: 5. 21. L 〈…〉] or, Lem●●●, so Gen. 5. 21. Kains posterity, accord in name with Seths'.  
Vers. 19 two wives:] so violating the law of marriage, which by God's ordinance was to be but with one wife, Gen. 2. 18. 24. Adah:] by interpretation an Ornament: as Zillah (or Sella) signified her Shadow.  
Vers. 20. jabal:] in Greeke, jobel. father:] that is, master, as the Chaldee expoundeth it. Every crafts-master that either first inventeth, or perfecteth and teachech any art, is called a Father. So in the verse following. dwell in tents:] that is, used Shepherdy: for shepherds used tents, to remove from place to place, where best pasture was to be found: Esa. 38. 12. Song. 1. 8. jer. 6. 3. and 49. 29. The Hebrew phrase, him that dwelleth, is meant of many, as the Greek also translateth it, them that dwell. So dweller, 2 Sam. 5. 6. is expounded dwellers, 1 Chron. 1. 4. enemy, 1 King. 8. 37. 44. is enemies, 2 Chron. 6. 28. 34. and many the like. See also Gen. 3. 2. cattles:] Hebr. possession: understanding the word cattles, as it explained in Gen. 26. 14. he had possession of flocks, and possession of herds. So the Greek here translateth, feeders of cattles. The supply of such words is often made in the text itself: as a thousand, 2 Sam. 8. 4. that is, a thousand charrets, 1 Chron. 18. 4. Vzzah put forth to the ark, 2 Sam. 6. 6. that is, he put forth his hand to the ark, 1 Chro. 13. 9 See also Gen. 5. 3.  
Vers. 21. handle:] that is, play upon: as the Chaldee paraphraseth, he was master of all that play on the Psaltery, and knew music, which the Greek translateth, this was he that shown the Psaltery, and the Harp, organ:] it hath the name in Hebrew, of loveliness and delight; and it was an instrument of joy, job 21. 12. so was the Harp, called therefore the pleasant Harp, Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightful to the flesh: yet were they irreligious, as is written; they said unto God departed from us: and what should the Almighty do for them? For he filled their houses with good things: job. 22. 17. 18.  
Vers. 22. instructor:] Hebr. a whetter (or, sharpener:) which the Chaldee expoundeth also a master. He sharply and wittily taught Smith's craft, and instruments of war. The Heathens after feigned Vulcan, (which name seemeth to be borrowed from this Tubal-cain,) to be the god of smith's. Naamah:] she hath her name of Pleasance. Thus with profits and pleasures, they of the old world passed their time, eating and drinking, marrying and giving in marriage, until the day that the flood came, and took them all away: Math. 24. 38. 39 The Hebrew Doctors (in Midras' Ruth, and Zohar) say of this Naamah, that all the world wandered (in love) after her; yea even the sons of God, (as in Gen. 6. 2. & that of her, there were born evil spirits into the world  
Vers. 23. I have killed etc.] or, I would kill a man in my wound, yea a young man in my hurt. The Hebrew is of the time past, as speaking of murder committed; (and so the Greek translateth, I have killed a man:) but it may also be interpreted, as a boastful threat for time to come; that if any did wound or hurt him, he should surely dye for it. And it may be, that for violating the law of marriage by taking two wives, God vexed him with a disquiet life between them, that they lived in discontent and emulation one with another, (as there is an example in 1 Sam. 1. 6. 7.) and both of them with their husband: so in his wrath he uttered these words unto them, to repress their strife. Or he thus boasteth of his valour, for some other cause. The Chaldee Paraphrast understood this in a contrary sense; as if it were a question, for have I killed, etc. that is, I have not: and expoundeth it thus, For I have not killed a man, that I should bear sin for him; nor destroyed a young man, that my seed should be consumed for him. to my hurt] or, for my stripe: the original word signifieth a wail, or mark of a stripe, or wound in the flesh.  
Vers. 24. seventy and seven fold:] that is, if he that killeth Kain, shall be punished seven fold; then he that killeth me, shall be seventy seven fold. It seemeth to be an insolent contempt of God's judgement, and abusing of his patience towards Kain, v. 15. Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men, is full in them to do evil, Eccles. 8. 11.  
Vers. 25. Seth] Heb. Sheth: that is, Set or Appointed, to weet, in Abelsroome. He was not borne till 130 years after the creation, Gen. 5. 3. It might be, Adam had other sons and daughters before, Gen. 5. 4. but none, in whom such expectation of good was: for Seths' posterity only remained at the Flood, when all the world perished, Gen. 7. seed] that is, another son: that as Abraham's seed was called in Isaak, (Ishmael being excluded,) Gen. 21. 12. so Eves seed should be in Seth; and not in any other of her children. Seed, is usually put for children: as, they left no seed, Mar. 12. 22. is expounded, they left no children, Luke 20. 31. stead of Abel] Eve showeth a reason of her son's name, also her faith grounded on God's appointment & settling of his mercy concerning this seed, who should be faithful as Abel; and a father of the world, who are all called the sons of Seth, Num. 24. 17. and the father of our Lord jesus after the flesh, Luke 3. So in Ezek. 37, dead bones revive again; and in Revel. 11. 11. the witnesses killed, have the spirit of life from God, entering into them.  
Vers. 26. also himself] or, to him also: when he was 105, years old, Gen. 5 6. and the world 235. Enos] so he is written in Greek, Luke 3. 38. in Hebrew Aenosh; that is by interpretation, sorrowful, grievously-sicke, miserable. So named, (as seemeth) for the sorrowful state of those days, wherein great corruption grew in the Church, Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men, as being Enos, or sons of Enos, full of sorrow and misery, Psal. 8. 5. and 144. 3. And to abate men's pride, David saith, let the nations know, that they be Enos, (or woeful men:) Psal. 9 21. began men profanely to call] or, profaneness began in calling, (or, for calling) on the name of jehovah. The Hebrew word may be translated, men began, or men profened: but is commonly understood 〈…〉 ere, of the learned Hebrews, to mean profaneness; and some translating it began, yet take it thus, men began to call (their idols) by the name of the Lord: as images and representations of God, were called Gods, Exod. 32. 4. The sorrows of this age were great, as the very name of Enos testifieth, and the history following in Gen. 6. confirmeth: for impiety crept into the Church, by unlawful marriages with Kains seed; and religion and manners were much corrupted, Gen. 6. 2. 11. The Hebrew Doctors describe it thus: In the days of Enos, the sons of Adam erred with great error, and the counsel of the wisemen of that age became brutish; and Enos himself was (one) of them that erred: and their error was this; They said, for as much as God hath created these stars and spheres to govern the world, and set them on high, and imparted honour unto them, and they are ministers that minister before him: it is meet that men should land and glorify and give them honour. For this is the will of God, that we magnify and honour, whomsoever he magnifieth and honoureth: even as a King would have them honoured that stand before him, and this is the honour of the King himself. When this thing was come up into their heart, they began to build Temples unto stars, and to offer sacrifice unto them, and to laud and glorify them with words, and to worship before them, that they might in their evil opinion, obtain favour of the Creator. And this was the root of Idolatry, etc. And in process of time, there stood up false Prophets among the sons of Adam, which said that God had commanded & said unto them, worship such a star, or all the stars, and do sacrifice unto them thus and thus; and build a Temple for it, and make an image of it, that all the people, women, and children may worship it; & he shown them the image which he had feigned out of his own heart, and said, it was the image of such a star, which was made known unto him by prophecy: and they began after this manner, to make images in Temples, and under trees, and on tops of mountains, and hills, and assembled together, and worshipped them, etc. And this thing was spread through all the world, to serve images with services different one from another, and to sacrifice unto, and worship them. So in tract of time, the glorious and fearful name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not. And there was found no people of the earth, that knew aught, save images of wood and stone, and Temples of stone, which they had been trained up from their childhood, to worship and to serve, and to swear by their names. And the wise men that were among them, as the Priests, and such like, thought there was no God, save the stars, and sphares, for whose sake, and in whose likeness they had made these images: but as for the Rock everlasting, there was no man that acknowledged him, or knew him, save a few persons in the world, is Enoch, Mathusala, No, Sem, and Eber. And in this way did the world walk and converse, till the pillar of the world, to weet, Abraham our father was born: Maim. in Misn. tom. 1. treat. of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped, both Moses and the Prophets after him show, Deut. 4. 19 Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body (Arist. de c●l. l. 2 c. 2) so did the wisest of the Hebrew Rabbins: All the stars and all the sphaers have souls, & knowledge, & understanding & are living things, and stand & acknowledge him who said, and the world was, every one according to his greatness, and according to his dignity, lauding and glorifying him that form them, even as the Angels. And as they know the holy God▪ so they know themselves, and know the Angels which are above them: and the knowledge that the Stars and Spheres have, is less than the knowledge of the Angels, and greater than the knowledge of the sons of men, saith Maimony in jesudei hatorah. chap. 3. S. 9 Upon this persuasion men might the easier be drawn to the worship of them. If we understand Moses here otherwise; Then began men to call upon the name of the Lord; than it may be meant of more public worship now erected then before: or, of public preaching in the name of the Lord, to call the wicked to repentance: or of calling themselves by the name of the Lord, as in Gen. 6. 2. the faithful are called the sons of God. Onkelos the Chaldee Paraphrast, translateth, than began men to pray: But the Chaldee in the Masorites bible saith, Then in his days the sons of men left off from praying, (or became profane, so that they prayed not) in the name of the Lord.    

CHAP. V.  
1, The genealogy of the ten first Patriarches of the world. 3, Of Adam, 6, Seth, 9, Enos, 12, Kainan, 15, Maleleel, 18, Iared, 21, Enoch, (who walked with God, & was taken away without death;) 25, Mathusala, 28, Lamech, 32, and Noe.  
THis is the book of the generations of Adam: in the day God created Adam, in the likeness of God made he him. Male and female created he them: and blessed them, and called their name Adam, in the day they were created. And Adam lived a hundred and thirty years; and begat (a son) in his likeness; in his image: and called his name Seth. And the days of Adam were, after he had begotten Seth, eight hundred years, and he begat sons and daughters. And all the days of Adam which he lived, were nine hundred years, and thirty years: and he died.  
And Seth lived a hundred years, and five years: and begat Enos. And Seth lived after he begat Enos, eight hundred years, and seven years: and begat sons and daughters. And all the days of Seth were nine hundred years, and twelve years: and he died.  
And Enos lived ninety years: and begat Kainan. And Enos lived, after he begat Kainan, eight hundred years, and fifteen years: and begat sons and daughters. And all the days of Enos, were nine hundred years, and five years: and he died.  
And Kainan lived seventy years; and begat Maleleel. And Kainan lived after he begat Maleleel, eight hundred years, and forty years: and begat sons and daughters. And all the days of Kainan were nine hundred years, and ten years: and he died.  
And Maleleel lived sixty years, and five years: and begat Iared. And Maleleel lived after he begat Iared, eight hundred years, and thirty years: and begat sons and daughters. And all the days of Maleleel were eight hundred years, and ninety and five years: and he died.  
And Iared lived a hundred years, and sixty and two years: & begat Enoch. And Iared lived, after he begat Enoch, eight hundred years: and begat sons and daughters. And all the days of Iared were nine hundred years, & sixty and two years: and he died.  
And Enoch lived sixty and five years: and begat Methusalem. And Enoch walked with God, after he begat Methusalem, three hundred years: and begat sons and daughters. And all the days of Enoch, were three hundred years, and sixty and five years. And Enoch walked with God: and he was not: for God took him.  
And Mathusala lived a hundred years, and eighty and seven years: and begat Lamech. And Mathusala lived, after he begat Lamech, seven hundred years, and eighty and two years: and begat sons and daughters. And all the days of Mathusala were nine hundred years, and sixty and nine years: and he died.  
And Lamech lived a hundred years, and eighty and two years; and begat a son. And called his name No, saying: This shall comfort us from our work, and from the sorrow of our hands, because of the earth the which jehovah hath cursed. And Lamech lived, after he begat No, five hundred years, and ninety and five years: and begat sons & daughters. And all the days of Lamech were seven hundred years, and seventy and seven years: and he died.  
And No was five hundred years old: and No begat Sem, Cham, and japheth.  

Annotations.  
THe book:] that is, the narration, or rehearsal. generations of Adam:] the Greek translateth, generation of men, it meaneth both the children which Adam begat, and the events that did befall them; as the word generation, is used for all accidents in times and ages, whatsoever the day may bring forth, (as Solomon speaketh, Proverb. 27. 1.) So Genesis 2. 4. and 6. 9 and 25. 19 And here are ten generations reckoned from Adam to No; the chief end whereof, is to show the genealogy of Christ the promised s●ed according to the flesh, and so of his Church, Luk. 3. 23. 38. 1 Chron. 1. 1. etc. likeness of God:] See Gen. 1. 26.  
Vers. 2. their name:] so Adam was the common name of man and woman, (which were one flesh, Gen. 2. 23. 24) and of all their posterity, Gen. 9 6. for we are all of one blood, Act. 17. 26.  
Vers. 3. and begat] to weet, a son, as the sequel showeth. The Scripture often omitteth such words, and sometime showeth they must be understood: as David put in Syria, 1 Chron. 18. 6. that is, he put garrisons in Syria, 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likeness:] namely, that which he now had in his sinful state: for the first likeness and image of God in him was by sin corrupted, Gen. 3. whereupon all men now are conceived in sin, Psal. 51. 7. and are by nature children of wrath, Eph. 2. 3. Seth:] that is, Set or Appointed in stead of Abel: see Gen. 4. 25. only his posterity were reserved, when all the world was drowned. And from him the genealogy is reckoned both in the Old and New Testament, 1 Chr. 1. 1. etc. Luke 3. 38.  
Vers. 6. years:] Hebr. year: sometime the Original useth indifferently one for another; as, eight years, 2 Chron. 34. 1. for which in 2 King. 22. 1. is written eight year. It is also the property of the Hebrew, to set the least number for most, as here, Seth lived five years, and an hundred year; and so after: which because it differeth from our manner, and in the order there is no special weight, is changed according to our speaking: because the Hebrew itself, in repeating matters, doth often change the order of words: as, 2 Chron. 23. 7. when he cometh in, & when he goeth out: which in 2 Kin. 11. 8. is, when he goeth out, and when he cometh in. So, great and small, 2 Chron. 34. 30. or, small and great, 2 King. 23. 2. And in translating, the holy Ghost often also changeth the order of words: as joel 2. 28. your old men shall dream dreams, your young men shall see visions: which in Act. 2. 17. is placed thus, your young men shall see visions, and your old men shall dream dreams. So in 1 King. 19 10. they have broke down thy Altars, and killed thy Prophets: which Paul rehearseth thus, they have killed thy Prophets, and broke down thy Altars, Rom. 11. 3. and sundry the like. Enos:] or, as the Hebrew pronounceth it, Enosh: but because our language and custom rather followeth the Greek, which is more easy, the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake, and think them divers persons.  
Verse 9 Kainan] so Luck 3. 37. in Hebrew Kenan.  
Verse 12. Maleleel] Hebr. Mahalalel.  
Vers. 15. Iared] Hebr. jered.  
Vers. 18. Enoch] in Hebrew Chanoch, that is, Dedicated, or Catechised: he is said to be the seventh from Adam, and a prophesier of God's judgement upon wicked men for their impious deeds, and hard speeches against God, jude ver. 14. 15. So he is distinguished from Enoch the Kainite, the third from Adam, Gen. 4. 17. and seven being the number of the Sabbath, the seventh generation employed the mystery of rest in Christ. Accordingly the number of all the generations here, may be observed; which are ten from Adam to No: as before in Gen. 4. there are seven generations of Kain, so Abram the Hebrew was the seventh from Eber; Moses the seventh from Abram: and in Mat. 1. twice seven generations are reckoned from Abram to David, and so many from David to the Captivity of Babylon, and again so many from that captivity, to Christ, Mat. 1. 17. The estate of times for these ten Patriarches, may thus be viewed:  

1. Adam being 130. years old, begat Seth.  
2. Seth, 105. years old, begat Enos. In the year of the World, 235.  
3. Enos, 90. year old, begat Kainan: in the year of the World, 325.  
4. Kainan, 70. year old, begat Maleleel: in the year of the World, 395.  
5. Maleleel, 65. year old, begat Iared: in the year of the World, 460.  
6. Iared, 162. year old, begat Enoch: in the year of the World, 622.  
7. Enoch, 65. year old, begat Mathusala: in the year of the World, 687.  
8. Mathusala, 187. year old, begat Lamech: in the year of the World, 874.  
9 Lamech, 182. year old, begat No: in the year of the World, 1056.  
10. No, 500 years old, begat japheth: in the year of the World, 1556.   
The lives of these Patriarches are also to be noted.  

1. Adam lived 930. years.  
2. Seth lived 912. y.  
3. Enos lived 905.  
4. Kainan lived 910. y.  
5. Malaleel lived 895. y.  
6. Iared lived 962. y.  
7. Enoch lived on earth, 365. years. The shortest liver.  
8. Mathusala lived 969. y. The longest liver.  
9 Lamech lived 777. y.  
10. No lived 950. y. Gen. 9 29.   
By this computation it appeareth, that Adam lived to see Lamech the ninth generation, in the 56 year of whose life he died, first of all these Patriarches. That Enoch the 7 from Adam, (after he had lived on earth, so many years as there be days in the year of the Sun,) was taken away into Paradise, next after Adam's death, seven Patriarches remaining witnesses of his translation. That all the first nine Patriarches were taken out of this world, before it was drowned by the Flood that came in the 600. year of noah's life. That Mathusala lived till the very year wherein the Flood came, as his name signified that he should: with sundry other things, worthy to be observed in the brief History of these ten Fathers.  
Vers. 21. Mathusala:] so in Luke 3. 37. in Hebrew Methushelach, which is by interpretation, He dyeth, and the emission (or dart) meaning the flood, cometh. Enoch being a Prophet, foretold in his son's name, of the flood to come in the year that Mathusala died: as came to pass. Compare jude vers. 14. 15.  
Vers. 22. walked with God:] that is, led his life and administered before God, holily, justly, and faithfully, and so pleasing to God, as Gen. 6. 9 Wherefore the Apostle (following the Greek version) saith, he pleased God, (which without faith it is impossible to do,) Heb. 11. 5. 6. The Chaldee translateth, he walked in the fear of the Lord: and the lerusalemy Thargum saith, he served (or laboured) in the truth before the Lord. And by comparing the like speech unto Eli, 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet, jude 14. And No who also walked with God, Gen. 6. 9 was a Preacher of justice, 2 Pet. 2. 5. Of Eli, it is spoken touching the Priesthood, 1 Sam. 2. 30. 35. and of David in the Kingdom, Psal. 56. 14. and 116. 9 See also Gen. 17. 1. Thus Enoch was a special figure of Christ.  
Vers. 24. he was not] to weet, not found, as the Apostle (according to the Greek) saith, Heb. 11. 5. and the Chaldee addeth, he appeared not, and yet the Lord killed him not. The like speech is also used of them that are taken away by death, jer. 31. 15. which the Evangelist alleging, addeth the word are (or were) that wanted in the Hebrew, as in this place it is wanting also God took him,] that is, translated him, (saith the Apostle) that he should not see death, Heb. 11. 5. where the Arabic version addeth, he was translated into Paradise: meaning the heavenly Paradise, mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven, 2 King. 2. and the Hebrew Doctors say, that Enoch was taken up in a whilewind as Elias was; and that he was disarrayed of the foundation corporal, and clothed with the foundation spiritual. Also that God shown him all the high treasures, and shown him the tree of life, in the midst of the garden, etc. R. Menachem on Gen 5. and the Zohar on the same. By this translating of Enoch, God assured all the faithful, of their resurrection and eternal life: therefore they after applied the like work of God to themselves after death, as in Psal. 49. 16. And the Apostle teacheth, we shall all be changed, and shall have spiritual bodies, and a building of God, an house not made with hand, eternal in the heavens, with which house we desire to be clothed-upon, etc. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith, Enoch translated, was an example of repentance to all generations, Ecclesiasticus 44. 16.  
Vers. 25. Lamech] Hebr. Lemec.  
Vers. 29. No:] so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach, which signifieth rest, which proceedeth from comfort, as the words following show; his name having affinity with Nachum. comfort us from our work:] that is, comfort us with rest from our work: as the Greek translateth, he shall give us rest from our works. This prophesy his father uttered of him, as he that should be a figure of Christ, in his building the Ark, and offering of sacrifice, whereby God smelled a savour of rest, and said, he would not curse the ground any more for man's sake, Gen. 8. 21. Of we may read it, comfort us concerning our work, etc. from the earth:] understand again, which cometh from the earth: for the earth being cursed, bore not fruits without great labour and sorrow, Gen. 3. 17. 18. hath cursed:] Hebr. hath cursed it: but this phrase our Tongue useth not: for it, I therefore say before, the (or that) which. And the Hebrew text sometime omits it as superfluous, 2 Chron. 28. 3. with 2 King. 16. 3.  
Vers. 32. 500 years old:] Hebr. son of 500 years: that is, going in his 500 year. An usual speech in the Hebrew Scripture of men's age, or of beasts: Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of natural age properly, as appeareth 2 Chron. 22. 2. compared with 2 King. 8. 26. where Ahaziah is son of 22. years, for his own life: but son of 42. years, for the state of his kingdom. And by being old, (or son of) 500 year, is not meant that year full ended; but while he was living in that year: As appeareth by Gen. 7. 6. where No is 600 year old: which in v. 11. is explained to be, In the year of the 600. year of his life. Accordingly, must we understand the ages of men, and beasts, spoken of in Scripture: as when a Levite entered upon his Ministry, being a son of 30. years, Num. 4. 3. it is meant, going in the 30. year of his life. Therefore Christ fulfilling that and all other figures, entered upon his Ministry, when he began to be of 30. years, as is expressed, Luk. 3. 23. And for the sacrifices in the Law, which were to be of any yeerling beast, (after the Hebrew phrase, son of a year, Exod. 12. 5.) the jews have left recorded, that it must be strictly within the first year of the life; and if it be but an hour older than a year, it is not allowable for an oblation to God: Maimony, 8. book in Magnaseh Korbanoth, chap. 1. S. 13. No begat,] that is, began to beget; for all his three sons were not borne in a year, but Shem was borne two years after, when his father was 502 years old: as may be gathered by Gen. 11. 10. where two years after the flood, he was but an hundred years old: and then was No his father 602. by Gen. 7. 6. See the like of Thara, Gen. 11. 26. Sem, Cham, and japheth,] sounded in Hebrew; Shem, Cham, and jepheth: of which japheth was the eldest, Sem the next, and Chamthe youngest; as is evident both by the former note of Sems' age, and by Gen. 10. 21. and 9 24. But because Sem was in dignity preferred of God before his brethren, Gen. 9 26. 27 therefore he is first named. The like is in the history of Abram and his brethren, Gen. 11. 26. So jaakob is named before Esau his elder, Gen. 28. 5. and Ephraim before Manasses, Gen. 48. 20.    

CHAPPED VI  
1, The sons of God, marry with the daughters of men: 4, so Giants are bred: 5, wickedness increaseth; 6, God repenteth that he made Man; 7, and will destroy them: 8, No findeth grace, 13, and is forewarned of the Flood; 14, The Ark (with matter and form thereof) is commanded to be made, 18, for the saving of noah's house, 19, and some of all living things; 21, with provision of food. 22, No doth all that God commanded.  
ANd it was when men began to multiply on the face of the earth: and daughters were borne unto them. That the sons of God saw the daughters of men, that they were fair: and they took unto them wives, of all which they chose. And jehovah said; My spirit shall not strive with man, for ever; for that he also is flesh: and his days shall be an hundred and twenty years. There were Giants in the earth in those days; and also after that, when the sons of God wentin unto the daughters of men; and they bare children to them: they were mighty men; which were of old, men of name.  
And jehovah saw, that the wickedness of man was much in the earth; and every imagination of the thoughts of his heart, was only evil every day. And it repent jehovah, that he had made man on the earth: & it grieved him at his heart. And jehovah said; I will blot-out man, whom I have created, from the face of the earth; from man unto beast, unto the creeping-thing, and unto the fowl of the heavens; for it repenteth me that I have made them. But No found grace in the eyes of jehovah. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
THESE are THE GENERATIONS OF NO; No was a just man, perfect in his generations: No walked with God. And No begat three sons: Sem, Cham, and japheth. And the earth was corrupt before God: and the earth was filled with violent-wrong. And God saw the earth, and lo it was corrupt: for all flesh had corrupted his way upon the earth.  
And God said unto No; An end of all flesh is come before me; for the earth is filled with violent wrong, from the face of them: and behold I destroy them with the earth. Make for thee an Ark of Gopher trees; nests shalt thou make in the Ark: and shalt pitch it within and without with pitch. And this (the fashion) which thou shalt make it of: three hundred cubits the length of the Ark; fifty cubits the breadth of it; and thirty cubits the height of it. A cleare-light shalt thou make to the Ark; and in a cubit shalt thou finish it from above; and the door of the Ark shalt thou set in the side thereof: with lower, second and third stories shalt thou make it. And I, behold I do bring the Flood of waters upon the earth; to destroy all flesh, which hath in it the spirit of life; from under the heavens: every-thing that is in the earth, shall give-up the ghost. But I will establish my covenant with thee: and thou shalt enter into the Ark; thou, and thy sons, and thy wife, and thy son's wives, with thee. And of every living thing, of all flesh, two of every sort shalt thou bring into the Ark, to keep alive with thee: they shall be male and female. Of the fowl, after his kind; and of the beast, after his kind; of every creeping thing of the earth, after his kind: two of every sort, shall come unto thee, to keep (them) alive. And take thou unto thee, of all meat, that is eaten; and thou shalt gather it to thee: and it shall be for thee, and for them, for meat. And No did: according to all that God commanded him, so did he.  

Annotations.  
MEn:] Hebr. Adam: put generally for men, as the Greek translateth, and the last words of this verse do confirm: so the Chaldee saith, the sons of man. The posterity of Kain is hereby meant, who increased faster than Seths' did: and sought so to do by taking more wives, Gen. 4. 19  
Vers. 2. the sons of God:] the men of the Church of God; for unto such Moses saith, ye are the sons of jehovah your God, Deut. 14. 1. so 1 joh. 3. 1. The name God, in Hebrew Aelohim, is in the form plural, and sometime Princes are so named, Exod. 21. 6. Psal. 82. so the Chaldee here translateth, the sons of Princes: understanding (as I think) Seth, and the other Patriarches. daughters of men:] meaning of Kains posterity, that were out of God's Church, Gen. 4. 14. and because they were not borne again of God, by the immortal seed of his word, (1 joh. 3. 9 10. 1 Pet. 1. 23.) they continued children of the old Adam, and natural man still. So Paul saith, 1 Cor. 3. 3. walk ye not as men? that is, as unregenerate men. fair:] or goodly: Hebr. good, to weet, of countenance, as is expressed, Gen. 24. 16. the Chaldee translateth it fair. taken unto them:] that is, took to themselves, and regarded not the counsel of their godly parents, (who should by right take wives for their children) nor the will of God, whose law after forbade such profane marriages, Deut. 7. 3. 4. The like is noted of Esau, Gen. 26. 34. 35. and 28. 8. 9 Thus corruption grew in families. which they chose:] that is, which they loved and liked, following their own affections. So, my chosen, Esay 42. 1. is interpreted, my beloved, Mat. 12. 18. and choosing is often used for liking or delighting, Ps. 25. 12. and 119. 173. Esay. 1. 2. and so the Chaldee translateth it here. Into this sin, Solomon also s●ll, 〈◊〉 King. 11. 1. 2.  
Vers. 3. my spirit:] This is that holy spirit of Christ by which he preached in the patriarchs, and especially in No, to the disobedient spirits of the old world, 1 Pet. 3. 18. 19 20. 2 Pet. 2. 5. not strive] or, not judge, that is, not contend in judgement for so this word is elsewhere also used, Eccles. 6. 10. and may here import, both contending by preaching, disputing, convincing in the mouths of the patriarchs, (as Nehem. 9 30.) and by inward motions and checks of conscience which his spirit gave them for their sins; against which they that struggle, fall into the sin against the holy Ghost, despiting the spirit of grace, Heb. 10. 29. So the Spirit of God is said to be tempted, resisted, grieved, Acts 5. 9 and 7. 51. Esay 63. 10. Ephes. 4. 30. with man] or, in man, implying both the contending of the Prophet's outward, and of God's spirit inwardly; as before is observed. Here the Church declined, is called man (or Adam) to note their corrupt estate. The Greek translateth it, my Spirit shall not continue in these men. The Chaldee paraphraseth, This evil generation shall not continue before me for ever: understanding (as it seemeth) by the Spirit, man's natural soul and life, which God would take away by the Flood. he also] that is, these also, which are my peculiar professant people. is flesh] that is, is fleshly, not having the spirit, but walking after their own lusts; as jude vers. 19 16. The flesh and the Spirit, are also thus opposed, Rom. 7. 5. 6. and 8. 8. 9 Gal. 5. 16. 17. So the Chaldee here saith, For that they are flesh, and their works evil. And this is the state of all men in their first birth: for that which is borne of the flesh, is flesh, joh. 3. 6. 120. years:] meaning, that so long time by noah's preaching, and building the Ark, they should have space given them to repent, or else then to perish. This longsufferance of God, the Apostle mentioneth, in 1 Pet. 3. 19 20. 2 Pet. 2. 5. and showeth the sum and end of his preaching to be, that they might be judged according to men in the flesh, but live according to God in the spirit. 1 Pet. 4. 6. that is, they repenting and turning unto Christ, the body might be dead because of sin; but the spirit be life, because of righteousness, Rom. 8. 10. So the Chaldee here saith, A term shall be given them of 120 years, if they will convert: So many were the years of Moses life, Deut 34. 7.  
Vers. 4. Giant's] in Hebrew, Nephilim, which hath the signification of falling, as being Apostates, fain from God: and being fierce and cruel to men, falling on them (as job. 1. 15.) and whom they made by fear and force, to fall before them: Such were men of great stature, that other men were as grasshoppers in respect of them, Num. 13. 33. The Chaldee calleth them Gibbaraja, that is, mighty men; (and so Nimrod was Gibbor, that is, mighty on the earth, Gen. 10. 8.) the Greek nameth them Giganies, whereof our English is derived, and the Greek Poets feigned them to be borne of the earth, noting them to be earthly minded, not caring for heaven: and borne also of such parents. after that] that is, as before; so after God had threatened their destruction, that they were not bettered, or brought to repentance. went in] namely, into the chamber, as is expressed, judg. 15. 1. and consequently, companyed with them: in like sense as knowing is used before, Gen. 4. 1. So David went in to Bathsheba, Psal. 51. 2. Abram to Agar, Genes. 16. 2. jaakob to his wife, Gen. 29. 21. a modest phrase they bare] to weet, the women last mentioned: or, they (the men) begat children to themselves. The Hebrew implieth both. mighty men] the Greek translateth this also Giants; and it seemeth to be an explanation of their former name. men of name] that is, of renown: famous and renowned. Contrary hereto is, men without name, job 30. 8.  
Vers. 5. wickedness,] or malice, evil. every imagination,] or, the whole fiction; the word is general, for all and every thing that the heart first imagineth, formeth, purposeth, 1 Chron. 28. 9 and 29. 18. Luke 1. 51. every day,] or, all the day: that is, continually. The Greek translateth thus, and every one mindeth in his heart carefully for evils, all days.  
Vers. 6. it repent johovah,] This is spoken not properly, for God repenteth not, 1 Sam. 15. 29. but after the manner of men; for God changing his deed, and dealing otherwise then before, doth as men do when they repent. So 1 Sam. 15. 11. the earth] hereby teaching, that there was none on earth whom God respected. So that but for the second man (Christ) the Lord from heaven, (1 Cor. 15. 47.) whom No believed in; the world had now been consumed. So the Hebrew Doctors, as the Zohan upon this place saith, man on the earth, to except the man above, (or the superior Adam) who was not on the earth, it grieved him:] The Scripture giveth to God, joy, grief, anger, etc. not as any passions, or contrary affections, for he is most simple and unchangeable, jam. 1. 17. but by a kind of proportion, because he doth of his immutable nature and will, such things, as men do with those passions and changes of affections. So heart, hands, eyes, and other parts are attributed to him, for effecting such things, as men cannot do but by such members. God is said to be grieved for the corruption of his creatures: contrariwise, when he restoreth them by his grace, he rejoiceth in them, Esay 65. 19 Psal. 104. 31. Of these phrases spoken concerning God, the Hebrew Doctors writ thus: Forasmuch as it is clear, that (God) is no corporal or bodily thing; it is also clear, that not any corporal accident (or occurrence) doth befall unto him: neither composition, nor division, nor place, nor measure, nor going up, nor coming down, nor right hand, nor left hand, nor face, nor backparts, nor sitting, nor standing: neither beginning nor ending, nor number of years; neither is he changeable, for nothing can cause him to change. Neither is there in him death, or life, as the life of a corporal living thing: nor folly, nor wisdom, according to humane wisdom; nor sleep, nor waking, nor anger, nor laughter, nor joy, nor grief, nor silence, nor speech, as the sons of Adam speak, etc. but all these, and the like things spoken of him in the Law and Prophets, are parabolical and figurative. As when it is said, He that sitteth in the heaven, doth laugh, (Psalm. 2.) and the like: of all such our wise men have said, The Law speaketh according to the language of the sons of Adam. And so he saith, Do they provoke me to anger? (jer. 7. 19) again he saith, I am the Lord, I change not. (Mal. 3. 6.) and if he be sometime angry, and sometime joyful, then is he changeable: But all these things are not found, save in persons obscure and base, that dwell in houses of clay, whose foundation is in the dust: but he the blessed (God) is blessed and exalted above all these. Maimony in jesud. hatorah chap. 1. S. 11. 12.  
Vers. 7. blot-out:] that is, destroy and abolish. from man:] that is, both men and beasts. For as the beasts were made for man, Gen. 1. 28. so they became subject to vanity and destruction, through man's iniquity, Gen. 3. 17. Rom. 8. 20.  
Vers. 8. found grace:] that is, obtained favour, or mercies, (as the Chaldee translateth it.) So this phrase is interpreted in Greek, sometime finding grace, Heb. 4. 16. sometime finding mercy, 2. Tim. 1. 18. and grace is opposed unto works, and unto debt, Rom. 11. 6. and 4. 4. And it is a special title of God, that he is named Gracious, Exod. 34. 6. and a special prerogative of his people, that they find grace in his eyes, as after of Lot. Gen. 19 19 of Moses, Exod. 33. 12. of David, Act. 7. 45. of Marie, Luke 1. 30. And the letters of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noah's name, are the letters of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Grace in Hebrew, the order being changed.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters in the Hebrew Bibles, do signify the Parasha, or great Section of Moses law, which was a Lecture on the Sabbath day, read in the jews Synagogues, as is observed, Act. 15. 21. to which was added a Lecture out of the Prophets, Act. 13. 15. And the first Paragraph or Section (which is from the creation hitherto) they call Breshith, that is, In the beginning; this second, which reacheth to the twelfth Chapter, they call No; and so the rest: There are in all 54. Sections in the Law, which they read in the 52 Sabbaths, joining two of the shortest twice together, that the whole might be finished in a years space. Hereof the Hebrew Doctors writ thus: It is a common custom throughout all Israel, that they finish wholly the (reading of the) law, in one year; beginning in the Sabbath which is after the feast of Tabernacles, at the first section of Genesis: in the second (Sabbath) at These are the generations of No: in the third, at The Lord said unto Abraham, (Gen. 12. 1.) so they read and go on in this order, till they have ended the Law, at the feast of Tabernacles: Maimony in Misn. treat. of Prayer, chap. 13. S. 1.  
Vers. 9 generations:] that is, offspring, and things that did befall him and them: so Gen. 25. 19 and 37. 2. and 2. 4. and 5. 2. just,] or, righteous: No is the first in the world that hath this title of just; and as generally the just liveth by faith, Rom. 1. 17. so of No the Apostle witnesseth, he was made heir of the justice which is by faith, Heb. 11. 7. perfect] or, entire, sincere, of a simple, plain, and upright carriage: as justice usually respecteth faith, so perfectness respecteth life and conversation, in the heart of man, Esay 38. 3. and in his ways, Psalm. 119. 1. This is not meant of perfection in measure or degrees, as being without all sin, Eccles. 7. 22. james 3. 2. 1. joh. 1. 8. but when men by the grace of God, keep themselves from their iniquity, Psalm. 18. 33. 24. and sin hath not dominion in them, Psal. 19 14. The perfect man is opposed to the perverse and restless wicked, job 9 20. 22. in his generations,] that is, among the men of the ages wherein he lived. So generation, Mat. 11. 16. and 12. 42. is expounded, the men of that generation, Luk. 7. 31. and 11. 31. walked with God:] that is, by faith pleased and acceptably served God: see the like before of Enoc, Gen. 5. 22. The word may imply also administration in the office whereunto God had called him, which was to be a preacher of justice, 2 Pet. 2. 5. So the Hebrew Doctors say, he preached to the old world, and said, Turn ye from your ways, and from your evil works, that the waters of the flood come not upon you, and cut off the whole seed of the sons of Adam. Pirke. R. Eliezer, ch. 22.  
Vers. 11. the earth was corrupt;] that is, the inhabitants of the earth: (see Gen. 11. 1.) and so the earth itself for and through them; as is showed after in vers. 12. 13. therefore both were destroyed together. Corrupting is in special applied to idolatry, and depraving of God's true service, Exod. 32. 7. Deut. 32. 5. judg. 2. 19 as, the people are said to do corruptly, 2 Chron. 27. 2. when they sacrificed and burnt incense in the high places, 2 King. 15. 35. So idolatry was their chief corruption here, as may also be gathered by Gen. 4. 26. see the annotations there. before God:] that is, openly and boldly in God's sight, as Gen. 10. 9 and in respect of his worship and law: see Gen. 17. 1. violent wrong] injurious and cruel dealing, which seemeth to be chief meant of violating the duties towards men; as the former word noted corruption of religion, Gen. 49. 5. joel 3. 19 Obad. 1. 10. The Chaldee turneth it rapines, (or robberies.) Or, by violent wrong, violent and cruel men may be understood: as, pride, is used for proud men, jer. 50. 31. 32. sin, for sinful men, Prov. 13. 6. poverty, for poor men, 2 King. 24. 14. and many the like. Thus corruption increased in the ecclesiastical and political estate, as it began in the domestical.  
Vers. 12. all flesh:] that is, all men, who are called flesh, both for their frailty, Psal. 71. 39 and corrupt unregenerate estate, Gen. 6. 3. So flesh is expounded to be men, and people Psal. 56. 5. 12. Esay 40. 5. 6. their way:] that is, both their religion, or faith; (for so a way often signifieth, Act. 18. 25. 26. and 22. 4. 2 Pet. 2. 2.) and their manners, works, or course of life; as elsewhere is mentioned the way of Kain, for maliciousness, jude vers. 11. the way of Balaam for covetousness, 2 Pet. 2. 15. and sundry the like. And of this way of the old world, wherein wicked men did walk, it is noted, that God had filled their houses with good things, but they said unto him, depart from us: they did eat, they drank, they married wives, they were given in marriage, until the day that No entered into the Ark, and the flood came, and destroyed them all: job 22. 15. 17. 18. Luke 17. 27. Vers. 13. An end is come:] that is, the time of the 〈…〉tion is at hand: so Amos 8. 2. jer. 51. 13. Ezek. 〈◊〉. 2. 3. 6. from the face] that is, because, or through them. destroy] or, 〈◊〉 corrupting, that is, ready to corrupt, or destroy. Before, the word was used for corrupting by sin; here, for corrupting with punishment, due for their sin: that is, destroying. So Gen. 18. 28. and 19 13. and often in the Scriptures. with the earth] the Greek saith, and the earth: which being given for a possession to the sums of Adam, was also destroyed with them; as in other particular judgements, men's goods perished with them, Gen. 19 Num. 16. 32. jos. 7. 15. 24.  
Vers. 14. an Ark] or Chest, Coffin: called in Hebrew Tebah: and differeth from the Ark or Coffer which Moses made for God's Sanctuary, which was called Aron, Exod. 25. 10. and served to keep the Tables of God's law, Deut. 10. 2. 5. but this Ark Tebah, was to keep men, and live things from the water; as a ship, used only in this history, and in Exod. 2. 3 The holy Ghost in Greek expresseth them both by one word Kibotos, an Ark Heb. 11. 7. and 9 4. Heathen writers also make mention of this Ark, but by another name Larnax, that likewise is an Ark: Plutarch. de industr. animal. This Ark was a figure of Christ's Church, where into they that enter by saith, are saved from the stood of God's wrath; of which grace, Baptism (the answerable type) is a sign and seal. See. 1 Pet. 3. 20. 21. Gopher tree] The Chaldee paraphrafts make them a kind of Cedars: the Scripture mentioneth not this word any other where. But Gophrith is after used for sulphur, or brimstone, Gen. 19 24. whereupon some think these to be Turpentine trees, which bear sulphury b 〈…〉 yes, and the wood is known to be fit for such an use. nests,] that is, little rooms or mansions, (as the Chaldee translateth) for men, beasts, birds, etc. to be in severally. So a nest, is for a mansion; Num. 24. 21. Obad. 4. pitch] or plaster: the Hebrew Copher, which elsewhere is often used for covering and propitiating of sin, making atonement, and the like; is only here used for pitch or plaster, there being two other proper words for such stuff, Exod. 2. 3. It figured the atonement made for the Church by Christ, wherewith we being by faith covered and plastered, the waters of God's wrath, enter not upon us.  
Vers. 15. cubits:] or else: a cubit is the measure from the elbow to the finger's end, containing six hand bredths, or a foot and a half: so 300 cubits make 450 foot. height,] or stature. By these measures here set down, the Ark was by proportion like in shape rod Coffin for a man's body, six times so long as it was broad, and ten times so long as it was high: which was commodious for swimming, and steadiness against winds: fit also to figure out Christ's death, and burial, and ours with him, by mortification of the old man: as the Apostle applyeth this type to baptism, 1 Pet. 3. 20. 21. whereby we are become dead and buried with Christ, Rom. 6. 3. 4. 6.  
Vers. 16. A 〈◊〉 light:] whether by one, or by many windows, is uncertain: after there is mention of a window that was in the Ark, Gen. 8. 6 The Hebrew Zohar (which the Chaldee translateth, Neh●r, Light,) is not found in the Scripture but here: of it Zaherajim is used for the noon day light. Some Hebrew Doctors say it was a precious stone, hanged in the Ark, which gave light to all creatures which were therein: Pirk R. Eliezar, chap. 23. This clear-light signified the enlightening of the Church, by the holy Ghost, as the door signified faith in Christ, Ephes. 1. 17. 18. joh. 10. 9 in a cubit:] or, unto a cubit. it from above:] by it, seemeth the Ark to be meant; (rather then the light or window,) which Ark had the roof arched or bowed but a cubit, that it might be almost flat; yet so as the water might easily slide off. third stories] or, third nests, that is, rooms; as v. 14. So many distinct stories, there are also within man's body. And Paul maketh three parts of man, body, soul, and spirit, 1 Thess. 5. 23. Likewise in Moses Tabernacle, and in Solomon's Temple, were three rooms; the Courtyard, the Holy place, and the Most holy, Exod. 25. and 27. 1 King. 6. The Church also (figured by the Ark) hath three states, before the Law, under the Law, and under Christ, Rom. 5. 13. 14. joh. 1. 27.  
Vers. 17. I do bring:] or, am bringing: the Lord hereupon is said to sit at the flood: Psal. 29. 10. as being the judge from whom this wrath proceeded, and moderator in mercy to Noe. the flood,] or, deluge: the Hebrew mabbul, is a peculiar naine to this flood, which drowned the world, and made all things fade and dye on earth, whereof it hath the name. In Greek the holy Ghost calleth it Kataclysmos, of the abundant shedding and inundation of the waters. Mat. 24. 38.  
Vers. 18. I will establish:] that is, make sure and stable, and faithfully keep my covenant. For so the word importeth, and other Scriptures open it, as, establish thou, 2 Sam. 7. 25. is expounded, let it be faithful (or sure.) 1 Chron. 17. 23. and to establish the words of a covenant, 2 King. 23. 3. is to do (or perform) them, 2 Chron. 34. 31. and to continue in doing them, Gal. 3. 10. with Deut. 27. 26. my covenant,] or, testament; a disposition of good things faithfully declared: which God here usually calleth his, as arising from his grace towards No, (vers. 8.) and all men; but implying also conditions on man's part, and therefore is elsewhere named our covenant, Zach. 9 11. The Apostles call it Diathekee, that is, a Testament or Disposition; and it is mixed of properties both of covenant and of testament, as the Apostle showeth in Heb. 9 16. 17. etc. and of both may be named a testamental covenant, or a covenanting testament: whereby the disposing of God's favours and good things to us his children, is declared. and thou shalt enter, &c] This explaineth the Covenant made; on God's part, that he would save No and his household from death by the Ark; and on noah's part, that he should in faith and obedience make, and enter into the Ark, so committing himself to God's preservation, Heb. 11. 7. And under this, the covenant or testament of eternal salvarion by Christ, was also employed; the Apostle testifying, that the (antitype) or like figure hereunto, even Baptism doth also now save us, 1 Pet. 3. 21. which baptism is a seal of our salvation, Mar. 16. 16. wives] Hereupon the Apostle observeth, how in the Ark, a few, that is, eight souls, were saved by water, 1 Pet. 3. 20.  
Vers. 19 two] or, by twoes, that is, by pairs: which is after explained to be seven of every clean, and two of every unclean beast, Gen. 7. 2. Thus God showeth himself to be the saver of man and beast, Psal. 36. 7. to keep alive, that is, that thou mayst keep alive: (as the Greek explaineth it, that thou mayst nourish.) Observe how verbs indefinite, do often times include (though not express) a certain person, especially such as was spoken of before: as Eccles. 4. 17. (or 5. 1.) they know not to do evil; that is, they know not that they do evil. Zach. 12. 10. they shall mourn, and to be bitterness; that is, and they shall be in bitterness This the Hebrew text itself sometime manifesteth: as Esa. 37. 18. 19 they have laid waist: and to cast their gods, etc. that is, and they have cast their gods: as is written 2 King. 1●. 18. So in 1 Chron. 17. 4. build me an house to dwell in: for which in 2 Sam. 7. 5. is written, build me an house for me to dwell in. Likewise in the Greek, as, Suzetein, to question, that is, they questioned, Mar. 1. 17. for which another Evangelist saith, Sunelaloun, they spoke together, Luke 4. 36. not lawful to eat, Luke 6. 4. that is, for him to eat, Mat. 12. 4. not to enter, Luke 22. 40. or, that ye enter not, Mat. 26. 41. Also the holy Ghost so translateth; as, to be my salvation, Esay 49. 6. which Paul citing, saith, that thou mayst be my salvation, Act. 13. 47. So in Gen. 19 20. and 23. 8. Exod. 9 16. and often throughout the Scriptures.  
Vers. 20. shall come to thee:] to weet, of their own accord, by my instinct. Signifying hereby, that No should not need to hunt for them. So it was before with Adam, in Gen. 2. 19 to keep alive:] that is, that thou mayst keep them alive: as before in vers. 19 Or, to be kept alive: as the Greek here translateth, to be nourished with thee. For a verb indefinite active, is often to be understood passively; as, a time to bear, Eccles. 3. 2. that is, to be borne. What to do? Est. 6. 6. that is, what shall be done? So, for to declare my name, Ex. 9 16. is by the Apostles authority translated, that my name may be declared, Rom. 9 17. See Gen. 2. 20. and 4. 13.  
Vers. 22. And No did it] This commendeth noah's singular faith and obedience, in undertaking and performing so great a work, full of infinite doubts, fears, troubles, charges, etc. wherefore he hath of the holy Ghost this good report; By faith No being spoken to of God, of things not seen as yet, moved with reverence, (or using carefulness) preparedan Ark, to the saving of his house: by the which he condemned the world, and became heir of the justice which is by faith, Heb. 11. 7. did] or made it: namely, the Ark, and all things appointed him of God. Wherefore the Greek so translateth; No did (or made) all things: and oftentimes a thing set down thus generally, is to be understood of all and every particular, the holy Ghost so expounding: as (in a like case) Exod. 25. 40. look and make them after their pattern: that is, look thou make all things after the pattern, Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law: that is, Cursed be every one that continueth not in all things written in the book of the Law, Gal. 3. 10. and sundry the like. according to all] so not only the things themselves, but the manner of doing them, was according to the commandment of God. Like praise was for the work of the Tabernacle, Exod. 39 43. and 40. 16.    

CHAP. VII.  
1, God commandeth No and his house, to enter into the Ark, with beasts and fowls. 7, No and they go in. 12, It raineth forty days and forty nights: 17, the waters bear up the Ark, 18, and drown the earth. 21, All that were on the dry land died, 23, save No, and those with him. 24, The waters prevail an hundred and fifty days.  
ANd jehovah said unto No, Enter thou and all thy house into the Ark: for thee have I seen just before me, in this generation. Of every clean beast, thou shalt take to thee, seven and seven, the male and his female: and of the beast which is not clean, two, the male and his female. Also of the fowl of the heavens, seven and seven, the male and the female: to keep alive seed upon the face of all the earth. For seven days hence I will cause-it-to rain upon the earth, forty days, and forty nights: and will blot-out every living substance that I have made, from upon the face of the earth. And No did: according to all that jehovah commanded him. And No was six hundred years old: and the Flood was; waters upon the earth. And No went in, and his sons, and his wife, and his son's wives with him, into the Ark: because of the waters of the Flood. Of the clean beast, and of the beast which was not clean: and of the fowl, and of every thing that creepeth upon the earth. Two and two went in unto No, into the Ark, the male and the female: even as God had commanded Noe. And it was at the seventh of the days; that the waters of the Flood were upon the earth. In the year, the six hundred year, of the life of No, in the second month; in the seventeenth day of the month: in the same day, all the fountains of the great deep were broken-up; and the windows of the heavens were opened. And the rain was upon the earth: forty days, and forty nights. In this self same day, entered No, and Sem, and Cham, and japheth, the sons of No: and the wife of No, and the three wives of his sons, with them, into the Ark. They, and every beast after his kind; and all the cattles after their kind; and every creeping-thing that creepeth upon the earth, after his kind; and every fowl after his kind; every bird of every wing. And they went in unto No, into the Ark: two and two of all flesh which had in it the spirit of life. And they that went in, went in male and female of all flesh, even as God had commanded him: and jehovah shut him in. And the Flood was forty days upon the earth: and the waters increased, and bareup the ark, and it was lift-up from the earth. And the waters prevailed, and were increased greatly upon the earth: and the ark went upon the face of the waters. And the waters prevailed most exceedingly upon the earth: and all the high mountains that are under all the heavens, were covered. Fifteen cubits upwards did the waters prevail: and the mountains were covered. And all flesh that moved upon the earth, gave up the ghost; of fowl, and of cattles, and of beast; and of every creeping-thing, that creepeth upon the earth: and every man. All which had the breath of the spirit of life in his nostrils; of all which was in the dry land, they died. And every living substance was blotted out, which was upon the face of the earth; from man unto cattles, unto the creeping thing, and unto the fowl of the heavens; and they were blotted out from the earth: and No only remained, and they that were with him in the ark. And the waters prevailed upon the earth: a hundred and fifty days.  

Annotations.  
ENter thou] that is, Betake thyself unto my tuition and providence, who will save thee and thine from the wrath that cometh upon the world, 2 Pet. 2. 5. A like speech is made unto the godly, in Esa. 26. 20. just before me] that is, sincerely just, by faith, and so heir of the justice which is by faith, Heb. 11. 7. for no flesh is just before God, by the works of the Law, Rom. 3. 20. Not is also named a preacher of justice, 2 Pet. 2. 5. The just before God, are opposed to hypocrites, which justify themselves before men, Luke 16. 15. Rom. 2. 29. in this generation] that is, among the men of this age: which are called the world of ungodly ones, 2 Pet. 2. 5. See Gen. 6. 9  
Vers. 2. of every cle●●e beast] Of these there were after by Moses law, two sorts; some clean for men to eat in common use, such as were all that parted the 〈…〉 two, and chewed the cudd, Lev. 11. 3. etc. all other were unclean. And some that were clean for sacrifice to God, which were either beefs, or sheep, or goats, Lev. 1. 2. 10. So of fowls, many were counted clean for man's meat, Lev. 11. 13. 21. etc. but for sacrifice to the Lord, only tur●le doves and pigeons, Lev. 1. 14. And all these sacrifices Abram offered, Gen. 15. 9 and of every clean beast and clean fowl, No offered a burnt offering after he came out of the Ark, Gen. 8. 20. wherefore by clean beasts here, such only seem to be meant, as were sanctified of God for sacrifice: which ordinances (as appeareth) were revealed of God to the Fathers from the beginning, as divers others, after written by Moses; as cleansing of men's persons, and garments, Gen. 35. 2. paying of tithes to the Priests, Gen. 14. 20. offering of first fruits, Gen. 4. 3. 4. and the like. As for civil use, all beasts seem to be clean to the sons of No, for meat, by that law in Gen. 9 3. see the notes there. By nature all God's creatures are good, Gen. 1. 31. and there is nothing unclean of itself, Rom. 14. 14. but only by the institution of God, to teach men holiness and obedience, Act. 10. 15. Lev. 11. 44. 45. and seven,] Hebr. seven, seven, that is, by sevens, or seven of each sort: so after, two two, vers. 9 that is, two of each. This number of seven was after much used in sacrificing, as job 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14▪ 29. male and his female] the Hebrew is, man and his wife: which the Greek and Chaldee translateth, male and female, and so the Hebrew itself is in the next verse for the fowls. It is the manner of the Hebrew tongue, to call all living creatures by the name of man and wife, and their young ones sons, Lev. 1. 5. and things also without life, woman and sister, Exod. 26. 3. The mystery of things may by such names the better be discerned: for beasts clean and unclean, figured out men; as the vision shown to Peter, manifesteth, Act. 10. 11. 20. 28. two] the Greek explaineth it, two two, that is, by twoes; as before by seven: and in the 9 verse following, the word two is doubled.  
Vers. 3. seven] to weet, of the clean, and two of the unclean, as was before of beasts. And so the Greek expresseth it.  
Vers. 4. seven days hence] Hebr. to yet seven days, that is, the seventh day after this, as vers. 10. So, yet three days, 2 Chron. 10. vers. 5. is in vers. 12. shown to be in the third day: So in Gen. 40. 13. The Hebrew to, is sometime used for after, as Exod. 16. 1 Psal. 19 3. Num. 33. 38. jer. 41. 4. Ezr. 3. 8. I will cause] Hebr. I causing: it is spoken as if it were then in doing, for the more certainty. So, thou heaping coals, Prov. 25. 22. is translated, thou shalt heap, Rom. 12▪ 20. forty days] This time of vengeance is after used for the time of humiliation: as Moses, Elias, and Christ our Lord, fasted forty days, and forty nights, Deut. 9 9 11. 1 King. 19 8. Mat. 4. 2. And forty day's respite was given to Niniveh, jon. 3. 4. as thrice 40. (that is 120.) years to the old world before it was drowned, Gen. 6. 3. blot out] or, wipe out: that is, destroy, and abolish. This the Hebrew Doctors expound to be out of the land of the world to come, the land of the living: R. Menachem. on Gen. 7. and the Apostle placeth their spirits in prison, 1 Pet. 3. 19 living substance] every thing that standeth up, or subsisteth. This word is also used Deuteron. 11. 6. and job. 22. 20.  
Vers. 6. 600 year old] Hebr. a son of 600. years: that is, going in his 600 year. See Gen. 5. 32. and hereafter in vers. 11. waters] or, as the Greek hath, the Flood of water.  
Vers. 7. his son's wives] Thus but a few, that is, eight souls were saved by water: as the Apostle observeth, 1 Pet. 3. 20. And here again, noah's rare faith and obedience is set forth, Heb. 11. 7. because] or, for fear of: Hebr. from the face.  
Vers. 9 and two] that is, by twoes: as v. 2.  
Vers. 10. at the seventh] or, as the Greek saith, after seven days: see before v. 4.  
Vers. 11. the 600 year] or, In the year of 600 years; that is, while No was living, in the 600 year of his life: which was from the creation of the world the 1656 year, and this was the beginning of that year of his life, for he continued a year in the Ark, Gen. 8. 13. and lived 350 year after the flood, and died 950 year old, Gen. 9 28. 29. the second month] to weet, of the year: agreeable in part to that we now call October: for the end, and revolution of the year, was about the month which we call September, Exod. 23. 16. and 34. 22. and so the new year than began: this was after called the month of Ethanim, 1 King. 8. 2. where the Chaldee paraphraseth, that they called it of old, the first month, but now (saith he) it is the seventh month. For the year changed the beginning of it ecclesiastically, upon the coming of Israel out of Egypt: see Exod. 12. 2. and Lev. 23. 39 compared with Exod. 23. 16. Some take it here to be meant of the second month, according to the jews ecclesiastical account, that is, April. of the great deep,] that is, of the waters, which had by the providence of God been put into treasuries (or storehouses) under the earth, job 28. 4. 10▪ Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea, which sometime is called the Deep, job 38. 16. 30. and 41. 31. Psal. 106. 9 the windows] or sluices, floodgates of heaven: that is, of the air; as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above; as the former did their springing up from beneath. Hereupon waters, deeps, floods, and the like, are used for great afflictions, whereby the life is endangered, Psal. 69. 2. 3. 15. 16.  
Vers. 12. the rain] or shower, that is, vehement rain. After this manner the Israelites were baptised in the cloud and sea; when the clouds streamed down waters, 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was No saved in the ark in the midst of the waters, and was spiritually baptised into Christ's death by faith, 1 Pet. 3. 20. 21. Heb. 11. 7.  
Vers. 13. In this self same] Hebr. In the strength (or body) of this day. So Gen. 17. 23. Levit. 23. 14. jos. 10. 27.  
Vers. 14. every beast,] that is, some of every sort, two of the unclean; as before, v. 2. every wing] that is, of every sort; for some are winged with feathers, others with skin, as Batts. Therefore the Greek translateth here, as before, according to his kind.  
Vers. 15. went in] of their own accord, miraculously, God so moving them: that they seemed beforehand to know the wrath of God that should come on the world.  
Vers. 16. shut him in] or, shut (the door) upon him, or after him: the Greek saith, shut the Ark on the outside of him. And this was to keep him safe, and (as the Chaldee translateth) protect him, from the violence of the rain: also that no other should come in: for so the like speech seemeth to import, in 2 King. 4. 4. 5. The record of this grace to No, is found in sundry heathen Writers; they say Deucalion (when waters drowned all the rest) was with his wife preserved in a ship or ark, Ovid. Metamorph. l. 1. Lucian. de Dea Syriae. No was of the Greeks called Deucalion, (as justin Martyr Apol. 1. testifieth) and the name implieth so much, it being made of the wet and of the sea.  
Vers. 17. 40 days] that is, large days, comprehending nights also: as v. 4. and so the Greek expresseth it, forty days, and forty nights. See the notes of Gen. 1. 5. from] or from upon: but the Greek saith, from the earth: and the Hebrew meghnal, from upon, is sometime only from: as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land, in 2 King. 21. 8. is but from the land. So from by me, Gen. 13. 9  
Vers. 18. went upon the face] that is, as the Greek translateth, was carried upon the waters: So ships are said to go (or walk,) Psal. 104. 26. Thus No in the Ark escaped the waters of God's wrath, wherein the world perished: as Israel after this, passed safe through the waters of the sea, wherein the Egyptians were drowned, Exod. 14. Hebr. 11. 29. No was baptised into Christ's death, and buried, (in the Ark) with him into his death, but raised up again with him also, God giving him victory through faith in Christ, Rom. 6. 3. 4. 1 Pet. 3. 20. 21  
Vers. 19 most exceedingly] or, most vehemently: the Hebrew phrase (as also the Greek) doubleth the word, vehemently vehemently. So Gen. 17. 2. and 30. 43. and often.  
Vers. 20. Fifteen cubit's] that is, 22 foot and an half. God weigheth the waters by measure, job 28. 25 prevail] that is, as the Greek explaineth, were lifted up, higher than all mountains: To this job hath reference, saying; he sendeth out (the waters) and they overturn the earth, job 12. 15. this judgement was admirable, seeing there are mountains, as Atlas, Olympus, Causacus, Athos, and other such, that are so high, as their tops are above the clouds, and winds; as Historiographers do report. And the mountains of Ararat so high, that the Ark rested upon them long before the face of the earth was discovered, Gen. 8. 4. 5. etc.  
Vers. 21. every man] the flood came and destroyed them all, Luke 17. 27. they were wrinkled before their▪ time; a flood was poured upon their foundations, job. 22. 16.  
Vers. 23. No only] or, but Noe. To this the Scripture after hath reference, Ezek. 14. 14. though No, Daniel, and job were among them, they should deliver but their own souls. So, a few were saved, 1 Pet. 3. 20. and 2. 5. And heathen stories give testimony unto this truth, that at the deluge of all men Deucalion only was left alive, (that is, No;) by going with his wife and children into a certain great Ark which he had, etc. Lucian. l. de Dea Syriae.    

CHAP. VIII.  
1, The waters of the flood assuage. 4, The Ark resteth on Ararat. 7, No sends forth the Raven and the Dove. 15, God biddeth, No go forth of the Ark, 18, and he goeth. 20, He buildeth an Altar, and offereth sacrifice; 21, which God accepteth, and promiseth to curse the earth so no more.  
ANd God remembered No, and every beast, and all the cattles that was with him in the Ark: and God made a wind to pass over the earth; and the waters assuaged. And the fountains of the Deep, and the windows of the heavens were stopped: and the rain from heavens was restrained. And the waters returned from off the earth, going and returning: and the waters abated at the end of the hundred and fifty days. And the ark rested in the seventh month, in the seventeenth day of the month: upon the mountains of Ararat. And the waters were going and abating, until the tenth month: in the tenth (month) in the first of the month, the tops of the mountains were seen. And it was at the end of forty days, that No opened the window of the ark which he had made. And he sent forth a Raven: and it wentforth going-forth, and returning: until the waters were dried from off the earth. And he sent forth a Dove from him: to see if the waters were abated from off the face of the ground. And the Dove found not rest for the sole of her foot; and she returned unto him into the ark; for the waters were on the face of all the earth: and he putforth his hand, and took her; and caused her to come unto him into the ark. And he waited yet other seven days: and did again send forth the Dove out of the ark. And the Dove came in to him at eventide; and lo an olive leaf plucked off, was in her mouth: and No knew that the waters were abated from off the earth. And he waited yet other seven days: and sentforth the Dove; and she did not again return unto him any more. And it was in the six hundred and one year; in the first (month) in the first of the month; the waters were dried up from off the earth: and No removed the covering of the ark; and he saw, and behold the face of the ground was dry. And in the second month, in the seven and twentieth day of the month; the earth was dried.  
And God spoke unto No, saying. Goeforth out of the ark: thou, and thy wife, and thy sons, and thy son's wives with thee. Every beast which is with thee, of all flesh; of fowl, and of cattles, and of every creeping thing that creepeth upon the earth, bring thou forth with thee; that they may breed abundantly in the earth; and be fruitful and multiply upon the earth. And No went forth: and his sons, and his wife, and his sons wives with him. Every beast, every creeping-thing, and every fowl; all that creepeth upon the earth: after their families, went forth out of the ark. And No builded an Altar unto jehovah: and took of every clean beast, and of every clean fowl, and offered-up burnt offerings on the altar. And jehovah smelled a smell of rest: and jehovah said in his heart; I will not again curse any more the ground for man's sake; for the imagination of man's heart is evil from his youth: and I will not again any more smite every living thing, as I have done. Henceforth all days of the earth; seedtime, and harvest, and cold, and heat, and summer, and winter, and day, and night, shall not cease.  

Annotations.  
GOd remembered] that is, shown himself to have care of No, and helped him out of his troubles. Things are often spoken of God, after the manner of men: as Gen. 6. 6. So after Gen. 30. 22. every beast] or, every living thing; the Greek translateth, all wild beasts, and addeth all fowls and all creeping things. a wind:] The Hebrew name Ruach, signifieth generally any spirit, or wind; and all winds are brought forth of God out of his treasuries, Psal. 135. 7. and we know not whence they come, or whither they go, joh. 3. 8. but God maketh the weight for them, job 28. 25. and raised this wind extraordinarily, in mercy. assuaged] or, were stilled, quieted. This word is applied also to the asswaging of anger, Est. 2. 1. and of murmurings, Num. 17. 5. Wherefore this wind, (which seemeth to be extraordinary,) had a miraculous effect in assuaging the waters, whereas usually wind maketh them rage, Psal. 107. 25. jon. 1. 4. Therefore one Chaldee paraphrase calleth it a wind, (or spirit) of mercies.  
Vers. 2. of the deep] the water gulfs within the earth, which before were broken up: see Gen. 7. 11. stopped] thus God shown himself to be he that can stay the bottles of heaven, job 38. 37.  
Vers. 3. going and returning] that is, continually returning, to weet, into their channels and treasuries within the earth, Psal. 33. 7. Eccles. 1. 7. So after in vers. 5. going and abating, that is, continually abating, more and more. So going, is elsewhere used for continuing, and increasing, Exod. 19 19 The like is in Gen. 12. 9 at the end] or after: as the Greek translateth it here, and in v. 6.  
Vers. 4. of Ararat] that is, of Armenia: a country near Assyria and Mesopotamia, mentioned also in 2 King. 19 37. Esay 37. 38. jer. 51. 27. The Greek here calleth them as the Hebrew Ararat, but in Esay 37. 38. it translateth it Armenia. Also the Chaldee here calleth them mounts of Kardu, which many Writers witness to be hills in Armenia. And the name Ararat seemeth to be turned into Armenia, of Aram, (that is Syria) and Minni, (whereof see jer. 51. 27) or of Ararat & Minni compounded.  
Vers. 5. tops] Hebr. the heads.  
Vers. 6. that No opened] Hebr. and No opened: we may leave the word and, as doth the Greek, and our English speech also beareth: which the Hebrew itself elsewhere showeth may be done, as 2 King. 14. 10. and why shouldst thou meddle? but in 2 Chron. 25. 19 and is left out: so in 2 Chron. 18. 12. and is set down, which in 2 King. 22. 13. is left out. So it may be in many other places, as Gen. 22. 4.  
Vers. 7. a Raven] an unclean fowl, Deut. 14. 14 sent forth forty days after the tops of the mounts appeared, to see if the waters were abated, as the Greek addeth, and as the next verse showeth of the dove. For the Raven would have fed on the dead carcases, if any had appeared, Prov. 30. 17. returning] that is, flying to and fro, returning to the ark, but not into the same, which the Dove after did, vers. 9 whereupon the Greek interpreters (as it seemeth) translated it returned not. No had no tidings of the waters abating, brought by this messenger, therefore he sendeth another, the Dove: which returning with an Olive leaf or branch; vers. 11. signified the glad tidings of peace, by the ministry of the Gospel, and of the Spirit, (which the Dove represented Mat. 3. 16.) but the ministry of the Law & letter (which the Raven seemeth here to figure out,) giveth the heart of man no evidence, that the waters of God's wrath for sin, are any whit abated.  
Vers. 8. a Dove from him] the Greek saith, after him, meaning the Raven. This Dove seemeth to be sent out seven days after the Raven, as may be gathered by the 10. verse, where is mentioned noah's waiting other seven days. Of the sending forth of this Dove, and of her returning unto No, (whom heathens name Deucalion) there is express mention in humane Writers, Plutarch. dialog. de industr. animal. abated] Hebr. lightened: that is, decreased: so in v. 11.  
Vers. 10. he waited] or, patiently abode: so in v. 12. did again send] or, added to send: so in v. 12. did not add to return: and verse 21. I will not add to curse; that is, not curse any more.  
Vers. 11. leaf] or branch: as it is elsewhere englished, Nehem. 8. 15. a sign that the waters were low: and spiritually a token of grace and peace in jesus Christ, brought in the mouth, that is, the word and doctrine of the Ministers of the Gospel, compared unto Doves, Mat. 10. 15. Esay 60. 8. Romans 10. 15. which came unto the Church in the evening of times, in these last days, Heb. 1. 1.  
Vers. 13. the 601 year] too were, of noah's life: as the Greek expresseth. in the first] to weet, the first month, as the Greek addeth; and the Hebrew before in v. 4. and after in v. 14. plainly speaketh; but affecting brevity, such words are often omitted. So after: the first of the month, that is, the first day, as the first of the feast, Mat. 26. 17. is expounded by the holy Ghost, the first day of the feast, Mark 14. 12.  
Vers. 14. the 27 day of the month] By this it appeareth that No was in the ark a full year (or year of days) containing 365 days, according to the course of the Sun. For he entered the ark, the 17 day of the second month, in the 600 year of his life, Gen. 7. 11. 13. and there he continued till the 27 day of the second month in the 601 year of his life, as the 13 and 14 verses of this 8th Chapter show. Now the twelve months of the Hebrews had 354 days, (for six months had each of them thirty days, and the other six months had each 29 days, which make 354:) to which add 11 days, (till the 27 of the 2 month full ended) and there are days 365.  
Vers. 19 after their families] that is, the male with his female, not confusedly rushing out all together, but in order, and after their kind, as the Greek translateth. Families are here attributed to the bruit creatures, as before, man and wife, Gen. 7. 2.  
Vers. 20. built an Altar] of earth, as is probable by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me. And such the Nations after used, mentioning Altars of grass, and of turf, Virgil. Aeneid. 12. Horat. l. 1. odd 19 An Altar is called in Hebrew, Mizbeach, that is, a sacrificatory, or place of slaying the sacrifice, for the sacrifices were killed, upon it, or by it, Gen. 22. 9 10. Lev. 1. 11. It was a holy place, and sanctified the offering. Mat. 23. 19 Exod. 29. 37. and so was a figure of Christ, by whom we offer the sacrifice of praise always to God, Heb. 13. 10.— 15. And it is a tradition of the jews, that the place where No built this altar, was the place where Abraham afterward built an Altar to offer Isaak, Gen. 22. 2. and where Kain and Abel offered before. See the notes on Gen. 4. 3. every clean beast] of the bullocks, sheep, and goats: see the notes on Gen. 7. 2. So in Pirke R. Eliezer, chap. 23. it is said, No brought of the kind of clean beasts, a bull, a sheep, and a goat, and of the kind of clean fowls, turtle doves and young Pigeons, and built an Altar, and offered, etc. burnt-offrings:] named in Hebrew gnoloth, that is, ascensions, for that they went up in fire to the Lord, all (except the skin) upon the altar, as Moses showeth, saying, It is the burnt-offring, because of the burning upon the altar all the night, unto the morning, Leviticus 6. 9 Therefore the Holy Ghost in Greek calleth them holocautomata, that is, whole burnt-offerings, and showeth how they figured Christ's body offered up unto God for us, Hebrews 10. 6. 10. and our reasonable service of God by him, whiles we present our bodies a living sacrifice, holy and acceptable unto God, Rom. 12. 1. Externall burnt offerings were in use in the Church, before the Law given at mount Sinai, as appeareth by this, and Exod. 10. ●5. and 18. 12.  
Vers. 21. the smell] or, the odour savour: It hath the name originally of respiration, and it signified Gods gracious acceptation of the sacrifice offered; as 1 Sam. ●6. 19▪ let him smell an offering: Lev. 26. 31 I will not smell the smell of your sweet odours: So in Amos 5. ●1. Wherefore the Chaldee translateth, the Lord accepted with favour his oblation. The Scripture speaketh of God, after the manner of men, who are delighted with sweet odours, Esay 3. 24. Song 1. 〈…〉 of rest] that is, of sweetness, or of sweet savour, which refresheth, comforteth, and quieteth the sense. The Hebrew word is of the same root that noah's name was of, which signified rest and comfort, Gen. 5. 29. The Greek here, and usually, turneth it eu●di●s, of sweet-savour: which the Apostle followeth, saying; Christ hath given himself for us, an offering and a sacrifice to God, for a smell of sweet savour, Ephesians 5. 2. where this sacrifice of No, and all other in the Law, are showed to have their accomplishment in Christ's death: for otherwise, as it was impossible that the blood of bulls and goats should take away sins, Heb. 10. 4. so was it impossible that the smoke of such flesh burned, should be a sweet odour to God. in his heart] or, unto his heart, that is, heartily, minding and purposing this thing which followeth. Some understand it, unto noah's heart, as spoken to his comfort: but the Hebrew (el) unto, is often used for in: as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense. The Chaldee translateth in (or by) his word: which may be understood as an oath; as not only the Hebrew Doctors say, that God stretched out his right hand, and swar●, etc. (Pirke R. Eliezer, chap. 23.) but the Prophet also witnesseth, I have sworn that the waters of No▪ shall no more go over the earth, Es. 54. 9 not again curse] or, not add to curse: This taking away of the curse (notwithstanding man's corrupt heart remaining) is a notable testimony of God's rich mercy in Christ, by whom we are freed from the curse, Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with No▪ was a figure of that spiritual and eternal covenant of peace with us in Christ, as is showed in Esay 54. 8. 9 10. for man's sake] the Greek saith, for men's works. for the imagination] or, though the fiction: See Gen. 6. 5. where from men's merits, the contrary is concluded to that which here God in mercy promiseth. youth] or childhood: so that it meaneth not only man's age, but infancy or child's age, as the word▪ whence youth here is derived, is spoken of Moses when he was a babe, Exod. 2. 6. and we all are transgressors from the womb, Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba (an Hebrew commentary upon this place) a rabbin is said to be asked, When is the evil imagination put into m●n? And he answered, From the 〈◊〉 that he is form. as I have done] to weet, universally with water: howbeit, fire shall consume the remnant, job 22. 20. for the heavens and the earth now, are by God's word kept-in-store, reserved unto fire, against the day of judgement; and perdition of ungodly men: 2 Pet. 3. 7.  
Vers. 22. Henceforth, all days of the earth] that is, Hereafter, so long is the earth endureth. It is a promise to conserve the orderly course and state of the world through all ages, unto the end: under which also the promise of stability of grace in Christ, is spiritually covenanted unto the faithful: as jer. 33. 20. 21.    

CHAPT. IX.  
1. God blesseth No and his sons. 4, Flesh with the blood, and murder, are forbidden. 9 God's covenant to drown the earth no more, 13, signified by the Rainbow. 18, No replenisheth the world, 20, planteth a vineyard, 21, is drunken, and mocked of his son: 25, Curseth Canaan; 26, Blesseth Sem, 27, prayeth for japhet, 28, and dyeth 950 years old.  
ANd God blessed No and his sons: and said unto them; Be fruitful, and multiply, and replenish the earth. And the fear of you, and the dread of you, shall be upon every beast of the earth: and upon every fowl of the heavens: on all that moveth upon the ground, and on all the fishes of the sea; into your hand are they given. Every moving thing that is living, to you shall it be for meat: as the green herb, have I given to you all things. But flesh, with the soul thereof, the blood thereof, ye shall not eat. And surely, your blood of your souls, will I require; at the hand of every beast will I require it: and at the hand of man; at the hand of every man's brother, will I require the soul of man. He that sheddeth man's blood, by man shall his blood be shed: for in the image of God, made he man. And you, be ye fruitful and multiply; bring-forth-abundantly in the earth, and multiply therein.  
And God said unto No, and unto his sons with him, saying. And I, behold I establish my covenant with you: and with your seed after you. And with every living soul, that is with you; of the fowl, of the cattles, and of every beast of the earth, with you: from all that go out of the ark, to every beast of the earth. And I will establish my covenant with you; and all flesh shall not be cut off, any more, by the waters of a Flood: and there shall not be any more, a Flood, to destroy the earth. And God said; This is the sign of the covenant, which I do give between me and you; and every living soul that is with you: to eternal generations. My Bow I have given in the cloud: and it shall be for a sign of the covenant between me and the earth. And it shall be when I make-cloudy the cloud over the earth: that the bow shall be seen in the cloud. And I will remember my covenant, which is between me and you, and every living soul, of all flesh: and there shall not be any more the waters, to a flood; to destroy all flesh. And the Bow shall be in the cloud: and I will see it, to remember the everlasting covenant between God and every living soul; of all flesh, that is upon the earth. And God said unto No; This is the sign of the covenant which I have established, between me and all flesh that is upon the earth.  
And the sons of No that went-out of the ark, were Sem, and Cham, and japheth: and Cham, he is the father of Canaan. These three were the sons of No: and of these all the earth was overspread. And No began to be an husbandman: and he planted a vineyard. And he drank of the wine, and was drunken: and he uncovered himself, within his tent. And Chamthe father of Canaan, saw the nakedness of his father: and told his two brethren, without. And Sem and japheth took a garment; and they laid it upon both their shoulders, and went backward and covered the nakedness of their father: and their faces were backward; and they saw not their father's nakedness. And No awoke from his wine: and he knew that which his younger son had done unto him. And he said, Cursed be Canaan: a servant of servants shall he be to his brethren. And he said, Blessed be jehovah, the God of Sem: and Canaan shall be a servant to them. God persuade japheth; that he may dwell in the tents of Sem: and Canaan shall be a servant to them. And No lived, after the Flood, three hundred years, and fifty years. And all the days of No were nine hundred years, and fifty years: and he died.  

Annotations.  
BE fruitful] the blessing first given to Adam, Gen. 1. 28. is here renewed, in the same words: and the Greek hereto addeth, and exercise dominion (or sub due it) which the Hebrew expresseth in Gen. 1. Here it is impyled in the verse following.  
Vers. 2. shall be upon every beast] or, be it upon them: This is that sovereignty which Adam had over the creatures before his fall; though not after the same manner; for then the creatures were subject of their own accord, now of fear, and by constraint. And although many beasts rebel against men, and destroy them, (especially for some great sins, Lev. 26. 22. 1 King. 13. 24. 2 King. 2. 24.) yet as the Apostle saith, every nature of wild beasts, and of birds, and of creeping things, and things in the Sea, is tamed, and hath been tamed of the nature of man, jam. 3. 7.  
Vers. 3. moving] or, creeping thing that is living: that is, as the Greek in the former verse translateth, moving things which live: whereby things that die alone, or are not lawfully killed, seem unto some to be excepted; as after in the Law, such are plainly forbidden to be eaten, Lev. 22. 8. Exod. 22. 31. So the law touching unclean beasts, fowls, fishes, etc. mentioned in Lev. 11. seemeth not to be given as yet. And this was the ancient Rabbins judgement, as in Breshith rabba they say. What is that which Psal. 145. 7. teacheth us, saying: The Lord looseth the bound? All beasts which have been forbidden as unclean in this world, God will cleanse and licence them in the world to come of the Messiah. Even as to the sons of No, at the first they were clean, as it is written (Gen. 9 3.) every moving thing that is living, to you shall be for meat: as the green herb, etc. As the herb is permitted unto all, so all beasts shall be permitted unto all. as the green herb] given before for meat to man and beast, Gen. 1. 29. 30.  
Vers. 4. with the soul] or, in the soul, that is, the life: for so the soul often signifieth, job 2. 6. joh. 10. 15. 17. the blood] this declareth what the former meant; in the soul, that is, the blood: a reason whereof is showed in the law, Lev. 17. 11. for the soul (or life) of the flesh is in the blood: and in vers. 14. the soul of all flesh, is the blood thereof. So this law against eating flesh with the life or blood; seemeth to be against cruelty, not to eat any part while the creature is alive, or the flesh not orderly mortified, and cleansed of the blood: 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm. Also the Hebrew Doctors make this the seventh commandment given to the sons of No, which all Nations were bound to keep: as there had been six from Adam's time. Which they reckon thus; The first against idolatry, worship of stars, images, etc. The second against blaspheming the name of God. The third against shedding of blood. The fourth against unjust carnal copulations, whereof they make six sorts: 1. with a man's own mother, 2. or with his father's wife; 3. or with his neighbour's wife; 4. or with his sister by the mother's side; 5. or with mankind; 6. or with beasts. (Five of which they gather to be forbidden by Gen. 2. 24. the other by Abraham's speech, Gen. 20. 12.) The fift precept was against rapine or robbery. The sixth to have judgement or punishment for malefactors. And unto No was added the seventh this hear mentioned; which they understand to forbid the eating of any member, or of the flesh of a beast taken from it alive. Whosoever in the world, transgressed any of these seven commandments wilfully, the jews held he was to be killed with the sword: as showeth Maimony in Misneh, treat. of Kings, chap. 9 But the Heathens that would yield to obey these seven precepts, though they received not circumcision, nor observed the other ordinances given afterward to Israel; they were suffered to dwell as strangers among the Israelites, and to so journey in their land, as is showed after upon Exod. 12. 45. and Lev. 22. 10.  
Vers. 5. And surely your blood] This the Greek translateth, For even your blood: so making it a cause and reason of the former prohibition. of your souls] that is, your life blood, whereby your persons are kept alive. Or, of your souls, that is, of yourselves; meaning, that whoso killeth himself, God will require his blood at his own hands, and judge him as a murderer. So the jews expound these words: Maimony in Misn. tom. 4. treat. of Murder, chap. 2. S. 3. require] or, seek out; and consequently punish, as Gen. 42. 22. Hereupon God is called the requirer (or seeker out) of bloods, Psalm. 9 13. and so the punisher. For where Moses saith in Deut. 18. 19 I will require it of him: Peter expoundeth it, he shall be destroyed from among the people, Act. 3. 23. every beast] So God ordained in the law, that the beast which killed a man, should be put to death; Exod. 21. 28. But the jews apply this against such men as procure their neighbour's death by any wild beast: Maimony in the foresaid place. of every man's brother] this the Chaldee translateth, of the man that shall shed his brother's blood. By brother, is meant any other man, (as the next verse showeth:) for God made all mankind of one blood, Act. 17. 26. The jew Doctors understand this of such as lend or hire another man to kill their neighbour, Maimony ibidem.  
Vers. 6. He that sheddeth, etc.] meaning wilfully: for he that killed his neighbour unawares: his life was provided for by the law, in Num. 35. 11. by man shall his blood be shed] that is, by the Magistrate; whose power is here established, for killing all wilful murderers: as the Chaldee expresseth it, saying, with witnesses by sentence of the judges, shall his blood be shed. This was one of the seven commandments given to the sons of No, forementioned. And this accordeth with the law, Num. 35. 29. 30. but private men may not use the sword, Mat. 26. 52: Rom. 73. 4. image of God] and so the injury is not only to man, but to God himself. The image of God in men, is defaced by sin; but not wholly: and man's nature having a soul spiritual, understanding, immortal, etc. still remaineth, wherein part of God's image is yet to be seen in man. So the Apostle useth a like reason against the cursing of men, jam. 3. 9 And the law after commandeth, that no satisfaction should be taken for the life of a murderer, which was guilty of death, Num. 35. 31. yea (as the jew Doctors writ) though he could give all the riches in the world, and though the avenger of blood were willing to free him, yet he was to be put to death, because the soul (or life) of the party murdered, is not the possession of the avenger of blood, but the possession of the most holy God, Maimony, treat of Murder. chap. 1. S. 4.  
Vers. 11, to destroy] Hebr. to corrupt: the Greek saith, to corrupt all the earth. This showeth that the covenant was against the universal drowning of the world, not but that some particular countries may so perish. Also by saying a flood, he reserveth other means to consume the whole world, as by fire, 2 Pet: 3. 7. 10. See the notes on Gen. 8. 21.  
Vers. 12. is the sign] or shall be the token. The use of a sign, is to confirm men's faith in God's promises, Esay 7. 11. and 38. 7. 22. do give] or, am giving; that is, do put, or set: as the holy Ghost translateth giving, Esay 42. 1. by putting, Mat. 12. 18. So in the Hebrew, that is expressed by the word set, 1 King. 10. 9 which elsewhere is written given, 2 Chron. 9 8. See Gen. 1. 17. And the Chaldee, for between me and you, saith, between my word and you: as oftentimes for the Lord, he putteth his Word; by which name Christ is called, joh. 1. 1. in whom all God's promises are yea & Amen: 2 Cor. 1. 20  
Vers. 13. my bow] that which we call the Rainbow, because it is in the cloud in the day of rain, Ezek. 1. 28. which God calleth his, for the wonderfulness thereof, and for the sacramental sign by his special ordinance. The Heathen Poets therefore called it Thaumantias, as being the work of the wonderful God. It is called a bow, for the likeness: and hath many colours, partly waterish, and partly fiery; to put us in mind both of the watery flood, whereby the old world perished, and of the fire, wherewith the world that now is shall be burnt, job 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war, and so used in Scripture for a sign of wars, Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9 10. Rev. 6. 2. so the rainbow naturally signifieth waters in the clouds, but is made of God a sign that the waters shall no more drown us: and though he seemeth to bend his bow like an enemy, (Lam. 2. 4.) yet in wrath he remembreth mercy. I have given] or, do give: for which the Greek saith, I do put. As the covenant made with No concerning the waters, is applied to the spiritual covenant made with us in Christ, Esay 54. 9 10. so the rainbow, (the sign of that covenant) is also applied for the sign of grace from God to his Church, Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth] that is, all people in the world: See Gen. 11. 1.  
Vers. 14. when I make cloudy the cloud] that is, when I bring many thick and watery clouds: which naturally signify store of rain, 1 King. 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men, as Ezek. 30. 3. 18. & 32. 7. & 34. 12. Soph. 1. 15. joel 2. 2. the bow shall be seen] the use whereof is, on God's part, to remember his covenant, (as the next verse showeth) and on men's part, that they rest in faith upon his promise, that he will no more drown the world. Hereupon it is a custom amongst the jews, that when any seethe the bow in the cloud, he blesseth God, that remembreth his covenent, and is faithful therein, and stable in his promise. Maimony treat, of Blessings, ch. 10. S. 16. So Ben Syrach saith, look upon the Rainbow, and praise him that made it, Ecclus. 43. 11.  
Vers. 18. Cham] or Ham: Ch, is to be pronounced, not as we commonly do in the word chamber, but as in the name Christ; as if it were written Cam. And so in other proper names, written after this manner: as Chaldea, or Caldea; Chanaan, or Canaan, and the like. father of Canaan] called in Hebrew Cenaghnan. And though Cham was father of many more sons, Gen. 10. 6. yet Canaan only is named, because he was cursed, as here followeth in vers. 25.  
Vers. 20. began to be] This speech doth not necessarily import as if he had never been an husbandman before; but that now after the Flood, he was one: as of Christ it is written, he began to say, Luke 12. 1. that is, he said, Mat. 16. 6. he began to cast out, Mar. 11. 15. that is, he did cast out, Mat. 21. 12. and of others, they began to disdain, Mark. 10. 41. that is, they disdained, Mat. 20. 24. and sundry the like. a husband man] or lands man: in Hebrew, a man of the ground; that is, giving himself to husbandry or tillage: as the Chaldee saith, working in the earth: so a man of war, is a soldjer, jos. 5. 4. a man of blood, is a murderer, 2 Sam. 16. 7. a man of cattles, is a shepherd, or grazier, Gen. 46. 32. a man of words, Exod. 4. 10. that is, eloquent.  
Vers. 21. he uncovered himself] that his shame and nakedness was to be seen: which showeth, that wine is a mocker, Prov. 20. 1. and to be drunk therewith is a riotous excess, Ephes. 5. 18. This fell out (in likelihood) some years after his coming out of the Ark, as appeareth by the increase of his children's children: after Canaan was borne. noah's sin may be compared with adam's, who transgressed by eating, as No doth by drinking the fruit of a tree: upon that, Adam saw himself naked, and was ashamed; upon this, No is naked, and his shame discovered. Now, by drinking the fruit of the vine, we have a sign and seal of the covering of our shame, the forgiveness of our sins in Christ: Mat. 26. 27 28. 29. Upon this similitude of noah's sin with adam's in part, the Rabbins say, that No found a vine, that was cast out of the garden of Eden: R. Menachem on Gen 9  
Vers. 22. he told it] and this (as the sequel showeth) with a mockage of his aged father.  
Vers. 23. Sem] in that Sem the younger is named before his elder brother japheth, and after blessed before and above him, vers. 26. 27. it is most likely, that he was principal in this good counsel and work.  
Vers. 24. his younger son] which the Hebrew calleth lesser, meaning in years.  
Vers. 25. Cursea be Canaan] or Cursed shall he be. It is thought of some, that Canaan told Cham his father, of noah's nakedness; and therefore had this curse upon him and his posterity, rather than the other sons of Cham, mentioned in Gen. 10. 6. or then Chamhimself. And although by Canaan, may be understood or employed Canaan's father, (as the Greek translation hath Cham, and as elsewhere in Scripture Goliath is named, for Goliaths brother, 2 Sam. 21. 19 compared with 1 Chr. 20. 5.) yet the event and history after showeth, that the Canaanites also were indeed under this curse, when the Israelites conquered their land. And that No pronounced this judgement by God's spirit. But Cham is not exempted hereby from the curse, although his son be named: as Sem is not exempted from the blessing in the next verse, where jehovah his God is named. So jakob is said to bless joseph, Gen. 48. vers. 15. when joseph's children had their blessing, verse 16, etc. And the curse of the wicked, reacheth unto the fruit of their body, Deut. 28. 18. a servant of servants] that is, a most base and vile servant: the Chaldee saith, a working servant: Canaan's name did also portend his condition, being of Canagh to humble, bow, or press down. And as servitude is here brought upon men for a curse, so the Scriptures under the name of servants signifying sinful men, do shut such out from the kingdom of God; joh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also, such an estate was counted miserable: God taketh away half the understanding of those men that are brought into servitude: saith Plato in his 6 book of Laws, from Homer.  
Vers. 26. the God of Sem] under this, Sem also himself receiveth a blessing, for, blessed is the people whose God jehovah is, Psal. 144. 15. and eternal life is employed herein, for God hath prepared for them a City, of whom he is not ashamed to be called their God, Heb. 11. 16. and Sem is the first man in Scripture, that hath expressly this honour. By the God of Sem, also may be meant Christ, who came of Sem, according to the flesh; but is also God over all blessed for ever, Amen, Rom. 9 5. Sem by interpretation is a Name, (which is also used for renown, Gen. 6. 4.) and Christ hath a name above every name, whereat all knees bow, Phil. 2. 9 10. servant to them] or, to him: that is, to Sem, and japhet, and specially to Sem: the Hebrew signifieth both them and him. So in the verse following: the Chaldee translateth, to them: the Greek, his servant.  
Vers. 27. persuade] or, shall persuade: or (as the Greek and Chaldee translate it) enlarge. The original word properly signifieth to persuade, entice, or allure, by fair and kind words, and is applied to Gods drawing of men unto him by the Gospel, Hos. 2. 14. and in the Hebrew there is allusion to his name, japhth le jepheth: Persuade the persuasible: It meaneth by fair alluring words to persuade unto faith and obedience: and so is a prophecy or prayer, that the Gentiles which come of japheth, should be brought to the faith of the Gospel. This word of persuading, is often used for drawing men to Christ, Act. 17. 4. and 18. 4. and 19 8. and 28. 23. 24. and it is the special work of God, joh. 6. 44. Act. 11. 18. Enlarging also, is not only of roomth to dwell in (which may be employed in this blessing of japheth, who had more sons than either Cham, or Sem) but oftentimes of the heart by wisdom, love, and comfort; as in 1 King. 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places. he may dwell] or, and he shall dwell in the tents of Sem: that is, be united with the Churches of the jews, (the posterity of Sem) which was fulfilled when the Gentiles became joint heirs, and of the same body, and joint partakers of God's promise in Christ, the stop of the partition wall being broken down, etc. Ephes. 3. 6. and 2. 14. 19 Although it may further imply the graffing of japhets' children into the stock of the Church, when Sem's posterity, the jews, should be cut off, as Paul showeth in Rom. 11. 11. 12. 15. 17. etc. So the Reubenites are said to dwell in the Hagarims tents, after the Hagarims were subdued and fall'n, 1 Chron. 5. 10. The Church of Christ, is here and often called Tents, (or Tabernacles) which are a flitting and movable dwelling, because such is our estate on earth; here we have no continuing City, but we seek one to come, which hath foundations, etc. Heb. 13. 14. and 11. 9 10. So, the tents of judah, Zach. 12. 7. signify the Church; and the tents of jakob, Mal. 2. 12. and the tents of the Saints, Rev. 20. 9 The Hebrew Doctors have gathered from this prophecy, that they should speak in japhets' tongue, (which in the ages following was the Greek) within the tents of Sem: Thalmud Hierosol. in Megilah. This was fulfilled by the Apostles speaking and writing the Gospel in Greek.  
Vers. 29. he died] in the year from the world's creation 2006. and did see Tharah the father of Abram, the tenth generation after him, before his death.    

CHAP. X.  
1, The generations of noah's three sons after the Flood. 2, The sons of japhet: 6; The sons of Cham: 8, amongst whom is Nimrod, the mighty hunter, and King; 15, and the twelve families of Canaan, 19, the borders of their land. 21, The sons of Sem, father of the Hebrews.  
ANd these are the generations of the sons of No; Sem, Cham, and japheth: and unto them were borne sons after, the Flood. The sons of japheth, Gomer, and Magog, and Madai, and javan, & Th 〈…〉 and Meshec, and Thiras. And the sons of Gomer, Ascanaz, and Riphath, and Thoga 〈…〉. And the sons of javan, Elisa and Tharsis, Kitim, and Dodanim. Of these were the Isles of the nations divided, in their lands; every man after his tongue; after their families in their nations.  
And the sons of Cham; Cush and Mizraim, and Phut and Canaan. And the sons of Cush; Seba and Havilah, and Sabtah and Regmah and Sabtaca: and the sons of Regmah, Sheba and Dedan. And Cush begat Nimrod: he began to be a mighty-one, in the earth. He was mighty in hunting, before jehovah: therefore it is said; As Nimrod, mighty in hunting, before jehovah. And the beginning of his Kingdom was Babylon; and Erech, and Acad and Chalneh: in the land of Shinar. Out of that land wentforth Assur: and he builded Niniveh, and Rechoboth the city, and Calach. And Resen, between Niniveh and Calach: the same is a great City. And Mizraim, begat the Ludims, and the Anamims, and the Lehabims, and the Naphthuchims'. And the Pathrufims, and the Casluchims', (from whence came out the Philistims,) and the Caphthorims.  
And Canaan, he begat Sidon his firstborn, and Cheth. And the jebusite, and the Amorite, and the Girgasite. And the Evite, and the Arkite, and the Sinite. And the Arvadite, and the Samarite, and the Chamathite: and afterward were the families of the Canaanite spread abroad. And the border of the Canaanite was from Sidon; as thou comest to Gerar, unto Gaza: as thou comest to Sodom and Gomorrha, & Admah, and Seboim, unto Lashah. These are the sons of Cham; after their families, after their tongues: in their lands, in their nations.  
And there was borne also to Sem himself: the father of all the sons of Heber; the brother of japheth, the elder. The jonnes of Sem, Elam, and Assur: and Arphaxad, and Lud, and Aram. And the sons of Aram: Us and Chul, and Gether and Mash. And Arphaxad begat Salah: and Salah begat Heber. And unto Heber were borne two sons: the name of the one Phaleg, for in his days was the earth divided; and the name of his brother, joktan. And joktan begat Almodad, and Saleph: and Chasarmaveth, and jarach. And Hadoram and Vzal, and Diklah. And Obal, and Abimael and Sheba. And Ophir and Chavilah, and jobab: all these, were sons of joktan. And their dwelling was from Mesha: as thou goest to Sephar, a mount of the east. These are the sons of Sem; after their families, after their tongues: in their lands, after their nations. These are the families of the sons of No, after their generations, in their nations: and from these were the nations divided, in the earth, after the Flood.  

Annotations.  
THe generations] that is, the children begotten of noah's three sons: by whom three parts of the world were inhabited; Asia by Sems' posterity; Africa by Cham's; and part of Europe, with Asia the less, by japhets'.  
Vers. 2. japheth] the eldest of the three brethren, vers. 21. He is renowned in the ancient Greek writings, called japetoes; of him many things are fabled by the Poets; and his posterity called japetionides, by Hesiod, and others. Gomer] in Greek Gammer: of him came a people still called by their father's name in Ezekiels' days; seated Northward from the land of Canaan: who did help to afflict the jews, after their return out of Babylon, Ezek. 38. 6. They are of Greek Geographers called Kimmerioi (Kimmerites) a people beyond Thracia. josephus (in his Antiquities) saith, the Galatians, were of old named Gomerites. The Kimmerites, (or Cimmerians) afterward degenerated into the name of Cimbrians. Magog] of him also came a people and country so named, which were enemies to God. people, Ezek. 38. 2. and 39 6. Revel. 20. 8. those that are now called Scythians, (or Sarmatians) are thought to be of his race: joseph. Antiq. b. 1. c. 7. which Scythians dwelled in Coelesyria. Madai] the father of the people called Medes, into whose Cities the Israelites were led captives, 2 King. 8. 11. They with Paras (the Persians,) overcame the Babylonians, Esay 13. 17. and 21. 2. jer. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9 javan] in Greek jovan; of him came the people called jones, that is, Greeks: which are mentioned by the name javan, in Ezek. 27. 13. Esay 65. 19 Dan. 8. 21. and 10. 21. Unto them the Israelites were sold for bondmen, joel 3. 6. They were called Greeks, of one Graekus a King. Thubal] in Greek Thobel: his children were still called by his name; used trading with the Tyrians, Ezek. 27. 13. & aided Gog their Prince, against the people of God, Ezek. 38. 2. 3. The Thobelites, josephus saith, in his time were called Iberi, Antiq. b. 1. c. 7. they inhabited Spain, and the countries adjoining. Meshec] in Greek Mosoch: of him came the Moscovites, as some think, and the name seemeth to confirm: who removed their dwelling more Northward. Meshec is usually joined with Thubal before mentioned, near whom he was seated: Ezek. 27. 13. and 38. 2 josephus deriveth from him the Cappadocians: (Antiq. 1. c. 7.) which of old were called Meschines.  
Thiras,] of him came the Thracians, and the Greek name Thrax: he is not mentioned again in Scripture, save in the genealogy, 1 Chron. 1. 5. Here are of japheth reckoned seven sons, which first settled in Asia; and from thence further Northward and West. So in Asia, there are seven Christian Churches of the Gentiles, Rev. 1. 11. Thus japhet hath been persuaded and enlarged.  
Vers. 3. Ascanaz] in Hebrew, Ashehenaz: his land and children retained his name, when they helped the Medes to overthrow Babylon, jer. 51. 27. Of him the sea between Europe and Asia, was called Axenos Pontos, and after, Euxenos: and his posterity dwelled in Asia, Pontus, & Bythinia, (mentioned in 1 Pet. 1. 1.) where is the river Ascanius. The jews now commonly call Germany, Ashchenaz: and others with them derive from it die Ascanes, and Tuiscones that is the Dutchmen. But the jerusalem Chaldee paraphrase turneth it here Asia. There (in Asia the less) is the country Ascania; and Sicania, named of this man. Riphath] he in 1 Chron. 1. 6. is called Diphath: for the Hebrew letters are like, and so one put sometime for another, as is showed on Gen. 4. 18. Of Riphath, the Riphean mountains in Scythia, seem to have their name. But the holy Scriptures mention him not: as being furthest off from the jews land. josephus saith, the Paphlagones' come of him. Thogarma] in Greeke, Thorgama: (as the Hebrew itself sometime translateth letters; Almuggim, 1 King. 10. 11. and Algummim, 2 Chron. 9 10. Harchas, 2 King. 22. 14. and Chasrah, 2 Chron. 34. 22.) Of this Thogarmahs' house and offspring, there is mention in Ezek. 27. 14. and 38. 6. he was seated Northward near Gomer; and the Chaldee paraphrast on Ezekiel, makes his Country Garmamaia, or Germany.  
Vers. 4. Elisa] or (as the Hebrew writeth) Elishah: his sons dwelled in Isles and sold blue and purple to the Tyrians, Ezek. 27. 7. Of him came the Greeks called Aeolus, and the country was named helas: that is, Greece, as both the name, and Thargum jerusalemy witnesseth. Tharsis] Heb. Tharshish: his children dwelled by the sea, used much shipping and merchandise, Ezek. 27. 12. 25. The country was after named Cicilia, and there was also a famous City called Tarsus, where the Apostle Paul was borne, Act. 21. 39 Wither the Prophet jonas fled, jon. 1. 3. The Hebrews call the main Sea Tharsis, Psal. 48. 8. because they usually trafficked but by that Tharsean Sea. Kitim] the Greek saith, the Ketians: whom the jerusalemy paraphrast seateth in Italy: and Maketia, that is Macedonia, showeth by the name, that it also came of Ketim. Of this people and country mention is made also in Numb. 24. 24. (where the Chaldee translateth Romans, the Latin Italy,) Esa. 23. 1. 12 jer. 2. 10. and Dan. 11. 30. where the Latin translateth it Romans. josephus deriveth the Cyprians from Kitim, amongst whom is the City Kition.  
Dodanim] written also Rodanim, 1 Chron. 1. 7. and here in Greek Rhodioi. The Rhodeans and Doreans about Greece, seem to come of these. The Scriptures mention not this Dodanim any more than Thiras, in vers. 2. the Dodonaeans in Epirus seem to come of him. Thus japheth hath seven nephews, as before he had seven sons.  
Vers. 5. the Isles] that is, the countries where the nations of japhets' lineage dwelled, in Europe, and the Isles thereof: wherefore although an I'll is strictly used for a little land in the sea, yet often it is largely put for any country or nation there inhabiting; wherefore the holy Ghost translateth that nations (or Gentiles) Mat. 12. 21. which in Hebrew is Isles, Esay 42. 4. every- man] The Hebrew Ish, man, is often put for every-one; and is so translated in Greek by the holy Ghost, Heb. 8. 11. from jer. 31. 34. See also Gen. 15. 10. their families,] or kindreds: in Greek, their tribes: which word is after in this chapter, and otherwhere, as also in Rev. 1. 7. used for a family, stock, or kindred of any nation. And in the Hebrew, Egypt is said to have tribes, Esay 19 13. of which word, see the notes on Gen. 49. 10. 16.  
Vers. 6. Cush] he was father of the Arabians and Ethiopiani, or Moors, as the next verse showeth: and where Aethopia is mentioned in Scripture, the Hebrew name is Cush, Esay 37. 9 and often otherwhere; and they are called Aethiopians (according to the Greek name) of their burnt faces and black skin: see jer. 13. 23. Mizraim] of him came the Egyptians: and the land of Egypt, (so called of the Greek, in Mat. 2. 15. and always in the new Testament:) in the Hebrew by Moses and the Prophets, always called the land of Mizraim. And it is said to have the name Egypt, of one Aiguptos, a King there. But the Arabians and Turks to this day, call that land Mizri: and Cedrenus in Greek nameth it Mestra. See also Gen. 12. 10. and 41. 56. Phut] or, Put; by whose name their children and land was still called in Ezekiels' time, Ezek. 27. 10. and 38. 5. in other writers it is named Lybia, there is the river called Phthuth. Ganaan] in Hebr. Cenaghnan; he it was whom Noe cursed, Gen. 9 25. his country (the land of Canaan) was after given for a possession to the Israelites; famous through all the Scriptures. Palestina, judea, (or jewry) Samaria, Galilee, were all parts of this land of Canaan.  
Vers. 7. Seba] or, Saba: (as the Greek writeth it) of whom came the Sabaeans, who being mixed afterward with other peoples, were thereupon called Arabians, that is, a mixed people: for Arab, (that is, Arabia) 2 Chron. 9 14. is written also Aereb, 1 King. 10. 15. which properly signifieth a mixed-multitude, as in Exod. 12. 38. Havilah] in Greek Euila: the posterity of this man, with his four brethren following, dwelled near the former Sabaeans, and with others many, caused the name of their large territories to be called Arabia, of the mixture of peoples, as before is noted. Sheba] called also in Greek Saba: his posterity dwelled southward, in Aethiopia, a rich land. The Queen of Sheba came from far to hear the wisdom of Solomon, 1 King. 10. 1. in the Gospel she is called Queen of the South, Mat. 12. 42. Dedan] he is mentioned with his seed, among the Merchants, in Ezek. 27. 15. and 38. 13.  
Vers. 8. Nimrod] called in Greek Nebrod: so in the Hebrew text, M. and B. are put one for another, as Merodach, Esay 39 1. or Berodach, 2 King. 20. 12. Nimrod signifieth a Rebel, he was the chief builder of Babel. a mighty-one] the Greek calleth him a Giant.  
Vers. 9 in hunting:] This the Scripture applieth to hunting of men, by persecution, oppression, tyranny, jer. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the jerusalemy paraphrast here expounds it of a sinful hunting of the sons of men. And Moses in the next verse showeth, how he hunted for a kingdom: which by right pertained not to him, seeing he came of Cham, the youngest of the three brethren, Gen. 9 24. before jehovah] that is, mightily, openly, and without fear of God, as Gen. 6. 11. And so as the Lord took notice of his evil. 〈◊〉 it is said] that is, commonly said; and become a proverb against all tyrants and persecutors.  
Vers. 10. Babylon] in Hebrew, Babel: which the holy Ghost in Greek calleth Babylon, Rev. 18. 2. A City named of the event, because God there confounded their tongues, and scattered them, Gen. 11. 9  
Shinar] in Greek Senaar: which is by interpretation, (She naar) That which scattered (the inhabitants) out of it, as the like phrase is used in job 38. 13. and hereof it seemeth to have the name: for otherwise, as all other countries were called by the name of their first possessors, so this was named the land of Nimrod, Mic. 5. 6. But usually it is called Shinar, Gen. 11. 2. 9 and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickedness, Zach. 5. 11. The same land is also called Chaldea, Gen. 11. 28. jer. 51. 24. 35. Ezek. 23. 16.  
Vers. 11. went forth Assur] so the Greek translateth it: as if Ashur (who was the son of Sem, v. 22.) to avoid Nimrods' cruelty, went and builded Nineveh, and the other Cities: and so josephus maketh Assur the builder of Niniveh, Antiq. l. 1. c. 7. But it may also well be translated, he went forth to Assur, that is, to Assyria, a country lying near to Shinar, or Chaldea, having the name of Assur. Thus Nimrod hunted from one land to another, increasing his dominion. So in the Hebrew is to be understood to; as often elsewhere: which the Scripture itself showeth; as the house, 2 Sam. 6. 10. for unto the house, 1 Chron. 13. 13. the land, 2 Sam. 10. 2 for, unto the land, 1 Chron. 19 2. and many the like.  
Niniveh] a great City, famous by the preaching of the Prophet jonas, jon. 1. the city] this is added, because Rechoboth signifieth also streets: but here it is the name of a city, which the Greek and Chaldee versions do confirm: as also Gen. 36. 37.  
Vers. 13. the Ludims] that is, Lud and his posterity; so after Anam and his posterity. For besides the Hebrew form which is plural, the Greek by article plainly showeth them to be peoples, not persons. The man's name seemeth to be Lud, spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19 (where also Lud the son of Sem may be comprehended, Gen. 10. 22.) and his race the Ludims, (or Lydians) in jer. 46. 9 Lehabims'] called Lybians; a people in Africa.  
Vers. 14 Philistims] or, philistians; a people after much spoken of in Scripture, judg. 13. and 14. etc. These first dwelled with the Caphtorims, (next mentioned) jer. 47. 4. and were called by their name, Deut. 2. 23. and from Caphtor, the Lord brought them into Canaan, Amos 9 7. where they remained uncast out of Israel, to their great trouble.  
Vers. 15. Sidon] of him came the Sidonians, and a city in his land was called by his name, great Sidon jos. 11. 8. and 19 28. a City renowned also in humane writers, for ancientness and fame of the builders thereof: Qu. Curtius l. 4. This was after allotted to Aser, son of Israel; though they failed in not casting out the inhabitants, judg. 1. 31. Cheth] of whom came the Chethites, or Hittites, Gen. 15. 20.  
Vers. 16. the jebusite] that is (as the Chaldee paraphrast expresseth,) the jebusites, Amorites, etc. the singular number being put for the plural, as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places: and the Hebrew text confirmeth this, as in a Sam. 5. 6. the jebusite the inhabitant, for which, in 1 Chron. 11. 4. is written, the jebusite the inhabitants: which plainly showeth this name to be put for the whole nation. See also before Gen. 3. 2. and 4. 20. jebus the son of Canaan, in his country was a City called by his name jebus, and Salem, and last of all jerusalem, judg. 19 10. Gen. 14. 18. 1 Chron. 11. 4. These and their brethren before and after named, dwelled in the land, which God gave the Israelites. the Amorites] who were a mighty people, whose height was like the height of Cedars, and they were strong as oaks, Amos 2. 9 Girgasite] called also Gergesons, Mat. 8. 28. and Gadarens, Luke 8. 26. who desired Christ to departed out of their coasts, Mat. 8. 34.  
Vers. 17. the Evite] Hebr. Chiwite: in Greek Euite, that is, Evites, a people mentioned after, in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites, whose lives were spared by josua, jos. 11. 19 The rest which follow, dwelled also in cities near the former; as the Arkite, in Arka by the bottom of mount Lebanon; the Semarite, in Semaraim, which after fell to the Benjamites, jos. 18. 22. and so the rest.  
Vers. 19 Sidon] a City in the North west part of Canaan: the borders of the land which God gave the Israelites, are here briefly described: but purposely and largely in Num. 34. Gaza] a City of the Philistines, judg. 16. situate in the South-west of Canaan. Sodom] in Hebrew Sedom: of this and the rest, see the history, Gen. 18. and 19 They lay in the Southeast part of the land of Canaan.  
Vers. 21. there was borne] to weet, an offspring, or children: set down afterward. Such words are often to be understood: as is showed on Gen. 4. 20. sons of Heber] or, of Eber, that is, of God's Church, which (when others fell away) continued in Heber's posterity, of whom came Abram the Hebrew, Gen. 14. 13. and his children were called Hebrews, Gen. 39 14. 17. Exod. 1. 15. 16. And though Sem were father of many more sons then of Heber's; yet are they counted Sem's in special, for retaining his faith and promises: as Rom. 9 8. So on the contrary, Cham is called the father of Canaan, Gen. 9 18. who had other sons also, but on Canaan his youngest, was Cham's curse visibly executed, Gen. 9 25. as Sems' blessing was on Heber's seed, Gen. 14. 13. 19 brother of japheth] he was also brother of Cham; but the Scripture calleth them brethren more especially, that are allied also in qualities, as Sem and japheth for good, Gen 9 23. 27. Simeon and Levi, for evil, Gen. 49. 5. the elder] or, the great, to weet, in birth: for japheth was borne before Sem, as is observed in Gen. 5. 32. and the Greek version here plainly showeth that japheth was the elder. So greater is used for elder, lesser for younger, in Gen. 27. 1. 15. and often in the Scriptures.  
Vers. 22. Elam] of whom came the Elamites, which seated in a Province called Elam, in the upper part of Persia, Dan. 8. 2. Esay 21. 2. They proved enemies to the sons of Heber, and were for it punished; but in the end obtained mercy, Esay 22. 6. jer. 49. 36. 39 Act. 2. 9 Assur] or, Ashshur: of him came the Assyrians, and their land was named Assyria; much spoken of in the Scriptures: they were the scourge of Israel, Heber's children, 2 King. 15. 19 29. Esay 10. 5. and 36. 1. etc. Arphaxad] or, Arpachshad: he hath no special genealogy, or country in Scripture, but that heris the father of our Lord Christ, after the flesh, Luk. 3. 36  
Lud] of whom came the Lydians, a people in Asia, differing from Lud, son of Mizraim, son of Cham, of whom came the Lydians in Africa, near Cush, or Ethiopia. See before, v. 13.  
Aram] of whom came the Aramites, that is, (after the Greek) Syrians, enemies also to God's people, judg. 3. 10. 2 Sam. 8. 5. 6. 1 King. 20. etc. For Aram seating in the land of Shur in Asia, his country is therefore called in the Hebrew by his name, Aram, in the Greek Syria: as of Asshur, cometh Assyria, the new Testament always followeth the Greek name, Luke 4. 27. Mat. 4. 14. Arams' land had many parts, as Padan Aram, Gen. 28. 2. Aram Naharaim, (or Mesopotamia) Gen 24. 10. Aram of Damascus. 2 Sam. 8. 6. Aram Zobah, Psal. 60. 2. Aram Maacah. 1 Chron. 19 6. and Aram beth Rehob, 2 Sam. 10. 6.  
Vers. 24. Salah] Heb. Shelach.  
Vers. 25. Phalee] or Phalee, as Luke 3. 35. in Hebrew Peleg, that signifieth division.  
Vers. 20. joktan] or joktan: of him and his posterity (though here are reckoned many sons) the Scriptures make little mention: but by their names, compared with country's names in humane writers, they seem to have seated in the East Indies, and there to have increased to mighty nations: but fall'n from the faith of their father Heber, that they are not worthy to be reckoned for his seed.  
Chasarmaveth] in Greek Sarmoth: this man's posterity seem to have dwelled in Sarmatia, a great Country beyond Germany, and named (as is like) of this man.  
Vers. 27. Hadoram] in Greek Hedorra: of the first part of this name, Hado, some think Hodu, that is India, was so called, Esth. 1. 1.  
Vers. 29. Ophir,] in Greek Oupheir: from this man's land in India, Solomon's ships fetched store of fine gold, precious stones, etc. 2 Chron. 9 10. 13 21. 1 King. 9 27. 28. and the gold itself was called (by figure of speech) Ophir, job 22. 24. and in other languages Obruson, and Obryzum, of Ophyrizum, pure gold.  
Vers. 30. their dwelling] Hebr. their seat. Mesha] in Greek Massee. Sephar] in Greek Saphera.  
Vers. 32. the families] in Greeke, the tribes, or kindreds. By this genealogy here, compared with the names of nations in humane Writers, it appeareth how God hath made of one blood, all nations of men, for to dwell on all the face of the earth: and hath determined the times before appointed, and the bounds of their habitation, Act. 17. 26.    

CHAP. XI.  
1, One Language was in all the world. 3. The building of Babel, 5, for which God sent the confusion of languages. 10, The generations and lives of the second ten Patriarches; as 11, of Sem, 12, Arphaxad, 14, Salah, 16, Heber, 18, Phaleg, 20. Ragau, 22, Saruch, 24, Nachor, 26, Thara, and Abram; 30, whose wife Sarai is barren. 31, Thara and Abram, remove from Vr of the Chaldees, towards Canaan: but tarry at Charran, where Thara dyeth.  
ANd all the earth was of one lip; and of one speech. And it was when they journyed from the east, that they found a plain in the land of Shinar, and they seated there. And they said every man to his neighbour; Go too, let us make bricks, and burn them with a burning: and they had brick, for stone; and slime had they for mortar. And they said; Go too, let us build us a City, and a Tower, and let the top thereof reach to the heavens; and let us make us a name: lest we be scattered-abroad upon the face of all the earth.  
And jehovah came down, to see the City, and the Tower: which the sons of men builded. And jehovah said; Behold the people is one, and they have all one lip; and this they begin to do: and now, there will not be cut-off from them, any thing that they have imagined to do. Go too, Let us goe-downe, and let us confound there their lip: that they may not hear every-man his neighbour's lip. And jehovah scattered-them-abroad, from thence, upon the face of all the earth: and they left-off to build the City. Therefore is the name of it called Babel; because there jehovah confounded the lip of all the earth: and from thence jehovah scattered-them-abroad, upon the face of all the earth.  
These are the generations of Sem; Sem was a hundred years old; and he begat Arphaxad: two years after the flood. And Sem lived, after he begat Arphaxad, five hundred years: and begat sons and daughters.  
And Arphaxad lived five & thirty years: and he begat Salah. And Arphaxad lived, after he begat Salah, four hundred years, and three years: and begat sons and daughters.  
And Salah lived thirty years: and he begat Heber. And Salah lived, after he begat Heber, four hundred years, and three years: and begat sons and daughters.  
And Heber lived four and thirty years: and he begat Phaleg. And Heber lived, after he begat Phaleg, four hundred years, and thirty years: and begat sons and daughters.  
And Phaleg lived thirty years: and he begat Ragau. And Phaleg lived, after he begat Ragau, two hundred years, and nine years: and begat sons and daughters.  
And Ragau lived two and thirty years: and he begat Saruch. And Ragau lived, after he begat Saruch, two hundred years, and seven years: and begat sons and daughters.  
And Saruch lived thirty years: and he begat Nachor. And Saruch lived, after he begat Nachor, two hundred years: and begat sons and daughters.  
And Nachor lived nine & twenty years: and he begat Tharah. And Nachor lived, after he begat Tharah, an hundred years, and nineteen years: and begat sons and daughters.  
And Tharah lived seventy years: and he begat Abram, Nachor, and Haran. And these are the generations of Tharah; Tharah begat Abram, Nachor, and Haran: and Haran begat Lot. And Haran died, before the face of Tharah his father: in the land of his nativity, in Vr of the Chaldees. And Abram and Nachor took them wives: the name of Abraham's wife was Sarai; and the name of Nachors wife, Milcah; the daughter of Haran the father of Milcah, and the father of Iscah. And Sarai was barren; she had no child. And Tharah took Abram his son; and Let the son of Haran, his son's son; and Sarai his daughter-in-law, the wife of Abram his son: and they went forth with them, from Vr of the Chaldees; to go to the land of Canaan; and they came unto Charran, and dwelled there. And the days of Tharah were two hundred years, and five years: and Tharah died in Charran.  

Annotations.  
THe earth] that is, the inhabitants of the earth, all nations: Such words, easy to be understood, are often wanting: the Scripture itself sometime maketh them plain; as, will God dwell on the earth? 1 King. 8. 27. that is, with men on the earth: 2 Chr. 6. 18. and, all lands and their land, Esay 37. 18. is expounded, nations and their land, 2 King. 19 17. all the earth sought to see Solomon, 1 King. 10. 24. that is, all the Kings of the earth, as is expressed 2 Chron. 9 23. See Gen. 6. 11. and 27. 46. of one lip,] that is, (as Thargum jerusalemy expoundeth it,) of one tongue, or language. The like is in vers. 6. and 7. So lips are languages, 1 Cor. 14. 21. one speech] or, the same words. This speech was Hebrew, (which after the confusion remained in Heber's family) as the names of men do plainly confirm. So the jerusalemy Thargum here saith, they spoke in the holy tongue, wherewith the world was created at the beginning. And this Hebrew tongue Adam and all the Patriarches spoke, and Moses and the Prophets wrote the oracles of God in it: and it was used of all the world, the space of seventeen hundred, and fifty seven years, till Phaleg son of Heber was borne, and Babel tower in building; which was an hundred years after the flood, Gen. 10. 25. and 11. 9 After that, it was in use among the Hebrews, or jews, (called therefore the jewes-language, Esay 36. 11.) until they were carried captive into Babylon: where the holy tongue ceased from common use among men, and mixed Hebrew came in place. So now of a long time, none in the world speaketh naturally the language of Adam, and of the old world; but it is gotten with study and learning. This great labour hath God laid on the sons of man.  
Vers. 2. Shimar] or Senaar, which was also named Chaldea, and (as the Chaldee paraphrast translateth it) Babylon; the land of Nimrod: see before, Gen. 10. 10. Thargum jerusalemy calleth it Pontus.  
Vers. 3. Go too] or, Come on: Hebr. give: a word of exhortation. So vers. 4. and 7. make] or, form as bricks. with a burning] or, to a burning: that is, thoroughly, or as the Greek saith, with fire. Thus wanting stones, they devised matter to make their cursed building. slime] a kind of natural lime, that was found there in pits and rivers, which served for building, as well or better then artificial mortar. In Hebrew, the words differ but little, they had chemer (natural lime) for chomer (artificial lime, or mortar.) So Gen. 14. 10. Compare herewith the heavenly jerusalem, whose walls are garnished with all precious stones Rev. 21. 19 1 Pet. 2. 5  
Vers. 4. the top] Hebr. the head, and here the word reach, or the like, is to be understood; for so the Scripture oft speaketh with brevity: as, the ark under curtains, 1 Chron. 17. 1. that is, remaining under curtains, 2 Sam. 7. 1. the men of war, by night, 2 King 25. 4. that is, fled by night, jer. 52. 7. and many the like. See Gen. 13. 9 and 23. 13. And by the head reaching to heaven, is meant a very high tower; as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches, Esay 14. 13. 14. a name] meaning a great name, to be renowned and famous: as where one Prophet saith, I have made thee a name, 1 Chron. 17. 8. another explaineth it, a great name, 2 Sam. 7. 9 See also 2 Sam. 8. 13. This word name, is sometime put for God himself, Lev. 24. 11. 16. whose name is a strong tower, into which the righteous runneth, and is set aloft, Prov. 18. 10. and to walk in his name, is to keep his faith and true religion, Mich. 4. 5. contrary to which, some do think this tower of Babel was builded; as R. Menachem on this place citeth some that said, Name here meaneth nothing but Idolatry. And Thargum jerusalemy expoundeth this building, to be partly for religion, partly for munition in time of war; saying, Let us build us a City and Tower, etc. and let us make for us within it, a house of worship, (or Temple.) lest we, etc.] a fear arising from their own guilty consciences, as is often in the wicked, job 15. 20. 21. Lev. 26. 36. Prov. 28. 1.  
Vers. 5. came down] that is, showed by his works, that he took knowledge of this evil to punish it. This is spoken of God after the manner of men: so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus; And the Lord appeared to take vengeance upon the works of the City and Tower.  
Vers. 6. there will not be cut off from them] that is, they will not be restrained: so noting their wilful persisting in the evil begun. Or question-wise thus, should they not be cut off? (or restrained?) meaning it was very meet they should.  
Vers. 7. Let us go down] The holy Trinity here determineth, (as when in Gen. 1. 26. he said, Let us make man:) against the former determination of vain men, vers. 4. So he dissipateth the counsel of the nations, Psal. 33. 10. not hear] that is, not understand: so in 1 Cor. 14. 2. he speaketh not unto men, for no man heareth: that is, understandoth: and in Esay 36. 11. Speak, Syriac, for we hear; that is, understand it: so a hearing heart, for an understanding, 1 King. 3. 9 joseph heard, that is, understood, Gen. 42. 23. and sundry the like. Albeit, God might at first smite them all with deafness, that they could not at all hear; and then change their tongues. A like judgement David wisheth against his enemies, Psal. 51. 10.  
Vers. 8. scattered] and so dissolved their communion, and brought on them the evil which they sought to prevent, vers. 4. for, that which the wicked feareth, shall come upon him, Prov. 10. 24. The Hebrew Doctors from hence do conclude, The generation of the division (of tongues) have no part in the world to come, (that is, in the kingdom of heaven) as it is written: And the Lord scattered them from thence, etc. The Lord scattered them in this world; and from thence the Lord scattered them in the world to come. Thalmud Bab. in Sanhedr. ch. 10. left off to build] the contrary miracle God wrought by the gift of tongues, to build up jerusalem, Act. 2. 4. 6. 11. etc.  
Vers. 9 Babel] or Babylon, in the Greek translated Confusion: because there the Lord (Balal, that is,) Confounded their language: And Babel is the same that Balbel, but for ease of speech the first l is left out: and it accordeth with the Chaldee or Baby lonian tongue, which soundeth the Hebrew Balal, Balbel, as the Chaldee paraphrast here hath it. lip of all the earth] that is, language of all people on the earth: see verse 1. And here tongues first were for a sign to unbelievers, (as 1 Cor. 14. 22.) that by this judgement they might be converted unto the Lord; though they made no such use thereof, as neither did those that mocked at the gift of tongues whereby the heavenly City was builded, Acts 2. 4.— 13. The Hebrew Doctors say, that at this dispersion there were seventy nations, with seventy sundry languages, R. Menachem, on Gen. 11.  
Vers. 10. old] Hebr. sox, and so in the rest that follow. See the notes on Gen. 5. 32. and compare this genealogy with that there. Ten Patriarches are there reckoned from Adam to No; and ten here, from Sem to Abraham: both of them proceeding with the lineage of our Lord Christ, who came of all these father's according to the flesh, Luke 3. There each father's generation is set down in three verses, here but in two: and their death is not spoken of. Howbeit the lives of men, are now shortened to the half.  
Vers. 11. 500 year] By this we may gather, that Sem lived till Isaak son of Abram was fifty years old, and saw ten generations after him before he died. A singular blessing both to him and them.  
Vers. 12. begat Salah] or, Shelach: and as the holy Ghost counted the time of Arphaxads birth, two years after the flood; vers. 10. so may we gather it for all the rest: as Sala was borne 37 years after the flood, and after the creation of the world, 1693 The Greek translation inserteth here, a man which never was, by the Hebrew verity, saying that Arphaxad begat Kainan: and that Kainan lived 130 years, and begat Sala. Also the time of each father's procreation, is for the most part changed in the Greek. This seemeth to be done purposely: that the true genealogy might not be known to the heathen, for whom the Greek Bible was first translated. And because in all Greek Bibles Kainan was set down: the Evangelist also, (to bear with the world's weakness, or for other causes seeming good to the Spirit of God, reckoneth Kainan between Arphaxad and Sala, in Luke 3. 36. But neither here, nor in 1 Chron. 1. nor in any Hebrew text, in his name recorded. See a like thing in Gen. 46. 20.  
Vers. 14. begat Heber] after the flood, 67 years, in the year of the world 1723.  
Vers. 16. begat Phaleg] or, Peleg: after the flood 101 y. and of the world, 1757.  
Vers. 17. 430 year] So Heber lived till Abraham was dead, Gen. 25. 7. and was the longest liver of all that were borne after the flood; and they that came after him, lived not passed half his days.  
Vers. 18. begat Ragau] or Rehu: after the flood 131 y. and of the world, 1787.  
Vers. 20. begat Saruch] or Serug: after the flood 163 y. and of the world, 1819.  
Vers. 22. thirty year] at the same age, Phaleg and Salah, are before noted to have begotten their sons. begat Nachor] after the flood 193. and of the world 1849.  
Vers. 24. begat Tharah] or Terach: after the flood 222 y. and of the world, 1878.  
Vers. 26. begat Abram, Nachor, and Haran] that is, began to beget: and so begat one of these three (to weet Haran) not all in the same year: The like was before in noah's begetting Sem, Cham, and japheth, Gen. 5. 32. where Sem for dignity was named first, as Abram is here; and japheth the eldest, last, as Haran is here. For Tharah the father, died 205 years old, vers. 32. then Abram departed from Charran, 75 year old, Gen. 12. 4. wherefore Abram was borne, not when Tharah was 70 but when he was 130 year old, which was after the flood. 352 year, and of the world 2008.  
Vers. 28. land of his nativity] that is, his native country: or, as the Greek saith, wherein he was borne. Vr of the Chaldees] that is, Vr in the land of the Chaldeans; which land Stephen calleth also Mesopotamia, Act. 7. 2. 4. for it lay between two rivers. And Chaldea is by humane writers also called Mesopotamia, Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire: here the Chaldee paraphrast taketh it to be the name of a City, but the Greek translateth it a Country: and Stephen in Act. 7. 4. saith, the land of the Chaldeans. And the Chaldees being idolaters, in likelihood consecrated and named this place unto and of the Fire, which they had seen to come down from heaven upon the Father's sacrifices, (as is noted on Gen. 4. 4.) and whereof they were wont to light lamps for to keep the fire, which thereupon they called Orimasda, lights of grace. So other heathens after used to honour fire, as Qu. Curtius, b. 4. saith of Darius, that he called upon the sacred and eternal Fire. Or it might be a place of sacrificing in Chaldea, as God had his Vr (that is, Fire) in Zion, and Furnace in jerusalem, Esay 31. 9 So the jerusalemy paraphrast calleth it here, the fiery furnace of the Chaldees. Chaldees] or Chaldeans: called in Hebrew Chasdim, and s tunred into l, maketh Chaldim: the holy Ghost in Greek (whom we follow) calleth it so, Chaldees, Act. 7. 4. And because they much used Astrology, therefore in time it was common for Astrologers to be called Chaldeans, as in Dan. 2. 2. 4. 5.  
Vers. 29. Sarai] she was daughter of Abraham's father, though not of his mother, Gen. 20. 12. her name was changed to Sarah, as Abram also was named Abraham: see Gen. 17. 15. 5. daughter of Haran] by this also it appeareth, that Haran was eldest of the three brethren. And this Milcah (or Melcha, as the Greek writeth her) was grandmother to Rebecca, Isaaks wife, Gen. 22. 20. 23. Ischa,] in Greek jescha; the jews think this was Sarai, and that she had two names: and was said to be daughter of Tharah, Gen. 20. 12. as being his grandchild.  
Vers. 31. Tharah took Abraham,] It appeareth by jos. 24. 2. that these fathers were fallen to idolatry, and served other gods in Chaldea or Mesopotamia: and there the God of glory appeared to Abram, and said, Come thou forth from thy land, and from thy kindred: and come into the land which I will show thee, Act. 7. 2. 3. whereas therefore Tharah here took Abram, etc. it seemeth Abram acquainted his father with this oracle of God, and that Tharah repenting, consented also to go out; and is for it made as principal in the journey. with them] that is, with Tharah and Abram, whom Moses by this word them, implieth to be author under God of this removal towards Canaan, agreeable to Stephen's narration, Act. 7. as is before noted. Wherefore also in Gen. 15. 7. and Neh. 9 7. it is manifested that the calling was specially of Abram. And his faith is particularly commended, Heb. 11. 8 dwelled] or, seated there: that is, dwelled in Charran: as Act. 7. 2. where Abram got substance, and made souls, Gen. 12. 5. and tarried there till his father Thara died, Act. 7 4. whose old age seemeth to be the cause of their staying in that place. And this Charran was in the land of Chaldea also, and not fare from Vr: wherefore God again called Abram thence, Gen. 12. 1. And although there was a nearer way from Vr to Canaan, then to go by Charran, (as in the maps of those countries may be seen:) yet because the nearest way was most dangerous and troublesome, God led them about by an inhabited and safe way, providing so for their infirmities, as he did the like after, for Abraham's children, in Exod. 13. 17. 18.    

CHAP. XII.  
1, God calleth Abram to go into another land, 2, promiseth to bless him, and in him, all families of the earth. 4, Abram departeth with Lot, from Charran to Canaan. 6, He journeyeth through the Land, 7, which is promised him in a vision; and there he buildeth Altars. 10, He is driven by a famine into Egypt. 11, Fear maketh him say his wife to be his sister. 14, For her beauty she is taken into King Pharaohs house; 17, but the Lord by plagues compelleth him to restore her.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
ANd jehovah said unto Abram; Go thou, from thy land, and from thy kindred, and from thy father's house: unto the land, which I will show thee. And I will make thee a great nation; and I will bless thee; and will make thy name great: and be thou a blessing. And I will bless them that bless thee; and him that speakeththee-evill, I will curse: And blessed shall be in thee, all families of the earth. And Abram went, as jehovah spoke unto him; and Lot went with him: and Abram was seventy years and five years old, when he went-out from Charran. And Abram took Sarai his wife, and Let his brother's son, and all their substance that they had gathered, & the souls which they had made in Charran: and they went-out, to go to the land of Canaan; and they came to the land of Canaan. And Abram passed through the land, unto the place of Sechem, unto the Oak of Moreh: and the Canaanite was then in the land. And jehovah appeared unto Abram, and said, unto thy seed will I give this land: and he builded there an altar, to jehovah, who appeared unto him. And he removed thence, unto a mountain, Eastward of Beth-el, and pitched his tent; having Beth-el Seaward, and All Eastward; and he builded there an altar, unto jehovah; and he called on the name of jehovah. And Abram journyed; going and journeying, toward the South.  
And there was a famine in the land: and Abram went-downe to Egypt, to sojourn there; for the famine was heavy in the land. And it was, when he was come-neere, to enter into Egypt; that he said unto Sarai his wife; Behold now I know, that thou art a woman of fair countenance. And it will be when the Egyptians shall see thee, that they will say, this is his wife: and they will kill me, and thee they will save alive. Say I pray thee, thou art my sister; that it may be well with me for thy sake; and my soul shall live because of thee. And it was, when Abram was entered into Egypt: that the Egyptians saw the woman, that she was very fair. And Pharaohs Princes saw her, and they praised her unto Pharaoh: and the woman was taken into Pharaohs house. And he did good to Abram for her sake: and he had sheep and oxen, and he asses, and men servants, and women servants, and she asses, and camels. And jehovah plagued Pharaoh and his house, with great plagues: because of Sarai, Abraham's wife. And Pharaoh called Abram, and said, What is this that thou hast done to me? Why didst thou not tell me, that she is thy wife? Why saidst thou, she is my sister? and I might have taken her to me to wife: and now, behold thy wife, take her, and go away. And Pharaoh commanded men, concerning him: and they sent away him, and his wife, and all that he had.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters signify, that here begins the third Parashah or Section of the Law; which upon God's first words to Abram, is called Lec leca, that is, Go thou. See before in chap. 6. 9  
Vers. 1. said] to weet, after that Abraham's father was dead, Acts 7. 4. Thus God was he that redeemed Abram, Esay 29. 22. Go thou] or, Go for thy self: signify in that though no other would, yet he should for his own good, get him out from that idolatrous place. So God calleth all from such estate. Rev. 18. 4. from thy land] or, out of thy country; that wherein he now dwelled in Charran, which was in the same land of Mesopotamia that Vr stood in, Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan, by Charonaph, that is, wrathful anger, (R. Menachem on Gen. 12.) as if he were now to departed from the place of wrath. So we which by nature were children of wrath, (Eph. 2. 3.) are called and chosen of Christ out of this world, and from worldly corruption, john 15. 19 2 Pet. 1. 4. and are by him delivered from the wrath to come: 1 Thes. 1. 10. thy kindred] to weet, Nachor and the rest, excepting Lot. For although there is no express mention of Nachor, among others that went with Thara from Vr, in Gen. 11. 31. yet it appeareth by the history following, that Nachor went so fare as Padan Aram, in Mesopotamia, and there settled: so that it was after called, Nachor's City, Gen. 25. 20. and 24. 10. 15. and the same was Charran, Gen. 28. 2. 10. and there was Abraham's kindred, and country here spoken of, Gen. 24. 4. fathers house] for the father Thararah being dead, his household (as it seemeth) would go no further, but stayed there with Nachor: and only Lot and his house went with Abram, as the fourth verse, and history following doth confirm. So Tharahs' house and Nachor, left following of God, and turned again to idolatry; as appeareth by Gen. 31. 30. 53. jos. 24. 2. From such Christ also calleth all, to follow him, Luke 14. 26. 27. and so the Spirit saith to the Church, forget thy people and thy father's house, Psal. 45. 11. will show thee] that is, the land of Canaan, verse 5. but God here nameth it not, for more proof of Abraham's faith and obedience. For as he raised up this man of justice from the east; so called he him to his foot, that is, to follow him and his direction, Esay 41. 2. Exod. 11. 8. But under this earthly inheritance, was typed an heavenly, which Abram looked for, Heb. 11. 9 10. And in Salem a city of Canaan, Melchisedek reigned, and was Priest of the most high God, and blessed Abram, Gen. 14. 18. 19  
Vers. 2. a great] or, to a great nation, that is, to become the father of a great nation: see Gen. 2. 7. and 17. 4. Of this promise, there was no visible hope, because Sarai his wife (being 65 year old) was barren, Gen. 11. 30. for which Abram complained, Gen. 15. 2. 3. But under this promised Nation, was employed also a spiritual seed, of faithful people, Rom. 4. 11. 12. Gal. 3. 7. bless thee] in all things: both earthly, Gen. 24. 1. 35. and heavenly, Gal. 3. 14. Ephes. 1. 3. God's blessing is his favour, and thereupon an abundant multiplication of all good things: on the contrary, his curse, is both the depriving of good, and heaping of evil things upon them whom he hateth and punisheth, Lament. 3. 65. 66. thy name] which is better than a good ointment, then great riches, Eccl. 7. 3. Prov. 22. 1. So God made David a great name, 2 Sam. 7. 9 be thou] that is, thou shalt be, (as the Greek translateth it:) but this manner of speech is more vehement, as whereby God commandeth the blessing, Psal. 13. 33. So Psal. 128. 5. 6. See thou.  
Vers. 3. that speaketh thee-evill] or curseth thee: but here are two words used, and this first, signifieth evil speaking with light esteem, or vile contempt, and dishonour. Cursing also signifieth evil-speaking by men, as Paul showeth, Act. 23. 5. from Exod. 22. 28. The like blessing, Isaak pronounced unto jaakob, Gen. 27. 29. and Balaam to Israel, Num. 24. 9 in thee] that is, in thy seed (Christ, who shall come of thee according to the flesh,) Gen. 22. 18. For Christ was sent of God to bless us, in turning every one of us from our iniquities, Act. 3. 25. 26. and that we may receive the promise of the Spirit through faith, Gal. 3. 14. Wherefore this was a preaching of the gospel to Abram, Gal. 3. 8. And this covenant confirmed before of God in Christ, is observed to be four hundred thirty years before the Law, and could not by the Law be disannulled, because God gave it him by promise, Gal. 3. 17. 18.  
Vers. 4. went] By faith, Abraham being called did obey, to go out unto a place which he should after receive for an inheritance: and he went-out, not knowing whither he should come, Heb. 11. 8. old] Hebr. son of five years, and seventy years, that is, going in his 75 year: See Gen. 5. 32. And his father Tharah being two hundred and five years old when he died, it appeareth that he begat Abram at 130 years, and so not he but Haran was begotten at Tharahs' 70 year, Gen. 11. 26. Abram after an 100 years pilgrimage more, died, Gen. 25. 7. and Isaak his son, than 75 y. old, is left heir of Canaan.  
Vers. 5. substance] or, gathered-goods: for of getting and gathering it hath the name: and is a general word for cattles, money, or other like goods. the souls] Hebr. the soul: put for souls, that is, persons of men and women, as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture. So in the Hebrew text, man, 1 Chron. 10. 1. is put for men, 1 Sam. 31. 1. wizard, 2 Chron. 33. 6. for wizards, 2 King 21. 6. See before, Gen. 3. 4. and 4. 20. and 10. 16. The Greek translateth, every soul, As here souls, so elsewhere flesh and spirit, (Act. 2. 17. 1. john 4. 1.) are put for the whole persons. had made] that is, had gotten, to weet, into their possession, as the Greek manifesteth. But this may be meant, not only of getting them to their service, (as 1 Sam. 8. 16) but also of winning them to the faith of God; as the Chaldee paraphrast saith, had subdued unto the law: which is very probable by that example of his household soldiers, Gen. 14. 14. and his commendation for teaching his house, Gen. 18. 19 and their receiving the wound of circumcision, Gen. 17. 23. So Thargum jerusalemy also calleth these, souls of proselytes, (or converts) land of Canaan] a country in Asia the less; possessed by Canaan (the son of Cham, the son of No) and his sons; but for their wickedness the land was to spew them out, Levit. 18. 25 and it is now promised to be given to Abraham's seed, vers. 7. and was thereupon called the land of promise, Heb. 11. 9 a goodly country it was, having water-brooks, fountains, and springing depths, mountains and valleys, and mines; corn, and wine, and oil, & honey, & other fruits; it lacked not any thing; it was watered with the rain of heaven, cared for of God, whose eyes were always on it, Deut. 8. 7. 8. 9 & 11. 11. 12. so that it was the pleasantest of all lands, & flowed 〈◊〉 milk and honey, Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram, the land being his, and they strangers and sojourners in it with him, Exod. 15. 17. Leviticus 25. 23. called therefore jehovahs' land, Hos. 9 3. and the holy land, Zach. 2. 12. the land of Immanuel, that is, of Christ, Esay 8. 8. a figure of an heavenly country, Heb. 11. 9 10. the borders of it reached to the great River Euphrates, Gen. 15. 18. And Abram who dwelled beyond the river, (without God's territories) jos. 24. 2. is now brought of the Lord, into this good land. And the Hebrew Doctors have acknowledged the land to be a figure of heaven, saying, it is written, And thy people shall be all just, they shall inherit the land for ever, (Esay 60. 21.) this land is a parable, as if he should say, the land of the living, and that is the world to come. Maimony in treat. of repentance, chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above, watered with waters that are above, etc. And in Thalmud Bab. in Sanhedrin. chapped. Chelek, it is written, All Israelites have their portion in the world to come; as it is said, And thy people shall be all just, they shall inherit the land for ever.  
Vers. 6 passed through,] to survey his land wherein he was but a pilgrim, Heb. 11. 9 Sechem] or Sychem; that is, the place where Sychem after was: of which see Gen. 33. 18. This was about the midst of the country. the oak] that is, the oaks, (as it is written in Deut. 11. 30.) meaning a grove or plain set with oaks: the Chaldee therefore calleth it a plain: but the Greek, an oak; and it is named in Hebrew, Aelon, of strength. Moreh] this seemeth to be the name of some man, (as after is mentioned the oaks of Mamre, Gen. 13. 18.) or of some hill, as in judg. 7. 1. The Greek translateth it, an high oak. Moreh signifieth also a Doctor, job 36. 22. the Canaanite] that is, Canaanites, as Gen. 10. 16. 18. So the Greek saith, the Chanaanites dwelled in the land. An idolatrous and wicked people, as the Chaldeans from whom Abram came, Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the cleansing of his Church, he saith, the Canaanite shall be there no more, Zach. 14. 21.  
Vers. 7. thy seed] that is, to all the children of promise (the elect) who only are counted Abraham's seed, Rom. 9 7. 8. and in Christ are heirs by promise, as well the Gentiles as the jews, Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites, Ezekiel 47. 22. not in the earthly land, but the heavenly, which Canaany represented, Heb. 11. 9 10. 14. 16. See Gen. 13. 15. an altar] for sacrifice and thankes to God, (as Gen. 8. 20) who, after his weary travel, had appeared, and comforted him with gracious promises of heirs, and an inheritance: neither of which he had as yet, but only by faith. Thus he believed, and received the promises thankfully: as Heb. 11. 13. and was the son of God, and a light in the mids of a crooked and perverse generation, Phil. 2. 15. Abram is the first man in the world unto whom God is said to appear or be seen: first in Vr of the Chaldees, Acts 7. 2. next hear in Canaan.  
Vers. 8. eastward,] or on the east of Bethel: a City after called by jakob Beth-el, that is, God's house: at this time it was named Luz: Gen. 28. 19 his tent] showing by this, that he abode there as in a strange country, Heb. 11. 9 Psal. 105. 12. for a tent is opposed to an house, or settled dwelling, 1 Chron. 17. 1. 5. seaward,] that is, on the West: for because the main sea was the western border of the land of Canaan, Num. 34. 6. jos. 23. 4. therefore the sea is often put for the West: so Gen. 28. 14. Ex. 10. 19 and 26. 22. Ezek. 48. 1. 2. etc. For like reason, the desert is used for the south, in Psal. 75. 7. A●] a city, whereof see jos. 8. called on] which the Chaldee translateth, prayed in the name: it may also signify, preaching in the name of the Lord: for, calling or crying unto God, meaneth prayer, joel 2. 32. unto men, it is preaching, Esay 40. 3. 6. The calling on the name of the Lord, is a sign of true faith and godliness, Rom. 10. 13. 14. 1 Cor. 1. 2.  
Vers. 9 going and journeying] that is, continually journeying: see Gen. 8. 3. the south] as towards the Sun: whereby may be figured his progress in faith and grace, as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision, was toward the south: Ezek. 40. 2. The Hebrew Doctors say, that Abraham cleaved unto the condion of mercy, for that is the south of the world; and therefore all Abraham's journeys were towards the south: R. Menachem on Gen. 12. The North on the contrary, figured the place whence evil proceeded, jer. 1. 13. 14. And thus Abram passed from place to place, till God had brought him through all the land of Canaan, jos. 24. 3. The Greek translateth, camped in the desert. The South (Negeh) is named of Dryness, for that part of Canaan wanted waters, judg. 1. 15. Psal. 126. 4. For this, it may be, they translated it desert: so in Gen. 13. 1. 3.  
Vers. 10. a famine] a new affliction for Abram also, who was hereby caused to leave his land, and go as a pilgrim to another barbarous country: so walking from nation to nation, from one kingdom to another people, Psal. 105. 13. Although Canaan was a most fruitful land, Deut. 8. 7. 8. 9 yet God now made it barren, for the wickedness of them that dwelled therein, Psal. 107. 34. Egypt] called in Hebrew Mizraim, here and always in the Scripture: but in the Greek, the New Testament always hath Egypt. See Gen. 10. 6. And Mizraim is put for the land of Mizraim, by an usual figure of speech; which the holy text sometime manifesteth, as 2 Chron. 5. 10. when they came from Egypt (or Mizraim) for which in 1 King. 8. 9 is written, the land of Egypt: again there in v. 16. from Egypt: and in 2 Chr. 6. 5. from the land of Egypt.  
Vers. 11. now] or, I pray thee: a word not of time, but of request: so ver. 13. and often in the Scripture. of fair countenance] or fair of look, or visage: Sarai was a figure of the new Testament, and of jerusalem the mother of us all, Galat. 4. 24. 26. That Spouse of Christ is fair, Song 1. 14. and 4. 1.  
Ver. 12. that they] Hebr. and they: so after v. 14. but and is often put for that: as the Hebrew text showeth, 1 Chr. 17. 10. and the Lord will build: for which in 2 Sam. 7. 11. is written, that he will. See Gen. 27. 4.  
Vers. 13. my soul shall live] that is, I, or myself shall live. The word soul is used for any person. That Sarai was indeed Abraham's sister, is after manifested, Gen. 20. 12. yet this fact of his, seemeth to be not without humane infirmities.  
Vers. 16. Pharaoh] a common name for all the kings of Egypt, from these days of Abram, till after the return out of Babylon, when in the beginning of the Grecian Monarchy, they were called P●olomees. And Pharaoh was an Egyptian title of Sovereignty, Gen. 41. 10. 44. and the Pharaohs had other proper names, as Pharaoh Necoh, 2 King. 23. 29. Pharaoh Hophra, jer. 44. 30. and the like. By interpretation, Pharaoh signifieth free, and an Avenger; the first in respect of himself; the other of his subjects, whom Kings ought to judge, and take vengeance of evil doers, Rom. 13. 4.  
Vers. 16. he did good] or, dealt well with: as the Greek translateth, he used well. he had] or, there was to him: such is the Hebrew phrase usually. But the Hebraisine is opened by the holy Ghost: as, There is not to us, Luke 9 13. that is, we have not, Mat. 14. 17.  
Vers. 17. plagued] or touched, stroke Pharaoh with great strokes. This great deliverance David celebrateth, in Psal. 105. 14. He suffered no man to do them wrong, but reproved Kings for them.  
Vers. 19 and I] or, for I. And, is often in stead of For: as, and he heard, Esay 39 1. that is, for he heard, 2 King 20. 12.  
Vers. 20. sent away] This word is often used for sending, or conveying away with honour, as Exod. 28. 27. and so with accompanying and bringing them on their way, as the Greek and Chaldee translate it here.    

CHAP. XIII.  
1, Abram and Lot return out of Egypt into Canaan, 4, where he calleth on the name of the Lord. 5, Lot and Abram being both rich, by disagreement between their berdmen, they part asunder. 10, Lot goeth to wicked Sodom. 14, God reneweth the promises to Abram. 18, He removeth to Hebron, and there buildeth an Altar.  
ANd Abram went up out of Egypt, he and his wife, and all that he had; and Let with him, unto the South. And Abram was very rich: in cattles, in silver, and in gold. And he went on his journeys, from the south, and unto Beth-el: unto the place, where his tent had been at the beginning; between Beth-el and Ai. Unto the place of the altar which he had made there at the first: and there Abram called on the name of jehovah. And Let also that went with Abram; he had flocks, and herds, and tents. And the land did not bear them, to dwell together: for their substance was much, that they could not dwell together. And there was a strife between the herdsmen of Abraham's cattles, and the herdsmen of Lot's cattles: and Canaanite and the Pherezite, was then dwelling in the land. And Abram said unto Lot, let there be I pray thee, no strife between me and thee; and between my herdsmen, and thy herdsmen: for we be men brethren. Is not all the land before thee? Separate thyself I pray thee from me: if (thou wilt take) the left- hand, than I will take the right; and if the right- hand, than I will take the left. And Let liftedup his eyes, and saw all the plain of jordan, that all of it was well-watered: before jehovah destroyed Sodom and Gomorrha, (it was) as the garden of jehovah, as the land of Egypt, as thou comest to Zoar. And Lot chose to him, all the plain of jordan; and Let journied Eastward; and they were separated, each man from his brother. Abram, he dwelled in the land of Canaan: and Lot, he dwelled in the Cities of the plain; and pitched-tent unto Sodom. And the men of Sodom, were evil and sinners, to jehovah, exceedingly. And jehovah said unto Abram, after Lot was separated from him; lift up now thine eyes, and see, from the place where thou art: to the north, and to the south, and to the east, and to the Sea. For all the land which thou seest, to thee will I give it: and to thy seed for ever. And I will put thy seed, as the dust of the earth: so that if a man be able to number the dust of the earth; thy seed also shall be numbered. Arise, walk through the land; in the length of it, and in the breadth of it: for to thee will I give it. And Abram removed-tent; and came and dwelled in the Oaks of Mamree, which is in Chebron: and he builded there an altar unto jehovah.  

Annotations.  
THe south] in Greeke, the desert: meaning the southern part of Canaan. (see Gen. 12. 9) for otherwise Canaan was Northward from Egypt.  
Vers. 2. very rich] Hebrew, vehemently weighty (or heavy▪) Which word is applied to weight of burden, as in 1 King. 12. 4. to weight of glory, as in Gen. 31. 1. to weight of multitude of people, as in 2 King. 6. 14. or of cattles, as Exod. 12. 38. and so to all manner of ●iches; as the Greek here translateth it rich. Thus God's blessing promised in Gen. 12. 2. was in part performed, for his blessing maketh rich, Prov. 10. 22. Gen. 24. 35. And as Abram now, so his children afterward, returned out of Egypt, with great riches, Exod. 12. 32. 35. 36. 38. These figured the graces of God, as faith, knowledge, and the like, jam. 2. 5. 1 Cor. 1. 5. Colos. 2. 2.  
Vers. 4. called there] the Chaldee saith, prayed there. See the notes on Gen. 12. 8. As Abram returned to his first altar, and there served God: so his children after him, were to return to Abraham's first faith and service, from the idols of Egypt, wherewith they had been defiled, Exod. 4. 22. 23. Ezek. 20. 7. 8.  
Vers. 5. tents] that is, servants dwelling in tents. So jer. 49. 29. 1 Chron. 4. 41.  
Vers. 6. did not bear] the Greek translateth, received (or contained) them not; that is, could not contain them, as the words following do explain it. And so the Scripture sometime resolveth this phrase; as, who shall judge? 2 Chron. 1. 10. that is, who can judge? 1 King. 3. 9 It shall not stand, Mat. 12. 25. that is, It can not stand, Mark 3. 24. This kind goeth not out, Mat. 17. 21. that is, cannot go out, Mar. 9 29. and sundry the like.  
Vers. 7. the Pherezite] that is, Pherezites; as Gen. 12. 6. But of these we heard no mention before: it seemeth they were some family of the Canaanites, Gen. 10. 18. for they dwelled with the Canaanites in that part of the country which after fell to the tribe of judah, judg. 1. 3. 4. 5.  
Vers. 8. and between my heardraen] that is, or between my herdsmen: as he that curseth his father and his mother, Exod. 21. 17. that is, his father or his mother, Mat. 15. 4. So, and the son of man, Psalm. 8. 5. that is, or the son of man, as it is alleged in Heb. 2. 6. men brethren] that is, brethren in faith, as Mat. 23. 8. and natural kinsmen: for Abram was Lot's uncle, Gen. 12. 5. So Christ's kinsmen, were called his brethren, 1 Cor. 9 5. The word men, may be omitted, as sometime the text itself doth: shooters men with bow, 1 Sam. 31. 3. that is, shooters with bow, 1 Chron. 10. 3. So, a man a Prince, Exod. 2. 14. is in Greek but a Prince, Act. 7. 27. man of his counsel, Esay 40. 13. that is, his counsellor, 1 Cor. 2. 16. Although the Greek often keepeth this Hebraisme, as an enemy man, Mat. 13. 28. men sinners, Luke 24. 7. Men brethren, Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1.  
Vers. 9 Is not all?] that is, Lo surely it is. A question earnestly affirrueth: as, is it not written? Mar. 11. 17. for, it is written, Mat. 21. 13. do ye not err? Mark. 12. 24. for, ye do err, Mat. 22. 29. and sundry the like. See Gen. 4. 7. before thee] at thy pleasure, to choose, by my permission. So the Lord set the land before the Israelites, Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take] or wilt choose. These words are to be understood from the next speech, or from the 11. verse. And Let chose, etc. Oftentimes words wanting are to be supplied: as, I with Scorpions, 2 Chron. 10. 11. for, I will chastise you with Scorpions, 1 King. 12. 11. Against three hundred, 2 Sam. 23. 8. for, he lift up his spear against three hundred, 1 Chron. 11. 11. and many such like. See Gen. 11. 4. Thus Abram for peace, parted with his right: choosing rather to take wrong, then to contend, as 1 Cor. 6. 7.  
Vers. 10. lifted up his eyes] that is, looked round about▪ to view the land, as is after manifest by the like speech to Abram, vers. 14. and where one Evangelist saith, lifting up their eyes, Mar. 17. 8. another writing of the same, saith, looking round about, Mar. 9 8. jordan] Hebr. jarden, the name of a goodly river: see jos. 3. 11. etc. well watered] Heb. ●●tering; that is, as the Chaldee saith, a place of water, or of moisture: thereby signifying a fruitful land; as Psal 66. 12. and 107. 33. 35. destroyed] or corrupted; as Gen. 6. 13. and 19 24. Sodom is in Hebrew Sedom; and Gomorrha, Ghnamorah: but we follow the plain writing in the new Testament, 2 Pet. 2. 6. garden] that is, as the Greek saith, Paradise: see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitful, as Eden and Egypt. comest] Hebr. thou coming to Zoar, or to Zogar: that is, all the plain of jordan, even to Zoar, the little City called before Bela: see Gen. 19 20. 21. 22. and 14. 2.  
Vers. 11. the plain] or, the country about jordan, as the Greek translateth, which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plain: and it is opposed to the mountain, Gen. 19 17. each man, etc.] that is, one from another.  
Vers. 12. pitched tent] that is, removed his tents from place to place, till he came even to Sodom: and as the Greek saith, dwelled in tents in Sodom.  
Vers. 13. sinners to jehovah] that is, before the Lord, (as the Greek translateth) and against him, as 1 Sam. 2. 25. meaning, very grievous and open sinners. And here the Sodomites are the first in the world openly called sinners: and although by Adam's disobedience we all are made sinners, Rom. 5. 19 yet usually such as are notorious wicked ones, have this title given them; as in 1 Sam. 15. 18. Psal. 104. 36. Mark 14. 41. 1 Tim. 1. 9 The Chaldee paraphrast translateth, they were unrighteous with their riches, and sinners with their bodies before the Lord: agreeable to other Scriptures, which testify how they defiled their bodies, Gen. 19 5. and that, pride, fullness of bread, and abundance of idleness, was in Sodom, they strengthened not the hand of the poor, but were haughty, and committed abomination before the Lord, Ezek. 16. 49. 50. The Hebrew Doctors, from the two words here used, of Sodoms' sinful state, do gather their condemnation both in this world, and in the world to come, Thalmud in Sanhedr. chap. Chelek See the notes on Gen. 19 24  
Vers. 14. to the sea] that is, the west: see Gen. 12. 8. Abram vieweth the land, but possesseth it not: so did Moses, Deut. 34. 1. 4.  
Vers. 15. to thee] God gave Abram no inheritance in the land, no not the breadth of a foot: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child, Acts 7. 5. By faith he sojourned in the land of promise, as in a strange country; for he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9 10. and to thy seed] this may be an interpretation of the former, to thee, that is to thy seed: for the word and, sometime meaneth, that is, or even: as 1 Chron 21. 12. three days the Lords sword, and the pestilence, for, that is to say the pestilence: it expoundeth the former; therefore in 2 Sam. 24. 13. is written only, three days pestilence. So in 2 Sam. 17. 12. of him and of all (for that is of all) the men that are with him: thy seed] thy posterity. But as the earthly country figured an heavenly, Heb. 11. 16. so abram's seed were some after the flesh; and some by promise, Galat. 4. 22. 23. neither because they are the seed of Abram, are they all children, Rom. 9 7. The chiefest intended in this promise, is Christ, then with him, all Christians, jews, and Gentiles, Gal. 3. 16. 26. 28. 29. See before, Gen. 12. 7. for ever] or, unto eternity. Yet they possessed it but a little while, Esay 63. 18. For upon transgression they were threatened to be scattered among the heathens, their land to be waist, and their Cities desolate, Lev. 26. 33. and that the land should spew them out, if they defiled it, Lev. 18. 28. as came to pass, 2 King. 17. but the true seed, which are Gods elect, do inherit it, and his servants dwell there, Esay 65. 9 Psal. 69. 36. 37. and 102. 29. These promises are spiritual, and to be referred unto the just and meek, put in possession by Christ, Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God, ye lift up your eyes to your idols, and shed blood, and shall ye possess the land? ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land? Ezek. 33. 24. 25. 26.  
Vers. 16. will put] that is, will make: as the Greek translateth it. if a man] This showeth the comparison not to be absolute for equality of number, but in respect of men, to whom Abraham's children are infinite, as the dust. See after in Gen. 15. 5.  
Vers. 17. in the length] This survey was to strengthen Abraham's faith; who under this earthly land, did view an heavenly, Heb. 11. 10. 16. that he might be able to comprehend the length and breadth, and depth and height, and know the love of Christ, which passeth knowledge; Ephes. 3. 18. 19  
Vers. 18. in the oaks] that is, the oak grove, or plain: see Gen. 12. 6. Mamree] in Greek Mambree: a man of the Amorites then living, with whom Abram made league, Gen. 14. 13. One of the chief Sorcerers of Egypt, was called by the like name. See the notes on Exod. 7. 11. Chebron] or Hebron, (the Greek writeth it Chebrom, as Esron, Gen. 46. 12. is written Esrom, Mat. 1. 3.) It had this name afterward: for before it was called the City of Arba, Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims', and a father of them, jos. 14. 15. and 15. 13. It became a place of burial for many worthy persons, Gen. 23. 2. 19 and 49. 3 1 it was sometime possessed by Giants, whom Caleb drove out, Num. 13. 23. jos. 15. 14. It was given to Caleb for an inheritance, jos. 14. 14. was made a City of refuge, and given for the Levites to dwell in, jos. 20. 7. and 21. 11. 12. In it David first reigned over God's people, a Sam. 2. 1. 11. and to it came Ma●y to visit Elisabeth, Luke 1. 39 an Altar] to sacrifice thankfully unto God, and to sanctify his viewed heritage▪ See Gen. 12. 7.    

CHAP. XIV.  
1. The battle of four foreign Kings, against five Kings of Canaan. 10, Sodom and Gomorrhe are spoiled; 12, Lot is taken prisoner: 14, Abram pursueth and smiteth the conquerors, 16, bringeth back the spoils, the captives, and his br●iber Lot. 17, The King of Sodom goeth out to meet Abram; 18, The King of Salem (Melchisedek) brings him forth bread and wine, and blesseth him. 20, Akram giveth him tithe of all. 22, The rest of the spoils, (his partners having had their portions,) he restoreth to the King of Sodom.  
ANd it was, in the days of Amraphel King of Shinar; Arjoch, king of Ellasar; Chedorlaomer, king of Elam; and Thidal, king of nations. They made war with Bera, king of Sodom; and with Birsha, king of Gomorrha: Shinab, king of Admah; and Shemeber, king of Zebojim; and the king of Bela, that is Zoar. All these were joined together, in the valley of Siddim: that is the sea of salt. Twelve years they served Chedorlaomer: and the thirteenth year they rebelled. And in the fourteenth year came Chedorlaomer, and the kings which were with him; and they smote the Rephaims, in Ashteroth Karnaim; and the Zuzims, in Ham: and the Emims in Shaveh Kirjathaim. And the Chorites in their mount-Seir: unto El-pharan, which is by the wilderness. And they returned, and came to En-mishpat, that is Kadesh; and they smote all the field of the Amalekite: and also the Amorite, that dwelled in Hazezonthamar. And there went out the King of Sodom, and the king of Gomorrha, and the king of Admah, and the king of Zebojim, and the king of Belah, that is Zoar: and they joined battle with them, in the valley of Siddim. With Chedorlaomer, king of Elam; and Thidal, king of nations: and Amraphel, king of Shinar; and Arjoch, king of Ellasar: four Kings, with five. And the valley of Siddim, had many pits of slime; and the King of Sodom and of Gomorrha, they fled, and fell there: and the residue fled to the mountain. And they took all the substance of Sodom and Gomorrha, and all their victuals, and went away. And they took Lot, the son of Abraham's brother, and his substance, and they went away: and he dwelled in Sodom. And there came one that had escaped, and told Abram the Hebrew: and he dwelled in the Oaks of Mamree the Amorite, the brother of Escol, and brother of Aner, and they were confederates with Abram. And Abram heard that his brother was taken captive: and he armed his trained servants, the children of his house, three hundred, and eighteen, and he pursued them unto Dan. And he divided himself against them by night, he and his servants, and he smote them: and pursued them unto Chobah, which is on the left hand of Damascus. And he brought again all the substance: and also brought-againe his brother Lot, and his substance; and the women also, and the people. And the King of Sodom went out to meet him; after his return from smiting Chedorlaomer, and the kings which were with him: unto the valley of Shaveh, that is the valley of the King. And Melchisedek, king of Salem; broughtforth bread and wine: and he a Priest of God most-hye. And he blessed him, and said; Blessed be Abram, of God most-hie; possessor of heavens and earth. And blessed be God most-hye; who hath delivered thy enemies into thy hand: and he gave him the tenth of all. And the King of Sodom said unto Abram: give me the souls; and the substance take thou. And Abram said unto the King of Sodom: I have lift-up my hand unto jehovah, God most high; the possessor of heavens and earth. If (I take) from a thread even to a shoe latchet, and if I take of any thing that is thine: that thou say not, I have made Abram rich. Save only that which the youngmen have eaten, and the portion of the men which went with me: Aner, Eshchol and Mamree; let them take their portion.  

Annotations.  
IN the days] the Greek saith, in the reign. of Shinar] that is, Chaldea: or (as the Chaldee turneth it) Babylon: see Gen. 10. 10. Thargum jerusalemy interpreteth it, Pontus. Ellasar] this is thought to be Syria. Chedorlaomer] written in Greek, Chodollogomor. Elam] that is, the Elamites or Persians, named of Elam son of Sem: Gen. 10. 22. Thidal] or Thidgnal; which the Greek writeth Thargal, d changed into r: see Gen. 10. 3. of nations] Hebr. Gojim, which may be kept unchanged: but the Greek and Chaldee translate it nations, or peoples. It seemeth they were of sundry families, or populous: as Galilee of the nations, Es. 9 1. Their country is thought to be after named Pamphilia.  
Vers. 2. Zebojim] in Greek Seboeim: it is written by the letters in the line Zebiim, of Zebi, which signifieth glory, pleasantness, and a Roe; by which name the pleasant and glorious land of Israel is called, in Ezek. 20. 6. but by the vowels, and in the margin noted to be read Zebojim, as being unworthy the pleasant name. So in vers. 8. that is Zoar] or Zogar, so called after, upon Lot's request, Gen. 19 20. 22. These five Cities stood near together in the land of Canaan, in the plain of jordan, and were all (except Zoar) butned with fire and brimstone from heaven, Gen. 19 Deut. 29. 23. Here they are fore-chastned of God by wars. sea of salt] or salted sea: so jos. 3. 16. meaning, that this goodly valley, after it was burnt from heaven, became a salt sea; and so barren and fruitless, that no living thing, fish or other, was found therein. For so all histories testify of that salt and dead sea, as it was also called. And the holy Scripture useth saltness for barrenness, Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany; signifying, how that land and inhabitants should for their sins be deprived and made barren of all spiritual graces. But by the Gospel and spirit of Christ, graces are restored: as was figured in a vision of waters issuing out of God's house, running into this sea, healing the waters of it, storing it with live fishes, etc. Ezek. 47. 1.— 8. 9 11.  
Vers. 4. served Chedor. laomer] herein God shown the truth of noah's prophecy, that Canaan should be Sems' servant, Gen. 9 26. Chedorlaomer of Sems' progeny, was chief of all these Kings, and Lord of the Canaanites.  
Vers. 5. smote] that is, killed: see vers. 17. Rephaims] or Raphaeans, called of the Greek and Chaldee paraphrast, Giants: and the Hebrew word is after used for such, Deut. 2. 11. and Rapha was the name of a Giant that had four sons Giants, in David's days, 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan, Gen. 15. 20. Ashteroth] a City in Basan, where Og after reigned, jos. 13. 31. Zuzims'] these the Greeks call, strong nations; and the Chaldee, Mighties. Of them we read not elsewhere: unless their name was after changed by the Ammonites into Zamzummims. Deut. 2. 20. Emims▪] or according to the Greek Ommeans, these the Caldee calleth Terrible ones: and so the Hebrew name signifieth. They were a people great and many, and tall as the Anakims', accounted Giants; and by the Moabites were called (Terrible) Emims, Deut. 2. 10. 11. Shaveh] or, the plain (as the word signifieth) of Kirjathaim, which was a city in the Land of Sihon, afterwards King of Hesbon; see jos. 13. 19  
Vers. 6. Chorites] or Chorreans, or Chorims, a people that dwelled in Seir, till Esau and his sons drove them thence, Deut. 2. 22. Gen. 36. 20. etc. El-pharan] by interpretation, the Oak (or plain) of Pharan, (or Paran;) which was a City by the wilderness of that name; see Gen. 21. 21.  
Vers. 7. En-mishpat] that is by interpretation the Well of judgement; and so the Greek here calleth it: the Chaldee nameth it, the plain of the division of judgement. So called, as it seemeth, of God's judgement or sentence given against Moses and Aaron, for sinning at that place; see Num. 20. 1. 10. 12. 13. the field] that is, the country or region: so the field of Edom, Gen. 32. 3. the field of Moab, Gen. 36. 35. the field of Soan, Psal. 78. 12. the field of Syria, Hos. 12. 12. whereby those countries are meant. the Amalekite] so called afterward, of Amalek son of Esau, Gen. 36. 12. Hazezon▪ thamar] which the Chaldee calleth Engedi, as it is also named in 2 Chron. 20. 2. a City in the Land of Canaan, which fell to the tribe of judah, jos. 15. 62. a fruitful place of vines: Song 1. 13.  
Vers. 10. had many pits] Hebr. pits pits, which meaneth many, or diverse pits: so heapet heaps, is many heaps, Exod. 8. 14. ranks ranks, Mar. 5. 40. for, by many ranks. fell] that is, were slain there; as the word also signifieth in jos. 8. 24. 25. judg. 8. 10. and 12. 6. and many other places: So, there fell of Israel, 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written, there died. See after, Gen. 25. 18.  
Vers. 11. the substance] or the goods, cattles, money, etc. see Gen. 12. 5. their victuals] or, their meat; the fruits of the land; which were both sweet and plentiful, made now a prey to the hungry soldiers. The like judgements God threatened to the Israelites, when they entered this land to possess it, if they broke his covenant, Deuteron. 28. 30. 31. 33. 51.  
Vers. 12. dwelled] or, was dwelling: and so became partaker of their calamity: God thus chastening Lots former affectation of this pleasant country, Gen. 13. 10. 11.  
Vers. 13. the Hebrew] so named of his father Heber, Gen. 11. 16. and he and his children were commonly known by this title, as in Gen. 39 14. Numb. 24. 24. jer. 34. 9 Some think he was so called of passing over the River, when God called him from Chaldea, jos. 24. 2. but by Gen. 10. 21. it appeareth rather to be of Heber the Patriarch: and as this name of Hebrews was the first title given to Abram and his seed: so it endureth one of the last, 2 Cor. 11. 22. Phil. 3. 5. the Oaks] or plains: see Gen. 13. 18. confederates] Hebr. men (or masters) of league, or covenant: sworn-friends, as the Greek importeth.  
Vers. 14. brother] that is, his kinsman: see Gen. 13. 8. armed] or drew out, that is, ledforth of his house. Greek, numbered, mustered. trained] or instructed: we may understand it both of civil affairs, and religion, wherein he had trained them: the Chaldee calleth them young men: and so doth Moses, in vers. 24. children] that is, servants borne in his house, and to it belonging. See after in Gen. 15. 3. pursued] to weet, after them, as the Greek saith: meaning those king's forementioned. Dan] a place in the north parts of Canaan, called of old Leshem, and being won by the Danites, it was named Dan, jos. 19 47. After, it was called Caesarea: so the jerusalemy paraphrase calleth it, Dan de Kasarjon.  
Vers. 15. the left hand of Damascus] called in Hebrew Dammesek. (and sometime Darmesek, as 1 Chron. 18. 5.) which was the head of Aram, (or Syria) Es. 7. 8. and for the left hand, both the Chaldee paraphrasts say, north of Damascus; and that rightly: for the east is counted the foremost part of the world, and the west the hindmost; Esay 9 12. and the South is called the rightside, opposed to the North, Psal. 89. 13. Thus Abram pursued them, passed in peace, by a way that he had not gone with his feet, Esay 41. 3.  
Vers. 16. the substance] or, goods, to weet, of the Sodomites, as the Greek version addeth. Thus God gave the nations before Abram, and made him rule ever Kings: gave them as dust to his sword, as driven stubble to his bow, Esay 41. 2. A like victory God gave to David over the Amalekites, 1 Sam. 30. 18. 19 etc. And as the Hebrew have a saying, that whatsoever befell unto the fathers, is asigne unto the children; so of this victory they writ, that it befell unto Abraham, to teach, that four kingdoms should stand up to rule over the world, and that in the end, his children should rule over them, and they should all fall by their hand, and they should bring again all their captives, and all their substance. Which are the four kingdoms spoken of in Daniel. R. Menachem, on Gen. 14.  
Vers. 17. from smiting] or from the slaughter, as the Greek turneth it, and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith, he smote, 2 King. 14. 5. another saith, he killed, 2 Chron. 25. 3. of the King] a valley not fare from jerusalem, there Absolom set up his pillar, 2 Sam. 18. 18.  
Vers. 18. Melchisedek] the jerusalemy Thargum saith, hu Shem rabba, this was Sem the great: and in Breshith rabba upon this place, it is said, this Melchisedek was Sem the son of Noe. He was called Melchisedek, that is by interpretation, King of justice, Heb. 7. 2. and therein, was a figure of Christ, the King that reigneth in justice, Esay 32. 1. (as all Kings should be, 2 Sam. 23. 3. Psalm. 72. 1. 2. etc.) Other the best and most ancient Hebrew Doctors, do also hold Melchisedek to be Sem: so Pirke R. Eliezer, chapped 8. and Thalmud Babyl. in Treatise of vows, at the end of Chap. 3. and Ben Syraoh saith, Sem and Seth were glorious among men, Ecclus. 49. 16. of Salem] both the Chaldee paraphrasts say, of jerusalem: which is also called Salem, in Psalm. 76. 3. and it signifieth Peace, Heb. 7. 2 which was the sum and end of Christ's administration; (whom Melchisedek figured) Ephes. 2. 14 15. 17. So in him, justice and peace have kissed, Psal. 85. 11. for the work of justice is peace, Esay 32. 17. and he is called the Prince of Peace, Esay 9 6. And the Hebrew Doctors in Echah rabbethi (or Comment on the Lamentations) say from Esay 9 6 the name of the Messiah is called Salome, (Peace.) And Melchisedek his figure, here hath nothing to do with the wars of the nine Kings, but governed his realm in peace. brought forth bread, etc.] coming to meet Abram that returned from the slaughter of the Kings, Heb. 7. 1. so that the bread and wine, was to refresh Abram and his men after their travel; as David and his people were refreshed in the wilderness, by good men that brought them victuals: 2 Sam. 17. 27. 28. 29. and as on the contrary, the Ammonites and Moabites might not enter into the congregation of the Lord for ever, because they met not Israel with bread and water in the way, when they came out of Egypt, Deut. 23. 3. 4. that is, because they refreshed them not when they were faint and weary, Deut. 25. 18. Melchisedek doing this as he was King, the Apostle being to treat of Christ's Priesthood in special, therefore passeth it over, Heb. 7. 1. Albeit even in this action, Melchisedek may be minded as a figure of Christ, who taketh away the hunger and thirst of all that believe in him, Ioh: 6. 35. 〈◊〉 he a Priest] or as the Greek addeth, he was a Priest: but the word he, sometime signifieth a continuance in the same estate, as in Psal. 102. 2●. thou he, that is, thou art the same, Heb. 1. 12. and of Melchisedek it is said; that being made like to the Son of God, he abideth a Priest continually, Heb. 7. 3. And the jew Doctors (in Thalmud. treat. of vows, chap. 3.) scan the text thus, He a Priest, and not his seed. A Priest or Sacrificer, in Hebrew, Cohen, hath the name of Ministration; Esay 61. 6. 10. and so the Chaldee paraphrast calleth him here (Meshamesh, that is) a Minister before God most-hye) but a principal minister or officer next under God: as in 2 Sam. 8. 18. David's sons are called Cohens, for which is written in 1. Chron. 18. 17. that they were the first at the King's hand, that is, the chief about the King. The Greek word Hiercus (which the Apostle useth in Heb. 7.) hath the name of sacrificing, or doing sacred (that is, holy) works. This Priesthood of Melchisedek, was a figure of Christ's, as David saith, Psal. 110. 4. jehovah swore, and will not repent; thou art a Priest for ever, according to the order of Melchisedek. Which words of David, are applied unto Christ, both by our Apostle, in Heb. 7. and by the Hebrew Doctors; as in Breshith rabba, upon Gen. 14. alleging that in Psal. 110. 4. it is said, Who is he? He is the King Christ, of whom it is written, (Zach. 9 9) behold thy King cometh unto thee, he is just, and having salvation. It was also the ancient manner in other nations, for Kings to be sacrificers, as Aristotle showeth, in Polit. b. 3. c. 10. & b. 7. c. 9 and Plutarch in Quest. Rom. of God] le Ael eljon, to the Mighty the High: which the Apostle (following the Greek version) translateth, of God most high, Heb. 7. 1. And here the name Ael, the mighty God, is first used in the history of Abraham's victory: see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations, who then were worshipped, Esay 41. 5. 7. 29. The Hebrews observe, that this word Ael, in many places signifieth the property of mercy, as Eli, Eli, etc. (Psal. 22. 2.) The Lord is Ael (God) and hath given light unto us, (Psal. 118. 27.) and the like: R. Menachem on Gen. 14.  
Vers. 19 he blessed] this was a work of the Priest's office, to bless in the name of God for ever: 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name, without all contradiction, the less is blessed of the better, though Abram had the promises, Heb. 7. 6. 7. and herein he figured Christ, sent of God to bless us, in turning every one of us from our iniquities, Act. 3. 26. Luke 24. 50. Blessed be, etc.] This manner of blessing, though uttered prayer wise, implieth an assured promise, as being done by an holy person in the name of God. To teach this, where one Prophet expresseth David's words thus, be thou pleased and bless; and, let the house of thy servant be blessed, 2 Sam. 7. 29. another recordeth them thus, it hath pleased thee to bless, etc. 1 Chron. 17. 2. of God] or, to God, as also the Greek saith: but the Chaldee translateth it, before God: it meaneth, great, spiritual and heavenly blessings, from God, and making us acceptable to God in Christ, Ephes. 1. 3. 6. Alike blessing is on all God's people, Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2.  
Vers. 20. blessed be God] that is, thanked, or praised: for blessing upon men from God, signifieth good things powerfully bestowed on them, Deut. 28. 2. 3. 4. but blessing of God from men is reverend thanksgiving: so where one Evangelist saith, that jesus blessed, Mat. 26. 26. another saith, he gave thankes, Luke 22. 19 enemies] or, distressers. Melchisedek (or Sem) respected the injury done to Abram the blessed of the Lord, and was not offended at the slaughter of his own children the Elamites, that had captived Lot; vers. 1. 14. 17. he gave] that is, Abram gave: whereupon the Apostle biddeth us consider how great [Melchisedek] was, to whom even the Patriarch Abram gave the tenth, Heb. 7. 4. He being partaker of Melchisedeks' spiritual things, his duty was also to minister unto him in carnal things, Rom. 15. 27. tenth] or tithe, one of ten, saith the Chaldee paraphrast. This was a sign of homage and thankfulness to God: for as tribute is paid to Kings for their attendance to the affairs of the commonwealth, Rom. 13. 6. 7. so tithes in the law are called body, and an heaveoffering to the Lord, Levit. 27. 30. Numb 18. 24. and before the law, jaakob paid them to the Lord, Gen. 28. 22. and he appointed his tithes to the Priests, Num. 28. 8. 21. And Abram the tenth generation from Sem, here payeth to the Priest Melchisedek, (who is generally thought to be Sem) the tenth of all. The Priests also and Levites of the Law, who now were in Abraham's Ioines, did in him pay tithes to Melchisedek: wherefore his Priesthood was greater than theirs, Heb. 7. 9 10. 11. This service was also kept among the heathens: Pisistratus tyrant of Athens, writeth to Solon thus; All the Athenians do separate the tithe of their fruits, not to be spent unto our use, but for public sacrifices, and common profits, etc. D. Laert. in vita Solonis. So among the Latins, they were wont to pay tithes to their god Hercules, Pomp. L●tus de Sacerdot. Macrob. Saturn. l. 3. c. 12. of all] the Apostle saith, the tithe of the spoils: and so it was a special thankfulness for the victory God had given him. So of the spoils which Israel got from Madian, a tribute was levied unto the Lord, and given to the Priest, Num. 31. 28. 29. 41. A like custom continued among the Gentiles, for King Cyrus his soldiers, (by the advice of Crasas) were stayed from spoiling the Lydians City, that the tithes might first be paid to jupiter, Herodot. inClio. And here endeth the History of Melchisedek, who is spoken of, and left, (as the Apostle observeth) without father, without mother, without rehearsal of genealogy, having neither beginning of days, nor end of life; but made like unto the son of God, abideth a Priest perpetually, Heb 7. 3.  
Vers. 21. the souls] Hebr. soul: one put for many; and souls, for persons, the men and women of Sodom, whom Abram had brought back from the enemy. See Gen. 12. 5. and 3. 2. So the Greek translateth, the men.  
Vers. 22. lift up my hand] So they were wont, when they did swear, Dan. 12. 7. Rev. 10. 5. 6. The Chaldee expoundeth it of lifting up in prayer: it seemeth to be a vow that Abram made when he went to the war, wherein he both prayed for victory, and swore this oath: for these are joined together, Psal. 132. 2. judg. 11. 30. etc.  
Vers. 23. If from a thread] An unperfect speech, used in oaths: for, If I take from a thread, that is, I will not take so much as a thread, or a shoe-latchet. So God swore, if they shall enter into my rest, Psal. 95. 11. which is expounded by the Apostle, that they should not enter, Heb. 3 11. 18. and Christ saith, if a sign be given to this generation, Mark 8. 12. which another Evangelist explaineth thus, a sign shall not be given, Mat. 16. 4. See after in Gen. 21. 23. and thou shalt not] or, as the Greek translateth, that thou mayst not say.  
Vers. 24. Save,] or, Except; So the Greek and Chaldee also translateth. Some expound it: It shall not be with me; or, Far be it from me. young men] those trained soldiers, vers. 14. This word is not always meant of age, but often of service and ministry, though they be men of ripe years: as Est. 2. 2. Exod. 24. 5. and 33. 11. So such as one Evangelist calleth young men and young maids, Luke 12. 45. another calleth fellow-servants, Mat. 24. 49.    

CHAP. XV.  
1, God encourageth Abram. 2, Abram complaineth for want of an heir. 4, God promiseth him a son, and seed as the stars of heaven. 6, Abram believeth God, and is justified. 7, Canaan is promised again, to be his inheritance, and confirmed by a sign, 12, and by a vision. 13, The pilgrimage and affliction of Abraham's seed, foretold, and limited. 18, Together with the covenant, the largeness of the heritage is described.  
AFter these things, was the word of jehovah unto Abram, in a vision, saying: Fear not Abram, I am a shield to thee; thy reward shall be exceeding great. And Abram said; Lord jehovih, what wilt thou give me, and I, go childless: and the steward of my house, is this Eliezer of Damaskus. And Abram said, Behold to me, thou hast not given seed: and joe the son of my house, is mine heir. And behold, the word of jehovah came unto him, saying, This shall not be thine heir: but he that shall come out of thy bowels, he shall be thy heir. And he brought him forth abroad, and said, Look now towards heavens, and number the stars, and if thou be able to number them: and he said unto him, so shall thy seed be. And he believed, in jehovah: and he imputed it to him, for justice. And he said unto him: I am jehovah, that brought thee out, from Vr of the Chaldees, to give thee this land, to inherit it. And he said; Lord jehovih, whereby shall I know that I shall inherit it? And he said unto him, take unto me, a three-yeerling heiffer, and a three-yeerling she-goat, and a three-yeerling ram; and a turtle- dove, and a young- pigeon. And he took unto him all these, and parted them in the midst, and gave every ones part, against his fellow: and the birds he parted not. And the souls came down, upon the carkeises: and Abram huffed them away. And the Sun was going down, and a deepesleepe fell upon Abram: and lo a terror, a great darkness, fell upon him. And he said to Abram; knowing know thou, that thy seed shall be a stranger, in a land not theirs; and shall serve them, and they shall afflict them: four hundred years. And also the nation, whom they shall serve, I will judge: and afterward they shall come out, with great substance. And thou shalt come unto thy fathers, in peace: thou shalt be buried, in a good hoary-age. And the fourth generation, they shall return hither: for the iniquity of the Amorite, is not perfectly-full, as yet. And the Sun was going-downe, and there was a darkness: and behold, a smoking oven, and a lamp of fire, which passed between these pieces. In that day, jehovah struck a covenant with Abram, saying: to thy seed, give I this land, from the river of Egypt, unto the great River, the river Euphrates. The Kenite, and the Kenizite, and the Kadmonite. And the Chethite, and the Pherezite, and the Rephaims. And the Amorite, and the Canaanite, and the Girgasite, and the jebusite.  

Annotations.  
THese things] Hebr. these words: that is, these things spoken of: for a word, is generally used for any thing mentioned in speech or writing, or whereof speech may be: the like is in Gen. 19 22. and 24. 40. So an unclean word, that is, thing: Levit. 5. 2. an evil word, for, an evil thing: Deut. 17. 5. and many the like. in a vision] or a sight: the Chaldee saith, in prophecy: the Greek, in a vision of the night: which the 5. verse confirmeth. Prophets of old, were called Seers, 2 Sam. 24. 11. 1 Sam. 9 9 and a prophecy is named a vision, Esay 1. 1. for to his Prophet's God spoke by visions, Num. 12. 6. and Abram is of God himself named a Prophet, Gen. 20. 7. fear not] that is, be not dismayed, or overcome with fear: so fear not, Mat. 28. 5. is, be not astonied, Mark. 16. 6. The Prophets were sometime terrified with visions, as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts, which Abram had, as his answer showeth. a shield] that is, a protection, as the name of a shield in the Hebrew signifieth: so the Greek saith, I will protect thee: the Chaldee paraphraseth, my word shall be thy strength. A like promise is to all God's people, in Psal. 115. 9 10. 11. great] or, as the Greek translateth, shall be very much. Abram had sown righteousness, and therefore should reap a faithful reward, Prov. 11. 18. though he were not enriched by the King of Sodom, Gen. 14. 22. 23.  
Vers. 2. Lord] in Hebr. Adonai, which signifieth my stays, or pillars: implying in it a mystery of the holy Trinity; and fitly spoken here to God (the Lord of heaven and earth, Mat. 11. 25.) who as a base, sustained Abram in all infirmities. It is written here with long A in the end, and so is proper to God, having the vowels of jehovah: when it is written with a short a, it is applied to creatures. In in the form singular Adón, Lord, or susteyner, it is also ascribed unto God, the Lord of all the earth, Psal. 97. 5. and in the form plural Adonim, as Mal. 1. 6. If I be (Adonim) a Lord, where is my fear?  
jehovih] or God, in Greek Lord: this name is usually thus written, when it is joined with the former Adonai: and it hath the consonant letters of jehovah, and the vowels of Aelohim, God: and where one Prophet writeth Adonai jehovih, (as here) 2 Sam. 7. 18. a●●ther writing the same, saith jehovah Aelohim, 1 Chron. 17. 16. It is of the same signification that jehovah: whereof see Gen. 2. 4. go childless] by going, the jerusalemy paraphrast understandeth, going out of the world, as fearing he should dye childless, and so the promise before given, should be frustrate, Gen. 12. 3. and 13. 15. 16. So also the Greek translateth, I am let departed (as Simeon speaketh in Luke 2. 29.) childless. The Hebrew well beareth this sense; for, thou shalt go with thy fathers, 1 Chron. 17. 11. is expounded, thou shalt sleep (or lie down) with thy fathers, 2 Sam. 7. 12. the steward] or administrator, dispenser; Hebr. been meshek, the son of administration, or of running about; or son of leaving: that is, the man that runs about, and administereth, or to whom I leave the affairs of mine house: such we call a Steward. So the Chaldee saith, bar parnesaah, that is, son of feeding, governing, or procuration, meaning the Steward, whose duty is to give the family their portion of meat in due season, Luke 12. 42. Under this name he may also intent one to whom he should leave his house after his decease. But Abram had one principal old servant, ruler of all that he had, Gen. 24. 2. of whom this seemeth to be meant. Eliezer of Damaskus] or, the Damaskean Eliezer, (as the Chaldee hath it:) Damaskus being put for a man of Damaskus; (as Israel, 1 King. 12. 18. is put for the sons of Israel, 2 Chron. 10. 18.) though some take Damaskus (in Hebr. Dammesek) to be the name of a man here. Of Eliezer, (or Eliazar, as the name is written in Exod. 6. 25.) is form Lazer, (by leaving out the first letter, as in other countries they used:) & in Greek Lazaros; whom Christ in the Parable maketh to sit in heaven in Abraham's bosom, Luke 16. 23. that is, to banquet with him, & next unto him, as Mat. 8. 11. joh. 13. 23  
Vers. 3. seed] that is, a child, as the Chaldee expoundeth it. son of my house] that is, my household servant, or bondman borne: so in Eccl. 2. 7. I got man-servants and women-servants, and I had sons of the house: that is, home-borne-slaves: so called, to distinguish them from sons of the womb, Prov. 31. 2. job 19 17. See before, Gen. 14. 14. also Gen. 17. 12. jer. 2. 14. is mine heir] or inheriteth, that is, (as the Greek translateth) shall inherit me: shall possess and enjoy all that I have. So to inherit Gad, jer. 49. 1. which is there explained, to dwell in his cities.  
Vers. 4. And behold] the Greek turneth it, And strait way: it noteth Gods speedy help of Abraham's infirmity. shall come out] that is, the son of thine own body: opposed to the son of the house, or servant aforesaid. So the Chaldee translateth, a son whom thou shalt beget. A like promise was to David, 2 Sam 7. 12. thy seed after thee, which shall come out of thy bowels: for which in 1 Chron. 17. 11 is written, which shall be of thy sons.  
Vers. 5. the stars] which cannot by man be numbered, jerem. 33. 22. only God counteth their number, and calleth them all by names, Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth: here, like the stars of heaven: that, might signify his natural seed; this, his spiritual and heavenly; as the Apostle teacheth us two sorts of Abraham's children, Rom. 9 7. 8. Gal. 4. 22. 24 etc. Hereupon the Israelites are in joseph's dream, and in daniel's vision, called stars, and the host of heaven, Gen. 37. 9 10. Dan. 8. 10. In Gen. 22. 17. Abraham's seed are compared with the stars of heaven, and sand of the sea. so shall thy seed be] and so it was fulfilled in Moses time, Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram, Gen. 22. 17. and to Isaak, Gen. 26. 4. and in them to Israel, Exod. 32. 13.  
Vers. 6. he believed] or, had faith. This is the first place where faith, or belief is expressly spoken of in Scripture; and is found in Abram, called the father of all believers, Rom. 4. 11. 12. 16. and hath imputation of justice added to it; because under this promise Abram saw and believed in Christ, and it was before either the law was given, or circumcision ordained, Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abraham's faith is highly commended; in that against hope he believed in hope, that he should become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, being about an hundred years old; or the deadness of Sara's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God, and being fully persuaded, that what he had promised, he was able also to perform; and therefore it was imputed unto him for justice, Rom. 4. 18.— 22. The Hebrew word for believed, meaneth that he thought and trusted the words of God, as sure, certain, stable and constant: so where one Prophet relateth David's words, be it faithful for ever, 1 Chron. 17. 23. another writeth, establish thou for ever, 2 Sam. 7. 25. and again, faithful shall thy house be, 2 Sam. 7. 16. for which, in 1 Chron. 17. 14. is written, I will establish him in my house. And as belief is with the hart, Rom. 10. 10. so it is said, jacob's heart fainted, for he believed them not, Gen. 45. 26. whereby it appeareth that belief is a lively motion of the heart and spirit, firmly resting in the things spoken. When jaakob saw the Wagons which joseph had sent, whereby he was moved to believe, it is said that his spirit revived, Gen. 45. 27. And Paul saith, that faith is the ground (or confidence of things hoped for, the evidence of things not seen▪ Heb. 11. 1. in jehovah] the Greek translateth, he believed God, and so the Apostles cite the words, Rom. 4. 3. Gal. 3. 6. jam. 2. 23. be imputed it] that is, God imputed that belief. The Greek, (which also the Apostle followeth) saith, it was imputed (or thought, counted, esteemed.) for justice] or, righteousness; the word for, is added in Greek, and by the Apostle in Rom. 4. 3. and elsewhere in the Hebrew, Psal. 106. 31. which also in repeating things, expresseth such words wanting, as lebeith, in the house, jer. 52. 17. which in 2 King. 25. 13. was written only, beith, the house. Now of this the Apostle inferreth, To him that worketh, the reward is not imputed (or reckoned) of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is imputed for justice, Roman. 4. 4. 5. where he maketh Abram to be in himself ungodly, (or impious) as having been an idolater, jos. 24. 2. and still without glory of works before God, Rom 4. 2. but counted just for his faith in the promises of God, (vers. 21. 22.) adding, that it is not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him, that raised up jesus our Lord from the dead: Rom. 4. 23. 24.  
Vers. 7. from Vr] This showeth that Abram was particularly called at the first, though Moses expressed it nor, Gen. 11. 31. and Stephen rightly gathered it from this place, and from jos. 24. 3. as from the words of Abraham's second calling, Gen. 12. 1. he gathereth what were the words of his first calling, Act. 7. 2. 3. 4. Of this Vr, see Gen. 11. 28.  
Vers. 9 Take unto me] that is, Take and offer unto me: so the Chaldee translateth, Offer before me: & Gen. 48. 9 take them to me, is bring them: so in Exod. 25. 2. and often: and, thou hast taken gifts, Psal. 68 19 is expounded by the Apostle, thou hast given gifts, Eph. 48. a three-yeerling] or, a treble heiffer: but the Greek translateth, a three yeerling heiffer. Howbeit the Chaldee paraphrast saith, three heiffers, etc. the Hebrew signifying trebled, or thirded, is indifferent to either; but the first seemeth fittest here. Some take it for dividing into 3 parts: but they were parted in the mids, vers. 10. a young pigeon] the Hebrew word is used in Deut. 32. 11. for young eagles: but the Chaldee here hath barjonah, a young dove; and the Greek hath a dove: and thus also it accordeth with the law in Lev. 1. 14 where young doves are expressly mentioned. And as there, all offerings were either of beefs, or sheep, or of goats, of turtles, or young doves, Lev. 1. 2. 10. 14. so here they all are commanded to Abram. And figured out his children that should be slain as sacrifices, and mortified by afflictions four hundred years, as God after expoundeth it, in vers. 13. for the sacrifices of beasts, signified our more reasonable service of God, Rom. 12. 1. Esay 66. 20. Roman. 15. 16.  
Vers. 10. and gave] that is, laid, or put. every one● part] or, half: Hebr. man his part: but Ish, man, is every one, and is so expounded by Paul, in Heb. 8. 11. from jer. 31. 34. and is applied to all other things as well as to men: here to beasts and birds: and in Esay 36. 18. to the Gods of the Heathens. The parts were laid asunder one against another, as shoulder against shoulder, leg against leg; with a space to go between, Vers. 17. God hereby signifying, that the affliction of Abraham's seed should be ordered so by his providence, that after the time limited, they should be restored one part to another; as the bones of that people scattered in Babylon, came again together, bone to his bone, Ezek. 37. 7. 11. 14. parted not] according to the law after given, which bade it should be cleaved with the wings thereof, but not divided asunder, Lev. 1. 17.  
Vers. 11. the fowls] ravenous birds, as Eagles, Kites, etc. which prey upon dead bodies. Figuring the Egyptians and enemies of Abram seed, which should seek to devour them. So the Kings of Babel and Egypt, are likened to Eagles, Ezek. 17. 3. 7. 12. and the fowls are called to eat of sacrifices, Ezek. 39 10. Rev. 19 17. 18. And the jerusalemy paraphrast expoundeth the fowls to be the monarchies that afflicted Israel. buffed them] drove them away with a wind or blowing, as the Hebrew importeth. So Moses and Aaron saved Israel, from being devoured by the Egyptians, Exod. 7. etc.  
Vers. 12. going] or, to go down: that is, about or ready to set: Hebr. to go in. a deep-sleepe] The Greek calleth it an ecstasy, (or trance,) so Gen. 2. 21. The Hebrew Doctors observe, concerning visions showed to the Prophets, that they saw no prophetical vision, but by dream, or by night vision; (Num. 12. 6. and 22. 19 20.) or by day, after that a deepesleepe was fall'n upon them: (Dan. 10. 9) And all that prophesied, their joints trembled, there remained no strength in them; and their thoughts were troubled, and the mind was left changed, to understand that which was seen: as is said of Abram, and lo a terror, a great darkness fell upon him: and of Daniel, my vigour was turned in me into corruption, and I retained no strength, Dan. 10. 8. Maimony in jesudei hatorah, chap. 7. S. 2. But they except Moses, as the Scripture also doth, Num. 12. 7. 8. a terror] this and the darkness following, shadowed out also the great discomforts that Abraham's children should have, by the vexation of their enemies: as David and others, complain of the like in their afflictions, Psal. 55. 4. 5. 6. and 88 7. 17. So the jerusalemy paraphrast applieth this vision to the Kingdoms of Babel, Madai, javan, and Edom (that is Rome) which should bring Abraham's children into bondage.  
Vers. 13. knowing know] that is, know assuredly: see Gen. 2. 17. not theirs] meaning Egypt, Mesopotamia, and Canaan itself; wherein they were but strangers, Gen. 17. 8. Psal. 105. 11. 12. and therein afflicted: Gen. 21. 9 and 26. 7. 14. 15. etc. but chief in Egypt. 400 year] which began when Ishmael son of Agar the Egyptian mocked and persecuted Isaak, Gen. 21. 9 Gal. 4. 29. which fell out thirty years after the promise, Gen. 12. 3. which promise was 430 years before the Law, Gal. 3. 17. and 430 years after that promise, came Israel out of bondage, Exod. 12. 41.  
Vers. 14. will judge,] that is, punish as their sins deserve: the judgements that God brought on the Egyptians, are summed up in Psal. 105. 27.— 36. and 78. 43.— 51. handled at large in Exodus. great substance] or riches, both of their own and of the Egyptians, whose jewels of silver & gold, and garments they carried away, Exod. 12. 35, 36.  
Vers. 15. unto thy fathers] that is, shalt die: the body returning to the earth, the spirit to God that gave it, Eccles. 12. 7. with whom are the spirits of just and perfect men: Heb. 12. 23. See this promise fulfilled in Gen. 25. 8.  
Vers. 16. the fourth generation] This promise was verified, when Eleazar the son of Aaron, the son of Amran, the son of Kohath, came out of Egypt and parted the land of Canaan to Israel, jos. 14. 1. Kohath being one that went into Egypt with jaakob, Gen 46. 11, 26. 1 Chron. 6. 2, 3. of the Amorite] that is, the Amorites, and other sinful nations, mentioned after, verse 19, 29, 21. towards whom God's patience should be showed till the measure of their sins were filled up. A like phrase is used, Mat. 23. 32.  
Vers. 17. going down] the going down of the sun, and darkness, usually noteth calamities coming upon people: Amos 8. 9, 10. Esa. 5. 30. and 8. 22. and 9 1, 2. a smoking oven] Heb. an oven of smoke, but as a crown of thorns, Mat. 27. 29. is resolved, a thorny crown, Mar. 15. 17. so this here as the Greek translateth it a smoking oven, or furnace. And this word oven, is used to note our great afflictions, Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven, may represent Egypt, the place of Israel's affliction, called by another like name, an ●ron furnace, Deut. 4. 20. jer. 11. 4. The jerusalemy Thargum applieth this vision to Gehenna (or hell) Fire, prepared for the wicked. a lamp:] or torch of fire, that is, a burning lamp: the Greek turneth it, lamps of fire: and the Hebrew often useth one for many; see Gen. 3. 2. and 4. 20. This representeth the covenant between God and Abraham's seed, for deliverance out of that smoking oven of Egypt. For at the Law-giving, lightnings called lamps, appeared on mount Sinai, Exod. 20. 18. and Christ was seen of Daniel and john, with his eyes like lamps, and flames of fire, Dan. 10. 6. Rev. 1. 14. and the salvation of God's people is likened to a burning lamp, Esay 52. 1. Also the living-creatures, appeared to Ezekiel like lamps, Ezek. 1. 13. and God's people are compared to virgins with lamps, Mat. 25. 1. which passed:] by this passage of the lamp, or lamps to which only the Greek referreth it, the Lord would signify the making of the covenant between him and his people, as the next verse showeth; So, from a like action, in Ierm. 34. 18, 19, 20. the Lord blameth them that performed not the covenant which they made before him, when they cut the bullock in twain, & passed between the parts thereof, threatening for it, that their carcases should be for meat to the foul of the heavens: though here, Abram drove the fowls away. p●●●●s,] the Greek calleth them dichotomies, that is, divisions into two parts.  
Vers. 18. stroke] Hebrew, cut a covenant, that is, made or stroke, and (as the Greek translateth it) disposed a covenant, or Testament: called usually cutting, because of the slaying and cutting of beasts at the making of it, as this place and jer. 34. 18. do show. The holy Ghost in Greek expresseth this word carath cut, sundry ways; as by poieo, make, Heb. 8. 9 sunteleo make perfect, Heb. 8. 8. diatithemis, dispose, Heb. 8. 10. all from jer. 31. 31, 32, 33. and entellomai, command, Heb. 9 10. from Exod. 24. 8. Of a covenant, see, Gen. 6. 18. give I,] or I have given. The time past is often used, in actions present, and to come. So the Greek here translateth I will give. Of this gift, see Gen. 13. 15. But the Hebrew Doctors scan the word thus, He saith not, I will give, but I have given: and yet Abraham had now begotten no children. But because the word of the holy blessed (God) is a deed, therefore he so speaketh: Midras' tillim, in Psal. 107. 2. the river,] called Sichor, jos. 13. 3. Euphrates:] Hebrew Phrath: see Gen. 2. 14. This promise was accomplished in David's days, 2 Sam. 8. 3. etc. and in salomon's, 2 Chron. 9 26.  
Vers. 19 The Kenite,] that is, Kenites, or Keneans: and so the rest, see Gen. 10. 16. The Chaldee calleth these Salameans; and so in Numb. 24. 21. Here are ten peoples reckoned, whose lands Abraham's seed should possess. Afterward they are usually counted seven, Deut. 7. 1. Acts 13. 19 it seemeth some were wasted, or mixed confusedly with the rest, before the Israelites came into their possession. So in Psal. 83. 7, 8, 9 there are ten nations reckoned, all confederates against God's people.    

CHAP. XVI.  
1 Sarai being barren, giveth Hagar (her Egyptian maid) to Abram. 4 Hagar being with child, and afflicted for despising her mistress, runneth away. 7 An Angel sendeth her back to submit herself. 11 and telleth her of her child's name and conditions. 15 Hagar beareth Abram a son, whom he calleth Ishmael.  
ANd Sarai, Abraham's wife; did not bearchildrens, unto him: and she had, an handmaid an Egytian, and her name was Hagar. And Sarai said unto Abram, Behold now, jehovah hath restrained me from childbearing; go in I pray thee, unto my handmaid; it may be I shall be builded, by her: and Abram harkened, to the voice of Sarai. And Sarai Abraham's wife, took Hagar the Egyptian, her handmaid: at the end of ten years, of Abraham's dwelling in the land of Canaan: and she gave her, to Abram her husband, to be to him for a wife. And he wentin unto Hagar, and she conceived: and she saw, that she had conceived; and her mistress was despised, in her eyes. And Sarai said unto Abram, my wrong is upon thee: I have given my handmaid, into thy bosom; and she seethe that she hath conceived; and I am depised in her eyes: jehovah judge between me and thee. And Abram said unto Sarai, Behold thy handmaid, is in thy hand; do to her, that which is good in thine eyes: And Sarai afflicted her, and she fled from her face. And the Angel of jehovah found her, by a fountain of waters, in the wilderness: by the fountain, in the way of Shur. And he said, Hagar Sarais handmaid, from whence comest thou, and whether wilt thou go? And she said, I am fleeing from the face of my mistress Sarai. And the Angel of jehovah said unto her; Return to thy mistress, and humble thyself, under her hands. And the Angel of jehovah, said unto her; multiplying I will multiply, thy seed: and it shall not be numbered for multitude. And the Angel of jehovah, said unto her; Behold thou art-withchilde, and shalt bear a son, and thou shalt call his name, Ishmael; because jehovah, hath heard thy affliction. And he will be, a man like a wild ass; his hand willbe against all, and the hand of all, against him: and he shall dwell, before the faces of all his brethren. And she called the name of jehovah, that spoke unto her; Thou the God that seest me: for she said; have I also here, seen, after him that seethe me? Therefore the well was called, Beer-lachai-roï: behold it is between Kadesh, and bere. And Hagar bore unto Abram, a son: and Abram called, the name of his son, which Hagar bore, Ishmael. And Abram, was fourscore years and six years old: when Hagar bore Ishmael to Abram.  

Annotations.  
H 〈…〉] or, bondmaid, servant: opposed to a free woman, jer. 34. 10, 11. Gal. 4. 22. The Holy Ghost translateth it in Greek, sometime Doulee, a woman servant, Act. 2. 18. sometime Paidiskee, a bondmaid, Gal. 4. 22. This bond woman was of Egypt (or Mizraim) of the posterity of Cham, Gen. 10. 6. which Egypt is after called the house of servants. Exod. 10. 2. for holding Abraham's seed in bondage. Hagar] in Greek Agar: by interpretation a Fugitive, or repulsed stranger; in the Arabian tongue. And the Apostle saith, that this Agar (allegorically) is mount Sinai in Arabia, and is in bondage with her child, Ga. 4. 24. 25. where he maketh her a figure of the old Testament, or covenant of the Law given on mount Sinai, and of the earthly jerusalem: as Sarai the freewoman, figured the jerusalem which is above, and the new Testament or covenant of the Gospel in Christ. Hagars' posterity are called Hagarens (or Hagarites) in 1 Chro. 5. 10. where the Greek translateth them Pariokous, strangers.  
Vers. 2. restrained] the Greek interpreteth closed me up, according to that phrase of closing up the womb, Gen. 20. 18. contrary to which is the opening of the womb, Gen. 30. 22. God had promised a seed unto Abram, Gen. 15. 4. but not expressly as yet unto Sarai: wherefore doubting whether she should be the mother, she motioneth another course, which was not according to God (for it violated the law of marriage, Gen. 2. 24.) but after the flesh, Gal. 4. 23. go in] that is, accompany with: see Gen. 6. 4. it may be] or, peradventure: a speech not of faith, but of uncertain hope, and likelihood after the flesh, but Sarai herself, had afterward a son by promise, Gal. 4. 23. and the word of promise was, In this same time will I come, and Sarah shall have a son, Rom. 9 9 wherefore she had a son by Agar, but he was no heir, Gen. 21. 10. so the Church hath had children by the Law, but they were not heirs of the Kingdom of God: for the Law is not of faith; neither are the heirs or inheritance, otherwise then by promise of grace in Christ: Gal. 3. 12, 14, 18, 22, 29. be builded] that is, shall have a son. So the Greek explaineth it; and Moses in Deut. 25. 9 And in Hebrew, ben, a son, is named of banah, he builded. So Rachel and Leah, are said to build the house of Israel (by bearing children) Ruth 4. 11. and God promised a seed to David, under the similitude of building him an house, 2 Sam. 7. 11, 12, 27. Sarai reckoneth her maid's children, as her own: so by the Law, bond servants children were their masters, Exod. 21. 4. Rachel likewise counted her maids children, as given to herself, Gen. 30. 3, 6, 8. And among the heathens, Plutarch showeth, how Stratonice the wife of King Deiotarus being barren, gave secretly her maid Electra unto her husband, by whom she had an heir to the Crown.  
Vers. 3. end of ten years] that is, after he had dwelled there ten years. So Abram was now 85. years old and Sarai 75. Gen. 12. 4. and 17. 17. In the year of the world, 2093. a wife] to weet, a secondary and not a full wife, but a concubine, Gen. 25. 6. So Ketura called a wife, Gen. 25. 1. was but a concubine, 1 Chron. 1. 32. what they differ, is noted on Gen. 22. 23. despised] or, lightly set by: the Greek saith dishonoured. This pride of Agar, figured the like affection in the heart of those that put confidence in the works of the Law, (as was in the Pharisee Luk. 18. 10. 11.) Rom. 10. 3. And it greatly disquieted Sarai, for it is one of the four things which the earth cannot bear, that an handmaid should be heir to her mistress, Prou. 30. 21, 23.  
Vers. 5. my wrong] or, my injury, (which I suffer) is upon thee; that is, thou art the cause of it. So the Greek expounds it, I am injured of thee: and the Chaldee, I have a plea against thee: as if Abraham faulted, in suffering such misdemeanour: Or, my wrong be upon thee, that is, either right thou my wrong, or bear the punishment thereof from God. Thus it accordeth with the words following: and so Thargum jerusalemy explaineth it: my judgement and my abuse, are delivered into thy hand. judge] or, will judge, if thou look not to redress it. But the Greek translates it prayer-wise, the Lord judge. The speech argueth her great passion, as the like in Exod. 5. 21. judg. 11. 27. 1 Sam. 24. 13, 16.  
Vers. 6. is in] or, be in thy hand, that is, in thy own power to correct her. good] that is, pleasing: as the Greek translateth, use her as pleaseth thee. So in Gen. 45. 16. and often: on the contrary, evil in thy eyes, is displeasing, Gen. 28. 8. afflicted] to humble her, and abate her pride. This seemeth to be by rough handling, or stripes; for a servant will not be corrected by words, Prov. 29. 19 she fled] as impatient of correction, whereby she added sin unto sin, for she should not have left her place, Eccles. 10. 4. nor bereft Abram of his child in her body: therefore the Angel sendeth her home again; vers. 9 But hereby the difference between the two mothers, (the Law and the Gospel) was also figured.  
Vers. 7. Angel] so named of the Greek Aggelos: in Hebrew Maleac, by interpretation a Messenger, or Legate, one sent and employed in any work, whether of God or men. And those sent of God, were sometimes men, as Haggai is called the Lords Angel (or Messenger) Hag. 1. 13. and john the Baptist, Mal. 3. 1. Mat. 11. 10. and generally the Lords Priests under the law, Mal. 2. 7. and ministers under the gospel, Rev. 1. 20. But in special, Angels are those heavenly spirits, and fiery flames, that are wise, 2 Sam. 14. 20. and excel in strength, Psal. 103. 20. which are all ministering spirits, sent forth in ministry, for them who shall be heirs of salvation Heb. 1. 7. 14. And here this Angel was sent, for the good of Abraham's family. The Hebrew Doctor's opinion of Angels is, that they are (essential) forms created, without any material sustance or body. And whereas the Prophets say, they saw an Angel like fire, and with wings, etc. it is all spoken of prophetical vision, and by way of darke-parable. Also, that the Angels are lower and higher one than another: not in highness of place, as when one man sits above another, but as we speak of two wise men, which excel one another in wisdom, that that man is higher than this. Likewise that there are ten names that Angels are called by, and accordingly ten degrees of them: and the tenth called Men, are the Angels which spoke with the Prophets, & appeared unto them in prophetical visions, for which cause they are called men, as Maimony showeth in Misneh, in jesudei hatorah chap 2. That there are even ten degrees of Angels, the holy Scriptures show not: but degrees there are, as the Apostle mentioneth Angels, Principalities, Powers, Thrones, Dominions, Rom. 8. 38. Col. 1. 16. Howbeit we are warned, not to intrude into those things which we have not seen, Colos 2. 18. Sometime this name Angel is given to Christ himself, who is the Angel of the Covenant, Mat. 3. 1. and of God's face, Esay 63. 1. in whom God's name is, Exod. 23. 20. And this Angel which here found Hagar, speaketh as God, I will multiply, vers. 10. and she calleth him jehovah, verse 13. of Shur,] that is, leading towards Shur, which was a City in the wilderness between Canaan and Egypt, called the desert of Shur, Exod. 15. 22. wherein was scant of waters. So that Agar was fleeing into her native Country: and in this wilderness, her posterity after dwelled, Gen. 25. 18.  
Vers. 9 humble] or submit thyself. This word is also used for humbling ourselves before God, with prayer, fasting, and suffering afflictions, as Hest. 8. 21. Dan. 10. 12. 1 King. 2. 26. jam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all servants to be submiss, Tit. 2. 9 1 Pet. 2. 18. so the Law (which is Agar mystically) is as a servant to the Covenant of Grace in Christ; under which all aught to submit themselves to the justice of God, Rom. 10. 3. Gal. 3. 24.  
Vers. 10. multiplying I will multiply] that is, I will surely much multiply, see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God: and propresieth of the many, that should be Agars' seed both in the flesh and in the allegory, that should seek for justice by the works of the Law: as did the Israelites, Rom. 9 31, 32. and 10. 2. 3. 21.  
Vers. 11. shalt bear,] or, shalt very shortly bring forth. The original word implieth both the time present and to come; noting the soon accomplishment. So in judg. 13. 7. Ishmael,] that is, God hath heard, to weet, thy affliction. This showeth the effect of the law, which was added because of transgressions, Gal. 3. 19 and giveth knowledge of sin, Rom. 3. 20. and so causeth wrath, Rom. 4. 15. whereby the conscience being afflicted, calleth upon God for grace, and is heard, Rom. 7. 7. 8-24. 25. Gal. 3. 24. heard:] or harkened unto, meaning the prayers made in her affliction: as the Chaldee translateth it, hath received thy prayer.  
Vers. 12. a man like a wild ass,] or, as the Chaldee expoundeth it, a wild-asse among men: the Greek saith only, a wild man. This was first accomplished in Ismaels' person, who dwelled in the wilderness, as a savage, and was a warlike man, Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum jerusalemy called [Sarkain] Saracens, that is by interpretation Thiefs or Robbers. Spiritually this signified the wild and fierce nature of man, which by the law cannot be tamed, but is made more rebellious; for when the commandment cometh: sin reviveth, and worketh death in us, by that which is good, that sin, by the Commandment, might become exceeding sinful, Rom. 7. 9 13. The wild ass, liveth in the wilderness and mountains, is a beast of an untamed nature, and unserviceable to man, job 39 8, 9, 10, 11. therefore the Prophet likeneth rebellious Israel, to a wild ass, jer. 2. 24. and the nature of the wild ass, is opposed (as signifying our unregenerate estate,) to the nature of a man, in job 11. 12. And as here Ishmael and his offspring are called of the Angel, Fear Adam, a Wild-asse Man: so Israel on the contrary are named by the Prophet Tson Adam, Sheep for men; or Men like a Flock, Ezek 36. 37. 38. to signify our renewed nature in Christ, whose Sheep wear by faith, and obedient to his voice, joh. 10. 3.— 16. Mahomet the false Prophet of the Turks, and curse of the world, he had his generation from this wild-asse, Ishmael, against all] or, against every man: it meaneth, wars and fight. before] that is, near unto, and in the sight of his brethren: see Gen. 25. 18.  
Vers. 13. jehovah] the Angel is so called, which seemeth to intimate this to be no creature, but Christ himself, who is called an Angel, as is noted on vers. 7. The Chaldee translateth it, she called on the name of the Lord: and Thargum jerusalemy saith, she prayed in the name of the word of the Lord, that was revealed to her, and said, Blessed art thou o God, etc. God that seest me] or, God of sight, (of vision:) which is more general, as the Chaldee paraphraseth, the God that seest all: Gods seeing is often mentioned in respect of afflictions; as Exod. 3. 7. Psal. 25. 18. and 9 14. and this Agar seemeth here to intent, from the Angel's speech, in vers. 11. here seen] The Greek translateth, for I have openly seen him that appeared unto me. In this sense she magnifieth God's mercy, for letting her have so clear a sight of him, which is more than the hearing of him, job 42. 5. and so here, in the desert, is opposed to her master Abraham's house, where visions were more usual. Or by seeing, may be meant the discerning of her evil plight, and her reviving after affliction, as in 1 Sam. 14. 29. so the Chaldee translateth, Lo I do begin to see, after that he appeared unto me. Or, seeing, may mean living, after the sight of God, whereat men were afraid they should die, judg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sun, elsewhere seemeth to signify living, Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seethe me] or, after the vision.  
Vers. 14. was called] Hebr. he called: that is, every one; not restraining it to any one person. This the Scriptures elsewhere manifest; as, he called, 2 Sam. 5. 20. is by another Prophet written, they called, 1 Chron. 14. 11. and, they had anointed David, 2 Sam. 15. 17. that is, David was anointed, 1 Chron. 14. 8. they buried him, 2 Chron. 9 31. that is, he was buried, 1 King. 11. 43. they brought children, Mark 10. 13. that is, children were brought, Mar. 19 13. and many the like. See Gen. 2. 20. Exod. 15. 23. Beer-lachai roi] that is. The well of him that liveth, that seethe me. The Chaldee expounds it, The well whereat the Angel of life appeared. This name was given it, for a memorial of God's mercy, to all posterity with whom is the well of life; and in whose light, we see light, Psal. 36. 10. Kadesh] called also Kadeshbarnea, Numb. 32. 8. and 13. 27. Bered] in Greek Barad: we find it not elsewhere. The Chaldee calleth it Chagra.  
Vers. 15. Abram called] by this it appeareth that Hagar believed and obeyed the Angel's word, and returned to Abraham's house: who (in likelihood) upon her relation gave his son the name, appointed by the Angel. So Ishmael is the first man in the world, whose name was given him of God before he was borne.  
Vers. 16. old] Hebr. son of 86 years: see Gen. 5. 32. Thus long Abram had lived altogether childless: and yet he waited 14 years moe, before the child of promise was borne, Gen. 21. 5. and for the space of thirteen years after this, God keepeth silence, and the Scripture mentioneth no speech at all of God unto Abram; so exercised he the faith and patience of his servant; and taught him that the fleshly generation cometh in time before the spiritual: for that is first which is natural, and afterward that which is spiritual, 1 Cor. 15. 46. And this servants son was serviceable to Abram and Sarai, till the promised seed was come, and then Ishmael was put away with his mother, Gen. 21. 10. 14. even so the service of the Law is needful for the Church, till Christ be come, and form in us, and we by him, do bring forth fruit unto God, Rom. 7. 4. Gal. 4. 1.— 5. 19 31.    

CHAP. XVII.  
1, God reneweth his covenant with Abram: 5, changeth his name into Abraham, in token of a greater blessing; 10, and instituted the covenant of Circumcision. 15, Sarai her name is changed into Sarah, and she blessed. 17, Isaak is promised. 23, Abraham, and Ishmael, and all the males in Abraham's house are circumcised.  
ANd Abram was ninety years, and nine years old: and jehovah appeared unto Abraham, and said unto him; I am God Almighty, walk thou before me, and be thou perfect. And I will give my covenant between me and thee: and will multiply thee in very much abundance. And Abram fell upon his face: and God spoke with him, saying: As for me, behold my covenant is with thee: and thou shalt be a father of a multitude of nations. And thy name shall not any more be called Abram: but thy name shall be Abraham; for, a father of a multitude of nations, have I given thee to be. And I will make thee fruitful, in very much abundance; and will give thee, to become nations: and Kings shall come out of thee. And I will establish my covenant, between me and thee, and thy seed after thee, in their generations, for an everlasting covenant: to be a God, unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting-firme-possession: and I will be a God unto them. And God said, unto Abraham; and thou shalt keep my Covenant: thou, and thy seed after thee, in their generations. This is my covenant which ye shall keep, between me and you, and thy seed after thee: that every male among you be circumcised. And ye shall circumcise the flesh of your superfluous-foreskin: and it shall be for a sign of the covenant between me and you. And a son of eight days, shall be circumcised among you; every male, in your generations: the child of the house, and he that is bought with money, of any stranger's son, which is not of thy seed. The child of thy house, and he that is bought with thy money shall be circumcised with circumcision: and my covenant shall be in your flesh, for an everlasting covenant. And the uncircumcised male, whose flesh of his superfluous foreskin shall not be circumcised; that soul shall even be cut-off, from his peoples: he hath broken by covenant.  
And God said unto Abraham, Sarai thy wife thou shalt not call her name Sarai: but Sarah shall her name be. And I will bless her, and will give thee a son also of her: and I will bless her, and she shall be to nations; Kings of peoples shall be of her. And Abraham fell upon his face, and laughed: and he said in his heart, shall a child be borne to him that is an hundred years old? and shall Sarah that is ninety years old, bear? And Abraham said unto God: O that Ishmael might live before thee. And God said, In deed Sarah thy wife shall bear thee a son; and thou shalt call his name Isaak: and I will establish my covenant with him, for an everlasting covenant, to his seed after him. And for Ishmael, I have heard thee; behold I bless him, and will make him fruitful, and will multiply him, in very much abundance: twelve Princes shall he beget; and I will give him, to be a great nation. But my covenant will I establish with Isaak: whom Sarah shall bear unto thee, at this set time, in the year next. after. And he made an end of speaking with him: and God went up from Abraham. And Abraham took Ishmael his son, and all the children of his house, and all that were bought with his money; every male, among the men of Abraham's house: and he circumcised the flesh of their superfluous-foreskin, in this selfsame day, as God had spoken with him. And Abraham was ninety and nine years old; when he was circumcised in the flesh of his superfluous-foreskin. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his superfluous-foreskinne. In this self same day, was Abraham circumcised, and Ishmael his son. And all the men of his house, children of the house, and the bought with money, of the stranger's son: they were circumcised with him.  

Annotations.  
OLd] Hebr. son of 99 years: that is, going in his 99 year: see Gen. 5. 32. and the last note of the former chapter. Almighty] or Alsufficient: in Hebrew Shaddai, that is, he who is, (or hath) sufficiency, or most abundant, and able to go through all things, both in mercy and judgement: to which the Scripture hath reference, when it saith, Shod (destruction) shall come from Shaddai (the Almighty:) Esay 13. 6. Walk thou] or walk pleasingly, as the Greek translation implieth: see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou. This walking, comprehendeth both true faith, Heb. 11. 5. 6. and careful obedience to God's commandments. Wherefore that which is written, 1 King. 8. 25. to walk before me as thou hast walked before me, is expounded in 2 Chron. 6. 16. to walk in my Law. And this, in Luke 1. 6. is explained to be all the commandments and ordinances of the Lord. perfect] or entire, upright, and as the Greek saith, unblameable. See Gen. 6. 9  
Vers. 2. give] that is, dispose and make my covenant (or testament:) see Gen. 9 12. and 6. 18. between me,] the Chaldee interpreteth it, between my Word: so after in v 7. 10. 11. See also Gen 9 12. in very much abundance] Hebr. in abundance abundance; or, vehemently vehemently: so after in v. 6. and often.  
Vers. 3. fell] in reverence to God's word and majesty, and in thankfulness for this mercy. See the like humiliation in Lev. 9 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17.  
Vers. 4. As for me] Hebr. I: the Greek addeth, And I. a father] or, for afather; but the word for, may be omitted in English, as the Greek here also doth; and sometime the Hebrew itself: as, I will be for a lying spirit, 2 Chron. 18. 21. that is, I will be a lying spirit, 1 King. 22. 22. The New Testament in Greek often keepeth the Hebraisme, as Heb. 1. 5. etc. a multitude] that is, of many nations, as Paul expoundeth it, Rom. 4. 16. 17. where the Apostle showeth a twofold seed, that which is of the Law, and that which is of the Faith of Abraham, who is the father of us all. So by the multitude of nations, is meant besides his natural posterity, all Christian believers in the world, Gal. 3. 28. 29. who should inherit from him, (as children receive inheritance from their fathers,) the justice that is by faith, and blessedness accompanying the same, through the covenant of grace, propagated by Abraham's doctrine and example: see Rom. 4. and Gal. 3. To this the Hebrew Canons do accord: A stranger (say they) bringeth first-fruits, etc. for it was said to Abraham, a father of a multitude of nations, have I given thee to be, (Gen. 17. 5.) Behold he is father of all the world, which shall be gathered under the wings of the Majesty of God: Maimony in Misn. treat. of First fruits, chap. 4. Sect. 3.  
Vers. 5. Abraham] Abram signifieth A high father: and the first letter of Hamon (that is, a multitude) being put unto it, maketh Abraham, as if it were Abrahamon, that is, A high Father of a multitude of nations: Abram is the first man in the world, whose name is changed of God: and it signified a change of estate, and a renewing with increase of grace from God: therefore this is after mentioned, as one of his favours, Neh. 9 7. So jacob's name is made new, Gen. 32. 28. and all true Christians, Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed, for it was given him of God before his birth, Gen. 17. 19 given] that is, freely made; or, (as the Greek interpreteth) put thee: and this the Apostle followeth, in Rom. 4. 17. So Gen. 9 12. and after here in verse 6. will give thee to be nations, that is, will make nations of thee.  
Vers. 6. King's] as David, Solomon, and the rest of Israel; besides the Kings of Edom, and other. Also the faithful Kings of the Gentiles, Revel. 21. 24.  
Vers. 7. thy seed] thy children: especially Isaak, verse 19 for in Isaak was his seed called, Gen. 21. 12. So, the children of the flesh, are not the children of God, but the children of the promise are counted for the seed, Rom 9 8. everlasting] Hebr. covenant of eternity. Although the outward signs, and manner of dispensing this covenant, were temporary and changeable, (as Circumcision into Baptism, Col. 2. 11. 12.) yet the covenant itself remaineth one in substance for ever: being established by the blood of Christ, the great Pastor, Heb. 13. 20. Luke 1. 69. 72. 73. a God] or, for a God, unto thee, that is, thy God, as the Greek translateth it. Herein consisteth the power and life of the everlasting covenant; whereby God himself, his power, wisdom, goodness, mercy, etc. is applied unto man, for blessing and salvation: and we are by adoption made the children of God, 2 Cor. 6. 16. 18. For, blessed is the people, whose God jehovah is, Psal. 144. 15. they shall be delivered out of miseries, Rev. 21. 3. 4. raised up from the dead, Mat. 22. 31. 32. and God hath prepared for them an heavenly City, Heb. 11. 16.  
Vers. 8. of thy sojournings] that is, as the Greek explaineth it, which thou sojournest in. For God gave Abraham no inheritance in it, no not so much as to set his foot on, Acts 7. 5. but he by faith, sojourned in the land of promise, as in a strange country, Heb. 11. 9 So this land, figured unto him the kingdom of heaven; as is showed on Gen. 12. 4. But the rebellious sons of Abraham, after they had full possession of Canaan; are in another sense called sojourners there, Ezek. 20. 38. and 11. 15. as being rather usurpers, then lawful possessors of that land. everlasting] so in Esay he saith, thy people shall possess the land for ever, Esay 60. 21. howbeit they possessed the earthly land, but a little while, Esa. 63. 18. but the eternal inheritance, was to be received by Christ, reserved in the heavens for them and us, Heb. 9 15. 1 Pet. 1. 4.  
Vers. 9 thy seed] thy children, as before in v. 7. meaning all the faithful. Herupon the Hebrew Doctors say, Circumcision was commanded unto Abraham and his seed only, as it is written, thou and thy seed after thee, (Gen. 17. 9) The seed of Ishmael is excepted, as it is written, For in Isaak shall seed be called to thee, (Gen. 21. 12.) And Esau is excepted, for lo, Isaak said to jakob, And he give to thee the blessing of Abraham, to thee and to thy seed, (Gen. 28. 4.) It is a general rule, that he only is Abraham's seed, that retaineth his law and his right way; and these are they that ought to be circumcised, Maimony in Misneh treat. of Kings, ch. 10. S. 7.  
Vers. 10. my covenant,] that is, the sign of my covenant (or testament) as is explained in verse 11. Hereupon are those usual speeches, when the signs, and the things signified, are named alike: as, the covenant of circumcision, Act. 7. 8. the Lamb, is the Lords Passeover, Exod. 12. 11. the bread, is Christ's body, Mat. 26. 17. 18. and many the like. circumcised] This word signifieth a cutting-offround-about, to weet, of the foreskin of the flesh. So it was with shedding of blood, and much pain and soreness to the flesh, Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision (that is, the mortification) of the heart, and spirit in putting off the body of the sins of the flesh, Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seal of the righteousness of faith, Rom. 4. 11.  
Vers. 11. superfluous-foreskin] The Hebrew Gnorlah, signifieth a superfluity and stoppage, that hindereth the due effect and operation of a thing; and the Greek Acrobustia (which the Apostle useth, in Rom. 2. 25.) is in special that superfluity which is on the top of man's flesh, to weet, on the member of generation: the foreskin that covereth the secret part. Which God here commandeth to be cut quite off, as a sign of mortification and regeneration of nature. The same word is applied figuratively to other parts, as to the lips of a stammerer, which use superfluity in speaking, Exod. 6. 30. and to the heart covered with a fat skin, Lev. 26. 41. Esay 6. 10. to the ●are stopped that it cannot hear, jer. 6. 10. And spiritually, all sin is signified by this superfluous foreskin; as the Apostle mentioneth the superfluity of maliciousness, to be put away, jam. 1. 21. and the uncircumcision of our flesh, is joined with our estate, dead in sins, Col. 2. 13. The Hebrew Doctors also did thus understand it: for the foreskin of the heart, in jer. 4. 4. the Chaldee paraphrast there expoundeth the wickedness of the heart; and in Deut. 10. 16. the Greek interpreters translate it hardness of heart. The uncircumcised ear, in jer. 6. 10. and heart, in Lev. 26. 41. the Chaldee calleth foolish; and uncircumcised persons in Ezekiel 28. 10. and 31. 18. are in the Chaldee, wicked, and sinners: the superfluous foreskin, signifieth the strength of uncleanness: saith R. Menachem, on Gen. 17. And in speech of Adam's sin, the jews have a proverb, that the first man (Adam) drew over (or gathered) his superfluous-foreskin, that is, broke the covenant of his God, and became a sinner, R. Menachem on Gen. 3. Also when the word is applied unto trees, it signifieth the impurity of the fruits, which might not be eaten of, Lev. 19 23. and the Hebrew Doctors writ, that as Epicures, and they that deny the Law (of God) the Resurrection of the dead, the coming of the Redeemer, and other such like; so he that draweth over (or gathereth his superfluous foreskin, (that is, maketh himself again uncircumcised) hath no part in the world to come, (that is, in eternal life) but shall be cut-off and perish, and be damned for their great wickedness and sin, for ever and ever: Maimony in Misn. treat. of Repentance, ch. 3. S. 6. asigne] or token; which showeth one thing to the eye, another thing to the mind. The Apostle calleth it also a seal, Rom. 4. 11. which serveth for assurance of the thing signified. And so the Hebrew Doctors use the phrase of sealing their offspring with the sign of the holy covenant, Maimony in Misn. treat. of Circumcision, ch. 3. S. 3. And that they took not this for a carnal sign, appeareth by their words, in the book called Zohar, where treating upon this Section of the Law, they say, At what time a man is sealed with this holy seal of this sign (of Circumcision:) thenceforth he seethe the holy blessed God properly, and the holy soul is united with him. If he be not worthy, that he keepeth not this sign; what is written? By the breath of God they perish, (job 4. 9) for that this seal of the holy blessed God was not kept. But if he be worthy and keep it, the holy Ghost is not separated from him. Our Apostle openeth the mystery more heavenly, whiles he calleth the sign of circumcision, a seal of the righteousness of faith, Rom. 4. 11. and, if thou be a transgressor of the Law, thy circumcision is made uncircumcision. Circumcision is, that of the heart, in the spirit, not in the letter, Rom. 2. 25. 29.  
Vers. 12. a son of eight days] that is, a man child of eight days old, meaning in the 8 day. Which time was so strict, that if the eight day fell to be the Sabbath, yet they circumcised the child therein, joh. 7. 22. And so it is in the Hebrew Canons, Circumcision in the time thereof driveth away the Sabbath: that is, a man must omit the keeping of the Sabbath, for to circumcise in due time, Maimony treat. of Circumcision, ch. 1. S. 9 God appointed the eighth day, as the first convenient time. For creatures new borne, were counted as in their blood, and unclean for seven days, and in the eighthday they might be offered unto the Lord, Levit. 22. 27. and so in mankind, Levit. 12. 2. 3. The same number of days was observed in many other things; as, for the consecration of the Priests, Levit. 8. 33. 35. and 9 1. the cleansing of Lepers, Levit. 14. 8. 9 10. and of persons with unclean issues, Lev. 15. 13. 14. the cleansing of polluted Nazirites, Num. 6. 9 10. and for purifying the altar, Ezek. 43. 26. 27. and sundry the like. In all which, as the Sabbath day ever came over their heads, within that space, (which day was a sign of sanctification from the Lord, Exod. 31. 13.) so Christ ending all figures, and resting the Sabbath day in the grave, rose up from death, the eighth day (which was the first of the week following) whose death was a full cleansing of all our sins, and his rising again, our justification, Mark 16. 1. 2. 6. Rom. 4. 25. And in him are we circumcised, with the circumcision done without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in Baptism, Col. 2. 11. 12. R. Menachem on Gen. 17. saith, Circumcision was therefore done on the eighth day, that the Sabbath might pass over it: for there is no eighth day without a Sabbath. shall be circumcised] by the parents, masters, or Magistrates. The Hebrew Doctors say, the charge lieth upon the father, to circumcise his son: and upon the master, to circumcise his servants, borne in the house, or bought with money. If the father or master transgress, and circumcise them not, etc. then the judges are commanded to circumcise him, whether it be son or servant, in due time, that there be no uncircumcised left in Israel, nor among their servants. If the thing be hidden from the judges, and they circumcise him not: when he is wexen great, he is bound to circumcise himself. And every day that passeth over him, after he is wexen great, and he circumciseth not himself, lo he breaketh the commandment: Maimony treat. of Circumcis. ch. 1. S. 1. 2. male] who had by nature that foreskin of the flesh to be cut off: the females wanting it, were not to keep this rite, though they were as well as men, within the covenant of grace in Christ, Gal. 3. 28. and therefore baptism, the sign of the covenant now under the Gospel, (which is come in place of Circumcision, Col. 2. 11. 12.) is given both to men and women, Act. 8. 12. Moreover the woman is comprehended under the man, as her head, 1 Cor. 11. 3. who only had this sign in his flesh, with effusion of blood, which always had respect unto, and accomplishment in the blood of Christ, figured by the male, Heb. 9 22. 23. 24. Here also the Hebrews write; that a child who is borne as if he were circumcised (without a foreskin) the blood of the covenant must be made to drop from him, in the eighth day. A child that is both male and female, must also be circumcised the eighth day. Likewise if any be cut out of the side of his mother's body. And who so hath two foreskins, they cut them both off in the 8 day, Maimony treat. of Circum. c. 1. S. 7. child of the house] that is, the home borne servant: see the notes on Gen. 15. 3. So after, in vers. 13. 23. bought with money] Hebr. purchase of silver: whereby all money and price is meant. By this it appeareth, that the Heathens also might be partakers of Abraham's covenant, and of grace in Christ, and so of all other blessings in the Church: for every circumcised person, did also eat the passover, (which was another figure of Christ,) Exod. 12. 48 1 Cor. 5. 7. Of this point the Hebrew Canons say, Whether a servant be borne under the power of an Israelite, or be received from the heathens: the master is bound to circumcise him. But he that is borne in the house, is circumcised on the 8 day: and he that is bought with money, is circumcised in the day that he is received; although he receive him in the day that he is born, he is circumcised in that day. If he receive of the Heathens a servant grown in years, and the servant be not willing to be circumcised: he dealeth with him a whole twelve month. More than that, it is not lawful to keep him he being uncircumcised; but he must sell him again to the Heathens. And if he conditioned with him at the first, whiles he was with his master the Ethnik that he should not circumcise him: it is lawful to keep him though be be uncircumcised; only so, that he take upon him the seven commandments given to the sons of No, and he shall be as a stranger sojourning in the land. But if he will not take upon him, those seven commandments, he is to kill him out of hand, Maimony treat. of Circumcis. chap. 1. S. 3. 6. Of the seven commandments to the sons of No, see the notes on Gen. 9 4. And for killing such as would not yield to those precepts, it is to be understood, whiles the common wealth of Israel stood: but when they were in captivity or dispersion, they sold away such servants to the Heathens; as R. Abraham ben David noteth there upon Maimony. And that we may the better know, how they were wont to receive heathens into the Church of Israel, I will note it from the Hebrew Doctors. By three things (say they) did Israel enter into the covenant, by Circumcision, and Baptism, and Sacrifice. Circumcision was in Egypt, as it is written, No uncircumcised shall eat thereof, [Exod. 12. 48.] Baptism, was in the wilderness before the giving of the Law: as it is written, Sanctify them to day and to morrow, and let them wash their clothes; [Exod. 19 10.] And Sacrifice, as it is said, And he sent young men of the sons of Israel, which offered burnt-offrings, etc. [Exod. 24. 5.] And so in all ages, when an Ethnik is willing to enter into the covenant, and gather himself under the wings of the Majesty of God, and take upon him the yoke of the Law; he must be circumcised, and baptised, and bring a sacrifice. And if it be a woman, she must be baptised, and bring a sacrifice; as it is written [Num. 15. 15.] as ye are, so shall the stranger be. How are ye? By circumcision, and baptism, and bringing of a sacrifice: so likewise the stranger throughout all generations, by circumcision, and baptism, and bringing of a sacrifice. And what is the stranger's sacrifice? A burnt-offring of a beast, or two turile doves, or two young pigeons, both of them for a burnt offering. And at this time, when there is no sacrificing; they must be circumcised, and baptised, and when the Temple shall be builded, they are to bring the sacrifice. A stranger that is circumcised and not baptised, or baptised and not circumcised, he is not a Proselyte, till he be both circumcised and baptised. And he must be baptised in the presence of three, etc. Even as they circumcise and baptise strangers, so do they circumcise and baptise servants, that are received from heathens, into the name of servitude, etc. When a man or woman cometh to join a Proselyte, they make diligent inquiry after such, lest they come to get themselves under the law, for some riches that they should receive, or for dignity that they should obtain, or for fear. If he be a man, they inquire whether he have not set his affection on some jewish woman; or a woman her affection on some young man of Israel. If no such like occasion be found in them, they make known unto them the weightiness of the yoke of the Law, and the toil that is in the doing thereof, above that which peoples of other lands have: to see if they will leave off. If they take them upon them, and withdraw not, and they see them that they come of love, than they receive them, as it is written, When she saw that she was steadfastly minded to go with her, than she left speaking unto her, [Ruth 1. 18.] Therefore the judges received no Proselytes, all the days of David and Solomon. Not in David's days, lest they should have come of fear: nor in solomon's, lest they should have come because of the kingdom and great prosperity which Israel then had. For who so cometh from the heathens, for any thing of the vanities of this world, he is no righteous Proselyte. Notwithstanding there were many Proselytes, that in david's and Solomon's days, joined themselves in the presence of private persons: and the judges of the great Synedrion had a care of them, they drove them not away after they were baptised, out of any place, neither took they them near unto them, until their after fruits appeared: Maimony in Misn. tom. 2. in Issurei biah, ch. 13. S. 1.— 6. 11. 14. 15. Hereupon, Baptism was nothing strange unto the jews, when john the Baptist began his ministry, Matth. 3. 5. 6. they made question of his person that did it, but not of the thing itself, john 1. 25. And as john said of Christ, he shall baptise you with the holy Ghost, and with fire, Matth. 3. 11. so the Hebrew Doctors say, The holy blessed God baptiseth with fire: and the wise shall understand, R. Menachem on Lev. 8. strangers son] that is, gentile or paynim; one foreign born, and without the privilege of God's people. The Chaldee translate it, son of the peoples. Such would God admit, if they believed in him, to be partakers of Abraham's covenant.  
Vers. 13. circumcised with circumcision] or, circumcising circumcised; that is, certainly, or in any wise circumcised. Which strict charge, is both for the thing itself, and for the manner and time thereof, which was the 8 day after their birth. Yet as God desireth mercy and not sacrifice, Hos. 6. 6. so sickness and weakness of body, might put off circumcision till time of health: as the Hebrew Canons say, They circumcise not him that is sick, until he be well: and they reckon for him from the time that he is recovered from his sickness seven days, from time to time, and afterwards they circumcise him. By which words is meant, if he have an ague, or like sickness: but if he have sore eyes, or the like, they circumcise him so soon as they are whole. If a child be found on the 8 day, to be very pale coloured, they circumcise him not, till the blood come again into his countenance, like the countenance of children that are in health. Likewise if he be very red, they circumcise him not, till his blood be sunk down into him, and his countenance come again like other children: for this is a sickness, and men must be admonished well of these things. If a woman circumcise her first son, and he die through fervency of the circumcision, which decayed his strength. Also she circumciseth her second child, and he dye through the fervency of the circumcision, whether she have this child by her first husband, or by a second: lo her third child shall not be circumcised, in the time thereof, but they defer it, till he wax great, and his strength be made firm. They circumcise none but children that are without sickness, for peril of life, putteth away all. And it is possible to circumcise after the time, but impossible to restore the life of any one of Israel, for ever: Maimony treat. of Circumcis. ch. 1. S. 16. 17. 18. your flesh] that is, the secret part, or member of generation: for so, the word flesh here and in other places in special meaneth, Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the sign of his covenant, on the lips, ears, or other parts of man, (which yet the Scripture calleth also uncircumcised, Exod. 6. 30. jer. 6. 10.) but on the privy member, to teach the regeneration of nature, even of the whole man, who is borne in sin, Psal. 51. 7. and the derivation of his covenant, to the seed of the faithful, who are thereby holy, Ezr. 9 2. 1 Cor. 7. 14. and to signify, that the true circumcision is inward, and secret, Rom. 2. 28. 29. This which in the eyes of man, seemeth a thing unprofitable, foolish, and ignominious, doth God choose to make a sign of the covenant of his grace in Christ, who is also himself a scandal and foolishness to the world: but the foolishness of God, is wiser than (the wisdom of) men, 1 Cor. 1. 23. 25. And that member of the body which man thought to be less honourable, on it God put on more abundant honour, (as 1 Cor. 12. 23.) that it should bear the mark of the heavenly covenant.  
Vers. 14. that soul] that is, as the Chaldee expoundeth it, that man: see Gen. 12. 5. cut off] The Greek and Chaldee translate it, destroyed, and consumed. This word is used before, in Gen. 9 11. and after often in the law, Exod. 12. 15. 19 and 31. 14. Lev. 7. 20. 21. 25. 27 etc. It is sometime spoken of God, cutting off men by death for their sins, Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrews understand it here, and in all other like places: that for willing transgression in secret, God will cut them off by untimely death: and if there be witnesses of it, the Magistrate is to punish or kill them: but for ignorant transgression, they were to bring the appointed sacrifices. Under this also, eternal damnation is employed. Maimony in treat. of Repentance, chap. 8. S. 1. speaking of eternal death, saith, And this is the Cutting off written of in the Law, as it is said (in Num. 15. 31.) that soul shall be cut-off he shall be cut off. Which we have heard expounded thus, cut off in this world, and cut off in the world to come. Of this sanction here they say, If the father or master do transgress, and circumcise not, they break a commandment, but are not guilty of cutting-off: for cutting-off belongs but to the uncircumcised person himself: Maimony treat. of Circumcis. c. 1. S. 1. Howbeit, Moses the father had almost been killed, for not circumcising his son, Exod. 4. 24. etc. broken] or, made frustrate, broken down: this word is opposed to the former stablishing, or making firm, in vers. 7. The Hebrews have a canon, who so breaketh the covenant of Abraham our father, and leaveth his superfluous-foreskin, or gathereth it over again; although he have in him the law and good works, he hath no portion in the world to come. Maimony treat. of Circumcis. chap. 3. S. 8. Which rule is true according to the Apostles interpretation, applying circumcision to the heart, spirit, and faith in Christ, Rom. 2. 29. and 4. 11. Col. 2. 11.  
Vers. 15. Sarah] in Greek Sarrha. The letter j changed into h, signified the multiplication of her children, as before in Abraham's name, vers. 5. And the Greek having no h at the end of words, doubleth therefore the letter r, with an aspiration Sarrha, and so the Apostles also write it, Rom. 9 9 1 Pet. 3. 6. Sarai the Chaldean name, is made Hebrew Sarah: which is by interpretation a Princess. The Apostle calleth her a Freewoman, and maketh her a figure of the new Testament and heavenly jerusalem, Gal. 4. 22. 24. 26. and the example of Abraham and Sarah, thus called, blessed, and increased, is set forth for their children the Church to consider, and comfort themselves withal, Esay 51. 1. 2. 3.  
Vers. 16. shall be to nations] that is, shall become nations, and be a mother of them, both in the flesh, and in the Lord. For all godly women are called her children, 1 Pet. 3. 6. and jerusalem her answerable type, is the mother of us all, Galat. 4. 26. Psal. 87. 5. 6.  
Vers. 17. laughed] that is, as the Chaldee translateth it, rejoiced: and so the word after importeth, Gen. 21. 6. though sometime it implieth also a doubting, as in Gen. 18. 12. 13. but the praise of Abraham's faith, who was not weak, nor staggering, but gave glory to God, Rom. 4. 19 20. seemeth to free him from this imputation. Thargum jerusalemy expoundeth it, he marvelled. Of this word laughed, in Hebrew jsaak, the child promised was called Isaak: in whom Abraham saw the day of Christ, and rejoiced. old] Hebr. son of 100 years, that is, going in his hundred year. So Sarah was daughter of ninety years. See Gen. 5. 32. At these years, both their bodies were now dead, unapt for generation, Rom. 4. 19 Heb. 11. 12.  
Vers. 19 shall bear] or beareth: speaking as of a thing present: for God calleth the things which be not, as though they were, Rom. 4. 17. Isaak] Heb. jitschak; the same word used before in vers. 17. and signifieth laughing or joy: for besides his father and mother, all that hear, have occasion to laugh and rejoice for his birth, Gen. 21. 6. in whom both Christ the joy of the whole earth was represented, and all the children of promise, john 8. 56. Rom. 9 7. 8. Gal. 4. 28. seed] the Greek version addeth, to be a God to him and to his seed; as before in verse 7.  
Vers. 20. heard] the Chaldee explaineth it, I have accepted thy prayer. twelve Princes] So of jakob, Isaaks son, came twelve Patriarches, Act. 7. 8. These Princes are after named, in Gen. 25. 12.— 16.  
Vers. 21. covenant] This is the thirteenth time that the covenant is named in this Chapter; and hereby is meant the promise of Christ, and salvation in him, as the Apostle showeth in Rom. 9 5. 7. 8. and by this it appeareth, that God's covenant with Abraham, was of spiritual and heavenly things in Christ, as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred before Ishmael.  
Vers. 22. God went up] to weet, into heaven, and appeared no longer: so in other like visions of Angels, they are said to go into heaven, Luke 2. 25. For God, the Chaldee saith, the glory of the Lord, meaning the vision which had now appeared: which phrase the holy text sometime useth, as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after, in Gen. 35. 13.  
Vers. 23. Abraham took] herein he shown a rare example of obedience to God's word, not regarding the affliction, danger, shame, scandal, and foolishness, which this action in the eyes of the world seemed to bring with it: though to himself, and all the faithful in his house, it was the seal of the righteousness of faith, Rom. 4. 11. Here the jews have their uncertain conjectures, or traditions; as that Abraham sent and called for Sem the son of No, (he was Melchisedek) about this business: that it was done on Atonement day (spoken of in Levit. 16.) and in the place where afterward the Altar stood, in the Court of the Temple, and the like: Pirke. R. Eliezer, ch. 29. circumcised] or, cut off, to weet, all the skin that covered the top of the flesh, that the top of the flesh remained bare; for so the Hebrew show the manner of Circumcision to have been. And this being a holy sign and seal, Abraham doubtless sanctified the work by prayer: which custom all the jews keep to this day. For he that circumciseth, doth first bless him that sanctified them with his commandments, and commanded them to circumcise; and to gather themselves into the covenant of Abraham their father, that sanctified his beloved from the womb, and sealed their offspring with the sign of the holy covenant: that commanded them to circumcise strangers, and servants, and to draw out of them, the blood of the covenant. Which blessings Maimony recordeth in his foresaid treatise of Circumcision, ch. 3. S. 1. 2. 3. 4. 5. where he also noteth, that who so circumciseth a man grown, must cover his nakedness, whiles he blesseth: and after he uncovereth and circumciseth him. selfsame day] Hebr. the body (or strength) of this day, at Gen. 7. 13. the Greek interpreteth it, in the time of that day. From hence, and the commandment in Lev. 12. 3. the jews have taught, that none might ever circumcise but in the day time, after the Sun was up: Maimony treat. of circum. ch. 1. S. 8.  
Vers. 27. circumcised with him] Not only Abraham himself, but his household with him, kept the way of the Lord, Gen. 18. 19 and by faith they all obeyed this hard precept, whereby they were wounded, pained, and sore in their flesh, all at once, as Gen. 34. 25. and spiritually, did put off the body of the sins of the flesh, by the circumcision of Christ: Col. 2. 11.    

CHAP. XVIII.  
1, Abraham entertaineth three Angels, 9, who promiseth Sarah a son, 12, where at she laugheth, and is reproved. 17, The destruction of Sodom is revealed to Abraham: 23, and he maketh intercession for the men thereof. 32, The whole City should be spared, if but ten just persons were found therein.  
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ANd jehovah appeared unto him, in the Oaks of Mamree: and he was sitting at the tent door, in the heat of the day. And he lifted up his eyes, and saw; and lo three men standing before him: and he saw, and ran to meet them, from the tent door; and bowed-downe himself to the ground. And he said: Lord, if now I have found grace in thine eyes; pass not away I pray thee, from thy servant. Let a little water I pray you be taken, and wash ye your feet: and leane-ye-downe under the tree. And I will take a morsel of bread, and sustain ye your heart, after that ye shall passon; for therefore have you passed, unto your servant: And they said; So do as thou hast spoken. And Abraham hastened into the tent, to Sarah: and he said, Hasten three pecks of flowery meal: knead, and make cakes. And Abraham ran unto the herd; and he took a Calf of the herd, tender and good: and gave it to a youngman; and he hastened to make it (ready.) And he took butter and milk, and the calf of the herd which he had made (ready,) and set it before them: and he was standing by them, under the tree, and they did eat. And they said unto him; where is Sarah thy wife? And he said, behold in the tent. And he said, Returning I will return unto thee, when this time reviveth; and lo, Sarah thy wife shall have a son: And Sarah heard, in the tent door, and it was behind him. And Abraham and Sarah were old, coming into days: it ceased ●o be with Sarah, after the way of women. And Sarah laughed, within her self saying: after I am wexed-old, shall I have pleasure? also my Lord is old. And jehovah said unto Abraham: wherefore laugheth Sarah, saying, Shall I verily bear- achild, and I am old? Shall anything be impossible for jehovah? At the appointedtime will I return unto thee, when this time reviveth, and Sarah shall have a son. And Sarah falsly-denyed, saying, I laugbed not: for she was afraid: and he said, nay, but thou didst laugh. And the men rose-up from thence, and looked towards Sodom: and Abraham went with them, to bring them on the way. And jehovah said; shall I hide from Abraham, that which I am doing? And Abraham being shall be a great and mighty nation: and blessed shall be in him, all nations of the earth? For I know him, how that he will command his sons, and his house after him; and they shall keep the way of jehovah, to do justice and judgement: that, jehovah may bring upon Abraham, that which he hath spoken unto him. And jehovah said; The cry of Sodom and Gomorrha, because it is much: and their sin, because it is very heavy. I will goe-downe now and see, whether according to the cry thereof that is come unto me, they have done altogether: and if not, that I may know. And the men turnedthe face from thence, and went to Sodom: and Abraham, he yet stood before jehovah. And Abraham drew-neere, and said; wilt thou also consume the just with the wicked? If so be there be fifty just men, within the City: wilt thou also consume, and not spare the place, for the fifty just, which are within it? Farbeit from thee to do according to this word, to slay the just with the wicked, and that the just should be as the wicked: farbeit from thee; shall the judge of all the earth, not do judgement? And jehovah said; If I shall find in Sodom, fifty just men within the city: then will I spare all the place for their sake. And Abraham answered, and said: Behold now I have taken upon me to speak unto the Lord; and I, am dust and ashes. If-so-be there lack of fifty just men, five; wilt thou destroy for five, all the city? And he said, I will not destroy, if I shall find there, forty and five. And he added again, to speak unto him, and said; If-so-be forty be found there: and he said, I will not do it, for fourties' sake. And he said, O let not now the Lord be wroth, and I will speak; If-so-be thirty be found there: and he said, I will not do it, if I shall find thirty there. And he said, Behold now I have taken-upon me to speak unto the Lord; If so be twenty shall be found there: And he said, I will not destroy, for twenties sake. And he said, O let not now the Lord be wroth, and I will speak but this once; If-so-be, ten shall be found there: And he said, I will not destroy, for ten sake. And jehovah went-away, when as he had made-an-end, of speaking unto Abraham: and Abraham, returned to his place.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourth section of the Law, called of the first word Vajera, that is, And (the Lord) appeared. See Gen. 6. 9  
Vers. 1. appeared] or, was seen of him, meaning Abraham. This vision was to renew the promise of Isaaks birth; and to acquaint Abraham with God's purpose of destroying Sodom. And for us, to see how Abraham's faith wrought with his works; and by works, faith was made perfect, as jam. 2. 22. the aches] that is, the okegrove, or the plain: see Gen. 13. 18. in the heat] that is, at ●oone: as the Greek translateth it. At such time travellers wax saint and hungry: heat also figureth afflictions, Mat. 13. 6. 21. Rev. 7. 16. the due time to show forth works of grace, Mat. 25. 35.  
Vers. 2. three men] so they seemed at first to Abraham; but he entertained Angels unawares, Heb. 13. 2. for one of these is called jehovah, vers. 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and judge of all the earth, ver. 25. 27. And this was Christ, Rom. 10 9 john 5. 22. The other two were created Angels, Gen. 19 1. The Hebrew Doctors here say; And behold three Angels were sent to Abraham our father: and they three were sent for three things, because it cannot be, that more things than one should be sent by the hand of one of the high Angels. The first Angel was sent to show gladtidings unto Abraham our father, that Sarah should bear Isaak. The second Angel was sent to deliver Let from the overthrow (of Sodom.) The third Angel was sent to overthrow Sodom and Gomorrha, Admah and Seboim: Thargum jerusalemy on Gen. 18. before him] or, against him; thus occasioning Abraham to come unto them: who presently ran; and so pursued hospitality, as the Apostle speaketh, Rom. 12. 13.  
Vers. 3. Lord] the Hebrew Adonai is written with long A in the end, which is the usual title of God, as is observed on Gen. 15. 2. The Greek also translateth it absolutely Lord, and the Chaldee expresseth it by the letters of jehovah; otherwise then in Gen. 19 2. And Abraham in vers. 27. under this title, acknowledgeth him for God; opposing himself, as dust and ashes.  
Vers. 4. lean ye down] that is, rest ye; or as the Greek translateth, refresh yourselves.  
Vers. 5. sustain ye] or uphold; that is, comfort or strengthen your heart: the Greek translateth it eat. Bread is compared to a staff or stay, Esay 3. 1. for that it is the chief sustenance that upholds the life of man. So in judg. 19 5. Psal. 104. 15.  
Vers. 6. three pecks] or measures, each of them was at least a pottle bigger than our English peck, for three of them made an Ephah, or Bushel, (whereof see Exodus 16. 36.) The Hebrews writ that this their peck, (which they call Seah, the Greek Saton,) contained as much as 144 common hens eggs. For their least measure is the quantity of an egg; six whereof do make a measure called Log, or Pint, (whereof see Lev. 14. 10.) and four of them Logs make a Kab, (whereof see 2 Kin. 6. 25.) and six Kabs make this Seah or Peck; three whereof Abraham prepareth here, for three men's dinner; which with other things do manifest his liberality: contrary to Nabals, 1 Sam. 25. 11. Our Saviour also hath a Parable of three pecks of meal which a woman leavened, Mat. 13. 33. That which in Ruth 2. 17. is an Ephah (or bushel) of barley; the Chaldee Paraphrase there calleth three Seahs' (or pecks.) So also in Exod. 16. 36. flowery meal] that is, fine meal: Hebr. meal of flower. This, and the tender and good calf, vers. 7. showeth that Abraham's benevolence was of the best things that he had. See the annotations on Gen. 4. 4.  
Vers. 7. the herd] or, the beefs: as the Greek and Chaldee turn it. a calf] Hebr. son of the herd, or beef: so, sons of the flock, for Lambs, Psal. 114. 4. son of the ass, for a foal, Gen. 49. 11. 〈…〉 es of the Unicorn, Psal. 29. 6. and sundry the like. to make it] to weet, ready, that is, to dress it. An usual phrase for preparing, dressing, or trimming any thing; so, to make the Passover, Exod. 12. 48. Mat. 26. 18. and other sacrifices, Exod. 10. 25. Psal. 66. 15.  
Vers. 8. set] Hebr. gave. standing] the Chaldee translateth; he ministered to them. And so the Hebrew word oft signifieth, as the Levites that stood, Neh. 12. 44. that is, served, or waited: so he which stood before the King, jer. 52. 12. is said to be the servant of the King, 2 King. 25. 8. And this setteth forth Abraham's humility.  
Vers. 9 in the tent] It is a virtue for women, to be keepers at home, Tit. 2. 5. but the lewd women's feet, abide not in her house, Prov. 7. 11.  
Vers. 10. Returning I will return] that is, I will certainly return: see Gen. 2. 17. This was a word of promise, whereby the children of God, and true seed of Abraham, were discerned from the other, Rom. 9 8. 9 Neither do we find that this return was by the Angel's apparition again: but by the compliment of the thing promised. when this time reviveth] or liveth; that is, the next year at this time: as appeareth by the accomplishment, Gen. 21. 2. 5. for then Abraham was an hundred year old, and now he was ninety nine, Gen. 17. 24. In the revolution of the year, things return to the same life and estate, which they had before. And in spiritual things, when promises are fulfilled, it is called the acceptable year of the Lord, Luke 4. 19 So a City is said to be revived, when it is built and repaired, 1 Chron. 11. 8. and stones revive, when they are restored to their former state, Nehem. 4. 2. And the Apostle confirmeth this interpretation, citing the place thus, At this time will I come, Rom. 9 9 It may also be translated, According to the time of life: or rather, at this time of life: the word this, being usually understood, as in Exod. 9 18. 1 Sam. 9 16. and 20. 12. and sometime expressed, as in jos. 9 6. The Chaldee referreth it to Abraham and his wife, According to this time when ye shall be alive. A like promise is made in 2 King. 4. 16. 17. where the Greek version hath, as the time (or when the hour) liveth.  
Vers. 11. into days] that is, into years: as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in days; for, very aged, Luke 1. 7. 18. So Gen. 24. 1. the way,] that is, the custom (or manner) of women, for the ordinary and natural course of the body, or fluors; mentioned Levit. 15. 19 25. meaning, that she was passed natural strength to conceive and bear children; as is explained in Rom. 4. 19 Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ, when we were without strength, Rom. 5. 6. even dead in trespasses and sins, Ephes. 2. 1.  
Vers. 12. laughed] as thinking it could not be: which her weak faith is after reproved, and she strengthened, vers. 13. 14. But Abraham's laughing was for joy; in belief, and admiration, Gen. 7. 17. and so was Satahs' afterward, Gen. 21. 6. wherefore her faith also is commended unto us, Heb. 11. 11. my Lord] that is, my husband, whom Sarah reverenceth by this name: wherefore her obedience is set forth for an example to all women, in 1 Peter 3. 6.  
Vers. 14. any thing] or word, that is, whatsoever can be spoken of. impossible] or, marvellous; that is, hard to be done; or impossible, as the holy Ghost translateth this according to the Greek version, Luke 1. 37. So in Zach. 8. 6. It employed also a thing hidden and unknown. Here God graciously pardoneth Sarah's infirmity, after he hath reproved her; and repeateth his promise to strengthen her faith, that she might be blessed, in believing that there should be a performance of those things, which were told her from the Lord, (as Luke 1. 45.) For Zachary was stricken dumb for a time, because he believed not a like promise made unto him, Luke 1. 13. 18. 20.  
Vers. 16. to bring them on the way] or, to send them away, to weet, with honour, and after a godly sort, as the Apostle speaketh, 3 joh. 6. for this is a dutiful kindness much spoken of; as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13.  
Vers. 17. shall I hide] that is, I will not hide. As, shalt thou build me an house? 2 Sam. 7. 5. is the same that, thou shalt not build, 1 Chron. 17. 4. And, do men gather grapes of thorns? Mat. 7. 16. which another Evangelist recording, saith, men do not gather, Luke 6. 44. The Lord will do nothing but he revealeth his secret unto his servants the Prophets, Amos. 37.  
Vers. 18. being shall be] that is, shall surely be, or, become. in him] that is, in his seed, Christ: see Gen. 12. 3.  
Vers. 19 how that he will] or, to the end that he may command: but the Greek keepeth the former sense. his house] the men of his house, as the Chaldee explaineth it. According to this is the law, Deut. 6. 7. and 11. 19 and they shall keep] or, that they may keep: these two phrases are employed in the Hebrew, and the Scripture useth them indifferently, as, judge not, and ye shall not be judged, Luke 6. 37. or, that ye be not judged, as Mat. 7. 1. the way] that is, the true religion, faith, and obedience prescribed for men to walk it, Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith, the wates that are right before the Lord. unto him,] or, of him. The Greek translateth, all things that he hath spoken unto him.  
Vers. 20. heavy] or grievous: of their sins, see the notes on Gen. 73. 13. The Greek here translateth, their sins are very great.  
Vers. 21. I will go down] see this phrase in Gen. 11. 5. The Chaldee saith, I will appear and judge. done altogether] or, made a full end: that is, have wholly finished their sin, which bringeth forth death, jam. 1. 15. This word full-end, (or consummation) is used also for the full- punishment and consuming of the sinners, jer. 46. 28. that I may know] so the Greek translateth: it may also be Englished, I will know; that is, make trial. God speaketh of himself, after the manner of men: So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth; I will consume them if they repent not; but if they do repent, I will not take vengeance.  
Vers. 22. the men] too of the three which appeared to Abraham, vers. 2. which were two Angels, Gen. 19 1. the third stayed with Abraham, and he is called jehovah; the Lord Christ. stood] or, was standing, as the Greek translateth: the Chaldee addeth, stood in prayer before the Lord: so Gen. 19 27. And elsewhere by standing before God: prayer is meant, as jer. 15. 1. And Christ saith, when ye stand, praying, Mark 11. 25.  
Vers. 23. drew-neere] to make his requests to the Lord: a sign and fruit of faith, Heb. 7. 19 and 10. 22. consume] or, make-an-end of.  
Vers. 24. If so be] or, It may be; peradventure: it is a word that intimateth difficulty, and yet with some hope of possibility: as in Exod. 32. 30. jos. 14. 12. Zoph. 2. 3. 1 Sam. 14. 6. 2 King. 19 4. spare] or forbear, forgive the place, under one City Sodom, implying all the rest.  
Vers. 25. Far be it from thee] The Hebrew Chalilah, signifieth a profanation, or profane thing; and so forbidden to be done. And sometime the name of God and Lord is added, as in 1 Chron. 11. 19 2 Sam. 23. 17. and it is in our phrase, God forbidden, or Gods forbade. The Apostles, following the Greek version, express it sometime by (Me genoito) be it not, or far be it, Rom. 3. 4. 6. sometime by hileos, that is, propitious or favourable; as praying God in mercy to keep it away: as Matth. 16. 22. Fare be it from thee, (or God forbidden,) Lord. to do] or from doing. this word] or, this thing. judgement] that is, right judgement, or equity. So the word judgement is often used, as Psal. 9 5. 17. and 119. 121. Mat. 23. 23.  
Vers. 26. all the place] and so, the people of the place. In jer. 5. 1. God offereth the like for jerusalem, if there could a man be found that executed judgement, and sought the truth, he would spare it.  
Vers. 27. have taken upon me] or, have willingly begun; for so the original word sometime signifieth willingness and content, jos. 17. 12. judg. 17. 11. sometime a voluntary beginning, or, or taking hand, Deut. 1. 5. Accordingly the Greek here translateth, I have begun. dust] that is, base, vile: see Gen. 3. 19  
Vers. 28. destroy] or, corrupt, mar: see Gen. 6. 13 for five] that is, for lack of five. So, for fatness, Psal. 109. 24. and, for the fruits, Lam. 4. 9 is, for the lack of them.  
Vers. 30. and I will] or, that I speak: as verse 19 the Greek translateth it, If I speak: so verse 32. Also and, is put for and if, in Exodus 4. 23. Malac. 1. 2.  
Vers. 32. this once] Abraham descended not to sewer then ten: a reason whereof the Hebrew Doctors give to be this, that in the generation of the flood, there were eight, Noah and his wife, and his three sons, and their wives; and yet the world was not saved for their sakes: Breshith rabbah, on Gen. 18.  
Vers. 33 jehovah went away:] the Chaldee saith, the glory of the Lord was lifted up. made an end] the Greek turneth it, had ceased speaking.    

CHAP. XIX.  
1. Lot in Sodom entertaineth two Angels, 4, the Sodomites (to abuse them) do he set his house, and will not be dissuaded from their wickedness. 11, The Angels strike them with blindness, 12, and send Lot for safety into the mountain: 18, but he obtaineth leave to go into Zoar. 24, Sodom and Gomorrha are destroyed with fire from heaven. 26, Lot's wife looking back, is a pillar of salt. 30, Lot fearing to abide in Zoar, dwelleth in a cave. 31, His two daughters make him drunken, and of them he begetteth Moab and Ammon.  
ANd there came two Angels to Sodom, in the evening; and Lot was sitting in the gate of Sodom: and Lot saw, and rose-up to meet them; and he bowed-downe himself with the face to the ground. And he said, Behold now my Lords, turn in I pray you into your servant's house, and tarry-all-night, and wash your feet; and ye shall rise-up-early, and go on your way: And they said Nay, but we will abide-all-night in the street. And he pressed upon them vehemently, and they turned in unto him, and came into his house: and he made them a banquet; and did bake unleavened cakes, and they did eat. But before they lay-downe; the men of the city, the men of Sodom, compassed about the house, from the young even to the old: all the people, from the utmost quarter. And they called unto Lot, and said unto him; where are the men, which came unto thee, this night? bring them out unto us, that we may know them. And Let went-out unto them, to the door: and he shut the door after him. And he said; I pray you my brethren, do not evil. Behold now, I have two daughters, which have not known man; let me I pray you, bring out them unto you; and do ye to them, as is good in your eyes: only to these men, do not anything; for therefore came they into the shadow of my rafter. And they said, Stand further; and they said, This one fellow came in to sojourn, and will he judging judge? now will we do worse to thee then to them: and they pressed sore, upon the man upon Lot, and came near, to break the door. And the men putforth their hand, and brought in Lot unto them, into the house: and shut the door. And they smote the men, which were at the door of the house, with blindnesses, from the small even to the great: that they wearied themselves to find the door. And the men said unto Lot; hast thou here any besides? sonnes-in-law, or thy sons or thy daughters, or any that thou hast in the City: bring-out, from this place. For we will destroy this place: because the cry of them is wexen-great, before the face of jehovah; and jehovah hath sent us to destroy it. And Lot went out, and spoke unto his sonnes-in-law, that were taking his daughters; and he said, rise-up goe-out, from this place: for jehovah will destroy the City: but he was as one-that-mocked, in the eyes of his sonnes-in-law. And when the dawning-of-the-day cameup, than the Angels hastened Lot, saying; Arise, take thy wife, and thy two daughters, which are found here; lest thou be consumed, in the iniquity of the City. And he lingered, and the men layd-hold on his hand, and on the hand of his wife, and on the hand of his two daughters, in the gentle-mercy of jehovah upon him: and they brought him forth, and set him without the City. And it was, when they had brought them forth-abroad, that he said; Escape for thy soul, look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed. And Let said unto them: Oh not so Lord. Behold now, thy servant hath found grace, in thine eyes; and thou hast magnified thy mercy, which thou hast done with me, to save-alive my soul: and I, I cannot escape to the mountain, lest evil cleave unto me, and I dye. Behold now, this city is near, to flee thither, and it is a little one: oh let me escape thither, is it not a little one? and my soul shall live. And he said unto him, Lo I accept thy face, for this thing also: that I will not overthrow the City, for the which thou hast spoken. Hast thee, escape thither; for I cannot do any thing, till thou be come thither: therefore he called the name of the City, Zoar. The Sun cameforth over the earth: and Let entered into Zoar. And jehovah reigned upon Sodom and upon Gomorrha, brimstone and fire: from jehovah, out of the heavens. And he overthrew these Cities, and all the plain: and all the inhabitants of the Cities, and that which grew on the ground. And his wife looked from behind him: and she was, a pillar of salt.  
And Abraham gat-up-early, in the morning: unto the place, where he had stood, before jehovah. And he looked toward Sodom and Gomorrha; and toward all the land of the plain: and he saw, and lo the smoke of the land wentup, as the smoke of a furnace. And it was, when God destroyed the Cities of the plain, that God remembered Abraham: and sent Lot out of the mids of the overthrow, when he overthrew the Cities in the which Lot dwelled. And Let wentup out of Zoar, & dwelled in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelled in a cave; he and his two daughters. And the firstborn said unto the younger, out father is old: and there is not a man in the land, to come in unto us, after the way of all the earth. Come, let us make our father drink wine, and let us lie with him: and keepe-alive seed of our father. And they made their father drink wine, in that night: and the firstborn wentin, and lay with her father; and he knew not when she lay-downe, or when she arose. And it was, on the morrow, that the firstborn said unto the younger; Behold I lay yesternight with my father: let us make him drink wine this night also; and go thou in, lie thou with him; and let us keepe-alive seed of our father. And they made their father drink wine, in that night also: and the younger arose, and lay with him; and he knew not when she lay down, or when she arose. And the two daughters of Lot, were with child, by their father. And the firstborn bare a son, and she called his name Moab: he is the father of Moab, unto this day. And the younger, she also bare a son, and called his name Ben-ammi: he is the father of the sons of Ammon, unto this day.  

Annotations.  
THere came two] or, the two Angels came, called before, men, Gen. 18. 22. and so they seemed unto Lot, who also entertained Angels unawares, Heb. 13. 2. Compare this action of Lot, with Abraham's, Gen. 18.  
Vers. 2. my Lords] so both Greek and Chaldee also translate it; the Hebrew, Adonai, being written otherwise, then when it signifieth the Lord God: see Gen. 18. 3. Nay] The Angels as men, humanely refused; being sent also to view the manners of the people, (Gen. 18. 21.) they would have abode in the streets indeed, had not Lot's importunacy, made them do otherwise. So Christ made as if he would have gone further, but constrained by the disciples, he stayed with them: Luke 24. 28. 29.  
Vers. 3. pressed upon] or, was instant, constrained: so Luke 24. 29. a banquet] or, a drinking; as both the Hebrew and Greek words signify, for large drinking is used in banquets; hereupon it is called the banquet of wine, Est. 5. 6. and 7. 7. and the King and Hamon came to drink with Queen Ester, that is, to banquet, Est. 7. 1. So Est. 3. 15. unleavened-cakes] for haste, because time suffered them not to be leavened. See Exod. 12. 39 where the word cakes is expressed, which here wanteth: as on the contrary, cakes were expressed in Gen. 18. 6. where unleavened is to be understood.  
Vers. 4. from the utmost] meaning, from every quarter: for the Hebrew often omitteth the repeating of the same word at the end, for brevity's sakes; as 1 Chron. 17. 5. from tent to tent, and from tabernacle: where is again to be understood, unto tabernacle. So here, from utmost part (to utmost part:) that is, from all parts. Sometime it is fully expressed, as in Matth. 24. 31. from the end of heaven, to the end thereof. The Greek here translateth, all the people together.  
Vers. 5. called unto Lot] They were not ashamed to proclaim their own filthiness: so God reproveth the jews, they declare their sins as Sodom, they hide them not, Esay 3. 9 may know them] that is, may lie with them: as Gen. 4. 2. which sense the Greek version also giveth here. Hereupon that horrible and unnatural sin, which the Scripture calleth lying with the male, Lev. 18. 22. and 20. 13. is called Sodomy, as being first practised in Sodom, and the cities about it; which God would therefore severely plague in this world and for ever, as the Apostle writeth of Sodom and Gomorrah, and the cities about them in like manner giving themselves to fornication, and going after other flesh; they are set forth for an example, suffering the vengeance of eternal fire, jude vers. 7. The Canaanites having fallen from God, to idolatry, Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleanness, to dishonour their own bodies between themselves, and leaving the natural use of the woman, to burn in lust one toward another, men with men doing that which is unseemly; as Paul observeth, in Rom. 1. 23. 24.— 27. An example of like filthiness, fell out after this in Israel, judg. 19 22. etc.  
Vers. 6. the door] two words are here used for a door, the first Pethach, which is the open-place, whereat he went out: this latter, dealeth, which is the door that shutteth up the passage.  
Vers. 7. my brethren] thus he lovingly intreateth those wicked men; respecting the common brotherhood of nature, Act. 17. 26. Esay 58. 7. so David called the evil and wicked, his brethren, 1 Sam. 30. 23.  
Vers. 8. not known] to weet, by lying with the male; as the phrase is explained in Num. 31. 17. and so by the jerusalemy Thargum here. By this prostituting of his daughters, Let thought to avoid a greater evil: but it is not lawful to do evil that good may come, Rom. 3. 8. of my rafter] or beam, that is, of my roof, or house made with rafters: a part being put for the whole: so the Greek hath, under the roof of my rafters: but the Chaldee saith, of my habitation.  
Vers. 9 stand further] or, get thee a side: as if they would consult of the matter. But by a much like speech used in Esay 65. 5. it seemeth to be spoken in disdain. and will he judging judge?] or, he will judging judge: but the Greek resolveth it into a question, came he also to judge judgement? This phrase, doubling the word, (whereof see Gen. 2. 17.) may also imply Lots often rebuking of them at other times, for he was vexed with the lascivious conversation of those wicked men; and dwelling among them, in seeing and hearing, tormented his just soul, day after day, with their unlawful deeds, 2 Pet. 7. 8.  
Vers. 11. with blindnesses] or, dazeled-blindnesse, both of body and mind; when the sight beams are confused, and nothing can be seen as it is. The word is not used but in this place, and at another like accident, in 2 King 6. 18. the plural number noteth the greatness of the plague; as extreameblindnesse.  
Vers. 12. or thy sons] in the Hebrew, and is here for or; as the Greek also translateth it: see Gen. 13. 8.  
Vers. 13. will destroy] or, are destroying: Hebr. corrupting: see Gen. 6. 13. that is, we are about to destroy: so v. 14.  
Vers. 14. were taking] that is, being betrothed, were ready to take in marriage: or had taken, as the Greek explaineth it. If we thus understand it, than Lot had some daughters which perished with the Sodomites: for only two which were virgins, escaped with him, vers. 8. 30. This also seemeth closely to be employed in vers. 15. goe-out] The Hebrew word hath in it a prick extraordinary, (noted also in the Hebrew margin) which increaseth the signification, as urging an hasty going-out. The like is in Exod. 12. 31.  
Vers. 15. are found] that is, present. The Chaldee addeth, which are found faithful with thee: the Greek saith, which thou havest. But found is often used for present, 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity] that is, the punishment for iniquity. Hereupon is that usual phrase of bearing iniquity, for suffering punishment, Lev. 20. 17. 19 20. Num. 14. 34. Even the righteous are in danger, to partake of the wickeds punishment; if (when God calleth) they depart not from among them. Compare Rev. 18. 4.  
Vers. 16. lingered] or, delayed, distracted himself, with much trouble and business: the Greek translateth, they were troubled. David contrary wise delayed not, to keep God's commands, Psal. 119. 60. 〈◊〉 in the gentle-mercy] or, for the merciful sparing, that is, the Lord being merciful and sparing him; as the Greek translateth. The word importeth gentleness, and loving affection, or commiseration, as whereby men are spared from punishment. So in Esa. 63. 9 in his love & in his gentle mercy God redeemed his people.  
Vers. 17. that he] or, than he said, meaning the Lord I 〈…〉 h, as appeareth v. 18. 24. who (it seemeth) was new come from Abraham to Sodom, Genesis 18. 22. 33. thy soul] that is, thy life: for so the Scripture usually speaketh, as, keep his soul, job 2. 6. that is, spare his life: to seek the soul, is to seek one's life, Exod. 4. 19 Mat. 2. 20. See also Gen. 2. 7. and 37. 21. look not] this commandment (as the like in Gen. 2. 17.) was given not to Lot alone, but to his wife and children, as the event showeth, vers. 26. and forbiddeth all affectation of worldly things, which draweth from ready obedience unto God: Compare Luke 9 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount] The mountains are sometime spoken of, as places of safety, Mat. 24. 16. figuring Gods providence and protection, Psalm. 121. 1. and 125. 2. Esay 2. 2.  
Vers. 18. Lord] or, my Lords: for the Hebrew Adonai (by reason of the pause) is here doubtful, whether it be the title of God, or of men. For the Chaldee putteth for it Lords; but the Greek Lord: and the words following are directed to one, though before he spoke to them: See Gen. 15. 2. and 18. 3.  
Vers. 19 cleave unto me] the Greek saith, take hold on me. Herein Let showed his weak faith, not resting in God's word; wherefore the place which he chose for safety, secured him not; but for fear he left it, ver. 30.  
Vers. 20. to flee] that is, for me to flee: as the Greek translateth. See Gen. 6. 19 and 23. 8.  
Vers. 21. accept thy face] or, lift up thy face; that is, do respect, and so will gratify thee, and grant thy request in this thing. Thus the Lord doth the desire of them that fear him, Psal. 145. 19 This phrase of accepting the face, is usual for showing of favour to any; which sometime is spoken in the ill part, and commonly called respect of persons, and then it is denied of God, Deut. 10. 17. and forbidden to men, Deut. 16. 19 The Greek expresseth it by ethaúmasa to prosopon: which here, and in sundry other places meaneth, an honourable regard and estimation of ones face, or suit: in which sense the Apostle useth it, jude v. 16. against such as would respect the face, or gratify men for profits sake. The contrary whereto is, to turn away the face of any; which is, to say one nay, or deny their request. 1 King. 2. 16. 20.  
Vers. 22. any- thing] or, the thing, to weet, now in hand. Heb. a word. he called] that is, every one, or, it was called. See the notes on Gen. 16. 14.  
Zoar] or Zogor: in Greek Sigor, and elsewhere Sogor, in the Latin Segor, by interpretation Little: before it was called Bela, Gen. 14. 2.  
Vers. 23. came forth ever] or, arose upon the earth. This time of the morning was fittest to show the light of grace arisen to Lot: and how in prosperity affliction shall come upon the wicked, and they not know the morning thereof, as Esay 47. 11. For the rising of the Sun, is a sign of favour from the Lord, Mat. 5. 45. but unto Sodom, it is the time of vengeance. Hence Christ saith, as it was in the days of Lot, they did eat, they drank, they bought, they sold, they pl●●●ed, they builded; but the day that Lot went out of Sodom, it reigned fire and brimstone from heaven, and destroyed them all: even thus shall it be in the day, when the son of man is revealed, Luke 17. 28. 29. 30.  
Vers. 24. and upon Gomorra] with two other cities (not here expressed) Admah and Seboim, Deut. 29. 23. brimstone] this added to fire, increaseth it, Esay 30. 33. and so is used in Scripture to signify increase of torment for the wicked, and the second death, Rev. 14. 10. and 19 20. and 20. 10. and 21. 8. And of these Cities it is said, besides their temporal judgement, that they suffer the vengeance of eternal fire, jude ver. 7. and are made an ensample to those that after should live ungodly, 2 Pet. 2. 6. So the Hebrew Doctors say, The men of Sodom, have no part, (or inheritance) in the world to come, as it is written, The men of Sodom were wicked, and sinners before the Lord exceedingly, (Gen. 13. 13) wicked in this world, and sinners in the world to come, Thalmud. Bab. in Sanhedrin. chapped. Chelek. This judgement of burning, was answerable to Sodoms' sin, that burned in brutish lust, man towards man: so Nadab and Abihu, that transgressed with fire, are burned with fire, Lev. 10. 1. 2. Others sinning by shedding of blood, have blood to drink, Rev. 16. 6. Exod. 7. 20. 21.  
Vers. 25. overthrew] this word noteth a sudden, unevitable, and perpetual destruction, whereupon the Prophet saith, the Lord overthrew them and repent not, jer. 20. 16. and the Apostle saith, he condemned them with an overthrow, 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrown even in a moment, and no hands stayed on her: and to the perpetual desolation of these Cities, there is allusion in Esay 13. 19 20. jer. 50. 40. Zoph. 2. 9 yet the punishment of them that despise the Gospel, shall be greater than Sodoms', Mat. 11. 24. that which grew] or, the bud of the ground: so that in the plain where these cities stood, there grew no good thing after, to this day; but it became a dead and loathsome lake, called the dead sea, and sea of salt, see Gen. 14. 3. Zoph. 2. 9 Deut. 29. 23. So the Rabbins say, Of the wickedness (of the five Cities) even to this day, the waste land that smoketh is a testimony, and plants bearing fruit, that never come to ripeness, Wisd. 10. 7.  
Vers. 26. from behind him] the Greek translateth it, unto the things behind: which phrase is used in Luke 9 62. Phil. 3. 14. This being done contrary to the commandment, vers. 17. and with a corrupt affection in her, God did severely punish: and she is a warning to all; as Christ saith, he that is in the field, let him not return to the things behind, remember Lot's wife, Luke 17. 31. 32. was a pillar] or, became a pillar (or statue) of salt: and so she had part of the plagues of Sodom, which was brimstone and salt, that it became a sea of salt, Deut. 29. 23. Gen. 14. 3. And this her statue or pillar, stood for a memorial to others, that they may be the better seasoned. This salt pillar continued long; josephus a jewish historian after Christ's life on earth, writeth that he did see it: Antiqu. 1. book chapped 12. and so others since his time.  
Vers. 27. had stood] the Chaldee addeth, stood in prayer: see Gen. 18. 22.  
Vers. 28 toward] Hebr. on the face of Sodom: so after. the smoke] a visible sign of the fire and judgement consuming them: and a fearful change of this pleasant land which was before like the garden of the Lord, like Eden, Gen. 13. 10. So in the City of Antichrist, (spiritually called Sodom, Rev. 11. 8) where first the smoke of heresies had arisen like the smoke of a fornance, which darkened Sun and air, Rev. 9 3. after there did arise the smoke of her burning, which went up for evermore, Rev. 18. 9 18. and 19 3. The Greek here translateth, a flame went up out of the land, as the vapour of a furnace.  
Vers. 29. destroyed] Hebr. corrupted: see Gen. 6. 13. Abraham] for whose sake Let his nephew fared the better, as before, Gen. 14. 14. 16. according to the promise, Gen. 12. 3. and the intercession of Abraham, Gen. 18. 23. etc. in the which] that is, in one of the which; in Sodom. Things spoken as of many, are often meant but of one: see Gen. 46. 23. in the notes.  
Vers. 30. in the mountain] where God appointed him at first, vers. 17. but then he pretended danger, and prayed against it, vers. 19 now he feareth to dwell in Zoar, which he had chosen, and God had granted him, and of himself goeth to the mount; showing much weakness.  
Vers. 31. in the land] of Canaan; or, in the earth. She seems to intent, no godly man, with whom they might marry: otherwise she might know there was people in Zoar, and other places. to come in] that is, to company with us: see Gen. 6. 4.  
Vers. 32. and keepe-alive] or, that we may keep alive. seed] that is, children, as the Chaldee paraphrast hath it.  
Vers. 37. Moab] by interpretation, Of the father; so the Greek addeth, Moab, saying, of my father. of Moab] that is, of the Moabites, as the Greek and Chaldee do express. The Hebrew useth to call all posterity by the father's name: as jaakob and Israel, for the jaakobites and Israelites, Gen. 34. 7. and 49. 7. Ishmael, for the Ismaelites, Gen. 28. 9 Edom, for the Edomites, Gen. 36. 9 Aaron, for the Aaronites, 1 Chron. 12. 27. and 27. 17. and many the like. The Hebrew text often explaineth this, by adding the word sons, or house, or the like: as, 1 King. 12. 18. all Israel stoned him: for which, in 2 Chron. 10. 18. is written, the sons of Israel. And 2 Chron. 11. 1. to fight against Israel: for which, in 1 King. 12. 21. is written, against the house of Israel. Again, all Israel came, 2 Chron. 10. 3. that is, all the congregation of Israel, 1 King. 12. 3. These Moabites soon fell from the faith of God, and became idolaters, the people of Chomsh, and Baal peor, Num. 21. 29. and 25. 1. 2. 3. and dwelling near the land of Canaan, were enemies to Abraham's children, as the Scriptures often mention, Num. 22. judge. 3. 14. etc.  
Vers. 38. Ben ammi] by interpretation, Son of my people; in Greek Amman; son of my kindred: in both names there was a memorial of their incestuous procreation, which the daughters it seemeth boasted of, as having children of their own godly kin, not of the faithless and cursed nations. the sons of Ammon] that is, according to the Greek, the Ammonites: as those whom the Prophets usually call sons of Israel, the Apostles sometime call Israelites, Rom. 9 4. and 11. 1. These Ammonites dwelled also by Moab, near Canaan; and became partners with Moabs' idolatry, and enemies to Israel, judg. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations, many things are spoken in the Scripture; whose original, Moses therefore describeth here.    

CHAP. XX.  
1, Abraham sojourneth in Gerar, 2, saith again, that his wife is his sister. 3, Abimelech (for taking her) is in a dream threatened of God. 4, Abimelech excuseth himself unto the Lord; 9, rebuketh Abraham, 14, restoreth Sarah, 16, and reproveth her 17, He and his are healed by Abraham's prayer.  
ANd Abraham journeyed from thence to the South country; and dwelled between Kadesh and Shur: and sojourned in Gerar. And Abraham said, of Sarah his wife, she is my sister: and Abimelech, King of Gerar, sent; and took Sarah. And God came unto Abimelech, in a dream by night: and he said to him; Behold thou art a dead man, for the woman which thou hast taken; for she is married to an husband. And Abimelech had not come-neere unto her: and he said, Lord, wilt thou slay also a just nation? Said not he unto me, she is my sister? and she even she also said, he is my brother: in the perfection of my heart, and in innocency of my hands, have I done this. And God said unto him, in a dream; I also do know, that in the perfection of thy hart, thou hast done this: and I also withheld thee from sinning against me: therefore I gave thee not, to touch her. And now, restore thou the wife of the man, for he is a Prophet; and he shall pray for thee, and live thou: and if thou restore her not; know thou, that dying thou shalt dye, thou, and all that are thine. And Abimelech rose-early in the morning, and called all his servants, & spoke all these words in their ears: and the men were sore afraid. And Abimelech called Abraham, & said to him, what hast thou done unto us, and what have I sinned against thee, that thou hast brought on me, and on my kingdom a great sin? Thou hast done unto me, deeds that should not be done. And Abimelech said unto Abraham: what sawest thou, that thou hast done this thing? And Abraham said; because I said, Surely there is no foare of God in this place: and they will kill me for my wife's sake. And yet truly, she is my sister, the daughter of my father, but not the daughter of my mother: and she became my wife. And it was when they, even God, caused me to wander from my father's house; then I said unto her, this is thy kindness which thou shalt do unto me: at every place whither we shall come, say thou of me, he is my brother. And Abimelech took sheep and oxen, and men servants, and women servants; and gave unto Abraham: and restored to him Sarah his wife. And Abimelech said, Behold my land is before thee: dwell thou in that which is good in thine eyes. And unto Sarah he said, Behold I have given a thousand shekels of silver to thy brother; behold he is to thee a covering of the eyes; unto all which are with thee: and all that (thou mayst be) rebuked. And Abraham prayed unto God: and God healed Abimelech, and his wife, and his women-servants, and they bore- children. For jehovah had closing closed-up, every wombs, in the house of Abimelech: because of Sarah, Abraham's wife.  

Annotations.  
I Ourneyed] or removed, to weet, from the oaks of Mamre, Gen. 18. 1. country] or, land of the south; that is, the south part of the land of Canaan: see Gen. 12. 9 Kadesh] see Gen. 16. 14. 7. Gerar] a country of the Philistines, in the southern parts of the Land of Canaan, Gen. 10. 19 Hither Isaak came afterward to so journey, for famine, Gen. 26. 1.  
Vers. 2. of Sarah] the Hebrew el which properly signifieth unto, is used for of, or concerning and is so translated by the Greek, here and jer. 27. 19 and so the Greek pros, in like manner, Heb. 1. 7. and 4. 13. Or if we read it, unto Sarah, the meaning is, that together with her, both he and she said it: as after in vers. 5. is manifested. See the like done before, in Gen. 12. 11. 12. 13.  
Vers. 2. Abimelech] by interpretation, Father-King: a common title of the Kings of Palestina, as Phar. 〈…〉 was of the Kings of Egypt: see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries: so rulers are casled fathers, 2 King. 5. 13. job 〈◊〉. 16. and 1 Sam. 1●. 15. where your fathers, is translated in Greek, your King: see Gen. 4. 20.  
Vers. 3, God came] the Chaldee saith, word came from the face of God. This serteth forth God's care for his. he suffered ●o man to do them wrong, but reproved Kings for then sakes, Psal. 165. 14. a dream] which is 〈◊〉 〈◊〉 ●on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body; or affections of the mind, are many, and have their vanities and deceits, Eccles. 5. 7. Esay 29. 7. 8. But dreams supernatural sent of God, as here, or by his Angels, as Mat. 2. 13. are to be regarded: for God by them signifieth what he would, or what men should do, Gen. 41. 25. job 33. 14. 15. 16. etc. Dreams also are sometimes by the lying spirit of Satan: which are not to be believed or regarded, Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man] that is, shalt surely dye. But under such threats, conditions often are employed: as here, if thou deliver not the woman. See Ezek. 33. 14. 15.  
Vers. 4. come-neere] that is lain with her: being stayed by sickness, as it seemeth by verse 17. the Greek saith, touched her not, the Hebrew also, in verse 6. So Paul useth the phrase of touching a woman, 1 Cor. 7. 1. and Solomon, Prov. 6. 29. just nation] fearing, as it seemeth, wrath upon his people also, vers. 9 as often cometh to pass for the Prince's sins. So for David's sin, a plague came on his people, 1 Chron. 21. 14. 17. Or he calleth his family a nation: which was now visited of God, vers. 17. 18.  
Vers. 5. perfection] or, integrity, simplicy, sincerity. The Chaldee interprets it truth; the Greek, a pure heart. It is opposed to hypocrisy. innocence of my hands] or, cleanness of my palms: the palms of the hands are named, as wherein filthiness might be hidden: so purging himself even from secret crime.  
Vers. 6. withheld] the Greek translateth, spared thee It seemeth God's chastisement restiained him, vers. 17. and so he was not able to do the evil, which otherwise naturally he could, and was proneunto. from sinning] the Greek saith, that thou shouldst not sinne. As God, for Abraham's sake, with held Abimelech from the fact; so respecting the integrity of the King's hearr, he kept him also from the sin. gave thee not] that is, let or suffered thee not; as the Greek translateth. Giving is often used for suffering, as Gen. 31. 7. Exod. 3. 19 Psal. 16. 10. but it is more than bare sufferance, as implying an action also on God's part, who giveth means to stay from evil, or sendeth delusions, when so it pleaseth him, as 2 Thess. 2. 7.  
Vers. 7. a Prophet] therefore do him no harm, Psal. 105. 15. A Prophet in Hebrew Nabi, in Greek Prophets, from which we have the word Prophet, so named of speaking, interpreting or uttering words and oracles that come from God, Deut. 18. 15. 16. 18. as of seeing or receiving them by visions, such were named Seers, 1 Sam. 9 9 So Moses interpreter is called his Prophet, Exod. 7. 1. and all interpreters of the Scriptures, 1 Cor. 14. 29. In special, a Prophet was one endued with the Spirit of God, and could foretell things to come, Deut. 18. 22. Psalm. 74. 9 jer. 29. 15. Such are called holy men of God, which spoke as they were moved by the holy Ghost, 2 Pet. 1. 20. The Hebrew Doctors say; It is one of the foundations of the Law, to know that God maketh the sons of men to prophesy: and prophecy resideth not, but in a man that is great in wisdom, mighty in his virtuous qualities, so that his affections overcome him not, in any worldly thing; but by his knowledge he overcommeth his affections continually; and he is a man expert in knowledge, and of a very large understanding: etc. On such a man, the holy spirit cometh down; and when the spirit resteth upon him, his soul is associated unto the Angels, and he is changed to another man; and perceiveth in his own knowledge, that he is not so as he was, but that he is advanced above the degrees of other wise men: even as it is said of Saul (in 1 Sam. 10. 6.) and thou shalt prophesy with them, and shalt be turned into another man. Maimony in jesudei hatorah, ch. 7. S. 1. shall pray] This was a special work of the Prophets, to pray for the people, jer. 14. 11. and 15. 1. whereupon it is said; If they be Prophets, and if the word of the Lord be with them, let them entreat the Lord, etc. jer. 27. 18. Praying or interpellation, hath the first signification of judging, and so meaneth the presenting of the person and cause of any unto God as the judge; and the judging of one's self. live thou] that is, thou shalt live: but it is a powerful manner of speech: (wherupon God is said to command his mercy, and the salvation and blessing of his people, Psal. 42. 9 and 44. 5. and 133. 3.) The like is often used, as Amos 5. 4. seek me and live: that is, ye shall live, and dwell for ever, Psal. 37. 27. dying] that is, shalt surely die: see Gen. 2. 17.  
Vers. 9 that should not] the Chaldee translateth, that are not meet to be done; the Greek saith, which none should do.  
Vers. 11. Surely or, Only. The Greek translateth, Lest there be not the fear of God: so making it an unperfect speech, implying doubt, as in Mat. 25. 9 By the fear of the Lord men depart from evil: Prov. 16. 6.  
Vers. 12. of my father] The jews opinion from hence is, that Sarah was the same that Iseah, mentioned in Gen. 11. 29. and had two names: and that she being the grandchild of Thara, by another woman than Abraham's mother, is so spoken of here. became] Hebr. was to me, for a wife.  
Vers. 13. they even God] Aelohim the name of God, in form plural, is usually joined with a word singular, as he created, Gen. 1. 1. here and in some few other places, it is coupled with a word plural ●no without mystery of the Trinity: which the Gentiles not understanding, they fell to hold many gods, contrary to the truth, Deut. 6. 4. A like speech of God is after used, in Gen. 35. 7. and in 2 Sam 7. 23. they even God went: which an other Prophet relating saith singularly, God he went, I Chron. 17. 21. so that though words of the plural number be joined, yet the plurality of gods is no way intended; one Scripture clearing another: yea sometime the very same text, explaining itself, as jos. 24. 19 Aelohim holies (or holy ones) he. The Greek translateth here singularly, when God brought me out from my father house: the Chaldee otherwise thus, And it was when the peoples wandered, (that is, committed idolarry,) after the works of their hands, the Lord applied me unto his fear, out of my father's house. is thy kindness] or shall be thy mercy, that is, thy work of mercy: so love, (1 john 3. 1.) is put for the benefits proceeding from love; and wrath, (Mic. 7. 9 Rom. 13.) is for punishment proceeding from wrath.  
Vers. 15. before thee] exposed to thy choice: See Gen. 13. 9 good in thine eyes] that is, as the Greek translateth, where it pleaseth thee.  
Vers. 16. a 1000 shekels] or shisting. The word shekels understood in the Hebrew, is expressed by the Chaldee interpreter: so in 2 Sam. 18. 12. and 2 King. 6. 25. and the Greek also hath a 1000 didrachmes, meaning shekels, for so in Gen. 23. 15, 16. and in many other places, the Hebrew shekels are turned in Greek didrachmes, (or double drams:) and usually where silver is set down, and not the sum, shekels are understood, as appeareth by Num. 7. 13. 85. where the shekel of the sanctuary named after, showeth the same to be meant before. Also where shekels are set down, and the mettle not expressed, silver is understood, not gold or any other: as is manifest by Exod. 30 13, 15. compared with Exod. 38. 25, 26. A shekel (coming of Shakal, he weighed, from whence our English skole and scale to weigh with, is derived,) is by interpretation a weight, as being the most common in payments, in which they used to weigh their money, Gen. 23. 16. jer. 32. 9 And the shekel of the sanctuary, weighed twenty gerahs, Exod. 30. 13. and a Gerah by the jews records, weighed sixteen grains of barley: so the holy shekel weighed 320 grains: as Maimony showeth in treat. of Valuations, etc. ch. 1. S. 4. But the common shekel weighed they say, half so much, viz. 160. grains; which make two dams and 16. grains. The Chaldee calleth a shekel Silghna, and Selang, (from whence our English shilling, seemeth to be borrowed:) and the quantity of the common shekel differed not much from our shilling, as the shekel of the sanctuary was about two shillings. This Chaldee name came in use among the jews after their captivity in Babylon, and was somewhat more in weight, than the shekel of Moses, which weighed 320 grains of barley: but now our wise men have added thereto, (saith Maimony in treat. of shekels, ch. 1. S. 2.) and made the weight of it equal to the coin called Selangh, in the time of the second Temple: and that Selangh weighted 384. common grains of barley. to thy brother] that is, to Abraham, thy husband, whom thou called'st thy brother: to him rather than to her, was it given, lest suspicion should arise that she was defiled. he is to thee, etc.] that is, he is, (and shall be) thy husband to defend thee from injury, and to whom thou must profess subjection. For the covering of the eyes and face with a veil, was a sign of the woman's subjection to the man, and of his power over her. Gen. 24. 65. 1 Cor. 113, 6, 7, 10. Or thus, it shall be to thee: that is, this gift of mine to thy brother, shall be a recompense of the injury done in taking thee from thy husband. The Hebrew is ambiguous, and may indifferently be read, he or it; and so the Chaldee; though it favoureth most this latter, saying, behold it is to thee a covering of honour, for that I did send to take thee, and have seen thee and all that are with thee. The Greek more plainly thus, these (1000 didrachmes) shall be to thee, for an honour of thy face, and to all the (women) that are with thee. and all that, etc.] that is, and all (this is) that (thou mayst be) rebuked, and warned to carry thyself otherwise: and so they are the words of Abimelech. Or, if they be the words of Moses, we may read, and all (this was) that (she might be) rebuked. The Chaldee translateth, and for all that thou hast said, and be thou rebuked: the Greek thus, and all things speak thou truly.  
Vers. 18. closing closed] that is, fast closed. See the like phrase, in Gen. 2. 17.    

CHAP. XXI.  
1 Isaak is borne; 4 he is circumcised. 6 Sarah's joy. 9 Hagar and Ishmael are cast forth, 15 and fall into distress. 17 The Angel comforteth her. 22 Abimelechs' covenant with Abraham at Beer-sheba.  
ANd jehovah, visited Sarah, as he had said: and jehovah did unto Sarah, as he had spoken. And Sarah conceived, and bare to Abraham a son, in his old-age: at the set-time, which God had spoken to him. And Abraham called the name of his son, that was borne unto him, whom Sarah bore unto him, Isaak. And Abraham circumcised Isaak his son, being a son of eight days: as, God had commanded him. And Abraham was, a hundred years old: when Isaak his son, was borne unto him. And Sarah said, God hath maid me a laughter: every one that heareth, will laugh with me. And she said; who would have said unto Abraham, that Sarah should have given sons suck? for I have borne a son, in his old age. And the child grew, and was weaned: and Abraham made a great banquet, in the day that Isaak was weaned. And Sarah saw, the son of Hagar the Egyptian, which she had borne unto Abraham, laughing. And she said to Abraham; Cast out this bond woman, and her son: for the son of this bond woman, shall not be heir, with my son, with Isaak. And the word was very evil, in the eyes of Abraham: because of his son. And God said, unto Abraham; Let it not be evil in thine eyes, because of the lad, and because of thy bondwoman; in all that Sarah shall say unto thee, hear her voice: for in Isaak, shall seed be called to thee. And also the son of the bond woman, I will make of him a nation: because he, is thy seed. And Abraham rose-earely in the morning, and took bread, and a bottle of water, and gave unto Hagar, putting it on her shoulder; and the child, and sent her away: and she went and wandered, in the wilderness of Beer-sheba. And the water of the bottle, was spent: and she cast the child, under one of the shrubs. And she went, and sat herself over-against him, going-far-off about a bow shoot; for she said, let me not see the death of the child: and she sat over-against him, and lifted up her voice and wept. And God heard, the voice of the lad; and an Angel of God, called to Hagar, out of heaven; and said unto her, what aileth thee Agar? fear not, for God hath heard the voice of the lad, there where he is. Arise, lift up the lad, and hold him in thy hand: for I will make of him, a great nation. And God opened her eyes, and she saw a well of water: and she went and filled the bottle with water, and gave the lad drink. And God was with the lad, and he grew: and dwelled in the wilderness, and was a shooter with bow. And he dwelled in the wilderness of Pharan: and his mother took him a wife, out of the land of Egypt.  
And it was, in that time; that Abimelech, and Phicol prince of his host, said unto Abraham, saying: God is with thee, in all that thou dost. And now, swear unto me here by God; If thou shalt lie unto me, or to my son, or to my newphew: according to the kindness that I have done unto thee, thou shalt do unto me; and unto the land, in the which thou hast sojourned. And Abraham said; I, will swear. And Abraham reproved Abimelech, because of a well of water, which Abimelechs' servants had violently-taken away. And Abimelech said, I know not, who hath done this thing: and also thou, didst not tell me; and I also, did not hear it, but to day. And Abraham took sheep and oxen, and gave to Abimelech: and both of them stroke a covenant. And Abraham set, seven ewe-lambes of the flock, by themselves. And Abimelech said, unto Abraham: what mean here, these seven ewe-lambes; which thou hast set by themselves? And he said; for, the seven ewe-lambes, thou shalt take of my hand: that they may be to me for a Testimony; that I have digged, this Well. Therefore, he called that place, Beer-sheba: because there they swore, both of them. And they struck a covenant, in Beer-sheba: and Abimelech rose-up, and Phicol the Prince of his host, and they returned, into the land of the Philistines. And he planted a tree in Beer-sheba: and he called there, on the name of jehovah, the eternal God. And Abraham sojourned, in the land of the Philistines many days.  

Annotations.  
Visited] This word signifieth a remembrance, providence, care and performance of that which was spoken, be it good or evil. For good, as here, and Gen. 50. 24. Exod. 4. 31. Luk. 1. 68 and often. For evil, and so it meaneth punishment, Exod. 20. 5. Psal. 89. 33. Num. 16. 29. The Chaldee here translateth remembered: and the Hebrew implieth that, as 1. Sam. 15. 2.  
Vers. 2. conceived,] hereupon her faith is commended, Heb. 11. 11. By saith Sarah herself received strength to conceive seed, and was delivered of a child when when she was past age, because she judged him faithful who had promised, in his] or, to his oldage: so vers. 7. the set time] promised the year before, Gen. 18. 10. Hereupon Isaak is said to be borne of a freewoman, by promise, and after the spirit, Gal. 4. 22, 23, 29. and this birth is set forth as an example of God's mercy to, and increase of his Church, by the covenant of grace in Christ under the new Testament, whereof Sarah was a figure; Esay 51. 2, 3. Gal. 4. 24. 28.  
Vers. 3. Isaak] which signifieth Laughter, or joy: this name was foreappointed him of God, Gen. 17. 19  
Vers. 4. son of 8 days] or, 8 days old: but understanding, in the 8 day, as the Greek translateth it: see the Law, Gen. 17. 12. Isaak is the first that we read of, circumcised at this age.  
Vers. 6. made me] or, made laughter to me, that is, joy, as the Chaldee translateth it: as if she had said, hath made me to laugh, or, rejoice. The word is sometime used for laughing to scorn, or mocking, as v. 9 & Ezek. 23. 32. and so some understand it here, laughter at me, that is, hath made me to be laughed at; meaning of the profane, which would laugh & mock, as did Ishmael, verse 9 Though both may be employed in the word, yet the first seemeth most proper: and according to the prophecies, Rejoice thou barren which didst not bear, Esay. 54. 1. which hath reference to this birth. Gal. 4. 22.— 27. 28. & Esay 51. 2. 3. with me] or at me: but the Greek translateth it, rejoice with me: the Chaldee also turneth it into joy. And so the Prophet, Rejoice ye with jerusalem, and be glad with her, all ye that love her, Esay 66. 10. which jerusalem, was figured out by this Sarah, Gal. 4. 22, 26.  
Vers. 7. should have given sons] Hebrew hath given sons: so noting the certainty: speaking as of a thing done. By sons, is meant any son, or child: as the Greek explaineth it: see Gen. 46. 23. The like admiration is spoken by the Church, Esay 49. 21. who hath begotten me these? The Chaldee paraphrast referreth this to God, saying, faithful is he that said to Abraham, and hath fulfilled it, that Sarah should give suck,  
Vers. 8. weaned] The Hebrew word signifieth an exchange of one thing for another; and so in weaning, from milk to stronger meat: which as it signified in Isaak a growth in strength of nature, so is it in the faithful, a sign of growth in grace and understanding, 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14. and of abstaining from worldly childish pleasures. Psal. 131. 2. and Isaak being a figure of all the children of promise (Gal. 4. 28.) we may hereupon gather the reason why Abraham made so great a banquet at Isaaks' weaning. So at samuel's weaning he was presented to the Lord, with a spiritual feast, or sacrifice 1 Sam. 1. 22, 24.  
Vers. 9 laughing] that is, deriding or mocking: for so laughing often signifieth, as Gen. 19 14. Ezek. 23. 32. Lam. 1. 7. it meaneth also abusing otherwise, whereupon laughter and scorn followeth, as Gen. 39 14. 17. also idolatrous laughing or play, as Exod. 32. 6. Hereupon the jerusalemy paraphrast referreth it to this latter, of laughing in God's worship: the Greek translateth it, playing with Isaak her son: (which word playing is sometime used for fight, 2 Sam. 2. 14, 16.) and by laughing or mocking, the Scripture often noteth a contemptuous and malignant carriage, job 30. 1. and 12. 4. Lam. 3. 14. Mat. 27. 29. But the Apostle plainly calleth it persecuting, and saith, as than he that was born after the flesh, persecuted him that was borne after the spirit, even so it is now, Gal. 4. 29. And here beginneth by an Egyptians son, that 400 years affliction, spoken of in Gen. 15. 13.  
Vers. 10. this bondwoman,] she figured the old Testament: and her son, such as are under the works of the law, Gal. 4. 24. and the mother being to be cast out, it is likely she was the cause, or an abettor of her sons evil. not be heir,] or, not inherit: under which inheritance is figured heavenly blessings in Christ, and life everlasting. Gal. 3. 18, 29. and 4. 7. 1 Pet. 1. 4. So Ishmael cast out from being heir, is a type of servants that abide not in the house for ever, that is, of reprobates, john 8. 35. Galat. 4. 30. And though Ishmael were now but a youth, yet even a child is known by his doings, whether his work be pure and right. Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech, and God confirmeth it, ver. 12. and Paul saith not that Sarah, but the Scripture speaketh this, Galat. 4 30. and by this it is probable, that Ismaels' mocking, was about the inheritance; as some of the Hebrew Doctors also have observed: R. Moses Gerundens. my son,] who am a freewoman, with Isaak, who is freeborn: see Gal. 4. 30. 31. 28.  
Vers. 11. very evil,] or vehemently evil, that is, very much displeasing, as on the contrary, to be good in the eyes of any, is to please or content, Gen. 20. 15. because,] or, for the causes: so v. 25. The love to his son, caused this grief: howbeit when God bade him kill his beloved son Isaak, he shown no such discontentment, Gen. 22. 2, 3. it seemeth he thought this to proceed but from Sarah's own passion of mind, till he was further informed of God, vers. 12. 14.  
Vers. 12. shall seed be called to thee] or, shall thy seed be called: they shall be named of Isaak, not of Ishmael: that is, (as Paul inserteth) they which are the children of the flesh, these are not the children of God; but the children of the promise, are counted for the seed: Rom. 9 7. 8. Seed to thee, may also be read seed of thee, that is, thy seed: for the Scripture sometime putteth one for another, as disciples to thee, Mar. 2. 18. is the same that disciples of thee, or thy disciples, Mat. 9 14. From this limitation of Abraham's seed to Isaak, the jews do reckon none for Abraham's, but the Israelites: as in their Canons they say: who so voweth concerning abraham's seed, is free from Ismaels' and Esau's sons, and is not bound but touching Israelites: as it is said, for in Isaak shall seed be called to thee: and lo Isaak said to jaakob, And God give thee the blessing of Abraham, Gen. 28. 4. Maimony, treat. of Vows, chap. 9 S. 21.  
Vers. 13. make of him] Heb. put him unto a nation, so verse 28. Compare Gen. 17. 20. thy seed] thy son, according to the flesh: though not after the promise as Isaak was.  
Vers. 14. bread] Sometime bread is used for all food, as in Mark. 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here, the Scripture would note the great hardness and misery which they must endure that are cast out of the Lords inheritance. and the child] to weet, he gave unto her, he being now about 18. years of age: so casting him his first borne son, with her, out of his house. the wilderness,] the way towards Egypt, where there was no way, no food, no waters, no inhabitants: thus were they exposed to many miseries: see Deut. 8. 15. jer. 2. 6. Contrariwise, Isaaks children were led and guided of God, through that great & fearful wilderness, wherein Ishmael and his mother wandered: Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wilderness, signifieth a place where men go wild, that is, go astray, or wander, as Agar here did; and so in job 12. 24. Psal. 1074. 40. the like is spoken. In Hebrew it is called Midbar, as being without order, a place not for men to dwell in; but only for beasts, who there must also be led and governed. See Exod. 3. 1. 18.  
Vers. 15. she cast the child] that is, she left him being sick, and fainting for thirst. The state of such as are without Christ is hereby resembled: Esay 65 13, but they that drink of his waters, shall never thirst, for it shall be in them a well of water, springing up unto everlasting life, joh. 4. 14. shrubs,] or, trees, as the Chaldee expounds it. The Greek saith, under a fir-tree.  
Vers. 16. the death,] This showeth the extremity that they were come into in the desert, who erewhile had meat and drink enough in Abraham's house, now ready to perish for thirst: God so chastening their former insolency. A like example is of the prodigal son, who almost died for hunger, when the servants in his father's house had bread enough, Luk. 15. 14. 17. for the man that wandreth out of the way of understanding, shall remain in the congregation of the dead, Prov. 21. 16.  
Vers. 17. there where] in Greeke, from the place where he is: that is, in this desolate wilderness, where he lieth, perishing, forsaken of all Compare herewith God's promises to his people in misery, Deut. 4. 27.— 30. and Psal 107. 4. 5, 6. And thus God remembreth his former promises, Gen. 17. 20. and 16. 10. etc.  
Vers. 19 she saw a well,] which though it were there before, yet she saw not, her eyes being holden, till they were opened of God, (as in Luke 24. 16. 31.) By similitude of waters breaking out in the wilderness, and drawing waters out of the wells of salvation, the Scripture denoteth the spiritual graces of the gospel, communicated with the poor afflicted, Esay 35. 6. and 12. 3.  
Ver. 20. God was] The Chaldee paraphraseth, the word of the Lord was a help to the lad. shooter with bow] or, an archer: and so consequently, a wariour: for shooting with bow, was used in battles with men, Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled, that he should be a wild man, and have his hand against every man, Gen. 16. 12.  
Vers. 21. of Pharan] or Paran: a wilderness next adjoining to the desert of Sinai, through which the Israelites journeyed as they went from Egypt to Canaan, Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3.  
Vers. 22. Abimelech,] King of Gerar in Palestina: see Gen. 20. 2. Prince] that is, chief Captain: as the Greek calleth him Archistrategos, Chiefe-leader of the Army. God is] the word of the Lord is for an help to thee, saith the Chaldee paraphrast: so in the verse following, for God, he useth the word of the Lord.  
Vers. 23. if thou shalt lie,] that is, that thou wilt not lie: as Psal. 89. 36. an imperfect speech, where an imprecation is understood, which sometimes is expressed in part, as in Ruth 1. 17. the Lord do so to me and more also, if. etc. For an oath, is both a taking of the Lord to witness that which one sweareth, and to punish if any violate his faith: both which Paul expressed when he swore, I call God for a witness upon (or against) my soul, 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greek for lying translateth hurting, or wronging. It meaneth false and deceitful dealing contrary to the covenant now to be made between them, see Ps. 44. 18  
V 25. a well] which was of great use and worth in that dry country, as the south parts of Canaan are noted to be, in judg. 1. 15. Hereupon grew that between Isaak and the Philistines, for wells of water, Gen. 26. 18. 20. 21. The Greek for well, translateth wells, as being many: and indeed Abraham had there more wells than one, as appeareth by Gen. 26 15. 18. and it is usual in scripture, to put one for many, as is observed, on Gen. 3. 2. and 4. 20. Albeit the 30. vers. showeth rather one special to be here meant; where also the Greek speaketh of one.  
Vers. 31. Beer sheba] by interpretation, the well of the oath, as the Greek translateth it, and the words following do confirm: or, the well of seven; because of the 7 lambs forementioned, for Sheba usually signifieth seven, and Shebuah, an oath. See also Gen. 26. 33. they swore,] or, were sworn: for swearing is always expressed in Hebrew, in the form passive, to be sworn; because it is with a passion of the mind, and offered or occasioned by another. It hath also the signification of seven, which is a mystical number, Gen. 2. 2. The reason hereof some think to be, because it is confirmed as by seven, that is, by many witnesses: or, as having reference to the seven spirits that are before the throne of God, Rev. 1. 4. the seven horns, and seven eyes of the Lamb (Christ,) which are the seven spirits of God sent into all the world, Rev. 5. 6. Wherefore Abraham's seven lambs, seem to be not without mystery.  
Vers. 33. he planted] that is, Abraham planted: as the Greek expresseth: which showeth his purpose and hope here long to continue. a tree] or, a grove: that is, a plot of trees: the Greek saith, he planted a field: the jerusalemy Thargum translateth it, a paradise, or orchard: and it is usual to put one for many, see Gen. 3. 2. The Hebrew Aeshel is used also for a tree, in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing, calleth Aelah, that is, an Oak, 1 Chron. 10. 12. It is before recorded, that Abram had such trees by his tent, under whose cool shadow men sat and were refreshed, in that hot Country, Gen. 18. 1, 4, 8. but by that which here followeth, that he called there on the name of the Lord, it is also probable, that this plantation was for religious use, which before the Law given by Moses, might be lawful; and was used generally of the nations, Deut. 12. 2. but after was forbidden, when God had chosen a place of worship. Yet as from Abraham's example, offering his son Isaak, Gen. 22. the jews would superstitiously sacrifice their children, jer. 7. 31. and 19 5. so from Abraham's grove, they used groves for religious use, and sacrificed under green trees: 2 King. 17. 10. jer. 17. 2. Esay 57 5. But God forbade such things, Deut. 16. 21. yet the heathen Romans commanded them, saying, Lucos in agris habento: Leg. 12. tab. de relig. lex. 2. eternal God] or, God of eternity, or, of the World. But the Greek translateth eternal; and so God is called in Rom. 16. 26. Here is the first place, where this title was given him.  
Ver. 34 many days] or, years, (as Gen. 4. 3.) Thus God gave some rest to this weary pilgrim: he dwelled here still when Isaak was offered, (which was in the 33. year of his life,) Gen. 22. 19 and how long after is uncertain.    

CHAP. XXII.  
1 Abraham is tempted tr offer-up Isaak. 3 He giveth proof of his faith and obedience. 11 The Angel stayeth him. 13 Isaak is exchanged with aram. 14 The place is called jehovah jireh. 15 Abraham is blessed again. 20 The generations of Nahor, unto Rebekah.  
ANd it was, after these things; that God, did tempt Abraham: and said unto him, Abraham, and he said, Behold here I am. And he said, Take now thy son, thy only (son,) whom thou lovest, even Isaak; and go thou, into the land of Morijah: and offer him there for a burnt-offering, upon one of the mountains, which I shall say unto thee. And Abraham rose-earely in the morning, and saddled his ass; and took two of his youngmen with him, and Isaak his son: and clavae the wood of the burnt-offring, and rose-up and went, unto the place which God had said unto him. In the third day, than Abraham lifted up his eyes; and saw the place, afarre-off. And Abraham said unto his youngmen; abide you here with the ass, and I and the youngman will go yonder: and we will bow-downe our-selves, and we will return unto you. And Abraham took the wood of the burnt-offring, and put it upon Isaak his son; and he took in his hand, the fire, and the knife: and they went both of them together. And Isaak said unto Abraham his father, & said my father; and he said, Behold I am here my son: and he said, Behold (here is) the fire, and the wood; but where is the lamb, for a burnt-offring? And Abraham said, God will provide himself a lamb, for a burnt-offring, my son: and they went both of them, together. And they came, to the place which God had said unto him; and Abraham builded there an altar, and laid the wood in order: and bound Isaak his son, and put him on the altar, upon the wood. And Abraham thrust forth his hand, and took the knife, to kill his son. And the Angel of jehovah called unto him, out of the heavens; and said, Abraham, Abraham: and he said, lo here I am. And he said, Put not forth thy hand, unto the youngman; neither do thou anything to him: for now I know, that thou fearest God; and thou hast not withheld, thy son thy only son, from me. And Abraham liftedup his eyes, and saw and behold a ram; behind, holden in a thicket by his horns: and Abraham went, and took the ram, and offered him for a burnt-offring, in stead of his son. And Abraham called, the name of that place, jehovah jireh: of which it is said to this day, in the mountain of jehovah, it shall be seen. And the Angel of jehovah, called unto Abraham; the second time, out of the heavens. And he said; By my self have I sworn, assuredly saith jehovah that, for because thou hast done this thing, and hast not withheld thy son thy only son. Surely blessing I will bless thee, and multiplying I will multiply thy seed as the stars of the heavens; and as the sand, which is upon the sea shore: and thy seed shall possess the gate of his enemies. And in thy seed, shall all nations of the earth bless themselves: because that thou hast obeyed my voice. And Abraham returned, unto his young men; and they rose up, and went together, to Beersheba: and Abraham dwelled in Beersheba.  
And it was, after these things; that it was told Abraham, saying: Behold Milcah, she also hath borne sons, unto thy brother Nachor. Us his first borne, and Buzz his brother: and Kemuel, the father of Aram. And Kesed, and Chazo; and Pildash, and jidlaph: and Bethuel. And Bethuel begat Rebekah: these eight did Milcah bear; to Nachor, Abraham's brother. And his concubine, whose name was Reumah: even she also did bear, Tebach, and Gacham; and Tachash, and Maacah.  

Annotations.  
THings] Hebr. words: that is, things spoken of: so in vers. 20. See the notes on Gen. 15. 1. tempt] that is, try or prove. The original word hath the signification of lifting up as for a sign, or essaying of some high thing. And God tempteth men, when he requireth some great or high experiment of their faith, love, and obedience; as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But tentation often signifieth a soliciting and provoking to evil, which Satan doth, Mat. 4. 1. 3. and man's own corruption, jam. 1. 14. In which sense God tempteth no man, jam. 1. 13. for it always tendeth to evil; but God tempteth us, to do us good at the end, Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men: for he both knoweth long before what is in man, and what himself will do, Psal. 139. 2 john 2. 25. and 6. 6.  
Vers. 2. only son] Paul calleth him only begotten son, Heb. 11. 17. for he had no other of Sarah the freewoman: also Ishmael of Hagar, was cast out of his house, Gen. 21. 14. Isaak] who was particularly designed for the hope of all Abraham's seed to be called in him, Gen. 21. 12. which special point the Apostle observeth in this tentation, Heb. 11. 18. So Abraham's obedience was tried in offering his son; and his faith, in offering him concerning whom he had received the promise.  
Morijah] the Greek calleth it the high land: for it was a mountainy country, and this high mount was seen far off, vers. 4. The Chaldee nameth it of the service of God, there now performed, and after increased: for upon this mount Morijah, did Solomon build the Temple, for God's worship, 2 Chron. 3. 1. And by the jews tradition, here Adam, and No sacrificed, and served God: see the notes on Gen. 8. 20. and 4. 3. burnt offering] Hebr. an ascension: so called, because it went all up in fire, burned upon the Altar. See Gen. 8. 20. Levit. 1.  
Vers. 3. rose early] so it seemeth this was spoken to Abraham in the night: and here his ready obedience is commended; as on the contrary, the like haste is noted of Balaam for evil, hastening to curse Abraham's children, which God forbade, Numbers 22. 21.  
Vers. 4. the third day] As the number seven is of special use in Scripture, because of the Sabbath day, Gen. 2. 2. so three is a mystical number, because of Christ's rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third hour of the day, Mark 15. 25, and Isaak as he was a figure of Christ, in being the only son of his father, and not spared, but offered for a sacrifice, Rom. 8. 32. so in sundry particulars, as this third day, in which Christ also was to be perfected, Luke 13. 32. and the carrying of the wood, vers. 6. as Christ did the tree whereon he died, joh. 19 17 the binding of Isaak, vers. 9 as Christ was bound, Mat. 27. 2. and in other like, he was a figure of the Lamb of God, sacrificed for the sins of the world. So Moses craved leave for three days journey into the wilderness, for to sacrifice, Exod. 5. 3. and three days they went therein, ere they found water to drink, Exod. 15. 22. and three days journey the Ark of the Lords covenant went before them, to search out a resting place for them, Num. 10. 33. Against the third day, the people were to be ready to receive God's Law, Exod. 19 11. and after three days, to pass over jordan into Canaan, jos. 1. 11. The third day Ester put on the (apparel of the) kingdom, Est. 5. 1. and in that day Ezekiah went up to the Lords house, recovered as from death, 2 King. 20. 5. and that day, is it wherein the Prophet saith, God will raise us up, and we shall live in his sight, Hos. 6. 2. And in the third day (as well as in the seventh) the unclean person was to purify himself, Num. 19 12. with many other the like memorable things, which the Scriptures speak of the third day, not without mystery. See Gen. 40. 12. 13. and 42. 17. 18. jon. 1. 17. jos. 2. 16. Unto which we may add a jews testimony (in Breshith rabba, commenting upon this place) that there are many a three days, in the holy Scripture, of which one is the resurrection of the Messiah.  
Vers. 5. bow down] or, worship, to weet, God: for in praying unto (or serving) God, they used to bow their bodies, in sign of reverence and honour; and sometime to kneel, sometime to bend down the head, sometime to prostrate themselves, or fall on their faces. See these gestures distinguished, in the annotations on Exod. 4. 31. we will return] Abraham in faith obeying God, did account that God was able to raise up Isaak even from the dead, Heb. 11. 19 therefore he thus spoke, and prophesied of his return with himself, when he went to kill him.  
Vers. 6. upon Isaak] so Christ bore the wood whereon himself died, john 19 17. and all good Christians, are to bear their cross, and follow him, Luke 14. 27. And the sacrifice being to be burned to ashes, it was no small quantity of wood that would suffice hereunto: by which also appeareth that Isaak was not now a child but a man grown: josephus maketh him 25. year old: others 33.  
Vers. 7. the lamb] or kid, The Hebrew word signifieth either young sheep or goat, Exod. 12. 5. Deut. 14. 4. the Greek translateth it sheep.  
Vers. 8. provide him] or, see for himself. So Abraham imparted not the whole matter to Isaak, till he came to the place of execution: but stayed him upon the providence of God. Unto this faith and promise of Abraham, God answered in performance, verse 13. and upon this divine providence, the place had the name, verse 14.  
Vers. 9 altar,] to sanctify the sacrifice Mat. 23. 19 See Gen. 8. 20. bound Isaak:] whose faith and obedience herein was also admirable, that he neither in deed nor word resisted his father Abraham, (there being none but they two) but meekly suffered himself to be bound and laid on the altar, as a lamb to be slain: being also herein a type of Christ, in his meek and patiented sufferings, Mark. 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christians, the children of promise, who are to present their bodies a living sacrifice; holy, acceptable to God, which is their reasonable service, Rom. 12. 1. The jews yearly feast upon the first of Tizri (or September) called the memorial of blowing of trumpets, Levit. 23. 24. they named also The binding of Isaak, in remembrance of this action.  
Vers. 10. to kill his son] By faith Abraham, when he was tempted, offered up Isaak and he that had received the promises, offered up his only begotten son, of whom it was said, that in Isaak, shall seed be called to thee: Heb. 11. 17. 18. Abraham our father, was he not justified by works; having offered Isaak his son upon thee altar? Seest thou how faith wrought with his works, and by works, was faith perfected? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for justice, and he was called the friend of God, jam. 2. 21. 22. 33.  
Vers. 11. the Angel] who speaketh as God, ver. 12. sweareth by himself, and is called jehovah, verse 16. wherefore this was Christ himself: see before on Gen. 16. 7. and 18. 2.  
V 12. put not forth] or send not forth, that is, lay no violent hands upon him. Thus God spared Isaak from death; and Abraham, who believed that God was able to raise him up, even from the dead; did from thence also receive him, in a parable: Heb. 11. 19 I know] that is, I have experience: God speaketh after the manner of men, as in Gen. 18. 21. and often. and thou hast,] or for that thou hast, see Gen. 12. 19  
Vers. 13. the ram,] Thus Abraham's word 〈…〉 s fulfilled, that God would provide himself a lamb, verse 8. and hereby the redemption of the Church by Christ, (the lamb without blemish, 1 Pet. 1. 19) was signified according to that in job 33. 24. Deliver him from going-downe to the pit; I have found a ransom.  
Vers. 14. jehovah jireth] that is, jehovah will see, or provide, as verse 8. the Greek interpreteth it, The Lord hath seen: for he answering to Abraham's prophecy, verse 8. the perpetual memory of his mercy, was kept in the name of the place. Mori-Iah, the usual name of the mountain, is of like interpretation: jehovah being shortened into jah, whereof see Exod. 15. 2. The Chaldee paraphraseth thus. And Abraham prayed and served, (God) there, in that place; and said before the Lord, here shall the generations (to come) serve (God) Therefore was it said in this day, In this mount Abram served before the Lord. He hath reference to the Temple built after in this mount, wherein God was served, 2 Chron. 3. 1. Abraham calling this place jehovah jireh, speaketh figuratively, as the Scripture useth in all Sacramental things: because it was a sign of God's providence. So Moses called his altar, jehovah Nish, Exod. 17. 15. jerusalem is called jehovah Shammah, Ezek. 48. 35. it shall be seen,] or, it shall be provided, of God. So this special providence of God towards Abraham, is become a general proverb, for the comfort of his children, in all their distresses. The Greek translateth it, In the mountain the Lord was seen.  
Vers. 16. By my self,] the Chaldee turneth it By my word. Elsewhere the scripture saith, God sweareth by his soul, jer. 51. 14. by his holiness, Amos 4. 2. by his name, jer. 44. 26. Of this the Apostle saith, when God made promise to Abraham, because he could swear by no greater, he swore by himself saying, surely &c. And, God willing more-abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it is impossible for God to lie, we might have a strong consolation: Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort, as all other scriptures, Rom. 15. 4. And by this it is plain, that the Angel who spoke to Abraham was God himself: and this oath had the accomplishment in Christ, Luk. 1. 73. etc. assuredly-saith] or, the faithfull-saying. The original word Neum, is peculiar to God's oracles, which all are faithful sayings, as Paul speaketh, 1 Tim. 1. 15. and 3. 1. and 4. 9 Of the same Hebrew letters transplaced cometh also Amen.  
Vers. 17. Surely] so the Apostle (following the common Greek version) translateth the Hebrew Ki (which also signifieth Because, or That:) Heb. 6. 14. And here under the name blessing, is meant the promise of eternal salvation, as the Apostle there showeth. thy seed] for which, the Apostle saith thee: Heb. 6. 14. Again, where Moses saith thee, in Gen. 12. 3. the Apostle saith, thy seed, Act. 3. 25. By such interpretations, the holy Ghost teacheth us how to understand the Scriptures: and by Abraham's seed, Christ the principal, and author of salvation, is employed: and all the faithful by him saved, Gal. 3. 16. 29. shore] Hebrew lip. Here they are compared to the sand of the sea, which before in Gen. 13. 16. were to be like the dust of the earth: see also Gen. 15. 5. This promise through the faith of Abraham and Sarah believing it, was fulfilled, as the Apostle observeth, Heb. 11. 11. 12. thy seed] Isaaks posterity, Gen. 21. 12. the gate] for, gates, (as tree for trees, see Gen. 3. 2.) and by gates, he meaneth cities, and all strong defensed places: as the door (or entering) of the gate, 2 Sam. 10. 8. is explained to be, the door of the city, 1 Chron. 19 9 And at the gates of cities, were public places of judgement, Deut. 22. 15. job 31. 21. So the strength and dominion of the enemies is meant here, by the gate & dominion over them, by inheritance, Levit. 25. 45. Psal. 82. 8. The Greek also translateth it cities: and so in Gen. 24. 60. his] or, their enemies, meaning enemies of the seed, which word being put for children, (at the Chaldee translateth it) may have with it a word, singular or plural, and so the Scripture speaketh indifferently: as saying of the people, it went, 2 Chr. 10. 5. or they went, 1 King. 12. 5. it rejoiced, 2 King. 11. 20. which another Prophet writing saith, they rejoiced, 2 Chron. 23. 21. So 2 King. 21. 24. with 2 Chron. 33. 25. and 2 King. 23. 30. with 2 Chr. 36. 1. The reason hereof is, because a multitude is many, and yet as one: therefore, that which in Mat. 20. 31. is (ochlos) a multitude, in Mar. 10. 48. is (pollois) many.  
Vers. 18. in thy seed] hear the word seed, is in special meant of one, that is, Christ, Gal. 3. 16. 18. who was both of the seed of David, and son of Abraham according to the flesh, Rom. 1. 3. and also God over all blessed for ever, Rom. 9 5. in whom the nations do bless themselves, and glory, jer. 4. 2. Ps. 72. 17. bless themselves] that is, apply thy faith the blessing of Christ to themselves, and so profess it: or, shall be blessed, as the Greek translateth it, and as the promise was before made in that form, in the Hebrew, Gen. 12. 3. and after in Genesis 28. 14.  
Vers. 19 Beersheba] which the Greek interpreteth, the well of the oath: See before in Gen. 21. 31.  
Vers. 20. Milcah] called in Greek Melcha: she was Abraham's brothers wife, Gen. 11. 29. Of whose offspring, Abraham now heareth glad tidings, unto whom he after sendeth for a wife, for his son Isaak, Gen. 24.  
Vers. 21. Uz] or Urs: in Greek Oox. In this land job the patiented dwelled, job. 1. 1. There was also another Us of Aram, Gen. 10. 23. and again Us of Seir, in Edom's country, Gen. 36. 28. Buzz] in Greek Baux: of him came that learned young man Elihu, job 32. 2. Buzz dwelled by his elder brother Us, in Arabia, jer. 25. 20. 23. 24. Kimuel] in Greek Kamovel. of Aram] the Greek saith, of the Syrians. There was an Aram before of Sem, Gen. 10. 22. Aram throughout the Bible is turned in Greek Syria, and Syrians: as Mizraim is Egypt, and Cush Ethiopia.  
Vers. 22. Kesed] or Cesed: in Greek Chazad.  
Chazo] in Greek Nazais. Pildash] in Greek Phaldese jidlaph] in Greek Iledaph.  
Vers. 23. Bethuel] in Greek Bathovel, of whom see after, Gen. 24. 15. Rebekah] or Rebekka; in Hebrew Ribkah: she became wife to Isaak, Abraham's son, Gen. 24. 15. 67. And for that cause chief, is this genealogy here set down.  
Vers. 24. his concubine] to weet, Nachor's concubine. The Hebrew Pilegesh, (whereof the Greek Pallakis, and Latin Pellex is borrowed, which we call a Concubine) signifieth: an half wife, or a divided and secondary wife: which was a wife for the bed, (and thereby differing from an whore,) but not for honour, and government of the family, (as King Solomon's wives were Princesses, but his concubines not so, 1 King. 11. 3.) neither had their children ordinarily any right of inheritance, but had gifts of their father, as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham, yea and Keturah his second wife, is called a concubine, Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to jaakob, Gen. 35. 22. And many other men of note had also concubines: as Caleb, 1 Chron. 2. 46. 48. Manasses, 1 Chron. 7. 14. Gedeon, judg. 8. 31. David, 2 Sam. 5. 13. Solomon, 1 King. 11. 3. Roboam, 2 Chron. 11. 21. and among the heathens, as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say, wives were taken in Israel, by bills of Dowry, and solemn espousals; but concubines, without either of both: Maimony treat. of Kings, ch. 4. S. 4. So among the Gentiles, as appeareth by that saying in the Poet, lest this report go of me, that I have given thee mine own sister, rather for a concubine, then in way of matrimony, if I should give her without a dowry: Plautus in Trinumm. Likewise among the Greeks, the Orator saith, we have concubines, for daily concubineship, (or use of the bed;) and wives for to bring us forth children legitimate, and faithfully to keep the things in the family, Demosthenes in Orat. against Neaera. Tebach] in Greeke, Tabec: of him and his brethren we find no mention in other Scripture. Tachash] in Greek Tochos. Maacah] in Greek Mocha.    

CHAP. XXIII.  
1, The age and death of Sarah, for whom Abraham mourneth; 3, and purchaseth of the sons of Cheth a place for her burial: 10, which Ephron would have given him, 13, but Abraham would not receive without giving the full price. 17, So the field and cave in Macpelah, becometh Abraham's possession; and there he burieth Sarah.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
ANd the life of Sarah was a hundred years, and twenty years, and seven years: these were the years of the life of Sarah. And Sarah died in Kirjath-Arba, the same is Chebron, in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her. And Abraham stood-up, from before his dead: and spoke unto the sons of Cheths, saying. I am a stranger and a sojourner, with you: give me a possession of a burying-place, with you; that I may bury my dead, out of my sight. And the sons of Cheths, answered Abraham, saying to him; hear us, my Lord; thou art a Prince of God, amongst us, in the choice of our buriall-places, bury thou thy dead: a man of us, shall not withhold from thee his burying place, from burying thy dead. And Abraham stood-up, and bowed-downe himself to the people of the land, to the sons of Cheth. And he spoke with them, saying: if it be your mind, to bury my dead, out of my sight; hear me, and entreat for me, to Ephron the son of Zohar. And let him give me the cave of Macpelah, which he hath, which is in the end of his field: for full money, let him give it me, amongst you, for a possession of a burying-place. And Ephron was sitting, amongst the sons of Cheths: and Ephron the Chethite answered Abraham, in the ears of the sons of Cheths; of all that went in at the gates of his city, saying; Nay my Lord hear me, the field I give thee, and the cave that is therein, I give it thee: in the eyes of the sons of my people, give I it thee, bury thy dead. And Abraham bowed-down himself, before the people of the land. And he spoke unto Ephron, in the ears of the people of the land, saying; But if thou (will't give it) I pray thee hear me: I will give the money of the field, take it of me, and I will bury my dead there. And Ephron answered Abraham, saying unto him; my Lord hear me; the land (is worth) four hundred shekels of silver, between me and thee, what is that? and bury thy dead. And Abraham harkened unto Ephron; and Abraham weighed to Ephron, the silver which he had spoken of, in the ears of the sons of Cheths: four hundred shekels of silver, currant with the merchant. And the field of Ephron, which was in Macpelah, which was before Mamree, was made-sure: the field, and the cave which was therein, and every tree which was in the field, which was in all the border thereof, round about. Unto Abraham for a purchase, in the eyes of the sons of Cheths; with all that wentin at the gates of his city. And afterward, Abraham buried Sarah's his wife, in the cave of the field of Macpelah, before Mamree, the same is Chebron, in the land of Canaan. And the field, and the cave which was therein, was made sure to Abraham, for a possession of a burying place: by the sons of Cheth.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 5 section of the Law called Chajjee Sarah, that is, The life of Sarah. See Gen. 6. 9  
Vers. 1. the life] in Hebrew lives: see Gen. 2. 7. This special honour hath Sarah our mother, above all women in the Scripture, that the number of her years is recorded of God. Eve was the mother of all living, Gen. 3. 20. and Sarah is mother of all the faithful, 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 years, and before her departure from Charran, 65. in all 127 years.  
Vers. 2. Kirjath Arba] that is, the city of Arba. as the Greek translateth it: called also Chebron: see Gen. 13. 18. came] or, wentin, namely into Sarah's tent, wherein she dwelled and died: for Abraham had many tents, (as had Lot, Gen. 13. 5.) and one special for Sarah, Gen. 24. 67. and 18. 6. to weep] Sarah also is the first, for whose death, mourning and weeping is mentioned, another note of honour, as appeareth by Gen 50. 9 10. 11. jer. 22. 18. 2 Sam. 1. 17. etc. But sorrow for the dead, must be moderate in God's people, as having hope of the resurrection, 2 Thes. 4. 13. 14. and weep, in the Hebrew hath one little letter, extraordinary, noted also in the margin of the Hebrew bibles, whereby as the jews think is signified, that Abraham's mourning was not excessive, but with moderation. The Hebrew Doctors say that afterwards in Israel, a man was bound by the law (in Lev. 21. 2. 3.) to mourn for his mother, and for his father, his son and his daughter; and his brother and his sister by the father's side. And by the Rabbins, a man was to mourn for his wife that he had married, and so the woman for her husband: to mourn also for brother and sister by the mother's side. Maimony in Misneh, tom. 4. treat. of Mourning. ch. 2. S. 1.  
Vers. 3. from before] or, from the face of his dead: where in likelihood, he had sitten a while on the earth, as was the manner of mourners to do: job 2. 12. 13. Esa. 47. 1. sons of Cheth] that is, the Chethites, or Hittites, the people which came of Cheth the son of Canaan, Gen. 10. 15.  
Vers. 4. asojourner] or foreigner: properly it signifieth one that dwelleth in a strange country, and hath no possession of his own there. And as Abraham, so David acknowledgeth this of himself & his people, with God: 1 Chr. 29. 15. Psal. 39 13. and the law taught them so much, Leviticus 25. 23. and the Gospel teacheth us the same for our estate on earth, 1 Peter 2. 11. and commendeth to us the faith of these fathers, that did so profess themselves, to be strangers and foreigners in the land: thereby declaring plainly that they sought a better country, even an heavenly, where God hath prepared for them a city: Hebr. 11. 13. 14. 16. a burying place] or, grave, sepulchre, in Hebrew Keber, from which the german grab; and our English grave are derived. Abraham having sojourned 60. years in these lands, never purchased foot of inheritance, Act. 7. 5.) till now for his dead; not for any, (though it is likely sundry had died in his house within this time,) but for Sarah his wife. As the former shown his faith, abiding there as in a strange Country, Heb. 11. 9 so this purchase of a grave, sheweth the like, not only for the general resurrection of the dead, but for the special possession of this promised land: for which cause, jaakob also would be brought out of Egypt to be buried here, Gen. 47. 29. 30. and joseph by like faith, gave commandment of his bones, Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones own, was a sign of right, and firm possession, Esay 25. 16. out of my sight] or, from before me: so verse 8. Death, so defaceth all earthly things, that the most lovely, are by it made loathsome: for Sarah had been the desire of his eyes, Ezek. 24. 16. but now he cannot suffer her in his sight. And the living do bury their dead, that according to the sentence of God, man may return to his earth and dust, Gen. 3. 19 and be sown as seed in the ground till the resurrection, 1 Cor. 15. 35. 36. etc. where they rest in their graves, as in their beds, till their change come, Esa. 57 2. job 14. 14.  
Vers. 6. a Prince of God] that is, a mighty prince, an holy ruler: preferred and advanced of God. So Abimelech acknowledged that God was with him; Gen. 21. 22. Things that excel, are said to be of God: as Mountains of God, Psal. 36. 7. Cedars of God, Psal. 80. 11. wrestlings of God, Gen. 30. 5. and many the like. The Greek here translateth, a King of God, the Chaldee, a prince before the Lord. A like speech is used of the Priests, called Princes of God, 1 Chron. 24. 5. the choice] that is, the best, the fairest: as the Chaldee explaineth it; because men use to choose the best things. And choice is put for chosen: as glory of grace, and riches of grace, Ephes. 1. 6. 7. for glorious and rich grace: the promise of the spirit, Gal. 3. 14. for the promised spirit; and many the like. withhold] or closeup, forbidden, either by word or deed.  
Verse 7. bowed down] did obeisance, in sign of reverence, and thankfulness: so verse 12. Sometime they that bowed, would say they did so, as professing their thankfulness, 2 Sam. 16. 4.  
Vers. 8. your mind,] or, your will: Hebrew with your soul; which word is often used for the mind or will of any: Psal. 27. 12. and 41. 3. and 105. 22. The Greek translateth, if ye have in your soul: the Chaldee, if it be the pleasure of your soul. to bury] that is, that I should bury: an usual phrase, where the person is not expressed, but easily understood: see Gen. 6. 19 and 19 20. and 47. 29.  
Vers. 9 of Macpelah] which is by interpretation, the cave of doubleness, as the Chaldee hath, and so the Greek also translateth it, the double cave: but it appeareth by verse 17. 19 to be the name of the place. full money] Hebrew, full silver, that is, for as much money as it is worth: silver is named for all money, and full, for full weight, as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver; which another Prophet saith, for the price, that is, the worth of it, 2 Sam. 24. 24.  
Vers. 10. sitting] there present among them: or dwelling, as the word often signifieth. in the ears] that is, in the audience, or hearing: as the Greek explaineth it. So vers. 13. and 16. went in] meaning the citizens; who are described by going in, as in Gen. 34. 24. by going out: which two are often joined together, to go in and out, for to converse, trade, etc. see jer. 17. 19 20. 25. & 22. 4.  
Vers. 11. in the eyes,] that is, in the fight, or presence: or before: as the Greek translateth it: so verse 18. sons of my people] which the Greek turneth, my citizens; an usual east country phrase: so in Luke 19 14. his citizens, is turned in the Syriake, the sons of his city. Bargains passed thus publicly in the city gates, for more testimony and assurance, as was used also in other cases, Ruth. 4. 1. 4. 9 11.  
Ver. 13. if thou] that is, wilt give it, or if thou be he, whom I speak of: as the Greek translateth, seeing thou art with me: (that is, present.) Such imperfect speeches are often used, where other fit words are to be understood, as the scripture itself sometime manifesteth: as behold the oxen, 2 Sam. 24. 22. which an other Prophet relating saith, behold I give the oxen, 1 Chron. 21. 23. See also before, Gen. 11. 4. and 13. 9 and after here in the 15. ver. money] Hebrew silver, that is, the price of the field.  
Vers. 15. shekels:] or, (as we may call them) shillings: the Greek translateth them didrachmes: which word is used Mat. 17. 24. what the shekel weighed, see noted on Gen. 20. 16.  
V 16. currant] or, passing to: and so allowed of Merchants, as the Greek turneth it: which the Chaldee amplifieth thus, that was taken for merchandise in every Country.  
Vers. 17. was made sure] the Hebrew is stood up: that is, was made stable, sure and confirmed, as the Greek translateth it in the last verse of this chapter. And this purchase thus assured to Abraham was a prophetical sign, that his posterity should have the inheritance of that land: even as jeremies' buying of his uncle's field before witnesses, was a sign of the jews return into the possession of this land; jer. 32. 7. 9 10. 15. 43. 44.  
Vers. 19 in the cave] or de●: thus carefully bought, and described where it lay, for a monument to posterity. In this cave also Abraham himself was buried with his wife, at his death, Gen. 25. 9 Likewise Isaak his son, with Rebekah his wife, and jaakob with Leah his wife: Gen. 49. 31. and 50. 13. The Patriarches hereby testifying their faith in the promises of God, for the inheritance of this land, and of life eternal figured hereby, as before is observed on v. 4. Herewith may be compared the purchase of the potter's field bought with the price of Christ's blood to bury strangers in: Mat. 27.    

CHAP. XXIV.  
1 Abraham sweareth his servant, to take a wife for Isaak, not of the Canaanites, but of his own kindred: 8 The conditions of the oath. 10 The servants journey: 12 his prayer: 14 his sign, 15 Rebekah meeteth him, 18 fulfilleth his sign, 22 receiveth jewels, 23 showeth her kindred, 25 and inviteth him home. 26 The servant blesseth God. 28 Laban entertaineth him. 34 The servant showeth his message, and what had befallen him by the way. 50 Laban and Bethuel acknowledge God's work, and grant Rebekah for a wife unto Isaak: 58 Rebekah also consenteth to go. 62 Isaak walking out to meditate in the field, meeteth her; 67 She is brought into Sarah's tent, and becometh Isaaks beloved wife.  
ANd Abraham was old, was come into days: and jehovah had blessed Abraham, in all things. And Abraham said, unto his servant, the eldest of his house; that ruled, over all that he had: put I pray thee, thy hand under my thigh. And I will make thee swear by jehovah God of the heavens, and God of the earth: that thou shalt not take a wife unto my son, of the daughters of the Canaanite, among whom I dwell. But thou shalt go unto my land, and unto my kindred: and shalt take a wife, unto my son Isaak. And the servant said unto him; If so be the woman will not be willing, to go after me, unto this land: shall I returning return thy son, unto the land from whence thou camest-out? And Abraham said unto him: Beware thou, lest thou return my son thither. jehovah God of the heavens, which took me from my father's house, and from the land of my kindred; and which spoke unto me, and which swore unto me saying, unto thy seed, will I give this land: he, will send his Angel before thee, and thou shalt take a wife unto my son, from thence. And if the woman will not be willing, to go after thee; then shalt thou be clear, from this my oath: only thou shalt not return my son thither. And the servant put his hand, under the thigh of Abraham his lord: and swore to him, concerning this matter. And the servant took ten camels, of the camels of his lord, & went; and all the goods of his lord, in his hand: and he arose, & went to Mesopotamia; unto the city of Nachor. And he made the camels to kneel down, without the City by a well of water: at the time of the evening, at the time that women which draw (water) go forth. And he said, jehovah, God of my lord Abraham; I pray thee bring it-to-passe before me, this day: and do mercy, unto my lord Abraham. Behold I stand, by the well of water; and the daughters of the men of the city, comeout to draw water. And let it be, that the damsel to whom I shall say, bow down I pray thee thy pitcher, and let me drink; and she shall say drink thou, and I will give thy camels drink also: be the same thou hast evidently-appointed, for thy servant Isaak; and thereby shall I know, that thou hast done mercy unto my lord. And it was, before he had made an end of speaking, that behold Rebekah cameout; who was born to Bethuel son of Milcah, the wife of Nachor Abraham's brother: and her pitcher, upon her shoulder. And the damsel, was of a very good countenance, a virgin neither had anyman known her: and she went down to the well, and filled her pitcher, and cameup. And the servant ran, to meet her: and he said, let me drink I pray thee a little water, out of thy pitcher. And she said, drink my lord: and she hasted and let down her pitcher, upon her hand, and gave him drink. And she made-an-end, of giving him drink: and said, I will draw for thy camels also, until they have made-an-end of drinking. And she hasted, and emptied her pitcher into the trough, and ran again unto the well, to draw: and drew, for all his camels. And the man wondering at her: held his peace, to know, whether jehovah had prospered his way, or not. And it was, when the camels had made-an-end of drinking, that the man took an earering of gold, half a shekel was the weight thereof: & two bracelets for her hands, ten (shekels) of gold, was the weight of them. And he said, whose daughter art thou? tel me I pray thee: is there in thy father's house, place for us to lodge? And she said unto him; I am the daughter of Bethuel: the son of Milcah, whom she bore unto Nachor. And she said unto him, with us, is both straw and provender enough: place also, to lodge. And the man bended-down-the-head and bowed-himselfe unto jehovah. And he said, Blessed be jehovah, God of my lord Abraham, who hath not left off his mercy and his truth, from with my lord: I, being in the way, jehovah led me to the house of the brethren of my lord. And the damsel ran, and told her mother's house: according to these words. And Rebekah had a brother, and his name was Laban: and Laban ran unto the man, without, unto the well. And it was, when he saw the earering, and the bracelets upon his sister's hands; and when he heard, the words of Rebekah his sister, saying, thus spoke the man unto me: that he came unto the man, and behold, he was standing by the camels, at the well. And he said, Come in thou, the blessed of jehovah: wherefore standest thou without? and I have prepared the house, and place for the camels. And the man came, into the house; and he ungirded the camels: and he gave straw and provender for the camels, and water to wash his feet, and the feet of the men that were with him. And there was set (meat) before him, to eat, and he said, I will not eat, until I have spoken my word: and he said, speak. And he said, I am Abraham's servant. And jehovah hath blessed my Lord, greatly, and he is become great: & he hath given him flocks and herds, and silver and gold, and men servants, and women-servants, and camels and asses. And Sarah my lord's wife, bore a son to my lord, after her old-age: and he hath given unto him, all that he hath. And my lord made me swear, saying: Thou shalt not take a wife unto my son, of the daughters of the Canaanite, in whose land I dwell. If thou shalt not go unto my father's house, and unto my family: and take a wife, unto my son. And I said, unto my lord: if so be, the woman will not go, after me. And he said, unto me: jehovah, he before whom I have walked, will send his Angel with thee, and will prosper thy way; and thou shalt take a wife unto my son, out of my family, and out of my father's house. Then shalt thou be clear from my exsecration, when thou shalt come unto my family: and if they will not give thee (one,) then shalt thou be clear from my exsecration. And I came this day unto the well: and I said jehovah God of my lord Abraham, if thou be now prospering my way, the which I go. Behold I stand, by the waters: and let the maid that cometh forth to draw, and I say to her, let me drink I pray thee a little water, out of thy pitcher. And she say to me, Both drink thou, and I will draw for thy camels also: let the same be the woman, whom jehovah hath evidently appointed, for my lords son. And before I had made-an-end of speaking in my heart; behold Rebekah came forth, and her pitcher on her shoulder, and she went down unto the well, and drew: and I said unto her, let me drink I pray thee. And she hasted, and let-downe her pitcher from upon her, and said, drink thou, and I will give thy camels drink also: and I drank, and she gave the camels drink also. And I asked her, and said; whose daughter art thou? and she said, the daughter of Bethuel, son of Nachor, whom Milcah bore unto him: and I put the earering upon her face, and the bracelets upon her hands. And I bended downe-the-head, and bowed myself unto jehovah: and I blessed jehovah God of my lord Abraham, who led me in the way of truth, to take the daughter of my lords brother, unto his son. And now, if you will do mercy & truth unto my lord, tell me: and if not, tell me; that I may turn unto the right-hand, or unto the left. And Laban & Bethuel answered & said; The thing proceedeth from jehovah: we cannot speak unto thee, evil or good. Behold Rebekah is before thee, take her and go: and let her be the wife, to thy lords son, as jehovah hath spoken. And it was, when Abraham's servant heard their word; that he bowed himself down to the earth, unto jehovah. And the servant broughtforth, vessels of silver & vessels of gold, and garments; and gave to Rebekah; and he gave to her brother, and to her mother, precious things. And they did eat and drink, he and the men that were with him, & taried-all-night: & they rose-up in the morning; and he said, send me away unto my lord. And her brother, & her mother said, let the damsel abide with us, days, at least ten: afterward, she shall go. And he said unto them, Hinder me not, seeing jehovah hath prospered my way: send me away, that I may go unto thy lord. And they said we will call the damsel: and will ask of her mouth. And they called Rebekah and said unto her; Wilt thou go with this man? And she said, I will go. And they sent away Rebekah their sister, & her nurse: and Abraham's servant, and his men. And they blessed Rebekah, & said unto her; Our sister, be thou unto thousands of ten-thousands: & let thy seed possess, the gate of those that hate them. And Rebekah arose, and her damsels, and they road upon the camels, & went after the man: and the servant took Rebekah, and went away. And Isaak came from the way, to Beer-lachai-roi: and he dwelled in the south country. And Isaak went-out to meditate in the field, at the looking-forth of the evening: and he lifted up his eyes, & saw, and behold the camels were coming. And Rebekah liftedup her eyes, and saw Isaak: & she lighted off the camel. For she had said unto the servant, what man is this that walketh in the field, to meet us? And the servant had said, he is my lord: and she took a veil, and covered herself. And the servant told Isaak all things that he had done. And Isaak brought her unto the tent of Sarah his mother; and he took Rebekah, and she was to him a wife, and he loved her: and Isaak was comforted, after his mother was dead.  

Annotations.  
INto day's] that is, years: see Gen. 18. 11. He was now 140 years old: for Isaak his son was forty, Gen. 25. 20. and he was borne when Abraham was 100 Gen. 21. 5.  
Vers. 2. the eldest] or, the Elder: so the Greek translateth it elder, or ancient, whereby may be meant Governor, as the words following do explain: for Elder, is an usual name for Governor, Gen. 50. 7. Num. 11. 16. Ruth. 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer, Gen. 15. 2. under my thigh] a sign which jaakob also required of his son joseph, Gen. 47. 29. either to signify subjection, or for a further mystery of the covenant of circumcision, or rather of Christ the promised seed, who was to come out of Abraham's loins or thigh, as the like phrase showeth, in Gen. 46. 26. of the souls that came out of jacob's thigh: wherefore Abraham and jaakob make their thighs as holy signs, in respect of God's promise. For otherwise in swearing, they used to lift up the hand towards heaven: see Gen. 14. 22. Hereupon the Greeks have of the Hebrew word jerek, that is, a Thigh, framed their Horkos, that is, an oath: even as of the Hebrew jamin, which is the right hand, (used when oaths were taken, Esay 61. 8.) they have form the Greek word Omnuo, to swear.  
Vers. 3. by jehovah] by whom alone we are commanded to swear, Deut. 6. 13. The Chaldee saith, by the word of the Lord: that is, Christ: joh. 1. 1. the Canaanite] or Canaanites, as the Greek translateth: see Gen. 10. 16. This care Abraham had for his son's wife, lest by marrying with unbelievers, he or his posterity should be drawn from God, as the Law saith, Thou shalt make no marriages with them; they daughter thou shalt not give unto his son, neither take his daughter unto thy son; for they will turn away thy son from following me, etc. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philosopher divinely showeth (in his 6 book of laws,) the end of marriage to be, the continual propagation of mankind, and good education of children, that leaving children's children after them, parents may always have some as in their own stead, to serve God, and to worship him according to the Law. As Isaak was a type of Christ, so in this procuring of him a holy wife by his servant, may be typed the Church, gathered of Saints, by the employment of his ministers, to be the Spouse of Christ. For he is compared to a bridegroom, joh. 3. 29. and the Church is the bride the Lamb's wife, Rev. 21. 9 10. and the Apostles prepared the Churches for one husband, to present them a pure virgin to Christ, 2 Cor. 11. 2. which was not to be of the Canaanites, that figured the unholy shut out of the Lords house Zach. 14. 21. but from Christ's own land and kindred, that is, from heaven, borne of God from above, Rev. 21. 2. 1 Per. 1. 23. 1 john 3. 9 10.  
Vers. 4. my land] which after is named Mesopotamia, vers. 10. where though Idolatry too much prevailed, (jos. 24. 2. Gen. 31. 19 53.) yet not so much as among the Canaanites, Deut. 12. 31.  
Vers. 5. If so be] or, Peradventure, so vers. 39 see Gen. 18. 24. go after] that is, follow, or come with me: so in ver. 8. etc. That which in Mar. 1. 20. is went after him, in Mat. 4. 22. is written, followed him. Again, where one writeth, he followeth not us, Mar. 9 38. another saith, he followeth not with us, Luke 9 49. that is, he accompanieth us not.  
Vers. 6. lest thou] or, that thou return not. As Abraham by faith abode in the land of promise, so would he have his son, Heb. 11. 9  
Vers. 7. thy seed] the Chaldee explaineth it, thy son: the Greek, to thee and to thy seed. See Gen. 12. 7. before thee] and with thee, as in the repetition, vers. 40. is expressed: both to lead and to protect. As a prudent wife is of the Lord, Prov. 19 14. so Abraham believed that the Angels, who are all ministering spirits, sent forth to minister, for them, who shall be heirs of salvation, Heb. 1. 14. should be sent for assistance in this business, which unto many, seemeth worldly and base, but is indeed honourable, Heb. 13. 4.  
Verse 8. clear] or innocent: and so discharged of the oath.  
Vers. 9 his Lord] or master; the pillar and sustainer of the family: see Gen. 15. 2. As the Hebrew signifieth Lord and Master; so the Scripture useth them indifferently: as where one Evangelist saith Lord, Matth. 17. 4. another saith Master, Mar. 9 5.  
Vers. 10. and all the goods] the Greek translateth, and of all the goods of his Lord, with him. This by comparing ver. 53. seemeth to be the true meaning. Mesopotamia] in Hebrew called Aram Naharajim, that is to say, Aram (or Syria) of the two rivers, it being a country that lay between the rivers Euphrates and Tigris (or Chiddekel,) whereof see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates. As Mizraim is in Greek and other tongues, called Egypt, Gen. 12. 10. so Aram Naharajim, is in Greek Mesopotamia, so called of lying amidst the rivers, which name the New Testament also keepeth, in Act. 7. 2. Afterwards it is called Padam Aram, in Gen. 25. 20. Aram, the New Testament usually calleth Syria, Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor] where Nachor dwelled, that was Charran, Gen. 28. 2. 10. By which it appeareth that Nachor accompanied Abraham and Tharah from Vr to Charran, but no further, Gen. 11. 31. So that is called Christ's City, wherein he dwelled, Mat. 9 1.  
Vers. 11. to kneel down] and consequently to rest them; as the Greek interpreteth it.  
Vers. 12. bring it to pass] or, cause it to happen: that is, give good success, or send me good luck. The same word is in Gen. 27. 20. and is spoken of occurrences and events that do fall out and offer themselves unto men, beyond their skill and counsel, through God's providence, but to us by hap or chance, as the Scripture also speaketh in Luke 10. 31. This being repeated by the servant, ver. 42. is expounded prospering: and the Greek there and here, so translateth it by one and the same word.  
Vers. 14. the damsel] or yongwoman, maid: in Hebrew Naarah, which five times in this chapter, and often otherwhere is written by the letters Naar, in the form masculine, but by the vowels Naara. evidently-appointed] or prepared, as by certain argument and demonstration: or nurtured, that is, prepared and brought up by nurture and chastisement. The original word signifieth properly to argue, chastise, or nurture. Here it signifieth appointing or preparing, (as the Greek and Chaldee do translate it) but with evident demonstration to another. So Paul useth the Greek word Elench, (answerable to the Hebrew here) for an Evidence or Demonstration, Heb. 11. 1.  
Vers. 15. it was, etc.] this may also be read thus, And the same was, (or came to pass,) before he had made an end of speaking; for lo Rebekah, etc. So God promiseth his people, before they call, I will answer; and whiles they speak, I will hear, Esay 65. 24. And in the 45 verse following, it is said that this speaking was in his heart. and her pitcher] the Greek translateth it, having her pitcher (or waterpot.) The Scripture often setteth down the base and homely works, wherein the Saints (men and women) were in old time employed from their youth; as here of Isaaks wife, the mother of the patriarchs: likewise of Rachel jacob's wife, Gen. 29. 9 and of the daughters of Moses father in law, Exod. 2. 16. and sundry the like.  
Vers. 16. good countenance] or, good of visage, that is, fair to look upon. So Gen. 26. 7. and Exod. 2. 2. translated fair or goodly, by the Apostles authority. known] that is, lain with her: see Gen. 4. 1. These properties of humility, kindness, beauty and chastity, are mentioned by the Holy Ghost, as the most excellent: so Christ's Spouse is spiritually described by such, Song 1. 8. 15. etc.  
Vers. 17. let me drink] or, slake my thirst. The word here used is strange, and seemeth to be Syriac, which they spoke in that country, and to have the signification of great thirst, which he desireth to be slaked: and after in repeating this, ver. 45. he useth the common Hebrew, hashkini, that is, let me drink.  
Ver. 21. wondering] that is, wondered; and as the Greek translateth, considered her, and held his peace.  
Ver. 22. took] and gave unto her: as taking, Psal. 68 19 is expounded giving, Eph. 4. 8. earring] or abillement, jewel, ouch: which was hanged sometime on the care, Genesis 35. 4. sometime on the nose, face, or forehead, Ezek. 16. 12. and so this here was, as the 47. ver. showeth. The Greek turneth it as of many earrings. In narration of this story, (which yet seemeth to be of light and trivial matters,) the Spirit of God is very exact and large; whereas other things wherein great mysteries are enfolded (as the history of Melchisedek, Gen. 14. and many the like,) are set down in few words. That men might consider God's wisdom and providence in things of least esteem among men. Compare 1 Cor. 1. 25. 27. 28. half a shekel] a weight called in Hebrew bekagh, which signifieth cleft or cut in the mids: and so the Law expoundeth it to be half a shekel, Exod. 38. 26. the Greek translateth it a drachm, or dram: which if it were half the common shekel, weighed 80 grains of barley: the holy shekel was double so much: see Gen. 20. 16. ten] to weet, shekels, as the Chaldee expressly addeth: such words as are easy to be understood, are often omitted: so a thousand, 2 Sam. 8. 4. for a thousand charrets, 1 Chron. 18. 4. the three, 1 Chron. 11. 18. for the three mighty men, 2 Sam. 23. 16. and many the like.  
Vers. 24. Bothuel] in Greeke, Bathovel son of Melcha.  
Vers. 26. bowed himself] or, adored, worshipped jehovah. The former word signifieth the bending or stooping with the head: this meaneth the bowing or prostrating of the whole body: usually called worshipping or adoration. So Exod. 4. 31. Gen. 22. 5.  
Vers. 27. mercy] or gracious kindness: see v. 49. brethren] that is, kinsfolk: see Gen. 13. 8. or brethren is put for brother, as the Greek and Chaldee translateth it, and so it is after explained, v. 48.  
Ver. 31. blessed of jehovah] an honourable title, used as it seemeth, in those times by many, as Gen. 26. 29.  
Ver. 33. there was set] to weet, by Laban; or he set: (for the Hebrew hath a double reading to afford both senses) and so the Greek translateth he set, and the Chaldee, they set: and here the word meat or bread (as the Greek expresseth) is to be understood; as elsewhere other words, which the scope of the place showeth: as, he put in Syria, 1 Chron. 18. 6. for, he put garrisons in Syria, 2 Sam. 8. 6. See Exod. 34. 7. not eat] an example of a diligent and faithful servant, preferring his work for which he was sent, before his food. So the Apostle teacheth servants obedience, in singleness of their heart, as unto Christ: not with eye-service as men pleasers, etc. Eph. 6. 5. 6. 7. 8.  
Vers. 36. after her old-age] that is, after she was wexen old: and so without natural strength to bear: see Gen. 18. 11. all that he hath] wherein he also was a figure of Christ, whom the Father hath made heir of all things, Heb. 1. 2. and of true Christians, who with him shall inherit all things, Rev. 21. 7. So again in Gen. 25. 5.  
Vers. 38. If thou shalt not go] understand, wishing a curse to thy soul, if thou go not: for so imprecations were annexed with solemn oaths, but not expressed: see Gen. 21. 23. The Greek translateth, but thou shalt go: which is also the meaning, and so expressed before, in v. 4. family] that is, kindred, or as the Greek saith, my tribe: and so before in v. 4. and after, v. 40. 41.  
Vers. 40. have walked] and pleased (as the Greek translateth) and that by his calling and faith in his promises, as before, v. 7. see Gen. 5. 22. and 17. 1. with] and before thee: see vers. 7.  
Vers. 41. execration] or, curse: as the Greek here translateth it. Before it was called simply an oath, vers. 8. and so the Chaldee still hath it here: but this word, and the form of the oath in v. 38. showeth it was also with imprecation of evil, if he did break his promise. So Gen. 26. 28. Deut. 29. 12. 14. 19 21. The Hebrew Alah, is by the Apostle in Greek, ara; that is, acurse, Rom. 3. 14. and in Num. 5. 21. both are joined, an oath of cursing.  
Ver. 42. if thou be now] or, O be thou I pray thee: for it was a prayer, as the 12. verse before showeth: and as oaths, so prayers were often uttered after this manner: as in Luke 12. 49. if it were already kindled: that is, O that it were: as the Syriac translation explaineth it, I desire that it were already kindled. So in Psal. 139. 19 If thou wouldst slay the wicked: that is, O that thou wouldst: and sundry the like: see Gen. 28. 20.  
Vers. 45. in my heart] or, unto my heart: the Greek saith, in my mind. This was not expressed before, in vers. 15.  
Vers. 46. from upon her] from her shoulder, and to put upon her hand, as was said verse 18. and so the Greek here joineth them both.  
Vers. 47. her face] or nose, forehead, from whence it hung down on the nose: so Ezek. 16. 12. See before in ver. 22.  
Verse 48. way of truth,] that is, the true (the right) way.  
Vers. 49. do mercy and truth] that is, deal mercifully and truly, or kindly and faithfully: which two things as they are often spoken of God towards men, as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men, as here, and in Gen. 47. 29. jos. 2. 14. The first word signifieth a gracious, kind, and merciful affection; the other, a true and faithful disposition, constantly to perform what is spoken or expected: of these both it is said, let not mercy and truth forsake thee, Prov. 3. 3.  
Vers. 50. the thing] or, the word is come forth. unto thee] the Greek turneth it, speak against thee. evil or good] that is, any thing at all against it; but do rest in the will of God. A like speech is in Gen. 31. 24.  
Vers. 53. vessels] or instruments, ornaments, jewels, etc. The word is large, signifying all things for use or ornament. precious things] or, dainties: and by conference with other places, the word seemeth to be meant of the precious or dainty fruits of the earth: the Greek translateth it only gifts. This word is used in Deut. 3. 3. 13. 14. 15. Song. 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The holy Ghost seemeth to express it in Greek by opora, that is, summer or autumn-fruit, Rev. 18. 14.  
Vers. 55. days, at least ten] or thus, days, or ten: meaning a year, or ten months. The Greek interpreteth it, about ten days; but the Chaldee addeth, or ten months, and so it may well be understood, 〈◊〉 year of days, (that is, a full year) or at least ten months. Day's is often used for a year, as is showed on Gen. 4. 3.  
Vers. 57 her mouth] that is, ask her consent: or, what she will say. The Chaldee translateth it, and hear what she saith. The mouth is put for that which cometh out of the mouth: which the holy Ghost expoundeth the word, Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech, or words; as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9 20. Deut. 1. 26. Psal. 49. 14.  
Vers. 59 her nurse] named Deborah, whom jaakob buried with lamentation, Gen. 35. 8. she was sent for honourable respect, and to have tender care of Rebekah, as the Scripture showeth Nurses to have, 1 Thes. 2. 7. Num. 11. 12.  
Vers. 60. unto thousand,] that is, a mother of innumerable people. The Chaldee translateth, thousands and ten thousands, whereby an infinite number is meant, as in Dan. 7. 10. the gate] that is, as the Greek and Chaldee translateth the cities: and by possessing or inheriting, is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them] or it, that is, the seed: see Gen. 22. 17.  
Vers. 61. after] the Greek translateth, with the man. So in 1 Cor. 10. 4. the rock that followed them, is in the Syriack and Arabic versions, turned, the rock that went with them. Thus Rebekah left her friends, and father's house, to go unto Isaak her husband: so the Spouse of Christ is exhorted to forget her people and her father's house, Psal. 45. 11.  
Vers. 62. from the way] Hebr. from the coming: or, from coming, that is, from walking. The Greek translateth, Isaak walked through the wilderness.  
Beer lachai roi] that is, the well of him that liveth, that seethe me; whereof see Gen. 16. 14. The Greek saith, by the well of vision: the Chaldee, from the well whereat the Angel of life appeared. But the jerusalemy paraphrase saith, And Isaak went from the schoole-house of Sem the great, to the well whereat the majesty of the Lord had been revealed. Though this exposition be uncertain, yet it is certain Sem was now alive, by comparing his life time, Gen. 14. 18. Where Melchisedek is counted by the jews, Sem the great: who might well be master of a school of the Prophets. south country] or, land of the south: the south part of Canaan: see Gen. 12. 9  
Vers. 63. to mediate] or too pray, as the Chaldee translateth: but the Greek saith, to exercise himself, which comprehendeth both meditation and prayer, as the Hebrew also doth, Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth] or, turning towards; that is, when it was towards evening; before Sun setting: as on the contrary, the looking forth of the morning, Exod. 14. 27. is very early, before Sun rising. So in Deut. 23. 11. where this phrase is explained to mean before the Sun be set. It seemeth to be at the ninth hour of the day, (with us, the third hour after noon) for then they began the daily evening service of God, and burning of sacrifice, and it was called in Israel, the hour of prayer, Act. 3. 1.  
Vers. 64. lighted] Hebr. fell down; the Greek hath, leapt down, which was to meet him with the more reverence and submission. a veil] a sign also of subjection, 1 Cor. 11. 5. 6. 10.  
Vers. 67. the ●●nt of Sarah] which she had peculiar, for her own use, see Gen. 23. 2. the Greek translateth it, the house, or habitation: and so the Lords tent, is called an house, 1 Chron. 9 23. Compare with this, Song 8. 2. where the Church bringeth Christ into her mother's house. he took] by solemnity of marriage; this was in the 40 year of his life; Gen. 25. 20. loved her] So ought men to love their wives, as their own bodies: likewise he saith, Husbands, love your wives, even as Christ also loved the Church, Eph. 5. 28. 25▪ was dead] These words the Chaldee paraphrast addeth: and the Hebrew text sometime supplieth such wants, as that which thou hast prayed, Esay 37. 21. for, I have heard that which thou hast prayed, 2 King. 19 20. The Greek translateth, he was comforted concerning Sarrha his mother. She died three years before his marriage. Hereupon the Hebrew Doctors say, Isaak mourned for his mother Sarah, three years; after three years he took Rebekah, and forgot the mourning for his mother: from whence thou mayst learn, that whiles a man takes not a wife, his love goeth after his parents; when he takes a wife, his love goeth after his wife; as it is said (in Gen. 2. 24.) Therefore shall a man leave his father and his mother, and he shall cleave to his wife. Pirkei R. Eliezer, ch. 32.    

CHAP. XXV.  
1, Abraham taking Keturah to wife, hath by her many sons and nephews. 5, The division of his goods. 7, His age and death. 9, His burial. 11, Isaak blessed after his father's death. 12, The generations of Ishmael; 17, his age and death. 19, Isaak prayeth for Rebekah being barren. 22, She conceiving, the children strive in her womb. 24, The birth of Esau and jakob. 27, Their different state. 29, Esau selleth his birthright to jakob, for a mess of pottage.  
ANd Abraham added, and took a wife, and her name was Keturah. And she bore to him Zimran, and jokshan, and Medan, and Midjan: and lishbak, and Shuach. And jokshan begat Sheba, and Dedan: and the sons of Dedan, were Asshurim and Lerushim, and Leummim. And the sons of Mid●an, Ephah and Epher, and Epoch▪ and Abida, and Eld 〈…〉 all these, were the sons of Keturah. And Abraham gave all that he had to Isaak. And to the sons of the concubines which Abraham had, Abraham gave gifts: and sent them away from 〈…〉 aak his son, while he yet lived; eastward, unto the east country. And these are the days of the years of the life of Abraham, which he lived: [hundred years, and seventy years, and five years. And Abraham gave-up the ghost, and died, in a good hoary: age, an old-man, and full (of 〈…〉) and he was gathered unto his peoples▪ And Isaak and Ishmael his sons, buried him; in the cave of Macpelah▪ in the field of Ephron the son of Zohar the Chethite, which is before Mamree. The field, which Abraham purchased, of the sons of Cheths: there was Abraham buried, and Sarah his wife. And it was, after the death of Abraham, that God blessed Isaak his son: and Isaak dwelled by Beer-lachai-roi.  
And these are the generations of Ishmael, Abraham's son: whom Hagar the Egyptian Sarah's hand maid, bare unto Abraham. And these are the names of the sons of Ishmael; by their names, according to their generations: the firstborn of Ishmael, Nebajoth and Kedar, Adbeel, and Mibsam. And Mishma, and Dumah, and Massa. Hadar and Tema, jetur, Naphish, and Kedmah. These are the sons of Ishmael, and these are their names; by their towns; and by their castles: twelve Princes, according to their nations. And these are the years of the life of Ishmael; a hundred years, and thirty years, and seven years: and he gave-up the ghost and died; and was gathered unto his peoples. And they dwelled from Havilah unto Shur; which is before Egypt, as thou goest to Assiria: before the faces of all his brethren, did he fall. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And these are the generations of Isaak, the son of Abraham: Abraham, begat Isaak. And Isaak was forty years old, when he took Rebekah, daughter of Bethuel the Syrian, of Padan Aram: the sister of Laban the Syrian, unto him to wife. And Isaak entreated jehovah, for his wife; because she was barren: and jehovah was entreated of him, and Rebekah his wife conceived. And the son's strougled-together, within her; and she said if it be so, why am I thus? And she went to inquire of jehovah. And jehovah said unto her; Two nations, are in thy womb; and two peoples shall be separated from thy bowels: and the one people, shall be stronger than the other people; and the greater shall serve the lesser. And her days were fulfilled, to bring-forth: and behold, twins were in her womb. And the first cameout red, all over like an hairy mantle: and they called his name Esau. And afterward came his brother out; (and his hand holding by the heel of Esau; and he called his name jakob: and Isaak was sixty years old, when she bore them. And the boys grew; and Esau was a cunning huntsman, a man of the field: and jakob was a perfect man, dwelling in tents. And Isaak loved Esau, because venison was in his mouth: and Rebekah loved jakob. And jakob sod pottage: and Esau came from the field, and he was faint. And Esau said to jakob; Let me taste I pray thee, of that red, that red pottage, for I am faint: therefore he called his name Edom. And jakob said, Sell to me this day thy firstbirthright. And Esau said, Lo I am going to dye: and wherefore (serveth) this firstbirthright unto me? And jakob said, Swear unto me this day, and he swore unto him: and he sold his firstbirthright unto jakob. And jakob gave to Esau, bread and pottage of lentiles; and he did eat and drink, and rose up and went-away: and Esau despised the firstbirthright.  

Annotations.  
ADded] that is, did again take a wife, when he was an hundred and forty years old, and had of her six sons, by the extraordinary blessing of God: whereas forty years before, his body was even dead, in respect of natural strength and vigour, as the Apostle noteth, Rom. 4. 19 a wife] called elsewhere a concubine, 1 Chron. 1. 32. what manner of wife that was, see on Gen. 22. 24. Keturah] in Greek Chettoura.  
Vers. 2. Zimran] in Greek Zombran. jekshan] in Greek jezan] Medan] whose posterity are called Medanites, Gen. 37. 36. Midian] in Greeke Madiam and Madian, Act. 7. 29. of him came the people called Madianites; that soon fell from Abraham's faith to idolatry, Num. 25. Shuach] in Greek, Soie: of him came Bildad, jobs friend, called the Shuchite, job 2. 11.  
Vers. 3. Sheba] in Greek, Saba: his posterity rob lob of his oxen and asses, job 1. 15.  
Vers. 4. Ephah] or Gepha: in Greek, Gephar. Epher] or Gepher, in Greek Apheir: of him the country Aphrica is thought to have the name. Enoch] in Heb. Chanoch: as Gen. 5. 18.  
Vers. 5. to Isaak] as being his only heir, and child of promise, Gen. 21. 12. a figure of Christ and Christians, heirs by promise of all things, Heb. 1. 2. john 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28.  
Vers. 6. concubines] Hagar, and Keturah: vers. 1. east country] or, land of the East: a part of Arabia: hereupon mention is made of the sons of the East, job 1. 3. And job himself was in likelihood the son of one of these sons or nephews of Abraham by Keturah.  
Vers. 7. 175 years] This sum of his years showeth, how Abraham had lived a pilgrim in Canaan a hundred years after he came out of Charran, Gen. 12. 4. That he attained not to the years of his forefathers, who all lived longer than he, Gen. 11. 11. etc. as did also his son Isaak, Gen. 35. 28. That he left alive behind him, Heber, that great Patriarch and Prophet, of whom he had the surname to be an Hebrew, Gen. 11. 17. and 14. 13. and from whom he was the seventh generation, as Enoch was from Adam.  
Vers. 8. hoary age] as was promised, Gen. 15. 15. of days] so the Greek and Chaldee explaineth it, and the Hebrew itself elsewhere, Gen. 35. 29. Such words are often to be understood, as a full, for a full cup, Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of days, is meant a willingness to dye, without desiring longer life on earth. his people's] the Greek translateth, his people: the like is said of Ishmael, vers. 17. of Isaak, Gen. 35. 29. of jaakob, Gen. 49. 33. of Aaron, Num. 20. 24. of Moses, Deut. 32. 50. and others: sometime it is said, gathered to their fathers, 2 King. 22. 20. judg. 2. 10. Act. 13. 36. and by Abraham's peoples, are meant his fathers, Gen. 15. 15. and the phrase signifieth the immortality of souls: for Abraham's body was gathered to the body of Sarah only, as the next words show: and by his fathers, are meant the spirits of just men made perfect, Heb. 12. 23. See after, in verse 17.  
Vers. 10. and Sarah] as is showed in Gen. 23. 19 Afterwards Isaak and jakob with their wives, were buried there also, Gen. 49. 29. 31.  
Vers. 11. blessed Isaak] so applying and confirming to him, the promises made to Abraham, Gen. 12. 2. and 14. 19 and 17. 19 and so Isaak commended to jakob, the blessing of Abraham, Gen. 28. 3. 4. and by this blessing, the righteousness of faith is employed, to Abraham's seed, Galat. 3. 8. 9 etc. Beer-lachai-roi] in Greeke, the well of vision; in Chaldee, the well at which the Angel of life appeared: this place of Isaaks seating, is not without mystery: see Gen. 16. 14. and 24. 62.  
Vers. 12. generations] a rehearsal of Ismaels' offspring; as Gen. 5. 1. And here, the fulfilling of God's promise is seen, made in Gen. 16. 10. 12. and 17. 20. and how he that was borne after the flesh, and cast out of Abraham's house, Gal. 4. 23. 30 was multiplied before Isaak the child and heir of the promise. See the like of Esau, Gen. 36. 43.  
Vers. 13. Nebajoth] he and his brethren seated in Arabia, Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names: they gave themselves to shepherdy, as appeareth, Esay 60. 7. jer. 49. 29. And here are twelve sons reckoned, which were Princes of their tribes, as was promised in Gen. 17. 20. answerable in number to the twelve sons of jakob, heads of the twelve tribes of Israel; but these Ismaelites are a generation before them, as Ishmael himself was borne before Isaak. For, that is first which is natural, and afterward that which is spiritual, 1 Corinth. 15. 46.  
Vers. 16. castles,] or, villages: dwelling houses so named of being fair and high built in a row or order. In Greek habitations, as in Act. 1. 20. from Psal. 69.  
Vers. 17. 137 years] So he lived not so long as his father Abraham, or his brother Isaak, or as did jakob; though he lived till a great old age. And this mention of the term of his life, and gathering to his fathers, (as was spoken before of Abraham, v. 8.) and the burying of his father with his brother, vers. 9 may be some probability of Ismaels' repentance, and dying in the faith of Abraham: for unless it be he, no reprobate hath his whole life time recorded in holy Scripture. Or if Ishmael died wicked; then by his fathers to whom he was gathered, are meant the souls of wicked men before him: which are spirits in prison, 1 Pet. 3. 19  
Vers. 18. they] that is, Ismaels' sons dwelled. In Greek, he dwelled. Shur] a place in the wilderness: see Gen. 16. 7. The Chaldee there and here calleth it Chagra. did he fall] meaning either, that his lot did befall him, so to dwell, or that he so died, as the word fall sometime signifieth, Psal. 82. 7. Gen. 14. 10. But the Greek here translateth it, he dwelled: so also doth the Chaldee paraphrast, & so the plain text was before, in the promise, Gen. 16 12. and to make to fall, is to divide by lot an inheritance to dwell in, jos. 23. 4. Psal. 78. 55.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the sixth Section of the Law, called The generations of Isaak. See Gen. 6. 9  
Vers. 19 the generations] that is, the history of the offspring of Isaak; and things that befell unto him, as Gen. 2. 1. and 5. 1. and 6. 9  
Vers. 20. old] Hebr. son of forty year, so v. 26. see Gen. 5. 32. the Syrian] the Hebrew name is Aramite: which the holy Ghost in Greek calleth Syrian, Luke 4. 27. See Gen. 10. 22. Padan Aram] the same that Aram Naharajim, Gen. 24. 10 for the Greek turneth them both, Mesopotamia of Syria. Aram is Syria, Gen. 24. 10. and 10. 22. Padan in the Syrian tongue is a pair or couple, and the country of Aram lying between a couple of rivers, is so named Padan Aram: and sometime only Padan, as Gen. 48. 7.  
Vers. 21. for] or, directly-for, (as the force of the Hebrew word implieth) and before his wife: so it seemeth to be some solemn prayer which they made together directly for this matter: having lived twenty years together without any child, and Isaak wexen old, into the 60 year of his life, ver. 26. God exercising his faith hereby, as he had done abraham's, Gen. 15. 2. The jews have a tradition, that Isaak went with his wife to mount Morijah, to the place where he had been bound, (Gen. 22. 9) and prayed there: Pirke R. Eliezer, ch. 32.  
Vers. 22. strugled-together] or, bruised themselves, by struggling: which did presage the contrariety that should be between these two brothers: and so between the children of God, & of this world. if so, etc.] an unperfect speech, which in her passion she uttered: the Greek translateth it, if it shall so be with me, why (is) this unto me? why have I conceived, if I must feel such things? to inquire] or seek, either by private prayer, or by ask some Prophet. The jerusalemy Thargum taketh it in this last sense, and saith, she went to the School of Sem the great: Howbeit Sem was dead about ten years before this: but by Abraham, or Heber, the great Patriarch, then living, she might well inquire of God. Others, (as R. Eliezer, Perek 32.) take it to be meant of her praying unto God.  
Vers. 23. Two nations] that is, fathers of two nations, and divers peoples: Edomites and Israelites. the greater] to weet, in dignity, which came naturally by the first birthright: or, the elder. The Hebrew Rab, (whereof great men and masters are called Rabbis, john 1. 39 Mat. 23. 8.) signifieth a superior in dignity. The holy Ghost in Greek translateth it, the greater, Rom. 9 12. Hereby Esau and his posterity are meant. shall serve] as came to pass carnally, when the Aedomites (of Esau) became servants to David, and to the Israelites which were of jakob, 2 Sam. 8. 14. and spiritually, when jakob got of Esau the first birthright, and bereft him of the blessing, Gen. 25. 33. and 27. 29. For servitude came in with a curse, and figureth reprobation, Gen. 9 25. john 8. 34. 35. Gal. 4. 30. 31. Therefore from hence the Prophet teacheth, that God loved jakob, and hated Esau, Mal. 1. 2. 3. and the Apostle gathereth the doctrine of God's election and reprobation, saying, when Rebekka had conceived by one, even by our father Isaak, the children being not yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the greater shall serve the lesser, as it is written, jakob have I loved, but Esau have I hated, Rom. 9 10. 11. 12. 13.  
Vers. 25. red] a sign of the choleric, cruel, and bloody disposition, found in Esau himself, and in his posterity, Gen. 27. 40. 41. Obad. 1. 10. Ezek. 25. 12. So the cruel persecuting Dragon was of red colour, Rev. 12. 3. The Hebrew Doctors say, Esau the wicked, was drawn after the works of judgement, mystically signified in these words, And by thy sword shalt thou live, Gen. 27. 40. and therefore he was red: R. Menachem Rakenat. on Gen. 25. And in Bresith rabbah they note, how he was red, and his meat was red, Gen. 25. 30. end his land was red, (as in Gen. 32. 3.) etc. And he that takes vengeance on him is red; and in red clothing, Song 5. 10. Esay 63. 1. 2. all over] Hebr. all of him like a mantle of hair; which the Greek translateth, like a rough hide. This also signified his strong, fierce, and crafty nature: For hair is a sign of natural strength; and nature being corrupted, hairiness denoteth the power of corruption; therefore when Lepers were purified, all their hair was to be shaved off, Lev. 14. 8. So the Hebrews say, that his hayrinesse signified the strength of uncleanness, which came out of him: R. Menachem, on Gen. 25. Esau] by interpretation, Made, or Perfected: as being of a more strong and perfect constitution natural, than other children: rather like a man then a babe.  
Vers. 26. the heel] or foot sole; as if he would have pulled back his brother from the birth, and have been before him: or at least, for to overthrow him. Which as God by their former struggling in her body, and now by this behaviour did signify: so the Prophet mentioneth it after to jacob's children, how he thus strove for the grace of the first birthright, which they by sin suffered themselves to be deprived of, Hos. 12. 2. 3. This manner of birth, that jacob's hand held his brother by the heel, was also extraordinarily strange, and perilous for the life both of mother and child. See the like after, in Gen. 38. 28. he called] that is, every one called: as in vers. 25. it is written, they called: or, he was called; so vers. 30. See the notes on Gen. 16. 14. jakob] that signifieth one that should hold by the foot, or overthrow his brother.  
Vers. 27. a cunning huntsman] Hebr. a man knowing hunting. of the field] ranging the fields for to hunt beasts. Of a disposition much like Ismaels', Gen. 16. 12. or Nimrods', Gen. 10. 9 perfect] of a religious, honest, plain and simple disposition, without guile or wickedness: as the Greek translateth, unfeigned. See Gen. 6. 9 dwelling] or, sitting in tents: that is, either keeping home, (as judg. 5. 24.) or being with the sheepfolds as an heirder: for shepherds kept in tents, Gen. 4. 20. Esa. 38. 12. and such was jacob's trade and his children's, Gen. 46. 34. Besides, that dwelling in tents, signified his pilgrimage in the land, Heb. 11. 9 Hereupon jacob's tents, are used for the state of the commonwealth of Israel, Num. 24. 5. Mal. 2. 12. The Greek here translateth, dwelling in house: but the Chaldee saith, A minister of the house of doctrine: as giving himself to religious study and scholarship. So other of the Hebrew Doctors; as in Pirkei R. Eliezer, ch. 32. it is said, After the children were grown, the one walked in the way of life, the other walked in the way of death. jakob our father walked in the way of life, for he dwelled in tents, and studied the law, all his days; but Esau the wicked, walked in the way of death, to kill jakob, Gen. 27. 41.  
Vers. 28. in his mouth] or, for his mouth; namely, his meat, as the Greek explaineth it: that is, because he delighted to eat of Esau's venison. This love for carnal respect continued contrary to the Oracle of God, but it was disappointed, Genes. 27. 4. 33.  
Vers. 29. pottage] or broth: Hebr. sod a seething. faint] with weariness; as the word implieth. This signified Esau's vain employment of his time and strength: whereas they that wait on the Lord spiritually, faint not, Esay 40. 30. 31. but the righteous eateth to the satisfying of his soul: Pro. 13. 25.  
Vers. 30. Let me cast] or, let me have a draught; the Greek and Chaldee translate it taste. It is a word not used but in this place. red] which in Hebrew is Adom: whereupon his name was called Aedom. The doubling of the word red, and omitting the word pottage, noteth Esau's haste and greediness, increased also by the colour. he called] or, his name was called Aedom, that is, Red: for he was ruddy when he was borne, vers. 25. and now longing for red broth, and selling his birthright for it, this name was given him, as a brandmarke of his greediness and profaneness.  
Vers. 31. this day] or, even now: the Hebr. Cajom, As to day, is often used for hajom, this day, as the Greek here interpreteth it, and in vers. 23. following. So 1 Sam. 2. 16. and 9 13. 27. 2 Chron. 18. 4. And the Hebrew word for As, is often a very affirmation: see Gen. 27. 12. firstbirthright] The dignity whereof the Law showeth to be great, in that all the firstborn were peculiarly consecrated and given unto God, Exod. 22. 29. were next in honour to their parents, Gen. 49. 3. had a double portion of their father's goods, Deut. 21. 17. succeeded them in the government of the family, or kingdom: 2 Chron. 21. 3. and administration of the priesthood, and service of God, Num. 8. 14.— 17. Therefore the firstborn is used for one that is loved, and dear to his father, Ex. 4. 22. and higher than his brethren, Psal. 89. 28. and figured Christ, Rom. 8. 29. and true Christians heirs of the kingdom of heaven, Heb. 12. 23. This honour jakob strove to have at his birth; but missing then, he seeketh now, and obtaineth it. The Greek translateth it plurally, firstbirthrights; and so doth the Apostle in Heb. 12. 16.  
Vers. 32. going to dye] that is, ready, or in danger to dye: which may be meant, both in respect of his present hunger, which could not (as he profanely thought) be satisfied with the title of his birthright: and of his daily danger to be killed by the wild beasts, in the field where he hunted. wherefore serveth] or, what profiteth? as if he should say, nothing at all.  
Vers. 33. Swear] to confirm the bargain, (Heb. 6. 16.) and to make it irrevocable, (Psalm. 110. 4. and 15. 4.) So by oath he renounced his birthright before God, whose name is therefore used in oaths; Deut. 6. 13. he sold] It is recorded in the jews canon laws, that the firstborn who selloth the portion of his birthright, even before it be parted; his sale standeth in force: because the firstborn hath part in the birthright, before the parting thereof: Maimony, Treat. of Inheritances, ch. 3. S. 6.  
Vers. 34. of lentiles] a kind of pulse much like to vetches, or small pease; and but course food, so vile an exchange did Esau make of his heavenly dignity: that not without cause doth the holy Ghost call him a profane person; who for one meal's meat, sold his first birthrights, Heb. 12. 16. It is a tradition of the Hebrew Doctors, that Lentiles were wont to be eaten of men, in their sorrow and mourning: and that jakob did feed upon lentils, in mourning and sorrow, for that the kingdom, and dominion, and firstbirthright was Esau's. Whereupon they also gather, that the sons of Esau should not fall, until the Remainder of jakob come, and give to the sons of Esau, food of lentiles, with mourning and sorrow, and take from them the dominion, kingdom, and firstbirthright, which jakob bought of him by oath. Pirkei R. Eliezer, ch. 35. eat and drink] This seemeth to intimate not only a satisfying of his hunger, but a carnal secure despising of his honour now sold: as in 1 Cor. 15. 32. let us eat and drink, for to morrow we shall dye. went away] without showing any remorse or sorrow, for his profane bargain. despised] unto this the jerusalemy Paraphrast addeth, that he also despised his portion in the world to come; and denied the resurrection of the dead. Thus the jews esteemed his fact most irreligious and profane: as the Apostle also doth, Heb. 12. 16.    

CHAP. XXVI.  
1. Isaak because of famine goeth to Gerar; 2, God biddeth him, not go into Egypt, but dwell in the land; and promiseth him the blessings of Abraham. 7, Isaak denyeth his wife, 9, Abimelech therefore reproveth him. 12, He groweth rich. 18, He diggeth three wells, Esek, Sitnah, and Rechoboth. 23, Abimelech maketh a covenant with him at Beersheba. 34, Esau's wives.  
ANd there was a famine, in the land; besides the first famine, which was in the days of Abraham: and Isaak went unto Abimelech King of the Philistims unto Gerar. And jehovah, appeared unto him; and said, Go not down into Egypt: dwell in the land which I shall say unto thee. Sojourn in this land; and I will be with thee, and will bless thee: for to thee and to thy seed, will I give all these lands; and I will establish the oath, which I swore unto Abraham thy father. And I will multiply thy seed, as the stars of the heavens: and will give unto thy seed, all these lands: and in thy seed, all nations of the earth shall bless themselves. Because that Abraham obeyed my voice: and kept my charge, my commandments, my statutes and my laws. And Isaak dwelled, in Gerar. And the men of the place, asked of his wife; and he said, she is my sister: for he feared to say my wife, left the men of the place should kill me for Rebekah, because she was of a good countenance. And it was, when the days had been prolonged by him there; that Abimelech King of the Philistims, looked out through a window: and saw, and behold Isaak was sporting, with Rebekah his wife. And Abimelech called Isaak, and said, Behold surely she is thy wife; and how saidst thou, she is my sister? And Isaak said unto him; Because I said, lest I die for her. And Abimelech said; what is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought upon us guiltiness. And Abimelech commanded all the people, saying: he that toucheth this man, or his wife, dying he shall be put to death. And Isaak sowed, in that land; and found in that year, an hundred measures: and jehovah blessed him. And the man waxed-great; and went going-on, and waxing-great; until he was waxed-great, exceedingly. And he had possession of flocks, and possession of herds, and much husbandry: and the Philistims envied him. And all the wells which his father's servants had digged, in the days of Abraham his father: the Philistims stopped them, and filled them with dust. And Abimelech said, unto Isaak: Go from us, for thou art very-much mightier than we. And Isaak went from thence: and pitched in the valley of Gerar, and dwelled there. And Isaak returned, and digged the wells of water; which they had digged, in the days of Abraham his father, and the Philistims had stopped them, after the death of Abraham: and he called their names, according to the names that his father had called them. And Isaaks servants digged in the valley: and found there a well of living waters. And the herdsmen of Gerar did strive with the herdsmen of Isaak, saying, The water is ours: and he called the name of the well, Esek; because they contended with him. And they digged another well; and they strove also for it: and he called the name of it, Sitnah. And he removed from thence, and digged another well; and they strove not for it: and he called the name of it, Rechoboth; and he said, for now jehovah hath made-roome for us, and we shall be fruitful in the land. And he wentup from thence, to Beersheba. And jehovah appeared unto him, the same night; and said, I am the God of Abraham thy father: fear not, for I am with thee; and will bless thee, and multiply thy seed, for my servant Abraham's sake. And he builded there an altar, and called on the name of jehovah; and stretched-out there, his tent: and there Isaaks servants digged a well. And Abimelech went unto him, from Gerar: and Achuzzath his friend, and Phicol, the Prince of his army. And Isaak said unto them; wherefore come ye unto me: and ye hate me, and have sent me away from you? And they said, Seeing we have seen, that jehovah is with thee; and we said, Let there now be an oath-of-execration betwixt us, betwixt us and thee; and let us strike a covenant with thee. If thou shalt do unto us evil, as we have not touched thee, and as we have done unto thee, but-onely good, and have sent thee away in peace: thou now, the blessed of jehovah. And he made unto them a banquet; and they did eat and drink. And they rose early in the morning, and swore ech-man to his brother: and Isaak sent them away, and they went from him, in peace. And it was, the same day; that Isaaks servants came, and shown unto him, concerning the well which they had digged: & they said unto him, we have found water. And he called it, Shibeah: therefore the name of the City, is Beer-sheba, unto this day.  
And Esau was forty years old; and he took a wife, judith; the daughter of Beeri, a Chethite: and Basemath, the daughter of Elon, a Chethite. And they were, a bitterness of spirit: to Isaak, and to Rebekah.  

Annotations.  
FIrst famine] whereof see Gen. 12. 10. Abimelech] of whom see Gen. 20. 1. 2. etc. which history is to be compared with this.  
Vers. 2. Egypt] as Abraham did, Gen. 12. 10. and whither it seemeth Isaak was purposing to go.  
Vers. 3. this land] of Canaan, the land of promise, and figure of the place of heavenly rest; see the notes on Gen. 12. 5. So by David he exhorteth, Dwell in the land, and feed on faith, Psalm. 37. 3. See Gen. 37. 1. I will be] the Chaldee expoundeth it, my word shall be an help unto thee: so in vers. 24. and 28. these lands] or countries, possessed by so many nations, Gen. 15. 19 20. 21. so Psalm. 105. 44. The Greek translateth singularly, land; and so was the promise made to Abraham, Gen. 13. 15. and 15. 18. and 17. 8. see the notes there. establish the oath] that is, perform the promises: sworn, Gen. 22. 16. 17.  
Vers. 4. stars] that is, innumerable: see Genes. 15. 5. seed] meaning Christ: Gal. 3. 16. 8. bless themselves] or as the Greek translateth, shall be blessed, see Gen. 22. 18.  
Vers. 5. charge] Hebr. keeping, or observation: that is, ordinances to be kept. So in Lev. 8. 35. and 22. 9 Deut. 11. 1. laws] for this word, elsewhere the Scripture saith, judgements, Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. etc. and under these three particulars, the whole charge or custody forespoken of, is comprehended; as afterward by Moses God gave the ten commandments, or moral precepts, Exod. 20. judgements, or judicial laws for punishing transgressors, Exod. 21. etc. and Statutes, or rules, ordinances and decrees for the service of God, Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. & 27. 31. & 29. 9 & 30. 21. All which Abraham observed, and is commended of God therefore.  
Vers. 7. my sister] He imitateth his father Abraham's practice, Gen. 12. 11. 12. 13. and 20. 2. kill me] Moses expresseth this as Isaaks own words of himself. The Greek translateth it, should kill him: so elsewhere that version changeth the person, for more easy order of speech, and understanding to the reader. See Psal. 144. 12. good countenance] elsewhere it is fair of countenance, (or visage) Gen. 12. 11. so the Greek turneth it here: and before, good is used for fair, or goodly, Gen. 24. 16.  
V 8. by him] or to him: that is, when he had been, a long time there. sporting] or laughing, playing, rejoicing: it is the word whereof Isaak himself had his name, Gen. 17. 17. 19 and 21. 6. Solomon saith, Rejoice with the wife of thy youth, etc. Prov. 5. 18. 19  
Vers. 10. might lightly] or, had almost lain. guiltiness] a sin making us guilty of punishment, a shameful crime: named in Hebrew Asham: the Greek translateth it Ignorance: and so Paul calleth the sins of the people Ignorances, or ignorant trespasses, Heb. 9 7. rightly so gathered from Levit. 4. 22. See the further explication of this word, there. Abimelech by this word Asham, meaneth both the sin and the punishment for the same; as in the law, Asham, is both the Guilty-sin, and the Sacrifice for the same, Lev. 5. 5. 6.  
Vers. 11. toucheth] that is, hurteth, or injureth: so in vers. 29. and in jos. 9 19 Ruth 2. 9 job 1. 11. Psal. 105. 15. Zach. 2. 8. or] Hebr. and: which is often used for or, as is observed on Gen. 13. 8. dying] that is, he shall surely be put to death: as Gen. 2. 17  
Vers. 12. 100 measures] that is, as the Chaldee explaineth it, a hundred for one when he measured it: or an hundred, may mean many: as an hundred fold, Matth. 19 29. is elsewhere called manifold more, Luke 18. 23. The word Shegnarim, signifieth public measures, such as were used at the gates of cities, which were full and large. And this increase, (which is the most that our Saviour speaketh of in Matth. 13. 23.) showeth the fruitfulness of the land of Canaan when God blessed it; and figured the bountiful reward which the godly sha' l find of their labours, in the heavenly country, which we seek, Gal. 6. 7. 8. 9 Heb. 11. 14. 16. The fruitfulness of Canaan, signified also the graces of the Gospel, Ezek. 34. 27. Zac. 8. 12. Ps. 67. 7. blessed him] & his blessing maketh rich, Pro. 10. 22. job 42. 12. This the next words of Isaak do also confirm.  
Vers. 14. possession] or cattles: so Gen. 47. 17. husbandry] so also the Greek turneth it georgia. It implieth all manner work and service belonging to a family; and so servants, and tillage of all sorts. The like is said of job, job 1. 3. envied] had an envious zeal and emulation. So Solomon saw how all labour and rightness of work, brought envy to a man from his neighbour, Eccles. 4. 4.  
Vers. 15. with dust] or earth, as the Greek translateth. This also they enviously did against their oath before, Gen. 21. 30. 31. And this injury was great, because of scarcity of waters there, Gen. 21. 25. It figured out the corrupting of the clear doctrines of the gospel, by earthly glosses and traditions of Antichristians. Psal. 65. 10. and 84. 7. Song 4. 15. Num. 21. 16. 18. john 4. 10. 14.  
Vers. 17. pitched] too were, his tents: or, encamped. A word used for pitching of camps or armies, Exod. 14. 9 and 15. 27. etc. applied first here to Isaaks family, afterwards to jacob's, Gen. 33. 18. and so to his posterity. And betokeneth a residing, or quiet sitting: opposed to removing, or journeying, Num. 1. 50. 51. 52. and 9 17. 18. The Chaldee translateth it dwelled.  
Vers. 18. returned and digged] that is, as the Greek explaineth it, again digged. Figuring the restoring of the ancient truth, out of corruption: as v. 15. their names] so renewing the ancient good names (that carried, as seemeth, the memorial of God's graces) which the wicked had defaced: as on the contrary, the idolatrous names of places, on which the heathens had set the memorial of false gods and superstition, were by the Israelites changed, when they came into their possession, Num. 32. 38. for the very names of idols, are not to be heard out of our mouths, Exod. 23. 13. Psal. 16. 4.  
Vers. 19 the valley] of Gerar, as the Greek yersion doth express. living] that is, as the Chaldee here translateth, springing waters. Waters that spring or run, are for their continual motion, called living, Levit. 14. 5. 50. and 15. 13. Num. 19 17. Song 4. 15. For life consisteth in continual motion. The Greek keepeth the Hebrew phrase: and so in the New Testament, where living waters, signify heavenly graces, john 4. 10. 11. 14. and 7. 38. Rev. 21. 6. and 22 1.  
Vers. 20. ours] or (belonging) to us: the Greek changeth the person, saying that the water was theirs. So ver. 7. Ezek] that is, Contention, or wrongful strife: Wrangling, the Greek translateth, Injury, because they injuried him.  
Vers. 21. Sitnah] that is, Hatred, or spitefulness. Of this the devil hath his name, Satan.  
Vers. 22. Rechoboth] that is, Roomths; or large spaces. Compare Psalm. 4. 2. in distress thou hast made roomth for me.  
Vers. 24. fear not] for the opposition of the Philistims, and other afflictions that are incident unto thee. So God comforted Abraham, Gen. 15 1.  
Vers. 25. called on] the Chaldee saith, prayed: so did Abraham his father, Gen. 12. 7. 8. and 13. 4. 18. 〈◊〉 stretched out] that is, set up, or pitched his tent, as the Greek explaineth it, which was with spreading and stretching out the curtains and cords unto stakes, Esa. 33. 20.  
Vers. 26. Achuzzath his friend] or, aretinue of his friends: and so the Chaldee translateth it, a company of his friends: but the Greek takes it for a proper name, Ochozath; and his friend, the Greek calleth nymphagogos, which is the companion (or leader) of the bridegroom; like that in judg. 14. 20. which the Greek there translateth as this here. Prince] that is, Chief captain: in Greek, the Chief leader of the army, as in Gen. 21. 22. with which this history is to be compared. Isaaks ways pleasing the Lord; he made his enemies to be at peace with him: as Prov. 16. 7.  
Vers. 28. Seeing etc.] that is, we have evidently seen. jehovah] the Chaldee expounds it, the word of the Lord is thine help. an oath-of-execration] in Greeke, a curse? that is, an oath wishing a curse to the breaker of it: as Gen. 24. 41. The Chaldee paraphraseth thus, Let the oath now be confirmed, which was between our fathers; and between us and thee. strike] Hebr. 〈◊〉 foe Gen. 15. 18.  
Vers. 29. If thou shalt] understand, Taking a curse upon thee, if thou shalt: meaning, that thou shalt not (or wi〈…〉) do evil, as the Greek explaineth it. See Gen 21. 23. touched] that is, hurt, as v. 11. blessed] see Gen. 24. 31. An imperfect speech, as if he should say, O thou blessed of the Lord, do thou likewise deal with us: or, as thou art now blessed of the Lord, so swear unto us by him. The Greek translateth, and now thou art the blessed of the Lord.  
Vers. 30. a banquet] used when men made covenants together, Gen. 31. 54.  
Vers. 31. man to his brother] that is, one to another: the Greek saith, man to his neighbour.  
Vers. 33. Shibeah] in Greeke Horkos; in English, Oath. Beersheba] that is, the well of the oath: as the Greek also interprets it. This name was given before, Gen. 21. 31. It seemeth in tract of time the name was forgotten, the rather because the well then digged by Abraham, (vers. 30.) was by the Philistims stopped, Gen. 26. 15. and they would therefore have no such monument: but Isaak now reneweth the name. Or here the city is named Beersheba; there the place, Gen. 21. 3. that is, the whole region.  
Vers. 34. old] Hebr. son. This also was the age of his father Isaak when he married, Gen. 25. 20. judith] one of the daughters of the Canaanites, called by another name, Gen. 36. 2. see the annotations there. This fact was contrary to Abraham's charge, Gen. 24. 3. and his father Isaaks, as is likely by vers. 35. and Gen. 28. 2. 6. 8. a Chethite] in Greeke, an Evite: see Gen. 36. 2. These were of the worst sort of people in the land, Ezek. 16. 3.  
Vers. 35. a bitterness of spirit] that is, a grief of mind, through their bitter provocation and rebellious carriage: so that they were yrked of their life by reason of them, Gen. 27. 46. Or, of a rebellious spirit, resisting their parents. This latter the Greek followeth, calling them Contentious with Isaak and Rebekah: and the Chaldee saith, they were rebellious and stubborn against the word of Isaak and Rebekah: unto which the jerusalemy Thargum addeth, that they served (God) with strange service (that is, idolatry) and received not the instruction either of Isaak or of Rebekah. See Gen. 27. 46.    

CHAP. XXVII.  
1, Isaak sendeth Esau for venison, purposing to eat, and bless him before his death. 5, Rebekah instructeth jakob to obtain the blessing. 15, jakob under the person of Esau, obtaineth it. 30, Esau bringeth venison. 33. Isaak trembleth. 34, Esau complaineth, and by importunity obtaineth a blessing. 41, He threatneth to kill jakob. 42, Rebekah disappointeth it.  
ANd it was, when Isaak was old, and his eyes were dim, that he could not see: then called he Esau, his elder son, and said unto him, my son; and he said unto him, Behold here am I. And he said, Behold now I am old: I know not the day of my death. And now, take I pray thee thy wepons, thy quiver and thy bow: and go out to the field; and hunt for me venison. And make for me savoury-meats, such as I love; and bring it to me, that I may eat: that my soul may bless thee before I die. And Rebekah heard, when Isaak spoke to Esau his son: and Esau went to the field, to hunt for venison, for to bring it. And Rebekah said unto jakob her son, saying: Behold I heard thy father speaking unto Esau thy brother, saying. Bring me venison, and make for me savoury-meats, that I may eat: and I will bless thee, before jehovah, before my death. And now my son, obey my voice: according to that I do command thee. Go now, unto the flock, and take to me from thence, two good kids of the goats: and I will make them savoury-meats, for thy father, such as he loveth. And thou shalt bring them to thy father, that he may eat: for that he may bless thee; before his death. And jakob said, to Rebekah his mother: Behold Esau my brother, is a hairy man; and I, a smooth man. If so be, my father shall feel me, then shall I be in his eyes, as a deceiver: and I shall bring upon me, a curse, and not a blessing. And his mother said unto him; Upon me be thy curse, my son; Only obey my voice, and go, take them unto me. And he went and took, and brought them to his mother: and his mother made savoury-meats, such as his father loved. And Rebekah took the desirable garments, of Esau her elder son; which were with her in the house: and put them upon jakob, her younger son. And the skins of the kids of the goats, she put upon his hands: and upon the smooth of his neck. And she gave the savoury-meats, and the bread, which she had made, into the hand of jakob her son. And he came unto his father, and said, my father: and he said, Behold here I am; who art thou, my son? And jakob said unto his father, I am Esau thy firstborn; I have done even as thou spakest unto me: Arise I pray thee, sit, and eat of my venison; that thy soul may bless me. And Isaak said, unto his son; How is this that thou hast so soon found it, my son? And he said, because jehovah thy God, brought it to pass, before me. And Isaak said unto jakob; Come near, I pray thee, and let me feel thee my son: whether thou be the same, my son Esau, or not. And jakob went-neere, unto Isaak his father, and he felt him: and he said, the voice is the voice of jakob; and the hands are the hands of Esau. And he discerned him not, because his hands were, as the hands of Esau his brother, hairy: and he blessed him. And he said, art thou the same, my son Esau? And he said, I. And he said, Bring-neere unto me, and I will eat of my son's venison, that my soul may bless thee: and he brought it near to him, and he did eat; and he brought unto him wine, and he drank. And Isaak his father, said unto him: Come near now and kiss me, my son. And he came near, and kissed him; and he smelled the smell of his garments, and blessed him: and said, See, the smell of my son; is as the smell of a field, the which jehovah hath blessed. And God give unto thee, of the dew of the heavens, and of the fatnesses of the earth: and multitude of corn, and of new-wine. Let peoples serve thee, and nations bow-downe themselves unto thee; be thou a master to thy brethren, and let thy mother's sons bow-downe-themselves unto thee: Cursed be every one of them that curse thee, and blessed be every one of them that bless thee. And it was, when as Isaak had made an end of blessing jakob; and it was, that jakob was but going gone out, from the presence of Isaak his father: that Esau his brother came in from his hunting. And he also made savoury meats, & brought them to his father: and said unto his father, Let my father arise, and eat of his son's venison; that thy soul may bless me. And Isaak his father said unto him, who art thou? and he said, I am thy son thy first borne, Esau. And Isaak trembled, with a very vehement great trembling & said, Who where is he that hath hunted venison, & brought it unto me, & I have eaten of all, ere thou camest, and have blessed him: yea and he shall be blessed. When Esau heard the words of his father; then cryed-he-out, with an outcry, great and bitter, very vehemently: and said unto his father, Bless me, me also, my father. And he said, Thy brother came, with guile: and he hath taken thy blessing. And he said, Is it because his name was called jakob; for he hath supplanted me, these two-times; he took my firstbirthright, and behold now, he hath taken my blessing: and he said, hast thou not reserved a blessing for me? And Isaak answered, and said unto Esau; Lo I have appointed him to be a master over thee; and all his brethren have I given to him, for servants; and with corn and new wine have I sustained him: and unto thee now, what shall I do, my son? And Esau said unto his father, Hast thou but that one blessing, my father; bless me, me also, my father: and Esau lifted up his voice, and wept. And Isaak his father answered, and said unto him: Behold, of the fatnesses of the earth, shall thy dwelling be; and of the dew of the heavens from above. And by thy sword shalt thou live; and thy Brother shalt thou serve: and it shall be, when thou shalt get-the-dominion, that thou shalt break his yoke from off thy neck. And Esau, hated jakob; for the blessing with which his father had blessed him: and Esau said in his heart, The days of mourning for my father are nigh; and I will kill jakob my brother. And the words of Esau, her elder son, were told to Rebekah: and she sent and called jakob, her younger son; and said unto him; Behold Esau thy Brother, comforteth himself as touching thee, to kill thee. And now my son, obey my voice: and arise flee thou unto Laban my Brother, to Charran. And tarry with him, a few days: until the hot-wrath of thy Brother, turn away. Until the anger of thy Brother turn-away from thee; and he forget, that which thou hast done to him; and I will send, and take thee from thence: why should I be bereft, even of you both, in one day? And Rebekah said unto Isaak: I am yrked of my life, because of the daughters of Cheths: if jakob take a wife of the daughters of Cheth like these, of the daughters of the land; wherefore have I life?  

Annotations.  
THat he could not see] Hebr. from seeing: which phrase the Apostle turneth in Greek, not to see, Rom. 11. 10. from Psal. 69. 24. Upon this occasion. God's works were showed in Isaak, (as joh. 9 3.) for in his blindness he gave jakob the blessing, which he would not so have done, if he had seen: vers. 23. elder] in Heb ewe, greater, to weet, of age, or by birth; as the Greek translateth Elder: and lesser for younger: v. 15. see Gen. 10. 21.  
Vers. 2. my death] the Greek saith, my end: yet lived he after this, above forty years, Genes. 35. 28. 29.  
Vers. 3. Venison] Hebr. hunting: whereof venison hath the name, as being gotten by hunting. So v. 5. 19 etc.  
Vers. 4. that I may] or, and I will eat: so in v. 7. and 10. These two phrases are used indifferently: as, that ye be not judged, Matth. 7. r. which another Evangelist saith, and ye shall not be judged, Luke 6. 37. See also Gen. 12. 12. that my soul] or, to the end my soul: that is; I myself: as after in v. 7. it is repeated. Isaak being to give the blessing in faith, Heb. 11. 20. would eat savoury meat, and drink wine, ver. 25. to stir up and cheer his spirit, that he might be the more fit instrument of the spirit of God. For sorrow, anger, and other such passions, do distemper the mind: which may be mitigated by outward means, as wine maketh men to forget their misery, Prov. 31. 6. 7. and music allayeth anger: wherefore Elisha the Prophet, when he was moved against King jehoram, called for a musician, who when he played, the hand of the Lord came upon the Prophet, 2 King. 3. 14. 15. bless thee] as the Priests with authority blessed and put the name of God upon the people, Gen. 14. 19 Num. 6. 23. 27. So the patriarchs derived the blessing before their death, unto their children, (or some one of them) as an inheritance by testament: wherefore Paul speaketh of inheriting the blessing, Heb. 12. 17. which also was of great authority and strength, as being done by the Spirit of God; and in faith, and before the Lord, as vers. 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau, (who had his name of Doing) is here promised the blessing upon his deeds; as the law also promiseth blessing and life to the doers thereof, Rom. 10. 5. but jakob got the blessing by faith, as do all the faithful, Gal. 3. 9  
Vers. 7. before jehovah] that is, in his presence, by his power and authority, and for ever, (the like phrase is of cursing, 1 Sam. 26. 19) And being done before his death, it was with the more power, case, reverence, and as by his last will and testament. So Deut. 33. 1.  
Vers. 12. if so be] or, Peradventure my father will feel me, and I shall be, etc. The Greek translateth it, Mé pote, which word Paul useth, 2 Tim. 2. 25. in like sense; If so be, (or If peradventure) God will give them repentance. as a deceiver] or, as one that causeth to err: the Greek translateth it, a despiser, the Chaldee, a mocker. Or we may English it, a very deceiver: for in the Hebrew, as, is often a sure affirmation, Neh. 7. 2. and so the Greek answering thereto, john 1. 14. a curse] not feared without cause, for cursed is he that maketh the blind to err in way, Deut. 27. 18. and deceitfulness in all God's works, maketh men liable to the curse, jer. 48. 10. Mal. 1. 14.  
Vers. 13. upon me thy curse] a speech of her faith, to encourage him, (though it may be mixed with infirmity of carriage:) for it seemeth she relied on the oracle of God, in Gen. 25. 23. the greater shall serve the less: which oracle, Isaak might understand not of the persons of Esau and jakob, but of the nations and peoples, their posterity; and therefore thought it his duty to give the blessing of the first birthright unto Esau, to whom by nature it belonged, and which might not be changed for affection, as the Law after provideth, in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also; and therefore attempted this strange and perilous way, to procure the blessing unto jakob. A like different meaning of that oracle, is gathered by men at this day. The Chaldee paraphraseth thus, It was said unto me by prophecy, that curses shall not come upon thee, but blessings.  
Vers. 15. desirable garments] Hebr. garments of desire, that is, good, sweet, precious: the Greek translateth it, a goodly robe, (or fair stole, which was a long garment that great men used to wear, Luke 20. 46. and 15. 22. The Priests after in the law had holy garments, to minister in, Exo. 28. 2. 3. 4. which the Greek there also calleth a holy robe or stole. Whether the first borne before the law had such to minister in, is not certain; but probable, by this example. For had they been common garments, why did not Esau himself, or his wives keep them? but being in likelihood holy robes, received from their ancestors; the mother of the family kept them in sweet chests, from moths and the like; whereupon it is said in verse 27. Isaak smelled the smell of his garments. These might well figure out those robes of innocency and righteousness, wherewith the saints are clothed, Rev. 7. 9 14. and 19 8. and 3. 18. The like mystery also is in the kids skins following: see Gen. 3. 21.  
Vers. 19 firstborn] This though it were not so properly (and cannot in that respect be excused,) yet was it true in mystery; and spiritually; as john Baptist was Elias, Matt. 11. 14. and we gentiles, are the Circumcision, Phil. 3. 3. Rom. 2. 28. and the children of promise are counted for the seed, Rom. 9 8. Gal. 4. 28.  
Vers. 20. brought it to pass] or, made it to meet (or occur) in Greeke, delivered it: in Chaldee prepared it. See 24. 12.  
Vers. 22. and the hands] or, but the hands: the jerusalemy Thargum saith, the feeling of the hands. of a field] the Greek addeth, of a full (or plenteous) field: which with herbs, flowers and fruits, giveth a fragrant smell. Compare Song. 2. 13. and 4. 12. 13. 14. and 7. 11. 12. 13. The jerusalemy Thargum applieth this to the smell of the perfume of good spicies, that should after be offered in the mount of the house of the sanctuary.  
Vers. 28. And God give] or will give, it is both a prayer and a prophecy: the word And noteth the passion of the mind: for so it is often used to signify vehement affections, of desire, joy, indignation, or the like. See Gen. 47. 15. Psal. 2. 6. Act. 23. 3. Mark. 10. 26. 2 Cor. 2. 2. Sometime it is omitted quite; as 2 Sam. 24. 3. and the Lord thy God add. for which, in 1 Chron. 21. 3. is written, the Lord add: leaving out and, dew] which as it is the means to make the field fruitful, so ●an it not be given but by God, jer. 14. 22. and the with holding of it, is a curse, 2 Sam. 1. 21. It spiritually signifieth the doctrine and graces of the gospel, and spirit of Christ upon men. Deut. 32. 2. Esay 45. 8. and 26. 10. Hos. 14. 6. 7. Psal. 133. 3. A like blessing is in Deut. 33. 13. 28. fatnesses] that is, sundry sorts and plenty of fat things: whereby is meant the best of every thing, (see Gen. 4. 4. and 49. 20. Esay 30. 23.) and spiritual graces, Esay 25. 6. The land of Cahaan, (the figure of all blessedness,) is called therefore the fat land, Neh. 9 25. 35. corn and new nine.] which as they are the stay and comfort of man's life, Psal. 104. 15. so they also signify heavenly blessings that God sendeth upon his people, Psal. 65. 10. 14. Zach. 9 17. A like blessing Moses uttered, Deut. 33. 28.  
Vers. 29. nations,] the Greek translateth it, Princes: the Chaldee Kingdoms. The jerusalemy Thargum applieth these people's, nations, brethren, and mother's sons: to the sons of Esau, of Ishmael, Keturah and of Laban. As servitude implieth a spiritual curse, Gen. 9 25. so this sovereignty, is a spiritual blessing, Rev. 2. 26. 27. a master] or, a sovereign, a Lord, or governor: named of prevailing. Herein was employed a part of the first birthright, 1 Chron. 5. 2. Psal. 89. 28. every one, etc.] Hebrew thy cursers, cursed be be, that is, every one of them: for a word singular, joined with a plural, noteth exactly all and every one. Compare this with Gen. 12. 3. Numb. 24. 9  
Vers. 30. and it was] or, it was I say: the doubling of this, maketh the matter the more remarkable, touching God's providence herein. going gone:] that is, newly gone, or scarce gone out.  
Vers. 33. trembled] or, was terrified; as the Greek and Chaldee translate, was astonished: it signifieth an exceeding fear with trembling, as Exod. 19 16. 18. Gen 42 28. who where] a trembling passionate speech: or, who then is he? he shall be] So the gifts of God (which are without repentance Rom. 11. 29) are established to jakob here, and after more advisedly, in Gen. 28. 1.— 4.  
Vers. 35. with guile] the Chaldee saith, with wisdom: but the word it usually taken in the evil part, and so Isaak seemeth to intent it. The Scripture also seemeth hereby to blame the indirect means which jakob used: for none should do evil, that good may come, no not though through man's lie, the truth of God doth more abound, unto his glory; Rom. 3. 7. 8.  
Vers. 36. Is it because] or understand, hath he done this because? meaning surely he hath. Therefore the Greek translateth it, Rightly was his name called Iskob, and the Chaldee, Fitly: was called] Hebrew he called, meaning every one: See Gen. 16. 14. for he hath] or, that he hath supplanted: where the Hebrew jaakbeni, supplanted me, is Esau's interpretation of jacob's name, as signifying a supplanter or overthrower with the foot, and so a deceiver: So jer. 9 4. he took] thus Esau layeth the fault on his brother, for taking that which himself profanely sold, Goe 25. 33. He. 12. 16. my blessing] but that followed the first birthright, which being sold, the blessing was lost also: as the Apostle inferreth upon it, that afterward when Esau would have inherited the blessing, he was rejected, Heb. 12. 16. 17.  
Vers. 37. appointed] or put; that is, made, as the Greek translateth it. sustained] the Greek translateth strengthened: See Psal. 104. 15.  
Vers. 38. and wept] yet found he no place of repentance, though he sought it with tears, Heb. 12. 17. For because when God calleth, men do refuse: when they call upon him, he will not answer; Prov. 1. 24. 28.  
Vers. 39 fatnesses] that is, fat and fertile places: which were upon mount Seir. Gen. 36. 6. 8. and this was unto Esau, a gift of God, jos. 24. 4. Therefore this also is a blessing, which Isaak by faith uttered concerning things that were to come, unto Esau, as before unto jakob: Heb. 11. 20. How be it, the chief, spiritual, and hereditary blessing was before given to jakob only, and Esau willing to inherit it, was rejected, Heb. 12. 17. and the oracles here following confirm the same.  
Vers. 40. And by] or, But by thy sword: that is, with wars and troubles, shalt thou defend thy state and country; and not enjoy peace as jakob, Deut. 33. 27. 28. The sword is opposed unto peace, Mat. 10. 34. and living by the sword, meaneth the continuance of that trouble some state; as life, is opposed to momentany troubles, Psal. 30. 6. Contrariwise in Christ's Kingdom, the swords are beaten into ploughshares, Esay 2. 4. thou serve] namely, in thy posterity: for Esau in his person served not jakob, but his children in David's days, 2 Sa. 8. 14. So before, that was spoken as to Abraham, which was properly accomplished to and in his seed, Gen. 12. 3. and 22. 18. and 15. 7. 18. shalt get the dominion,] or shalt get strength: and that shall be, when jakob shall for his sins, lose the dominion; as came to pass in the days of jehoram son of jehosaphat who did evil in the eyes of the Lord, 2 King. 8. 16. 18. 20. So both the Chaldee paraphrases say, when his sons shall transgress the words of the law, thou shalt remove his yoke (the yoke of their servitude) from off thy neck. Otherwise (as the Hebrew word sometime signifieth to mourn, or be cast down with sorrow, Psal. 55. 3.) it may be interpreted, when thou shalt mourn, to weet, for that hard servitude. his yoke] the yoke of servitude, as the jerusalemy Thargum explaineth it. So yoke also signifieth in Levit. 26. 13. Esay 9 4. and 10. 17. jer. 27. 8. 11. And Esau broke the yoke, when Edom rebelled from under the hand of judah, and made a King over themselves, 2 King. 8. 20. 22.  
Vers. 41. hated] with an inward spiteful hatred, as the word signifieth, which showeth his former tears to proceed not from true repentance. And in hating his brother for the blessing: he shown himself to be of that wicked one, as was Kain, 1 joh. 3. 12. 15. This hatred continued also in his posterity, against jakob, Obad. v. 10. 11. etc. for my father] the Hebrew phrase, as also the Greek is, of my father; but the meaning is for my father's death, as the like speeches otherwhere manifest, Ezek. 24. 17. jer. 6. 26. and at burials they used to mourn seven days, Gen. 50. 10. The Greek translateth; Let the days of my father's mourning be nigh, that I may kill jakob my brother: so making it a wish for his father's speedy death; and the Hebrew also will bear that translation; yea his words are such, as may imply, not a stay till his father's death, but that he would with the first opportunity kill jakob, and so his father would soon die with sorrow. Thus meaning, he would be a double parricide. And Rebekah with the first, sent jakob away, to prevent danger.  
Vers. 42. comforteth himself] in respect of his loss of the blessing, with this purpose and hope to kill thee. So the comfort of the wicked, is grounded on evil. The Greek translateth, he threatneth thee, and the Chaldee, he layeth wait for thee.  
Vers. 43. flee thou] or, flee for thyself: and for thy safety. Here the blessing, brought speedy persecution and exile upon jakob, which his mother counselled him in faith to undergo, rather than for his life, to make accord with Esau, and to forgo his first birthright now obtained.  
Vers. 44 a few day's] these fell out to be twenty years: as the sequel of the history showeth, Gen. 31. 38. and Rebekah saw him no more, as the Hebrew Doctors gather, by the time of her death, which they think was before jakob came again. See the notes on Gen. 35. 8.  
Vers. 45. why should I be] the Greek turneth it, lest I be bereft: and she speaketh of the loss of them both, for that Esau for his murder, was also to be killed, by the law in Gen. 9 6. or if man had not punished him, God might have cursed and cast him out, as he did Kain, Gen. 4. 11. 16. of Cheth] the Greek saith, daughters of the sons of Cheths, the Chethites, whom Esau had married, Gen. 26. 34. 35. This grief, she took for an occasion also, to get Isaaks consent, unto jacob's departure. of the land] that is, of the inhabitants of the land, whether Chethites, or any other of the Canaanites: see Gen. 11. 1. wherefore have I] that is, what good will my life do me? meaning, none at all.    

CHAP. XXVIII.  
1, Isaak blesseth jakob, and sendeth him to Padan Aram for a wife, 9, Esau seeing it, marrieth Machalath, the daughter of Ishmael. 10, jakob by the way hath a dream and vision of a ladder, 13, God appearing, promiseth to bless him, and bring him home again. 16, jakob awaking, and moved with reverence of the place, anointeth a stone set up for a pillar, and nameth the place Bethel, 20, and maketh a vow to honour God there, when he shall return in peace.  
ANd Isaak called jakob, and blessed him: and commanded him, and said unto him; Thou shalt not take a wife of the daughters of Canaan. Arise go to Padan Aram, to the house of Bethuel, thy mother's father: and take to thee a wife, from thence; of the daughters of Laban, thy mother's brother. And God Almighty, bless thee; and make thee fruitful, and multiply thee: and be thou an assembly of peoples. And he give to thee, the blessing of Abraham, to thee, and to thy seed with thee: that thou mayst inherit the land of thy sojournings, which God gave unto Abraham. And Isaak sentaway jakob, and he went to Padan Aram: unto Laban son of Bethuel, the Syrian; the brother of Rebekah, mother of jakob and Esau. And Esau saw, that Isaak had blessed jakob; and sent him to Padan Aram, to take unto him a wife from thence: when he blessed him, and commanded him, saying; thou shalt not take a wife, of the daughters of Canaan. And jakob had obeyed his father and his mother: and was gone to Padan Aram. And Esau saw, that the daughters of Canaan were evil in the eyes of Isaak his father. Then went Esau, unto Ishmael: and took Machalath daughter of Ishmael, son of Abraham, the sister of Nebajoth, unto his wives, to him to wife. 
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And jakob wentforth, from Beersheba: and went to Charran. And he lighted upon a place, and tarried there all night, because the sun was gone-downe; and he took of the stones of the place, and put for his pillows: and lay-downe, in that place. And he dreamt, and behold a ladder setup on the earth, and the head of it, reaching to the heavens: and behold the Angels of God, ascending and descending on it. And behold jehovah was standing above it, and said; I jehovah the God of Abraham thy father, and the God of Isaak: the land, that which thou liest upon, to thee will I give it, and to thy seed. And thy seed shall be, as the dust of the earth; and thou shalt spread-abroad, to the sea, and to the East, and to the North and to the south: and blessed shall be in thee, all families of the earth, and in thy seed. And behold I will be with thee, and will keep thee, in all (the way) that thou shalt go, and will return thee again, unto this land: for I will not leave thee, until that I have done, that which I have spoken unto thee. And jakob awaked, out of his sleep; and he said. Surely jehovah is, in this place: and I, knew it not. And he feared, and said; how fearful, is this place? this is no other, but the house of God; and this is the gate of heavens. And jakob rose-up-early in the morning; and took the stone, that he had put for his pillows; and set it▪ for a pillar: and he poured oil, upon the head thereof. And he called the name of that place, Bethel: but Luz was the name of the city, at the first. And jakob vowed a vow, saying: If God, will be with me; and will keep me, in this way, which I am going; and will give me bread to eat, and raiment to put on. And I return in peace, unto my father's house: and jehovah shall be to me a God. And this stone, which I have set for a pillar; shall be, the house of God: and of all, that thou shalt give to me; I will tithing givethe-tenth unto thee.  

Annotations.  
BLessed him] God hereby confirmed jacob's faith, against doubts and fears, both of things past and to come, while his father now wittingly and willingly blesseth him, and comforteth him against future troubles, that might befall him in his pilgrimage. The Hebrew Doctors say. Better is the end of a thing, than the beginning thereof, (Eccles. 7, 8.) the first blessings where with Isaak blessed jaakob, were of the dew of heaven, and corn of the earth. Gen. 27. 28. the after blessings, were blessings that had an eternal foundation, and had no end of them, either in this world, or in the world to come: as it is written, And God almighty bless thee, (Gen. 28. 3. 4. and addeth moreover unto him, the blessing of Abraham. Pirkei R. Eliezer. ch. 35.  
Vers. 2 Padan Aram] or Mesopotamia, as the Greek turneth it: so vers. 5. 6. etc. see the notes on Gen. 25. 20. a wife,] The like care Abraham took, to provide a wife for Isaak, Gen. 24. But there, servants were sent with camels, and store of good things: here the son himself is sent on foot in poor estate, with his staff, Gen. 32. 10. to serve for a wife, Hos. 12. 12. So great was the trial of jacob's faith in this his pilgrimage, greater than all his fathers: and upon his inheriting of the blessing, there followed presently great afflictions.  
Vers. 3. Almighty] or, Alsufficient; see Gen. 17. 1. an assembly] or, church, congregation, company, that is, a multitude of peoples, as, Ezek. 23, 24. I he Greek translateth it synagogues (or assemblies) of nations, and the Chaldee, an assembly of tribes: respecting the twelve tribes that came of jakob: Exod. 24. 4. This blessing, God promised at Bethel to perform unto jakob, Gen. 48. 3. 4. and 35. 11.  
Vers. 4. bessing of Abraham] which chief consisted in redemption from the curse of the law, by forgiveness of sins, and receiving the promise of the Spirit (of the adoption of children, and Sanctification) through faith in Christ, Gal. 3. 13. 14. 9 29. Rom. 4. 7. 8. 13. etc. Here jakob is made heir of the blessing: so are all true Christians, 1 Pet. 3. 9 of thy sojournings] wherein thou art a sojourner and pilgrim, the land of Canaan. see Gen. 17. 8. gave to Abraham] to weet, by promise: of this gift, see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8.  
Vers. 5. Syrian] so the Greek usually translateth it, which the new testament followeth, Luk. 4. 27. The Hebrew is, the Aramite: see Gen 10. 22.  
Vers. 8. evil] that is, displeasing, grievous: so Gen. 48. 17. on the contrary, good, is for pleasing, Gen. 16. 6. 8.  
Vers. 9 Ishmael] that is, Ismaels' family, or the Is maelites: for Ishmael himself was now dead, Gen. 25. 17. See the notes on Gen. 19 37. Machalath] called also Basemath, Gen. 36. 3. he took her, (being of his kindred,) to please his father; though neither according to Gods will, nor his fathers. So the wicked would seem to amend one evil, by running into another. of Nabajoth] that is, of the same mother that Nebajoth (Ismaels' eldest son) was. unto his] that is, besides and unto the two Canaanitish wives which he already had Gen. 26. 34. so now he had three wives.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seventh section of Moses law, whereof see the annotations on Gen. 6. 9 Which section when it is less absolute, the Hebr. call Parasha, a distinction; and signify it by a threefold P: but when it is more full and absolute, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they name it Seder, an Order, and denote it by a threefold S 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as in this place.  
Vers. 10. Charan] of which place, see Gen. 11. 31. It was distant from Beersheba, almost 500 English miles. And jakob was now about 77. years of age, when he undertook this pilgrimage, as may be gathered by the history following, and by Gen. 47. 9 Of which journey, the prophet after speaketh, how jakob fled into the land of Syria, and Israel served for a wise, Hos. 12. 12. So the afflictions of the fathers, are examples unto the children in all ages, even whatsoever is written: Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of jacob's age, the Rabbins also say, Seventy and seven years old was jakob, when he departed from his father's house, Pirkei R. Eliezer. ch. 35.  
Vers. 11. he lighted upon,] or happened, met with, by God's providence, not of his own purpose or choice; who would have gone further, ha' dnot night prevented him: and made no reckoning of this place, above any other. It was about 48 English miles distant from Beersheba, whence jakob came: and from jerusalem 8. miles northward. pillow's] or head bolster: so in 1 Sam. 26. 7. The Greek translateth, at his head. As this pillow of jakob, showeth his hard distress for the present in body: so Gods appearing and word here revealed, manifesteth the comforts and refreshing of the spirit, which the faithful have in their afflictions and pilgrimage. Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after, on vers. 18.  
Vers. 12. dreamt] a divine dream, such as in times past God used to speak unto men by, job 33. 14. 15. Dan. 7. 1. and so he usually spoke unto the Prophets, as it is said, If there be a Prophet among you, I jehovah, will make myself known unto him in a vision, will speak unto him in a dream: Num. 12. 6. See the notes on Gen. 15. 12. ladder,] representing Christ, the son of man, on whom the Angels of God, ascend and descend, joh. 1. 51. applied now in special to jakob, and his journey, as followeth in verse 13. 15. The Hebrew Doctors say; The things made known to a Prophet by prophetical vision, were made known unto him by way of parable: and immediately, the interpretation of the parable, was written in his heart, and he knew what it was. As the Ladder which jakob our father saw, and the Angels ascending and descending on it. And that was a parable of the (four) monarchies. Maimony in Misn. in jesud. hatorah, ch. 7. S. 3. Other Rabbins also apply this vision to the monarchies in Daniel; but our Saviour is the best interpreter, john 1. 51. on the earth] signifying Christ's humane nature, and conversing with men, john 16. 28. and 17. 4. the heavens] signifying Christ's heavenly nature, and mediation for men with God, Heb. 8. 1. and 9 24. By whom all things are reconciled unto God, and both the things in earth, and things in heaven, are set at peace through the blood of his cross, Col. 1. 20. He is the way, no man cometh to the Father, but by him: joh. 14. 6. ascending, etc.] that is, looking with desire into the mysteries of Christ, 1 Pet. 1. 12. ministering unto him, and through him unto his people, Mark. 1. 13. Heb. 1. 14. and now in special, guarding jakob from all perils in his journey: Gen. 32. 1. 2.  
Vers. 13. jehovah] whose providence and grace is towards his in Christ. The Chaldee translateth it, the glory of the Lord. God of Abraham, etc.] See Gen. 17. 7. He is not ashamed to be called their God, for he hath prepared for them a city, Heb. 11. 16. Hereby also the resurrection of the dead, was taught unto jakob; God calling himself no less the God of Abraham (now dead to the world) then of Isaak now living: for Abraham also was alive unto him, Luk 20. 37. 38. to thy seed] that is, as the Chaldee expounds it, to thy sons: when as yet he had no child, (as is noted of Abraham, Acts 7. 5.) nor wife. Here God confirmeth to jakob, the blessing of Abraham, which his father Isaak had bequeathed unto him, before in v. 3. 4. And as the former, so this promise also was spiritual, to be accomplished by Christ in whom (under the name of David) God promiseth, that his people should dwell in the land, that he gave unto jakob his servant, Ezek. 37. 24. 25. So the ladder which jakob saw, should be for him (besides this earthly voyage) to climb by, unto his heavenly country, and inheritance eternal; Heb. 11. 14. 16. and 9 15. So after, in Gen. 35. 11. 12.  
Vers. 14. the dust] that is, innumerable: see Gen. 13. 16. and 32. 12. So Balaam said, who can count the dust of jakob Numb. 23. 20. In Gen. 32. 12. for dust, is said sand of the sea. The Chaldee here translateth, thy sons shall be multiplied as dust. spread-abroad] Heb. break-forth: that is, greatly increase and suddenly spread abroad. So the word is also used in Exod. 1. 12. Gen. 30. 30. 43. 1 Chron. 4. 38. The Greek translateth it, enlarge; the Chaldee, prevail. It is a Prophecy of the spreading of the Church, through all parts of the world. the sea] that is, as the Chaldee expounds it, the west: see Gen. 12. 8. all families] So the promise unto jakob, pertaineth also to us, who may say with the Prophet, God found him in Bethel, and there he spoke with us: Hos. 12. 4. And it implieth the blessing of eternal life. and in thy seed] that is, Christ: see Gen. 22. 18. and 12. 3. And, may here be taken for That is to say; for it explaineth the former promise. See the notes on Gen. 13. 15.  
Vers. 15. I will be with thee] The like promise God made at his return, Gen. 31. 3. which jakob understood thus, I will do thee good, Gen. 32. 9 The Chaldee translateth it, my word shall be thy help. See Exod. 33, 15. 16. Mat. 28. 20. Gen. 46. 4. all the way] so the Greek expresseth the word way, here wanting; expressed also elsewhere in the Hebrew, Gen. 35. 3. And here the vision of the Ladder, (Christ,) is applied to his present case & journey: for God giving his Son, doth with him give all things also, Ro. 8. 32. & godliness hath the promise of the life present, and that which is to come, 1 Tim. 4. 8. not leave thee,] This taught jakob to repose confidence in God, being content with things present: the like is spoken to us all, Heb. 13. 5.  
Vers. 16. jehovah is] The Chaldee paraphraseth, the glory of the Lord dwelleth in this place.  
Vers. 17. this is, etc.] The Chaldee addeth, this is no common (or private) place, but a place wherein God taketh pleasure, and over against this place, is the gate of heaven. This place represented the Church of Christ, called the house of God, 1 Tim. 3. 15. which oftentimes is, where men are not ware of it, Rev. 12. 6. john 1. 46. where the Ladder Christ standeth, Matt. 18. 20. Rev. 14. 1. and where his servants see and serve him, Rev. 22. 3. 4. Unto which (as to the gate of heaven) the Lord bringeth such as shall be saved, to walk in the light of it; Acts 2. 47. Rev. 21. 24.  
Vers. 18. the stone] either stone, is here put for stones, (as in Gen. 3. 2. tree, for trees,) or, that before in ver. 11. of the stones; is meant some one of them: sec Gen. 46. 23. a pillar] or statue, that is, a monument or title erected and standing up: This was here for a religious sign, as altars also were, Esay 19 19 and jakob did the like afterward, Gen. 35. 14. But when the Law was given by Moses, no pillars might any more be set up, Lev. 26. 1. Hos. 10. 1. but all such as the heathens had erected, were to be broken down; Deut. 7. 5. and 12. 3. There were also pillars for civil monuments, Gen. 35. 20. 2 Sam. 18. 18. oil] to anoint and consecrate it for holy use: as after in the law, there was an anointing oil, for to sanctify the tabernacle, altar, laver, and all other things used in God's service, Exod. 40. 9 10. 11. etc. So after jakob poured both a drink offering, and oil upon his pillar, Gen. 35. 14. Which oil, represented the anointing of the Holy Ghost upon Christ and his people, Psal. 45. 8. 1 john 2. 20. 27. both which are also compared unto living stones, 1 Pet. 2. 4. 5. And the Hebrew Doctors commenting upon this place, in Bresith rabbah, do make this stone to signify the Messiah.  
Vers. 19 Bethel] that is by interpretation, The house of God, as verse 17. and so the Greek here also translateth it. And upon this ancient religious use of this place, which God himself approved of, Gen. 35. 1. it seemeth jeroboam set up there the monument of his strange worship, which turned to him to sin, 1 King. 12. 28. 29. 30. wherefore the Prophets changed the name from Beth-el, God's house, to beth-aven, the house of iniquity, (or of anidol) Hos. 4. 15. Of Luz see Gen. 30. 37.  
Vers. 20. Uowed] that is, promised to God: for a vow, is an holy or religious promise, made therefore with prayers, as this place showeth, and Psal. 61. 6. judg. 11. 30. 31. and paid with thanksgiving, Psal. 65 2. and 66. 13. 14. See more in the law of vows, Lev. 27. and the annotations there. If God,] that is prayerwise, O that God would be with me; and in way of promise, When God shall have been with me, etc. For, a vow, implieth both prayer and promise, as before is noted. And the Hebrew In, that is, If, is used in prayers, as is noted on Gen. 24. 42. if thou be, etc. It signifieth also, when, as in 1 Sam. 15. 17. Therefore one Prophet saith, If a man shall sin, 2 Chron. 6. 22. another (relating the same) saith, When a man. So the Evangelists, one writeth, If thine eye be single, Matt. 6. 21. another, when thine eye is single, Luke 11. 34. with me] this respecteth the first part of that promise of God in v. 15. keep me] as the second part of God's promise was, v. 15. give me bread, etc.] this respecteth the fourth thing promised in ver. 15. I will not leave thee, which taught him contentation, Heb. 13. 5. and jakob void of covetousness, desireth but food and raiment; wherewith we all should likewise be content, 1 Tim. 6. 8.  
Vers. 21. return] this respecteth the third part of God's promise, in ver. 15. So jacob's vow, was grounded in all points, upon the word and promise given him: to teach us how to vow, and pray unto the Lord. and jehovah] or then jehovah: for this may be the first part of jacob's vow or promise again to God, whom he would in faith and reverence constantly profess to be his God, that is, author of his welfare and salvation. And this respecteth God's spiritual worship. Though it may also be meant on God's part, as are the former branches, and respect the promises made in v. 13. and 14.  
Vers. 22. the house of God] that is, a place of God's worship; as the Chaldee expoundeth, whereupon I will serve before the Lord. This jakob after performed, when he built there an altar, Gen 35. 7. And this respected Gods outward service. tithing give] that is, surely give the tenth. A sign also of homage and subjection unto God: which therefore was given to the priests of the Lord; see Gen. 14. 20. and the law for tithes, in Lev. 27. Numb. 18. Deut. 14. 22. 23. etc.    

CHAP. XXIX.  
1, jakob cometh to the well of Charan. 9, He taketh acquaintance of Rachel. 13, Laban entertaineth him. 18 jakob covenanteth for Rachel to be his wife. 23, Laban deceiveth him with Leah. 28, He marrieth also Rachel, and served for her seven years more. 32, Leah beareth Reuben. 33, Simeon, 34, Levi, 35, judah.  
ANd jakob, lifted up his feet, and went, to the land of the sons of the East, And he saw, and behold a well in the field; and lo there were three flocks of sheep lying by it; for out of that well, they watered the flocks: and a great stone, was upon the well's mouth. And thither were all the flocks gathered, and they rolled the stone from the wells mouth, and watered the sheep: and they put the stone again, upon the wells mouth in his place. And jakob said unto them; my brethren, whence be ye? and they said of Charan are we. And he said unto them, Know ye Laban the son of Nachor? and they said, we know him. And he said to them, Is there peace to him? and they said Peace; and behold, Rachel his daughter, is coming with the sheep. And he said, lo yet, the day is great, it is not time that the cattle should be gathered together: water ye the sheep, and go feed. And they said, we cannot, until all the flocks, be gathered together; and they roll the stone, frm the wells mouth: then water we the sheep. He yet was speaking with them; and Rachel came, with the sheep which were her fathers: for she fed them. And it was, when jakob saw Rachel; the daughter of Laban his mother's brother; and the sheep of Laban, his mother's brother: that jakob went near; and rolled the stone, from the wells mouth, and watered the sheep of Laban his mother's brother. And jakob kissed Rachel: and lifted up his voice, and wept. And jakob told Rachel, that he was her father's brother; and that he was Rebekahs son: and she ran and told her father. And it was, when Laban heard, the tidings of jakob his sister's son; that he ran to meet him, and embraced him, & kissed him, & brought him in, to his house: and he told Laban, all these words. And Laban said unto him, Surely thou art my bone and my flesh: and he abode with him, a month of days. And Laban said unto jakob; Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? And Laban had two daughters: the name of the elder, was Leah; and the name of the younger, Rachel. And the eyes of Leah, were tender: and Rachel was fair in form, and fair in countenance. And jakob loved Rachel: and said, I will serve thee seven years, for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, then that I should give her to another man: abide thou with me. And jakob served for Rachel, seven years: and they were in his eyes, as a few days, because he loved her. And jakob said unto Laban, Give me my wife, for my days are fulfilled: that I may go in unto her. And Laban gathered-together, all the men of the place, and made a banquet. And it was in the evening, that he took Leah his daughter: and brought her in, unto him: and he went in, unto her. And Laban gave to her, Zilpah his handmaid: for a handmaid, to Leah his daughter. And it was in the morning, that lo it was Leah: and he said unto Laban, what is this thou hast done unto me? Did not I serve with thee, for Rachel? and wherefore hast thou beguiled me? And Laban said, It may not be so done, in our place: to give the younger, before the firstborn. Fulfil thou the seven of this; and there shall be given unto thee, this also; for the service which thou shalt serve with me, yet seven other years. And jakob did so, and fulfied the seven of this: and he gave unto him Rachel his daughter for a wife unto him. And Laban gave to Rachel his daughter, Bilhah his handmaid: for a handmaid to her. And he went in also unto Rachel; and he loved also Rachel, more than Leah: and served with him, yet seven other years. And jehovah saw, that Leah was hated; and he opened her womb: and Rachel, was barren. And Leah conceived, and bore a son; and she called his name Reuben: for she said, for jehovah hath seen my affliction; for now, my husband will love me. And she conceived again, and bore a son; and she said, because jehovah hath heard that I was hated; he hath therefore given me, this also: and she called his name Simeon. And she conceived again, and bore a son; and said, now this time my husband will be joined unto me, because I have borne unto him, three sons: therefore she called his name, Levi. And she conceived again, and bore a son; and she said, this time, I will confess jehovah; therefore, she called his name judah: and she stayed from bearing.  

Annotations.  
LIfted up] that is, went lightly and cheerfully on his long journey, being comforted by the vision and oracle of God, received at Bethel. See a much like phrase, in Psal. 74. 3. sons of the East] that is, the eastern people, in Mesopotamia, which lay eastward from Canaan. So in job 1. 3. The Greek omitteth the word sons, and translateth the east countries. From the east God had raised up Abraham the (man of) righteousness, Esay 41. 2. Gen. 12. 1. & thither now jakob his nephew fleeth, there to serve for a wife, Hos. 12. 12. wherein the mystery of Christ and his Church, was figured: Eph. 5. 32. 2 Cor. 11. 2.  
Vers. 2. a well] at a well in the field, Abraham's servant met with Rebekah Isaaks wife, Gen. 24. 11. 15. So here jakob meeteth with Rachel his wife. A much like thing befell unto Moses, Exod. 2. 15. 16. 21. And Christ sitting on jacob's Well (in Samaria) preached there of the living waters of his Gospel and spirit, which who so drinketh, they shall be in him a well of water springing up into everlasting life, john 4. 6.— 14. and 7. 38. 39 lying] This the Gr. translateth resting. The two works of shepherds to their flocks, are feeding, and causing them to lie down, or to rest; both which Christ performeth to his people, Song, 1. 6. Ezek. 34. 15. Psal. 23. 1. 2.  
Vers. 3. the stone] wherewith the well was closed and sealed up, to keep the waters safe and pure: and which the shepherds must remove to water the sheep. A figure of the Pastor's duty, in opening the mysteries of the Scripture, that men may with joy draw waters out of the wells of salvation, Esa. 12. 3. The three flocks here mentioned, are by the Hebrew Doctors (in Bresith rabbah upon this place,) applied to the whole body of the Church, Priests, Levites, and the other Israelites.  
Vers. 6. Is there peace] that is, welfare & prosperity. This was the manner, in those places of saluting, or ask of one's welfare; as in Gen. 43. 27. 28. 1 Sam. 25. 5. 6. 2 Sam. 20. 9 The Greek translateth is he in health?  
Vers. 7. is great] that is, much day yet remaineth; or it is high day. He exhorteth to use the time, whiles it remained, for the good of their sheep: and not to take them so soon from their pasture.  
Vers. 8. cannot] that is, are not able, the stone is so great: or, may not, by right, till all come together. In this latter sense, the word is used, Gen. 34. 14. and 43. 32. and 44. 26. and other where.  
Ver. 9 she fed them] or, she was shepherdess. In Gr. she fed her father's sheep. It seemeth, men used to employ their daughters in such works, Exod. 2. 16. (whereupon Christ's spouse is compared to a shepherdess, Song. 1. 7. 8.) unless it were laid upon her through her father's covetousness, as some think.  
Ver. 10. rolled the stone] either, with the help of the shepherds; or, by extraordinary strength of his own. This latter, some Rabbins hold, saying, jacob's steps were not straitened (as Prov. 4. 12) neither did his strength fail, but as a mighty strong man, he rolled the stone from the wells mouth, etc. and the shepherds saw it, and wondered all, and were not able to role away the stone, but jakob rolled it away himself alone. Pirkei R. Eliezer, chap. 36  
Vers. 11. liftedup] that is, with a loud voice wept: the Greek translateth, cried with his voice & wept. It argued his great affection, and passion of mind for her sake; as the like was after in joseph, Gen. 43 30. and 45. 2. 14. 15. Such things God setteth down particularly and often, (though they may seem of small moment, to show how he is delighted in the actions of his children, whom the world contemneth.  
Verse 13. the tidings] or, the hearsay: in Hebrew, the hearing: figuratively put for the word (or matter) heard. The Apostles in Greek sometime keep the phrase; as, who hath believed our hearing? Rom. 10. 16. that is, our report, preaching, or word preached. Sometime they explain one an other, with other words; as, his hearing spread abroad, Mark. 1. 28. for which in Luk. 4. 37. is written, his fame (or sound, echo.) words] or things, to weet, about his journey, and the causes of it, as is before specified. For else, it might seem strange unto him, that Isaaks son should come in that poor sort alone: whereas Abraham's servant came richly, with other men accompanying him: Gen. 24. 10. 32. 53.  
Vers. 14. my bone] that is, my kinsman, as the Chaldee explaineth it. The Greek saith, of my bones. See the like phrase, in judg. 9 2. 1 Chro. 11. 1. 2 Sam. 19 12. 13. of days] that is, a whole month: as a year of days. 2 Sam. 14. 28. is a whole year. See the notes on Gen. 4. 3.  
Vers. 15. brother] that is, kinsman: see Gen. 13. 8. shouldest thou?] The Greek explaineth it, thou shalt not. See Gen. 18. 17.  
Vers. 16. elder] Hebrew, greater: meaning in age: and so the younger, is the lesser. See Gen. 27. 1. By interpretation, Leah signifieth Laborious, or Painful: and Rachel an Ewe or Sheep.  
Vers. 17. tender] as the Greek translateth, infirm, or weak: but the Chaldee translateth fair. Thargum jerusalemy addeth, that they were tender with weeping and praying. inform] that is, in proportion of body, or personage: as the next in countenance, or visage, is for beauty of colour. Both together, make perfect beauty. The like is said of Esther, Esth. 2. 7. and of joseph, Gen. 39 6. The Hebrew Doctors mystically apply this to the Church, the fairness in the congregation of Israel, when it was guiltless from the power of uncleanness: as it is said, (in Song. 4. 7.) Thou art all fair my love, there is no spot in thee. R. Menachem, on Gen. 29.  
Verse. 20. served] These things are set down to show Laban's churlishness, & jacob's meekness, poverty, patience, and hard condition in this life; which the Prophet after rehearseth, how jaakob fled into Syria, and Israel served for a wife, and for a wife, kept (sheep:) Hos. 12. 12. For whereas men used of their substance to give, dowries, Gen. 34. 12. Exod. 22. 7. jakob having nothing to give, out of his poverty, (Gen. 32. 10.) giveth his service to his uncle for a wife, which service was hard unto him, Gen. 31. 40. 41. as David, instead of a dowry, gave 100 foreskins of the Philistines, whom he killed with great peril of his own life; 1 Sam. 18. 23. 25. 27. These things of jakob, may also (as the former of Abraham & Isaak) be mystically applied to Christ, whose spouse and Church, is beautiful, Song. 4. 1. 7. Ephes. 5. 25. 27. & hath made him to serve with her sins, & wearied him, with her iniquities, Esay 43. 24. were in his eyes] that is, seemed unto him. loved her] & love suffereth, hopeth, and endureth all things, 1. Cor. 13. 7. much water cannot quench it, neither can the floods drown it: Song. 8. 7. See Gen. 24. 67.  
Vers. 21. are fulfulled] or, are full, complete: The Chaldee addeth, the days of my service are fulfilled: meaning the seven years covenanted, v. 18. Some take it to mean full, in respect of his age: and that he was married at the first; before the 7. years were expired. But in Pirkei R. Eliezer, cham, 36. it is said; jakob began to serve for a wife 7. years: after 7. years he made a banquet, & a rejoicing 7. days, & had Leah etc. & added 7. day's banquet more, & received Rachel, go in] into the chamber, (as judg. 15. 1.) that she may be to me as my wife. See Gen. 6. 4. The Bride, usually had a privy chamber (or closet) whereinto she entered at the marriage day, joel 2. 16. Whereupon, among the jews, the coming together in marriage, is called the assembling into the privy-chamber, Maimony in treat. of Wives, ch. 10. S. 1.  
Vers. 22. a banquet] named in Hebr: of drinking, as is noted on Gen. 19 3. such we call a Bride-ale. The Greek translateth it a marriage: hereupon the word marriage is used for a banquet, or feast, in Luk. 14. 8. and so the Syriak there translateth it.  
Ver. 23. Leah] in Greek, Leia. A notable example of perfidy in Laban, so to deal with his own sister's son. And by reason that women at such times were veiled, (as in other like cases may be seen, Gen. 38. 15. 16) jacob could not discern the fraud.  
Ver. 24. Zilpah] in Greek Zelpha. hand maid] or, bondwoman, servant, see Gen. 16. 1.  
V 25. the morning] Every man's work shall be made manifest, for the Day shall declare it, 1. Cor. 3. 13. They that do evil, know not the light; & the morning is to them, even as the shadow of death, job 24. 16. 17. Therefore is this fact observed to be done in the evening, and discovered in the morning. beguiled me] The Chaldee saith, lied unto me? These things as they show the evil mind and carriage of Laban, both in this his fact, and the excuse following: so may they be considered as a chastisement of God upon jakob, who had by guile (though with a better mind) gotten the blessing, Gen. 27. 35. For even the righteous are recompensed in the earth, Prov. 11. 31. and with what measure men meet, it shall be measured to them again, Mat. 7. 2. But how great an affliction was this unto jakob: to be beguiled of his Love, and deflyed with another, whom in respect of her he hated? ver. 30. 31. For, love is strong as death, Song. 8. 6.  
Ver. 27. the seven of this] or the week, that is, the seven day's banquet of this Leah, and so confirm the marriage with her; and then we will give thee the other. A week hath the name in Hebrew, of seven days; as with us, it is called a seven night. And the marriage feast, used to continue seven days, as appeareth by judg. 14. 10. 12. And it is a canon among the jews, that whosoever marrieth a maid, shall rejoice with her 7. days not doing any work, but eating, drinking, and making merry. And so, if he marry a woman not a maid, 3. days. And if he take more wives together he must rejoice with every of them; her convenient time of joy: Maimony, treat. of Wife's ch. 10. S. 12. 13. Thus Laban provided, that jakob by voluntary consent to this marriage with Leah, should not be able afterward to put her away. The jerusalem Chaldee paraphrase, plainly applieth this to the seven days banquet for Leah. And that it cannot be meant of seven years, before he should marry Rachel: the birth of their children, and life of jakob after in the Historry, do manifest, Gen. 47. 9 and 41. 46. and 30. 24. there shall be given] to we et, by me; as the Greek translateth, I will give. The Hebrew also may signify, we will give: that is, I and my friends. this also] meaning Rachel: ver. 28. So to make him amends, he urgeth upon him, another marriage incestuous. Which how ever jakob accepted; and it may, by the special motion of God's spirit, (as Samsons marriage with the Philistian woman, was of the Lord, judg. 14. 4.) yet ordinarily the fact cannot be cleared, nor may be imitated. Though in mystery, the churches of jews and Gentiles, may by these two sisters be employed: as the two Testaments were in Abraham's wives, Gen. 16. Gal. 4. shalt serve] So covetousness of gain by jacob's service, made him thus to offer: and jakob in yielding to this, is a mirror of patience.  
Ver. 31. hated] not simply but in comparison of Leah; that is, less loved, as the former verse showeth. So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God, for consenting to the sin, with her father. opened her womb] that is, made her to bear children: the contrary was in Gen. 20. 18. The Chaldee translateth, gave her conception.  
Ver. 32. Reuben] that is, Son of-seeing (or of him that seethe) meaning her affliction, as the next words do explain: or, See ye the Son. So in Pirkei R. Eliezer, chap. 36. it is said; God saw Leahs tribulation, and gave her conception, and consolation to her soul; and she bore a manchild of a goodly form; and said, see the son, which God hath given me.  
Vers. 33 Simeon] written in Greek by the Evangelists, simeon, 2 Pet. 1. 1. and Simon, Mat. 10. 2. by interpretation Hearing, or son of hearing, that Leah was hated.  
Vers. 34. he called] or, (not noting any person,) his name was called: See Gen. 16. 14. Levi] that is, joined: the reason of the name here, was of her husbands joining unto her: after, the Levites were joined unto the Priests in the ministry and service of God, as Numb. 18. 2. 4.  
Vers. 35. this time] or now, to weet again, as the Greek addeth. confess] that is, openly praise and celebrate, in solemn manner. This here applied to the Lord, is after applied to judah himself, Gen. 49. 8. judah] or jehudah; in Greek, judas: by interpretation, A Confessor, or the son of Confession, or of Praise. Of him, all the sons of jakob, are called jews, Esth. 3. 6. Mat. 27. 37. and he is a true jew, whose praise is of God, Rom. 2. 29. stayed] or, stood still, that is, left off bearing, for a whil● afterward she had more increase, Gen. 30. 17. And thus God dispensed his blessings, where least love of man was shown: which redounded to his further glory by Leahs thankfulness.    

CHAP. XXX.  
1. Rachel in grief for her barrenness, giveth Bilhah her maid unto jakob. 5. Bilhah beareth Dan and Naphtali. 9 Leah giveth him Zilpah her maid, who beareth Gad and Asher. 14. Reuben findeth Mandrakes, with which Leah hireth her husband of Rachel. 17. Leah beareth Issachar, Zebulun, and Dinah. 22. Rachel beareth joseph. 25. jakob desireth to departed. 27. Laban stayeth him, on a new covenant. 37. jacob's policy, whereby he became rich.  
ANd Rachel saw, that she did not bearechildrens unto jakob; and Rachel envied her sister: and she said unto jakob, Give me sons; or else, I die. And jacob's anger was kindled, against Rachel: and he said, am I in God's stead, who hath withheld from thee, the fruit of the womb? And she said; Behold my handmaid Bilhah, go in unto her: and she shall bear, upon my knees; and I also, shall be builded by her. And she gave unto him, Bilhah her handmaid, to wife: and jakob went in, unto her. And Bilhah conceived, and bare unto jakob, a son. And Rachel said, God hath judged me; and hath also heard my voice, and hath given unto me a son: therefore, called she his name, Dan. And Bilhah, Rachel's hand maid, conceived again; and bare, a second son, unto jakob. And Rachel said, wrestlings of God, have I wrestled with my sister, I have also prevailed: and she called his name Naphtali. And Leah saw, that she had stayed from bearing: and she took, Zilpah her handmaid; and gave her unto jakob, to wife. And Zilpah, Leahs handmaid, did bear unto jakob, a son. And Leah said; With a troop: and she called his name, Gad. And Zilpah, Leahs handmaid, did bear, a second son, unto jakob. And Leah said, With my blessedness, for the daughters will call me blessed: and she called his name, Aser.  
And Reuben went, in the days of wheat harvest; and found Mandrakes, in the field; and brought them, unto his mother Leah: and Rachel said unto Leah; Give me I pray thee, of thy son's Mandrakes. And she said unto her; Is it a small- matter, that thou hast taken my husband; and wouldst thou take, my son's Mandrakes also? And Rachel said, therefore he shall lie with thee to night, for thy sons Mandrakes. And jakob came out of the field, in the evening; and Leah went-out to meet him; & she said, thou shalt come in unto me; for hiring I have hired thee, with my sons Mandrakes: And he lay with her that night. And God heard Leah: and she conceived, and bare unto jakob, the fift son. And Leah said, God hath given me my hire, for that I gave my handmaid, to my husband: and she called his name, Issachar. And Leah conceived again: and she bore the sixth son unto jakob. And Leah said, God hath endowed me with a good dowry: now will my husband dwell with me, because I have borne unto him six sons; and she called his name, Zebulun. And afterward, she bore a daughter: and she called her name, Dinah. And God remembered Rachel: and God heard her, and opened her womb. And she conceived, and bore a son: and said, God hath gathered away, my reproach. And she called his name, joseph; saying: jehovah will add to me, another son. And it was, when Rachel had borne joseph: that jakob said unto Laban; Send me away, and let me go; unto my place, and to my land. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest, my service which I have served thee. And Laban said unto him; I pray thee if I have found grace, in thine eyes: I have learnedby-experience, that jehovah hath blessed me, for thy sake. And he said, Expressly name thy wages unto me, and I will give it. And he said unto him; Thou knowest, how I have served thee: and how thy cattles hath been, with me. For it was little, which thou hadst before me, and it is increased to a multitude; and jehovah hath blessed thee, at my foot: and now, when shall I also do, for my own house? And he said, what shall I give unto thee? And jakob said, thou shalt not give unto me any thing; if thou wilt do for me this thing, I will turn again, I will feed thy flock, I will keep them. I will pass through all thy flock, to day; removeing from thence, every lamb speckled and spotted; and every brown lamb, among the sheep; and the spotted and speckled, among the goats: and it shall be my wages. And my justice shall answer for me, in time to come; when it shall come for my wages, before thy face: every-one that is not speckled and spotted amongst the goats, and brown amongst the sheep; that (shall be counted) stolen, with me. And Laban said, behold; I would, it might be according to thy word. And he removed in that day, the he-goats that were ring-straked and spotted; and all the she goats, that were speckled and spotted; every-one that had some white in it, and every brown one, amongst the sheep: and he gave- them, into the hand of his sons. And he set three day's way, betwixt him self and jakob: and jakob, fed the rest of Laban's flocks. And jakob took unto him, the rods of green white-poplar, and of nut-tree and of plantane-tree; and peeled in them white strakes, with making bare the white, which was on the rods. And he set, the rods which he had peeled; in the gutters, in the troughes of waters. when the flocks came to drink, before the flocks; that they might conceive, when they came to drink. And the flocks conceived, before the rods: and the flocks brought forth, ring streaked, speckled, and spotted-ones. And the lambs, jakob separated, and gave the faces of the cattles, toward the ring-straked, and all the brown, among the cattles of Laban: and he put his own flocks by themselves-alone; and put them not, unto Laban's cattles. And it was, whensoever the lusty cattles conceived, than jakob put the rods before the eyes of the cattles, in the gutters: that they might conceive among the rods. And when the cattles were feeble, he put them not: so the feeble, were Laban's; and the lusty, jacob's. And the man increased, most exceedingly: and he had many flocks, and women-servants, and man-servants, and camels, and asses.  

Annotations.  
ENvied,] One word in the original, is for envy. zeal, and jealousy; taken sometime in the good part, sometime in the evil, as in this place. It is a stronger affection than wrath or anger, Pro. 27. 4. & a work of the flesh, Gal. 5. 21. 1 Cor. 3. 3. sons] some son, or child. or else I die] or, and if not, I am a dead woman. The like phrase was before in Gen. 20. 3. Through fretfulnes & impatience, she should kill herself; for envy is the rottenness of the bones, Prov. 14. 30. whereas she ought to have sought unto the Lord, as did Isaak, Gen. 25. 21.  
Ver. 2. in God's stead] who only can give children: 1 Sa. 2. 5. 6. Ps. 113. 9 & 127. 3. So the Chaldee paraphraseth, Askest thou (sons) of me? shouldest thou not not ask them of the Lord? fruit] that is, as the Chaldee expoundeth, the child of thy bowels. So all children are called the fruit of the womb, Deut. 7. 13. Ps. 127. 3 even Christ himself, according to the flesh, Lu. 1. 42  
Ver. 3. and she shall] or, that she may bear. upon my knees] meaning, children that might be brought up & nused on her knees, as her own; so Gen. 50. 23. Hereupon she calleth Bilhahs' children, hers: v. 6. shallbe builded] that is, shall have children, as the Gr. translateth. See Gen. 16. 2. where the like was spoken by Sarah.  
V 4. to wife] or, for a wife. The like is said of Agar, who yet was but a secondary wife, or concubine: see Gen. 16. 3. & 22. 23. So this Bilhah (or Balla, as the Greek writeth her,) is called a concubine, Gen. 35. 22. The like is to be minded for Zilpah, in vers. 9  
Ver. 6. judged] This word, when it respecteth the godly, sometime meaneth chastisement, and affliction for sin, 1. Cor. 11. 32. sometime deliverance out of their affliction, as 1 Sa. 24. 15. 2 Sam. 18. 19 Both may be employed here. heard my voice,] received my prayer, saith the Chaldee paraphrase: so in v. 17. and 22. By this it appeareth that faith & virtues, were mixed together with the infirmities of these holy persons. So after in v. 17. Dan] that is by interpretation, judging: so named of Gods judging, that is, helping, & delivering her. Afterward his name is applied to the judging, that should be among his children, Gen. 49. 16.  
V 8 wrestlings of God] that is, divine & vehement wrestlings, very great and earnest endeavours both with God in prayer, and by all other means that she could; as wrestling is a writhing & turning every way to prevail by might or slight. The name of God, is added to things for excellency sake: see Gen. 23. 6. The Greek translateth it, God hath helped me, & I have been compared with my sister; the Chaldee addeth, God hath received my request; when I supplicated in my prayer, I desired that I might have a son, as my sister; and it is granted me. Naphtali] or as the Greek writeth it, Nephthal●im: Rev. 7. 6. by interpretation, Wrestler, or, son of My wrestling.  
Vers. 11. with a troup] or, a troop is come: for here is a double reading, in the Hebrew margin it is written ba Gad, a troop is come, which in the text is one word bagad, that is, in (or with) a troup: so after in v. 13. beasri, in (or with) my blessedness. And so the Greek translates it, In, or with; but the Chaldee turneth it is come. Gad signifieth a troup, or band of men, and to this interpretation jakob after doth allude, Gen. 49. 19 How be it the Greek translates it, with good luck (or fortune) Fortunately. And in Arabik, the planet jupiter, is called Gad. Gad] that is, a troup or host: after the Greek, Luck, or fortune. This word is used in Esa. 65. 11. that prepare a table for the troup: there the Chaldee translateth it Idols: for it meaneth the host of heaven, or planets.  
Ver. 13. with my blessedness] or In my happiness: that is, as the Greek explaineth it, O blessed (or happy) am I: meaning that this child was both with her felicity. The Chaldee translateth it, I have praise (or commendation.) daughters] that is, as the Greek translateth it, women: so in Prov. 31. 29. Song. 6. 8. And the Chaldee, women will praise me. call me blessed] or count me happy. This phrase the Virgin Mary useth, Luk. 1. 48. see also Song. 6. 8. Aser] or Asher, that is, Blessed, happy: or making blessed.  
Vers. 14 Mandrakes] in Hebrew Dudaim, which signifieth lovely or amiable: the Greek translateth them apples of Mandragoras, (or Mandrake-apples:) the Chaldee also calleth them jabrochin, that is, Mandrakes, which name is borrowed from the Arabic. They were such things as gave a smell, Song. 7. 13. Whether they were those that we now call Mandrakes, is uncertain. The name is not found in Scripture, but in this history, and in Song 7. 13. there the Chaldee paraphrase calls it Balsa.  
Vers. 15. Is it small] the Greek translateth, Is it not enough? These contentions were not merely carnal, but partly also for desire of God's ordinary blessing, in propagation; and chief for the increase of the Church, and obtaining the promised seed for salvation.  
Vers. 17. heard Leah] the Chaldee saith, received her prayer: so vers 6 and 22. God's providence and goodness is here admirable, that he should regard, and in his book record such things as these; about childish works, and women's contentions for their husband: unto which notwithstanding the Lord abase●h himself, (passing by the heroical acts of the world,) and preacheth his grace, (in the midst of all humane infirmities;) to those that in faith do call upon him.  
V 18 Issachar] ●he G●e ke addeth the interpretation, Issachar, that is; Hire. It is written with the letters Issaschar, but by the vowels Issachar, one S not pronounced, which is not usual. Sachar signifies Hire or wage: whereof he had the name. But in that she counteth her son a reward from God, for giving her maid to her husband; it seemeth to be her error.  
Vers. 20. endowed] or, given me a good gift, as the Greek translateth. Zebulun] o●, as the holy Ghost writeth it in Greek Zabulon; that is by interpretation, Dwelling.  
Vers. 21. Dinah] that is, judgement; in Greek Deina.  
Vers. 22. remembered] that is, shown care, and help: for Gen 8. 1. The Chaldee translateth, the remembrance of Rachel came before God, and he received her prayer. So in 1 Sam. 1. 19 20. the Lord remembered Hannah. opened] that is, as the Chaldee expoundeth it, gave her conception. So in Gen. 29. 31.  
Vers. 23. gathered] or taken away my reproach, meaning her barrenness; which was a reproach among men, Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1.  
Vers. 24. joseph] that is, He will add: or, adding. Sometime he is written jehoseph, as in Psal. 81. 6. and so it was graven on Aaron's Breastplate, Exod. 28. The like is in the writing of other names, as jonathan, 1 Chron. 10. 2. or jehonathan, 1 Sam. 31. 2. joash, 2 Chron. 24. 1. or jehoash, 2 King. 12. 1. and sundry the like. will add] or prayerwise, be add to me. The performance hereof, see in Gen. 〈◊〉. 17. Hereby her saith appeareth. The Hebrew 〈…〉 o'er observe, that she said not other sons, for she know that there should be but twelve tribes; and she 〈…〉yed that the some son might be of her: R. Menachem on Gen. 30.  
Vers. 25. to my land] or country, meaning Canaan, ●●om●●ed to him, Gen. 28. 13. whither by faith he would return, and dwell in it, expecting the blessing of God, as Gen. 26. 3. Heb. 11. 9 So in jer. 51. 9  
Vers. 27. grace] or, favour in thy eyes: an unperfect speech meaning. tarry I pray thee See the notes before on Gen. 11. 4. and 13. 9 and 23 13.  
Verse 28. Expresly-name] or, Nominate plainly, appoint: The Greek saith, distinguish; that is, distinctly name.  
Vers. 30. before me] that is, before my coming: so Gen. 32. 3. and 46. 28. increased] Hebrew, broken forth: that is, increased, and spredabroad suddenly: so vers. 43. and Gen. 28. 14. The Greek here translateth it, increased. at my foot] that is, since my coming, and by my travel and service. So the foot is used to signify laborious service, Deut. 11. 10. and the coming or presence of any, Hab. 3. 5 The Chaldee translateth it as before in vers. 27. for my sake. do] that is, provide, labour, prepare, etc. for my own family? which he that doth not, is worse than an Infidel, 1 Tim. 5. 8. The Greek translateth, make myself and house?  
Vers. 31. any thing] that is, any certain wage, or stinted hire, of Laban's gift. He chose rather to depend on God's providence. will turn again, will feed, etc.] that is, as the Greek explaineth it, I will again feed thy sheep, and keep them.  
Vers. 32. removing] or, remove thou: and so the Greek translateth, separate thou. it shall be] meaning, fugh should be his wage, namely, all that were borne so party coloured after that time. And this choice depended upon God's blessing: for naturally the cattles would bring forth others like themselves, and so jacob's part should be few. But by God's extraordinary providence, it fell out otherwisee; see Gen. 31. 10. 12.  
Vers. 33. my justice] that is, a just reward of my labours from the hand of God, on whom I depend, and just dealing in me, who shall be seen to keep nothing but my own. answer for] or testify for (or with me.) The contrary is in Esay 59 12. our sins answer, (or testify) against us. Answering is for witnessing in Exod. 20. 16. in time to come] that is, hereafter shortly: the Hebrew phrase is, in day to morrow: but to morrow is often used for hereafter, or time to come, Exod. 13. 14. Deut. 6. 20. jos. 4. 6. Mat. 6. 34. as yesterday, is for time past, Gen. 31. 2. when it shall come] or, for it shall come; or, when thou shalt come (to look) on my wages. The Greek translateth, for my wages is before thee.  
Vers. 34. I would, it might be] or, I wish it, let it be: for the distinction seemeth to afford this sense. The Greek omitting the former, saith only, Let it be.  
Vers. 36. way] that is, journey: so Gen. 31. 23. and often in the Scripture.  
Vers. 37. rods] Heb. rod: as tree, for trees, Gen. 3. 2. green] that is, m●ist: opposed to dry; and is not meant of colour. It may also be referred to the rods. nut tree] in Hebrew Luz: some think it to be the hazel, others the almond tree: the Hebrew and Greek are both general, for any nut tree: and the word is not found for a tree, but in this one place. Elsewhere Luz, is the City Bethel, so named as seemeth of nut trees growing there, Gen. 28. 19 as elsewhere jericho is called the City of Palm trees, 2 Chron. 28. 15. platane tree] or, plain tree: thus both the Greek and Chaldee do interpret the Hebrew name gnarmon: some think it to be the chestnut tree. It was a fair tree, as appeareth by Ez k. 31 8.  
Ver. 38. conceive] Heb. be in heat; whereby conception or engendering is meant, as the Greek plainly translateth. And these things jakob did by the oracle of God, as appeareth by Gen. 31. 9 10. 11. 12 by reason whereof, it was no more unlawful for him to do thus, then for his children to rob the Egyptians, Ex. 12. 35. 36. It was in recompense of his sore labours, Gen. 31. 38 40. and had not God provided this way for his recompense, Laban would have sent jakob away empty, Gen. 31. 42.  
Vers. 39 ring-straked] with a round strake, or ring about their legs, as if they were tied about. The Greek saith white: so in Gen. 31. 8.  
Vers. 40. the lambs] which were so spotted and particoloured. vers. 39 gave] that is, set, or turned the faces of the sheep towards them, that by seeing them, they might conceive the like: as they did before, by seeing the peeled rods in the troughes.  
Vers. 41. lusty] or strong. The Hebrew word signifieth bound together; which may be understood both of their bodies wel-set and trust together, and of their conspiring together the male and female for engendering. Which was at the beginning of the year, and therefore the Chaldee translateth it, the forward (or first borne.)  
Vers. 42. feeble] or lateward, as the Chaldee also translateth it, or engendered late. It hath the signification of covering: and it may be understood, when they were thick covered with wool, as towards the end of summer, when they are not so strong for generation.  
Vers. 43. increased] Hebrew broke forth: as v. 30. Gen. 28. 14. The Greek here translateth it, waxed rich. exceedingly] or vehemently: doubling the word to enlarge the sense, as in Gen. 7. 19 Thus even in outward blessings, God kept his promise to jakob, Gen. 28, 15. and delivered him from covetous Laban's injuries, Gen. 31. 7. 42. enriched him with his substance, Gen. 31. 9 as elsewhere the Lord promiseth, that his people shall rob those that rob them, and spoil those that spoilt them: Ezek. 39 10. Of the things in this chapter, and other the like, the Hebrew Doctors give this commendation. Marvellous mysteries are in the histories of the holy law: that none is able to tell the praise of the excellency thereof, and of the hid things of the same, yea even then, when histories are found in the Law, which may be thought unnecessary and unprofitable. And when we read in the law, we bless (God) for the histories; by which he hath planted eternal life amongst us, as by the ten Commandments, (Exod. 20.) For when a man removeth the veil of blindness from off his face, he shall find in that work, a mountain of spices and of frankincense: neither hath the eye seen, o God, besides thee: (Esa. 64. 4.) R. Menachem, on Gen. 30.    

CHAP. XXXI.  
1, Laban and his sons, envy jacob's prosperity. 3, God biddeth him return into Canaan. 4, He acquainteth his wives herewith, complaining of their father's hard dealing. 14, They agree to go with him, 17, so they all flee secretly, 19, Rachel stealeth her father's images. 22, Laban pursueth after him, 26, and complaineth of the wrong; 33 and searcheth for his images, 34, but Rachel in policy hideth them. 36, jakob chideth with Laban, for abusing and hard usage of him. 43, Laban would make a covenant, 45, which jakob assenteth unto, and it is confirmed by a sign, an oath, and a banquet; 55, so they part in peace.  
ANd he heard, the words of Laban's sons, saying; jakob hath taken, all that was our fathers: and of that which was our fathers, hath he made all this glory. And jakob saw, the face of Laban; and behold it was not with him, as in former days. And jehovah said unto jakob; Return, unto the land of thy fathers, and to thy kindred: and I will be with thee. And jakob sent, and called Rachel and Leah: to the field unto his flock. And he said unto them, I see your father's face, that it is not toward me, as in former days: and the God of my father hath been with me. And ye know, that withal my able-power, I have served your father. And your father hath deceived me, & changed my wages, ten times: but God hath not given him, to do me evil. If he said thus, The speckled shall be thy wages; then bare all the cattles, speckled: and if he said thus, the ring-straked shall be thy wages; then bare all the cattles, ring-straked. And God, hath taken away the cattles of your father, and given them to me. And it was, in the time that the cattle conceived; that I lifted up my eyes, and saw in a dream: and behold the hee-goats which leaped-up on the cattle, were ring-straked, speckled and grisled. And the Angel of God said unto me in a dream; jakob: and I said, Lo here I am. And he said, Lift-up now thine eyes, and see, all the hee-goats, that leap up on the cattles; are ring-straked, speckled and grisled: for I have seen-all that Laban doth unto thee. I am the God of Beth-el, where thou anointedst the pillar, where thou vowedst unto me, a vow: now, arise go out from this land, & return unto the land of thy kindred. And Rachel & Leah answered, and said unto him: Is there yet for us, any portion or inheritance, in our father's house? Are we not counted of him, strangers? for he hath sold us: and eating he hath eaten up also, our money. For all the riches, which God hath takenaway from our father; that belongeth to us, and to our sons: and now, all that God hath said unto thee, do thou. And jakob arose, and took up his sons, and his wives, upon camels. And he led away all his cattles, and all his substance which he had gathered; the cattle of his getting which he had gathered in Padan Aram: for to come unto Isaak his father, in the land of Canaan. And Laban was gone to shear his sheep: and Rachel had stolen the Teraphims, that were her fathers. And jakob stolen from the heart of Laban the Syrian: in that he told him not, that he fled. And he fled himself, and all that he had; and he rose up, and passed over the river: and set his face toward mount Gilead. And it it was told Laban, in the third day; that jakob was fled. And he took his brethren with him, and followed after him, seven days way: and overtook him, in mount Gilead. And God came to Laban the Syrian, in a dream by night: and he said unto him; Take thou heed, lest thou speak with jakob from good to bad. And Laban overtook jakok: and jakob had pitched his tent in the mount; and Laban pitched with his brethren in mount Gilead. And Laban said, to jakob; what hast thou done, that thou hast stollen-away from my heart: and hast led-away my daughters, as captives with the sword? Wherefore didst thou flee secretly, and steale-away from me: and didst not tell me? that I might have sent thee away, with mirth and with songs, with timbrel and with harp. And hast not suffered me to kiss my sons, and my daughters: now, thou hast done-foolishly in so doing. It is in the power of my hand to do you evil: but the God of your father said unto me yesternight, saying; Take thou heed, that thou speak not with jakob from good to bad. And now, going thou wouldst be gone, because longing thou longedst after thy father's house: wherefore hast thou stolen my gods? And jakob answered, and said to Laban: because I feared; for I said, lest thou take-byforce thy daughters from me. With whom thou shalt find thy gods, let him not live: before our brethren, discern thou what is thine with me, and take it to thee: and jakob knew not, that Rachel had stolen them. And Laban entered into the tent of jakob, and into the tent of Leah, and into the tent of the two handmaids, and he found them not: and he went out from the tent of Leah, and entered into the tent of Rachel. And Rachel had taken the Teraphims, and put them in the camels furniture; and sat upon them: and Laban felt all the tent, and found them not. And she said to her father, Let it not be displeasing in the eyes of my Lord, that I cannot rise-up before thee, for the custom of women is upon me: and he searched, and found not the Teraphims. And jakob was wroth, and chode with Laban: and jakob answered and said to Laban; what is my trespass, what is my sin, that thou hast hotlypursued after me? Whereas thou hast felt all my stuff, what hast thou found of all the stuff of my house? set it here, before my brethren and thy brethren: and let them debate between us two. This twenty years have I been with thee; thy ewes and thy shee-goats have not cast-their-young: and the rams of thy flock, I have not eaten. The torn, I brought not unto thee; I made-itgood; of my hand, didst thou require it: the stolen by day, or stolen by night. I was in the day, the heat did consume me, and the frost in the night: and my sleep fled from mine eyes. This was my twenty year, in thy house: I have served thee fourteen years, for thy two daughters; and six years, for thy cattles: and thou hast changed my wages, ten times. Except the God of my father, the God of Abraham, & the Fear of Isaak, had been with me; surely now, thou hadst sent me away empty: my affliction and the labour of my hands, God hath seen, and rebuked thee yesternight. And Laban answered, and said unto jakob; These daughters are my daughters, and these sons my sons, and these cattles my cattles; and all that thou seest, it belongs to me: and to my daughters, what shall I do to these this day; or to their sons, which they have borne? Now therefore, come let us strike a covenant, I & thou: and let it be for a witness, between me and thee. And jakob took a stone: and set it up, for a pillar. And jakob said to his brethren, Gather stones; and they took stones, and made an heap; and they did eat there, upon the heap. And Laban called it, jegar-sahadutha: and jakob called it Galeed. And Laban said, This heap is a witness, between me and thee, this day: therefore he called the name of it Galeed. And Mizpah, for he said; jehovah watch, between me and thee: when we shall be hid, each man from his neighbour. If thou shalt afflict my daughters, and if thou shalt take wives besides my daughters, no man is with us: see, God is witness, between me and thee. And Laban said to jakob; Behold this heap, and behold this pillar, which I have cast between me and thee. This heap be witness, and the pillar be witness: that I will not pass over this heap unto thee; and that thou shalt not pass over this heap, and this pillar unto me, for evil. The God of Abraham, and the God of Nachor, they judge between us; the God of their father: and jakob swore, by the Fear of his father Isaak. And jakob slew a slaughter (of beasts,) in the mount; and called his brethren to eat bread: and they did eat bread and tarried all night in the mount. And Laban rose early in the morning, and kissed his sons and his daughters, and bless said them: and Laban went, and returned, unto his place.  

Annotations.  
HE] that is, as the Greek expresseth, jakob heard. made all this glory] that is, (as the Chaldee expoundeth it) get all these riches; for, thereupon glory ariseth; as riches and glory are joyn●d together, in Prov. 3. 16. and 8. 18. Eccles. 6. 2. Glory (or honour) hath the name of weightiness, (as Paul mentioneth the weight of glory, 2 Cor. 4. 17.) and Abraham was said to be weighty, when he was rich, Gen. 13. 2. And in Esay 61. 6. glory, is in Greek translated riches.  
Vers. 2. face] or countenance, wherein favour or displeasure is easily discerned: the Chaldee saith, the look of his face. as in former days] or, as in time past: the Hebrew phrase is, as yesterday, and the day before: which two days past, are used for all times before; even as today, is for the time present, Psal. 95. 7. and to morrow for all time to come, Gen. 30 33. So after here in vers. 5. Exod. 4. 10. and 5 7. 14. and often in the Scripture.  
Vers. 3. of thy fathers] the land of Canaan, given by promise to Abraham and to Isaak, Gen. 13. 15. and 26. 3. be with thee] that is, do thee good, Gen. 32. 9 the Chaldee translateth, my word shall be for thy help. See Gen. 28. 15.  
Vers. 4. unto his flock] the Greek expounds it, where the flocks were.  
Vers. 5. with me] to bid me departed, vers. 13. or, as the Chaldee explaineth it, his word hath been my help.  
Vers. 7 ten times] in his six year's service; ten here may be put for many times; so in job 19 3. given] that is, suffered. See Gen. 20. 6.  
Vers. 9 God hath] so it was not by jacob's fraud, as his brethren unjustly calumniated him, vers. 1. neither used he that art of putting rods into the troughes (Gen. 30. 37.) but by God's direction.  
Vers. 10. a dream] sent of God, as Gen. 28. 12. hee-goats] and rams, as the Greek expressly addeth. By this he was taught, that the generation of cattles in that manner, was by the instinct of God, for to enrich jakob. grisled] or haile-spotted, that is, having many white spots like hailstones; for so the Hebrew and Chaldee words import. The Greek expounds it, sprinkled as with ashes. It may be also to signify, that this was Gods work, as the hail falleth from heaven. Such was the colour of certain horses, that Zachary saw in a vision, Zach. 6. 3.  
Vers. 11. Angel] called in verse 13. the God of Bethel: that is, Christ. So after, Gen. 48. 16. The Hebrew Doctors also name this Angel, Michael: ●irkei R. Eliez. c. 36.  
Vers. 12. he-goats] the Greek again addeth, and rams. cattles] or flock, which the Greek translateth sheep and goats, the Hebrew comprehendeth both, as Levit. 1. 10.  
Vers. 13. the God] Heb. El Beth-el, that is, the God of the house of God: which the Chaldee expoundeth thus, the God which appeared unto thee in Beth-el: the G●eeke, thy God, which appeared unto thee in God's place. God here manifest th● that he accepted the service which jakob used in consecrating Bethel, Gen. 28. 18. 19 22. and was mindful of his promises there made, vers. 15. kindred] or nativity, generation, as the Greek translateth; adding moreover, and I will be with thee, as was in verse 3.  
Vers. 14 for us] or, to us: these words may imply, both that they had no hope of benefit from their father; and that they had no mind any longer to continue with him, out to departed. Compare 1 King. 12. 16. and the law, in Gen. 2. 24. Laban is set forth in this history, as a picture of a man covetous, envious, injurious, unthankful, and unnatural; besides his idolatry and hypocrisy. By such a miser, was jacob's faith and patience exercised twenty years.  
Vers. 15. of him] or to him: meaning that he had dealt with them as strangers, rather than as children. sold us] for fourteen years service by thee our husband. eating he hath eaten] that is, quite eaten up, and consumed: or greedily eaten. Or questionwise, should he eat? that is, consume us quite? For by often changing jacob's wages, he sought to have enriched himself, with the extreme poverty of his daughters, money] Hebr. silver: used here generally for their price, which he had turned to his own profit: or figuratively, the meats and commodities bought with such money as was due to them for their husband service: besides their own portions.  
Vers. 16. riches] the Greek addeth, and glory, as verse 1.  
Vers. 18. substance] or, gathered-goods: see Gen. 12. 5. Thus also jacob's children went with all their goods out of Egypt, Exod. 10. 26. Padan Aram] that is, as the Greek hath it, Mesopotamia.  
Vers. 19 Teraphims] the Greek here translateth them Idols; the Chaldee, Images: Laban calleth them his gods vers. 30. and that they were images or representations used in divine worship, other Scriptures also do confirm, judg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them, and had oracles, Ezek. 21 21. Zach. 10. 2. therefore the Chaldee and Greek in Hos. 3. 4. translate it, declarers, or manifesters, to weet, of hidden things. They were greatly displeasing to the true God, 1 Sam. 15. 23. and therefore were by the godly, rooted out, 2 King. 23. 24. Sometime the Greek version keepeth the original name Theraphein, judg. 17. and of it, the Heathen Greeks framed the word Therapevein, for to signify the service or worship of their gods; and using to consult with such, for recovery of their health, (as Ahazjah did with Beelzebub, 2 King. 1. 2.) they applied the Greek word Therapevin, for to heal o● cure diseases. An ancient Rabine saith, What were those Teraphims? They killed a man that was a first borne (son,) and took off his head, and salted it with salt and with oil, and wrote upon a plate of gold, the name of an unclean spirit, and put it under the tongue thereof; and set it up on a wall, and lighted candles before it, and bowed themselves down unto it, and it spoke unto them; as it is written, (in Zach. 10. 2.) the Teraphims have spoken vanity. Pirkei R. Eliezer ch. 36. It is more likely, they were Images in the shape of men, as may be gathered by 1 Sam. 19 13. 16.  
Vers. 20. stale from the heart] that is, stolen (or conveyed away himself) without the knowledge or consent of Laban. For the heart is the seat of knowledge and understanding, Eccles. 7. 25. Prov. 7. 7. So the Greek here for stolen, translateth hid: and the Chaldee saith, jakob concealed it from Laban. The word from, is here to be understood, as afterward in vers. 26. & 27. where this speech is opened: and sometime the Scripture itself supplieth this and the like wants; as in 2 Chron. 6. 33. hear thou from the heavens: whereas the same speech being written in 1 King. 8. 43. the word from is wanting. Otherwise, to steal the heart, meaneth pri●●ly to draw the heart and affection unto one, as in 2 Sam. 15. 6. Or, if here we so read it, stolen the heart of Laban, the meaning is, he carried away, and deceived him of that which his heart did expect and affect, namely more wealth by jacob's service, etc. And so it is a Syriak phrase, not much differing from that in 2 Cor. 12. 16. I caught you with guile, where the Syriak translateth, I stolen you with guile. And stealing is used for carrying away, job 21. 18.  
Vers. 21. the river] Euphrates (as the Chaldee explains it,) which was between Chaldea and Canaan: jos. 24. 2. 3. set his face] that is, his affections and actions, without declining to any other way. Therefore the Greek translateth it hormesen, which signifieth an earnest (violent) running thitherward. The like phrase is in jer. 50. 5. Luke 9 51. 53. Gilead] in Greeke, Galaad. It was a goodly mountain adjoining next to Lebanon, beneath which mount, was a fertile country called also the land of Gilead, jer. 22. 6. Deut. 34. 1. They were stored with balm, myrrh, and other spicery, Gen. 37. 25. jer. 8. 22. were very good for feeding of cattles, and were afterwards taken from the Amorites, and given partly to the sons of Reuben, and Gad, and partly to the sons of Manasses for inheritance; Song 4. 1. Numb. 32. 1. 39 jer. 50. 19 Deut. 3. 12. 13. 15. 16. There was also a man of this name, one of jacob's posterity: Num. 26. 29.  
Vers. 22. the third day] his flock being 3. day's journey from jacob's, Gen. 30. 36.  
Vers. 23. brethren] that is, kinsfolk: see Gen. 13. 8. way] that is, journey: so Gen. 30. 36. Laban pursueth jakob gone out from his servitude: so Pharaoh pursueth his children, for the like cause, Exod. 14. 5. 6.— 9  
Vers. 24. God came] The Chaldee saith, word came from the face of God. Compare Gen. 20. 3. Take thou heed] or, Keep thyself, as the Greek translateth. It was a rebuke unto Laban: verse 42. from good to bad] the Greek saith only, that thou speak not bad words. The Hebrew phrase seemeth to mean, either good or bad: as in the like, Gen. 14. 23. and also in this very phrase, 2 Sam. 13. 22. And to speak neither good nor bad, is meant respectively to that end for which Laban pursued him; as to carry jakob back again into his servitude. So after in verse 29. This was the Lord's hook in Laban's nostrils, to carry him back the same way he came, as in verse 55. & Esa. 37. 29.  
Vers. 26. from my heart] secretly, and unawares to me: the Chaldee saith, concealed it from me: as verse 20. captives] or prisoners. But they went voluntary, verse 16. and belonged to jakob, rather than to Laban; Gen. 2. 24.  
Vers. 27. secretly flee] Hebr. keep thee secret in fleeing. from me] this openeth the former speech of stealing away from his heart. The Chaldee here again translateth, didst conceal it from me. timbrel] or tabret, in Hebr. named Toph, of the sound which it maketh, when it is beaten on with the hand? It was an instrument of joy, Esa. 24. 8. used by jacob's daughters when they went out of the Egyptians service, Exod. 15. 20. which Laban here speaketh of, though it may be he meant no such thing.  
Vers. 28. to kiss] and so to bid farewell. For kissing was used both at the meeting, and at the parting of friends, Ex. 4. 27. Gen. 29. 21. & 31. 55. Ruth 1. 14.  
Vers. 29. It is] or It was: but the Greek translateth it of the time present; And now my hand is able. A vain boast, like pilate's, joh. 19 10. 11.  
Verse 30. going etc.] that is, thou wouldst needs be gone. longing] that is, thou greatly longedst, or desiredst. my gods] that is, Teraphims, vers. 19 images by which he worshipped God. For so figuratively the Scripture useth to call those things Gods, which represent God and his presence unto men: as Exod. 32. 4. 1 King. 12. 28. And the word Gods is spoken of one image, Exod. 32. 8. and is the same that God, Neh. 9 18. So Teraphim, though a word of the plural number, yet is used also for one Image, 1 Sam. 19 13. 16. The Chaldee here translateth it, my Fear, that is, my God whom I fear, as in verse 53. This complaint of Laban that his Gods were stolen, showeth the vanity of such Idolatry, jer. 10. 5. 11. 15. judg. 6. 31. and 18. 24. So God also did execution upon the gods of Egypt, when jacob's sons departed thence, Numb. 33. 4. Exod. 12. 12. and threatneth the like after, jer. 43. 12. 13. Esa. 19 1.  
Vers. 32. not live] a severe judgement, uttered unawares, for he knew not that Rachel had stolen them: yet the Hebrew Doctors note, that jakob said, whosoever hath stolen the Teraphims, he shall die before his time; and that which cometh out of the mouth of a just man, is us if it came out of the mouth of an Angel, and Rachel traveled in childbirth, and died, Gen. 35. 16. 18. Pirkei R. Eliez. ch. 36.  
Vers. 34. furniture] or, saddle: the Greek word also meaneth such stuff as the Camel was laden with. felt] that is, searched; So vers. 37.  
Vers. 35. displeasing] or wrathful, grievous: see Gen. 4. 5. The Greek translateth, take it not ill, (or grievously.) my Lord] so in words she honoured her father, as Sarah with like title, did her husband: see Gen. 18. 12. rise up] to do thee honour; in gesture, as Lev. 19 32. custom] Hebr. weigh of women; meaning her natural disease, such as women used to be put apart for; Lev. 15. 19  
Vers. 36. trespass] or, disloyal-iniquity; the Greek translateth it injury, (or unrighteous-deed: and it is in degree greater than sins; as job 34. 37. he addeth trespass to his sin.  
Vers. 37. debate] or dispute, argue and discuss the thing; and consequently judge, and lay the blame where it is due.  
Vers. 38. not eaten] as is the manner of evil shepherds, Ezek. 34. 2. 3. etc.  
Vers. 39 The turn] to weet, with wild beasts, as the Greek explaineth it. I made it good] or, I paid for it; as the Greek translateth. The Hebrew word signifieth to expiate, or satisfy as-for-sin, as if he should say, I put away the sin by satisfaction: so spoken, because Laban imputed it to jakob for a fault, though indeed it was not. thou require] which he could not do without injury: for God's law showeth, that that which is torn of beasts, should not be made good by him that kept it, Exod. 22. 10. 13.  
Vers. 40. consume] or, eat: The Greek translateth, burnt with heat. fled] The Greek saith, departed. Care of his flock, kept his eyes that they could not sleep. The duty of good shepherds, is hereby signified, Luke 2. 8. Hebr. 13. 17. the contrary is in the evil, Esa. 56. 10. This relation setteth forth jacob's misery while he dwelled in Syria, and kept sheep; not only once noted by the Prophet, Hos. 12. 12. but continually remembered unto God by jacob's children, who bringing their first fruits, did every one confess, A Syrian ready to perish, was my father: Deut. 26. 5.  
Vers. 42. the Fear] or Dread; that is, the GOD whom Isaak feared; as also after in verse 53. So the Chaldee expresseth it, he whom Isaak feared So jakob himself explaineth it, Gen. 32. 9 and in Psal. 76. 12. God is absolutely called the Fear, as unto whom all fear and dread is due, Esa. 8. 12. 13. with me] or for me, and on my side: see the like speech in Psal. 124. 1. 2. etc. hands] Hebr. palms: a part being put for the whole. Though hereby secret and unknown labour, may be employed. thee] This word the Greek also addeth, the sense requiring it. The holy Ghost often supplieth the want of such words, as, I believed not the words, 1 King. 10. 7. that is, their words, 2 Chron. 9 6. And, to provoke, 2 King. 21. 6. that is, to provoke him. 2 Chron. 33. 6. So, the heel, Psal. 41. 10. is translated, his heel, joh. 13. 18. And by the Evangelists, into the garner, Mat. 3. 12. that is, into his garner, Luke 8. 17. and sundry the like. See before, Gen. 2. 19  
Vers. 43. and to my daughters] that is, and as for my daughters, what shall I do to them? The pawses in the Hebrew, yield this sense: but the Greek referreth it to the former, it is mine and my daughters.  
Vers. 44. therefore] Hebr. and now; which the Greek also translateth, Now therefore. The Hebrew sometime useth one of these for another: as, and he called, 2 Sam. 5. 9 which another Prophet saith, therefore they called, 1 Chron. 11. 7.  
Vers. 45. a pillar] a monument of the covenant, which jakob consented to make.  
Vers. 46. did eat] after the covenant had been made, verse 54.  
Vers. 47. jegar sahadutha] these are Syriak words, signifying, The heap of witness, as the Greek turneth them. So Laban named it in his own language. Galeed] This is Hebrew, and signifieth also, The heap a witness; as the Greek translateth it. So jakob named it in his holy language: and thus the children of them both, by the name, might remember the league here made. And hereupon it seemeth, the mount and country adjoining, was called, Galaad, or Gilead.  
Vers. 48. heap] in Hebrew Gal. a witness] in Hebr. Ed: which together make Galeed.  
Vers. 49. Mispah] that is by interpretation, a Watchtower, or place of Espying. The place had these names figuratively, as being a sign of God's witness to, and watch over the covenant now made. watch] or espy: it showeth a reason of the former name. hid] that is, absent, out of the sight one of another. The Greek translateth, because we depart one from another.  
Vers. 50. If thou shalt] we may understand, Swearing, or, Wishing a curse to thyself, if, etc. Or, That thou shalt not. See the notes on Gen. 24. 38. and 14. 23. is] or, be witness: and consequently a punisher of the evil. For the men that were present, were not meet-witnesses, because they were kinsfolks: v. 23.  
Vers. 52. that I, will not] this manner of speaking is earnest, and deliberate; as is meet in making covenants. It may also be properly interpreted, If I, to weet, shall pass over this place, I will not pass over to thee for evil: and, if thou, to weet, shalt pass over, etc. But If in Hebr. is sometime used for That; and so the Greek, Act. 26. 23. unto thee] meaning, for evil; as in the latter branch is expressed.  
Vers. 53. God] or Gods. their father] that was Tharah, and he served strange gods, jos. 24. 2. So Laban sweareth by idols. the fear] that is, the God feared: as v. 42. So jakob swore by the true God only; as is commanded, Deut. 6. 13.  
Vers. 54. slew a slaughter] for a feast; and so they used at making of covenants, Gen. 26. 30. Usually the word is applied to slaying of sacrifices: but the general meaning, seemeth most proper here. So in 1 King. 1. 9 Numb. 22. 40. bread] this word is often used generally for all food: (see Gen. 21. 14.) and sometime for flesh: Lev. 3. 11. and 21. 6. Numb. 28. 2.  
Vers. 55. blessed them] Thus God overruled Laban's cruel mind, as he turned balaam's curse into a blessing, Deut. 23. 5.    

CHAP. XXXII.  
1. jakob meeteth an host of Angels. 3, He sendeth a message to Esau. 6, Hearing of Esau's coming, he is afraid, 9, and prayeth for deliverance. 13, He sendeth a present to Esau. 24, He wrestleth with an Angel, and will have a blessing of him. 28, Thereupon his name is called Israel; 30, the place is called Peniel; 31, and jakob halteth.  
ANd jakob went on his way: and the Angels of God, met him. And jakob said, when he saw them; This is God's host: and he called the name of that place, Machanaim.  
AND JAKOB SENT messengers, before him; to Esau, his brother: unto the land of Seir, the field of Edom. And he commanded them, saying; Thus shall ye say, to my Lord, to Esau: thus saith thy servant jakob; I have sojourned with Laban; and tarried, until now. And I have, oxen and asses; flocks, and man-servants and women-servants: and I have sent, to tell my Lord; to find grace in thine eyes. And the messengers returned unto jakob, saying: we came to thy brother, to Esau; and also he is coming to meet thee, and four hundred men with him. And jakob feared greatly, and was distressed: and he divided the people that was with him; and the flocks, and the herds, and the camels, into two companies. And he said; if Esau come to the one company, and smite it: yet the company that is left, shall escape. And jakob said; o God, of my Father Abraham; and God, of my Father Isaak: jehovah, that saidst unto me, Return unto thy land, and to thy kindred, and I will do thee good. I am less than all the mercies, and then all the truth, which thou hast done unto thy servant: for with my staff, I passed over this jordan; and now I am become two companies. Deliver me I pray thee, from the hand of my brother, from the hand of Esau: for I, fear him, lest he will come and smite me; the mother with the sons. And thou saidst, doing good, I will do thee good: and will put thy seed, as the sand of the sea; which shall not be numbered, for multitude. And he lodged there, the same night: and took of that which came into his hand, a present, for Esau his brother. Two hundred she-goats, and twenty hee-goats: two hundred ewes, and twenty rams. Thirty milch camels, and their yong-ones: forty shee-bullocks, and ten hee-bullocks, twenty shee-asses, and ten he asse-colts. And he gave them, into the hand of his servants; every herd by itself alone: and said unto his servants, pass over before me; and put a space between herd and herd. And he commanded the first, saying; when Esau my brother shall meet thee, and shall ask thee saying; whose art thou, and whither goest thou; and whose are these before thee? Then thou shalt say, (they be) thy servant jacob's; it is a present sent to my Lord, to Esau: and behold he also, is behind us. And he commanded also the second, and the third, and all that went after the herds, saying: according to this speech, shall ye speak unto Esau; when you find him. And ye shall say also, Behold thy servant jakob, is behind us: for he said, I will appease his face, with the present that goeth before me; and afterward, I will see his face; peradventure, he will accept my face. And the present passedover, before his face: and himself, lodged that night, in the company. And he rose up that night, and took his two wives, and his two handmaidens; and his eleven children: and he passed over the ford jabbok. And he took them, and caused them to pass over the brook: and caused to pass over, that which he had. And jakob was left, himself alone: and there wrestled a man with him, until the rising-up of the morning. And he saw that he prevailed not against him; and he touched the hollow of his thigh: and the hollow of jacob's thigh was out of joint, as he wrestled with him. And he said, let me go; for the morning riseth-up: and he said, I will not let thee go, except thou bless me. And he said unto him, what is thy name? and he said, jakob. And he said, thy name shall not be called any more, jakob; but Israel: for as-a-Princehast-thou-power with God, and with men, and hast prevailed. And jakob asked, and said, Tell me I pray thee thy name; and he said, wherefore is it, that thou askest for my name? And he blessed him there. And jakob called the name of the place, Peniel: for I have seen God face to face; and my soul is delivered. And the Sun arose unto him, as he passed over Penuel: and he halted upon his thigh. Therefore, the sons of Israel eat not, of the sinew that shrank; which is upon the hollow of the thigh; unto this day: because he touched the hollow of jacob's thigh; in the sinew that shrank.  

Annotations.  
Angel's] by interpretation Messengers, and so the word is used in the 3. vers. but these were heavenly spirits; of whom see the notes on Gen. 16. 7. By this vision, God confirmed jacob's faith in him, who commanded his Angels to keep his people in all their ways, Psal. 91. 11. host] or camp, army; as in wars: for Angels are heavenly soldiers, Luk. 2. 13. horses and charrets of fire, 2 King. 9 17. fight for God's people against their enemies, Dan. 10. 20. Of them there are thousand thousands, and ten thousand times ten thousand, Dan. 7 10. and they are all sent forth, to minister for them who shall be heirs of salvation, Heb. 1. 14. and they pitch a camp about them that fear God, Psal. 34. 8. The heathens retained the knowledge hereof, though corruptly; for the Greek Poet saith, there be thrice ten thousands of the immortal (Angels) of God, here upon the earth, keepers of mortal men, and observers of their works both just and unjust; they are clad with the air, and go abroad all over the earth. Hesiod. Oper. & Die, l. 1. Machanaim] that is, two hosts (or camps:) either because the Angels appeared in two companies, for jakob to go between them: or because there was one camp of Angels, and one of jacob's family. About this place, there was a city afterwards called Machanaim, inhabited by the Priests of God, jos. 21. 38. This also hath a spiritual application to the Church of God, in Song 6. 13.  
Vers. 3. AND JAKOB] Here beginneth the eight section, or lecture of the law, called of the first word Vajishlak, that is, And he sent. But it it not distinguished with great letters, as usually they are. See Gen. 6. 9 messengers] the same word which before was translated Angels, verse 1. Seir] a mountainy land possessed before by the Chorims, Gen. 14. 6. but Esau with his children destroyed them, and dwelled in their stead, Deut. 2. 22. Thither was Esau gone from the face of his brother jakob. See Gen. 36. 6. 7. field] that is, as the Greek translateth it, country of Edom, that is, Esau. See Gen. 14. 7. & 25. 30.  
Vers. 4. my Lord] by this title jakob honoured and submitted to him as to his elder brother, Gen. 4. 7. 1 Pet. 3. 6. For jacob's superiority forgiven in Gen. 27. 29. the time was not yet come, that it should be fulfilled. So David carried himself to Saul● 1 Sam. 24. 7. 9 etc.  
Vers. 5. Oxen] Hebr. Ox and Ass, etc. singular for plural: see Gen. 3. 2. to find] that is, that I may find, as Gen. 6. 19 The Greek translateth, that thy servant may find grace before thee.  
Vers. 6. and 400. men] armed for war, as seemeth by vers. 8. Here the ancient quarrel 20. years before (Gen. 27. 41.) was remembered, and jacob's danger and trouble renewed. In Pirkei R. Eliezer, c. 37. it is said, jacob's case, was; As if a man did flee from a Lion, and a Bear met him, (Amos 5. 19) The Lion was Laban, that pursued after jakob, to tear his soul: the Bear was Esau, which stood by the way, as a Bear rob of her whelps, and came to slay the mother with the children. And the Lion hath shamefastness, but the Bear hath no shamefastness.  
Vers. 7. companies] or camps: the word used before, in verse 2.  
Vers. 8. smite] that is slay (or kill) it: as Gen. 14. 17. So after, vers. 11. shall escape] Hebr. shall be to escaping, or shall have evasion: the Greek saith, shall be saved.  
Vers. 9 will do thee good] or, will deal well with thee: thus jakob understood the promise, I will be with thee: Gen. 31. 3. So after in vers. 12.  
Vers. 10. less] to weet, in worth, that is, am unworthy all (or any) of the mercies. So the Chaldee translateth, Less are my deserts, than all the mercies and all the benefits, which thou hast done to thy servant. with my staff,] that is, having nothing else: the Chaldee expounds it, myself alone.  
Vers. 11. mother with the sons] in Greeke, and the mother with the children: (or upon them.) It meaneth great cruelty, in sparing none, as Hos. 10. 14. For smite, the Chaldee translateth kill me.  
Vers. 12. doing good etc.] that is, I will surely do thee good. put] that is, make thy seed: see this promise, Gen. 28. 14.  
Vers. 13. came into his hand] that is, such as he had, and could send for the present. And it was a rich gift; of five hundred and fifty beasts, of sundry sorts, for store. A man's gift, maketh room for him; and bringeth him before great men: Prov. 18. 16.  
Vers. 15. yong-ones] or colts: in Hebrew, sons: see Gen. 18. 7.  
Verse 16. every herd] or driven. Hebr. herdherd: see the like phrase in Gen. 14. 10. and herd] Hebr. and between herd. This was done, that by distant spaces, the heat of Esau's rage might be abated, verse 20.  
Vers. 20. is behind] or, as the Chaldee explains it, cometh after us. appease his face] or cover (and pacify) his face, that is, his anger, as the Chaldee interpreteth it; for anger (as favour) appeareth in the face. See the like in Lev. 20. 6. Psal. 21. 10. And appeasing, is the word so often used in the law, for covering or taking-away offences, and so pacifying the anger by gifts, and making atonement: Exod. 19 36. Levit. 1. 4. and 4. 20. 26. and 5. 6. 10. 13. etc. the present] for, a gift in secret pacifieth anger, Prov. 21. 14. my face] that is, favour me, and grant my request: see Gen. 19 21.  
Vers. 22. handmaid's] or bondwomen: the Chaldee translateth them concubines. See Gen. 35. 22. the ford] or the passage: so the Greek saith the passage of jaboch. A river mentioned also in Deut. 2. 37. and 3. 16.  
Vers. 24. wrestled] or combated, by taking hold one of another. A peculiar word, not used but in this history. It figureth the spiritual wrestling, strife and conflict of the children of God; Phil. 1. 27. Ephes. 6. 12. Rom. 15. 30. Heb. 10. 32. a man] called after, and by the Prophet Hosee, God, and an Angel, verse 28. 30. Hos. 12. 3. 4. It was therefore Christ, appearing in the form of a man, (as before to Abraham, Gen. 18. 2. 22.) the Angel that redeemed jakob from all evil, Gen. 48. 16. God wrestleth with men, by tentations; and we with him, by prayers and tears, as jakob now also did, for he wept and made supplications unto him, Hos. 12. 4. Rom. 15. 30. and Christ playeth in the earth, and hath his delights with the sons of Adam, Prov. 8. 31. And the ancient jewish Rabbins acknowledged this Angel to be Christ; Our Doctors of blessed memory (saith R. D. Kimchi, on Hos. 12. 4.) have said, this Angel was Michael; and of him he saith, (Genes. 48. 16.) the Angel that redeemed me from all evil. Michael, is Christ the Archangel, Dan. 10. 21. jude 9 Revel. 12. 7. Later Rabbins do feign, that this was Esau's Angel, who sought to hinder jakob: but jakob himself refuteth this, vers. 30. the rising up of the morning] or ascending of the day dawning, that is, till the break of the day. So. vers. 26. A phrase much like the looking forth of the morning, whereof see Gen. 24. 63. Exod. 14. 27. This time, in the night, and the continuance of it, setteth forth the greatness of this tentation. So Abraham's vision was in the night, Gen. 15. 12. 17. And the night, is figuratively the time of troubles, fears, and dangers, job 36. 20. Song. 3. 8. and 5. 2. Psal. 91. 5.  
Vers. 25. he] that is, the man (the Angel) prevailed not. For faith prevaileth even over Christ himself, as in Matth. 15. 22. 24. 27. 28. touched] and so did hurt the hollow place wherein the hucklebone moveth. Which being so hard a place for man to come unto, jakob by this touch, perceived he was no ordinary man, with whom he wrestled. was out of joint] or, hung lose; the Greek translateth, was benumbed. This was to humble jakob the conqueror, that he should not be exalted out of measure, as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world, without sorrow and pain unto his flesh, by the hand and work of God.  
Vers. 26. let me go] or, send me away: the Angel craveth to be dismissed of jakob, and so giveth him the victory, who held him fast, and gave not over, though he had hurt him; for when God's people are weak, then are they strong, 2 Cor. 12. 10. Thus God said to Moses, Let me alone, Exod. 32. 10. and men by zealous prayer, are said to take hold on God, Esay 64. 7. riseth up] or, ascendeth: and so would reveal more clearly what manner of one he was that wrestled with jakob: but he would not yet have his glory manifested, for he dwelleth in the dark cloud, 2 Chron. 6. 1. and in the light that none can attain unto, 1 Tim 6. 16. Besides, as the night signifieth the time of afflictions; so the day is the time of deliverance, joy, and comfort, when our wrestling shall have an end, Esay 60. 20. will not] jakob perceiving him to be a divine person, would not let him go without a blessing, for which (with the feeling of his own infirmity) he wept and prayed unto him, Hos. 12. 4. and in all his temptations got a full conquest through him that loved him, as Rom. 8. 37. So in Song. 3. 4. the spouse of Christ holdeth him, and will not let him go: and such importunacy in prayer offendeth not, but pleaseth God, Luk. 18. 1.— 7. 8.  
Vers. 28. any more] meaning, not jakob only, or not so much as Israel: for he and his posterity, are often in the Scripture called jakob, but much more often Israel. This change of name signifieth a change and more excellency of his estate; as in Abraham's before; see Gen. 17. 5. 15. Esa. 62. 2. Israel] that is, one that hath princely power with God; as the words following do manifest. He had both his names given him of striving and wrestling; but the first, jakob, was at his birth, where he strove to be the firstborn, but prevailed not till afterward, Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men. This new name, God giveth him the second time, Gen. 35. 10. Hereupon the Church, when speech is of her infirmity, is often called jakob; and when her glory and valour is signified, she is called Israel, as throughout the Scriptures may be observed. See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power] or, thou hast behaved thyself princely, hast had princely power, or got the princedom and dominion. The Greek translateth, hast beenestrong, or, prevailed-with-power. The Chaldee thus, for thou art a Prince before the Lord, and with men. with God] or, with the gods, that is, the Angels, as the word sometime signifieth, (Psal. 8. 6. so interpreted by the Apostle, Heb. 2. 7.) But the Greek translateth it, with God; and the Prophet useth both words, He had princely power with God, he had princely power over the Angel, Hos. 12. 3. 4. with men] as with Esau, Gen. 25. 31. and 27. 36. and with Laban, Gen. 31. Thus was he confirmed against the fear of his brother, which now distressed him, vers. 7.  
Vers. 29. Wherefore] This was a refusal to tell it; as the like was in judg. 13. 17. 18. The Greek here addeth, wherefore thus askest thou my name which is marvellous? blessed him] so granting jacob's first request, vers. 26. confirming the former blessings given him, Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh, v. 25. God so showing himself, the smiter and the healer, Hos. 6. 1.  
Vers. 30. Peniel] and Penuel, vers. 31. and after the Greek pronunciation Phanovel; that is, The face of God; the Greek expounds it, the shape of God: the reason whereof followeth. This memorial of God's mercy, jakob thankfully set upon the place. So before in Gen. 28. 19 In this place afterward a City and Tower was builded, judg. 8. 8. 17. It was about forty miles distant from jerusalem. God] the Chaldee translateth it, the Angel of the Lord. face to face] that is, after a manifest manner: spoken by way of comparison with other visions; as elsewhere of Moses, whom God knew & spoke with face to face, Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God, no man can see his face, and live; Exod. 33. 20. 23. soul is delivered] namely, from death; which the godly feared when they saw visions of God, being privy to their great weakness and unworthiness, judg. 13. 22. and 6. 22.  
Vers. 31. arose unto him] as the son of righteousness (Christ) riseth to them that fear the name of God, Mal. 4. 2. Contrariwise, the sun of the wicked, goeth down while it is yet day, jer. 15. 9 Amos 18. 9 See Gen. 19 23. The Greek translateth, The Sun arose, when the shape (or appearance) of God passed away. halted] which signifieth infirmity, which the best do bewray in their tentations and wrestlings with God, 2 Cor. 12. 7. 9 Psal. 35. 15. & 38. 18  
Vers. 32. eat not] or, shall not (may not) eat. For it seemeth to be a law set of God, that as the halting upon this thigh, figured our infirmities; so the abstinence from the eating of that sinew, should figure our mortification, and abstaining from evil. The Hebrew Doctors say, jacob's sinew being touched, became like the fat of a dead thing: therefore it is unlawful for the sons of Israel to eat of the sinew, etc. Pirkei R. Eliez. ch. 37. that shrank] or, that was removed; or, forgot his place. The Greek translateth, the sinew that was benumbed. By the Hebrew Canons, they were bound to abstain from eating this sinew, both within the land (of Israel) and without the land, in common meats, and in holy: in cattles and in wild beasts; in the right thigh (of the beast) and in the left. But not infowles, because they have no hollow (in the thigh:) And whose eateth of the sinew that shrank, the quantity of an Olive, is beaten with 40 s 〈…〉 es. Thalmud. Bab. in Cholin; ch. 7. and Maimony in treat. of Forbidden meats, ch. 8. Therefore the jews are careful to cut away, out of all beasts which they kill and eat, this sinew, with all the branches of it underneath, and the muscle of flesh wherein they are, for more assurance. Also in their sacrifices, when the members of the burnt offering were cut in pieces, and salted; then all the pieces were laid upon the Altar: and they took out the sinew that shrank, being upon the top of the Altar, and threw it upon the ashes, which was in the midst of the altar: saith Maimony in Misn. treat. of Offering the sacrifices, ch. 6. S. 4. Among the Hebrews also, that pain in the thigh, with us named the Sciatica, is by them called Gid hannasheh, that is, The sinew that shrank.    

CHAP. XXXIII.  
1, jakob goeth before his family, and boweth unto Esau seven times. 4, the kindness of jakob and Esau at their meeting. 6, jacob's wives and children bow unto Esau. 10, With much entreaty, he receiveth jacob's present. 12, Offereth to accompany jakob, but his courtesy is modestly refused. 17, jakob cometh to Succoth. 18, At the city of Sechem he buyeth a field, and buildeth an altar called El-Elohe-Israel.  
ANd jakob, lifted up his eyes; and saw, and behold Esau came; and with him, four hundred men: and he divided the children, unto Leah and unto Rachel; and unto the two handmaids. And he put the handmaids and their children, first: and Leah and her children, after; and Rachel and joseph, aftermost. And he, passed over before them: and bowed himself to the ground, seven times; until he came near to his brother. And Esau ran to meet him, and embraced him; and fell on his neck, and kissed him: and they wept. And he lifted up his eyes; and saw the women and the children; and said, who are these with thee? and he said, The children, which God hath graciously given to thy servant. And the handmaid's came-neere, they and their children, and bowed-themselves. And Leah also came-neere, and her children, and they bowed-themselves: and after, came joseph near, and Rachel, and they bowed-themselves. And he said, what meanest thou, by all this company, which I met? And he said, to find grace, in the eyes of my Lord. And Esau said, I have much: my brother, let that which is thine, be thine. And jakob said; Nay I pray thee, if now I have found grace in thine eyes; then take my present, at my hand: for therefore I have seen thy face as though I had seen the face of God, and thou wast pleased with me. Take I pray thee my blessing, which is brought to thee; because God hath dealt-graciously with me, and because I have all: and he urged him, and he took it. And he said, let us take our journey and go: and I will go, before thee. And he said unto him, my Lord knoweth, that the children are tender; and the flocks and herds, are with young with me: and if they overdrive them one day, than all the flocks will dye. Let my Lord, I pray thee, pass over before his servant: and I will leadon softly, according to the foot of the work which is before me, and to the foot of the children; until I come unto my Lord, to Seir. And Esau said; Let me appoint I pray thee with thee, some of the folk which are with me: and he said, wherefore is this? let me find grace in the eyes of my Lord. And Esau returned, in that day; on his way, to Seir. And jakob, journeyed to Succoth; and built him an house: and made booths for his cattles; therefore he called the name of the place, Succoth.  
And jakob came safe, to the City of Sechem; which is, in the land of Canaan; when he came from Padan Aram: and he encamped, before the City. And he bought a parcel of a field, where he had stretched-out his tent; at the hand of the sons of Hamor, the father of Sechem: for an hundred lambs. And he setup there an Altar: and called it, El-Elohe-Israel.  

Annotations.  
Handmaid's] in the Chaldee, concubines. So one of them is called, Gen. 35. 22.  
Vers. 3. seven] this may be taken for many times: as, the barren hath borne seven, that is, many, 1 Sam. 2 5. seven (that is, many) abominations are in (the hateful man's) heart, Prov. 26. 25. and sundry the like. Here jakob doth that himself, which God promised should be done unto him, Gen. 27. 29. But humility goeth before honour. And it is noted by the Hebrew Doctors, as a decree of God, that Esau should be ruler over jakob, in this world; and jakob ruler over Esau in the world to come. Pirkei. R. Eliezer, ch. 37.  
Vers. 4. kissed him] These were signs of Esau's affections changed from his former hatred, Gen. 27. 41. Luk. 15. 20. and of jacob's prevailing with men, as he had with God, Genes. 32. 28. for his ways pleasing the Lord, he made his enemies at peace with him, Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three pricks over it, as leading the reader to observe well this matter. In the words following the Greek addeth, they wept both.  
Vers. 8. what meanest thou] Hebr. what to thee? company] or camp, the drove sent before, Gen. 32. 16. to find] that is, that I may find: the Greek explaineth it, that thy servant may find grace.  
Vers. 9 much] Hereby he may mean, enough, or, a great deal: the Greek translateth it, many things. jakob in vers. 11. speaketh more freely, I have all things. Thus Esau had received his blessing; Gen. 27. 39 be thine] that is, keep it to thyself: or, (as the Chaldee explaineth it,) much good do it thee, that which thou hast.  
Vers. 10. therefore] or, because: as this word signifieth in Gen. 38. 26. face of God] that is, honourable and comfortable. The Chaldee for God (Elohim) translateth Princes: as the word sometime signifieth, Psal. 82. pleased] or, thou hast favourably accepted me.  
Vers. 11. blessing] that is, the gift, which by the blessing of God I have received, and do with a willing and liberal heart give unto thee. Hereupon the scripture often useth a blessing for a bounteous gift, or liberality, 1 Sam. 25. 27. and 30. 26. 2 King. 5. 15. and so the Apostle useth it, in 2 Cor. 9 5. 6. The Chaldee keepeth here the word used in the former verse, the present. all] that is, enough of all: the Greek turneth it plurally, all things. A more full acknowledgement and contentation than Esau's, who said he had much, vers. 9 he took it] jakob herein had the preeminence, for it is more blessed to give, than to receive, Act. 20. 35. and Abram would not be enriched by the king of Sodom, Gen. 14. 23. The Hebrew Doctors in Bresith rabbah here say, that all the gifts which jakob gave to Esau, the kings of the world shall restore unto the King Christ; as Psal. 72. 10.  
Vers. 12. and go] meaning unto Seir, where he would lovingly entertain his brother, and gratify his kinenesse. By jacob's answer in vers. 14. it seemeth he did so understand him.  
Vers. 13. with young] or, giving-sucke, as the Chaldee translateth it. The Hebrew may imply both; as 1 Sam. 6. 7.  
Vers. 14. will lead on] or, will gently-lead softly. As jakob here with his flock, so Christ the good shepherd, is prophesied to deal with his people, Esa. 40. 11. the foot of the work] that is, the pace of the cattles, as they are able to go: called a work, because about them his labour was employed. So in Exod. 22. 8. Thus Christ preached as men were able to hear, Mark. 4. 33. & so did his Apostles, becoming weak to the weak, 1 Cor. 3. 2. & 9 22. Rom. 15. 1. For foot the Greek translateth leisure.  
Vers. 15. appoint] or set; and consequently leave, as the Greek and Chaldee do translate it. So in Exod. 10. 24. let me find grace] that is, grant my desire, and leave none. So to find grace, is to have a request granted, Gen. 34. 11. and 47. 25. 1 Sam. 25. 8. Or, as the Greek translateth, it is enough that I have found grace; as being a thankful refusal: and so the Hebrew phrase seemeth elsewhere to import, as in Ruth 2. 13. 2 Sam. 16. 4.  
Vers. 17. an house] in Greeke, houses: they were cottages for present use; for he stayed not there long. Succoth] that is, booths, or tents: hereof the place had the name, and so the city that was after there builded, was called Succoth, judg. 8. 15. 16. Likewise the place whither jacob's son's first came, after they went out of Egypt, was called Succoth, Exod. 12. 37. and in memorial of their dwelling in booths God appointed a yearly feast for all the people, called the feast of Succoth; that is, of booths, or tents, made of green boughs of trees, wherein they dwelled seven days in a year, Levit. 23. 34— 42. 43.  
V 18. came safe] or came in peace, sound, & whole, he and all that he had; having got the victory over all troubles and dangers, according to the promises of God, Gen. 31. 3. & 32. 28. The Hebrew Salem is so interpreted here by the Chaldee paraphrase safe, or sound: but the Greek maketh it the name of a place, to Salem the city of the Sichimites: Howbeit we find elsewhere no mention of such a city. Yet if so it be understood, it is an other then that Salem where Melchisedek reigned, Gen. 14. 18. which was jerusalem; from which this Salem was 40. miles distant. In joh. 3. 23. there is mention of a Salem by Enon, where john baptised; which is thought to be that Saalim spoken of in 1 Sam. 9 4. Sechem] or Sychem, as in Greek it is called Act. 7. 16. called also Sichar, joh. 4. 5. Padan Aram] or Mesopotamia of Syria, as the Greek hath it, See Gen. 25, 20. encamped] pitched his tents.  
Vers. 19 he bought] yet was that land given of God to him and his fathers, Gen. 12. 6. 7. but hoc was a pilgrim on it, as were they, Heb. 11. 9 and in hope of that promise in time to be fulfilled, he purchased this field; as jeremy bought a field, for like signification, jer. 32. 9 15. After, it became the portion of joseph & his children, jos. 24. 32. Hamor] or Emmor, as it is written, Act. 7. 16. in Hebrew Chamor. 100 lambs] so the Greek & Chaldee both translate the word. Others think they 〈…〉 ere pieces of money, on which the images of lambs were stamped. So in jos. 24. 32. job 42. 11. It hath been an ancient custom in many nations, to buy and sell, not only for money, but by exchange of one thing for another, as among the Greeks, Homer. Iliad. 8.  
Vers. 20. an altar] for thanksgiving to God, as his fathers had done, Gen. 12. 7. and 13. 18. etc.  
El Elohe Israel] that is, God the God of Israel, so named, as a 〈…〉 stimoniall of his faith, and a memorial of the mercy of God, who gave him that new name: Gen. 32. 28. The like Moses did, Exod. 17. 15. calling his altar, jehovah Nissi. The Greek here translateth, he called upon the God of Israel: also the Chaldee, he sacrificed upon it, before God the God of Israel. About this time, fell out the departure of judah from his brethren, and marriage with a Canaanitish woman, mentioned in Gen. 38. 1. etc. see the annotations there.    

CHAP. XXXIV.  
1, Dinah jacob's daughter is ravished by Sechem. 4, He sueth to marry her. 8, Hamor his father followeth the suit. 13, jacob's sons offer the condition of Circumcision to the Sechemites. 20, Hamor and Sechem persuade them to accept it. 25, The sons of jakob upon that advantage slay them. 27, and spoil their city. 30, jakob for it, reproveth Simeon and Levi.  
ANd Dinah the daughter of Leah, which she bore unto jakob: went-out, to see the daughters of the land. And Sechem the son of Hamor, the Evite, prince of the land, saw her: and he took her, and lay with her, and humbled her. And his soul, clavae unto Dinah the daughter of jakob: and he loved the damsel, and spoke to the heart of the damsel. And Sechem said, unto Hamor his father, saying: Take me this maid to wife. And jakob heard, that he had defiled Dinah his daughter; and his sons, were with his cattles, in the field: and jakob held his peace, until they were come. And Hamor the father of Sechem, went-out, out, unto jakob; to speak with him. And the sons of jakob, came out of the field, when they heard it; and the men were grieved, and they were very wroth: because he had done folly in Israel, in lying with jacob's daughter; and so, should not be done. And Hamor spoke with them, saying: Sechem my son, his soul is affected unto your daughter; I pray you give her unto him, to wife. And make ye marriages, with us: and take ye our daughters, unto you. And ye shall dwell, with us: and the land shall be before you; dwell and trade you therein, and get firm possessions therein. And Sechem said, unto her father and unto her brethren; let me find grace, in your eyes: and what ye shall say unto me, I will give. Very largely-aske of me dowry and gift; and I will give, according as ye shall say unto me: and give ye unto me the damsel, to wife. And the sons of jakob, answered Sechem, and Hamor his father, with deceit, & spoke: because he had defiled, Dinah their sister. And they said unto them; we cannot do this thing, to give our sister, to a man that hath a superfluous-fore-skin: for that were a reproach, unto us. Only in this, will we consent unto you: if ye will be as we are, that every male of you be circumcised. Then will we give our daughters, unto you; & we will dwell with you; and we will become, one people. And if ye will not hearken unto us, to be circumcised: then will we take our daughter, and we will be gone. And their words were good, in the eyes of Hamor: and in the eyes of Sechem, Hamors son. And the youngman delayed not, to do the thing; because he had-delight, in jacob's daughter: and he was more honourable, than all the house of his father. And Hamor, and Sechem his son, came unto the gate of their city: and spoke unto the men of their city, saying. These men, they are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold is large of spaces, before them: let us take their daughters to us, for wives; & let us give unto them, our daughters. Only in this, will the men consent unto us, for to dwell with us; for to become, one people: if every male among us be circumcised, even as they are circumcised. Their cattles and their substance, and every beast of theirs, shall not they be ours? only let us consent unto them, and they will dwell with us. And unto Hamor, and unto Sechem his son, harkened all that went-out of the gate of his city: and they were circumcised, every male, all that went-out of the gate of his city. And it was, in the third day, when they were sore that two sons of jakob, Simeon and Levi, Dinahs' brethren; took each-man his sword, and came upon the city in confidence: and they killed, every male. And they killed Hamor, and Sechem his son, with the edge of the sword: and took Dinah, out of Sechems' house, and went-out. The sons of jakob, came upon the slain; and spoilt the city: because they had defiled, their sister. They took their sheep, and their oxen, and their asses: and that which was in the city, and that which was in the field. And all their wealth and all their littleones, and their wives, they tooke-captive, and spoilt: and all that was in the house. And jakob said, to Simeon and to Levi; ye have troubled me; to make me to stink, among the inhabitants of the land; among the Canaanites, and among the Pherizzites: and I, am few in number; and they will gather themselves together against me, and smite me; and I shall be destroyed, I and my house. And they said: Should he deal with our sister, as with an Harlot.  

Annotations.  
THe daughter's] that is, the women; as Gen, 30. 13. Upon what occasion she went to see them, Moses telleth not: the Hebrew Doctors say the maids of Sechem went abroad with timbrels to play, etc. Pirkei. R. Eliezer, ch. 38. and that it was on a solemn feast day, which they kept in that country, joseph. Antiq. b. 1. God noteth Dinahs' going out, as an occasion of her evil; and after reacheth young women to be keep rs at home, Tit. 2. 5. So among the jews, virgins were after this, wont to be kept in, 2 Maccab. 3. 19 Dinah was now about 14. years of age: jacob's only daughter.  
Vers. 2. Hamor] called in Greek, Emmor. So in Act. 7. 16. Evite] H●br. Chiwite, see Gen. 10. 17. humbled] or afflicted, that is, defiled her, vers. 5. for this word is applied only to adulterous and unlawful copulation; as in Deut. 21. 14. & 22. 24. 29. judg. 19 24. 2 Sam. 13. 12. 14. Eze. 22. 10. 11.  
Vers. 3. spoke to the heart] or as the Greek translateth, according to the mind of the damsel; that is, kindly on his part, and such things as liked and comforted her; who it seemeth was sorrowful for this injury done her, as Thamar was in like case, 2 Sam. 13. 19 20. So the Chaldee translateth, he spoke consolations to the heart. A like phrase is used for kind and comfortable speaking; in Gen. 50. 21. Esa. 40. 2. Hos. 2. 14. And that which in joh. 11. 19 is said to comfort them; the Syriak there translateth, to speak with their heart. So in 1 Thes. 2. 11.  
Vers. 5. that he] namely Hamors son, as the Greek translation addeth. held his peace] or, kept-silence as deaf, concealing his grief, and assuaging it with consideration of God's chastisement, as other godly men did in their troubles, Levit. 10. 3. Psal. 39 10. Thus jakob ruling his own spirit, did better than his sons that took the city, verse 27. Prov. 16. 32.  
Vers. 7. folly in Israel] or against Israel: that is, as the Greek and Chaldee do explain it, a filthy and ignominious fact; on his part, vile, foolish and filthy; & to the Church of God, an ignominy and reproach. Moses writeth this according to the speech used in his time, when to do folly in Israel, was meant of wicked acts, done to the scandal of the Church, as Deut. 21. 21. jos. 7. 15. judg. 20. 6. Israel being put for his posterity the Israelites: see Gen. 19 37. should not] the Chaldee addeth, it was not right (or meet) to be done. So the Law commandeth there shall be no whore of the daughters of Israel; Deut. 23. 17. and whoredom should not be named, among the Saints. Eph. 5. 3.  
Vers. 8. is affected] or, is fastened, cleaveth: with desire, love and delight, as this word implieth the setting of the love upon any, Deut. 21. 11. & 7. 7.  
Vers. 10. before you] free for you to choose where you like, and to possess it. See Gen. 13. 9 and 10. 15. The Greek addeth, broad before you; as verse 21. get firm possessions] or, hold yourselves as possessors in it.  
Vers. 11. find grace] and have my request granted: see Gen. 33. 15.  
Vers. 12. Very largely ask] Hebr. Multiply ye upon me vehemently. dowry] a gift of the man unto the woman or her parents, before and in respect of marriage. See the law hereof, Exod. 12. 16. 17.  
Vers. 13. and spoke] to weet, deceitfully: or, when they spoke unto them.  
Vers. 14. they said] This the Greek referreth to Simeon and Levi, Dinahs' brethren. superfluous] or, uncircumcised-foreskin: see Gen. 17. 11.  
Vers. 15. Only in this] or, But with this (condition.) The Greek translateth, In this we will be like unto you: so in verse 22. where the Greek addeth the word Only. circumcised] cut in the flesh: see Gen. 17. 10. And herein was their deceit, pretending to have them like themselves in religion and polity; intending, when they were sick of their circumcising, to kill them, verse 25.  
Vers. 18. good] that is (as the Greek hath) pleasing.  
Vers. 20. the gate] where the public assembly of the citizens used to be, for all matters of the common wealth, for justice and judgement, and the like. See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth. 4. 1. 11.  
Vers. 21. large of spaces] Hebr. of hands, meaning large and spacious; or roomthy enough.  
Vers. 23. consent] the Greek saith, be like unto them in this.  
Vers. 24. went out] that is, dwelled and conversed there: see Genes. 23. 10. were circumcised] which being done without the knowledge and faith of God, was a profanation of this seal of the righteousness of faith, (Rom. 4. 11.) and was not let go unpunished of God, vers. 25.  
Verse 25. were sore] with the wound of circumcision, which (as other wounds) was most fore on the third day; as the Chaldee translateth, when their pains were strongest upon them. in confidence] that is, confidently, boldly; and securely or safely, (as the Greek translateth) because the wounded men could not resist them. The Chaldee referreth this to the city which dwelled securely, as judg. 18. 7. So it noteth both the boldness of jacob's sons, and security of the Sechemites.  
Vers. 26. edge] Hebr. mouth of the sword. These things were done without jacob's knowledge or consent, Gen. 49. 6.  
Vers. 27. The sons] the other brethren, besides Simeon and Levi, vers. 25. they had] that is, one of them (Sechem) had; & the other repressed it not. So in Israel, the fact of one man, was sometime imputed to the general; jos. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because all nations were bound to punish malefactors; (as is before observed, on Gen. 9 4.) the Hebrew Doctors writ, that for this the men of Sechem were guilty of death, because Sechem committed rape; and they saw and knew it, & did not judge him for it. Maimony, in Misn. treat. of Kings, ch. 9 S. 14.  
Vers. 29. wealth] or power. The word comprehendeth all wherein a man's power and strength consisteth; not only strength in body, but help by others, as an army of men. 1 Sam. 10. 26. and riches, which many make their strength, and whereby men are enabled to do much, Prov. 10, 15. but are indeed gotten by the power of God. Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greek in this place translateth it bodies, (which seemeth to mean servants, as in Rev. 18. 13.) the Chaldee, riches. littleones] The word being of the singular number, meaneth generally the multitude of little children, male and female; Num. 31. 17. 18. in the house] that is, in any house; therefore the Greek translateth, in the houses.  
Vers. 30. troubled me] This word meaneth not only disquietness of mind, but danger also to be destroyed, by those with whom he lived before in peace, the Greek translateth, ye have made me odious. So Achan troubled Israel, and was himself troubled, that is, destroyed: see jos. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life. For this fact of theirs, jakob deprived these his two sons of the birthright, which else they might have enjoyed, Gen. 49. 5. 7. that in them the proverb was fulfilled, he that troubleth his own house shall inherit the wind, Prov. 11. 29. to stink] that is, to be loathsome, and as the Chaldee explaineth, put enmity between me and the people. The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19 6. and the phrase is more plainly opened in Exod. 5. 21. you have made our savour to stink. few in number] so the Chaldee translateth it: the Hebrew is, methei mispar, men of number, and the Chaldee, a people of number, that is, easily numbered; a few, a small company; as the phrase is explained in Deut. 26. 5. men of fewness, that is, a few men. So in Deut, 4. 27. jer. 44. 28. The contrary is, without number, when many is meant, 2 Chro. 12. 3. my house] the Chaldee addeth, the men of my house.  
Vers. 31. Should he deal] or, do? A stubborn answer, whereby they sought to defend their fact, which jakob upon his deathbed cursed, Gen. 49. 7. Harlot] In the Hebrew Zonah, the first letter is extraordinarily great, for some hidden meaning. What if it be, to signify the stout and big words of these young men to their father? So a little letter is used before, in Gen. 23. 2. to signify moderation without excess in Abraham's weeping.    

CHAP. XXXV.  
1, God sendeth jakob to Bethel. 2, He purgeth his house of Idols. 6, He buildeth an altar at Bethel. S, Deborah Rebekahs nurse dieth at Allon bacuth. 9, God blesseth jakob at Bethel. 16, Rachel traveleth of Benjamin, and dieth in the way to Ephrath. 22, Rubenlieth with Bilhah his father's concubine. 23, The twelve sons of jakob. 27, jakob cometh to Isaak at Hebron. 28, The age, death and burial of Isaak.  
ANd God said, unto jakob; arise, goe-up to Bethel, and dwell there: and make there an altar, unto God that appeared unto thee, when thou fleddest, from thy face of Esau thy brother. And jakob said, unto his house; and unto all that were with him: Put-away the strange Gods, that are among you, and cleanse yourselves, and change your garments. And let us arise and goe-up, to Bethel: and I will make there an altar, unto God that answered me in the day of my distress; and hath been with me, in the way which I have gone. And they gave unto jakob, all the strange Gods, which were in their hand; and the earrings, which were in their ears: and jakob hide him, under the oak, which was by Sechem. And they journeyed: and the terror of God, was upon the cities which were round about them: and they did not pursue, after the sons of jakob. And jakob came to Luz, which is in the land of Canaan, that is Beth-el: he, and all the people that were with him. And he builded there, an altar; and called the place, El Bethel: because there they, even God, was revealed unto him; when he fled, from the face of his brother. And Deborah Rebekahs nurse, died and she was buried, beneath Bethel, under an oak: and he called the name of it, The oak of weeping.  
And God appeared unto jakob again; when he was come, out of Padan Aram: and blessed him. And God said unto him, thy name (hath been) jakob: thy name shall not be called any more jakob, but Israel shall be thy name, and he called his name Israel. And God said unto him, I am God almighty, be thou fruitful and multiply; a nation, and an assembly of nations, shall be of thee: and kings, shall come out of thy loins. And the land, which I gave to Abraham and to Isaak, to thee will I give it: and to thy seed after thee, will I give the land. And God, wentup from him: in the place, where he spoke with him. And jakob setup a pillar, in the place where he spoke with him, a pillar of stone: and he powred-out a drink-offring thereon: and he poured oil thereon. And jakob called the name of the place, where God spoke with him, Bethel. And they journeyed, from Bethel; and therewas yet a little piece of ground, to come to Ephrath: and Rachel bore a child, and had hard childbirth. And it was, when she was in her hard child birth: that the midwife said unto her, fear not; for thou shalt have this son also. And it was, when her soul was departing, for she died; that she called his name Ben-oni: but his father called him Ben-ja-min. And Rachel died; and she was buried, in the way to Ephrath; that is Bethlehem. And jakob setup a pillar, upon her grave: that is the pillar of Rachel's grave, unto this day. And Israel journeyed: and he stretched-out his tent, beyond the tower of Geder. And it was, when Israel dwelled in that land; that Reuben went, and lay with Bilhah, his father's concubine: and Israel heard it: o  
And the sons of jakob, were twelve. The sons of Leah; Reuben, jacob's firstborn: and Simeon, and Levi, and judah, and Issachar, and Zebulun. The sons of Rachel; joseph, and Benjamin. And the sons of B●l hah, Rachel's handmaid; Dan, and Naphtali. And the sons of Zilpah, Leahs handmaid; Gad and Aser: these, are the sons of jakob; which were borne to him in Padan Aram. And jakob came, unto Isaak his father; to Mamree, to the city of Arba: that is Chebron; where Abraham and Isaak, had sojourned. And the days of Isaak, were: an hundred years, and fourscore years. And Isaak gave-up the ghost, and died, and was gathered unto his peoples; an old- man, and full of days: and Esau and jakob his sons, buried him.  

Annotations.  
BEthel] that is, God's house; a place distant from Sechem, about 30. English miles, southward: of it, see Gen. 28. 11. 19 an altar] that is, offer sacrifice and pay thy vow with thanksgiving for thy former deliverances, and strengthen thy faith, against thy present fears; Gen. 28. 20. 22. & 31. 13. and 34. 30.  
Vers. 2. his house] the folk of his house, whom he carefully cleanseth of idols, (which have no agreement with the house of God, 2 Cor. 6. 16.) and informeth in God's ways, as did other saints, Gen. 18. 19 jos. 24. 15. with him] this may be meant of the captived Sechemites, Gen. 34. 29. strange Gods] or stranger's Gods: the Hebrew signifieth either Gods of alienation, that is, alien or strange Gods, as the Greek explaineth it, or Gods of the alien, that is, of a stranger, or strange nation; and so the Chaldee turneth it, Idols (or erroncous Gods) of the peoples. By these strange Gods are meant idols, images, or representations of God, as appeareth by ver. 4. So those which are called the Philistims Gods, which David burned, 2 Chron. 14. 12. are by another Prophet said to be their Idols, in 2 Sam. 5. 21. among you] either privily brought from Laban's house, whence Rachel had stolen her father's Gods, Gen. 31. 19 or lately taken from, and come with the captive Sechemites, which were idolaters. After this example, josuah, Samuel, and others, purged the church of idols, when by repentance and faith, they turned and were reconciled to the Lord, jos. 24. 23. 2 Sam. 7. 3. 4. judg. 10. 16. cleanse] or purify, which outwardly was (according to the law) by washing in water, and other carnal rites, Levit. 15. 13. Numb. 31. 23. inwardly, by the grace and spirit of God, Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behoveth all, to take heed to their feet, when they go to the house of God, that they give not the sacrifice of fools; E●cles. 5. 1. garments] another sign of renewing by faith and repentance: for when men came before God, their garments were either changed if they were undecent, 2 Sam. 12. 20. or otherwise, washed, Exod. 19 10. 14. Lev. 15. 13. So are we exhorted to cleanse ourselves, from all filthiness of the flesh and spirit, 2. Cor. 7. 1. and to hate even the garment spotted by the flesh, jude, v. 23. From this practice of jakob the Hebrew doctors have gathered a pollution by Idols, saying: Idols do defile, by the doctrine of the Scribes, and it is closely-signified in the law, (Gen. 35. 2.) put away the strange Gods that are among you, and cleanse yourselves, and change your garments. And therein are four principal uncleannesses; by the Idol itself, and by the ministerial instruments thereof, and by the Oblation offered thereto, and by the wine that is poured unto it. And they defile men and vessels, by touching them, etc. Deut. 7. 26. Esay 30. 22. Psal. 106. 28. Deut. 32. 28. Maimony in Misn. tom. 3. in Aboth Hatumoth, chap 6 S. 1. etc.  
Vers. 3. answered me] the Chaldee translateth, received my prayer, in the time of my distress, and his word was my help in the way which I have gone. God's answering of his people, is when by word or work, he granteth their request: as he is said to answer by fire, when by such a sign he testifieth his approbation, 1. King. 18. 24. so he answereth by giving men his blessings, Esay. 41. 17. 18. or delivering them from miseries, Psal. 22. 22. it is therefore more than bare hearing, as Esay 30. 19 when he heareth thee, he will answer thee. So here jakob calleth the vision and oracle of God, (Gen. 28. 12. 13. etc.) his answer.  
Vers. 4. earrings] idolatrous jewels, and superstitious monument, which are to be abolished as well as idols; & which may easily be turned into Idols themselves, Hos. 2. 13. judg. 8. 24.— 27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons, It is commanded (they say) in Deut. 12. 2. 3. to destroy Idolatry, & the ministerial instruments thereof, and what soever is made for the same. And it is forbid den (by Deut. 7. 26.) to have any use (or profit) by any of these things. Maimony treat. of Idolatry, c. 7. S. 1. 2. the oak] or, as the Greek and Chaldee do translate it, the Terebinth, (or Turpentine tree,) the tree under which afterwards josua set up a stone for a witness, when having cleansed the people of their idols, he made a covenant with them & gave them a law in Sechem, jos. 24. 23. 25. 26. There also he hide them from the knowledge of his family, under an oak, that they might not easily be found: oaks and other trees being consecrated in those times to religious uses, and therefore stood long unfelled. Deut. 12. 2. see Gen. 21. 33. Under such also, they sometimes buried the dead, as after in v. 8. The Greek version here addeth, jakob hide them under the Terebinth tree in Sechem, and abolished them unto this day.  
V 5. they journeyed] the Gr. explaineth it, And Israel removed from Sechem. terror of God] that is, a mighty terror sent of God upon the cities. The Chaldee saith a terror from before the Lord. Otherwise all the cities round about, would and easily might have destroyed jacob's family, for the massacre done at Sechem.  
V 7. El Bethel] that is, the God of Bethel before he called it Bethel, that is, God's house, Gen. 28. 19 now for addition of graces from God, he addeth to the name, calling the place God, figuratively, as being his house. The like is in Exod. 17. 15. was revealed] or, were revealed, that is, did appear in more manifest sort. Here again a word plural, is joined with the name of God, to signify the mystery of the Trinity in the unity of the godhead: see the notes on Gen. 20. 13. The Gr. translateth it singularly, was revealed (or did appear:) so also doth the Chaldee, save that for God, it saith, the angel of God.  
V 8. nurse] sent with her from her father's house, Gen. 24. 59 How she came to be in jacob's family, is uncertain: the jews say, she was sent to call jakob home, as was promised in Gen. 27. 45. She might also come thither upon other occasion, after Rebekahs death. The oak of weeping] Hebr. Allon Bacuth: this name showeth his grief, for the death of this matron; the place also being the safeest and most honourable that there he could have for such a purpose; see the notes on v. 4. & on Gen. 23. 2. The Chaldee paraphrast, for Oak, translateth the Plain (or valley) of weeping. But the Greek turneth it an Oak: and so doth the jerusalemy Thargum. See also Gen. 12. 6.  
V 9 again] the Gr. addeth, in Luz: where he had appeared to him before, Gen. 28. 11. 12. 19  
V 10. Israel] the name given him before of the Angel, is here again given & confirmed of God: for the strengthening of jacob's faith, and assurance of God's grace unto him, See Gen. 32. 28.  
Ver. 11. Almighty] or Alsufficient: see Gen. 17. 1. The Gr. translateth it, thy God. an assembly] or company: church of nations: the Chaldee saith, an assembly of tribes. Here God confirmeth the blessing given to jakob by his father Isaak: and amplifieth it, see Gen. 28. 3. and 48. 3. 4. King's] the Chaldee addeth; that shall rule over the people's: thus God giveth him the blessing of Abraham, Gen. 28. 4. and 17. 6.  
Ver. 12. and] or, that is to thy seed: see Gen. 13. 15. The Chaldee explaineth it, and to thy sons: the Greek addeth through their generations.  
Vers. 13. God] the Chaldee saith, the glory of the Lord: meaning the vision which now appeared unto jakob. See Gen. 17. 22.  
Vers. 14. set up] this he had done before, and now repeateth it: or as is likely, being ruinated, he new repaireth it, see Gen. 28. 18. drink offering] or, a powred out-offring, an effusion: usually called a drink offering, because it was only of liquors or moist things, as the Minchah or meat-offering was of dry. And this drink-offring by the law of God, was of wine, or Sechar, Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood, Psal. 16. 4. oil] to consecrate it, see Gen. 28. 18.  
Vers. 15. Bethel] that is, God's house: see Gen. 28. 19 Thus he renewed the memorial of his faith and thankfulness to God, as God did before of his promises to him, v. 10. 11. 12.  
Vers. 16. they journeyed] the Greek version addeth, jakob journeyed from Baithel, and pitched his tent beyond the tower of Gader: borrowing these words from the 21. verse. a little piece] or, about a mile, as the Chaldee paraphrase explaineth it, This word is so used also in Gen. 48. 7. 2 King. 5. 19 and not elsewhere. Ephrath] a town called usually, Bethlehem, that is, The house of Bread: v. 19 some think it to have the name Ephrath of Calebs' wife, so called, 1 Chron. 2. 19 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata: there Christ was borne, Matt. 2. 1. the bread of God that came from heaven, joh. 6. 33. had hard childbirth] Hebrew, she was hard in her childbearing: that is, had sore and painful labour. According to the chastisement laid on Eve and her daughters, Gen. 3. 16. It is daily to be seen, and the Philosopher observeth it, that no creature suffreth such strong pains in travel, as woman doth, (Aristot, de Animal. l. 7.) notwithstanding she shall be saved in childbearing, if they continue in faith, etc. 1 Tim. 2. 15.  
Ver. 17. midwife] named in Hebrew, of helping the woman in childbirth: so Exod. 1. 15. 16. thou shalt have] or, this also (shall be) to thee a son: as joseph before was. And this was according to Rachel's desire; see Gen. 30. 24.  
Vers. 18. departing] or going-out, from the body to God that gave it, as Eccles. 12. 7. Psal. 146. 4. This showeth the Soul of man to be a spiritual immortal substance, distinct from the body. The heath ens acknowledged this, saying, that death is nothing else, but the departing of the soul from the body, Aristot. in his book of Death: and that the souls of men are divine, and when they go out of the body, they return unto heaven: Cicero lib. de Amicit. Ben. oni] the Greek and Chaldee interprets it, Son of my sorrow. In that she answered nothing, but thus named her son; it showeth she received no comfort. The like case, was in 1 Sam. 4. 20. 21. The word oni, is after used by jakob for his painful strength: Gen. 49. 3. Benjamin] that is, Son of the right hand: meaning loved, tendered, and especially regarded. So man of the right hand, in Psal. 80. 18. for one loved and much regarded of God. This only of all jacob's children, was borne in the land of Canaan.  
V 20. unto this day] the time when Moses wrote this, and after in saul's days, 1 Sam. 10. 2. About this place, at Christ's birth, many infants were murdered by Herod: then Rachel wept for her children, and would not be comforted because they were not, jer. 31. 15. Mat. 2. 16. 18.  
V 21. Geder] or Gader as the Gr. writeth it: by interpretation the flock or herd. A tower of this name is also mentioned in Mic. 4. 8.  
V 22. concubine] a secondary wife; see Gen. 22. 24. She is called also his wife, Gen. 37. 2. By this shameful crime (such as is not once named among the heathens, 1 Cor. 5. 5.) Reuben lost his first-birth: 1 Chron. 5. 1. Gen. 49. 4. jakob also himself, having abused Bilhah, contrary to the first institution of marriage, Gen. 30. 4. is here chastised of God: So Absalon lying with his father David's concubines; God thereby chastised David's sins, 2 Sam. 12. 10. 11. and 16. 22. heard it] the Greek version addeth, and it appeared evil in his sight. But in the Hebrew, nothing is said; only an empty space is left in the line, with this mark o to move consideration: as before in Gen. 4. 8. Sometime sorrow is so great, as words or signs, cannot express it, Ezek. 24. 23. and such might here be jacob's case. Here also is a pause & breaking off, as to a new matter, even in the midst of the verse: so in Deut. 2. 8. twelve] which becoming fathers of many families, are called the twelve Patriarehs, Act. 7. 8. and the people's that came of them, are named the twelve tribes, Act. 26. 7. and although many great evils, have already and will hereafter more appear in these sons of Israel; yet God in mercy pardoned them, and hath honoured them in the scriptures with great dignities, that their names should be graven on twelve precious stones, and carried upon the high priests heart, Exod. 28. 21. 29. and that the gates of the heavenly jerusalem should be after the names of these twelve sons of Israel, Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ishmael, Gen. 25. 16. so is it remembered by the twelve Apostles of Christ, Luk. 6. 13. Rev. 21. 14. And although of joseph there came two tribes, Gen. 48. 5. 6. so that after a sort, there were thirteen: yet the scripture in naming or rehearsing them, usually setteth down but twelve; omitting the name now of one, then of another, as may in sunday places be observed, Deut. 33. Ezek. 48. Rev. 7. etc.  
V 23. Issachar] of the naming and interpretation of these, see the notes on Gen. 29. and 30. Here is to be observed how Issachar & Zabulon, are set next after judah, though Dan & Naphtali, Gad & Aser, were borne between them, Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sons of one mother should be set together: so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. (where Zabulon is before Issachar,) and Exod. 1. 2. 3. Numb. 1. 5. 9 26. 28. 1 Chron. 2. 1. And in this order, were they graven and set on the stones upon Aaron's Ephod; see Exod. 28 10 21. in the annotations.  
V 26. were borne] so the Gr. expresseth it, the Hebrew being singular, was borne. So in Gen. 46. 22. Padan Aram] or Mesopotamia, see Gen. 25. 20. But here except Benjamin; for he was borne in Canaan, ver. 18. jacob's sons, though borne out of the land, yet come thereinto, it being promised them of God, Gen. 28. 13. when Esau's sons borne in the land, do go out and give place, Gen. 36. 5. 6.  
Ver. 27. Mamre] see Gen. 13. 18. and 23. 2. the Greek addeth, he being yet alive, to Mambre.  
V 29. his peoples] his godly forefathers: see Gen. 25. 8. buried him] so Isaak and Ishmael buried Abraham: Gen. 25. 9 Esau & jakob were now 120 years old, Gen. 25. 26. the world was 2288. year old. And Isaak had lived blind, above 40. years before his death, Gen. 27. 1. Which death is here mentioned, to make an end of jacob's history: for otherwise the things following in Gen. 37. & 38. about joseph & judah, fell out before Isaak died.    

CHAP. XXXVI.  
1, The generations of Esau by his three wives. 6, His removing to mount Seir. 10, The names of his sons. 15, The Dukes which descended of his sons. 20, The sons and Dukes of Seir. 24, Anah findeth mules. 31, The Kings of Edom. 40, The Dukes that descended of Esau.  
ANd these, are the generations of Esau, he is Edom. Esau took his wives, of the daughters of Canaan: Adah, the daughter of Elon the Chethite; and Aholibamah, the daughter of Anah, the daughter of Zibeon the Evite. And Basemath the daughter of Ishmael, the sister of Nebaioth. And Adah bore to Esau, Eliphaz: and Basemath, bare Revel. And Aholibamah bore, jeush and jaalam, and Korah: these were the sons of Esau, which were borne unto him, in the land of Canaan. And Esau took his wives, and his sons and his daughters, and all the souls of his house; and his cattles and all his beasts, and all his substance, which he had gathered in the land of Canaan: and went unto a land; from the face, of jakob his brother. For their substance was more, then that they might dwell together: & the land of their sojournings, was not able to bear them, because of their cattle. And Esau dwelled, in the mount of Seir; Esau, he is Edom. And these, are the generations of Esau, the father of Edom: in the mount of Seir. These are the names of the sons of Esau: Eliphaz, the son of Adah, the wife of Esau; Revel, the son of Basemath, the wife of Esau. And the sons of Eliphaz, were: Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz Esau's son; and she bore to Eliphaz, Amalek: these were the sons of Adah, the wife of Esau. And these were the sons of Revel, Nachath, and Zerah, Shammah and Mizzah: these were the sons of Basemath, the wife of Esau. And these were, the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon, the wife of Esau: and she bore to Esau, jeush and jaalam, & Korah. These, were Dukes of the sons of Esau: the sons of Eliphaz, the firstborn of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz. Duke Korah, duke Gatam, duke Amalek: these were the dukes of Eliphaz, in the land of Edom; these were, the sons of Adah. And these, were the sons of Revel, the son of Esau; duke Nachath, duke Zerah, duke Shammah, duke Mizzah: these were the dukes of Revel, in the land of Edom; these were the sons of Basemath, the wife of Esau. And these were the sons of Aholibamah, the wife of Esau; duke jeush, duke jaalam, duke Korah: these were the dukes of Aholibamah, the daughter of Anah, the wife of Esau. These were the sons of Esau; and these the dukes of them, he is Edom.  
These were the sons of Seir, the Chorite; the inhabitants of the land: Lotan and Shobal, and Zibeon, and Anah. And Dishon & Ezer, and Dishan: these were the dukes of the Chorites; the sons of Seir, in the land of Edom. And the sons of Loton were Chori and Hemam: & the sister of Lotan, was Timna. And these were, the sons of Shobal; Alvan and Manachath, and Ebal: Shepho, and Woman. And these were the sons of Zibeon, both Ajah and Anah: this Anah, was he that found the mules in the wilderness; when he fed the asses, of Zibeon his father. And these were the sons of Anah, Dishon, and Aholibamah, the daughter of Anah. And these were the sons of Dishan: Chemdan and Eshban, and jethran and Ceran. These were, the sons of Ezer: Bilhan & Zaavan, and Akan. These were, the sons of Dishan; Us & Aran. These were, the dukes of the Chorites: duke Lotan, duke Shobal, duke Zibeon, duke Anah. Duke Dishon, duke Ezer, duke Dishan: these were, the dukes of the Chorites, according to their dukes, in the land of Seir.  
And these were the Kings, which reigned in the land of Edom: before there reigned any King, of the sons of Israel. And there reigned in Edom, Bela the son of Beor: and the name of his city was, Dinhabah. And Bela died: and there reigned in his stead, jobab the son of Zerach, of Bozrah. And jobab died: and there reigned in his stead, Chusham, of the land of Temani. And Chusham died: and there reigned in his stead, Hadad the son of Bedad, who smote Midian, in the field of Moab; and the name of his city was, Avith. And Hadap died: and there reigned in his stead, Samlah of Masrekah. And Samlah died: and there reigned in his stead, Saul, of Rechoboth by the river. And Saul died: and there reigned in his stead, Baal-chanan, the son of Achbor. And Baal-chanan the son of Achbor, died: and there reigned in his stead, Hadar; and the name of his city was Paü: and the name of his wife, Mehetabel, the daughter of Matred, the daughter of Mezahab. And these were the names of the dukes of Esau, according to their families; according to their places, by their names: duke Timna, duke Alvah, duke jetheth. Duke Aholibamah, duke Elah, duke Pinon. Duke Kenaz, duke Teman, duke Mibzar. Duke Magdiel, duke Iram: These were the dukes of Edom, according to their habitations, in the land of their possession; he is Esau, the father of Edom.  

Annotations.  
GEnerations] a rehearsal of Esau's offspring, whereby the promise to Abraham for multiplication, Gen. 22. 17. the Oracle given to Rebekah, concerning two nations that were in her won be, Gen. 25. 23. and the blessing of Isaak bestowed upon Esau, Gen. 27. 39 40. may be seen in great measure accomplished: with the different estate of the children of this world, from the children of God. This same genealogy is again repeated in 1 Chro. 1. 35. etc. Edom] the name and note of his profaneness, see Gen. 25. 30.  
V 2 of Canaan] that is, as the Gr. translateth, of the Canaanites; contrary to the will of God, of Abraham, and of Isaak his father; for the Canaanites were a cursed race, Gen. 9 25. and 24. 3. and 28. 1.  
Adah, etc.] in Gen. 26. 34. Esau's wives had other names, which in those times was usual; as Esau himself, is called Edom: jakob, is called Israel. Maacah daughter of Abishalom, 1 King. 15. 2. is called Micaiah daughter of Uriel, 2 Chro. 13. 2. and many the like. Zibeon] called in Gr. Sebegon: he was grandfather to Aholibamah, father to Anah: so there was a difference between these, & Anah & Zibeon which were brethren, v. 20. Evite] or Chiwite in Goe 26. 34. called a Chethite: which though they were distinct peoples, (Gen. 10. 15. 16.) yet might they dwell one in another's territories. Therefore in Gen. 26. 34. for Elon a Chethite, the Greek there translateth Evite.  
V 3. Basemath] called also Machalath, Gen. 28. 9 Revel] or Reguel, in Greek Ragonel.  
Vers. 5. land of Canaan] though they were there borne, and of Canaanitish mothers, yet they went out of the land; and jacob's sons borne in Mesopotamia, came in to possess it, as their inheritance given of God, Gen. 35. 26. and 37. 1.  
Vers. 6. took] or, had taken, to weet, before jacob's coming; as appeareth by Gen. 32. 3. and 33. 14 God's providence thus making way, for to fulfil the promises unto jakob: Gen. 28. 4. 13. souls] that is, persons: in Greek, bodies: see Gen. 12. 5. and 46. 26. unto a land] that is, as the Chaldee expoundeth it, to another land: or he went from the land; and so the Greek translateth it, from the land of Canaan. For though the Hebrew (el) usually signifieth unto; yet such words often vary their sense, as the text itself sometime showeth. For that which in 1 King. 8. 30. is el, unto (or in) thy dwelling place, unto heaven, in 2 Chron. 6. 21. is written, from thy dwelling place, from heaven. So, the Redeemer shall come unto Zion, Esay 59 20. is by the Apostle translated, out of Zion, Rom. 11. 26. Also in 2 Chron. 1. 13. to the high place, is in Greek according to the sense there, from the high place; so in judg. 17. 2. taken from thee: and sundry the like. from the face] or, from before, which may mean before his coming: as Gen. 30. 30.  
Vers. 7. more then, etc.] or, much, for to dwell together. A like occasion parted Lot and Abram, Gen. 13. 6. of their sojournings] that is, wherein they were sojourners.  
Vers. 8. of Seir] a man, mentioned vers. 20. who dwelling there, the mountain country was called by his name: and to Esau God gave this mount for a possession, jos. 24. 4. Deut. 2. 5.  
V 9 of Edom] that is, as the Chaldee expounds it, of the Edomites: see Gen. 19 37. in the annotaions.  
Vers. 11. Zepho] called Zephi, 1 Chron. 1. 36. The Greek here nameth them, Thaiman, Omar, Sophar, Gothom, and Kenez.  
Vers. 12. Timna] she was sister to Lotan, of the race of the Chorites, vers. 22. Amalek] he was a Duke, vers. 16. his posterity were called Amalekites, and proved great enemies to Israel, Exod. 17. 8. 14. God therefore commanded the memory of them to be blotted out from under heaven, Deut. 25. 17. 19  
Vers. 13. Revel, etc.] in Greeke these are named Ragovel, Nachoth, Zare, Some, and Moze; (or Samme and Maze, as 1 Chron. 1. 37.)  
Vers. 14. jaalam] in Greeke, jeglom, and Kore.  
Vers. 15. duke's] that is, Governors, Chiefe-leaders; but inferior to Kings. A Duke is named in Hebrew Alluph, that is, a Chiefe-leader, or Guide, or Captain of a thousand; in Chaldee Rabath, a Master: in Greek Hegemon, a Ruler or Governor. Here fourteen Duke are reckoned to Esau; seven that came of his wife Adah; four of Basemath, and three of Aholibamah.  
Vers. 16. Korah] in v. 18. there is another Duke of this name, that came of another mother. Albeit there is no mention of this Korah before among Eliphaz his children, v. 11. 12. neither in 1 Chr. 1. 36. unless he there bear the name of Timna.  
Vers. 19 he Edom] the Greek translateth, these are the sons of Edom.  
Vers. 20. the Chorite] or Chorean, whereof see Gen. 14. 6. these seem to be of the Evites forementioned, v. 2. for Zibeon there called an Evite, cometh of this race here, and in v. 24. inhabitants] in Greeke, singularly, the inhabitant. Zibeon] in Greek Sebegon.  
Vers. 21. Dishon] called after, Dishan, ver. 26. the Greek in both places calleth-him Deson. Ezer] in Greek Asar. Dishan] in Greek Rison: see the notes on Gen. 4. 18. So after in vers. 28 30.  
Vers. 22. Hemam] called Homam, in 1 Chron. 1. 39 Here in Greek Haiman: in 1 Chron. 1. 39 Heman. Timnah] in Greek Thamna, concubine to Eliphaz son of Esau: vers. 12. So he and his father Esau (vers. 2.) marrying into the stock of the Chorites; therefore is this genealogy set down. That the occasion may be seen, how Esau and his seed, came to inherit the Chorites land in mount Seir: Deut. 2. 12. and so got his living by his sword Gen. 27. 40.  
Vers. 23. Alvan] called Aljan. 1 Chron. 1. 40. in Greek Golom. Shepho] called Shephi, 1 Chr. 1. 40. in Greek Sophar: but in 1 Chron. 1. 40. the Greek is, Sapphi.  
Vers. 24. both Ajah] Hebr. and Ajah: the Greek omitteth the word and, as superfluous, saying, the sons of Shebegon, Aye, and Onan. The Hebrew text doth the like, in 1 Chron. 1. 40. and in other places, as 2 King. 11. 1. and 2 Chron. 13 1. compared with 2 Chron. 22. 10. and 1 King. 15. 1. So in Gen. 40. 9 Anah] father in law to Esau, ver. 2. mules] The Hebr. jemin, is no where found but in this place: mules elsewhere are called Peradim, 1 King. 10. 25. 2 King. 5. 17. It is therefore doubted what jemim here meaneth. And the Greek leaveth it untranslated, jamein, as not knowing what it should be. The Chaldee turneth it Gibbaraja, that is, Mighties, or Giants, as the word is used, Gen. 6. 4. Others, because jemim hath affinity with jam the Sea, and majim, waters, translate it hot-waters, or baths, which Anah should find in the desert. But because it is known that mules are engendered of the mixture of horses and asses, or of he-asses and mares, as Pliny showeth in Histor. b. 8. ch. 44. (translated commonly therefore in Greek hemionous, that is, half-asses, 1 King. 10. 25. etc.) and mules of themselves are barren, and do not increase, as the Philosopher noteth, Arist. de Animal. l. 15. it is likely they were not created at the first of God; because he gave all such creatures this blessing, to be fruitful and to multiply, Gen. 1. 22. 28. and 8. 17. And that therefore they were found out by the wit of this man; who feeding his father's asses, caused them to engender with another kind, as horses, which was both against nature, as first God set every thing according to his kind, Gen. 1. 24. and 6. 19 20. and against the plain law, which he after gave unto Israel, Levit. 19 19 thou shalt not let thy cattles engender with a divers kind. And the name jemim first given them by Anah, might be changed into Peradim, which hath the signification of Parted, or Separated; as differing from all other beasts.  
Vers. 26. Dishan] called Dishon: vers. 21. and 1 Chron 1. 41. in Greek Deson. Chemdan] called also Chamram, 1 Chron. 1. 41. d changed into r, as is often: see Gen. 10. 3. In Greek Amada; and Amadam, 1. Chron. 1. 41. Cerán] pronounced Keran, or Cranmer: in Greek Charran.  
Vers. 27. Akan] called jakan, 1 Chron. 1. 42. in Greek here Oukam: and in 1 Chron. 1. 42. Ilakan.  
Vers. 28. Aran.] Thus have we here of Seir seven sons and a daughter, and again of those seven, nineteen sons and a daughter. All which for Esau's sake, are registered in the book of God.  
Vers. 29. Chorites] Hebr. Chorite: singular for plural, as vers. 21. see Gen. 10. 16. The Greek keepeth the singular, Chorri.  
Vers. 30. their Dukes] that is, their kingdoms, as the Greek translateth it. For these 7 sons of Seir, had their Dukedoms at one time, in several places: and did not one succeed another; as the Kings that follow. So King in Esay 23. 15. is used for the Kingdom of Babylon: and four Kings, in Dan. 7. 17. are four kingdoms, as the Holy Ghost there expoundeth it, in vers. 23. the fourth beast shall be the fourth kingdom: and the throne of the Kings, 2 King. 11. 19 is by another Prophet called, the throne of the kingdom; 2 Chron. 23. 20.  
Vers. 31. of the sons] or, to (that is, over or among) the sons of Israel; the Greek saith, in Israel: that is, before Moses time, for he was King in jeshurun: Deut. 33. 5. Thus Esau after his Dukes, had of his posterity 8 Kings, which successively ruled their people; whiles Israel was in affliction in Egypt, Exod. 1. etc.  
Vers. 32. Bela] in Greek Balak: and in 1 Chron. 1. 43. in stead of Beor, the Greek hath Sepphor, according to the name of the King of Moab, in Numb. 22. 2.  
Vers. 33. Bozrah] a chief City in the land of Edom, Esay 34. 6. and 63. 1. in Greek called Bosora.  
Vers. 34. of Temani] that is, of the Temanites: which had the name of Duke Teman, Esau's Nephew, verse 15. Of this land was Eliphaz, jobs friend, job 2. 11. By interpretation Teman signifieth the South: and so the Chaldee here taketh it. The Gr. translateth, Asom of the land of Thaimanon.  
Vers. 35. Bedad] in Greeke here Barad: but in 1 Chron. 1. 46. Badad. smote] that is, killed, as the Chaldee and Greeke explain: see Gen. 14. 17. field] that is, country; see Gen. 14. 7. Avith] called Ajith, 1 Chron. 1. 46. in Greek here Gethaim: but in 1 Chron. 1. 46. Ebith.  
Vers. 36. Samlah] in Greek Samada of Massekka: in 1 Chr: 1. 47. Samaa of Meserika.  
Vers. 37. Rechoboth] a City built by Nimrod, Gen. 10. 11. in Greek, Robooth. It was by the River Euphrates, as the Chaldee expoundeth it.  
Vers. 38. Baal-chanan] the same name by transplacing the parts of it, is Hannibal (Channibaal) of which name were sundry Captains afterward, as in the story of the Carthaginean wars. The Greek saith here Ballaenon, in 1 Chron. 1. 49. Balenon son of Achobor.  
Vers. 39 Hadar] called Hadad, 1 Chron. 1. 50. The Greek is, Arad son of Barad. Pau] called also Pai, 1. Chron. 1. 50. in Greek Phogor; but in 1. Chron. 1. 50. Phaoul. In that these Kings were of so sundry Cities, it appeareth their Kingdoms came not by inheritance, but either by election of the people; or gotten by conquest, according to the Oracle, by thy sword shalt thou live, Gen. 27. 40. daughter of Mezahab] by daughter some understand niece: others take Mezahab for the name of a City. Medava, named of golden waters, which the word signifieth; a daughter (or inhabitant) whereof she was. The Greek here translateth Son of Maizook, in 1 Chron. 1. daughter: in Chaldee, daughter of the Gold-melter (or Gold smith.) In 1 Chron. 1. 51. there is added the death of this Hadar, here omitted; as, And Hadad died.  
Vers. 40. the Dukes] after eight Kings, it seemeth the form of government was again changed among the Edomites, though it is uncertain when it was. At Israel's coming out of Egypt, they mention the Dukes of Edom, Ex. 15. 15. and as they passed through the wilderness, they sent to the King of Edom, Num. 20. 14. and here it was said, these 8 Kings reigned in Edom before any king reigned in Israel, v. 31. It is likely therefore, that upon the unkind dealing of that King of Edom, (which seemeth to be Hadar) who denied to let Israel pass through their Land: the Lord removed the dignity of Kings from that commonwealth, and let it be ruled by Dukes again; whereof eleven are here by name rehearsed. family's] the Greek saith, in their tribes. Timna] in Greek Thamna: and Thaiman, in 1 Chron. 1. 51. Alva] called Alja, 1 Chron. 1. 51. in Greek Gola: and there, Alova. jetheth] in Greek jethar.  
Vers. 41. Aholibamah] the Greek writeth these names here, Olibemas, Helas, Phinon: & in 1 Chr. 1. 52. Elibama, Hela, Phinon.  
Vers. 42. Mibzar] in Greek Mazzard.  
Vers. 43. Iram] in Greek here Zaphoei: but in 1 Chron. 1. 54. Areraman. habitations] which the Greek translateth aedifices, that is, builded habitations. possession] or, firme-hold: whereas jakob and his children dwelled in the land of their peregrination or sojournings, vers. 7. Gen. 37. 1. and 28. 4. God thus giving Esau his portion first in this world; and after, doing good unto Israel, Deut. 2. 5. etc. See also Gen. 25. 12.    

CHAP. XXXVII.  
2, joseph is hated of his brethren, 5, his two dreams portending his superiority over them. 13, jakob sen death him to visit his brethren. 18, They conspire his death. 21, Reuben saveth him. 23, They strip him and cast him into a pit. 26, By judah's advice, they sell him to the Ismaelites. 31, His father, deceived by the bloody coat, mourneth for him. 36, He is sold into Egypt to Potiphar Pharaohs eunuch.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jakob dwelled, in the land of the sojournings of his father: in the land of Canaan. These are the generations of jakob; joseph being seventeen years old, was feeding the flock with his brethren, and he was a lad; with the sons of Bilhah and with the sons of Zilpah, his father's wives: and joseph brought their evil report, unto his Father. And Israel, loved joseph, more than all his sons; because he was the son of old age, unto him: and he made him a coat of many-colours. And his brethren saw, that their Father loved him, more than all his brethren; and they hated him: and could not speak to him, with peace. And joseph dreamt a dream; and he told it to his brethren, and they hated him, yet the more. And he said unto them; Hear I pray you this dream, which I have dreamt. For behold, we were binding sheaves, within the field; and lo my sheaf arose, and also stood upright: and lo your sheaves, compassed-about; and bowed-downe themselves to my sheaf. And his brethren said to him; shalt thou reigning reign over us, or ruling rule over us? and they hated him, yet the more; for his dreams, and for his words. And he dreamt yet, another dream; and told it to his brethren: and said, behold I have dreamt yet a dream; and behold, the Sun and the Moon, and eleven Stars, bowed-downe themselves unto me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him; what a dream is this, which thou hast dreamt? shall I, and thy mother and thy brethren, coming come, to bow-downe ourselves to thee, to the earth? And his brethren, envied him: but his father observed the saying. And his brethren went, to feed their father's flock, in Sechem. And Israel said, unto joseph; do not thy brethren feed in Sechem? Come, and I will send thee unto them: and he said to him, lo here am I And he said to him; Go I pray thee, see the peace of thy brethren, and the peace of the flock; and bring me word again: and he sent him from the valley of Chebron, and he came to Sechem. And a man found him; and behold he was wand'ring in the field: and the man asked him saying, what seekest thou? And he said, I am seeking my brethren: tell me, I pray thee, where are they feeding? And the man said, they are departed hence, for I heard them saying, Let us go to Dothan: And joseph, went after his brethren; and found them in Dothan. And they saw him, a fare off: and before he came-neere unto them, they craftily-conspired against him, to slay him. And they said each man unto his brother: behold, this master of dreams is coming. And now, come and let us kill him, and cast him into one of the pits; and we will say, an evil wildbeast hath eaten him, and we shall see, what his dreams will be. And Reuben heard it; and he delivered him, out of their hand: and said, let us not smite him, in soul. And Reuben said unto them; Shed no blood; cast him, into this pit which is in the wilderness, and lay no hand upon him: that, he might deliver him, out of their hand; to return him unto his father. And it was, when joseph was come unto his brethren: that they stripped joseph out of his coat: the coat of many colours; which was on him. And they took him, and cast him into a pit: and the pit was empty, there was no water in it. And they sate-downe, to eat bread: and they lifted up their eyes, and saw; and behold, a way faring company of Ismaelites, was coming from Gilead: and their camels bearing, spicery, and balm and myrrh; going to carry it down to Egypt. And judah said, unto his brethren: what profit is it, if we kill our brother, and conceal his blood? Come, & let us sell him to the Ismaelites; and let not our hand be upon him; for he is our brother, our flesh: & his brethren harkened. And there passed by, Midianites merchant men; and they drew, and liftedup joseph, out of the pit; and sold joseph to the Ismaelites, for twenty (shekels) of silver: and they brought joseph, into Egypt. And Reuben returned, unto the pit; and behold joseph, was not in the pit: and he rend his clothes. And he returned unto his brethren, and said: the lad is not; and I, whither shall I go? And they took joseph's coat: and killed a kid of the goats; and dipped the coat in the blood. And they sent the coat of many-colours, and they brought it to their father; and said, this have we found: know now, whether it be thy son's coat, or no. And he knew it, and said, it is my son's coat; an evil wildbeast hath eaten him: joseph is torn is tornes-in-peece. And jakob rend his garments, and put sackcloth upon his loins: and mourned for his son, many days. And all his sons, and all his daughters, rose-up to comfort him; and he refused to be comforted: and he said, for I will go down unto my son, mourning, to hell: and his father wept for him. And the Medanites sold him into Egypt unto Potiphar, an Eunuch of Pharaohs; the Provost Martial.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the ninth section of the Law, called And (jakob) dwelled. See Gen. 6. 9 and 28. 10.  
Vers. 1. of the sojournings] or pilgrimages, that is, (as the Geeke saith) wherein his father Isaak sojourned: so Gen. 17. 8. and 28. 4. Hereby God's remembrance of his promise to jakob, and providence for him is manifested, Gen. 28. 13. and 36. 6. 7. also jacob's faith, Heb. 11. 9 Psal. 37. 3.  
Vers. 2. These] which are rehearsed in Gen. 35. 23.— 26. for this is a prosecuting of that history, which was by narration of Esau's pedigree, interrupted: or, these which follow, are the generations, that is, the story of things which did befall him: see Gen. 6. 9 and 25. 9 old] Hebr. son of 17. year: see Gen. 5. 32. As his father nourished him a child 17. years, so he again nourished his aged father 17. years in Egypt, Gen. 47. 9 28. alad] or young man: which word is used not only for young in years, but often for a servant, or minister, see Gen. 14. 24. In this sense, it noteth joseph's humility; and how his father, though he loved him most, yet brought him up without idleness, or cockering. So Christ the Son of man, came not to be served, but to serve: Matth. 20. 28. report] or infamy: their infamous carriage, which caused ill report of them. It intimateth joseph's good affection, and godliness. And this was one occasion, which his brethren took to hate him. So Christ was hated of the world, for testifying that the works thereof were evil, joh. 7. 7.  
Vers. 3. of old-age unto him] that is, of his old-age, borne when his father was old: so Gen. 44. 20. The Chaldee applieth this old age, to joseph's manners, saying, he was a wise son unto him. And others say, was not Benjamin also a son of old age? But because (jakob) saw by (the spirit of) prophesy, that joseph should reign, therefore he loved him, above all his sons, Pirkei R. Eliez. ch. 38. many colours] Hebr. passim, that is, varieties, and so the Greek hath (poikilon,) various or manifold, to were, in threads and colour; an embroidered coat; such king's daughters used to wear, 2 Sam. 13. 18. Such God spiritually clotheth his Church withal, Psal. 45. 14. 15. Ezek. 16, 10. 13. and thereby is signified the variety of wisdom and manifold graces given to his people, Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9 10. And Christ had such, above his fellows, Psal. 45. 8. Heb. 1. 9  
Vers. 4. with peace] or, unto peacé, that is, peaceably, gently, lovingly: for of the abundance of the heart, the mouth speaketh, Matth. 12. 34. The Greek translateth, no peaceable thing.  
Vers. 5. dreamt] by such means God used of old to show unto men, what he was about to do; Gen. 41. 25. jocl 2. 28. Numb. 12. 6. 1 King. 3. 5. Such dreams were to be regarded as oracles of God: other, have their deceits and vanities: see Gen. 20. 3. And God sent dreams to his people, sometime to comfort, sometime to chasten, and afflict the 〈…〉 Matt. 2. 19— 22. job 7. 13. 14. the more] Hebr. they added yet to hate him. So Christ and his disciples for declaring God's word, were hated of men, as joh. 17. 14. I have given them thy word, and the world hath hated them. This story of joseph is a pattern of afflictions, which the godly suffer in this world for Christ's sake and for the word of their testimony: and it ministereth comforts to the distressed.  
V 7. binding] Hebr. sheaving, or sheaf-binding. This being harvest work, and harvest usually signifying the latter time or end, Psal. 126. 5. 6. Matt. 13. 39 Rev. 14. 15. God foreshowed, not the present but future honour which joseph should have, after many days of sorrow. Also when his brethren went into Egypt for corn, this dream was fulfilled. Gen. 42. 6. within] or, in the midst of a field. compassed] or stood-round about: and this is a sign of honour to him that is compassed. Therefore the testimonial of Gods glorious presence, usually is in the midst; and others stand about, Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. & 142. 8. bowed down] or did obeisance: as was fulfilled in Gen. 42. 6.  
Vers. 8. reigning reign] that is, in deed reign: so after, in deed rule: and in verse 10. in deed come. They apply this dream unto themselves, (as did also the Madianites, judg. 7. 13. 14) which aggravated their sin, in resisting Gods manifested will, joh. 15. 22. The manner of speaking, is also a denial: shalt thou reign? that is, thou shalt not: see Gen. 18. 17. Thus Moses, and Christ himself, were refused by their people, Act. 7. 27. 35. Luk. 19 14.  
Vers. 10. brethren] Abraham's seed were likened to stars for multitude, Gen. 22. 17. here jacob's children are likened to stars, for glory, shining as lights in the world, Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven. jakob and his wife are here the sun and moon; such honour God vouchsafeth to his contemned servants. And joseph in this, as in many other particulars, may resemble jesus, at whose name all knees must bow, Phil. 2. 10.  
Vers. 11. observed] laid it to heart, howsoever for the present, he gave his son a light rebuke; not fully perceiving the end of the thing. Thus is it spoken also of Mary the mother of Christ, Luke 2. 19 51.  
Vers. 14. the peace] that is, the welfare, or how they prosper: as the Greek explaineth it, if they be well. See Gen. 41. 16. As joseph here, so Christ was sent to the lost sheep of the house of Israel, not only to know, but to procure their peace, Matt. 15. 24. Luk. 19 42. to Sechem] which was about 60. English miles, distant from Chebron. There also was that great massacre committed a while before, by jacob's sons, Gen. 34. The danger of the place, might make jakob more careful to inquire of their welfare.  
V 15. a man] The Hebrew Doctors understand this of the Angel Gabriel, called in Dan. 9 21. the man Gabriel: Pirket R. Eliez. ch. 38. but this is uncertain.  
Vers. 16. seeking my brethren] this setteth forth joseph's care & diligence. So the Son of man came, to seek and save that which was lost: Luk. 19 10.  
Vers. 17. Dothan] or Dothain; for both ways it is written. The Greek calleth it Dothaim. It was a place about 8. miles from Sechem. In this town was Elizeus the Prophet, 2 King. 6. 13.  
Vers. 18. craftily conspired] or malignantly, as the Greek translation saith. This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites, craftily plotting against the Israelites. So the husbandmen conspired the death of the Son of God, Luk. 20. 14. This is the heir, come let us kill him.  
Vers. 19 master of dreams] this they speak in mockage: the Greek translateth it, a dreamer. The Hebrew phrase meaneth one that hath great skill in dreaming, or a captain dreamer: as his brethren, are after called masters of arrows, that is, cunning archers, for their malicious practices against him, Gen. 49. 23. and a master of anger, is an angry furious man, Prov. 22. 24. and 29. 22.  
Vers. 20. one of the pits] or, some pit; this setteth forth their inhuman cruelty, that would kill their brother, and not vouchsafe him honest burial: to which they next add, a lie to dissemble their murder; and a contempt of the oracles of GOD, which they sought and thought to defeat. So running headlong together, into a world of wickedness: envy carrying them, Acts 7. 9 Gen. 49. 23.  
Vers. 21. delivered him] to weet, in respect of death which they intended against him. in soul] that is, so as to take away his life: smite him dead. A like phrase is in jer. 40. 14. Deut. 19 6 11. for which in Numb. 35. 11. 15. is said, to smite a soul; so also in Levit. 24. 17. 18. where soul, is put for the life of man or beast. See Gen. 19 17. Smiting is used for killing, Gen. 4. 15.  
Vers. 22. that] or, to the end that. The Greek addeth, for he sought, that he might deliver him. It appeareth by Gen. 42. 22. that Reuben exhorted them to more than they would yield unto.  
Vers. 23. stripped joseph] so jesus also was stripped by the wicked, Mat. 27. 28. Here joseph, in the anguish of his soul, besought his brethren, for favour, but they would not hear him. Genes. 42. 21.  
Vers. 24. no water] into such a dungeon was jeremy put, jer. 38. 6. and out of such a pit in figure, God delivereth his people, as Zacharie 9 11. I have sent forth thy prisoners, out of the pit, wherein is no water.  
Vers. 25. eat bread] so do the wicked, eating God's people, Psal. 14. 4. This showeth they wanted remorse, or sought (at least) to put it away with banqueting, as eating of bread sometime signifieth, Exod. 18. 12. See also Gen. 25. 34. way-faring-company of Ism.] the Greek translateth, wayfaring Ismaelites, and the Chaldee calleth them a troop of Arabians. After in verse 28. they are called Madianites, and in verse 36. Medanites, so they were a mixed people, dwelling in that country, called therefore by the Chaldee Arabians which signifieth Mixed people, see Gen. 10. 7. Gilead] which was a place of merchandise, as appeareth also in jer. 8. 22. and 22. 6. and 46. 11. spicery] in Hebrew Necoth, which is thought to be a certain fruit of some, wax. baum] or rosin, as the Greek translateth it: a thing good to heal wounds, jer. 8. 22. and 46. 11. and 51. 8. myrrh] or Laudanum, which is a sat moisture on the herb Ladum, or, the fruit of the Lot tree, according to the Hebrew name, Lot. So Gen. 43. 11. Or according to the Greek Stacte, (commonly called Storax liquida) which is made of the fat of new myrrh, as Dioscorides saith in b. 1. c. 62.  
V 26. conceal] or, cover, (hide) his blood, job 16. 18.  
Vers. 27. harkened] or, herded, and so consented, and obeyed.  
Vers. 28. Midianites] children of Midian Abraham's son by Keturah, Genes. 25. 2. who dwelled in the Ismaelites country, (which also were Abraham's children by Hagar, Gen. 16. 15. therefore they are here called by both names. So in judg. 8. 22. 24. 26. It may also be translated thus, And the men, the Midianite merchants, passed by. shekels] or shillings: this word the Chaldee expresseth, which wanteth in the Hebrew. What a shekel was, see noted on Genes. 20. 16. Christ's price was a little more, whom judas Iscariot sold for 30. shekels, Mat. 27. 3. yet that was but the price of a slaves life, Exod. 21. 32. here joseph is by the counsel of his brother judas the Patriarch, sold for a slave, Psal. 105. 17. for twenty shekels. After by the law, men's persons of joseph's age, were in case of vows, valued at twenty shekels, Levit. 27 5. but those were shekels of the sanctuary, double the value of common shekels. The Hebrew Doctors refer unto this, that threatening against Israel, because they sold the just one for silver; and the poor for a pair of shoes, Amos 2. 6. and they feign, that of the 20. shekels, every of the ten Patriarches had two shekels, to buy shoes for their feet: Pirkei R. Eliez. ch. 38.  
Vers. 29. rend his clothes] a sign of sorrow, and renting of the hart with grief, joel 2. 13. So jakob did, v. 34 & others, job 2. 12. Gen. 44. 13. Num. 14. 6  
Vers. 30. is not] to weet, alive: so he thought; and so the phrase signifieth, jer. 31. 15. for he supposed, his brethren had killed him: as verse 20.  
Vers. 31. a kid] or, goat-bucke. By this policy, jakob should suppose his son was dead, and and make no further inquiry after him.  
Vers. 33. is torn is torn] or, tearing is torn, that is, surely torn: the Chaldee saith, killed. This is added to all jacob's former sorrows, and one of the most grievous; for which he admitted no comfort; verse 35. Isaak also was yet alive, and a partaker of his son jacob's grief. See the notes on Gen. 35. 29.  
Vers. 34. sackcloth] another sign of sorrow, with which they sometime added earth or ashes upon their heads, 2. Sam. 3. 31. 1 King. 21. 27. Nehem. 9 1. Est. 4. 1.  
Vers. 35. all his sons] the evil doers counterfeit sorrow, and conceal their cruel fact, Reuben himself also keepeth counsel. The Rabbins say, they had bound themselves by a curse not to bewray it. R. Eiezer. per. 38. to hell] or, to the grave: the word meaneth not the grave digged or made with hands, named in Hebrew Keber; but the common place, or state of death, here called in Hebrew Sheol; which hath the signification of craving or requiring, because it is one of the four things that are never satisfied, Prov. 30. 15. 16. The Greek, and new Testament usually translate it Hades or Haides, which word is by change of letters, form of the Hebrew Adam, and Adamah, the earth, unto which for sin, God hath condemned Adam and all his race to return, Gen. 3. 19 For so in the first book of the ancient Greek oracles of Sibylla, it is said: they call it Haden, for that Adam first went thither, when he tasted death. As Abram, is in Greek Habram, Gen. 12. 1. and Habraam, Luk. 3. 34. and Mizraim, in Greek is Misrain, Gen. 10. 6. Hemam, is Haiman, Gen. 36. 22. so of Adam they form Haiden, and after the Greek termination Haides, or Hades: such changes of letters are usual. The Chaldee paraphrase; (when it keepeth not the Hebrew word,) most commonly translateth it the house of the grave, or place of burial. Our English, cometh from the old Saxon or Germane word Helle: in which tongues originally Hell signifieth High and Deep; Leh, is low: and so it meaneth a low or deep place; and agreeth with the Hebrew Sheol, which is said to be Low and Deep, Deut. 32. 22. job 11. 8. And as death is appointed for all men, so is this Sheol, Psal 89. 49. Eccles. 9 10. as death is sometime desired of the godly, so job desired to be hid in Sheol, job 14. 13. By this Hell therefore in Scripture, is not meant the place of the damned only, but of all that go out of this world: as Sibylla in the forenamed place, saith, all earthly men are said to go into the houses of Haides. And as for the wicked, they have a prison, 1 Pet. 3. 19 and place of torments, in hell, Luk. 16. 23. which the Scripture calleth everlasting fire, Mat. 25. 41. and by another Hebrew name, Gehenna; whereof see Mat. 5. 22. the Greeks called that place Tartaros, Homer. Iliad. 8. unto which word the Apostle hath reference, in 2 Pet. 2. 4. Tartarosas, He cast them down (to Hell or) into Tartarus. So on the contrary, Heaven is not only the place of the Angels, and holy men, but generally all above us, as the air, spheres, etc. where the fowls fly, and the sun and stars run their courses, as is showed on Gen 1. 7. And the place of joys in heaven, is called the garden of Eden, or Paradise, Luk. 23. 43. to which the heathens alluded by the garden of Alcinous: Homer, Odyss. 7. jakob therefore by going, down to hell, meaneth a departing out of this life into the common place and state of death, whither all must go. So after in Gen. 42. 38. and 44. 29. 31. See also the annotations on Psal. 16. 10.  
Vers. 36. Medanites] which were the posterity of Medan, the son of Abraham, and brethren to the Medianites before mentioned, vers. 28. Gen. 25. 1. 2. these were mixed in dwelling with the Ismaelites, as they were generally before called in verse 25. Eunuch] properly and commonly this word is used for a gelded man, Esai. 56. 3. 4. 5. Mat. 19 12. and is borrowed of the Greek Eunouchos, which signifieth a keeper of the bed, or Chamberlain: in Hebrew he is called Saris. Such gelded men they used to have in King's courts, for Chamberlains to keep their women, Est. 2. 3. and 4. 4. But in Israel, the law allowed not such, Deut. 23. 1. Through custom, the name was also given to other chief officers and courtiers, as here to Potiphar, who was a married man, Gen. 39 7. and after to the kings chief butler and baker, Gen. 40. 2. Therefore the Chaldee here translates it Rabath, a Prince, or Officer. Provost Marshal] or prince of the slaughter men; or Captain of the guard: he was an officer that kept malefactors in prison, Gen. 40. 3. and was sent with a band of men to do execution upon rebels: 2 King. 25. 8. 10. Or, as the Greek translateth it, the chief Cook: for so the Hebrew word is sometime used for a Cook that killeth and dresseth meat, 1 Sam. 9 23. and 8. 13.    

CHAP. XXXVIII.  
1. judas marrieth a Canaanitesse, and begetteth of her Er, Onan, and Selah. 6, Er marrieth Thamar, and dieth. 8, Onan marrieth her, and for spilling his seed: the Lord slayeth him. 11, Thamar stayeth for Selah, but is not given to him to wife, 13, wherefore she deceiveth judas, who supposing her to be an whore, lieth with her. 24, He hearing she was with child, would have had her burnt. 26, but knowing himself to be the father, he acknowledgeth his fault. 27, She beareth twins, Pharez and Zarah.  
ANd it was in that time; that judah went down from his brethren: and turned-in to a man an Adullamite, and his name was Hirah. And judah saw there, a daughter of a man a Canaanite, and his name was Shuah: and he took her, and wentin unto her. And she conceived, and bore a son: and he called his name Er. And she conceived again, and bore a son: and she called his name Onan. And she added again, and bore a son; and she called his name, Selah: and he was in Chezib, when she bore him. And judah took a wife, to Er his first borne: and her name was Thamar. And Ere judah's first borne, was evil in the eyes of jehovah: and jehovah slew him. And judah said unto Onan; go in unto thy brother's wife, and marry her: and raise-upseed to thy brother. And Onan knew, that the seed should not be his: and it was, when he went in unto his brother's wife, that he spilt it on the earth; that he might not give seed to his brother. And that which he did, was evil in the eyes of jehovah: and he slew him also. And judah said to Thamar his daughter in law; Remain a widow in thy father's house; till Selah my son, be grown-great; for he said, lest he also die, as his brethren: and Thamar went; and remained, in her father's house. And the days were multiplied; and the daughter of Shua judah's wife, died: and judah was comforted, and went up unto his sheep shearers, he, and Hirah his friend the Adullamite, to Timnath. And it was told unto Thamar, saying: behold thy father-in-law, is going up to Timnath, to shear his sheep. And she put-away the garments of her widowhood, from upon her; and covered her with a veil, and wrapped herself; and sat in the opening of Enaim, which is by the way to Timnath: for she saw, that Selah was growne-great; and she, was not given unto him, to wife. And judah saw her; and thought her, to be an harlot: because she had covered her face. And he turned-aside unto her, by the way; and said, Grant I pray thee, that I may come in unto thee; for he knew not, that she was his daughter-in-law: and she said, what wilt thou give me, that thou mayst comein unto me? And he said; I will send a kid of the goats, from the flock: and she said; if thou wilt give a pledge, till thou send it. And he said; what is the pledge, that I shall give thee? and she said; thy signet, and thy bracelet; and thy staff, that is in thy hand: and he gave them unto her, and went in unto her, and she conceived by him. And she arose and went-away; and put-away her veil, from upon her: and put on the garments of her widowhood. And judah sent the kid of the goats, by the hand of his friend the Adullamite; to receive the pledge, from the woman's hand: but he found her not. And he asked the men of her place, saying; where is the whore, she that was in Enaim, by the way? And they said, there was no whore, in this (place.) And he returned to judah; and said, I have not found her: and also the men of the place said, there was no whore in this (place.) And judah said, let her take it to her; lest we become a contempt: Behold, I sent this kid; and thou hast not found her. And it was, about a three months after; that it was told unto judah saying, Thamar thy daughter-in-law hath committed fornication; and also, behold she is with child, by fornications: and judah said; bring her forth, and let her be burnt. She was brought forth; and she sent unto her father-in-law, saying; by the man whose these are, am I with child: and she said, acknowledge I pray thee; whose are these, the signet, and the bracelet, and the staff? And judah acknowledged; and said, she is more just than I; for because that I gave her not, to Selah my Son: and he did not again, know her any more. And is was, in the time of her childbirth: that behold, twins were in her womb. And it was in her childbirth, that theone gave- out the hand: and the midwife took, and bound upon his hand a scarlet thread, saying, This, is come out first. And it was, as he turned-backe his hand; that behold; his brother came out; and she said, How hast thou broken forth, upon thee the breach: and he called his name, Pharez. And afterward, cameout his brother; that had on his hand, the scarlet- thread: and he called his name, Zarah.  

Annotations.  
IN that time] in the time before spoken of, when jakob returned out of Mesopotamia into the land of Canaan, and long before the selling of joseph into Egypt; did these things begin about judah. Who likewise married when he was very young, as did also his children, otherwise the Chronicle will not agree. For joseph was borne six years before jakob left Laban and came into Canaan, Gen. 30. 25. and 31. 41. and joseph was seventeen years old, when he was sold into Egypt, Gen. 37. 2. 25. and thirty year old was he, when he interpreted Pharaohs dream, Gen. 41. 46. and nine years after, when there had been 7 year's plenty, and two years famine, did jakob with his family go down into Egypt, Gen. 41. 53. 54. and 45. 6. 11. and at their going-downe thither, Pharez the son of judas (whose birth is set down in the end of this chapter,) had two sons, Ezron, and Hamul, Gen. 46. 8. 12. Seeing then from the selling of joseph, unto Israel's going into Egypt, there cannot be above three and twenty years; how is it possible that judas should take a wife, and have by her three sons one after another, and Selah the youngest of the three be marriageable, when judas begat Pharez of Thamar, Gen. 38. 14. 24. and Pharez be grown up, married, and have two sons, all within so short a space? The time therefore here spoken of, seemeth to be soon after jacob's coming to Sechem, Gen. 33. 18. before that history of Dinah, Gen. 34. though Moses, for special cause, relateth it in this place. judah] or judas as the Greek always nameth him: Mat. 1. 2. a man an Adullamite] that is, an heathen man dwelling in Adullam (or Odollam as the Greek calleth it,) a city in the land of Canaan, which afterward was given for a possession to the Sons of this judas, jos. 15. 1. 35. The word man here (as in the verse following) may be omitted for the sense: see Gen. 13. 8. or it may be read a man of Adullam, as where one Evangelist writeth, The men Ninivites, Mat. 12. 41. another writeth, The men of Niniveh, Luk. 11. 32.  
Vers. 2. Canaanite] the Chaldee translateth it a merchant, and so the word is sometime used in Scripture, Prov. 31. 24. job. 41. 6. but the Greek here calleth him a Chananaean. Shua] in Greek Saba: but in vers. 12. Sava. took her] namely to wife, as verse 12. Contrary to his duty, for he should not have married with such, Gen. 24. 3. and 27. 46. and 28. 1. judas was now in likelihood, about 13. or 14. years of age. went in] that is, lay with her, see Gen. 6. 4.  
Vers. 4. Onan] in Greek Aunan.  
Vers. 5. Selah] or Shelah: in Greek Selom: so after, verse 11. etc. he was] the Greek saith, she was. Chezib] a town called also Achzib, which likewise fell to the tribe of judah, jos. 15. 44. The Greek calleth it Chazbi. The name hath in Hebrew the signification of lying: and to it the Prophet alludeth, saying, the houses of Achzib shall be (Achzab) a Lie to the Kings of Israel, Micah 1. 14.  
Vers. 6. to Er] or, for Er; when in likelihood, he also was about 14. years of age. Thamar] or Tamar, that is by interpretation, a palm tree, Song 7. 7. Of what kindred she was, the scripture speaketh not; but she became the mother to our Lord Christ, according to the flesh: Mat. 1. 3.  
Vers. 7. evil in the eyes] that is, displeasing. The letters in Hebrew of this word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil, and of his name 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Er, are the same, the order only changed: the like whereof is before in noah's name, and Grace, Gen. 6. 8. slew him] this was very soon after his marriage, in his youth. So evil doers shall be cut off, Psal. 37. 9 And this judgement on judah's first borne, is mentioned sundry times, Gen. 46. 12. Num. 26. 19 1 Chron. 2. 3. And as our Lord Christ was to come of judas, Hebr. 7. 14. so God would have no wicked man to be his progenitor.  
Vers. 8. marry her] the Hebrew word is not meant of usual solemnisation of marriage, but peculiar for marrying with his brother's widow, and doing that duty of a kinsman: whereof there was a law after given of God, according to this case, Deut. 25. 5. which law (as many other) God had made known before unto the Patriarches, as this scripture manifesteth. The Hebrew Doctors say, It is commanded by the Law (in Deut. 25. 5. 6.) that a man shall marry the wife of his brother by the father's side, if they have been married, or if they have been betrothed together, if he die without seed. Brethren by the mother's side only, are not counted brethren in this case of marrying the brother's wife, or for matter of inheritance, etc. Maimony in Misneh. tom. 2. in jibbum and Chalitsah. chap. 1. S. 1. 7. See the annotations on Deut. 25. seed] a child; which may be counted thy brothers, who is deceased; that his name be not wiped away out of Israel, Deut. 25. 6. Otherwise excepting this case, it was unlawful for a man to have his brother's wife, Levit. 18. 16. and 20. 21.  
Vers. 9 not be his] but stand up with his brother's name, as his brother's child: though this was only for the first borne, all the rest should have been counted his own. Deut. 25. 6. So the Chaldee translateth, that the seed should not be called by his name. when] or if at any time. Whensoever. spilt] or corrupted, which the Greek translateth, shed (or spilt.) An unkind, and most unnatural fact, to spill the seed, which by God's blessing should serve for the propagation of mankind; and in this man, for the propagation of the son of God according to the flesh; in whom all nations of the earth should be blessed, Gen. 22. 18. which made the sin most impious, and hastened Onans speedy death from the hand of God.  
Vers. 11. Remain] or sit, dwell a widow: so sending her home to her father's house, but without permission to marry another man, yet not purposing she should have his son, for whom he made her stay. This was in him very injurious, which God soon chastened him for, by the death of his wife, and giving him over to incest with his daughter in law. By the law, in Levit. 22. 13. a widow that had no child, might return to her father's house, and her estate was, as in her youth. he said] in his heart, as the Greek explaineth it. lest he die] meaning, I will not give her unto Selah to wife, lest he die also, vers. 14. An unperfect speech, (whereof see Gen. 3. 22.) and an evil surmise that he had of Thamar, as if she had caused his other son's death.  
Vers. 12. the daughter of Shuah] the Greek translateth, and Sava the wife of judas died. was comforted] after mourning for his wife's death, as Gen. 23. 2. and 24. 57 sheep shearers] At such times they used to have feasts, 1 Sam. 25. 8. 11. So he went to make merry after his mourning. his friend] the Greek translateth Eira his shepherd: reading for Regneh, a friend, (without vowels) Rogneh a shepherd: and so in verse 20. but the Chaldee translateth friend: and it hath the name in Hebrew of feeding-together; and so generally of society, friendship, neighbourhood. Timnath] or Thamna, a city in the Philistines country, which also befell to judah's children for a possession, jos. 15. 57 There Samson took a wife, judg. 14. 1. etc.  
Vers. 14. wrapped herself] that she might not be known. The Greek and Chaldee understand it, of trimming and adorning. the opening] or, door of Enaim, as being the name of a place: so the Greek translateth, the gates of Ainan. Enaim signifieth eyes, or fountains: and the door (or opening) of the eyes, may be understood an open place to be viewed, or place of two ways. After it is called only Enaim, verse 21. Such open places, harlots used, Ezek. 16. 25. jer. 3. 2.  
Vers. 16. Grant] or Give me leave: as the Greek saith, Suffer me: or, Come on now, let me, etc. An example of inordinate lust in this Patriarch: so lightly to be affected unto a stranger, and esteemed harlot. But God hereby would show, how the jews (so named of this judas) have nothing whereof to rejoice in the flesh more than other nations: but only in Christ, his holy seed, (if they would receive him) who came to save sinners, 1 Tim. 1. 15.  
Vers. 17. a pledge] or pawn; earnest; in Hebrew Erabon, whence the Greek Arrhaebon, is borrowed. By this means, she provided for her security against the danger which after followed, verse 24. 25. Yet she carried herself herein, after the manner of Harlots, Fzek. 16. 33.  
Vers. 18. signet] or seal: the Greek translateth it ring on the finger. Men did wear such for honour: Luk. 15. 22. jer. 22. 24. bracelet] or, ribbon, or handkerchief.  
Vers. 21. her place] that is, the place where she was. So, the prayer of this place; that is, made in this place, 2 Chron. 6. 40. the whore] the word here used, in Hebrew Kedesah, cometh from Kadas, which commonly signifieth holiness: and the man thus prostitute unto filthiness, is called Kades, usually Englished a Sodomite 1 King. 14. 24. This name is thought to be given (by a contrary meaning,) to common whores, who are most unholy, and unchaste. But it may be such abomination was committed among the Canaanites, under a pretext of religion and holiness. For in the apostasy of Israel, houses of such unclean persons, were in the house of the Lord, 2. King. 23. 7. and they sacrificed with such whores, Hos. 4. 14. An express law was given to Israel, that there should be no such Sodomite, or Sodomitesse among them, nor their hire brought into God's house, for any vow, Deut. 23. 17. 18. become in contempt] or to be contempt: be laughed to scorn, for being thus deceived by a whore. Among the heathens this sin was infamous.  
Vers. 24. be burnt] by God's law after given, to defile a betrothed woman (which here was Thamar's case with Selah,) was death, by stoning them Deut. 22. 23. 24. and a Priest's daughter if she played the harlot, was to be burnt with fire, Levit. 21. 9 These laws it seemeth were executed before, and after even among the heathens: so the King of Babylon roasted two jews in the fire for committing adultery, jer. 29. 22. 23. Here judas in judging another, condemned himself, Rom. 2. 1. so David in like case, 2 Sam. 12. 5. 7.  
Vers. 26. know her] that is, lie with her: see Gen. 4. 1. By this free confession (according to judah's name, which signifieth a Confessor) and abstaining from further evil with her; appeareth the true repentance of the Patriarch. And though he was now (in all likelihood) not above thirty years of age: yet find we no mention of any children that ever he had more, but these two of Thamar, and Selah his son before: from which three only, the families of judah are reckoned, Gen. 46. 12. Num. 26. 19 22. 1 Chr. 2. 3. 4. Either he married not after this time, or God blessed him not with any more seed.  
Vers. 28. gave out] that is, put forth: the Greek translateth, the one brought forth the hand. This showeth the birth to be most hard and dangerous, not according to the course of nature. God so chastening the sin of Thamar with her father. See the like also in jacob's birth, Gen. 25. 26. is come out] the Greek translateth, shall come out: as comforting the woman in the extremity of her travel.  
Vers. 29. Hast thou broken forth] or hast thou madea-breach? upon thee] that is, the breach is thine, thou hast made it, and shalt carry the name of it upon thee. The Greek translateth; Why is the partition divided for thee? The Chaldee, How great strength hath been in thee, that thou mightst prevail? This strange & perilous childbirth, may be compared with that of jakob and Esau, Gen. 25. 22.— 26. who strove for the first birthright in the womb, as these also did at the birth. Pharez] Hebrew Perets, that is, by interpretation Breach, so named upon this fact of his, at the birth. He violently took the dignity of the first birthright from his brother, is set before him in the genealogy, Numb. 26. 20. 1 Chron. 2. 4. 5. and became father of Christ, after the flesh, Matth. 1. 3. Zarah] Hebrew Zerach, which signifieth Risen, or sprung up: (as the Sun is said to rise:) because he should first have risen, that is, have been borne, but for the breach which his brother made. The Hebrew Doctors say, that Zarah had his name of the Sun, and Pharez had his name of the Moon, which sometime is broken (as in pieces) sometimes is full. And that in Pharez, the strength of David's house was portended: and therefore from him proceedeth the kingdom of the house of David, R. Menachem, on Gen. 38. In the birth of these two brethren, the estate of the two Churches of jews and Gentiles, may as in a figure, be considered: The jew, as the elder, drawing back the hand through unbelief, Rom. 10. 3. 21. The Gentiles as by violence getting the heavenly birthright, Math 11. 12. Luk. 15. 11.— 32. Act. 13. 46.— 48. and when the Gentiles are fully borne, then shall the jews (that had the sign of the first birthright on their hand) come forth again. Rom. 11. 11.— 25. 26.    

CHAP. XXXIX.  
1, joseph being sold into Egypt, is there advanced in Potiphars' house. 5, The Lord blesseth the house for joseph's sake. 7, His Mistress tempteth him to lie with her, but he refuseth and shuneth her. 15, She complaineth of joseph to the men of her house: 17, and falsely accuseth him to her husband, 19, who in anger casteth him into prison. 33, but God is with him there.  
ANd joseph, was brought-downe to Egypt: and Potiphar an Eunuch of Pharaoh, the Provost Martial, an Egyptian man, bought him; of the hand of the Ismaelites, which had brought him down thither. And jehovah was with joseph, and he was a prosperous man: and he was, in the house of his Lord, the Egyptian. And his lord saw, that jehovah was with him; and all that he did, jehovah made- it prosper in his hand. And joseph found grace, in his eyes, and ministered to him: and he made him overseer, over his house, and all that he had, he gave into his hand. And it was, from the time that he had made him overseer, in his house, and over all that he had; that jehovah blessed the house of the Egyptian, for joseph's sake: and the blessing of jehovah, was upon all that he had, in the house, and in the field. And he left all that he had, in joseph's hand: and he knew not aught (that was) with him, save the bread which he did eat: and joseph was fair in form, and fair in countenance.  
And it was, after these things; that his lords wife lifted up her eyes, unto joseph: and she said, lie with me. And he refused, & said unto his lords wife; Behold, my lord knoweth not what is with me in the house: and all that he hath, he hath given into my hand. There is not he greater in this house, than I: and he hath not kept-backe from me, any thing; but thee, because thou art his wife: and how shall I do this great evil, and sin against God? And it was, as she spoke to joseph, day by day: that he harkened not unto her, to lie by her, to be with her. And it was, on a certain like day; that he went into the house, to do his work: and there was no man, of the men of the house, there in the house. And she caught him by his garment, saying, Lie with me: and he lest his garment in her hand; and fled, and got him out. And it was, when she saw; that he had left his garment, in her hand: and was fled, out. Then called she to the men of her house, and said unto them, saying; See, he hath brought-in unto us an Hebrew man, to mock us: he came-in unto me, to lie with me; and I called with a great voice. And it was, when he heard, that I lifted up my voice, and called: that he left his garment by me; and fled, and got him out. And she laid-up his garment by her: until his lord came, unto his house. And she spoke unto him, according to these words, saying: the Hebrew servant, which thou hast brought unto us, came-in unto me, to mockė me. And it was, when I lift-up my voice, and called; then left he his garment by me, and fled out. And it was, when his lord heard the words of his wife: which she spoke unto him, saying; according to these words, did thy servant unto me: then his anger was kindled. And joseph's lord, took him; and committed him into the tower house, a place where the King's prisoners were bound: and he was there in the tower house. And jehovah was with joseph, and extended mercy unto him: and gave him grace in the eyes of the chief keeper of the tower house. And the chief keeper of the tower house, committed to joseph's hand, all the prisoners, that were in the tower house: and all that they did there; he, was the doer of it. The chief- keeper of the tower house, looked not to any thing at all, in his hand; because jehovah was with him: and that which he did, jehovah made it to prosper.  

Annotations.  
EGypt] in Hebrew, Mizraim, meaning the land of Mizraim: see Gen. 12. 10. God sent joseph before his brethren, for their preservation, Gen. 45. 5. 7. Potiphar] in Greeke, Pentephres. Provost Martial] or Prince of the slayers: see Gen. 37. 36. Ismaelites] the Chaldee calleth them Arabians. See Gen. 37. 25.  
Vers. 2. with joseph] and delivered him out of all his afflictions, Act. 7. 9 10. The Chaldee saith, the word of the Lord was his help: So after in vers. 3. and 21. The like promise God maketh to every faithful man, I will be with him in trouble: Psal. 91. 15. was in the house] that is, remained there, patiently bearing his servitude: and ran not away, to his father again. For in his master's house, and in prison, he continued thirteen years, Gen. 37. 2. and 41 46. In the jewish records it is said, that he served twelve months in Potiphars' house, and was 12. years in prison: Seder Olam, chap. 2.  
Vers. 4. ministered] or served: in Greek pleased. Ministration is a free service differing from slavery. made him overseer] or visitor: in Greek constituted him; which word is used in this sense; in Luk. 12. 44.  
Vers. 5. from the time] so the Chaldee expounds the Hebrew phrase from then: the Greek translateth it after.  
Vers. 6. save the bread] this may be meant either of his ease and security, who cared for nothing; but to eat and drink, leaving all the trouble of his house upon joseph: or, it excepteth bread, that is, meat and drink, for that the Egyptians would not eat with the Hebrews; see Gen. 43. 32.  
V 7. lifted up] that is, cast her eyes, or looked with impure affections and lust, which Christ condemneth for adultery; Matt. 5. 28. So the Apostle speaketh of eyes full of adultery, 2 Pet. 2. 14. The contrary was in job, job 31. 1. I made covenant with mine eyes; etc. Lie with me] this showeth the impudence of her face, such as Solomon warneth of, Proverb. 7. 13 18. And the dangerous assault of joseph, whom Satan tempteth now with pleasure; when he could not before overcome him with afflictions.  
V 9 not he] This may be meant of all the household, not any; or of his lord himself, in a respect, not he himself.  
Vers. 10. day by day] or daily: Hebrew, day day; which the Greek explaineth day after day: the Hebrew sometime addeth day and day: Hest. 3. 4. so the Greek, in 2 Cor. 4. 16. to be with her] in her company, so avoiding the occasions of evil. according to Solomon's counsel, Remove thy way far from her; and come not nigh the door of her house, Prov. 5. 8. This chastity of joseph, is here opposed to the unchaste carriage of judah, in Gen. 38.  
Vers. 11. on a certain like day] so the Greek explaineth the Hebrew phrase as this day: meaning, a day wherein his mistress lusted after, or enticed him. Or day, being put for time, (as in 2 Cor. 6. 2) the meaning may be, About this time. his work] in Greeke, works; which the Chaldee explaineth to be the searching of the writings of his accounts.  
Vers. 12. got him out] or, went forth out: so in v. 15. The woman, whose heart is snares and nets, her hands, bands, is more bitter than death: but, he that is good before God, escapeth from her: Eccles. 7. 26.  
V 14. Hebrew] so she nameth him in contempt: for the Hebrews were abhorred of the Egyptians, Gen. 43. 32. but it was indeed a name of honour; see Gen. 14. 13. to mock] to abuse us, whereupon we shall be mocked and laughed to scorn, Or, to play with us. This word was used before, but in a better sense, Gen. 26. 8. And here the adulteress hunteth for the precious life, Prov. 6. 26.  
Verse 20. tower-house] or round house, a prison built after a round form. The Greek calleth it afort, (or sconce:) the Chaldee, a house of prisoners, prisoners] bound. men, or restrained of their liberty. Among them, joseph was laid in irons, they hurt his feet with fetters; until the time that his word came, the word of the Lord tried him: Ps. 105. 18. 19 He suffered trouble as an evil doer, even unto bonds: but the word of God is not bound: 2 Tim. 2. 9 And in his sufferings he was a figure of Christ, who was taken from prison and from judgement: Esa. 53. 8. and in his humiliation, his judgement was taken away, Act. 8. 33.  
Vers. 21. gave him grace] so the Greek explaineth the Hebrew phrase, gave his grace: that is, made him to be gracious, and favoured. For if when men do well, they suffer for it, and take it patiently; this is acceptable with God, 1. Pet. 2. 20. chief-keeper] Hebrew Prince, or master; the Greek translateth it, Chief jailor.  
Vers. 22. the doer] that is, by his word and appointment it was done. So the Chaldee paraphrase, (in the Massorites Bible) explaineth it, adding, by his word. Thus Pilate is said to give the body of Christ unto joseph, Mark 15. 45. when he commanded it to be given: Matt. 27. 58. See also Exod. 7. 17.  
Verse 23. looked not &c] or saw not any thing: the Greek translateth, knew not any thing by him. The Chaldee saith, saw not any fault: understanding the Hebrew Meumah, as Meum in Dan. 1. 4. for a fault, or blemish. And thus, though many archers had shot at joseph, his bow abode in strength, and the arms of his hands were made firm, by the hands of the Mighty (God) of jakob: Gen. 49. 23. 24.    

CHAP. XL.  
1, The Butler and Baker of Pharaoh in prison, 4, joseph hath charge of them. 5, He interpreteth their dreams; 20, which come to pass according to his interpretation, the Butler being restored to his place, and the Baker hanged. 23, Yet the Butler forgetteth joseph.  
ANd it was, after these things; that the Butler of the King of Egypt, and the Baker, sinned: against their lord, the King of Egypt. And Pharaoh was wroth, against two of his Eunuches: against the chief of of the butler's, and against the chief of the bakers. And he committed them into ward, in the house, of the Provost Marshal, into the tower house: the place where joseph was bound. And the Provost Martial, charged joseph, with them, and he ministered to them: and they were some days in ward. And they dreamt a dream both of them, each-man his dream in one night; each-man, according to the interpretation of his dream: the butler and the baker, which (belonged) to the King of Egypt, which were bound in the tower house. And joseph came in unto them, in the morning: and saw them, and behold, they were sad. And he asked Pharaohs Eunuches, which were with him in the ward of his lords house, saying: wherefore, are your faces evil, to day. And they said unto him; we have dreamt a dream, and there is no interpreter of it: and joseph said unto them; do not interpretations (belong) to God? tell me them, I pray you. And the chief of the butler's, told his dream, to joseph: and said unto him; in my dream, behold a vine, was before me. And in the vine, were three branches: and it was as though it budded, the blossom thereof shot-up; the clusters thereof, brought forth-ripe grapes. And Pharaohs cup, was in my hand: and I took the grapes, and pressed them into Pharaohs cup; and I gave the cup, into Pharaohs hand. And joseph said unto him; This is the interpretation of it: the three branches, they are three days. Yet within three days shall Pharaoh lift-up thine head, and restore thee into thy place: and thou shalt give Pharaohs cup, into his hand; after the former manner, when thou wast his butler. But remember me with thee, when it shall be well with thee; and do mercy with me, I pray thee; and make mention of me, unto Pharaoh; and bring me forth, out of this house. For I was stolen by stealth, out of the land of the Hebrews: and here also, I have not done any thing; that they should put me, into the dungeon. And the chief of the bakers saw, that he had given a good interpretation: and he said, unto joseph, I also (saw) in my dream; and behold, three white baskets, were on my head. And in the uppermost basket, there was of all Pharaohs meat, of bakers work: and the fowls, did eat them, out of the basket, upon my head. And joseph answered, & said; This is the interpretation thereof: the three baskets, they are three days. Yet within three days, shall Pharaoh lift up thy head from off thee; and shall hang thee, on a tree: and the fowls shall eat thy flesh, from off thee. And it was, in the third day, which was Pharaohs birth day; that he made a banquet, unto all his servants: and he liftedup the head, of the chief of the butler's; and the head, of the chief of the Bakers, among his servants. And he restored the chief of the butler's, unto his butlership: and he gave the cup, into Pharaohs hand. And the chief of the bakers, he hanged: as joseph had interpreted to them. Yet did not the chief of the butler's, remember joseph, but forgot him.  

Annotations.  
BUtler] or, cupbearer, who used to give the cup into the king's hand, v. 13. So Nehe. 1. 11.  
Verse 2. Eunuch's] or officers, in Chaldee Princes, see Gen. 37. 36. chief] or Prince. The Greek translateth Archjoinochoos, the Chief wine powrer: and Archisi●opoi●s the Chief bread-maker. The Chaldee Rabshakei.  
Vers. 3. Provost Martial] see Gen. 37. 36. tower] prison, Gen. 39 20.  
Verse 4. some days] or a year: for so the word days often signifieth▪ see Gen. 24. 55. and 4. 3.  
Verse 5. according to the interpretation] that is, no vain dream, but significant, and showing things to come, according to the interpretation that joseph gave of them. Of dreaming, see the notes on Gen. 20. 3.  
Vers. 6. sad] the Greek translateth troubled, and so the Hebrew importeth an angrily discontent, and fretful trouble of mind, Prov. 19 3. with a sad and lowering countenance, Dan. 1. 10. So dreams and visions sent of God, use much to affect men, Gen. 41. 8. Dan. 2. 1. 3. Matt. 27. 19  
Vers. 7. evil] that is, sad; as the Greek translateth skuthropa, which word the Evangelists use in like sense, Luk. 24. 17. Matt. 6. 16. so good, is often used for merry or cheerful, Esth. 1. 10. Esa. 65. 14.  
Vers. 8. no interpreter] they being prisoners, could not go to the Soothsayers and wise men of Egypt, as that people was wont to do, Gen. 41. 8. When Gods Oracles are not opened and understood, it is a cause of heaviness: Rev. 5. 4. tell me] joseph was in bonds, as an evil doer: but the word of God is not bound: and so Paul, 2 Tim. 2. 9 Here joseph's faith showed itself; before, he himself was a dreamer, Gen. 37. 5. 9 now he becometh an interpreter, and maketh a way for the accomplishment of those promises: and calleth these idolaters from their superstitions, to the true God, as Deut. 18. 10. 11. 12. Esay 8. 19 And taxeth the vanity of such in our times, as write books of the art of interpreting dreams.  
Ver. 9 behold] Hebrew, and behold: but the word and sometime is redundant in that tongue, as is observed on Gen. 36. 24.  
Vers. 10. as though] or, when it budded. shot-up] Hebrew, ascended.  
Vers. 12. they are] that is, they signify three days: So in Gen. 41. 26.  
Vers. 13. within three days] which is explained vers. 20. to be in the third day: see a like phrase in Gen. 7. 4. and of the mystical number three. See Gen. 22. 4. lift up] this phrase sometime signifieth to promote unto honour, as jer. 52. 31. sometime head is used for sum, and it meaneth to take the sum, or to reckon, as Exod. 30. 12. which may also be intended here. The Greek translateth shall remember thy principality: the Chaldee, shall remember thee. place] or base, seat: meaning his office, of butlership, as the Greek and Chaldee explain it; and is confirmed by verse 21.  
Vers. 14. this house] this prison; so the Greek saith, this hold. joseph though patiented in adversity, yet useth all good means to procure his liberty.  
Vers. 15. stolen by stealth] or indeed stolen: Hebrew stealing stolen. The Hebrews] the land of Canaan, wherein the children of Abraham dwelled, who was called an Hebrew, Gen. 14. 13. Thus joseph calleth it, by faith in God's promises. In Zach. 2. 12. it is called the holy land. dungeon] or pit: in Chaldee, the house of prisoners. Thus joseph pleadeth his innocency; as Daniel also did, Dan. 6. 22. and Paul, Act. 24. 12. 13. 20. and 25. 10. 11.  
Vers. 16. saw] this word the Greek addeth, I saw a dream. white] or, with holes; for the Hebrew word signifieth both: and may mean baskets made of white rods, with holes, as network. But the Greek, and Thargum jerusalemy do understand it of white bread, or meats in them.  
Vers. 19 lift-up] or (as the Greek translateth it,) take away thine head; in a contrary meaning to the former, vers. 13. but it may be understood of reckoning, as before; and putting this man out of the number of his officers. a tree] the Chaldee translateth it, a Gallow tree, or gibbet, cross: such as that whereon Christ was crucified, called sometime only a tree, as Act. 5. 30. and 10. 39 1 Pet. 2. 24. After by the law, such as died on tree, had the curse of God upon them; Deut. 21. 23  
Vers. 20. a banquet] Hebrew a drinking. This custom to keep banquets on birth days, appeareth to be most ancient; and it continued till Christ's time on earth, Mat. 14. 6. and so till this day. lifted up] the Chaldee translateth, he remembered the head, etc.  
Vers. 22. hanged] Asdruball joseph was in prison with these two malefactors, and according to his word, the one was restored to his former honour; the other put to death: so Christ was in the midst of two malefactors; who one of them was restored to eternal life, the other left to dye in his sins, Luk. 23. 33. 39— 43,  
Vers. 23. forgot him] which was both great unthankfulness, and unto joseph, a further exercise of faith and patience from the hand of God, two years longer: until the time his word came, Ps. 105. 19 So the scripture elsewhere taxeth forgetfulness of benefits, and of the affliction of joseph. Eccles. 9 15. 16. Amos 6. 6.    

CHAP. XLI.  
1, Pharaohs two dreams, of seven kine, and seven ears of corn. 8, The wise men of Egypt could not interpret them. 9, The Butler remembreth joseph, and mentioneth him to Pharaoh. 14, Who sendeth for joseph out of prison, and propoundeth to him his dreams. 25, joseph interpreteth them. 29, Seven years of plenty are fore told, and seven years of famine. 33, Pharaoh is counselled to provide against the dearth. 39, joseph is advanced, to be over Pharaohs house, and over all the land of Egypt. 45, He marrieth Asenath, 49, gathereth up much corn. 50, begetteth two sons, Manasses and Ephraim. 54, The famine beginneth in Egypt and all lands.  
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ANd it was, at the end of two years of days: that Pharaoh dreamt; and behold, he was standing by the river. And behold, there cameup out of the river, seven kine; fair in sight, and fat in flesh: and they fed in a meadow. And behold, seven other kine cameup after them, out of the river; ill in sight, and lean in flesh: and they stood, by the (other) kine; upon the brink of the river. And the kine (that were) ill in sight, and lean in flesh; did eatup the seven kine, (that were) fair in sight, and fat: and Pharaoh awoke. And he slept, and dreamt the secondtime: and behold, seven ears of-corn, cameup in one stalk, fat and good. And behold, seven ears▪ of▪ corn, thinn & blasted with the eastwind: sprang-up, after them. And the thinn ears swallowed-up the seven fat and full ears: and Pharaoh awoke, and behold, (it was) a dream. And it was in the morning, that his spirit was striken-amazed; and he sent, and called all the magicians of Egypt, and all the wise- men thereof: and Pharaoh told them his dream; and there was no interpreter of them, to Pharaoh. And the chief of the butler's spoke to Pharaoh, saying: I, do remember this day, my sins. Pharaoh, was wroth with his servants: and committed me into ward, in the house of the Provost Martial: both me, the chief of the bakers. And we dreamt a dream in one night, I and he: we dreamt, each man according to the interpretation of his dream. And there was there with us a young man an Hebrew; servant to the Provost Martial; and we told him, and he interpreted to us our dreams: to each man according to his dream, did he interpret. And it was, as he interpreted to us, so it was: me, he restored unto my place, and him he hanged. And Pharaoh sent and called joseph; and they brought him hastily, out of the dungeon: and he shaved himself, & changed his garments; and came-in unto Pharaoh. And Pharaoh said, unto joseph; I have dreamt a dream, and there is no interpreter of it: and I, do hear say, of thee; thou wilt hear a dream, to interpret it. And joseph answered Pharaoh, saying, It is not in me: God will answer, the peace of Pharaoh. And Pharaoh spoke, unto joseph: In my dream, behold, I was standing, upon the brink of the river. And behold, there cameup out of the river, seven kine; fat in flesh and fair in form: and they fed, in a meadow. And behold, seven other kine, cameup after them; poor and very ill in form, and lean in flesh: I have not seen their like, in all the land of Egypt, for evilness. And the lean and evil kine; did eat up, the first seven fat kine. And they came into the inward-parts of them; and it was not known, that they were come into their inward-parts; and their sight was evil, as at the beginning: and I awoke. And I saw, in my dream; and behold, seven ears of-corne, cameup in one stalk, full & good. And behold, seven ears▪ of corn; withered, thinn, blasted with an eastwind: sprung up, after them. And the thinn ears, swallowed-up the seven good ears: and I told this, unto the magicians; and there is none that declareth it, to me. And joseph said, unto Pharaoh; the dream of Pharaoh, is one: that which God is a doing, hath he declared to Pharaoh. The seven good kine, they are seven years; and the seven good ears- of corn, they are seven years: the dream is one, And the seven lean and evil kine, that came up after them, they are seven years; and the seven empty ears- of corn, blasted with an eastwind: shall be, seven years of famine. This is the word, which I have spoken unto Pharaoh: that which God is a doing, he showeth unto Pharaoh. Behold, seven years are coming: of great plenty, in all the land of Egypt: And seven years of famine, shall rise after them; and all the plenty shall be forgotten, in the land of Egypt: and the famine shall consume the land. And the plenty shall not be known, in the land; because of that famine, afterwards: for it, shall be very heavy. And for that the dream was doubled, unto Pharaoh, twice; it is because the thing is firmly-prepared, of God; and God hasteneth, to do it. And now, let Pharaoh provide, a man discreet and wise: and set him, over all the land of Egypt. Let Pharaoh do this; and let him appoint Bishops, over the land: and take up the fift- part, of the land of Egypt; in the seven years of plenty. And let them gather, all the meat of these good years that come: and lay-up corn under the hand of Pharaoh, for meat in the cities, and let them keep it. And the meat shall be for store, to the land; for the seven years of famine, which shall be in the land of Egypt: that the land be not cut-off, by the famine. And the word was good, in the eyes of Pharaoh; and in the eyes, of all his servants. And Pharaoh said, unto his servants: shall we find such a one as this is, a man in whom the spirit of God is? And Pharaoh said, unto joseph; forasmuch, as God hath made known unto thee, all this: there is none discreet and wise as thou art. Thou, shalt be over my house; and at thy mouth, shall all my people kiss: only in the throne, will I be greater than thou. And Pharaoh said, unto joseph; see, I set thee, over all the land of Egypt. And Pharaoh took-off his ring, from on his hand; and put it, upon joseph's hand: and arrayed him, in vestures of finelinnen; and put a chain of gold, upon his neck. And he made him to ride, in the second chariot, which he had; and they cried before him, Abrek: and he set him, over all the land of Egypt. And Pharaoh said, unto joseph, I am Pharaoh: and without thee, shall not a man lift-up his hand, or his foot, in all the land of Egypt. And Pharaoh called joseph's name, Zaphnath-paaneach; and he gave unto him Asenath, the daughter of Potipherah, priest of On, to wife: and joseph went-out, over the land of Egypt. And joseph was thirty years old; when he stood before Pharaoh King of Egypt: and joseph went-out, from before Pharaoh; and passed through all the land of Egypt. And in the seven years of plenty, the land yielded, by handfuls. And he gathered up all the meat of the seven years, which were in the land of Egypt; and layd-up the meat, in the cities: the meat of the field which was round about every city, he layd-up within the same. And joseph gathered corn, as the sand of the sea, very much: until he left numbering, for it was without number. And unto joseph were borne two sons; before there came a year of the famine: which Asenath the daughter of Potipherah, priest of On, bare unto him. And joseph called, the name of the firstborn, Manasses; for God hath made me forget, all my molestation; and all my father's house. And the name of the second, called he Ephraim; for God hath made me fruitful, in the land of my affliction. And the seven years of plenty, which were in the land of Egypt; were ended. And the seven years of famine, began to come; as joseph had said: and the famine was in all lands; but in all the land of Egypt, there was bread. And all the land of Egypt, was famished; and the people cried to Pharaoh, for bread: and Pharaoh said unto all the Egyptians, Go unto joseph; what he saith unto you, do. And the famine was, over all the face of the earth: and joseph opened all (the houses) that (had corn) in them, and sold to the Egyptians: and the famine waxed strong, in the land of Egypt. And every land, came into Egypt; to joseph, for to buy (corn) because the famine was strong in every land.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the tenth section of the ●aw, called AT THE END: See Gen. 6. 9  
Vers. 1. of days] that is, two full years; as a month of days, is a full month; Gen. 29. 14. See the notes on Gen. 4. 3. So in the second year, Nebuchadnezar dreamt: Dan. 2. 1. and behold] the Greek translateth, he thought he stood. So in v. 17.  
Vers. 3. ill] that is, deformed, or (as the Greek translateth) foul. So after, in v. 4. etc. brink] or bank, Hebrew. lip, So v. 17.  
Vers. 6. Eastwind] whose property is to burn and blast the fruits: Ezek. 17. 10. and 19 12. Hos. 13. 15.  
Vers. 7. the thin] the Greek addeth, the seven thin ears: so in ver. 20. 24. a dream] or, the dream was; that is, continued in his mind and troubled him, as the next words manifest. Of a dream, see Gen. 20. 3. and 37. 5.  
V 8. stricken amazed] the Greek translateth, his soul was troubled. The Hebrew word signifieth stricken or beaten as with a hammer; be hammered. The same is spoken of King Nebuchadnezar in like case, Dan. 2. 1. 3. It showeth the power of God in his word & works, even before men do understand the meaning of them. magicians] in Hebrew Chartummim, the Greek calleth them here expositors (elsewhere, enchanters, Exod. 7. 11.) they were such as had skill in the nature of things. Nebuchadnezar King of Babylon called also for such, to show him his dream, Dan. 2. 2. and Belshazzar, his vision, Dan. 5. 7. 8. wisemen] the Learned of all Nations, were so called, even among the jews, Matt. 23. 34. among the Greeks they were named Philosophers, that is, Lovers of wisdom. Act. 17. 18. Pythagoras was the first, who devised the name, because he thought no man was wise, but God only. dream] both his dreams, as the word them after manifesteth: called a dream, because they were both one, v. 26. or, after the usual manner of the Hebrew tongue, that putteth one for many: see Gen. 3. 2. interpreter] that could interpret. Thus God maketh the wisdom of the wise, to perish, Esay 29. 14. So was it also with the Mages of Babylon, Dan. 2. 10. and 5. 8.  
Vers. 13. he] that is, Pharaoh restored: v. 20. The Greek translateth, that I was restored to my principality, and he was hanged. place] that is, as Chaldee expounds it, Office, or ministration. So Gen. 40. 13.  
Vers. 14. brought him hastily] Hebr. made him run. So Daniel was brought before the King in haste, Dan. 2. 25. Of joseph it is said, The King sent and loosed him; the ruler of the people (sent) and released him: Psal. 105. 20. dungeon] or pit: the Chaldee saith, the house of the prisoners. shaved] who before (it seemeth) had let his hair grow, in sign of sorrow and mourning, as i●. 2 Sam. 19 24. Mephibosheth had not trimmed (as the Chaldee paraphrast saith not shorn) his beard; from David's departure, till his return in peace. And other nations kept this rite: for T. Livius (in his 6. book) telleth how one Malius being cast in prison, many men sorrowing for him, did let the hair of their head and beard grow long. The like is mentioned of others, Plutarch, in Caton. Vtic. Cicero in Orat. de lege Agrar. And by shaving, understand polling in a seemly sort; for to shave the hair all away, specially of the beard, was also a sign of sorrow, jer. 41. 5. Therefore both extremities are forbidden, and the mean commanded to the Priests, in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments] his prison weeds, which were also mournful, and so not meet to come in before the King; as Est. 4. 2.  
Ver. 15. thou wilt hear] or, that thou canst understand: as hearing often signifieth, Gen. 11. 7. The Greek translateth, that thou hearing dreams, dost interpret them. to interpret] or, as the Chaldee explains it, & interpret it. See the notes on Gen. 2. 3.  
Ver. 16. It is not in me] or, Be it not in me, to take this upon me: or, without me, God will answer. The Greek (neglecting the points and distinctions) translateth, without God, shall not be answered, the salvation of Pharaoh. The Chaldee addeth, not out of my wisdom, but from before the Lord, answered shall be the peace of Pharaoh. Like modesty was in Daniel also, not to take the glory to himself, Dan. 2. 30. 28. peace] in Greek, salvation: peace comprehendeth welfare, prosperity, safety, and all good things. For the word Salome, peace, hath the signification of integrity and whole perfection of ones good estate. So Gen. 37. 18.  
Vers. 19 evilness] that is, leannes, ill favourednes, or deformity.  
Ver. 21. the inward parts] that is, the bowels, as the Chaldee; the bellies, as the Greek translateth. This noteth the greatness of the famine: v. 30. And both sorts of kine, fat & lean, coming out of the same river, seemed to portend the means of the famine. For in Egypt there falleth no rain, but the land is watered by the overflowing of the river Nilus, and by the husbandmen's care to draw small rivers along to moisten the country, Deu. 11. 10. 11. And as the overflowing of that river is less or more, so have they their increase. I awoke] the Greek addeth, and slept again.  
Vers. 30. the land] that is, as the Chaldee explaineth, the people of the land: So v. 36. See Gen. 11. 1.  
Ver. 31. very heavy] or vehemently grievous: the Greek translateth in strong.  
Ver. 32. the thing] Hebr. word. firmly-prepared] or surely purposed, established: the Greek saith, the word is true. Here God teacheth the reason, why things are sundry times repeated in the Scriptures.  
Vers. 34. Bishop's] or overseers, officers to visit and look to the state of the land. The Hebr. Pakid as the Gr. Episcopos, (from whence we have form our English word Bishop) is any man that hath charge & office, for any business civil or ecclesiastical: as the Bishops of the army, Num. 31. 14. 2 King. 11. 16. the Bishops (or overseers) of them that did the work, 2 Chron. 34. 12. 17. So among the Priests & Levites, Num. 4. 16. Neh. 11. 9 14. and Ministers of the Gospel, 1 Tim. 3. 1. 2. take up the fift] Hebr five the land; as to tithe, is to take the tenth part. So Thargum jerusalemy expounds it, to take up one of five. Thus taught he providence in the time of plenty, against time of want; as Solomon doth by example of the pismire, Prov. 6. 6. 7. 8. See also Luk. 16. 9  
Ver. 35. of Pharaoh] the Chaldee explaineth it, of Pharaoh officers.  
Vers. 36. for store] or, provision; a thing committed in trust to be kept. See Lev. 6. 2. the land] the Chaldee saith, the people of the land: as in v. 30.  
Ver. 37. the word was good] or, the thing was pleasing. God gave joseph favour and wisdom in the fight of Pharaoh, Act. 7. 10. and inclined the King's heart to assent unto good counsel: for the hearing ear, and the seeing eye, the Lord hath made even both of them: Prov. 20. 12.  
Vers. 38. spirit of God] The Chaldee paraphraseth, the spirit of prophecy from before God. The like praise is of Daniel, Dan. 4. 6. & 5. 11. So for office in the Church, men are to be chosen full of the holy spirit, Act. 6. 3. By this speech of Pharaoh, and by the verse following, it may be gathered, that joseph preached many things unto the king, of God, his power, providence, goodness, etc. whereupon the King made him a teacher of wisdom unto his Senators, Psal. 105. 22.  
Ver. 39 all this] the Greek saith, all these things. joseph hath honour, for opening mysteries: so Daniel in Babylon, Dan. 2. 46. 47. and 5. 29. and the Lamb jesus; Rev. 5. 5. 9 12. And as joseph by telling two dreams, fell into affliction, Gen. 37. 8. 19 20. So here by expounding two dreams, he cometh to his exaltation. discreet etc. the Greek translates it, more prudent and wiser than thou.  
Vers. 40. over my house] as steward: or governor, as the Chaldee saith, Officer of my house: so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house, and ruler of all his possession. Psal. 105. 21. mouth] that is, word (as the Chaldee explaineth it) or commandment: so job 39 30. Num. 9 20. Luk. 19 22. Gen. 24. 57 kiss] or apply, namely the hand to the mouth, as job 31. 27. in sign of honour and obedience; so the Gr. translateth, at thy mouth shall all my people obey. Or, we may refer it to the former, shall kiss thy mouth, that is, love, honour, obey thee and thy words; in which sense David saith, kiss the son, Ps. 2. 12. and Samuel kissed Saul, when he anointed him King, 1 Sam. 10. 1. and men kiss his lips, that answereth right words, Prov. 24. 26. The Chaldee translateth, at thy word shall all the people be armed. joseph had authority over all the Princes of Egypt, to bind them to his will, and to make the Elders wise: Psal 105. 22. the king made him governor over Egypt, and all his house, Act. 7. 10.  
V 41. I set] or give: so v. 43. these words are used as one: see Gen. 1. 17. and 9 12. and 17. 5. The Gr. saith, I constitute thee this day. As joseph over Egypt, so Daniel had the government over Babylon, for expounding the King's dream, Dan. 2. 48. Thus God bringeth low, and lifteth up: raiseth up the poor out of the dust; and lifteth up the beggar from the dunghill, to set him among Princes, etc. 1 Sam. 2. 7. 8. Psal. 113. 7.  
Ver. 42. fine linen] or, bysse, in Hebrew, shesh: a kind of silk that groweth in Egypt & other lands Ezek. 27. 7. It made costly white cloth, which great personages used to wear: Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19 Rev. 19 8. The Greek and Chaldee term it bysse. See the notes on Exod. 25. 4.  
Ver. 43. the second] Kings had two charrets, for more honour and use, 2 Chron. 35. 24. by setting joseph hereon, the King honoured him; as Mordecai was, by riding on the King's horse, Est. 6. 8. etc. The Hebrew phrase is chariot of the second, whereby may be meant of the second person, or next to the King. The Greek translateth, second chariot. Abrek] the Chaldee translateth this is the father of the King: as compounded of Ab, a father, and Rek, which the Syriak useth sometime for a King, according to the Latin Rex: and joseph professeth, that God had made him a father to Pharaoh, Gen. 45. 8. Thargum jerusalemy also expoundeth it, God save (or Live let) the Father of the King; the Master in wisdom, and tender in years. Or Abrek is to kneele-downe; the same that Habrek, after the Egyptian manner of pronouncing, as Egalti Es. 63. 3 is used for Higalti: & Ashcem jer. 25. 3. for Hashcen.  
Ver. 44. am Pharaoh] that is, King: for this is an honourable title, and no proper name: see the notes on Gen. 12. 15. It may also be an oath, to confirm his authority: so true as I am Pharaoh; so without thee, etc. his hand or foot] that is, do any thing. The Chaldee as before he spoke of arms, ver. 40. so here again, translateth, without thy word shall not a man lift up his hand to hold weapons, nor his foot to ride on a hgrse, etc.  
V 45. Zaphnath paaneach] Egyptian words, which the Gr. leaveth untranslated, the Chaldee paraphrast interpreteth, The man to whom secrets are revealed: & Philo saith, a finder out of secret things. Hierom expoundeth them, the saviour of the world. priest of On.] or Prince, Precedent; (as the Chaldee calleth him Rabath. But the Gr. translateth Priest of Heliopolis. He might be both, as was the manner of those times & places. See Gen. 14. 18. And among the Egyptians, Priests were learned men & Doctors of Arts, aswell as sacrificers to their Gods, Diodor. Sicul. 2. Book. On was a City in Egypt called also Aven, Ezek. 30. 17. in Gr. Heliopolis; that is, the City of the Sun. They of Heliopolis are reported to be the wisest of all the Egyptians, and unto that City the people used to resort once a year to do honour unto the Sun, by sacrifice. Herodot. in Euterpe. over] the Chaldee addeth, ruler over the land. So in verse 46.  
V 46. old] Hebr. son, that is, going on his 30. year: see Gen. 5. 32. So this exaltation of joseph was 13. years after he was sold into Egypt, Gen. 37. 2. And at this age of 30. years our Lord jesus began his administration, Luk. 3. 23. so did the Levites in the Lord's tabernacle, Numb. 4. 3. and David then began his reign, 2 Sam. 5. 4.  
Ver. 47. yielded] Hebr. made, that is, broughtforth fruit: see Gen. 11. by handfuls] meaning abundantly, a handful increase of one kernel.  
Ver. 48. laid up] Hebr. gave: see Gen. 9 12. the field which was &c.] in the Hebrew the words stand thus, the field of the city which (was) round about it.  
V 51. Manasses] Hebr. Manassheh, the holy Ghost in Gr. calleth him Manassei, Rev. 7. 6. by interpretation, it is Forgetting, or making to forget: the reason whereof followeth. So in Esa. 65. 16. promise is made of former troubles to be for gotten. father's house] meaning the molestation and injury which he had sustained at his brethren's hands.  
Vers. 52. Ephraim] that is, Made fruitful. This son was by jakob set before his elder brother; & of these two, came two tribes, so joseph had a double portion for the first birthright. Gen, 48. 5. 14. 19 20. 1 Chron. 5. 2.  
Vers. 55. was famished] or hungered, had famine.  
Vers. 56. all the houses, &c] in Greeke, all the barns of corn. sold,] to weet, corn. The Hebrew word signifieth breaking, and because corn and meat breaketh men's fast and hunger; thereupon it is applied to the selling and buying of corn or food; the reason whereof is showed in Gen. 42. 19 where it is called the breaking of the hunger; meaning corn for the hunger (or famine of their houses. So in Psal. 104. 11. by water, the wild asses are said to break their thirst. To this also we may add, the phrase of breaking bread, that is, of distributing and communicating it, Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it: Prov. 11. 16.  
Vers. 57 every land] or, all the earth: so the Chaldee saith, all the inhabitants of the earth: in Gr. all countries; that is, the people in them, meaning all the countries adjoining thereabout. in every land] or, in all the earth, as vers. 56. God called a famine upon the land, (or earth) he break all the staff of bread. But he had sent a man before jakob and his house, even joseph, who was sold for a servant; him God sent before them, to preserve life: Psal. 105. 16. 17. Gen. 45. 5.    

CHAP. XLII.  
1, jakob sendeth his ten sons to buy corn in Egypt. 6, They are imprisoned by joseph for spies▪ 18, They are set at liberty, on condition to bring Benjamin. 21, They have remorse for the injury they had done to Ioseph. 24, simeon is kept bound for a pledge. 25, They return home with corn and their money. 29, They relate unto jakob the hard things befallen them. 36, jakob refuseth to send Benjamin, though Reuben would engage his two sons for him.  
ANd jakob saw; that there was corne-tosell in Egypt: and jakob said unto his sons; why look ye one-upon▪ another? And he said, Behold I have heard; that there is corne-to-sell, in Egypt: go-ye-down thither, and buy▪ corn for us from thence; that we may live, and not die. And joseph's ten brethren went-downe; to buy corn, in Egypt. But Benjamin, joseph's brother; jakob sent not with his brethren: for he said, lest mischief befall him. And the sons of Israel came; to buy corn, among those that came: for the famine was, in the land of Canaan. And joseph, he was the ruler over the land; he it was that sold corn to all the people of the land: and joseph's brethren came, and bowed downe-themselves unto him, with their faces to the earth. And joseph saw his brethren, and knew them: and he madehimselfe-strange unto them, and spoke with them hard words; & said unto them, whence come ye? And they said, from the land of Canaan, to buy food. And joseph, knew his brethren: but they, knew not him. And joseph remembered, the dreams, which he had dreamt of them: and he said unto them, ye are spies; to see the nakedness of the land, you are come. And they said unto him, Nay my lord: but thy servants are come, to buy food. We all of us, are sons of one man: we are true- men; thy servants, are not spies. And he said, unto them: Nay, but ye are come to see, the nakedness of the land. And they said; We thy servants, were twelve brethren, the sons of one man, in the land of Canaan: and behold, the youngest, is with our father this day; and one, is not. And joseph said, unto them; That is it, that I spoke unto you, saying, ye are spies. By this, ye shall be proved: as Pharaoh liveth, if ye go-forth from hence; except, when your youngest brother come, hither. Send one of you, and let him ●etch your brother: and you, be ye in bonds; that your words may be proved, whether truth be in you: and if not, as Pharaoh liveth surely ye are spies. And he put them all together, into ward, three days. And joseph said unto them, in the third day; This do, and live: I, fear God. If ye be true▪ men; let one of your brethren, be bound in the house of your ward: and go you, bring ye corn, for the famine of your houses. And bring your youngest brother, unto me; and your words shall be verified, and ye shall not dye: and they did so. And they said, each-man unto his brother; Verily, we are guilty, concerning our brother: in that we saw the distress of his soul, when he besought us-forgrace, & we heard him not: therefore, this distress; is come upon us. And Reuben answered them, saying; did not I say unto you, saying, do not sin against the child, and ye heard not? & his blood also, behold it is required. And they, knew not; that joseph heard: for an interpreter was between them. And he turned about from them and wept: and he returned unto them, and spoke unto them; & took from them Sime on; and bound him, before their eyes. And joseph commanded, that they should fill their vessels with corn; and to restore, every man's money into his sack; & to give them, provision, for the way: and thus, did he unto them. And they took up their corn, upon their asses: and went, from thence. And one opened his sack to give provender, to his ass, in the Inn: and he saw his money, and behold it was, in his bag's mouth. And he said unto his brethren, my money is restored; and also, behold it is in my bag: and their heart wentforth; and they trembled, ech-man to his brother, saying; what is this, that God hath done, unto us? And they came, unto jakob their father, unto the land of Canaan: and told him, all that befell them, saying. The man, the lord of the land, spoke with us, hard- words: & took us, as spies of the land. And we said unto him, we are true men: we are not spies. We were 12. brethren, sons of our father: one is not, & the youngest is this day, with our father, in the land of Canaan. And the man, the lord of the land said unto us; By this shall I know, that ye, are true men: leave one of your brethren, with me; and take for the famine of your houses; & go. And bring your youngest brother, unto me; and I shall know, that ye are not spies; but that ye are true men: I will give you, your brother; and ye shall traffic, in the land. And it was, they emptying their sacks; that behold, every man's bundle of money, was in his sack: and they saw the bundles of their money, they and their father, and they feared. And jakob their father, said unto them; Me, have ye bereaved-of children 〈◊〉 joseph is not, and Simeon is not; and Benjamin ye will take away; all these things, are against me. And Reuben said unto his father, saying; Slay, my two sons; if I bring him not, unto thee: give him, into my hand; & I, will bring him again unto thee. And he said, my son shall not go down, with you: for his brother is dead, and he, is left himself alone; and mischief shall befall him, by the way, in the which ye go; and ye shall bring-downe my gray-hayres, with sorrow, unto hell.  

Annotations.  
COrne-to-sell] or sale of corn: so the Hebrew Sheber, (which is breaking,) is here translated in Greek, the selling of wheat: the Chaldee also so expresseth it. See Gen. 41 56. jakob saw, that is, understood this, by the report of others; he heard it, vers. 2. So the people saw the voices, Exod. 18. 20. one on another] or, on yourselves: as negligent, or as men helpless, none knowing what to do. The Greek translateth, why are ye slothful: By the famine that came over all Egypt and Canaan, there was great affliction, that our fathers found no sustenance: Act. 7. 11. In Abraham's days, Canaan was vexed with famine, Gen. 12. 10. again in Isaaks time, Gen. 26. 1. and now in jacob's. So God exercised the faith and patience of the Saints, in the common calamities of the world. The like was in Act. 11. 28.  
Vers. 4. lest mischief] understand, I must take heed lest, etc. see Gen. 3. 22. For mischief, the Chaldee putteth death: the word implieth it, and lesser evil also, as appeareth by Exod. 21. 22. 23. 24. The Greek calleth it, sickness.  
Vers. 6. the ruler] he that had authority and power, in his hand; as the original word signifieth, Eccles. 8. 8. 4. and David confirmeth, Psal. 105. 22. Of the Hebrew Shallet, and Shilton, is made in Arabike the name Sultan, a title whereby the chief rulers of Egypt and Babylon are still called. bowed down] so fulfilling the Oracle, in Gen. 37. 7. 8.  
Vers. 7. made himself strange] in Greeke, he was allenated from them. The Chaldee expounds it, he bethought him what he should speak with them. with them] or, unto them: for the scripture useth these phrases indifferently, as speak not with us in the jews language, 2 Kings 18. 26. or speak not unto us, Esay 36. 11. and, spoke with him, 2 Chron. 10. 10. or, spoke unto him, 1 King. 12. 10. and in Greek, as, he spoke with them, Mark. 6. 50. or, he spoke unto them, Mat. 14. 27.  
Vers. 9 spies] The Hebrew hath the signification of footing, or going from place to place. The Apostle in Greek translateth it spies, Heb. 11. 31. nakedues] that is, the naked, weak, or ruined places; as the Chaldee explaineth it. The Greek translateth it footsteps. joseph dealeth with his brethren in sin, as God doth with his children: who often estrangeth himself from them, dealeth roughly, and counteth them unto him as his enemies, job. 19 11. and 13. 24.  
Vers. 11. true] or upright, honest men. The Greek saith, peaceable.  
Vers. 13. is not] that is, he is dead: as the phrase signifieth, Matt. 2. 16. 18. and so it is expounded in Gen. 44. 20.  
Vers. 15. as Pharaoh liveth] a kind of asseveration or swearing, (as the like phrase of God manifesteth, jer. 5. 2.) which sometime is joined with the name of God, as 1 Sam. 20. 3. as the Lord liveth, and as thy soul liveth: so 2 Kings 2. 2. 4. 6. 2 Sam. 15. 21. 1 Sam. 25. 26. And to swear by the kings-life, was a great oath in Egypt. The Greek translateth, by the health of Pharaoh. It may also be read as a wish; so Pharaoh live: and is likewise an earnest asseveration. if ye go] that is, ye shall not go; as the Greek explaineth it: see Gen. 14. 23. youngest] Hebrew, little: so after, in vers. 20. 32. 34.  
Vers. 16. be ye in bonds] you shall be bound, or prisoners. In Greek, be ye led-away, until your words be manifest, whether ye speake-truth or not.  
Vers. 17. put them altogether] Hebrew, gathered them. ward] or prison: called the house of ward (or custody) vers. 19 and so by the Chaldee here. Here God by tribulation, calleth the Patriarches to repentarice for their sins: he chasteneth us for our profit, that we might be partakers of his holiness; Heb. 12. 10.  
Vers. 18. the third day] of which number, divers things are observed, on Gen. 22. 4.  
Vers. 19 bring] to your families. corn] for the famine: or, after the Hebrew phrase, the breaking of the famine; meaning corn: as Gen. 41. 56. The Chaldee saith, corn which wanteth in your houses.  
Ver. 21. guilty] the Greek translateth in sin. our brother] joseph they mean, who besought them when they sold him into Egypt, Gen. 37. Thus by afflictions they are brought to acknowledge their sin committed about 13. years before, which their consciences did now accuse them of. So God saith, I will go and return to my place, till they acknowledge their guiltiness, and seek my face: in their affliction they will seek me early: Hos. 5. 15. distress] or anguish, the Greek translateth, we despised the tribulation.  
Vers. 22. is required] that is, God punisheth us for killing our brother: as is threatened, Gen. 9 5. After may years, the guilt of innocent blood could not be removed out of their hearts; but the memory is renewed upon this their trouble.  
Verse 23. heard] that is, understood: as Gen. 11. 7.  
Vers. 24. weps] showing his love and natural affection, which yet he hide from his brethren, till they were throughly humbled. So God in men's afflictions often hideth himself, Esay 46. 15. Psal. 10. 1. yet in all their affliction, he is afflicted, Esay 63. 9 Simeon] who seemeth by this, to have been the chief procurer of joseph's trouble; he was by nature, bold and fierce, as his fact against the Sichemites doth manifest; Gen. 34. 25. & 49. 7.  
Vers. 25. vessels] meaning, their sacks. money] Hebr. their silvers. provision,] or food: the Greek addeth, food enough. did he] or, as the Greek translateth, it was done, meaning by joseph's servant. See the like phrases noted, on Gen. 2. 20. and 16. 14. The holy Ghost observeth this kindness of joseph, who was fare from revenge, and did good for evil. Thus we should do, Rom. 12. 17. 19 Mat. 5. 44.  
Vers. 28. went forth] or, was gone, that is, failed them: or (as the Greek translateth) was astonished; A like speech is in Song. 5. 6. My soul went forth, that is, failed: fainted. The Chaldee translateth, the knowledge of their heart departed. trembled] or, (as the Greek saith) were troubled: and so manifested it one to another, See Gen. 27. 33.  
Vers. 30. took us] Hebrew, gave us: that is, esteemed and counted. Or used us; as the Greek translateth, he put us in prison. A like phrase is in 1 Sam. 1. 16.  
Verse 33. for the famine] understand from the 19 verse, corn for the famine. And so the Gr. expresseth it here, as there. The Chaldee also saith, corn that wanteth in your houses. Such defects are often in scripture: as, he slew Goliath, 2 Sam. 21. 19 for, the brother of Goliath, as is expressed in 1 Chro. 20. 5.  
Vers. 36. against me] or upon me, as a heavy burden, hastening my death.  
Vers. 37. my two sons] so the Greek translateth, and the Hebrew is elsewhere so used, Exod. 18. 3. But it may also be Englished, two of my sons: he having four in all, Gen. 46. 9 This condition being unnatural and sinful, jakob would not admit of: but continueth his purpose, not to let Benjamin go, ver. 38.  
Vers. 38. himself alone] meaning of Rachel's children, as is explained, Gen. 44. 20. 27. 28. and] or, if mischief; in Chaldee, death: see vers. 4. my grey hairs] Hebrew, my grainesse, or, hoariness: that is, me who am grey headed. unto hell] to the grave, or state of death. See Gen. 37. 35. jakob in these doubts and fears, bewrayeth weakness of faith; which afterwards he overcommeth, resting in the providence of God: and then Moses nameth him Israel, Gen. 43. 11.    

CHAP. XLIII.  
1, The famine continuing, jakob would send again into Egypt; but his sons durst not go without their youngest brother. 8, judas offereth to be surety for Benjamin. 11, Israel at length yields, and sendeth them with a present, double money, and a blessing. 15, joseph entertaineth his brethren. 18, They are afraid; and offer the steward the money which had been restored them. 23, The steward comforteth them, and bringeth out Simeon. 26, joseph receiveth their present, 29, blesseth Benjamin, 31, and maketh all his brethren a feast, 34, but showeth special favour to Benjamin.  
ANd the famine, was heavy in the land. And it was, when they had made-an-end of eating the corn which they had brought, out of Egypt: that their father said unto them; Goe-againe, buy for us a little food. And judah said unto him, saying; The man did protesting protest unto us, saying, ye shall not see my face; except your brother be with you. If thou wilt send our brother, with us, we will goe-downe, and buy food for thee. And if thou wilt not send him, we will not goe-downe: for the man said unto us, ye shall not see my face; except your brother be with you. And Israel said; wherefore did you me the evil; to tell the man, whether ye had yet a brother? And they said, the man ask asked of us and of our kindred, saying; Is your father yet alive? have ye a brother? and we told him, according to the tenor of these words: Did we knowing know, that he would say, bring your brother down? And judah said unto Israel his father; send the young man with me, and we will arise and go: that we may live and not dye, both we and thou, and also our little ones. I, will be surety for him; of my hand, shalt thou require him: if I do not bring him unto thee, and set him before thee, then will I be a sinner unto thee, all days. For, except we had lingered: surely now we had returned these two-times. And Israel their father, said unto them; if (it must be) so now, do this, take of the prais-worthy fruit of the land, in your vessels; and carry down to the man, a present: a little baulm, and a little honey, spices and myrrh, terebinth-nuts, and almonds. And take in your hand, double money: and the money that was restored, into the mouth of your bags, ye shall carry again in your hand: peradventure it was an oversight. And take your brother: and arise, goe-againe unto the man. And God Almighty, give you mercies, before the man; that he may send-away with you, your other brother, and Benjamin: and I, if I be bereft of-my-childrens, I am bereft. And the men took this present; and took double money in their hand, and Benjamin: and arose, and wentdown-to Egypt; and stood, before joseph. And joseph saw Benjamin, with them, & he said to him that was over his house, bring the men to house: and slay a slaughter (of beasts,) and make-ready; for the men shall eat with me at noon. And the man did as joseph had said: and the man brought the men into joseph's house. And the men feared, because they were brought into joseph's house: and they said, for the matter of the money, that was returned in our bags at the first; are we brought-in: to roll himself upon us: and to fall upon us; and to take us for servants, and our asses. And they came near unto the man, which was over joseph's house: and they spoke unto him at the door of the house. And said, Oh my lord: comming-downe we camedown at first, to buy food. And it was, when we came to the Inn, and opened our bags; that behold everymans' money was in the mouth of his bag; our money in the weight thereof: and we have brought it again, in our hand. And other money, have we brought-downe in our hand, to buy food: we know not, who put our money, in our bags. And he said, peace be to you, fear not; your God, and the God of your father, hath given to you the treasure, in your bags; your money, came unto me: and he brought out Simeon, unto them. And the man brought the men, into joseph's house: and gave them water, and they washed their feet, and he gave provender to their asses: And they made ready, the present; against joseph came, at noon: for they heard, that they should eat bread, there. And joseph came to house; and they brought unto him, the present which was in their hand, into the house: and they bowed-downe-themselves unto him, to the earth. And he asked them, of their peace; and said is there peace to your father the old-man, of whom you spoke? is he yet alive? And they said; there is peace to thy servant, to our father, he is yet alive: and they bendeddowne-the-head, and bowed-themselvesdowne. And he liftedup his eyes; and saw Benjamin his brother, his mothers-son; and said, is this your younger brother, of whom you spoke unto me? and he said, God be gracious unto thee, my son. And joseph made-hast; for his bowels did yern, towards his brother; and he sought, (where) to weep; and entered into a chamber, and wept there. And he washed his face, and went-out: and refrained himself; and said, set-on bread. And they set-on for him, by himself alone, and for them by themselves alone; and for the Egyptians that did eat with him, by themselves alone: because the Egyptians, might not eat bread with the Hebrews; for that is an abomination, unto the Egyptians. And they sat before him; the firstborn, according to his first birthright; and the youngest, according to his youth: & the men marvelled, each man at his neighbour. And he tooke-up measses from before him, unto them; and Benjamins measse, was five times more, than the measses of any of them: and they drank and largely-dranke, with him.  

Annotations.  
BUy] Hebrew, break: so after, vers. 4. 20. etc. See Gen. 41. 56.  
Vers. 3. protesting] that is, did solemnly and earnestly protest, even with oath, Gen. 42. 15. Of this phrase, see Gen. 2. 17. be] or, as the Greek translateth, unless your younger brother come with you.  
Verse 7. ask] that is, straight asked: see ver. 3. They excuse themselves, as having not done it purposely, but of necessity; which they could not honestly avoid. tenor] Hebrew mouth of these words; that is, as the Greek translateth, according to this ask, of his. did we knowing know] that is, did (or could) we any way know; or certainly know?  
Ver. 8. youngman] meaning Benjamin: who was now above 30. years of age; being but seven years younger than joseph.  
Vers. 9 will I be a sinner] or sin; that is, be guilty, as a violator of my faith; and subject to punishment according. So the word sinners, is used in 1 King. 1. 21. all days] of my life: or, for ever:  
Vers. 11. praise-worthy-fruit] Hebrew of the music (or melody) of the land; meaning the best fruits most commendable, and for which songs of praise are given to God. So the Greek translateth it, fruits; and the Chaldee, that which is laudable. So a blessing is said to be in the cluster of grapes, Esay 65. 8. baulm] or rosin: see Gen. 37. 25. Therebint nuts] or, nuts of the turpentins tree. So the Greek translateth it, Terebinth. The word is not found elsewhere in holy scripture. By this present, jakob thought to procure favour, as he did before, Gen. 32. 20 etc. for, a man's gift maketh room for him, & bringeth him before great men. Prov. 18. 16. So Kings, bring presents to Christ; Psal. 72. 10.  
Verse 12. double money] because the famine continuing, it was like, corn was dearer. an oversight] or error, Greek, an ignorant act. Hereupon justice required, that the money should be restored.  
Verse 14. if I be] or, when I be bereft: a like phrase is in Esth. 4. 16. if I perish, I perish. Both of them, seem to be a committing of themselves, and of the event of their actions unto God in faith: which if it fell out otherwise then they wished, they would patiently bear.  
Vers. 16. him that was over] that is, his steward: so verse 19 and 44. 1. see Gen. 41. 40. a slaughter.] as is wonnto be killed for a feast. So in Prov. 9 2. 1 Sam. 25. 11. Gen. 31. 54.  
Vers. 18. for the matter] or, because of the money, as the Greek translateth. So gnal debar, signifieth because, or concerning, Exod. 8. 12. to roll] that he may roll; namely, the Lord of the land; by rolling, meaning violent oppression, as the Chaldee expoundeth it domintering, and the Greek false accusing, or, calumniation. See the like phrase in job 30. 14. to fall] or to fell, that is, cast down himself; which the Chaldee translateth, seek an occasion against us. A guilty conscience made them fearful and suspicious. So God's works of grace, through our sin and ignorance, do occasion our fear; judg. 13. 32. 23. Mat. 14. 25. 26. 27.  
Vers. 20. Oh] or Unto me; understand, look, or let thine eyes be; as the phrase is more fully expressed, in job 6. 28. and 7. 8. The Greek and Chaldee translations make it here a word of entreating, We pray. So Gen. 44. 18. Exod. 4. 10. judg. 6. 15. jos. 7. 8.  
Vers. 23. peace to you] that is, be of good comfort: or, ye are in safety. Peace is here opposed to sear: so in job 21. 9  
Vers. 25. against] or, until joseph come. eat bread] the Greek explaineth it, dine there.  
Vers. 26. the present] Gr. the gifts which they had in their hands, which being also from their father; now the sun, and eleven stars, do obeisance to joseph; as he dreamt. Gen. 37. 10.  
Vers. 27. of their peace] that is, of their welfare, how they did, as the Greek translateth, how do ye? So after, is your father in health? See Gen. 37. 14. and 41. 16.  
Vers. 30. made-hast] Gr. was troubled. did yearn] or did burn, were kindled with natural affection. The Greek and Chaldee express it, by being turned. The like is in 1 King. 3. 26.  
Vers. 32. an abomination] The Greek explaineth the cause, for that every feeder of sheep was an abomination to the Egyptians: and Moses telleth the same, Gen. 46. 34. The Chaldee more plainly saith, because the Hebrews eat the cattles which the Egyptians worship. Compare this exposition with Exod. 8. 26.  
Vers. 33. youngest] Hebr. least according to his littleness: meaning of age, not of stature. at] or, looking upon his neighbour.  
Vers. 34. unto them] understand, and sent unto them. five times] or five parts: Hebr. five hands: which the Greek expoundeth five fold; the Chaldee five parts, (or portions.) so Gen. 47. 24. largely-dranke] or drunk themselves-merry: were drunken, which word is used for large drinking, unto mirth, but with sobriety. Hag. 1. 6. joh. 2. 10.    

CHAP. XLIV.  
1. joseph sending his brethren away with corn, causeth his cup to be put in Benjamins sack. 4, He sendeth after them, complaining of injury. 11, Search is made, and the cup found. 13, They are brought back, and submit themselves to servitude. 17. joseph would retain Benjamin only. 18, judah's humble supplication to joseph: wherein (after relation of things that had passed) he offered himself bondman in Benjamins stead, in commiseration of his aged father.  
ANd he commanded him that was over his house, saying; fill the men's bags, with food; so much as they can carry: and put every man's money, in his bags mouth. And my cup the silver cup, put in the bags mouth of the youngest; and his corn money: and he did, according to the word of joseph, which he hath spoken. The morning was light; and the men were sent away; they and their asses. They were gone out of the city, not gone fare; and joseph said, to him that was over his house; rise-up, follow after the men: and overtake them, and say unto them; wherefore have ye rewarded evil for good? Is not this it, in which my Lord drinketh; and he would searching search diligently for it? ye have done evil, in that ye have done. And he overtook them: and he spoke unto them, these same words. And they said unto him; wherefore speaketh my Lord such words? Fare be it from thy servants, to do such a thing. Behold, the money, which we found in our bags mouth; we brought again unto thee, out of the land of Canaan: and how should we steal, out of thy Lord's house; silver, or gold? With whom soever of thy servants it be found, both let him dye: and we also will be to my Lord, for servants. And he said; now also according to your words, so let it be: he with whom it is found, shall be my servant; and you, shall be blameless. And they hastened, and tooke-downe, every man his bag, to the ground: and they opened, every man his bag. And he searched, he began with the eldest, and ended with the youngest: and the cup was found in Benjamins bag. And they rend their garments: and laded every man his ass, and returned to the city. And judah and his brethren, came to joseph's house; and he, was yet there: and they fell before him, on the ground. And joseph said unto them; what deed is this, that ye have done? knew ye not, that such a man as I, could searching search-diligently? And judah said, what shall we say unto my Lord? what shall we speak, and how shall we justify ourselves? God hath found out, the iniquity of thy servants; behold, we are my Lords servants; both we, and he in whose hand the cup is found. And he said, fare be it from me, to do this: the man, in whose hand the cup is found, he shall be my servant; and you, get ye up in peace, unto your father. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And judah came-neere unto him, and said; O my Lord; let thy servant I pray thee, speak a word in the ears of my Lord; and let not thy anger be kindled, against thy servant: for thou art, even as Pharaoh. My Lord asked his servants, saying; have ye a father, or a brother? And we said unto my Lord; we have a father, an old-man; and a child of his old-age, the youngest: and his brother is dead; and he himself alone, is left of his mother, and his father loveth him. And thou saidst unto thy servants; bring him down, unto me: that I may set mine eye, upon him. And we said unto my Lord; the youngman, cannot leave his father: and if he should leave his father, than he would dye. And thou saidst unto thy servants; if your youngest brother, come not down, with you; ye shall no more, see my face. And it was, when we cameup, unto thy servant, my father: then we told him, the words of my Lord. And our father said; Return, buy for us a little food. And we said, we cannot goe-downe: if our youngest brother be with us, then will we goe-downe; for we cannot see the man's face; and our youngest brother, not be with us. And thy servant, my father, said unto us: you do know, that my wife bare unto me two. And the one, went-out from me; and I said, surely he is torn is tornes-in-piece: and I saw him not, since. And if ye take this also, from my face, and mischief befall him: then shall ye bring down my gray-hairs, with evil unto hell. And now; when I come, to thy servant my father; and the youngman, he be not with us: and his soul, is bound-up in his soul. Then will it be, when he seethe that the youngman is not, that he will dye: and thy servants shall bring-downe, the gray-hairs of thy servant our father, with sorrow unto hell. For thy servant, became surety for the youngman; unto my father, saying: if I bring him not, unto thee; then will I, be a sinner unto my father; all days. And now, I pray thee let thy servant abide, in stead of the youngman; a servant to my Lord: and let the youngman, goe-up with his brethren. For how, shall I goe-up to my father; and the youngman, be not with me? lest I see the evil, that shall find my father.  

Annotations.  
OVer his house] that is, his steward: see Gen. 43. 16. 19 The Chaldee calleth him, Provost over the house. So in verse 4. food] that is, corn; as the Chaldee explains it: So in verse 25.  
Vers. 2. youngest] Heb. least: meaning in age: so after. By this joseph meant to try his brethren's love to Benjamin, and to their father: whether they would assist him, in his utmost-perill. The hard measure which before they had offered unto joseph himself, moved him hereunto.  
Vers. 5. Is not this, etc.] Here the Greek translation addeth: Wherefore have ye stolen my silver cup? Is not this, etc. would searching search] so the Chaldee here translateth it: or would learn by experience by it, that is, would try your truth and loyalty. So the word was used before, in Gen. 30. 27. The Hebrew Nachash (whereof the Serpent in that tongue hath his name, Gen. 3. 1.) signifieth first a diligent observation, trial or search, 1 King. 20. 33. Gen. 30. 27. secondly, a too curious search or finding out, by soothsaying or divination, which Gods law forbiddeth, Deut. 18 10. And so the Greek translateth it here, and Thargum jerusalemy; as if joseph could find out the theft, by divination, or, by consulting with the soothsayers of Egypt: or used the cup for such an art. So after in verse 15.  
Vers. 7. such words] or, according to these words. fare be it] or, be it a profane thing: see Gen. 18. 25. such a thing] or, according to this word.  
Vers. 8. silver] the Chaldee expounds it, vessels of silver, or vessels of gold.  
Vers. 10. blemelesse] or, clear, innocent, and so without punishment: the Greek saith pure.  
Vers. 13. rend their garments] for grief of heart. See Gen. 37. 29. 34.  
Vers. 16. iniquity] other sins, for which they were under God's wrath: though in this they were innocent. This was the end, why God by joseph brought this tentation upon them, that they might see their former sins, and repent. So the Prophet saith, By this shall the iniquity of jakob be purged; and this is all the fruit, to take away his sin, Esa. 27. 9  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the eleventh section of the law, called Vajiggash, that is, And (judah) came-neere: see Gen. 6. 9  
Vers. 18. Oh] or, Have respect unto me: see Gen. 43. 20. The Greek and Chaldee explain it, I pray thee my Lord. as Pharaoh] that is, of princely power and Majesty: so showing a reason why he besought him not to be angry: for the King's wrath, is like the roaring of a Lion: Prov. 19 12.  
Vers. 20. and a child] understand, he hath a child, as the Greek explaineth it. of old age] that is, borne him, when he was old, see Gen. 37 3. the youngest] or, a little one.  
Vers. 21. that I may set] or, and I will set my eye, that is, be hold him. The Greek translateth, and I will have care of him. So, setting of the eye, sometime signifieth, as jer. 40. 4. In this sense, it was a promise of princely clemency; that they might the more readily bring their brother.  
Vers. 22. youngman] so called because he was the youngest of the brethren: yet was he at this time married, and had ten sons. Gen. 46. 21. he] that is, the father would dye.  
Vers. 23. no more see] or, not add to see my face. See Gen. 43. 3.  
Vers. 28 is torn] or, tearing is torn: the Chaldee saith killed: the Greek thus, ye said unto me that he was eaten of wild beasts: see Gen. 37. 33.  
Vers. 29. mischief] in Chaldee, death. gray-hairs] Hebr. grayness, or, hoariness. So Gen. 42. 38. with evil] that is, with affliction and sorrow, as is explained, verse 31. So evils, are often used for afflictions, Deut. 31. 17. Psal. 88 4. hell] or, the grave: so verse 31. See Gen. 37. 35.  
Vers. 30. his soul] that is, the old man's life: see Gen. 19 17. and 37 21. bound up in his soul] that is, knit with the youngman's life. The Greek translateth, his soul hangeth on this man's soul, (or life.) This phrase signifieth entire love, as 1 Sam. 18. 1. So the Chaldee expresseth it, his soul is beloved unto him, as his own soul.  
Vers. 31. is not] namely, with us, as the Chaldee addeth.  
Vers. 32. a sinner] and so guilty, and subject to punishment: see Gen. 43. 9  
Vers. 33. instead of the young man] herein judah showeth his faithfulness and love to his father, and brother, in this necessity; upon which experiment joseph presently manifesteth himself, Gen 45. 1. judas being surety for his brother, is here an image of Christ (the Lion of the tribe of judah, Rev. 5. 5.) who being surety for us, Heb. 7. 22. hereby have we perceived his love, that he laid down his life for us, therefore we ought also to lay down our lives for our brethren, 1 joh. 3. 16.  
Vers. 34. shall find] that is, shall come upon my father. So finding is often used, 1 Chro. 10. 3. Psal. 116. 3. and 119. 113.    

CHAP. XLV.  
1. joseph maketh himself known to his brethren. 5, He comforteth them in God's providence. 9, He sendeth for his father. 16, Pharach confirmeth it. 21, joseph furnisheth them for their journey, and exhorteth them to concord. 25, jakob is revived with the news.  
ANd joseph could not refrain himself, before all that stood by him; and he cried, Cause every man to goe-out from me: and there stood not a man with him, when joseph made himself known, unto his brethren. And he gave forth his voice, with weeping: and the Egyptians heard, and the house of Pharaoh heard. And joseph said unto his brethren, I am joseph; is my father yet living? And his brethren could not answer him; for they were suddenly troubled at his presence. And joseph said unto his brethren; Come near to me I pray you, and they came near: and he said, I, am joseph your brother; he whom you sold, into Egypt. And now, be not grieved; neither let there be anger in your eyes, that ye sold me hither: for God did send me before you, for preservation-of-life. For these two years hath the famine been in midst of the land: and yet, (there are) five years; in which there shall be no ear-ring, or harvest. And God sent me, before you; to put for you a remnant, in the earth: and to preserve life unto you, by a great escaping. And now, not-you send me hither, but God: and he hath put me, for a father to Pharaoh; and a Lord, to all his house; and a ruler, in all the land of Egypt. Haste you, and go up to my father; and say unto him: thus saith thy son joseph; God hath put me for a Lord, of all Egypt: come down unto me, stand not still. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me; thou, and thy sons, and thy son's sons: and thy flocks and thy herds, and all that thou hast. And I will nourish thee, there; for yet, (there are) five years of famine: lest thou be impoverished, thou and thy house, and all that thou hast. And behold, your eyes see; and the eyes of my brother Benjamin: that it is my mouth, that speaketh unto you. And you shall tell my father of all my glory in Egypt; and of all that ye have seen: and ye shall haste, and bring-downe my father; hither. And he fell upon his brother Benjamins neck, & wept: and Benjamin, wept upon his neck. And he kissed all his brethren, and wept upon them: and afterward, his brethren spoke with him. And the voice was heard, in Pharaohs house, saying; joseph's brethren, are come: and it was good in the eyes of Pharaoh: and in the eyes of his servants. And Pharaoh said unto joseph; say unto thy brethren, this do ye; lad your beasts, and go get ye, to the land of Canaan. And take our father, & your houses, and come unto me: and I will give you, the good of the land of Egypt; and ye shall eat, the fat of the land. And thou art commanded, this do ye: take unto you out of the land of Egypt, wagons, for your little ones, and for your wives; and takeup your father, and come. And your eye, let it not spare your stuff: so the good of all the land of Egypt, is yours. And the sons of Israel did so; and joseph gave them wagons, according to the mouth of Pharaoh: and gave them provision, for the way. To all of them he gave, to each man changes of garments: and to Benjamin he gave, three hundred (shekels) of silver; and five changes of garments. And to his father, he sent after this manner, ten hee-asses; carrying of the good things of Egypt: and ten shee-asses, carrying corn and bread, and victuals for his father, by the way. And he sent away his brethren, and they departed: and he said unto them, be not stirred (one against another) by the way. And they wentup, out of Egypt: and came, to the land of Canaan; unto jakob their father. And they told him, saying; joseph is yet alive; and that he is ruler over all the land of Egypt: and his heart fainted, for he believed them not. And they spoke unto him, all the words of joseph, which he had spoken unto them; and he saw the wagons, which joseph had sent, to carry him: and the spirit of jakob their father revived. And Israel said; it is enough, joseph my son is yet alive: I will go and see him, before I die.  

Annotations.  
Refrain] or contain himself by force, from crying out and manifesting himself, as hitherto he had done, Gen. 43. 31. This word, the Prophet applieth also unto God, who having long refrained himself in the afflictions of his people; will in the end for their deliverance, cry out like a travelling woman, etc. Esa. 42. 14.  
Vers. 2. gave forth his voice] that is, cried-aloud, An Hebrew manner of speaking often used, as Numb. 14. 1. 2 Chron. 24. 9 Psal. 46. 7. and 68 34. and 77. 18. So the Greek, He sent forth his voice with weeping.  
Vers. 3. suddenly troubled] or appalled, with fear, and hasty troubled thoughts. Occasioned by the conscience of their former wickedness, and the beholding of joseph's present glory. So when the spirit of grace shall be poured upon the Israelites, they shall see jesus whom they have pierced; and shall mourn for him, etc. Zach. 12. 10. Rev. 1. 7.  
Vers. 4. he whom] Hebr. me: which word either may be omitted, (as that observed on Gen. 5. 29.). or expressed in English, he: added for vehemency sake, and to assure his brethren, that he was joseph.  
Vers. 5. anger] or displeasure, grief, as Gen. 4. 5. that is, be not angry (or displeased) with yourselves. He would have them-moderate the sorrow for their sin, with consideration of God's providence, that turned it unto good. The Greek translateth, let it not seem bad unto you. Here joseph is fare from revenge, or insulting against his troubled brethren: so Christ prayed for his crucifiers, Luke 23. 34. and by his Apostles comforted them with hope of the blotting out of their sins, when the times of refreshing should come from the presence of the Lord, Acts 3. 14. 15. 17: 18. 19  
Vers. 6. ear-ring] that is, ploughing, or tillage of the land: the Chaldee saith, sowing. This seemeth to be for lack of corn, which therefore in the last year, joseph supplied: Gen. 47. 23.  
Vers. 7. to put for you a remnant] that is, to preserve for (or unto) you, a remainder, that you and yours might remain alive. The contrary whereof is in 2 Sam. 14. 7. The Greek translateth, that there might be left unto you a reminant. to preserve-life unto you] that is, to keep you and yours alive. Or, to preserve alive unto you: as the Greek turneth it, to nourish up of you a great remnant. by a great escaping] or, evasion; that is, by a great deliverance; or, (according to the Greek interpretation) by a great multitude-that-escape: having respect to the great multiplication of them in Egypt according to God's promise, Gen. 15. 13. 14. The Hebrew escaping or Evasion, is used for a company or remnant that escape danger, 2 Chron. 30. 6. Esa. 10. 20. (as captivity, is a company of captives, Numb. 21. 1. Deut. 21. 10.) and so the Greek here translateth it a remnant.  
Vers. 8. but God] whose wisdom and providence ruleth all, and his goodness turneth the evil actions of men, oftentimes to good events: therefore is this ascribed to GOD rather than to them, Gen. 50. 20. Psal. 105. 17. So Herod and Pontius Pilate, with the Gentiles & the people of Israel, did against jesus, whatsoever Gods hand, and his counsel determined before to be done; Act. 4. 27. 28. put me for] or, as the Greek explaineth it, made me as a father; so acknowledging God to be his exalter, as he had been his afflicter. A father, is used for any teacher, guide, counsellor, etc. judg. 17. 10. 11.  
Vers. 10. Goshen] in Greeke Gesem: a province in the land of Egypt, fat and fertile, good for to feed cattles, lying next to the land of Canaan: see Gen. 46. 28. 29. and 47. 1. 6. 27.  
Vers. 11. impoverished] Greeke, worn-out: that is, perish with poverty. thy house] that is, household: in Greek, thy sons.  
Vers. 12. my mouth] and not an interpreter, as did before, Gen. 42. 23. for an interpreter is an other man's mouth, Exod. 4. 16. The Chaldee saith; in your tongue I speak with you.  
Vers. 14. wept] through joyful passion of mind. See Gen. 29. 11.  
Vers. 15. spoke] being refreshed by his words, from their-amazed fear, which keepeth men from speaking, Psal. 77. 5. By speaking may also be implied the confession of their sin, and fear for the same. So Moses spoke, Exod. 19 19 that is, acknowledged his fear and infirmity, Heb. 12. 21.  
Vers. 16. the voice] that is, the fame, or rumour of this thing. good in the eyes] that is, pleasing: they liked well of it. See Gen. 16. 6. The Greek here translateth, Pharaoh was glad.  
Vers. 18. Your houses] that is, your households, as v. 11. The Chaldee saith, the men of your houses: the Greek, your goods. the good] that is, the good things: the Greek addeth, of all the good things. So after in verse 20. and 23. the fat] the Chaldee translateth, the good; the Greek, the marrow: that is, the best fruits: see Gen. 27. 28.  
Vers. 19 thou art commanded] thou (joseph) hast authority from me and full power. The Greek expresseth it thus: and thou command, thou these things, that they take wagons, etc. As Pharaoh here showeth himself bountiful and gracious to jacob's house, for joseph's sake: so God hath promised for jesus sake: to make Kings the nursing fathers of Israel, Esa. 49. 1.— 23.  
Vers. 20. let it not spare] that is, not regard your stuff (or vessels:) or, let it not be grieved, to leave your stuff behind you. The eye-sparing (or pitying) is a common phrase, see Deut. 7. 16. and 19 13. 21. Ezek. 7. 4 9 and 16. 5. and 20. 17. etc.  
Vers. 21. the mouth] that is, the commandments, verse 19 or words, as the Greek explaineth it. So in job 39 30. Eccles. 8. 2. See Gen. 24. 57 provision] or food, as the Greek hath.  
Vers. 22. changes of garments] robes, or upper garments, which they used in those countries often to shift, putting off and on: as we do cloaks or gowns. The Chaldee translateth them stoles (or robes:) and the Gramere double stoles: & after to Benjamin changeable stoles. Such were wont to be given for honour, or reward, judg. 14. 12. 19 So in Rev. 6. 11. white stoles, (or robes) are given to the souls under the altar. Also Rev. 7. 9 14. shekels] or shillings: this word the Chaldee also addeth: see Gen. 20. 16.  
Vers. 23. after this manner] as many robes and shekels, as he gave Benjamin: so the Greek translateth, according to the same things. Or, as this that followeth: viz. ten asses, etc.  
Vers. 24. be not stirred] or, make no stir: that is, as the Greek translateth, be not angry: the Chaldee contend not; or, fall not out by the way, The word signifieth stirring with anger and rage, as Prou. 29. 9 2 King. 19 27. or with grief, as 2 Sam. 18. 33. This he spoke, because some persuaded, and the rest (save Reuben) consented to the selling of him into Egypt: Gen. 37. that now, they should make no stir about these and the like things; and Rubens former words, in Gen. 42. 22. occasioned this charge.  
Vers. 26. and that he] or, leaving out the word that, as superfluous, as the Greek translateth, and he ruleth all Egypt. For in the Hebrew, words sometime are redundant, as is observed on Gen. 7. 17. and 17. 4. fainted] or, was weakened, with unbelief; that is, doubted of that they said: yet daunted with the news they brought. So the Chaldee interprets it doubting, or wavering; and the Greek, astonishment. For unbelief and doubting, weakeneth the heart, Rom. 4. 19 20. Mat. 14. 31. See also Gen. 15. 6.  
Vers. 27. revived] the Greek expresseth it by a word (anezopurese) which signifieth the reviving or stirring-up of fire that is buried under ashes; which word Paul useth in 2 Tim. 1. 6. for stirring-up the gift of God. The Chaldee also here translateth, the holy spirit restod upon jakob.  
Vers. 28. enough] or much. The Greek translateth, It is a great-thing to me, if my son. joseph yet live: and the Chaldee faith, it is great joy unto me.    

CHAP. XLVI.  
I, jakob sacrificing at Beersheba, is comforted of God, concerning his journey. 5, Thence ●e with his company, goeth into Egypt. 8, The number of his family that went into Egypt. 28, judah is sent to joseph, who cometh to meet Israel his father. 31; He instructeth his brethren how to answer to Pharaoh.  
ANd Israel journied, and all that he had; and came to Beersheba: and sacrificed sacrifices, unto the God of his father Isaak. And God said to Israel, in visions of the night; and said, jakob jakob: and he said, lo here I am. And he said; I am God, the God of thy father: fear not, to go down into Egypt; for I will make of thee there, a great nation. I, will go down with thee, into Egypt; and I, will also bringing bring thee up: and joseph, shall put his hand upon thine eyes. And jakob rose-up, from Beer-sheba: and the sons of Israel, carried jakob their father, and their littleones, and their wives; in the wagons, which Pharaoh had sent to carry him. And they took their catrell; and their substance, which they had gathered in the land of Canaan; and came into Egypt: jakob, and all his seed with him. His sons, and his son's sons with him; his daughters, and his son's daughters, and all his seed; brought he with him, into Egypt. And these are the names, of the sons of Israel, which came into Egypt, jakob and his sons: the firstborn of jakob, Reuben. And the sons of Reuben: Enoch and Phallu, and Hezron and Carmi. And the sons of Simeon; jemuel, and jamin, and Ohad, and jachin, and Zohar: and Saul, the son of a Canaanitesse. And the sons of Levi; Gershon, Kohath, and Merari. And the sons of judah; Er, and Onan, and Selah, and Pharez and Zarah: and Er and Onan died, in the land of Canaan; and the sons of Pharez, were Hezron and Hamul. And the sons of Issachar; Thola, and Phuvah, and job and Simron. And the sons of Zabulon; sere, and Elon, and jahleel. These, be the sons of Leah, which she bore unto jakob, in Padan-Aram; and Dinah his daughter: all the souls, his sons and his daughters, were thirty and three. And the sons of Gad; Ziphion, and Haggi, Suni, and Ezbon; Eri, and Arodi, and Areli. And the sons of Aser; jimnah and jisvah, and jisvi, and Beriah; and Serah their sister: and the sons of Beriah; Cheber, and Malchiel. These, are the sons of Zilpah; whom Laban gave, to Leah his daughter: and she bore these unto jakob, sixteen souls. The sons of Rachel, jacob's wife; joseph, and Benjamin. And there was borne to joseph, in the land of Egypt; whom Asenath daughter of Potipherah Priest of On., bare unto him: Manasseh, and Ephraim. And the sons of Benjamin; Belah, and Becher, and Ashbel; Gera, and Naaman, Aechi, and Rosh: Muppim and Huppim, and Ard. These are the sons of Rachel, which were borne to jakob: and all the souls, fourteen. And the sons of Dan, Chushim. And the sons of Naphtali: jachzeel, and Guni, and jezer, and Sillem. These are the sons of Bilhah; whom Laban gave, to Rachel his daughter: and she bore these unto jakob, all the souls were seven. All the souls that came with jakob into Egypt, which came out of his thigh, besides the wives of jacob's sons: all the souls, were sixty and six. And the sons of joseph, which were borne to him in Egypt; were two souls: all the souls of the house of jakob, that came into Egypt, were seventy. And he sent judah before him, unto joseph; to signify before him, to Goshen: and they came into the land of Goshen. And joseph, bound his chariot; and wentup, to meet Israel his father, to Goshen: and he presented himself unto him; and he fell on his neck, and wept on his neck, still. And Israel said unto joseph, now let me dye: since I have seen thy face, because thou art yet alive. And joseph said unto his brethren, and unto his father's house; I will goe-up, and show Pharaoh: and will say unto him; my brethren, and my father's house, which were in the land of Canaan, are come unto me. And the men, are shepherds; for they are, men that feed cattles: and they have brought their flocks and their herds, and all that they have. And it shall be, when Pharaoh shall call you; and shall say, what are your works? Then ye shall say; thy servants have been men that fed cattles, from our youth even until now, both we, and also our fathers: that, ye may dwell, in the land of Goshen, because every shepherd, is an abomination to the Egyptians.  

Annotations.  
BEersheba] in Greeke, The well of the each, see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan, towards Egypt: and a place where he and his fathers had received mercies from God. Gen. 21. 31. 33. and 26. 33. sacrificed] that is, killed beasts for sacrifice: so both giving thankes for the tidings of joseph, and consulting with God about his going into Egypt; whither in former time, Isaak his father was forbidden to go, in time of famine, Gen. 26. 1. 2. 3. and whereof he now made some doubt, v. 3. For he knew the oracle, that his seed should be afflicted in Egypt, Gen, 15. 13. 14. and now he and his fathers had been pilgrims 215. years, from the time that God had promised the inheritance of Canaan unto Abraham, Gen. 12. and he saw little hope of the fulfilling of that promise, being now to go but with 70. souls into an other barbarous country. Only, as by faith they had sojourned in the land of promise, as in a strange country, Heb. 11. 9 so now also by faith he would go to sojourn in Egypt, if God should so command him. Among the Gentiles they used also to offer sacrifice, when they took a journey in hand: Festus lib. 14.  
Vers. 2. visions,] in Greeke, a vision, or Sight. See Gen. 15. 1.  
Vers. 3. God] Hebr. Ael; that is, the mighty: see Gen. 14. 18. make of thee] Hebr. put thee there unto a great nation. So Gen. 21. 13. This God had promised him in times before, Gen. 28. 14. and 35. 11.  
Vers. 4. bringing bring-up] that is, surely bring thee up: Gr. will bring thee up unto the end. This promise was like that which God gave him when he went to Mesopotamia, Gen. 28. 15. And jakob himself was brought again into Canaan, dead Gen. 50. 5. 13. his posterity were brought alive a mighty army, jos. 3. etc. And from hence, the Hebrew Doctors gather a general rule, that whersoever Israel are in captivity (or affliction) the presence of God is with them. R, Menachem on Gen. 46. upon thine eyes] that is, shall close up thine eye when thou diest: and so bury thee. An ancient and honourable custom, used of them, and all nations. The custom (afterwards) in Israel, about the dead, and their burial, was this; they closed up the eyes of the dead; and if his mouth were open, they tied up his jaws, and stopped the holes of his body, after that they had washed him: and anointed him with ointment made of divers sorts of spices: and shaved off his hair, and wrapped him in white linen clothes, that were not of dear price: and they used to cover the face of the dead with a napkin of a zuz, (that is, a quarter of a shekel) price, that the poor might be able also to buy it, etc. And it was unlawful to bury them in shrowds of silk, or cloth of gold, or broiderie, though he were a Prince in Israel; for this was gross pride of spirit, and the corrupt work of infidels. And they carried the dead upon their shoulders unto the grave. Maimony in Misn. tom. 4. treat. of Mourning, ch. 4. S. 1. 2.  
Vers. 6. into Egypt] to sojourn there, in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned, jos. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. year of jacob's life, Gen. 47. 9 after the promise made to Abraham 215. years, Gen. 12. 4. in the year of the world, 2298. seed] that is, children, or posterity. See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sons.  
Vers. 7. daughter's] one daughter, Dinah, verse 15. so in vers. 23. son. for one son.  
Vers. 9 Carmi] in Greek Charmee. These four, were heads of their father's house, and of them are named the families of the tribe of Reuben: Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow.  
Vers. 10. jemuel] called also Nemuel, in Numb. 26. 12. 1 Chro. 4. 14 Ohad] in Greek Aod. This man is not mentioned in the families of Simeon, Num. 26. 12. 1 Chro. 4. 24. it seemeth he and his were then perished. jachin] called also jarib. 1 Chron. 4. 24. of him was a family called jachinites, Numb. 26. 12. Zohar] in Greek Saar: by transposition of letters he is also called Zerah, and his family Zarhites, Num. 26. 13. 1 Chro. 4. 24. Canaanitesse] or Canaanitish woman; the cursed stock, with which Israel's sons ordinarily might not marry; Gen. 28. 1.  
Vers. 11. Gershon] called also Gershom, 1 Chron. 6. 16. Kohath] or Kehath, in Greek Kath. This man was grandfather to Aaron and Moses, and Marie: Exod. 6. 18 20. Of this family came the Priests of Israel, 1 Chro. 6. 3. 4. etc. and the Kohathites had the principal place in the service of the sanctuary, Num. 3. 31. and they are reckoned before the Gersonites, Num. 4. 34. etc.  
Vers. 12. died] by untimely death, at God's hand, for their sin, Gen. 38. 7— 10. Hezron] in Greek Asron; but the Apostle writeth him in Greek, Esrom, Mat. 1. 3. by interpretation, the midst of exultation.  
V 13. Issachar] why his family is set before other his elder brethren, is showed on Gen. 35. 23. Thola] he had a rare blessing, in multitude of children: for of this Tholah were 22600. valiant men of war, in David's days, 1 Chron. 7. 2. There was also a judge of this name and tribe, judg. 10. 1. Phuvah] called also Phuah, 1 Chron. 7. 1. and so the Greek here writes him, Phova. job] called also jashub, Num. 26. 24. 1 Chron. 7. 1. and so the Greek writeth him here, jasoub. Simron] or Shimron; in Greek, Zambran.  
Vers. 14. Elon] in Greeke, Allon. jahleel] in Greeke, Aiel.  
Vers. 15. Padan] or Mesopotamia; see Gen. 25. ●0. There Leahs sons were borne; but the families of her sons here reckoned, were borne after they came thence into Canaan. all the souls] that is, persons. Gen. 12. 5. Heb. soul, which the Greek translateth, souls: so after. and three] counting jakob himself for one, as verse 8. and excluding Er and Onan, which were dead; as Leah herself also was.  
Vers. 16. Ziphion] called also Zephon, Num. 26. 15. and here in Greek Saphon. Suni] in Greek, Sannis. Ezbon] called also Ozni, Num. 26. 16. in Greek here Thasoban. Eri] in Greeke, Aedeis. Arodi] called Arod, Numb. 26. 17. in Greek, Aoredes.  
Vers. 17. jisvah] in Greeke, jesova. This man's name and family is wanting, in Num. 26. 44. Beriah] in Greek Baria, and Sara their sister.  
Vers. 19 wife] so called rather than the rest, because jakob purposed to married her only, and loved her best; see Gen. 29. 18. 30.  
Vers. 20. priest] or prince: see Gen. 41. 45. The Greek saith, Priest of Heliopolis. Ephraim] Hear the Greek translation addeth these words: And the sons of Manasses, whom his concubine Syrabare unto him, were Machir: And Machir begat Galaad. And the sons of Ephraim, Manasses brother, were Sutalaam and Taam, and the sons of Sutalaam; Edem. This is not in the Hebrew of Moses, but was translated by the Greek interpreters; from 1 Chron. 7. 14. 20. unto this place, by reason of that speech in Gen. 50. 23. that joseph saw his children to the third generation. And having added these five sons and nephews, they do sum up all in verse 27. to be 75. souls, where the Hebrew hath but 70. and the new testament also allegeth that number, 75. in Act. 7. 14. following the Greek, as it doth elsewhere for Cainan, in Luk. 3. as is observed on Gen. 11. 12.  
Vers. 21. Belah] in Greeke, Bala; he was the eldest of his sons, 1 Chron. 8. 1. Becher] in Greeke, Chobor: he was not the second, but seemeth to be the fourth son, called Nohah, 1 Chron. 8. 2. neither is his name or family reckoned, in Numb. 26. 38. but in 1 Chro. 7. 8. there is mention of his children. Ashbel] in Greeke, Asphel. he was the second son by birth, 1 Chro. 8. 1. called also jediael. 1 Chron. 7. 6. and is named as second in Num. 26. 38. Gera] the Greek translation addeth, and the sons of Bala were Gera. etc. which seemeth to be taken from 1 Chron. 8. 3. where one Gera is made son of Belah. But how Benjamin being himself so young, should now have a son's son, is hard to comprehend. Moreover in Numb. 26. 38. there is no mention of Gera: neither was he Benjamins third son, but Achra, 1 Chron 8. 1. called here Aechi. Naaman] in Greeke, Noeman: in 1 Chron. 8. 4. one of this name is son to Belah; as the Greek translation maketh this here: see also Num. 26. 40. Aechi] in Greeke, Eigcheim: called also Achiram, Num. 26. 38. & Achrah, the third son of Benjamin, 1 Chro. 8. 1. Rosh] of this man, there is no mention in Num. 26. 38. but in 1 Chro. 8. 2. he seemeth to be named Rapha, the fift son: who was father to Palti, one of the spies sent to view the land of Canaan, Num. 13. 10. who for his slanderous report, died with the rest, of a plague before the Lord, Num. 14. 36. 37. and so it may be, none of his family was left, to be reckoned in Num. 26. Muppim] in Greeke, Mamphein: called also Shupham, Num. 26. 39 and Shuppim, 1 Cron. 7. 12. Huppim] called Hupham, Numb. 26. 39 in Greek, Opheimeim. Ard] The Greek saith, And Gera begat Arad. In Numb. 26. 40. Ard seemeth to be the son of Belah.  
Vers. 22. were borne] Hebr. was borne: so in Gen. 35. 26. fourteen] the Greek saith, eighteen: by reason of that addition forementioned in v. 20. yet here faileth one in the sum. The Chaldee agreeth with the Hebrew.  
Vers. 23. son's] that is, one Son; which was all that Dan had. So in vers. 7. daughters, for one daughter. Change of number is often in the Hebrew. As tribes of Benjamin. 1 Sam. 9 21. Sepulchers, 2 Chron. 16. 14. sons for son, Gen. 21. 7. Num. 26. 42. 2 Chro. 24. 25. thiefs, for one of them, Matth. 27. 44. Luk. 23. 39 43. asses, Zach. 9 9 for an ass, Matth. 21. 5. & he sat upon them, Matth. 21. 7. for which in Mark. 11. 7. is written, he sat upon him. Chushim] called also Shuham, Num. 26. 42. In Greek, Asom.  
Vers. 24. jachziel, etc.] in Greek Asel, and Gouni, and Issachar. Sillem:] or Shillem: called also Sallum, 1 Chron. 7. 13. in Greek, Sullem.  
Vers. 26. his thigh] that is, his body; or loins: of his seed: a modest manner of speech: so Exod. 1. 5. sixty and six] so also the Greek here is. This number, is beside jakob himself, with whom they came.  
Vers. 27. two souls] these words the Greek translation doth omit: having added more in verse 20. came] understand, with joseph and his sons who were there before. seventy] with jakob and joseph in the sum. The Greek translateth, seventy five; and so Stephen allegeth the number, Acts 7. 14. the cause is before touched in verse 20. The like is in Exod. 1. 5. But in Deut. 10. 22. the Lxxij. Greek interpreters, as well as the Hebrew, have but 70 souls. Which manifesteth the Hebrew text here to be exact; and the five to be added by the translators. The Hebrew Doctors say, that things beneath do mystically signify things above: and these 70 souls signified the 70 Angels that are about (Gods) glorious throne, the Precedents over the (seventy) nations. R. Menachem on Gen. 46. See also the notes on Deut. 32. 8. In that Abraham's seed, in 215. years, were but 70. souls: it showeth the slow and small increase of the church at the beginning. But in 215. years more, they were multiplied to six hundred thousand men, besides women and children, Exod. 12. 37. Num. 1. 46. Hereupon Moses said; Thy fathers went down into Egypt, with 70. souls: and now, jehovah thy God hath made thee, as the stars of heaven for multitude: Deut. 10. 22.  
Vers. 28. to inform] or, to teach; that is, that he might inform (or teach) him. And it may be understood, both that judas might inform joseph of his father's coming; and especially that joseph might inform and teach where jakob should abide at Goshen, when there he came; and so as the Chaldee translateth it, to prepare before him. Likewise Thargum jerusalemy expoundeth it, to prepare a place for him, wherein to dwell in Goshen. before him] that is, before himself came to Goshen: so the phrase sometime meaneth, as Gen. 30. 30. or, to his face, that is, to meet him; so the Greek translateth, he sent judas before him unto joseph, to meet him at Heroopolis in the land of Ramesses.  
Vers. 29. bound] that is, ordered and made ready, (as the Chaldee expounds it:) tying and coupling the horses in it. So Exod. 14. 6. 1 King. 18. 44. The Greek translateth, joined. presented himself] or? was seen, appeared; this was to honour his father. The same word is used in the law, for men's appearing (or presenting themselves) unto the Lord, Exod. 23. 17. still] or yet; that is, a good while; and as the Greek translateth, with much weeping.  
Vers. 30. let me dye] that is, I am willing to dye. The Chaldee translateth, now though I should dye; yet am I comforted; since I see thy face. So Simeon when he saw Christ, Luk. 2. 29. 30.  
Vers. 32. shepherds] or feeders of sheep: so verse 34. men that feed cattles] so the Greek well explaineth the Hebrew phrase, men of cattles, that is, which feed or nourish them: graziers. The Chaldee saith, Lords (or possessors) of flocks. So man of the ground, for an husbandman, Gen. 9 20. joseph was not ashamed of his kindred, and their base trade, before King Pharaoh: though he knew their occupation was abominable in Egypt: verse 33.  
Vers. 33. works] in Greeke, work: that is, your occupation, or trade. So in Gen. 47. 3. an abomination] therefore the Egyptians would not so much as eat with them: see Gen. 43. 32. This is the condition of God's Church on earth; they are made as the filth of the world; the offscouring of all things; 1 Cor. 4. 13. Even Christ himself (the shepherd of our souls. 1 Pet. 2. 25) was the reproach of men, and despised of the people, Psal. 22. 7. Esa. 53. 3.    

CHAP. XLVII.  
1, joseph presenteth five of his brethren, 7, and his father before Pharaoh. 11, He giveth them habitation and maintenance. 13, The famine increasing, joseph for corn getteth all the Egyptians money, 16, their cattles, 18, their lands to Pharaoh. 22, The Priest's land was not bought. 23, He letteth the land to the Egyptians for a fift part. 28, jacob's age. 29, He sweareth joseph, to bury him with his fathers.  
ANd joseph came, and told Pharaoh; and said, my father and my brethren; and their flocks and their herds, and all that they have; are come, out of the land of Canaan: and behold they are in the land of Goshen. And he took some of his brethren; five men: and presented them, before Pharaoh. And Pharaoh said, unto his brethren, what are your works? And they said unto Pharaoh, thy servants are shepherds; both we, and also our fathers. And they said unto Pharaoh; for to sojourn in the land, are we come: for there is no pasture, for the flocks, which thy servants have; for the famine is heavy, in the land of Canaan: and now, we pray thee, let thy servants dwell, in the land of Goshen. And Pharaoh said, unto joseph, saying: thy father & thy brethren, are come unto thee. The land of Egypt, it is before thee; in the best of the land, make thou thy father and thy brethren to dwell●: let them dwell, in the land of Goshen; and if thou knowest, that there be among them, men of activity: then appoint thou them rulers of cattles, over those which I have. And joseph brought-in, jakob his father; and made him stand, before Pharaoh: and jakob, blessed Pharaoh. And Pharaoh said, unto jakob: how many are the days, of the years of thy life? And jakob said, unto Pharaoh; the days, of the years of my pilgrimages; are an hundred, and thirty years: few and evil, have been the days, of the years of my life; and they have not attained, unto the days of the years of the life of my fathers; in the days, of their pilgrimages. And jakob, blessed Pharaoh: and went out, from before Pharaoh. And joseph placed, his father and his brethren; and gave them a possession, in the land of Egypt; in the best of the land, in the land of Rameses: as Pharaoh had commanded. And joseph nourished his father & his brethren; and all his father's house: with bread, according to the littleones. And there was no bread, in all the land; for the famine was very heavy: and the land of Egypt, & the land of Canaan, fainted; by reason of the famine. And joseph gathered up all the money that was found in the land of Egypt, & in the land of Canaan; for the corn which they bought: and joseph brought the money into Pharaohs house. And the money was spent out of the land of Egypt, and out of the land of Canaan: and all the Egyptians came unto joseph saying, give us bread; and why should we dye, in thy presence: because money faileth. And joseph said, give your cattles; and I will give you, for your cattles: if money fail. And they brought their cattles, unto joseph; and joseph gave them bread, for horses, and for cattles of the flock, and for cattles of the herd, and for asses: and he led them with bread, for all their cattles; in that year. And that year, was ended; and they came unto him, in the second year, and said unto him, we will not hide it from my Lord; howthat money is spent, and the possession of beasts, (is come) unto my Lord: there is not left, before my Lord; ought save our bodies, and our land. Wherefore shall we dye before thine eyes; both we and our land? buy us and our land, for bread: and we will be, we and our land, servants to Pharaoh; and give thou seed, that we may live and not die, that the land be not desolate. And joseph bought all the land of Egypt, for Pharaoh; for the Egyptians sold, every man his field; because the famine prevailed over them: and the land became Pharaohs. And the people, he removed them to cities: from one end of the border of Egypt, even to the other end thereof. Only the land of the priests bought he not: for the priests had an allowance from Pharaoh; and they did eat their allowance, which Pharaoh gave them; therefore, they sold not their land. And joseph said unto the people; behold, I have bought you this day, and your land, for Pharaoh: lo here is seed for you, and ye shall sow the land. And it shallbe, in the revenue; that you shall give the fift part unto Pharaoh: and four parts shall be for you; for seed of the field, and for your meat, and for them that are in your houses, & for meat for your littleones. And they said, thou hast preserved-us-alive: let us find grace in the eyes of my Lord; & we will be servants to Pharaoh. And joseph put it for a statute, unto this day, over the land of Egypt, for the fift part unto Pharaoh: only the land of the priests, of them alone; was not Pharaohs. And Israel dwelled, in the land of Egypt, in the land of Goshen: and they held-possession therein, and were fruitful and multiplied exceedingly.  
AND JAKOB LIVED, in the land of Egypt seventeen years: and the days of jakob, the years of his life; were an hundred & forty years, & seven years. And the days of Israel drew nigh, to dye: & he called his son joseph, and said unto him; if now I have found grace in thine eyes; put I pray thee thy hand under my thigh: & thou shalt do with me, mercy and truth; bury me not I pray thee, in Egypt. But I will lie with my fathers: & thou shalt carry me, out of Egypt; and bury me, in their burying place: and he said, I will do according to thy word. And he said, swear unto me; and he swore unto him: and Israel bowed-himselfe, upon the bed's head.  

Annotations.  
SOme] or part: the Greek faith only, of his brethren.  
V 3. your works] that is, your occupation. So Gen. 46. 33. shepherds.] Hebr. a feeder of sheep, the singular being put for all, as Gen. 3. 2. or understand, every of them is a shepherd.  
Vers. 6. before thee] exposed unto, and free for thee. So Gen. 13. 9 and 20. 15. and 34. 10. of activity] or, of ability, power, prowess. It implieth as well fitness of mind, as of body: and so prudence, diligence, valour, Exod. 18. 21. rulers] or masters: princes. those which I have] meaning either those 〈◊〉; as the Greek translateth, ruler of my cattles: or those rulers (those shepherds) which I have already.  
Vers. 7. blessed] that is, saluted him, with prayer for his welfare, and thanks for his bounty. So blessing is used for saluting, 2 King. 4. 29. for praying, Num. 6. 23. 24. for thanks giving, Mat. 26. 26. with Luk. 22. 19 Again, jakob blessed Pharaoh when he went out, verse 10. that is, took his leave, commending him to God.  
Vers. 9 pilgrimages] or sojournings: so he calleth it, rather than life, both for his many remove from place to place, on earth; and for that we have here no abiding city, Heb. 13. 14. and 11. 9 13. See before, in Gen. 23. 4. are 130. years] his being in the third year of the famine, Gen. 45. 6. joseph being 30. years old, 7. years before the famine, Gen. 41. 46. showeth that joseph was borne when his father jakob was 91. years old: which was the fourteenth year of his service to Laban, Gen. 30. 25. and 31. 41. and so jakob was 77. year old, when he was sent of his parents from the face of Esau and to get a wife in Mesopotamia, Gen. 28. 1. 2. 10. of my fathers] for Abraham lived 175. years, Gen. 25. 7. Isaak 180. years, Gen. 35. 28.  
Vers. 11. placed] or seated, made to dwell. Ramese] a city in the land of Goshen in Egypt: mentioned after in Exod. 12. 37.  
Vers. 12. nourished] or sustained, fostered with all things needful: as he had promised, Gen. 45. 11. and after in Gen. 50. 21. Hereupon he is called the feeder and stone of Israel, Gen. 49. 24. The Greek translateth it esitometrei, that is, he gave them their measure of corn (or portion of meat;) A like word Sitometrion is used for a portion of meat in Luk. 12. 42. which seemeth to have reference unto this place. according to the little ones] that is, according to the number that was in their families, as well small as great. In this sense the Greek translateth, according to the bodies, that is, the number of their persons. See Gen. 50. 21. The Hebrew may also be Englished, to the mouth of a little one; meaning, as meat is put into a child's mouth, lovingly, tenderly, carefully.  
Vers. 13. the land] the Chaldee expoundeth it, the people of the land, fainted, (or were wearied.) So the Greek also translateth it, fainted: other, raged; as Prov. 26. 18.  
Vers. 15. and why] or for why? but and, is oft used in troubled and passionate speeches; see Genes. 27. 28.  
Vers. 16. give you] to weet, bread, as the Greek explaineth, & the next verse confirmeth; meaning in exchange for their cattles.  
Vers. 17. led them] that is, said and nourished, as the Greek interpreteth it.  
Vers. 18. the 2. year] namely after their cattles were sold: which was the sixth year of the famine. possession of beasts] that is, flocks and herds and other beasts.  
Vers. 19 and our land] to weet, die, that is, be desol●●e and barren: as the Greek explaineth it thus, that therefore we die not before thee, and our land be desolate, buy us, etc.  
Vers. 20. of Egypt] or, of the Egyptians; as the Greek translateth.  
Vers. 21. removed] or made them pass, which was to change their right, and translate the propriety of their land to Pharaoh, therefore the Gr. interpreteth, he brought them into bondage unto him for servants. Thargum jerusalemy giveth another reason hereof, that the Egyptians should not deride the sons of jakob that were strangers among them. Here was an extraordinary punishment of God, upon others of Cham's posterity, brought into bondage. See Gen. 9 25.  
Vers. 22. the priests] or Princes: the original word signifieth both; as is observed on Gen. 41. 45. and 14. 18. But both Greek and Chaldee here translate it priests. an allowance] or constitution, statute: that is, a constituted portion of food, (their daily bread) assigned and allowed them. The Greek translateth it, a gift; the Chaldee a portion. See also Prov. 30. 8.  
Vers. 24. in the revenue] that is, the increase, when it brings forth fruit: as the Chaldee explaineth. parts] Hebr. hands: in Chaldee parts: see Genes. 43. 34.  
Vers. 25. let us find grace] vouchsafe to deal in this business for us with Pharaoh. See this phrase, Gen. 33. 15.  
Vers. 27. exceedingly] or, vehemently, very mightily. so God fulfilled his promise, Gen. 46. 3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twelfth Section of the law, (and last of Genesis) called And (jakob) lived. See Gen. 6. 9 This section hath but one letter to distinguish it, whereas the other have three. Hereupon some reckon but 53. Sections in the whole law, joining this with the former. But one R. Abraham, in Zeror Hammor, speaking of this one letter, S. which standeth for Sethumah, that is, close, thinketh this to be a closed section, because (saith he) it is the key, and seal of this book, yea of the whole law, and of all the Prophets, unto the days of Christ. For in jacob's blessing (Gen. 49.) are showed all the captivities of Israel and the deliverances, until the Teacher of justice come, as it is written, until Shiloh come. And because the time of Christ's coming was unknown, and none could or should understand it: therefore this Section is continued with the former, without any great distinction: etc.  
Vers. 28. 17. year] so long joseph nourished his father in Egypt, as jakob had nourished joseph 17. year, at home: Gen. 37. 2.  
Vers. 29. to dye] that is, that he must dye. See Gen. 23. 8. my thigh] to swear: with this rite, Abraham took an oath of his servant: see Gen. 24. 2. do with me mercy] or, deal mercifully (kindly) with me. See Gen. 24. 49.  
Vers. 30. But I will lie] or, when I shall lye-downe (that is, sleep) with my fathers, than thou shalt carry me, etc. burying-place] or, grave. This jakob required, in faith, (as the Apostle observeth of joseph, Heb. 11. 22.) believing the promises made of God, for his seed to return and inherit that land, which was a figure of their heavenly inheritance. Gen. 50. 24. 25. Hebr. 11. 9 10. 14. 16. The Hebrew Doctors note of jakob, that his whole body was buried in Cancan; of joseph, that his bones only were buried there, (Gen. 50. 25.) and of Moses, that neither his body nor his bones were there buried; yet was he advanced above them all, in that he was buried of God, no man knowing of his sepulchre, Deut. 34. 6. R. Menachem, and the Zohar on Gen. 47.  
Vers. 31. bowed himself] namely unto God, with thankfulness, who had after other blessings, given him now this assurance by joseph's promise and oath, that he should be carried into Canaan, the figure of the kingdom of heaven. Therefore this particular is related by Paul, as a testimony of jacob's faith, Heb. 11. 21. the beds head] whereon he lay in his age and weakness, and on the head (or bolster) whereof, he rested himself, worshipping God. The like is said of David in his old age; that he bowed himself upon the bed, when he blessed God. 1 King. 1. 47. 48. The Hebrew Mittah, a bed; the Lxxij. Greek interpreters, having a copy without vowels (Mtth) did read it Matteh; which signifieth a staff, and so translated it: whom the Apostle followeth, saying, on the top of his staff, Heb. 11. 21. which might also well be, that he helped himself, by leaning on his staff, and resting on the bolster of the bed. Howbeit the two Chaldee Paraphrasts, and other Greek versions (save that of the Lxxij) translate according to the vowelled Hebrew, bed.    

CHAP. XLVIII.  
1, joseph with his sons, visiteth his sick father. 2, jakob strengtheneth himself to bless them. 3, He repeateth the promise. 5, He adopteth Ephraim and Manasseh joseph's sons, as his own. 7, He telleth him of his mother's grave. 9, He blesseth Ephraim and Manasseh, 17, He preferreth the younger before the elder, though it displeased Ioseph. 21, He prophesieth the Israelites return to Canaan, and giveth joseph his portion therein.  
ANd it was, after these things; that one said unto joseph; Behold thy father is sick: and he took his two sons, with him; Manasses and Ephraim. And one told jakob; and said, behold thy son joseph, cometh unto thee: and Israel strengthened himself; and sat upon the bed. And jakob said unto joseph; God almighty, appeared unto me in Luz, in the land of Canaan: and blessed me. And said unto me; behold I will make thee fruitful, and multiply thee; and give thee to be an assembly of peoples; and will give this land, to thy seed after thee, for an eternal possession. And now, thy two sons, which were borne unto thee in the land of Egypt; before I came unto thee, into Egypt, they are mine: Ephraim and Manasses, as Reuben and Simeon, shall be mine. And thy begotten issue, which thou shalt beget after them, shall be thine: by the name of their brethren, shall they be called, in their inheritance. And I, when I came from Padan; Rachel died by me, in the land of Canaan, in the way; when yet there was a little-peece of ground, to come to Ephrath: and I buried her there, in the way of Ephrath; that is Bethlehem. And Israel saw, the sons of joseph: and said, who are these? And joseph said unto his father; they are my sons; whom God hath given to me, in this place: and he said, take them I pray thee unto me, and I will bless them. And the eyes of Israel were heavy for old-age; he could not see: and he brought them near unto him; and he kissed them, and embraced them. And Israel said unto joseph; I had not thought to see thy face; and lo, God hath made me to see thy seed also. And joseph brought them out, from between his knees: and he bowed himself on his face, to the earth. And joseph took them both; Ephraim in his right-hand, toward Israel's lefthand; and Manasses in his lefthand, toward Israel's right-hand: & brought them near, unto him. And Israel stretched out his right-hand, and put it upon Ephraim's head, and he was the younger; and his lefthand, upon Manasses head: he prudentlyguided his hands; for Manasses, was the first borne. And he blessed joseph, and said: the God, before whom my fathers, Abraham and Isaak, did walk; the God which fed me, since I was, unto this day. The Angel which redeemed me, from all evil; bless the lads: and let my name, be called on them; and the name of my fathers, Abraham and Isaak: and let them increase like fish into a multitude, in the midst of the land. And joseph saw, that his father put his right-hand, upon Ephraim's head, and it was evil in his eyes: and he held-up his father's hand, to remove it from on Ephraim's head, unto Manasses head. And joseph said, unto his father, not so my father: for this is the first borne; put thy right-hand, upon his head. And his father refused; and said, I know it my son, I know it; he also shall become a people, and he also shall be great: but truly, his younger brother shall be greater than he; and his seed, shall be a plenty of nations. And he blessed them in that day, saying; In thee, shall Israel bless, saying; God put thee, as Ephraim, and as Manasses: and he put Ephraim, before Manasses. And Israel said, unto joseph; Behold I dye: and God will be with you; and will return you, unto the land of your fathers. And I, do give unto thee one portion, above thy brethren; which I have taken, out of the hand of the Amorite; with my sword, and with my bow.  

Annotations.  
THings▪ Hebr. words. one said] or it was said: so vers. 2.  
Vers. 3. 〈◊〉 Luz] called also Bethel: see Gen. 28. 13. 19 and 35. 6.  
Vers. 4. give thee to] that is, make of thee an assembly, that is, a multitude: see Gen. 35. 11. The Greek expounds it a synagogue (or assembly) of nations; the Chaldee, of tribes.  
Vers. 5. And now] or, as the Greek translateth, Now therefore. From the former promises, he groundeth his blessings to joseph's children, as authorized of God hereunto; and putteth them in mind of returning to the promised land. before,] or, until I came: which the Greek translateth before: so in Exod. 22. 26. mine] as my next children, and not, my child's children: so these two, are made heirs by adoption with jacob's sons, and joseph hath a double portion, the first birthright being taken from Reuben, and given unto him, Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of joseph are reckoned two-tribes, both in the Prophets & Evangelist, Num. 1. 32. 34. Rev. 7. 6. 8.  
Vers. 6. name of their brethren] of Ephraim and Manasses; counted of their stock and tribe, as if they were their sons, not their brethren. For children are usually called by their father's name, not by their brethren's. See after, vers. 16. So Ephraim and Manasses are adopted into joseph's place, as fathers of tribes: that if joseph had ever begotten ●oe children, they should have been reckoned as born to Ephraim & Manasses, his sons.  
Vers. 7. Padan] or, as the Greek hath it, Mesopotamia of Syria: see Gen. 25. 20. This mention of Rachel's death, is to show how by right the first birthright came to joseph her first borne, she being indeed jacob's first and most lawful wife, Gen. 29. 18. etc. a little piece of ground] a little way: see Gen. 35. 16.  
Vers. 9 take] and bring them, as the Greek translateth, See Gen. 15. 9 and I will] or, (as the Greek) that I may bless: viz. in the name and authority of God: see Gen. 27. 4.  
Vers. 10. heavy] that is, dim; in Greek, heavy sighted; the same word is used for ears, that are heavy or ●eaf, Esa. 6. 10. & 59 1. Compare Gen. 27. 1.  
Vers. 11. thought] or judged. The Greek expounds it, Lo I am not deprived of thy face; and lo, God hath showed me thy seed also.  
Vers. 12. between] Hebr. from with his knees; the Greek translateth, from his knees: the Chaldee, fr●● before him, he bowed] in reverence and thankfulness, for the former adoption, and further blessing to be received. The Greek faith, they bowed, implying his children also.  
Vers. 14. prudently guided] so also the Chaldee saith, he wisely guided: the Greek translateth, changing hands. This sign of imposing hands on the head, is after used in blessings and designations to holy functions, Num. 8. 10. and 27. 18. 20. Deut. 34. 9 Act. 6. 6. 1 Tim. 4. 14. And as the right hand is naturally more strong and honourable than the left, (to which the scripture hath reference in speech also of God, Exod. 15. 6. Psal. 118. 16. and 110. 1.) so jakob, (whose blessing was stronger than his parents, Gen. 49. 26) giveth the strongest and most honourable blessing to Ephraim, by this sign of the right hand put upon him.  
Vers. 15. joseph] to weet, in his children, as the words following manifest: therefore the Greek translateth, he blessed them. So on the contrary, Cham, was cursed in his youngest son Canaan: Gen. 9 25. And in 1 Chron. 4. 31. while David reigned: that is, David's sons. did walk] did please by faith, in their conversation and administration: so the Greek translateth, pleased: the Chaldee, served. See the notes on Gen. 5. 22. and 17. 1. fed me] or, hath been my pastor: so David celebrateth God by this grace, Psal. 23. 1. and 80. 2. since I was] that is, as the Greek explaineth it, from my youth.  
Vers. 16. Angel] Christ, the Angel of the covenant, Mal. 3. 1. the Angel in whom God's name is, Exod. 23. 20. 21. called here jacob's Redeemer, or Deliverer, which is the title of God, Psal. 19 15. Esa. 43. 14. and 47. 4. The Rabbins acknowledge this Angel to be God, saying; he mentioneth also Gods-majestie (Shechinah) when he saith. the Angel that redeemed me. R. Menachem on Gen. 48. See also Gen. 31. 11. called] that is, named on them, let them be called by my name; as my adopted children, vers. 5. So God's name is said to be called on us, Deut. 28. 10. 2. Chron. 7. 14. jer. 14. 9 that is, we are called the sons of God, 1 john 3. 1. and the husband's name is called upon the wife, Esa. 4. 1. and the Lords name, upon the city jerusalem, Dan. 9 19 and upon the Temple. 1 King. 8. 43. jer. 7. 10. 11. on them] or in them. But the Hebrew in, is often used for upon; as Neh. 2. 12. Num. 13. 23. and bammeh, in 2 Chron. 7. 21. is the same that gnal meh, in 1 King. 9, 8. increase like fish] which multiply abundantly: therefore the Greek translateth it, multiply: but the Chaldee addeth expressly, like the fishes of the sea; implied in one Hebrew word. According to this blessing, there were of joseph by these his two sons, 85. thousand and 200. men of war in Moses time; a greater number than was of any other son of jakob, Numb. 26. 28. 34. 37. And the like blessing was confirmed upon them by Moses, Deut. 33. 17. and josua acknowledged them to be a great people. jos. 17. 17.  
Vers. 17. evil in his eyes] that is, it displeased him, (as Gen. 28. 8.) that the younger should be preferred above the firstborn: which notwithstanding was often done by the counsel of God; as Se●● had the honour above japhet, Gen. 5. 32. and 9 26. Abraham above Haran, Gen. 11. 27. Isaak above Ishmael, Gen. 17. 18.— 21. and jakob himself above Esau his elder, Gen. 25. 23. Also in jacob's house, judah and joseph, had preeminence above Reuben, Simeon, Levi, Gen. 49. 1 Chron. 5. 1. 2. And even from the beginning, Kain the firstborn of Adam, was reprobate, Gen. 4. to teach that man's dignity is not by works, or nature; but by God's grace and election, Rom. 9 7. 8. 11. 15. And this action of blessing joseph's sons, jakob performed by faith, Heb. 11. 21.  
Vers. 19 shall become] Hebr. shall be to a people: meaning, a father to a multitude. shall be great] in Greeke, shall be exalted. greater] Therefore when the Israelites were first numbered in the wilderness, Ephraim was reckoned before, and had 8300. men, more than Manasses, Numb. 1. 32. 33. 35. Also in camping about the Tabernacle of the Lord, Ephraim had the standard, and was set before Manasses, Numb. 2. 18. 20. Howbeit in the second mustering, (38. years after) it was otherwise for the number; Num. 26. 28. etc. Yet after that again, Ephraim had his preeminence, Deut. 33. 17. Of him came josua the conqueror of Canaan, Num. 13. 9 17. and jeroboam King of Israel: whereupon Ephraim is used for the name of that kingdom, Esa. 7. 2. 9 17. and 11. 13. and 28. 1. jer. 7. 15. Ezek. 37. 16 Hos. 5. 12. 13. and 9 3. 11. a plenty] or fullness: that is, as the Greek translateth, a multitude: so called for filling up a number or place. So, a plenty of shepherds, Esa. 31. 4. that is, a multitude: and this phrase Paul useth in Rom. 11. 25. the plenty of the Gentiles, that is, the full multitude, and number of them. The Chaldee here translateth, his sons shall be rulers among the people's. Though Ephraim had thus the preeminence, and a chief blessing above the sons of Israel: yet it pleased God to afflict him, before all his brethren; in that evil befell his house, and some of his sons were slain by the men of Gath (the Philistines) for whom Ephraim mourned many days, 1 Chron. 7. 20.— 23.  
Vers. 20. In thee] or, By thee, that is, taking thee for an example; as the words following show. So Rachel and Leah are propounded for examples in blessing, Ruth 4. 11. Zedekias and Ahab, in cursing, jer. 29. 22. Israel] that is, my posterity the Israelites: see Gen. 19 37. and 34. 7.  
V 21. God willbe] the Chaldee expounds it, the Word of the Lord will be your help the land] of Canaan, where Abraham, Isaak, & jakob dwelled, the figure of their heavenly inheritance, Gen. 12. 5. and 26. 3. and 37. 1. whereof jakob putteth them in mind, and prophesieth their return thither.  
Vers. 22. do give] bequeathing as by will and testament, that portion of the land to thee, that is, to thy posterity: above thy brethren: for the first born was to have a double portion, Deut. 21. 17. & now the first birthright became joseph's, 1 Chron. 5. 2. & in the figurative description of Christ's Church, joseph hath two portions, Ezek. 47. 13. portion] the Hebrew Sechem signifieth properly a shoulder, Gen. 9 23. it was also the name of a city (and the prince thereof,) where jakob bought a piece of ground, Gen. 33. 18. 19 Here it is used (but with reference to the name of the place,) for a portion of ground, and so the Chaldee plainly expounds it, one chief portion. And that place of Sechem, was the inheritance of joseph's sons the Ephraimites, jos. 16. 1. etc. and 20. 7. joh. 4. 5. and thither were joseph's bones carried out of Egypt, and buried, jos. 24. 1. 25. 32. have taken] that is, shall take; but spoken prophetically, and in faith; (as unto us a child is borne, Esa. 9 6. which was a prophecy of Christ) Thus jakob disposeth of things to come, as already possessed: whereupon his faith in this action is commended, Heb. 11. 21. the Amorite] that is, as the Greek translateth, Amorites; which one name is used generally for all the heathens that possessed the land, jos. 24. 8. Amos 2. 9 my sword] that is, the sword of my children; the Ephraimites; which helped to conquer the land, and were a mighty people in josuahs' time: see jos. 17. 14.— 18. So my armholes, Ezek. 13. 18. that is, the armholes of my people: also my womb, job 3. 10. that is, my mother's womb. The Chaldee understood this sword and bow figuratively; translating, by my prayer, and by my supplication.    

CHAP. XLIX.  
1. jakob calleth his sons to bless them. 3, The blessing of Reuben, 5, of Simeon and Levi, 8, of judas, 13, of Zabulon, 14, of Issachar, 16, of Dan, 19, of Gad, 20, of Aser. 21, of Naphtali, 22, of joseph, 27, of Benjamin. 29, jakob chargeth them about his burial in Canaan. 33, He dieth.  
ANd jakob called unto his sons: and said; Gather yourselves together, that I may show you; that which shall befall you, in the latter days. Assemble your selves together and hear, ye sons of jakob: and hearken unto Israel your father. Reuben, thou art my firstborn; my might, and the beginning of my valour: the excellency of hye-dignitie, and the excellency of strength. Unstable as waters, excel not thou; because thou wentest-up, to thy father's beds: then thou defiledst, my couch he wentup unto.  
Simeon and Levi, brethren: instruments of violent-wrong, in their sojourning habitations. My soul, come not thou into their secret; my glory, be not thou united unto their assembly: for in their anger, they killed a man; & in their self-will, they houghed the ox. Cursed be their anger, for it was strong; and their exceeding-wrath, for it was hard: I will divide them in jakob, and scatter them abroad, in Israel.  
judah; thou, thy brethren shall confess thee; thy hand, shall be in the neck of thy enemies: the sons of thy father, shall bow-down themselves unto thee. judah a renting-lions whelp; from the prey, my son thou art gone-up: he stouped-downe, he couched, as a renting-lion, and as a couragious-lion, who shall rouse him up? The Sceptre shall not departed from judah; and the lawgiver, from between his feet: until Shiloh come; and unto him, shall the obedience of people's be. Binding his asse-colt unto the vine; and the foal of his ass, unto the choyce-vine: he washeth his raiment, in wine; and his covering in the blood of grapes. His eyes shall be red, with wine: & his teeth white with milk.  
Zabulon, he shall dwell, at the haven of the seas: and he shall be for an haven of ships; and his side, shall be unto Sidon.  
Issachar, is a strong-boned ass: couching, between two-bounds. And he saw rest, that it was good; and the land, that it was pleasant: and bowed his shoulder, to bear; and was, a servant unto tribute.  
Dan, he shall judge his people: as one, of the tribes of Israel. Dan shall be, a serpent by the way; an adder, by the path: that biteth the horse heels, & his rider falleth backward. For thy salvation, jearnestly expect jehovah.  
Gad, a troop shall with-troup-overcome him: and he shall with-troup-overcome at the last.  
Concerning Aser, his bread shall be fat: and he shall give dainties of a king.  
Naphtali, is a hind let-loose: that giveth goodly sayings.  
joseph, son of a fruitful vine, son of a fruitful vine, by a well: the daughters, each runneth over the wall. And the archers, grieved-him-bitterly; and shot, and hated him. But his bow, abode in strength; and the arms of his hands, were made-firme: by the hands of the Mighty-one of jakob: from thence the Feeder, the Stone of Israel. By the God of thy father, who shall help thee; and the Almighty, who shall bless thee; with blessings of heaven, from above; blessings of the deep, that lieth under; blessings of the breasts, and of the womb. The blessings of thy father; do prevail, above the blessings of my progenitors; unto the utmost-bound, of the eternal hills: they shall be, on the head of joseph; and on the crown-of-the-head, of the separated among his brethren.  
Benjamin, he shall ravin as a wolf; in the morning, he shall eat the prey: & at evening, he shall divide the spoil. All these, are the twelve tribes, of Israel: and this is it, that their ●ather spoke unto them, and blessed them; every-man, even according to his blessing, he blessed them. And he commanded them, and 〈◊〉 unto them; I, am to be gathered unto my people; bury me, with my fathers: in the cave, that is in the field of Ephron the Chethite. In the cave, that is in the field of Macpelah, which is before Mamre, in the land of Canaan: which Abraham bought, with the field; of Ephron the Chethite, for a possession of a burying-place. There they buried Abraham, and Sarah his wife; there they buried Isaak, and Rebekah his wife: and there I buried Leah. In the purchase of the field, and of the cave that is therein, from the sons of Cheth. And jakob made-an-end, of commanding his sons; and gathered-up his feet, into the bed: and he yeelded-up the ghost, and was gathered unto his peoples.  

Annotations.  
THe latter days] that is, the days following, or time hereafter: Hebr the posterity of days: which phrase is often used for time to come; as Num. 24. 14. Deut. 4. 30. and 31. 29. Dan. 2. 28. and 10. 14. Prov. 31. 25. So that which is said in Act. 2. 16. it shall be in the last days; is in joel 3. 1. it shall be hereafter. The Chaldee translateth it, the end of days: the Greek, the last days: often it meaneth the days after Christ's coming, Esa. 2. 2. Heb. 1. 1.  
Vers. 2. harken] the Chaldee saith, receive instruction.  
Vers. 3. might] or, able-strength: this word (Coach) signifieth that lively vigour, and native moisture, whereby men are strong and lusty: Psal. 22. 16. jos. 14. 11. as the next word valour, (Hebr. On.) meaneth the straining of the body forcibly to effect a thing desired. of my valour] or, of my manhood; of my painful strength: the first effect of the strength of my body. All the first borne are thus called. Deut. 21. 17. Psal. 78. 51. the Greek translateth it, the beginning of my children; that is, my first child. Such had natural right to a double portion of all their father's goods, Deut. 21. 17. the excellency] that is, most excellent in dignity (or preferment.) Whereby the dignity of the priesthood, seemeth to be meant; as by strength following, is meant the government or kingdom. And so the Chaldee paraphrast explaineth it, thou shouldest receive three portions, the first birthright, the priesthood, and the kingdom. The jerusalemy Thargum saith the same: adding this withal, and for the sin of my son Reuben, the first birthright is given to joseph, the kingdom to judah, and the priesthood to the tribe of Levi. And that the first borne were Priests, and governor's: see Gen. 25. 31. of strength] or excellent strong. This word which properly signifieth hard or firm strength, is often applied to kings and kingdoms, which for the most part are gotten and maintained by strength; and the king's strength, is an honourable stile of his Majesty; see Psal. 99 4. and 110. 2.  
Vers. 4. Unstable] or Light, soone-mooved: this is always used in the evil part, judg. 9 4. Zoph. 3. 4. ser. 23. 32. and implieth both his sudden light affections, which carried him to evil: and his sudden downfall from his dignity. excel not] that is, thou shalt not excel, but lose thine honour. So the Chaldee explaineth it, thou shalt not have profit, nor receive the excellent portion. he went up unto] the Greek changeth the person, and translateth, on which thou went est up: also the Chaldee expoundeth it, when thou goest up to my bed. jakob as with indignation of the fact, turneth his speech from Reuben to his brethren. Such changes are often in the holy text, as Deut. 5. 10. that love me, and keep his commandments; for which in Exod. 20. 6. is my commandments. And in Dan. 9 4. thou keepest covenant towards them that love him: for, that love thee. So Mark. 11. 32. they feared the people: for which in Matt. 21. 26. is written, we fear. Otherwise we may read it thus, thou defiledst my couch, it is gone-up: that is, it is vanished away; meaning the excellency which we should have had. For by defiling Bilhah his father's concubine, he lost his birthright, Gen. 35. 22. 1 Chron. 5. 1. 2. To goe-up, is sometime used for vanishing away, Exod. 14. 16. jer. 48. 15.  
Vers. 5. brethren] specially consociate in that evil deed of killing the Sychemites, Gen. 34. 25. and so brethren, not in nature only, but in conditions, See Gen. 10. 21. instruments] or weapons, to weet, they were: giving themselves and their members as weapons of unrighteousness unto sin, as Paul speaketh, Rom. 6. 13.) meaning of their cruel fact forementioned, Gen. 34. 25. sojourning habitations] in the land of their sojourning, as saith the Chaldee paraphrast; where they being strangers, endangered the ruin of themselves and their father's house, Gen. 34. 30. Or, their agreements, meaning the covenanted conditions made with the Sychemites, to consent unto them if they would be circumcised, which was with deceit, Gen. 34. 13. 15. etc. Thus also the Greek may be understood, hairesis being sometime used for a conditional covenant. Or, their swords: but the word is not so found elsewhere.  
Vers. 6. secret] that is, as the Greek translateth it, and Thargum jerusalemy, their council, their assembly. So David saith, the secret of evil doers, Psal. 64. 3. and jeremy, the secret of mockers, jere. 15. 17. that is, the assembly. jakob here meaneth that neither should any, neither would he approve of their perfidy. glory] or honour, hereby may be meant the tongue which is the glory of man by speech, being good, and the contrary if it be evil, jam. 3. 5. etc. So my glory, Psal. 16. 9 is by the Apostle cited, my tongue, Act. 2. 26. Otherwise it is a repetition of the former, my glory, that is, my soul. a man] Hemor the King, and Sychem his son, with the men of the city: Gen. 34. 25. 26. Therefore the Greek translateth it men: and Thargum jerusalemy, Kings and rulers. And the singular is often put for many, as the man of Israel fled, 1 Chro. 10. 1. that is, the men of Israel, 1 Sam. 31. 1. See also Gen. 3. 2. self-will] or pleasure. houghed the Ox] so the Greek also translateth it: meaning that they took away and destroyed the oxen, and other beasts of the Sychemites, Gen. 34. 28. Ox is for Oxen, as Gen. 32. 5. Some (as the Chaldee) translate, they pulled down the wall: but Shor, (the word here used) is properly an ox or bull: and Shur a wall: neither was there mentioned any pulling down of walls in Gen. 34. Therefore the jerusalemy Thargum expounds it of their selling of joseph who is likened to an ox. Deut, 33. 17. But that seemeth not to be intended here.  
Vers. 7. I will divide] that is, I prophesy their division: so Ezekiel saith, when I came to destroy the city, Ezek. 43. 3. Which was his foretelling the destruction. See also Hos. 6. 5. them in jakob] that is, their posterity among the children of jakob: see Gen. 19 37. This was accomplished, when simeon had his inheritance in the midst of the inheritance of judah, jos. 19 1. and was fain to seek a larger possession, 1 Chron. 4. 39 40. and Levi had his cities of habitation, among the other tribes, jos. 21. 2. 3. etc. Howbeit, afterwards Levi for their zeal against idolaters, (Exod. 32. 26. 28. 29.) had this their dispersion turned to a further blessing, while they were consecrated to teach jakob Gods judgements and Israel his law, etc. Deut. 33. 9 10. and so had the priesthood in their tribe. This the jerusalemy Thargum also mentioneth, and saith likewise of the Simeonites, that they were teachers of the Law in the Synagogues of jakob; and the Levites, in the schools of the sons of Israel.  
Vers. 8. thou] to weet, art so by name, and shalt be so indeed: for judah signifieth Confession or Praise: and to his name he hath reference; Praised, thou art called, and praise thee shall thy brethren. Thargum jerusalemy saith, judah, to thee shall all thy brethren confess, and by thy name shall all the jews be called. See the notes on Gen. 29. 35. confess] or (as the Greek translateth) praise thee: meaning that his brethren should acknowledge the dignity of the firstborn, in respect of the government, to be given unto him, and that Christ the King should come of him, 1 Chron. 5. 2. Heb. 7. 14. And when the rest of the house of Israel compassed the Lord with lies and deceit, judah is praised, for yet ruling with God, and being faithful with the saints, Hos. 11. 12. In Christ, this prophecy is chief fulfilled, as the particulars following show: to him the Hebrew Doctors also do apply it, as in Breshith ketannah (or their lesser Commentary) upon this place, it is said, judah was borne the fourth among the tribes, and in the fourth day were the lights created: and it is written of the Messi is, His throne, as the Sun before me: as the Moon, it shall be established for ever. Psal. 89. 37. 38. in the neck] that is, thou shalt beat down and put to flight thy enemies; as the Chaldee explaineth it, thus; thy hand shall prevail against thy enemies, thy foes shall be scattered, they shall be turned backward before thee: and Thargum jerusalemy saith, thy hand shall avenge thee on thy enemies. The performance of this promise, David the first King of judah celebrateth, saying, thou hast given me the neck of my enemies, Psal. 18. 41. And after josuahs' death, judah was the first that went up to fight for Israel against the Canaanites, and got the victory, judg. 1. 1. 2. 4. 8. etc. bow-downe] acknowledging the dignity of this tribe above the rest. For this tribe was the foremost of all, in their marching through the wilderness, Numb. 10. 14. and the Prince of this tribe was the first that offered at the dedication of the altar, Numb. 7. 11. 12. and foremost in battle against their rebellious brethren, judg. 20. 18. the first judge that saved Israel, was of this house, judg. 3. 9 and God chose this tribe, and David out of it, to settle the Kingdom of Israel in his stock for ever, Psal. 78. 68 70. 71. and 89. 20. 21. 28. 30. 36. 37. and to our Lord jesus, who came of judah, all knees do bow, Philip. 2. 10.  
Vers. 9 renting-lions whelp] As there are sundry sorts of Lions, so they have sundry names, job 4. 10. 11. and above other, the Lion is a kingly beast, strong, Prov. 30. 30. bold, Prov. 28. 1. stouthearted, 2 Sam. 17. 10. and of a terrible countenance, 1 Chro. 12. 8. Such are fit to be kings arms, and twelve such were stays for the steps of King Solomon's throne 2 Chron. 9 18. 19 This kind here mentioned, is greedy to tear his prey, and thereof hath his name, Psal. 17. 12. being a prophecy of the valiant worthies that should come of judah, & make a prey of their enemy: as Othoniel, judg. 3. 9 10. David, 2 Sam. 8. and especially Christ, called the Lion of the tribe of judah, Rev. 5. 5. couched] lay down to rest, after he hath taken the prey: this was fulfilled when after David's conquests, all Israel had rest under Solomon, 1 King. 4. 25. and after Christ's victory, he went upon high, and sat him down at the right hand of God. Psal. 68 19 Mark. 16. 19 1. Cor. 15. 25. Balaam used such similitudes, speaking of the valiant acts of Israel, Num. 23. 24. courageous] or harty-lion, named Labi, of leb, an hart. By these three is signified the growth of the Kingdom of judah, from Princes to Kings, and from David to Christ, in whom all glory resteth. The Chaldee paraphraseth thus, He shall have dominion in the beginning; and in the end, the kingdom of the house of judah shall be magnified: for from the judgement of death, thou hast rid thy soul, O my son: he shall rest and dwell in strength, as a Lion, and as a couragious-lion, and there shall be no kingdom that shall stir him.  
Vers. 10. The sceptre] or, The tribe. The Hebrew Shebet, (whence the Greek word sceptron, and English sceptre is derived,) signifieth astaffe or rod; and is by Moses applied to the tribes of Israel, (whereof see the 16. and 28. verses following:) and so the Greek interpreters, do often translate Sceptron for Shebet, atribe; 1 Sam. 10. 19 20. 21. 1 King. 11. 32. 35. 36. etc. The prophecy is of judah's tribe to continue distinct, until Christ's coming; whereas the other ten tribes were scattered and confused by their captivity, 2 King. 17. out of which they returned not, as the tribe of judah with Benjamin, did from Babylon, Ezra 1. 5. It may also imply the power of government which should be in this tribe: for Shebet a sceptre, sometime so meaneth, Psal. 45. 7. And so the Greek here translateth it, a Prince; and the Chaldee one that hath dominion: and Thargum jerusalemy, Kings shall not cease from the house of judah. And elsewhere the scripture saith, of judah came the Governor, 1 Chron. 5. 2. lawgiver] or, statute-maker, writer of decrees: a title of government, given sometime to God himself, Esay 33. 12. sometime to the governors set of God, Numb. 21. 18. So the Greek here translateth it, Governor: and in reference to this prophecy, God saith, judah my lawgiver, Psal. 60. 9 his feet] that is, borne of, and brought up by him: for so this phrase meaneth, Deu. 28. 57 and 33. 3. the feet being sometime used for the whole leg or thigh, which word was used before Gen. 46. 26. and so the Greek here translateth, out of his thighs. Shiloh] by interpretation The prosperer, the Safe-maker: or His son; (to weet, of a virgin) that is, Christ, who was to spring out of judah, Heb. 7. 14. This the Chaldee paraphrast confirmeth, saying, He that hath dominion shall not be taken away from judah, nor a Scribe from his children's children, until the Christ come, whose the Kingdom is, and him shall the people's obey. The jerusalemy Thargum also saith, Kings shall not cease, from the house of judah; nor Doctors that teach the law, from his children's children; until the time that the King Christ do come, whose the kingdom is, and all kings of the earth shall be subject unto him. Likewise in Breshith rabba, upon the word Shiloh it is said this is the Christ: and R. D. Kimchi, (in the root Shil) expoundeth it his son, and saith it is a prophecy of David, or of the Christ. The Hebrew hath an unusual manner of writing, implying his son, and her son, as a prophecy that he should be of Mary the Virgin, of the lineage of judah. obedience] or gathering of peoples, that is, the peoples (Jews and Gentiles) shall gather unto, and obey Christ. This the Chaldee paraphrasts both confirm: the Greek also to like effect, he shallbe the expectation of nations. Compare Esa. 11. 10. Rom. 15. 12. Esa 42. 4. Mat. 12. 21.  
Vers. 11. asse-colt] or, yong-asse: great men used to ride upon such, judg. 10. 4. and 12. 14. and 5. 10. to bind such to the vine, seemeth to mean great store of vines, which should be in the land of judah, (as was in Engeddi, and other places, Song. 1. 13. jos. 15. 62.) that men should tie their asses to them, as to other common trees that grow in every field. The Chaldee paraphrast by this vine, understandeth figuratively jerusalem, and by the asse-colt the people of Israel; and thus expoundeth it, Israel shall dwell round about his city, the peoples shall build his temple, & the just men shall be round about it, and the doers of the law in the doctrine thereof. This also may be referred to Christ, the King, who being just and meek, came riding into jerusalem upon an asses colt, Zachar. 9 9 joh. 12. 14. 15. Mat. 21. 2. 5. 7. a figure of the people of the Gentiles, brought unto Christ for him to ride upon; and by this prophecy of jakob, were to be tied unto him and his Church, (compared unto the vine, joh. 15. 1. Esa. 5. 7.) where they should be filled with the gospel of his love, and gifts of his spirit, better than wine, Song. 1. 3. Ephes. 5. 18. And so the jerusalemy Thargum applieth this to Christ, saying, How fair is the King Christ, that shall spring up of the house of judah! He shall gird his loins, and shall go forth to war against his enemies, etc. Likewise in Breshith Rabath, speaking of this place, it is said; he showeth us that when the Christ shall come to save Israel, he shall make ready his ass, and ride upon him, and come unto Israel with poverty. the foal] Hebrew, the son of his ass, that is, his young ass: see the notes on Gen. 18. 7. washeth his raiment] an other figurative promise of wine to be plentiful as water, that he may wash his clothes in it ●●or, of a glorious victory that judah and Christ should get over his enemies, as in Esa. 63. 1. 2. 3. his conquest is set forth by such a parable. And in Revel. 19 13. he is clothed with a garment dipped in blood; and in Revel. 14. 20. his judgement on the enemies, is the treading of a winepress. And so the jerusalemy Thargum doth explain it, saying, He shall kill kings and Princes, making the rivers red with blood of their slain, and the bills white, with the fat of their mighty men: his garments shall be imbrued in blood, and he like to one pressing clusters of grapes. blood] that is, juice of grapes, which for the red colour is called blood: so Deut. 32. 14.  
Vers. 12. red with wine] another sign of plenty of fruits; for the drinking of much wine maketh red eyes, Proverb. 23. 29. 30. hereby also the plenty of spiritual blessings in Christ is signified: Prov. 9 1. 1. 2. Esay 25. 6. and 55. 1. So Thargum jerusalemy applieth it, saying, How beautiful are the eyes of the King Christ to look upon; more than fined wine, that he beholdeth not with them unchaste copulations or murders of innocents. His teeth are exercised in the law, that he eateth not with them iniquities and robberies. His mountains shall be red with vineyards and winepresses: his hills shall be white with store of wheat, and stocks of sheep. Other of the jew Doctors, reckon judah for the seventh patriarch, thus, 1, Abraham, 2, Isaak, 3, jakob, 4, Reuben, 5, simeon, 6, Levi, 7. judah: and they compare him with the seventh (that is, the Sabbath) day. At judah's birth it is said of his mother, she stayed from bearing, Gen. 29. 35. at the Sabbath day, it is said of God, herested and was refreshed, Exod. 31. 17. Of judah it is said, judah thou, thy brethren shall confess thee, Gen. 49. 8. (and, this time I will confess the Lord, Gen. 29. 35.) and of the Sabbath, it is good to confess unto the Lord. Psal. 92. 2. Of judah it is said, from the prey, my son, thou art gone up, Gen. 49. 9 the prey signifieth his food; as if he should say, thou art gone up from doing even the work for the life, as of the Sabbath it is said, in it thou shalt not do any work, Exod. 20. 10. Of judah it is said, he stooped down, he couched as a Lion, etc. Gen. 49. 9 and of the Sabbath, abide ye every man in his place. Exod. 16. 29. Of judah it is said, binding his ass colt unto the vine, Gen. 49. 11. as if he should say; binding him from his work: of the Sabbath it is said, that thine ox and thine ass may rest. Exod. 23. 12. Of judah it is said, he washeth his raiment in wine, Gen. 49. 11. which signifieth the sanctifying of the day which is with wine, signifying the property of judgement, and therefore the Sceptre was given him, as the Sceptre shall not departed from judah, etc. And as judah was the fourth of the tribes (of Israel:) so the Sabbath is the fourth of the commandments, (Exod. 20.) R. Menachem, on Gen. 49.  
Vers. 13. Zabulon] he though he was younger than Issaehar, Gen. 30. 18. 20. yet jakob gives him the blessing before him: so also doth Moses. Deut. 33. 18. and his lot befell him in his land, before Issachars: jos. 19 10. 17. seat] his borders were both to the main sea westward, and to the sea of Galilee Eastward: see his portion, jos. 19 10. etc. Esay 9 1. The Chaldee Paraphrast expoundeth it, he shall subdue provinces with ships, and shall eat the good things of the sea, etc. Moses giveth him a blessing, to rejoice in his going out, or, trading, Deut. 33. 18.  
Vers. 14. strong boned] Hebrew, ass of bone, that is, bony, hard, strong. two bounds] or set limits, borders: so the Chaldee paraphrast also expoundeth it; and Thargum jerusalemy more plainly thus, Issachar shall be a strong tribe, and his border shall be in the midst between two borders, So also the Greek translateth, amidds the inheritances. Others expound it, between two burdens; such as are laid on asses backs.  
Vers. 15. rest:] this may be a note of their slothfulness: in respect whereof others are blamed, for sitting still between the two bounds, (or burdens) judg. 5. 16. Howbeit Moses biddeth them rejoice in their tents, Deut. 33. 18. And the jerusalemy Thargum expoundeth it, he seethe the house of the sanctuary, that it proclaimeth rest, therefore it is good: etc. gathering this sense (as I suppose) from Moses words, they shall call the people unto the (Lords) mountain, etc. Deut. 33. 19 Thus it is their praise, for loving to be quiet, and being contented with their portion. Compare with this the time when Thola of Issachar judged Israel, in whose time Israel had rest, judg. 10.  
Vers. 16. judge] an allusion to Dans name, Dan jadin: the judger shall judge: see Gen. 30. 6. This prophecy was fulfilled in Samson, one of his posterity, who judged Israel, judg. 15. 20. So the Chaldee paraphrast explaineth it, Of the house of Dan shall a man be chosen and rise up: in whose days his people shall be delivered, etc. But the jerusalemy Thargum nameth him, saying, this is Samson son of Manoah. the tribes] This name Tribe is borrowed from the Latin word Tribus, used for a stock or kindred that descend from one father. For Romulus the founder of Rome, divided the multitude of his subjects into three parts, which he named thereof Tribes, (as showeth Pompon. Laetus de Rom. Magistrate.) But in the Hebrew a tribe is here called Shebet, that is, a staff, rod, or sceptre, (as is before touched, verse 10.) and elsewhere Matteh, which is also a rod or staff; either because they grew as rods and branches out of one root Israel, as is particularly mentioned of joseph verse 22. or because their names were written upon twelve rods, Numb. 17. 2. etc. And this judging as one of the tribes, is so spoken, because each stock or tribe, had one chief head and Prince, ruler of the same. Numb. 1. 4. 16. and God raised up judges and defenders of Israel, out of many several tribes, as the book of judges showeth. Wherefore the Scripture (taking occasion also by likeness of name) putteth one of these for another, as a Sam. 7. 7. spoke I a word with any of the tribes, (or sceptres Shibtei) of Israel, whom I commanded to feed my people: for which in 1 Chron. 17. 6. is written, to any of the judges, (Shopt●i) of Israel, See also after, in verse 28.  
Vers. 17. an addar] or arrow snake: this name (in Hebrew Shephiphon) is not elsewhere found in scripture. It is a prophecy of a sudden and unexpected victory, which this tribe should get over their enemies, overthrowing them by subtlety, (as serpents naturally are prudent, Gen. 3. 1.) Fulfilled in Samsons dealings against the Philistims, judg. 15. and 16. and when the tribe of Dan got Leshem (or Laish) for their possession: judg. 18. But Moses compareth Dan, to a Lion's whelp, Deut. 33. 22. The Chaldee paraphraseth thus, There shall be a man that shall be chosen and spring up out of the house of Dan, the fear of him shall fall upon the people's, and he shall valiantly smite the Philistinis, as a serpent, as an addar he shall lie in wait by the path, he shall slay the mighty men in the camp of the Philistims, etc. the horse heels] that is, the house pillars, on whose roof 3000. persons were: see judg. 16. 26. 27. 29. etc.  
Vers. 18. thy salvation] speaking to the Lord, and desiring his salvation in Christ, figured by Samson, of whom the Angel said, he shall begin to save Israel, judg. 13. 5. Matt. 1▪ 21. The two Chaldee paraphrast explain it thus. Our father jakob said, I expect not the salvation (or redemption) of Gedeon son of joash, which is a temporal salvation, nor the salvation of Samson son of Manoah, which is a transitory salvation: but the salvation of Christ the son of David, who shall come to bring unto himself the sons of Israel, whose salvation my soul desireth. Thus Simeon also calleth Christ God's salvation; Luk. 2. 30. Or jakob might speak this to his son, I expect jehovah, to be thy salvation, O Dan: for this tribe generally, and Samson in particular, was sore oppressed, by the enemies, and their own infirmities: judg. 1. 34. and 18. 1. 30. and 16. 16 17. 21. etc.  
Vers. 19 a troop] or band, army: in Hebrew Gedud, which hath allusion to Gad's name, that signifieth a troup, Gen. 30. 11. He prophesieth of this tribes troubles by enemies that bordered upon them; and of their victory at last. For they dwelling on the out side of jordan, jos. 13. 8. were molested by the Ammonites there, judg. 10. 7. 8. and after that again, the King of Ammon and his people, possessed Gad, and dwelled in his cities, jer. 49. 1. with troupe-overcame] he still runneth upon Gad's name; which was not for nought given him, but signified his valour and victory, though late. And Moses enlargeth this blessing, comparing his dwelling to a Lions, that teareth the parts of his prey, Deut. 33. 20. This was fulfilled, when Gad (with Reuben and Manasses, all noble warriors,) warred with the Hagarims and other heathens; and crying unto God in the battle, were helped, and did overcome, getting great spoils and possessions, 1 Chron. 5. 18. 19 20. 21. 22. The Chaldee paraphrasts refer this, to Gad's going armed over jarden, before his brethren, and returning to his land with great riches, jos. 4. 12. 13. and 22. 1. 2. 8.  
Ver. 20. Concerning Aser] or Out of Aser; who had his name of bliss and felicity: to him here is promised a blessed and fruitful portion in the holy land: described in jos. 19 24. etc. bread] that is, food: for bread is used for all meats, See Gen. 3. 19 and 21. 14. and fat, is used for the best and most excellent of any thing, Gen. 4. 4. and 27. 28. The Chaldee saith, Asers' land shall be very good, and he shall be nourished with King's dainties. Moses also inclaring this blessing, said, Aser shall dip his foot in oil: Deut. 33. 24.  
Vers. 21. let lose] and so light footed, both to pursue enemies, and escape danger. Thus David signifying his deliverance, said, God had made his feet like binds, Psal. 18. 34. This may specially be referred to Barak a man of Naphtali, who with his people went up on his feet, against Siseraes' iron charrets; put them to flight, pursued, and destroyed them all: judg. 4. 6. 10. 15. 16. Moses giveth Naphtali the fullness of God's blessing, and pointeth out his inheritance in the land, Deut. 33. 23. To that the Chaldee referreth it here, saying, Naphtalies' lot shall fall in a good land, and his possession shall be fruitful. He had the sixth lot, described in jos. 19 32. 39 goodly sayings] Hebrew sayings of goodliness, or of fairness, that is, fair and pleasing words. Which in barak's time was fulfilled, when his prowess caused that pleasant song, which Deborah and he sang unto God for the victory; judg. 5. The Chaldee (as before) refers it to the praises and blessings that they should utter, for the good fruits of their land.  
Vers. 22. son] that is, a bough, or branch, which springeth out of the tree, as a son from the father: the Greek saith, agrowing son; so also the Chaldee paraphraseth, joseph a growing son, a son which shall be blessed as a vine that is planted by a well of waters. Whatsoever cometh of or from another, is in Hebrew called the son or daughter of the same, as the young of beasts, birds, etc. Gen. 18. 7. arrows are called sons of the bow, and of the quiver, job. 41.— 28. Lam. 3. 13. sparks, are sons of the burning coal, job. 5. 7. and the like. And here the son or branch is twice named for joseph, and of him came two tribes; see Gen. 48. 56. Wherefore Moses nameth his two sons in joseph's blessing, Deut. 33. 17. vine] this word understood in the Hebrew (as often the like are, Gen. 4. 20. and 25. 8.) is expressed in the Chaldee; and Thargum ●er● 〈…〉 my saith, I liken joseph my son, to a vine planted by a well of waters, that sendeth out her roots to the deeps. The scripture elsewhere signifieth increase of children, by this similitude; Psal. 128. 3. by a well] by the waters whereof, the vine is made fruitful, as Ezek. 19 10. daughters] that is, the young small and tender branches: as the greater, are before called sons. The Chaldee expounds this also of joseph's sons, saying, two tribes shall come forth of his sons, and they shall receive their part and inheritance. See Gen. 48. 5. etc. over the wall] under which the vine groweth. This signifieth the abundant increase of joseph's sons, jos. 17. 17.  
Vers. 23. archers] Hebrew arrow masters, whereby also seemeth to be meant skilful archers: as the Chaldee calleth them, strong men. See Gen. 37. 19 These were joseph's brethren that hated and sold him into Egypt, Gen. 37. 4. 8. 11. 28. his mistress that tempted and falsely accused; and his Master that imprisoned him, etc. Gen. 39 7. 17. 20. Whereunto the jerusalemy Thargum addeth the enchanters and wise men of Egypt that spoke evil of him before Pharaoh.  
Vers. 24. his bow] his faith. arms] his virtues, wisdom, chastity, patience, etc. by which he resisted all enemies. Compare Psal. 18. 33. 35. The Chaldee paraphraseth, And the prophecy was fulfilled in them, for that he observed the law in secret, and set his hope constant. made firm] strong and solid, like fine gold; for of the Hebrew Phoz, (here used) fine solid gold is call Phaz, Psal. 19 11. And this similitude the Chaldee explaineth, saying; therefore gold was put upon his arms: he strengthened and confirmed his kingdom, which was given him, etc. Mighty-one] meaning God: as Ps. 132. 2. Esay 49. 26. & 60. 16. from thence] or whence he was the feeder, or pastor. From God, joseph was advanced to be the feeder of Israel, as before is showed, Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith, who by his word, fed the fathers and the sons of the tribes of Israel. the stone] the stay and strength of Israel. This may be referred also to joseph, (as Christ whom joseph figured is called a stone, Esay 28. 16.) or unto, God, fore-spoken of, who is the stone and rock of his church, by whom joseph was advanced.  
Vers. 25. who shall help] Hebrew, and he shall help; but the meaning of the phrase is, who shall help: as in Mal. 3. 1. and he shall prepare, is translated by the holy Ghost, which shall prepare, Mark. 1. 2. so in the sentence following. The Chaldee interpreteth it, The word of the God of thy father shall be thy help. of heavens] that is, the rain and dew, that shall make thy▪ land fruitful: Deut. 33. 13. called in Ezek. 34. 26. the rain of blessings. the deep] springs of waters out of the earth: see Gen. 7. 11. Deut. 33 13. the breasts] or teats, to nourish children, as the womb to bear them: that is, many and well nursed children: ten thousands of Ephraim, and thousands of Manasses, Deut. 33. 17. Contrary to this blessing, is that curse in Hos. 9 14. give them a miscarrying womb, and dry breasts.  
Vers. 26. of thy father] that is, which I thy father do bless thee and thy brethren with. do prevail] or, are stronger than the blessings of my parents, that is, as the Chaldee saith, with which my fathers blessed me. Thus jakob speaketh, because he more particularly explained the blessings, and applied them to his sons severally, and they were sooner to be fulfilled, and more largely communicated with all his posterity, and joseph had a double portion. So john Baptist is said to be more than a prophet, and no man greater than he, because he came immediately before Christ, preparing his way, and pointing him out, as with the finger, Matt. 11. 9 10. 11. joh. 1. 15 29. 36. of my progenitors] or parents, Isaak, Abraham, etc. The Greek saith, of the mountains: for horai, reading (with other vowels) harei; and respecting (it may be) Moses blessing, which hath harerei, mountains, Deut. 33. 15. unto the utmost bound] that is, these my blessings extend, to the bound (or end) of the hills; that is, all the world over, and so long as it endureth. For they contain besides earthly, heavenly blessings also in Christ; whom joseph and judah figured, in the first birthright and government. Hills and mounts, are used to signify durance of things, as Esay 54. 10. The word bound. (in Hebrew Taavath,) may also be englished the desire, and so the Chaldee understands it, saying which (blessings) the great men which were of old, desired for themselves. By hills understanding his ancient forefathers. But in this sense it may be a continuing of the blessings in the former verse, unto the desire, (that is, the desired fruits) of the lasting hills: according to Moses blessing, Deut. 33. 15. the separated] or, the Nazarite of his brethren. For a Nazarite hath his name of Separation, Numb. 6. 2. meaning here a choice and chief man, separated of God unto excellency above his brethren; as the Greek also translateth it, he governed them. And hereupon Nezer, is used for a crown, put upon Kings and Priests, see Psal. 89. 40. and 132. 18.  
Vers. 27. ravine] or tear his prey: a prophecy of the valour of this tribe, against their enemies, under the name of a Wolf, as before judah was likened to a Lion. Neither need it be thought any dishonour to Benjamin, that he is likened to a Wolf: for even God likeneth himself to a Leopard and a Bear, in his dealings against his enemies, Hos. 13. 7. 8. in the morning] the first times: for Ehud of Benjamin, was the second judge that saved the Israelites from the hand of the Moabites, judg. 3. 15. etc. Saul of Benjamin was the first King of Israel, he and his son were great warriors, making a prey of many enemies; see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins war against his brethren, judg. 20. 21. 25. at evening] in the last times: for Mordecai and Esther of Benjamin delivered the jews from a great destruction, in their dispersion, and they slew their enemies. See Esth. 8. 7. 9 11. & 9 5. 6. 15. 16. Of this tribe also, was Paul the Apostle, Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies: 2 Cor. 10. 3. 4. etc. The Chaldee paraphrast understandeth this prophecy, (according to Moses blessing, Deut. 33. 12.) of the temple and sacrifices which were to be in jerusalem, saying; Benjamin, in his land shall the divine Majesty dwell; and in his possession shall the sanctuary be builded: at morning and at evening the priests shall offer oblations, and at even tide they shall divide the remainder of their portions, of the things left which are sanctified. The jerusalemy Thargum also giveth the same exposition.  
Vers. 28. the twelve tribes] that is, heads and authors of the twelve tribes (or kindreds) that came of Israel; whereof see also Gen. 35. 22. and 49. 16. Therefore the Greek saith the twelve sons of jakob. even according to, &c] that is, with such a blessing as was meet for every of them, as God's spirit did allot.  
Vers. 29. my people] to my holy fathers, by death, as the 33. verse showeth: see also the notes on Gen. 25. 8. of Ephron] bought of him, as the next verse showeth. See Gen. 23. 9 10. etc. and 47. 30.  
Vers. 31. buried Leah] of her death and burial, there was no mention before: neither of Rebekahs. These five, and jakob himself the sixth, buried in one grave; the first letters of all their names, are contained in that one name of ISRAEL.  
Vers. 32. In the purchase] or understand, The purchase was bought. But the Greek addeth the word In.  
Vers. 33. his feet] this seemeth to denote his quiet betaking of himself to his rest: his former gesture, might be for reverence to the word of God, which in these blessings he uttered: as before he is noted to have bowed himself, Gen. 47. 31.    

CHAP. L.  
1, joseph weepeth for, and imbalmeth his father. 4, He getteth leave of Pharaoh, to go to bury him. 7, The funer all solemnised by the Elders of Egypt; and by joseph and his brethren. 13, jakob is buried in Machpelah. 15, joseph's brethren ask him for givenesse. 19, He comforteth them. 22, His age, 23, He seethe the third generation of his sons. 24, He prophesieth unto his brethren, of their return into Canaan. 25, He taketh an oath of them, to carry his bones. 26, He dieth, is imbalmed, and chested in Egypt.  
ANd joseph fell, upon his father's face; and wept upon him, and kissed him. And joseph commanded his servants the Physicians; to imbalm his father: and the Physicians imbalmed Israel. And forty days were fulfilled for him; for so, are fulfilled, the days of the imbalmed: and the Egyptians wept for him, seventy days. And the days of his weeping, were passed; and joseph spoke, unto the house of Pharaoh, saying: If now, I have found grace, in your eyes; speak I pray you, in the ears of Pharaoh, saying. My father made me swear saying; Lo I, die: in my grave, which I have digged for me, in the land of Canaan; there shalt thou bury me: And now, let me get-up I pray thee, and bury my father, and I will come again. And Pharaoh said: Goup, and bury thy father, as he made thee swear. And joseph wentup, to bury his father: and with him, wentup all the servants of Pharaoh, the elders of his house: and all the elders, of the land of Egypt. And all the house of joseph; and his brethren, and his father's house: only their littleones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him, both charrets and horsemen: and it was, a very great company. And they came, unto the threshing-floore of Atad; which was beyond jordan; and they wailed there, with a very great and heavy wailing: and he made a mourning, for his father seven days. And the inhabitants of the land, the Canaanites, saw the mourning, in the threshing-floore of Atad; and they said, this is a heavy mourning, to the Egyptians: therefore the name of it was called, The mourning of the Egyptians; which is beyong jordan. And his sons, did unto him; so, as he had commanded them. And his sons carried him, into the land of Canaan; and buried him, in the cave of the field of Macpelah: which Abraham bought, with the field, for a possession of a burying place; of Ephron the Chethite, before Mamree. And joseph returned into Egypt, he and his brethren; and all that wentup with him, to bury his father: after, he had buried his father. And joseph's brethren saw, that their father was dead; and they said; joseph will peradventure hate us: and rendering will render, unto us; all the evil, which we have rewarded him. And they commanded (some) unto joseph, saying: thy father did command, before he died, saying. Thus shall ye say unto joseph; I pray thee forgive now, the trespass of thy brethren and their sin, for they rewarded thee evil; and now, we pray thee forgive; the trespass of the servants, of the God of thy father: and joseph wept, when they spoke unto him. And his brethren also went, and fell down before him: and said; Behold we be to thee, for servants. And joseph said unto them, fear not; for, am I in the place of GOD? And you, ye meant against me evil: God meant it unto good; for to do, as it is this day, to save-alive much people. And now, fear ye not; I will nourish you, and your little ones: and he comforted them; and spoke, unto their heart. And joseph dwelled in Egypt; he, and his father's house: and joseph lived, an hundred and ten years. And joseph saw, unto Ephraim; sons, of the third generation: also the sons of Machir, son of Manasses; were borne, upon joseph's knees. And joseph said, unto his brethren; I die: and God, visiting will visit you, and will, make you goe-up out of this land unto the land, which he swore to Abraham, to Isaak, and to jakob. And joseph, made the sons of Israel swear, saying; God visiting will visit you; and ye shall carry up my bones, from hence. And joseph died, an hundred and ten years old: and they imbalmed him, and he was put in an ark, in Egypt.  

Annotations.  
PHysicians] in Greek imbalmers. embalm] which was, with myrrh, aloes, and other spices, that the dead bodies might not stink or putrify, joh. 19 39 40. so laying them as in a bed of sweet odours, 2 Chron. 16. 14. and this with the solemnities of his burial, was to do jakob honour at his death, as 2 Chron. 32. 33. and to keep his body sweet, for burial in Canaan: besides further mystery of the resurrection with incorruption in Christ, who was also imbalmed himself, Mark. 14. 8. joh. 12. 7. and 19 40. Of the Egyptian manner of embalming and burying in ages following it is said by historiographers, that they took out the bowels of the dead, cleansed them, and washed them with wine of dates, and after that again with odours: then filled they the bowels with pure myrrh beaten, and Cassia, and other odours (except frankincense;) and sowed them up. After this they seasoned the corpse hidden in nitre, seventy days, not longer. After seventy days, they washed the corpse, and wrapped it in fine linen cloth gummed; which gum the Egyptians often used in stead of glue, etc. The Nitre consumeth the flesh, and leaveth only the skin and bones of the dead person. Herodot. in Euterpe.  
Vers. 5. Idye] or, I, am dying: see Gen. 47. 29. 30. 31. digged] or, bought, as the word sometime signifieth, Deut. 2. 6.  
Vers. 7. all the servants] that is, a great multitude of them: so Mat. 3. 5. all judea: that is, very many from all parts. elders] or Senators; that is, governor's, officers, counsellors, as Ezek. 7. 26. joined therefore with Princes, Psal. 105. 22.  
Vers. 9 very great] Hebrew, vehemently heavy, or weighty; which the Greek translateth a great camp, (or company.) So a weighty people, 1 Kings 3. 9 is by the Hebrew text elsewhere expounded, agreat people, 2 Chron. 1. 10.  
Vers. 10. Atad] by interpretation a bramble, Psal. 58. 10. It seemeth this floor was beset with brambles, and thereof had the name. beyond] in the inside of jordan, for Moses when he wrote these things, was on the outside, in the wilderness; Deut. 1. 1. and 3. 25. seven days] so long they were by the law of God unclean by the dead, whosoever touched the same; Numb. 19 11. so long also the jews custom after was to mourn, as Maimony showeth in Misn. Tom. 4. treat. of Mourning, chap. 1. and Ben Syrach saith, Seven days do men mourn for him that is dead, Eccles. 22. 12. There was also a lesser degree of mourning, which dured thirty days, that the Hebrew doctors gathered from Deut. 21. 13. she shall bewail her father and her mother a month of days: those thirty days, they might not trim the hair of their head or beard; nor wear white new garments, nor marry: and the like. Maimony ibidem, ch. 6.  
Vers. 11. inhabitants] Hebrew, inhabitant: and Canaanite. See Gen. 10. 16. heavy] in Greek great, as before in verse 9 was called] Hebrew he (that is, every one) called: see the notes on Gen. 16. 14. The mourning] Hebr. Abel Mizaim.  
Vers. 15. peradventure] or, it may be. The guilty conscience causeth fear, Levit. 26. 36. rewarded him] that is, done of our own accord unto him.  
Vers. 16. commanded] that is, sent some on their message to joseph: and after, went themselves, verse 18. The word command, is effectually to procure a thing to be done: as God commandeth his blessings and mercies, by effectual sending them; Psal. 42. 9 and Levit. 25. 21. Deut. 28. 8. where the Greek translateth send. Here, the Greek expoundeth it, they came unto joseph, and said.  
Vers. 17. of the God] by this speech, they seem, both to insinuate their repentance, and faith to obtain mercy at God's hand; and use a reason to obtain the like at joseph's. For if we forgive men their trespasses, our heavenly Father will also forgive us, otherwise not. Mat. 6 12. 14. 15. Wherefore it is said, forgive one another, even as God for Christ's sake forgave you. Ephes. 4. 32. But the Hebrew Doctors observe a difference between damage to our neighbour in his goods, and hurts, or injury to his person, (which here was joseph's cause.) They say: he that doth his neighbour damage in his goods, when he hath paid that which he ought to pay; atonement is made for him. But he that hurteth his neighbour, although he gave unto him (for satisfaction) the five things. (namely, 1. damage itself, as when eye must be given for eye, tooth for tooth, 2. for the smart, 3. for his healing, 4. for his resting from his labour, 5. for his shame or dishonour; of which see the notes on Exod. 21. 19) yet atonement is not made for him: yea though he should sacrifice (to God) all the Rams of Nebaioth, (Esay 60. 7.) yet atonement is not made for him, nor his iniquity forgiven; unill he request it of him that was hurt, and he do forgive him. Maimony in Misneh, Tom. 4. treat. of Hurt and damage, chap. 5. S. 9  
Vers. 21. unto their hart] that is, friendly, comfortably, and which pleased them: as, that which came into Solomon's heart, 2 Chron. 7. 11. is expounded, that which he was pleased to do, 1 King. 9 1. See also the notes on Gen. 34. 3. Here joseph is an example of lenity, and readiness to forgive; and to do good for evil, as Christ teacheth all: Matt. 5. 44. So the Hebrew canons say, It is unlawful for him that is hurt, to be cruel and not to forgive: this is not the way of the seed of Israel. But when he that did the hurt, doth request it, and ask grace of him, once or twice, and he knoweth that he turns from his sin, and repenteth of his evil: he shall forgive him, Maimony in his said treat. of Hurt and damage, ch. 5. S. 10.  
Vers. 23. third generation] or third sons. So was his blessing begun to be accomplished, Gen. 49. 22. and 28. 19 borne] that is, brought up: Of Machir, see Num. 32. 39  
Vers. 24. visiting, etc.] that is, will surely visit, meaning in mercy: See Gen. 21. 1. This was a testification of his faith in God's promises; as is written, by faith joseph at his ending, made mention of the departure of the sons of Israel, and gave commandment concerning his bones, Heb. 11. 22. The land of Canaan, was a sign of their heavenly inheritance, as before is showed, on Gen. 12. 5. & 17. 8. Heb. 11. 13. 14. 16. and there Christ rising from the dead, should be the first fruits of them that slept, by whom the resurrection of the dead (which joseph expected) was to come, 1 Cor. 15. 20. 21. 22. And there many bodies of the Saints which slept arose, and came out of the graves, after Christ's resurrection: Matt. 27. 52. 53.  
Vers. 25. from hence] or, from this place: the Greek addeth with you. This charge was fulfilled, when at their going out of Egypt, Moses took the bones of joseph with him, Exod. 13. 19 which afterward were buried in Sechem, jacob's purchase, and joseph's son's heritage, jos. 24. 32. Stephen showeth that the other Patriarches (the sons of jakob,) were buried also in Sychem in the land of Canaan, Act. 7. 16.  
Vers. 26. old] Hebrew, son of 110. years Gen. 5. 32. The same was the age of jesus (or josuah) when he died; the conqueror of Canaan, and one of joseph's seed: jos. 24. 29. an ark] or chest, coffin: to be ready, at their removal out of Egypt. This death of joseph, (whereat the first book of Moses endeth,) was after the creation of the world, 2369. years.     

ANNOTATIONS UPON THE SECOND BOOK OF MOSES, CALLED EXODUS: WHEREIN, BY CONFERRING THE HOly Scriptures, comparing the Chaldee and Greek versions, and other records of the Hebrews: MOSES his Words, Laws and Ordinances, are explained.  
BY HENRY AINSWORTH.  PSAL. 103. 7. 
The Lord made known his ways unto Moses: his acts, unto the sons of Israel.  ACTS, 7. 38. 
This is that Moses, which was in the Church in the wilderness, with the Angel; which spoke to him in the mount Sina, and with our fathers: who received the lively Oracles, to give unto us.  JOHN, 1. 17. 
The Law, was given by Moses: but Grace and Truth, came by jesus Christ.   printer's or publisher's device 
LONDON, ¶ Printed by Miles Flesher for John Bellamine, and are to be sold at his shop near the ROYAL EXCHANGE. 1626.   

The Sum of EXODUS.  
THis second book of Moses, showeth the increase and oppression of Israel in Egypt: the sending of Moses to deliver them: the ten plagues of God upon Egypt: the bringing out of Israel with strong hand: the leading of them through the sea, where Pharaoh was drowned: the safe conducting of them in the wilderness: the Covenant between God and them at Mount Sina, where he gave them Laws and judgements and Statutes; ordaining a Priesthood, for his service; and erected a Tabernacle, for to dwell therein among them.  

More particularly.  
ISrael increase, are oppressed in Egypt, and their sons drowned. Chap. 1  
Moses his birth, education, piety, and persecution. 2  
Moses keeping sheep, seethe a vision; and is sent to deliver Israel. 3  
He is confirmed by signs, is sent with Aaron to Pharaoh and Israel. 4  
Pharaoh resisteth, and vexeth Israel: they cry out of Moses, and grieve him. 5  
God encourageth Moses, and sends him again to Israel and Pharaoh. 6  
Moses worketh miracles; and is resisted by Pharaohs sorcerers. 7  
Egypt is plagued, with Frogs, Lice, and Flies: Pharaoh is hardened. 8  
More plagues of Murrain, Boils, and Hail: yet Pharaoh resisteth. 9  
Plagues of Locusts, and Darkness: Pharaoh is more hardened. 10  
Egypt is appointed to the spoil: all their firstborn threatened to die. 11  
The Passover is kept: the first borne of Egypt slain: Israel departeth. 12  
Their firstborn are sanctified to God: he conducteth Israel, with a pillar. 13  
Pharaoh pursueth Israel: they pass through the sea, where Pharaoh is drowned. 14  
Israel ring God's praise. They murmur for water, and have it sweetened. 15  
They murmur for bread: God feeds them with Quails, and Manna. 16  
They murmur for water, and have it from th● Rock. They overcome Amaleck. 17  
jethro meeteth Moses. Officers are set over Israel. 18  
Israel is sanctified to receive Gods fiery Law at Sina mount. 19  
God giveth the moral Law, with terror: all 〈◊〉 is afraid. 20  
judicial laws, concerning the bodies and lives of men. Chap. 21  
Laws concerning goods and chattels. 22  
More laws concerning justice; and religious duties. 23  
The covenant of the law is approved and confirmed with sacrifice, 24  
God commandeth to make an Ark, a Table, and a Candlestick. 25  
To make a Tabernacle wherein they should be placed. 26  
To make a brazen Altar: and Court of the Tabernacle. 27  
To make priestly garments for Aaron and his sons. 28  
To consecrate the Priests, and Altar: to sacrifice daily. 29  
To make the golden Altar; the brazen Laver: anointing oil, and perfume. 30  
The workmen of the Tabernacle: the Sabbath: and Tables of stone. 31  
Israel's Idolatry: for which God would have destroyed them. 32  
They are brought to repentance. Moses would see God's glory. 33  
The covenant is renewed: Moses face shineth, and is veiled. 34  
The people bring gifts, for the making of the Tabernacle. 35  
Bezaleel and Aholiab, make the Tabernacle itself. 36  
The Ark, Table, Candlestick, golden Altar, Oil▪ and perfume are made. 37  
The brazen Altar, Laver; and Court. The sum of the offerings. 38  
The Priests garments are made. All the work is approved. 39  
The Tabernacle is set up; and anointed: and filled with God's glory. 40    

THE SECOND BOOK OF MOSES, CALLED EXODUS.  

CHAPTER I.  
1, The number of the sons of Israel that went into Egypt. 7, Their great increase after joseph's death. 8, Their oppression by a new King. 12, Their multiplication notwithstanding their bitter service. 15, The King commandeth the men children to be killed at the birth: 17, but the midwives fearing God, do save them alive. 20, and are blessed of God for it. 22, Pharaoh commandeth all the men children to be cast into the river.  
NOw these are the names, of the sons of Israel; which came, into Egypt: every▪ man and his house, came; with jakob. Reuben, Simeon, Levi, and judah. Issachar, Zabulon, and Benjamin. Dan, and Naphtali; Gad, and Aser. And all the souls, that cameout of the thigh of jakob, were seventy souls: and joseph was in Egypt. And joseph died, and all his brethren; and all that generation. And the sons of Israel, were fruitful, and increased abundantly, and multiplied, and wexed-mighty, most exceedingly: and the land was filled, with them.  
And there arose-up a new King, over Egypt; which knew not joseph. And he said, unto his people: behold, the people of the sons of Israel, are more and mightier than we. Come-on, let us deal-wisely with them: lest they multiply; and it be, when there fall out war, than they be added also unto our enemies; and war against us, and goe-up out of the land. And they set over them taskmasters; to afflict them with their burdens: and they built for Pharaoh, treasure-cities; Pithom, and Raamses. And as they afflicted them, so they multiplied, & so they increased: and they were yrked, because of the sons of Israel. And the Egyptians, made the sons of Israel to serve with rigour. And they made their lives bitter, with hard service, in mortar, & in bricks; and in all service, in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt said, to the midwives of the hebrew women: of which the name of one, was Shiphrah; and the name of the other, Puah. And he said, when ye do the midwives' office, to the Hebrew- women; & see them, upon the stools: if it be a son, than ye shall kill him; and if it be a daughter, than she shall live. But the midwives, feared God; and did not as the King of Egypt spoke unto them: but saved alive, the man-children. And the King of Egypt, called for the midwives, and said unto them; why have ye done this thing: and have saved alive, the man-children? And the midwives said, unto Pharaoh; because the Hebrew- women, are not as the Egyptian- women: for they are lively; and do bring-forth, ere the midwife comein unto them. And God dealt-well, with the midwives: and the people multiplied, and waxed very mighty. And it was, because the midwives feared God; that he made them houses. And Pharaoh commanded, all his people, saying: every son that is borne, ye shall cast him into the river; and every daughter, ye shall save-alive.  

Annotations.  
Book of Moses] so our Lord Christ calleth it, in Mark. 12. 26. See the first annotations on Genesis. Exodus] a Greek word, signifying Departing, because the first chief thing here handled, is of the Departing or Out-going of Israel from Egypt, Exod. 12. 41. This Greek word is used in Heb. 11. 22. Luk. 9 31. Exod. 19 1. In Hebrew the book is named of the first words, Elle shemoth, that i●, These are the names. And here beginneth the thirteenth section, or lecture of the Law: See Gen. 6. 9  
Verse 1. Now these] Hebrew And these. This book is a continuance of the former history of Genesis, therefore it beginneth with And, as coupled thereunto: so likewise do Moses his two next books. Sometime And is used in the beginning of a story, as Esth. 1. 1. where it may in translating be omitted; as is noted on Gen 36. 24. and so the Greek omitteth it here. Egypt] Hebrew Mitsraim; that is, the land of Mitsraim, the son of Cham: See Gen. 10. 6. and 12. 10. house] that is, household, as the Chaldee saith, the men of the house.  
Vers. 3. Issachar] he is named in the fift place, because he was the fift of the same mother Leah; though jakob had other sons before him: see Gen. 35. 23. Benjamin] he, though youngest, is set before the four children of the bondwomen. In the wall of the heavenly jerusalem, the jasper on which his name was graven, is the first foundation, Rev. 21. 19 Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing, before his elder brother joseph.  
Vers. 5. souls] that is, persons: and in Hebrew soul, put for souls: See Gen. 12. 5. thigh] loins, or seed: See Gen. 46. 26. seventy] the Greek addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in, commendeth God's blessing in multiplying them so greatly when they went out, Exo. 12. 37. Deut. 10. 22. and joseph] that is, with joseph who was in Egypt already, as the Chaldee explaineth it: wherefore the Greek version putteth this clause before the former, to show joseph to be of the number, he and his children: as Gen. 46. 20. 27.  
Vers. 6. brethren] who were carried out of Egypt, and buried in Sychem, in the land of Canaan, Act. 7. 16. generation] that is, the men of that generation or age; both Israelites and Egyptians: see Gen. 6. 9  
Vers. 7. increased] or, bred-swiftly, as the fishes or ceeping things of the earth, which of this word have their name: See Gen. 1. 20. And this was, when the time of the promise drew nigh, which God had sworn to Abraham; Act. 7. 17. whereof see Gen. 12. 2. and 15. 5. etc. most exceedingly] Hebrew, with vehemency vehemency: as Gen. 7. 19 and 30. 43. They became a nation, great, mighty, and populous, Deut. 26. 5.  
Vers. 8. new] another King, saith the Greek version; which Stephen followeth, Act. 7. 18. knew not] this word is used both for knowledge and understanding with the mind, & for acknowledging & regard with the affections: both which might be in this King, Eccles. 2. 19 Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus, which confirmed not the decree of joseph.  
Vers. 10. with them] or against them, (as the Gr. word, which also Stephen useth in Act. 7. 19 implieth:) that is, wisely keep them under. At this time, the sons of Israel began to corrupt their religion, and to commit whoredom with the idols of Egypt, for which God was angry with them, Ezek. 23. 8. and 20. 5. 7. 8. jos. 24. 14. And he turned the heart of the Egyptians to hate his people, to deale-craftily with his servants, Psal. 105. 25. war] or understand occasions of war: the Greek saith, when war befalleth us. go up] to weet into Canaan. Thus Satan sought to hinder the fulfilling of God's promise, Gen. 46. 3. 4.  
Vers. 11. taskmasters:] Hebrew princes of tasks (or of tributes:) that is commissaries to exact of Israel, tasks, and servile works; as the Greek translateth, masters over works; the Chaldee calleth them rulers evil doers. So because Israel served not the Lord their God with gladness of heart, he made them serve their enemies with much affliction, & put a yoke of iron upon their neck, as he threatened again after this; Deut. 28. 47. 48. And thus the oracle was fulfilled, Gen. 15. 13. treasure cities] or cities of store, wherein to lay up both the fruits of the earth, as 2 Chron. 32. 28. and other provision of armoury and warlike furniture: wherefore the Greek translateth, fortified cities. Raamses] this differeth in writing, from Rameses' spoken of in Gen. 47. 11. and Exod. 12. 37. the jerusalemy Thargum calleth it Philusin, (otherwise named Pelusium: and the former Pithom, he calleth Tennis (or Tanis.)  
Vers. 12. as they] that is, the more they afflicted them, the more they multiplied. There is no wisdom, prudency or counsel against the Lord; Prov. 21. 30. increased] or spread abroad: Hebrew brake forth with sudden increase; see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it, waxed strong. This mercy of God David celebrateth, saying, And he increased his people mightily; and and made them stronger than their distressers. Psal. 105. 24.  
Vers. 13. rigour] or fierceness (which English word cometh of the Hebrew Pherec:) the Greek translateth it force; the Chaldee hardness. The Israelites were forbidden to rule after this manner, one over another, Levit. 25. 43. 46. Hereupon Egypt is called, the house of servants (or bondmen) Exod. 20. 2. and for the hardness of the servitude, an iron furnace; Deut. 4. 20. and because King Pharaoh caused this bondage, it is called the house of Pharaoh, 1 Sam. 2. 27.  
Vers. 14. bitter] in Greeke sorrowful.  
Ver. 15. Shiphrah] in Greek Sepphora: and the other, Phova. These seem to be the chief of the midwives. The Thargum jerusalemy maketh them to be Hebrew women of Levi, jochebed, and Miriam.  
Vers. 16. stools] a peculiar round seat for women in travel; the Hebrew word is not used elsewhere, but in jer. 18. 3. for a wheel or frame which potters work upon. The Greek translateth not the word but the sense, saying, and they be about to bring forth. kill him] this hath always been Satan's subtlety, to labour the death of the men children, the strongest and valiantest of God's people. So the great red Dragon (of the Roman Empire) stood ready to devour the manchild, which the woman (the Church of Church Christ) was about to bring forth, Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt, (likened to a great Dragon, lying in the midst of his rivers, Ezek. 29. 3.) would have devoured the males of Israel.  
Vers. 19 Pharaoh] this was a name of honour; common to all the Kings of Egypt: as is noted on Gen. 12. 15. unto them] Thargum jerusalemy expounds it thus, ere the midwife comes at them, they pray to their Father which is in heaven; and he answereth them, and they do bring forth.  
Vers. 21. that he] Hebrew, and he them:] the Hebrew lahem, is properly them men, and so may be understood of the Israelites who being spared by the midwives, lived to have families. Or it is put for lahen, them women: the courageous midwives, to whom God made houses, that is, gave them children and families. So the Prophets some time vary the gender, as in 1 King. 22. 17. lahems: for which in 2 Chro. 18. 16. is written lahen. Also in 1 Chron. 10. 7. bahems: which in 1 Sam. 31. 7. is written bahen. And so the Gr. here, & Thargum jerusalemy, referreth it to the women saying; because the midwives feared before the Lord, therefore they got them a good name in a strange nation, and made them houses; the house of the Levites, and the house of the High priesthood. See the like after in Exod. 2. 17. also in judg. 21. 22. and before, noted on Gen. 4. 7.  
Vers. 22. all his people] so from secret oppression, proceeding to open tyranny; evil entreating our fathers, making their babes to be cast out, that they might not be saved-alive, Act. 7. 19 which though Israel's sin did deserve, Ezek. 20. 5. 7. 8. yet God after repaid to the Egyptians, in turning the waters of their river into blood, and slaying all their firstborn, Exod. 7. 20. 21. and 12. 29. 30. that is borne] namely to the Hebrews (or Jews:) as the Greek and Chaldee do express.    

CHAP. II.  
1, Moses is borne, and hidden three months: 3, then in an Ark he is cast into the flags. 5, He is found, and brought up by Pharaohs daughter, as her own son. 11, He looketh on his brethren's wrongs, and slayeth an Egyptian. 13. He reproveth an Hebrew that wronged his neighbour. 15, He fleeth for fear of his life, into Midian; 17, rescueth the Priest's daughters from the violence of the shepherds. 21, He dwelleth with the Priest, and marrieth Zipporah his daughter; 22, of whom he begetteth Gershom. 12, God respecteth Isreels cry.  
AND there went a man, of the house of Levi: and he took, the daughter of Levi. And the woman conceived, and bore a son: and she saw him, that he was a goodly child; and she hid him, three months. And she could not longer hide him; and she took for him, an ark of bulrushes; and daubed it with slime, and with pitch. and she put the child, therein; and put it in the flags, by the river's brink. And his sister stood, afar off: to know, what should be done to him. And the daughter of Pharaoh came down, to wash at the river; and her maidens walked, by the river's side: and she saw the ark, among the flags; and sent her hand maid, and took it. And she opened it, and saw the child; and behold, the babe wept: and she had-compassion on him, and said; This is one of the Hebrews children. And his sister said, to Pharaohs daughter; shall I go, and call to thee, a woman a nurse; of the hebrew women: that she may nurse the child for thee? And Pharaohs daughter said to her, Go; and the maid went; & called, the child's mother. And Pharaohs daughter said to her. Take this child away, and nurse it for me; and I will give thee thy wages; and the woman took the child & nursed it. And the child grew great, and she brought him unto Pharaohs daughter; and he was to her, for a son; and she called his name, Moses; and she said, because I drew him, out of the water. And it was, in those days; when Moses was growen-great, that he went-out unto his brethren; and saw their burdens: and he saw, an Egyptian man; smiting an Hebrew man, one of his brethren. And he looked this way, and that way; and saw, that there was no man: and he smote, the Egyptian; and hide him, in the land. And he went-out in the second day; and behold, two Hebrew men, strove-together: and he said to the wicked one, wherefore smitest thou thy neighbour? And he said, who made thee a man a prince and a judge, over us? sayest thou this, to kill me, as thou killed'st the Egyptian? And Moses feared, and said, surely, the thing is known. And Pharaoh heard this thing, and he sought to kill Moses: and Moses fled from the face of Pharaoh; and dwelled in the land of Midian, and he sat down by a well. And the Priest of Midian, had seven daughters: and they came and drew water, and filled the troughes; to water, their father's flock. And the sheedherds came, and drove them away: and Moses stood-up, and saved them; and watered their flock. And they came unto Reguel their father: and he said, why are ye come so soon, to day? And they said, an Egyptian man, delivered us out of the hand of the shepherds: and also drawing drew water for us; and watered the flock And he said unto his daughters, and where is he? wherefore now, have ye left the man? call him, that he may eat bread. And Moses was content, to dwell with the man: and he gave Zipporah his daughter, unto Moses. And she bore a son, and he called his name Gershom: for he said; I have been a stranger, in a foreign land. And it was, after those many days, when the King of Egypt was dead; and the sons of Israel sighed, for the servitude, and cryed-out; that their cry cameup unto God, for the servitude. And God heard, their groaning: and God remembered his covenant, with Abraham, with Isaak and with jakob. And God looked upon the sons of Israel: and God knew them.  

Annotations.  
A Man] named Amram, the son of Kohath, the son of Levi: Exod. 6. 16. 18. 20. To this religious family, rather than any other, God now appeared: which mercy is remembered in 1 Sam. 2. 27. took] to wife, Exod. 6. 20. the daughter] named jochebed, sister unto Kohath, and next daughter to Levi: aunt unto Amram her husband, Exod 6. 20. Numb. 26. 59 So Thargum jerusalemy saith, he took jochebed his aunt, to him to wife. Such marriages with their near kindred, were afterwards forbidden, when the tribes and families were multiplied: Levit. 18. 12. a son] this was not their first child, for Marie a daughter, and Aaron a son were both borne before him: Verse 4. Numb. 26. 59 Exod. 7. 7.  
Vers. 2. a goodly child] or fair proper child, so the Apostle (following the Greek version) translateth it, in Hebr. 11. 23. the Hebrew being good, meaning in form and beauty; as Gen. 24. 16. and Stephen addeth goodly (or fair) to God: Act. 7. 20. that is, exceeding fair, or having divine beauty and goodliness: and there be of the jew Doctors which writ to the like effect, that he had the form of an Angel of God: Pirkei R. Elie 〈…〉 chap. 48. And heathen writers make mention also of his beautiful personage, justin. hist. b. 36. This Moses was, by the father, the seventh generation from Abraham; (as Enoch was the seventh from Adam: and Abraham the Hebrew, was the seventh from Heber:) and considering his mi●●des upon Egypt, and his laws unto Israel; he may be likened to that manchild, who 〈◊〉 to rule all 〈◊〉 with 〈◊〉 of 〈◊〉: Rev. 12. 5. 〈…〉 together with his father: therefore the Greek translateth they hid. And Paul saith, By faith Moses was hid of his parents three months, because they saw he was a goodly child, and they were not afraid of the king's commandment, Heb. 11. 23. This hiding was in his own father's house, Act. 7. 20. in the year from the creation of the world, 2433.  
Vers. 3. longer] or any more: by reason they dwelled mixed with the Egyptians, Exod. 3. 22. and the king's commandment was straight, and dangerous to transgress, Exod. 1. 22. Heb. 11. 23. ark] or coffin, whereof see Gen. 6. 14. Thus Moses, as No, was saved in an ark from drowning, what that figured, see Gen. 6. 15. etc. bulrushes:] a thing there growing, of which the Egyptians used to make leight botes and vessels to go upon the waters, Esay, 18. 2. flags] or, sea weeds, or sedge: such as grew by that river, and in the red sea, and other seas; jon. 2. 5. Hereof the Redsea had the name, see Exod. 10. 19 brink] Hebr. lip.  
Vers. 4. his sister] named Marry, or Miriam, of whom see Exod. 15. 20. Numb. 26. 59 stood] or, set herself to stand and look; or espied (as the Greek translateth it) to learn what should befall him.  
Vers. 6. saw the child] or, saw him, (namely) the child. had compassion] or, mercifully spared him: see this word, in Cen. 19 16. Hebrews] so the Israelites were called, of Heber: see Gen. 14. 13. and 39 14. The Chaldee translateth it jews: so after verse 7. 11. 13. etc.  
Vers. 7. a woman a nurse] an Hebrew phrase, the word woman may in English be omitted: as the word man, in verse 11. 14. See Gen. 13. 8. & 38. 1.  
Vers. 10. for a son] adopted to be as her own child, and trained up in all the wisdom of the Egyptians; Act. 7. 21. 22. Moses] in Hebrew Mosheh; but the Greek of the new Testament writeth him Moses, and Moses, Mat. 19 8. Act. 7. 20. 35. 37. his name signifieth Drawen-out: What name his parents had given him before is not recorded. I drew] Hebrew, Masithi: of this, the child had his name: and it is not used again in Scripture, but in David's case, who saith of God, he drew me out of many waters, Psal. 18. 17. waters, signifying troubles.  
Vers. 11. grown great] both in years, and in authority, being full forty years old; and mighty in words and in deeds: Act. 7. 23. 22. There fore In those days, may he read, After those days: as in verse 23. went-out:] it came into his heart to visit his brethren the sons of Israel, Act. 7. 23. and he after this, renounced his honours and pleasures in Pharaohs Court, and associated himself to God's afflicted people: for by faith, heerefused to be called the son of Pharaohs daughter choosing rather to to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; esteeming the reproach of Christ, greater riches than the treasures in Egypt, for he had respect unto the recompense of the reward, Heb. 11. 24. 25. 26. saw their 〈◊〉] he Greek translateth, considered their labour: in Chaldee their ser 〈…〉 de.  
Vers. 12. smote] that is, killed him, (as is showed on Gen. 14. 17) so defending and avenging his oppressed brother; supposing that his brethren would have understood, how that God by his hand would deliver them: but they understood not. Act. 7. 24. 25. And because his calling was not yet manifested, he did this action secretly, and hid the Egyptian in the sand. From this action of Moses, the jew Doctors did gather a law, that if an heathen smote an Israelite, he was to die. Maimony in Misneh, tom. 4. treat. of Hurt and damage, chap. 5. S. 3.  
Vers. 13. the second day] the day next after the former, Act. 7. 26. so prosecuting diligently the work which God had secretly called him unto. to the wicked one] that is, to him that did the wrong, as the Greek translateth it; and Stephen approveth the same, saying, The next day he shown himself unto them as they strove, and earnestly exhorted them unto peace, saying, Sirs, ye are brethren, why do ye wrong one to another? Act. 7. 26.  
Vers. 14. he] that did his neighbour wrong, he thrust Moses away; Act. 7. 27. a man a prince] or, constituted thee a prince; omitting the word man, as Stephen (following the Greek version) doth. See also Gen. 13. 8. This refusal of Moses, by one, is imputed to the rest of the Israelites, Act. 7. 35. And God for their unthankfulness, withdrew Moses from them 40. years, before he sent him again to deliver them: verse 23. sayest thou] to wit, in thy heart; (as Gen. 27. 41.) that is, intendest thou, thinkest thou; or, wilt thou kill me? as the Greek translateth it; and so Stephen allegeth it, Act. 7. 28. And other scriptures have the like phrase, 2 Sam. 21. 16. the Egyptian] the Greek addeth, yesterday, and so it is in Act. 7. 28. the thing] Hebr. the word: Gr. this word: So in the verse following.  
Vers. 15. fled] at this saying Act. 7. 29. Of this first departure, as well as of the second, some do understand that speech of the Apostle; By faith Moses left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible, Heb. 11. 27. dwelled] or, seated, namely as a stranger, Act. 7. 29. and so here in vers. 22. and Exod. 12. 40. Midian] Madiam, as the Greek calleth it, or Madian, as in Act. 7. 29. a people that came of Madian the son of Abraham, Gen. 25. 2.  
Vers. 16. Priest] or, Prince, as the Chaldee translateth it; but the Greek saith priest: See Gen. 41. 45. father] the Greek addeth his name jothor, that is, jethor, as Exod. 3. 1.  
Vers. 17. them] the daughters, as the Greek version plainly showeth: but the Hebrew here and after is masculine, as if it were them men, which some understand to be the shepherds that looked to the flock, under these women: but the Hebrew putteth sometime one gender for another: see the notes on Exod. 1. 21. saved] in Greeke delivered them daughters. Compare this fact of Moses, with jacob's, Gen. 29. 9 10.  
Vers. 18. Reguel] in Greeke, Ragovel: he was a Madianite, father to Hobab or jethro the next father of these daughters: Num. 10. 29. All grandfathers and 〈◊〉, are called fathers: 2 Kin. 14. 3. & 16. 2. & 18. 3. 〈◊〉 so soon] Heb. hastened to come.  
Vers. 19 drawing drawn] that is, drew readily and enough; the Greek saith, and drew for us.  
Vers. 20. now] or, at this time; it being so jate. The Greek translateth it, thus.  
Vers. 21. was content] or began; as the word is Englished, Deut. 1. 5. The Greek omitteth it, saying, And Moses dwelled with the man: and the Holy Ghost often omitteth the like, as some Evangelists say of jesus, he began to say, Luk. 12. 1. Mark. 13. 5. another writeth, jesus said, Matth. 16. 6. and 24. 4. so, he began to cast out, Mark. 11. 15. that is, he cast out, Mat. 21. 12. he began to cry, Mark. 10. 47. that is, he cried, Luke 18. 38. they began to beseech, Mark. 5. 17. that is, they besought him, Matth. 8. 34. and sundry the like. gave Zipporah] to wife, as the Greek addeth; and calleth her Zemphora, as the letter m, is often put in such Greek names; as Abbakuk the Prophet, is Amb●koum in Greek, Ab. 1. 1. so Chiun, Amos 5. 26. is Remphan, Act. 7. 43. the interpreters mistaking 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. for 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  C. and interposing M. And in the Hebrew, Berodach, 2 King. 20. 12. is called also Merodach, Esa. 39 1. that such change of letters, should not seem strange unto us. Concerning this wife of Moses, his sister and brother afterwards spoke against him, Num. 12. 1. where she is called a Cushite.  
Vers. 22. Gershon] by interpretation, A desolate stranger; the reason whereof followeth. Here the Greek addeth, And she conceived again, and bore a second son; and he called his name Eliezer, saying; for the God of my father is my helper, and hath delivered me from the hand of Pharaoh. This addition is borrowed from Exod. 18. 4.  
Vers. 23. after those many days] that is, as Stephen openeth it, when forty years were expired, Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time: they say Moses was jethroes' shepherd 40. years; and the wild beasts spoilt not his sheep, but they were fruitful and multiplied greatly. Pirkei R. Eliezer, c. 40. Thus Moses had lived 40. years in Pharaohs court; was 40. years a stranger & shepherd in Midian; and after this, he fed God's people Israel 40. years, Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In, is rightly translated in Greek After, as it elsewhere also plainly signifieth, Numb. 28. 26. So in the new Testament, Mark 13. 24. in those days, that is, after them, as is explained, Matth. 24. 29. after the tribulation of those days. So in Dan. 2. 44. In (that is, After) the days of these Kings, was dead] both the King, and all other that sought Moses life, Exod. 4. 19 servitude] or, bondage: in Greek works: which, as appeareth, continued though the King was dead. The Chaldee addeth, servitude which was hard upon them. came up] or ascended up to heaven. This their misery, and God's mercy in releasing them, is often mentioned; and was by the Israelites remembered in their land, every year, Deut. 26. 6. 7. 8. Num. 20. 16.  
Vers. 24. covenant] whereof see Gen. 15. 14. and 26. 13. and 46. 4. which God is said to remember (after the manner of men) when he showeth care, of performance: See Gen. 8. 1.  
V 25. knew] namely their sorrows, as is expressed in Exod. 3. 7. or, knew them, in their sorrows, that is, cared for them; as knowing often signifieth, Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it, he was known unto them; The Chaldee, he said by his word, that he would deliver them.    

CHAP. III.  
1. Moses keepeth jethros flock. 〈◊〉, God appeareth to him in a burning bush. 9, He sendeth him to deliver Israel. 14, The Name of God is declared. 15, His message to Israel, 18, and to the king of Egypt. 19, The king's resistance, Egypt's plagues, and Israel's departure with rich spoils, are foretold.  
AND Moses was feeding the flock of jethro his father in law, the Priest of Midian: and he led the flock behind the wilderness; and came to the mountain of God, to Horeb. And the Angel of jehovah appeared unto him, in a flame of fire, out of the midst of a bramble-bush: and he saw, and behold the bramble-bush burned with fire, and the bramble-bush was not consumed. And Moses said, I will turn aside now, and see this great sight, why the bramble-bush is not burnt. And jehovah saw that he turned aside to see; and God called unto him out of the midst of the bramble-bush, and said, Moses, Moses, and he said, Lo here I am. And he said, Draw not nigh hither; put thy shoes from off thy feet, for the place the which thou standest upon is holy ground. And he said, I am the God of thy father, the God of Abraham, the God of Isaak, and the God of jakob: and Moses hide his face, for he feared to look upon God. And jehovah said, Seeing I have seen the affliction of my people which are in Egypt, and have heard their outcry because of their taskmasters, for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land, unto a good land and a large, unto a land flowing with milk & honey, unto the place of the Canaanite, and the Chethite, and the Amorite, and the Pherizzite, and the Evite, and the jebusite. And now, behold, the outcry of the sons of Israel is come unto me, & I have also seen the oppression wherewith the Egyptians oppress them. And now come, and I will send thee unto Pharaoh; and bring thou forth my ●●●●le the sons of Israel out of Egypt. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring 〈◊〉 sons of Israel out of Egypt? And he said, Certainly I will be with thee, and this shall be unto thee a sign that I have sent thee; when thou hast brought forth the people out of Egypt, ye shall serve God at this mountain. And Moses said unto God; Behold, when I come unto the sons of Israel, and shall say unto them, The God of your fathers hath sent me unto you, and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses; I am, that I am: and he said, Thus shalt thou say unto the sons of Israel; I am, hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the sons of Israel; jehovah the God of your fathers, the God of Abraham, the God of Isaak, and the God of jakob, hath sent me unto you: this is my name for ever, and this is my memorial to generation and generation. Go and gather together the Elders of Israel, and say unto them, jehovah, the God of your fathers hath appeared unto me, the God of Abraham, of Isaak and of jakob, saying, Visiting I have visited you, and that which is done to you in Egypt. And I have said, I will bring you up, out of the affliction of Egypt, unto the land of the Canaanite, and the Chethite, and the Amorite, and the Pherizzite, and the Evite, and the jebusite; unto a land flowing with milk and honey. And they shall hearken to thy voice: and thou shalt come, thou and the Elders of Israel, unto the King of Egypt; and you shall say unto him, jehovah the God of the Hebrews hath met with us, and now let us go, we beseech thee, three day's journey into the wilderness, that we may sacrifice to jehovah our God. And I do know that the king of Egypt will not grant you to go, no not by a mighty hand. And I will send out my hand, and smite Egypt, with all my marvels which I will do in the midst thereof, and after that he will send you away. And I will give this people grace in the eyes of the Egyptians, and it shall be when you go, ye shall not go empty. But every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and garments; and ye shall put them upon your sons, and upon your daughters, and ye shall spoil the Egyptians.  

Annotations.  
IEthro] in Greek jothor: he was also named Hobab, and was the son of Ragovel 〈…〉 Exod. 2. 18. Num. 10. 29. judg. 4. 11. He is called also ●●●●er, Exod. 〈◊〉 18. Now God taketh Moses (as afterward he did David) from the folds of sheep, to 〈◊〉 jakob his people, and Israel his possession, Psal. 78. 70. 71. and 77. 21. priest] in the Chaldee, prince: See Exod. 2. 16. The son succeeded in his father's office, for it is likely that Raguel was now dead, this being 40. years after Moses his coming thither, Exod. 2. 21. Act. 7. 30 behind] to the back side: the Greek saith, under the wilderness; the Chaldee, to a place of good pasture in the wilderness. A wilderness (so named of going wild, that is, astray therein) as is showed on Gen. 21. 14. was a place where cattles used to be fed, as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God] so called, because it was great and high, as Psal. 36. 7. and was sanctified of God, by his appearing there now, vers. 5. and after when God came down upon it, to give his law, Ex. 18. 5. and 19 3. 17. 18. So in 1 King. 19 8. The Chaldee calleth it, the mount where the glory of the Lord was revealed. Horeb] or Choreb: which signifieth Dryness (for this wilderness was waterless, Deut. 8. 15.) it was called also mount Sinai, Act. 7. 30. Exod. 19 1. 18. of the Bramble-bushes there growing: or of this vision there appearing.  
Vers. 2. Angel] This was Christ, who in vers. 6. calleth himself the God of Abraham; named an Angel; as before in Gen. 48. 16. therefore Moses blessing Israel, mentioneth the good will of this dweller in the bush. Deut. 33. 16. where the Chaldee paraphrast addeth, him whose habitation is in heaven; meaning God. And other Rabbins acknowledged as much; R. Menachem, upon Exod. 3. saith, his Angel, in the opinion of some of our Rabbins, was Michael; and therefore he saith the Angel of the Lord, and saith not the Angel of God, signifying the condition of mercies. See also the notes on Gen. 32. 24. where Michael, is showed to be Christ. Again, R. Menachem there allegeth; this Angel is that Angel the Redeemer, which said to jakob, I am the God of Bethel: this is he (of whom it is said) and the Angel of his presence saved them: Gen. 48. 16. and 31. 11. 13. Esa. 63. 9 bramble-bush] In Hebrew Seneh, whereupon the mount, and wilderness is called Sinai, of the store of brambles that grew there: or of this bush and vision So in Pirkei R. Eliezer, c. 41. it is said, from the beginning of the world, this mount was called Horeb: and when God appeared unto Moses, out of the midst of the bramble-bush, of the name of the bramble (Seneh) it was called Sinai. consumed] Hebr. eaten up, in Greek, burnt up: fire is usually said to eat, that is, to consume, Lev. 6. 10. The flame is said to burn up the mountains, trees, etc. Psal. 83. 15. joel 1. 19 and is therefore used to signify great afflictions from the hand of God, Esa. 30. 30. Lam. 2. 3. But here God (who is called a consuming fire, Deut. 4. 24.) consumeth not the bush, (a figure of the Church of Israel, afflicted in Egypt) but dwelleth with good will therein, as Moses mentioneth the good will of him that dwelled in the bush, Deut, 33. 16. And so hath promised to Israel, when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Esa. 43. 2. This God himself openeth to Moses, in vers. 7. 8. and it agreeth with that vision shown to Abraham, in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision, saying, God dwelled in the bramble-bush: and the bramble-bush was affliction & anguish, & all thorns and briers. And why dwelled he in the midst of affliction and anguish? but because he saw Israel in great affliction he also dwelled with them in the midst of affliction, to confirm that which is said (in Esa. 63. 9) In all their affliction, it was afflicted. Pirkei R. Eliezer, c. 40.  
Verse 3. great sight] or, vision: whereat Moses wondered, and drew near to consider it, Act. 7. 34. not burnt:] the jerusalemy Thargum addeth, is green and not burnt.  
Vers. 4. unto him] and what God said unto him, the same he hath spoken to us; as our Lord himself explaineth it; Have ye not read, that which was spoken unto you by God? Mat. 22. 31. 32. And although God spoke thus to Moses, yet he writing these things for the Church, it is said, that Moses shown them, and he called the Lord, the God of Abraham: Luke 20. 37.  
Vers. 5. thy shoes] the putting off of shoes, was used for a sign of giving up once right unto another, Deut. 25. 9 Ruth 4. 7. also for a sign of mourning and humiliation, Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2●4. and consequently of sanctification before God; putting off uncleanness, as the change and washing of other garments also signified, Gen. 35. 2. Ex. 19 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept, that Moses in all humility and holiness, should now resign up himself unto God, and service of him. The like was commanded josua, jos. 5. 15. By Stephen's relation, GOD had manifested himself by the words following in the next verse, before he commanded this thing: see Act. 7. 32. 33. From this precept unto Moses, the jews gathered a general rule, that whosoever standeth in the holy place, must put off his shoes: Pirkei R. Eliezer. c. 40. So from that precept in Lev. 19 30. ye shall reverence my sanctuary, they conclude, that this belongeth to the reverence of it, that no man come in there, with his shoes on his feet. Maimony in Beith habchirah (or Temple) c. 7. S. 1. 2 is holy ground] Hebr. it is ground of holiness: sanctified by the presence and apparition of God, who maketh the heavens, earth, and places where his glory is revealed, to be holy, and reverently to respected of his people, Psal. 20. 7. and 48. 2. jos. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured, is called the holy mount, 2 Pet. 1. 18. Therefore death was threatened to all that came into the holy place of the tabernacle, where God appeared; except such, and so sanctified, as the law did appoint, Lev. 16. 2. 3. etc.  
Vers. 6. I am] The word am, is added by the Holy Ghost, in Matth. 22. 32. though for brevity sake, it is omitted here in the Hebrew, and also in the Greek, Mark. 11. 26. and often throughout the Scriptures. thy father] the Holy Ghost expoundeth this, thy fathers: Act. 7. 32. and the words following confirm it. See Gen. 3. 2. God of Abraham] to whom the land of Canaan was first promised, Gen. 12. 1. 7. the affliction of his seed in Egypt; prophesied; and the deliverance from the same, now to be performed: Gen. 15. 13. 16. Exod. 3. 8. And because God is not the God of the dead but of the living, our Saviour from this speech proveth, that Abraham and others dead to the world; yet lived unto God, and their bodies should be raised again from the dead, Matth. 22. 31. 32. Luk. 20. 37. 38. hid] in Greeke, turned away: this hiding was in conscience of his own infirmity, and of God's majesty, so that Moses trembled and durst not behold; Act. 7. 32. Elias covered his face with his mantle, 1 King. 19 13. and the Seraphims covered theirs with their wings, Esa. 6. 2. See also job 13. 20. Luk. 5. 8. Esa. 6. 5. to look] so the Greek also translateth it, referring it to the last word feared. It may also be Englished, from looking, or, that he might not look, referring it to the former, he hide his face. For God, the Chaldee translateth, the glory of the Lord.  
Vers. 7. seeing I have seen] that is, I have surely seen: the like phrase is in Gen. 2. 17. God's seeing and hearing, implied a merciful regard and pitying of their misery: Psal. 106. 44. 45. Gen. 29. 32. therefore the people, when they understood this, gave thanks to God, Exod. 4. 31. Some of the Hebrews (as the Zohar upon this place) expounded it thus: Seeing for the good of Israel; I have seen, for vengeance upon those that oppress them. In this sense Zacharie said at his death, The Lord see it, and require it: 2 Chron. 24. 22. their taskemasters] or, his taskmaster; speaking of the people as of one man: see the notes on Gen. 22. 17. Taskmasters, here properly are Exactors; and is generally used for such as require and exact, either money, as in 2 King. 23. 35. or any debt, Deut. 15. 2. or otherwise do oppress any, Esa. 53. 7. Here the Greek translateth it workmasters; the Chaldee, rulers. They figured spiritual tyrants also, from whom will deliver his people; Esa. 9 4. and 14. 2. and 60. 17.  
Vers. 8. am come down] to wit, in this vision: as the Chaldee translateth, I do appear, (or, am revealed.) See Gen. 11. 5. them] Hebr. him: that is, the people. The Greek translateth it them: so doth the Holy Ghost, in Act. 7. 34. the hand] that is, the power and dominion: as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies, Luk. 1. 74. whereof this now was a type. milk and honey] under which, all other blessings are comprehended; there was no lack of any thing, Deut. 8. 7. 8. 9 Of this country, see the notes on Gen. 12. 5. and as the land figured out a heavenly country; so milk and honey signified spiritual blessings in Christ, Song 4. 11. Psal. 19 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land, is often mentioned by this phrase, as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9 jos. 5. 6. jer. 11. 5. Ezek. 20. 6. And the Israelites upon the first view, acknowledged it so to be, Num. 13. ●●. and yearly professed the same, by God's co 〈…〉 〈…〉nt, Deut. 26. 9 15. Yet the rebellious despised it, and called Egypt, a land that floweth with milk and honey: Num. 16. 13. 14. Canaanite] that is, as the Greek and Chaldee translate, Canaanites, Chethites, etc. See Gen. 10. 16. and 15. 20. So after, verse 17.  
Vers. 10. send thee] The secret inspiration which Moses had before from God, (Exod. 2. 11. Acts 7. 25.) is here become an open calling and full commission; and he whom the Israelites had refused, saying, who made thee a ruler and a judge? the same did God send to be a ruler and deliverer, by the hand of the Angel, which appeared to him in the bramble-bush: Act. 7. 35. This sending of Moses, is also mentioned as a mercy of God, Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh] the Greek addeth, king of Egypt: in Act. 7. 34. it is, I will send thee into Egypt. bring thou] in Greeke, thou shalt bring. See the notes on Gen. 20. 7.  
Vers. 12. Certainly] or, Because I will be: the Chaldee saith, because my word shall be thine help. this] the present apparition of my glory in the bush, which thou seest: or, this, that followeth, ye shall serve God at this mount. The first was a sign to st engthen Moses in his business with Pharaoh, Exod. 5. 22. 23. the latter, to confirm him against the many rebellions of Israel, mentioned in Num. 11. 10. 11. 14. 15. Deut. 9 22. 23. 24. at this] or, by this mount. This was fulfilled when at mount Sinai, the law being given, the tabernacle was made, and sacrifice and other service performed unto God, Exod. 19 and 25. etc. which being a mount in the wilderness, in Arabia; the worshippers & children thereof were in bondage, as was Agar, and figured the old Testament and those under the same, by Moses law; Gal. 4. 24. 25. Now we by Christ are not come thither, but unto mount Zion, where all the house of Israel, and all in the land are to serve the Lord: Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1.  
Vers. 13. what is his name?] This may imply, after what manner, and to what end, God had now appeared; whether for mercy, or judgement. For God by names manifesteth his works, as after appeareth in Exod. 6. 3. So the Hebrews teach (in Elle shemoth rabba upon this place) that when God judgeth his creatures, he is called Elohim (God;) when he warreth against the wicked, he is called Sabaoth (Lord of hosts;) when he doth mercy unto the world, he is called jehovah; as in Exod. 34. 6. jehovah, jehovah, God merciful and gracious.  
Vers. 14. I am that I am] The Hebrew, Ehjeh asher ehjeh, properly signifieth I will be that I will be: the Greek translateth, I am he that Is. And God is called, He that Is, that was, and that will be, Rev. 16. 5. where this name Ehjeh, is opened, as also the name jehovah, whereof see Gen. 2. 4. Exod. 6. 3. It implieth Gods eternal and unchangeable Being in himself (before whom, all nations are as nothing, Esa. 40. 17.) and the constant performing of all his words, to be now and for ever that which he was before, to Abraham, Isaak and jakob: verse 15. So, jesus Christ yesterday and to day, the same, and for ever: Heb. 13. 8. The Rabbins do thus also explain this name, in Elle shemoth rabba, upon this text. The blessed God said ●●to Moses. say 〈◊〉 them, 〈◊〉 have been, and I the same now, and I the same 〈◊〉 time to come, etc. I 〈◊〉,] or, I will be, hath sent, etc. The Chaldee paraphrase called jonathans', giveth both expositions: I ●e that was and hereafter will be, hath sent me unto you.  
Vers. 15. my memorial] or, the memorial of me that whereby I will be remembered and mentioned always. To this the Prophets refer us, as in Hos. 12. 5. jehovah God of hosts; jehovah is his memorial: and jehovah thy name is for ever: jehovah, thy memorial, is to generation and generation, Ps. 135. 13. and 102. 13. and generation] or of generation; that is, all generations (or ages.) The Chaldee supplieth the word and (as the Hebrew elsewhere doth in Psal. 135. 13.) saying, to every generation and generation.  
Vers. 16. Elders:] or Senators: in Greek the senate: such were not only aged men, but teachers and governor's of the people, as among other nations: See Gen. 50. 7. By the Elders, things were orderly communicated with the multitude, as Exod. 12. 3. 21. and 19 3. 7. visiting] the Greek translateth, with visitation; that is, surely or carefully visited, and that in mercy; as Gen. 21. 1. Albeit from the word twice repeated, some of the Hebrews gather a visitation in mercy concerning Israel; and a visitation in judgement, concerning the Egyptians, for their afflicting of Israel, (as was promised in Gen. 15. 14.) R. Menachem, on Exod. 3.  
Vers. 17. Egypt] or, the Egyptians, as vers. 8. and as the Greek translateth here. Canaanite] that is, Canaanites, Chethites, etc. See verse 8.  
Vers. 18. met with us] that is, appeared unto us, and so called and commanded us to offer him sacrifice. Men are said to meet with God, by prayer, and he to meet them, by appearing and speaking unto them; as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appear. Here the Greek version is, he hath called us, three dates journey] Hebr. three day's way. This was, to mount Horeb, where they should serve God, verse 12. which it seemeth was b 〈…〉 three day's journey from Egypt, had they gone the direct way: but because of troubles and fears, they were led about, Exod. 13. 17. 18. so that they came not thither till the third month, Exod. 19 1. Of the mystery of this number, three, see the notes on Gen. 22. 4. wilderness:] the globe of the earth is of three parts, inhabited land, sea, and wilderness; which is a place of wild beasts, Mark. 1. 13. without inhabitant, without way to go in, without water; even the shadow of death itself, jer. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel go, because they might not sacrifice to God in Egypt, Exod. 8. 25. 26. Such was the place of Christ's tentation 40 days, Luk. 4. 1. 2. and of Israel● 40 years, Deut. 8. 2. where God fed and guided them, as he did also the woman that fled into the wilderness, from the present of the serpent, Rev. 12. 14.  
Vers. 1●. no not] Hebr. and not: meaning, though he should be s 〈…〉 tten with many plagues, yet he would not let them go willingly. Or and not, may 〈◊〉 here for If not, that is, but by strong hand, as the Greek here translateth it: the Chaldee also saith, but for strong fear. For ten plagues were sent on Pharaoh, before he would let them go; Exod. 11. 1 So and, is put for if, in Exod. 4. 23. Num. 12. 14.  
Vers. 20. my hand] the Chaldee saith, the plague of my strength; that is, my strong plague.  
Vers. 21. grace] that is, favour▪ the Hebrew phrase is, the grace of this people; which the Greek translateth, will give grace to this people, that is, will cause them to be favoured. The Chaldee saith, I will give this people to mercies: (as in Psal. 106. 46.) See the like in Gen. 39 21. Exod. 11. 2.  
Vers. 22. jewels] or, instruments vessels. Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled. spoil] So Ezek. 39 10. they shall spoil those that spoilt them.    

CHAP. IU.  
1, Moses doubting that he should not be believed, is confirmed by miracles; of his rod turned to a serpent; 6, and his hand leprous. 9, Waters should also be turned to blood. 10, Moses maketh excuses that he might not be sent. 14, God is angry; and appointeth Aaron to assist him. 18, Moses getteth leave of jethro to departed into Egypt. 21, The Lord rehearseth his message to Pharaoh. 24, He meeteth Moses in the In●e, and seeketh to kill him. 25, Zipporah circumciseth her son, and he letteth him go. 27, God sendeth Aaron to meet Moses. 29, Moses and Aaron do their message unto Israel. 31, They believe, and are thankful.  
ANd Moses answered, and said; But behold, they will not believe me, nor hearken unto my voice; for they will say, jehovah hath not appeared unto thee. And jehovah said unto him, What is that in thy hand? and he said, a rod. And he said; Cast it on the ground; and he cast it on the ground, and it was (turned) to a serpent: and Moses fled from before it. And jehovah said unto Moses; Put forth thy hand, & take it by the tail: and he put forth his hand & caught it, and it was (turned) to a ro● in his hand. That they may believe, that jehovah the God of their fathers, the God of Abraham, the God of Isaak, and the God of jakob, hath appeared unto thee. And jehovah said further more unto him▪ Put now thy hand into thy bosom; and he put his hand into his bosom; and he took it out, and behold, his hand was leprous as snow. And he said, Return thy hand into thy bosom; and he returned his hand into his bosom: and he took it out of his bosom, and behold, it was turned as his flesh. And it shall be, if they will not believe thee; nor hark 〈…〉 to the voice of the first sign, that they will believe the voice of the latter sign. And it shall be, if they will not believe also these two signs, not hearken to thy voice, that thou shalt take of the waters of the river, and power upon the dry land, and the waters shall be, which thou shalt take out of the river, even they shall be (turned) to blood upon the dry land. And Moses said unto jehovah; Oh my Lord, I am not a man of words, either from days heretofore, or since thou hast spoken unto thy servant; but I am of an heavy mouth, and of an heavy tongue. And jehovah said unto him; Who hath made the mouth of man, or who maketh the dumb, or the deaf, or the open-eyed, or the blind? have not I jehovah? And now go, and I will be with thy mouth, and will teach thee what thou shalt speak. And he said; Oh my Lord, send I pray thee, by the hand thou shouldest send. And the anger of jehovah was kindled against Moses; and he said, Is not Aaron the Levite thy brother? I know that speaking he can speak, and also behold he is coming forth to meet thee; and when he seethe thee, he will be glad in his heart. And thou shalt speak unto him, and shalt put the words in his mouth, and I will be with thy mouth, and with his mouth, and will teach you what you shall do. And he shall speak for thee unto the people, and he shall be, even he shall be to thee for a mouth, and thou shalt be to him for a God. And this rod shalt thou take in thy hand, with the which thou shalt do the signs. And Moses went, and returned to jether his father in law, and said unto him; Let me go I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive: and jethro said to Moses, Go in peace. And jehovah said unto Moses, in Midian; Go, returned into Egypt, for all the men are dead that sought thy soul. And Moses took his wife and his sons, and made them ride upon an ass; and he returned to the land of Egypt: and Moses took the rod of God in his hand. And jehovah said unto Moses; When thou goest to return into Egypt see, all the wonders which I have put in thy hand, that thou do them before Pharaoh, and I will make strong his heart, and he shall not send away the people. And thou shalt say unto Pha●●oh; 〈◊〉 saith jehovah, Israel is my son my firstborn. And I say unto thee, Send away my son, that he may serve me; and if thou refuse to send him away behold, I will stay thy son, thy firstborn: And it was in the way, in the Inn, that jehovah met him, and sought to kill him. And Zipporah took a sharp stone, and cut off the supernuous foreskin of her son, and cast it at his feet, and said, Surely a husband of bloods art thou to me. And he let him go: then she said, a husband of bloods, for the circumcisions. And jehovah said to Aaron; Go to meet Moses, into the wilderness: and he went, and met him in the mountain of God, and kissed him. And Moses told Aaron all the words of jehovah, who had sent him, and all the signs which he had commanded him. And Moses went and Aaron, and they gathered together all the Elders of the sons of Israel. And Aaron spoke all the words which jehovah had spoken unto Moses: and he did the signs, in the eyes of the people. And the people believed; and they heard that jehovah had visited the sons of Israel, and that he had seen their affliction: and they bended down the head, and bowed themselves.  

Annotations.  
But beheld] Hebr. and beheld: or, and if, as the Greek translateth it, adding this question, what shall I say unto them? So (hên) behold, is used for (in) if, in jer. 3. 1. Moses having experience of former refusal, Exod. 2. 14. feareth the like again; and maketh exceptions.  
Vers. 2. a rod] or, a staff; as in Gen. 38. 18. A● instrument which shepherds used to guide their sheep with: Lev. 27. 32. with it Moses now fed jethroes' flock; but God sanctified it to work 〈…〉 miracles by, and to feed his people Israel. Therefore it is after called the rod of God, v. 20. and many great things were effected by it. To this the Prophets after, have reference; as, feed thy people 〈◊〉 thy rod, etc. Mich. 7. 14.  
Vers. 3. was (turned) to] or, became a serpent: 〈◊〉 the word turned, is expressed in Exod. 7. 15. and the Greek here addeth it in verse 17. As the shining of Moses face, and veil put upon it, (Exod. 34. 30. 33.) signified the glory of his ministry, and the hiding of the end thereof, from unbelieving Israelites, 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent, was here for a sign to such as would not otherwise believe him, verse. 5. 8. 9 signifying that his ministry should become deadly, to all that by faith saw not the end of the same, to be theredemption of Abraham's seed, by Christ, Luk. 1. 68 74. Rom. 10. 4. Gal. 3. The feeding of God's people with his rod, was a sign of life and grace, and comfort. Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent, was a sign of death, Gen. 3. Num. 21. 6. Esa. 14. 29. jerem. 8. 17. from before] or, from the face of it: for fear: because all serpents are odious to man; and this was terrible, called a dragon, in Exod. 7. 10. So the woman fled from the face of the serpent, Revel. 12. 14.  
Vers. 4. by 〈◊〉 tail] which was dangerous to d 〈…〉 n lest he 〈◊〉 be bitten thereby: howbeit Moses, obeying in faith, had no hurt; but the serpent was turned to a rod again: so that ministration of Moses which turneth to the unbelievers unto death, is to the obedient become an instrument of guiding them as a flock, unto life and salvation by Christ, Mark. 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors, barely apply it to the present case thus; as the serpent biteth and killeth the son of Adam, so Pharaoh and his people did bite and kill the Israelites: but he was turned and made like a dry stick. ●inkei. R. Eliezer, c. 40.  
Vers. 5. That they may] this showeth the end of the former sign was to work faith: and it is an unperfect speech; as if he should say, Do this before them that they may believe. Such wants the holy Scripture of 〈…〉 supplieth, in the beginning or end of speeches: as in Mar. 14. 49. but that the scriptures might be fulled: which another explaineth thus, but all this is done that the scriptures of the Prophets might be fulfilled; Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting, he shall be chief and Captain: which are afterwards supplied in 1 Chron. 11. 6. and sundry the like. See Exod. 13. 8. and 16. 8. and 18. 11. and 3●. 32.  
Verse 6. leprous as snow] that is, white as snow, as the Chaldee translateth. The leprosy was a sore contagious disease, and by man incurable: and God laid it sometime suddenly upon persons, for their great sins, as upon Mary the sister of Moses, Num. 12. 10. upon Gehazi, 2 King. 5. 27. and lepers were shut out of other men's company. See the law hereof, Levit. 13. And they that were thus leprous as snow, were as dead, their flesh half consumed, Numb. 12. 10. 12.  
Vers. 7. as his flesh] that is, ruddy and lively: the Greek translateth, into the colour of his flesh: A thing done in the bosonte, signifieth secrecy, and effectualness, Prov. 21. 14. Psalm 29. 12. So by this plague of leprosy on Moses hand in his bosom, and healing it again; God seemeth to threaten unto Moses himself if he refused, and to all that should disobey the word of the Lord by his ministories, sudden, secret, and terrible judgement, but upon their return unto him; to cure them; for he 〈◊〉 undeth, and boaleth, Deut. 32. 39 Compare Ex 〈…〉 25. 26. Deut. 28. 27. 35. 59 60. 61. And Moses hand, signifieth his ministry unto the sons of. If 〈◊〉, Psal. 77. 21. The Hebrew Doctors apply it thus; As the Lapet is unclean, and maketh (others) 〈◊〉 so were Pharaoh and his people unleane, and 〈◊〉 Israel unclean. And when he made (his band) 〈◊〉, he find unto him thus shall Israel be (〈◊〉 the uncleanness of the Egyptian, Pirk●i. 〈…〉, c. 40.  
Vers. 8. the 〈…〉 ice,] or at the voice: which is here given 〈…〉 sign, (as in Gen. 4. 10. it is unto blood;) because God by 〈◊〉 signs speaketh unto men: and an 〈…〉 word with the sign, that it may be heard and understood, as 〈◊〉 〈◊〉 30. Ezek. 1. ●9. 〈◊〉. 〈◊〉 16. So 〈◊〉 calleth them, the words of his sign●●, Psal. 100L. ●7.  
Vers. 9 to blood This third sign, was for like end as the former; to signify unto Israel, if they beleoved not, that God would bring upon them yet more bloody afflictions: and they believing he would avenge them, on their enemies. Of the Egyptians waters turned to blood, see after in Exodus 7. 19 etc.  
V 10. Oh] in Gr. v I pray thee Lord: see this word in Gen. 43. 20. so after in v. 13. man of words] that is, eloquent: so a man of 〈◊〉; that is, talkative, job 11. 2. a man of arm, that is, mighty, job 22 8. a man of tongue, that is, a prattler, Ps. 140. 12. The Gr. here translateth, jam not sufficient. So Paul saith, and who is sufficient for these things? 2 Cor. 2. 16. from days heretofore] Heb. from yesterday or from the day before; used for all days past: see Gen. 31. 2. of an heavy] or, heavy of mouth; that is slow, (or troubled) in speaking, & hard to be understood of the hearers; as the latter of these two signifieth, in Ezek. 3. 6. The Greek translateth, of a small voice & of a slow tongue: the Chaldee, of a heavy speech and of a deep tongue. This (as other things in Moses) may have reference to the effect of the Law, which he administered: as on the contrary, the Psalmist prophesying of Christ, had his tongue, the pen of a speedy writer. Psal. 45. 2. and the Spirit, (which is received, not by the works of Moses law, but by the hearing of faith in Christ, Gal. 3. 2.) causeth prophesy, and other words of wisdom and knowledge, Act. 2. 18. 1. Gor. 12. 8. 10. & causeth the lips of those that are asleep, to speak, Song 7. 9 By the Hebrew cannons, no Priest that stammered, lisped or was of an heavy mouth or tongue, might lift up his hands to bless the people: Maimony in Misneh treat of Prayer, chap. 15. S 〈…〉 So the notes on Num. 6. 23.  
Vers. 11 hath made] or as the Greek translateth, hath given Heb put, the mouth to 〈◊〉 open eyed] or, open cared: for the Hebrew word signifieth both these, Esa. 42. 7. 20. and may have reference here to both. The Greek tranflateth, the seeing. Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6.  
Vers. 12. I will be] The Chaldee, expounds it my word shall be: the Greek, I will open thy mouth. will t●aoh] by my spirit, as Christ in like manner promiseth his Apostles, Matth. 10. 19 20. Mark. 13. 11. Luke 12. 11. 12.  
Vers. 13. by the hand thou shouldest] that is, by his hand (or ministry) whom thou shouldest send, as being fitterthand: (or) by the hand (of any other whom) thou wilt send. The Chaldee, and That gum jerusalemy translate, by the hand of him whom it is meet to send: and the Greek 〈◊〉, choose an● then able man whom thou wilt send. Moses 〈◊〉 greatness of the work, would with draw his shoulder, through infirmity: God hereby 〈…〉 wing the imperfection of Moses administration, and impossibility of the law to bring men to perfection; when Moses could not bring Israel into the promised land: 〈◊〉. 3. 24. 25. 27. 28. Romans 8. 3. Hebrews 7. 19 The hand of one, is usually put for his ministry: as Moses now was s●m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9 35. Psal. 97 2●. Hag. 1. 1. Mal. 1. 1.  
Vers. 24. speaking speak] that is, speak well and eloquently. Thus God distributeth his gifts by measure; diversely; to one is given by the spirit, the word of wisdom; to 〈…〉 ther, the word of knowledge; to another, kinds of tongues; to another, the interpretation of tongues; etc. 1 Cor. 12. 8. 10. So among the Apostles, 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron, see after in Exod. 6. 20. 26.  
Vers. 15. the words] which I have spoken to thee; as the Greek saith, my words. God signifying hereby, that the Priests (which came of Aaron) should receive their doctrine from the Law, which was given by Moses: as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9 I will be] the Chaldee faith, my word shall be: the Greek, I will open thy mouth: as vers. 12.  
Verse 16. he shall be] or, it shall be that he shall be: the word is doubled, for more vehemency and assurance. a mouth] that is, a spokesman, or as the Chaldee saith, an interpreter. In Exod. 7. 1. he is called his Prophet. a God] the Chaldee saith (Rab, that is,) a Master: and the jerusalemy Thargum addeth, an inquirer of Doctrine from before the Lord. The Greek translateth, in things pertaining to God: which very phrase Paul useth in Hebrews 5. 1. The Hebrew Elohim, God, is after attributed to judges and Magistrates. Exod. 22. 8. 9 Psal. 82. 6. and the reason is rendered by Christ, because the word of God is given to them, joh. 10. 34. 35. Here Moses, though the younger brother (Exodus 7. 7.) is preferred before Aaron his elder: so God oftentimes disposed: see Gene●. 25. 23. and 48. 19  
Vers. 17. this rod] which was turned into a serpent, as the Greek addeth for explanation: In verse 20. it is called the rod of God; it was before Moses shepherds staff.  
Vers. 18. jether] called after, jethro: in Greek jethor: see Exod. 3. 1. in peace] or with peace: the Greek translateth, with health or welfare.  
Vers. 19 thy soul] that is, thy life; as Genesis 19 17. So the Chaldee well explaineth it, that sought to ●ill thee. Though sometime to seek the soul, is taken in the good part, as, none seeketh for my soul, Psal. 142. 5. that is, careth for me or for my life: yet usually it signifieth, seeking to kill one; and is sometime explained, seeking the soul to take it away; as 〈◊〉 Kings 19 10. This phrase is often used. So Matth. 2. 20.  
Vers. 20. son's] too, Gershom and Eliezer, Exodus 18. 3, 4. an ass] the Greek translateth 〈◊〉 as more than one, and often the Hebrew putteth the singular, for many. See Genesis 3. 2. This may argue Moses poor estate, as Christ's, Zichar. 〈◊〉. 〈◊〉. ●od of God] that is, which God had appo 〈…〉 him to work miracles with, as verse 3. 17. So the Chaldee explaineth it, the rod whereby miracles should be done, from before the Lord. So in Exod. 17. 9  
Vers. 21. have put] or, shall p 〈…〉 t in thy hand, that is, give thee power to do. What wonders signify, see on Exodus 7. 3▪ make strong:] or, make 〈◊〉, fast, 〈◊〉, and hard, that he shall not re●ut or yield: therefore i● Exodus. 7. 3. God useth another word, I will den; and so the Greek translateth this here. As before God 〈◊〉 Pharaohs heart, to hate his people, (Psalm 105. 25.) so now he is said to make-strong, and to harden his heart; and of King Sichon, the Lord hardened his spirit, and made his heart strong (or obstinate) Deuteronomie 2. 30. and hardened the hearts of the other Canaanites, joshua 11. 20. and made fat, and hardened the hearts of the Israelites, Esay 6. 10. john 12. 40. and gave them the spirit of slumber, Romans 11. 8. As hardness is sin, so Pharaoh hardened his own heart, Exodus 9 34. and so all wicked men, Psalm 95. 8. but as it is a judgement and punishment for sin, GOD hardeneth; using hereunto sundry means; sometime withdrawing his outward word and works, Psalm 147. 19 20. Matthew 11. 21. 23. sometime the inward working of his spirit, Genesis 6. 3. and sending outward means to deceive them, 1 Kings 22. 20. 23. or strong delusions to blind their minds, 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word (which they abuse) to be the favour of death unto them, 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or, giving them over to a reprobate mind, Romans 1. 28. or to Satan to be blinded and deluded unto destruction, 2 Corinthians 4. 4. 1 Kings 22. 22, 2 Thessal. 2. 9 12. So God is said to determine and to do those things but justly; which the wicked of their own accord, do also rush into most unjustly; as Acts 4. 27. 28. 2 Samuel 12. 11. 12. And he hath mercy on whom he will; and whom he will be hardeneth, Romans 9 18. The Hebrew Doctors, though they err about man's freewill, yet say, that it may be a man sinneth so great a sin, or so many sins, as judgement is given from the judge of truth, that vengeance be taken on the sinner, for the sin's th●● he hath done willingly & wittingly; and that repentance be withheld from him, and leave is not permitted him to 〈◊〉 from his wickedness; but that he die and perish in the sin that he hath done. This is that which the holy blessed (God) saith by the hand of Esaias; Make the heart of this people fat, etc. (Esa. 6. 10.) Likewise he● saith, But they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no healing, (2 Chro. 36. 16.) as if he should say, they sinned willingly, and multiplied their trespasses, till they were condemned to have repentance withheld from them, for that is the healing. Therefore it is written in the Law, And I will make strong the heart of Pharaoh; because Phara●h sinned of himself first, and did evil unto Israel which were strangers in his land, as it is said, Com● on, let 〈◊〉 deal wisely with them, (Exodus 1. 10.) he gave sentence, that repentance should be withheld from him, till vengeance were taken on him: Therefore GOD hardened his heart. And why then sent his unto him by the hand of Moses saying, let (my people) go, and repent thou, when as GOD had said unto him; but thou and thy servants, I know that ye will not yet fear, etc. (Exodus 9 30.) And indeed, for this have I raised thee up, etc. Exod. 9 16. etc. To the end that he might make known to those that come into the world, that when God withholdeth repentance from a sinner, hea● cannot repent; but shall die in his wickedness which he did at the first of his own accord. Maimony treat. of Repentance, chap. 6. S. 3. Whereas the rabbin saith of repentance, that that is the healing: we may better say, that the forgiveness of sins upon their repentance and faith in God is the healing: for whereas it is written, lest they should be converted and I should heal them, Matth. 13. 15. another Evangelist expoundeth it, lest they should be converted, and their sins should be forgiven them, Mar. 4. 12. With his other doctrine, of God withholding repentance from some sinners, we may compare that of the Apostle, in Heb. 6. 4. 6. of those whom it is impossible to renew unto repentance.  
Vers. 22. my first borne] This showeth both the right which God had in them, and the love which he bore unto them: Gen. 22. 2. Psal. 89. 28. 1 joh. 3. 1. This grace Israel obtained by adoption in Christ, joh. 1. 12. Rom. 8. 14. 15. Heb. 12. 23. Hos. 11. 1. And by Israel here is meant the people, the sons or Church of Israel; as all Israel, 1 King. 8. 62. is in verse 63. all the sons of Israel, and in 2 Ch●on. 7. 4. 5. called all the people. So, all Israel, 2 Chron. 10. 3. is expounded, all the Church (or congregation) of Israel, 1 Kings 12. 3. Howbeit as the like speech in Hos. 11. 1. is applied unto Christ himself, Matth. 2. 15. so is this place by the Hebrew Doctors in their Midras' (or Comment) on Psalm 2. 7.  
Vers. 23. And I] or Therefore I: see Gen. 31. 44. say unto thee] This manner of speech is with authority, as commanding: so the Greek translateth the word, in jos. 11. 9 and say, in Luke 9 54. and 4. 3. is for command: and a thing spoken in God's name, 1 Chron. 21. 19 is said to be commanded, 2 Sam. 24. 19 and that which in Mark. 7. 13. is called the word of God, is in Matth. 15. 6. called his commandment. send away] that is, by thy word, let my son go, or suffer him to go; to wit, willingly: as that which in Mark. 5. 12. is written, Send us unto the swine; is in Matthew 8. 31. and Luke 8. 32. Suffer us to go. And it is meant here, of letting them go free out of their servitude, (as after, this word is used in like cases, Exodus 21. 26. 27.) for Egypt was the house of servants, Exodus 20. 1. and 1. 13. thy first borne] not only of Pharaoh, but of all the Egyptians, as was fulfilled Exodus 12. 29. and upon all the host of Pharaoh, Exod. 14. 28.  
Vers. 24. the way] towards Egypt. jehovah] the Greek and Chaldee translate, the Angel of the Lord. to kill him:] that is, Moses; who for neglect of circumcising his son, was guilty of cutting off by the law of God, Genes. 17. 14. This severity God used toward Moses, who was going to take charge of the Church of God, and yet had such corruption in his own family, as that the seal of the righteousness of faith in Christ, was therein omitted; an evil example to all Israel. So the Hebrew Doctors (as the Zohar upon this place) frame a speech from hence, that God should say unto Moses, Thou art going to deliver Israel, and to bring down a mighty king: and thou thyself hast cast away my covenant from thee. Others of them write, that except the tribe of Levi● of whom it is said, they kept thy covenant, Deuteronomie 33. 9 all Israel besides, omitted the covenant of circumcision in Egypt, and were circumcised there by Moses; that they might eat the passover according to the law, Exodus 12. 48. Maimony in Misneh; tom. 2. in Azure biah; chapter 13. S. 2.  
Vers. 25. sharp stone] or, sharp knife: but both Greek and Chaldee versions, call it a stone: the Hebrew hath the name of edge, or sharpness, Psal. 89. 44. and a stone-rocke is so called for the sharpness of it. So in jos. 5. 2. make thee knives of edges, (that is, sharp knives,) or of stones. cast it] Hebrew, made it touch his feet: the Chaldee saith, brought it near before him. Hereby, Moses feet seem to be meant: howbeit the jerusalemy Thargum expoundeth it, the feet of the Destroyer, meaning of the Angel that came to kill Moses. The Greek translateth, she fell at his feet. a husband] or, a bridegroom of bloods; that is, a bloody bridegroom or husband: as a man of bloods, 2 Sam. 16. 7. is a cruel bloody man: so here Zipporah seemeth in indignation against her husband, thus to call him. Some think the child is thus called, because in the day of the circumcision, it is as espoused unto GOD by the seal of the covenant. The Chaldee translateth it, for the blood of the circumcision, let my husband be given me.  
Vers. 26. he let him go] or, left off (slaked) from him: by he, meaning GOD, who sought before to kill Moses, verse 24. So the Thargum jerusalemy saith, the Destroyer let him go. a husband, etc.] hear the Chaldee paraphraseth thus, had it not been for the blood of this circumcision, my husband must needs have been killed. And it is like that upon this occasion and trouble, Zipporah with her children was sent back again from hence, to her father's house, as appeareth by Exod. 18. 2. 3.  
Vers. 27. of God] that is, mount Horeb; where the glory of the Lord had been revealed, saith the Chaldee paraphrast. See Exod. 3. 1. And now God shown that mercy to Aaron, which after he rehearsed to Ely, one of his posterity, 1 Sam. 2. 27. 28. Did not I plainly appear unto the house of thy father, when they were in Egypt, etc.  
Vers. 30. Aaron spoke] as God ordained, verse 16. he] that is, Moses did, as was appointed, verse 17. and the signs were those three forementioned, vers. 3. etc.  
Vers. 31. heard] that is, harkened gladly to this joyful tidings, as God foretold, Exod. 3. 18. therefore the Greek translateth it, and they rejoiced that the Lord had visited. And the Holy Ghost showeth such force to be in the Hebrew word; for when one Prophet saith, Ezekias heard, (or harkened) 2 King. 20. 13. another saith, Ezekias was glad. Esa. 39 2. visited] to wit, in mercy: the Chaldee saith, remembered. See Gen. 21. 1. Luk. 1. 68 seen] to wit, with commiseration, as Ex. 3. 7. bended down the head] this was a gesture of humiliation, with the face toward the ground, as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves] or, worshipped; fell down prostrate. This was another humble gesture, used in reverence and thanksgiving; as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour, kneeling, 2 Chron. 6. 13. and bending (or bowing) of the body, 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another: the bending of the head was the least, and it was the bowing down of the face only. The bending of the body, was when the whole body was bend downward, the face towards the knees. Kneeling, was upon the knees, a gesture commonly known. Bowing of themselves (or worship) was with falling down upon their face on the ground, their hands and feet displayed. Wherefore that which one Evangelist calleth worshipping, Matth. 8. 2. another calleth falling on the face, Luk. 5. 12. So the Hebrew cannons also distinguish them, saying, The bending of the body, spoken of in any place, is towards the knees, (the bowing of all the joints of the backebone, so that he maketh his body as a bow:) the bending of the head, is with the face (or countenance) downward: the bowing of one's self (or worshipping) is the displaying of hands and feet, till he be prostrate with his face on the earth; Maimony in Misn. treat of Prayer, c. 5. S. 12. 13. Here the Israelites shown by these gestures, their reverence to God's word, and thankfulness: the Hebrew Doctors (as in the Zohar upon this place) say, that the bending of the head with the face toward the ground, was for to escape judgement: and the bowing of themselves (or worshipping) was for to obtain mercy: and that the bending of the head, was before the worshipping; according to the mystery of the Sin-offering before the Burnt-offring. The order of which sacrifices may be seen in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19 20. and 15. 15. and 61. 11. 15. 24.    

CHAP. V.  
1, Moses and Aaron doing their message to Pharaoh, are resisted and rebuked. 5, The Israelites task increased 14, Their officers beaten. 15, Their complaints checked. 19, They cry out upon Moses and Aaron. 22, Moses complaineth unto God.  
AND afterward, Moses and Aaron went in, and said unto Pharaoh; Thus saith jehovah, the God of Israel, Send away my people, that they may keep a feast onto me in the wilderness. And Pharaoh said, Who is jehovah, that I should obey his voice, to send away Israel? I know not jehovah, neither, will I send away Israel. And they said, The God of the Hebrews hath met with us: let us go we pray thee, three day's journey into the wilderness, and sacrifice unto jehovah our God, left he fall upon us with pestilence, or with the sword. And the king of Egypt laid unto them; Wherefore do ye Moses and Aaron, cause the people to cease from their works? Get ye to your burdens. And Pharaoh said; Behold, the people of the land now are many, and ye make them to rest from their burdens. And Pharaoh commanded, in that day, the taskmasters of the people, & their officers, saying, Ye shall not any more give straw to the people, to make bricks, as heretofore: let them go & gather straw for themselves. And the tale of the bricks, which they did make heretofore, you shall lay upon them; you shall not diminish aught thereof; for they be idle, therefore they cry out saying, Let us go and sacrifice to our God. Let the work be made heavy upon the men, and let them labour therein, and let them not regard vain lying words. And the taskmasters of the people went out, & their officers, and said unto the people, saying; Thus saith Pharaoh, I will not give you straw. Go ye, take your straw where you can find it: yet not aught of your work shall be diminished. And the people was scattered abroad thorough all the land of Egypt, to gather stubble in stead of straw. And the taskmasters hasted them saying, Fulfil your works, every day's task in his day, as when there was straw. And the officers of the sons of Israel, which Pharaohs taskmasters had set over them, were beaten, saying, Wherefore have ye not fulfilled your appointed task to make brick, both yesterday and to day, as heretofore? And the officers of the sons of Israel came, and cried out unto Pharaoh, saying, Wherefore dost thou thus to thy servants? There is no straw given unto thy servants, and they say to us, make bricks: and behold, thy servants are beaten, and it is the sin of thy people. And he said, ye are idle, ye are idle: therefore ye say, let us go, and sacrifice to jehovah. Now therefore, go work, for straw shall not be given you, yet shall ye deliver the tale of bricks. And the officers of the sons of Israel did see them in evil, saying, Ye shall not minish aught from your bricks, every day's task in his day. And they lighted upon Moses and Aaron, standing to meet with them, as they came forth from Pharaoh. And they said unto them; jehovah look upon you, and judge, because you have made our savour to stink in the eyes of Pharaoh, and in the eyes of his servants; to give a sword into their hand, to slay us. And Moses returned unto jehovah, and said; Lord, wherefore hast thou done evil to this people; wherefore is it that thou hast sent me? For since I came to Pharaoh, to speak in thy name, he hath done evil to his people; and delivering thou hast not delivered thy people.  

Annotations.  
SEnd away] let go out of thy servitude: see the notes on Exod. 4. 23. keep a feast] The first signification of the Hebrew word chagag, is to dance, 1 Sam, 30. 16. or, to turn round, Psal. 107. 27. and secondly it is applied to keeping a feast religiously, which was with eating, drinking, dancing, and mirth, judg. 21. 19 21. Deut. 16. 15. figuring out our spiritual joys for redemption by Christ, 1 Cor. 5. 8. Nah. 1. 15. This should Israel have celebrated to the Lord; but they performed it to an idol, the work of their own hands, Exod. 32. 6. 19 Act. 7. 41. Among the heathens, they observed also such rites, sacrificing to their Gods, with dances, etc. Sophocles in Electra. Plutarch in Theseo.  
Vers. 2. Who is jehovah] The Chaldee paraphraseth, The name of the Lord is not revealed unto me, that I should obey his word, etc. Such an answer God foretold, that he would give, Exod. 3. 19 I know not] again the Chaldee turneth it, the name of the Lord is not revealed unto me.  
Vers. 3. hath met] See Exod. 3. 18. The Greek translateth, hath called us. journey] or way: see Exod. 3. 18. fall upon] or meet us, as verse 20. and Gen. 32. 1. but when there is added the sword, or the like, it signifieth falling upon, as judg. 8. 20. 21. pestilence] or mortality. The Greek and Chaldee translate it here and oftentimes, death. So the Holy Ghost putteth death, for the pestilence, in Rev. 6. 8. from Ezek. 14. 21. The Hebrews (who had orders for fasting and prayer in time of pestilence) seem also not to restrain it to that contagious sickness, which we commonly call the pest or plague; but count all extraordinary and continued mortality, the pestilence; if it be among five hundred strong men, that three die in three days one after another; and so in all number above that. Their words are; What is the Pestilence (Deber?) A city wherein are five hundred footmen, (that is, strong and lusty men, as Exod. 12. 37.) if there go out of it (that is, be buried) three dead men in three days one after another; ●oe, this is Deber (the pestilence.) If they go out in one day, or in four days, it is not the pestilence. If there be in it a thousand, and there go out of it six dead men in three days one after another, this is the pestilence: if they go out in one day, or in four, it is not the pestilence. And so (in others) according to this computation. But no women, or children, or old men that have left off working, are at all reckoned for men in this case. Maimony in Mis●eh in Tagnanioth (or treat of fasting) chapter 2. S. 5. sword] this signifieth wars, Mich. 4. 3. and as the Greek and Chaldee translate it, slaughter: the Apostle joineth both in one, mentioning the slaughter of the sword, Hebrews 11. 37. it was one of God's four sore judgements, wherewith he used to chastise his people for their sins, Ezek. 14. 17. 21. And not the Egyptians only, but Israel might also fear these plagues, for their Idolatry in Egypt, Ezek. 20. 7. 8. Which therefore they sought to turn away, by humiliation and sacrifice to GOD in the wilderness. And it is a rule among the jews, to fast and pray in the time of war; yea though it be (as they say) the sword of peace: as when heathens make war with heathens, and they pass by the place of Israel; although there be no war betwixt them and Israel, yet this is a distress, and they humble themselves for it: for it is said, and the sword shall not pass through your land, (Leviticus 26. 6.) It is a general rule, that the sight of war is a distress. Maimony in Tagnanioth, chap. 2. S. 4.  
Vers. 4. cease,] as free, and at liberty: the Greek translateth, do ye turn away the people. The Ministers of God are charged by Pharaoh, as authors of sedition among his subjects. So were Christ and his Apostles, Luke 23. 2. 5. Acts 24. 5. your burdens] The Chaldee saith, your service; the Greek, every one of you to his works.  
Vers. 5. of the land] meaning the Israelites in the land: therefore the Greek explaineth it thus, behold now this people is multiplied on the land.  
Verse 6 taskemasters of the people] or, exactors among the people; but both Greek and Chaldee translate it of: and so Moses speaketh in verse 10. officers] the Greek translateth them Scribes: so in vers. 10. 14. and usually.  
Verse 7 any more give] Hebrew, add to give. Here the word of GOD caused afflictions to increase. And in Israel we may see a figure of our calling, (for all these things happened unto them for types, 1 Corinth. 10. 11.) they first had the word or promise, which caused them to believe, Exodus 4. 30. 31.) then followeth affliction, greater than ever before; which almost discourageth them, Exodus 5. 21.— 23. after that came their deliverance with great glory, for which they sang the praises of GOD Exodus 13. and 14. and 15. So by the word preached, the Church of Christ was gathered, Acts 2. 41. etc. Then followed great persecution, Acts 8. 1. and 9 〈◊〉. and 12. 1. etc. Against which they were confirmed in grace, by expectation of glory in the Kingdom of God, Acts 14. 2●. And this is the continual course of the Gospel; 1 Thes. 1. 6. 10. and 2. 14. and 3. 2. 3. 4. 2 Thessal. 1. 4. 5. 6. 7. 1 Peter 1. 3.— 9 and 4. 12. 13. etc. heretofore] Hebr. yesterday, and the third day before: see Gen. 31. 2. so after, vers. 8. 14. etc.  
Vers. 8. idle] or, lazy: slick: so vers. 17. and sacrifice] or, let us sacrifice: which manner of speech noteth their importunity: but the Greek supplieth the word and. So after, vers. 17.  
Vers. 9 labour] or, do; that is, be doing, or busy themselves; and so the Chaldee saith, let them busy themselves therein, and not busy themselves in idle words: So in Matthew 20. 12. these last have done, (that is, have laboured) but one hour. Likewise in Exod. 31. 4. 5. where doing, is used for working. The Greek here translateth it care. vain lying words] Hebr. words of lying: which the Greek translateth vain words. Vanity and falsehood, are used one for another, as is noted on Exod. 20. 7.  
Vers. 13. task] Hebr. word, or thing: which in this case, was their appointed task. So verse 19  
Vers. 14. of the sons of Israel] that is, which were Israelites; and the Greek explaineth it thus, the scribes of the lineage of the sons of Israel. The taskmasters therefore, were Egyptians; the officers were Israelites, appointed to oversee and hold the people to work; as the 15. and 16. verses also manifest: these were oppressed and beaten; so the bondage was great, and universal. saying] that is, and said unto, by Pharaohs task masters. An Hebrew phrase, whereof see the annotations on Gen. 2. 3. and 6. 20.  
Verse 16. it is the sin, etc.] or, sin is laid upon thy people: It may be understood of the Egyptians, as if the sin or fault were theirs; and so the Chaldee explaineth it, Thy people sinneth against them; that is, against thy servants the Israelites, Or, sin (and so, punishment) is laid upon thy people, us the Israelites, without cause: and so the Greek translateth, wilt thou therefore wrong thy people? Sin, is often used for punishment. See Gen. 4. 7.  
Vers. 19 them in evil] that is, both themselves, (as the Greek translateth it) and the people over whom they were, to be in an evil case. saying] understand from verse 13. and 18. the taskmasters, and the king also saying: or, after it was said: see verse 14.  
Vers. 20. lighted upon] that is, met with as unlooked for; or fell upon them, with hard words: as verse 21. It is the word used before, in verse 3. and Gen. 28. 11.  
Vers. 21. judge] the Chaldee saith, be avenged. An intemperate speech, and an example of great infirmity; imputing the cause of their troubles, to God's ministers; forgetting their former faith and thankfulness, Exod. 4. 31. to stink] that is, as the Greek expla●neth it, to be abhorred: see Gen. 34. 30. to give] or, and hath given: as, to hold the ark, 1 Chro. 13. 9 is expounded, and held it, 2 Sam. 6. 6.  
Vers. 23. delivering thou, etc.] that is, thou hast not at all delivered, nor shown any likelihood as yet thereof. And here Moses himself bewrayeth the remnants of his former infirmity, Exod. 4. 10. 13.    

CHAP. VI  
1, God comforteth Moses, renewing his promise by his name jehovah; 5, and remembrance of his covenant. 6, He sendeth him with these comforts unto Israel: 9, but they harken not unto him. 11, He sendeth him again to Pharaoh, though Moses is loath to go. 14. The genealogy of Reuben, 15, of Simeon, 18, of Levi, of whom came Moses and Aaron. 28, A repeating of Moses mission to Pharaoh, and his exception against it.  
AND jehovah said unto Moses; Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he send them away, and by a strong hand shall he drive them out of his land. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
AND God spoke unto Moses, and said unto him, I am jehovah. And I appeared unto Abraham, unto Isaak, and unto jakob, by (the name of) God Almighty: but by my name jehovah was I not known to them. And also, I established my covenant with them, to give unto them the land of Canaan, the land of their sojournings, in the which they sojourned. And also, I have heard the groaning of the sons of Israel, whom the Egyptians keep in servitude; and I have remembered my covenant. Therefore say thou unto the sons of Israel; I am jehovah, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their servitude, and I will redeem you with a stretched out arm, and with great judgements. And I will take you to me for a people, and I will be to you a God, and ye shall know that I am jehovah your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, which I did lift up my hand to give it to Abraham, to Isaak, and to jakob: and I will give it to you for an heritage, I am jehovah. And Moses spoke so unto the sons of Israel: but they harkened not unto Moses, for anguish of spirit, and for hard servitude. And jehovah spoke unto Moses, saying; Go in, speak unto Pharaoh King of Egypt, that he send away the sons of Israel, out of his land. And Moses spoke before jehovah, saying, Behold, the sons of Israel have not harkened unto me; and how shall Pharaoh hear me, and I am of uncircumcised lips? And jehovah spoke unto Moses and unto Aaron, and gave them a charge unto the sons of Israel, and unto Pharaoh the king of Egypt, to bring forth the sons of Israel out of the land of Egypt. These be the heads of their father's houses: the sons of Reuben the firstborn of Israel; Enoch and Phallu, Hezron and Carmi; these be the families of Reuben. And the sons of Simeon; jemuel, and jamin, and Ohad, & jachin, & Zohar, & Saul, the son of a Canaanitesse; these are the families of Simeon. And these are the names of the sons of Levi, according to their generations; Gershon, and Kohath, and Merari; and the years of the life of Levi were an hundred seven and thirty years. The sons of Gershon, Libni & Shimei, according to their families. And the sons of Kohath, Amram, and Ishar, and Hebron, and Vzziel: and the years of the life of Kohath were an hundred three and thirty years. And the sons of Merari, Mahali & Mushi: these are the families of Levi, according to their generations. And Amram took jochebed his aunt unto him to wife, and she bore to him Aaron and Moses: and the years of the life of Amram were an hundred seven and thirty years. And the sons of Ishar; Korah and Nepheg and Zichri. And the sons of Vzziell; Misael and Elsaphan, and Sithri. And Aaron took Elisabet, daughter of Amminadab, sister of Naasson, unto him to wife, and she and she bore unto him Nadab, and Abihu, Eleazar, and Ithamar. And the sons of Korah; Assir and Elkanah, and Abiasaph: these are the families of the Korhite. And Eleazar son of Aaron, took unto him one of the daughters of Putiel, unto him to wife, and she bore unto him Phinehas: these are the heads of the fathers of the Levites, according to their families. This is that Aaron and Moses; unto whom jehovah said, Bring out the sons of Israel from the land of Egypt, according to their armies. These are they which spoke to Pharaoh King of Egypt, to bring out the sons of Israel from Egypt; this Moses, and Aaron. And it was, in the day when jehovah spoke unto Moses, in the land of Egypt: That jehovah spoke unto Moses, saying, I am jehovah: speak thou unto Pharaoh King of Egypt, all that I speak unto thee. And Moses said before jehovah; Behold, I am of uncircumcised lips; and how shall Pharaoh hearken unto me?  

Annotations.  
BY a strong hand] that is, by force and constraint, God even compelling him thereto by his judgements: ●s verse 6. and Exod. 3. 20. This was fulfilled, Exod. 12. 31. 33. and 13. 3. 9 celebrated always after, Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. jer. 32. 20. 21. Dan. 9 15.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Here beginneth the fourteenth Section or Lecture of the Law: called of the beginning of the third verse, And I appeared. See Gen. 6. 9 and 28. 10.  
Vers. 3. Almighty] or Alsufficient: see Gen. 17. 1. The Greek translateth, being their God. The two titles here expressed, Ael, God; and Shaddai, Almighty; are not used in Scripture till Abraham's time, and in speech to him, Gen. 14. 18. and 17. 1. name jehovah:] which name denoteth both Gods being in himself, and his giving of being unto (that is, the performance of) his word and promises; as is observed on Gen. 2. 4. in which latter respect he here saith, he was not known to their fathers by this name; (or as the Greek and Chaldee translate, he manifested not, nor make known this name.) They being sustained by faith in Gods almighty power, without receiving the thing promised, Act. 7. 5. Heb. 11. 9 10. But now their children should receive the promise, and so have full knowledge and experience of God's power and goodness, and of the efficacy of that his name jehovah; which therefore they sung to his praise, upon their full deliverance from the Egyptians, Exod. 15. 3. So upon performance of further promises or judgements, he saith, they shall know him to be jehovah, Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19 25. 26. And Christ in whom all God's promises are yea and Amen, 2 Cor. 1. 20. having fulfilled all things for our redemption, manifesteth himself by this name in the interpretation thereof, as that he is Alpha and Omega, th● beginning and the ending, the Lord who Is, and who was, and who Is to come, even the Almighty: Revel. 1. 8. 17. 18. Otherwise neither Abraham, nor Isaak, nor jacob was without the knowledge of this name jehovah altogether; for by it also in part, God revealed himself to them; as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law, is said to have no glory, in respect of the excellent glory of the Gospel, 2 Cor. 3. 10. so this is spoken by comparison here. The jews of a long time have not used this name, but for it they read Adonai, that is, Lord. One of themselves hath written thus; Why do the Israelites pray in this world, and are not heard? Because they know not the plain name [of God, which is jehovah] in the world to come, [the world] of the Messiah, God will make it known unto them, and then they shall be heard. jalkut, in Psal. 91. This testimony is true upon them, not for the sound of the letters, but for the want of faith in Christ, who is called jehovah our justice: jerem. 23. 6. when they shall be converted unto him, God will hear them, joh. 16. 23.  
Vers. 4. established] or, erected frame and sure: see Gen. 6. 18. this was done to Abraham, with express limitation of the time of Israel's release out of Egypt, Gen. 15. 13. 18. sojournings] or, peregrinations, pilgrimage: see Gen. 17. 8. and 26. 3. and 35. 27.  
Vers. 6. the burdens:] the Greek saith, from the power: the Chaldee, from amidst the tribulation of the servitude of the Egyptians: so in verse 7. This mercy is remembered in Psal. 81. 7. firetched our] that is, lifted up on high, as both the Gr. and Chaldee do explain it: and it signifieth God's might, and open manifestation, with continuancie of the same against Egypt, till the redemption of Israel were fully performed, Deut. 4. 34 2 King. 17. 36. Esay 9 12. 17. 11.  
Vers. 7. a God] or, for a God: this was the covenant with Abraham: see Gen. 17. 7.  
Vers. 8. life up my hand] that is, swear: as the Chaldee explaineth it, I swear by my word to give it. Of this sign see Gen. 14. 22. Hereof is that speech, jehovah hath sworn with his right hand, etc. Esay 62. 8. will give it] under which figure, eternal life in heaven was implied also to the faithful; as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this, that it signified the jerusalem that is above. R. Menachem on Exod. 6.  
Vers. 9 anguish] Hebrew, shortness, that is, anger, grief and discouragement of spirit; that they could not patiently endure their troubles: the Greek translateth it, pusillanimity, or feebleness of mind. So the short of spirit, is opposed to the man slow to wrath, Prov. 14. 29. and shortness of spirit in job, was trouble and discouragement, job 21. 4. A like phrase is, of shortness of soul, whereof see Numb. 21. 4. And this grief and discouragement of Israel was so great, that they wished rather to be let alone that they might serve the Egyptians, than to have any further proceeding in this business, Exod. 14. 12. servitude] or bondage, which was upon them, as the Chaldee addeth: the Greek translateth for hard works. And this was the outward cause, added to their inward discouragement and little faith.  
Vers. 12. of uncircumcised lips] Hebrew, superfluous, (or uncircumcised) of lips: that is, as the Gr. translateth, not eloquent; as the Chaldee saith, of an heavy speech; the same which Moses complained before, in Exod. 4. 10. but figuratively spoken: as having uncircumcised lips, that is, many superfluous words, or unsanctified: and so unfit to speak to the King. So Esaias complained of polluted lips, Esay 6. 5. Of this word superfluous, See Gen. 17. 11.  
Vers. 13. unto] that is, as the Greek addeth, to go unto. to bring forth] that is, that they might bring forth; so ver. 27. see the notes on Gen. 6. 19 Thus God's work and faithfulness was not hindered by men's unfaithfulness: neither was Israel saved for their own righteousness; who from the first to the last, shown themselves rebellious, as Moses after telleth them, Deut. 9 4. 5. 6. 7. 24.  
Ver. 14. heads] that is, as the Greek translateth, chief governors, or captains. This genealogy following; is to show the natural stock of Moses and Aaron Levites, verse 26. 27. and the time of Israel's deliverance, according to God's promise, verse 16. 18. 20. Enoch] Hebrew Chanoch: in Greek Enoch: see Gen. 46 9 etc.  
Ver. 16. 137. years] This man's age with his sons, ver. 18. and Nephews, verse 20. serve for the opening of that speech concerning Israel's peregrination, Ex. 12. 40. see the notes there.  
Vers. 20. his aunt] that is, his father's sister; as saith the Chaldee paraphrase in the Masorites Bible: but the Chaldee set out by Arias Mont. hath, the daughter of his father's sister; and the Greek saith, the daughter of his father's brother: neither of them well; for she was the daughter of Levi, Exod. 2. 1. and so sister to Amrams' father.  
Vers. 21. Korah] he proved a rebel against Moses, Numb. 16. 1. etc.  
Vers. 22. Vzziel] of him and his two sons mention is made in Levit. 10. 4. where he is called Aaron's uncle.  
Vers. 23. Elisabet] so the Greek writeth this name, and the new Testament, Luk. 1. 5. and so we in English: the Hebrew soundeth it Elishebangh. She was of the tribe of judah, being the Prince Naassons sister; Numb. 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu] these died before the Lord by a fire, Levit. 10. 1. 2. Eleazar] he succeeded his father Aaron in the high priesthood: Numb. 20. 25. 26. etc. Of the priests that were of him and his brother Ithamar, see 1 Chron. 24.  
Vers. 25. Phinehas] of him, see Numb. 25. 7. etc.  
Ver. 26. their armies] or, their hosts: that is, not confusedly, but their ordered troops, being increased to many thousands, and called the hosts of the Lord, Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes, Numb. 10. 14. 15. etc. Of the word host, or army, see Gen. 2. 1.  
Vers. 27. to bring] that is, that they might bring, as verse 13.  
Vers. 30. of uncircumcised] Greek of a small voice Chaldee of an heavy speech; see before verse 12. and Exod. 4. 10.    

CHAP. VII.  
1, Moses is made pharoh's God, and Aaron his Prophet. 3. Pharaohs heart should be heardned against their words and signs. 6, Moses and Aaron do a they are bidden. 7, Their age. 10. Aaron's rod is turned to a Serpent. 11, The Sorcerers do the like. 13, Pharaohs heart is hardened. 14, Moses is sent again unto him with word and sign. 19, The waters of Egypt are turned into blood. 21, The fishes dye. 22, The Magicians do the like miracle, whereupon Pharaoh is hardened still.  
AND jehovah said unto Moses; See, I have made thee a God to Pharaoh; and Aaron thy brother shall be thy Prophet. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he send the sons of Israel out of his land. And I will harden Pharaohs heart; and will multiply my signs and my wonders in the land of Egypt. And Pharaoh shall not hearken unto you; and I will lay my hand upon Egypt, and will bring forth mine armies, my people the sons of Israel, out of the land of Egypt, by great judgements. And the Egyptians shall know that I am jehovah, when I stretch forth my hand upon Egypt: and I will bring out the sons of Israel from among them. And Moses and Aaron did as jehovah commanded them, so did they. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke unto Pharaoh. And jehovah said unto Moses and unto Aaron, saying; When Pharaoh shall speak unto you saying, Give a wonder for you, than thou shalt say unto Aaron, take thy rod, and cast it before Pharaoh, it shall be (turned) to a dragon. And Moses and Aaron went in unto Pharaoh, and they did so as jehovah had commanded: and Aaron cast his rod before Pharaoh, and before his servants, and it was (turned) to a dragon. And Pharaoh also called the wise men, and the sorcerers; and they also, the magicians of Egypt, did with their enchantments so. And they cast down every man his rod, and they were turned to dragons: and Aaron's rod swallowed up their rods. And Pharaohs heart waxed strong, and he harkened not unto them, as jehovah had spoken. And jehovah said unto Moses; Pharaohs heart is heavy; he refuseth to send away the people. Go unto Pharaoh in the morning; lo, he goeth out unto the waters, and thou shalt stand to meet him by the river's brink: and the rod which was turned to a serpent shalt thou take in thy hand. And thou shalt say unto him; jehovah the God of the Hebrews hath sent me unto thee, saying, Send away my people, that they may serve me in the wilderness: and behold thou hast not heard hitherto. Thus saith jehovah; in this thou shalt know that I am jehovah: behold, I smite with the rod which is in my hand upon the waters which are in the river, & they shall be turned into blood. And the fish which is in the river, shall dye, and the river shall stink, and the Egyptians shall be wearied to drink the waters of the river. And jehovah said unto Moses; Say unto Aaron, take thy rod, and stretch out thy hand upon the waters of Egypt, upon their streams, upon their rivers and upon their ponds, and upon every gathering together of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in vessels of wood, and in vessels of stone. And Moses and Aaron did as jehovah commanded; and he lift up the rod, and smote the waters which were in the river, in the eyes of Pharaoh, and in the eyes of his servants, and all the waters which were in the river were turned to blood. And the fish which was in the river died, and the river stanke, and the Egyptians could not drink the waters of the river, and there was blood in all the land of Egypt. And the magicians of Egypt did so by their enchantments: and the heart of Pharaoh waxed strong, and he harkened not unto them, as jehovah had said. And Pharaoh turned, and went into his house; and he set not his heart to this neither. And all the Egyptians digged round about the river for waters to drink, for they could not drink of the waters of the river. And seven days were fulfilled, after that jehovah had smitten the river.  

Annotations.  
MAde] or, given thee for a God: that is, one to whom the word of God shall come, and by whom it shall be made known unto Aaron, and so to Pharaoh. This reason Christ rendereth of the like speech, joh. 10. 35. The Chaldee, for God, translateth a master: see Exod. 4. 16. Prophet] to speak for thee, (as the next verse manifesteth) the Chaldee saith, thy interpreter: before, God called him his mouth, Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word: see the notes on Gen. 20. 7. Thus God confirms Moses, against his fears, Exod 6. 12. 30.  
Ver. 2. speak] the Greek addeth, to him, meaning Aaron, as Exod. 4. 15.  
Vers. 3. harden] as before he said, he would make strong: Exod. 4. 21. wonders] or, perswadingmiracles, for to draw men to believe and obey, as Deut. 13. 1. 2. joh. 4. 48. Rom. 15. 18. 19 By such God beareth witness to his word preached, Heb 2. 4. and they portend, either good, 2 Chron. 32. 24. or evil, Deut. 6. 22. and 28. 46. yet can they not persuade any without the special grace of God, Deut. 29. 2. 3. 4.  
Vers. 4. lay] Hebrew, give my hand; which the Chaldee expoundeth, lay my powerful plague: so verse 5. armies] or hosts: see Exod. 6. 26. The Greek translateth, with my power.  
Ver. 7. old] Hebrew some of 80 year: of which phrase see Gen. 5. 32. By this it appeareth Moses had been 40. years in the land of Madian: as Stephen avoucheth, Act 7. 30. See Exod. 2. 23.  
Ver. 9 a wonder] or, persuading miracle, that I may know ye are sent of God: see verse 3. The Greek addeth, a sign or a wonder. thy rod] because Aaron now used it: before it was Moses rod and Gods: Exod. 4. 2. 20. a dragon] that is a great serpent: and therefore in ver. 15. it is called a serpent; as also before in Exod. 4. 3. So the Devil is called the dragon the old serpent. Rev. 20. 2. And Pharaoh himself, with his Egyptians, are called dragons, Ezek. 29. 3. Psal. 74. 13. But this wonder was a sign of their destruction, if they obeyed not: for the desolation of a Country is signified, by the dwelling of dragons there, Mal. 1. 3. Esay 13. ●0. 22. Psal. 44. 20. See also the notes on Exodus 4. 3.  
Vers. 11. wise men] Philosopher's: of these see Genesis 41. 8. sorcerers,] or; witches: such as do bewiteh the senses and minds of men, by changing the forms of things to another hue. And from the Hebrew Cashaph, (which hath the signification of changing or turning) the Greeks have form their word Bascaino, and the Latins Fascino, which is to bewitch: & it is used for unlawful devilish Arts and Artizens, such as God's Law condemneth, and punisheth with death, Deut. 18. 10. Exod. 22. 18. and applied to false teachers, and their crafts, Gal. 3. 1. Rev. 18. 23. & these Egyptian sorcerers, were types of seducers, who resist the truth, as jannes' and jambres withstood Moses, here 2 Tim. 3. 8. where Paul setteth down the names of the chief of these sorcerers, as they were kept in the jews private records. For so to this day, in their Babylonian Thalmud, tract. Menachoth, chap. 9 they show how johanne and Mamre, chief of the sorcerers of Egypt, withstood and mocked Moses, saying, thou bringest straw into Aphraim, (as water into the sea;) for they thought, he did his miracles by sorcery, whereas the land of Egypt was full of sorcerers. This Mamre, was also an Amoritish name, Gen. 13. 18. called in Greek Mambree; and by Paul jambres, in 2 Tim. 3. 8. where the Syriac writeth janbres: for letters are often changed even in the same tongue, as Merodach, Esay 39 1. or Barodach, 2 King. 20. 12. Nemuel, 1 Chro. 4. 24. or, jemuel, Exod. 6. 15. and many the like. And that not Paul only, but the jews commonly so named them, appeareth also by a Chaldee paraphrase of the law that goeth under the name of jonathan; there upon this place of Exodus, their names are written janis and jambres: and in another Hebrew commentary on the Law, called Thanchuma, in fol. 40. they are named jonos and jombros. Among the heathens also, their memory continued, though corrupted; for Pliny in nat. hist. lib. 30. cap. 1. speaketh of Moses and jamnes, and Cabala (or as some read it jotape,) whom he calleth Jews, by whom Magic was used. And Origen against Celsus, lib. 4. showeth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt, and his resistance by jannes' and Mambres magicians: Apuleius also a Latin Philosopher (in his second Apology) mentioneth one joannes, among the chief Magicians: that their names as it seemeth were renowned over all. magicians see the notes on Gen. 41. 8. enchantments] or, secret sleights, juggle. A word not used in this sense, save here, and in verse 22. and it hath the signification; of secret and close conveyance or, of glistering like the flame of a fire or sword, as Gen. 3. 24. where with men's eyes are dazzled. And by this word, God putteth difference between Moses miracles which were done in truth; and theirs done by flieght or sorcery: which were also figures of the signs and lying wonders, that Antichrist worketh, 2 Thessal. 2. 9 whose Church is called Egypt, Revel. 11. 8. their rods] that is, their dragons made of rods: or, if they were all turned to rods again, it was the greater miracle. But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron took it into his hand again. And here Moses and Aaron do overcome jannos and jambres at the first, in that wherein they most excelled: so they that are of God, overcome Antichrist; for greater is he that is in them, than he that is in the world, 1 joh. 4, 3. 4.  
Vers. 13. waxed strong] or hard; both by his own impenitency, Rom. 2. 5. and Gods just work in him, Exod. 4. 21.  
Vers. 14. heavy] by reason of the hardness of it: and so unfit to be lifted up unto the obedience of my word. This heaviness when it is spoken of eyes, ears, hands, heart, or the like; signifieth the dulness and unfitness to do that which men ought: Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said, both to be done of himself, Exod. 8. 32. and of God, Exod. 10. 1.  
Vers. 17. I smite:] Aaron it was that smote, vers. 19 but God by Moses commanded it: therefore he principally smote, and the rod is said to be in his hand. The Scripture sometime explaineth this; as, he called, Matt. 20. 32. that is, he commanded to be called, Mar. 10. 49. and he gave, Mar. 15. 45. that is, he commanded to be given, Matt. 27. 58. See also the notes on Gen. 39 22. and 48. 22. And God foretelleth the plague before he brings it, to wame him in mercy: but useth the time present, I smite, (or, am smiting:) to signify judgement to be at hand. So Exod. 8. 2.  
Ver. 18. be wearied:] both by digging round about the river for waters, as vers. 24. and being grieved and loathing the waters turned to blood, which they shall not be able to drink; as in vers. 21. and so the Greek here translateth, they shall not be able to drink. And this plague being threatened to the Egyptians only: it is to be thought, the Israelites in Gosen were free from this, as from other plagues following, Exod. 8. 22. and 9 26. and 10. 23. And so the Hebrew Doctors say, the plague of blood, was blood to the Egyptians, and water to the Israelites: R. Elias in Sepher reshith chocmah, treat. of Love, ch. 7. Here God proceedeth in his work, from signs and wonders, to plagues and punishments: ten whereof he bringeth upon Egypt before the Israelites were let go out of their bondage, (as there are seven plagues, wherewith the spiritual Egypt of antichrist's church is smitten, in Revelat. 16.) These ten plagues, the Hebrew Doctor's sum up in ten letters, the first of all their names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they mean,  

Blood: Frogs: and Lice: a Mixed swarm:  
Murrain that beasts annoyed:  
Boyles: Hail: and Locusts: Darkness thick:  
and Firstborn all destroyed.   
Vers. 19 gathering together] that is, place of gathering, as the Chaldee expounds it: the word which is used in Gen. 1. 10. and implieth lakes, peoples, pits, ditches, and vessels: as after is explained in the end of this verse. See also Levit. 11. 36. vessels] this word is expressed in the Chaldee, and is necessarily employed in the Hebr. as a thousand, 2 Sam. 8. 4. for a thousand charrets, 1 Chron. 18. 4. the first, Mat. 26. 17. for, the first day, Mar. 14. 12. and many the like.  
Vers. 20. he lift up] the Greek explaineth it, Aaron lift up his rod. to blood:] as the Egyptians had shed the blood of the children of Israel, drowning them in the river, Exod. 1. 22. so in this first plague, God rewardeth that, by turning their waters into blood, which R. Menachem, (on this place) saith, signified mercy turned unto them to judgement. So upon the spiritually Egyptians, (by whose sin, the third part of the sea became blood, and of other waters, became wormwood: Revel. 8. 8. 11.) there be the like plagues, from the phials (or cups) of God's Angels, as are here by the rod of God's messengers: their sea, rivers, and fountains becoming blood: they having shed the blood of Saints and Prophets, and God giving them blood to drink, for they are worthy: Revel. 16. 3. 6. Of this plague the Psalmist also speaketh, Psal. 78. 44. and 105. 29. Contrariwise, God blesseth his people, by turning for them, the rocks to rivers and fountains of waters, Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drink, joh. 4. 10. 14. Rev. 22. 1. 17.  
Vers. 21. died:] so in antichrist's sea, every living soul dyeth, Revel. 16. 3. as by their impiety, they had caused the third part of such to dye before, Revel. 8. 9 Contrariwise, in the holy land, corrupt waters are healed, the creatures in them live, and fish are multiplied, Ezek. 47. 8. 9 stunk] whereas the waters of Egypt served them for drink, Ierm. 2. 18. (there being no rain in the Country, Deut. 11. 10. 11.) God turning them to stinking blood, and killing the fish: the plague was the more grievous. For fishes were their common food, Numb. 11. 5. the flesh of many beasts, they through superstition would not eat of, Exodus 8. 26. so that which the Prophet after threatneth, was now upon them; The fishers mourned, and all they that cast angle into the brooks lamented: and they that spread nets upon waters languished, Esay 19 8.  
Vers. 22. did so] as before in verse 11. They could by enchantments increase their own plagues; but not ease themselves: see Exodus 8. 7. 8. But where had they water to turn into blood? either they found some by digging about the river, verse 24. or they had some fetched from another place, as Gosen; see the notes on v. 18. waxed strongs] the Greek saith, was hardened: see verse 13.  
Vers. 23. set not] that is, regarded not, nor cared for this wondrous plague: so the setting of the heart signifieth careful regard, Exod. 9 21. Prov. 22. 17. 2 Sam. 18. 3.    

CHAP. VIII.  
1, God threatneth Pharaoh, if he send not Israel away to plague his Realm with frogs. 5, Aaron stretcheth out his hand, and (the second plague) frogs come out of the waters, over all the land. 7, The Magicians do the like. 8, Pharaoh sueth to Moses. 12, And Moses by prayer removeth the frogs away. 15, Pharaohs heart is hardened. 16, The third plague: dust is turned into louse, on man and beast. 18, The magicians could not do so; yet Pharaoh is hardened. 20, God threatneth the fourth plague; swarms of flies upon the Egyptians. 22, exempting Israel in Goshen. 24, The land is corrupted with the swarms. 25, Pharaoh inclineth to let the people go. 30, Moses by prayer removeth the swarms away. 32, Pharaoh is bardned again.  
AND jehovah said unto Moses; Go in unto Pharaoh, and say unto him, thus saith jehovah, send away my people, that they may serve me. And if thou refuse to send them away, behold, I smite all thy border with frogs. And the river shall abundantly bring forth frogs, and they shall come up, and enter into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thy ovens, and into thy troughs of dough. And the frogs shall come up upon thee, and upon thy people, and upon all thy servants. And jehovah said unto Moses, Say unto Aaron, stretch forth thine hand with thy rod, over the streams, over the rivers, and over the ponds, & cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt. And the Magicians did so with their enchantments, and caused frogs to come up upon the land of Egypt. And Pharaoh called for Moses and for Aaron, and said, Entreat ye jehovah that he may take the frogs from me, and from my people, and I will send away the people, that they may sacrifice unto jehovah. And Moses said unto Pharaoh, Glory over me, when I shall entreat for thee, and for thy servants, and for thy people, to cut off the frogs from thee and from thy houses: only in the river they shall remain. And he said, to morrow: and he said (be it) according to thy word, that thou mayst know that there is none like jehovah our God. And the frogs shall departed from thee, and from thy houses, and from thy servants, and from thy people: only in the river they shall remain. And Moses and Aaron went out from Pharaoh, and Moses cried unto jehovah, because of the frogs which he had put upon Pharaoh. And jehovah did according to the word of Moses, and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps, and the land stanke. And Pharaoh saw that there was a breathing; and he made his heart heavy, and harkened not unto them, even as jehovah had spoken. And jehovah said unto Moses, Say unto Aaron, stretch out thy rod, and smite the dust of the land, and it shall be (turned) to louse in all the land of Egypt. And they did so, and Aaron stretched out his hand with his rod, and smote the dust of the land, and there were lice on man and on beast; all the dust of the land was louse, in all the land of Egypt. And the Magicians did so with their enchantments, to bring forth louse, but they could not; and there were lice on man and on beast. And the Magicians said unto Pharaoh, This is the finger of God: and Pharaohs heart waxed strong, and he harkened not unto them, even as jehovah had spoken. And jehovah said unto Moses, Rise up early in the morning, & stand before Pharaoh; lo●, 〈◊〉 cometh forth to the waters; and say 〈◊〉 〈◊〉 him, thus saith jehovah, Send away my people, that they may serve me. Else, if thou wilt not send away my people, behold, I will send a mixed swarm upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of the mixed swarm, and also the ground where on they art. And I will marvellously sever in that day the land of Go 〈…〉 upon which my people standethy that there shall 〈◊〉 mixed 〈◊〉 there, to th● 〈◊〉 mayst 〈…〉 that I am jehovah, in the 〈◊〉 of the 〈◊〉. And I will put a 〈◊〉 de 〈…〉 people and 〈◊〉 by people 〈…〉 all 〈…〉 be. And Iehova● did 〈…〉 there came a heavy 〈…〉 I the house of Pharaoh, and the house of 〈…〉 into all the land of Egypt 〈◊〉 land was corrupted by reason 〈…〉 Pharaoh 〈…〉 and said, 〈…〉 the land▪ And Moses said 〈…〉 to do▪ 〈…〉 shall 〈…〉 shall 〈…〉 of the Egypt 〈…〉 〈…〉 not 〈◊〉 us? We will go three days journey into the wilderness, and sacrifice to jehovah our God, as he shall say unto us. And Pharaoh said, I will send you away, that ye may sacrifice to jehovah your God in the wilderdernesse; only in going you shall not remove very fare away: entreat ye for me. And Moses said; Behold, I go out from thee, and will entreat jehovah that the mixed swarm may departed from Pharaoh, from his servants, and from his people, to morrow: only let not Pharaoh any more deceive in not sending away the people, to sacrifice unto jehovah. And Moses went out from Pharaoh, and entreated jehovah. And jehovah did according to the word of Moses; and he removed the mixed swarm from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh made his heart heavy at this time also, and sent not away the people.  

Annotations.  
ABundantly bring] This word is used in the creation, Gen. 1. 20. that which then was a blessing, is here turned to a curse. And this second plague, even as the former, God raiseth from the waters: the next is from the earth, verse 16. this is threatened before it was inflicted; the next is not so. house] The Greek Interpreters understood one for many, translating houses, chambers etc. which the Hebrew also may imply: see Gen. 3. 2. and upon] or, and into (the houses of) thy people: in this sense the Greek translateth it. droughts of dough] or (as the Greek expounds it) lumps of dough: which the word seemeth properly to mean, in Exodus 12. 34. This was one of the particulars in which God threatneth the transgressors of his law, to curse them, Deut. 28. 17.  
Vers. 4. upon thee] or, against thee: This signifieth the greatness of this plague, invading not only their houses, beds, pantries, etc. but the Egyptians themselves: whom neither doors, gates, walls, nor weapons, could defend from those silly creatures. By expressing these persons, the exempting of Israel seemeth to be employed▪ as after in plain 〈◊〉, verse 22. And in Psal. 78. 12. 43. these wonders are said to be done in Tsoan (or T●nis) a region in Egypt, which was distinct from Goshen, where Israel dwelled.  
Vers. 6. the frog] put generally for frogs; with multitudes whereof God plagued he Egyptians, and as it is said in Psal, 78. 45. corrupted (or destroyed) them. Frogs are loathsome and troublesome creatures, and by God's law unclean, and abominable, Levit. 11. 12. 23. and by frogs, elsewhere the Holy Ghost signifieth, the unclean spirits of devils, which coming out of the mouth of the Dragon, Beast, and False Prophet, (as here they came out of streams, rivers, and Ponds,) go to the kings of the earth, (as these did into king's chambers, Psal. 〈◊〉. 30.) to gather them to the battle of the grean day of God almighty, Rev. 16. 13. 14. Plime (in his ●at. History, book. 8. c. 29.) speaking of notable documents of destruction by contemptible creatures, mentioneth a city in France, that was (of old) driven away by frogs.  
V 7. did so] or, did likewise: see Exod. 7 11. 22.  
V 8. that he may take away] or, and let him remove: by this Pharaoh acknowledgeth both the grievousness of this plague, (for he requested not the like for the first of the blood, Exod. 7. 23.) and that his Magicians could add unto his plagues, but were not able to deliver him from any. Wherefore he is now forced to seek help of that God, whom before he would not know, Exod. 5. 2. And when the Philistines land was plagued with mice, (as Egypt was now with frogs) they by counsel of their soothsayers, sent a sin-offering to the God of Israel, that they might be healed: and shunned hardness of hart, taking warning by this Pharaoh and the Egyptians, 1 Sam. 6. 2. 3. 6.  
V 9 Glory over me.] in appointing me the time when I shall entreat for thee: so the Greek translateth it, Appoint unto me when I shall pray; and the Chaldee paraphraseth, Ask for thee a powerful work, and give thou the time, etc. The Hebr. properly signifieth to glory over, or, to vaunt one's self against another: as judg. 7. 2. Esay 10. 15. In this speech Moses shown both great faith in God, and humility towards the king. cut off] that is, destroy, or kill. vers. 13. only] or, as the Greek translateth, but in the river. So Moses limiteth the measure of the release, the time he leaveth to Pharaohs choice, who by seeing the remainders of both plagues, (that frogs were in the river where fish had been before, Exod. 7. 21.) might be the more moved to keep his promise, in letting Israel go. Therefore this deliverance is called but a breathing, v. 15.  
V 12. because of] or, concerning the word (or business, as the Chaldee translateth it) of the frogs: which the Gr. interpreteth, for the limited ending of the frogs, as he had appointed to Pharaoh. he had put] that is, God had laid as a plague: or, which Moses had put unto Pharaoh, for choice of the time, v. 9 The Gr. favoreth this latter sense; so do the words following.  
V 14. upon heaps] or, many heaps: Hebr. heaps, heaps: of which phrase, see Gen. 14. 10. stanke] with dead frogs, as the river did before with dead fish, Exod. 7. 21. The Chaldee translateth, they stank upon the land. Hereby God recompensed the Egyptians sin, in whose eyes the savour of Israel did stink before, Exod. 5. 21. and there remained as yet a memorial of their plague, the stink whereof came up into their nostrils: and the ill favour of such unclean spirits as were figured by these frogs, (Rev. 16. 13. 14.) is signified. The like is prophesied concerning the Locusts, in joel. 2. 20. and the army of Gog, Ezck. 39 11. and all other enemies of the Church, Esay 34. 3.  
V 15. a breathing] or respiration, in Gr. a refreshing: that 〈◊〉, some enlargement & respite from the plague, when 〈…〉 with he was before so straight afflicted. The like word is used in Esth. 4. 14. heavy] unfit to understand, o●●y 〈◊〉 to the word of God: see Exodus 7. 14. Thus neither the laying on of the plague, nor taking it off, could work any good in Pharaoh 〈…〉 let favour be showed to the wicked, yet will he not lea●●e righteousness, Esay 26. 10.  
V 16. thy rod:] the Gr. addeth, with thy hand, which the Heb. also expresseth in v. 17. And so in Exod. 10. 21. where Moses is bidden stretch, out his hand, seemeth to be meant his rod withal. Of this third plague, God gave Pharaoh no warning aforehand, as he did of the other two: but hastened his punishment, as his sins increased; & bringeth this plague from the earth, which was nearer unto them than the waters. So of the fourth and fifth plagues, God gave them warning beforehand; but not of the sixth, Exod. 9 8. again, of the seventh & eighth plagues, he warned them, but not of the ninth, Exo. 10. 21. & at the tenth plague, the Israelites are sent away, Exod. 12. Moreover, these three first plagues, which were from the waters and earth, cameby Aaron's hand stretching out the rod, Exod. 7. 19 & 8. 5. 16. three which were from the heavens and air, came by Moses stretching out his hand and rod, as the Hail, Exod. 9 22. 23. the Locusts, Exod. 10. 12. 13. and the Darkness, Exod. 10. 21. 22. Three came without the hand, either of Moses or Aaron, as the Mixed swarm, Exo. 8. 21. 24. the Murrain, Exod. 9 3. ●and the death of the First borne, Exodus 12. 29. and one was by Moses hand, but not with the rod; as the plague of Boils, Exodus 9 8. 10.  
V 17. there were louse] Hebr. there was the louse; put generally for the multitude of this vermin; which being of the least sort of God's creatures, did greatly plague the proud nation. This David rehearseth, among other God's wonders in Egypt, Psal. 105. 31. Humane writers do record, that the Priests of Egypt did shave their whole bodies, every third day, lest any louse, or other filth, should breed upon them that served their gods, Herodot in Euterpe. So, with things which they superstitiously loathed, did God plague them. The Greek calleth this plague Sknipes, which are a kind of small stinging gnats: but by the Chaldee and others, they were louse.  
V 18. did so] that is, endeavoured to do so, but could not: and when men are said to do things above their ability, it meaneth their labour and endeavour thereto: as Matt. 7. 13. enter in at the straight gate: that is, strive to enter, Luk. 13. 24.  
V 19 the finger:] that is, the work, Spirit and power of God; who is said, after the manner of men, to do things by his hand and finger, Psam. 102. 26. and 8. 4. & 109. 27. 1 San 6. 9 To this speech Christ hath reference, when he refuted those that withstood his miracles, as these Magicians did Moses; If I with the finger of God cast out devils, Luk. 11. 20. which another Evangelist explains to be the spirit of God, Matt. 12. 28. Here the confession of jannes' and jambres (of whom see before in Exodus 7. 〈◊〉.) condemned Pharaoh and themselves: that in further resistance, they manifested their folly unto all men; as 2 Tim. 〈◊〉. 〈◊〉. 9 The Chaldee expoundeth their speech thus; it is a plague from before the Lord.  
Vers. 20 stand] or present thyself.  
V 21 a mixed swarm] of flies, wasps, hornets; or as somethinke, of wild beasts, serpents, mice, and the like. The Hebrew and Chaldee words, signify only a mixed multitude; but show not of what creatures. The Greek now extant, hath Kunomnia, that is, the Dog fly: Hierom saith, of old the Lxxij. Interpreters called it Koinomuia, and Aquila translated it Pammuia; that is, the common, or, all sorts of flies. The Chaldee paraphrase on Psalm 78. 45. expoundeth it a mixed swarm of wild beasts of the field; so the latter Hebrews, as Aben Ezra, and Sol. jarchi (on Exodus 8.) name them, Lions, Wolves, Bears, Leopards; and all kinds of evil beasts, Serpents, and Scorpions. With whom accordeth Philo, (or the author of the book of Wisdom) who saith, that as the Egyptians worshipped Serpents void of reason, and vile beasts; so God sent a multitude of unreasonable beasts upon them for vengeance, for the Lord wanted not means (as he saith) to send among them a multitude of Bears, or fierce Lions, or unknown wild beasts full of rage, newly created, breathing out either a fiery vapour, or filthy scents of scattered smoke, etc. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations: so gnarob here seemeth to intent, not one, but many sorts of creatures, flying, or running: and such they were as did eat (or devour) the Egyptians, Psalm 78. 45. and corrupted (or destroyed) the land, Exodus 8. 24. and because he saith, their houses should be full of them, I think rather they were small creatures, than Lions, Bears, or the like.  
Vers. 22. will marvellously sever,] will separate and exempt in a marvellous and glorious manner: wherefore the Greek expoundeth it, paradoxaso, that is, I will marvellously glorify, or miraculously honour. See Exodus 33. 16. Goshen] in Greek Gesem: a province in Egypt, where Israel dwelled: see Gen. 45. 10. standeth] that is, stayeth or tarrieth, from being sent away to serve me: as Exodus 9 28. or, standeth, that is, dwelleth. in the midst] The Greek translateth, ruling all the earth, (or land.)  
Vers. 23. a redemption:] that is, as the Greek translateth, a division (or distinction:) whereby it shall appear that I do redeem and save them from this plague. The Chaldee explaineth it thus, I will put a redemption to my people, and upon thy people I will bring a plague. So in Psalm 111. 9 he sent a redemption to his people: and herein God's grace in Christ was figured; for by him, God hath made a redemption for his people, Luk. 1. 68  
Vers. 24. did so,] he said, and there came a mixed swarm, Psal. 105. 31. which here Moses calleth heavy or grievous: both for the multitude of these noisome creatures, (as the Greek interpieth the word;) and for the hurt which they did to the people and) and which was corrupted, or, (as the Greek saith) destroyed by them.  
Vers. 26. not meet:] or, not right, as being not so appointed of God, who called into the wilderness, Exod. 3. 18. The Greek translateth, it cannot so be done. the abomination:] that is, the beasts which the Egyptians do worship, and do abhor to kill, or to see killed for sacrifice. And the sentence twice repeated, may imply two senses; 1. Shall we sacrifice to our God such things as the Egyptians sacrifice? that would be abomination to the Lord. 2. Or shall we sacrifice such things as God requireth? that would be an abomination to the Egyptians. The Greek translateth plurally, abominations; & the Chaldee explaineth it thus; for the beasts which the Egyptian worshippeth, we shall offer for sacrifice: lo, shall we sacrifice the beasts which the Egyptians worship, etc. The Scripture often calleth the Gods, and services of the heathens, abominations; as Deut. 7. 25. and 12. 30. 31. 2 King. 23. 13. Ezra 9 1. Esay 44. 19 Now the principal sacrifices of the Hebrews, were Oxen and Sheep, Gen. 15. 9 and all sheepe-keepers were an abomination to the Egyptians, Gen. 46. 34 for (as humane writers do record) they that kept in the Temple of jupiter Thebanus, or dwelled in that province (in the land of Egypt) they all abstained from sheep, and sacrificed goats: and those Theban Egyptians killed no rams, but counted them holy; and they had an image of jupiter with a rams face. Likewise the Egyptians might sacrifice no cows because they were consecrated unto Isis; whose image also they had, like a woman with cow's horns; and all the Egyptians reverenced cows above all of other cattle; as witnesseth Herodotus in his history, book 2. and and other writers testify the like things of them: as Plutarch in his book of Isis and Osiris. will they not stone us?] meaning, doubtless they will Therefore the Greek translateth, we shall be stoned and the Scripture itself often resolveth such questions, by affirmations: as is showed on Gen. 4. 7. and 13. 9  
Vers. 27. shall say:] for they knew not how they should serve the Lord, till they came thither, Exod. 10. 26. The Greek translateth, hath said, referring it to that general precept, in Exod. 5. 1. 3.  
Verse 28. not remove very fare:] or, not in any ease remove fare: Hebrew, removing fare, not remove fare: of which phrase, see Gen. 2. 17. entreat ye:] Greeke, pray ye therefore for me unto the Lord: meaning that the plague might be taken away, as verse 8. and 29. So Simon Magus requested the prayer of Peter, Act. 8. 24.  
Vers. 29. that the mixed swarm may] or as the Greek translateth, and the mixed swarm shall departed: for these two phrases are used indifferently, as one Evangelist writeth, and the inheritance shall be ours, Mark. 12. 7. another saith, that the inheritance may be ours, Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses showeth great faith, that his prayer should be granted. any more deceive] Heb. add to deceive; or, to mock, as the word signifieth, 1 Kin. 18. 27. this he said, because he had promised the like before, verse 8. but, God will not be mocked, Gal. 6 7. job 13 9  
V 32. made heavy by hardening his heart against the Lord: see verse 15. and chap. 7. 14. sent not] is the Greek are; he would not send. And often when things are denied to be done, it implieth an unwillingness: which the Holy Ghost sometime explaineth; as David removed not the Ark, 1 Chro. 13. 13. that is, he would not remove it, 2 Sam. 6. 10.    

CHAP. IX.  
1. God threatneth the fift Plague, the murrain of cattles, 4 but exempteth Israel. 6 The Egyptians cattles die: 7, yet Pharaoh is harned. 8, God bringeth the sixth plague, boyles upon man and beast: 11, so that the Magicians cannot stand before Moses: 12, yet Pharaohs heart is hardened. 13, God threatneth Pharaoh more severely. 22, The seventh plague of hail and fire, falleth upon men and beasts, and fruits of the earth. 27, Pharaoh confesseth his sin, and sueth to Moses; 33, who prayeth to God, and the plague ceaseth: 34, whereupon Pharaohs heart is hardened yet more.  
AND jehovah said unto Moses; Go in unto Pharaoh, and speak unto him, Thus saith jehovah the God of the Hebrews, Send away my people, that they may serve me. For if thou refuse to send them away, & thou still wilt hold them: Behold, the hand of jehovah is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: a very grievous murrain. And jehovah will marvellously sever between the cattles of Israel and the cattles of Egypt; and there shall not dye any thing of all that is the sons of Israel. And jehovah appointed a set time, saying, To morrow jehovah will do this thing in the land. And jehovah did this thing on the morrow, and all the cattle of the Egyptians died, but of the cattles of the sons of Israel died not one. And Pharaoh sent, & behold, there was not any one of the cattles of Israel dead: and the heart of Pharaoh was made heavy, and he sent not away the people. And jehovah said unto Moses and unto Aaron, Take to you your hands full of ashes of the furnace, and let Moses sprinkle it towards the heavens, in the eyes of Pharaoh. And it shall be (turned) to small dust, upon all the land of Egypt; and it shall be upon man and upon beast, to a boil breaking forth with scalding blains, in all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh, and Moses sprinkled it towards the heavens, and it was boil 〈◊〉 standing blains breaking forth up on man and upon beast. And the Magicians could not stand before Moses, because of the boil; for the boil was upon the Magicians, and upon all the Egyptians. And jehovah made strong the heart o● Pharaoh, and he 〈◊〉 not unto them, even as jehovah had spoken unto Moses. And jehovah said unto Moses, Rise eately in the morning, and stand before Pharaoh, and say unto him, Thus saith jehovah, the God of the Hebrews; Send away my people, that they may serve me. For at this time I will send all my plagues into thy hart, and upon thy servants, and upon thy people, that thou mayst know that there is none like me in all the earth. For now 〈◊〉 sent out my hand, and I had smitten thee and thy people with the pestilence, and thou hadst been cut off from the earth. But in very deed, for this have I raised thee up, for to show in thee my power, and that my name may be declared in all the earth. As yet exaltest thou thyself against my people, that thou wilt not send them away? Behold, I will rain, about this time to morrow, a very heavy hail, such as hath not been the like in Egypt since the day it was founded, even until now. And now send and speedily gather thy cattles and all that thou hast in the field: every man and beast which shall be found in the field, and shall not be gathered into the house, the hail shall even come down upon them, and they shall die. He that feared the word of jehovah, amongst the servants of Pharaoh, made his servants and his cattles fly into the houses. And he that set not his heart unto the word of jehovah, he left his servants and his cattles in the field. And jehovah said unto Mosis, Stretch forth thine hand towards the heavens, and there shall be hail in all the land of Egypt, upon man and upon beast, and upon every herb of the field, in the land of Egypt. And Moses stretched forth his rod towards the heavens, and jehovah gave voices, and hail; and fire went upon the ground: and jehovah reigned hail upon the land of Egypt. And there was hail, and fire catching itself among the hail, very heavy, such as there was not the like in all the land of Egypt, since it was a nation. And the hail smote in all the land of Egypt, all that was in the field, from man even unto beast: and the hail smote every herb of the field, and broke every tree of the field. 〈◊〉 the 〈◊〉 of 〈◊〉, where the 〈…〉 And P 〈…〉 and called for M●ses and for 〈◊〉, and said 〈…〉, I have sinned th●● 〈◊〉: 〈…〉 and 〈◊〉 and my people 〈◊〉 quicked▪ 〈…〉, for 〈◊〉 is 〈◊〉, that 〈◊〉 〈◊〉 no 〈◊〉 voices of God, 〈◊〉, and I will send you away, and 〈◊〉 shall 〈…〉▪ And Moses said u 〈…〉, When b 〈…〉 ●one out of the city, I will 〈◊〉 〈◊〉 my hands unto jehovah▪ the voices shall cease, and the hail shall be no more; that thou ●●ist know that the earth is jehovahs'. But thou and thy servants▪ I know that ye will not yet fear before jehovah God. And the flax and the ba●ey was smitten, for the barley was in the ear, and the flax was bolled. But the wheat and the 〈◊〉 were not smitten, for they were hidden. And Moses went out of the city, from Pharaoh, and spread abroad his hands unto jehovah; and the voices and the hail ceased, and the rain was not poured upon the earth. And Pharaoh saw that the rain, and the hail, and the voices were ceased; & he added for to sin, & made heavy his hart, he and his servants. And the heart of Pharaoh waxed strong, and he sent not away the sons of Israel, even as jehovah had spoken, by the hand of Moses.  

Annotations.  
HEbrewes] in Chaldee, Jews: so in v. 13. and usually in other places. For they which of old were called Hebrews of Heber the Patriarch, Gen. 14. 13. were after called Jews, E●th. 3. 6. of Iu●as the Patriarch, jacob's fourth son: see Gen. 29. 35. and 49. 8.  
V 3. the ●and] The Chaldee expounds it, a plague f●om before the Lord. sheep] or flocks, both sheep and goats. gri●v●●● 〈◊〉] or heavy pestilence▪ the Chaldee and the Greek calleth it, a very great death. See the notes on Exod. 5. 3. for it is the same word therensed.  
V 4. sever] In the Greek, will glorify: see Exod. 8. 22. any thing] Hebr. a word; that is, ought 〈◊〉 may be spoken of; 10 word, is for thing, in v. 5. & 6.  
V 6. all the cattles] that is, of all sorts some: for other some renamed for an after plague, v. 19 25. And this was the fift judgement, of which Asaph saith, God weighed out 〈◊〉 path to his anger, etc. and gave up their beasts to th●●●●rraine, (or pestilence:) Psal. 78. 50.  
V 7. made heavy] and so, obstinate: see Exodus 〈◊〉 〈◊〉.  
Ver. 8. your hands full] Hebrew, the fullness of your 〈◊〉▪ Here again, the sixth plague is brought upon Egypt, without warning given them before: see the notes on Exod. 8. 16. ●s●es] or, embers. The matter of this plague is from the fire; as of the former, from the earth and water; of the next from the air. the heavens] as signifying this punishment to come upon them from God above; in special manner. to a boil] or, as the Greek translateth, boyles or sores, botches. Of such oft times leprosy did breed, as Lev. 13. 18. 19 20. scalding blains] or, ●●yling blisters, a word not used but in this Egyptian plague, and it was an extraordinary & uncurable boil, such as Moses threatened among other curses, for the breach of God's law, Deut. 28. 27. the Lord will smite thee with the boil of Egypt, etc. whereof thou canst not be healed. The Holy Ghost expresseth it in Greek, by an evil and a malignant boil, Rev. 16. 2.  
V 10. it was] or there was, as the Greek translateth there were boils. Thus the plagues come nearer unto Pharaoh, to his skin and flesh: but greater follow, even into his heart, v. 14. Unto this sixth plague of Egypt, answereth the first plague of the spiritual Egypt, where there was an evil and malignant boil, upon the men which had the mark of the beast, and which worshipped his image, Rev. 16. 2.  
V 11. couldnot stand] as hitherto they had withstood Moses, and Pharaoh would have had them done so stille● but now their folly was manifested unto all men: see 2 Tim. 3. 8. 9 Exod. 7. 11. 12. and 8. 18. Compare also here with, Rev. 6. 17. where it is said, the great day of the Lambs) wrath is come and who shall be able to stand?  
Ver. 12. made strong:] and as the Greek translateth it, hardened. See Ex●d. 4. 21. A like event is seen in the latter Egyptians; they blaspheme the God of heaven, for their pains and for their boils; but repent not of their works, Rev. 16. 11.  
Vers. 15. I send out my hand] by the pestilence or murrain among the beasts, v. 3. 6. and I had smitten thee with the same pestilence; and thou hadst been cut off, for so thy sins deserved; but for another cause, (which after is declared in v. 16.) I have spared thee. This seemeth to be the proper meaning of these words. Otherwise taking the time past, for that which is to come, (for more certainty) it may be read, I will send, namely, if thou submit not. And so the Greek expounds it, I will send; and the Chaldee thus, for now it is near before me, that I will send out my powerful plague. pestilence] in the Greek and Chaldee, death.  
V 16. But in very deed] or, And verily. for this] the Apostle (Rom. 9) addeth a word of intention, for this same: meaning cause, or purpose; as the Greek expounds it, for this cause. raised thee up] so the Apostle (in Rom. 9 17.) expounds the Hebr. I have made thee stand up; or I have constituted (and se●) thee. The common Gr. version hath, thou hast been reserved (or kept alive) which thought it be true, yet doth it not express the whole meaning of God, who had not only kept him alive from the former plagues, but even raised, set and constituted him for a vessel of wrath; and an example of God's justice and severity; as Paul applieth it to that argument. And that standing may imply the constitution or being of a thing, the Scripture elsewhere showeth; as where one Prophet saith, the Angel of the Lord stood by the threshing floor, 1 Chron. 21. 15. another saith, the Angel was by it, 2 Sam. 24 16. for to show] or, that I may show: as Paul explaineth it. See the notes on Gen. 6. 19 in thee:] or, show thee: but both the Greek translation and the Apostle (Rom. 9 17.) addeth the word in. Which is often to be observed in words compounded as this is; as Gen. 30. 20. dwell with me, Psal. 5. 5. so journey with thee, Psal. 42. 5. resorted with them; Sin against me, Prov. 8. 36. and sundry the like. be declared] Hebr. for to declare (or tell) my name: See the notes on Gen. 6. 20. The Chaldee translateth, that they may declare the power of my name. From hence the Apostle inferreth, Therefore God hath mercy on whom he will; and whom he will he hardeneth, Rom. 9 18.  
Vers. 18. about this time:] Greeke at this hour, (or time) for the Greek useth these two indifferently; as, In that hour, Luk. 10. 21. whereas Matthew saith, In that time, Matt. 1●. 25. very heavy,] or, vehemently weighty; that is, sore and grievous. This plague proceedeth from the air as the former did from other elements. founded] that is, the foundation of it laid: as the Greek saith, created.  
Vers. 19 speedily gather] gather for to flee, or to retire, as the word signifieth, jer. 4. 6. and 6. 1. This warning, as it employed great danger to come; so, no less mercy in God, towards such ill deserving people. even come down] Hebrew, and shall come down, and they shall dye; meaning with the hail, so soon as it should fall.  
Vers. 20. made to fly,] the Greek and Chaldee translate, gathered; this explaineth the former word, in verse 19  
Verse 21. set not his heart,] that is, regarded not. See Exod. 7. 23. he left,] or, he also left. But the word also (or and) may be omitted, as is showed on Gen. 8. 6.  
Vers. 23. gave voices,] that is, sent noises of thunder: so the Scripture elsewhere speaketh of the voice (or noise) of thunder, Rev. 6. 1. and thunders uttered their voices, Revel. 10. 3. And although sometime voices and thunders are mentioned distinctly, as in Rev. 4. 5. and 8. 5. yet here by voices, seem to be meant thunders. So at the giving of the Law, Exod. 19 16. and 20. 18. hail] with such God killed also the Canaanites, jos. 10. 11. And unto job he saith; Hast thou seen the treasures of the Hail, which I have reserved against the time of trouble, against the day of battle and war? job. 38. 22. 23. Unto this seventh plague of Egypt, the Lord compareth the seventh plague of the Antichristians; where, upon the vial poured out into the air, there were voices, and thunders, and lightnings, and earthquake, such as was not since men were upon the earth, and a great hail of talon weight fell upon men, for which they blasphemed God, Rev. 16. 17. 18. 21. fire went,] that is, ran along on the ground, as the Greek translateth it; which was extraordinary and most terrible: so that not the hail only, but the lightnings and fiery flames, consumed their cattle; as the Psalmist witnesseth, Psal. 78. 47. 48. and 105. 32. 33. So in other judgements, hail and fire is mentioned, in the destruction of David's enemies, and of the Assyrians, Psal. 18. 13. 14. 15. Esay 30. 30. 31.  
Vers. 24. catching itself;] that is, one flash of lightning taking hold of another, & so the flames infoulding themselves, did increase and burn more terribly. This word is used only here, and in Ezek. 1. 4. The Greek translateth it, inflaming, (or setting on fire, which word the Apostle useth, I am. 3. 6.) and so the Chaldee saith, inflaming itself. And David calleth it, fire of flames, Psal. 1 5. 32. a nation] or, to a nation: which the Greek explaineth, since there was a nation upon it. A like phrase is in Re 16. 18. since men were upon the earth.  
Ver. 25. from man etc.] that is, both men & beasts. every tree] the Gr. saith, all the trees, meaning of all sorts; for there were some left remaining for an after plague, Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts etc. & before in verse 6.  
Vers. 26. no hail] So God had preserved them from former plagues, v. 6. and ch. 8 ver 22. and so God promiseth to preserve his people in quiet resting places, when it shall hail on the forest, Esa. 32. 18. 19  
Ver. 28. for it is enough,] or, and let it be enough: so the Greek Interpreters took it, translating, and let it cease. voices of God,] that is, thunders from God, or mighty loud thunders: as mountains of God, Psal. 26. 7. are high and strong mounts; see the notes on Gen. 30. 5. and 23. 6. The Greek retaineth the Hebrew phrase. no longer stay] Hebr. ye shall not add to stand: that is, to stay, or remain, as the Greek translateth: or as the Chaldee expounds it, be delayed.  
V 29. my hands] Hebt. my palms; that is, as the Chaldee explaineth it, my hands in prayer. So in v. 33. The spreading out of the palms of the hands, was a common gesture used in prayer, as kneeling also was; signifying a desire that they might receive from God, the things they craved: so Solomon did when he prayed, 2 Chron. 6. 13. and David, Psal. 143. 6. and Ezra, Ezr. 9 9 and others, job 11. 13. Like this was the lifting up of the hands; where of see Exod. 17. 11. is Iehovah's] or belongeth to jehovah, as the Creator, Possessor, Governor of all things; doing whatsoever he pleaseth, in heavens, earth, seas, etc. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures: see Deut. 10. 14. 15. Psal. 24. 1. etc. 1 Cor. 10. 26. 28.  
V 30. will not yet fear] this the event shown to be true, v. 35. Hereby it appeareth, that the prayers of the faithful may remove temporary plagues, even from the wicked and impenitent. Compare 1 King. 18. 42. 45. Exod 32 11. 14. 34. 35.  
V 31. in the ear] the Hebrew Abib, signifieth a green ear of corn with the stalk, Levit. 2. 14. Of it, the month when cord was newly ripe, is called Abib, where of see Exod. 13. 4. bolled,] or in the stalk: the Greek translateth it seeding.  
V 32. ●ye:] or the grain called Zea, or Spelt, in Hebrew Cussemeth: of this is mention also in Ezek. 4. 9 Esay 28. 25. The Hebrew Doctors count it a kind of wheat: as Maimony showeth in treat of Leven, ch. 5. S. 1. hidden:] Hebrew dark, or, obscure, that is, hid under ground, not to be seen: the Greek translateth it, lateward.  
Vers. 33. hail ceased] This showeth the effect of Moses faith and prayer: the Apostle noteth the like of Elias, who prayed, and it reigned not on the earth by the space of three years and six months: and he prayed again, and the heaven gaveraine. jam. 5. 17. 18. This is written for our comfort, for they were men, subject to like passions as we are. The same is to be observed in Exod. 10. 18. 19 and the other plagues which Moses by prayer took away.  
Vers. 34. made heavy] that is, obstinate and hard. See Exod. 7. 14.  
Vers. 35. waxed strong] was made fast and hard: see Exod. 4. 21. by the hand] that is, by the ministry or prophecy of Moses, who had signified so much before, verse 30. So God's word came by the hand of Haggai. Hag. 1. 1. by the hand of Malachy, Mal. 1. 1. and by the hand of all the Prophets, 2 King. 17. 13. that is, by them as his ministers and instruments. And the hand of the Lord, sometime is the spirit of prophecy, 2 King. 3. 15.    

CHAP. X.  
1. God showeth Moses wherefore he hardened Pharaohs heart. 3, Locusts are threatened to be sent. 7, Pharaoh, moved by his servants, inclineth to let Israel go, but changeth his mind. 12, The eighth plague, Locusts come upon Egypt. 16, Pharaoh confesseth his sins, asketh forgiveness, and desireth Moses prayer. 19, The Locusts are taken away, and Pharaohs heart is hardened. 21, Darkness, the ninth plague, is sent upon Egypt. 24, Pharaoh would send Israel away, but stay their cattles. 25, Moses refuseth to leave a hoof behind. 27, Pharaoh is hardened, and forbiddeth Moses, on pain of death, to see his face any more.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AND jehovah said unto Moses; Go in unto Pharaoh, for I have made heavy his heart, and the heart of his servants, that I may set these my signs in the midst of him. And that thou mayst tell in the ears of thy son, and of thy son's so●●e; the things which I have wrought in Egypt, and my signs which I have put amongst them; and that ye may know that I am jehovah. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith jehovah, the God of the Hebrews; How long re●usest thou to humble thyself before me? Send away my people, that they may serve me. For if thou refuse to send away my people, behold, I bring to morrow the Locusts into thy coast. And they shall cover the eye of the earth, and one shall not be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail; and shall eat every tree which groweth for you, out of the field. And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which thy fathers, and thy father's fathers have not seen, since the day that they were upon the earth, unto this day: and he turned himself, and went out from Pharaoh. And Pharaohs servants said unto him, How long shall this man be a snare unto us? send away the men, that they may serve jehovah their God: knowest thou not yet that Egypt is destroyed? And Moses and Aaron were brought again unto Pharaoh; and he said unto them, Go serve jehovah your God: who and who, are they that shall go? And Moses said, We will go, with our young and with our old, with our sons and with our daughters, with our flocks and with our herds, will we go, for we have a feast of jehovah. And he said unto them, Let jehovah be so with you, as I will send away you, and your little ones: see to it, for evil is before your faces. Not so; go now ye men, and serve jehovah, for that you did request: and he drove them out from Pharaohs presence. And jehovah said unto Moses; Stretch out thy hand over the land of Egypt, for the Locusts, that they may come up upon the land of Egypt, and eat every herb of the land, all that the hail hath left. And Moses stretched out his rod over the land of Egypt, and jehovah brought an East wind upon the land, all that day, and all the night: the morning was, and the East wind brought up the Locusts. And the Locusts went up over all the land of Egypt, and rested in all the coasts of Egypt, exceeding heavy; before them there were no such Locusts as they, and after them shall no such be. And they covered the eye of all the earth, and the land was darkened; and they did eat every herb of the land, and all the fruit of the trees, which the hail had left; and there remained not any green thing in the trees, or in the herbs of the field, in all the land of Egypt. And Pharaoh hastened to call for Moses and for Aaron; and he said, I have sinned against jehovah your God, and against you. And now forgive I pray thee my sin, only this once, and entreat ye jehovah your God, that he may take away from me this death only. And he went out from Pharaoh, and entreated jehovah. And jehovah turned a vehement strong sea wind, and took away the Locusts▪ and fastened them to the red sea: there remained not one Locust in all the coast of Egypt. And jehovah made strong the heart of Pharaoh, and he sent not away the sons of Israel. And jehovah said unto Moses; Stretch out thy hand toward the heavens, and there shall be darkness over the land of Egypt, that one may feel the darkness. And Moses stretched out his hand toward the heavens, and there was obscure darkness in all the land of Egypt three days. They saw not any man his brother, neither rose they any man from his place, three days: but to all the sons of Israel there was light in their dwellings. And Pharaoh called unto Moses, and said, Go ye, serve jehovah; only let your flocks and your herds be stayed: let your little ones also go with you. And Moses said, Thou also shalt give into our hand, sacrifices and burnt-offrings, that we may do sacrifice to jehovah our God. And our cattles also shall go with us; there shall not an hoof be left, for thereof shall we take to serve jehovah our God; and we know not with what we shall serve jehovah, until we come thither. And jehovah made strong the heart of Pharaoh, and he would not send them away. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more, for in the day thou seest my face, thou shalt die. And Moses said, Thou hast spoken well: I will not see thy face again any more.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law, see Gen. 6. 9  
Vers. 1. for I] or, though I have made heavy, that is, hardened: see Exod. 7. 14. of him] of Pharaoh and his servants: therefore the Greek translateth it, them; saying, that these signs may hereafter come upon them.  
Vers. 2. thou] this also meaneth Moses and the Israelites; as after he saith, ye; and so the Greek translateth here. And in Deut. 6. 20. 22. Moses willeth Israel to tell their sons, of the signs and wonders, great and evil, which the Lord had brought upon Egypt. The like is in Psal. 78. 5. 6. 7. etc. the things,] the Chaldee saith, the miracles.  
Vers. 3. Hebrews] in the Chaldee jews. humble thyself] The Greek translateth, how long wilt thou not reverence me?  
Vers. 4. Locusts] or Grasshoppers: the Hebrew is Locust; put generally for a multitude of Locusts; (as tree, for trees, Gen. 3. 2.) And the original Arbeh, hath the denomination of a multitude, because their nature is to be many together, as Prov. 30. 27. the Locusts have no king. yet go they forth all of them by heaps: and huge multitudes are therefore resembled to Locusts, jer. 46. 23. judg. 6. 5.  
Vers. 5. the eye] put for the whole face, or upmost part of the earth, which is seen with the eye: as the Greek translateth it, the sight, or superficies. The Chaldee explains it, of hiding the sight of the sun from the earth: so in verse 15. Humane writers testify, that the great Locusts fly, and make great noise with their wings, as if they were birds, and do darken the Sun. Pliny, book 11. chapter 29. that which is escaped] Hebr. the escaping, or, evasion.  
Vers. 6. houses] the Locusts are reported to gnaw all things, even the doors of houses: Pliny, book 11. chapter 29. Some of the Hebrews writ, that these Locusts did not only hurt the fruits of the earth, but men also; as the author of the book of Wisdom, c. 16. vers. 9 saith, the bitings of Locusts and of flies, killed them; neither was there found any remedy for their life.  
Vers. 7. servants] the nobles and counsellors of Egypt. a snare] that is, a destruction, by the plagues that he bringeth upon us. This word snare, usually signifieth the means of destruction; as Exod. 23. 33. jos. 23. 13. 1 Sam. 18. 21. which here the Egyptians impute unto Moses; whereas a snare is in the transgression of an evil man, Prov. 29. 6. knowest thou;] the Greek interpreteth it, or wouldst thou know?  
Vers. 9 we have] Hebr. to us is: whereby is meant we have; as is noted on Genes. 12. 16. The word is, is supplied here in the Greek version. feast of jehovah] so called, because it was commanded by him, Exod. 5. 1. and was to be kept unto him; as the Chaldee expounds it, a feast before the Lord; and as elsewhere it is said, a feast unto jehovah, Exod. 32. 5.  
Vers. 10. so with you, etc.] It is an imprecation or curse, because he purposed not to let them go: but as God forced him to send them away, so turned he his curse into a blessing to them, Exod. 12. 30. 31. and 13. 21. 22. The Chaldee paraphraseth, the Word of the Lord so be your help. Here Satan, who had before sought the death of Israel's Infants, Exod. 1. seeketh to retain them at lest in bondage: and when he cannot hinder the redemption of the whole Church, yet to hinder it in part. So in Revel. 12. 13.— 17. when the Dragon could not hurt the woman; he maketh war with the remnant of her seed. evil] this word is used both for sin, and for the punishment of the same, as jerem. 18. 8. if they turn from their evil, I will repent of the evil that I thought to do unto them. Both may be here implied by Pharaoh, but the latter chief; threatening more affliction, if they left not off their intended course. The Chaldee expoundeth it thus; see how the evil which you think to do, sitteth before your faces. he drove] that is, Pharaoh drove, or caused them to be driven out of his presence. Or, he drove, is put for they were driven: see the notes on Gen. 16. 14.  
Vers. 13. over the land of Egypt] the Greek expoundeth it, towards heaven. the east wind,] which is a strong and violent wind, with it God drove hack the sea, Exodus 13. 21. and by it his judgements are often signified, Gen. 41. 7. Psalm 48. 8. Esay. 27. 8. Ezek. 19 12. jer. 18. 17. L●●ust●,] or Grasshoppers; and with them caterpillars also, as David showeth in Psal. 105. 34. 35. and 78. 46. They are of God's heavy judgements upon sinners, Deut. 28. 38. 1 King. 8. 37. and unto this eight plague of Egypt, the army of Antichrist is resembled, that tormented men, Rev. 9 3. 5. 7. etc.  
Vers. 14. heavy,] both grievous for the hurt they did, and for the multitude of them; as the Greek explaineth it, many. such.] Yet great judgements upon Israel, are mentioned by Locusts, jocl 1. 2. 3. 4. and by humane writers it is said, that in India there are some of three foot long: Pliny, book 11. chapter 29.  
Vers. 15. the eye,] the face, as verse 5. darkened,] that is, hid and defaced; and as the Greek translateth, corrupted.  
Vers. 17. death,] that is, deadly plague; so 2 King. 4 40. death is in the pot.  
Vers. 19 sea wind,] that is, west wind, as the Chaldee explains it: the Greek saith, from the sea. For the main sea lay westward: see Genes. 12. 8. fastened,] or, pitched them in, the Greek and Chaldee translate cast them: but the word meaneth, that they were so thrown in, as there to remain and rise no more; as when a Tent or other thing is pitched and fast nailed. After this manner God often destroyeth Locusts in other places; being taken up by heaps with the wind, they fall into seas or lakes, saith Pliny, b, 11. c. 29. red sea;] or, weedy sea: called in Hebrew, the sea Suph; which word signifieth sedge, or sea-weedes, that grew therein, and whereof it seemeth it had the name: see Exod. 2. 3. jon. 2. 5. The Holy Ghost in Greek calleth it, Eruthran, the Red sea, Act. 7. 36. Heb. 11. 29. either of the red sand of that sea, or red mountains by it; or of one Erythras a king, as Strabo writeth in his 16. book. But the Latins called it Rubrum m●r●, that is, the Redsea, Pliny Hist, b. 13. c. 25. Pomp. Mela. b. 3. chap. 7. and by that name it is usually known in these parts of the world. In this sea, Pharaoh, himself with his army, were afterward drowned, Exod. 14.  
Vers. 20. made strong,] that is, hardened, as the Greek translateth, see Exod. 4. 21.  
V 21. there shall be] or as the Gr. translateth, let there be darkness. Of this plague also, God warneth not Pharaoh before hand: see Ex. 8. 16. that one may feel] or ●nd ●e (that, is Pharaoh, or every one) shall feel, meaning, as the Gr. translateth it, palpable darkness, such as may he felt with the hand, for the thickness of the ●yre. The Hebrew word signifieth sometime to feel, judg. 16. 26. sometime on the contrary to take away, or, remove, Exod. 13. 22. in which latter sense the Chaldee paraphrase here expoundeth it, after the darkness of the night is re 〈…〉 d; meaning that the day should be turned to 〈…〉▪  
Vers. 22. obscure darkness,] Hebr. darkness of 〈◊〉 that is, most obscure black and thick. The Gr 〈…〉 sseth it by three words, darkness, 〈◊〉, 〈◊〉, 〈◊〉 darkness. This ninth plague, David celebrateth, in Psal. 105. 28. and unto it, the fift plague of the spiritual Egypt is compared, Rev. 16. 10. where the kingdom of the Beast is full of darkness, and men gnaw their tongues for pain. A righteous judgement of God upon those that oppressed his people, the light of the world, Matth. 5. 14. and rebelled against the light; as job 24. 13.  
Vers. 23. saw not,] neither by sun or stars from above, neither by fire beneath, had they any light. So, the light of the wicked shall be put out, and the spark of his fire shall not shine; the light shall be dark in his tabernacle, job 18. 5. 6. from his place,] or, from under him: the Greek translateth, from his bed. Thus in them the saying was fulfilled, the wicked shall be silent in darkness, 1 Sam. 2. 9 was light;] so they had been freed from former plagues, see Exodus 9 26. and God promiseth like mercy to his Church by the Gospel, saying, Arise thou, be enlightened, for thy light is come, etc. darkness shall cover the earth, and gross darkness the people's, but jehovah shall arise upon thee, etc. Esay. 60. 1. 2.  
Vers. 25. do sacrifice,] or, offer. The word sacrifice, here understood, is elsewhere expressed, as in 1 King. 12. 27. and when the word do (or make) is joined with sacrifices, as in this place, it signifieth to offer, as Levit. 9 7. 22. and 16. 9 Exodus 29. 36. 39 41. 42.  
Vers. 26. not an hoof,] not any thing, saith the Chaldee. Thus jakob went before out of Mesopotamia into Canaan, with all his cattles and substance, Gen. 31. 18. And Moses constancy to keep the commandment of God unto the smallest things, in every particular, is an example of the obedience which we all own unto the Lord, and from which no persecution or tyranny should stay us. And the not leaving of an hoof behind, signified their full departure out of Egyptian bondage; leaving nothing to tempt or occasion them to return thither again: which God after forbade them, Deut. 17. 16. and 28. 68 Hos. 9 3.  
Vers. 27. made strong,] that is, hardened, as the Greek translateth. See Exod. 4. 21. would not,] or, was not persuaded, consented not to send them, notwithstanding all these plagues. This word is not used in all this history, until now: it setteth forth Pharaohs wilfulness.  
Vers. 28. no more] Hebr. add not to see: so in the verse following. Here Pharaoh is enraged against Moses, and more fully manifesteth his hardness of heart: unto whom Moses answereth, with no less courage and faith in God; not fearing (as Paul saith) the wrath of the king, but enduring, as seeing him who is invisible, Heb. 11. 27. Therefore ere he went out of his presence, he denounceth the last plague, (in the chapter following) and departed, never seeing him more. As Pharaoh by all these plagues, is not bettered, but worse hardened: so when the beasts throne and kingdom is darkened, they g●●● their tongues for▪ pain; and blaspheme the God of heaven, because of their pains and their sores; and repent not of their deed, Rev. 16. 10. 11.  
Vers. 29. well] or right: the Greek translateth, as thou hast said. So it was not an approbation of Pharaohs evil speech, but a signification that it should so come to pass. Wherein Moses shown great faith in God, and courage against the king, whose wrath he feared not, as the Apostle observeth in Hebr. 11. 27. For before his departure, he threatneth the last plague, and goeth out very angry, Exod. 11. 4. 8.    

CHAP. XI.  
1. God's message to the Israelites, to borrow jewels of their neighbours the Egyptians. 4, Moses threatneth Pharaoh with the death of all the Firstborn in Egypt. 9, Pharaohs heart is hardened still.  
ANd jehovah said unto Moses; Yet one plague will I bring upon Pharaoh, and upon Egypt; afterwards he will send you away from hence: when he shall send you away, he shall thrusting thrust you out from hence altogether. Speak now in the ears of the people; & let every man ask of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. And jehovah gave the people grace in the eyes of the Egyptians: also the man Moses was very great in the land of Egypt, in the eyes of Pharaohs servants, and in the eyes of the people. And Moses said, thus saith jehovah, About midnight will I go out into the midst of Egypt. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even to the firstborn of the bondwoman, that is behind the mill; and every first borne of beasts. And there shall be a great cry in all the land of Egypt, such as there hath been none like it, nor shall be like it any more. But against any of the sons of Israel shall not a dog move his tongue, against man or beast, that ye may know how jehovah marvellously severeth between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Go out thou, and all the people that is at thy feet; and after that, I will go out: and he went out from Pharaoh, in heat of anger. And jehovah said unto Moses; Pharaoh shall not hearken unto you, that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh: and jehovah made strong the heart of Pharaoh, and he sent not away the sons of Israel out of his land.  

Annotations.  
SAid] or, had said, before he went last unto Pharaoh, being called, Exod. 10. 24. therefore ere he departeth out of his presence, he denounceth this last plague, as appeareth by the 8. verse following▪ thrusting thrust] that is, earnestly and hastily thrust, as came to pass, Exod. 12. 31. 33. The Greek translateth, with all rejection he shall reject (or cast you out;) and as the Chaldee saith, with full rejection.  
Vers. 2. in the ears] The Greek addeth, privily. the people] the Israelites. his neighbour] an Egyptian: this was signified at the first Exod. 3. 22. jewels, or, vessels, instruments, of all sorts. These they borrowed, but never restored; Gods extraordinary commandment was their warrant, as it was unto Abraham for the kill of his son, Gen. 22. and it was a recompense of their labours, wherewith they had served the Egyptians.  
Vers. 3. grace] that is, favour, Hebr. the grace of the people; which the Greek translateth, grace to his people: see the notes on Exod. 3. 21. and Gen. 39 21.  
Verse. 4. said] to Pharaoh, before he went out of his presence, verse 8. and Exod. 10. 29. I go out] the Chaldee saith, I will be revealed: this God did by his Angel that destroyed them, Exod. 12. 23. And this going out, as the like phrase of passing through, in Exod. 12. 12. is meant for evil unto Egypt: unto which the Scriptures elsewhere have reference, as in Amos 5. 17. I will pass through thee, saith the Lord.  
Vers. 5. on his throne] that is, which shall reign after him: the Chaldee explaineth it, which shall sit upon the throne of his kingdom. And the holy text so explaineth itself, as his throne, 1 Chron. 17. 12. is the throne of his kingdom, 2 Sam. 7. 13. and to sit on the throne, is to reign in stead of another, 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne, 1 King. 9 5. is expounded to be a ruler, 2 Chron. 7. 18. behind the mill] or, after the mill stones; that is, in prison grinding at the mill, as is explained in Exod. 12. 29. judg. 16. 21. Esa. 47. 1. 2. and she is said to be behind, or after it, for thrusting it before them, as they wrought.  
Vers. 7. move] that is, they shall not have the least let or disturbance. See the like in jos. 10. 21. The dog signifieth the wicked, Psal. 22. 17. 21. that such should not move their tongue, is according to that saying, Iniquity shall stop her mouth, job 5. 16. Psal. 1●7. 42. severeth] Greeke, glorifieth: see Exodus 8. 22.  
V 8. servants] the Counsellors, Nobles, Courtiers. These compelled by the plague, should bow down to Moses: so greatly would God honour his servant. So God promiseth his Church, that Kings and Queens should bow down thereto, with their face towards the earth, etc. Esay. 49. 23. at thy feet,] following thee: the Greek translateth it, whom thou leadest: the Chaldee, with thee, heat,] or, inflammation of anger. Though Moses was a very meek man, above all the men that were upon the earth, Numb. 12. 3. yet now in the Lord's cause, with whom Pharaoh had so often mocked, he is very wroth, and so the king and he do part, angry each with other, as Exod. 10. 28. And such is the end of the ministry of Moses law, unto all hard hearted sinners, Rom. 2. 5. and 4. 15. Unto this we may apply that saying of Paul; By faith Moses for sooke Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible, Heb. 11. 27.  
Vers. 10. made strong] that is, as the Greek expoundeth it, hardened. Herein the unsearchableness of God's judgements is to be considered; for as those whom he loveth, he loveth unto the end, joh. 13. 1. and putteth his fear in their hearts, that they shall not departed from him, jerem. 32. 40. so the wicked (whom his soul hateth, Psal. 11. 5.) he hardeneth their heart from his fear, Esay. 63. 17.) that though he do many miracles before them, yet they believe not; neither can they believe, because he hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and he should heal them, joh. 12. 37. 39 40. So after their hardness and impenitent heart; they treasure up unto themselves wrath against the day of wrath, Rom. 2. 5. and God willing to show wrath, & to make his power known, endureth with much long-suffering the vessels of wrath, fitted to destruction, Rom. 9 22. Of which Pharaoh is a most memorable example, appointed of God for this, that he might show his power in him, and that God's name might be declared throughout all the earth, Exodus 9 16. Romans 9 17.    

CHAP. XII.  
1. The month wherein Israel went out of Egypt, is made the first month. 3, A commandment to prepare a Lamb for the Passeover. 11, The manner of eating the Passeover. 15, Unlevened bread must be eaten seven days. 22, The blood of the Lamb must be sprinkled on the door posts. 29, All the Firstborn of Egypt are slain. 31, The Israelites are driven out of the land. 35. They spoil the Egyptians. 37, They journey to Succoth. 43, The ordinance of the Passeover, and who they are that may eat the same.  
AND jehovah said unto Moses and unto Aaron, in the land of Egypt, saying: This month shall be unto you the head of months: it shall be unto you the first of the months of the year. Speak ye unto all the congregation of Israel, saying, in the tenth of this month, That they take to them, every man a lamb according to the house of their fathers, a lamb for an house. And if the house be too little to be for a lamb, then shall he, and his neighbour the next unto his house, take according to the number of the souls; every man according to his eating, ye shall make your count for the lamb. A lamb perfect, a male of the first year, shall it be to you; ye shall take it of the sheep or of the goats. And it shall be by you kept up, until the fourteenth day of this month; & the whole Church of the congregation of Israel shall kill it, between the two evenings. And they shall take of the blood, and give it upon the two side-posts, and upon the upper doorepost, upon the houses wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and with unlevened cakes; and with bitter herbs they shall eat it. Ye shall not eat of it raw, or sodden at all in water, but roast with fire; the head thereof, with the legs thereof, and with the purtenance thereof. And ye shall not let ought remain of it until the morning: and that which remaineth of it until the morning, ye shall burn with fire. And thus shall ye eat it. with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste; it is jehovahs' Passeover. And I will pass through the land of Egypt in this night, and will smite every firstborn in the land of Egypt, from man even unto beast: and against all the gods of Egypt will I do judgements; I jehovah. And the blood shall be to you for a sign upon the houses where you are; and I will see the blood, and will pass over you, and the plague shall not be upon you to destruction, when I smite the land of Egypt. And this day shall be unto you for a memorial, and ye shall festival keep it a feast to jehovah; throughout your generations shall ye festival keepe it, by an everlasting statute. Seven days shall ye eat unlevened cakes, even in the first day ye shall cause the old leven to cease out of your houses: for whosoever eateth levened bread, even that soul shall be cut off from Israel, from the first day until the seventh day. And in the first day there shall be unto you a convocation of holiness, and in the seventh day a convocation of holiness: not any work shall be done in them; but that which shall be eaten of every soul, that only shall be done of you. And ye shall observe the (feast of) unlevened cakes, for in this selfsame day have I brought forth your armies out of the land of Egypt: and ye shall observe this day throughout your generations, by an everlasting statute. In the first (month) in the fourteenth day of the month, at the evening, ye shall eat unlevened cakes, until the one and twentieth day of the month at the evening. Seven days, old leven shall not be found in your houses; for whosoever eateth that which is levened, even that soul shall be cut off from the congregation of Israel, be he of the stranger, or of the home-born of the land. Any leavened thing ye shall not eat: in all your habitations ye shall eat unlevened cakes. And Moses called for all the Elders of Israel, and said unto them, Draw out, and take to you lambs, according to your families, and kill the Passeover. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike on the upper doorepost, and on the two side-posts, with the blood that is in the basin: and you, ye shall not go forth any man out of the door of his house, until the morning. For jehovah will pass through to smite the Egyptians, and will see the blood on the upper doorepost, and on the two side-posts: and jehovah will pass over the door, and will not give the destroyer to come in unto your houses to smite. And ye shall observe this thing for a statute to thee, and to thy sons for ever. And it shall be, when ye are come in unto the land which jehovah will give you, even as he hath spoken, than ye shall keep this service. And it shall be, when your sons shall say unto you, What is this service to you? Then ye shall say, It is the sacrifice of the Passeover, to jehovah, who passed over the houses of the sons of Israel in Egypt, when he smote the Egyptians, and delivered our houses: And the people bended down the head, and bowed themselves. And the sons of Israel went and did, even as jehovah had commanded Moses and Aaron, so did they. And it was, that at midnight jehovah smote every firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the prison house, and every firstborn of beasts. And Pharaoh rose up in the night, he and all his servants, and all the Egyptians; & there was a great cry in Egypt, for there was not a house where there was not one dead. And he called for Moses and for Aaron in the night, and said, Rise up, go out from amongst my people, both you and the sons of Israel; and go, serve jehovoh, as ye have spoken. Also take your stocks and your herds, as ye have spoken, and go: and bless me also. And the Egyptians were urgent upon the people, making haste to send them away out of the land: for they said, We be all dead men. And the people took up their dough before it was levened, their lumps of dough, bound up in their clothes, upon their shoulders. And the sons of Israel did according to the word of Moses; and asked of the Egyptians jewles of silver, and jewels of gold, and garments. And jehovah gave the people grace in the eyes of the Egyptians, and they gave them their ask: and they spoiled the Egyptians. And the sons of Israel journied from Rameses to Succoth, about six hundred thousand on foot, that were men, beside little ones. And also much mixed people went up with them, and flocks and herds, a very great possession of cattles. And they baked the dough which they brought forth out of Egypt, cakes unlevened, for it was not levened; for they were thrust out from Egypt, and could not tarry; neither had they made ready for themselves any victual. And the dwelling of the sons of Israel, who dwelled in Egypt, was four hundred years, and thirty years. And it was, at the end of the four hundred years, and thirty years, even in the selfsame day it was, all the armies of jehovah went out from the land of Egypt. It is a night of observations to jehovah, for bringing them out from the land of Egypt: this is that night of jehovah, of observations for all the sons of Israel throughout their generations. And jehovah said unto Moses and Aaron; This is the statute of the Passeover: no stranger's son shall eat thereof. But every servant of any man, bought for money, when thou hast circumcised him, than he shall eat thereof. A foreigner and an hired servant shall not eat thereof. In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house, and ye shall not break a bone thereof. All the congregation of Israel shall do it. And when a stranger shall sojourn with thee, and will do the Passeover to jehovah, let every male of his be circumcised, and then he shall come near to do it; and he shall be as the home-born of the land: but any uncircumcised shall not eat thereof. One law shall be to the home-born, and to the stranger that sojourneth among you. And all the sons of Israel did; even as jehovah commanded Moses and Aaron, so did they. And it was, in this selfsame day, jehovah brought forth the sons of Israel out of the land of Egypt, by their armies.  

Annotations.  
ANd] or, Also jebovah had said: to wit, before Moses had gone out from Pharaohs presence; and threatened the death of the first borne, Exod. 11. 4. for this pasch all Lamb was got ready, the fourth day before it was killed; as after is manifest in verse 3. and 6. This moneth ●named in Hebrew, Abib, Exod. 13. 4. and Nisan, Nehem. 2. 1. (by which name the Chaldee calleth it in this chapter, verse 18.) it is with us called March, or April; for it fell out sometime to be part of both. the head] that is, as the Greek translateth, the beginning. So the head (that is, the beginning) of the year, Ezek. 40. 1. unto you;] By reason of this their going out of Egypt, the year (which before began in September, Exod. 23. 16,) hath his beginning to the jews Ecclesiastically in Abib, or March: but for the jubilees, and civil affairs, it began as it had done before, Levit. 25. 8. 9 10. This also josephus testifieth, in Antiq. b. 1. c 4. See the notes on Gen. 7. 11. Because this release of Israel, was a figure of the Church's redemption by Christ, who reneweth the world, 1 Cor. 5. 7. 8. 2 Cor. 5. 17. and who was to suffer death also in this month, john. 18. 28. etc. therefore God made it the head and first of the year: that by it the Church might be taught to expect the acceptable year of the Lord, which Christ preached, Luk. 4. 19  
Vers. 3. the tenth] that is, the 10. day: as, the first, Matth. 26. 17. is expounded, the first day, Mar. 14. 12. On this day the Israelites after did go through jordan, into the land of Canaan, jos. 4. 19 And Christ (our paschal Lamb) on this day entered jerusalem, riding upon an ass colt, and was received of the people with palm branches, and crying Hosanna, etc. joh. 12. 1. 12. 13. etc. In him this type was truly fulfilled. that they] or, and let them take: the Greek translateth, let them take: leaving on't the word and; which the Hebrew sometime doth, as is noted on Gen. 8. 6. lamb] or kid: a young sheep or goat, as is explained in vers. 5. It was a figure of Christ, the true Lamb of GOD, 1 Cor. 5. 7. joh. 1. 29. house,] that is, as the Greek translateth, houses. The whole army of Israel, was divided into twelve tribes, those tribes into families, the families again into houses, and then to particular persons; as appeareth by Num. 1. and jos. 7. 14. etc.  
Vers. 4. to before] or, to be above a lamb; so that they cannot overcome the same by eating it up. The words following, show this to be meant, for eating: and the Greek translateth thus, if there be few in the house so that they are not enough for the lamb. As the word little, or less, sometime signifieth unworthiness, Gen. 32. 10. so here and elsewhere it signifieth inability: which the Scripture maketh plain; as, too little to receive, 1 King. 8. 64. is expounded, not able to receive, 2 Chro. 7. 7. souls,] that is, persons. 〈…〉 make your count,] or, shell number; to wit, how many are meet and sufficient, for the cating of the lamb. Our Saviour and his twelve disciples did eat the same together, Matth. 26. 18. 20. Of this counting the jews do write, (gathering it from this law) that it must be made, whiles the Lamb is yet alive: and the passover might not be killed, but for such as were made count of; and those they called sons of the society, (that is, communicants.) And that if the Lamb were killed for such as were not counted therefore, or for any that could not eat thereof, (as infants, sick persons, etc.) or for the uncircumcised, or for the unclean; it was not allowable. Maimony in Korban pesach, chap. 2.  
Vers. 5. perfect,] that is, entire, whole, sound, in all outward parts, and so without blemish; as the Law elsewhere explaineth it; saying, it shall be perfect to be accepted, there shall be no blemish therein, Levit. 22. 21. And the Greek in this place, translateth it both ways, perfect, and unblemished. This also respected Christ our Passeover, called the Lamb unblemished, 1 Pet. 1. 19 And all sacrifices, the types of him, were to be such, Levit. 1. 3. 10. etc. And by perfect, and without blemish, is meant (not to be without spots or sundry colours in the skin or wool; but) to have neither want, nor superfluity of members; to be neither blind, nor broken, nor maimed, nor having a wen, nor scurvy, nor scabbed, nor bruised, nor crushed, nor sick, etc. Levit. 22. 22.— 24. Mal. 1. 8. And the jews writ of fifty blemishes that do disable beasts for sacrifices; five in the ear, three in the eyelid, eight in the eye, three in the nose, six in the mouth, twelve in the members of generation, six in the feet, four in any place of the body; as scabs, wens, etc. and three beside over all the body, as trembling with old age, sickness, and foulness with excrements. Maimony in Misneh, treat. of entering into the Sanctuary, chap. 7. Likewise they mention other things, that make a beast unlawful to be sacrificed unto God; as, if it were untimely, before it was eight days old, Levit. 22. 27. if it were a beast of sundry shapes, as part like a sheep and part like a goat, or a shaepe brought forth of a goat, or a goat of a sheep: if it were both male and female, or neither male nor female: if it had lain with, or had been lain with of another kind, contrary to Levit. 19 19 and 20. 15. 16. if it had killed a man, Exod. 21. 28. if it were the hire of a whore, or price of a dog, Deut. 23. 18. if it had been dedicated to idolatry, for so corruption is in them, contrary to Levit. 22. 25. and the like, showed by Maimony, in Asurei Mizbeach, chap. 3. of the first year:] Hebr. son of a year, of which phrase see the notes on Gen. 5. 32. So from the Law in Lev. 22. 27. and from this place it hath been expounded by the jews, that the Lamb after it was eight days old, and forward, was allowable to be offered for the Passeover: and if it were but an hour older than a year, it was unlawful. Maimony in Misneb. treat. of the offering of the sacrifices, chap. 1. S. 12. 13.  
Vers. 6. by you kept up:] or, for you kept; Heb. for a keeping up (or a custody) to you: that is, kept apart from the rest of the flock, from the tenth to the fourteenth day. Of this rite there is no mention after in the Law, Levit. 23. 5.— 8. Num. 9 2. 11. and 28. 16. 17. Deut. 16. where the Passeover is commanded. And the jew Doctors think it was but for-this time only: for they writ of these partitulars, 1 the eating of it in their houses dispersed in Egypt; 2. the taking up of the paschal Lamb, from the tenth day; 3. the charge to strike the blood on the door posts; 4, and that they should eat it in hafley: these things were not required of the generations after, neither were done, but at the Passeover in Egypt only. Maimony, in Korban Pesach, chap. 10. S. 15. So in the B●●. Thalmud, treat. Pesachim, chap. 9 whole Church] that is, as the Greek translateth it, the whole multitude; all of the Church or assembly. the two evenings] that is, as the Greek saith, towards evening: in the afternoon and before sun setting. For as God at the first made the day of evening and morning, Gen. 1. 5. so after among the jews, (as is also amongst us) all the forenoon was counted morning, and all the afternoon, evening. The latter evening began at Sun setting, jos. 10. 26 27. The day (from Sun rising to the setting) had twelve hours, as Christ saith, Are there not twelve hours in the day? joh. 11. 9 Their first hour, was about six of the clock in the morning with us their sixth hour, was our noon: their ninth hour, was three of the clock in the afternoon. By this we may understand the time of Christ crutified; which began at the third hour (that is, at nine of the clock in the morning, the ordinary time for the daily morning sacrifice) and ended at the ninth hour, (that is, at three in the afternoon, the time of the evening sacrifice;) Mark 15. 25. 33. 34. 37. Wherefore the ninth hour, was their hour of prayer, when they used to go into the Temple, at the daily evening sacrifice, Acts 3. 1. And this was the ordinary time for the Passeover; as R. Menachem (upon this place) saith, between the two evenings, at the time of prayer, at the oblation; as Isaac our father of blessed memory hath directed, (Gen. 24. 63.) Howbeit, God setteth no hour for the kill of the Passeover, because it might vary occasionally: but if it were killed in the afternoon, and before Sun set, it was allowable. Further to show this, the Hebrew Doctors in the Babyllonian Thalmud, treat. of the Passovers, chap. 5. do write thus. The daily evening sacrifice (whereof see Exod. 29. 38. 39) was killed at the eight hour and a half, (that is, half an hour before three of the clock in the afternoon;) and it was offered up at the ninth hour and an half, (that is, half an hour after three.) In the evening of the Passeover, it was killed at the seventh hour and an half; and offered at eight and an half; (that is, half an hour before three.) And if the evening of the Passeover did fall to be on the evening of the Sabbath, it was killed at six and 〈◊〉 half, and offered at seven and an half: (that is, half an hour before two of the clock.) The reason her of was, because they were first to kill the daily sacrifice, and then to kill and roast the Passeover, and also to rest the evening before the Sabbath. Agreeable unto this, Maimony (in Korban Pesach, chap● 1. S. 4.) saith, The kill of the Passeover is after midday, and if they kill it before, it is not allowable and they kill it not but after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps, they begin to kill the paschal lambs, until the end of the day. This he speaketh of their manner in the Temple. And by this time of the day God foreshowed the sufferings of Christ in the evening of times, or in the last days, Heb. 1. 2. 1 Pet. 1. 19 20. and about the same time of the day, when the paschal Lamb ordinarily died, he died also, at the ninth hour, Matt. 27. 46. 50.  
Verse 7. give it] that is, strike it, with the his soap sprinkle, as is explained in verse 22. signifying the applying of Christ's blood, sprinkled upon all believers hearts, 1 〈◊〉 1. 2. Heb. 9 13, 14. So the Law was after to be written on their door posts, Deut. 6. 9 intending it chief upon their hearts, Heb. 8. 10. Compare with this, the Law in E●●k. 45. 19 where the blood of the sacrifice was also put upon the posts of the house of the Lord, for to cleanse the same. This ordinance was but for that time only in Egypt: for after they might not kill the Passeover within any of their own gates, but in the public place of God's worship, Deut. 16 5, 6, 7. which at last was jerusalem, where by the Priests the Passeover was killed, and flayed in the court of the temple, and the blood sprinkled on the altar, 2 Chron. 35. 1. 2 6. 10. 11. Levit. 17. 3.— 6. Then the owner of the Lamb took it of the Priests, and brought it to his house in jerusalem, and roasted it, and ate it in the evening; as Maimony showeth in Korban Pesach, chap. 1. S 6. After this manner Christ with his disciples kept the Passeover, eating it in a chamber within jerusalem, Luk. 22. 7. 8. 10. 11. &c upper door post] but on the threshold under their feet, it was not commanded to be sprinkled. Hereby a reverend regard of the blood of Christ, seemeth to be taught: that men should not tread under foot the son of God; nor count the blood of the covenant. wherewith they were sanctified, an unholy thing, Heb. 10. 29  
Ver. 8. unlevened cakes] or, loaves: but the word cakes is expressed in the 39 verse. The signification hereof Paul declareth, saying, Let us keep the feast, not with old leven, neither with the leven of malice and wickedness; but with the unlovened cakes of sincerity and truth, 1 Cor. 5. 8. The manner of speaking which Moses here useth, and unlevened cakes with bitter herbs, is changed in Num. 9 11. thus, with unlevened cakes, and bitter herbs: so the one explains the other. Hereupon the Hebrews say, The eating of the flesh of the peschall lamb on the 15 night, is commanded to be done: & it may be eaten alone, if unlevened bread and bitter herbs cannot be gotten: but bitter herbs, without the paschal lamb, are not commanded; for it, is written, with unlevened bread & bitter berbs, shall they eat it, Maimony in Korban Pesach, c. 8 S. 1. 2. bitter herbs] Hebr, bitternesses; but herbs are meant, as cichory, wild lettuce, and the licks: which they did eat with the lamb, in remembrance of their afflictions in Egypt, where their lives had been bitter, Ex. 1. 14 And hereunto jeremy seems to have reference in his sorrows, saying; He hath fed me to the full with bitter herbs (or bitternesses;) he hath made me drank with wormwood, Lam. 3. 15. They were also to type out the bitter sorrows of Christ, & our mortification & afflictions with him, 1 Cor. 5. 7. 〈◊〉 11. 26. Phil. 3. 10 〈◊〉. 〈◊〉▪ 24. Zach. 12. ●0. Revel. 10. ●0. Hereof the Hebrew cannons say; The eating of bitter herbs, is not commanded by the Law, because of themselves; but depend 〈…〉 the eating of the paschal Lamb. For it is one 〈◊〉, to 〈◊〉 the flesh of the Basseover, with 〈◊〉 bread ●●d bitter herbs. The bitter herbs spoken of in the L●●; are Chazereth, and 〈◊〉, 〈◊〉 and 〈◊〉 and Charchabinah, and Menor: [that it▪ a● is thought, Wild lettuce, chicory, H 〈…〉; and the like: for they are not well known; everyone of these five fort of herbs, is called 〈◊〉 〈◊〉; and they may eat of anyone or of all of them, Maimony 〈◊〉 of L●v●n, chap. 7. 〈◊〉. 12. 13. Moreover they used a certain ●ause, thick like mustard; they called it Charoseth, and say it was a 〈◊〉 of the clay, wherein they wrought in Egypt: it was made, of the palm tree branches, or of ray sin●, or other like berries; which they stamped, and put vinegar thereto, and seasoned it and made it like clay, and brought it 〈◊〉 the tabl 〈…〉 the night of the Passeovar. Maimony ibidem, S. 1●. This is thought of some, to be that wherein Christ dipped the sop, which he gave unto judas, joh▪ 13. 26: for by the Hebrews records, they used to dip the unlevened bread in that sauce (Charoseth) and to eat; then they dipped the bitter herbs in the Charoseth, and did eat them; Maimony treat of Leven, c. 8. S. 7. Together with the paschal Lamb▪ they used to drink wine; for it was a feast of the Lord, and a sacrifice; therefore to be celebrated with joy and with wine, by proportion from the Law in Deut. 16. 11. 12. Num. 15. 5. They say, every one both of men and women, is bound to drink that night▪ four cups of wine without fail: and though 〈◊〉 〈…〉, and live on alms, he must not drink less than those four cups; and every cup contained a quarter (of a Log, that is so much as an egg and a half; whereof see the notes on Exod. 30. 24.) He blesseth (God) for every of these cups severally; and for the fourth cap, ●e accomplisheth the praise, and blesseth for it, the blessing of the Song, Maimony treat of Leven, c. 7. S. 10. Unto these phrases, the new Testament seemeth to have reference, when it speaketh of the C●p of blessing, 1 Cor. 10. 16. and of singing an hymn, Mark▪ ●4. 26. I will hereshew the order which the jews 〈◊〉 the ages following, kept at the Passeover; as themselves have recorded it. First a cup (of wine) is filled for every one, and he blesseth for it, him that created the fruit of the vine, etc. and drinketh it. After that, he blesseth for the washing of hands; and washeth his hands: Then is brought in a table furnished, and upon it, bitter herbs, and unlevened bread, and the 〈◊〉 (Cha●●s●th▪) and the body of the pa●●hall Lamb, and the flesh of the Chagigah [or Feast-offring, whereof 〈◊〉 the notes on Deut eronomie 16.] which is for the fourteenth day of the month. Then he 〈…〉 to bless (God) which created the 〈◊〉 of the earth; and taketh an herb, and dip 〈…〉▪ and eateth it, he and all that 〈◊〉 at the table with him every one, none eateth 〈…〉 quantity of an 〈◊〉. Afterward, 〈◊〉 〈◊〉 is taken a●ay ●rom▪ before him only 〈…〉 the 〈…〉 their deliverance out 〈…〉▪ as is commanded in 〈◊〉 ●3. 8. and 12. 17.] Then they fill the second cup, and the son asketh [what is meant by this service; according to Exodus 12. 26.] and he that makes the declaration, ●aith; How different is this night from all other nights? For all other nights, we wash but once, but this night twice. All other nights, we 〈◊〉 leavened bread, or unlevened: but this night unlevened bread only. All other nights, we eat flesh, roasted, baked or boiled: but this night roasted only. All other nights, we eat of any other herbs: but this night bitter herbs. All other nights we eat either sitting or lying: but this night, lying only. Then the table is brought again before him, and he faith; This Passeover which we eat, is in respect that the Lord passed over the houses of our fathers in Egypt. Then holdeth he up the bitter herbs in his hand, and saith; These bitter herbs which we eat, are in respect that the Egyptians made the lives of our father's bitter in Egypt. Then he holdeth up the unlevened bread in his hand, and saith; This unlevened bread which we eat, is in respect that the dough of our fathers had not time to be levened, when the Lord appeared unto them, and redeemed them out of the hand of the enemy; and they baked unlevened cakes of the dough which they brought out of Egypt, Exodus 12. 39 Then he saith; Therefore are we bound to confess, to praise, to laud, to celebrate, to glorify, to honour, to extol, to magnify and to ascribe victory, unto him that did unto our fathers and unto us, all these signs; and brought us forth from servitude to freedom, from sorrow to joy, from darkness to great light; and we say before him Halelujah. Halelujah, Praise O ye servants of the LORD, etc. unto, the f●●●trocke, to a fountain of waters: that is, the hundred and thirteenth, and to the end of the hundred and fourteenth Psalm. Then they bless the Lord which redeemed them and their fathers out of Egypt; and hath brought them unto that night, to eat unlevened bread therein, and bitter herbs. And he blesseth GOD who createth the fruit of the vine; and drinketh the second cup. After this, he blesseth for the washing of hands, and washeth his hands the second time; and taketh two cakes; parteth one of them, etc. and blesseth (GOD) that bringeth bread out of the earth. Because it is said, the bread of affliction (or of poverty) Deuteronomie 16. 3. as it is the manner of the poor, to have broken meat, so here is a broken part. Afterwards, he wrappeth up of the unlevened bread and of the bitter herbs together, and dippeth them in the ●auce, and blesseth GOD, which commanded to eat unlevened bread and bitter herbs; and they eat. Then he blesseth GOD, which commanded the eating of the sacrifice, and he eateth the flesh of the feast offering; and again blesseth GOD which commanded the eating of the Passeover, and then he 〈◊〉 of the body of the Passeover. After this, they ●it long at Supper, and eat every one so much as he will, and drink as much as they will drink. Afterward he eateth of the flesh of the Passeover, though it be but so much as an olive, and tasteth nothing at all after it: that it may be the end of his supper, and that the taste of the flesh of the Passeover, may remain in his mouth. After this, he lifteth up his hands, and blesseth for the third cup of wine, and drinketh it. Then filleth he the fourth cup, and accomplisheth for it the Praise (or Hymn;) and sayeth for it, the blessing of the Song, which is, All thy works praise thee O Lord, etc. (Psalm 145. 10.) and blesseth God that created the fruit of the vine, and tasteth nothing at all after it, all the night, except water. And he may fill the fift cup, saying for it the great Hymn, (the hundred thirty six Psalm) Confess ye to the Lord, for he is good; for his mercy endureth for ever; unto the end of that Psalm. But he is not bound (they say) to that cup, as to the four former cups. These things are showed by Maimony in his treatise of Leven and unlevened bread, chapter 8. where also he noteth some differences at this time, when having no Temple, they can have no sacrifice, neither kill the paschal Lamb; but only use the unlevened bread, bitter herbs, and wine, in their private houses. After, in his Copy of the Haggadah (or Narration) of the Passeover, he showeth what words they used at the breaking and delivering of the unlevened bread; This is the bread of affliction, which our fathers did eat in the land of Egypt: whosoever is hungry, let him come and eat: whosoever hath need, let him come and keep the Passeover, etc. These observations of the jews whiles their commonwealth stood, and to this day, may give light to some particulars in the Passeover that Christ kept; as why they lay down, one leaning on another's bosom, joh. 13. 23. (a sign of rest and security) and stood not, as at the first Passeover, neither ●ate on high, as we use. Why Christ rose from supper, and washed, and sat down again, john 13. 4. 5. 12. Why he blessed, or gave thankes, for the bread apart, and for the cup (or wine) apart, Mark 14. 22. 23. and why it is said, he took the cup after supper, Luke 22. 20. also concerning the Hymn which they sung at the end, Matthew 26. 30. and why Paul calleth it the showing forth of the Lords death, 1 Corinthians 11. 26. as the jews usually called their Passeover, Haggadah, that is, a Showing or Declaration. But specially we may observe, how the bread which was of old a remembrance of their deliverance out of Egypt, was sanctified by the Son of God, to be a remembrance of his death, and of our redemption thereby from Satan, 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise, honour and magnify the Lord, than the Hebrews had for their temporary salvation.  
Verse 9 raw] That raw, whereof the Law warneth us, is flesh whereon the fire hath begun to work, and it is roasted a little, but not fit for man to eat as yet; saith Maimony in Korban Pesach, chapter 8. S. 6. It might figure a full and due preparation, by the preaching of the Gospel, and showing forth of Christ's death; with an examination of ourselves, that we eat not unworthily, and so eat judgement to ourselves: 1 Corinthians 11. 26. 28. 29. sodden at all] or any way sod, Hebr. sodden sod in water. The jews explain it, so generally: neither to be sodden in water, nor in any other liquor or juice of fruits. Neither roasted, and afterward sodden; nor parboiled, and afterward roasted, etc. Yet they say it was lawful to baste it with wine, or oil, or any liquor except water: also, lawful to dip the flesh when it was roasted, in liquors, or juice of fruits. Maimony, in Korban Pesach, chapter 8. S. 7. 8. At the Passeover which Christ did eat, the Evangelists mention his dipping of a sop, and giving it to judas, john 13. 26. In seething, the water is mixed with the flesh: the forbidding whereof, seemeth to teach the simplicity that should be in Christ; that we know nothing but Christ and him crucified, 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire:] a figure both of God's Spirit, compared to fire, Matthew 3. 11. through which Christ offered himself to God, Heb. 9 14. and of the fire of God's wrath which Christ was to suffer, whiles he was made a curse for us, by his death, Galath. 3. 13. jerem. 4 4. Lament. 1. 13. and 2. 4. This charge to roast it with fire, the jew Doctors observed precisely, holding it unlawful to bake it any manner of way; also to heat a furnace, and taking away all the fire, to hang the Lamb therein, and so ●ost it, or the like, they say was unlawful. Maimony, Korban Pesach, chapter 8. S. 9 10. the purtenance,] or, the inward: meaning that the Lamb must be roasted all and whole; not cut into pieces. To signify our full Communion with Christ, whole and undivided, 1 Cor. 1. 13. 30. Gal. 2. 20.  
Vers. 10. till the morning;] they were to eat up all (if they could) at that meal. To teach care for the present enjoying of Christ by faith, and of his whole covenant, without delay. For by the morning, the change of our estate is often signified, Psalm 30. 6. Esay. 17. 14. 2 Kings 19 35. for our sleep is an image of death. And the jews have recorded that though it was lawful to eat all the night long, till the day dawning; yet might none of the company eat again after he had slept, though it were in the beginning of the night. Maimony, Korban Pesach, chapter 8. S. 14. So Manna, might not be left till the morning, Exodus 16. 19 nor some other sacrifices, Lev. 22. 30. burn] that so it might be consumed: and such was the law for other sacrifices, which by being reserved overlong, were made abominable to be eaten, and must therefore be burned, Lev. 7. 15. 18. & 19 6. 7. So, flesh of the sacrifices that touched any unclean thing, might not be eaten, but burnt, Levit. 7. 19 Hereby also God might teach Israel, that when the morning, the time of grace in Christ is come, there should be no longer reservation of those legal shadows, which should have their accomplishment and end at our Lord's death; and be condemned as unlawful, as if they were burned by the fire of GOD'S Word and Spirit, Colossians 2. 16. 17. Gal. 4. 9 10. 11. Hebr. 13. 9 10. And so the Prophet's foretell, that the days should come when it, should no more be said, The Lord liveth, which brought up the sons of Israel out of the land of Egypt, jer. 16. 14. neither should they say any more, The A●ke of the covenant of the Lord, for it shall come no more to wind▪ neither shall they remember it, etc. jer. 3. 16.  
Vers. 11. girded;] this signifieth, a readiness to take a journey, or any other work in hand, 2 King. 4. 29. and 9 1. jer. 1. 17. Luk. 12. 35. 36. and figured▪ the girding of the loins of the mind, with strength, justice verity, etc. Prov. 31. 17. Esay. 11. 5. Eph. 6. 14. Wherefore the Apostle saith, Gird up the loins of your mind, be sober, and hope perfectly for the grace that is to be brought unto you, at the revelation of jesus Christ, 1 Pet. 1. 13. shoes on,] another sign first of readiness to go forth, Esay. 5. 27. Acts 12. 8. secondly, of deliverance out of bondage, (as the contrary to go ●arefoot, was a sign of captivity, Esay. 20. 4.) and thirdly of joyfulness for their deliverance from affliction; (as contrariwise in sorrow men went barefoot, 2 Sam. 15. 30.) It was also a figure of the Gospel of peace, wherewith our feet should be ready and firm, Ephesians 6. 15. Of which the Holy Ghost saith, How beautiful are thy feet with shoes, O Princes daughter: Song 7. 1. staff;] to sustain their infirmities: and this in their hand, was also for expedition to the journey, Zach. 8. 4. Mark. 6. 8. Compare herewith, jacob's speech; with my staff I passed over this jordan, Genesis 32. 10. in haste,] because they were now in danger, and for it to go out of Egypt in haste, Deut. 16. 3. and so in haste, and as with violence, to apprehend and apply Christ unto them by faith, Matth. 11. 12. The original word signifieth, an hastening away through fear or amazement; as in Deut. 20. 3. and so may signify the sudden fears wrought in the conscience by the Gospel of Christ, at the first preaching thereof, (as in Act. 2. 37.) though after it giveth comfort and peace. This manner of eating, was peculiar unto the first pasche in Egypt: neither were the generations following bound to these rites, when they were come to their rest in Canaan; as is before noted on verse 6. Neither did Christ and his Disciples thus eat it; for they stood not girded with staves in their hands: but sat, or rather lay down, leaning one on another's breast, as was then the jews manner, in sign of their rest and security otherwise than they had in Egypt: as their Doctors teach in the Thalmud, treat. of the Passeover. See Mark 14. 18. john 13. 12. 25. Also Esaias prophesied, ye shall not go out in haste, nor departed by fleeing away, etc. Esay. 52. 12. Passeover] called in Hebrew, Pesach; and after in the jerusalemitane language, Pascha: which name the Evangelists keep also in the Greek, Matth. 26. 2. etc. and in other tongues, it is now called Pasche: we in old English called it F●reld, at this day we name it the Passeover, according to the interpretation of the Hebrew word, which signifieth to far, pass, o● 〈◊〉 over, as God did over the houses of the Isra 〈…〉 verse 13. 27. And as the festival time, so the Lamb then killed, is called the Passeover, Luke 2. 41. and 22. 7. and the Lamb of GOD Christ is so named also, 1 Corinthians 5. 7. because for his sake God passeth over us, and destroyeth us not with the world, john 3. 16. 18. Seven famous Passovers are recorded in Scripture to have been kept. The first, this which Israel kept in Egypt. The second that, which they kept in the wilderness, Numbers 9 The third, which jesus kept with Israel, when he had newly brought them into Canaan, josh. 5. 10. The fourth, in the reformation of Israel by King Ezekias, 2 Chron. 30. The fifth under King josias, 2 Chronicles 35. The sixth, by Israel returned out of the captivity of Babylon, Ezr. 6. 19 The seventh, that which jesus our Saviour desired so earnestly, and did eat with his disciples before he suffered, Luke 22. ●5. etc. At which time, that legal Passeover had an end, and our Lord's Supper came in the place, The memorial of Christ our Passeover, sacrificed for us▪  
Vers. 12. the gods;] the Chaldee translateth, the idols: the same is again mentioned in Num. 33. 4. And after, a like thing is prophesied, the Lord shall come into Egypt, and the idols of Egypt shall be moved at his presence, Esay. 19 1. and again, he shall break the images of the house of the sun, etc. and the houses of the gods of the Egyptians, shall be burnt with fire, jeremy 43. 13. So Laban lost his idols, when Israel fled from Syria, Genes. 31. 19 30. the idols and images of Babylon perished, when it was destroyed, jerem. 50. 2. and all such shall perish in the time of their visitation, jer. 10. 15. and 51. 18. Of this the Hebrew Doctors also say, when Israel came out of Egypt, what did the holy blessed God? he threw down all the images of their abominations, and they were broken in pieces. Pirkei R Eliezer, chapter 48. judgements,] the Greek translateth it, vengeance. This was done, that God might be known to be greater than all the gods, Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt, Ezek. 20. 8.  
Vers. 13. pass.] or leap: the Hebrew is pasach, and this showeth the reason of the name Pasch or Passeover, and so Christ is called, because his blood cleanseth us from all sin, and delivereth us from wrath, 1 joh. 1. 7. 1 Thes. 1. 10. The Greek translateth, I will protect you: the Chaldee, I will spare you: and so in verse 27. to destruction,] Hebr. to corruption; that is, to be corrupted, or destroyed, by the destroyer, as vers. 23.  
V 14. festival keepe,] it implieth mirth & joy, for their deliverance hereby remembered, see Ex. 5. 1. and at their feasts, they were commanded to rejoice, and forbidden to mourn or weep, Deut. 16. 11. 15. Nehem. 8. 9— 12. everlasting statute] Heb. statute of eternity; meaning an eternal ordinance, to be kept once a year, all days of their life, till Christ became our Passeover: since which time it is also kept eternally, in remembrance of his death until he come, Deut. 16. 1. 3. 1 Corinth. 5. 7. 8. and 11. 25. 26.  
Vers. 15. Seven days] after the paschal day, for it was a distinct feast and commandment. The Passeover was to be kept on the fourteenth day of the first month, at even: the feast of unleavened bread, began the fifteenth day of the same month, and lasted seven days, of which the first day, and the last, the seventh day, were holy convocations, wherein they might do no servile work, as Moses plainly showeth in Levit. 23. 5▪ 6. 7. 8. The Passeover (in the ages following) might not be killed and eaten in any place, but where the Lord did choose to place his name there, Deut. 16. 5. 6. 7. which afterward was in jerusalem: but the feast of unleavened bread, the Hebrews thought themselves bound to keep in every place, where they dwelled, if they could not be at jerusalem. And the eating of it (they say) depended not on the eating of the Passeover, but was a commandment by itself: Maimony treat, of Leven and Unlevened bread, chap. 6. 8. 1. Howbeit, with the Passeover they might eat no leven, as before is showed in verse. 8. It is unlawful to eat Leven, in the fourteenth day, from mid day and upward, which is from the beginning of the seventh hour of the day: and who so eateth it at that time, is to be beaten by the law; for it is said (in Deut. 16. 3.) Thou shalt eat no leven with it, meaning with the sacrifice of the Passeover. This they have expounded thus, Thou shalt not eat leven from the hour that the Passeover may be killed, which is between the two evenings, and that (beginneth) at midday. Maimony ibidem, c. 1. 〈◊〉. 8. These seven days wherein they might eat no Leven, figured the whole time of our life, which must be holy, with the unlevened cakes of sincerity and truth, 1 Corinth. 5. 8. and with thankful remembrance of our deliverance out of miseries; as this unlevened bread is called the bread of affliction, Deut. 16. 3. For seven is a full and perfect number of days, and the whole world was created therein: see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease] that is, put away, or abolish, as the Greek explaineth it. The Hebrews expound it thus, that a man should abolish it in his ●eart, and count it as dust; and determine in his heart, that he will have no leven at all within his power, but whatsoever Leven is in his power, it be as dust, and as a thing whereof he will have no use at all. And by the exposition of the Scribes, he is to search after Leven in secret places, and in corners, and to find it out, and to bring it forth out of all the bounds of his habitation. And so they search out and abolish Leven that night, at the beginning of the night of the fourteenth (day) by the light of a candle, out of all holes and corners, etc. And the putting away thereof was thus, either they burned is, or broke it small, and threw it into the wind, or threw it into the sea. Maimony treat. of Leven, chap. 2. S. 2. 3. and 3. 11. This ordinance the Jews carefully observed; for in the day before they did eat the Passeover (called the Preparation, joh. 19 14.) the father of the family, with other men, having lighted wax candles, searched all corners; to purge out all the remnants and crumbs of leavened bread very diligently: first blessing the Lord, who sanctified them by his commandments, and had bidden them put away Leven; as is recorded in 〈◊〉 〈◊〉. treat. of the Passovers. chap. 2. 〈◊〉 figured the putting away of wickedness and malice out of our hearts, and of wicked persons out of the Church. 1 Corinth. 5. 7. 8. 13. old L 〈…〉] Two words are used for Leven, by Moses, in this verse; the one Se●r, which hath the name of being left, or remaining: this we may call old Leven, as Paul speaketh in 1 Cor. 5. 7. The other Chamets', so called of the sourexesse of the taste: of it, the Greeks (by transplacing the letters) call Leven, Zumee. These signified two sorts also of spiritual Leven, the one hidden and secret, which our Saviour saith is Hypocrisy, Luke 12. 1. the other more open and apparent, as false and corrupt Doctrine, Matthew 16. 6. 12. evil manners, as Malice and Wickedness, 1 Corinthians 5. 8. and wicked persons, unto whom the Saints are opposed, as being Unlevened-cakes, 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man, and him that corrupteth the word of God, and infecteth with error, a leavened person, or Levener, Psalm 71. 4. and the heart infected with error, and vexed with grief, is said to be Levened, Psalm 73. 21. Wherefore Leven was forbidden at the paschal Feast, to lead men unto soundness in the faith of Christ, and sincerity in all their conversation. The footsteps of this Law remained among the heathens; for, the Flamen Dialis (or Roman Priest) might not, by their cannons, touch any leavened meal; Aul. Gellius, book 8. chap. 15. and Plutarch (in Quaest Rom.) scanneth the reason of it; because Leven itself proceedeth from corruption, and corrupteth also the meal with which it is mixed. Now what Leven properly was, the Hebrew Doctors show thus: Nothing is forbidden by the name of leavened bread in the Passeover, but of five sorts of corn only; which are two sorts of wheat, namely the common Wheat, and the Rye: and three sorts of Barley; which are the common Barley, and the Fox ear (Barley) and Oats. But the kinds of pulse, as Rice, and Millet, and Beans, and Lontiles, and the like; there is not of them any leavened bread. For though the meal of Rice and the like, unkneaded, and covered with clothes, like dough which is levened: yet is it lawful to be eaten, for it is not levened but putrified. The five sorts of corn aforesaid, if they be kneaded with the liquor of fruits only, without any water, they are never counted levened, but are lawful to be eaten; for the juice of fruits do not leven, but putrify. And the liquors of fruits, are as wine and milk, and honey, and oil olive, and the juice of apples, and pomgranats, and all such like. But if any water be mixed with them, they do leaven. They may not boil wheat in water, neither the beaten grain, nor the meal, for than it is perfectly levened; and if that it be burst in the boylying. They may not fr●e the paste in oil in a pan. But they may boil the grain and the meal of parched corn. It is lawful to boil the corn or the meal, in the liquor of fruits. Likewise paste, that is kneaded in the liquor of fruits, if they boil it in the liquor of fruits, or fry it in a pan in oil, it is lawful: for the liquor of fruits leven not, etc. In any ●roth or pottage that they boil; if any Barley or Wheat be found therein, and the grain be burst, all that broth is unlawful; for leven is mixed with it. If the grains be not broken, they take them out and burn them, and the rest of the pottage they may eat: for corn so mixed or boiled, and not burst, is not by the Law perfectly levened, etc. Maimony in treat▪ of Leven and Unlevened bread, c. 5. S. 1. etc. that soul] the Chaldee expounds it, that man. So in verse 19 cut off,] the Greek saith, destroyed: see Gen. 17. 14. The Hebrew cannons say, who so eateth so much as an olive of leven in the Passeover, from the beginning of the might of the 15 night, unto the end of the one and twentieth day of Nisan, if he do it presumptuously, is guilty of being cut off: if ignorantly, he is bound to bring the sameoffring appointed for the same. If he eat any whit of leven at all, it is forbidden by the law; and though he be not to be cut off, or bring an offering but for the foresaid quantity of an olive, yet he that eateth less than that presumptuously, is to be chastised with stripes, Maimony treat, of Leven. chap. 1. S. 1. 7. from the first, etc.] that is, who so eateth leven any of these days.  
Vers. 16. convocation,] an holy assembly, of all the people: and so a Sabbath, as Levit. 23. 39 The like order was at other feasts, Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God, and increase of faith and holiness in his people, assembling for religious exercises. done,] dressed and made ready to eat: which yet on the Sabbath day, was unlawful to be done: Exodus 16. 5. 23. 29. and 35. 2. 3.  
Vers. 17. self same:] Hebr. the strength (or, body) of this day: so verse 41. and 51. see Gen. 17. 23. I brought forth] God did this by his Angel, as it is written, he sent an Angel and brought us forth out of Egypt, Num. 20. 16. The Hebrew Doctors say, The redemption from Egypt, was by the hand of the Angel the Redeemer, with the power of the great God, as is said, (in Exod. 32. 11,) which thou hast brought forth out of the land of Egypt, with great power, and with a strong hand. R. Menachem, on Exod. 12.  
Vers. 18. first,] The Chaldee nameth it, In Nisan, in the tenth day: see verse 1. The Greek saith, Beginning in the fourteenth day of the first month.  
Verse 19 not be found:] from hence the Hebrew Doctors gather; Whosoever leaveth leven within his power at the Passeover, although he eat not of it, yet he transgresseth two prohibitions; no old leven shall be seen with thee; Ezod. 13. 7. and; old leven shall not be found in your houses, Exod. 12. 19 Moreover, Leven when the Passeover is gone over it, is for ever unlawful to be put to any use. Maimony, treat● of Leven, chap. 1 S. 2 〈…〉 stranger] that is, strangers, as the Greek translateth it: opposed to the natural Israelites to be borne afterward in the land of Canaan.  
Vers. 21. elders] by whom he would signify this law, to all the people, as vers. 3. So before, in Exodus 3. 16. draw out] separate from the resto●●he flock, and dost 〈…〉 ate unto this end; as before in verse 5. 6. The Greek translateth, Go and take 〈…〉 lambs] or, stock beasts; of the sheep or goats, as verse 5. So the Greek and Chaldee translate it plurally: neither is the Hebrew word tson used for one particular lamb, but for many. Passeover] that is, the Paschall Lamb, called by figure of speech, and 〈…〉 ally, the Passeover, as circumcision is called the covenant, G 〈…〉. ●7. 13. the Rock, Christ, 1 Cor. 10. 4. bread and wine, the body and blood of Christ, Mark. 14. 〈◊〉. 〈◊〉. 〈…〉 d many the 〈◊〉. 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊〉 〈◊〉 (that is, 〈◊〉) is killed 〈◊〉.  
Verse 22. hyssop] called in Hebrew, a 〈…〉, in Greek (by the Apostle) hyssopos, Heb. 9 19 whereupon we English it eizop, or hyssop: but whether it were that herb, which we commonly call by that name, is uncertain. It grew out of walls, 1 King. 4. 33. The jews write, that there were four sorts of hyssop, and that this spoken of in the Law, was such as men used to eat of, and season po●tuge with. And the bunch spoken of, was three stalks of hyssop bound together. Maimony in Misn. treat. Of the red Cow, chap. 3. S. 2. and chap. 11. S. 1. This herb was used to sprinkle with, in other services, and purifications: See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19 6. 18. and signified the instrument whereby the blood of Christ is sprinkled upon, and applied unto our hearts, which is, the preaching of faith; for faith purifieth the heart of sinners, Acts 15. 9 and it cometh by the preaching of the Word, Rom. 10. 14.— 17. which ministereth unto us the spirit. Galat. 3. 2. and we are elect through sanctification of the spirit, unto obedience and sprinkling of the blood of jesus Christ, 1 Pet. 1. 2. which purgeth our consciences from dead works, to serve the living God, Hebr. 9 14. See Psal. 51. 9 strike] or sprinkler. Hebrew, make touch: which the Greek translateth set (or put) the Chaldee, sprinkle. not go] This also was but at the Passeover in Egypt; for the present danger of death by the destroying Angels after, it was not required: and Christ with his Disciples, went out that night they are the Pasche, Matth. 26. 30. The houses of the Israelites thus sanctified by the paschal Lamb, and blood thereof; out of which they might not go that night, (when great cries were in Egypt, verse 30.) signified the safety of God's people by faith, keeping themselves in the holy assemblies, where Christ and his blood preserveth them from death, Acts 2. 47. 1 joh. 2. 19 So the Prophet warneth us, to enter into our chambers, and shut our doors about us, hiding ourselves for a little moment, till the indignation be overpast; Esa. 26. 20. 21. So No was saved, being shut up in his Ark, Gen. 7. Rahab in her house, jos. 2. 18. 19  
Vers. 23. smite] or plague; as Exod. 8. 2. so after, and in verse 27. not give the destroyer] that is, not suffer him, as the Greek translateth it. But the Hebrew speech is more forcible, to express God's providence and hand in all things. As God by an Angel delivered his people, Num. 20. 16. so by an Angel he destroyed their enemies; as in the pestilence that was in Israel, he is called the Angel that destroyed the people, 〈◊〉 Sam. 24. 16. And Paul faith (speaking of this Passeover) lest he that destroyed the first borne, should touch them; Heb. 11. 28. Compare also Psal. 78. 49.  
Vers. 24. this thing] Hebr. this word, the commandment of the Passeover every year: excepting the special rites forespoken of, that were only observed in Egypt, vers. 7. 11. 12.  
Vers. 25. the land] of Canaan, jos. 5. 10. 11. howbeit they kept it once in the wilderness, before they came into the land, Num. 9  
Vers. 26. what is?] that is, what signifieth? So both the outward ●●te, and the meaning of it, was to be taught to their children. Touching whom the jews hold from the Law, in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand, and go up from jerusalem (gates) to the mountain of the Temple, his father was bound to cause him to go up, and to appear (before God) with him, to the end he might catechise him in the commandments. And who so was bound to appear, was bound to keep the feast, Maimony in Hagigah, ch. 2. S. 3. 4. Also they say, A child that is able to eat a morsel of bread; they catechise him in the commandments, and give him to eat so much as an olive of the unlevened bread. Maimony treat. of Leven, and unlevened bread, c. 6. S. 10.  
Ver. 27. bended,] and so humbly thanked God for this mercy: see Exod. 4. 31. in the annotations.  
Vers. 28. and did,] in faith Moses and they obeyed God's word, for which it is witnessed of them; by faith he did (keep) the Passeover, and the sprinkling of blood: that he who destroyed the firstborn, might not touch them, Hebr. 11. 28. Unto the keeping of this Passeover, the Hebrew Doctors do apply that speech in Song. 2. 9 My beloved is like a Roe, or a young Hart; behold he standeth behind our waist, etc. thus: The congregation of Israel said; At what time the glory of the Lord was revealed in Egypt, in the might of the Passeover, and killed all the firstborn: he ascended upon swistlightning, and ran us a Roe, or as a young Hart, and protected the houses wherein we were, and stood behind our walls, and looked through the windows, and shown himself through the lattesses: and he saw the blood of the sacrifice of the Passover, (and the blood of Circumcision) which was sprinked on our gates: and from the high heavens he did behold; and saw his people, which did eat the sacrifice of the solemn feast, roasted with fire, with the purtenance, and with wild lettuce, and unlevened cukes, and he spared us, and gave not the destroying Angel power for to destroy us. Thargum on Song. 2. 9  
Vers. 29. at midnight:] at the time of men's most secure rest, when they say peace and safety; then cometh sudden destruction, 1 Thes. 5. 2. 3. 10, at midnight was acrymade, when all slumbered and slept, Matth. 25. 5. 6. and In a moment shall they dye, and at midnight; job. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here. The night, signifieth also the time of judgement. smote] that is, as the Chaldee expounded it, killed. And the Thargum called jonathans', addeth, The world of the Lord, killed. every firstborn,] or, all the firstborn: to avenge the wrong they had done to God's firstborn Israel, Exod. 4. 22. 23. These firstborn, were the beginning (or chiefest) of all their strength, Psal. 105. 36. the dignity of such, is noted on Gen. 25. 31. And as the firstborn of Israel, whom God saved alive, figured his elect, called the Church of the firstborn, which are written in heaven, Heb. 12. 23. 10 the firstborn of Egypt whom God destroyed figured the Reprobate, on which Satan and the second death 〈◊〉 have power. This tenth plague's after celebrated, in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that sa●e] the Chaldee faith, that should sit. ●●e Exo. 11. 〈…〉 prison house] or, 〈◊〉. Hebrew, the house of the pit; which the Chaldee translateth, house of prisoners: where they ground at the mill, etc. Exod. 11. 5.  
Vers. 31. go out:] too wit, hastily; for an extraordinary prick in the Hebrew word, implieth so much: see also Gen. 19 14. Compare Matt. 25 6. where at midnight there was a cry made there was a cry made, Behold the bridegroom cometh, go ye out to meet him.  
Vers. 32. bless me,] that is, as the Chaldee translateth, pray for me. In that Pharaoh desired the prayers and blessing of God's people, both before, (Exod. 8. 8. 28. and 9 28. and 10. 16. 17.) and now at their departing: it showeth, that in his heart he was convicted of sin, in oppressing Gods servants, and that with reluctation of conscience, he had refused to let Israel go.  
Vers. 33. were urgent] or, were strong: and as the Greek translateth, forcibly urged. This was with humble entreaty, Exod. 1●. 8. and they rejoiced when they went out, for the dread of them was fallen upon the, Psal. 105. 38. they said] the jerusalemy Thargum expounds it, the Egyptians said, if Israel tarry one hour, toe all the Egyptians are dead men.  
Vers. 34 lumps of dough] ●o the Greek here translateth it. The word may also be interpreted, kneading troughes: see Exod. & 3.  
Vers. 35. jewels] or vessels, instruments: see Exod. 3. 22. and 11. 2 Psal. 10. 37.  
Vers. 36. grace] Hebrew, the grace of the people: see Exod. 3. 21. gave them their ask,] the Greek translateth, lent unto them. Thus the promise to Abraham was fulfilled; They shall come out with great substance, Gen. 15. 14.  
Vers. 37. Ramese] a city in Egypt, Gen. 47. 11. This journey began the 15 day, the day after the Passeover was killed; and they went out with an high hand, in the sight of all the Egyptians, Num. 33. 3. Succoth] by interpretation, Booths, or Tabernacles: so called of the Israelites making them booths of the boughs of tree, in this place: for perpetual memory whereof, God appointed a feast of booths to be kept in Israel every year, Lev. 23. 42. 43. about 600000] & not afeeble person among them Psal. 105. 37. Thus the blessing of God in multiplying Israel was fulfilled, Gen. 15. 5. and 46. 3. The word about (or as it were) is not of doubt, or uncertainty, but often affirmeth a thing fully and certainly: as is said of the Prophets, about 400. men, 1 King. 22. 6. which another expoundeth, Prop 〈…〉 s 400 men, 2 Chron. 18. 5.  
Vers. 38. mixed people] Egyptians and other nations; (the Chaldee saith, many strangers) who were moved by Gods works showed in Egypt, to go out with Israel. These afterward fell a lusting, and turned away, Numb. 11. 4. great] Hebrew weighty possession: see the notes on Gen. 13. 2.  
Ver. 39 thrust out] as was foretold of God, Exodus 6. 1. A yearly remembrance of this their manner of leaving Egypt, was by the feast of unlevened cakes, Deut. 16. 3.  
Vers. 40. dwelling] or, peregrination, that is 〈◊〉 〈…〉ng as strangers; for so the Greek translateth, and the Apostle confirmeth, 〈◊〉 Act. 13. 17. So in Exod. 〈◊〉 15. Also Abraham was said to dwell in Canaan, Gen. 13. 12. who yet did but sojourn there, as in a strange country. Heb. 11. 9 And his dwelling is employed also here. sons of Israel] these were sojourners with Abram in Canaan, in such sense as Lovely and tithes there, being yet in the loins of his father, Heb. 7. 9 10. For things done by the fathers, do concern the children: see Psalm. 66. 6. Hos. 12. 4. Amos 5. 25. 26. 27. dwelled] as strangers, that is, sojourned in Egypt: to which the Gr. addeth, and in the land of Cannaan, they and their fathers; which addition is, according to the true sense. 430. years] These could not be all in Egypt, but must be understood of dwelling also in Canaan and Mesopotamia: for Kohath son of Levi, was one that came first into Egypt, Gen. 46. 8. 11. helived but 133. years, Exod. 6. 18. Amram his son (the father of Moses) lived 〈◊〉 37. years, Exod. 6. 20. & Moses was but 80. years old when he spoke unto Pharaoh, for the release of Israel, Exod. 7. 7. and after 40. years travel, in the wilderness, he died 120. years old, Deut. 34. 7. so that their dwelling in Egypt was far short of 430. years, and must needs imply their father's dwelling also in Canaan, even from the promise given to Abraham, Gen. 12. 1. 3. 4. 5. And this the Greek version manifesteth, and the Apostle confirmeth, when he saith, that the Law was 430 years after the covenant that was confirmed before of God in Christ, with Abraham, Gen. 3. 16. 17.  
Vers. 41. self same] Hebrew, the body (or strength) of that day; as Gen. 17. 23. The jew Doctors gathered from this, that God brought Israel forth at mid day, (as he slew the firstborn of Egypt at midnight). Pirkei R. Eliezer, chap. 48. And Moses saith, it was with an high hand, in the sight of all the Egyptians, Numb. 33. 3. But, for the beginning of their rising up to go their journey, they are said to be brought forth by night, Deut. 16. 1. with Num. 3●. 30 armies] or hosts; meaning the tribes of Israel no. see Exod. 6. 26.  
Vers. 42. of observations,] that is, to be much and carefully observed of the people.  
Vers. 43. the statute,] or ordinance; in Greek, the law. stranger's son] that is, paynim, or gentile: See Gen. 17. 12. This is meant whiles he continued in his unbelief, as appeareth by vers. 48. and so by proportion, forbiddeth all such as should forsake the faith: and the Chaldee paraphrast translateth it. no son of Israel that is apostate (or fal●e the faith) shall eat of it, So David calleth the persecuting Jews strangers, Psal. 54. 5. and heathens. Psal. 59 6. Also by the jews ancient canons, it 〈◊〉 let the Passeover be eaten of any Apostata (that changed his true religion) or any idols 〈◊〉 or forever, or hired servant: Maimony in Korban Pesach. ch. 9 S. 7. And for unclean persons; it be law forbiddeth such, Numb. 5. 2. 3. and 9 6. and ●9. ●3.  
Verse. 44 height for] Hebrew, the purchase of silver that is, of money, or for any price. Compare 〈…〉 sse lae of circumcision Gen. 17. 12. 13. 〈…〉 shall] eat 〈◊〉 his voluntary entering 〈…〉 with Israel and do time for his cleansing; which by proportion with the law, Numb. 19 11. was to be seven days. And so the jews observed, for any stranger that became a proselyte on the 14. day of the first month, and was then circumcised and baptised, yet they killed not the pascha for him, because he might not eat of it at evening, for he was as one coming out of the grave, [having been as Paul saith, dead in trespasses and sins, Ephes. 2. 1.] and he must abide seven days, and afterward be clean. Maimony in Korban Pesach, chap. 6. S. 7. Compare also herewith, Num. 31. 19 24. jos. 6. 23.  
Vers. 45. foreigner,] or sojourner, (as Gen. 23. 4.) one that dwelleth in the land, but not his own; that hireth his house, or is an inmate; (so differing from a stranger, who dwelled in another country) no such, nor hired person, might eat. Such foreigners, (leaving the worship of idols, and other heathenish practices) though not circumcised nor joined to the Church, might dwell in the land of Israel, even in Priests houses, but were restrained from the holy things; see Lev. 22. 10. and 25. 6. 45. 47. Such a stranger the jews called Gerard to shab, a so journer among them; or, a stranger within their gates (as Moses speaketh) Deut. 14. 21. and he was to submit unto the seven commandments given unto the sons of No; whereof see the notes on Gen. 9 4. not eat:] and so by proportion, not have communion with the other rites, as sprinkling of the blood and the like, unless he were circumcised, ver. 48. So the jews explained this law, If they kill (the Passeover) for persons circumcised, and sprinkle the blood in the name of the circumcised and uncircumcised, it is unallowable) or abominable) for the sprinkling is a weighty matter, for it is the root (the principal) of the sacrifice. Maimony in Korban Pesach. ch. 2. S. 6.  
Vers. 46. one house,] in the same house, or room: which the Chaldee translateth, in one society. The jew Doctors explain it thus: Who so eateth of the pasche may not eat, but in one society, (or, in the same company) neither may they carry aught thereof out of the society wherein they eat. And the flesh of the Passeover that is carried out of the society, whether presumptuously or ignorantly, is unlawful to be eaten, etc. but must be burnt. Also, two societies that eat in one house, must each make them a sign (of distinction) etc. and the one company must turn their faces togetherward, and the other company must turn their faces together ward and eat, so that they appear not mixed. Maimony in Korban Pesach, ch. 9 S. 1. 2. 3. abroad] or out: which the jews (as before is noted) do understand, not only of the streets, but not out of the room nor society where it is to be eaten. a bone:] too foreshow that not a bone of Christ our Passeover should be broken; as was fulfilled joh. 19 33. 36. which signified his victory and deliverance out of affliction and death; (from which he rose the third day;) as Psal. 34. 20. 21. the Lord keepeth all his bones, not one of them is broken. And in hope of resurrection, joseph gave charge of his bones, and they were carried into Canaan, Heb. 11. 22. Exo. 13. 19 The bones of the Pass over were burnt (with the flesh that remained, v. 10.) as is testified by the Hebrew Doctors, who also say, that though it were a little kid whose bones were tender, yet might they not eat them, for that were the breaking of the bones. Maimony in Korban Pesach, ch. 10. S. 2. 9  
Vers. 47. do it] that is, prepare, offer, and eat the pasche, as is ordained. For neglect, and not doing it, men were to be cut off, Numb. 9 13.  
Vers. 48. a strangers,] The Greek translateth; when any proselyte come unto you: and so the Chaldee saith; when a stranger shall become a proselyte (or join himself) with you. So this differeth from that which was before in v. 22. and also in ver. 45. and is meant of a third sort of strangers that were converts, in Greek called proselytes, such as were joined to the jews Church, Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant; and just strangers; to distinguish them from strangers within the gates (that did but dwell among them) mentioned in Deut. 14. 21. and here in v. 45. do the Passe-over] that is, keep or celebrate it. This phrase is used in Matt. 26. 18. Heb. 11. 28. and then,] so not only himself, but his male children must be circumcised, ere he might be admitted to the Passeover; for he was yet in his sin, whiles his children were (through his default) uncircumcised; see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the jews have interpreted this place, that as the circumcision of himself, (if it be omitted) debarreth him from doing the Passeover, so doth the circumcision of his sons, and of his servants, etc. and if he kill it before he do circumcise them, it is unlawful. Maimony in Korban Pesach, chap. 5. S. 5. uncircumcised:] the Chaldee turneth it, profane person. So God saith, No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my Sanctuary, Ezek. 44. 9 And the Hebrew Doctors say, Whiles the power of uncleanness, and the superfluous foreskin is upon him, he is unfit to be united with the divine Majesty, etc. R. Menachem on Exod. 12.  
Vers. 49. that sojourneth,] the Greek here (as in ver. 48.) translateth, the proselyte that is come among you. So the obedient heathens, might by faith in Christ have part in all the holy things with Israel always: for in Christ all are one, Galat. 3. 28. Act. 15. 9 And unto strangers, is promised inheritance with the tribes of Israel in the holy land, Ezek, 47. 22. 23. The jew Doctors of old have thus written concerning this; Moses our master gave the inheritance of the Law and commandments to Israel only, as it is written (Deut. 33. 4.) the inheritance of the congregation of jakob: and unto any of the other nations that willingly joined himself a proselyte, as it is written, (Numb. 15. 15.) as yeeare, so shall the stranger be before the Lord. But whosoever is not willing, they force him not to receive the law and the commandments. But they force all that come into the world, to receive the commandments given to the sons of No, [whereof see on Gen. 9 4.] and who so receiveth not them, is killed; and be that receiveth them, is called the stranger that sojourneth, etc. Maimony in Misneh treat. of Kings, ch. 8. S. 10. Likewise in their commentary upon Exodus, called Elle shemoth rabbah, upon Exod. 12. they say, This is that which is written (in Esay. 56. 3.) And let not the son of the stranger that hath joined himself to the Lord, speak saying. The Lord hath utterly separated me: for job saith The stranger shall not lodge in the street, (job 31. 32.) And why? Because the holy blessed (God) exeludeth no creature, but receiveth all. For his gates are open every hour, and whosoever would be received in, he entereth and is received. For this it was said by job, the stranger shall not lodge in the street. And again he saith in the person of God, I will open my doors to the traveller, (job. 31. 32.) Rabbi Barachias said, In whose person speaketh job this? Doubtless because it shall be that the strangers shall be Priests, ministering to the holyblessed (God:) as it is written, and the stranger shall be joined them, (Esay 14. 1.) and this joining is not meant but of the Priests, as it is written, join me unto one of the Priests offices, (1 Sam. 2. 36.) For it shall come to pass, that proselytes shall eat of the Shewbread, etc.    

CHAP. XIII.  
1, God commandeth to sanctify all the Firstborne, unto him: 3, to remember the day of their going out of Egypt: 5, to keep the feast of unleavened bread, in Canaan: 8, to show their sons the cause thereof: 12, to set apart for the Lord, the firstlings of beasts. 16, Phylacteries, for a sign of God's former mercies. 17, The way by which God led Israel in the wilderness: 19, The carrying of joseph's bones with them. 20, Israel campeth in Etham. 21, God guideth them by a pillar of a cloud, and pillar of fire.  
AND jehovah spoke unto Moses, saying, Sanctify unto me every firstborn, that which openeth every womb, among the sons of Israel of man and of beast; it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, from the house of servants; for by strength of hand jehovah brought you out from hence: & no leavened bread shall be eaten. This day you come out, in the month of Abib. And it shall be, when jehovah shall bring thee into the land of the Canaanite, and the Chethite, and the Amorite, and the Evite, and the jebusite, which he swore unto thy fathers to give thee, a land flowing with milk and honey: that thou shalt serve this service, in this month. Seven days thou shalt eat unlevened cakes: & in the seventh day shall be a feast to jehovah. unleavened cakes shall be eaten seven days; and no leavened bread shall be seen with thee, and no old leven shall be seen with thee, in all thy border. And thou shalt show thy son in that day, saying; because of that which jehovah did unto me when I came out from Egypt. And it shall be to thee for a sign upon thy hand, & for a memorial between thine eyes, that jehovahs' Law may be in thy mouth; for with a strong hand hath jehovah brought thee out from Egypt. And thou shalt keep this statute in his season, from year to year. And it shall be, when jehovah shall bring thee into the land of the Canaanite, ash swore unto thee, and unto thy fathers, and shall give it thee: That thou shalt cause all that openeth the womb, to pass unto jehovah: and all that openeth (the womb) of the young of a beast, which thou shalt have, the males shall be jehovahs'. And all that openeth (the womb) of an ass, thou shalt redeem with a lamb; and if thou wilt not redeem it, than thou shalt break the neck of it: and all the firstborn of man, amongst thy sons, shalt thou redeem. And it shall be, when thy son shall ask thee to morrow, saying, What is this? that thou shalt say unto him; By strength of hand jehovah brought us out from Egypt from the house of servants. And it was, when Pharaoh was hard, to send us away, that jehovah slew every firstborn in the land of Egypt, from the firstborn of man, even to the firstborn of beast; therefore I sacrifice to jehovah all that openeth the womb, the males; and every first borne of my sons I redeem. And it shall be for a sign upon thy hand, and for phylacteries between thine eyes; for by strength of hand jehovah brought us out from Egypt. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And it was, when Pharaoh had sent away the people, that God led them not the way of the land of the Philistines, though that was near; for God said, lest the people repent, when they see war, and they return to Egypt. But God led the people about, by the way of the wilderness of the red sea; and the sons of Israel went up harnessed, out of the land of Egypt. And Moses took the bones of joseph with him; for he had swearing sworn the sons of Israel, saying; God will visiting visit you, and ye shall carry up my bones from hence with you. And they journeyed from Succoth, and encamped in Etham, in the edge of the wilderness. And jehovah went before them by day, in a pillar of a cloud, to lead them the way; & by night, in a pillar of fire, to give them light, for to 〈◊〉 by day and night. He took not away 〈◊〉 pill●● of the cloud by day, and the pillar of 〈◊〉 by night, before the people.  

Annotations.  
Sanctify] or, Hollow, Consecrate; that is, put apart unto holy use for me and my service. The men and unclean beasts were to be redeemed with money, which was given to the Lords Priests: the clean beasts were to be killed in sacrifice to the Lord, Numb. 18. 15. 16. 17. Moses is commanded here, to teach this unto Israel. Afterwards the Levites were taken for all the firstborn Israelites, and employed in the service of the Lord, Numb. 3. 6. 12. that which openeth] so the holy Ghost translateth it in Greek, Luk. 2. 23. but the Hebrew phrase is, the opening (or emission) of every womb (or matrice) meaning the first birth of man or beast; and so the Chaldee, in v. 13. expoundeth it, the firstborn; and in Exod. 34. 19 20. the Greek translateth it, firstborn, (or firstling.) This law signified, that God's people (which are a congregation of firstborn, Heb. 12. 23. Exod. 4. 22. being redeemed from death by the blood of Christ) should both themselves and theirs be consecrated to the service of the Lord, Rom. 6. 13. 19 22. and 12. 1▪ even as he is their God, and sanctifieth them to himself from the womb, Psal. 22. 11. Esay. 46. 3. jer. 1. 5. Gal. 1. 15.  
V 3. Remember] The Heb. Zacor, here & in Exo. 20. 8. and jos. 1. 13. are properly indefinites, signifying To remember; but used for Imparatives, as Halok, To go, 2 Sam. 24. 12. is explained, Lok, Go thou, in 1 Chro. 21. 10. To eat and to drink, Esay 22. 13. is expounded, Letus eat and drink, 1 Cor. 15. 32. and in Gr. Chairein, To rejoice, for Rejoice thou, 2 joh. 1. 10. But there be of the Hebrews that say, the word Zacor is indefinite, because we are bound for ever to remember this matter: R Elias in Sepher reshith choc●●ah, treat. of Holiness, ch. 6. This remembrance here commanded, was not only to keep in mind for themselves, but to mention and speak of it to others; as after Moses saith in ver. 8. Thou shalt show thy son, etc. The Hebrew canons say; It is commanded by the Law, to tell of the tentations and marvellous works which were done to our fathers in Egypt; upon the fifteenth day of Nisan (that is, March) as it is written (in Exod. 13. 3.) Remember this day etc. and (in vers. 8.) Thou shalt show thy son, etc. And although he have no son, though they be great wise men, they are bound to tell of the going out of Egypt: and who so maketh a long speech of the things that fell out and came to pass, it is commendable in him. Maimony in Misneh, treat. of Leven, ch. 7. S. 1. servants] the Greek and Chaldee expound it servitude, or bondage. strength of hand] the Greek expoundeth it, strong hand: and so Moses himself speaketh in vers. 9 This manner of deliverance, figured also our redemption by Christ; who being stronger than (Satan) the strong man armed, overcame him, and took from him all his armour wherein he trusted, and divided his spoils, Luk. 11. 21. 22. leavened] of this, see Exod. 12. 8. 15. It figured our sanctification, in abstaining from all corruption in doctrine and conversation, Matt. 16. 12. 1 Cor. 5. 8.  
Vers. 4. Abib,] which the Greek translateth New fruits: the word signifieth, a green ear (or 〈◊〉) of corn, Exod. 9 31. and because in those Country's corn was ●ared and began to be ripe in this month, (as witnesseth Philo, in his third book of Moses life) it was called therefore Abib; some of the Greeks name it the month of flowers, as Mac●rius Egypt. in Hom. 47. It was part of March, and part of April, as we now call the months: see also Exod. 12. 2.  
Vers. 5. Canaanite] that is, as the Greek translateth, Canaanites and Chethites, etc. see Gen. 10. 16. 18. jebusite] the Greek version addeth, Gergesites and Pherezites; to make up the number of seven, which is here understood, as in Deut. 7. 1. serve] that is, observe, as Exod. 12. 25. or (as the Greek translateth) do this service; which after followeth.  
Vers. 6. Seven] or, a seven (a week) of days: figuring our whole life: see Exod. 12. 15. a feast] which among other duties, was kept with an holy convocation, Levit. 23. 8.  
Vers. 8. show thy son] It is commanded that we show our sons, though they ask not: according to the knowledge of the son, must his father teach him, saith Maimony in treat. of Leven, ch. 7. S. 2. because] or, for this which jehovah did unto me: understand, This is done; or, This feast we keep, for, or because of that. Such want of words is oft in the Scripture, as in 2 Sam. 23. 8. against 800. meaning, he lift up his spear against 800. as the words are supplied in 1 Chron. 11. 11. So before in Exod. 4. 5. The Hebrew Doctors understand it mystically, saying, what is that which the Scripture saith, For this? It is like This is my God, Exod. 15. 2. as if he should say; for his name's sake, and for his glory, did he unto us, and brought us out of Egypt; and not for our righteousness. R. Menachem, on Exod. 13.  
Vers. 9 a sign] or, a token: so in vers. 16. but in Deut. 6. 8. and 11. 18. it is said, Thou shalt bind them for a sign upon thy hand, and they shall be for Phylacteries between thine eyes: and thou shalt write them upon the posts of thy house, and upon thy gates. a memorial] or, a monument. This is an explication of that word Totaphoth, the Phylacteries mentioned after in the 16. vers. The manner of keeping these laws among the jews, was; They wrote four sections of the law upon parchments, namely these, Sanctify unto me every firstborn, etc. Exod. 13. 2. to the end of verse 10. And it shall be when jehovah shall bring thee into the land, etc. Exo. 13. 11. to the end of verse 16. Hear o Israel, jehovah our God, jehovah is one, etc. Deut. 6. 4. to the end of verse 9 And it shall be, if harkening ye shall hearken unto my commandments, etc. Deut. 11. 13. to the end of verse 21. These four sections (containing in all 30 verses) written on parchments, folden up, covered with leather, they tied to the forehead, & to the hand. Those that were for the head, they wrote on four parchments, and rolled them up every one severally, and put them in four places which were joined together in one skin, or piece of leather. For the hand, they wrote the same 4. sections of the law, in 4 columes upon one parchment, and rolled it up from the end to the beginning. These all were written exactly according to Moses copy, not a letter more or less, otherwise the phylacteries were not lawful to be worn. They were also artificially sown up in the leather, and tied with strings upon the head, from the crown forward; and upon the left hand or arm, above the elbow, on the inside, that they might be towards the heart: (as Deut. 6. 6▪) Howbeit the Sadduces used to wear them upon the forehead (or brow) and upon the palm of the hand (as Maimony observeth in Tephillin, chap. 4. S. 3. They used these phylacteries religiously, always blessing God for the commanding of these things, when they put them on, which they used to do by day only, not by night; and upon the working days, not on Sabbaths or feast days, because (say they) it is written, It shall be to the for a sign, whereas the Sabbath itself was a sign. And though they might wear them all the day, (so it were not in an unclean place) yet specially they put them on when they went to read the Law, or to pray, (whereupon they call them in their tongue, Tephillin, that is, Oratories, or Prayer ornaments:) and abused them to great superstition, teaching, ●hat all the while a man had the phylacteries upon his head and arm, he was meek and fearing God, and not drawn away by laughter or vain meditation, nor conceived any evil thoughts, but turned his heart to the words of truth and justice. These and many other particulars about them, are largely set down by Maimony in his treat. Tephillin: and the like rites they had for their post writings, (from the Law in Deut. 6. 9) and for their fringes, (from the Law in Numb. 15. 38.) And our Saviour blameth the Pharisees hypocrisy, in wearing their phylactaries broad, and their fringes long; Matt. 23. 5. And how well they thought of themselves for these things, appeareth by the saying of the Chald▪ paraphrast, upon Song 8. 3. The congregation of Israel said, I am chosen above all peoples, because I bind phylacteries to my left hand, and to my head, etc. But God hereby taught them diligently to regard, and dutifully to profess and practise his Laws, having them written and laid up in their heart and soul, Deut. 6. 6. and 11. 18. Prov. 3. 3. 21. and 7. 2. 3. With this we may compare that in Rev. 14. 1. of those holy ones that had Christ's Fathers name written in their foreheads, as a sign of the profession of God's Law: (for that which in the Gospel is called his Name, Matt. 12. 21. in the Prophets is called his Law, Esay 42. 4.) So again, Antichrist exacteth the obedience of his precepts, as by a mark upon men's right hands, or on their foreheads. Rev. 13. 16.  
Vers. 10. from year,] Hebr. from days to days: but days often signifieth a full year, as is showed on Gen. 4. 3. The Chaldee translateth, from time to time: The Greek keepeth the Hebrew phrase: wherefore days are prophetically used for years, in the Greek of the New Testament, Rev. 11. 3.  
Vers. 12. to pass] namely either through the fire; as this phrase is explained in Deut. 18. 10. 2 King. 16. 3. and implieth, in Ezek. 20. 26. Levit. 18. 21. and, the law for the firstlings, showeth in Numbers 18, 17, and here in vers. 15. it is expounded Sacrifice. Or, thou shalt cause to pass, namely, under the rod, as in Levit. 27. 30. and so consecrate, or, (as the Greek translateth) put apart unto the Lord: and so make it pass from under thy power, and all, etc.] Hebr. and every opening: which the Greek translateth, all that openeth the womb: see verse 2. And this is meant of clean beasts, as the exception of the ass, and of mankind, in the verse following showeth: therefore and, in Hebrew is by way of explanation of the former speech, for even, or that is, as is noted on Gen. 13. 15. of the young] the increase; or, as the Greek translateth it, of the herds: for this word is spoken of kine, as flocks is applied to sheep, Deut. 28. 4. 18. 51. but the Chaldee here expoundeth it youngling. shall be jehovahs'] or, thou shalt make pass (shalt sacrifice) to jehovah; the Chaldee saith, thou shalt sanctify before the Lord.  
Vers. 13. an ass] so in Exod. 34. 20. but in Num. 18. 15. it is said, of an unclean beast: so that by the ass here, may be employed all other unclean beasts, not meet for sacrifice. Howbeit some of the jew Doctors understand the unclean beast there, to mean the ass only; as Maimony in Misneh, treat. of First fruits, chap. 12. S. 3. and R. Solomon jarchi, upon this text. a lamb] or kid, as the word implieth both, Exod. 12. 3. And this the jews take strictly, of a living lamb only, saying, it may not be redeemed with a calf, or with a wild beast, nor with a lamb that is killed, etc. Maimony treat of First fruits, chap. 12. S. 8. This lamb was to be given to the Lord, that is, to his Priest, Num. 18. 8. 15. and then the owner of the ass might use it for his own service; which otherwise he might not do, Deut. 15. 19 break the neck] or, cut off the neck, as the word is translated in Deut. 21. 4. and Esay 66. 3 where it is spoken of a dog. The jerusalemy paraphrast here expoundeth it, kill it. redeem] for five shekels of money, Num. 18. 16. And (by the Hebrew Doctors) the father when he redeemed his son, was to bless God who gave this commandment, and preserved his son's life. And if the father transgressed, and redeemed not his son; he was when he came to age to redeem himself, Maimony, treat. of First fruits, chap. 11. S. 2. 5. See the annotations on Num. 18. Hereby was figured the redemption of Gods elect, (the Church of the firstborn which are written in heaven, Heb. 12. 23.) from the second death: for in respect of the first death, no man can give any ransom to God, Psal. 49. 8. 9 Heb. 9 27.  
Vers. 14. to morrow] that is, in time to come: see the notes on Gen. 30. 33. The Greek translateth, hereafter: elsewhere the Greek keepeth the Hebrew phrase, as in Deut. 6. 20. jos. 4. 6. 21. us out] the things done to the fathers, are to be remembered as if they were done to the children: so the Prophets explain things, as Psalm 66. 6. they passed through the river on foot, there did we rejoice in him: and Hos. 12. 4. he found him in Bethel, and there be stroke with us. So the Hebrew Canons say, Throughout all generations, a man is bound to show himself, as if it were he himself that came now out from the bondage of Egypt, as it is written, AND HE BROUGHT US OUT, etc. and for this cause the holy blessed (GOD) hath commanded in the Law, AND THO● SHALT REMEMBER THAT thou WAST A SERVANT, (Deut. 15. 5.) as if he should say, As they, so thou thyself wast a servant, and camest out free, and waste redeemed, Maimony, treat. of Leven, chap. 7. S. 6. The Apostle speaking of the things that befell Israel, saith, these things were our examples, 1 Cor. 10. 6. and the Rabbins have a common saying, Whatsoever happened to the fathers, is a sign nuto the children. R. Menachem on Gen. 12.  
Verse 15. was hard to send us] that is, was stubborn, refusing to send us away. Or, hardened himself, against sending us away, so that he would not let us go. The Hebrew word which commonly signifieth to, is sometime used for from, as is noted on Gen. 36. 6. and so here Pharaoh hardened his heart, from sending; that is, he would not send. In 2 Chr. 11. 4. it is said, they returned from going: whereas in 1 King. 12. 24. it is written, they returned to go. Compare, both for phrase and matter, that in job 9 4. who hath hardened himself against (God) and hath prospered? the males] or, being males: and this the jews understand of males simply: for if it be a female, or both male and female, they hold it free from this service; not holy at all. Maimony treat. of the First borne, chap. 2. S. 5.  
Verse 16. phylacteries] or, frontlets: in Hebrew Totaphoth, typical monuments: called in verse 9 4 memorial: the Greek translateth them, an unmoveable monument: the Hebrew Doctors usually call them Tephillin, prayer monuments, because they used to bind them upon them when they prayed; as is noted on verse 9 The Syriac in Matt. 23. 5 keepeth that name, but the Evangelist in Greek nameth them phylacteries, of conserving or keeping the memorial of God's Law: whom we follow in this translation. So in Deut. 6. 8. and 11. 18. See the annotations there.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 16 Section of the Law: see Gen. 6. 9 and 28. 10.  
Vers. 17. the way of] that is, towards the land: so in Num. 14. 25. the way of the red sea, is towards it. Or, by the way; as in the verse here following. see war] that is, be warred against by the Philistines, who would deny them passage: for they had before this killed some of the Israelites, whiles they dwelled in Egypt, in the days of Ephraim son of joseph; as is mentioned in 1 Chron. 7. 21, 22, 23. Thus God provided for his people's infirmity, lest at the first they should be discouraged; and would not suffer them to be tempted above that they were able, 1 Cor. 10. 13. So in his Law, he ordained that no fearful or faint-hearted should go to war, Deuteron. 20. 8. See also the notes on Genesis 11. 31.  
Vers. 18. went up] it is the usual phrase in the Scripture, to call the journeying from Egypt to Canaan (which was northward) a going up, as here, and in Gen. 13. 1. and 44. 17. and often. On the contrary, from Canaan into Egypt, they are said to go d●●●e, Gen. 12. 10. and 26. 2. Deut. 10. 22. Act. 7. 15. and usually. harnessed,] or marshaled by five in a rank: the word in Hebrew hath the name of five, either of the harness girded under the fift rib, (as the Chaldee translateth it girded,) or, of marching five in a row. The Greek version saith, in the fift generation: but not well; for Israel went out in the fourth generation, as God foretold, Gen. 15. 16. and this word is elsewhere used for armed, or harnessed; as jos. 1. 14. and 4. 12. judg. 7. 11. Thus God led out his people with an high hand, Exodus 14. 8. and trained them for future wars, to conquer Canaan. See Numb. 1. 3. and 14. 3. 9 etc.  
Vers. 19 swearing sworn,] or, as the Greek hath it, sworn with an oath, that is, straight and earnestly adjured. Of this, see Gen. 50. 25.  
Vers. 20. Succoth] the place of Booths: see Exod. 12. 37. Etham] in Greeke, Othom. Of this and their other journeys, see Numb. 33. 6. etc. the edge] or the end; that is, which Etham was in the end (or edge) of the wilderness, Numb. 33. 6. The Greek translateth, by the wilderness.  
Vers. 21. jehovah] called in Exodus 14. 19 the Angel of God; meaning Christ whom the Israelites tempted in the wilderness, 1 Cor. 10. 9 he is named jehovah our justice, jerem. 23. 6. went before them] that is, as the Greek expoundeth it, guided them. pillar] which in Hebrew is named of standing up, or stability: and is by similitude here applied to the cloud and fire, that stood over the host of Israel, (as elsewhere smoke arising is called a pillar, judg. 20. 40. and pillars of smoke, joel 2. 30. are by the Apostle called vapour of smoke, Act. 2. 19) In Psalm. 105. 39 this cloud is said to be spread for a covering; so that it shadowed them from the heat of the Sun: and in it they were baptised, 1 Corinth. 10. 2. and as there was occasion it removed, sometime before, sometime behind them, Exodus 14. 19 and in it God sometime appeared and spoke, Deut. 31. 15. Psal. 99 7. but the ordinary use of it, was to lead and to cover them, Numb. 9 17. 18. And it figured Christ his guidance and protection of his Church, travelling through this world, unto his heavenly rest; as it is said, The Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a covering, etc. Esay 4. 5. 6. of fire] the same dark cloud, which shadowed them by day, was also fire, and gave them light by night, Exodus 14. 19 20. 24. So Christ baptised the Israelites in the cloud, with the Holy Ghost and with fire, 1 Cor. 10. 2. Matt. 3. 11. Esay 4. 2. 4. 5. Therefore Israel in faith, did betake themselves under the shadow of God's Majesty in this cloud; and Moses sanctified the action by prayer, Numb. 9 17. 18. 19 23. and 10. 34. 36. 1 Cor. 10. 1.    

CHAP. XIIII.  
1, God instructeth the Israelites in their journey. 5, Pharaoh pursueth after them. 10, The Israelites are sore afraid and murmur. 13, Moses comforteth them. 15, God instructeth Moses to lead the people forward, and with his hand and rod to divide the Sea, for Israel to go thorough, 19, God's Angel and cloud remove behind the camp. 21, The Israelites pass thorough the red Sea. 23, The Egyptians follow them into the Sea. 24. The Lord out of the cloud troubleth the Egyptians. 26. He biddeth Moses stretch his hand over the Sea. 27. It returneth to his strength, and drowneth the Egyptians.  
AND jehovah spoke unto Moses, saying; Speak unto the sons of Israel, that they turn, and encamp before Pihahiroth, between Migdol and the Sea, before Baal-zephon: over-against it shall ye encamp by the Sea. And Pharaoh will say of the sons of Israel, They are entangled in the land, the Wilderness hath shut them in. And I will make strong the heart of Pharaoh, and he shall follow after them; and I will be honoured upon Pharaoh, and upon all his Host; and the Egyptians shall know that I am jehovah: And they did so. And it was told the King of Egypt, that the people fled: and the heart of Pharaoh and of his servants was turned against the people; and they said, Why have we done this, that we have sent away Israel from serving us? And he bond his Chariot, and took his people with him. And he took six hundred chosen Charets, and all the Charets of Egypt, and Captains over every one of them. And jehovah made strong the heart of Pharaoh King of Egypt, and he followed after the sons of Israel: and the sons of Israel went out with a high hand. And the Egyptians followed after them, and overtoke them encamping by the Sea, all the horses, the Charets of Pharaoh, and his horsemen, and his Army, beside Pihahiroth, before Baal-zephon. And Pharaoh drew nigh; and the sons of Israel lift up their eyes, and behold the Egyptian marched after them; and they weresore afraid: and the sons of Israel cried out unto jehovah. And they said unto Moses, Because there were no graves at all in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou done this unto us, to bring us forth out of Egypt? Is not this the word which we spoke unto thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. And Moses said unto the people, Fear ye not, stand still, and see the salvation of jehovah, which he will do for you to day: for the Egyptians whom ye have seen to day, ye shall not again see them any more for ever. jehovah will fight for you, and you shall hold your peace. And jehovah said unto Moses, Wherefore criest thou out unto me? Speak unto the sons of Israel, that they go forward. And thou, lift up thy rod, and stretch out thy hand over the Sea, and cleave it: and the sons of Israel shall go in to the midst of the Sea, on dry ground. And I, behold, I will make strong the heart of the Egyptians, and they shall go in after them: and I will be honoured upon Pharaoh, and upon all his army, upon his charets, and upon his horsemen. And the Egyptians shall know that I am jehovah, when I am honoured upon Pharaoh, upon his charets, and upon his horsemen. And the Angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud removed from before them, and stood behind them. And it came between the Camp of the Egyptians, and the Camp of Israel; & it was a cloud and darkness, and it made light the night: and the one came not near the other all the night. And Moses stretched out his hand over the Sea; and jehovah caused the Sea to go back, by a strong East wind, all the night and made the sea dry land: and the waters were cloven. And the sons of Israel went in to the midst of the sea, upon the dry ground: and the waters were a wall unto them on their right hand and on their left. And the Egyptians followed, and went in after them, all Pharaohs horses, his charets, and his horsemen, into the midst of the 〈◊〉 And it was in the morning watch that 〈◊〉 looked unto the camp of the Egyptians, in the pillar of fire, and of the cloud, and troubled the camp of the Egyptian: And took off their chariot wheels, and led them heavily: and the Egyptians said, Let us flee from the face of Israel, for jehovah fighteth for them, against the Egyptians. And jehovah said unto Moses, Stretch out thy hand over the sea, and the waters shall return upon the Egyptian, upon his charets, and upon his horsemen. And Moses stretched out his hand over the Sea, and the sea returned to his strength, at the looking forth of the morning: and the Egyptians fled against it; and jehovah shaken off the Egyptians into the midst of the sea. And the waters returned, and covered the charets and the horsemen, with all the army of Pharaoh that came after them, into the Sea: there remained not so much as one of them. But the sons of Israel walked on dry land, in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left. And jehovah saved Israel in that day out of the hand of the Egyptians: and Israel saw the Egyptians dead upon the sea shore. And Israel saw the great hand which jehovah did upon the Egyptians; and the people feared jehovah, and they believed in jehovah, and in Moses his servant.  

Annotations.  
Pihahiroth] or, the mouth of Hiroth, that is, the strait (or passage) between the mountains of Hiroth: for in Numb. 33. 8. the word Pi, (that is, Mouth,) is left out of the name. Into these straits did God lead Israel, both to free them from war with the Philistians, Exod. 13. 17. 18. and to give the Egyptians occasion hereby to pursue them, (as the verses following here show;) as also to try the faith of his people; which even here at first was turned to unbelief and rebellion, verse 11. 12. Deut. 8. 2. Psalm 106. 7. Migdol] in Greek Magdol: the name of a city of the Egyptians, jer. 44. 1. by interpretation it signifieth a Tower. Baal-zephon] in Greek Beelsepphon. The jerusalemy Thargum expoundeth it, the idol of Zephon: and so it seemeth to be an idolatrous place or monument of the Egyptians; as Baal-Pehor was the Idol of the Moabites, Num. 25. 3. and Baalmehon, the name whereof the Israelites changed, when it came into their possession, Num. 32. 38. For as Israel passed from Egypt to Canaan. God did let them see the abominations and idols of the nations; whereof he warned them to beware, Deut. 29. 16. 17. 18.  
Vers. 3. entangled] or, perplexed, not knowing what to do, as the Greek translateth, they wander (or stray) and the word is used in joel 1. 18. of cattles perplexed for want of pasture. So Pharaoh seeing the Israelites to take this indirect way, thought they were afraid of the wilderness, and in perplexity of mind: whereupon he hardened himself to follow after, and bring them again into his bondage.  
Vers. 4. make strong] that is, as the Greek saith, harden: so after, verse 8 17. See Exodus 4. 21. honoured] or, as the Greek translateth, gloried: will get me honour, by their destruction, vers. 17. 18. For God hath glory by wrath upon the wicked, as by mercy upon the elect, Roman. 9 22. 23. So Ezekiel 28. 22.  
Vers. 6. bound] in Greeke, joined, to wit, the horses to his chariot: made ready. So Gen. 46. 29.  
Verse 7. captains] or Princes, the third sort of governor's in the kingdom: having the name of three, or third: the Chaldee calleth them Mighties.  
Vers. 8. a high hand] that is, powerfully, openly, and boldly, like armed men, as in Exod. 13. 18. and in the sight of the Egyptians, Num. 33. 3. not like fugitives. So to sin with a high hand, Num. 15. 30. is to do it boldly and openly. The Chaldee changeth the phrase, saving, they went out with uncovered (or open) head: which meaneth, openly, boldly, cheerfully: as, the covering of the head, signifieth sorrow and shame, 2 Sam. 15. 30. jer. 14. 4.  
Vers. 9 army] Hebr. power: used for an army or host, as the Greek here translateth it; so in verse 17. 28. And here again is to be understood, they followed and overtook them.  
Vers. 10. were fore afraid] or, feared vehemently. This was for want of faith and love towards God, Matth. 8. 26. 1 john 4. 18. But was occasioned by the straits they now were in: the congregation of Israel was shut in, from the four parts of the world: before them was the sea, behind them followed the enemy: and on each side of them were wildernesses full of fiery Serpents, which did bite and kill men with their venom: saith the Chaldee paraphrase upon Song. 2. 14.  
Vers. 11. at all] or, none: a double denial showing the earnest passion and distemperature of their unfaithful and unthankful minds. Of this David said, they remembered not the multitude of thy mercies, but rebelled at the sea, at thered sea: yet he saved them for his name's sake, Psal. 106. 7 8.  
Vers. 12. Let us alone] or, Cease from us. They return to their former rebellious carriage in Egypt, mentioned in Exod. 6. 9  
Vers. 13. fear not] the Greek saith, be bold, (or, of good comfort.) whom ye have seen] or, as the Greek translateth, so as ye sec: meaning, they should see them no more alive, but dead, as verse 30. not again see] Hebr. not add to see. By these promises, God would stay their murmurings, strengthen their faith, and show his grace to an undeserving people: for which he is after celebrated, in Neh. 9 9 thou heardest their cry by the red sea.  
Vers. 14. shall hold your peace] or, shall be silent, shall cease from speaking or doing any thing in this battle. The original word is often used for ceasing to hear or speak, as they that are deaf; but applied also to actions, signifieth silence or ceasing from deeds, as they that neglect and sit still, 2 Sam. 19 11. Psal. 83. 2. and 50. 3. Esay 42. 14. 15. It may also be meant, hold ye your peace, that is, cease from murmuring against God and me.  
Verse 15. wherefore] Hebr. what, that is, For what criest thou? God encourageth Moses to go on with the work in hand, which the people's murmuring began to hinder. So after (in Exod. 17. 4) he cried unto the Lord, upon the like occasion. Though here no words of prayer be mentioned, yet Moses might cry unto God by the Spirit, which maketh intercession for the Saints, with groan which cannot be uttered, Rom. 8. 26. The Chaldee paraphrast turneth it, I have accepted thy prayer: speak to the sons of Israel; etc. as if he had cried our for fear of wrath to come upon them for their sin, as they deserved. So elsewhere another Chaldee paraphrast (on Song 1. 9) more plainly saith, When Pharaoh and his host were drowned, Israel also had likewise perished, if Moses the Prophet had not stretched out his hands in prayer before the Lord, and turned away the Lords wrath from them. A like preservation of them by Moses prayer, is after recorded in Deut. 9 13. 14.— 19 20.  
Verse 16 thy rod] where with miracles were done in Egypt, Exod. 4. 2. and 7. 9 etc. the rod of God, Exod. 17. 9 it signified the Word of God, which is the rod of his mouth, wherewith he smiteth the earth, Esay 11. 4. but feedeth his people, Mic. 7. 14 cleave it] that is, forcibly divide, and (as the Greek translateth) rend it. It is a commandment implying a promise.  
Vers. 17. honoured upon] or, as the Greek turneth it, glorified in Pharaoh: get me glory and honour upon him. The Lord knew that they dealt proudly against his people, so he made himself a name, as it is this day, Nehem. 9 10.  
Vers. 19 the Angel,] that is, Christ, called jehovah, Exod. 13 21. So the Hebrew Doctors have acknowledged this Angel to be Michael the great Prince, who was made a wall of fire, between the Israelites and the Egyptians; Pirkei R. Eliezer, chap. 42. And others of them say this Angel was (Shechinah) the presence (or Majesty) of God, and called an Angel and Prince of the world, because the government of the world to by his hand: R. Menachem upon this place. This 19 verse, and 20. and the 21. following; have every of them in the Hebrew, 72. letters; from which the Hebrew Rabbins have their curious speculations, of so many Angels, concurring in this glorious work of dividing the sea, and leading Israel through it.  
Vers. 20. a cloud and darkness,] that is, the cloud was thick and dark to the Egyptians, and made light (or illumined) the night to the Israelites. And so the Chaldee paraphrase, and Thargum jerusalemy explaineth it, the cloud was half light, and half darkness, the light, gave light unto Israel; and the darkness, gave darkness unto the Egyptians. The Greek translateth, and there was darkness & thick darkness, and the night came. A like manifestation of God's glory, the Psalmist celebrateth; He set darkness, his secret place; round about him his pavilion: darkness of waters, (that is, of watery clouds) thick clouds of the skies, Psal. 18. 12.  
Vers. 21. to go back,] O s●a what ailed thee, that thou fleddest? Psalm ●14. 5. The waters saw thee o God, the waters saw thee, they trembled: the depths also were troubled, Psal. 77. 17. This work of God figured the afflictions of this world, made easy for Christ's people to pass thorough by the power of God, Ps. 66. 12. Esay 43. 2. east wind] which being violent, is used to denote God's anger, jer. 18. 17. Ezek. 19 12. Psal. 48. 8. And of this work, the Prophet saith, was thy wrath (Lord) against the sea? Habakkuk. 3. 8. and David saith, he rebuked the sea, and it was dried up, Psal. 106. 9 It figured also the power of God's Spirit, for the salvation of his Church by Christ, Esay 11. 15. who for the help of his people, flieth swiftly on the wings of the wind, Ps. 18. 11. dry land] Come & see the works of God he is fearful in his doing, toward the sons of men; he turned the sea into dryland, Psal. 66. 5. 6. cloven] or, forcibly divided, into parts, as Psal. 136. 13. from which the jew Doctors teach, that there were 12. according to the number of the twelve tribes of Israel: Pirkei R. Eliezer, c. 42. and Thargum jerusalemy, on Deut. 1. 1.  
Vers. 22. went in] following the Lord by faith: for he led them by the right hand of Moses, with his glorious arm dividing the water before them, to make himself an everlasting name, Esay 63. 12. and, by faith they passed through the red sea as by dry land, which the Egyptians assaying to do were drowned, Heb. 11. 29. And in this sea they were baptised, 1 Cor. 10. 2. a wall] standing up steadfast, as an heap, Psal. 78. 13. so they went safely: God led them through the deep, as an horse in the wilderness, that they should not stumble: as a beast goeth down into the valley, the Spirit of the Lord quietly led the people, to make himself a glorious name, Esay 63. 13. 14.  
Vers. 24. watch,] or ward, custody; so called because men kept watch and ward there certain hours in the night. As here, and in 1 Sam. 11. 11. is mentioned the morning watch; so in Lam. 2. 19 the beginning of the watches; and in judg. 7. 19 the middle watch is spoken of: in Luk. 12. 38. the second and third watch; and in Matt. 14. 25. the fourth watch of the night; which in Mar 13. 35 are named, evening, midnight, cock-crowing and day-dawning. See also after in v. 27. looked,] and manifested his presence with Israel, and wrath against Egypt; for the clouds streamed down waters, the skies gave out a sound; God's arrows also (or hailstones) went abroad, the voice of his thunder was in the air, lightnings lightened the world; the earth trembled & quaked, Psal. 77. 18. 19 pillar of fire,] wherein God did as it were ride upon his horses, his chariots of salvation, for his people, Habak. 3. 8. 9 troubled the camp] or made a tumult in their host; and terribly strooke them down. The jerusalemy Thargum here saith, God threw down upon them pitch, and fire, and hailstones, and astonished the host of the Egyptians. This word is after used, when God promiseth to destroy the Canaanites from before his people, Deut. 7. 23. And David in like sort, celebrateth his victories, saying; he sent out his arrows, and scattered them: and he hurled forth lightnings, and troubled them, Psalm 18. 15.  
Vers. 25. heavily,] Hebrew, with heaviness: Greeke by force. For the rain and tempest so softened the ground, that they could drive but slowly, and with much ado. Egyptians] Hebrew, the Egyptian said, let meflee: spoken as of one man, to note their joint consent. So in v. 26.  
Vers. 26. shall return] the Greek translateth, let the water return and cover the Egyptians. The word cover, is borrowed from v. 28. This was done with a wind, as before, v. 21. Exod. 15. 10.  
Vers. 27. the looking forth, or, turning towards of the morning, at the day dawning: which time the Scripture noteth, both for judgement upon the wicked, as in this place; and for mercy to the city of God, as in Psal. 46. 6. It was also the time of Christ's resurrection, Matt. 28. 1. 2. The like phrase, is, of the evening, in Gen. 24. 63. shakes off,] that is, cast away, destroyed: so this word is elsewhere used, job 38. 13. Nehem. 5. 13. Herein God recompensed them, according to their works: for they had drowned the children of Israel in the river, Exod. 1. 22. and now they themselves were drowned in the sea. This overthrow of the Egyptians, was also a figure of Christ's victory over our spiritual enemies, by subduing our iniquities, and casting all our sins into the depths of the sea, Micah. 7. 15. 19  
Vers. 29. walked] or went on dry land, as before, so whiles the waters retired and drowned the Egyptians. Of this miracle Asaph sung, O God, thy way was in the sea, and thy paths in the many waters; and thy footsteps were not known: thou didst lead thy people like a flock, by the hand of Moses and Aaron, Psal. 77. 20. 21. Alike marvellous work, was at the river jordan, when Israel entered in Canaan, jos. 3. 16.  
Vers. 30. shore] Heb. lip of the sea.  
Vers. 31. hand,] that is, handy work; so in Psalm 109. 27. the Chaldee translateth it, the power of the great hand. in jehovah] the Greek translateth, believed God: so in Gen. 15. 6. where is showed, that the Apostles approve the version. in Moses,] that is, in the word which Moses taught them from God: as the Chaldee explaineth it, they believed in the word of the Lord, and in the prophecy of Moses his servant. So in 2 Chro. 20. 20. it is said, believe in jehovah, etc. believe in his Prophets; and in Exod. 19 9 that they may believe in thee. It meaneth trust or confidence in the faithfulness of any; as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Zion, in Esay 14. 32. the poor of his people shall trust in it. So, in 1 Sam. 12. 18. the people feared jehovah and Samuel. See further in the notes on Exod. 19 9    

CHAP. XV.  
1, The song of Moses and Israel; wherein they celebrate God's power and grace, for drowning the Egyptians, and saving of Israel, in the red sea: 13, for leading his people through the wilderness. 14, for terrifying the nations round about. 17, for seating his people in Canaan. 20, Marie and the women, answer the men in singing God's praise. 22, The people in the wilderness are brought to bitter waters. 25, a tree sweeteneth them. 27, At Elim are twelve wells, and seventy palm trees.  
THen sang Moses and the sons of Israel this song unto jehovah; and they said, saying; I WILL SING unto jehovah, for he excelleth gloriously: the horse and his rider hath he thrown into the sea.  
joh is my strength and song, and he hath been to me a salvation: this is my God, and I will make him an habitation; the God of my father, and I will exalt him.  
jehovah is a man of war: jehovah is his name.  
Pharaohs charets and his host hath he cast into the sea; and the choice of his captains are drowned in the red sea.  
The depths have covered them: they sank down into the bottoms as a stone.  
Thy right hand, O jehovah, is become glorious in power: thy right hand; O jehovah, hath dashed in pieces the enemy.  
And in the greatness of thine excellency, thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which did eat them up as stubble.  
And with the blast of thy nostrils the waters were gathered together; the floods stood upright as an heap, the depths were congealed in the heart of the sea.  
The enemy said, I will pursue, I will overtake, I will divide the spoil: my soul shall be filled with them; I will draw out my sword; mine hand shall destroy them.  
Thou didst blow with thy wind, the sea covered them; they sank as lead, in the mighty waters.  
Who is like thee amongst the gods, O jehovah? who is like thee, glorious in holiness, fearful in praises, doing wonders!  
Thou stretchedst out thy right hand; the earth swallowed them.  
Thou leadest forth in thy mercy, this people which thou hast redeemed: thou guidest them in thy strength, unto the habitation of thine holiness.  
This may be sung also as the 113. Psalm. Unto jehovah sing will I, for he excelleth gloriously: the horse and him that road thereon, into the sea thrown down hath he. jah is my strength and melodee, and hath been my salvation.  

This is my God, and for his sake  
I will an habitation make;  
God of my father is this same,  
And I will highly him prefer.  
jehovah is a man of war:  
jehovah his renowned name.   

Charets' of Phar'oh, and his host,  
He down into the sea hath cast:  
His Captains eke each chosen one,  
He did them in the Red sea drown.  
The deeps them covered: they sank down  
Into the bottoms, as a stone.   

Thy right hand, O jehovah, is  
Glorious become, in powerfulness:  
jehovah, thou with thy right hand,  
Hast dashed in pieces th'enemy.  
And in thy great excellency,  
Thrown down them that did thee withstand.   

Thy servant wrath thou forth didst pour,  
Which them as stubble did devour.  
And waters with thy nostrils blast,  
Together gathered were; as heaps  
The floods stood upright; and the deeps  
In seas heart were congealed fast.   

The enemy said, I will make  
Pursuit, I will them overtake,  
I will divide the gotten spoil:  
My soul shall be replenished  
With them; my sword I will unshead;  
Mine hand shall utterly them foil.   

Then with thy wind thou didst blow,  
The sea them covered: they sank low,  
As lead in waters vehement.  
Among the Gods, who is like thee,  
Lord? who like thee? in sanctitee  
Glorious, in praises reverend;   

Thou dost wonders! Hast out spread  
Thy right hand; them the earth swallowed.  
Thou in thy mercy leadest on  
This people which thou didst redeem:  
And in thy strength thou guidest them:  
Unto thine holy mansion.   
The people's shall hear, and be stirred: sorrow shall take hold of the Inhabitants of Palestina.  
Then the Dukes of Edom shall be amazed; the mighty men of Moab trembling shall take hold upon them: all the inhabitants of Canaan shall melt away.  
Terror and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O jehovah, till this people pass over which thou hast purchased.  
Thou wilt bring them in, and plant them in the mountain of thine inheritance, in the place, O jehovah, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.  
jehovah shall reign for ever and aye.  
For the horse of Pharaoh went in, with his charets and with his horsemen, into the sea, and jehovah brought again the waters of the sea upon them: but the sons of Israel went on dry land, in the mids of the sea.  
And Mary the Prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her, with timbrels, and with dances.  
And Mary answered them: SING ye to jehovah, for he excelleth gloriously; the horse and his rider hath he thrown into the sea.  
And Moses removed Israel forward from the red sea; and they went out into the wilderness of Shur: and they went three days in the wilderness and found no water▪ And they came to Marah; and they could not drink of the waters of Marah, for they were bitter; therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drink? And he cried out unto jehovah; and jehovah shown him a tree, and he cast it into the waters, and the waters were made sweet: there he appointed to him a statute and a judgement, & there he tempted him. And he said, If harkening thou wilt hearken to the voice of jehovah thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, & keep all his statutes; I will not put upon thee any of the diseases which I have put upon the Egyp 〈…〉 s; for I am jehovah, 〈◊〉 he aleth thee. And they came to Elim, and there were twelve we●s of water, and see 〈…〉 〈◊〉 trees, and they 〈◊〉 there by the●●●●●rs.  

The peoples they shall hear and quake:  
Sorrow shall hold upon them take,  
That in Palestina remain.  
The Dukes of Edom shall be then  
Amazed, Moabs' mighty men,  
Take hold on them shall trembling pain.   

In Canaan shall melt away  
The dwellers all. Fearful dismay  
And dread shall fall on them from thee;  
They shall as still be as a stone,  
By thy great arm, till over gone  
Thy people, O jehovah, be;   

Until this people over past  
Shall be, which purchased thou hast.  
Thou wilt bring in and plant them sure,  
In mount of thine inheritance  
In place which for thine habitance  
Thou, O jehovah, dost procure:   

Even in the Sanctuary, Lord,  
Which thy hands firmly have prepared.  
jehovah e'er and aye is king.  
For Pharaohs horse, cars and horsemen,  
Went into Sea; jehovah then  
Did the sea waters on them bring:   

But go the sons of Isr'el did  
Upon dry land, the sea amid.  
Unto jehovah sing do ye,  
For he excels with glorious fame;  
The horse and rider on the same,  
Into the sea thrown down hath he.   

Annotations.  
Unto jehovah] that is, unto his praise, as David saith, They believed in his words, they sang his praise, Psal. 106. 12. So the Chaldee beginneth the song thus, We will sing praise and confess unto the Lord. With this song of victory over Pharaoh, the Holy Ghost compareth the song of those that have gotten victory over the spiritual Pharaoh, the Beast (Antichrist) when they stand, by the sea of glass mingled with fire, (as Israel here standeth by the red sea,) having harps of God, (as the women here had timbrels, v. 20.), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God, Rev. 15. 2. 3. 4. gloriously] or excellently; Hebr. excelling excelleth; which the Gr. translateth, is become gloriously glorious. The Chaldee paraphraseth, for he excelleth above the excellent, and excellency is his.  
Vers. 2. jah.] this is one of the proper names of God, Psal. 68 5. first used in this song; and seldom but in songs and psalms. The Hebrew Halelujah, (that is, Praise yejah) is kept by the Holy Ghost in Greek, Allelovia, Rev. 19 1. 3. 4. 6. The memorial of this name, was kept also among the heathen Romans, who called their greatest god ju-piter, that is, jah father. The Greek Bible usually translateth jah Lord, the Chaldee, Fear: and Th●rgum jerusaelemy on this place expoundeth it, the Fear of all the world. Other Hebrews make it an abridgement of the name jehovah, and a part of it; Maimo●y in jesudei hatorah, chap. 6. S. 4. so it signifieth the essence or being of God, (as jehovah also doth, whereof see the notes on Gen. 2. 4.) or, as jah is pronounced with breathing, it may signify God, who giveth to all, Life and Breath, and all things, Acts 17. 25. my strength] he which giveth me strength, as in Psalm 68 36▪ (so the Greek here translateth it Helper:) or, he to whom I give strength, that is, strong praise; as in Psalm 29. 1. give ye to jehovah glory and strength: so, out of the mouth of babes and sucklings, thou hast founded strength, Psal. 8. 3. is expounded by our Saviour, thou hast perfected praise, Matth. 21. 16. Howbeit, we may here retain the name Strength, which the Holy Ghost often ascribeth to God among other his praises; as in 1 Tim. 6. 16. to whom be honour and strength: in 1 Peter 4. 11. to whom be glory and strength; and sundry the like, Revel. 1. 6. and 5. 13. Strength is here and always ascribed unto God, for by his own strength shall no man prevail, 1 Sam. 2. 9 song] or psalm, melody; that is, the argument of my song; or whom I praise with Psalm; so the Chaldee translateth it, my praise: also the Greek in Esay. 12. 2. though here it turneth it, my protector. It is generally all melody, with voice of man, Esay. 51. 3. or instruments of music, Amos 5. 23. These words the Prophets after use, when they sing of Christ and of his graces, as Psal. 118. 14. and Esay. 12. 2. where the name jehovah is added, for jah jehovah is my strength and song. There immediately before, he hath reference to Israel's salvation from the Egyptians, Esay. 11. 15. 16. which being by him applied to our salvation by Christ, showeth that all these things happened unto them for types, as the Apostle saith, 1 Cor. 10. 11. and he] or, for he: as, And he heard, Esay. 39 1. is expounded. For he heard, 2 King. 20. 12. And thou wilt save, 2 Sam. 22. 28. is For thou wilt save, Psalm 18. 28. a salvation] or, for a salvation: that is, hath saved (helped or delivered) me from mine enemies, who were too strong for me. So this phrase meaneth, as in 2 Sam. 10. 11. If the Syrian; be too strong for me, than thou shalt be to me a salvation; that is, shalt help or rescue me. Thus Christ is called God's salvation, Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies, Luke 1. 71. 74. The Chaldee here paraphraseth, he said by his word, and hath been to me a redeemer. an habitation] or a comely dwelling; and so, will dwell with him: the Chaldee explaineth it, I will build him a sanctuary. Or we may English it, I will adorn him; will do him seemly honour; as the Greek translateth, I will glorify him. my father] this the Chaldee expoundeth my fathers: it seemeth principally to intent Abraham, the father of many nations, Genes. 17. 5. and with him, Isaak, jakob, and the rest, to whom God gave his promises; which now began to be performed to their children, Gen. 15. 14. exalt] with song and praise, as this word is often used in Psalms, wherein God his name and actions are extolled, Psalm 30. 2. and 118. 28. and 145. 1. Esay. 25. 1.  
Vers. 3. man of war,] that is, a noble warrior: for the word man, added to other things, often signifieth excellency: as, a man of arm, is a mighty one, job 22. 8. a man of words, is an eloquent person, Exod. 4. 10. And so the Chaldee here expresseth it, calling him the Lord, and Victor of wars: and the Greek, a breaker of wars. Now did the Lord ride upon his horses, and his chariots of salvation, his bow was made quite naked; Habakkuk 3. 8. 9 This also may have reference to Christ, the Conqueror, as Psalm 24. 8. Revel. 19 11. etc. jehovah] this name among other things, noteth Gods powerful effecting of judgements upon his enemies, for the salvation of his Church; and he is therefore called jehovah of hosts, Psal. 83. 14.— 19 and 46. 7. 8.— 12. See the notes on Genes. 2. 4. and Exodus 6. 3.  
Vers. 4. the choice] that is, as the Greek translateth, his chosen captains; meaning the fairest, best and valiantest; as the Chaldee translateth, the fairest: so in Gen. 23. 6. Of these captains, see Exod. 14. 7. Like triumph shall be over the enemies of Christ, when all the fowls of heaven shall be called to eat the flesh of Kings, and of Captains, and of mighty men, and the flesh of horses, and of them that sit on them, etc. Rev. 19 17. 18. 21.  
Vers. 5. as a stone:] that they could not help themselves with swimming; neither rise up any more for ever; as jerem. 51. 63. 64. So after in verse 10. they sank as lead. This is remembered in Nehem. 9 11. their persecutors thou threwest into the deeps, as a stone into the mighty waters. A like judgement God will bring upon Babylon, the spiritual Egypt; for as a stone cast into the sea, so with violence shall that great city Babylon be thrown down, and shall be found no more at all, Revel. 18. 21.  
Ver. 6. become glorious,] or, wondrous excellent, ample and magnificent. It may also imply, is become glorious to me. So David extolleth the works of Gods right hand, Psal. 118. 15. 16.  
Vers. 7. against thee,] the Chaldee saith, against thy people: for that which is done against them, is against God himself, Zacharie 2. 8. Matthew 25. 45. Acts 9 4. eat them up] that is, devour and consume them; as the Chaldee explaineth it, consumed them as the fire doth the stubble. So God's wrath is likened to fire, Psalm 89. 47. and the wicked, to stubble, Esa. 5. 24. and 47. 14.  
Vers. 8. blast,] or, spirit, or wind of thy wrath, as the Greek translateth it: because the Hebrew Aph signifieth both anger, and the nostrils: and this speech is used in cases of judgement upon God's enemies, as in job 4. 9 by the blast of God they perish, etc. The Chaldee here translateth, with the word of thy mouth. It respecteth God's command, in Exod. 14. 26. 27. which was performed also by a wind; as after verse 10. So the Lord will consume Antichrist, with the spirit of his mouth, 2 Thes. 2. 8. gathered] or, heaped up: became as heaps. And this being done with a mighty wind, was with a great noise; to which the Prophet hath reference, saying; the deep uttered his voice, and life up his hands on high, Habakkuk 3. 10. congealed,] as ice, frozen, hardened. It may be meant of the seas bottom, which being muddy and soft, was hardened, that they went as on dry land. He led his people through the deep, as an horse in the wilderness, Esay 63. 13. Some understand it of the waters, that they were congealed as ice. the heart] that is, the mids, or deep of the sea, so Psalm 46. 3. Ezek. 28. 2. And now, the channels of waters were seen, and the foundations of the world were revealed: at the rebuke of the Lord, at the breath of the wind of his anger; as David singeth for his victories, Psal. 18. 16.  
Vers. 9 divide the spoil] which is done after victory, Luke 11. 22. and with joy, Esay. 9 3. Thus the enemy vainly promised themselves the victory: so in judg. 5. 30. soul,] that is, lust, or, will: so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them] or, repossess them: for so the original is used sometime for destroying or disinheriting; as Numb. 14. 12. sometime for causing to inherit, or taking possession, Numb. 14. 24. The Chaldee here translateth it, destroy: the Greek, have dominion, (or Lord over them) The Egyptians came out as a whirlwind to scatter Israel: their rejoicing was even to dovoure the poor, in secret, Hab. 3. 14.  
Vers. 10. blow;] the Chaldee translateth it, thou didst say with thy word. Of this wind there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord, by a strong east wind, caused the sea to go back. covered them] God made the waters of the red sea to flow over their faces, as they pursued after Israel, Deut. 11. 4. the waters covered the distressers of Israel; not one of them was left, Psal. 106. 11. And here God broke the heads of the Dragons, in the waters: the heads of Liujathan, Psalm 74. 13. 14.  
Vers. 11. the Gods,] or, the Mighties, the Potentates: so the Princes of the world are called, Psal. 82. and 89. 7. wonders] or marvels: so the Greek also and Chaldee translateth it: the Hebrew being singular, a wonder, or miracle: but one is often put for many, as is noted on Gen. 3. 2. So in Psal. 78. 12.  
Vers. 12. the earth,] in the bottom of the sea: so jonas in the sea, said the earth with her bars was about me for ever, jon. 2. 6.  
Vers. 13. leadest,] to wit, softly or quietly, as a flock is led: this was done by the pillar of the cloud and fire; also by the hand of Moses and Aaron, but ascribed to God as the principal; even as in verse 12. God is said to stretch out his hand, which was ministerially done by Moses, Exodus 14. 26. So in Psalm 77. 21. thou didst lead thy people like a flock, by the hand of Moses and Aaron. habitation of thine holiness] in Greeke thine holy lodging (or mansion) It is a continuance of the former similitude of a shepherds lodge or habitation, which is in pleasant pastures to feed and give rest to his flock; as in all the cities thereof, shall be an ha' 〈…〉 of shepherds, causing their flocks to lie down, 〈◊〉 〈◊〉 12. It meaneth the land of Canaan, where God 〈…〉 uld give his people rest, and feed them with his Word. So when God promiseth to return them out of Babylon, he useth this word, I will bring Israel again to his habitation, and he shall feed, etc. jer. 50. 19 and in that land jerusalem was as the fold of the flock, and is called a quiet habitation, Esay. 33. 20. The fulfilling of this prophecy, is celebrated by Asaph, showing how God made his people to go forth like sheep, and guided them like a flock in the wilderness; and led them on in safety, and they dreaded not: but the sea covered their enemies. And he brought them to the border of his Holiness, to that mountain which his right hand had purchased, Psal. 78, 52. 53. 54.  
Vers. 14. stirred,] with fear, or anger: both which do stir the mind and body, and cause it to quake and tremble: and these were in the people's hearing of God's works for Israel, Deut. 2. 25. jos. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greek here translateth it, angry.  
Vers. 15. amazed] or suddenly troubled: it implieth both fear and haste; and so the Greek translateth it hasten. See this fulfilled in Deut. 2. 4. and of Edom's Dukes, see Gen. 36. take hold] that is, they shall greatly tremble. For passions of the mind, fear, trembling, astonishment, and the like, are said to take hold, or fall upon men, when they are overcome by them. In Luk. 5. 26. it is said, amazement took all; which in Mark. 2. 12. is expounded, all were amazed. melt,] that is, faint with fear: as was accomplished, jos. 2. 9 10. 11. and 5. 1. A similitude whereby the heart is likened to wax, which melteth with fear, as wax with fire, Psal. 22. 15. and 68 3.  
Vers. 16. terror;] this also is signified in Deut. 2. 25. and 11. 25. Thargum jerusalemy expounds it the terror of death: which phrase David useth in Psal. 55. 5. terrors of death are fallen upon me. The Hebrew aemathah, hath here a letter added in the end, to denote the excess of fear, great terror. This, though it was in respect of the people, as it is said, your terror is fallen upon us, jos. 2. 9 yet proceeded it from God, as he saith, I will send my terror before thee, Exod. 23. 27. purchased] or gotten, bought, and possessest. The Hebrew Kanah signifieth to get either by generation, as Gen. 4. 1. or by buying and purchasing, whereby it becometh once own possession, Gen. 25. 10. Ex. 21. 2. All are in God, creating, redeeming, and regenerating his people in Christ. So Moses elsewhere saith, Is not he thy father that hath gotten (or bought) thee? Deut. 32. 6. and Asaph saith, Remember thy congregation which thou hast purchased, Psalm 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them, 2 Pet. 2. 1. The Chaldee here translateth it, redeemed, as in verse 13.  
Vers. 17. plant] that is, give them a settled dwelling: a similitude from the vine tree, as Psal. 80. 9 and 44. 3. mountain] that is, mountany country; such as Canaan was, Deut. 11. 11. and in special, Mount Zion, where the Temple was after builded. This land & sanctuary, did also figure heaven, as is noted on Gen. 12. 5. & Exod. 25. 8. So the Heb. Doctors say here, the Sanctuary, signifieth the jerusalem which is above. R. Menachem, on Ex. 15.  
Vers. 18. and aye,] or, and yet: in this world, and that which is to come: as the Chaldee explaineth it, for ever, and for ever and ever. God is said to reign or be King, when he manifesteth his power and goodness, in subduing his enemies, and saving his people. So after antichrist's overthrow, voices in heaven do say, The kingdoms of this world are become (the kingdoms) of our Lord, and of his Christ; and he shall reign for ever and ever. We give thee thanks O Lord God almighty, etc. because thou hast taken to thee thy great power, and reignest, Rev. 11. 15. 17.  
Vers. 20. Marry] in Hebrew Mirjam, in Greek Mariam: which was also the name of the mother of Christ, Matth. 1. 16. This Marie the Prophetess, was one of the three principal guides, which God sent before his people; which mercy is remembered in Mich. 6. 4. I sent before thee, Moses, Aaron, and Marie. timbrel,] see the notes on Gen. 31. 27. These and other instruments were used not only in civil mirth, but in spiritual joy, and thanksgiving unto God: as here, so in judg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of, in jer. 31. 4. O Virgin Israel thou shalt again be adorned with thy timbrels, etc. dances] or, flutes, as the word sometime signifieth, Psal. 150. 4. and 149. 3. but the Greek and Chaldee translate it here, dances: which were wont to be used religiously, as judg. 21. 21. jer. 31. 4. 14.  
Vers. 21. them:] that is, the men, to whom the word in the original, plainly hath reference. Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song, as the 136 Psalm repeateth in every verse, for his mercy endureth for ever. So also in a Chron. 5. 13.  
Vers. 22. of Shur,] called also the wilderness of Etham, Numb. 33. 8. Exod. 13. 20. Of Shur, see Gen. 16. 7. three days;] so long a journey they requested of Pharaoh, Exod. 3. 18. and now found it full of wants and tentations. So after in Numbers 10. 33.  
Vers. 23. Marah,] that is, by interpretation Bitterness: so called of the bitter waters. Which the Israelites not being able to drink, lead us to consider the nature of afflictions; both spiritual by the terrors of the Law, upon the consciences of sinners; and other tentations, wants, and earthly miseries, all which are bitter as worm wood, and sorrowful to the flesh, Lament. 3. 15. Psalm 80. 6. Mark. 10. 38. and 14. 36. Hebr. 12. 11. was called] so the Greek also translateth the Hebrew phrase he called: which may intent chief Moses, who called it so: or, he, that is, every one called it. So where it is said, in 2 Sam. 5. 9 he called: in 1 Chron. 11. 7. it is said, they called. See the notes on Gen. 16. 14.  
Vers. 25. a tree,] the jerusalemy Thargum saith, And Moses prayed before the Lord, and the Word of the Lord shown him the tree Ardiphne. This is said to be a tree that hath flowers like lilies, but very bitter: Elias in Lexico Chald. It seemeth to figure out the Tree of Christ, the Cross, whereby the bitterness of our afflictions, (likened to waters, Psalm 69. 2.) is turned into sweetness and joy, Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens' healed evil waters with salt, 2 King. 2. 21. The Hebrew Doctors, (in Thancuma,) upon this say; It is the manner of the blessed God, to make that which is bitter, sweet, by that which is bitter. Some thought, the wood itself had this virtue to sweeten the waters: of whose mind was jesus the son of Syrach, saying, Was not the water made sweet with wood, that the virtue thereof might be known? Ecclus. 38. 5. Others expound it mystically, of the tree of life, which removed Satan away: as R. Menaches on this place showeth. he appointed to him] or he (meaning God) imposed upon him, that is, upon Israel, the people spoken of as one man. tempted him] meaning Israel: whom God tempted or proved by this affliction, as by other the like afterward, to know what was in their heart, and to do them good at their latter end; as Deut. 8. 2. 15. 16.  
Vers. 26. right] or, pleasing; for so the phrase also signifieth, 2 Sam. 19 6. and so the Greek translateth it here: and the Holy Ghost useth the like, in 1 joh. 3. 22. Whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. This is often mentioned in the scriptures; see Deut. 6. 18. diseases,] or, sicknesses: the plagues of Egypt threatened to the transgressors, in Deut. 28. 27. 60. So God's blessings, under the name of health and welfare, are promised to the keepers of his Law, Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth:] this word is applied to the soul as well as to the body: and implieth the forgiveness of sins: as heal my soul, for I have sinned against thee, Psalm 41. 9 And Christ when he healed diseases, for gave sins also, Matth. 9 2. 6. and healing of men, Matth. 13. 15. is expounded to be forgiving of their sins, Mark. 4. 12.  
Vers. 27. palm trees,] or, date trees, which are upright and tall of stature, bear sweet fruits, the leaves always green and flourishing, good for shadow, Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To bear the branches of this tree, is a sign of victory over afflictions, Revel. 7. 9 The number of 12. wells, and 70. palm trees, the jerusalemy Thargum maketh answerable to the 12. tribes of Israel, and the 70. Elders of the Synedrion, mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. souls of Israel, that came into Egypt, Gen. 46. 27. Likewise to the 12. Apostles, and 70. Disciples of Christ, Luk 9 1. & 10. 1. Rev. 21. 12. 14.    

CHAP. XVI.  
1, The Israelites come to the wilderness of Sin. 2, They murmur for want of bread. 4, God promiseth them bread from heaven. 11, Quails are sent, 14, and Manna. 16, The ordering of the Manna. 25, It was not to be found on the Sabbath. 32, An Omer of it is kept for the generations following.  
AND they journeyed from Elim; and all the congregation of the sons of Israel came unto the wilderness of Sin, which is between Elim and Sinai, in the fifteenth day of the second month after their departing out of the land of Egypt. And all the congregation of the sons of Israel murmured against Moses and against Aaron in the wilderness. And the sons of Israel said unto them, O we wish we had died by the hand of jehovah, in the land of Egypt, when we sat by the flesh pots, when we did eat bread to the full: for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. And jehovah said unto Moses, Behold, I will rain unto you bread from the heavens; and the people shall go out and gather a day's portion in his day, that I may prove them, whether they will walk in my Law, or not. And it shall be, in the sixth day, than they shall prepare that which they bring in, and it shall be twice so much as they gather day by day. And Moses and Aaron said unto all the sons of Israel, In the evening than ye shall know that jehovah hath brought you out from the land of Egypt. And in the morning, than ye shall see the glory of jehovah, for that he heareth your murmurings against jehovah: And what are we, that ye murmur against us? And Moses said, (This shall be) when jehovah shall give unto you in the evening flesh to eat, and bread in the morning to the full: for that jehovah heareth your murmurings, which ye murmur against him: and what are we? your murmurings are not against us, but against jehovah. And Moses said un●o Aaron, Say unto all the congregation of the sons of Israel, Come near before jehovah: for he hath heard your murmurings. And it was, as Aaron spoke unto all the congregation of the sons of Israel, and they looked toward the wilderness, that behold the glory of jehovah appeared in the cloud. And jehovah spoke unto Moses, saying, I have heard the murmurings of the sons of Israel: Speak unto them, saying, Between the two evenings ye shall eat flesh, and in the morning ye shall be filled with bread: and ye shall know that I am jehovah your God. And it was in the evening, that the Quails came up, & covered the camp; and in the morning there was a dew that lay ●ound about the camp. And the dew that ●ay went up, and behold, upon the face of the wilderness was a small round thing, small as the ●oare frost, on the earth. And the sons of Israel saw it, and said each man unto his brother, It is Manna; for they knew not what it was: and Moses said unto them This is the bread which jehovah hath given unto you to eat. This is the word which jehovah hath commanded: gather ye of it, every man according to his eating; an Omer for an head, according to the number of your souls; ye shall take every man for them which are in his tent. And the sons of Israel did so; and they gathered, both he that did (gather) more, and he that did (gather) less. And they did meet it with an Omer; and he that had gathered much, had nothing over; and he that had gathered little, had no lack: they gathered, every man according to his eating. And Moses said unto them, let no man leave of it till the morning. And they harkened not unto Moses, but some men left of it until the morning, and it bred worms and stanke: and Moses was wroth with them. And they gathered it morning by morning every man according to his eating: and when the Sun waxed hot, it melted. And it was in the sixth day, they gathered twice so much bread, two Omers for one man: and all the rulers of the congregation came, and told Moses. And he said unto them, This is that which jehovah hath spoken, To morrow is the sabbatisme, the Sabbath of holiness to jehovah: bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over, lay up for you, for a reservation until the morning. And they laid it up until the morning, as Moses commanded; and it did not stink, neither was there a worm therein. And Moses said, Eat that to day, for it is the Sabbath to day unto jehovah: to day ye shall not find it in the field. Six days ye shall gather it: but in the seventh day, the Sabbath, in it there shall be none. And it was, in the seventh day some of the people went out to gather, and they found none. And jehovah said unto Moses, How long refuse ye to keep my commandments, and my laws? See, because jehovah hath given you the Sabbath, therefore he giveth you in the sixth day the bread of two days: abide ye every man in his place; let no man go out of his place in the seventh day. And the people rested in the seventh day. And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers with honey. And Moses said, This is the word which jehovah commandeth: Fill an Omer of it, for a reservation for your generations, that they may see the bread which I have given you to eat in the wilderness, when I brought you forth from the land of Egypt. And Moses said unto Aaron, Take thou one golden pot, and put there an Omer full of Manna, and lay it up before jehovah, for a reservation for your generations. As jehovah commanded unto Moses, so Aaron laid it up before the Testimony, for a reservation. And the sons of Israel did eat Manna forty years, until they came to a land inhabited: they did eat Manna until they came unto the border of the land of Canaan. Now an Omer is the tenth (part) of an Ephah.  

Annotations.  
OF Sin] after they had been again by the red sea; which journey here omitted, Moses expresseth in Num. 33. 10. 11. It had the name of Sin a strong city of Egypt, near which this wilderness lay, Ezek. 30. 15. 16. The wilderness whereinto God brought his people, was a place of great wants and afflictions, as is noted on Exod. 3. 18. therein God tried their faith and patience, and suffered their manners forty years, Act. 13. 18. It figured the peoples of the world, through whom God leadeth his Church; as it is said, I will bring you into the wilderness of the peoples, and there will I plead with you face to face, as I pleaded with your fathers, in the wilderness of the land of Egypt, Ezek. 20. 35. 36. Sinai] the mount called also Horeb, where the Law was given; see Exod. 3. 1. and 19 1. 18. after] or, from their departing: so an whole month, they lived of their provision brought out of Egypt: which being spent, they murmur. Here the Hebrew letseth, of departure, is put for mitseth, from or after their departure: so in Exod. 19 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime showeth this, as laleketh, 1 King. 12. 24. is explained milleketh, from going, 2 Chron. 11. 4.  
Vers. 3. O we wish] Hebr. who will give: which is a wish, oh that some would give; or, that God would grant; namely, to have one's request, as is explained in job 6. 8. by the hand;] the Chaldee saith, by the word: the Greek explaineth it, smitten of the Lord. This was in them a desperate unthankfulness, with contumelious carriage against God and his ministers: and is written for an ensample to us, not to do the like; as 1 Cor. 10. 10. 11. So they murmured again, Num. 14. 2. this whole assembly] or, all this Church. The wilderness whereinto God brought his people, was a land of drought, and of the shadow of death; a land that no man passed through, and where no man dwelled, jer. 2. 6. They that wandered there, hungry and thirsty, their soul ●●inted in them, Psal. 107. 5. There the Lord afflicted Israel, and suffered them to hunger, that he might prove them, and do them good at their latter end, Deuteronomie 〈◊〉. 3. 16. But as yet, this generation had not prepared their heart aright, and their spirit was not faithful with God, Psal. 78. 8.  
Vers. 4. bread,] Manna, the wheat of heaven, whereof they made themselves bread or meat, Psal, 78. 24. portion,] Hebr. word: put for any thing: and here for the portion of meat by the day. Whereby God taught them also, to take no thought for the morrow, what they should eat or drink; as Matth. 6. 31. 34. prove them] or tempt them▪ Heb. him, meaning the peoples, spoken of as of one man. Therefore the scripture useth these indifferently, as is showed on Gen. 22. 17. And this end of proving (or tempting) the people, is also mentioned in Deut. 8. 2. Exod. 15. 25.  
Vers. 5. then they shall] Hebr. and they shall prepare. This is meant of every sixth day, the evening of the Sabbath; then were they to make ready their food, that there might be no working, or fire kindled on the Sabbath day; as verse 23. and Exod. 35. 3. day by day,] that is, daily: see Genesis 39 10.  
Vers. 6. jehovah hath brought] and not we of our selves, as was objected, verse 3. So he assureth them (by the miracle of Quails which God would give) that their calling into that place and stare, was of the Lord.  
Vers. 7. the glory] a visible sign of Christ's glorious presence among them, appearing in the cloud; as vers. 10. to assure them, that the Lord was with them in the midst of all their wants: (whereof they also doubted now, as again afterward, in Exod. 17. 7.) and that he heard their murmurings. By such apparitions God used to repress the people's tumultuous rage, Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud, it was a sign of his face and favour withdrawn from them, Exod. 33. 7. 9 10. Or by the glory of jehovah, may be meant that glorious work of his, the Manna which they saw in the morning, verse 15. So Christ's divine work, in raising Lazarus from the dead, is called the glory of God, joh. 11. 40. So glory is used for glorious works, in Num. 14. 21. 22.  
Vers. 8. This shall be,] or understand from verse 6. ye shall know this. Such wants are often to be supplied, as in Exod. 45. not against us,] to wit, us only, or, us so much as against the Lord: for it was also against them, verse 2. The like speech is in 1 Sam. 8. 7. joh. 12. 44. See also Gen. 32. 28. against jehovah,] the Chaldee expounds it, against the word of the Lord.  
Vers. 9 before jehovah] that is, assemble together before the cloud: wherein jehovahs' glorious presence was manifested, verse 10. So Vzzah died before God, 1 Chron. 13. 10. that is, by the Arks of God, 2 Sam. 6. 7. And the commandment to appear before the Lord jehovah, Exod. 23. 17. was at the place which he did choose to put his name there; namely, the Tabernacle, or Temple, Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King. 14. 21.  
Vers. 10. the wilderness] where the cloud went before the people to guide them, Exod. 13. 21.  
Vers. 12. between the two evenings,] towards eventide, as the Greek explaineth it: see Exodus 12. 6. 〈◊〉 〈◊〉 came evening, for naturally they 〈◊〉 in the day. time over the sea, and came to land towards even▪ see Num. 11. 31. And Manna came 〈…〉ing because it fell with the morning dew. The Quails are not in Scripture noted to be a spi 〈…〉, 〈◊〉 〈◊〉 〈◊〉 Manna, 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darkness: but the bread of heaven came in the morning, which usually signifieth th' 〈…〉 of grace from the Lord, Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread,] in ea 〈…〉ng with Manna, a figure of Christ, the Bread of life that came down from heaven, joh. 6. 48. 58. Unto this speech Moses seemeth to have reference, in Psal. 90. 14. Fill us in the morning with thy mercy.  
Vers. 13. the quails,] Hebr. the quail: put for a multitude of quails: (as frog, for frogs, Exod. 8. 6.) A like miracle God wrought for them about a year after this, Num. 11. 31. This David rehearseth, in Psal. 105. 40. they asked, and he brought the Quail. that lay,] or, that lay poured out: Hebr. a●bed (or, an effusion) of dew: the Chaldee translateth a descension of dew, that is, dew which descended or fell down; which agreeth with Num. 11. 9 And the Psalmist saith, God opened the doors of heaven and reigned upon them Manna, Psal. 78. 23. 24. The dew is often used to signify the blessing and favour of God, as Genes. 27. 28. job 29. 19 Esa. 26. 19 Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mystical speech of the birth of Christ, (figured by this Manna) the dew is mentioned, Psal. 110. 3. And as the preaching of the Word is likened to the dew, Deut, 32. 2. so Manna falling in and with the dew, figured Christ given unto us by the preaching of the Gospel, Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew, that the holy blessed God will raise up the dead unto life therewith, in the time that is to come: and that is the Manna prepared for the just in the world to come. R. Menachem on Exod. 16.  
Vers. 14. went up,] into the air, vanishing with the heat of the Sun. So going up is used for going away, or vanishing, in jerem. 48. 15. roundthing,] or bare thing, as the Chaldee translateth it, peeled. The Greek saith, like coriander; according to verse 31. So that the Manna was covered, and as it were hidden with the dew upon it, till it ascended, and lay also upon dew under it, Num. 11. 9 to which it seemeth the Scripture hath reference, when it promiseth Manna that is hid, Revel. 2. 17. Manna,] so the Chaldee and the Holy Ghost 〈◊〉 Greek calleth it, joh. 6. 31. of the Hebrew Man▪ which by interpretation signifieth a prepared (or distributed) portion: for it was a ready meat 〈…〉 as it was gathered, if they would, or to beat, g 〈…〉 de and bake, as the people liked, Num. 11. 8. And the jew Doctors, some of them so explain it, calling it Angel's food; a prepared bread sent from heaven, without 〈…〉 an labour, able to content every man's 〈◊〉, and a 〈◊〉 to every taste, Wisd. 16. 20. Others at the 〈◊〉. Greek interpreters, Philo. 〈◊〉. 2. 〈…〉 of the Law, 〈◊〉 Solomon, etc. and others 〈◊〉 it, What is this▪ because (as Moses saith) they know not what it was. The Manna whereof Galen and other Physicians write, and which at this day is used for medicine, not for meat, differeth in many things, from this Manna which God gave unto Israel every day, the space of 40 years, till they came into the land of Canaan, jos. 5. 12. God by it both fed their bodies and souls, teaching them hereby, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3. and it was a spiritual meat, 1 Cor. 1. 30. and a figure of Christ, the true Bread, whom the Father hath given us from heaven, joh. 6. 31. 32. 48. 49. 51. and of the spiritual comforts which Christ filleth his people with, Reve. 2. 17. And so the jews (though now ignorant of this grace) have heretofore acknowledged it to be a figure of the food of just men in the world to come; R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23.— 25.  
Vers. 16. an Omer,] or Gomer as the Greek calleth it Gomer: the tenth part of an Epha or bushel; see verse 36. an head] or skull, poll: that is, for a person; the head being put for the whole man. So in Exod. 38. 26.  
Vers. 17. both he that did gather more,] or, some did gather more, and some less: but the former exposition the Greek followeth, here and in the 18. verse, which the Apostle also approveth, 2 Corinthians 8. 15.  
Vers. 18. nothing over,] to wit, besides an Omer full for a man, according to the number of persons in his family: and so there was an equality both for poor and rich; and hereupon the Apostle gathereth a reason to persuade unto liberality, and communication of God's blessings one with another, 2 Cor. 8. 14. 15. It figured also the equal portion which all sorts of believers have in Christ our heavenly Manna, Gal. 3. 28. 29. 2 Pet. 1. 1.  
Vers. 20. it bred,] Hebr. wormed worms, that is, bred abundantly, or crawled full of worms. This miraculous judgement God showeth for their unbelief, curiosity, and disobedience; and taught them to be contented with things present, without covetous caring for the morrow; as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover, whereof nothing might be left till the morning, Exod. 12. 10. jesus said unto the jews, Moses gave you not the bread from heaven, but my Father giveth you the true Bread from heaven, joh. 6. 32. so Manna was but a shadow and figure, which when the truth is come by Christ, is (as all other shadows) become vain and unprofitable, to the corruption and hurt of those that retain them, Col. 2. 16. 17. Gal. 4. 9 10. 11. Heb. 13. 10.  
Vers. 21. and when,] or, for when the Sun waxed hot, and so heated the Manna, it melted; therefore they were to gather it in the morning: whereby God taught them diligence to provide for the food of their bodies and souls, whiles they had time and means. Compare Pro. 10. 4. 5. and 6. 6. 8. joh, 12. 35. Gal. 6. 10. The like here followeth, for no Manna to be found on the Sabbath day, verse 25. 26.  
Verse 23. sabbatisme,] that is, rest, or cessation: but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 ath, is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉. Matth. 12. 5. 8. so the Hebrew Sha●bat●●●, (here used) is by the Apostle Sabbatismos 〈◊〉 sabbatisme, in Heb. 4. 9 by interpretation, a Rest whereof see Gen. 2. 2. Hereby it appeareth, that the keeping of the Sabbath was before the Law given at mount Sinai, Ex. 20. of 〈◊〉] that is, an holy Sabbath & both these joined together, signify an exact and careful rest. So Exod. 35. 2. Levit. 23. 3. for a reservation] that is, to be reserved or kept: so in vers. 32. 33. 34.  
Verse 〈◊〉 that to day,] as they that laboured in the sixth day, had what to eat on the Sabbath: so they that in this life (whiles God giveth time to work,) do labour in Christ, shall have in the life to come, the fruition of their labours, with eternal rest in heaven, joh. 6. 27. 29. 58. Gal. 6. 7. ●0.  
Vers. 26. there shall be none] This life and world is the time and place of working; the world to come is for reward, when it will be too late to seek for Manna, if we have gathered none before, Matth. 25. 8 9 10. And thus the Hebrews of old understood this figure, saying; As in the six days a man must prepare for the Sabbath, both in respect of food and of work: so if a man prepare not aright his works in this world, he shall have nothing to eat in the world to come. Again they say, The Sabbath, in it there shall be none, Exod. 16. this signifieth the world which shall be all Sabbath; for there shall be there no doing of the Law, but receiving of reward; as our Doctors of blessed memory have explained it, Who so laboureth in the evening of the Sabbath, he shall eat in the Sabbath. R. Elias, in Sepher reshith chochmah, treat. of Holiness, cap. 2. foli● 194▪ b.  
V 29. Out of his place] The Sabbath was sanctified with an holy convocation, or assembling of the people in Synagogues, Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them, was not their private tents, but the camp of Israel: out of which they might not go on the Sabbath. From hence the Hebrews gathered a general prohibition of going out of town on such days; and held it unlawful to travel beyond the suburbs of any city, which suburbs they set to be two thousand cubits, from the Law in Num. 35. 5. and a like space was between the Ark of God and the people, at their passage over jordan, jos. 3. 4. The Chaldee paraphrase on Ruth 1. 16. (in the Masorites Bible,) saith, Naomi said unto Ruth, we are commanded to keep the Sabbaths & good days, (that is feasts,) & not to go above two thousand cubits. The like measure is set in the 〈◊〉. Thalmud, in Eurobin, c. 4. And R. D. Kimchi ●n his annotations on Eze. 48. 7. saith, two thousand cubits are a mile; meaning an Italian (or English) mile. Hereupon in the Apostles days the speech was common of a Sabbath day's journey: and so fare Mount Oliver was from jerusalem, Acts 1. 12. where the Syriak explaineth it, almost seven furlongs. In the Hebrews canons it is said; Who so goeth out of the limits of a city on the Sabbath day, is to be beaten: for it is said, Let no man go out of his place in the seventh day, (Ex. 16. 29.) this place is the limits of the time, etc. By the doctrine of the Scribes no man may go out of a city above two thousand cubits; to go further, is unlawful for 2000 cubits, are the 〈…〉 of a 〈…〉, etc. Maimony in Misneh, treat of the Sabbath, c. ●7. 〈◊〉. 1. 2.  
V 31. like cortander] in shape & quantity: but the colour white as 〈◊〉 or crystal, Num. 11. 7. The Heb. Gad is not found in this signification, but here and in Num. 〈◊〉 7. some think it to be 〈…〉 d: but the Greek cor 〈…〉, and the Chaldee Cusbar, (in Thargum jerusalemy,) which is the Arabik name of Coriander, do confirm the common translation. taste of it] to wi●, as it was gathered and uncoqued, was like 〈…〉; but being baked, etc. it tasted like 〈…〉 〈◊〉. 〈…〉.  
V 33 golden pot,] so the Apostle in Heb▪ 9 4. (following the common G 〈…〉 version) translated this word, which is not found but in this ●oly place. put there,] Heb. give there the fullness of an Omer. before jeh vah:] that is before the Ark of testimony, which was a sign of God's presence. So it is explained in v. 34. And in 〈◊〉 Chro. 20. ●3. all judah stood before jehovah, 〈…〉 hat is, in the house of jehovah, verse 5.  
Vers. 34. Testimony,] that is, the tables of God's law which were in the Ark, which testified God's will to the people: see Exod. 25 16. 21. These were given afterward at mount Sinai, and there the Ark was made; although therefore Moses rehearseth the thing here, to make a full end of the story of Manna, yet the performance of this was not till after.  
Vers. 35. did eat Manna:] all of them for their natural food, and it preserved their life: but many of them pleased not God, by reason of their unbelief, 1 Coriathians 10. 5. jude verse 5. therefore though they did eat Manna, yet they are dead, joh. 6. 49. even as they that now eat the Lords Supper unworthily, are guilty of his body and blood, and do eat judgement to themselves, not discerning the Lords body, 1 Cor. 11. 27. 29. but they that by believing in Christ, do eat the true bread which came down from heaven, do not die, but have life eternal, and he will raise them up at the last day, john 6. 35. 47. 51. 54.  
Vers. 36. Ephah,] a common measure, much like and English bushel; containing three Seahs' (or pecks) mentioned in Gen. 18. 6. as the Chaldee here translateth, an Omer is one of ten (that is, the tenth part) of three Seahs': so also the Greek saith, the tenth of three measures. The Ephah therefore contained so much as 432. hens eggs; about 7. gallons and a half of our measure. So the Omer was more than twice so much as the Chaenix▪ (a measure spoken of in Rev. 6. 6.) which Chaenix was wont to be a man's allowance of bread corn for a day. By which Gods bounty appeared to his people, in allowing for every of them daily, an Omer of Manna (verse 16.) which contained so much as 43. hens eggs, and somewhat more.    

CHAP. XVII.  
1, The people murmur● for water at Rephidi●●. 4, Moses crieth to the Lord, who sendeth him for water to the R 〈…〉 in Horeb. 7. The place is called Massah and Meribah. 8, Amalek fight with Israel, is overcome by the holding up of Moses hands, 14. God, threat 〈…〉 〈…〉 Amalek, 15, Moses buildeth the altar jehovah 〈◊〉.  
AND all the congregation of the sons of Israel journeyed from the wilderness of Sin, after their journeys, according to the mouth of jehovah: and they camped in Rephidim; and there were no waters for the people to drink. And the people contended with Moses, and said, Give ye us waters, that we may drink: and Moses said unto them, Why contend you with me? why tempt ye jehovah? And the people thirsted there for waters, and the people murmured against Moses, and said, Wherefore is this, that thou hast brought us up out of Egypt, to kill us, and our sons, and our cattles, with thirst? And Moses cried unto jehovah, saying, What shall I do unto this people? they be almost ready to stone me. And jehovah said unto Moses, Go on before the people, and take with thee of the Elders of Israel; and thy rod, that wherewith thou smotest the river, take in thy hand, and go. Behold, I will stand before thee there, upon the rock in Horeb, and thou shalt smite the rock, and waters shall come forth out of it, and the people shall drink: and Moses did so, in the eyes of the Elders of Israel. And he called the name of the place Massah, and Meribah, because of the contention of the sons of Israel, and because they tempted jehovah, saying, Is jehovah among us, or not? And Amalek came, and fought with Israel, in Rephidim. And Moses said unto 
* jesus  joshua, Choose us out men, and go thou out, fight with Amalek: to morrow I will stand on the top of the hill, and the rod of God in my hand. And joshua did as Moses had said to him, to fight with Amalek: and Moses, Aaron, and Hur, went up to the top of the hill. And it was, when Moses hold up his hand, than Israel prevailed; and when he let down his hand, than Amalek prevailed. And Moses hands were heavy; and they took a stone, and put it under him, and he sat upon it: and Aaron and Hur stayed up his hands, one on this side, and one on the other side; and his hands were steady until the going down of the Sun. And joshua discomfited Amalek, and his people, with the edge of the sword. And jehovah said unto Moses, writ this for a memorial in a book, and put is in the cares of Io 〈…〉, That wiping▪ I will wipe out the remembrance of Amalek from under the heavens. And Moses built an altar, and called the name of it, jehovah Nissi. And said, Because the hand upon the throne of jah, jehovah will have war with Amalek from generation to generation.  

Annotations.  
AFter their,] or, by their journeys; which were from Sin to Dophkah, from Dophkah, to All 〈…〉 and from thence to Rephidim, the place here spoken of, Num. 33. 12.— 14. the mouth] that is, as the Greek and Chaldee do translate, the word of the Lord. See Gen. 24. 57 Rephidim] in Greeke▪ Raphidein.  
V 2. contended] or, did chide: with many & reprechfull provoking speeches: so they did again in Num. 20. 3. 4. upon the like occasion. give ye,] thou and Aaron who have brought us hither: see Exod. 16. 2. 3. tempt ye] by unbelief: for they doubted of God's presence with them, verse 7. and would by miracles be assured thereof: which is to tempt God; as Matth. 16. 1. Psal. 78. 18. 19  
Vers. 3. us,] so the Greek also translateth in the Hebrew is, me, and my sons, etc. speaking of the multitude, as of one man.  
Vers. 4. cried,] the Chaldee translateth, prayed This was Moses usual refuge, in such troubles: see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready:] Hebr. yet a little, and they 〈◊〉 stone me. Like outrage they shown also in Numbers 14. 10.  
Vers. 5. Go on,] or, pass on: that is, journey towards Mount Horeb, and go thou and the Elders foremost. rod,] or staff, mentioned also in Exod. 7. 20. Num. 20. 8. 9  
Vers. 6. I will stand,] Hebr. I standing: to wit, in the pillar of the cloud, (the sign of my presence) standing at mount Horeb: whereof see Exod. 3. 1. in the eyes,] or, before the eyes of the Elders, as witnesses of this glorious miracle; whereby God (turning the Rock into alake of water, the fli 〈…〉 fountain of water, Psal. 114. 8.) gave them drink, both for their bodies and souls. For the Rock, and water out of it, signified Christ, and is therefore called a spiritual Rock, 1 Cor. 10. 4. He being smitten with Moses rod, and bearing the curse 〈◊〉 the Law, for our sins; and by the preaching of the Gospel also, crucified among his people, Gal. 3. 1. from him floweth the spiritual drink wherewith all believing hearts are refreshed; and ou● 〈◊〉 their bellies flow rivers of water of life, joh. 7. 37, 38. 39 Esay. 53. 4. 5. Gal. 3. 13. Therefore this water out of the rock, is often mentioned to the praise of God, and strengthening of his people's faith, Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Ne● 9 15. The Hebrew Doctors say, the turning of the rock into water, was the turning of the property 〈◊〉 judgement, signified by the rock, into the proper 〈…〉 mercy, signified by water. R. Menachem, on Exod. 17.  
Vers. 7. Massah] that is in English Tentati 〈…〉 which name was given both for a memorial of their sin, and a warning to generations following, that they should not tempt the Lord, as they tempted him in Massah, Deut. 6. 16. Psal. 95. 8. 9 Heb. 3. 8 9 Meri●ah,] that is, Contention, or, ●itter ehiding, and so provocation to anger: which therefore the Holy Ghost calleth in Greek Para 〈…〉, that is, Provocation, or bitter contention: which here was with Moses v. 2. and not so much with him, as with the Lord himself, Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9 Is jehovah, etc.] that is, the gracious presence of jehovah, and testimony thereof: or, are we deluded by Moses? The Chaldee explaineth it thus; Doth the Majesty of the Lord dwell among us, or not? Of this they would be confirmed by some sign or miracle, which was to tempt God; whose presence and power they had so often seen.  
Vers. 8. Amalek] the Amalekites, the posterity of Amalek, a Duke of Eliphaz, the son of Esau, the brother of Israel, Gen. 36. 15 16. This was the first of the nations, who warring against Israel, procured their own utter destruction, Numbers 24. 20. Deuteronomie 25. 19 1 Sam. 15. 2. 3. But for Israel's sin, came this chastisement upon them; as the jews themselves acknowledged, saying, After they had passed through the sea, they murmured for waters: then came against them, the wicked Amalek, who hated them for the first birth right and blessing, which our father jakob had taken from Esau; and he came and fought against Israel, because they had violated the words of the law, etc. Thargum on Song 2. 15. fought,] or, warred; but treacherously: for he smote the hindmost of Israel, even all that were seeble behind them, when they were saint and weary, and be feared not God, Deut. 25. 18.  
Vers. 9 joshuah] or, jesus: in Hebrew jehoshuah, whom the Holy Ghost calleth in Greek jesus, Acts 7. 45. Heb. 4. 8. He was first called Hoseas. and Moses called his name jesus, that is, Saviour, Num. 13. 17. He was a figure of jesus Christ the Saviour of the world, both in his name and actions, fight the battles of the Lord, and bringing his people into Canaan: he was the minister or servant of Moses, and his successor in the government of Israel, Exodus 24. 13. Numbers 27. 18.— 23. Deuteronomie 34. 9 jos. 1. etc. the top] Hebr. the head of the hill: so in vers. 10. There Moses holding up his rod as an ensign, might be seen of the people, for the strengthening of their faith. Compare jos. 8. 18. 19 rod of God:] the Chaldee expoundeth it, the rod wherewith miracles have been done from before the Lord. Of it, see Exod. 4. 20. and 7. 9 etc.  
Vers. 10. to fight] that is, as the Greek explaineth, it, and fought. See the notes on Genes. 2. 3. A like phrase also is in Numb. 18. 22. Deut. 2. 16. 1 King. 12. 33. The Hebrew text sometime manifesteth this; as to build, 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉. 11. is written, and they built. To say, (or, Saying) 1 Chronicles 13. 12. for which in 2 Sam. 6. 9 is written, and said. So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9 Hur] or Chur: called in Greek Oar, he was a Prince of the Tribe of judah, being the son of Caleb, the son of Ezron, the son of Pharez, the son of judah, 1 Chronicles 2. 5. 9 18. 19 This Hur was also left with Aaron to judge controversies, when Moses went up unto GOD, upon mount Sinai, Exodus 24. 14. His son's son B●●aleel, was the master workman of the Lords tabernacle, Exod. 31. 2.— 5.  
Vers. 11. held up,] or, held aloft his hand with the rod of God in it, for a sign of God's power and help unto his people; and consequently, praying unto God for assistance; as the lifting up of the hands also signifieth, Psal. 28. 2. And so the Thargum jerusalemy explaineth it, when Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed. Hand is here for hands as the Greek translateth, and the verse following manifesteth.  
Vers. 12. heavy:] that he could not continue to hold them up: a sign of man's infirmities, not able to endure long in spiritual exercises. The spirit is willing, but the flesh is weak, Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone:] under this similitude of a stone. Christ is often signified, Esay. 28. 16. Psalm 118. 22. Zacharie 3. 9 1 Pet. 2. 4. upon whom our weak faith is sustained in prayer, and by whose spirit our infirmities are helped, joh. 14. 13. 14. 16. 17 Romans 8. 26. were steady] Hebr. was steadiness, (or faith fullness.) And here the force of the Hebrew word amunah, which signifieth faith, is showed to be a steady or firm persuasion in the promises of God: and that which is most necessary in prayer, Matth. 21. 22. james 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was, meaneth that both his hands were steadfast. For steadiness, the Chaldee saith; Moses hands were spred-out in prayer. going down] Hebr. going in of the Sun: which was the end of the day, and withal of the victory and salvation of Israel. So he that endureth to the end, he shall be saved, Matth. 24. 13.  
Vers. 13. edge:] Hebr. mouth: which the Greek translateth slaughter of the sword: and that phrase the Apostle followeth, in Heb. 11. 37. So in the Greek version of Num. 21. 24. Deut. 13. 15.  
Vers. 14. put in the ears,] that is, rehearse it in the bearing of jesus; he was to be Moses his successor; and so the charge was to continue successively, till it was accomplished. wiping I will wipe] that is, will utterly wipe (or blot) out. This God performed by the hands of Israel, to whom he gave this charge, thou shalt wipe out the remembrance of Amalek, from under the heavens; forget it not, Deuteronomie 25. 19 Whereupon the Hebrew Canons say, We are commanded to destroy the remembrance of Amalek, (Deuteronomie 25.) and commanded to remember continually his evil deeds, and his treachery; to the end to stir up enmity against him, etc. and it is unlawful to forget his enmity and hatred, Maimony in Misn. treat. of Kings, c. 5. S. 5. This, as it figured the destruction of Antichrist; so the fulfilling of it, is by the jews themselves referred to the days of Christ: for they say; ●n the days of the Mesias, the seed of E 〈…〉 und of A●alek shall be wiped out through the strength of Israel, which shall prevail most highly. 〈◊〉 〈◊〉 on Exodus. 17.  
Verse 15. jehovah 〈◊〉 that is jehovah is any 〈◊〉 〈…〉 So the altar was to sacrifice thanke offring● upon to the Lord and acknowledge the victory to be from him. The Greek translateth it, the Lord my refuge. It is a sacramental speech; whereof see Gen. 22. 14. The Chaldee paraphraseth thus, And Moses built an altar; and served upon it before who had done signs (or miracles.) for him.  
Vers. 16. upon the throne] or against the throne of 〈…〉 of God. This referred to Amalek, meaneth thus: because the hand of Amalek is upon (or against) the throne of the Lord: therefore jehovah will have war with Amalek. By the throne of jah, meaning heaven, (as Esay. 66. 1.) and so God himself that sitteth thereon, (as Matthew 23. 22.) against whom Amaleks' hand was, while it was against his people and Church, Zach. 2. 8. Acts 9 4. 5. And so jerusalem is called the Lords throne, jer. 3. 17. Otherwise, if it be referred to God, or Moses his servant, and his hand upon (or unto) the throne of jah, it may signify an oath, vowing perpetual war with Amalek: for so the lifting up of the hand to heaven, (which is God's throne,) is a sign of swearing, Revel. 10. 5. 6. Gen. 14. 22. And thus the Chaldee paraphraseth upon this place: With oath this is said from before the fearful (God,) whose maijestie is upon the throne of glory; to wage war from before the Lord, against the men of the house of Amalek, to destroy them from the generations of the world. So Thargum jerusalemy explaineth it to be an oath, and applieth the fulfilling of it, to King Saul, and to Mordecal and Esther, 1 Sam. 15. Esth. 8. and 9 etc. The Greek translateth, with hidden hand, the Lord will war against Amalek, from generation to generation. In Perkci R. Eliezer, c. 44. it is said, When God would root out and destroy all Amaleks' seed, he stretched forth his right hand, and took hold on the throne of his glory, and swore to root out and to destroy all Amaleks' seed, out of this world, and out of the world to come.    

CHAP. XVIII.  
〈…〉 Moses his wife and two sons. 〈…〉 him, and showeth him what the 〈…〉 for Israele 〈…〉, jethro beesseth God, and offereth Moses sitting alone to judge the people 〈…〉 to appoint judges for inferiour's 〈…〉 the burden might be eased. 24, Moses 〈…〉 to his counsel, and chooseth able men into of 〈…〉 own land▪  
AND jethro the Priest of Midian, the father in law of Moses, heard of all that God had done for Moses, and for 〈…〉 people that jehovah had brought forth Israel out of Egypt. And jethro Moses father in law, took Zipporah Moses wife, after he had sent her back. And her two sons, of which the name of the one was Gershom: for he said, I have been an alien in a strange land. And the name of the other was Eliezer: for the God of my father hath been my help, and delivered me from the sword of Pharaoh. And jethro Moses father in law, came, and his sons & his wife, unto Moses into the wilderness, where he was encamping, at the mountain of God. And he said unto Moses, I thy father in law jethro, am come unto thee, and thy wife, and her two sons with her. And Moses went out to meet his father in law, and bowed himself down and kissed him; and they asked each other of their peace; and they came into the tent. And Moses told his father in law, all that jehovah had done unto Pharaoh, and to the Egyptians for Israel's sake: all the travail that had found them in the way, and how jehovah had delivered them. And jethro rejoiced for all the goodness which jehovah had done to Israel: whom he had delivered out of the hand of the Egyptians. And jethro said, Blessed 〈◊〉 jehovah, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh: who hath delivered the people from under the hand of the Egyptians. Now I know that jehovah is greater than all gods: for in the thing wherein they dealt proudly, (he was) above them. And jethro Moses father in law, took a burn offering and sacrifices for God: and Aaron came, and all the Elders of Israel, to eat bread with Moses father in law, before God. And it was on the morrow, that Moses sat to judge the people: and the people stood by Moses, from the morning unto the evening. And Moses father in law saw all that he did to the people: and he said, what is this thing that thou dost to the people? why sittest thou thyself alone, and all the people stand by thee, from morning unto evening? And Moses said unto his father in law: because the people cometh unto me to inquire as God. When they have a matter (every one) cometh unto me; and I judge between 〈◊〉 man and his neighbour: and I make known the statutes of God, and his laws. And Moses father in law said unto him: the things not good which thou dost. Fading thee will't fade away; both thou and this people that is with thee: for the thing is too heavy for thee; thou art not able to do it thyself alone. Now harken unto in▪ voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward; and thou shalt bring the matters unto God. And admonish them of the statutes and the laws; and make known unto them the way wherein they shall walk, and the work that they shall do. And thou provide out of all the people, men of ability, fearing God; men of truth, hating covetousness: and set them over them, (to be) rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of ten. And let them judge the people at all time: and let this be, every great matter, let them bring unto thee, and every small matter let them judge: so make thou (the burden) lighter for thyself; and let them bear it with thee. If thou shalt do this thing, and God command thee so, than thou shalt be able to stand; and all this people also, shall come to their place in peace. And Moses harkened to the voice of his father in law, and did all that he had said. And Moses chose men of ability out of all Israel, and made them heads over the people; rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of ten. And they judged the people at all time: the hard matter they brought unto Moses, and every small matter they judged themselves. And Moses sent away his father in law; and he went his way unto his own land.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 17. Section of the law: see Gen. 6. 9  
THe Priest] the Chaldee calleth him prince; the Greek, jothor priest of Madiam: see Exodus 2. 16. and 3. 1.  
Vers. 2. he had sent her back] Heb. after her sending back: that is, she and her children were sent back by Moses, for that trouble which befell in the way, Exod. 4. 26.  
Vers. 3. an alien] or, foreigner so Gerard, the first part of his name signifieth: fee Exod. 2. 22.  
Vers. 4. Eliezer] by interpretation, My God is 〈…〉 Abraham's ste 〈…〉 d was of this name, Gen. 〈…〉 hath been my help] Hebr. in my help; which the Greek translateth my helper: the Chaldee 〈◊〉 hath been for my help.  
〈…〉 God] the mountain (saith the Chaldee,) 〈…〉 glory of God was revealed, that was 〈…〉 God gave his Law, Ex. 3. 1. Deut. 5. 2.  
Vers. 6. he said] 〈…〉 by messengers sent before 〈…〉 said unto jesus, that which 〈…〉 messengers spoke, Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plain, the Greek changeth the phrase thus, And it was told Moses, saying; Lo jothor thy father in law cometh, etc.  
Vers. 7. each other] Hebr. manasses his neighbour: this speech the Greek explaineth, they saluted one another: and to ask, may imply not only a question, but a wish of their welfare, as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4.  
Vers. 8. found them] that is, befallen, or come upon them: as the Greek explaineth it. A phrase often used for afflictions that come upon any, as Nehem. 9 32. Psal. 116. 3. and 119. 143. Esth. 8. 6.  
Vers. 9 rejoiced] the Greek translateth, was astonished. Accordingly all that love jerusalem are willed to rejoice with her, Esa. 66. 10.  
Vers. 10. the hand,] that is, the power and tyranny: as the Chaldee translateth it, the anguish of the dominion of the Egyptians.  
Vers. 11. in the thing] Hebr. in the word: which is often used for any thing or cause. The Greek translateth, for this cause. he was above them] that is, above the Egyptians. Or, wherein they dealt proudly against them, that is, against the Israelites. This sense the Greek affordeth: and so we are to understand words wanting, as therein hath he been greater than the Egyptians; and hath gotten himself a name, as is expressed in Nehem. 9 10. which place giveth light unto this. For jethroes' speech is broken off, through that joyful astonishment of his, verse 9 as passions of the mind do often swallow up words: as is noted on Exodus 4. 5. The Chaldee paraphrase here saith, in the thing wherein the Egyptians thought to judge Israel, in that are they judged. They drowned the children of Israel in the river, Exod. 1. 22. and themselves were drowned in the sea, Exod. 14.  
Vers. 12. took a burnt-offring] the Greek translateth, took burnt-offrings: (whereof see Gen. 8. 20.) These he took for, or took and offered unto God; as taking of gifts, Psal. 68 19 is by the Apostle expounded giving of gifts, Ephes. 4. 8. So Exod. 25. 2. sacrifices] to wit, of peace, or for thanksgiving, which word is sometime added, as in Ex. 24. 5. and they now keeping a banquet before the Lord, it is to be understood of peace offerings, which men did eat of, Lev. 7. 15. whereas no man did eat of the burnt-offring, Lev. 1. 9 bread] which word is used for all meat, Gen. 3. 19 and 21. 14. and eating of bread, is here for feasting; as bread is put for a feast. Eccl. 10. 19 Dan. 5. 1. and the flesh of the sacrifices, is also called bread, Lev. 3. 11. and 21. 6. Num. 28. 2. before God] so it was a religious banquet, eaten before the Majesty of GOD, appearing in the cloud; as after in the place chosen of God for his worship, they offered sacrifices, and did eat before the Lord, Deut. 12. 5. 7. 1 Chron. 29. 21. 22.  
Vers. 15. to inquire of God] or, to seek God: which the Greek explaineth, to seek judgement of God; and the Chaldee, to seek doctrine from the face of the Lord: which was done by Moses, bringing their matters unto God, v. 19 Num. 27. 5. 6. & 15. 33. 34. 35. & for doubtful things, they used in Israel to inquire of God by the Prophets, 1 Sam. 9 9 Hereupon Moses told the judges whom he appointed under 〈◊〉, that the judgement was Gods, Deut. 1. 17. And this teacheth such as go to law one with another, not to seek after their own affections, but after the will of God, and therein to rest.  
Vers. 16. a matter] Hebr. a word: which the Greek rightly translateth, a controversy; so in Exod. 24. 14. See also Deut. 1. 12. make known] the Greek saith, I instruct them: which version the holy Ghost approveth, 1 Cor. 2. 16. from Esa. 40. 13  
Vers. 18. fade away] a similitude from the leaf of a tree, which fadeth for want of moisture: so the care of judging so great a people, would weary and wear him out. This Moses himself acknowledged, Deut. 1. 9 12.  
Vers. 19 God shall be with thee] and consequently will prosper thy proceed for the good of thyself and thy people: see Gen. 31. 3. and 32. 9 and 39 2. The Chaldee translateth, the Word of the Lord shall be thy help. to God-ward] Chald. enquiring doctrine from the face of the Lord: as verse 15. thou shalt bring] or, bring thou the matters; (or words:) in Greeke, their words: meaning their hard controversies, which could not be determined without counsel from God; as sometime fell out, Num. 15. 33. 34. 35. and 27. 5. 6.  
Vers. 20. the work] or deed: in Greek, the works. This Moses explaineth to be all the things which they should do, Deut. 1. 18.  
Vers. 21. men of ability] or, of power, virtue, and activity; that is, virtuous, active, and able men, in body and mind, as Gen. 47. 6. 1 Chron. 26. 6. The Greek translateth able (or mighty) men. The Hebrews describe them thus: Anshei chajil (that is, Men of ability,) are such as be mighty in the commandments, and exactly look to themselves, and subdue their affections; so that there be no dishonest (or contemptible) thing in them, nor evil name. And generally, able men are such as have a strong (or courageous) heart, to deliver the oppressed out of the oppressors hand; as it is said of Moses, he stood up and saved them, (Exod. 2. 17.) Maimony in Sanhedrin, chap. 2. S. 7. men of truth] the Greek calleth them just men. So in Zach. 7. 9 judgement of truth, the Greek there translateth just judgement. Again, justice is put for truth, in Psal. 52. 5. because these virtues are near allied. So in the Hebrew canons it is explained; Men of truth are such as follow after justice, for itself, out of their own mind do love the truth, and ●●te violent wrong, and flee from all kind of injustice. Maimony in Sanhedrin, c. 2. S. 7. covetousness] or gain●, lucre. The Chaldee translateth, hating to receive Mammon. The Apostle expoundeth it, not greedy of filthy lucre, 1 Tim. 3. 3. 8. Sometime there is added, gain of money, as judg. 5. 19 which the Apostle calleth love of money, 1 Tim. 6. 10. The Hebrews explain it thus, Hating covetousness, even 〈◊〉 own Mammon (or Riches) they hasten not thereto, 〈◊〉 〈…〉 greedy to gather riches; for whose hasteneth 〈…〉 h, want shall 〈◊〉 upon him, Maimony in San 〈…〉 c. 2. S. 7. The love of lucre is the corruption 〈◊〉 〈…〉 stice, Deut. 16. 19 1 Sam. 8. 3. Prov. 1. 19 Ezek. 〈…〉 Esa. 56. 11. Unto the four properties here 〈…〉ed, we may add three ●●oe, which are na 〈…〉 Deut. 1. 13. Wise ●●en, and understanding, and known: under which seven, all other virtues and good qualities are employed. The Hebrew Doctors say, of the most inferior magistrates, whom they call the Court of three men: there must be in every one of them these seven things; wisdom, meekness, the fear of God, hatred of Mammon, love of the truth, love of their (fellow) creatures, (that is, of other men,) and that they be men of good name. Maimony in Sanhedrin, c. 2. S. 7. See Num. 11. Deut. 1. and 17. ruler's] or princes, captains of thousands; in Greek Chiliarches; such we English Chief Captains, Acts 21. 31. 32. Revel. 6. 15. as the next, Centurions.  
Vers. 22. at all time] always ready to hear the causes brought: the Greek saith, every hour. But the Sabbaths and feast days were excepted from these, as from all other civil affairs, Levit. 23. 3. 7. 8. 21. etc. and by the jews canons, the evening before the Sabbath was also excepted from such judgements, notwithstanding this general speech, at all time. Maimony in Sanhedrin, c. 11. S. 2. and 3. And they used in Israel, (as he there showeth in Sanhedrin, c. 3. S. 1.) the lesser courts, to sit from morning prayer till the sixth hour of the day, that is, till noon: and the greater court sat, from the daily sacrifice in the morning, till the daily evening sacrifice. let this be] or, it shall be, etc. make thou the burden] so Moses calleth it in Deut. 1. 1●.  
Vers. 23. to stand] that is, to endure. come to their place] that is, the land of Canaan, whither they are travelling; as Num. 10. 29. or, return home with an end of their controversies, without long waiting. So one's house, or home is called his place. judg. 7. 7. and 9 55. and 19 28. 29.  
Vers. 25. Moses chose] by the people's consent, who brought fit men unto him, Deut. 1. 13. 14. etc. made them] Hebr. gave (or set) them heads, that is, rulers. This he did, with a charge unto the rulers to judge justly: see Deut. 1. 16. 17.  
Vers. 27. his way] or, himself: as Gen. 12. 1. And by Num. 10. 29. 32. it appeareth, that Moses earnestly requested his coming again, to guide the people.    

CHAP. XIX.  
1, The people come to Sinai. 3, God calleth Moses up into the ●ount; and by him propoundeth unto Israel the keeping of his covenant. 8, The people's answer, that they would do all, is returned to the Lord. 10, The people are sanctified against the third day. 12, The mountain is bounded and must not be touched. 16, The fearful presence of God upon the mount: 19, whereat Moses is afraid. 21, The people and priests are again charged, not to break their bounds, upon pain of death.  
IN the third Month, after the going forth of the sons of Israel, out of the land of Egypt; in the same day came they into the wilderness of Sinai. For they had journied from Rephidim, and were come to the wilderness of Sinai, and encamped in the wilderness: and there Israel camped before the mountain. And Moses went up unto God: and jehovah called unto him out of the mountain, saying; Thus shalt thou say to the house of jakob, and tell the sons of Israel. You have seen what I did unto the Egyptians: and I have borne you upon eagle's wings, and brought you unto myself. And now, if harkening ye will hearken unto my voice, and keep my covenant, than ye shall be a peculiar treasure unto me above all people's; for all the earth is mine. And you shall be unto me a kingdom of priests, and an holy nation: These are the words which thou shalt speak unto the sons of Israel. And Moses came, and called for the Elders of the people, and laid before their faces all these words which jehovah commanded him. And all the people answered together and said; All that jehovah hath spoken we will do: And Moses returned the words of the people unto jehovah. And jehovah said unto Moses, Lo I come unto thee in the thick cloud; that the people may hear, when I speak with thee, and may believe in thee also for ever: And Moses told the words of the people unto jehovah. And jehovah said unto Moses, Go unto the people, and sanctify them to day & to morrow: and let them wash their clothes. And let them be ready against the third day: for in the third day jehovah will come down, in the eyes of all the people upon mount Sinai. And thou shalt set bounds unto the people round about, saying; Take heed to yourselves, that ye go not up into the mountain, or touch the border of it: all that toucheth the mountain shall die the death. There shall not a hand touch it, but he shall be stoned with stones, or shot through with a shot: whether it be beast or man, it shall not live: when the sound of the trumpet is drawn long, they shall go up into the mountain. And Moses went down from the mountain unto the people: and he sanctified the people; and they washed their clothes. And he said unto the people; Be ye ready against the third day: come not ye nigh unto a Wife. And it was in the third day, when it was morning, that there was voices, and lightnings, and a heavy cloud upon the mountain; and the voice of the trumpet exceeding strong: and all the people that was in the Camp trembled. And Moses brought forth the people out of the Camp, to meet with God: and they stood at the nether part of the mountain. And mount Sinai was all of it on a smoke, because that jehovah descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace; and all the mruntaine trembled exceedingly. And the voice of the trumpet was giong and waxing strong exceedingly: Moses spoke; and God answered him by a voice. And jehovah descended upon mount Sinai, on the top of the mountain: and jehovah called for Moses unto the top of the mountain, and Moses went up. And jehovah said unto Moses; Go down, testify unto the people; lest they break thorough unto jehovah, to see, and many of them fall. And the priests also, which come near unto jehovah, let them sanctify themselves; lest jehovah break forth upon them. And Moses said unto jehovah; The people cannot come up unto mount Sinai: for thou hast testified unto us saying; Set bounds about the mountain and sanctify it. And jehovah said unto him, Go down, and come up thou & Aaron with thee: but the priests and the people, let not them break through to come up unto jehovah, lest he break forth upon them. And Moses went down unto the people, and said it unto them.  

Annotations.  
Month] or, new moon; which was the first day of every month among the Hebrews: therefore here followeth in the same day, to signify not the Month only, but the first day thereof to be meant. Or (as some think) the same day meaneth the third day, as it was the third month, and this was 430. years after the promise made unto Abraham: but the covenant of the Law now given, could not disannul the covenant (of grace) that was confirmed afore of God, in respect of Christ, Gal. 3. 17. sins] in Greeke, the Holy Ghost writeth it Sina: which is a mountain in Arabia, situate in the wilderness, called thereupon, the wilderness of mount Sina. Gal. 4. 25. Acts 7. 30.  
Vers. 3. unto God] the Greek saith, unto the mountain of God: the Chaldee, into the presence of the word of the Lord: this was Christ, who is called the Angel, Act. 7. 38. the Angel of God's Face, (or presence) Esay 63. 9 It seemeth that the cloud by which God conducted them, now rested upon that mount. See Numb. 9 17. etc.  
Vers. 4. you] or yourselves have seen, etc. This speech was to prepare them to receive God's covenant now to be made: and the like was spoken at the renewing of the covenant, Deut. 29. 2. etc. eagle's wings] to carry you out of your place of bondage, openly, safely, speedily; as the Eagle doth her young ones, from their sluggish nest. This similitude is more explained in Deut. 32. 11. And as the Church of Israel here, fled from the dragon Pharaoh, (as he is called in Ezek. 29. 3.) so the Christian Church fled from the Serpent, (or Dragon) into the wilderness, with two wings of a great Eagle, Rev. 12. 14. The Greek and Chaldee here translate, as upon eagle's wings. unto myself,] to serve me at this mount, (as was promised in Exod. 3. 12) and for ever: so the Chaldee explaineth it, to my service; and Thargum jerusalemy saith, to the doctrine of my Law.  
Vers. 5. my voice] the voice of my Word, saith Thargum jerusalemy. a peculiar treasure] or jewel. The Hebrew Segullah, signifieth once own proper good, which he loveth and keepeth in store for himself, and for special use, 1 Chron. 29. 3. Eceles. 2. 8. Here it is applied to God's Church, and translated in Greek a peculiar people, which phrase Paul followeth, in Tit. 2. 14. but Peter expresseth it by another word, a people for peculiar possession, 1 Pet. 2. 9 as the Greek version is in Mal. 3. 17. The Chaldee translateth it, beloved: so do other Hebrews, saying, Segullah, signifieth that they should be beloved before him, as a desirable treasure, which a king delivereth not into the hand of any of his officers, but keepeth it himself. And such is the case of Israel, of whom it is said, (in Deut. 32. 9) For the Lords portion is his people etc. R. Menachem on Exo. 19 This grace (which the Apostles show we have obtained by Christ) is sundry times mentioned to the praise of God, Deut. 7. 6. and 14. 2. and 26. 18. For jah hath chosen jakob unto himself: Israel for his peculiar treasure, Psal. 135 4. the earth] with the plenty thereof is mine, yet my delight is in you, to love you, and to choose you and your seed above all people's; So Moses openeth this speech, in Deut. 10. 14. 15. and other Prophets; as, Thou Israel art my servant; jakob, whom I have chosen; the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee; Thou art my servant, etc. Esay 41. 8. 9  
Vers. 6. a kingdom of priests,] which the Apostle (following the Greek version) calleth a kingly priesthood, 1 Pet. 2. 9 The Chaldee saith ye shall be before me, kings, priests, and an holy people. Such Christ hath made us, unto God his father, Rev. 1. 6. Kings, to reign on the earth, Rev. 5. 10. and priests Mosser up spiritual sacrifices, 1 Pet. 2. 5. Rom. 12. 1.  
Vers. 7. Elders] by them to communicate these thing, with the people: see Exod. 3. 16. laid] or proposed; Hebrew put.  
Vers. 8. together] with one accord, as the Greek 〈…〉 laineth it; and elsewhere Moses saith, with one 〈◊〉 Exod. 24. 〈◊〉. The people not yet knowing the unpossibilitie of the law, which is weak through the flesh, Rom. 8. 3. make promise of more than they were able to perform. After, when the law 〈◊〉 〈◊〉▪ they fear and flee away, Exod. 〈◊〉 1●. 1●▪ And it 〈◊〉 〈◊〉, but either men not understanding the 〈◊〉▪ 〈◊〉 presume of their 〈◊〉 strength, or understanding it, do despair, 〈…〉 e the grace of God in Christ do sustain 〈…〉 Rom. 7, 9, 10, 24. 25. 〈…〉 〈…〉. in the thick cloud▪ Hebrew in the thickness of the cloud: which the Greek explaineth, the pillar of the cloud: the jerusalemy Thargum expoundeth it, my Word shall be revealed unto thee in the thick cloud, in thee] see Exodus 14. 31. This confidence in Moses the jews always retained, and said they were Moses disciples, they knew that God spoke with Moses, john 9 28. 29. They writ of him thus: Moses our Master, Israel beleevod not in him because of the signs which he did: for he that believeth because of signs, there is in his heart a suspicion that the sign may possibly be done by enchantment or sorcery. But all the signs which Moses did in the wilderness, he did them upon necessity, etc. we needed food; he brought us down Manna. They were a thirst; he clavae the rock for them. The congregation of Korah rebelled against him; the earth swallowed them: and so all other signs. But wherefore believed we in him? For that standing at mount Sinai, which our own eyes did see and not a stranger; and our ears did hear and not another; the fire, and the thunders, and the lightnings, and he went near into the thick darkness, and a voice spoke unto him and we heard it; Moses, Moses, go say unto them thus and thus. And so it is said, face to face the Lord spoke with you, (Deut. 5. 4.) etc. This standing at mount Sinai, itself alone was an evident confirmation of his prophecy, that it was truth, and without all suspicion in it; as it is written, Lo I come unto thee in the thick cloud, that the people may hear when I speak with thee, and may believe in thee for ever, (Exodus 19 9) So that before this thing, they believed not in him, with such a belief as continueth for ever; but with a belief that had [doubtful] conceits and thoughts after it. Maimony in Misn. in jesudei hatorah, ch. 8. S. 1.  
Vers. 10. sanctify them] that is, bid them, and look that they do sanctify, and holily prepare themselves, that they may be humbled at my feet, to receive my words; as Deut. 33. 3. This was by cleansing themselves from all filthiness of the flesh and spirit, 2 Cor. 7. 1. inwardly by faith, Act. 15. 9 outwardly by washing their garments, (whereof see Gen. 35. 2.) and their bodies, as appeareth by other places that show the sanctifying of the priests and people, Levit, 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. etc. and abstaining from their wives, as after followeth here, verse. 15. Which things figured our sanctification and cleansing by Christ jesus, with the washing of water, by the Word, even the washing of regeneration, and renewing of the holy Ghost. Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice, for baptising all whom they admit unto their Church and covenant: as Maimony showeth in Asurei Biah, ch. 13. and is more fully set down in the annotations on Gen. 17. 12.  
V 11. the third day] which is thought to be the day that after was called Pentecost, the 50. day after the Passeover; then was a yearly feast, Exo. 23. 16. Lev. 23. 15. 16. etc. Act. 20. 16. On this day the fiery law was now given on mount Sina: on this day the fiery tongues were after given for preaching the Gospel in jerusalem, Acts 2. 1. 2. etc. And many mysteries are of the third day, in the Scriptures: see the notes on Gen. 22. 4.  
Vers. 13. touch it] or, touch him; that is, the man or beast that shall touch the mountain, shall be so execrable unto you, as ye shall not touch it with hand, but stone it, or shoot it through. These ordinances were outward, concerning the mount that might be touched; terrible, that the people could unbeare that which was commanded; and shown the nature and use of the law, contrary to the Gospel on mount Zion, as Paul explaineth it, Heb. 12. 18. 20. 22. etc. with a shot] with arrow (or dart,) as the Apostle in Greek openeth the Hebrew phrase shooting, shot through, Heb. 12. 20. the sound of the trumpet] or, the sounding trumpet: called in Hebrew jobel, translated in Greek, voices and trumpets; but the Apostle seemeth to express it by the sound (or echo) of the trumpet, Hebr. 12. 19 the Chaldee turneth it the trumpet. Every 50. year was of the sounding of trumpets called jobel (the jubilee,) Levit. 25. 10. see the annotations there, and jos. 6. 4. 5. is drawn long] or, draweth (that is, continueth) the sound: and so there be an end of the trumpets sounding. shall go up] that is, as the Chaldee paraphraseth, when the trumpet shall be withdrawn, they shall have leave to go up: and as the Gr. translateth, when the voices, & the trumpets, & the cloud, are departed from the mountain, they shall go up. So that whiles the signs of God's Majesty were on the mount, the people were forbidden to approach: but when they were ceased, the people might go up as to any other common mount; whereas until that time the mountain was sanctified, verse 23.  
Vers. 15. unto a wife] or to a woman; that is, any of you unto his wife, to lie with her; as the jerusalemy Thargum expoundeth it, the ministry of the bed. A like speech passed between Achimelech the priest and David, about eating of the holy bread, 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people: as Paul teacheth that man & wife may abstain with consent for a time, that they may give themselves to fasting and prayer, 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figurative uneleannesse by all such copulation: see the annotations on that place.  
Vers. 16. voices] that is, thunder's; see Exod. 9 23. heavy] that is, very thick cloud, the Greek translateth, darksome clouds. These were signs of Gods glorious presence, and of his judgements against the breakers of his Law: the Prophets use the like words to signify his Majesty, Psal. 18. 9 10. 12. 14. and 97. 2. 4. And these things were now done by the ministry of Angels, Act. 7. 53. Gal. 3. 19 for God came, with ten thousands of saints, Deut. 33. 2. trumpet] showing the nature of the Law, to manifest Gods will, men's transgressions, and to warn them of the wrath deserved, Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled] or was afraid. The spirit of bondage which was in the people, caused them to fear, Rom. 〈◊〉. 15. for they were not perfect in the love of God, 1 john 4. 18.  
Vers. 17. to meet with God] as the Chaldee paraphraseth, with the Word of the Lord. Thus Moses as a Mediator stood between the Lord and the people; because they were afraid, Deut. 5. 5. Gal. 3. 19 at the nether part] without the bounds that Moses had limited, vers. 12. They flood here (as the Hebrews writ) after the order that Moses mentioneth (in Deut. 29. 10. 11.) when after 40. years he renewed the covenant; First there were the firstborn (the priests, Exod. 19 22.) which came near unto the Lord: after them the Heads of the Tribes, the Rulers: after them the Elders: then the officers: after them all the men of Israel: then the little ones: after them the women: and then the strangers. Aben Ezra on Exod. 19  
Vers. 18. on a smoke] With clouds and smoke, God often manifested his glorious presence to his people, Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power, Hab. 3. 4. descended] God who filleth heaven and earth, jer. 23. 24. is said to descend or come down to certain places, when he there manifesteth his glory: and it is spoken of him after the manner of men. See the notes on Gen. 6. 6. and 11. 5. in fire] for God's Word is like to fire, jer. 23. 29. and his law was fiery, Deut. 33. 2. as he himself is a consuming fire, Deutro. 4. 24. Thargum jerusalemy explaineth it thus, because the glory of the Majesty of the Lord was revealed upon it, in a flame of fire. The mountain burnt with fire unto the midst of heaven, with darkness, clouds, and thick darkness, Deut. 4. 11. all the mount] the mountains saw the Lord, and trembled, Hab. 3. 10. they leapt like rams, Psal. 114. 4. the earth quaked, the heavens also dropped at the presence of God; even Sinai itself, at the presence of God, the God of Israel, Psal. 68 6. judg. 5. 5. The Greek translateth, all the people was astonished.  
Vers. 19 going and waxing strong] that is, continually proceeding and increasing in londnesse and strength more and more. See a like phrase in Gen. 8. 3. Moses spoke] so fearful was the sight, that Moses said, I am sore afraid and tremble, Heb. 12. 21. by a voice] by a more gentle mean than the thunder, or loud shrilling trumpet: that Moses might be confirmed and not affrighted. (So Daniel being daunted with a vision, was strengthened by the Angel's words, Dan. 10. 8. 16. 17. 19) And this voice was heard of the people; as is likely by that promise unto Moses, in verse 9 It signified also, that only the Lords voice takes away the terrors of the Law: for by Moses the Law was given, but by Christ (who answered the Law and fulfilled it,) cometh grace and truth, joh. 1. 17.  
Vers. 21. testify unto] or, charge (contest) the people. Paul used to contest (or charge) before God and his Angels, 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they break] or, that they break not through, to wit, the bounds set them. to see] as Moses did at the first, till he was stayed of God, Exodus 3. 3. Curiosity is forbidden, that men might walk by faith, not by sight, 2 Cor. 5. 7. and learn humility, Rom. 12. 3. The Greek here translateth, Lest they draw near unto God, to consider; (or to behold) and Luke useth the word in that sense, in Stephen's speech of: Moses, Act. 7. 31. fall] that is, be killed of the Lord, verse 12. as 50. thousand and 70 men of Berhshemeth were slain for looking into the Ark of God, 1 Sam. 6. 19 So falling is used for stain, in Gen. 14. 10. 1 Cor. 10. 8.  
Verse 22. which come near] that is, as the Chaldee explaineth, which come near to minister before the Lord. These priests are after called young men of the sons of Israel, Exodus 24. 5. and were the first borne of the people whom God had sanctified to himself, Exodus 13. 2. in whose place he afterward took the tribe of Levi, Numb. 8. 14. 15. 17. 18. sanctify themselves] that is, prepare, wash, and keep themselves from being defiled with sin, by touching the mount, as vers. 24. 12. break forth] which the Chaldee expoundeth, be strong, (that is, very angry) but it implieth death also, when God breaketh forth as the breach of waters upon men to destroy them; as 2 Sam. 5. 20. and 6. 6. 7. 8.  
Vers. 23. cannot] or, shall not be able to come up, by reason of the former charge and limitation. It seemeth therefore that Moses thought it needless to speak so often and instantly to the people: but God urgeth it again, verse 24. so restraining the curiosity of the people; and showing the end of the Law, to be rather to exclude men from God, (by reason of their sins,) than to justify or give them life, as doth the Gospel; for it was the ministration of death, 2 Cor. 3. 7. Gal. 3. 10. 11. 19 21. 22. 23. 24. Mount Sina, is in bondage with her children, Gal. 4. 25.  
Vers. 24. break through] the Greek here translateth, let them not violently press to come up: but that which the Law suffereth not, the Gospel admitteth, Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24.    

CHAP. XX.  
1, The ten Commandments are spoken by God on mount Sinai, 18, With thunders, lightnings, sound of the trumpet, etc. whereat the people are afraid. 20, Moses comforteth them. 22, God upon this occasion, again forbiddeth them Idolatry. 24, Of what sort the altar should be.  
AND God spoke all these words, saying; I, jehovah thy God which have brought thee out from the land of Egypt, from the house of servants. Thou shalt not have any other gods before my face. Thou shalt not make unto thee a graven thing, or any likeness of things which are in the heavens above, or which are in the earth beneath, or which are in the waters beneath the earth. Thou shalt not bow down thyself to them neither serve them: for I jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the sons, upon the third and upon the fourth generation of them that hate me: And doing mercy unto thousands of them that love me and of them that keep my Commandments. Thou shalt not take up the name of jehovah thy God in vain, for jehovah will not hold him guiltless, that shall take up his name in vain. Remember thou the Sabbath day, to sanctify it. Six days shalt thou labour, and shalt do all thy work. But the seventh day is a Sabbath to jehovah thy God: in it thou shalt not do any work; thou, or thy son, or thy daughter, thy man servant, or thy woman servant, or thy cattle, or thy stranger which is within thy gates. For in six days jehovah made the heavens and the earth, the sea and all which are in them; and rested in the seventh day: therefore jehovah blessed the Sabbath day, and sanctified it. Honour thy father and thy mother, that thy days may be prolonged upon the land which jehovah thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not answer a false witness against thy neighbour. Thou shalt not cover thy neighbour's house: thou shalt not covet thy neighbour's wife, or his man servant, or his woman servant, or his ox, or his ass, or any thing which is thy neighbours. And all the people saw the voices, and the lightnings, and the voice of the trumpet, and the mountain smoking: and the people saw, and removed away; and they stood a fare off. And they said unto Moses, Speak thou with us and we will hear; and let not God speak with us, lest we die. And Moses said unto the people; Fear not, for God is come for to tempt you; and that his fear may be before your faces, that you may not sin. And the people stood afar off: and Moses drew near unto the thick darkness where God was. And jehovah said unto Moses, Thus thou shalt say unto the sons of Israel: you have seen that I have spoken with you out of the heavens. Ye shall not make with me gods of silver, or gods of gold ye shall not make unto you. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep and thy oxen: In every place where I shall make the memorial of my name, I will come unto thee, & I will bless thee. And if thou wilt make unto me an altar of stones, thou shalt not build them of hewn stones: for if thou lift up thy tool upon it, thou hast polluted it. And thou shalt not go up by steps unto mine altar, that thy nakedness be not discovered thereon.  

Annotations.  
GOd spoke] The Law was given by the ministry of Angels, Hebr. 2. 2. Act. 7. 53. out of the midst of fire, cloud and darkness, with a great voice, which shaken the earth, Deut. 4. 22. Heb. 12. 26. all these words] these ten Commandments following; and he added no moe, Deut. 5. 22. wherefore they are called the ten Words, Ex. 34. 28. that is, the ten Commandments; as the Word of God, Mark 7. 13. is the commandment of God, Matth. 15. 6. See the notes on Exod. 34. 28. The Apostle calleth the Law, the voice of words, Heb. 12. 19  
Vers. 2. I jehovah] understand, I am jehovah, as the Greek explaineth it: or, I jehovah am thy God. The words I jehovah, note the unity of the Godhead, as elsewhere he saith, jehovah our God, jehovah is one, Deut. 6. 4. what the name signifieth, is noted on Gen. 2. 4. Exod. 6. 3. thy God] though he is so by creating us, yet here he specially intendeth the covenant of grace, made with his people; whereby they are blessed that have jehovah for their God, Psalm. 33. 12. From hence ariseth his authority to command; and this is a reason of our obedience, because he is jehovah, and our God: therefore as it is here prefixed to the first commandment, so is it annexed to the rest, as to the second in Lev. 19 4. 31. to the third, in Lev. 19 12. to the fourth, in Lev. 19 3. 30. to the fift, in Lev. 19 3. 32. to the sixth, in Lev. 19 16. to the seventh, in Lev. 18. 6. etc. to the eighth, in Lev. 19 11. 12. to the ninth, in Lev. 19 16. and generally to all the commandments, Lev. 18. 5. and 19 37. of servants] the Greek and Chaldee saith, of servitude, or bondage: see Exod. 13. 3. Egypt was a furnace of iron, Deut. 4. 20. a figure of our spiritual bondage and misery under Satan: and the deliverance from it figured our salvation by Christ, Coloss. 1. 13. Luke 1. 71 74. 79. Acts 26. 18. from these graces are forcible arguments to persuade us to faith and obedience: Ye are my witnesses, saith jehovah, etc. that ye may know and believe me, and understand that I am ●e. I, I am jehovah: and beside me there is no Saviour. I have declared and have saved, Esay 43. 10. 11. 12. I am jehovah thy God, the Holy one of Israel, thy Saviour, I gave Egypt for thy ransom, etc. Esay 43. 3.  
Vers. 3. Thou shalt not have] or, There shall not be to thee: but this Hebrew phrase the Holy Ghost changeth into another equivalent; as, There is not to us, Luke 9 13. that is, We have not, Matth. 14. 17 This and most of the other precepts are prohibitions, forbidding the evil, expressly commanding the contrary good inclusively: for we must both 〈◊〉 evil and do good, Psalm 34. 15. But Gods forbade bindeth most strictly, and always, and we are borne in evil and are prone unto it, rather than to good; and are therefore called by these commandments from all corruption, unto the integrity wherein God first created us. other gods] the Chaldee explaineth it singularly, other god: and so the Scripture also expresseth it, in Exod. 34. 14. Psal. 81. 10. For, Is there a god beside me? saith the Lord, Esay 44. 8. There is none other god but one; though there be many that are called gods, 1 Cor. 8. 4. 5. unto whom the vain heart of man falsely attributeth deity: for whatsoever the Gentiles sacrificed, was unto devils, and not to god, 1 Cor. 10. 20. Levit. 17. 7. Deut. 32. 17. And the gods that have not made the heavens and the earth, they shall perish from the earth, and from under these heavens, jer. 10. 11. Hereby on the contrary we are commanded to have jehovah for our God: which is, to know him, and to serve him with a perfect heart, and with a willing mind, 1 Chron. 28. 9 to love him with all the heart, and with all the soul, and with all our might, Deut. 6. 4. 5. to fear, believe, honour, obey, and cleave unto him, Deuter. 6. 13. 2 Chron. 20. 20. Psal. 22. 24. 1 Sam. 15. 22. Deut. 11 22. before my face] or against my face, that is, against, or before me: the Greek and Chaldee translate it, but me. After, in verse 23. Moses saith, with me. It implieth also all time and place: as, before the Sun, Psal. 72. 17. is, so long as the Sun endureth; so here before me, is so long as I am, for ever and ever. And all place, as, Whither shall I flee from thy face (or presence?) Psal. 139. 7. Therefore also the face or presence of God is here mentioned, because he beholdeth the secrets of the heart, Psal. 44. 21. 22. and 139. 23. 24. and the Law (and so every precept) is spiritual, Rom. 7. 14. and bindeth the whole man, body, soul, and spirit; the understanding, the will, and the effects of them both, for ever.  
Verse 4 Thou shalt not make] As the former precept forbade all feigned gods, so this forbids all feigned service, whether it be to the true God, or any other: and commandeth to worship God in spirit and truth, john 4. 24. In the Chaldee paraphrase called jonathans', this is expressly said to be the second Commandment; and such is the general opinion of the jew Doctors; as Philo in exposit. Decalogi; josephus antiq l. 3. and others: yet some now would make this but a part of the first Commandment. So the Sabbath is by him and other ancient Rabbins called the fourth precept, (as is observed on Gen 49. 12.) which by the others account must be the third. Making, here meaneth not only with the hand, but with the heart or imagination; for we ought not to think that the godhead is like unto gold, etc. Act. 17. 29. And to worship the Sun or Moon, or any creature, is to make an Idol of it, Deut. 4. 17. 19 unto thee] to (or for) thyself: to wit, without commandment from God; for by his commandment Moses made the Cherubims in the sanctuary, Exod. 25. 18. and the brazen Serpent in the wilderness, Num. 21. 8. And this forbiddeth not all images of creatures for civil use, (which are allowable, Matth. 22. 20.) but for religious. So the Law explaineth it; as, ye shall not set up any image of stone in your land, to bow down unto it, Levit. 26. 1. and the Prophet's phrase of Images which ye made unto you, Amos 5. 26. is expounded thus, which ye made to worship them, Acts 7. 43. But to make any image of the invisible God, is altogether unlawful, and impossible, Deut. 4. 12. 15. Esay. 40. 18. Rom. 1 22. 23. And by this, for thyself, he forbiddeth 〈…〉 king of any for others always when Aaron made one for the people, Exodus ●2. 1. 〈◊〉. The Hebrew 〈◊〉 say, He that 〈◊〉 (〈◊〉 and idols) for himself thought he make it not with his 〈◊〉 hand, nor serveth it, he is guilty. Likewise he 〈◊〉 maketh an idol with his hand for others, though he maketh for an 〈◊〉, he is guilty. Therefore he that maketh an idol for himself with his own hands, he is double guilty: Maim any entreat. of Idolatry, c. 3. S. 9 〈◊〉 a graven thing] Hebrew, Pesel; which is any thing hewn; graved, out, or car●ed: the Greek translateth it, an Idol, the Chaldee, an Image, and the Thargum called jonathans', addeth Image or Figure. And the holy text elsewhere expressly condemneth Images; Ezek. 16. 17. and not only graven, but molten, Hos. 13. 2. or painted, Ezek. 8. 10. So under this one particular, all portratures, and humane devices are forbidden, not only things made with hand, but with heart and thought, Act. 17. 25. 29. Every such Image is a teacher of lies, Hab. 2. 18. and who so formeth a god, or melteth a graven image, it is profitable for nothing, Esay 44. 10. likeness] in Hebrew, Temunah: which Moses openeth by two other words, Semel, and Tabnith; that is, Similitude and Figure, Deut. 4. 16. and elsewhere he nameth also Maisebah, and Maskith, that is, Statue; (or pillar) and Picture, Levit. 26. 1. So that all shapes, portratures, precepts, and devices of men, are forbidden in God's worship, Esay 29: 13. Matt. 15. 8. 9 Coloss. 2. 23. And on the contrary, God's commandments and statutes for his worship and servico to be kept & practised, without adding any thing unto them, or taking any thing from them, Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens] as the Sun, Moon, Stars, Fowls, or the like; Deut. 4. 17. 19 The worshipping of Angels is also forbidden, Coloss. 2. 18. in the earth] as the likeness of man or woman, or of beasts, or creeping things, Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner, the nations of the world corrupted true religion, Rom. 1. 23. in the waters] as any fish or the like, Deu. 4. 18. So all resemblances whatsoever, are here forbidden, which men can make. Behold, they are all vanity, their works are nothing, their molten images are wind and confusion, Esay. 41. 29.  
Ver. 5. not bow down] or, not worship: under this one, all other gestures of reverence are forbidden; as bowing the knee, 1 King. 19 18. kissing, Hos. 13 2. lifting up of the eyes, Ezek. 18. 6. spreading out of the hand, Psal. 44. 21. and the like. Contrariwise they are to be broken down, burned, destroyed, and detested, Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them] that is, to any creature, Rom. 1. 25. though an Angel, Rev. 22. 8. 9 or, to the Image of any creature; or of God himself, Esay 40. 18. 21. Rom. 1. 23. or to any ●orke of our own hands. jer. 1. 16. Mic. 5. 13. And as we may not bow down unto them, so neither before them, 2 Chron. 25. 14. yea 〈…〉 ease two phrases do one explain another; as to pray before the Lord, 1 Chron. 17. 25. is to pray 〈◊〉, 2 Sam. 7. 27 and to bow down (or worship) 〈◊〉 the Devil, Luke 4. 7. is to bow down unto him, Mat. 4. 9 But to bow down unto men, for civil honour is lawful, Gen. 23. 7. Sam. 24. 8. serve them] The Hebrew gnabad, implieth all manner of service, both that which in Greek is called Labroid, as in this place; and Doule●a as by it the Greek version explaineth it, in Exod. 23. 33. and many other places. The Hebrew Doctors say, The root of the commandment against idolatry, 〈◊〉, that men should not serve any of all the creatures; neither Angel, nor sphere, nor star, not any of the four elements, nor any thing that is created of them. And although he that serveth knows that the Lord is God, and serveth the creature after the manner that Enos and the men of his age served at first; (whereof see the notes on Gen. 4. 26.) yet lo, he is an idolater. Maimony in Misneh, treat. or Idolatry; chap. 2. S. 1. Under this name Serve, is comprehended every religious work, with hand, mouth, or heart: as prayer, or thanksgiving, Esay 44. 17. jer. 2. 27. confidence in them, Psal. 115. 4. 8. offering of sacrifice, 2 King. 17. 35. burning of incense, jer. 18. 15. preaching for them, jer. 2. 8. ask counsel of them, Hosea 4. 12. building temples, altars, or other monuments unto them, Hos. 8. 14. and 12. 11. erecting of ministeries, Numb. 8. 24. or doing any ministerial work for their honour, Amos 5. 26. compared with Numb. 4. 24. 25. contributing to their maintenance, Numb. 7. 3. 5. Nehem. 10. 32. 39 all fellowship with them, Esay 44. 11. communion in the service of them, 1 Cor. 10. 18.— 21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry, 2 john 10. 11. reading the books thereof, Acts 19 19 or any other way to learn their abominations, Deut. 12. 30. The Hebrews say, Idolaters have made many books of their service, and of the works and rites of the same; the holy blessed (God) hath commanded us that we should not at all read in those books. Maimony treat. of Idolatry, c. 2. S. 2. Also they say, He that serveth an Idol, after the manner of the usual service thereof, although he do it in contempt thereof, he is guilty. Maimony ibidem, c. 3. S. 5. On the contrary, God hereby requireth, that we serve him, in such places, and with such things and rites as himself hath commanded, Deut. 12. 5. 6. 14. 28. and serve him only, 1 Sam. 7. 3. Matt. 4. 10. jealous] and a consuming fire, Deut. 4. 24. God as said to be an husband unto his people, jerem. 2. 2. Hosea 2. 19 idolatry, is whoredom, Deut. 31. 16. judg. 2. 17. jerem. 3. 9 20. Therefore God's indignation against this sin, is called jealousy: and as that is the rage of a man, so that he will not spare in the day of vengeance, Prov. 6. 34: so the Lord here threatneth to visit, that is, to search out and punish this iniquity: for so visiting often signifieth, jer. 44. 13. and 5. 9 29. and when he visiteth them, they shall fall and perish, jer. 6. 15. and 10. 15. the sons] or children, posterity; meaning such as are transgressors with their fathers, as after he saith of them that hate me. So here the Chaldee paraphraseth, upon the rebellious sons. Otherwise, if the son fear, and do not such evil, God saith, he shall not dye in the iniquity of his father, but, he shall surely live, Ezek. 18. 4. 10. 13. 14. 17. generation] this word is supplied both in the Greek and Chalde● 〈◊〉. The Heb. phrase is, on the thirds, and on the 〈◊〉 such defects are common, see Exo. 12 3. Gen. 4. 20. & 24. 22. So altar in v. 6. unto thousands, that is, the thousand generation. of them that hate me] or, to my haters: whereunto the Chald. addeth, where the sons go on to sin after their fathers. For hereby they turn to be God's enemies, Mic. 2. 8. as they do love him, that keep his commandments, v. 6.  
Verse 6. love me etc.] Love is first named as that from which the keeping of the commandments proceedeth, john 14. 15: for the end of the Commandment, is Love out of a pure heart, etc. 1 Tim. 1. 5. and towards such as love him, and keep his commandments, God keepeth covenant and mercy, Daniel 9 4. The Hebrew Doctors writ, Let not a man say, lo I do the Law, and exercise myself in the wisdom thereof, to the and that I may receive all the blessings that are written therein; or that I may be worthy of life, in the world that is to come: and I will keep me from the transgressions which the Law warneth me of, that I may be delivered from the curses written in the Law, or that I be not cut off from the life of the world to come. It is not meet to serve God after this manner. For he that serveth thus, serveth of fear, etc. but he that serveth of love, exerciseth himself in the Law, and walketh in the ways of wisdom; not because of any thing in the world, nor for fear of evil, or that he may inherit good things: but doth the truth, because it is the truth, etc. And this is a very great dignity which no wise man is worthy of: and it was the dignity of Abraham our father, whom the holy blessed (God) calleth his Lover (or Friend, Esay 41. 8.) because he served him not but of Love. And this is the dignity which God commandeth us, by the hand of Moses, saying; And thou shalt love the Lord thy God, (Deut. 6. 5.) And at what time a man loveth the Lord, with love convenient, immediately he will do all the commandments, out of love, etc. Maimony treat. of Repentance, c. 10. S. 1. 2.  
Verse. 7. not take up] to wit, upon thy lips, or mouth, (as this phrase is opened in Psalm 16. 4. and 50. 16.) that is, not speak, use, or mention. So to take up a proverb, Esay 14. 4. to take up a lamentation, Ezek: 26. 17. is to speak or utter the same. The Chaldee restraineth it to one particular, thou shalt not swears by the name, etc. and the Thargum called jonathans', thus, My people the house of Israel; Let not any of you swear by the name of the Word of the LORD your God in vain: But though swearing be a principal thing here intended, Esay 48. 1. yet the precept is more large, forbidding all unreverent & unholy use of God's name, in heart, mouth, oraction: and commanding the fanctifying thereof, as it is Holy and Reverend, Matth. 6. 9 Psalm. 111. 9 and to swear by the same, Deut. 6. 13. Name] that whereby God hath made himself known, as his titles and attributes, Exod. 54. 56. 7. his Word, Law, Gospel, Deut. 32. 3. Act. 9 15. (as the Law of Christ, Esay 42. 4. inexpoundeth he his Name, Matt. 12. 21.) also prayer, Gen. 4. 26. and Gods whole worship, and all ordinances: pertaining thereto, Deut. c. 12. 5. Mal. 1. 〈◊〉. 12. Mic. 4. 5. his sacraments, Matth. ●8. ●8. 19 censures, 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion, is comprised in this Name of God. That as the second commandment teacheth us wherewith to serve the Lord: so this third directeth us unto the holy use of all religion, in heart, profession, & action. in vain] or, to vanity: which word implieth also falsity, (as after in v. 16.) and so it is used to denote false religion or idolatry, jer. 18. 15. jon. 2. 9 false doctrine, error, and heresy, Lam. 2. 14. Ezek. 13. 6. 7. but commonly vain and fruitless speaking or doing, whereof no good cometh, Ps. 127. 1. 2. Esay 1. 13. jer. 4. 30. and 6. 29. So two things chief are here forbidden; the mentioning or using of God's name, in word or deed, when it should not be used; for that there is no just cause so to do: secondly, the using of it amiss, when duty bindeth us to use it with fear and holiness. As swearing when there is no cause of an oath, Matt. 6. 34. and swearing falsely, Levit. 19 12. swearing and not performing, 2 Chron. 36. 13. vowing and not paying; Deuternomie 23. 21. vain praying, in respect of matter or manner, job 35. 13 Matt. 6. 7. corruption in teaching, or hearing the Word of God, Ezek. 21. 29. 2 Cor. 2. 7. Matt. 13. 19 Ezek. 33. 31. abusing the Word to unlawful arts, superstition, jesting, profaneness, Deut. 18. 11. Esay 66. 5. abuse of the sacraments and holy mysteries, Mal. 1. 11. 12. 1 Cor. 11. 27. 29. jer. 7. 4. 10. abuse of ecclesiastical censures, Esay 66. 5. abuse of Lots; Esth. 3. 7. Prov. 16. 33. hypocrisy in any religious work, Mat. 15. 7. 8. 9 and all unbelief, Rom. 14. 23 jam. 1. 6. a sinful conversation, whereby the name of God is blasphemed among the Gentiles, Rom. 2. 24. with whatsoever else is contrary to the sanctifying of God's name; which on the other part is here commanded, Lev. 22. 31. 32. The Hebr. Doctors say; Whosoever transgresseth wittingly, and without constraint, any one of all the commandments spoken of in the Law, with a contemptuous soul, to provoke (Gods) anger; lo this man polluteth the Name (of God:) and if he transgress in the presence of the men of Israel, he polluteth the Name publicly. Also whosoever separateth himself from transgression, or doth that which is commanded, not for any thing in the world, nor for fear or dread, nor for to seek honour; but for our blessed Creator's sake, as joseph the just refrained himself from his master's wife, (Gen. 39 9) lo this man sanctifieth the Name (of the Lord). Maimonian jesudei hatorah, c. 5. S. 10. guiltless] or, clear, innocent: that is, he will not leave him unpunished: (so the phrase signifieth, as is opened in 1 King. 2. 9) but he shall be plagued in this world, or in that which is to come, as Tharg. jonathan paraphraseth, the Lord will not hold him just (or innocent) in the great day of judgement.  
V 8. Remember] Heb. To remember: of which phrase, see Exo. 13. 3. God speaketh thus of this commandment, to note the importance of it; for hereckoneth the breach of this precept, as one of the greatest sins in Israel, Ezek. 20. 12. & 22. 8. & 23. 38, &c Likewise to signify the antiquity of it, as being from the creation of the world; Gen. 2. 2. 3. and for that it was to be kept but one day in seven; that when the time come it be not forgotten or neglected. In repeating this law, Moses saith Observe (or keep) the sabbath. Deut. 5. 12. In Esa. 58. ●3. the Lord add 〈◊〉 two words 〈◊〉 〈◊〉 to call the Sabbath a Delight the holy day of the Lord honourable, all which do show the weight of this precept. Sabbath day▪ that is the day of rest or of ceasing, namely, from our own works, as God did from his, Heb. 4. 10. See the nobles on Gen. ●2. 3. A day is either large of twenty four hours, or strict of twelve hours, john 1●. 9 This here is meant of the large day, which in Israel began at evening; as Levit. 23. 32. from evening to evening, you shall rest your Sabbath. sanctify it] that is, separate it from common work, such as pertain to this natural life; & consecrate it to God and holy works, such as concern the spiritual life. As to have holy convocations or assemblies of the Church, Levit. 23. 3. in them to pray, Acts 16. 13. to read and expound the Scriptures, Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion, Acts 17. 2. 3. and 18. 4. to talk and meditate on God's Word and work, Psalm 92. to do works of mercy to them that are in misery, both to man and beast, Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification. And as all things are sanctified by the word of God and prayer, 1 Tim. 4. 5. so of the Sabbath, the Hebrews say, It is commanded to sanctify it with words, both at the coming in, and at the going out thereof. At the coming in to bless God, which hath given his Sabbath for a remembrance of the creation of the world, a beginning of holy convocations, a remembrance of the coming out of Egypt, and which of his love hath chosen and sanctified his Church above all peoples, etc. at the going out of it also to bless God, which hath separated between the holy and the profane, between light and darkness, between Israel and other peoples, between the seventh day, and the six working days. Maimony in treat. of the Sabbath, ch. 29. S. 1. 2. 3.  
Vers. 9 labour] or serve, which some do understand thus; Six days thou shalt serve the Lord, and do thine own work also: for service is a duty to the Lord, Exod. 3. 12. & 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest, it seemeth rather to intent our own work or labour, which God of his bounty alloweth to be followed the six days, that we may the more 〈…〉 willingly and cheerfully serve him in the seventh▪ thy work] the Greek translateth, thy 〈◊〉 〈…〉 by is meant things necessary as well for body 〈◊〉 soul, and things good and lawful permi 〈…〉 〈◊〉 of God, as it is written, Let him labour and work 〈◊〉 his hands the thing that is good, Ephel. 4. 28. 〈◊〉 in Ps●. 91. 11. all thy ways, mean such as God had appointed to walk in: which words Satan therefore omitted when the alleged that Scripture 〈◊〉 Christ●● unlawful wares, Matt, 4. 6.  
V 10. But] 〈◊〉 And the seventh. This is perpetual 〈◊〉 one day of seven be a Sabbath: but that seventh day▪ which Moses commanded, is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the week, called the 〈…〉 because our Lord Christ (who 〈◊〉 Esay 65. 〈◊〉. 〈◊〉) finished his work and rose from the dead that day, Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto prayer and religious works, joh. 20. 19 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt, was such a work, as God for a memorial thereof, made that day & month the head and beginning of the months of the year, otherwise than had been before, as is showed on Exod. 12. 2. how should not out redemption from death and hell, (manifested in the day that Christ rose from the dead, 1 Cor. 15. 14. 17.) deserve much more to be remembered in the day thereof: and the creation of the new world be celebrated, as of the old. The Heb. Doctors have a saying, that the world was not created but for the Messiah; Thalm. in Sanhedrin. c. Chelek. And the bringing out of Egypt is made a reason why the jews should keep their Sabbath, Deut. 5. 15. our deliverance by the Messiah is a more weighty reason. Therefore as the other jewish Sabbaths were figurative, & had their end in Christ, Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative, and is ceased; but the Sabbath still remaineth, Matt. 24. 20. in it] these words are added also in the Gr. version. any work] to wit, of thine own, or for this natural life; and under the name of work, is comprehended buying and selling of wares, or of victuals, Neh. 13. 16. 17. carrying of burdens, jer. 17. 22. enbalming of the dead, Luk. 23. 54. 56. dressing of victuals, Exod. 16. 23. going of journeys, Exod. 16. 29. Act. 1. 12. or any other thing that is of our own ways, or pleasures, or speaking our own words. Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath, Exod. 31. 13. 17. but it is expressly commanded to rest on that day, Exod. 23. 12. Whereupon the Hebr. Doctors say, though they be things which are not work yet we must rest (or cease) from them; namely, things like unto work, as climbing of a tree, riding on a beast, or the like. Likewise, judging of civil causes, putting off of the shoe, and taking the brother's wife, (spoken of in Deut. 25. 5. 9) separating of ●ithes, first fruits, etc. valuing of things, (spoken of in Lev. 27.) And from the Law, in Esay 58. 12. they teach it is unlawful for a man to speak with his partner (on the Sabbath day) what he will sell on the morrow, or what he will buy, or how he will build his house, and the like. Also that it is unlawful for a man to visit his gardens or fields on the Sabbath; for to see what they need, or how they grow, for this is to do his own pleasure, (Esay 58. 13.) neither might they punish (or execute) malefactors on the Sabbath, though the punishment of such is a thing commanded Maimony treat of the Subbath, c. 21. & 23. & 24. Neither was it lawful to many a wife on the Sabbath day: neither 〈…〉 they on the evening of the Sabbath, 〈◊〉 on the first day of the week, left they should pollute the Sabbath by dressing of meat for the feast. Maimony treat of 〈◊〉, c. 10. S. 14. How beit things belonging to God's service, (though laborious to the body,) as killing & dressing of the sacrifices, etc. were to be done on the Sabbath, 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men, Hos. 6. 6● So the 〈◊〉 held it a Sabbath days work, to 〈◊〉 sit the sick;; and say, that peril of life putteth away the Sabbath; therefore to a sick person that is in danger, they do all things need full for him on the Sabbath day. Maimony treat. of the Sabbath, chap. 24. S. 5. and chap. 2. S. 1. manservant, etc.] that they may rest, as well as thou, Deuteronomie 5. 14. Here the Hebrews say, The man and woman servant, whom we bid to keep Sabbath, are servants that are circumcised and baptised, etc. and have received the commandments which servants are bound unto. But servants not circumcised nor baptised, but only have received the seven Commandments given to the sons of No; they are as sojourning strangers, and may do work for themselves openly on the Sabbath, as an Israelite may on a working day. Maimony, treat. of the Sabbath, chap. 20. S. 14. But this permission seemeth unto me, to be against God's Law: which from the creation was given to all the world, Genesis 2. 2. 3. yet the jews restrain it to themselves, from Exodus 31. 17. see the annotations there. cattles] or beast; which in Deuteronomie 5. 14. is amplified thus, thine ox, or thine ass, or any beast of thine. thy stranger,] in Greeke, the proselyte. thy gates] the Chaldee expounds it, thy cities. So that which in 2 Samuel 10. 8. is called the entering in of the gate, is in 1 Chron. 19 9 the entering in of the city.  
Vers. 11. therefore] Hereby it appeareth, that the Sabbath was instituted from the beginning of the world, and so was given to all nations, and not to Israel only. Though upon their bringing out of Egypt, they were put in mind to keep it: and in Deuteronomie 5. 15. that their deliverance is made a reason to them of this commandment.  
Vers. 12 Honour] This is called the first commandment with promise, Ephesians 6. 2. that is, the first of the second table, which directeth us in all duties toward man: and this precept is to maintain the order which God hath set amongst men of superiority and subjection. The Hebrew word for Honour or Glory, hath the name of weightiness; and so Paul speaketh of the weight of glory, 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governor's, which God would have to be maintained; whereupon magistrates are called Glories or Dignities, 2 Peter 2. 10. Honour is to be performed with the body in reverend gesture, 1 King. 2. 19 Leviticus 19 32. in reverend speeches, 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action, as obedience to their instructions and commandments in the Lord, Prov. 6. 20. Ephes. 6. 1. in recompensing their love and care, and relieving them with our substance in their age and need, Mark 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities, Gen. 9 21. 22. and in heart to reverence, fear, and love them, Leviticus 19 3. Rom. 13. 5. 9 and by all other like means to show respect and honour unto them. In an Hebrew Commentary upon Moses, called Chazkuni, it is said, Wer●●de, Honour the LORD with thy substance, (Prov. 3. 9) and Honourly father and thy mother, (Exodus 20) The LORD is to be honoured, if thou have it: thy father and mother whether then hast it or no; for if thou hast nothing, thou art bound to beg for them. Again, as God commandeth Honour; so he for biddeth all dishonour, contempt, and disobedience, in heart, word, gesture, or action, Leviticus 20. 9 Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents: so the parents are bound to educate and govern them with gravity and lenity, in the instruction and information of the Lord, Ephes. 6. 4. father and thy mother] in Leviticus 19 3. the mother is named before the father. Under these names, all superiors & governors are employed: first, the father that begat, and mother that bore, Prov. 23. 22. and 31. 2. then parents by law and affinity, Ruth 3. 1. 5. parents that adopt children, Esth. 2. 7. 20. Kings and all Magistrates; Esay 22. 21. 2 King 5. 13. Prophets and Church governor's, as Elias and Eliseus, were fathers, 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah, a mother in Israel, judg. 5. 7. and 17. 10. Ancients in years, patrons, instructors, protectors, and all such like, 1 Tim. 5. 1. 2. job 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged] in Deut. 5. 16. Moses addeth, and that it may be well with thee. It may be Englished, that they (thy parents by their prayers) may prolong thy days: but such phrases are often used impersonally, as is noted on Gen. 2. 20. and 16. 14. and so the Apostle (according to the common Greek version) saith, that it may be well with thee, and that thou mayest be long lived (or live a long time) in the land, Ephes. 6. 2. 3. Also the Chaldee said to be jonathans', translateth, that your days may be multiplied. the land] of Canaan which was to be given unto Israel, and was a figure of an heavenly country, as is noted on Gen. 12. 1. 5. Thus piety hath the promise both of this life and of that which is to come. Maimony in Misneh treat. of Repentance, chap. 8. S. 1. saith; That which is written in the Law (Deut. 22. 7.) that it may be well with thee and thou mayest prolong thy days, we have been taught to understand thus: that it may be well with thee, in the world where all is well; and thou mayst prolong thy days in the world which is all long, and that is the world to come.  
Vers. 13. Thou shalt not kill] or, Thou shalt not murder: for the Hebrew Ratsach properly signifieth Murder, that is, killing of mankind unjustly; and so differeth from another word Harag, which is to kill a person, which sometime is justly, Deut. 13. 9 We may also English it, Kill not: and so the rest, Commit not adultery: Steal not, etc. for both these ways doth the holy Ghost translate these precepts into Greek, Matt. 19 18. Mark. 10. 19 This sixth Commandment is for preserving man's life: the seventh is, for the just propagation of mankind: the eight concerneth his goods: the ninth his good name: the tenth teacheth every man to be contented with his own estate. The Chaldee translateth this, Thou shalt not kill a soul▪ that is, any person: and it for biddeth all murder of soul or of body, Ezek. 13. 19 and 3. 18. Gen. 9 6. of ones self, or of another, Act. 16. 27. 28. Prov. 〈◊〉. 11. 16. and this not only in act, but in reproachful words Matt. 5. 21. 22. malicious gesture, Matt. 27. 39 Gen. 46. inward unadvised anger, malice, 〈…〉 hatred, M 〈…〉 ewe 5. 22. for, whosoever hateth his brother is 〈…〉, 1 john 3. 15. Co 〈…〉 rari wise, it commandeth to preserve the life of all men, except such as God for their sins commands to be killed, Genesis 9 6. 〈◊〉 Samuel 15. 2. 3. 〈…〉▪  
Verse 14. not commit 〈◊〉] or, not adulterate: the original is one word, and forbiddeth all manner of whoredom, fornication, & uncleanness, Ephesians 5. 3. and unnatural filthiness, Leviticus 18. 22. 23. not only the outward act, but all lascivious words▪ gestures, and attire, Ephesians 4. 29. 1 Peter 2▪ 14. Proverbes 7. 10. 11. 12. 13. 22▪ and all inordinate lusts, for who so looketh on a woman to lust▪ after her, hath committed adultery with her already in his heart, Matt. 5. 28. Likewise plurality of wives, Malach. 2. 15. 1 Corinth. 6. 16. and 7. 2. unjust divorces, Malach. 2. 16. Matthew 19 3. 4. 9 and incestuous marriages, Leyiti●us 18. 6. etc. Contrariwise, God here requireth chastity in body and spirit, either in single life, 1 Corinth. 7. 34. or in lawful married estate, Hebrews 13. 4. that every one should know how to possess his vessel in holiness and honour, 1 Thes▪ 4. 3. 4.  
Verse 15. not steal] either persons, Exodus 21. 16. 1 Timoth. 1. 10. or any other things, by fraud, or by force, 1 Thes. 4. 16. It forbiddeth all unjust taking, or keeping back of things pertaining to God, Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men, Leviticus 19 11. Romans 13. 7. all unrighteousness in covenants, contracts, bargains, etc. Genesis. 31. 39 41. Leviticus 19 35. oppression, Deuteronomie. 24. 14. extortion, Luke 3. 13. taking of bribes, Deuteronomie 16. 19 usury, Exodus 22. 25. or any filthy gain, 1 Timothy 3. 8. detaining of other men's goods, either lent, Psalm 37. 21. or pawned, Exo●us 22. 26. or lost, Leviticus 6. 4. withholding of tribute, custom, etc. Matthew 22. 21. Romans 13. 6. 7. removing of landmarks Deuteronomie 19 14. All idle and inordinate walking, 2. Thes. 3. 6. 10. 11. 12. covetousness, Hebrews 13. 5. and unmercifulness to the poor, Deut eronomie 15▪ 7. Contrariwise, it requireth justice and equity, faithfulness, diligence, and mercy in all 〈◊〉 dealings, Deut. 16. 20. Matthew 20. 7. Titus 2▪ 〈◊〉. Proverbes 22. 29. Psalm 112. 9 and to d●e unto all men whatsoever we would that men should do unto us, Mat 7. 12.  
Verse 16. not answer] that is, not speak, or witness, as the Chaldee translateth; the Greek saith, 〈◊〉 falsely 〈◊〉, and so this Commandment is alleged in Matthew 19 18. false witness] or, false 〈◊〉, as the Greek and Chaldee 〈…〉, though the Hebrew Ed, signifieth also 〈◊〉 testi●●●, as in Levitic●● 5. 1. and so may here b● Englished, a witness (or testifie●) of falsehood. In repeating this ●aw, Moses useth another word, 〈…〉nesse of vanity, D 〈…〉, 5. 20. the same wo●d that was before, in 〈◊〉▪ for taking God's naine in vain. God here forbiddeth all lying and ●●true speaking, Eph 〈…〉 4. 25. especially in witness hearing: all 〈◊〉 o● depr●ving of the actions. words, or meaning of any, 2 Samuel 10. 2. 3. Matthew 2●. 59 60. Psalm 52. 4. 5. 6. all rash and unrighteous judgement, without due trial and examination, john 7. 24. 51. Matthew 7. 1. D 〈…〉 onomie 19 18. wresting of the Law, and of judgement, Deuteronomie 16. 19 Zeph. 3. 4. concealing the truth which one can witness, Leviticus 5. 1. false records, Ezra 4. 19 raising or received of false rumours or reports, Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9 walking about with tales; Leviticus 19 16. whispering, backebiting, covenant-breaking, Rom. 1. 29. 30. 31. and all other ways of hurting with the tongue, Psalm. 101. 5. And he commandeth faithful testimony, Proverbes 14. 5. 25. righteous judgement, Deut. 1. 16. speaking truth, as it is in ones heart Psalm 15. 2. and all other things that may preserve the good name of a man, and of his neighbour, which is to be chosen rather than great riches, Proverbs 22. 1. thy neighbour] that is, any man, acquaintance or stranger, friend or foe: for though the Hebrew Regneh, sometimes signifieth a special friend, (as Deuteronomie 13. 6. job 2. 11.) yet here it is to be taken in the largest sense, as Christ's answer to him that asked who was his neighbour, showeth, Luke 10. 29. 30. 37. By neighbour then, is meant any other man, joined to us, and living with us in humane society; as God hath of one blood made all nations of men, Act. 17. 26. So neighbour is used generally for another man or woman: Genesis 11. 3. Esth. 1. 19 and in Proverbs 18. 17. the Greek translateth it an Adversary, according to the true meaning there. The Holy Ghost in Greek calleth him Plesion, that is, our Neighbour or Next. Luk. 10. 27. 29. Ro. 13. 9▪  
Vers. 17. not covet] in Deut. 5. 21. another word Desire, is also used: and there the coveting of the wife is first named; and then the coveting of the house: there also the field is added, whereof here is no mention: howbeit the Greek hath the same order and addition in this place. This commandment forbiddeth covetousness and disconter: meant with our present estate, and all desire of anothing which God hath bestowed upon another: though we would have it without injury to another; as by giving him the worth of it in money, or otherwise, 1 King. 21. 2. And thus it differeth from the former Commandments, which forbidden together with the outward act, the inward desire of another man's goods, to his hurt. For as desire after a man's wife, is adultery, Matt. 5. 28. so the desire of any other man's house or beast wrongfully, is stealth. But this commandment forbiddeth an inferior degree of sin; and because men's desires are not satisfied with that they have, but Covetousness, coveteth all the day, Prov. 21. 26. therefore God here restraineth every inordinate lust, and teacheth us to be content with such things as we have; for he hath said, I will not leave thee nor forsake thee, Heb. 13. 5. & contentation saith, I have all things, Gen. 33. 11. These five last precepts, are in deuteronomy 5. joined one to another, with this word And: for they mutually respect each other in the things forbidden; and bind us to the observing of every one severally, and of all of them jointly; as it is written, Whosoever shall keep the whole Law, and ●ffend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill, jam. 2. 10. 11. Hereunto we may also refer the double accents, which most of these ten Commandments have, in the Hebrew Scripture; different from all the Bible besides: which though they serve for a twofold manner of reading, the one common as the other Scripture, the other leisurely, & with a long pronunciation, as the jews used in their assemblies; yet they may lead us also, to observe a distinction of matter in some, and a conjunction or continued matter in other some.  
Ver. 18. saw] this word is generally used for seeing, hearing, or perceiving: not only by the eye, but by any sense or understanding: as jakob saw that there was corn in Egypt, Gen. 42. 1. which the Holy Ghost expoundeth, jakob heard, Act. 7. 12. So here, they saw the voices, that is, heard them, lightnings] in Hebrew and Greek, lamps; so called for that they burned and shined like lamps or torches: see Gen. 15. 17. where such appeared to Abraham, at the covenant making with him. They here signified the brightness and terrors of the Law: as did the shining face of Moses afterward, Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away] being afraid as the Gr. translateth. Showing the effect of the law in their consciences, to work fear by the spirit of bondage, which all that are borne of the bondwoman Agar, (or mount Sina,) are possessed with, Rom. 8. 15. Gal. 4. 24. 25. For they had before come near, and stood under the mount, Deut. 4. 11.  
V 19 they said] by the chief of their Tribes and their Elders, Deut. 5. 23. will hear] & do it. This speech of theirs God well approved of, Deut. 5. 27. 28. For as they desired Moses to be a mediator between God and them; so the Law is a Schoolmaster to bring us to Christ, the mediator of the new Testament, Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs, God promised Christ unto them, Deut. 18. 15. 16. 17. 18. lest we die] for this great fire will consume us; if we hear the voice of the Lord our God any more we shall dye, Deut. 5. 25. Hereby was manifested, that there was not a Law given which could give life; but that the just should live by faith, Gal. 3. 11. 12. 21. For the Law of God, and the will of man are adversaries, which cannot be reconciled but by grace in Christ: only through fear man feigneth to love the Law; but by faith it is fulfilled, Rom. 5. 1. 2. and 8. 1. 4.  
Vers. 20. Fear not] but as the Gr. translateth, be of good comfort. He encourageth them against the exceeding fear which dismayed them: (for otherwise, it was the purpose of God, that by this they might learn to fear him, Deu. 4. 10.) So when the Angel said, Fear not, Matt. 28. 5. he meant, be not affrighted (or dismayed) Mar. 16. 6. is come] as the Chaldee paraphraseth, his glory is revealed. to tempt] or, to prove: see Exod. 15. 25. not sin] thus the Law was added because of transgressions▪ Gal. 3. 19 to manifest sin, and to restrain men from it, Rom. 3. 20. Psal. 119. 11. jam. 2. 9 for, without the Law sin is dead, Rom. 7. 8. But sin, which dwelleth in us, that it might appear sin, and might become exceeding sinful, reviveth by the Law; taketh occasion by the Commandment, deceiveth us, and slayeth us; so that which was ordained unto life, we find to be unto death, Rom. 7. 13. 9 10. 11. But what the Law could not do, in that it was weak through the flesh, God (hath done) sending his own son, in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8. 3.  
Ver. 21. thick darkness] or, tempestuous darkness. The Hebrew gnaraphel, which signifieth thick (or obscure) darkness, is by the Holy Ghost translated in Greeke thuella▪ Heb. 12. 18. which signifieth a tempest; and so the Lxx. translate it in Deut. 4. 11. and 5. 22.  
Ver. 22. the heavens] This was when God came down upon mount Sina, Neh. 9 13. upon earth also, he shown them his great fire, and they heard his voice out of the midst of the fire, (which, did ever people hear and live?) Deut. 4. 36 33.  
Ver. 22. with me] to wit, any gods with me, which the Chaldee translateth, before me as in verse 3. So with me, in Esth. 7. 8. is used for before me; and with the ark of God, 2 Sam, 6. 7. is expounded before God. 1 Chron. 13. 10. gods] that is, idols of gold or silver, representing God unto you. Thus Israel when they made the calf in the wilderness, (which was an idol, Act. 7. 41. are said to have made them Gods of gold, Exod 32. 8. 31. and the idols (or images) of the Philistines, are called their gods, 2 Sam. 5. 21. 1 Chron. 14. 12.  
Vers. 24. of earth] this seemeth to differ from the brazen altar which was after made in the Sanctuary, Exodus 27. 1. 2. though some think it was the same, and being hollow was filled with earth. But earthen altars were used before, as is noted on Genesis 8. 20. And an altar was made by Israel, Exodus 24. 4. before that altar of brass, Exodus 38. Here an altar of earth, is opposed to the gods of silver and gold, before prohibited. For God is to be worshipped in spirit and truth, not with outward, carnal pomp, john 4. 24. And as the altar figured Christ, Hebrews 13. 10. so his earthly or humane nature, was hereby signified, for he was made of the seed of David according to the flesh, Romans 1. 3. peace-offrings] or thanke-offrings; of these▪ see Levit. 1. and 3. make the memorial] or cause the remembrance of my name to be: or, make you to remember my name: that is, all places of public worship and service of God; and monuments of him: such as were the many encamping places in the wilderness, and sundry afterward in the land of Canaan: altars, ark, tabernacle, temple, etc. For as Absalon, erected a pillar, to keep his name in remembrance, 2 Samuel 18. 18. so God chose out places to put his name there, Deuter. 12. 5. as in jerusalem, 1 King. 14. 21. and in his temple there, 1 King. 8. 29. and before that, in his Tabernacle and Ark, where David set Levites to make mention (or memorial) and to confess and praise the Lord God of Israel, 1 Chron. 16. 4. So in the heavenly jerusalem, builded by Christ, Esay 62. 6. The Chaldee paraphraseth, in every place where I shall make my Divinity (or my glory) to dwell: the Greek, where I shall name my name: which phrase Paul useth, 2 Tim. 2. 19 bless thee] Hereupon are those speeches, he blesseth thy sons within thee (jerusalem) Psal. 147. 13. and jehovah bless thee out of Zion, Psalm. 134. 3. and Obed-edoms' house was blessed, because of the Ark of the Lord, 2. Sam. 6. 12. and sundry the like.  
Vers. 25. of hewn stones] so the Greek and Chaldee express the Hebrew phrase of hewing: whereby is meant stones of hewing. (as is expressed in 1 King. 5. 17) that is, stones hewed: of such the altar might not be built, but of whole stones, over which no man had lift up any iron; as jesus did on mount Ebal, jos. 8. 30. 31. thy tool] or, thy axe, thy sword: any iron or edge tool; therefore in Deut. 27. 5. Moses useth the word iron. And the Hebrew Chereb (an axe, or sword) here used, hath the name of wasting or destroying, being instruments of war for destruction of men, and of towers, as in Ezek. 26. 6. 9 and is here forbidden in making the altar: and in the building of salomon's Temple, no iron tool was heard, 1 King. 6. 7. polluted] Thus that which in man's judgement and art, should polish it, God's Law maketh to be pollution. So humane wisdom of speech, in preaching the Gospel, maketh the cross of Christ vain and of none effect, 1 Cor. 1. 17. and 2. 4. 5.  
Vers. 26. by steps] or, by stairs, greeces: albeit the altar was higher than other places, and the sacrificers went up unto it, and down from it, 2 Chron. 4. 1. Levit. 9 22. nakedness] that is, uncomely parts, or shame, as the Greek translateth it: which as honesty would have covered from the eyes of man, Gen. 9 22. 23. so religion teacheth us to cover in the presence of God. And this rule extendeth to the comely covering of all parts of our body, 1 Cor. 11. 4. 5. 13. especially to hide our spiritual shame and nakedness, Revel. 16. 15. Wherefore God appointed linen breeches to cover the nakedness of the Priests, Exod. 28. 42. 43. & covereth of his grace the nakedness of all his people, Ezek. 16. 8. Rev. 3. 18.    

CHAP. XXI.  
2. judicial Jews for men servants. 5, For the servant whose ear is bored. 7, For women servants. 1●, For man 〈…〉ter. 16, For stealers of men. 17, For cursers of parents. 18, For smiters. 22, For hurting a wom●n: with child. 26, For mai●ing a servant. 28, For an ox that goreth. 33, For him that is an occasion of harm.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AND these are the judgements which thou shalt set before them. When thou shalt buy an Hebrew servant, six y 〈…〉 he shall serve, and in the seventh he shall go out free for nothing. If he came in with his body, he shall go out with his body: if he were the husband of a wife, than his wife shall go out with him. If his master have given him a wife, and she have borne him sons or daughters, the wife and her children shall be her masters, and he shall go out with his body. And if the servant saying shall say, I love my master, my wife, and my sons: I will not go out free. Then his master shall bring him unto the gods; he shall also bring him unto the door, or unto the door post: and his master shall boar his ear through with an all; and he shall serve him for ever. And when a man shall sell his daughter for a maid servant, she shall not go out, as the servants go out. If she be evil in the eyes of her master, that 
* or hath betrothed her to himself.  he do not betrothe het, then shall he let her be redeemed: to a strange people he shall not have power to sell her, for that h 〈…〉 hath unfaithfully transgressed against he 〈…〉 And if he shall betrothe her to his son, he shall 〈…〉 do unto her after the rightful manner of daughters. If he take him another wife, her food, her raiment & her marriage duty, shall he not with draw. And if he do not these three unto her, then shall she go out freely without money. He that smiteth a man & he die, shall be put to die the death. And if he hat 〈…〉 not lain in wait, but God hath occasionally delivered him into his hand; then I will appoint thee a place whither he shall flee. And when a man shall come presumptuously upon his neighbour, to slay him with guile; from my altar shalt thou take him to die. And he that smiteth his father or his mother, shall be put to die the death. And he● that stealeth a man, and selleth him, or he be found in his hand, shall be put to die the death. And he that curseth his father or his mother, shall be put to dye the death. And when men contend, and a man smite his neighbour, with stone, or with fist, and he die not, but falleth on bed; If he rise again, and walk abroad upon his staff, than the smiter shall be innocent, only he shall give his sitting still, and healing he shall heal him. And when a man smite his manservant, or his woman servant, with a rod, and he dye under his hand, avenging he shall be avenged. But if he continue a day, or two days, he shall not be avenged, for he is his money. And when men strive and strike a woman with child, and her births depart from her, and there be no mischief; punishing he shall be punished, according as the woman's husband will lay upon him; and he shall give by t●● judges. And if mischief be, then shalt thou give soul for soul. Eye for eye; tooth for tooth; hand for hand; foot for foot. Burning for burning; wound for wound; stripe for stripe. And when a man shall smite the eye of his manservant, or the eye of his woman-servant, and corrupt it; he shall send him away free for his eye. And if he shall smite out the tooth of his manservant, or the tooth of his woman-servant; he shall send him away free for his tooth. And when an ox shall push a man or a woman that he die; the ox shall be stoned with stones, and his flesh shall not be eaten; and the owner of the ox shall be innocent. And if the ox were a pusher in times past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be killed. If a ransom be laid upon him, than he shall give the redemption of his soul, according to all which shall be laid upon him. Whether he have pushed a son, or pushed a daughter, according to this judgement shall it be done unto him. If the ox have pushed a manservant, or a woman-servant, he shall give unto his master thirty shekels of silver, and the ox shall be stoned. And when a man shall open a pit, or when a man shall dig a pit, and not cover it, and an ox or an ass fall there: The owner of the pit shall pay, he shall render money to the owner of it, and the dead beast shall be his. And when a man's ox shall strike his neighbour's ox, that he die, than they shall sell the living ox, and divide the money of it, and the dead also they shall divide. Or if it be known that the ox was a pusher in time past, and his owner hath not kept him in, paying he shall pay ox for ox, and the dead shall be his own.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 18. Section of the Law, called Mishpatim, that is, judgements. See Genes. 6. 9  
THE judgements] the judicial laws, annexed to the Law or ten Commandments forgiven, Ex. 20. for punishment of transgressors: as the ordinances about God's worship, and sacrifices, are commonly called statutes, or decrees, Exod. 12. 24. 43. and 27. 21. and 29. 9 Lev. 3. 17. and 6. 18. 22. The Greek here and often tran lateth them Dicaiomata, Just judgements: and so the Holy Ghost useth the word, in Revel. 15. 4. The statutes and judgements, are often distinctly mentioned, Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandments annexed with them, Deut. 6. 1. and 26. 17. Mal. 4. 4. And these judicials were propounded by Moses, not by express voice of God unto the people, as were those ten Words, in Exod. 20. before them] that is, the Israelites; and in special, the Magistrates of Israel. From hence the Hebrews gather, (as R. Solomon on this place) that it was not lawful for them to have their causes judged by infidels. And Paul hath a much like doctrine, in 1 Cor. 6. 1.  
Vers. 2. Hebrew servant] that is, as the Chaldee explaineth it, a son of Israel: see Exod. 3. 18. A man might not buy an Hebrew, but either when he willingly sold himself, for extreme poverty, Deut. 15. 12. Levit. 25. 39 or when he was sold against his will, by the Magistrate, for theft which he was not able to restore, Exod. 22. 3. shall serve] the Greek explaineth it, shall serve thee. This might not be with the service of a bond-servant, but as an hired servant; and without rigour, Levit. 25. 39 40. 43. For the time, the Hebrew canons say, He whom the Synedrion (the Magistrates) sell, serveth six years from the day of his sale: and in the beginning of his seventh year, he goeth out free. If the year of release (Deut. 15. 1.) fall out within any of the six years, yet he serveth in it: but if the year of jubilee fall, though he be sold but one year before, yet he goeth out free, as Levit. 25. 40. 41. 54. He that selleth himself, may do it for more than six years. If it be for ten or twenty years, and the jubilee fall out within a year after he is sold, he goeth out free. Maimony in Misneh, treat. of servants, cap. 2. S. 2. 3. free] or, a free man, as both Greek and Chaldee do interpret it. This state of servitude, figured their subjection unto sin, under the Law Rom. 6. 6. 16. 17. Galat. 4. 25. the seventh year; figured the time of grace by Christ, who proclaimed by his Gospel, the acceptable year of the Lord, Esa. 61. 2. Luke 4. 18. 19 he by his truth maketh men free in deed, joh. 8. 32. 36. that sin hath no more dominion over them, Rom. 6. 14. 18. for nothing] or, for nought, freely: without money, as is explained, verse 11. or moneys worth, Gen. 29. 15. It signified the free gift of man's redemption, and justification by the grace of Christ, Rom. 3. 24. where the Apostle useth the same Greek word Dorean, by which the Hebrew is in Greek translated here.  
Vers. 3. with his body] only, and hath no wife, as the words following manifest: therefore the Greek and Chaldee translateth it, himself alone, of a wise] which is entered into servitude with him; therefore the Greek translateth it thus, If a wife came in together with him, than the wife shall go out together with him.  
Vers. 4. given him a wife] to wit, an heathen bond woman: for such only, with their children might be left in servitude, Levit. 25. 44. neither might any man thus deal with an Hebrew woman, as is after showed in vers. 7. etc. And this thing, (which God here commandeth not, but tolerateth) the Hebrew Doctors restrain to him only that is sold by the Magistrate, saying: He whom the Magistrates do sell, his master may give him a Canaanitesse bond woman, etc. and compel him hereunto, that he may beget servants (or slaves) of her; and he may lawfully use her, all the days of his servitude, Exodus 21. 4. but he that selleth himself, is forbidden a Canaanitesse bondwoman, as are all other men of Israel. But, An Hebrew servant, may not have to wife a Canaanitesse, until he have an Israelitesse wife and children. For if he have not a wife and children, his master may not give him a Canaanitesse. And this is by tradition, that although he be a Priest that is sold yet he may have a Canaanitesse bondwoman, all the days of his servitude. If he have wife and children, though his master may give him a Canaanitesse, yet may he not separate him from his wife and children, as it is written, vers. 3. HIS WIFE WITH HIM. And he may not give him two bond women; nor give one bondwoman to two Hebrew servants, as is the manner to give unto two Canaanite servants. These things are recorded by Maimony, in his treat. of Servants, chap. 3. S. 3. 4. 5. with his body] that is, alone, as the Greek translateth it. For his children borne of the bondwoman, are bondmen also; as the example of Ishmael, whom Abraham begat of Agar, showeth, Genes. 21. 9 10. Galat. 4. 22. 23. 30. So the Hebrew canons also testify: An Israelite that lieth with a Canaanitesse bondwoman, etc. begetteth a Canaanite in every respect, who may be sold and bought, and made to serve for ever, as other bondmen. Maimony treat, of Servants, chap. 9 Sect. 1.  
Vers. 5. saying shall say] that is, shall freely, openly, and plainly say: Greek, shall answer and say. my master] in Deut. 15. 16. is mentioned also his house: from which the Hebrews gather, that if the master have not wife and children, the servant is not to be bored in the ear: or if his master love not him, or if either the master or servant be sick, the servant is not to be bored; for it is said, (in Deut. 15. 16.) because he is well with thee. Maimony, treat, of Servants, chap. 3. Sect. 11.  
Vers. 6. the gods] that is, the judges, or Magistrates. called gods in Psalm 82. 1. 6. because the Word of God was given to them, joh. 10. 34. 35. So the Chaldee translateth it judges: the Greek, the judgement of God. The Rabbins expound it, the Synedrion (or Court) of three judges: and that was the lowest Court. Maimony in Servants, chap. 3. Sect. 9 But withal they say, None are called Elohim (Gods) but the judges ordained in the land of Israel only; and such as were wise men, fit for to judge; whom the Senate of the Land of Israel sought out, and appointed, and imposed hands upon them. Maimony in Sanhedrin, chap. 4. Sect. 4. the door] either of his master's house, or of any other man's, saith Maimony in treat, of Servants, chap. 3. his master] this the Hebrew Doctors hold strictly must be done by the master himself, not by his son, nor by his messenger, nor by a messenger of the magistrates. Maimony, in the same place. his ear] this the Hebrews explain to be his right ear, and through the body of it. And because the Law saith for servants, that at the jubilee they should return unto their family; Leviticus 25. 41. they do except the priests from this. An Hebrew servant that is a priest, may not be bored in the ear, because he is made thereby blemished, and cannot therefore return unto his dignity. Maimony, treat, of Servants, chap. 3. Sect. 8. serve him for ever] that is, (as Maimony there explaineth it) till the jubilee; or, till his master's death. If he die and leave a son, yet he that is bored serveth not his son: for it is said, he shall serve him (not his son,) for ever, to his ever of jubilee. The Law for the jubilee, (which was every fiftieth year) see in Levit. 25. 13. 28. 40. 41. and as the word Ever, for many things reached but to the jubilee; so sometime it is but during life; as 1 Sam. 1. 22. Thus by all means God provided to keep men out of bondage, as he had brought them out of Egyptian servitude, to be his servants, Levit. 25. 42. Nehem. 5. 8. And the Apostle saith, If thou canst be made free, use it rather 1 Cor. 7. 21. Especially God taught them hereby, to labour for the Liberty which Christ at his jubilee should bring unto them, joh. 8. 32. 34. 36. and not to be the servants of men, 1 Cor. 7. 23. And by this outward state of servants, led them from the bondage of the Law, at mount Sina, to the freedom of the Gospel, at mount Zion, Galat. 4. 24. 25. 26. etc. For the all through the ear, signified the sharp iron precepts, which men were bound to obey, in their going out and coming in, their whole administration, till either the death of the master, or the jubilee did release them. So the Apostle saith, The Law hath dominion over a man, as long as he liveth, etc. When we were in the flesh, the passions of sins, which were by the Law, wrought effectually in our members, to bring forth fruit unto death: but now we are delivered from the Law, that being dead wherein we were held, that we should serve in ne 〈…〉 of the spirit, and not in oldness of the letter, Romans 7. 1. 5. 6.  
Vers. 7. sell his daughter] which the Hebrew canons say, he might not do, but while she was a girl, under the age and state of marriage, not after, neither might he sell her but for extreme poverty when he had nothing left of goods movable, or unmoveable, unto the clothes on his back. Maimony, treat. of Servants, chap. 4. Sect. 1. 2. An example hereof was among the poor jews, returned our of Babylon, Nehem. 5. 1. 5. 8. maid-servant, or, hand maid: see Gen. 16. 1. This servitude by the Law must be but till the seventh year; (as was before for man-servants, whom the Magistrates sold;) or, till the jubilee, if it fell out before, Deut 15. 12. Levit. 25. 40. or (by the Hebrew canons, till the death of her master. as the servants. that is, as slaves, basely, and with dishonour: for the Hebrew men and women might not be made to serve as servants, but as hired persons, and sojourners, Levit. 25. 39 40. Although therefore this by some is referred to the former law of man-servants, in verse 2. 3. etc. yet the Greek translation changeth the gender, and so understandeth it of bondwomen or slaves. And the jew Doctors refer it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for loss of limb, as of eye, tooth, etc. but must receive satisfaction for such hurts, as any other of Israel; according to the Law, in verse 24. Maimony, treat. of Servants, chap. 4. Sect. 6.  
Vers. 8. evil] that is, displeasing, as the Greek also translateth it. that he do not betrothe her] unto himself, o●to his son, verse 9 Or, who hath betrothed her to himself: for the Hebrew hath both readings, the first in the line, the latter in the margin. And the writing differeth in the eye, (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo, not; and to, to himself,)  but hath no difference in the ear: so Moses hearing it of God, did by his spirit write both; and the margin is that which in the Hebrew is noted to be read. The Hebrew Doctors (in Thalmud Bab. in Nedarim, chap. 4. fol. 37. b.) say, The words read and not written, and written and not read, were the tradition of Moses from (mount) Sinai; that is, as the Hebrew scholion on that place noteth, so Moses received in Sinai, and delivered to Israel. The Chaldee version in this and other the like places, translateth according to the margin; an evident proof, that these divers readings were not added by the Masorites, as some think; seeing the Masorites were not so ancient. The Greek copies here vary, some having, hath betrothed her to him, othersome, hath not betrothed; and so The●lotio, and Symmachus also translated, hath not betrothed. The meaning seemeth to be, if he take dislike of her, either before or after she is betrothed. By the jews canons, An Hebrew maid might not be sold, but unto one who either himself or his son, might betrothe her when she was marriageable. As, a man might not sell his daughter to his son, because she was not meet for her master, who was her brother; nor for her master's sons, because she was his father's sister. Maimony treat. of Servants, chap. 4. Sect. 11. shall he let her] or, cause her to be redeemed; the Greek translateth, he shall redeem her. The Hebrews say, If her master have betrothed her to himself, or to his son, she is as other betrothed women, and goeth not out but by the death of her husband, or by bill: and the commandment to betrothe, is before the commandment to redeem. If her master dye, his son cannot betrothe her to himself; because she goeth out free by her master's death. Maimony, treat, of Servants, chap. 4. Sect. 7. 8. to a strange people] that is, to any stranger; the Chaldee interprets it, to another man. And Maimony (in the foresaid place Sect. 10.) saith, he may not sell her, nor give her to another man, whether he be one fare off, or near; and if he either sell, or give her, it is nothing that he doth. unfaithfully transgressed] or, dealt deceitfully, and treacherously, failing of that which was expected at his hands, The Chaldee translateth, he hath ruled over her.  
Vers. 9 of daughters] which the Chaldee explaineth, of the daughters of Israel: as is right and custom to be done with all other maids, which are not servants. This may be understood of giving a a dowry: as Exod. 22. 16. 17. and all other privileges of a free woman.  
Vers. 10. take him] this the Greek interpreteth, take to himself: though it may imply both the father and the son, forespoken of. her marriage duty] the due benevolence between man and wife, such as the Apostle speaketh of, 1 Cor. 7. 3. and so the Greek translateth it conversation, (or companying together.) the Hebrew Doctors also explain it (from the phrase in Gen. 19 31.) to go in unto her after the way of all the earth. Unto these three the Hebrews add seven more: their words are, When a man marrieth a wife, whether she be a virein or otherwise, be she great or small, a daughter of Israel, or a proselyte; he oweth unto her ten things, and she oweth four. Of the ten, three are in the Law; her food, her raiment, and her marriage duty, that is, to go in unto her after the manner of all the earth. And seven are by the doctrine of the Scribes. The first is, the principal of the dowry; [which for a maid, was fifty shekels, as is noted on Exod. 22. 17] and the other are called conditions of the dowry; and they are these: to heal her if she be sick; to redeem her if she be taken captive, to bury her if she die; and to let her be nourished of his goods, and to dwell in his house after he die, all the time of her widowhood; that her children which she hath by him, be nourished of his goods after his death, until they be espoused; & that her male children which she hath by him, be heirs of her dowry, above their portion of inheritance which they have with their brethren. And the four things which she oweth are; that the works of her hands be his; that her (presence, or) attendance be upon him; that he eat of all the fruits of her goods during her life; and if she die while he live, that he be her heir he is before any man, in inheriting that she hath. Maimony, treat. of Wives, chap. 12. Sect. 1. 2. 3. withdraw] or, keep back, as the word signifieth in Numbers 9 7. the Greek translateth it defra●● which word Paul useth in speech of the like thing, Defraud not one the other, 1 Cor. 7. 5.  
Vers. 11. these three] mentioned last, in verse 10. or, one of those three forementioned, touching her bethrothing to himself, or to his son, or her redeeming. In this latter sense Maimony expoundeth it, in his treat. of Servants, chap. 4. Sect. 9 freely, or, for nothing, as verse 2.  
Vers. 12. that smiteth] to wit, wilfully, as the next verse manifesteth. See the notes on Gen. 9 6. put to die] or, made to die, that is, killed by the Magistrate: and the doubling of the word maketh the charge more straight; for no ransom might be taken for the life of a wilful murderer, Numbers 35. 31. The Hebrew Doctors say; Four deaths were in Israel by the judges; Stoning, and Burning, and Slaying with the sword, and Strangling (or Hanging.) Stoning was heavier than burning; and burning heavier than killing with the sword; and the sword heavier than strangling. All that were to be stoned to death by the law, were eighteen, namely, these: 1 He that lieth with his own mother: 2 or with his father's wife: 3 or with his daughter in law: 4 or with a betrothed maid: 5 or with the male: 6 or with any beast. 7 The woman that lieth down to a beast. 8. The blasphemer. 9 He that worshippeth on Idol. 10 or that giveth of his seed to Molech. 11 He that hath a familiar spirit, 12 and the Wizard, (Leviticus 20. 27.) 13 The enticer to idolatry (Deuter. 13. 6.) 14 and the withdrawer (or thruster away) to idolatry, (Deuteronomie 13. 13.) 15 The witch. 16 The profaner of the Sabbath. 17 He that curseth his father or his mother: 18 and there bellious some, (Deuter. 21.) All that were to be burned, were ten: 1 The priest's daughter that playeth the whore under her husband: 2 and he that lieth with his daughter: 3 or with his daughter's daughter: 4 or with his son's daughter: 5 or with his wife's daughter: 6 or with her daughter's daughter: 7 or with her son's daughter: 8 or with his mother in law: 9 or with the mother of his mother in law: 10 or with the mother of his father in law. Who so lay with any of these whiles his wife lived, was to be burned. The killed with the sword were two: 1 The murderer: 2 and the drawn away to idols, (Deute●onomie 13▪ 15.) The strangled were six: 1 He that lieth with another man's wife: 2 He that smiteth his father or his mother: 3 He that steals a soul of Israel: 4 The Elder that rebelleth against the decree of the Senate, (Deuteronomie 17. 12.) 5 The false Prophet: 6 and he that prophesieth in the name of another god. So there are ●ound in all, which were to be slain by the Magistrate, thirty and six. Maimony in Sanhedrin, chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Thalmud Bab. in Sanhedrin, chap. 7. and 9 Likewise the Chaldee paraphrase on Ruth. 1. 17. (in the Masorites Bible) saith; Naomi said, we have four judgements of death for malefactors: Stoning with stones, Burning with fire, Killing with the sword, and Hanging on tree.  
Vers. 13. not l●en in wait] not hunted, as 1 Samuel 24. 12. The Greek translateth, not willing. See this more explained in Num. 35. 22. 23. occasionally delivered] or, offered by chance: an example whereof is set down in Deut. 19 5. The Greek and Chaldee translate, delivered. a place] in the land of Canaan, the cities of refuge, whereof see Num. 35. 6. etc. before that there were not any, unless God's Sanctuary and Altar in the wilderness; as may be conjectured by the verse here following; and the practice of joab, 1 Kin. 2. 28.  
Vers. 14. shall come presumptuously] or, shall deal proudly: the Chaldee saith, do wickedly. It meaneth wittingly, wilfully, and presumptuously. from my] in Chaldee, from before my altar. The Greek addeth, and flee unto the altar; from my altar shalt thou take him, etc. But Thargum jerusalemy expoundeth it thus, though he be the high priest, who standeth and ministereth before me, from thhnce shall ye take him, and kill him. joab fearing his life, fled unto, and caught hold on the horns of the altar, 1 King. 28. and among the Heathens, altars were places of refuge; The wild beast hath the Rock for a refuge; and servants the altars of God; saith Euripides in Supplic. to die] or, unto death: that is, to put him to death, as the Greek and Chaldee translate.  
Vers. 15. his father, etc.] though he kill him not, yet he is to die for it: as by comparison with the 12. verse appeareth. So the Hebrew Doctors also expound it, but with limitation: for they teach, if a child smite father or mother, and leave no print of the stripe on the flesh, he is to be punished, but not with death: if he leave an impression (or scar) or that which is equivalent, as when he smiteth his father on the ear, and maketh him deaf; such a one is to be put to death, as Maimony showeth, it treat. of Rebels, chap. 5. Sect. 5. 6.  
Vers. 16. a man] any of the sons of Israel, saith the Greek translation: and also the Chaldee paraphrase. And so doth Moses explain this Law, in Deut. 24. 7. a soul, (that is, man, woman, or child) of his brethren, of the sons of Israel.  
Vers. 17. curseth] or, speaketh evil to, revileth; useth light, vile and reproachful speech: see Genesis 12. 3. put to die] the holy Ghost in Matth. 15. 4. (following the Greek version) translateth, let him be ended with death: that is, killed. This law is repeated in Levit. 20. 9 The Hebrew Doctors say, that if he curse them either alive or dead, he is to be stoned to death for it. But they restrain this to his next parents only: if he curse his grandfather, they teach, he is not to be stoned, but punished as for cursing anotherman. Maimony treat, of Rebels, chap. 5. Sect. 1. 2.  
Vers. 18. fist] so the Greek translateth, but the Chaldee is, a clod of earth. falleth] that is, lieth on, or keepeth his bed through infirmity.  
Vers. 19 innocent] and so quit, and not punished as a murderer: though for the hurt, he is to satisfy, as after is showed. give his sitting] that is, pay for his sitting, or ceasing from labour, and loss of time. So the Greek translates, But he shall pay for his ceasing from labour, and for the charges of healing. Here also is to be understood, that if he have caused a blemish in his neighbour, he is also to pay for it, Levit. 24. 19 20. And the Hebrew Doctors gather from Deut. 22. 29. that he must pay also for the smart or pain, and from Deuter. 25. 11. 12. that he must pay for the shame or dishonour, if any be. So they have set down in such cases five penalties: 1 for the hurt (or blemish;) 2 for the pain; 3 for the healing; 4 for the loss of time; 5 and for the shame (or dishonour:) of which some must pay all five, some four, some three, some two, some one, as the cases do fall out. Maimony, treat. of Hurts and damages, chap. 1. and 2. healing he shall heal] that is, sound and throughly heal: meaning by his charges, as the Greek showeth; and as the Chaldee translateth, he shall pay the hire of the Surgeon. Wherefore in the jews canons it is set down; If he that did the hurt say, myself will heal thee; or, I have a Surgeon that will heal for 〈◊〉 thing, they shall not yield unto him; but he must bring an approved Surgeon, and heal him for reward. If the patiented transgress against the words of the Surgeon, and so make his own sickness (or sore) more heavy; the other is not bound to heal him. Maimony, treat. of Hurts, chap. 2. Sect. 18. 20. Moreover they say; There are blows wherein is contempt, and a little pain, but as hurt: for such the Magistrates appointed mulcts or forfeits. As, he that kicked his neighbour with his fo●t, paid five shekels: he that smote him with his thigh, paid three shekels: he that bent his fist and smote him, paid thirteen shekels: if he smote him with the palm of his hand, one shekel. If he wrung him by the ear, or plucked off his hair, or did spit upon him, he paid an hundred shekels. And thus he paid for every time he did it; as if he kicked him four times one after another, he paid twenty shekels; and so for the rest. He that affrighteth his neighbour, although he fall sick through fear, he is free from the judgement of men, but guilty of the judgement of God; to wit, if he touch not his neighbour, but maketh a noise behind him, or appeareth in a dark place or the lake, S 〈…〉 he make a noise in his ear, and make him deaf: he is free from the judgement of man, but guilty of the judgement of God. But if he sa●ite him ou●h 〈…〉, and make him deaf, or touch him, or thrust him, when he affrighteth him, or take hold on his garments, or the like, he is to pay for it. Maimony treat. of Hurts, chap. 3. Sect. 8. 9 and chap. 2. Sect. 7.  
Vers. 20. man servant] his slave, which after in verse 21. is called his money: but with Hebrew servants he might not thus deal, Levit. 25. 39 40. nor with another man's servant. a rod] or staff, such as is meet to give correction with: wherefore the Hebrews gather, that if he smite him with a sword, dagger, stone, or the like, he hath not the privilege of this law; but if the servant die of the blow, though a year after, he must be killed for him. Maimony, treat. of Murder, chap. 2. S. 14. under his hand] while he is in beating: as the verse following manifesteth. avenging] Greeke, with vengeance: that is, he shall surely be avenged, or punished with death. The Chaldee translateth, judged. This is meant, by the Magistrate, who is the Avenger under God, Rom. 13. 4.  
Vers. 21. continue,] Hebr. stand, which the Greek translateth live. a day,] a large day of four and twenty hours; which is as much as two other days which have each but twelve hours, john 11. 9 Thus the jew Doctors explain it: if he continue four and twenty hours, and afterward die, he is not killed for him; though he die upon the beating, etc. and what is that, A DAY OR TWO DAYS? a day which is as two days, which is from time to time: (till that time again.) Maimony, treat of Murder, chap. 2. sect. 12. his money] Hebr. his silver: meaning, bought with his money, and so his own. But he that smiteth a servant which is not his own, though he die not till after many days; yet shall he be put to death for him, as for any other free man, saith Maimony, in treat. of Murder, chap. 2. Sect. 13.  
Vers. 22. births] or child, as the Greek translateth. no mischief] to the woman or child: the Chaldee expounds it, no death: but it implieth less also than death, as the words following manifest. The Greek refers it to the child; translating, if it be not figured, that is, have not the shape and proportion. punished] or, amearsed, mulcted, topay a sum of money, as this word is explained in Deut. 22. 19 And this mulct must be paid to the husband for the childbirth: and (as the Hebrews gather from the former laws) satisfaction must be given beside, to the woman for the damage and for the pain. Maimony treat. of Hurts, chap. 4. Sect. 〈◊〉. by the judges] as the Chaldee saith, by the sentence of the judges: the Greek translateth it, with authority (or dignity.)  
Vers. 23. thou give] speaking to the offender; wherefore the Greek changeth person, he shall give, as it was in verse 22. Otliers refer it to the judge; thou (judge) shalt give by thy sentence. soul] that is, life.  
Vers. 25. stripe] or wail; the print or mark of the blow in the flesh. And all these (except life for life,) 〈◊〉 Hebrew Doctors say, may be redeemed by money; which they gather from Numb. 35. 31. he shall take no ransom for the life of a murderer: so that other maims or hurts, are not forbidden to be satisfied for: and in respect of satisfaction, it is said (in Deut. 19 21.) thi●e eye shall not pity, etc. Maimony, in treat. of Hurts, chap. 1. Sect. 3. 4. Herein their opinion seemeth better than that of the Sadduces, which insisted upon the letter of the Law, to have limb for limb, and stripe for stripe, without redemption. Our Saviour more fully openeth his Father's Law; for although the Magistrates must execute being called upon; yet the plaintiffs are taught meekness and moderation, and not to avenge themselves, nor to resist the evil: but whosoever shall smite thee on the right cheek, turn to him the other also, Matth. 5. 38. 39  
Vers. 26. his man servant] or, his bondman, of the heathen, not an Hebrew, of whom he spoke before, verse 2. Also his own, not another man's servant. corrupt it] that is, perish it; and as the Greek translateth, make it blind. send him away] dismiss him free, from slavery; without any other satisfaction, which he must make to all other. The Hebrew canons explain it thus: He that hurteth a Canaanitish servant of his own, is discharged, (from making satisfaction.) he that hurteth an Hebrew servant of his own, is bound to make satisfaction for all (the five things before mentioned upon verse 19) save for his loss of time. He that hurteth a Canaanitish servant of his neighbours, the master of the servant is to have all those five things mentioned, etc. He that smiteth his own Canaanitish servant purposely, and bereaveth him of one of his limbs, which cannot be restored, must let him go out free, and must give him a bill of dismission. None go out free for loss of limb, but servants which are circumcised and baptised, etc. the servant which is yet in his paganism, goeth not out for loss of limb. When he smites his servant on the eye, and somewhat decayeth the sight of it: on the tooth, and looseneth it: if he can still use the service of them, he goeth not out free; if not, he is to go out free. If the servant had a dim eye, or a lose tooth and the master makes the eye blind, or the tooth fall out: if he had use of his eye or tooth to do service with, than he is to go out free, otherwise not. If he smite out his servants tooth; or make his eye blind against his will, as when he throweth a stone at a beast, and hitteth his servant, etc. the servant is not to go out free therefore. These and the like limitations are showed by Maimony in treat. of Hurts, chap. 4. Sect. 10. and treat. of Servants, chap. 5. Sect. 4. 5. 8. 9 11.  
V 27. for his tooth] and so by proportion for other parts, as an ear, a finger, or the like: yea if he strike him on the ear, and he become deaf thereby, or the like, he is to go out free for the same, saith Maimony, treat. of Servants, chap. 5. Sect. 7.  
Ver. 28. an ox] or, bull: and by proportion any other beast, that hurteth by pushing with the horn, kicking, biting, or any other way. Every living creature which is in the power of man, if it shall damnify, the owners are bound to pay for it, because their goods have done the damage. The Scripture speaketh not of the ●xe but for an instance, saith Maimony, in Nizke Mammon, (or treat. of Damages,) c. 1. Sect. 1. not be eaten] for detestation: God requiring man's blood at the hand even of beasts: as Gen. 9 5. But how should it be eaten after it was stoned? This law teacheth, that when sentence is passed upon it to be stoned, it is forbidden, and is made as an unclean beast. So that if any before hand kill it after the lawful manner of kill beasts, it is unlawful for any use, or for the flesh thereof to be eaten. And so after it is stoned, it may not be sold, nor given to dogs, nor to infidels, etc. saith, Maimony, treat. of Forbidden meats, chap. 4. Sect. 22. innocent] unpunished: as verse 19  
Vers. 29. in time past] Hebr. from yesterday, and the third day. So in verse 36. to his owner] and that before the Magistrate; as the Hebrew Doctors say, there is no testification but before the owners, and before the Synedrion (or Court,) Maimony, treat. of Damages, chap. 6. Sect. 2.  
Vers. 30. of his soul] that is, of his life. But how much? For servants the sum is set, verse 32. for others, as the judges shall value the slain. And the ransom is to be given unto the heirs of him that is slain. Maimony, in Damages. chap. 11. Sect. 1. 2.  
Vers. 31. a son] the Chaldee addeth a son of Israel, or a daughter of Israel.  
Vers. 32. thirty shekels] or, shillings; in Greek didrachmes: see the notes on Genes. 20. 16. This price is here set both for men and maidservants, and as the jews explain it, both for great and small, whether the servant were worth an hundred pounds, or not worth one, etc. Maimony, ibid. This thirty shekels was the goodly price, that our Lord Christ was valued at, or the vile jews, Zacharie 11. 12. 13. Matthew 26. 15.  
Vers. 33. or an ass] or any other beast, cattles, or fowl; the ox and the ass is named but for an instance. But vessels (or instruments) that fall into a pit and are broken, the owner of the pit is not bound to pay for them. The law is, if an ox fall, he saith not if a man: or an ass he saith not a vessel. Although an ox with his instruments fall in, and the ox die, and the instruments be broken: the owner of the pit is bound to pay for the beast, but not for the instruments. Maimony, treat, of Damages, chap. 12. Sect. 1. and chap. 13. Sect. 1. fall] that is, die there; as the words following manifest. Therefore the Hebrew canons set down a scantling, how much is enough to kill a beast; if the pit or ditch be ten hand breadths (that is, two foot and a half) deep. If it be any less, though an ox or any beast fall into it and die, the owner of the pit (they say) is not bound to pay for it. Maimony, in the same book, chap. 12. Sect. 10.  
Vers. 34. owner] or master: that is, the doer or occasioner of the doing thereof; in whom the fault lieth.  
Verse 35. ox] or any other beast of his: as before is noted his neighbour's ox] This the Hebrew Doctors take strictly: and say, If an Israelites ox push an ox sanctified (unto God;) or an ox that is sanctified do push an Israelites ox, he is not bound to 〈…〉 y, (by th' 〈…〉) for it is said, HIS NEIGHBOURS OX. Maimony, in Damages, chap. 8. Sect. 1. the dead] the Chaldee paraphraseth, the price of the dead also.  
Vers. 36. be known] or, as the Greek translateth, be made known: that is testified to the owner, as 〈◊〉 29.    

CHAP. XXII.  
1, Of theft. 5, Of damage by beasts, or fire. 7, Of trespasses, in things delivered to be kept. 14, Of hurting a thing borrowed. 16, Of enticing a maid to fo 〈…〉 cation. 18, Of witchcraft. 19, Of bestiality. 10, Of idolatry. 21, Of vexing strangers, widows, and fatherless. 25, Of usury. 26, Of pledoes. 28, Of reverence to Magistrates. 29, Of the first fruits. 31, Of eating torn flesh.  
WHen a man shall steal an ox, or a sheep, and kill it, or sell it, he shall pay five oxen for an ox, and four sheep for a sheep. If a thief be found in the digging thorough, and he be smitten and die, no bloods (shall be shed) for him. If the Sun be risen upon him, bloods (shall be shed) for him: paying he shall pay; if he have not, than he shall be sold for his theft. If the theft by finding be found in his hand, whether ox, or ass, or sheep, alive, he shall pay double. When a man shall cause a field or vineyard to be fed upon, and shall see 〈…〉 in his beast, and shall feed in another's field; of the best of his own field, and the best of his vineyard shall he pay. When fire shall go forth, and find thorns, and a stack of corn, or the standing corn, or a field be consumed; he that kindled the fire shall paying pay. When a man shall give unto his neighbour money or stuff to keep, and it be stolen out of the man's house, if the thief be found, he shall pay double. If the thief be not found, than the master of the house shall be brought unto the gods, if he have not put forth his hand unto his neighbour's goods. For every matter of trespass, for ox, for ass, for sheep, for raiment, for every loss, which he shall say, that this is he; the matter of them both shall come unto the gods: whom the gods shall condemn, he shall pay double unto his neighbour. When a man shall give unto his neighbour, ass, or ox, or sheep, or any beast to keep, and it die, or be broken, or driven away, none seeing it: An oath of jehovah shall be between them both, if he have not put forth his hand unto his neighbour's goods: and the owner of it shall accept it, and he shall not pay. And if it be stolen by stealth from him, he shall pay unto the owner thereof. If it be torn in pieces, let him bring it for witness: that which is torn, he shall not pay. And when a man shall borrow aught of his neighbour, and it be broken, or die, the owner thereof being not with it, paying he shall pay. If the owner thereof be with it, he shall not pay: if it be an hired thing, it came for his hire. And when a man shall entice a maid that is not betrothed, and lie with her, endowing he shall endow her to himself to wife. If her father refusing shall refuse to give her unto him, he shall weigh the money, according to the dowry of virgins. Thou shalt not suffer a witch to live. Whosoever lieth with a beast, he shall be put to die the death. He that sacrificeth to the gods, shall be utterly destroyed, except unto jehovah, even to him only. And a stranger thou shalt not vex, neither shalt thou oppress him: for ye were strangers in the land of Egypt. Ye shall not afflict any widow or fatherless child. If afflicting thou shalt afflict him, surely if crying he shall cry unto me, hearing I will hear his cry. And my anger shall wax hot, and I will kill you with the sword: and your wives shall be widows, and your sons fatherless. If thou lend money to my people, to the poor man with thee, thou shalt not be to him as an exacting cred 〈…〉: ye shall not lay upon him biting usury. If for a pledge thou take to pledge thy neighbour's raiment, thou shalt return it unto him before the Sun goeth down. For that is his covering, that only; that is his raiment for his skin: wherein shall he sleep? And it shall be, when he crieth unto me, than I will hear, for I am gracious. Thou shalt not revile the gods, & the ruler of thy people thou shalt not curse. Thy full-ripe fruit and thy liquor thou shalt not delay: the firstborn of thy sons shalt thou give unto me. So shalt thou do with thine ox, and with thy sheep: seven days it shall be with his mother; in the eighth day thou shalt give it unto me. And ye shall be unto me men of holiness: and ye shall not eat flesh torn in the field; ye shall cast it to the dog.  

Annotations.  
A Sheep] or a lamb; a young sheep, or young goat: for the Hebrew word comprehendeth both, Exod. 12. 3. Deut. 14. 4. five oxen] or, five of the herd, for an ox; and four of the flock for a sheep: the Hebrew differeth in word, but the Greek version keepeth the same words here, that were before. This Law was, if the ox were killed or sold: but if it were found in his hand alive, he paid but two for one, v. 4. neither was it for any other theft, than of the ox and sheep: for all other, the thief paid but the double: as the Hebrew canons plainly express, Maimony, treat. of Theft, chap. 1. Sect. 6. But these, b●cause of the profit, use, and service which the owners might have of them, (and in particular, for sacrifices to God, which might not be with any other beasts) were to be paid five and fourfold: And as the theft was bolder, and the loss greater of an ox, than of a sheep; so the punishment was more.  
Vers. 2. in the digging through] that is, digging (or breaking) through an house; as, Matthew 24. 43. or, in the hole digged; and so entering by the breach. By this the Hebrews understand all other indirect ways, by which the thief may enter, but this is specified, because it is the way of most thiefs, to enter by digging through in the night. Maimony, treat. of Theft, chap. 9 sect. 8. no bloods for him] that is, none shall be put to death for killing that thief. Or it may be read thus, no bloods (shall be) to him, meaning to the killer of the thief, he shall not have murder imputed to him, so the phrase is used in Numbers 35. 27. The Hebrew Doctors explain it thus; If the master of the house, or any other man kill him, they are guiltless: yea it is free for any to kill him, either on the working day, or on the Sabbath day, with any death that they can put him to, etc. And wherefore doth the Law permit this? Because it is the manner of such, that if the masier of the house should withstand, and hinder them, they will kill him. And it is found, that he which comes into his neighbour's house to steal, is as he that pursueth his neighbour to kill him. Such a one therefore may be killed, be he great or small, man or woman. Maimony, treat. of Theft, chap. 9 Sect. 7. 9  
Vers. 3. risen upon him] if it be clear day when the thief breaketh in, who so killeth him, his blood shall be shed therefore. For the Sun, the Chaldee paraphrast translateth, the eye of witnesses. But Maimony (in the foresaid place, Sect. 10.) giveth this sense; If the matter be clear to the master of the house, that this thief will not kill him, and that he cometh not but to steal goods, it is unlawful to kill him: and if he kill him, he is a man slayer, as it is written, IF THE SUN BE RISEN UPON HIM; if the thing be clear as the Sun unto thee, that he is at peace with thee, thou shalt not kill him, he] the thief, shall surely pay: therefore kill him not. But the Greek version referreth it to the slayer, that he shall pay, that is, be put to death for him. he shall be sold] for a servant by the Magistrate: see Exodus 21. 2. etc. And in the jewish canons it is explained thus: If he have nothing, neither movable goods nor unmoveable, the judges do sell him, and give his price for the damage. And they sell him not but to an Israelite, or proselyte. He is not to be sold publicly, etc. as slaves are sold, (as it is written, Leviticus 25. 42. They shall not be sold with the sale of a bondman,) but privately, and by way of honour, Maimony, treat. of Theft, c. 3. S. 11. and treat. of Servants, chap. 1. Sect. 3. 5. for his thief] for the principal, ot thing stolen: and no thief is sold, save for the principal: but the double, or paying of four or five for one, he ●s not to be sold for them; but they are at a debt upon him; till he be rich. If the principal which is stolen, be worth 100 Crowns, and the theest be worth but 50. he is to be sold, and the rest of the principal, with the dumble, remain upon him for a debt, until he go out (offer 〈…〉) in the seventh year, and when he is able, he 〈…〉 st pay it. If the thief be worth 100 Crowns and 〈◊〉 he may not be sold; as it is written, FOR HIS THEFT; so that his whole price must be spent in his theft Maim. treat. of Theft, chap. 3. Sect. 12. 14.  
Vers. 4. finding be found] that is, be certainly and wholly found: the Greek translateth, be taken and found. whether, Ox, etc.] Hebr. from ox unto ass, unto lamb. he shall pay double;] that is, shall restore that which was stolen, and another as good. Here the Hebrew Doctors have their exceptions, for women, children, and servants. If a man's wife (steale) and she hath not to pay, the double shall lie upon her as a debt, till she be divorced, or her husband dye, than the judges shall exact it of her. A child that stealeth, is free from paying the double, etc. and if the thing be lost, he is not bound to pay the principal, no not after he is grown in age. A servant that stealeth is free from paying the double, his master is free also: for no man is bound to pay his servants damages, etc. but when the servant hath his freedom, he is bound to pay the double. It is meet that the judges beat the children for stealing, that they grow not into a custom of it; and so for other damages that they do: likewise they are to beat servants throughly for stealing, etc. Maimony, treat. of Theft, chap. 1. Sect. 7. 8. etc.  
Vers. 5. or vineyard] and so by proportion any other thing; as garden, or the like.  
Vers. 6. find] that is, catch hold on thorns; or on any other fuel, as straw, fern, etc. So in the examples following, two or three things are named in stead of all other. And not such things only, but if the fire break forth and hurt a man, he that kindled it, must pay for his hurt, and for his resting from his labour, and for his healing, and for his pain, and for his dishonour; (the five things forementioned on Exod. 21. 19) even as if he had hurt him with his hand: as Maimony showeth in treat of Damages, chap. 14. Sect. 15. that kindled] or, that set on fire the fire: that burned the burning. The Hebrew Doctors explain this Law thus: One brings fire, and another after brings wood; he that brings the wood, is bound to pay. One brings wood, and then another brings fire; now he that brings the fire is bound to pay. If one come and make the flame, than he is bound to pay, etc. Maimony, treat. of Damages, chap. 14. Sect. 7. paying pay] that is, surely and fully pay, for the damage. If in the stack (or floor) of corn, there be laid up such instruments as husbandmen are wont to use, and lay up about the threshing or treading out of the corn, they also must be all paid for. But if there be garments, plate, glasses, or the like, laid up there; he is not bound to pay for such things. He that causeth his neighbour's house to be burned, is to pay for all that is within the same; for it is the manner of men, to lay up their goods, vessels, etc. within their houses, Maimony, ibid. Sect. 8.  
Vers. 7. money or stuff] Hebr. silver or vessels, (instruments:) or any beast, as the 9 verse after showeth. to keep] of trust; and for no reward, but of friendship.  
Vers. 8. the gods] that is, as the Chaldee expresseth, the judges: see Exod. 21. 6. The Greek here translateth, before God. if he have] understand, to see if he have not; meaning that the judges may find it out by oath; as is expressed in vers. 11. So the Greek translateth, and he shall swear, that in very deed he hath not dealt evil. The putting forth the hand unto the thing, the Hebrew Doctors understand, not only for stealth or conveying away, but also for the use or service of the thing; which when the keeper doth, if it be afterward stolen, lost, or any way miscarry, the keeper is to pay for it. R. jos. Karro in Chosen hamishphat, treat. Pikkadon, c. 2. S. 1. goods] Heb. work, that is, any thing gotten wherein one's work or labour is employed; as in Gen. 33. 14. The Greek translateth it, the thing committed unto him, (which word Paul useth in 1 Tim. 6. 20. 2 Tim. 1. 14.) also the Chaldee saith, that which his neighbour delivered him. So after in verse 11.  
Vers. 9 matter of trespass] or, word of trespass] that is, any injury spoken or complained of: which may be other ways than by putting to his hand forementioned: as, if he kept it not in a meet place, etc. The Hebrew canons say, Some things are usually kept in outhouses or yards, as timber, stones, etc. some in houses, as garments, etc. some locked up in coffers, as money, jewels, etc. If a keeper leave a thing committed unto him, in a place unmeet, though it be stolen, lost, burnt, or the like; he is to pay for it. Also, when he that committed to his neighbour any thing to keep, demandeth the thing again; if the keeper of it say, I know not where I laid it, give me respite till I seek and find it, and I will restore it unto you; lo this man is a trespasser, and is bound to make satisfaction out of hand. These and other like, are matters of trespass, as Maimony showeth in treat. of Borrowing, and committing a thing to keep, chap. 4. loss, that is, lost thing. which he] that is, which the plaintiff shall charge, or challenge. is he] is the man that had it: or, this is it, the thing which I challenge. the gods] the judges, as the Chaldee translateth. But the Greek saith, the judgement of them both shall come before God, and he that is taken by God, shall pay. condemn] Heb. make (or pronounce) wicked: which in such cases, usually signifieth to condemn as guilty: as on the contrary, to make just (or justify,) is to acquit or absolve in judgement, Deuteronomie 25. 1. Proverb. 17. 15. The Hebrews expound it thus: A thief against whom two sufficient witnesses do testify that he stole, is bound to pay the double. A thief that confesseth of himself that he stole, must pay the principal, but is free from the double: so it is said, whom the gods shall condemn, he shall pay the double, not he that condemns himself, Maimony, treat. of Theft, chap. 1. Sect. 4. 5.  
Vers. 10. to keep] not for nothing, as in the former case, verse 7. but for hire, as jakob had Laban's flock to keep, Gen. 30. 31.— 36. and 31. 39 The Hebrew Doctors say, There are four keepers spoken of in the Law, and three laws are for them. The fourtkeepers are, he that keepeth for nothing, and he that borroweth, and he that taketh wages (for keeping) and he that hireth a thing. The three 〈◊〉 for them are these: He that keepeth for nought, if the thing be stolen from him, or lost, or die, etc. must be sworn that he hath kept it as the manner of keepers is to do, so he is free, Exodus 22. 7 8. The borrower payeth for all, whether the thing borrowed be lost, or stolen, or die, etc. Exodus 22. 14. The receiver of wages, and the hirer, there is one law for them both: that if the thing be lost or stolen they pay for it. Exodus 22. 12. if it die, or by any the like violence be for done; they must be sworn that so it was, and they are free, Exod. 22. 10, 11. Maimony, in Misneh, treat. of Hired things, chap. 1. Sect. 1. 2. broken] hurt, or maimed, etc. under these things specified all other violent accidents are implied; as loss by shipwreck, and the like.  
Vers. 11. oath of jehovah] that is, whereby the Lord is taken to witness: because there was no man that saw and could testify, verse 10. If there be witnesses, he is not to pay, not to swear: as Maimony showeth in the foresaid treat. c. 3. S. 1. accept it] the Chaldee saith, shall take the oath, that is, accept of it, and so end the controversy, as Heb. 6. 16. he] that is, the keeper shall not pay for it. Also the Hebrew Doctors say, If the keeper deliver (the goods) to a second keeper, and there be witnesses that the second kept them as the manner of keepers is to do, and that some such violent accident did befall, the first keeper was free. But if there be not witnesses, the first keeper is bound to pay the owner, and go to law himself with the second keeper: yea though the first were a keeper for nothing. Maimony, treat. of Hired things, chap. 1. Sect. 4.  
Vers. 13. torn in pieces] Hebr. tearing torn: to wit, by wild beasts, as the Greek version manifesteth. bring it] that which is torn, or the remnants of it, as in Amos 3. 12. is mentioned a leg, or an ear, or the like. So the jerusalemy Thargum saith, let him bring of the members of it, for a witness that it is killed. not pay] understanding, if the keeper do his best to rescue it: and so it be not lost but by violence. Touching this, the Rabbins say, A shepherd when wolves come and take a prey from him, if there be but one wolf, it is not (counted) violence; if there be two wolves, that is violence. If two dogs come, it is not violence, if moe, than it is. A lion, a bear, a leopard, a serpent, etc. every of these is (counted) violence; but if he lead the flock to the place where wild beasts or robbers haunt, it is not violence, but he is bound to pay. A shepherd that hath means to rescue the prey by other shepherds, and by slaves; if he call not the other shepherds, nor bring staves to rescue with, he is bound to pay, whether he keep for nothing, or for wages, save that he which keeketh for no hire calleth shepherds, and bringeth staves without hire; if he find none such he is discharged. But he that keepeth for hire is bound to hire shepherds and staves to the worth of the beast, and rescue the same, and receives the hire again of the householder. If he do not thus, and may hire, but do not, he dealeth unfaithfully, and is guilty. Maimony, treatise of Hired things, chapter 3. Section 4. 6.  
Vers. 14. borrow] Hebr. ask, and consequently, receive a thing lent. This law concerneth all movable goods, beasts, household stuff, and the like or die] or perish any other way; therefore the Greek addeth, or be driven away: as was in verse 10. The Hebrews explain this law thus: He that borroweth of his neighbour stuff, or beast, or any like movable goods, and it be lost, or stolen though with great violence, as if the beast be hurt, or taken away by force, or die, he is bound to pay all, Exodus 22. 14. To wit, if such violent accident do befall it, and not in the time of the work. But if he borrow a beast to plough with, and it die whiles he is ploughing, than he is free. But if it die before he plougheth with it, or after; or if he ride upon it, or tread out corn with it, and it die in the time whiles he is riding on it, etc. he is bound to pay for it, and so in all like cases. As, he that borroweth a beast, to go to such a place, and it die under him in the journey: or borroweth an axe to cut wood, and it breaketh in, and by the cutting thereof; now the borrower is free. Maimony, treat of Borrowing, and Committing a thing to keep, chap. 1. Sect. 1. 2. paying] that is, he shall surely and fully pay. The manner whereof was this; they weighted what it was worth when it was well and whole, and what it was worth when it was broken; and the broken thing was restored, and what was less, he paid; and so the beasts carcase was restored, and what it came short was made good. Maimony ibidem, chapter 1. Section 3. Unto these they add other cautions; as, He that borrows a beast, is bound to give him food, all the while he hath borrowed him, If his flesh be abated, he must pay for so much as he is less in worth. But if his flesh be abated by reason of the work, he is free; and must take his oath, that he is waxed lean by working. He that borroweth aught absolutely, the lender may make him restore it at any time when he will: if he borrowed it for a certain time, the lender cannot make him restore it, till the end of that time; and though the borrower die, yet his heirs may use the borrowed thing, till the time be at an end. He that borroweth a thing to do a certain work with, the lender cannot make him deliver it out of his hand, till the work be finished. Maimony ib. c. 1. S. 4. 5 6.  
Vers. 15. be with it] This the Hebrews understand, of his being with it, in the time when it is borrowed, not in the time when it is used: for they say; We have been taught, that whereas it is said, if the owner thereofbe with it, the meaning is, if he be with it in the time of borrowing it, etc. and there is no need that he be with it in the time when it is broken, or dieth. If he be not with it in the time when it is borrowed, though he be with it in the time when it is broken, or dieth, (the borrower) is bound to pay for it. Ra●bam (or Maimony) in his comment on Thalmud Bab. in Baba metsignah, chap. 8. it came] the Gr. translateth, it shall be to him (or his) for his hire. And so though the thing miscarry, he payeth but the hire only.  
Vers. 16. entice] or persuade, so that she consent unto the encicer. And herein this differeth from the Law in Deuteronomie 22. 28. 29. which was for such as consented not. The Hebrews say; She that is lain with in the field, it is certainly presumed that she was forced; unless witness testify that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with in the city it is presumed 〈◊〉 she was 〈◊〉 because she 〈◊〉; unless witness▪ 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 that the man dr●w a 〈◊〉 and saith 〈◊〉 〈◊〉, if thou cry out I will kill her, Maimony in Nagharah be 〈…〉, chap. 1. Sect. ●● not betrothed] for to lie with a betrothed maid was death Deut. 22. 24. 25.  
Vers. 17. weigh] that 〈◊〉 pay money. The sum is showed in Deuteronomie 22. 29. to be fifty shekels of silver. The Hebrew Doctors say, this mulct was, not only if her father refused, but if the maid also, or if the enticer himself would not marry her, they compelled him not, but he gave the mulct, and went his way. If he married her, than he paid not this mulct, but gave her a writing, as other maids had. Maimony in Nagyarah chap. 1. Sect. 3.  
Vers. 18. a witch] or, sorceress, whereof see the notes on Exodus 7. 11. He speaketh of the woman, because witchcraft is most in use among that kind: but implieth also the man-witch, or sorcerer (who is likewise named in Deuteronomie 18. 10.) Therefore the Greek translateth it here plurally, Witches. The Hebrews observe, Whosoever is guilty of death, the judges that do not put him to death, they break an affirmative precept, but transgress not against a prohibitive saving of the Witch; for if they put not him to death, they transgress a prohibition; as it is said, Thou shalt not suffer a Witch to live, Maimony, in Sanhedrin, chap. 14. Sect. 3.  
Vers. 19 put to dye] Gr. ye shall kill him with death. Elsewhere it is commanded, that the beast be killed also, Leviticus 20. 15. 16. for this sin is Confusion, Lev. ●8. 23.  
Vers. 20. sacrificeth to the gods] that is, as the Chaldee expounds it, to the idols of the peoples; and Moses explaineth it, either the Sun, or the Moon, or any of the host of heaven, etc. Deut. 17. 2. 3. And by sacrifice, he implieth also worship and service, as is expressed in Deuteronomie 17. 3. utterly destroyed] or, anathematised, that is, destroyed as execrable and cursed; be put to death without mercy, as the Hebrew Cherem implieth, and Paul useth such a phrase in Hebrews 10. 28. The Greek here translateth it, destroyed, the Chaldee by Onkelos, saith, killed; and the Thargum called jonathans', addeth shall be killed with the sword, and his goods consumed: which interpretation he gathereth from the Law in Deuteronomie 13. 15. 16. 17. where the word Cherem is also used. But others gather from Deut. 17. 2. 5. that he was to be stoned, which is most agreeable. Howbeit this is to be understood of a witting and willing idolater, according to Numb. 25. 27. 30. and so the Hebrew canons say: Whosoever serveth idols willingly and presumptuously, he is guilty of cutting off, (to wit by the hand of God) and if there be witnesses that have seen him, he is stoned to death; and if he have served them ignorantly, he is to bring the 〈◊〉 offering appointed therefore, Maimony, treat. of Idolatry, c. 2. S. 1. except 〈◊〉 understand, except he sacrifice unto jehovah.  
Vers. 21. vex] or, make a spoil and prey, Coppresse 〈◊〉 〈◊〉 and violence; a word usually applied to the rich 〈◊〉 mighty, that vex and spoil● the poor, fatherless, and stranger: whom God loveth, and commandeth us to love, even as ourselves, Deut. 10. 18. 19 Levit. 29. 33. 34. Zach. 7. 10. jer. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling, Leviticus 25. 14. 17. The Hebrew Doctors expound this here to mean vexing of the stranger with words of reproach; and the oppressing next spoken of, to be meant of his goods or riches. Maimony in treat. of Merchandise, chap. 14. Sect. 15. Of this oppressing, see the notes on Levit. 25.  
Vers. 23. afflicting afflict,] that is, in any measure, or any manner of way afflict. It seemeth also to be an imperfect speech, implying, I will afflict thee. See the like in Luke 13. 9 surely if] or and if: so the Greek translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci, Surely (or For) and Vaughan, And, are put one for another, 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39 1. with 2 King 20. 12.  
Vers. 25. money] Hebr. silver: by it is meant also gold, or brass, or meat, or raiment, or any other thing, as is explained, Levit. 25. 36. 37. Deut. 23. 19 And we are elsewhere commanded to lend, Deut. 15. 7. 8. Luke 6. 35. my people,] this putteth a difference between God's people, and strangers infidels, unto whom they might lend upon usury, Deut 23. 20. as an exacting creditor:] as a lender that is urgent to have his own again; or to have a pawn for the same: so the word is sundry times used in this sense, 2 King. 4. 1. Psalm 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poor brethren, Deut. 15. 2. 3. and so the Greek here translateth, thou shalt not be urgent upon him, Also the Hebrew Doctors gather from hence thus; who so exacteth (payment) of a poor man, and knoweth that he hath not aught to pay him with, he transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor. Maimony, treat of the Lender and borrower, chap. 1. Sect. 2. biting-usurie;] usury is called biting, for that it biteth and consumeth a man and his substance: and is therefore here and elsewhere absolutely forbidden God's people, Deuteronomie 23. 19 Levit. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the jews have these canons set down by Maimony, in his forenamed treatise, chapter 4. 5. and 6. Usury and increase are both one thing, Leviticus 25. 37. Deuteronomie 23. 19 And why is the name of it called [Neshek] biting usury? because it [Noshek] biteth; for it nippeth thy neighbour, and eateth his flesh. As it is unlawful to lend, so it is unlawful to borrow upon usury; for it is written (in Deuteronomie 23. 19) Thou shalt not cause to bite, (that is, to lend upon biting usury:) by tradition we have been taught that this is an admonition to the borrower, etc. Likewise it is unlawful to have aught to do between the borrower and the lender upon usury: and whosoever is either surety or scribe, or witness between them, he transgresseth against this prohibition. Ye shall not lay upon him biting usury, (Ex. 22. 25.) this is an admonition to the witnesses also, and to the surety; & to the scribe. He that lends upon usury transgresseth against six prohibitions. Thou shalt not be to him as an exacting creditor, Ex. 22. 25. Thou shalt not give him thy money upon usury, Leviticus 25. 37. Thou shalt not give him thy victuals for increase, Leviticus 25. 37. Thou shalt not take usury of him or increase, Leviticus 25. 36. Ye shall not lay usury upon him, Exodus 22. 25. and, Thou shalt not put a stumbling block before the blind, Levit. 19 14. And the borrower transgresseth against two; Thou shalt not cause to lend upon biting usury, Deut. 23. 19 and, Thou shalt not lay a stumbling block before the blind, Levit. 19 14. The surety, witnesses, and such like transgress against this; Ye shall not lay usury upon him. Whosoever borroweth or dareth upon usury, are like unto them that deny the name of the God of Israel, and deny the coming out of Egypt; as it is written, Thou shalt not give him thy money upon usury, etc. I am the Lord your God, which brought you forth out of the land of Egypt, etc. Levit. 25. 37. 38. It is unlawful to take usury before or after. As one intending to borrow of a man sends him a gift, to the end that he may lend unto him: this is usury afore hand. Or he hath borrowed of a man, and paid him again, and sends him a gift for his money which he had of him for nought: this is after usury. Whose borroweth of his neighbour, and was not wont in former time to salute him first; it is unlawful for him to salute him first, (& I need not say, to praise him;) for it is written, Usury of any Word (or Thing) Deut. 23. 19 though they be but words, they are unlawful. Likewise, it is unlawful for the borrower to learn his lender to read, etc. all the while his money is in his hand, if he were not wont to do it before; as it is said, Usury of any thing. It is unlawful to let out money to hire, as they do other things, etc. He that dareth to his neighbour, and conditioneth with him to dwell in his courtyard for nought until he pay him what he hath borrowed; or that hireth a thing of him for less than it is worth till he pay him, etc. this is usury. He that lends unto his neighbour may not retain his servant to do work for him, although the servant sit still and hath nothing to do. The judges are to see the usury which the lender hath received to be restored back unto the borrower. A bill for usury; the principal may be required by it, but not the interest, etc.  
Vers. 26. neighbours raiment] if he be a Poor man, as the next verse manifesteth, and as is expressed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poor or rich, but by authority of the Magistrate, as the Hebrew Doctors teach: Maimony in treat. of Lender and Borrower, chap. 3. Sect. 4. See more for this point in the annotations upon Deuteronomie 24. raiment] which he either weareth by day, or lieth in by night; and so by proportion all other things whereof he hath present use, as tools & instruments to work with, and such like, But things necessary for to feed the life, as the millstone which grindeth corn, or any the like, may not be taken to pawn, Deuteronomie 24. 6. before the Sun] or until the Sun goeth in, that is, setteth, or goeth down, meaning, by day. In Deuteronomie 24. 13. it is said, when the Sun goeth down. Hereupon the Hebrew canons say, When one takes a pledge of his neighbour, if he be a poor man, and his pledge be a thing that he hath need of, it is commanded that he restore the pledge at the time when he needeth it: he is to restore him his bedding at night, that he may sleep on it; and his working tools by day, that he may do his work with them. If he do not restore the instrument of the day by day, and the instrument of the night at night, he transgresseth against this prohibition, Thou shalt not sleep with his pledge, Deut. 24. 12. this is meant of his night covering. And of things which he doth his work with by day, or clotheth himself with, he saith, Before the Sun goeth down thou shalt return it him; teaching to restore it all the day. Maimony, in the foresaid place, chap. 3. Sect. 5. The Hebrew word ad, (until) is in Greek translated, before, and a like signification it had in Gen 48. 5.  
Vers. 27. his skin] the Greek translateth it, his shame. when he crieth] or, that he will cry unto me, and I will hear. The Greek translateth, if therefore he cry.  
Vers. 28. revile] curse, ban, or blaspheme, (which word the holy Ghost useth in this case, 2 Pet. 2. 10.) that is, speak evil and dishonourably. See Gen. 12. 3. gods] that is, as the Chaldee translateth, judges: as Exod. 21. 6. the ruler of] Heb. ruler in; but it meaneth of thy people, as it is translated in Acts 23. 5. where it is applied to the high priest: but generally it is any prince or ruler, Numbers 7. 2. 3. 10. The jew Doctors explain it thus: Whosoever revileth a judge among the judges of Israel, transgresseth this Law, Thou shalt not revile the gods. And so if he revile the Ruler, either the chief of the great Synedrion, or the King, he transgresseth this Law, Thou shalt not curse the ruler of thy people. Maimony, in Sanhedrin, chap. 26. Sect. 1. And Solomon saith, Revile (or Curse) not the King, no not in thy thought, Eccles. 10. 20. curse] that is, speak evil, as is explained, Acts 23. 5.  
Vers. 29. Thy full-ripe fruit] to wit, the first-fruits thereof, as is explained, Exod. 23. 19 so the Chaldee translateth, Thy first fruits; and the Greek, The first fruits of thy floor. The Hebrew signifieth, fullness, or collection: meaning fruits when they are full or ripe and gathered. So in Numbers 18. 27. and Deuteronomie 22. 9 Of this the Hebrew canons say, They bring no first fruits but of seven things, viz. of wheat, and of barley, and of grapes, and of figs, and of pomgranats, and of olives, and of dates. And if one bring other besides these seven kinds, they are not sanctified. They bring no first fruits of liquors, save of olives and of grapes: if a man bring other liquors, they are not received of him. There is no measure of first-fruits set by the Law: but by the Doctors a man must separate one of sixty. Maimony, in treat. of First-fruits, chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantity which men might bring, as the greatest was the fortieth part: and men might bring what they would, between forty and sixty for their first-fruits; whereupon they elsewhere say; What measure did the wise men set? A good eye (that is, a bountiful person,) one of forty; and the meant eye, one of fifty; the evil eye, one of sixty: and none might give less, than one of sixty. Maimony, in Trumoth, chap. 3. Sect. 2. liquor] Hebr. tear; that is, the first-fruits of wine and oil, which when they are pressed, drop as tears: so the Greek translateth it, the first-fruits of thy winepress. Of the manner of bringing these first fruits, see more in the annotations on Deut. 26. not delay] or, not fail, to bring and offer the same; see Deuter. 26. 1. 2. etc. Delaying, is often used for deferring a thing to the last, and so consequently, for failing and not doing it, Deuteronomie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time. By this oblation of the first fruits they acknowledged their thankfulness to God, whose tenants they were in the land, Deuteronomie 26. 9 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them, Rom. 11. 16. Also the first fruits figured God's Church, separated and sanctified unto him, from the rest of the world, jer. 2. 3. james 1. 18. Rev. 14. 4. give unto me] by redeeming it for five shekels of silver, & giving them to the Lords priest; Num. 18. 15. 16. Ex. 13. 13  
Vers. 30. and with thy sheep] under which name, the goat also is comprehended, for the Hebrew implieth both, Levit. 1. 10. The Greek here addeth the word And, understood in the Hebrew; which sometime the holy▪ Text supplieth; as, by each man, by all thy people, 1 King. 8. 38. that is, and by all thy people, 2 Chronicles, 6. 29. So, fight not with small, with great, 2 Chro. 18. 30. that is, with small or with great, 1 King. 22. 31. the eighth day] and from that day forward, it was acceptable, both for first fruits, & for other sacrifices, Levit. 22. 27. And before the eighth day, the Hebr. Doctors say, it was not lawful to kill and eat any young beast, no not for common food. Maimony, treat. of Forbidden Meats, chap. 4. Sect. 4. The reason hereof was, that in this time, the Sabbath day passed over it, for there is no seven without a Sabbath, saith R. Menachem upon this place. See the notes on Gen. 17. 12.  
Vers. 31. men of holiness] or as the Greek and Chaldee translate, holy men: that is, separated from other men, as by inward virtue, so by outward abstinence from unclean meats; (of which some here follow) So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat] This was a legal rite and figure of sanctification: and if any had unawares eaten of flesh torn, he was to wash his clothes, and bathe himself in water, and be unclean until the evening, otherwise he should bear his iniquity, Levit. 17. 15. 16. torn in the field] that is, torn by wild beasts in the field, as the Gr. and Chaldee versions do explain. The like is for beasts that die alone, Levit. 17. 15. Of this the Hebrews say; The torn thing spoken of in the Law, is that which is torn by the wild beasts of the wood, as Lion, Leopard, and the like. And so the fowl which is torn by ravenous fowls, as Eagle or the like. Though it be a torn thing which is not dead, it is forbidden: as if a Wolf take a Kid by the leg, and some m●n followeth him, and takes it out of his mouth; it is forbidden (to be eaten) because it is torn. Although he first slay it before it dieth, yet it is forbidden as a torn thing, because it cannot live after that wound upon it. The Law forbiddeth that which is inclining to die, by reaso● of any hurt, though it be not yet dead; and it is 〈◊〉 thing. Neither putteth it any difference, when 〈…〉 torn by beast or it fall from the top of an house, and 〈…〉 be broken; or it be shot through the heart with an arrow, or any the like, when it is inclining to die, it is as a torn thing; whether the occasion be by the hand of flesh and blood, or by the hand of (God of) heaven. Likewise he that cutteth flesh off from any living clean beast: that is torn flesh, and who so eateth of it is beaten, as for eating torn flesh. Maimony, in Forbidden meats, chap. 4. Sect. 6. etc.    

CHAP. XXIII.  
1, Of vain report and false witness. 2, Of following a multitude. 3. 6, Of justice. 4, Of charitableness to our enemies. 8, Of br●bes. 9, Of oppression. 10, Of the seventh year, the year of rest, 12, Of the Sabbath day. 13, Of not mentioning the names of other gods. 14, Of the three feasts in the year. 18. Of sacrificing with leven. 20, An Angel is promised to go before them, with a blessing if they obey him. 23, Of casting out the heathens and their Idolatry. 25, God's blessings to them that serve him. 28. Of hornets that should drive out their enemies. 31, The bounds of Israel's land. 32, No covenant might be made with the heathens or their Gods.  
THou shalt not take up a vain report: put not thy hand with the wicked, to be an unrighteous witness. Thou shalt not be after many, to evil things: neither shalt thou answer in a controversy, to decline after many, to wrest (judgement.) And a poor man shalt thou not countenance in his controversy. When thou shalt meet thine enemy's ox or his ass going astray, thou shalt returning return it unto him. When thou shalt see thine haters ass lying under his burden, and wouldst forbear to help him up, thou shalt helping help up with him. Thou shalt not wrest the judgement of thy poor in his controversy. From a word of falsehood thou shalt be fare: and the innocent and just slay thou not; for I will not justify the wicked. And gift thou shalt take none; for the gift will blind the open-eyed, and will pervert the words of the just. And thou shalt not oppress a stranger: for ye know the soul of a stranger, because ye were strangers in the land of Egypt. And six years thou shalt sow thy land, and shalt gather in the revenue thereof. But the seventh thou shalt let it rest, and let it lie still, that the poor of thy people may eat; and what they leave, the beast of the field shall eat. So shalt thou do to thy vineyard, and to thy oliveyard. Six days thou shalt do thy works, and in the seventh day thou shalt cease, that thine ox and thine ass may rest, and the son of thy bondwoman, and the stranger may be refreshed. And in all that I have said unto you, ye shall be wary: and the name of other gods ye shall not mention; it shall not be heard out of thy mouth. Three times thou shalt keep a feast unto me in the year. The feast of unlevened cakes shalt thou keep: seven days shalt thou eat unlevened cakes, as I have commanded thee, at the appointed time of the month of Abib; for in it thou camest out from Egypt: and they shall not appear before me empty. And the feast of harvest, of the first-fruits of thy labours, which thou shalt sow in the field: and the feast of ingathering, in the going out of the year, when thou gatherest in thy labours out of the field. Three times in the year every male of thee shall appear before the face of the Lord jehovah. Thou shalt not sacrifice the blood of my sacrifice with leavened bread, neither shall the fat of my feast remain until the morning. The first of the first-fruits of thy land thou shalt bring into the house of jehovah thy God. Thou shalt not seethe a kid in his mother's milk. Behold, I do send an Angel before thee, to keep thee in thy way, and to bring thee unto the place which I have prepared. Beware thou because of him, and obey his voice; provoke him not: for he will not pardon your trespass, for my name is in him. But if obeying thou shalt obey his voice, and do all that I shall speak, than I will be enemy unto thine enemies, and I will distress thy distressers. For my Angel shall go before thee, and shall bring thee in unto the Amorite, and the Chethite, and the Pherizzite, and the Canaanite, the Evite and the jebusite: and I will cut them off. Thou shalt not bow thyself down to their gods, nor serve them, not do according to their works: but destroying thou shalt destroy them, and breaking shalt break down their pillars. And ye shall serve jehovah your God, and he will bless thy bread, and thy water: and I will take away sickness from the midst of thee. There shall not be any casting their young, or barren in thy land: the number of thy days I will fulfil. My terror I will send before thee, and will dismay every people among whom thou shalt come, and will give all thy enemies (to turn) the neck unto thee. And I will send hornets before thee: and they shall drive out the Evite, the Canaanite, and the Chethite, from before thee. I will not drive them out from before thee in one year, lest the land be desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou shalt fructify, and inherit the land. And I will set thy bound, from the red sea even unto the sea of the Philistines, and from the wilderness unto the river: for I will give into your hand the inhabitants of the land, and thou shalt drive them out from before thee. Thou shalt not strike a covenant with them, or with their gods. They shall not dwell in thy land, lest they make thee sin against me: if thou shalt serve their gods, surely it will be a snare unto thee.  

Annotations.  
NOt take up] that is, neither receive (as the Greek and Chaldee translate) it of others, nor speak of it unto others: as taking up, in Exod. 20. 7. is for speaking or using any way. Both these are unlawful, 1 Sam. 24. 10. Levit. 19 16. a vain report] or, a false rumour: Hebrew, an hearing of vanity: which the Greek translateth, vain hearing. Vanity and falsity, are used one for another, as is showed on Exod. 20. 16. and the Chaldee here expoundeth i●, falsehood. Hearing (or hearsay) is used for report, tale, or rumour; whether in matters of religion, as Esay 53. 1. Rom. 10. 16. or in civil affairs, 1 Sam. 2. 24. 1 King. 2. 28. 2 Chron. 9 6. And that which one Evangelist calleth Acoee, Hearing, Mar. 1. 28. another nameth Echoes, fame or rumour, Luke 4. 37. put not thy hand] the Greek translateth consent not. unrighteous] so the Greek also is; the Chaldee saith, a false witness: the Heb. phrase is, a witness of unrighteousness, (or, of cruel wrong.) Of such David complained, Psalm. 35. 11. and the Law appointeth such punishment for them, as they intent against their neighbour, Deuternom. 19 16. 19  
Vers. 2. after many] or, after the great men, that is, to follow and consent unto them in evil: the Gr. saith, with many. So in the sentence following. answer] that is, speak in a cause, (or plea) The Chaldee paraphraseth, neither shalt thou refrain from teaching that which thou seest (meet) in judgement. to wrest] or, to pervert, namely, judgement (as the Greek addeth, and) as is expressed in v. 6. The Chaldee saith, after the many, accomplish the judgement. So other Hebrews expound it, saying When the judges are divided, some of them saying Guiltless, others saying Guilty; they go after the most part. So as it be in money matters, and other cases of prohibition and permission, of pronouncing unclean or clean, and the like. But in cases of life and death, if they be divided, and the most part clear a man, he is cleared; and if the most condemn him, he is not killed, unless they that condemn him be more than they that clear him by two men. Maimony in Sanhedrin. chap. 8 sect. 1.  
Vers. 3. not countenance] or, not honour, which the Greek and Chaldee translate, not pity in judgement. The like is spoken of the rich, in Leviticus 19 15. Thou shalt not countenance the face of the great man. It teacheth to do right in all causes, without respect of poor or rich.  
Vers. 4. ass] and so any other beast, or garment, or lost thing, as Moses after explaineth, Deut. 22. 1. 2. 3. God hereby teaching every man, not to look on his own things only, but also on the things of other men, Phil. 2. 4. and to love and do good unto his enemy, Luke 6. 27. returning return] that is, in any case return and restore him: if the owner be not near, or not known, it is to be kept till inquiry be made after it, Deut. 22. 2. Also the Hebrew Doctors say, Who so findeth a lost thing, which he is bound to restore, he is bound to cry the same, and to make it known and say, Who so hath lost such a kind of thing, let him come and give the signs of it, and he shall receive it, etc. Maimony, in treat. of Robbery, and of loss, ch. 13. sect. 1.  
Vers. 5. his burden] or, fall'n by any other occasion; and this Law concerneth all other beasts, as well as the Ass: see Deut. 22. 4. and wouldst forbear to help him up] or, than thou shalt cease from forsaking him, that is, shalt cease and leave off all ill will, and look that thou forsake him not. The Greek translateth, thou shalt not pass by the same. helping helpeups] that is, in any wise help up. Or, thou shalt leaving leave (thy own business to be) with him. But the former translation seemeth most fit: for so the Greek version saith, thou shalt not pass by the same, but shalt raise up the same together with him. And so Moses repeating this Law explaineth it, in Deut. 22. 4. thou shalt raising raise up with him. Likewise this Hebrew word Azab, which commonly signifieth to Leave, or Forsake, hath (as some other words) a contrary signification; to Fortify, repair, or help up with a thing, as Nehem. 3. 8. and 4. 2. The Chaldee joineth both senses thus; leaving thou shalt leave that which is in thy heart against him, and shalt help up with him.  
Vers. 6. of thy poor] that is, thy poor neighbour: implying also the stranger, the fatherless and the widow: whose judgement they that wrist (or turn aside) are cursed, Deut. 27. 19  
Vers. 7. word of falsehood] that is, false word, or false matter. The Chaldee saith, idle words: the Greek every unjust word. From hence the jews have a rule: A judge that knoweth of his fellow, that he is a violent extortioner, or a wicked man, it is unlawful to be joined in society with him, as it is written, FROM A WORD OF FALSEHOOD, thou SHALT BE FARE. And so they in jerusalem that had a clear conscience were wont to do: they sat not in judgement, until they knew with whom they should sit, nor sealed any writing until they knew who should seal it with them, etc. Maimony in Sanhedr. c. 22. sect. 10. not justify] but will condemn the wicked, though he be the judge himself. See Rom. 2. 1. 2. 3. So, not to hold guiltless. Exod. 20. 7. meaneth, to damn and punish as guilty. This which is spoken of God: is also an example for us: therefore the Greek changeth the person, and saith; and thou shalt not justify the wicked, for gifts sake.  
Vers. 8. gift] or bribe; for fire shall consume the Tabernacles of bribery, job 15. 34. And the jew Doctors explain it thus: Thou shalt take no gift, and I need not say, for to pervert judgement: but although it be to acquit the innocent, or to condemn the guilty, it is unlawful, and a transgression: for lo it is a general rule, Cursed is he that taketh a gift. And he is bound to restore again the gift, etc. And whatsoever judge taketh his reward for judging, his judgements are frustrate. Maimony in Sanhedrin, ch. 23. sect. 1. 5. take none] neither give any, Act. 24. 27. So also the Hebrew Doctors teach from that Law, Thou shalt not put a stumbling block before the blind, Levit. 19 14. Moreover they say, Whatsoever judge giveth a bribe, to get an office, it is unlawful to stand before him (in judgement.) And our wisemen have commanded to set him at nought, and to despise him, Maimony in Sanhedrin, ch. 3. S. 9 open-eyed] the Greek translateth, the eyes of those that see: and the Chaldee, the eyes of the wise; which words Moses also useth, in Deut. 16. 19 And Solomon saith, a gift destroyeth the heart, Eccles. 7. 7. but he that hateth gifts shall live, Prov. 15. 27. will pervert] example in samuel's sons, who took bribes, and perverted judgement, 1 Sam. 8. 3. For a gift, whithersoever it turneth, it prospereth, Prov. 17. 8. and every man is a friend to him that giveth gifts, Prov. 19 6. Such therefore as receive them are counted wicked and companions of thiefs, Proverbs 17. 23. Esay 1. 23.  
Vers. 9 the soul] that is, the affection or heart. See the like precept in Exod. 22. 21. Deut. 10. 19  
Vers. 10. thy land] the land of Canaan, which God would give to Israel, Levit. 25. 2. Neither did the jews hold themselves bound to keep this Law in other countries, Maimony treat. of Intermission and jubilee, ch. 4. S. 25.  
Vers. 11. the seventh] every seventh year: which was to be a Sabbath year; as every seventh day was a Sabbath day: therefore repeating this Law, he calleth it a Sabbath of sabbatisme (or of rest) to the land, a Sabbath to jehovah, Levit. 25. 4. As the Sabbath day signified that they themselves were the Lords, and therefore they ceased from their own works, to do the Lords: so the Sabbath year was to signify, that both they and their land was the Lords, Levit. 25. 23. let it rest] or, intermit it, let it be free from manuring: as the Gr. translateth, make a remission. They might neither sow their fields, nor prune their vineyards, nor reap the corn, nor gather the vintage, etc. Lev. 25. 4. 5. The Hebrew canons explain it thus, that they might neither dig nor plough the ground, nor gather out the stones, nor dung it; neither graft nor plant any trees save such as bore no fruit; nor cut off the knobs of trees, nor brush off the leaves, or withered boughs, nor bind up the branches, nor make a smoke to kill: he wermes, nor any the like thing pertaining to husbandry. Maimony, treat. of the Intermission and jubilee, ch. 1. If any said, What shall we eat the seventh year? behold, we may not sew nor gather in our revenue. The Lord promised, I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, Levit. 25. 20. 21. God would by this Sabbath year, call his people from worldly 〈…〉 es, to depend upon his providence in faith, M 〈…〉. 6. 31. 1 Cor. 7. 29. 30. 31. 32. and to exercise themselves in holy things, as the learning of his Law, which this year was to be read in the audience of all the people, Denter 31. 10. 11. 12. Nehe. 8. and that they should not pollute his land by their own unlawful works, but walk holily upon it: otherwise, the land should spuethem out, and enjoy her Sabbaths, when it lay desolate and void of such evil inhabitants, Levit. 18. 24. 25. 28. and 26. 34. 35. 43. 2 Chron. 36. 21. that the poor] or, and the poor of thy people shall eat; to wit, as well as the owners and their servants, Lev. 25. 6. may eat] to wit, that which groweth of it own accord in the seventh year, Levit. 25. 5. 6. By the Hebrew records, it is showed, that Whosoever looked up his vineyard, or hedged in his field in the seventh year, broke the commandment. Likewise if he gathered any of his fruits into his house: but he was to let all be common, and every man's hand equal in every place. He might bring into his house a little, after the manner of those that brought in common goods. Moreover, concerning the fruits of the seventh year, Whatsoever was properly man's meat, as wheat, figs, grapes, and the like, they might not make of them medicines, plasters, etc. Though for man's use, because it is said, TO YOU FOR MEAT, (Lev. 25. 6.) and not for medicine. Neither might they make merchandise of the fruits of the seventh year; but if they would sell a little thereof they might, and buy other meet with the price; and both the fruits which were sold, and the price were holy. And they might not be sold by measure, by weight, or by tale, (lest they should seem to make merchandise of the fruits of the seventh year,) but as other things that were free and common. Maimony, in the foresaid treatise, ch. 4. sect. 24. and ch. 5. Sect. 11. and ch. 6. Sect. 1. 3. they leave] as not being man's meat, it should be common for beasts, birds, etc. Therefore they might not burn the straw or stubble of the seventh year, for that it was meet for the beasts to eat, saith Maimony in the same place, ch. 5. S. 19 olive yard] or olive tree. And consequently all other trees, and fruits of like use. This holy year of rest figured the rest which the Church should enjoy under Christ in her sanctification, and communion of heavenly blessings: and so had an end in him, with other rudiments of the Law, Esay 61. 2. Coloss. 2. 16. 17. Galat. 4. 10. 11. Heb. 4. 9 10. 11.  
Vers. 12. cease] or rest, or keep Sabbath: see Exodus 20. 8. etc. refreshed] or, take breath: the Chaldee expoundeth it, may rest. See the jews canons for these, on Exod. 20. 10.  
Vers. 13. shall be wary] or take heed to yourselves that ye transgress not. other gods] the Chaldee calleth them, idols of the peoples. So in Zacha. 13. 2. God saith he will cut off the names of the idols out of the land; and in Hosea 2. 17. that he will take away the names of Baalim out of their mouths; and David would not take up the names of such upon his lips, Psal. 16. 4. and so the Israelites practised, in changing the names of idolatrous places, Numb. 32. 38. See also josuah 23. 7. By the Hebrew canons it was decreed from this Law; Who so maketh a vow in the name of an idol, or that sweareth by it, is to be beaten, whether be sweareth thereby for himself, or for an infidel. And it is forbidden to make an infidel swear by his God; or to mention the name thereof, though not by way of oath. Maimony, treat. of Idolatry, ch. 5. S. 10. out of] or, upon thy mouth, or, in 〈…〉: but the Greek translateth it, out of.  
Vers. 14. times] Hebr. feet: meaning three journeys which they should go on foot every g●●re, to the place of God's public worship. The Greek and Chaldee translate, times.  
Vers. 15. Abib] which we call March; the Gr. the month of now fruits: the first month unto Israel, because of their coming out of Egypt therein. This first feast was adjoined to the Passeover: of it, with the rites and signification, see the notes on Exodus 12. and 13. and Numbers 28. 17. 18. etc. It was for a continual remembrance of their coming out of Egypt, Deut. 16. 3. and an expectation of their better redemption and sanctification by Christ which was to come: in whom we spiritually keep this feast, 1 Cor. 5. 7. 8. they shall not appear] that is, the males of Israel, ver. 17. Deut. 16. 16. The Greek translateth it as before, thou shalt not; the Chaldee, ye shall not appear empty that is, without some gift or oblation to the Lord; as 1 Sam. 6. 3. Deut. 15. 13. 14. The Hebrew Doctors observe, that there were three things commanded unto Israel at every of the three feasts; namely, Appearing, as it is said, All thy males shall appear, Exod. 23. 17. And Feasting, as it is said, Thou shalt keep a feast unto the Lord thy God, Deut. 16. 15. And Rejoicing, as it is said, Thou shalt rejoice in thy feast, Deuteronom. 16. 14. The appearing spoken of in the Law, is, that his face should be seen in the Court (of the Sanctuary) in the first Good day of the feast. And he must bring with him a burnt-offring, either of fowl, or of beast: and who so cometh into the court in the first day, and bringeth not a burnt-offring, doth not only omit a thing commanded, but transgresseth also a prohibition; as it is said, They shall not appear before me empty, Exod. 23. 15. The Feast spoken of in the Law, is, that he offer Peace-offrings in the first good day of the Feast, when he cometh to appear: and it is a known thing, that no peace-offrings are brought, but of beasts. And the Rejoicing spoken of at the Feasts, is, that he offer Peace-offrings more than the peace-offrings of the Feast: and these are called the Peace-offrings of the rejoicing of the Feast; as it is said, Thou shalt slay Peace-offrings, and shalt eat there, and rejoice before the Lord thy God, Deuteronomy 27. 7. Who so cometh into the Court in the other days of the Feast, is not bound to bring a burnt-offring in his hand, every time that he assembleth: for that which is said, They shall not appear before me empty, is not but for the root (or beginning) of the Feast only, which is the first day, or in recompense for the first. But if he bring every time that he cometh, they receive it of him, and offer it in the name of a Burnt-offring for Appearing: for this appearing hath no stinted measure. Maimony in Chagigah, Chap. 1. Sect. 1. and Chap. 2. Sect. 6. See more in the annotations on Deut. 16.  
Vers. 16. of harvest] called also, the feast of weeks, (or, of seven,) Exodus 34. 22. because it was seven 〈◊〉 〈◊〉 after the former feast, upon the fiftieth day following, called thereupon Penteast, Levi●▪ 2●. 15. 16. 〈◊〉. 16. 9 〈◊〉. Acts 2. 1. First fruits] whereof in sign of homage and thankfulness to God, he man was to bring a tribute, of a free offering of his 〈◊〉, and give unto the Lord as he had blessed him, Deut. 16. ●0. 12. At the time of this 〈◊〉 the 〈◊〉▪ had also been given at mount Sinai, Exo●●●●●9. and at the same feast Christ gave the fiery Law of 〈◊〉 Spirit, in jerusalem, Acts 2. of ingathering] to wit, of the fruits of the land. This feast was at the revolution (or end) of the year, Exodus 34. 22. namely, in the seventh month, (which we call September; the Hebrews called it Ethanim, (1 King. 8. 2.) in the fifteenth day of this seventh month it began, and lasted seven days; and was called also the feast of Booths (or of Tabern●cles) Levit. 23. 34. Deuteronomy 16. 13.— 16. See the annotations there.  
Vers. 17. every male] to wit, which were freemen, perfect males, and in health, able to go unto the place of public worship; which in the ages following was only at jerusalem, Deuter. 12. 5. 6. and 1●. 6. 1 King. 14. 21. The jews explain it thus: Women and servants are not bound to appear: but all men are bound except the deaf, and the dumb, and the fool, and the little child, and the blind, and the lame, and the defiled, and the uncircumcised, and the old man, and the sick, and the tender and weak, which are not able to go up on their feet. All these eleven are discharged, but all other men are bound to appear. Such as are of neither sex, and that are of both sexes, male and female, are also discharged; and likewise they that are partly bond and partly free men. Every child that can hold his father by the hand, and go up from jerusalem (gates) to the mount of the Temple, his father is bound to cause him to go up and appear with him, that he may catechise (or train him up) in the Commandments. Maimony in Chagigah, Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise, for the safety of the land from enemies, Exod. 31. 23. 24. that promise the Greek version inserteth also here. the Lord jehovah] the Hebrew Adonis, which we English Lord, properly signifieth a Base, stay, or sustainer, as is noted on Gen. 15. 2. the Chaldee translateth it, Lord (or Master) of the world. The other name jehovah, denoteth God's Essence or Being; whereof see Gen. 2 4. The Greek here translateth, the Lordthy God.  
Vers. 18. sacrifice] no● slay for sacrifice; as in repeating this Law is said, Exod. 34. 25. of my sacrifice] that is, of my Passeover, as the Chaldee translateth it, and Moses in Exod. 34. 25. showeth the Passeover to be mean●. with leavened bread] that is, having any leavened bread in thy house, or power, but shalt purge out the leven before: as was commanded, Exod. 12. 15 etc. see the annotations there. Whether it be he that slayeth, or he that sprinkleth the blood, or he that burneth the fat: if any leven be in the power of any of these▪ or in the power of any of the company that eat the Passeover, in the hour of the offering of it, he transgresseth; as Maimony showeth in 〈◊〉. of the Passeover▪ chap. 1. Sect. 5. the fat of 〈◊〉] which the Chaldee expoundeth, of the sacrifice of the feast; and for this, in Exodus 34. 25. is written, the sacrifice of the feast of the Passeover. Compare this with the Law forgiven, in Exod. 12. 10. The fat of the Passeover, as of other sacrifices, was the Lords, to be burnt upon his Altar; see Levit. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning; for so it became polluted▪ remain] or be left all night.  
Vers. 19 The first] or, The first fruit, the beginning: see the notes on Exod. 22. 29. where seven things paid first-fruits. thy land] so this concerned only the land of Israel, and such as were owners of land there. Whereupon the Hebrew Doctors say, He that buyeth a tree in his neighbour's field, he bringeth not the first-fruits, because the ground is not his own: but he that buyeth tree and ground, bringeth the first-fruits thereof. And so the like. M 〈…〉 money, treat. of First-fruits, Chap. 2. Sect. 13. the house] the tabernacle, (for that was called the house, 1 Chron. 9 23.) or the Temple. The rites and words to be used in the bringing of them, are showed in Deuteronomy 26. 1. 2.— 11. But from this Law the jews have a canon: He that separateth his first-fruits, (for the Lord), and they rot, or be lost, or stolen, or polluted, he is bound to separate other in their stead; for it is said, thou SHALT BRING (them) INTO THE HOUSE OF JEHOVAN THY GOD; to teach that he is bound for other after them, till he bring them to the mount of the house of God. Maimony in First-fruits, Chap. 2. Sect. 20. not seethe a kid, etc.] This law is twice after repeated in the same words, Exod. 34. 26. Deuteron. 14. 21. For a kid, the Greek translateth generally, a lam●▪ The Chaldee paraphrast omitteth the name of a kid, and more generally translateth, Thou shalt not eat flesh with milk. So the jerusalemy Thargum on Exod. 34. 26. expoundeth it; My people the house of Israel, it is not lawful for you either to seethe or to eat flesh and milk mixed together. This sense the Thalmudists follow, gathering, if it be unlawful to seethe them together, much more to eat them. And understand it of the flesh and milk of all clean beasts. Flesh with milk, it is unlawful to seethe it, and unlawful to eat it by the Law: it is unlawful also to make profit of it, but it is to be buried. Whoso boileth aught of them two together, offendeth; as it is written, thou SHALT NOT SEETHE A KID IN HIS MOTHER'S MILK. So he that eateth aught of these two, of flesh and milk sodden together, offendeth though he boil it not, etc. Masmony, treat. of Forbidd●● meats, Chap. 9 Sect. 1. Others understand it, of seething it while it is very young, as in the mother's milk, that is, until it be seven days old; according to the law before, in Exodus 22. 30. and after, Levit. 22. 27. But the phrase may also imply, during the time that it sucketh the mother's milk; as a milk lamb, 1 Sam. 7. 9 is a sucking lamb. The intendment of this law, seemeth to be either against cruelty, according to another prohibition of taking the dam with the young, Deut. 22. 6. 7. or against mixtures of meats; as elsewhere God forbiddeth mixtures in garments, in sowing of fields, and the like, Levit. 19 19  
Vers. 20. an Angel] this is Christ, whom the Israelites are said to have tempted in the wilderness 1 Cor. 10. 9 See the notes on Exod. 14. 19 R. Me●●chem upon this place, teacheth from ancient R●bbins, that the word I (send) signifieth the property of mercies, and this Angel is the Angel the Redeemer, (Gen 48. 16.) Also, The holy blessed God said unto Moses, He that did keep the Father, (viz. Abraham, Isaac and jakob,) shall keep the children. before thee] or, before thy face, as the Greek translateth. the place] the land (saith the Greek) which I have prepared for thee. A figure of that whither Christ is gone to prepare a place for us, john 14. 2.  
Vers. 21. because of him] or, of his face, or presence. The Greek translateth, take heed unto him▪ provoke] or, rebel not against him: the Greek translateth, disobey him not. The Hebrew Doctors make the reason of the charge to be this, Because his voice is the voice of the living God: R Menachem, on Exod. 23. in him] or, in the midst of him. Christ is the brightness of the glory, and the express Image of God's Person, Heb. 1. 3. and God was in him, 2 Cor. 5. 19 and he in the Father, john 10. 38. and his name is jehovah our justice, jer. 23. 6. The Chaldee translateth, his word is (that is, he speaketh) in my name. And God's Name, may imply his Law or doctrine to be in him: for so the Law of Christ (Esa. 42. 4.) is expounded his Name, Matt. 12-21.  
Ver. 23. before thee] as a leader of thee, saith the Greek version. And here the Hebrew Malachi, My Angel, some of the Rabbins say, is Michael, by transposition of letters. the Amorite] that is, the land of the Amorites, etc. See Gen. 15. 18. 21.  
Ver. 24. gods] called in the Chaldee, idols. their works] that is, the works of the Heathen peoples. This Law is explained in Levit. 18. 3. pillars] or, standing images, statues. Under these all other monuments of idolatry are comprehended: as Deuter. 12. 2. 3. Of this the Hebrew canons say, We are commanded to destroy idolatry, and the services thereof, and whatsoever is made for the same, Deuteronomy 12. And in the land of Israel we are commanded to persecute it until it be destroyed out of all our land: but without the land we are not commanded to persecute it: but every place which we shall subdue, we are to destroy all the idolatry that is therein. Maimony in Misn. treat. of Idolatry, c. 7. S. 1.  
Vers. 25. thy bread, etc.] hereby the coursest fare may be meant, which by God's blessing nourisheth, as in Daniel 1. 12. 15. Or, these are named for all food, as the Chaldee translateth it, thy meat and thy drink: and the Greek addeth, thy bread, and thy wine, and thy water. sickness] in Chaldee, evil sicknesses. Compare Exod. 15. 26. Deut. 7. 15.  
Vers. 26. casting] or, miscarrying: the Greek translateth, without seed. See a like promise in Deut. 7. 14. thy days] which by the course of nature thou shouldest live. So job died being old and full of days, job 42. 17. whereas the wicked live not out half their days, Psal. 55. 24.  
Vers. 27. dismay] with tumult and trouble; as God did before in Exod. 14. 24. So in Deut. 7. 23. jos. 10. 10. The Greek translateth, I will astonish all nations. shalt come] to war against them: as the Chaldee addeth. to turn] this is added by the Chaldee for explanation. And by turning the neck (or back) is meant their flight; as the Greek translateth, I will give (that is, make) them fugitives. So David praised God that had given him the neck of his enemies: that is, made them flee, Psal. 18. 41.  
Vers. 28. hornets] Hebr. the hornet, a kind of great wasp, which stingeth venomously, threatened against the Canaanites here, and in Deuter. 7. 20. and shown to be accomplished in jos. 24. 12. These signified the stinging terrors wherewith God striketh the hearts of his enemies. the Evite] that is, the whole nation of them, as the Greek saith, the Amorites, and the Evites, etc. These were the posterity of Canaan, of whom see Genesis, 10. 6. 7.  
V 30. fructify] that is, be increased or grown.  
Vers. 31. the river] which the Greek explaineth, the great river Euphrates: and Moses elsewhere so nameth it, Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb. 34. the accomplishment of this promise in part, fulfilled in Solomon's time, 1 Kin. 4. 21. thou shalt drive] the Greek translateth, I will drive.  
Vers. 32. with them] the inhabitants of the land, Exodus 34. 12. 15. Deuter. 7. 1. 2 etc. gods] in Chaldee, idols.  
Vers. 33. if thou shalt] or, it may be translated, for thou wilt serve, as came to pass, judg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. etc. The Greek translateth, for if thou shalt serve their gods: the Chaldee, and thou shalt not serve their idols. surely] or, for it will be a snare; that is, a cause of thy fall and ruin: a scandal unto thee. See this fulfilled, judg. 2. Psal. 106. 34. 35. 36. Numb. 25. 1. 2. Compare also Deut. 7. 16. 25. A snare, is used to signify the deceit whereby men fall into sin, Deut. 12. 30. jer. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon, Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9 12.    

CHAP. XXIIII.  
1. Moses is called up into the mountain. 3. The people promise obedience. 4, Moses buildeth an Altar, and twelve pillars. 6, He sprinkleth the blood of the covenant. 9 Moses and the Elders of Israel see God. 12. Moses is to go up the mount, for the the Tables. 14, Aaron and Hur have the charge of the people. 16, The glory of the Lord on mount Si●●a●, like devouring fire. 18, Moses in the cloud and mountain, forty days and forty might.  
AND he said unto Moses, Come up unto jehovah, thou and Aaron, Nadab & Abihu, and seventy of the Elders of Israel: and bow down yourselves afar off. And Moses himself alone shall come near unto jehovah; but they shall not come near: and the people they shall not come up with him. And Moses came and told the people all the words of jehovah, and all the judgements: and all the people answered with one voice, and said; All the words which jehovah hath spoken, we will do. And Moses wrote all the words of jehovah, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel. And he sent the young men of the sons of Israel, and they offered burnt offerings, and sacrificed sacrifices of peace- offerings, of bullocks, unto jehovah. And Moses took half of the blood, and put it in basons, and half of the blood he sprinkled on the altar. And he took the book of the covenant, & read in the ears of the people: and they said, All that jehovah hath spoken, we will do, and obey. And Moses took the blood, and sprinkled on the people, and said, Behold the blood of the covenant which jehovah hath stricken with you, concerning all these words. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the Elders of Israel. And they saw the God of Israel: and there was under his feet as it were a work of Saphire brick, and as the body of the heavens for clearness. And upon the Nobles of the sons of Israel he laid not his hand: and they saw God, & did eat & drink. And jehovah said unto Moses, Come up to me into the mount, and be there, and I will give thee tables of stone, & a law, and commandment, which I have written, to teach them. And Moses rose up, and his Minister joshua: and Moses went up into the mountain of God. And he said unto the Elders, Sat ye here for us, until we return unto you: and behold, Aaron and Hur are with you; who so hath matters to do, let him come near unto them. And Moses went up into the mountain, and a cloud covered the mountain. And the glory of jehovah dwelled upon mount Sinai, & the cloud covered it six days: and in the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of jehovah was like devouring fire, in the top of the mountain, in the eyes of the sons of Israel. And Moses went in to the mids of the cloud, and went up into the mountain, and Moses was in the mountain forty days, and forty nights.  

Annotations.  
ABihu] in Greek Abioud: he and Nadab, were Aaron's eldest sons, Exod. 28. 1 who were afterward, devoured with a fire from the Lord, Levit. 10. 1. 2. seventy] This number was answerable to the 70. souls of Israel that came into Egypt, Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel, Numb. 11. 16. 17. bow down] the Gt, translateth, they shall bow down to (or worship) the Lord afar off. This though it were a special favour to the Elders, and served for confirmation of the things spoken by Moses; yet signified it the impotency of the Law, which kept men afar off, and could not bring them near unto the Lord, nor unite them unto him, as the Gospel of Christ doth by faith, Heb. 10. 19 22. and 12. 18.— 22. etc.  
Vers. 2. with him] with Moses: not with the Elders; therefore the Greek translateth, with them. For the people abode beneath, at the foot of the mount: the Elders went up as it were half way: and saw part of God's glory, vers. 9 10. but Moses himself went up to the top of the mount, into the dark cloud, v. 18. For the Law was to be given by the hand (or ministry) of a mediator, Gal. 3. 19  
Ver. 3. will do] the Greek addeth, and hear, (or obey) as is expressed in v. 7. Thus the covenant between God and Israel, was established by mutual and willing consent: albeit they yet knew not the impossibility of the Law, which is weak through the flesh, Rom. 8. 3. So in Exod. 19 8.  
Vers. 4. wrote] in a book, Heb. 9 19 for the stony tables were written by the finger of God himself, Exod. 31. 18. an altar] which represented God, the first and chief party in the covenant. pillars] or, statues; the Gr. translateth them stones: and pillars were wont to be of stones erected, Gen. 28. 18. 22. and 31. 45. and 35. 14. according to] or, for the twelve tribes; that is, to represent them, (the other party in the Covenant) and their hard stony nature: as the tables of stone, signified their stony hearts, 2 Cor. 3. 3. 14. See Exod. 31. 1●.  
Vers. 5. the young men] that is, the first borne (as the Chaldee translateth) which were priests or sacrificers, until the Levites (taken in stead of the firstborn of Israel, Numb. 3. 41.) had the priesthood in their tribe. And the Hebrew word doth not always signify men young in years, but fit for service or ministry to their elders: so jesus the servant of Moses, and other such servants, are often called young men, Exod. 33. 11. Gen. 14. 24. & 22. 3. 2 Sam. 18. 15. 1 King. 20. 14. of peace-offerings] Gr. of salvation. By these two sorts of sacrifices, (whereof see Lev. 1. and 3. chap.) the sanctification of the people was testified, who by the death of Christ (whom these sacrifices did figure out) presented themselves wholly to God, as obedient servants; and shown thankfulness for the peace and salvation, which through him they had obtained, Rom. 12. 1. 2. Heb. 13. 15. See also the notes on Exod. 19 10. bullocks] and other beasts; as the Apostle testifieth, of bullocks, and of goats, Heb. 9 19 but the one is here named as principal.  
Vers. 6. on the altar] and so on the book, Heb. 9 19 which as it seemeth, was laid on the altar, to be sanctified thereby.  
Vers. 7. and obey] or, hear hearken unto: that is, g 〈…〉 y learn and obey: See the notes on Exodus 4. 31.  
Vers. 8. on the people] which may be meant of the twelve pillars set up to represent the people, vers. 4. Howbeit the Chaldee paraphrase saith, he sprinkled it on the Altar, to make propitiation for the people. Thus the first covenant (or testament) was not dedicated without blood, (as the Apostle observeth in Heb. 9 18.— 23.) and the patterns of heavenly things were purified by the blood of these sacrifices: signifying that Christ by his death should sanctify himself for his people, and them unto himself, by the blood of a better testament, john 17. 19 Heb. 9 13. 14. 1 Pet. 1. 2. And whereas the sprinkling and purifying in the Law, was usually done with water, scarlet, wool, and hyssop, Levit. 14. 6. 7. the Apostle telleth us, that this here was so done, though Moses nameth them not, Heb. 9 19 behold, etc.] the Apostle explaineth it thus, This is the blood of the Covenant (or of the Testament,) which God hath commanded unto you, Heb. 9 20. Thus the Sacrament of the old Testament, confirmed by the blood of beasts, had a resemblance unto the New Testament established upon better promises, and confirmed by the blood of Christ. But that was for works of the Law: this is for remission of sins, Mat. 26. 28. Heb. 9 15.  
Vers. 10. the God] that is, signs of the glory and presence of the God of Israel. For, never man saw God, neither can see him, 1 Tim. 6. 16. Therefore the Chaldee expounds it, The glory of the God of Israel; and the Greek translateth, they saw the place where the God of Israel stood. of Saphire brick] Hebrew, brick of Saphire: whereby is meant, Saphire stone, hewed like brick, wherewith the place under him was paved. So also the Greek translateth it. Or, it may be Englished of whiteness of Saphire, that is, of white Saphire stone: for bricke ●ath the name in Heb. of whiteness. The Chaldee translateth, under the throne of his glory, was, as 〈◊〉 were a work of precious stone. The Saphire is also mentioned in Ezekiels' vision of God's Throne and glory, Ezekiel 1. 26. It is a very precious trans●atent stone, of the colour of the sky: see Ex 〈…〉 s 28. 19 The work of brick, might call them 〈◊〉 remember their brick work in Egypt, Exodus 1. 14. and 5. 16. 19 from which bondage, God now had brought them, to labour in the heavenly work of his Law, and the mysteries of ●he same, whereby the throne of his glory should be erected among them, and his Church (which ●s as the footstool of the Lord, Lam. 2. 1.) should have the foundations laid with Saphires, Esay. 54. ●1. and such should be the polishing of the Saints, Lamentations 4. 7. the body] the Greek ●nd Chaldee translate, the sight (or semblance) of heaven. And this clear heavenly appearance ●id see forth the favour of God towards them 〈◊〉 keep his Covenant: as on the contrary, a dark or cloudy Heaven, is a sign of God's displeasure, jeremy 4. 23. 28. Zeph. 1. 15. It signified also the cleanness & purity, that should be in the people of God. for clearness] or, in purity.  
Vers. 11. the Nobles] or the select; or chosen men, as the Greek translateth; meaning those Elders spoken of in verse 9 laid not his hand] that is, hurt or affrighted them not: because they went up by the leave and Word of God, not of their own temereity, which was before forbidden, Exodus 19 21. So the laying of the hand often signifieth, Nehemiah 13. 21. Psal. 55. 21. so the Chaldee translateth, they had not hurt; and the Greek, not one of them was dismayed (or killed.) did eat, etc.] The Chaldee paraphraseth, they saw the glory of God, and rejoiced in their sacrifices which were accepted; as if they had eaten and drunk. So other of the Hebrews (as in Elle shemoth rabbah) say, they fed their eyes with the brightness of the Majesty (of God.) Christ promising felicity to his Disciples, saith they should eat and drink at his table in his kingdom, Luk. 22. 30.  
Verse 12. be there] that is, continue there. So 1 Tim. 4. 15 in these things be thou: that is, continue and give thyself unto them. So in Ruth 1. 2. Esay 66. 2. Psalm 64. 8. commandment] in Greek commandments. But Moses often useth this word sigularly, though he speaketh of the Law in general. So the Apostle also, 2 Peter 2. 21. and 3. 2. to teach] to instruct, or confirm in the Law. To this word the Apostle (following the Gr. version) hath reference, when he saith, the Israelites had the giving of the Law, Rom. 9 4. and the people received (or were taught) the Law, Heb. 7. 11. and the covenant established (or taught) upon better promises, Heb. 8. 6. So that the word implieth a full information and constitution of them & their common wealth by the Law. Herein the jews did glory, Rom. 2. 17. 18.  
Vers. 13. joshua] in Greek, jesus: see Exod. 17. 9 of God] that is, as the Chaldee translateth, on which the glory of God was revealed. See v. 16.  
Vers. 14. Sat] that is, Abide, or Tarry, as the Chaldee translateth: the Greek saith, be quiet. Hur] of him see Exod. 17. 10. hath matters to do] or, hath words to speak: that is, hath any question or controversy. So the Gr. and Chaldee translate it judgement or controversy. The Hebr. phrase is, who so is a master of words, (or of matters.)  
Vers. 15. a cloud] the sign of God's presence; though with terror and obscurity, 2 Chron. 6. 1. Heb. 12. 18. See also Exod. 19 9  
Verse 16. dwelled] the Greek expoundeth it, came down upon the mount. six days] to prepare Moses for to receive the Laws; as before he had done the people three days, Ex. 19 10. 11. In six days God made the world, and the seventh he rested, Gen. 2. the same number is here at the giving of the Law; wherein God shown as great wisdom, as in the making of the world, Psal. 19  
Vers. 17. devouring] or, consuming fire, in Greek, flaming fire: this was for a terror to the transgressors of his Law, Deut. 4. 24. and he is no less fearful under the Gospel, Heb, 12. 28. 29.  
Vers. 18. forty days] during which time he did n●ther eat bread, nor drink water, Deuter. 9 9 The like number of days Elias fasted, 1 King. 19 8. and Christ when he was to enter upon the ministry of the Gospel, Matt. 4. 2.    

CHAP. XXV.  
1, The Lord by Moses teacheth Israel what things they should willingly offer for the making of a Sanctuary, that he might dwell amongst them. 10, The matter and form of the Ark. 17, The Covering-mercy-feat thereof, with the Cherubims. 23, The Table for the Shewbread, with the furniture thereof. 31, The golden Candlestick, with the parts and instruments thereof. 40, All things must be made according to the pattern shown in the mount.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AND jehovah spoke unto Moses, saying, Speak unto the sons of Israel, & let them take for me an offering: of every man whose heart shall make him willing, ye shall take my offering. And this is the offering which ye shall take of them; gold, and silver, and brass. And blew, and purple, and scarlet, and fine linen, and goats hair. And Ram skins died red, and Tachash skins, and Shittim wood. Oil for the light, spices for anointing oil, and for incense of sweet spices. Beryl stones, & filling stones, for the Ephod, and for the Breast plate. And let them make for me a Sanctuary, and I will dwell amongst them. According to all that I will show thee, the pattern of the Tabernacle, and the pattern of all the instruments thereof, even so shall ye make them. And they shall make an Ark of Shittim wood: two cubits and an half shall be the length thereof, and a cubit and a half the breadth thereof, & a cubit and an half the height thereof. And thou shalt overly it with pure gold; within and without shalt thou-overlay it: and thou shalt make upon it a crown of gold round about. And thou shalt cast for it four rings of gold, and shalt put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the second side. And thou shalt make bars of Shittim wood, and shalt overly them with gold. And thou shalt put, the bars into the rings, by the sides of the Ark, to bear the Ark with them. In the rings of the Ark shall the bars be: they shall not be removed from it. And thou shalt put into the Ark the Testimony which I shall give 〈◊〉 thee. And thou shalt make a Covering-mercy-seat of pure gold: two cubits and an half shall be the length thereof, and a cubit & an half the breadth thereof. And thou shalt make two Cherubims of gold: of beaten work shalt thou make them, at the two ends of the Covering-mercy-seat. And make thou one Cherub on the one end, and o●● Cherub on the other end: of the Covering-mercy-seat shall ye make the Cherubims, o● the two ends thereof. And the Chrubi●e shall stretch forth the wings on high, covering with their wings over the Covering-mercy-seat; and their faces shall be one to another: towards the Covering-mercy-seat shall the faces of the Cherubims be. And thou shalt put the Covering-mercy-seat u● on the Ark above, & in the Ark thou sha●● put the Testimony which I shall give unto thee. And I will meet with thee there, and I will speak with thee, from above the Covering-mercy-seat, from between the two Cherubims, which are upon the Ark of the Testimony, all things which I will comm 〈…〉 thee, unto the sons of Israel. And thou sha' 〈…〉 make a Table of Shittim wood: two cub 〈…〉 shall be the length thereof, and a cubit the breadth thereof, and a cubit and an half the height thereof. And thou shalt overly 〈…〉 with pure gold, and shalt make thereo 〈…〉 crown of gold round about. And thou sha' 〈…〉 make unto it a border of an hand bred 〈…〉 round about, and thou shalt make a crown of gold to the border thereof round abov●▪ And thou shalt make for it four rings of gold, and shalt put the rings in the four corners which are on the four feet thereof. Over-against the border shall the rings be, 〈◊〉 places for the bars to bear the table. And thou shalt make the bars of Shittim wood, and shalt overly them with gold; and the table shall be borne with them. And th' 〈…〉 shalt make the dishes thereof, and the cu〈…〉 thereof, and the covers thereof, & the bow 〈…〉 thereof, which shall be to cover withal: 〈◊〉 pure gold shalt thou make them. And th' 〈…〉 shalt set upon the Table Shewbread bef 〈…〉 me continually. And thou shalt make a Candlestick of pure gold: of beaten work 〈◊〉 the Candlestick be made; his shaft and 〈◊〉 branch, his bowls, his knops, and 〈◊〉 flowers shall be of the same▪ And 〈◊〉 branches coming out of the sides of 〈◊〉 three branches of the Candlestick out 〈◊〉 the one side of it, and three branches of 〈◊〉 Candlestick out of the second side of 〈◊〉 Three bowls made like almonds, in 〈◊〉 branch, a knop and a flower; and th' 〈…〉 bowls made like almonds, in the other b 〈…〉 h, a knop and a flower: so in the six branches that come out of the Candlestick. And in the Candlestick shall be four bowls made like almonds, his knops & his flowers. And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, to the six branches, that come out of the Candlestick. Their knops & their branches shall be of the same: all of it shall be one beaten work of pure gold. And thou shalt make the seven lamps thereof: and he shall cause the lamps thereof to ascend up, and shall cause to give light over against the face of it. And the ●ongs thereof, and the snuffe-dishes thereof, shall be of pure gold. Of a talon of pure gold shall he make it, with all these vessels. And see that thou make them according to their pattern, which thou wast showed in the mount.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 19 Section or Lecture of the Law. See Gen. 6. 9  
TAke for me] or, take unto me, that is, take & give (or bring) unto me. See the notes on Gen. 15. 9 The Gr. translateth, and say thou, take ye unto me first fruits. offering] or, heave offering: an oblation, which was taken up and separated, out of a man's goods; and usually (in the sacrifices) was heaved or lifted up, when it was presented unto the Lord, Exod. 29. 27. but generally the word is used for all things separated and given unto God, even land itself, Ezek. 48. 8. 9 10. 20. The Chaldee translateth it, a separation: so doth the Gr▪ in many places, but here the Greek is, first-fruits. make him willing] or, move him to willingness and liberality. The Gr. interpreteth it, of all to whom it shall seem good in their heart. That which is here spoken of the heart, is also said of the spirit▪ Exod. 35. 21. And a like willing offering, was by David and the princes for the matter of the Temple, 1 Chro. 29. 〈◊〉. 5. 9 14. etc. And so all the ministration of God's people▪ aught to be of 〈◊〉 ready and willing mind; Ezra 2. 〈◊〉▪ and 3. 5. Neh. 〈◊〉 1. 2. 2 Cor. 8▪ 11. 12.  
Ver. 3. and brass] These three, are the richest, purest, and most glorious metals, they come out of the bowels of the earth, job 28. 1. 2. Deut. 8. 9 The scripture useth them to signify persons, kingdoms, and other things, that are most precious, pure durable▪ I am▪ 4. 2. D●n▪ 2▪ 32. 38. 39 Rev. 1. 20▪ 〈…〉 and 19, 10. Prov. 8. 19 Ezek. 40. 3. Zach 〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospel, saith; For brass I will bring gold and for iron silver; and for wood brass, 〈◊〉 〈◊〉 60. 17▪ The Jews, as R. Menachem upon his place, observe, how no Iron was in the stuff 〈…〉 and do compare 1 King. 6. 7. where no tool of iron was heard in the house (of Solomon) while it was in building: Iron is often used to signify wars and hard affliction, judg. 4. 3. Dan. 2. 40. and 7 7. 1 King. 8. 51. Psal 107. 10. Howbeit for Solomon's temple, iron also was prepared, 1 Chron. 29. 2. 7. 2 Chron. 2. 7.  
V 4. Blue] or hyacinth, as the Gr. translateth. Although the blue, purple, & scarlet here, are colours only, and Moses expresseth not the stuff coloured: yet Paul affirming that scarlet wool was used in sprinkling of the blood, Hebr. 9 19 seemeth to teach that the scarlet spoken of in the Law, was wool died: and the like we may say of the other colours. Thus also the Hebrew Doctors explain them. The blew spoken of in any place was wool died like the body of the heavens; (that is, sky colour) The purple was wool died red; and the scarlet was wool died in scarlet; saith Maimony, in treat. of the Implements of the sanctuary, c. 8. s. 13. The blow was a thing used and worn of Princes and great personages; & the nations clad the images of their gods with it, ●er. 10. 9 Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomon's temple, 2 Ch. 2. 7. 14. purple] so we call it of the Gr. porphura: the name of a shellfish called the purple; it is like an o●●ter, and hath in it a liquor, which is used to make the purple die of great esteem, as Pliny showeth in his nat. hist. b. 9 ch. 36. The Hebr. is Argaman, (and as Ezta wri●eth it after the Chal. manner, Argevan, 2 Ch. 2. 7. 14.) from whence it seemeth the Gr. have borrowed Amorgis, the name of an herb or reed, which is used to die purple. This also is a Princely colour, and used both for civil and religious honour, Dan. 5. 7. 29. Esth. 8. 15. jer. 10. 9 Luk. 16. 19 Rev. 18. 12▪ scarlet] or scarlet twice died, as the Heb. tolagnathshani, importeth. That which was answerable to this in solomon's▪ Temple, is called by another name Carmil, that is, crimson, 2 Chro. 2▪ 7. 14 and 3. 14. but the Greek there and here translateth alike, coccinon, scarlet. This also is a glorious colour, jer. 4. 30. Lam. 4. 5. Purple and scarlet are put sometime one for another; as, they clothed him with purple, Ma●. 15. 17▪ they put on him a scarlet robe, Mat. 27. 28▪ for which another saith, they put on him a purple r●be, joh. 19 2. These three died colours, represented blood of all sorts, and so figured unto the Church, how both themselves and their actions should be washed & died in the blood of Christ, into whose death they are baptised, Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himself, warring against his enemies, appeared in garments died red, and glorious, Esay 63. 1. 2. etc. Rev. 19 13. So the Gr. & Latins have applied the purple colour to blood, & bloody death; as porphureos thanatos, purple death, in Homer, Il. 5. and he vomited his purple soul, that is, his life blood; Virgil. Aen. 9 and the like fine linen] or silken wools A thing which grew in Egypt, called Shesh, Ezek. 27. 7. of which princely clothing was made, Gen. 41. 42. The Greek and Chaldee translate it Byss: and so the stuff used in Solomon's Temple is called butts, that is, Byss, 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say, What place steuer in the Law speaketh of Shesh▪ or of Bad, (a kind of linen mentioned in Exod. 28. 42. 〈◊〉 〈◊〉 flax, and it is byss. Maimony treat. of the Implements of the Sanctuary, c. 8. s. 13. Others put a difference between that Byss which Solomon used, and this Shesh, which they think was a silken cotton, which Pliny (in his ●at hist. b. 19 ch. 1.) showeth to grow in Egypt, on a shrub called Xylon or Gossipian: whereof soft and white l 〈…〉 en stuff was made, whereof the Priests of Egypt delighted to wear. And this linen Xyl 〈…〉 n, they think to be the stuff that was died blue, purple and scarlet. Byss is also a silken linen, white, pure, and bright, and hath the name originally of whiteness, and signified the graces and justifications of the Saints, Rev. 19 8. 14. Ezek. 16. 10. hair] whereof a covering was made for the Tabernacle, Exod. 26. 7. 13. The word hair is added also in Greek: necessarily understood in the Hebrew: see Gen. 42. 33.  
Vers. 5. Tachash skins] This the Greek interpreters translate, blew (or violet colour) skins. The Tachash was a beast of whose skin fine shoes were made, Ezek. 16. 10. and save there, no mention is made in Scripture of this beast, but in this history of the Tabernacle, whose upper covering was made of the skins of the Tachash, Exod. 26. 14. Of the Hebrew name seem to be derived the german Taches, and Latin Taxo, which we English the badger, but the jews hold it to be a clean beast, which our badger by Moses Law is not, neither are badgers skins used for shoes as the Tachas. Shittim] or, wood of the Shittah tree, mentioned in Esa. 41. 19 which is thought to be a kind of Cedar tree. It is nor found in scripture, save in this history of the Tabernacle, and that prophesy of Esay, where it is showed to be of special use & account. The Greek usually translateth it Aspeta, that is, wood which never rotteth. The wood in Solomon's Temple was of Cedar. 1 King. 6. 9 10. Of it the Heb. Doctors writ thus; Solomon the Prophet said, How fair is the house of the sanctuary of the Lord, which is build by my hands of Cedar wood: but fairer shall be the house of the sanctuary, which shall be builded in the days of the King Christ; the beams whereof shall be of the Cedars that are in the garden of Eden [in Paradise.] Thargum in Can. 1. 17.  
Ver. 6. light] or, lig 〈…〉; that is, the Candle stock, 〈◊〉. 27. 20, incense of sweet spices] that is, 〈◊〉: or, sweet spices for incense. The Greek translateth, for the composition of incense.  
Vers. 7. 〈◊〉] so also the Chaldee translates it: see the notes on Ex. 28. 9 20. filling stones] Heb. 〈◊〉 of 〈◊〉 th' 〈…〉, stones to be ●ei in, and wherewith the 〈◊〉 places in the gold upon the Bphod were filled up ●ee Exod, 28. 27. 20.  
Vers. 8. 〈◊〉 them make] The Greek changeth the person, And tho● shalt make me a sanctuary, and I well be 〈◊〉 〈◊〉 y●●. This was the main end of all, and to this, all 〈◊〉 particulars are to be re 〈…〉ed and by it opened For this sanctuary (as Solomon's Temple afterward) was a place of prayer and pub 〈…〉 〈…〉 ice of God, M●t. 〈◊〉 〈◊〉 Lev. 17. 3. 6. and 〈◊〉 〈…〉ed the Church, 〈◊〉 habitation of 〈◊〉 the Spirit, 2 Cor. 6. 〈◊〉. Ep 〈…〉 s. 〈◊〉. 〈◊〉▪- 〈◊〉. Re 〈…〉 〈◊〉 〈◊〉. and was a visible sign of God's presence with, and protection of his people, Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King. 6. 12. 13. and of leading them into heavenly glory; for as the high Priest entered into the Tabernacle and through the veil into the most holy place, where God dwelled: so Christ (& we by him) entered through the veil of his flesh into very heaven, as the Apostle openeth it, in Heb. 9 and 10. cha. And so this sanctuary is to be applied as a type, first unto Christ's person, Heb. 8. 2. and 9 11. 12. joh. 2. 19 21. then to every Christian man, 1 Cor. 6. 19 and Church, both particular, Heb. 3. 6. 1 Tim. 3. 15. and universal, Heb. 10. 21. And by reason of this divers & large signification, so many sundry things about this sanctuary are set down by Moses, and sundry ways applied by the Prophets and Apostles. This sanctuary though made of the most glorious things on earth, is yet called but a worldly sanctuary, & was a similitude of the true, not made with hands: Heb. 9 1. 24. dwell] This was the greatest sign of God's grace to wards his people; whiles Christ having reconciled them to his father, dwelleth in their hearts by faith, Ephes. 3. 17. and they are the habitation of God by the spirit, Ephes. 1. 22. Therefore this favour is often mentioned, Exod. 29. 45. 46. Lev. 26. 12. Numb. 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3.  
Vers. 9 Tabernacle] or, Habitacle, Dwelling place: for of Gods dwelling aforesaid, it hath the name. Therefore the pattern hereof, signifieth properly the frame or disposition of a building, like which an edifice is made. And as the pattern of this house and of all the implements, was given by God to Moses: even so had Solomon a pattern of the house which he builded, and of all things belonging thereunto, 1 Chron. 28. 11. 12. 18. 19 See more in v. 40.  
Verse 10. they shall] the Greek translateth, 〈◊〉 shalt make; even as in the verse following, and after, God saith to him, thou shalt: because the oversight of all the work, lay upon Moses. In Verse 39 it is said, he shall make, where the Greek again saith, thou shalt. an Ark] or Coffer, in Hebrew Aron, which differeth in name (as in use) from the Ark, that No made, Gen. 6. 14. The Apostles in Greek call them both by one name, Hebrews 9 4. and 11. 7. and here the Greek version addeth, the Ark of the Testimony. This was made to lay up the Tables of the Covenant of God therein, verse 16. and for God to 〈◊〉 between the Cherubims upon the covering mercy feat that was thereon: vers. 22. So it was visible sign of God's gracious presence with his people in Christ: therefore is it the first and chiefest of all the holy things, and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested; as Solomon said the places 〈◊〉 holy where into the Ark of the Lord hath come, 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary, Hebrews 9 1. are under the Gospel to be done away, and forgotten, that men shall say to m 〈…〉, the Ark of the Covenant of the Lord, jer. 3. 16. albert mystically it is mentioned in the Church of the new Testament, as is also the Tabernacle, Rev. 11. 19 and 21. 3. Among the Gentiles there was an imitation of these things, when they carried the mysteries of their gods in coffers; L. Apul. de Asin. our. l. 11. & Alb. Tibull. Et levis occultis conscia Cista sacris. Shittins'] or, Cedar wood: in the Greek, wood incorruptible. a cubit] that is, a foot and an half, or six handbredths, see Gen. 6. 15.  
Vers. 11. a crown] or, border: which was both for ornament, and for the close fastening of the cover of the Ark, which was as large as the ark itself, vers. 17. The Greek interpreteth golden writhe waves round about. So in ver. 24.  
Vers. 12. shalt put] Hebr. shalt give.  
Vers. 13. bars] or staves, to carry it with: verse 14. the Greek calleth them bearers.  
Vers. 14. to bear the Ark,] this none might do but the Levites, and upon their shoulders: Numb. 7. 9 2 Chron. 35. 3. When David faulted herein, and set the Ark upon a waggon; the Lord shown his wrath in kill Uzza: see 1 Chr. 13. 7. 10. 11. and 15. 12. 15.  
Vers. 15. not be removed] this caution was, left the Levites should think themselves discharged at any time from bearing God's Ark; therefore even in Solomon's Temple, the bars were left in their places, but with their ends out, to be seen, 1 Kings 8. 8. The Hebrew cannons say, when they bear the Ark upon their shoulders, they bear it with their faces one towards another, and their after parts outward, and their faces inward. And they are warned, that they pull not the bars out of the ring●, etc. Maimony, treat. of the Instruments of the Sanctuary, ch. 2. Sect. 13.  
Vers. 16. the Testimony] in Greeke, the Testimonies, that is, the two tables of stone, whereon the Law or ten commandments were written, which were a testimony of the Covenant between God and the people, and should testify against them if they kept it not; as Moses showeth for the book of the Law, Deut. 31. 26. Hereupon those tables are called the tables of the Testimony, Exod. 31. 18. and the ark into which they were put, the Ark of the Testimony, Exod. 25. 22. neither was there any thing in the Ark but they, 1 Kin. 8. 9 and the Tabemacle wherein the Ark was placed, is called the Tabernacle of the Testimony, Exod. 38. 21. Act. 7. 14. So elsewhere, the book of the Law is called the Testimony, 2 King. 11. 12. and the Gospel of Christ hath the same name, 1 Cor. 2. 1. 2 Tim. 1. 8. Likewise because on those Tables, the words of the Covenant were written, Exod. 34. 28. therefore they were called, the tables of the Covenant, Deut. 9 9 11. 1●, and the Ark that they were put into, the Ark 〈…〉 〈◊〉 Covenant, Num. 10. 33. Heb. 9 4.  
Ver●. 〈◊〉 a covering mercy-seat] named in Hebrew 〈◊〉, which hath the signification of covering 〈◊〉 〈…〉 stering over, Gen. 6. 14. and is commonly 〈◊〉 the merciful covering, and propitiation of 〈…〉 nes, Psal. 65. ●4. Whereupon this is translated in Greek, and with the allowance of the holy Ghost, hilusterion, Hebr. 9 5. that is, a 〈◊〉, or mercy 〈◊〉. And the Greek version 〈◊〉 addeth hilasterion epithema, that is, a propitiatory covering: and it is by the Apostle applied to Christ, called God's hilasterion, or propitiatory, through faith in his blood, to declare (Gods) justice, for the remession of sins that are past, Rom. 3. 25. he is the propitiation for our sins, 1 john 2 2. So this mercy-seat on which God did sit between the wings of the Cherubims, was a figure of Christ, by whom our transgressions of the Law are forgiven and covered.  
Vers. 18. Cherubims'] or Cherubs. See Gen. 3. 24. We keep the Hebr. name, following the Apostle, who also keepeth the same name in Gr. Heb. 9 5. where he calleth them Cherubims of glory. The name Cherub, is near unto Rechub, a chariot, used to ride upon: and God is said to ride upon the Cherub, Psal. 18. 11. and to sit upon the Cherubims. Psa. 80. 2. and the Cherubims in Solomon's Temple are called a chariot, 1 Chron. 28. 18. The use of these was to cover or overshadow the mercy-seat, with their wings, Ex. 25. 20. as they were made of it, v. 19 and from this seat God used to speak unto Moses, v. 22. Num. 7. 89. These being of the similitudes of heavenly things, Heb. 9 23. may diversely be applied: unto Christ, whose mediation was signified by this mercy-seat; and to the Ministers of God, both the Angels in heaven, God's fiery charets, 2 Kin. 6. 17. Psal. 68 18. whose service he useth for his honour, & to attend upon Christ, and upon his Church, into whose mysteries they desire to look, Heb. 1. 6. 14. 1 Pet. 1. 12. and his Ministers also on earth. For Kings are called by the names of Cherubs, Ezek. 28. 14. and the four living creatures with eyes & wings, Rev. 4. 6. 8. (which by comparison with Eze 〈…〉. 1. 5. 6. 10. and 10. 1. 14. 20. were Cherubims,) are of them that are redeemed unto God by the blood of Christ, Rev. 5. 8. 9 10. & so distinguished from heavenly Angels, Rev. 5. 11. These with heavenly affections looking into the law and Christ the mercy-seat, are such as on whom he also rideth by the preaching of the Gospel, Ps. 45. 5. Act. 9 15. But the chief signification of the Cherubs here, respecteth Christ himself, the Mercy-seat, of which they were made on the two ends thereof, v. 19 And to this glorious seat where God's presence with his Church was manifested, the throne of God is answerable, in the Christian Church, in the presence of which throne his people are, and serve him day and night in his Temple, Rev. 7. 15. 17. and 4. 2. 4. 5. 6. and 8. 3. and 16. 17. and 21. 3. 5. and 22. 1. compared with jer. 3. 17. Psal. 80. 2. of beaten work] that is, of whole pieces beaten out with the hammer. The like is said of the Candlestick, vers. 31. 36. and of the Trumpets, Numb. 10. 2. The Gr. translateth it, turned work.  
Vers. 20. shall stretch] Hebrew, shall be stretching (or spreading) covering or shadowing; as the Greek, which the Apostlefolloweth, doth translate, Hebrews 9 5. This word is used for protection and defence from evils, Psal. 91. 4. & 140. 8. Exod. 33. 22. and the King of Tyrusis is called an anointed Cherub, that covered (or protected.) Ezek. 28. 14. This here being (as is foreshowed) a figure of Christ: the protecting Cherubs, may signify his kingdom, ps. 99 1. the mercy seat which they covered, his priesthood, Rom. 3. 25. and the voice which spoke from the fame, his prophecy, Numb. 7. 89. Heb. 1. 1. 2. judg. 20. ●7. one to another] Hebr. man to his brother.  
Ver. 22. will meet] or will convene, at set times, and to appoint and order things for the Church; as the words following do explain. Hereupon the Tabernacle wherein this Ark was, had the name, the Tabernacle of Meeting (or of the Congregation) where I will meet with thee, Exod. 30. 36. The Chaldee translateth, I will appoint my word to thee there: the Greek, I will be known to thee from thence. So this was the sign of God's presence with, and direction of his Church, as before is noted on ver. 18. The Hebrew Doctors say, that the heart of man is answerable to the Most holy place of the Sanctuary, wherein was the Ark, and the Covering-mercy-seat, and the Cherubims: whereby we are taught, that as in the Sanctuary God's Majesty (Shecinah) dwelled because there was the Ark, and the Tables, & the Cherubims; so the heart of man, it is meet that a place be made there for the divine Majesty to dwell in; and that it be the Holy of Holies. R. Elias, in Sepher reshith chocmah, treat. of Holiness, chap 7. fol. 219.  
Vers. 25. a border] or closure, that is, a border to fasten the feet of the table together.  
Vers. 27. places] Hebrew, houses.  
Vers. 29. dishes] or chargers, wherein the bread was set on the table. Of such there is also mentioned in Num. 7. 13. 84. made of silver for other use. cups] or dishes; for incense to be put in, as appeareth by numb. 7. 14. and incense was with the shewbread, as is manifest by Lev. 24. 7. They have their name in Hebrew Cappoth of being hollow, like the hollow of the hand, or as a spoon: whereupon some translate them speones. The Hebr. say, there were two of these cups, in each whereof was an handful of incense: and they had verges at the bottom, that they might rest upon the table; and they were set beside the two rues of bread. Maimony in Misneh, treat of the Daily sacrifices, cha. 5. sect. 2. covers thereof, and bowls thereof] or (as the Hebr. Doctors understand it) props thereof, and pipes thereof. In the first sense, we may take these to be for covering the bread in the dishes, and the incense in the cups: & so it accordeth with the words following, to cover withal. And that not the latter of these two, were to cover with, but the former also appeareth by Numb. 4. 7. And in relating this, Moses changeth the order of these words, saying, in Ex. 37. 16. the bowls thereof, & the covers thereof. In the latter sense, these served for the bread only; which the Hebrews explain thus; Kesothaiu (which we English the covers thereof) were (Seniphi●) props; Menakkijothaiu (which we English the bowls thereof,) were (Kanim) reeds, There were four props of gold, that stayed up (the bread) two for the one rue, and one for the other rue: and 28. reeds (of gold) which were as half a 〈◊〉 reed (or pipe:) fourteen for one rue, and fourteen for the other. They set one cake 〈…〉 betable, & after put upon it three reeds (or half 〈◊〉:) & upon the reeds another cake, & after that again 〈◊〉 reeds: & upon the 〈◊〉 third cake, and after that the 〈◊〉, upon them the fourth cake, and them three reeds: upon them the fift cake, and then two reeds, and upon those two reeds the sixth cake. Thalmud Bab. in Menacoth, Chap. 11. and Rambam (or Maimony) is his exposition on the same. The like R. Solomon jarchi on Exod. 25. noteth; save that he differeth in the names, saying of the first, Kesothaiu, that they were like half reeds, hollow made of gold, upon which the bread was set, and they divided one cake from another that air might gather between them, that they might not mould (or putrify.) Menakkijothaiu, which the Chaldee calleth the measures thereof (he saith) were props like stakes of gold, standing on the ground, and they reached higher than the table, so high as the rues of bread, and were forked (or notched) with five forks one above another; and the ends of the reeds which were between every cake stayed upon those forks, that the weight of the upper cakes might not be too heavy for the neither, and break them. The reason hereof was, for that the table (as Moses showeth in verse 23. was but one cubit (that is, six handbreadths) broad, and two cubics long. and every of the twelve cakes, (as the Hebrews write) was ten hand-breadths long, and five broad; and they set the length of the cakes on the breadth of the table. Thalmud in Menacoth, Chapter 11. So the ends of the cakes hanging over, were stayed up by those props. The Greek, for Covers translateth Spondeia, that is, vessels to pour out with: and bowls they call Kuathoi, cups, Of these there is mention also in Numb. 4. 7. 1 Chro. 28. 17. and jer. 52. 16. to cover withal] or with which they shall cover; to wit, the table, and furnish it: or, the cakes and the incense. The original word signifieth also to pour out; and so the Greek translateth, with which thou shalt pour out, (Speiseis) as before the Greek called the Covers Spondeia, pouring vessels: but of such I know no use at this table. pure gold] whereupon the table is also called the pure table, Levit. 24. 6.  
Verse 30. Shewbread] in Hebrew called bread of faces, or of presence; because they were to be set before the face, or in the presence of God continually. The Hebrew Doctors give also another reason, because every cake was made square, and so had as it were many faces. The length of every cake (they say) was ten hard-breaths, and the breadth five hand-breaths, and the height seven fingers. Mamony treat. of the Daily sacrifices; C. 5. S. 9 The holy Ghost in Gr. calleth it bread of proposition, Mar. 1. 26. & in a contrary order, the proposition of bread (or of cakes) Heb. 9 2. that is, with us, Shewbread; which did show & present themselves to the Lord upon the table in stead of Israel. For there were made every week twelve cakes, according to the number of the 12. tribes of Israel; to make every cake was take two tenth deals of an Epha, or bushd of fine flower; these, with pure incense were see every Sabbath new upon the table, in two rues, six 〈◊〉 a rue; and the old bread was then taken away and eaten by the priests: see Lev. 24. 5. 9 with the annotations there. As the Ark signified the presence of God in his Church, so this table with the twelve cakes, signified the multitude of the faithful presented unto God in his Church, as upon a pure table, continually serving him: made by faith and holiness, as fine cakes; and by the mediation of Christ as by incense, made a sweet odour unto God, Acts 26. 7. 1 Cor. 5. 7. 2. Cor. 5. 15. It may also signify the spiritual repast which the Church hath from and before God, who feedeth them with Christ the bread of life, whose offering, of himself, was a sweet odour to God for his Church, before whom the Lord furnisheth a table, joh. 6. 32. 33. 35. Ephes. 5. 2. Psal. 23. 5.  
Vers. 31. Candlestick] or Light-vessell: called the candlestick of light, Exod. 35. 14. pure gold] whereupon it is called the pure candlestick, Levit. 24. 4. Exod. 31. 8. beaton-worke] of one whole piece beaten with the hammer, and this was of a talon of gold, vers. 36. 39 branch] that is, branches, as the Greek translateth; and the next verse manifesteth. bowls] or cups, as Gen. 44. 2. so named of the form or fashion. flowers] in Greek lilies. So R. Menachem on this place saith, that the flowers were lilies: and noteth from ancient Rabbins, 42. particulars in the Candlestick, 22. bowls, 11. knops, and 9 flowers; which number he would have observed as mystical. As the Ark signified God's presence, and the Table with shewbread, the Church standing before him: so this Candlestick signified his Law, in the light whereof his people do serve him, Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19 And the sundry branches, bowls, knops, and flowers, show the variety of things, and of delivering them in the Scripture; some easy, some hard to be understood, 2 Pet. 3. 16. some histories, some prophecies, some parables; etc.  
Vers. 33. made like almonds] the Chaldee translateth, figured; and the Greek, figured with almond- nuts: and this some refer to those also which follow, the knop, and the flower, as if they had that form. The Almond tree hath the name in Hebrew, of hasty bringing forth blossoms and fruit: and God likeneth the hasty performance of his word unto It, jer. 1. 11. 12. So Aaron's rod miraculously bare almonds, Num. 17. 8.  
Vers. 37. seven lamps] or, the lamps thereof seven: which figured the seven spirits (that is, the manifold graces of the Spirit) of God, as is written, there were seven lamps of fire, burning before the throne, which are the seven spirits of God, Revel. 4. 5. be] that is, the priest, as is expressed, Exod. 27. 21. Lev. 24. 3. See the notes there. to ascend] that is, as the Chaldee translateth, to burn: for that the flame ascends upward. So in Exod. 27. 20. But the Greek version here understands it, of setting the lamps upon the top of the branches of the candlesticks 〈◊〉 over against the face] that is, right forward; or strait before it: as the like phrase signify 〈…〉 Ezek. 1. 9 12. See also Numb. 8. 2.  
Verse. 39 a talene] this is the greatest weight which 〈◊〉 use: it contained three thousand shekels; of which were two sorts, common and holy; as is showed on Gen. 20. 16. This talon, as all other weights about the Sanctuary, being sacred, was an hundred and twenty pound weight: or three thousand holy shekels. See the notes on Exodus 38. 24. 26.  
Vers. 40. that thou make] or, and make, to wit, all these things mentioned in this Chapter, and those which follow: as the Apostle expoundeth it, see that thou make all things according, etc. Heb. 8. 5. And of ten-times, things set down in this manner, are expounded universally; as 2 Chron 6. 30. thou only knowest the heart of the sons of men, that is, of all the sons of men, 1 King. 8. 39 So, the word shall be established, Deuter. 19 15. that is, every word, 2 Cor. 13. 1. and till I put thine enemies, Psal. 110. 1. that is, all of them, 1 Cor. 15. 25. as we for give our debtors, Matth. 6. 12. that is, every one indebted to us, Luk. 11. 4. and many the like. pattern] in Greek type: hereupon the Apostle noteth, that the priests of Israel, served unto the example and shadow of heavenly things, Hebr. 8. 5. So all this glorious furniture of the Tabernacle, was not for worldly pomp, but for spiritual mystery of heavenly graces, which should be enjoyed by Christ; whereof see Revel. 4. and 21. chapters. Neither might Moses alter the matter, form, or fashion, of any particular, from the pattern shown him; but was strictly bound unto it, and so did observe it, Exodus 39 42. 43.    

CHAP. XXVI.  
1, God commandeth to make a Tabernacle, with ten curtains embroidered. 7, And a Tent over it of eleven certaines of Goats hair. 14, And a covering for the Tent, of Ram's skins, and a covering of Tachash skins. 15. The boards of the Tabernacle, of Shittim wood. 19, The sockets of silver. 26, The bars of Shittim wood. 31, The embroidered vessel between the most holy place, and the holy. 36, The hanging vessel for the door.  
AND thou shalt make the Tabernacle with ten curtains of fine linen twined, and blue, and purple, and scarlet: with Cherubims, the work of a cunning workman, shalt thou make them. The length of one curtain shall be eight and twenty cubits, and the breadth four cubits, of one curtain: one measure shall be for all the curtains. Five curtains shall be coupled together, one to another, and five curtains coupled together one to another. And thou shalt make loops of blue upon the edge of the one curtain, from the selvedge in the coupling; & so shalt thou make in the uttermost edge of the curtain, in the second coupling. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the selvedge of the curtain, which is in the second coupling, the loops being one right over against another. And thou shalt make fifty taches of gold, and shalt couple together the curtains, one unto another, with the taches; and it shall be one Tabernacle. And thou shalt make curtains of go 〈…〉 〈◊〉, for a Tent over the Tabernacle: eleven curtains shalt thou make them. The length of one curtain shall be thirty cubits, and the breadth four cubits, of one curtain: one measure shall be for the eleven curtains. And thou shalt couple together five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the Tent. And thou shalt make fifty loops on the edge of the one curtain, the outmost in the coupling, and fifty loops on the edge of the curtain of the second coupling. And thou shalt make fifty taches of brass, & shalt put the taches into the loops, and shalt couple together the Tent, and it shall be one. And the overplus that remaineth of the curtains of the Tent, the half curtain that remaineth shall hang over, on the back sides of the Tabernacle. And a cubit on this side, and a cubit on that side, in the remainder in the length of the curtains of the tent, it shall be hanging over on the sides of the Tabernacle, on this side and on that side, to cover it. And thou shalt make a covering for the tent, of Ram's skins died red, and a covering of Tachash skins above. And thou shalt make boards for the Tabernacle, of Shittim wood, standing up. Ten cubits shall be the length of a board, and a cubit and half a cubit the breadth of one board. Two tenons for one board, set in order one against another: so shalt thou make for all the boards of the Tabernacle. And thou shalt make the boards for the Tabernacle, twenty boards for the South ●●de Southward▪ And fo●●ie sockets of silver shalt thou make under the twenty boards; two 〈…〉 unde● one board for his two tenons, and two sockets under another 〈◊〉 for his 〈…〉. And for the second side of the 〈…〉, on the North side, twenty 〈…〉. And the● forty socke●s of silver 〈…〉 〈…〉 one ●●ard, and two soc 〈…〉 another board. And for the sides of the 〈◊〉 〈◊〉 thou shalt ●ake 〈…〉▪ And two boards shalt thou make for th' 〈…〉 of the 〈◊〉, in the two sides▪ And they shall be equally joined be 〈…〉 〈…〉 shall be perfectly 〈…〉 the he●d of it▪ unto one ring: so 〈…〉 before them ●oth▪ they shall be for 〈…〉. And they sh●ll be eight 〈…〉 and th●●● 〈…〉 of silver sixteen 〈…〉 two so●●● 〈…〉 board, and 〈…〉 under another board▪ And thou shalt make bars of Shittim wood: five for the boards of the one side of the Tabernacle. And five bars for the boards of the second side of the Tabernacle: and five bars for the boards of the side of the Tabernacle, for the two sides Seaward. And the mid 〈…〉 bar in the mids of the boards, reaching from end to end. And thou shalt overly the boards with gold, and their rings thou shalt make of gold, places for the bars: and thou shalt overly the bars with gold. And thou shalt rear up the Tabernacle according to the right fashion thereof, which thou wast showed in the mount. And thou shalt make a veil of blue, and purple, and scarlet, and fine linen twined; the work of a cunning workman: he shall make it with Cherubims. And thou shalt hang it upon four pillars of Shittim, overlaid with gold, their hooks shall be of gold; upon the four sockets of silver. And thou shalt hang the veise under the taches, and shalt bring in thither within the veil, the Ark of the Testimony; and the veil shall divide unto you, between the Holy place, and the Holy of holies. And thou shalt put the Covering-mercie-seat, upon the Ark of the Testimony, in the Holy of holies. And thou shalt set the Table without the veil; and the Candlestick over against the table, on the side of the Tabernacle, toward the South; and the table thou shalt put on the North side. And thou shalt make an hanging-veile for the door of the Tent, of blue and purple, and scarlet, and fine linen twined; the work of the Embroiderer. And thou shalt make for the hanging-veile five pillars of Shittim, and overly them with gold, their hooks gold, and thou shalt cast for them, five sockets of brass.  

Annotations.  
〈◊〉] or Habitacle, which was for the foresaid▪ Ark, Table with shewbread, and Candlestick to be placed in a figure of the Church, wherein God dwelleth graciously with his people, and inligh 〈…〉 them with his Law, and the seven spirits which are before his throne. See the annotations on the former Chapter▪ twined] or twisted▪ after it was spun▪ and this was for more strength▪ 〈◊〉. 4. 12. In the Hebrew canons it is said, Wheresoever fine linn●n twisted is spoken of in the 〈◊〉, it must be six● double thread. Maimony, treat of the 〈…〉 of the Sanctuary, chap. 8. Sect. 14. scarlet] or double dy●d scarlet. These colours represented the blood of Christ, and the white 〈…〉 bysse,) his justice. and so the vatietie of 〈…〉 erewith he and his Church is made glorious 〈…〉 he notes on Exod. ●5. 4. Cheru 〈…〉] that is, as the Chaldee explaineth it, figures of 〈…〉▪ signifying heavenly affections in Christ a 〈…〉 his Church, and the Angels ministers 〈◊〉 and about them: See Exod. 25. 18. cun 〈…〉] or exquisite craftsman; that skilfully deviseth, and curiously worketh in any Art, Exod. 35. 〈◊〉. 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman; the Greek, Weaver: of which there is also mention in this work of the Tabernacle, Exod. 35. 35. and 39 22. The Hebrew Doctors put a difference between this cunning worke●a●, and the embroiderer, in verse 36. Wheresoever it is said in the Law, THE WORK OF THE EMBROIDERER, that is, when the figures which are made in the weaving, are seen but on the one side; but THE WORK OF THE CUNNING WORKMAN, is, when the figures are seen on both sides, before and after. Maimony, in 〈◊〉. of the Implements of the Sanctuary, chap. 8. Sect. 15. The veil of the most holy place being of this cunning workmanship, verse 31. showeth that both sides were wrought alike.  
Vers. 2▪ cubit's] Hebr. by cubit, that is, measuring by the Cubit, which is six hand-breadths, or a foot and a half. of one] which may be understood of every one, as in 2 Chron. 9 16. one shield, it for every shield. Or, as the Greek here translateth, the curtai●●● shall be one▪  
Vers. 3. one to another] Hebr. woman to her sister, which He●●aisme, the Chaldee also translateth one 〈◊〉 another; and the Greek giveth the like sense, and Moses himself so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉. So after in verse 5. and 17. This signified the union of persons and of g●●●es in the Church, by the Spirit, Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for, in Christ all the building 〈◊〉 coupled together, groweth unto an holy Temple in the Lord, Ephes. 2. 21. 22. and 4. 16.  
Ver●. 4. ●dge] Hebr. lip. So in vers. 10. the one] or, the first curtain. so in verse 5. So one is used for the first, G 〈…〉. 1. 5. second coupling] or, coupling of the 〈…〉 so in verse 5.  
Vers. 5. being one▪ right ove● against another] or, ●eceiving one to another, & so holding by the taches, one curtain to another. But both the Greek and Chaldee version favoureth the first exposition.  
Vers. 6. one Tabernacle] or the Habitacle shall be 〈…〉 is said for the Tent, verse 〈◊〉. How●●●●, because of the distinction by the veise, there were after a sort two Tabernacles, and so the Apostle speaketh of the first, called the Holy, and after the second 〈◊〉, 〈◊〉 Tabernacle called the Holy of holies, 〈…〉▪ As the golden taches, clasped in the blue▪ (o● heaven-coloured) loops, made the ten 〈…〉 one Tent: so by faith and love in Christ, the Saints are fastened, & builded together for an habitation of God through the Spirit, Eph. 2. 22. where 〈…〉 the 〈◊〉 mentioneth the unity of the Spirit, 〈…〉 peace; the snithe of the faith, and our 〈…〉 together in love, Ephes: 4. 3. 13. Co●●s. 2▪ 2. 〈◊〉 this is to be for all affairs, both of peace and of war, judges 20. 11.  
Vers. 7. a Tent] that is, a Covering, spread over, so the Greek translateth it a Covering; the Chaldee, an overspreading. See Exod. 40. 6. eleven] whereas the embroidered curtains were but ten, verse 〈◊〉. So these were thirty cubits long, verse 8▪ those but 28. cubits, verse 2. Thus the Covering was larger in length and breadth, than the thing covered. The like may be thought by proportion of the two upper Cover of skins, in verse 14. that they also were larger, the● this Tent of hair; though for brevity, their size is not expressed. And that this Goat's hair was woven into cloth, appeareth in that it was spun by women, as the other stuff, Exod. 35. 26.  
Verse 14. Tachash skins] in Greek Violet colour skins, of them see Exod. 25. 5. These three sorts of Cover served for the safety of the Tent, and things in the same, from the injury of the weather: also by these covers and veils, the people were kept from beholding the holy things: as at the removing of the Tent likewise, Num. 4. 5. 15. So they signified the safety of God's Church, covered and hid from the injuries of the world, Esa. 4. 6. and 25. 4. Psal. 27. 5. that the S●●ne shall not light on them, nor any heat, Rev. 7. 16▪ and the state of the Church then, which had the mysteries of Christ under shadows and cover, now taken away▪ Heb. 10. 1. Therefore the Tabernacle of the Gospel is described without any such veils or covers, in the open heaven, where the most holy things, even the A●●e of God's Covenant is to be seen, Rev. 4 1. 6. and 11. 19 and 21. 2. 3. etc.  
Vers. 15. boards] these were to bear up the embroidered curtain●●▪ the Greeke calleth them styles or pillars: and to these, with the silver sockets whereon they stood, (verse 19) the Apostle alludeth, when he calle●ly God's House and Church, the pillar and stay of the Truth, 1 Tim. 3. 15.  
Vers. 17. tenons] called in Hebrew hands, for that they held fast in the mortai●●es of the sockets. set in order] or, set ladder wise, that is, equally distant one from another, as the sta●es of a ladder.  
Vers. 19 sockets] or bases, as the Greek translateth them, the 〈…〉 grounds that sustained the boards, having hollow mortail●● for the tenons of the boards to be fastened in. Every one of these sockets, was of a talon of silv●●, 〈…〉 an ●●●dred and twenty pound weight, 〈…〉▪  
Vers. 20. twenty boards] and every be and being a ●●bi● and an half broad, verse ●6▪ 〈…〉 of the whole Tabernacle appeareth to be ●0. cubi●s, 〈◊〉 45. foot.  
Vers. 22. S 〈…〉 d] that is, 〈◊〉▪ so vers. 27. See the notes on Gen. 〈◊〉. 8.  
Vers. 24. equally joined] or j 〈…〉 that is, joined alike to the boards that are 〈◊〉 the side, and on the end of the Tabernacle, so fastening them both together. The Hebrew signifieth twinning or twins▪ 〈…〉 in this sonse▪ but hear, and again 〈…〉 The Chaldee 〈…〉 r it, disposed (or, 〈◊〉▪) the Greek, th●● shall be of equa●●●●e. 〈◊〉] 〈◊〉▪ together. 〈◊〉 perfectly joined] or equally joined. The Hebrew▪ though it differeth in form, yet is thought to be of like signify at 〈…〉 with the former, and so the Chaldee 〈◊〉 it as before, and the Greek varieth but 〈◊〉▪ 〈◊〉, they shall be [exisou] of equality beneath▪ and likewise they shall be [isoi] equal at the heads, etc. so in Exod▪ 36. 19  
Vers. 26. ●arres] or, ●af●ers, which were for 〈◊〉 〈◊〉 ●n the boards together.  
Vers. 28. in the mids] This ●ids, seemeth to be 〈◊〉 of the length of the boards, not of the thickness, as if this bar went through the boards, (which so must needs be of an extraordinary thickness and weight,) but through rings put in the mids of the boards, as the other bars went through rings put in the ends. reaching] or, shooting through▪ of this word, the bar aforesaid, hath the name in Hebrew, which signifieth ●●eeing, or speedy passing through.  
Vers. 29. places] Hebr. houses, as Exod. 25. 27. The Greek explaineth it thus, into which thou shalt bring the bars.  
Vers. 30. right fashion] or, just constitution: Hebr. judgement, which the Greek translateth fashion (or shape) and Stephen calleth it a type, Acts 7. 44. so it is the same in effect, with Exod. 25. 40.  
Vers. 31. of a cunning workman] that is, wrought (or woven) both sides alike: see the notes on verse 1. he] that is, the workman: the Greek saith as before, thou shalt make. Cherubin's] that is, as the Chaldee ●●presseth, figures of Cherub 〈…〉, wrought in the veil.  
Vers. 32. hang] Hebrew, give●▪ so verse 33. Shittim] or ●edar, wood that will not rot, Exod●● 25. 5.  
Vers. 33. of the testimony] that is, of the Tables where on the Law was written, for a testimony to Israel, See Exod. 2●. 16. divide] or separate. This was the special use of this veil, to de●arre men from entering (yea or seeing) into the most holy place, or the Ark, Exod. 40. 3. whereby. (as Paul saith) the Holy Ghost signified this▪ that the way into the Holies was not yet manifested, while as the first Ta 〈…〉 had st 〈…〉 g, Heb. 9 8. that is, the way 〈◊〉 heaven (which the most holy place shadowed,) was not by those legal services; but should be 〈◊〉 ●●to 〈…〉 n by Christ, first entering there 〈◊〉 his 〈◊〉▪ Heb. 9 24▪ and 10. 19 Therefore 〈◊〉 this 〈◊〉▪ signified the flesh of Christ, (under 〈…〉 was veiled▪) and through 〈…〉 death) he entered himself, 〈…〉 also for us, to enter into heaven, Heb. 9 19 20. To 〈◊〉 this▪ the veil of the Temple (at the death of Christ) was rend in 〈◊〉, 〈…〉▪ Matt●▪ ●7. 51. So the curious embroidery, and glorious Cherubims of this 〈…〉 manifold graces of▪ the Spirit, 〈…〉 had in his 〈…〉 all 〈…〉 of his Word and Spi 〈…〉▪ which are in 〈…〉 understood▪ 〈…〉 of Holinesses▪ that 〈…〉 most holy place▪ 〈◊〉 〈◊〉 name Christ him 〈…〉 c●●●ed, 〈◊〉▪ 9▪ ●4▪ but 〈◊〉 it figured Heaven, into which Christ is entered in flesh, we also now are by hope, and shall also in our flesh, at his appearing, Heb. 6. 19 20. and 9 11. 12. 24. and 10. 19 joh. 14. 2. 3. It was also a type of the Church's estate under the Gospel, wherein without veils we enjoy the mysteries of Christ, Revel. 4. and 11. 19 This place in Solomon's Temple, was called Debir, that is, the Oracle, (because from thence God's oracles were heard, Num. 7. 89.) 1 King. 6. 19 where the Chaldee translateth it, the house of propitiations.  
Vers. 35. without] signifying that the twelve Tribes of Israel, (represented by the Cakes upon that Table, were yet without the open enjoying of the mysteries of the Gospel, Heb. 9 8. 9 10. and 10. 19 and 11. 39 40. and in respect of heaven itself, we all in this life, are yet without, and enter in only by the anchor of hope, Heb. 6. 18. 19 20. 1 Pet. 1. 4. 5. 2 Cor. 5. 1. 2. 3. etc. the south▪ which is the right hand, both in respect of the world, Psal. 89. 13. and of this Tabernacle, where God from the most holy place between the Cherubims, beheld his people worshipping with their faces towards the West, the type of them on the table, being on the Northside, and the Candlestick of his law burning with the seven lamps of his Spirit on the South side. So the Word, is above the Church.  
Vers. 36. an hanging veil] or covering, as the word more properly signifieth. This was another veil, which hung as a door at the entry of the Tabernacle, through which the priests of the Law went every day to minister in the holy place; but the people might not, Heb. 9 ●2. 6. Showing also the restraint of the jewish Church, from such blessings as God hath opened unto us in Christ, Heb. 9 9 10. etc. and 10. ●9. 20. embroiderer] or, weaver with tinsel work, who worketh curiously, and with many colours; figuring the variety of graces which God deeketh his Church with, Ezek. 16. 10. Psal. 45. ●5. But the workmanship of this veil, was inferiors to the former, which had Cherubin's. See the notes on verse 1.  
Vers. 37. overlay them] for this in Exod. 36. 38. is said, he overlaid their heads (or chapiters.) brass] inferior to the former, which were of silver, verse 32. The 〈◊〉 things were unto God, the ●ore precious they were, both for stuff and woe 〈…〉 ship.    

CHAP. XXVII.  
1, The brazen Altar of Burnt offering, with the vessels thereof. 9, The Court of the Tabernacle enclosed with 〈…〉ings and pillars. 18, The measure of the Court. 10, The oil Olive beaten for the Lamp, which the priests trimmed daily.  
AND thou shalt make an Altar of 〈◊〉 wood, five cubits the length, and five cubits the breadth; four squart shall the Altar be, & three cubits the height 〈…〉 of. And thou shalt make the horns of it upon the four corners thereof, of the same shall the horns of it be; and thou shalt overly it with brass. And thou shalt make the pans of it to receive the ashes thereof, and the shovels of it, and the basons of it, and the flesh-hooks of it, and the fire pans of it: all the vessels thereof thou shalt make of brass. And thou shalt make for it a grate of network of brass; and thou shalt make upon the net four rings of brass, in the four utmost parts thereof. And thou shalt put it under the compass of the Altar beneath, and the net shall be even to the midst of the Altar. And thou shalt make bars for the Altar, bars of Shittim wood, and shalt overly them with brass. And the bars thereof shall be put into the rings: and the bars shall be upon the two sides of the Altar to bear it. Hollow with boards shalt thou make it, even as he shown thee in the mountain, so shall they make it.  
And thou shalt make the Court of the Tabernacle for the south side Southward; Tapestry hangings for the Court of fine linen twined, an hundred cubit's length, for one side. And the pillars thereof twenty, and their sockets twenty, of brass; the hooks of the pillars and their ●illets of silver. And so for the North side in length, tapestry hangings, of an hundred (cubits) length; and the pillars thereof twenty, and their sockets twenty of brass, the hooks of the pillars, and their fillets of silver. And for the breadth of the court on the Westside, tapestry hangings of fifty cubits; their pillars ten, and their sockets ten. And the breadth of the Court on the East side Eastward, fifty cubits. And fifteen cubits the tapestrie-hanging for the side: their pillars three, and their sockets three. And for the second side, fifteen (cubits,) the tapestry hangings, their pillars three, and their sockets three. And for the gate of the Court, an hanging-veile, of twenty cubits, of blue, and purple, and scarlet, and fine linen twined, the work of the Embroiderer: their pillars four, and their sockets four. All the pillars of the Court round about shall be fillet●ed with silver; their hooks silver, and their sockets brass. The length of the Court shall be an hundred cubits, and the breadth fifty with fifty; and the height five cubits, of fine lin●en twined: and their sockets brass. All the vessels of the Tabernacle, for all the service thereof, and all the pins thereof, and all the pins of the Court, brass. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And thou shalt command the sons of Israel, that they take unto thee, pure oil olive, beaten for the Light, to cause the Lamp to ascend up continually. In the Tent of the Congregation, without the veil, which is before the Testimony, Aaron and his sons shall order it, from evening unto morning, before jehovah: it shall be a statute for ever▪ unto their generations, on the behalf of the sons of Israel.  

Annotations.  
Alter] in Hebrew Mizbeach, in Greek Thusiasterion, so named of sacrifices offered thereupon, and it was anointed, dedicated, sanctified to be most holy, that it might sanctify the gifts offered thereon, and whatsoever touched it should be holy, Numb. 7. 1. 88 Exod. 29. 37. Matth. 23. 19 It is called by the Prophets, Ariel, the Lion of God: and Harel, the Mountain of God, Ezek. 43. 15. The Altar and Sacrifice signified Christ, sanctifying himself for his Church, and by his mediation sanctifying the daily service of his people, whereof also the Altar was a public ●igne, Hebrews 13. 10-15. joh. 17. 19 Esa. 19 19 20. Gen. 8. 20. and 12. 7. Shittim] in Gr. incorruptible wood, see Ex. 25. 5. foursquare] This form signifieth firmness and stability: therefore the heavenly jerusalem is foursquare, Rev. 12. 16. so was the figure of it, Ezek. 48. 20. & the most holy place in the Temple & Tabernacle, 2 Chro. 3. 8. The Altar prophesied of under the Gospel, though it be much larger, (because the worshippers are increased all over the world,) yet is it also foursquare, Ezek. 43. 16.  
Vers. 2. horns] which were not only for ornament, but to keep things from falling off the Altar, for the horns were upward, Ezek. 43. 16. And horns usually signifying power and might, (Hab. 3. 4. Lam. 2. 3. jer. 48. 25.) these four horns of the Altar, signified the power and glory of Christ's Priesthood, for the salvation of his Church, gathered from the four corners of the earth. brass] which was strong and durable, for to bear the fire that continually burned upon this Altar: hereby figuring Christ's sufferance of God's wrath and afflictions, without being consumed or overcome, joh. 6. 12. So mountains of brass, signify Gods invincible providence, Zach. 6. 1. & Christ's brazen feet, Revel. 1. 15. and the man like brass in Ezek. 40. 3. have like mystery of strength, and invincibleness. See also job 40. 18. Mich. 4. 13. So the instruments of the Altar here following.  
Vers. 3. shovels] instruments to take away ashes, or any filth. Such Hi●am made also in Solomon's Temple, 1 King. 7. 40. 45. ●asons] or, bowl●s, in Greek, vials, these were to hold liquid things, as the blood of the Sacrifices, etc. So 1 King. 7. 40. Zach. 14. 20. fleshhooks] instruments with teeth, to take flesh out of po●s, etc. 1 Sam. 2. 13. 14. So in 2 Chron. 4. 16. firepannes] wherein coals of fire were put: Englished sometime ce●sers, Levit, 10. 1. and 16. 12. These instruments figured the ministry of the Word, in the Church of Christ: which serveth to purge the filth and corruption of the flesh, and to kindle the fire of the spirit, for the pure service of God, Rom. 12. 1. 2. and 15. 16. Zach. 14. ●0. 21.  
V 4. a grate] or, sieve, as the word is Englished in Amos 9 9 It was a broad plate of brass with many▪ little holes, through which ashes and the like things might fall: and served as an hearth for the fire to burn upon.  
Vers. 5. put it] that is, the gra●● or net forementioned: the Greek translateth, put them, meaning the rings. the compass] The Hebrew carcob, is no where found but in this history here, and in Exod. 38. 4. the Greek version maketh it to be the grate fore-spoken of. Others refer it to the square compass which was within the Altar that was hollow, verse 1. and 8. where either by rings, or upon a ledge, this grate was hanged on the mids. This signified the place within, where the holy fire always burneth, that is, the heart: which sustaineth also the sacrifice: and where all ashes and excrements of corruption are inwardly conveyed away, as they are discovered by God's Word and Spirit, and our sanctification furthered by afflictions, 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1●. Hebr. 9 14. and 12. 10.  
Vers. 8. he] that is, God shown: or, according to the Greek translation, as it was showed. Thus all the instruments of Gods daily service in Israel were appointed and showed of God himself, that no place might be left for man's will-worship or inventions, Colos. 2. 23. Matth. 15. 9  
Vers. 9 Court] or, Courtyard, an open place: into which the people should come daily unto the sacrifices and public service of God, Psal. 100 4. and 116. 17. 18. 19 Thus was the Habitation of God, divided into three rooms, the outward Court which was in the open light and view of all: The Tabernacle or Holy place, which had light by the seven lamps of the gold Candlestick, and the most holy place, wherein was no external light, wherein God ●ate upon the glorious Cherubims. 〈◊〉 man (who is the true Tabernacle and Temple of God) consisteth of three parts, Body. 〈◊〉, and Spirit, 1 Thes. 5. 23. The body is as the open Court, where all do see what is done. The Soul is as the Holy place, where by the lamps of God's Word and Spirit, man's reason and understanding 〈…〉: The Spirit is as the most holy place, where God only dwelleth in secret by faith, which is of things not seen, nor by humane reason to be comprehended. And so by the Hebrew Doctor's opinion, the heart of man is answe 〈…〉 to the Holy of H 〈…〉 s, in the Sanctuary: R. Eli●● 〈◊〉 ●●pher reshith 〈◊〉 〈◊〉▪ of Holiness, chap. 7. 〈◊〉 219. The world also hath three parts, this i 〈…〉 wherein we live and dy●● the superior, or heaven, lightened with seven Planets, and stairs innumerable; and the Heaven of heavens, for third Heaven, 2 Cor. 12. 2.) the place of etern●ll blessedness: unto which the most holy place is resembled, Heb. 9 24. tapestrie-hanging] which were Curtains woven with Tapestry work. The same word, when it is spoken of other matter, signifieth carved-worke, as in 1 King. 6. 32. fine linen] in Greek bysse: see Exod. 25. 4. within this, (which figured the righteousness of the Saints, Revel. 19 8.) was the Church of God to be in the service of him, as in a holy, pure and glorious enclosure.  
Vers. 10. Pillars] which served to uphold those hangings fastened unto them by silver hooks. Figuring the stability of the Church, and of the righteousness thereof, by the word of God, (compared unto silver,) and Ministers of the same, jeremy 1. 18. Revel. 3. 12. Psalm 12. 7. Galath. 2. 9 fillets] or hoops of silver, which compassed the ●oppes of the Pillars, and served both for ornament, and for the hangings to be fastened by. They have their name in Hebrew of embracing about, and cleaving fast; derived from a word which is applied unto loving affection, Psalm 91. 14. and signify the pure love, wherewith the Saints are to embrace, and cleave to, and serve one another, Colos. 2. 2. and 3. 14. Galath. 5. 13. In the making of these it is said, that their heads also (or chapiters) were overlaid with silver, Exodus 38. 17. 19  
Vers. 12. Sea] that is, the west side: see Genesis 12. 8. fifty] so the breadth, was half so much as the length: and the form of the Court was 〈◊〉 long square, 100 cubits long, and 50 broad. The Tabernacle within the Court, was of like form 30 cubits long, and 12 broad, Exod. 26.  
Vers. 14. for the side] that is, for the one side, as the Greek translateth it, meaning the side of the gate or entry▪ the Hebrew figuratively calleth it a shoulder.  
Vers. 16. hanging veil] or, covering, for of that it hath the name: so there was at the door of the Tabernacle, Exodus 26. 36. see the notes there▪ blew, etc.] so it differed from the other hangings of the Court, which were but of one colour: this with variety of colours, represented the manifold graces of Christ applied unto us, by his blood, by whom as by a door, we have entrance and access unto God, in his Church, john 10. 9 Rom. 5. 1. 2.  
Vers. 18. with fifty] that is, fifty on the West end, with fifty on the East end. The like is to be understood before of the length; an Hundred on the one side, with an Hundred on the other: and so the Greek translation speaketh of that, as of this. five] half the height of the Tabernacle, which was Ten Cubits high: Exod. 26. 16.  
Vers. 19 for all the service] the Greek explaineth it thus, and all the instruments, such as served for the work thereof. pins] or, ●ailes: stakes: which were to fasten it, and the parts thereof, that it might stand sure. These signified also the stability of the Church, and the ministry of God's word fastening the same, Ezr. 9 8. Esa. 33. 20. and 22. 23. Zach. 10. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the twentieth section, or lecture of the Law: see Gen. 6. 9  
Vers. ●0. take] and bring unto thee, so in Lev. 24. 2. where this law is again repeated. Olive] that is, 
〈◊〉 〈◊〉  of the Olive tree, which is always green and flourishing, fair and of goodly fruit; of whose fruit oil is made, good for food, for ointment, and for light; of which last he here speaketh. This oil Olive signified the fruitful graces flowing from Christ and the Saints compared to Olive trees, judg. 9 9 Ps. 52. 10. Zach. 4. Rev. 11. 4. jer. 11. 16. who by the fire of God's spirit, cause the seven lamps to burn before his throne, and do enlighten the Church with his word: Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten] signifying how with much labour, & affliction, the light of God's word is to be prepared, & with patience preached, and made to shine in his Church; 2 Cor. 1. 4. & 2. 4. & 11. 23. 24. 25. etc. 1 Thes. 2. 9 to ascend] that is, as the Greek and Chaldee explain it, to burn.  
V 21. the Testimony] the Tables of the Law, within the Ark, Ex. 25. 21. shall order it] by causing it to burn, as the Greek interpreteth. The manner whereof, the jews record to be thus: When the Priest cometh to trim the Candlestick; of every lamp that is burnt out, he takes away the week, and all the oil that remaineth in the lamp, and wipeth it, and putteth in another week, and other oil by measure, and that is half a log, (that is, about a quarter of a Pint, of which measure, see Lev. 14. 10. and the notes on Exod. 30. 24.) and that which he taketh away, he casteth into the place of the ashes by the Altar, and lighteth the lamp which was out, and the lamp which he findeth not out, he dresseth it. The lamp which is middlemost, when it is out, he lights not it, (after it is made clean,) but from the Altar in the Court; but the rest of the lamps, every one that is out, he lighteth from the lamp that is next. He lighteth not all the lamps at one time: but lighteth five lamps, and stayeth, and doth the other service, and afterwards cometh and lighteth the two that remain. He whose duty it is, to dress the Candlestick, cometh with a vessel in his hand, (which is called Cousin, and it is of gold, like to a great pitcher,) to take away in it the weeks that are burnt out, and the oil that remaineth i● the lamp●, and lighteth five of the lamps, and leaveth the vessel there before the Candlestick, etc. and goeth 〈◊〉▪ afterwards ●e cometh and lighteth the two lamps, and taketh up the vessel in his hand, and boweth himself down to worship, and goeth his way. Maim treat of the daily Sacrifices, c. 3. S. 12. 13. 16. 17. The like they have in other records; as for the measure of oil, in T 〈…〉 ill treat. Menacheth, chap. 10. fol. 88 Three l●gges of oil and a half, for the Candlestick, 〈◊〉 a log for every lamp. And for the order, in the same 〈◊〉, in joma, c. 3. fol. 33. The cleansing of the 〈◊〉 Altar, was before the trimming of 〈◊〉 ●ive lamps: and the tri●●●ing of the five lamps, before the blood of the daily sacrifice; and the blood of the daily s●●rifi●● before the trimming of the two lamps: and the trimming of the two lamps, before the burning of incense, etc. This charge of the Priests to order the lamps, signified how Christ and his ministers should continually look unto the purity of doctrine, and preaching of the light of the Gospel, from evening to morning, in the dark place of this world; till the day dawn, & the daystar arise in our hearts, Rev. 1. 13. and 2. 1. Deut. 33. 10. joh. 5. 35. Eph. 3. 8. 9 2 Pet. 1. 19 20. 21. Matth. 4. 16.    

CHAP. XXVIII.  
1, Aaron and his sons are set apart for the Priest's office. 2, Holy garments are appointed. 6, The Ephod● 8, And the curious girdle of it. 9▪ The two beryl stones on the shoulders thereof, on which the names of the twelve Tribes were graven. 15, The Breastplate of judgement, with twelve precious stones therein. 21, on which the names of the twelve Tribes of Israel were graven: 22, The golden chains to fasten it. 26, And the golden rings for the same▪ 30, The Vrim and Thummim. 31, The Robe of the Ephod, with Pomgranats and Bels. 36, The golden plate of the Mitre. 39, The fine linen Coate, the Mitre, and the Girdle. 40, The Coats for Aaron's sons, with their girdles and bonnets, 42, and their linen breeches. 43. The Priests must we are their garments, in their administration.  
AND thou, take near unto thee Aaron thy Brother, and his Sons with him, from among the Sons of Israel, that he may minister-in-the-Priests-office unto me: Aaron, Nadab, and Ab●hu, Eleazar, and Ithamar, Aaron's Sons. And thou shalt make garments of Holiness for Aaron thy Brother, for honour and for beautiful glory. And thou, speak unto all the wise hearted, whomsoever I have filled with the spirit of wisdom; and let them make Aaron's garments, to sanctify him, that he may minister-in-the Priests-office unto me. And these are the garments which they shall make, a Breastplate, and an Ephod, and a Robe, and a Coat of circled-work, a Mitre, and a Girdle: and they shall make garments of Holiness, for Aaron thy brother, and for his Sons, that he may minister-in-the-Priests-office unto me. And they shall take gold, and blue, and purple, and scarlet, and fine linen. And they shall make the Ephod of gold, of blue, and of purple, of scarlet, and fine linen twined, the work of a cunning workman. It shall have the two shoulder-peeces joining together at the two edges thereof, and it shall be joined together. And the curious girdle of his Ephod which is upon it▪ shall be of the same, according to the work thereof, of gold, of blue, and purple, and scarlet, and fine linen twined. And thou shalt take two beryl stones, and shalt grave on them the names of the Sons of Israel. Six of their names on the one stone; and the names of the fix that are remaining, on the second stone, according to their births. The work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, with the names of the sons of Israel, enclosed in ouches of gold shalt thou make them. And thou shalt put the two stones upon the shoulders of the Ephod, stones of memorial for the sons of Israel; and Aaron shall bear their names before jehovah, upon his two shoulders for a memorial.  
And thou shalt make ouches of gold. And two chains of pure gold, at the ends shalt thou make them of wreathen work, & shalt fasten the wreathen chains to the ouches.  
And thou shalt make the Breastplate of judgement, the work of a cunning workman, like the work of the Ephod shalt thou make it, of gold, of blue, & purple, & scarlet, and fine linen twined, shalt thou make it. Foursquare shall it be, doubled; a spanne the length thereof, and a span the breadth thereof. And thou shalt embosse in it, embosment of stones, four rows of stones: a row, a Sardius, a Topaz, & a Smaragd, the first row. And the second row, a Chalcedonie, a Saphir, & a Sardonyx. And the third row, an Hyacinth, a Chrysoprase, and an Amethyst. And the fourth row, a Chrysolyte, and a beryl, and a jasper, they shall be set in gold in their embosments. And the stones shall be with the names of the Sons of Israel, twelve according to their names, like the engravings of a signet, every man with his name; they shall be according to the twelve Tribes. And thou shalt make upon the Breastplate, chains, at the end, of wreathen work of pure gold. And thou shaft make upon the Breastplate, two rings of gold, and shalt put the two rings on the two ends of the Breastplate. And thou shalt put the two wreathe of gold in the two rings, on the ends of the Breastplate. And the other two ends of the two wreathe, thou shalt fa●●en on the two ouches; and shalt put them on the shoulders of the Ephod before it. And thou shalt make two rings of gold, and shalt put them upon the two ends of the Breastplate, upon the border thereof, which is in the side of the Ephod inward. And thou shalt 〈◊〉 two (other) rings of gold, and shalt put them on the two shoulders of the Ephod underneath, towards the forepart thereof, over-against the coupling thereof, above the curious girdle of the Ephod. And they shall bind the Breastplate, by the rings thereof, unto the rings of the Ephod with a lace of blue, to be above the curious girdle of the Ephod, and that the Breastplate be not loosed from the Ephod. And Aaron shall bear the names of the Sons of Israel in the Breastplate of judgement upon his heart, when he goeth in into the Holy place, for a memorial before jehovah continually. And thou shalt put in the Breastplate of judgement, the Vrim, and the Thummim, and they shall be upon Aaron's hart when he goeth in before jehovah, and Aaron shall bear the judgement of the Sons of Israel, upon his heart before jehovah continually.  
And thou shalt make the Robe of the Ephod all of blue. And there shall be a hole in the top of it, in the mids thereof: it shall have a binding for the hole, round about of woven work, as the hole of an habergeon shall it have, that it be not rend. And thou shalt make upon the skirts thereof, Pomgranats of blue, and of purple, and of scarlet, upon the skirts thereof, round about, & bells of gold, between them round about. A bell of gold and a pomegranate, a bell of gold and a pomegranate, upon the skirts of the Robe round about. And it shall be upon Aaron, to minister; and his sound shall be heard, when he goeth in unto the Holy place before jehovah, & when, he goeth out, that he die not.  
And thou shalt make a Plate of pure gold, and shalt grave upon it like the engravings of a signet; HOLINESS TO JEHOVAH. And thou shalt put it on a lace of blue, & it shall be upon the Mitre, upon the forefront of the Mitre it shall be. And it shall be upon Aaron's forehead, and Aaron shall bear the iniquity of the holy things, which the Sons of Israel shall ●allow, in all the gifts of their holy things; and it shall be upon his forehead always, for favourable acceptation of them before jehovah. And thou shalt wove with circled work the Coat of sine linen; and thou shalt make the Mitre of fine linen: and thou shalt make the Girdle the work of the Embroiderer. And for Aaron's Sons th●● shalt make Coats, and thou shalt make for them Girdles, and Bonnets shalt thou ma●● for them, for honour, & for beautiful glory. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and fill their hand, and sanctify them, that they may minister-in-the-priests-office unto me. And thou shalt make for them linen breeches to cover the naked flesh; from the loins even unto the thighs they shall be. And they shall be upon Aaron, and upon his sons, when they go in unto the Tent of the congregation; or when they come near unto the Altar, to minister in the Holy place, that they bear not iniquity, and die: (it shall be) a statute for ever, to him and to his seed after him.  

Annotations.  
TAke ne'er] or, cause to come ●igh, that is, to present themselves unto thee. Hitherto God hath appointed such holy things as pertained to his service: now he giveth order for holy persons to administer before him. minister in, etc.] or, execute the Priesthood. This honour no man might take unto himself, but he that was called of God, as Aaron, Heb. 5. 4. In this work Aaron, chief figured out Christ, & secondarily all Christians, whom he hath made priests unto God, Heb. 5. 5. Re. 1. 6.  
Vers. 2. of holiness] that is, holy garments, (in Greek, an holy stole:) so called because they signified the holy graces of God's Spirit, wherewith Christ and his people should be clothed. For such an high priest it became us to have, as is holy, harmless, undefiled, Heb. 7. 26. and God's priests are to be clothed with justice, and with salvation, Psal. 132. 9 16. and so are all the Saints, Esay. 61. 10. beautiful glory] the Greek translateth for honour and glory. These two, signify the highest degree of dignity; honour inwardly in the heart and affections: glory outwardly in the appearance and carriage: (as in Esay. 28. 1. 4. glory, or beauty, is compared to a flower; and in Esay. 61. 3. it is opposed unto ashes.) As jesus the son of josedek the high priest was clothed in filthy garments, which signified iniquity: in him and his ministration, Zach. 3. 3. 4. so these garments of honour and glory, signified the holy and pure administration of jesus the Son of God, who offered himself without spot unto God, to purge our conscience from dead works, Heb. 9 14. by whom also his Church is clothed with garments of beautiful glory, Esa. 52. 1. with fine linen clean and bright, which is the righteousness of the Saints, Rev. 19 8. From this speech of honour and glory: the Hebrew Doctors have delivered, that the garments of the priests were to be new & fair, etc. like the garments of great men. If they were foul, or torn, or overlong, or overshort, etc. and the Priest did his service in them▪ it was unlawful. Every Priest's garment that was made filthy, they did not whiten it, or wash it, but leave it for threads (or week,) and put on new. The high Priests garments, when they were old, were laid up in store: and the white garments wherein he served on the fasting day, (mentioned in Lev. 16. 4.) he never served in them the second time, but they were reserved in the place where 〈◊〉 put them off, as it is written, AND HE SHALL LEAVE THEM THERE, (Levit. 16. 23.) and it was unlawful to put them to any use. The coats of the inferior Priests, when they were worn old, they made of them threads (or week) for the Candlestick continually. Maimony, in treat. of the Implements of the Sanctuary, chap. 8. Sect. 4. 5. 6.  
Vers. 3. whomsoever] Heb. him whom I have filled. Here God showeth his Spirit to be the author and teacher of handicrafts: the Prophet showeth the like of husbandry, Esay. 28. 24. 26. sanctify] or consecrate him, that is, to be a sign of his sanctification from God. Therefore it was death to minister without these garments, v. 43. and they are called holy garments, verse 2. and in times following were laid up in holy chambers, and the Priests might not wear them among the people, to sanctify them with their garments, Ezek. 44. 19  
Vers. 4. circled work] this differed from broidered work, which was of many colours, but this coat was of one colour, white, being of fine linen only, verse 39 but woven with circles, or round hollow places like eyes; wherefore the same word is after, in v. 11. used for ouches, or hollow places wherein stones were set. Maimony in the forenamed treatise, chap. 8. Sect. 16. saith; The coats both of the high Priest, and of inferior priests, were of circled work, that is, had many hollow places (or houses) in the weaving, like the hollow place of cups, etc. and a Girdle] To these six add the golden Plate (or crown) verse 36. and the Breeches, vers. 42. so the high Priest hath eight ornaments: all which, & no moe, he was to wear in his administration. They may be viewed in the order as they were put on (Levit. 8. 7. 8. 9 thus:)  
1. Breeches of linen, put next upon his flesh.  
2. A Coat of fine linen, put over the Breeches.  
3. A Girdle embroidered, of fine linen, blue, purple, and scarlet: wherewith the coat was girded.  
4. A robe, all of blue, with seventy two bells of gold, and as many Pomgranats, of blue, purple, and scarlet, upon the skirts thereof. This was put over the coat and girdle.  
5 An Ephod, of Gold, and of blue, purple, scarlet and fine linen, cunningly wrought: on the shoulders whereof, were two goodly beryl stones, on which were graven the names of the twelve Tribes of Israel. This Ephod was put over the Robe, and girded thereto with a Curious girdle made of the same.  
6. A Breastplate, cunningly wrought of gold, blue, purple, scarlet, and fine linen: which being a span square, was fastened by golden chains and rings upon the Ephod. Herein were set twelve several stones, on which the names of the twelve tribes were graven: and herein was the Vrim, and Thummim.  
7. A Mitre of fine linen, sixteen cubits long, wrapped about his head.  
8 A Plate of pure gold, (or Holy crown,) two fingers broad, whereon was graven HOLINESS TO JEHOVAH. This was tied with a lace of blue, upon the forefront of the Mitre.  
These eight did the high Priest wear in the Sanctuary, his feet and hands (as of other Priests) being always bare, and washed daily, when he went into administer, Exod. 30. 21.  
The inferior priests garments were four.  
1 Linuen Breeches.  
2 Fine linen Coats.  
3 Embroidered Girdles of fine linen, blue, purple, and scatlet, like the high priests.  
4 Bonnets of fine linne, as large as the high priests Mitre. Of these shall be spoken after in this Chapter particularly▪ 〈◊〉  
Unto these we may here annex the four extraordinary garments, which the high priest wore on the Expiation day only.  

1 Linen Breeches, next his flesh.  
2 A holy linen; Coat.  
3 A linen Girdle.  
4 A linen Mitre.   
These he put on, when he made reconciliation for the Church, in the most holy place, once in the year, (which was the tenth day of September) and having finished his service, he put these clothes off, and never wore them more, but left them there. See Lev. 16. 4. 23. with the annot.  
Verse 5. gold] beaten into thin plates, and cut into wires, see Exod. 39 3. This gold, wrought with the three bloody colours, & with fine white bisse, signified the faith, obedience, and sufferings of Christ; and his justice, in the administration of his priesthood, Heb. 2. 17. and 5. 7. 8. 9 and 9 12. 14 Psal. 132. 9  
Verse 6 Ephod] or, Amicle. Ephod is the Hebr. name: so called of compassing fitly the body, and being tied thereto, Exod. 29. 5. By the Hebrew Doctors, it was of breadth, according to a man's back, from shoulder to shoulder: and long behind, down to the feet. Maimony, treat. of the Implements of the Sanctuary, Chap. 9 Sect. 9 Others think is was short, as a jack, or habergeon. josephus (in the 3. book of his Antiquities, Chap. 8.) saith it was a cubit long. In Greek it hath the name of the shoulders, upon which it was put. This was the outmost of all the priests garments; and served to hold fast the Breastplate: and figured out in Christ, his justice, which he put on, as an habergeon, Esay 59 17. who appeared clothed like a priest, Rev. 1. 13. Besides this golden Ephod (which the high priest only did wear) there was another sort of linen Ephods, worn by inferior priests, and other persons, 1 Sam. 22. 18. and 2. 18. 2 Sam. 6. 14. cunning workman] who wrought or wove both sides alike▪ 〈◊〉 26. 1. Of this work, the jews have thus recorded: The gold that was in the weaving of the Ephod and of the Breastplate, was thus wrought; He took one 〈◊〉 of pure gold, and put it with six threads of blue, and twisted these seven threads as one. And so he did one thread of gold with fix of purple, and one with six of scarlet, and one with six of linen. Thus there were four threads of gold, and 28 threads in all: Of which 28 he 〈◊〉 the Breastplate, and Ephod, etc. Maimony treat of the Implements of the Sanctuary c. 9, S. 5. etc.  
Verse 7. shoulder pieces] Hercupon this garment is called in Greek Epomis, in Latin Superhumerale, of being pu● upmost upon the shoulders There were 〈◊〉 upon it two shoulder pieces, that they might be upon the shoulders of the priest, saith Maimony in the Impl. of the Sanct. Chap. 9 Sect. 9  
Vers. 8. curious girdle] called in Hebrew Cheshe●, of the cunning workmanship, in Greek, the woven work. Of this Maimony, (in the forenamed place, chap. 9 Sect. 9) saith; The Ephod had as it were two hands, (or pieces) going out from it, in the weaving, on this side and on that, with the which they girded it; and they are called Chesheb (the curious girdle) of the Ephod, And after (in Sect. 11.) he saith, The curious girdle of the Ephod, was tied upon his heart, under the Breastplate. This differeth from the Girdle (Abnet,) which is after spoken of in verse 39 and by reason of the gold in this, which the other had not, it is called the golden girdle. And Christ appearing with a priestly garment, and girded about the paps with a golden girdle, Revel. 1. 13. was declared thereby to be our high Priest, and it hath reference to this curious girdle of the Ephod. See more on Exodus 29. 5. of his Ephod] or, of the Ephod of it, which the Chaldee expoundeth, of the Ornament (or fitting) thereof. This is said to be upon it: to distinguish it from the Girdle after mentioned in verse 39  
Vers. 10. births] or, generations, by their mothers; First of all, Leahs Children, (as Moses himself reckoneth them, Exod. 1. vers. 2. 3.) and then the other Mother's children, and Rachel's last, as shall after be more fully showed, in their several stones; vers. 17. etc. Of this also Maimony writeth, in the same place, chap. 9 Sect. 9 He set on each shoulder a beryl stone, foursquare, embossed in gold: and he graved on the two stones, the names of the Tribes, six on one stone, and six on another, according to their births: and they wrote joseph's name Ihoseph (as he is written in Psal. 81. 6.) So there were 25. letters on the one stone, and 25. on the other. And the stone whereon Reuben was written, was on the right shoulder; and the stone that simeon was written on, was on the left; after the manner here set down.  
simeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihudah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabulon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reuben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Issachar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph  
Vers. 11. ingraver in stone] or, stone cutter, jeweller. This engraving in precious stone, and that like a signet, with the names of the Sons of Israel; signified the firm and perpetual love, memorial, esteem, and sustentation of the Church of Christ, job 19 23. 24. Song 8. 6. Hagg. 2. 23. ouches] that is, bellow places, in which the stones were set fast, see v. 4.  
Vers. 12. a memorial] The G. addeth a memorial concerning them. In this work, Aaron was a figure of Christ, Hebrews 7. 28. the Sons of Israel, of all Saints, called the Israel of God, Galath. 6. 16. The two beryl stones, square and of equal 〈…〉 sse, signified the like precious faith and 〈…〉 tie, which all have obtained before God 〈◊〉 〈…〉, 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. (The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise, Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel, Genesis 45. 7. 1●. and 49. 24.) The 〈◊〉 on which they are borne, signified the power and principality, which Christ hath 〈…〉 Church, presenting the same by his mediation, pure and holy unto God, and causing them to 〈…〉 perpetual memory, Esay. 9 6. and 22. 〈◊〉. Eph. 5. 25. 27. joh. 17. 19 20. 24. Mal. 3. 16. Psalm 115. 12.  
Verse 14. at the end] or, equal: of like proportion. So in verse 22. The Chaldee translateth limited▪ the Greeke, mixed with flowers. 〈◊〉.] Hebr. give, which word is used for making firm fast and steady, as the Scriptures show; one Prophet saying, Thou hast given, 1 Chron. 17. 22. an other saying for it, Thou hast confirmed, 2 Sam. 7. 24. So after in verse 25.  
Vers. 15. Breastplate] in Hebrew, Choshen, which is not easy to interpret; but because it was an ornament of the breast, we call it a Breastplate. josephus in his Greek Antiquities, book 3. chap. 8. keepeth the Hebrew, Essen: the Lxx. Interpreters usually translate it Logeion, and Logion, as being the 〈◊〉 ornament, because by Urim and Thummim that was therein, God gave answers to the governor's, Numb. 27. 21. It hath affinity with Cha 〈…〉, that signifieth silence, as implying a silent oracle, to be seen on the breast of the high Priest, rather than heard. Also with Chazah, that signifieth seeing, and so we may English it, the Contemplation (or Consideration) of judgement, and it noteth the care that the Priest should have, of answering judgement and equity to them that asked of God by him. Whereof see more in the notes on v. 3●. cunning workman] woven both sides alike.  
Verse 16. doubled] Maimony (in the foresaid treatise, chap. 9 Sect. 6.) explaineth it thus, that the cloth (of the Breastplate) was woven with cunning work of gold, and of blue, purple, scarlet, and fine linen; with 28. threads, as is before showed. The length of it was a cubit (that is, two spans) and the breadth of it, 〈◊〉: and they doubled it into two, so it was a strain every way, foursquare. And they set thereon four 〈◊〉 of stones, expressed in the Law, and every stone was foursquare, etc.  
Verse 17. Four rues] as the twelve tribes encamping about God's Tabernacle, were in four quarters, East, West, North, and South, three tribes in every quarter, Numb. 2. Sardius] or Sardine: a precious stone, called in Hebrew, Odem, of Adam, which signifieth Ruddie, Lam. 4. 7. for it was a blood-coloured stone. Accordingly the Chaldee Paraphrase calleth it Samkan, and Thargum jerusalemy Samketha, that is, Red. In the Greek, and by the holy Ghost in Rev. 21. 20. it is named a Sardius, (of Sardis a chief City in Asia, where such stones were.) On this stone the name of R●ben was engraved, and it foreshowed the warlike state of that Tribe, which frontierd upon the enemy, and in saul's days, conquered the Hagaruns, 1 Chron. 5. 10, and went armed before their brethren, at the conquest of Canaan. jos. 4. 12. 13. Topaz] so named of the Greek Topazion, here, and in Revel. 21. 20. In Hebrew, Pitdah; from the letters of which word transplaced, Topad or Topaz are derived. It was a precious stone found in ethiopia, job 21. 19 By the Hebrew Doctors, and also by Pliny in his 〈◊〉 book, chap. 8. the Topaz is of a glorious green colour, and 〈◊〉 in his 16. Book, of a golden colour. Hereupon one sore of Topaz, is of Pliny named Pras●eides, Greene coloured: and to this the Chaldee name agreeth, darkan in Onkelos, and jarkatha, in Thalgum jerusalemy, both signifying green, On this stone Symeons' name was graved, of which▪ Tribe there was little glory, till Ezekias days, when the Symeonites smo●e the r●●nant of Amaleeke, 1 C 〈…〉 4. 42. 43. Smaragd] or Emerald, as it is also Englished. In Hebrew it is called Barekath, of Barak, which is Lightning, Ezek. 1. 13. and the Chaldee, names agree hereunto. But the Greek 〈◊〉 it Smaragdos, and so the holy Ghost in Revel. 21. 19 Which Smaragd (or Emerald) is of a most goodly and glorious green colour, that the eye of man is delighted, refreshed, but, neverfilled with the looping upon it, as Pliny (in his 37. book, chap. 5.) saith. And as there are many sorts of Emeralds, so some glister like the Sun, whose Chariot is therefore feigned by Poets, to shine with clear Smaragds, Ovid Metamorph. 2. and the Greek name (as well as the Hebrew) implieth so much Smaragd, as being Maragd, of Maira, to shine. On this stone, Levi was engraved. So the jerusalemy Thargum upon this place, having named these three stones, addeth, writ plainly upon them, the names of the three Tribes, Reuben, simeon, Levi. So this glistering stone, foreshowed Levies glory, who should reach jacob God's judgements, and Israel his Law, Deut. 33. 10. whose lightnings do illuminate the world, Psal. 97, 4 Of Levi came Moses and Aaron, and all the Priests, and john the Baptist; who shined as Emeralds in the Church. So the covenant of grace is resembled by a Rainbow of an Emerald colour, in Revel. 4. 3.  
Vers. 18. Chalcedonie] in Hebrew Nophec, which the Chaldee of Onkelos turned Ismeragdin, that is, the Smaragd forem entioned; but Thargum jerusalemy calleth it Cadcedana, to which the name given it by the holy Ghost, Chalcedon, Revel. 21. 19 agreeth. The Greek version hath Anthrax, that is, a Carbuncle, and so the Chalcedonte is like unto a Carbuncle, and one sort of it, as Pliny showeth in book 37. chap. 7. This Charcedonie (as it is also called) shineth clear like a star, but somewhat purple-coloured: and the Carbuncle (which is so called Pyropus,) hath the name of fire, like which it shineth. The ground of this Chalcedonie, seemeth to be the Hebrew Cadcod mentioned in Esay. 54. 12. On this stone, judah's name was graven. In Caleb, Othoniel, David, and Solomon, this stone shown his glory, but above all in Christ, who came of this Tribe according to the flesh, Hebrews 7. 14. Saphir] this is the Hebrew name, kept also in Greek, and other tongues; but in the Chaldee it is Sh 〈…〉 It is a goodly stone, transparent, very hard, of blue or skie-colour, used therefore in heavenly visions as Exodus 24. 10. E●●kiel 1. 26. The Saphir and the S 〈…〉 raged, are the most pleasant and comfortable for the eye to look upon. Upon this stone the name of Issachar was engraved. Sardonyx] This name seemeth to be made of th● S 〈…〉 and the Onyx stone, named in Hebrew, jahalom, of S●●ting; and in Chaldee, Sabh 〈…〉, that is, bearing strokes: for it is a very hard stone, like the Adamant or Diamond▪ and in Revelation 21. 20. is named in Greek 〈◊〉: which by the name, and by testimony of 〈◊〉, book 37. chapter 6. is mixed of a white and ●●ddy colour, shining like to the nail of a man's hand set into flesh. On this gem, Zabulon was graved: so the jerusalemy Thargum, setting down this second rue, addeth; Writ plainly on them, the names of the three Tribes, judah, Issachar, Zabulon. So in Genesis 46. in Exodus 1. 2. 3. in 1 Chronicles 2. 1. and often, these two, Issachar, and Zabulon, are joined with the former four patriarchs, that so all Leahs children, might be together.  
Verse 19 Hyacinth] or, jacinth, that is, of a bright purple colour: by the Greek it is translated the Ligure, but some copies have for it the Hyacinth, and so the Holy Ghost translateth it in Revelation 21. 20. In Hebrew it is named Leshem: upon it Dan was graven: and a city called Leshem, did afterwards fall unto the Tribe of Dan, as this stone did portend, and so Leshem was called Dan, joshua 19 47. Chrysoprase] which name signifieth a golden green, so noting the colour of this stone. In Heb. it is Sheb●: the common Greek version maketh it an Achate (or Agate,) of which sort of stone, there are many colours, and some the best, that are green with a golden list: which therefore the holy Ghost calleth a Chrysoprase, in Revelation 21. 20. Naphtalims' name was graven upon it. So the two Sons of Bilhah, Rachel's maid, are joined together. Amethyst] called in Hebrew Achlama: in the Greek version, and in Revelation 21. an Amethyst, which is a stone of a wan purple colour, and ruddy: so being a warlike sign, and Gad was graven on this stone, whose wars were prophesied, and his victories, Genesis 49. 19 and had fulfilling in 1 Chronicles 5. 18. 19 20. Here again the jerusalemy Thargum, naming the third row of stones, addeth, Writ plainly on them, the names of the three Tribes, Dan, Naphtali, and G●d.  
Vers. 20. Chrysolite] which signifieth a golden stone, for the glorious colour of it, which is a golden Sea green, and shining. The Hebrew name is Th●●shish: which is also the name of the Ocean Sea, Psalm 48. 8. and accordingly the Chaldee 〈◊〉 it Cr●●● jamma, of the Sea-colour. The Greek version, and Revelation 21. call it the Chrysolite. As●r was graven upon this stone, who dwelled near the Sea, wi●h is brethren. B●ryll] in Hebrew Shoham, in the Greek version, and in Rev. 21. 29. it is called the beryl: so the Chaldee here & elsewhere nameth i● Burla. This was joseph's stone on which he was engraved: and on two of these stones, all the Tribes were written, v. 11. The beryl is of the skie-colour, but waterish, and as there are many sorts of beryls, so have they many colours. This stone is said to be precious, job 28. 16. and in joseph, josua, Deborah, Gedeon, Ieph●he, and Abdon the judges of Israel, the glory of the beryl shown itself. jasper] of the Hebrew jashpeh, and the Greek jaspis: a stone of great worth and glory; of which are many sorts of sundry colours, some green, some azure or of airy colour, called therefore Aerizusa, by Pliny, in Book 37. Chap. 8. some are particoloured and spotted, like Panthers, therefore the Chaldee paraphrase here calleth it Pantere: and the Chaldee on Song. 5. 14. saith Benjamin was engraved upon Apant●r. This last stone for the youngest Benjamin, is the first foundation in the heavenly jerusalem, Revelat. 21. 19 The glory of this jasper, shined in Benjamins Tribe, when the Temple of Solomon was there builded in jerusalem, Deuteronomy 33. 12. josua 8. 11. 28. and in particular persons, as Ehud (judg. 3.) Mordecai and Ester, but chief in Paul the Apostle, who was of this Tribe, Rom. 11. 1. whose writings are as a goodly jasper, shining among the precious stones of the Scripture. Here also the Thargum jerusalemy addeth to the stones of the fourth row: Writ plainly on them, the names of the three Tribes, Aser, joseph, and Benjamin. set] or, fastened withi●●●llow places (or ouches) of gold, as the Hebrew word implieth: see verse 11.  
Vers. 21. according to] or, by their names, and here the Greek translation addeth, according to their generations (or births) as was expressed in the 10. vers. and is here again employed. For in the same order that they were graven upon the Be●yls, were they here set and graven upon twelve several stones: as they are here set down in the page following.  
Upon the 1 Sardine was graven 1. Reuben Sons of Leah. 2 Topaz 2. simeon 3 Smaragd 3. Levi 4 Chalcedonie 4. judah 5 Saphir 5. Issachar 6 Sardonyx 6. Zabulon 7 Hyacynth 7. Dan Of Bilhah, Rachel's maid. 8 Chrysoprase 8. Naphtali 9 Amethyst 9 Gad Of Zelpha, Leahs maid. 10 Chrysolite 10. Aser 11 beryl 11. joseph Of Rachel. 12 jasper 12. Benjamin  
This order of names is before shown out of the jerusalemy Thargum: the same is also expressed by the Chaldee paraphrast upon Son. 5. 14. where speaking of the twelve tribes engraved on twelve precious stones, he nameth them thus: 1 Reuben, 2 Syme●●, 3 Levi, 4 judah, 5 Issachar, 6 Zabulon▪ 7 D●●, 8 Naphtali, 9 Ga●, 10 Aser, 11 joseph, 12 Benjamin: who were like to the twelve celestial signs, bright as lamps, and polished in their works like 〈◊〉, and shining like Saphire. The same order we shown also from Maimony, to be upon the two beryls, ver. 10. except the transplacing of Bilhahs' Sons. like the engravings] the Chaldee addeth, written plainly like the engraving of a ring (or signs.)  
Vers. 22. at the end] or, of equality: see vers. 14. The Greek translateth, mixed.  
V 25. before it] or towards the forepart of it, or of him, that is the priest; for both on the forepart of the Ephod, and before the priest did the Breastplate hang.  
Verse 26. border] or, edge: Hebrew lip.  
Verse 28 bind] with high knots, or they shalt lift up. above, etc.] The curious girdle of the Ephod was bound upon his heart, under the Breast plate: saith Maimony, in the foresaid treatise, Chap. 9 Sect. 11. loosed] the Chaldee saith, broken off. The manner of fastening is by the Hebrews described thus: There were made on each shoulder two rings; one above on the top of the shoulder, and another beneath the shoulder, above the curious girdle. And they fastened two 〈…〉ings of gold, in the two rings that were above, & they are called chains. Afterwards, they put the ends of the wreathing of the Breastplate, into the rings that were above, on the shoulders of the Ephod. Then they p●t the two laces of blue, which were on the edges of the Breastplate, into the two rings which were above the curious girdle of the Ephod. And they let down the 〈◊〉 which were in the rings on the shoulders of the Ephod, unto the rings of the Breastplate which were uppermost; that the one might cleave fast unto the other, and so the Breastplate might not be loosed from the Ephod. M 〈…〉 any, treat. of the Implements of the Sanctuary 〈◊〉. 9 s. 9 10.  
Ver. 29. upon his heart] The Greek translateth upon his breast: so in Revel. 15. 6. the breasts girded meaneth the hearts. As before, presenting them ●nto God, he bore them on his shoulders, on two 〈◊〉 of equal worth and glory: so now, to signify God's favour in Christ towards the Church, they are borne upon his heart, graven on sundry stones, which signified the manifold and sundry graces of the Spirit, wherewith the Saints are glorified here, every one in their measure; proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace & love, prayeth, Set me as a ●ignet upon thy heart, Song. 8. 6. memorial] which the graving did signify, as in Esay 49. 15. 16. I will not forget thee, behold I have graven thee upon the palms of my hands, etc.  
Ver. 30. the Urim and the Thummim] which is by interpretation, the Lights and the Perfections; but what these were, is not easy to say. The Gr. translateth them, the Manifestation and the Truth. There is no commandment given unto Moses, for to make them; neither is there any mention of them in Exod. 39 where the making of all Aaron's ornaments is related: but in Levit. 8. 8. it is said of Moses, he put in the Breastplate, the Vrim and the Thummim. From which some of the Hebrews (as R. Menachem on Exod. 28.) do gather, that they were not the work of the artificer, neither had the artificers, nor the Church of Israel, in them any work, or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God; or they were the work of God himself. For Moses took the Urim and the Thummim, and put them in the Breastplate, after that he had put upon Aaron, the Ephod and the Breastplate, Levit. 8. 7. 8. Some do think, that as those words, Holiness to jehovah, (in verse 36.) were graven on a plate, and put on Aaron's forehead: so these words Vrim and Thummim, were likewise graven on a golden plate, and put in the Breastplate, which was double, (verse 16.) for something to be put therein. Others think, they were no other than the precious stones fore-spoken of. The use of these Vrim and Thummim, was to inquire of God, and to receive an answer of his will by them; as is said of Eleazar the priest, he shall ask counsel for (joshua) after the judgement of Vrim before the LORD, Numb. 27. 21. The manner of ask counsel, is recorded by the Hebrews to be thus. When they inquired, the priest stood with his face before the Ark; and he that inquired, stood behind him, with his face to the back of the priest: and the inquirer said, Shall I go up? or, Shall I not? And he asked not with an high voice, nor with the thought of his heart only, but with a sub 〈…〉 〈◊〉 as one that prayeth by himself. And forthwith; the holy Ghost came upon the Priest, and he beheld the Breastplate, and saw the 〈…〉 〈◊〉 〈◊〉 of prophecy, Go up; or go not up; in the letters that shown 〈◊〉 themselves upon the Breastplate before his face. Then the Priest answered him and said, Go up, 〈◊〉 〈◊〉 not up. And they made no inquiry of two things at once: and if they so inquired yet the 〈…〉 〈◊〉 but unto the first only. And they enquired not here●y, for a common man: but either for the King, or for him on whom the affairs of the Congregation ●ay Maimony, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 11. 12. Of this, see examples which may give light hereunto, in Num. 27. 18. 21. judg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9 10. 11. 12. and 28. 6. These Vrim and Thummim, were lost at the Captivity of Babylon, and wanted at the people's returns, Ezr. 2: 63. Nehemiah 6. 65. neither do we find, that ever God answered by them any more. The Bab. Thalmud, 〈◊〉 ●oma, Chap. 1. sol. 21. speaking of Hag. 〈◊〉. 8. where the Hebrew word Ecchabda, (I will be glorified) wanteth the letter H, which in numbering signifieth five, saith, The want of H, sheweth the want of five things, in the second Temple, which had been in the first, namely, 1 The Ark, with the Mercy-seat; and Cherubims: 2 The fire (from heaven:) 3 The Majesty (or Divine presence:) 4 The holy Ghost: 5 and the urins and Thummin By the Majesty (Shecinah) they seem to mean the Oracle in the most holy place, where God had dwelled between the Cherubims, Psal. 80. 2. Num. 7. 89. And by the holy Ghost, they mean the spirit of prophecy, not only in the Priests, but in the Prophets, as the Commentary on that place of the Thalmud saith, The holy Ghost was not in the Prophets, from the second year of Darius, etc. that is, after Haggai, Zachary, and Malachi, which were the last Prophets, and in that King's time, Haggai, 1. 1. Zach. 1. 1 So elsewhere in the Thalmud, in Sanhedrin, Chap. 1. they teach from their ancient Doctors, that after the later Prophets, Haggai, Zachary, and Malachi were dead; the holy Ghost went up (or departed) from Israel: howbeit, they had the use of a voice (or Echo) from heaven. R. Menachem (on Ex. 28.) saith of this Oracle by Vrim & Thummim, that it was one of the degrees of the holy Ghost, (that is, of the gifts of the holy Ghost:) inferior unto Prophecy, and superior to the voice (or Echo.) Like wise R. Moses Gerundens, (on Exod. sol. 146.) affirmeth, that between the Voice and the Prophecy, were Urim and Thummin. Of this Voice (or Echo) there is no mention in the Scriptures of the Prophets: but the Hebrew-Doctors, (which say that it was in Israel after the Prophets ceased,) do often write of it, and call it Bathkol, that is, the daughter of a voice, as it were one voice proceeding out of another, such as we call an Echo; and which some think was with distinct and plain words. Of old, they had in Israel Oracies or answers from God, three manner of ways; by Dreams, or by Urim, (that is, the Priest with Vrim and Thummim, Num. 27. 21.) or by Prophets, 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul, than he wrought to a Witch. The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens: as Home● in 〈◊〉. bringeth in Achil●es advising the Greeks in the time of a sore pestilence, to 〈◊〉 〈◊〉 〈◊〉 thereof from God, by some Prophet, or a Priest or a Dreamer of dreams. And as the High 〈◊〉 of 〈◊〉 was adorned in his 〈◊〉 with Vrim and Thummim, translated in Greek Manifestation and Truth; so among the Egyptians, their high Priest is reported to have an ornament about his neck, of a Saphire stone, and the ornament was called Aletheia, (that is, Truth:) as Aeliam● writeth in his Greek History, book 14. After the loss of Vrim and Thummim, and Prophets in Israel; the godly jews held them to the Law of Moses, as they were commanded by the last Prophet, Mal. 4. 4. And hereunto jesus son of Syrach, in Ecclus. 33. 3. seemeth to have reference, saying, The Law is faithful to him (that understandeth) as the ask of Dela: that is, as the Oracle of Vrim and Thummim, for Vrim is translated into Greek Dela: 1 Sam. 28. 6. R. Moses bar Maimon, saith, They made in the second Temple Vrim and Thummim, (whereby he meaneth the Breastplate with the precious stones;) to the end they might make up all the [High priests] eight ornaments, (without which he might not administer,) although they did not inquire (of God) by them. And wherefore did they not inquire by them? Because the holy Ghost was not there. And every Priest, that speaketh not by the holy Ghost, and on whom the Divine-majestie resteth not, they inquire not by him. Maimony, treat. of the Implements of the Sanctuary, Chap. 10. Sect. 10. According to this phrase, are those speeches to be understood, in joh. 7. 39 The holy Ghost was not yet, because jesus 〈◊〉 not yet glorified: and in Acts 19 2. We have not so much as heard, whether there be an holy Ghost. Whereby is meant, the gifts of the Spirit, in Prophecy, Tongues, etc. as there followeth in vers. 6. T 〈…〉 holy Ghost came on them, and they spoke with Tongues, and prophesied: which gifts being before ceased, were restored by the Gospel; an evident proof that the Christ was come, joel 2. 28.— 32. Acts 2. 4. 17. 18. And in Christ, this mystery of Vrim and Thummim was fulfilled: for in the heart of him our great Highpriest, were the gifts of the holy Ghost without measure, 3. 34. unto all Light and Manifestation of the Truth, with all perfection and integrity, john 1. 4. 9 17. and 3. 12. 13. and 18. 37. Coloss. 2. 3. whereby the light of the knowledge of the glory of God, in the face of jesus Christ, is come unto us; by whom the Spirit of Truth is sent into us, to dwell with us, and to abide with us for ever, john 14. 16. 17. who also hath given us to put on the Breastplate of Faith and Love. 1. Thessalon. 5. 8.  
Vers. 31. the Robe] in Hebrew Megnil; in Greek Hupodutes, that is, an Vnderclothing: it was a long garment, worn next under the Ephod. The Hebrews say, Upon the Robe, was the Ephod and the Breastplate; and he girded with the curious girdle of the Ephod, upon the Robe, under the Breastplate: and therefore it is called the Robe of the Ephod, because he gird●● it with the Ephod. Maimony in Implements of the Sanctuary, Chap. 10. Sect. 3. See also Exodus 29. 5. and Levit. 8. 7. of the Ephod] the Greek here translateth it Poderee, that is, of the garment-downeto the foot. So in Revel. 1. 13. Christ appeareth 〈…〉ed with a garment down to the foot, (in the Gr. there, Poderee:) to show himself, as High Priest for the Church.  
Vers. 32. an hole] called in Hebrew a mouth. top] Hebr. head. a binding] or welt; called in Hebrew a lip. woven work] Hebrew, the work of the weaver. josephus (in his 3. book of Antiquities, Chap. 8.) saith, This coat was not of two pieces, but woven in one, without seams on shoulders or sides. Maimony (in treat. of the Implements of the Sanctuary, chap. 9 Sect. 3.) saith: The Robe was all of blue, and the threads thereof were twelve times double; and the hole thereof was woven at the beginning of the weaving. And it had no sleeves, but was divided into two skirts, from the end of the neck unto beneath, after the manner of all Robes: and was not joined together, but about all the neck only. The Gospel noteth of Christ, how in the days of his flesh he wore a coat without seam, woven from the top throughout, john 19 23. Though that were not a priestly garment, yet was it mystical.  
Vers. 33. Pomgranats] that is, similitudes of them: so the Greek translateth, as it were Pomgranats of the flourishing pomegranate tree. scarlet] every sort of these three (saith Maimony) being twisted of eight threads, as it is written, upon the skirts of it twisted, (Exodies 39 24.) So the threads of these skirts were in all, four and twenty. And he made them like pomgranats, which open not their mouth; and hung them on the Robe. Maimony, treat. of the Implements of the Sanct. Chap. 9 Sect. 4. Wheresoever this word TWISTED is used alone, (as it is in Exod. 39 24.) it must be eight double threads. Ibid. Chap 8. Sect. 14. The Greek version, both here and in Exod. 39 24. addeth the fourth stuff, and of fine linen twined: but the Hebrew wanteth this, as also the Chaldee. bells] in number, threescore and twelve, (as Maimony showeth in the soresaid treatise, chap. 9 Sect. 4.) and they were hanged 36 on the one skirt, and 36 on the other. And in these 72 bells, were 72 clappers, all of gold: and the bell, together with the clapper in it, is that which is called (in Hebrew) Pagnamon, (a Bell) saith Maimony, ibidem.  
Vers. 35. to minister] in the same: or, when he ministereth. sound] or, voice; that is, the sound of his bells. Whereby was signified the voice of Christ, which is heard of God, in his prayer and mediation: and heard of the people, in his teaching and instruction, Heb. 5. 7. and 7. 25. Deuter. 33. 10. Esay 58. 1. Mat. 12. 18. Therefore these Bells were of gold, to signify the purity and preciousness of the words of Christ's; accompanied with Pomgranats, to signify the fruits and comfortable effects of Christ's both mediation and doctrine. For Pomgranats, were of the fruits of the holy Land, Deut. 8. 8. and they with the wine that is in them, signified the fruits and graces of the Saints, Song. 4. 〈◊〉. 13. and 8. 2. Therefore many such were also in Solomon's Temple, 2 Chron. 3. 16. and 4. 13. And the care that this Robe should not be rend (verse 32.) signified the unity of the doctrine and faith of Christ, which should be among his people without rents or schisms, 1 Cor. 1. 10 13. 1 Tim. 1. 3. goeth in, etc.] that is, publicly administereth, as this phrase signifieth, Numb. 27. 17. 1 Chron. 27. 1. Acts 1. 21. that he die not] or, and he shall not dye.  
Vers. 36. Plate] the Hebrew Tsits, properly signifieth a flower; the Greek, Petalon, a leaf: because it appeared fair and glorious: after, it is called, the plate of the holy crown, Exodus 39 30. It was a long plate of gold, two fingers broad, and reached from one ear (of the Priest) to another, saith Maimony, in Implements of the Sanctuary, Chap. 9 Sect. 1. HOLINESS TO JEHOVAH] that is, these words shall be graven upon it: in Hebrew, KODESH LA JEHOVAH: which we may English, Holiness to jehovah, or, The holiness of jehovah: and so the Greek translateth it Hagiasma Kurtou, The holiness (or Sanctification) of the Lord. These words might be written (as the Hebrews say) either in one line, or in two: and the letters were so graven, as that they stood out (above the rest of the plate, and were not cu● inward.) Maimony, ibid.  
Vers. 38. bear] or, take away the iniquity. This openeth the mystery of this flower; how it figured the mediation of Christ, who by his holiness which he had of the Godhead, took away the sins of his people, which they commit in their most holy and religious actions, joh. 1. 19 2 Cor. 5. 19 1 joh. 2. 1. 2. for favourable acceptation] that is, for a sign that the people are made acceptable unto God, by the holiness of jehovah himself, which through the mediation of this high priest, is imputed unto them, Ephes. 1. 6 2 Cor. 5. 19 And this was graved as a signet, and put on the forehead of the Priest, that it might be a visible and perpetual token of God's gracious acceptation to be seen and read of all the people, to their comfort; as also before the Lord, who respecteth his, in the face of Christ.  
Vers. 39 coat] the Greek translateth coats: for whether it were the high priest, or the inferior priests, their coats were all of one stuff, and woven with like work, Exod. 39 27. and Maimony in the foresaid treat. Ch. 8. Sect. 16. where he showeth also, that these coats had sleeves woven of the same and sown unto the bodies of the coats; which were long, reaching down to the heels: and the sleeves for length and wideness fit for the arms. They figured the garments of justice, wherewith Christ and his children are arrayed, Psal. 13 2. 9 Revel. 19 8. Mitre] in Hebrew Mistnepheth, which signifieth a thing wrapped about the head. Such as the Tough which at this day is worn in the Eastern countries. By the Hebrew records, the high priests Mitre, and the inferior priests Bonnets, were all of one stuff and size: and differed only in the manner of wrapping about the head; the Mitre being wound more flat, and the Bonnets more round and high crowned. The Mitre of the high priest, or of the inferior priests, was sixteen cubits (that is, 24 foot) long, saith Maimony in Implements of the Sanctuary, Chap. 8. Sect. 2. 19 It was an ornament for priests and for Kings, Ezek. 21. 26. and signified both the power and authority which they had for their office under God, Zach. 3. 5. and their pure administration thereof in Justice & judgement, as job said, My judgement was as a Robe and a Mitre, job 29. 14. So Christ our high priest, appearing in a priestly Garment down to the foot, had also his head, (that is, the attire of his head) and his hairs, white as wool, and as snow, Rev. 1. 13. 14. as in Song 5. 11. his head is of fine gold; as was the plate on the high priests forehead, and as a King with his crown. Among the heathen Romans, their chief priests were called Flamines; of the attire of their heads, as being Pileamines, without which, it was unlawful for them to go out of doors. Pomp. Laetus de Rom. sacerd. tit. de Flaminib. and Plutarch in Numa. Among the Arabians also, their high priests were clad with linen garments, & Mitres; Alex. ab Alex. lib. 2. cap. 8. Girdle] in Hebrew Abnet: it was made of fine linen, and of blue, and purple, and scarlet, Exodus 39 29. The Hebrew Doctors writ, it was about three fingers broad, and two and thirty cubits long: they wound it about, and turned it one fold upon another. The High priests Girdle was in making like to the other Priests. It was to gird the coat with, which was under the Robe, Levit. 8. 7. and Maimony, treat. of the Implements of the Sanctuary, Chap. 8. Sect. 2. 19 and Chap. 10. Sect. 1. josephus (in his 3. book of Antiquities, Chap. 8.) saith, The coat was girt with a girdle four fingers broad, but empty within; and woven so as it was like a serpent's skin, pictured with flowers, red, purple, blue, and of fine linen; the woof was only fine linen; which being wound and tied once or twice about the breast, hung down to the ankles, so long as he did not minister; but when he ministered, lest it should hinder him, he cast it upon his left shoulder. This must be understood of the inferior Priests girdles; for the high priest could not so do, by reason of his garments above it. These girdles signified the truth, constancy, and expedition of Christ in his ministration; and so of all Christians, Ephes. 6. 14. Esay 22. 21. Luke 12. 35. See the notes on Exodus 12. 11. embroiderer] or, weaver with tinsel work: See Exodus 26. 1. 36. The embroidery or cunning workmanship, was in the weaving: for of all the Priests garments, none was made of needle work, but of woven work, as it is written, (in Exod. 39 22. 27.) THE WORK OF THE WEAVER: saith Maimony, in Implements of the Sanctuary, Chap. 8. Sect. 19  
Vers. 40. Coats] of finelinnen, such as the high Priest had, Exodus 39 27. so for the girdles, and bonnets, they were of the same stuff and workmanship that the high Priests: as is before noted. And figured the garments of Christ's children, made white in his blood, wherein they serve God day and night in his Temple, Rev. 7. 14. 15. and 19 8. Among the Heathens also, they that sacrificed to their gods, were clad in white raiment, Valer. Max. b. 1. c. 1. Bonnets] of linen cloth, wrapped about their heads, much like the high Priests Mitre. See the notes on vers. 39 So we Christians are to put on our heads, the hope of salvation for an helmet, and under it for to rejoice, 1 Thes. 5. 8. Rom. 5. 2. for the tire upon the head, is opposed unto mourning, Ezek. 24. 17. 23.  
Vers. 41. anoint] with the holy oil, made at God's direction: see Exodus 30. 23. 30. and 29. 7. fill their hand] that is, consecrate and dedicate them unto the ministry. This was by putting the flesh of the sacrifice, with bread, etc. into their hand: whereof see Exodus 29. 9 23. 24. The Greek keepeth the Hebrew phrase: but the Chaldee translateth, thou shalt offer their offerings.  
Vers. 42. breeches] alike for the High Priest, and for the other, of the same matter and form. naked flesh] that is, the secret and shameful parts, called in the Hebrew the flesh of nakedness (or of fhame,) because of those parts we are most ashamed when we are naked. The Greek translateth, the shame of their body. So each of these words, is used for our shameful parts: flesh, in Gen. 17. 11. Ezek. 23. 20. nakedness, in Gen. 9 22. 23. Lev. 18. 7. which are here commanded to be covered with linen, which signified righteousness, Revel. 19 8. even the righteousness which is of God by faith, whereby our sin (which is our shame, Romans. 6. 21.) is covered, Rom. 4. 6. 7. And as all these garments are given of God to Aaron and his sons: so he it was that clothed our first parents after their nakedness, Gen. 3. 21. and he hath spread his skirts over us, and covered our filthiness, when we were naked and bare, Ezek. 16. 7. 8. and counselleth all, to buy of him white raiment, that they may be clothed, and their filthy nakedness appear not, Revel. 3. 18. even to put on the Lord jesus Christ, and to make no provision for the flesh, to fulfil the lusts thereof, Rom. 13. 14. the thighs] from above the navel, a little off from the heart, unto the end of the thigh; saith Maimony in Implements of the Sanctuary, Chap. 8. Sect. 18. Though these parts were covered by the former garments, yet lest by wind, or any other accident, they should haply be discovered, God (for more reverence of his Majesty, and regard of seemliness and honesty,) appointeth this close covering, which (as Maimony expresseth) were tied with strings, and made close like a purse. Thus God gave more abundant honour, to that part which lacked; and our uncomely parts, have more abundant comeliness, as Paul saith, 1 Cor. 12. 23. 24.  
Vers. 43. bear not iniquity] that is, bear not punishment for this iniquity, and dye. The Greek translateth, and they shall not bring sin upon themselves, that they die not. For God is of purer eyes, then to behold evil, Hab. 1. 13. and he that had not on his wedding garment, was bound hand and foot, and cast into utter darkness, Matth. 22. 12. 13. Blessed therefore is he that watcheth and keepeth his garments: lest he walk naked, and his shame be seen, Revelat. 16. 15. This caution is not for the breeches only, but for all the garments; as the Hebrew Doctors have gathered thus; The high Priest that ministereth with less than these eight garments, or the inferior Priest that ministereth with less than these four garments, his service is unlawful, and he is guilty of death by the hand of God; even as a stranger that ministereth; as it is written, (in Exodus 29. 9) AND thou SHALT GIRTHEN WITH GIRDLES, etc. AND THE PRIESTHOOD SHALL BE THEIRS: when thee garments are upon them, their Priesthood is upon them: if their garments be not upon them: their priesthood is not upon them, but lo they are as strangers; and it is written (in Num. 1. 51.) THE STRANGER THAT COME NIGH shallBE PUT TO DEATH. As he that wanteth his garment, is guilty of death, and his service unlawful: so is he that hath more garments. As he that puts on two coats, or two girdles; Or, the common priest that puts on the high priests garments, and serveth; lo he polluteth the service and is guilty of death by the hand of (the God of) heaven. Maimony, in treat. of the Implements of the Sanctuary, ch. 10. sect. 4. 5.    

CHAP. XXIX.  
1. The things which Moses was to get ready, for the consecrating of the Priests unto their office. 4, To wash their bodies. 5, The order how to put on the high priests garments, 7. and to aniont him. 8, The araying of the other priests. 10, The manner how to sacrifice the Bullock, which was for a sin-offering; 15, And the first Ram, which was for a Burnt-offring; 19, And the second Ram which was for consecration of the Priests, to, that the blood thereof, should be put on their ears, hands, and feet. 21, With that blood and with oil, they and their garments should be sprinkled. 26, The manner how to wave the breast of that sacrifice, and to leave up the shoulder thereof in the Priest's hands. 30, Seven days, the time of consecration. 32, The Priest must eat the Ram wherewith they should be consecrated. 36, Of purifying the Altar seven days. 38, Of the two Lambs, which should be for a daily burnt offering in Israel continually, 40, with their meat and drinke-offerings. 43, God promiseth to sanctify his Tabernacle and people, and to dwell among them.  
AND this is the thing that thou shalt do unto them; to sanctify them, to minister-in-the-Priests-office unto me: Take one Bullock, a youngling of the Herd; and Two Rams perfect. And unleavened bread, and cakes unleavened, tempered with oil; and wafers unleavened anointed with oil: of wheaten flower shalt thou make them. And thou shalt put them into one basket, and shalt bring them near, in the basket: and the bullock, and the two Rams. And Aaron and his Sons thou shalt bring near, unto the door of the tent of the congregation: and shalt wash them with water. And thou shalt take the garments, and shalt clad Aaron with the Coat, and with the Robe of the Ephod, and with the Ephod, and with the Breastplate: and shalt fitly gird clàd, with the curious girdle of the Ephod. And thou shalt put the Mitre upon his head: and shalt fasten the Crown of holiness, upon the Mitre. And thou shalt take the anointing oil, and pour it upon his head: and anoint him. And thou shalt bring near his Sons; and clad them with Coats. And thou shalt gird them with Girdles, (Aaron and his Sons,) and shalt bind the bonnets on them, and the priesthood shall be theirs, for an eternal statute: and thou shalt fill the hand of Aaron, and the hand of his Sons. And thou shalt bring near the bullock before the Tent of the congregation: and Aaron and his Sons shall impose their hands upon the head of the bullock. And thou shalt kill the bullock before jehovah: at the door of the Tent of the congregation. And thou shalt take of the blood of the bullock, and put upon the horns of the Altar with thy finger: and shalt pour all the blood at the bottom of the Altar. And thou shalt take all the fat, that covereth the inwards, & the call, that is above the liver: and the two kidneys; and the fat, which is upon them: and shalt burn them upon the Altar. And the flesh of the bullock, and his skin, and his dung; shalt thou burn with fire, without the camp: it is a Sin (offering.) And thou shalt take the one Ram: and Aaron and his Sons shall impose their hands upon the head of the Ram. And thou shalt kill the Ram: and shalt take his blood, and sprinkle upon the altar round about. And thou shalt cut the Ram into his pieces: and shalt wash his inwards, and his legs and put them unto his pieces, and unto his head. And thou shalt burn all the Ram upon the altar; it is a Burnt-offring unto jehovah: it is a savour of rest, a Fire- offering unto jehovah. And thou shalt take the other Ram, and Aaron and his sons shall impose their hands upon the head of the Ram. And thou shalt kill the Ram, and take of his blood and put upon the tip of the right ear of Aaron; and upon the tip of the right ear of his Sons, and upon the thumb of their right hand, and upon the great toe of their right foot: And shalt sprinkle the blood upon the altar, round about And thou shalt take of the blood which is upon the Altar, and of the anointing oil: and shalt sprinkle upon Aaron, and upon his garments, and upon his Sons, and upon the garments of his Sons, with him: and he shall be sanctified, and his garments, and his sons, and his son's garments with him. And thou shalt take of the Ram, the fat and the rump, and the fat that covereth the inwards, and the call above the liver, and the two kidneys, and the fat which is upon them; and the right shoulder: for it is a ram of filling the hand. And one loaf of bread, and one cake of oil bread, and one wafer: out of the basket of unlevened cakes, which is before jehovah. And thou shalt put all on the palms of-the-hands of Aaron, & on the palmeses-of-the-hand of his Sons: and thou shalt wave them for a wave- offering before jehovah. And thou shalt receive them from their hand, and shalt burn them upon the Altar, for a Burnt-offring: for a savour of rest, before jehovah; it is a Fire- offering unto jehovah. And thou shalt take the breast of the ram of the filling of the hand, which is for Aaron, and wave it, for a wave offering before jehovah: and it shall be thy part. And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave-offring, which is waved, & which is heaved-up, of the ram of the filling of the hand; of that which is for Aaron, & of that which is for his Sons. And it shall be Aaron's and his Sons, by a statute for ever, from the sons of Israel; for it is an heave-offring: and it shall be an heave-offring from the sons of Israel, of the sacrifices of their peace-offrings; even their heave-offring unto jehovah. And the garments of holiness which are Aaron's, shall be his sons after him, to be anointed in them, and to fill their hand in them. Seven days, shall he that is Priest in his stead, of his sons, be clad in them: when he shall come into the Tent of the Congregation, to minister in the Holy Place. And thou shalt take the Ram of the filling of the hand: and shalt seethe his flesh, in the holy place. And Aaron and his sons, shall eat the flesh of the Ram; and the bread which is in the basket at the door of the Tent of the Congregation. And they shall eat those things, with the which atonement-was-made; to fill their hand, to sanctify them: and a stranger shall not eat (of them,) because they are holy. And if there remain of the flesh of the filling of the hand, & of the bread unto the morning: then thou shalt burn the remainder with fire, it shall not be eaten, because it is holy. And thou shalt do unto Aaron and to his Sons, thus, according to all which I have commanded thee: seven days shalt thou fill their hand. And thou shalt make ready for every day a bullock for a sin- offering, for atonements: and thou shalt purify the altar, when thou makest atonement for it, and thou shalt anoint it, to sanctify it. Seven days thou shalt make atonement for the altar, and sanctify it: & the altar shall be Holy of holies; whatsoever toucheth the altar, shall be holy.  
And this is that which thou shalt make ready, upon the altar: two lambs of the first year, day by day continually. The one lamb, thou shalt make ready in the morning: and the other lamb thou shalt make ready between the two evenings. And a tenth deal of flower, mingled with the fourth part of an Hin of beaten oil; and for a drinke-offring, the fourth part of an Hin of wine, for the one lamb. And the other lamb, thou shalt make ready between the two evenings: according to the meat offering of the morning, and according to the drinke-offring thereof, shalt thou make for it, for a savour of rest, a Fire- offering unto jehovah. (This shall be) a continual burnt-offring throughout your generations, at the door of the Tent of the congregation, before jehovah: where I will meet with you, to speak unto thee there. And I will meet there, with the Sons of Israel: and he shall be sanctified by my gloty. And I will sanctify the Tent of the congregation, and the altar: & Aaron & his Sons I will sanctify to minister-in-the-priests-office unto me. And I will dwell amongst the sons of Israel, and will before a God unto them. And they shall know that I am jehovah their God, that brought them forth, out of the Land of Egypt, that I may dwell amongst them: I jehovah their God.  

Annotations.  
THE thing] Hebrew, the word: the Greek saith, these things. God having chosen Aaron and his seed, to be Priests unto him; entereth them into their office by many rites; as Washing, Clothing, Anointing, Sprinkling, and Offering of sacrifices for their consecration. bullock] in Hebrew Par: which is greater than a calf, but not so great as an ox. The Hebrew Doctors thus distinguish them: Wheresoever it is said, (g 〈…〉 gel) a calf, that is, a young one of the first year: but (par) a bullock, is a young one of the second year. Maimony treat, of Sacrifices, Chap. 1. Sect. 14. youngling of the herd) or, young ox: Hebrew son of the ox (or of the herd.) The Greek saith, of the oxen. See the fulfilling of this precept, in Levit 8. 〈…〉 es] these were also of the second year; 〈◊〉 lambs were of the first. perfect] th●● is, without blemish, want; superfluity, or deformity. See the notes on Exod. 12. 5. These sacrifices figured Christ, who was without blemish, without 〈◊〉, 1 Pet. 1. 19  
Ver. 2. unlevened] which signified, sincerity, and in 〈…〉 ruption. See Ex. 12. 8. 15. oil] which sign 〈…〉 d the graces of God's Spirit, 1 joh. 2. 27. See the notes on Exod. 30. 25. flower] the best part of the principal grain, called sometime the fat of wheat, Deut. 32. 14. with such God spiritually feedeth his Charch, Psal. 81. 17. and 147. 14. Such bread signified Christ also, whom the Father giveth us to feed upon, joh. 6. 32. 33.  
V 4. the Tent] the whole Tabernacle or Habitation of God is so called, of one principal part thereof, Exod. 26. called the Tent of Congregation, or of meeting; because there the people assembled, and there God met with them; as after in v. 43. Here the Priests were to be presented before God, and before the people, who were also there gathered together, Lev. 8. 3. So the ministers of Christ, were ordained in the Churches, Act. 14. 23. and 6. 5. 6. water] out of the sanctified Laver, Exo. 30. 18. 19 for it was made and anointed, and set in the Lord's Court, before the priests were consecrated, Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin, which is the first part of purification, by the blood of Christ, whereof they that come near unto God for to serve him acceptably, must be partakers, Psal. 51. 9 Esay 1. 16. Rev. 1. 5. Heb. 9 13. 14. and 10. 22.  
V 5. clad] or, put upon Aaron: figuring the next work of God's grace, after the washing away and forgiveness of sin; to impart the gifts of righteousness and salvation, Ps. 132. 9 16. The order of clothing, as appeareth by the Scripture, in Lev. 8. and is distinctly recorded by the Hebr. Doctors, was thus: He put on the breeches first, and girded them higher than the navel, above his loins. After that, he put on the coat; and then he girded the girdle, wrapping it about his breast. After the girdle, he put on the Robe, and over the Robe, the Ephod & Breastplate: and girded him with the curious girdle of the Ephod, over the robe, and under the Breast plate. Afterward, he wrapped the Mitre about his head, and fastened the golden plate thereupon. Maimony, treat. of the Implements of the Sanctuary, c. 10. s. 1, etc. These rites which Israel learned or God, were after corruptly imitated by the Gentiles; whose priests were washed before their consecration, continued in the preparation to their priesthood, ten days without eating flesh or drinking wine: were arrayed with 12. robes (as Aaron was with eight,) and those of bysse (or fine linen) painted or embroidered with divers colours, besides daily sacrificing, solemn feasting, & the like: as L. Apuleius showeth in Asin. aur lib. 11. fitly gird] hear the Hebr. is Aphad: from whence the name of the Ephod is derived, and so named (as here appeareth) of being aptly girded unto him. 〈◊〉 G 〈…〉 & Chald. versions here expound it. Th● g 〈…〉 ding is observed by Maimony, to be about the 〈…〉 ot the loins: and whereas in Ezek. 44. 18. 〈◊〉 〈◊〉 〈…〉 d, they shall not gird themselves in the sweeting (〈◊〉) their jonathan the ancient Chaldee par 〈…〉 expoundeth it, not upon their loins, but upon their heart. And this manner of girding, the Holy Ghost observeth in our high Priest Christ, who appeared girded about the paps with a golden girdle, Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service. Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in special, for the heart of the Priests, to be girded with Truth, as Paul expoundeth it, Ephesians 6. 14. So Christ's ministers are likened to Angels coming out of the Temple, clothed in pure and white linen, and girded about the breasts, with golden Girdles, Rev. 15. 6.  
Verse 6. fasten] or, put: Hebrew, give. See the notes on Exodus 28. 15. Crown of holiness] that is, holy Crown, or Diadem: meaning the golden Plate fore-spoken of, Exod. 28. 36. and 39 30. Leviticus 8. 9 called here Nezer, that is, a Separation, because it was a sign of separation and exemption from other men. Therefore the Diadem of Kings was called Nezer, 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest, to denote his dignity. So the Greek calleth it Petalon to Hagiasma; as the Plate was before named, in Exod. 28. 36.  
Verse 7. anointing oil] the making hereof, is after showed, Exodus 30. 23. etc. anoint] this third thing, signified the communication of the graces of God's Spirit, 1 john 2. 27. as it is said, The Spirit of the Lord God is upon me, because the Lord hath anointed me, etc. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church, dwelling together in love and unity, Psalm 133. 2. 2 Cor. 2. 14. 15. 16. Anoint, is in Hebrew Mashach; whereupon the high Priest and King that was anointed, was called Mashiach or Messiah, Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messiah, is in Greek Christ, and is the name of the Son of God, our Saviour, Dan. 9 25. john 1. 41.  
Verse 9 fill the hand] namely, with parts of the sacrifices, which after they were waved in the priest's hand, were burnt on the altar, verse 2●. 24. 25. This is usually called consecration: the Greek calleth it perfecting; because hereby the priest was fully and perfectly authorized to do the Priest's office. And this word Paul useth in Greek, writing of the priesthood of the Son (of God) who is perfected (or consecrated) for ever, Heb. 7. 28. By this manner of calling, God shown that none might take in hand to minister before him, unless the things were first put into his hand, for a sign of his calling from God, joh. 3. 27. Heb. 5. 4. 5. But in jeroboam's priests it was otherwise, when whosoever would, he filled his hand, and became a priest of the high places, 1 King. 13. 33.  
V 10 the bullock] which was to be a sin-offering for the Priest, ver. 14. So all sacrifices which the high priest offered for his sins, were bullocks; which were not so, for other ordinary men, Levit. 4. 3. 23. 28. impose their hands] with making confession of their sins, Levit. 5. 5. 6. and 16. 21. by which rite, they disburdened themselves of their sins, and laid them on the head of the sacrifice to be killed: which was a figure of Christ, killed for our sins, upon whom the Lord laid the iniquity of us all, Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins, Lev. 4. 24. 29. the manner whereof the jews have recorded thus: There is no imposing of hands, but in the Courtyard: if he lay on hands without, he must lay them on again within. None may impose hands, but a clean person. In the place where hands are imposed, there they kill the beast, immediately after the imposition. He that imposeth must do it withal his might, with both his hands upon the beasts head, not upon the neck or sides: and there may be nothing between his hands and the beast. If the sacrifice be of the most holy things it standeth on the North side, (as Levit. 1. 11.) with the face to the West: the imposer standeth Eastward, with his face to the West: and layeth his two hands between the two horues, and confesseth sin over the sin-offering, and trespass over the trespass offering, etc. and saith, I have sinned, I have committediniquity, I have trespassed, and done thus and thus; and do return by repentance before thee, and with this, I make atonement. Maimony, in treat. of the Offering of Sacrifices, ch. 3. Sect. 11. etc.  
Vers. 11. thou shalt kill] Moses now at first did extraordinarily by God's appointment those things which were peculiar to the priests office afterward: so consecrating and instructing them, for time to come.  
Ver. 12. the altar] which was most holy, and sanctified the sacrifice v. 37. Mat. 23. 19 which altar also signified Christ, who sanctified himself for his Church, joh. 17. 19 and through the eternal Spirit, offered himself without spot unto God, Heb. 9 14. so by the Godhead, the death of Christ was sanctified, and sufficient to cleanse all iniquity. This first sin-offering differed from the rest that ordinarily followed: for every such offering of the priest for sin, the blood of it was carried into the Tabernacle, and put upon the horns of the golden altar of incense, Levit. 4. 3. 7. whereas this was not so, but only put upon the horns of the brazen altar of burnt-offring, which stoodin the court-yard. For the end of this first oblation, was to make atonement for the altar itself, and to sanctify it, that it might be fit afterward to sanctify the sacrifices of the people, which should be offered upon it; as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offering, was used herein, like the offering of the common ruler, and private person, for the blood for their sin, was put on the horns of the brazen altar only, Lev. 4. 25. 30. because Aaron and his Sons, were not yet full priests, till the seven days of their consecration were ended, Lev. 8. 33. 34. etc. finger] This rite of putting blood with the finger, upon the horns of the altar, was for all sin offerings. Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice. And teacheth us the efficacy of Christ's blood, for the purging of our sins, when it is so particularly presented unto God, and applied by his Spirit, (as the finger of God, Luk. 11. 20. is expounded to be the Spirit of God, Mat. 12. 28.) Heb. 9 12. 13. 14. The outward rite was performed thus: When the priest took the blood in a basin, he brought it to the altar, and dipped the forefinger of his right hand in the blood; and striked it on one home of the altar, & wiping his finger on the lip of the basin, (for no blood might remain upon it,) he dipped his finger the second time, and striked it on another horn, and so did he to all four, beginning at the Southside, and compassing the altar first Eastward, then North, than West; and at the bottom of that horn of the altar where he made an end with his finger, did he pour the rest of the blood, which was towards the South. These things Maimony showeth in treat. of the Offering of Sacrifices, c. 5. s. 7. etc. and are more particularly to be opened in Leviticus. all the blood] that is, the rest of the blood, as the Greek explaineth it. This figured the fullness and perfection of the grace of Christ, by his blood obtaining full redemption, from our sins.  
V 13. the fat] This in Scripture is often taken for evil, because fatness hindereth sense and feeling. So of the wicked it is said, their heart is fat as grease, Ps. 119. 70. and thou art waxed fat, thou art waxed gross, etc. then he forsook God, Deut. 32. 15. &, make the heart of this people fat, etc. lest they understand, Esay 6. 10. This fat therefore, which was a sign of man's corruption, God would have to be consumed by fire on the altar; teaching thereby the mortification of our earthly members, by the work of Christ, and of his Spirit. Sometime the fat is used to signify the best of all things, as is noted on Gen. 4. 4. so it teacheth us, to give the best unto the Lord. the inwards] or inmost part, that is, the heart, which is most inward, and in the midst of the body. So the inward of man is used for the heart, and consequently for the thoughts, and mind: as in Ps. 5. 10. and 62. 5. and 94. 19 And that which the Prophet calleth the inward part, jer. 31. 33. the Apostle calleth the mind, Heb. 8. 10. By the fat upon the inwards therefore, is signified all corruption that covereth man's heart, as carnal reason, unbelief, hypocrisy, evil thoughts and purposes, etc. all which must be consumed, and the heart purified by the Spirit of God. call that is above] named also, the call of the liver, in v. 22. It is thought to be the midriff or the at skin that is above the liver, the Gr. translateth it lobon, the lap of the liver. kidneys] or reine●: which as they are the instruments of seed for generation: so in Scripture they are used for the inmost affections and desires, and are joined with the heart: & of these only God is the searcher and possessor, Ps. 7. 10. and 139. 13. and here are to be offered up unto God in fire, figuring that which Paul teacheth, Mortify your members which are on the earth; fornication, uncleanness, inordinate affection, evil concupiscence, etc. Col. 3. 5. And thus the Heb. of old understood these figures; for they say, Therefore the kidneys & the fat which is on them, & the call that covereth the liver, were burnt unto God, for to make atonement for the sin of man, which proceedeth out of the thoughts of the reines, and lust of the liver, & fatness of the heart, etc. for they all consent in sin. R. Menachem, on Ex. 29. fol. 111. shalt burn] the original word signifieth properly to perfume or resolve into smoke, used for burning of incense, applied here to the burning of sacrifices, whereby the smoke went up towards heaven. The Greek translateth it Impose; the Chaldee Offer.  
V 14. burn] It was a general Law, that no sin-offering, whose blood was carried into the Tabernacle, etc. should be eaten, but burnt in fire, Levit. 6. 30. and such sin-offrings as had not their blood carried in thither, should be eaten by the priests, Levit. 10. 18. Howbeit, this offering was burnt, though the blood were not carried into the holy place. One reason whereof seemeth to be, that the priests might not eat their own sin-offrings, Lev. 4. 3. 12. Because they could not bear, or take away their own sins, but needed another Saviour as well as all men; and the eating of any man's sin-offering, signified the bearing and expiating of that man's sin, Levit. 10. 17. without] a figure how Christ, the true Sacrifice for our sins, should suffer without the gate of jerusalem, which was part of his reproach that he bore for us, Heb. 13. 11. 12. 13. a Sin] that is, an offering for sin; so the Apostle (according to the Gr. version) translateth it for sin, Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase, may that be understood of Christ, that God made him, who knew no sin, to be sin for us, that is, a sin-offering, or, an exceeding sinner, 2 Cor. 5. 21. Thus the law made men priests which had infirmity, & needed to offer sacrifice, first for their own sins: but we now have the Son, who is consecrated for ever, Heb. 7. 27. 28.  
Vers. 15. impose] with both hands between the homes; as before is noted on v. 10. and this every of them severally, for if five men bring one sacrifice, they all impose hands upon it, one after another: saith Maimony, in treat. of Offering sacrifice, c. 3. S. 9 By this rite, the priests presented the Ram, a figure of Christ, unto God for them as a burnt-offring; in whom they were also by faith to present their ownebodies, a living sacrifice, holy, acceptable unto God, which was their reasonable service, Ro. 12. 1.  
Ver. 16. sprinkle] this rite belonged to all burnt-offrings, Lev. 1. 5. See the annotations there. It figured the sprinkling of the blood of jesus, for our reconciliation, and sanctification before God, 1 Pet. 1. 2. Heb. 9 12. 14.  
V 17. cut the ram] after the skin is flayed off. Of this and other rites, see the notes on Lev. 1. 6. etc. V 18. burnt-offring] or, whole burnt sacrifice, in Heb. an ascension; because it went up in fire all of it unto God: see Gen. 8. 20. of rest] of quieting or pacifying the wrath of God: the Chaldee saith, that it may be received with favourable acceptation: so in v. 25. The Gr. translateth it, a savour of sweet smell, which phrase Paul useth, Ephes. 5. 2. See the notes on Gen. 8. 21. fire offering] in the Gr. it is called asacrifice, in Chaldee, an oblation. The fire that sent up the sacrifices, signified both the afflictions on Christ and his members; (for every one shall be salted 〈◊〉 Mar. 9 49. 1 Pet. 4. 12.) and the work of God's Spirit, Mat. 3. 11.  
V 19 the other] Hebr. the second ram which was for th' 〈…〉 consecration. hands] as they did in the former: signifying that from God in Christ (figured by that Ram,) they expected not only justification and sanctification, (as by the two former sacrifices; but consecration also to their office, and grace from him to perform the same.  
V 20. the tip] the highest part, as the Chaldee explaineth it. This putting of blood upon the ear, etc. was also used in the cleansing of the Leper, Lev. 14. 14. So here it signified in the Priests, the cleansing & sanctifying of their ears, to hear the word from the mouth of God, which they should teach unto the people, Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Ma●. 7. 33. hand] that their work and administration, might also be sanctified by the blood of Christ, and acceptable to God: Deut. 33. 11. Act. 5. 12. foot] that their walking & conversation might also be holy; and their imperfections cleansed by the same blood: Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot, might also signify the sufferings of Christ, whereof his ministers and people are partakers. Col. 1. 24. Phil. 3. 10. Altar] that by Christ, their purity and sanctification might be fully perfected, 2 Cor. 3. 5. 6.  
V 21. sprinkle] for sanctification, as is after expressed: for the ministers of God both in their persons, and in their office (figured by the priests garments) are by the blood of Christ, and oil of his graces, sprinkled in their hearts from an evil conscience, and sanctified for the work of the ministry, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10.  
V 22. of filling] to wit, the hand, as v. 9 that is, of consecration, or initiation: the Gr. saith, of perfection.  
V 23. loaf] or, great-round-cake: for this, in Lev. 8. 26. Moses saith one cake, So in 1 Chro. 16. 3. that is called a lose, which in 2 Sam. 6. 19 is called a cake. oil bread] tempered with oil, as in ver. 2. which is] or, as the Greek explaineth it, which are set before the Lord.  
Vers. 24. wave] that is, move to and fro round about, and so to offer them unto God. The original word is sometime used for sisting in a sieve, Esa. 30. 28. that signifieth trials and afflictions, Luk. 22. 31. and so the Prophets apply this word unto troubles, Esay 10. 32. and 13. 2. and 30. 28. And as here the things, so elsewhere the persons are waved as a waveoffring, Numb. 8. 11. For wave, the Greek translateth separate: which word Paul useth, speaking of his designation to the ministry, Rom. 1. 1.  
V 25. rest] Gr. of sweet smell: see v. 18. This signified that God would make manifest the savour of his knowledge by his ministers, 2 Cor. 2. 14. 15.  
V 26. thy part] Heb. to thee for a part, (or portion:) to eat the same. That which was after given to the Priests, ver. 28. Lev. 7. 34. is here allowed unto Moses, as he that extraordinarily did now the priests work. See this fulfilled in Lev. 8. 29.  
V 27. heave-offring] so called because it was heaved or lifted up towards heaven. And these two parts the breast & the shoulder, thus waved & heaved up, and so given to the Lord and his minister, did teach the priests now consecrated, how with all their heart, and with all their strength, they should give themselves unto the service of the Lord in his Church, with much labour, & manifold afflictions; even as the prince of our salvation was consecrated also through afflictions, 2 Cor. 6. 4. 10. Heb. 2. 10.  
Vers. 29. to be anointed] Hebrew to anoint: but such words are often used passively, as is noted on Gen. 2. 20. and 6. 20. and 16. ●4▪ and so the Greek explaineth it, that they may be anointed in them, and to perfect (or consecrate) their hands. See Exod. 30. 30. and 40. 15.  
Vers. 30. Seven days] during which time, they were to abide at the door of the Tabernacle, day and night, to keep the watch of the ●ord, Levit. 8. 33. 35. Of the mystery of the number Seven, see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here, that the whole term of their life should be spent before the Lord holily, and in his service, 1 Tim. 4. 15. 16. In this time of Seven days also, the Sabbath (which was a sign of sanctification (came over them, as is observed on Gen. 17. 12. And so the Hebrews do note of this action in particular, saying: Great is the Sabbath day, for the high priest entereth not upon his service, after he is anointed, until the Sabbath pass over him, as it is written (in Exodus 29. 30.) Seven days shall he that is priest, etc. R. Elias, in Sepher Reshith cho●hmah, fol. 419. a.  
Verse 31. the holy place] the Courtyard of the Sanctuary, at the door: as the next verse showeth.  
Ver. 32. at the door] there it must be both boiled, and eaten, Lev. 8. 31.  
Verse 33. atonement was made] to wit, with God, by sacrifice: which being figures of Christ, the Eating of them, signified the applying of Christ's death by faith unto their own souls, joh. 6. 35. 51. The Greek translateth, by which they were sanctified. a stranger] he that is not of the Priest's flock. holy] Hebrew holiness, understanding meats of holiness.  
Vers. 34. burn] as being unlawful to be eaten; and as all flesh that became polluted was burned, Lev. 7. 18. 19 This taught them care to apply the grace of Christ, without delay, see the notes on Exodus 12. 10. holy] or a holy thing: Hebrew, holiness, as vers. 33.  
Vers. 36. make] to wi●, ready for sacrifice; that is, kill, sprinkle the blood, offer, etc. See Gen. 18. 7. Exod. 10. 25. So vers. 38. and often after. atonemento] or, expiations, propitiations, reconciliations: meaning for Aaron and his sons, and the altar. The original word implieth both pacification of God's wrath, and his merciful covering of transgressions, whereupon atonement followeth. See Gen. 32. 20. The jews had one special day in the year▪ to cleanse them from all their sins; that 〈…〉 by this name, the day of atonement, (or, of exp●●●tion) Levit 16. 30. All such things were figure● of Christ, Heb. 〈…〉. 3. 1 joh. 2 2. purify] to wit, 〈…〉, as the Hebrew word signifieth to 〈…〉, which as it is properly applied to the p 〈…〉 fying of men from sin, Numb. 8. 21. and 10. 22. 〈◊〉 5 〈…〉 so here and elsewhere, to the purifying of the 〈◊〉, Ezek. 43. 26. of men's 〈◊〉, Lev. 14. 49. 〈◊〉 and all things about them, Num. 31. ●0. & of Go 〈…〉 use or Sanct 〈…〉 ie, Ezek. 45. 18. which was by 〈…〉 of the sins & unclean 〈…〉 the Sons of 〈◊〉, amongst whom God's 〈…〉 and holy thing 〈◊〉▪ as is expressed in Lev. 16. 16. God 〈◊〉 teaching, that no service of the Church is acceptable, unless the sins that cleave to our best works be purged away by repentance and faith in the blood of Christ, Heb 9 21. 22. 23. 13. 14. and 10. 19 22.  
V 37. holy] Heb. holiness of holinesses; that is, most holy: not only sanctified itself, but sanctifying the gifts that were offered to God upon it; and so it was greater than the sacrifices as our Lord teacheth in Mat. 23. 19 & was herein a figure of Christ, the holy of holies, Daniel 9 24. Heb. 13. 10. 15. he sanctified himself for his Church; and though he knew no sin, yet was he made sin for us, joh. 17. 19 2 Cor. 5. 21. holy] or sanctified, as the Greek & Chaldee translate it.  
Vers. 38. make ready] or do, that is, offer unto God: see v. 36. of the first year] Heb. sons of the year: see the notes on Ex. 12. 5. day by day] or, for a day, that is, every day; So in Numb. 28. 3.  
Ver. 39 between the two evenings] that is, in the afternoon, about three of the clock. See the notes on Ex. 12. 6. This daily service, signified the continual sanctification of the Church, through faith in Christ the Lamb of God; by whose mediation, we and our actions are accepted of God, Act. 26. 6. 7. Rom. 12. 1. 1 Pet. 1. 2. 19 22. and 2. 5. Of this the Hebrew Doctors say, The continual sacrifice of the morning, made atonement for the iniquities that were done in the night; and the evening sacrifice made atonement for the iniquities that were by day, R. Menachem, fol. 115.  
Ver. 40. tenthdeale] ●o wit, of an Ephah or bushel, Num. 28. 5. which measure was called also an Omer Exod. 16. 36. an Hin] a measure which contained twelve Logs saith Maimony, in treat. of Sacrifices, Chap. 2. Sect. 7. See Exod. 30. 24. A Log (whereof see Lev. 14. 10.) is about our half pint: so the fourth part of an Hin; that is 3 logs, about a pint and a half of oil, and so of wine. This flower and oil, was called the Minchah or Meat-offring, Numb. 28. 5. & whereas the meat-offring brought alone, by particular persons, had besides oil, incense also, and salt; and but a handful of it was burnt, Lev. 2. of this meat and drink offering here joined with the burnt sacrifices, the Heb. say 〈◊〉 were not bound to bring incense upon it, but salt only; and it was burnt all of it upon the altar. And the 〈◊〉 was offered upon the altar, not put upon the fire, but (the Priest) lifting his hand on high, poured it upon the ●●●tome (of the Altar,) etc. Maimony, ibidem, Chap. 2. Sect. 1. See more in Lev. 2.  
Verse 42. continual burnt offering] or, burned offering of continuation▪ (as the Greek translateth it;) or, of perpetualnesse: which without intermission, was daily to be offered twice. And although other things have this word sometime adjoined, as the continual bread, Num. 4. 7. the continual inc●●s●, Exod. 30. 8. the continual meat offering, Num. 4. 16. yet commonly the daily burnt offering is 〈◊〉 hereby; and this sometime when the sacrifice is not expressed, as 〈◊〉 Dan. 8. 11. 12. 13. and 11. 31. and 12. 11. will meet] or, will congregate at times appointed; upon the Mercy-seat, Exodus 30. 6. The Greek translateth, Will be known 〈◊〉 thee; the Chaldee, will appoint my word unto you. 〈…〉 reason and 〈◊〉 of the 〈◊〉, why 〈◊〉 〈…〉 the 〈…〉 (or, of meeti 〈…〉▪ because there God and his people met together; he to inform them by his Word, they to worship him, and to receive his oracles. See Exod. 〈◊〉. 34. Levit. 1. 1. and 9 23. 24. Num. 1▪ 1. and 〈◊〉. and ●2. 4. 5. and 14. 10. and 16. 19 4●. 44.  
Vers. 43. he shall] or it shall, meaning Israel, the Church, and every member of the same▪ my g 〈…〉] my glorious presence, which often there appeared, as is before showed, and as did after in Solomon's Temple, 1 King. 8. 10. 11. Esay 6. 1. 3. 5. and in Christ's Church under the Gospel, Rev. 21. 11. 23. Esay 60. 1. 2. And this was that which truly sanctified the Tabernacle and Church, and all things in them; not blood or oil, or any other outward thing; which, did sanctify but as touching the purifying of the flesh, Hebrew 9 13. 22. 23. and 10. 1. 10.  
Vers. 45. will dwell] this was the signification of the Tabernacle, that God dwelled with men, Exod▪ 25. 8. Psalm. 78. 60. and so now with us in Christ, Rev. 21. 3. Zach. 2. 10. And of this Hebrew Sha●an, that is, dwell, the Hebrews usually call God's Majesty in his Church, Shecinah, that is, Habitation; and so the gifts of the holy Ghost unto his people. And in this place, the Chaldee translateth, I will settle my habitation (or divine presence) amongst the Sons of Israel: and under these figurative speeches, eternal life in the presence of God, was promised unto them, Levit. 26. 11. 12. joh. 14. 2. 3. and 17. 24. Psal. 16. 11.    

CHAP. XXX  
〈◊〉 God commandeth to make the Altar of incense, 6, which should be set before the veil by the Ark; 〈◊〉, on which the Priest should burn incense every morning 1. 10, and once in the year make atonement upon the 〈◊〉 of it. 1●. When Israel should be numbered. every 〈◊〉 must give half a shekel of money, for the ransom of his soul, that he died not. 17, Acommandement to make the brazen Laver, with the foot thereof and to pomwater therein for the Priests to wash their hands and feet daily. 22. How to make the holy Anointing oil▪ 26, and what things should be anointed with it. 32, Other men may not use it, or make the 〈◊〉 34. The composition and making of the Incense, 36▪ and use thereof. 37, Men may not make the like, for themselves.  
ANd thou shalt make an altar, an incense altar of incense, of Shittim wood shalt thou make it. A cubit 〈…〉 the length thereof, and a cubit the bre●●● thereof; fouresqure shall it be, and two 〈◊〉 the height thereof▪ the horns thereof shall be of the same. And thou shalt overly it with pure gold, the roof thereof, and the walls thereof roundabout, and the horns thereof: and thou shalt make unto it a crown of gold round about. And two rings of gold shalt thou make to it, under the crown of it; by the two ribs thereof, upon the two sides of it shalt thou make them: and they shall be for places for the bars to bear it withal. And thou shalt make the ●●rres of Shittim wood, and shalt overly them with gold. And thou shalt put it before the veil, which is by the Ark of the Testimony, before the Covering-mercy-seat which is over the Testimony, where I will meet with thee. And Aaron shall burn thereon incense of sweet-spices every morning when he dresseth the lamps, he shall burn it. And when Aaron causeth the lamps to ascend, between the two evenings he shall burn it: a continual incense before jehovah, throughout your generations. Ye shall not offer thereon strange incense or burnt-offring, or meat-offring: and drinke-offring, ye shall not pour out thereon. And Aaron shall make-atonement upon the horns of it, once in the year: with the blood of the sin- offering of atonements, once in the year, shall he make atonement upon it throughout your generations; it is holyes, unto jehovah. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And I●hovah spoke unto Moses, saying, When thou takest the Sum of the Sons of Israel, by those that are to be numbered of them; then shall they give every man the ransom of his soul unto jehovah, when thou numbrest them: that there be no plague amongst them, when thou numbrest them. This they shall give, every one that passeth among them that are numbered; half a shekel, by the shekel of the Sanctuary: the shekel is twenty gerahs; an half shekel shall be an heave-offring to jehovah. Every one that passeth among them that are numbered, from twenty years old, and above: he shall give the heave-offring of jehovah. The rich shall not give-more, and the poor shall not givelesse, then half a shekel: in giving the heave-offring of jehovah, to make atonement for your souls. And thou shalt take the silver of the atonements, of the sons of Israel, and shalt give it, for the service of the Tent of the congregation: and it shall be for a memorial for the Sons of Israel before jehovah; to make atonement for your souls. And jehovah spoke unto Moses, saying; Thou shalt also make a Layer of brass, and his foot of brass, to wash: and thou shalt put it between the Tent of the congregation, and the altar; and thou shalt put water there in. And Aaron & his sons shall wash therefrom their hands and their feet. When they go into the Tent of the congregation, they shall wash with water, that they die not: or when they come-neere to the altar, to minister, to burn the Fire - offering, unto jehovah. And they shall wash their hands and their feet, that they die not: and it ●●●ill be unto them, a statute for ever; to him and to his seed throughout their generations.  
And jehovah spoke unto Moses, saying; Thou also, take unto thee, the chief of spices; of pure Myrrh five hundred (shekels;) and of sweet Cinnamon the half thereof, two hundred and fifty: and of sweet Calamus, two hundred and fifty. And of Cassia, five hundred, by the shekel of the Sanctuary: and of oil olive an Hin. And thou shalt make it an oil of holy anointing; a compound-ointment compounded, after the work of the Apothecary: it shall be an oil of holy anointing. And thou shalt anoint therewith, the Tent of the congregation: and the Ark of the Testimony: And the Table, and all the vessels thereof; and the Candlestick, and the vessels thereof: and the Altar of Intense: And the altar of burnt-offring, and all the vessels thereof: and the Laver, and the foot thereof. And thou shalt sanctify them, and they shall be holy of holies: whatsoever toucheth them, shall be holy. And thou shalt anoint Aaron and his sons: and sanctify them, to minister-in-the-priest-office unto me. And thou shalt speak unto the Sons of Israel, saying: This shall be an oil of holy anointing unto me, throughout your generations. Upon man's flesh it shall not be poured: and after the composition of it, ye shall not 〈…〉ke like it: holiness it is, holiness shall it be unto you. Any man that shall compoundan-ointment like it, or that shall put thereof upon a stranger; he shall even be cut-off, from his peoples.  
And jehovah said unto Moses; Take unto thee sweet-spices, Stacte, and Onycha, and Galbanum, sweet-spices, and pure frankincense: there shall be one alone with another alone. And thou shalt make it an incense, a confection, the work of the Apothecary: salted, pure, holy. And thou shalt beat of it, pounding-●●-small; and shalt put of it before the Testimony, in the Tent of the congregation, where I will meet with thee; holy of Holies shall it be unto you. And the incense which thou shalt make, after the composition of it, ye shall not make to yourselves: it shall be holiness unto thee, for jehovah. Any man, that shall make like unto it, to smell thereto, shall even be cut-off, from his peoples.  

Annotations.  
AN incense altar of incense] or, a perfumatorie (a perfuming place) of perfume: where odours were burned daily, and resolved into fume or smoke. In the making, it is called only an altar of incense, Exod. 37. 25. and so the Greek translateth it here. But because an Altar, in Hebrew Mizbeach, hath the name of slaine-sacrifices, which were offered thereon; and upon this, there was no such service: therefore it is called for distinction sake, Miktar, a Perfumatory, or Incense altar. The Chaldee expoundeth it, Thou shalt make an Altar, to offer upon it incense of sweet-spices. Shittim] Greeke, incorruptible wood: see Exod. 25. 5.  
Vers. 2. horns] sharp high places in the four corners: see the notes on Exodus 27. 1. 2. etc.  
Vers. 3. gold] whereupon it was called the golden altar; Num. 4. 11. Revel. 8. 3. as the other covered with brass, was the brazen altar, Exodus 38. 30. Of the matter underneath, it is sometime called the altar of wood; as in Ezek. 41. 22. where the measures of it (prophesied to be under the Gospel) are larger than these under the Law. For this was but one cubit long, that two: this two cubit's high, that three. Because the service of God, by Christ's coming, should be enlarged, from East to West, God's name should be great among the gentiles; and in every place, incense should be offered unto his name, Mal. 1. 11. and the Spirit of grace, and of supplications, should be in larger measure poured out upon the Church, Zach. 12. 10. roof] by the roof and walls, are meant the top and sides: a similitude taken from an house. The Greek translateth, hearth, and walls. a crown] The like was made about the Ark, Exodus 25. 11. and about the Table, Exodus 25. 24. To these the Hebrews apply the three crowns (as they call them) of Israel: the Crown of the Law, that is, the Ark, the Crown of the Priesthood, that is, the golden Altar; and the Crown of the Kingdom, that is, the Table. R. Elias, in Preface to Sepher Reshith chocmah, page 2.  
Vers. 4. places] Hebrew, houses: so Exodus 25. 27. By the bars in these, the golden Altar was carried, when the host and tabernacle removed, Num. 4. 5. 11. 25.  
Vers. 6. 〈…〉 t with thee] to answer by oracle, as before, Exod. 29. 42. The Greek translateth, I will be known unto thee there; the Chaldee saith, I will prepare my word for thee there. This golden Altar figured out Christ in respect of his mediation with God for his Church: by whom, and in whose name, we offer up praises and prayers unto God, 〈…〉. 3. 15. joh. 16. 23. 24. which prayer's 〈…〉 unto incense, Psalm. 14●. ●●. There 〈…〉 〈◊〉 the four horns of the golden Altar, a ●● heard, Revel. 9 13. as answering to the 〈…〉 Gods people in Christ.  
〈…〉] or, cense, perfume, (of-sweet 〈…〉 〈…〉, that is, sweet odoriferous in 〈…〉 compounded of sundry things, as after 〈◊〉 〈◊〉 〈…〉. Therefore the Greek translateth it, 〈…〉 every morning] Hebrew, in 〈…〉 in the morning. dresseth] or, trim 〈…〉, Hebrew maketh well. As the Lamps signified the light of God's Word, and incense, prayers: so the doing of these both at one time, signified our joining of prayers with our exercises in the Word 〈…〉 Acts 6. 4.  
Vers. 8. to ascend] that is, to burn; see Exodus 27. 20. The order of burning incense as the Hebrew Doctors have recorded, was: that one went and gathered the ashes from off the Altar, into a golden vessel; another brought a vessel full of incense, another brought a censer with fire, and put coals on the Altar; and he whose office it was to burn the incense, (when the other, having bowed themselves down, were gone out,) strewed the incense on the fire; when he was bidden so to do by the governor. At which time, all the people went out of the Temple from between the porch and the Altar (in Solomon's Temple.) And every day they burned the weight of an hundred 〈◊〉 of incense, fifty at morning, and fifty at evening, [Those 100 denarios were a pound amongst them, and weighed fifty shekels of the Sanctuary, every shekel being in weight 320 Barley corns]. And when the priest had burned the incense, he bowed him down, and went his way 〈◊〉 Maimony, treat of the Daily service, Chap. 3. so that Zachary, as his lot fell, burned incense in the Temple, the whole multitude of the people were without at prayer, while the incense was burning Luk. 1. 9 10. By this service, God taught then that the faithful prayers of his people, are sweet as incense, and acceptable unto him; whiles our priest Christ jesus, doth by his mediation, put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayers of all Saints, Psalm. 141. 〈…〉. 3. 4. Heb. 8. 1. 2. and 9 24. Rom. 8. 34. For the Priests in the Law, served unto the example and shadow of heavenly things, Heb. 8. 5. 〈…〉] Hebrew, incense of continuation, that is which continually every day should be offered. So we are willed to pray without ceasing, 〈…〉. and Christ our High Priest, ever liveth, to make intercession for us, Hebrews 7. 25. and 〈…〉.  
〈…〉 〈◊〉 incense] in Greeke, other incense: the 〈…〉 received from other persons, or made of oth●● composition, then is after commanded, 〈…〉 34. 35. 36.) The Chaldee translateth it, 〈…〉. The Hebrew Doctors explain, If they put honey amongst it, it was all 〈…〉] if there wanted any one of the sweet spices thereof, he was in danger of death, for lo it 〈…〉 if he burned other in 〈…〉 or burned upon it incense like this, which was voluntarily brought by any private person, or by many, etc. Maimony, treat of the Implements of the Sanctuary, Chap. 2. Sect. 8. 11. It figured the prayers of the Saints, which must be according to the will of God, by his Spirit, and in faith: not after the tradition of man, or will of the flesh, 1 joh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9 Luke 11. 1. 2. etc.  
Vers. 10. once] or, one time, which was the tenth day of the seventh month, the day of Reconciliation, as Levit. 16. 18. 29. 30. See the annotations there. of the Sin offering] the Greek translateth, of the purgation of sins: which phrase Paul useth, saying of Christ, that he made a purgation of our sins, that is, cleansed us from them, Heb. 1. 3. of atonements] that is, whereby reconciliation was made. Which being a figure of the blood of Christ, reconciling us to God, Heb. 2. 17. signified that the imperfections and sins which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death. holy of holies] that is, a most holy thing: Hebr. holiness of holinesses. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the 21 Section of the Law, see Gen. 6. 9  
Vers. 12. sum] or count: in Hebrew head: because the sum is as the head of the number, Therefore the Gr. here interpreteth it computation, and the Chaldee, Compt or Number. So in Numb. 1. 2. by those that are to be numbered] the Greek saith, in (or by) their visitation; the Chaldee, by their Numbers. of his soul] that is, of his life, which he should now lose, when he was particularly visited and looked unto of God; if he redeemed not himself with money. By this God taught his people to judge themselves for their sins, that they might not be judged of him, Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their souls with money, taught them faith in Christ, who was to redeem his people, not with gold and silver, but with his own precious blood, 1 Pet. 1. 18. 19 no plague] for their sins, if they were not redeemed. When David numbered the people, the Lord sent a pestilence among them, to the death of 70 thousand men, 2 Sam. 24. 9 15. For plague here, the Greek translateth fall or ruin, the Chaldee, death.  
Vers. 13. of the Sanctuary] which was twice so much as the common shekel. See the notes on Gen. 20. 16. twenty gerahs] as if we should say, twenty pence: this sum is also expressed in Levit. 27. 25. Numb. 3. 47. and 18. 16. Ezek. 45. 12. A Gerah (which the Hebrew Doctors name also Megnah) weighed sixteen barley corns: twenty gerahs made the shekel of the Sanctuary, which was 320 barley corns weight of pure, silver, as Maimony affirmeth, in treat. of Ualuations, etc. ch. 1. S. 4.  
Vers. 14. old] Hebr. son of twenty years, that is, going in his twentieth year. See Gen. 5. 32. At this age they were also numbered in Num. 1. 3. and 26. 2. and what the number of men, and sum of money was now at the first count, see in Exod. 38. 25. 26  
Vers. 15. give less] 〈◊〉 〈◊〉 God hereby taught an equality of all men before him in respect of their sins, and of their redemption from sin, by Christ; through whom we have all obtained a likeprecious faith unto salvation, 2 Pet. 1. 〈◊〉 So there was an equality in the distribution of Mann●, Exod. 16. 18. The Hebrews say, Because with these half shekels they bought the daily sacrifices every year he would have that the hands of all of them should be equal, in the offerings of the congregation. 〈◊〉 Menachem, on 〈◊〉 30●. sol. 116.  
Vers. 16. service] which is after mentioned in Exod. 38. 25. The Hebrew Doctors have taught this to be a perpetual ordinance, that every man of Israel 〈…〉 mmanded to give half a shekel every year: yea though he be a poor man that liveth on alms, he is bound to beg it of others, or to sell his clothes from his back, and give half a shekel of silver, as it is written (Exodus 30. 15.) The rich shall not give more, and the poor shall not givelesse: and he must not give it some to day and some to morrow, but all of it at once. All are bound to give this half shekel, Priests, Levites, Israelites, Proselytes, and servants that are free; but not women, bond men, or children: yet if they will give, they receive it of them, but not of Infidels. This payment is not used but before the Temple, and in the time when the Temple standeth, they give the shekels both within the land of Israel, and without the same: but while the Temple is desolate, they pay▪ them not, though they dwell within the land. On the first day of Adar (that is which we call February) they make proclamation, that every man may be ready to pay his half shekel; and on the 25 of the same month, they sit in the Temple to receive the same. That which is gathered in other provinces, is sent unto the Temple: there in one of the Chambers, it is land up in coffers. With this money, and other of like nature, they provided the daily sacrifices, and offerings for the congregation, salt for the sacrifices, wood, incense, show bread, the red Cow, etc. Maimonie in treat. of the shekels, Chap. 1. Sect. 1. 7. 8. 9 and Chap. 2. Sect. 4. and Chap. 4. Sect. 1. Howbeit, some do think this commandment was but for the present building of the Sanctuary; and not to be a yearly tribute. Compare 2 Chron. 24. 5. 6. and Neh. 10. 32 where the people charged themselves yearly with the third part of a shekel, for the service of the house of God. Of that, the Hebrews say, it was over and beside the half shekel (here spoken of) for the necessity of the things there mentioned. Aben Ezra on Neh. 10.  
Vers. 18. Laver,] in Hebrew Cijor, which word sometime is used for a Cauldron. 1 Sam. 2. 16. but commonly a washing vessel, in. Greek Louter▪ that is, a Laver. When the priests and people were multiplied, Solomon in his Temple made ten Lavers to wash the sacrifices, and one other great vessel, called a Sea, for the priests to wash in, 1 King. 7. 38. 23, 26. 2 Chron. 4. 2. 6. This in the Tabernacle, was made of the brazen looking glasses of the women which assembled at the door of the Tent, Exod. 38. 〈◊〉. From these; the holy Ghost mentioneth in the Church of Christ, mystically, a sea of glass like Crystal before the throne, Rev. 4. 6. and again, a 〈◊〉 sea mingled with fire, Rev. 15. 2. foot] or ●●se, (as the Greek tr 〈…〉 it;) which was to uphold and establish the ●a●●r. This foot is expressed usually, so 〈◊〉 as the L●●er itself is mentioned, Exod. 〈…〉 and ●5. 12. and 39 39: and 40. 1● Levit. 8. 11. put matter] This (as the Hebrews do record) was to be done every day, in the morning, for that the water of the Laver, by continuing all the night, became unlawful for to wash with. And any water might serve to sanctify with, whether it were living (that is, spring or running) water, or lake water: only so as it had not changed the colour, but were like water meet for to wash in. Maimony, treat. of 〈…〉 tance into the Sanctuary. Chap. 5. Sect. 12. 14.  
Vers. 19 therefrom] or, thereat, or, thereof: to wit, in the water that is taken out of the Lav●●, into some vessel of the Sanctuary. For wash the Chaldee translateth sanctify. Touching this, the Hebrew Doctors say, It is commanded, to sanctify in the water of the Laver, & if one sanctify (that is, wash) in any of the vessels of ministry; it is lawful; but not in any profane vessel. If he sanctify in a vessel of ministry without (the Court,) or in a profane vessel within, and so perform his service, it is unlawful. And they sanctify not within the Laver; or with the ministering vessel, but from the same, as it is written, (Exod. 30. 19) They shall wash THEREFROM: howbeit, if one sanctify within it, and serve, he is not polluted. He that washeth his hands and his feet, in a place of waters, though it be in a Well; this is no sanctification at all, until he wash in a vessel. And they may sanctify in any of the vessels of the Sanctuary, etc. Maimony, treat. of Entrance into the Sanctuary, Chap. 5. Sect. 10. 11. feet] because they served always with bare hands, and bare feet in the Sanctuary. Of this also they writ; The Priest needeth not sanctify himself between every several service that he 〈◊〉; but be sanctifieth once in the morning, and so serveth and goeth all that day, and all that night. Provided, that he go not out of the Sanctuary, nor sleep, nor make water, nor remove his mind from one business to another. For if he do any one of these four, he must sanctify again. This was a general rule in the Sanctuary, no man 〈◊〉 into the Court to serve, although he were clean, un 〈…〉 he was washed. And who so covered his 〈◊〉 (that is, did his easement, as judg. 3. 24.) was bound to wash; and who so made-water, was bound to sanctify bands and feet: If he sanctified them to day, he must again sanctify them to morrow yea though he slept not all the night; for, by continuing all night, his hands became disallowable (for service.) If he sanctified them in the night, and buried the fat all night long, yet must ●ee again sanctify them in the day, for the service of the day. When he sanctifieth, he layeth his right hand on his right foot, and his left hand on his left foot and boweth himself and sanctifieth. And he doth not sanctify sitting, because it is as a service; and no service is doubt but standing; as it is written, (in Deut. 18. 5.) TO STAND TO MINISTER; and who so serveth sitting, is prof●●e, and his service not allowable, etc. Maimony ibidem, Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. entreat. Z●bachim, Chap. 2.  
Vers. 〈◊〉 die not] by the hand of God, as 〈◊〉 Aaron's sons, in Levit. 10. 1. 2. So Maimony (in the foresaid place, Sect. 1.) saith; The Priest that serveth, and sanctifieth not his hands and his feet in the morning, is in danger of death by the hands of the (God of) heaven: as it is written, They shall wash with water, that they die not, and his service is unlawful, whether ●e 〈…〉 the high Priest, or an inferior. This rite did teach them and us, faith in Christ, in whose blood we are washed from our sins, and made Kings and Priests unto God. Revel. 1. 5. 6. also sanctification, by the washing of regeneration, and renewing of the holy Ghost, Tit. 3. 5. that we being sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, may draw near with a true heart, in assurance of faith, Heb. 10. 22. and washing our hands in innocence, may compass the Altar of the Lord, Psal. 26. 6. to burn the fire offering] which the Greek explaineth, to offer the Burnt-offrings; and the Chaldee more generally, to offer oblations before the Lord.  
Vers. 21. wash] in the Chaldee, sanctify. to his seed] the posterity of Aaron; the Chaldee expounds it, his sons.  
Vers. 23. chief] or head spices, that is, the principal and most excellent: so in Ezek. 27. 22. Song 4. 14. pure myrrh] in Greek choice myrrh, Hebrew, myrrh of freedom; that is, free, pure, natural as it floweth. Myrrh (so named of the Hebrew Mor,) is a sweet gum or moisture, that issueth out of the myrrh tree, and none is preferred before it; as Pliny showeth in his hist. book 12. chap. 15. The graces of Christ and of his Church, are often resembled by this myrrh, Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9 shekels] this word is added by the Greek, and the Chaldee in Thargum jerusalemy, and in the verse following it is here expressed. sweet] or, aromatical cinnamon, which cometh of the Hebrew name Kinnemon, and is the bark of a tree, used for sweet odours: and signified spiritual grace, Prov. 7. 17. Song 4. 14. half thereof] that is, half the foresaid quantity, (as followeth) 250. shekels weight. But the Hebrew Doctors understand it otherwise, and say there was of this 500 shekels, as of the former; and this which the Law saith, Cinnamon the half thereof 250. is because they weighed it at two times, 250, at each time: saith Maimony, in treat. of the Implements of the Sanctuary, chap. 1. Sect. 2. Calamus] or Cane, according to the Hebrew name 〈◊〉, for Calamus is after the Greek name. It is a kind of sweet reed, bought and brought out of fare Countries; as appeareth by jeremy 6. 20. Esay. 43. 24.  
Verse 24. Cassia] or Costus, another sweet cane, called in Hebrew Kiddah, mentioned only here, and in Ezek. 27. 19 an Hin] whereof see Exod. 29. ●0. Maimony, in the forenamed treatise, chap. 2. Sect. 2. saith, the Hin was twelve logs; (of which measure, see Levit. 14. 10.) and every log, four qu〈…〉 ants. Others, more fully thus: a quadrant (or quarter) containeth is much as an egg and a half. A 〈…〉 ineth four quadrants, that is, six eggs. A Kab containeth four logs, that 24. eggs. A Hin, twelve legs, that is, 72. eggs. A Seah (or Peck, whereof see Gen. 18. 6.) contained six Kabs, that is, 24. logs, two Hins, or 144. eggs. An Epha was three Seahs', 18. Kabs, six Hins, 72. logs, or 432. eggs. R. Alphes, in treat. of the Passeover, chap. 5.  
Vers. 25. make it] The manner is recorded to be thus; Every of those four spices, was pounded severally: then mixed altogether, and steeped in waier pure and sweet, till all the strength of them was gone out into the water; then they put unto the water, an Hin of oil olive; and boiled all on the fire, till the water was consumed, and the oil left in the vessel for use afterward. Maimony, treat. of the Implements of the Sanctuary, chap. 1. Sect. 3. compound-ointment] or, sweet-consection. Apothecary] or, compounder of ointments. Such in the ages following, were of the Priests Sons, 1 Chron. 9 30. holy anointing] Hebrew, unction of holiness] or as the Greek translateth it, an holy chrism.  
Vers. 26. anoint therewith the Tent] or, the Tabernacle, with all things about the same; which was performed in Exod. 40. and Lev. 8. 10. etc. These sweet odours, signified the joyful graces of God's Spirit, and the anointing with this oil, the pouring out of the holy Spirit upon Christ, his Church and ministers, Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written, Ye have an ointment from him that is holy, and kn●w all things; and the Anointing that ye have received of him, dwelleth in you, and ye need not that any man teach you, but as the same Anointing teacheth you of all things, etc. 1 joh. 2. 20. 27.  
Vers. 29. whatsoever] or, whosoever: so the Greek saith, every-one that toucheth them, shall be sanctified.  
Vers. 32. poured] in Greeke, anointed. not make] the Greek addeth, not make unto yourselves. holiness' shall it be unto you] ●●e Greeke translateth, holy it is▪ and a sanctification (or sanctified thing) shall it be unto you. Therefore it might not be used unto common ●ffaires: God hereby teaching the holy and reverend use of his graces, and sanctified ordinances; which must not be communicated with the unregenerate and sensual, which having not the Spirit, do turn the grace of God into lasciviousness, Matth. 7. 6. 1 joh. 2. 19 20. jude verse 4. 19 1 Cor. 2. 6. 14.  
V 33. like it] Of this point the Heb. do record; He that maketh anointing oil, according to the work, & according to the weight of this, without adding or diminishing: if he do it presumptuously, is guilty of cutting off; if ignorantly, he is to bring the sacrifice appointed for it. He that shall anoint any with the anointing oil presumptisously, is guilty of cutting-off; if ignorantly, he is to bring a sacrifice, whether he anoint himself, or another man. Maimony, treat. of the Implements of the Sanctuary, chap. 1. Sect. 4. 5. a stranger] whosoever was not Priest, or King. Maimony (in the foresaid place) saith, They anointed none herewith in the generations following, but the high Priests, and him that was anointed for the war, (Deut. 20. 1. 2.) and the Kings of David's house only. Though he be a Priest, and Son of a Priest, yet they do anoint him, Lev. 6. 22. But they anoint not the King that is Son of the King, because the kingdom is the King's inheritance for ever, Deut. 17. 20. But if there be a sedition, they do anoint him, for to cease the sedition, and to make known unto all, who is the right King. Even as Solomon was anointed, for the sedition of Adonias, 1 King. 1. and I●ash, because of Athaliah, 2 King. 11. and joachaz, because of his brother jehojakim, 2 King. 23. 30. And whereas Eliseus anointed jehu, 2 King. 9 he did not anoint him with the anointing oil, but with the oil of Balsam; at our wise men have said.  
Vers. 34. Stacte] so called in Greek, the Hebrew name is Nataph; both of them signify Dropping: and this Stacte is a fatness or gum that droppeth from the Myrrh tree, very sweet and precious, as Dioscorides showeth, lib. 1. chap. 62. The jerusalemy Thargum calleth it Ketaph, that is, Rosin: and so Maimony, in treat. of the Implements of the Sanctuary, chap. 2. Sect. 4. saith, Nataph is the Rosin tree, out of which balm (or balsam) issueth. Onycha] this also is the Greek name, and it signifieth a nail, or hoof; to which the Chaldee name Tuphra doth accord: and the Arabic adfar tajab, In Larine it is called Ungula aromatica, or Vng●is odoratus, or Blatta Byzanti●: of which Dioscorides in his 2 book, cap. 7. saith, it is the cover of a shelfish, like the purple; and it is found in the spikenards lakes of India, and doth give a swee● odour, for that the shel-fishes there do feed upon spikenard. The best is brought from the red sea, white, and fat. Some out of Babylon, which is blackish; both are burnt for sweet savour. The Hebrew name is Shecheleth, and is not found in Scripture, but in this one place: of it Maimony also (in the foresaid place) saith, it is a nail (or shell) which men use to put in perfumes. Galbanum] or Styrax: in Hebrew Ch●lbenah, in Greek Chalbance. It hath the original name of fatness: and Galbanum is the gum or liquor of a plant like fennel, growing in Syria, of a strong savour; that when it is burned, the smell of it driveth away serpants; etc. as Dioscorides showeth, in his 3. book, cap. 79: and Pli●ie in his 12. book, chap. 26▪ The Hebrew Doctors say also, that Chelbenah is like black honey, of a strong smell, and is the rosin (or gum) of trees, in the cities of Greece. In Arabic it is called Miha. Maim●ny in the Impl●ments of the Sanctuary, chap. 2. Sect. 4. sweet spices] this word some refer to the three before mentioned: the Greek version referreth it only to the Galbanum aforesaid, saying Galbanum of sweet smell, as to distinguish it from the common Galbanum, which is of strong savour. Others understand them of those sweet spices spoken of in verse 23. and some, of the leaves of Spikenard; which for excellency are called by this name. The Hebrews say, by their traditions, that howsoever four odours are only named here, yet there were eleven spoken of to Moses on mount Sinai; Thalmud Bab. tract. Cher. thoth, chap. 1. in Gemara. The same doth Maimony affirm, and nameth them, Stacte, and Onycha, and Galbanum, and Frankincense; of every of these (saith he) there was 70. pound weight. (Their pound weighed 50. shekels of the Sanctuary, and every shekel 320. grains of barley.) And Myrrh●, and Cassia, and Spikenard, and Saffron, of every of these 16. p●●nd. Of ●ostus twelve pound. Of Cinamen, nine pound; and of sweet bark (or Casia lignee, in Arabic, Cashsh●r ●alicha,) three pound. The weight of all was 368. pound. Every day they burned a pound of this confection, upon the golden altar, 365. pound in the year, according to the days of the Sun, and the three pound that were over, they did beat (and prepare) in the even of Reconciliation day, etc. Maimony, treat. of the Implements of the Sanctuary, chap. 2. Sect. 2. 3. Howbeit the Scripture mentioneth but four species for the perfume, as there were four for the holy oil: and the Greek interpretation, may well stand. This rite of burning sweet odours, the Gentiles also used in the service of their gods; Alb. Tibull, lib. 2. saith, Vrantur pia thura focis, urantur odores, etc. alone] every species beaten several by itself, and after that mixed, as Maimony showeth in the foresaid place, Sect. 5. The Chaldee translateth it, weight with weight, and the Greek, equal to equal, meaning that there should be an equal weight o● quantity of all these forenamed.  
Vers. 35. shalt make it] Moses made it now 〈◊〉 first: after in Israel, there was made every year, the quantity forementioned; Maimony ●●idem, chap. 〈◊〉. Sect. 1. an incense] or, a perfume, this signified our prayers; as it is written, they had golden cups full of incense (or perfumes) which are the prayers of the Saints, Revel. 5. 〈◊〉. salted] the Chaldee paraphrase, and Thargum jerusalemy, translate it mixed, tempered: and the Greek version favoreth this exposition. But it may be understood properly, for, from the Law in Lev. 2. 13, WITH ALL THINE OFFERINGS▪ SHALT thou OFFER SALT, the Hebrews teach, that there was not any thing offered on the Altar, without salt, except the wine of the drink offerings, and the blood, and the wood: Maimony, treat. of things forbidden to be offered on the Altar, chap. 5. Sect. 11. And of this he saith, they added to the incense, the fourth part of a Kab of salt: [that is, the quantity of six eggs:] Maimony, treat. of the Implements of the Sanctuary, chap. 1, Sect. 3. Our Saviour saith, Every sacrifice shall be salted with salt, and, Have salt in yourselves, Mark. 9 49. 50. If our speech must be always with grace, seasoned with salt, as the Apostle teacheth, Colos. 4. 6. how much more should our incense, our prayers unto God, be therewith seasoned? holy] Hebrew holiness: which the Greek translateth a holy work. For it signified the holy mediation of Christ, with the prayers of the Saints; as is before noted, on verse 8.  
Vers. 36. of it] of these, saith the Greek, That is, some of this confection, (as it was daily to be used,) was first to be beaten small. Which may signify unto us, exactness in the particularities of things to be prayed for; & how afflictions, and contrition of heart are furtherances in this work, Act. 4. 24▪ 30. joh. 17. Luk. 17. 1. 2. 7. Psal. 51. 19 where I will meet with thee] the Greek expounds it, whence I will be known unto thee; the Chaldee where I will appoint (or prepare) my Word unto thee.  
Vers. 38. to smell thereto] This Law accordeth with the former of the oil, verse 33. the Hebrew Doctors explain it thus: He that maketh a perfu●●▪ according to these weights, for to smell thereto; although he do not s●ell, is guilty of cutting-off, for the very making, if he do it presumptuously. If ignorantly, he is to bring the offering appointed: and this, although he ●ake not the whole quantity, but a half, or a third part thereof: forasmuch as he hath made it according to these weights, he is guilty of being cut-off. If he smell thereto, and made it not; he is guilty of cutting-off, but his doom is like all theirs that use (or make profit of) any of the sanctified things; (to wit, unlawfully,) M●imony, in treat. of the holy Implements, chap. 2. Sect. 9 10. be cut off] the Chaldee expoundeth it, be destroyed: the Greek saith, the soul of that man shall perish from his people. God, by this judgement, would keep men from profaning and abusing the holy exercise of prayer, and doctrine of Christ's mediation, when the abuse even of the shadow hereof, brought destruction upon the offenders.    

CHAP. XXXI.  
1 Bezaleel and Aholiab, are called and made meet for the work of the Tabernacle, and furniture thereof. 12, The observation of the Sabbath is again commanded. 18, Moses receiveth the two Tables of the Law.  
AND jehovah spoke unto Moses saying. See, I have called by name, Bezaleel the son of Vri, the son of Hur, of the tribe of judah. And I have filled him with the Spirit of God: in wisdom, and in understanding, and in knowledge, and in all workmanship. To devise cunning-workes: to work in gold, and in silver, and in brass. And in engraving of stone; to fill; and in carving of wood: to work in all workmanship. And I, behold I have given with him, A holiab the son of Ahisamac of the tribe of Dan; and in the heart of all wise hearted, I have given wisdom, that they may make all that I have commanded thee. The Tent of the congregation, and the Ark of the Testimony, and the Covering-mercie▪ seat that is thereupon: and all the vessels of the Tent. And the Table, and the vessels thereof: and the pure Candlestick, and all the vessels thereof: and the Altar of incense. And the Altar of burnt-offring, & all the vessels thereof: and the Laver, and the foot thereof. And the garments of ministry, and the garments of holiness for Aaron the priest, and the garments of his sons, to minister-in-thepriests office. And the anointing oil, and incense of sweet-spices, for the holy place: according to all that I have commanded thee, shall they do.  
And jehovah spoke unto Moses, saying. And thou, speak thou unto the sons of Israel, saying; Verily my Sabbaths ye shall keep, for it is a sign between me and you, throughout your generations; to know, that I am jehovah that sanctifieth you. And ye shall keep the Sabbath, for it is holiness to you: they that profane it, every one shall be put-to▪ die the death: for every one that doth any work therein, even that soul shall be cut-off, from amongst his peoples. Six days shall work be done; but in the seventh day, is the Sabbath of Sabbathisme, holiness to jehovah: every one that doth any work in the Sabbath day, shall be put to die the death. And the Sons of Israel shall keep the Sabbath: to observe the Sabbath throughout their generations, for an everlasting covenant. Between me and the Sons of Israel, it shall be a sign for ever: for in Six days, jehovah made the heavens & the earth; and in the Seventh day he rested and was refreshed.  
And he gave unto Moses, when he had made-an-end of speaking with him, on mount Sinai, two Tables of testimony: Tables of stone, written with the finger of God.  

Annotations.  
BEzaleel] in Greeke, Beseleel; by interpretation, In the shadow of God: he was the son of Vri, the son of Hur, the son of Caleb, or Chelubai, the son of Esron, the son of Pharez, the son of judah; from whom he was the seventh generation, (as Enoch was the seventh from Adam,) and is here designed the master workman of the Lords Tabernacle. See his genealogy, in 1 Chron. 2. 5. 9 18. 19 20.  
Vers. 3. Spirit] that is, gifts of the Spirit, such as are after mentioned. So Paul openeth it, in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greek expoundeth it, a divine Spirit; the Chaldee, a Spirit from before the Lord. workmanship] or, Art: Hebrew, work. So verse 4.  
Vers. 4. devise cunning-workes] such as were mentioned in Exodus 26. 1. etc. see the notes there. The Hebrew phrase, is figurative; to think thoughts: which the Greek explaineth, to think (or mind) and to make-artificially: the Chaldee saith, to teach artificers: as it is in Exodus 35. 34. These three things in Bezaleel; a calling, a furnishing with gifts, and a working or operation accordingly, are necessary in all the public ministers of the Church. So Paul mentioneth diversities (or distributions) 1 of gifts, by the Spirit; 2 of administrations (or ministeries) by the Lord [jesus;] and 3 of operations, by God [the Father,] 1 Cor. 12. 4. 5. 6. 〈◊〉 to work] or, to do, to make: but doing is often used for working (as is noted on Exod. 5. 9) and so the Greek translateth it here; also in verse 5.  
Vers. 5. engraving] or cutting. The Hebrew word generally signifieth a studious and artificial engraving or cutting in stone, in wood, in iron, in earth, (and then it is Englished ploughing,) or any other like handicraft. to fill] that is, to set in the golden ouches, as Exod. 28. 21. to work] or, to make in all work: meaning cunning work; as is expressed in Exod. 35. 33.  
Vers. 6. Aholiab] in Greeke, Eliab; by interpretation, The Tabernacle of the Father. He is the second master-workman, and of the tribe of Dan the handmaid's son, joined with Beseleel, as God usually joineth two together in all weighty affairs: See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14.  
Vers. 7. vessels] or instruments, furniture, implements. So after.  
Vers. 10. of ministry] veils, clothes, cover, which served to wrap up the holy things in, when the host removed; as Num. 4. 5. 9 11. 12. etc. Of the Priest's garments, see Exod. 28.  
Vers. 13. Uerily] or Notwithstanding: the Greek translateth it See. Though the work of the Tabernacle, were studiously and speedily to be done, yet God would not have any of it done on the Sabbath days. The Law of the Sabbath is very often repeated, see Gen. 2. 2. Exod. 16. 23. etc. and 20. 8. etc. and 23. 12. and 35. 2. 3. to know] that is, that ye may know, as the Greek translateth. The principal signification of the Sabbath, was for grace and sanctity; which therefore the Lord often urgeth, and blameth the breach of this day, as the violating of his covenant. See Neh. 9 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof, is by faith in Christ, Heb. 4. 3. 9 10. 11. The Hebrew Doctors say, The Sabbath, and the precept against idolatry, each of these two, is as weighty as all the other Commandments of the Law: and the Sabbath is a sign between God and us for ever. Therefore who so transgresseth the other Commandments, he is generally a wicked Israelite: but he that openly profaneth the Sabbath, is as an Idolater, both of them as infidels in all their affairs. Therefore the Prophet laudeth and saith (Esay. 56. 2.) Blessed is the man that doth this, and the son of man that layeth hold on it: that keepeth the Sabbath from polluting it, Maimony, treat of the Sabbath, chap. 30. Sect. 15.  
Vers. 14. that soul] the Chaldee translateth, that man shall be destroyed. This cutting off, the jews understand to be untimely death by the hand of God; when a man so violateth God's Law, as there are no witnesses whereby men should punish him: See Gen. 17. 14. And of the Sabbath thus they writ; that for doing work therein, if a man do it willingly and presumptuously, he is guilty of cutting-off, (to perish by the hand of God:) and if there be witnesses that see him, he is to be stoned to death; [as was performed in Num. 15. 35. 36.] and if he do it of ignorance, (or error,) he is bound to bring the sin offering appointed for the same: (according to the Law in Numb. ●5. 27. 30.) Maimony, in treat. of the Sabbath, chap. 1. Among the heathen Romans, their Flamens (or Priests) might see no work done on their holy days, but by a crier gave men warning to the contrary; and who so obeyed not, was 〈…〉 ulcted, and gave a beast for a sacrifice. Albeit they might do things whereof damage would follow, if they were omitted, as to pull an ox out of a ditch, to underset an house ready to fall, etc. Macrobius. Saturn, book 1. chap. 16.  
Vers. 15. of Sabbathisme] that is, of cessation and rest. See Exod. 16. 23. The Greek translateth it, a rest holy to the Lord.  
Vers. 16. to observe] Hebrew to do, see the notes on Exod. 34. 22.  
Vers. 17. me] the Chaldee translateth, Between my Word and the sons of Israel: that Word is Christ, by whom the Sabbath is truly sanctified to his Church, Hebrews 4. From this Scripture the Hebrews gather, that only Israel was charged with the sabbath day, and not the nations of the world: Talmud. in Betsah, chap. jom tob. So from Exod. 16. 29. Yet thus also they say; It is unlawful to speak to an Infidel to do any work for us on the Sabbath day, although he be not charged to keep the Sabbath, and although he be spoken to before the Sabbath. Maimony, treat. of the Sabbath, chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to God's will; for the Sabbath was to be kept before the Law was given at mount Sinai, Exod. 16. 23. even from the Creation, Gen. 2. 2. 3. therefore it was given to all the world. was refreshed] the Greek and Chaldee do translate, he ceased and rested. This is spoken of God, after the manner of men, who are refreshed by rest from their works. Of such manner speeches, see what is noted on Genesis 6. 6.  
Vers. 18. of stone] that so the record of them might remain for ever, job 19 24. These Tables were the work of God, even as the writing was the writing of God, Exod. 32. 16. and these being broken in pieces, (Exod. 32. 19) too other tables of stone, like them, were hewed out by Moses, but written again by the Lord, Exod. 34. 1. 4. After this, Christ by the Spirit of God writeth his Law, not in Tables of stone, but in fleshly Tables of the hear●, 2 Cor. 3. 3. and these fleshly tables, are also the work of God, as he saith, I will take the stony heart out of their bodies, and I will give them an heart of flesh, Ezek. 11. 19 The Mind and the Heart, are the spiritual tables, Heb. 8. 10. in the one, such things are written as men should know and believe, in the other, such as should be done or omitted. The first Tables which God made, signified the stonic hearts, which all men have by nature now corrupted, in which notwithstanding God hath left his Law written, so that they do by nature the things of the Law, and show the work of the Law written in their hearts, Rom. 2. 14. 15. though still they continue hard and stony, and their sinful nature is not changed. The second tables of stone, signified the heart of the jews, hewed and polished by Moses and his legal ministry, in whose heart God also wrote his Law, wherein they rested, and made their boast of God, and knew his will, and had the information of knowledge, and of the truth in the Law, Rom. 1. 17. 18. 20. Howbeit their heart continued stony and unchanged, so that they which taught others, taught not themselves; neither could they steadfastly look on Moses face, nor see the end of that which i● abolished, but their minds were blinded; and even to this day, a veil is laid upon their heart, Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third, which are tables of flesh, is the work of Christ by his Spirit, giving us new hearts, and writing his Laws in them, 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things, both of the weakness of Moses ministry, and of the grace of Christ, the ancient Hebrew Doctors acknowledged, as in their gloss upon Song 1. 1. Let him kiss me, etc. there, mentioning that request of the people in Exod. 20. 19 Speak thou with us, etc. they say, Moses taught them the Law, and whatsoever they learned, they forgot again. Then they came unto Moses, and said, O that God would show himself again; and kiss us with the kisses of his mouth, that his doctrine might be fastened in our hearts. Moses said unto them, This cannot be done now, but it shall be in the days of Christ; as it is written, (jer. 31. 33.) I will put my Law in their inward parts, and write it in their hearts. Midrash. Cant. 1. 1. finger] which signifieth God's Spirit, as, I with the finger of God, cast our devils, Luk. 11. 20. which is expounded, the Spirit of God, in Matth. 12. 28. That which was written, was according unto all the words, which the Lord spoke with Israel in the mount, out of the midst of fire, Exod. 20. Deut. 9 10.    

CHAP. XXXII.  
1, The people in the absence of Moses, cause Aaron to make a Calf. 6, They sacrifice thereunto. 7, God certifieth Moses of their sin, 10, and his purpose to consume them therefore. 11, Moses intreateth for the people, 14, The Lord repenteth concerning the evil against them. 15, Moses cometh down with the Tables, 19, and upon sight of their sin, he breaketh them. 20, He destroyeth the Calf. 22, Aaron's excuse for himself. 25, Moses causeth the Idolaters to be slain. 28, The Levites are the executioners. 31, Moses prayeth that either the sin of Israel be forgiven, or himself to be blotted out of the Book of God. 34, God spareth the people for the present, but after plagueth them.  
AND the people saw that Moses delayed to come down out of the mountain: and the people gathered themselves together, unto Aaron, and said unto him, Rise-up, make gods for us, which may go before us; because this Moses, the man which brought us up out of the land of Egypt; we know not what is become of him. And Aaron said unto them; Breake-off the earrings of gold, which are in the ears of your wives, of your sons, and of your daughters: and bring them unto me. And all the people brake-off, the earrings of gold, which were in their ears: and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving-toole, and he made it, a molten calf: and they said; These be thy gods, O Israel, which brought thee up, out of the land of Egypt. And Aaron saw it; and he built an Altar before it: and Aaron proclaimed and said; To morrow is a feast to jehovah. And they rose-up-early on the morrow, and offered Burnt, offerings, and brought-neere Peace-offrings: and the people sate-downe to eat and to drink, and rose-up to play.  
And jehovah spoke unto Moses, (saying:) Go get thee down; for the people, which thou broughtest-up out of the land of Egypt, have corrupted themselves. They have turned-aside quickly out of the way which I commanded them; they have made them a molten calf: and they have bowed themselves-downe thereto, and have sacrificed thereunto, and said; These be thy gods O Israel; which have brought thee up, out of the land of Egypt. And jehovah said unto Moses: I have seen this people, and behold, it is a stiffnecked people. And now, let me alone, and my anger shall wax hot against them, and I will consume them: and I will make of thee a great nation. And Moses earnestly-besought the face of jehovah his God: and said, Wherefore O jehovah, shall thy anger wax hot against thy people; which thou hast broughtforth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak and say; For evil did he bring them out, and kill them in the mountains, and to consume them from upon the face of the earth: Turn from the hotness of thine anger, and repent of the evil against thy people. Remember Abraham, Isaac, and Israel thy servants: unto whom thou swarest by thyself, and spakest unto them, I will multiply your seed as the stars of the heavens: and all this land which I have spoken of, will I give unto your seed, and they shall inherit it for ever. And jehovah repent concerning the evil which he had spoken to do unto his people.  
And Moses turned and went down from the mountain, & the two Tables of the testimony were in his hand: the tables were written on both their sides; on the one side & on the other, were they written. And the tables, they were the work of God: & the writing, that was the writing of God; graven upon the Tables. And joshua heard the voice of the people as they shouted: and he said unto Moses; there is a voice of war in the camp. And he said; It is not the voice of them that shout for mastery, neither is it the voice of them that cry for discomfiture: the voice of singing, do I hear. And it was when he came nigh unto the camp, than he saw the calf and the dances: and Moses anger waxed hot, and he cast the Tables out of his hands; & broke them, beneath the mount. And he took the calf, which they had made, and burned it in the fire; and ground it, till it was small: and strewed it upon the face of the water; and made the sons of Israel drink of it. And Moses said unto Aaron, what did this people unto thee: that thou hast brought upon them, so great a sin? And Aaron said, Let not the anger of my Lord wax hot: thou knowest the people, that they are set on evil. And they said unto me; Make gods for us, which may go before us, because this Moses, the man which brought us up out of the land of Egypt, we know not what is become of him. And I said unto them, Who soever hath any gold, break ye it off; and they gave it me: and I cast it into the fire; and there cameout this calf. And Moses saw the people, that they were naked: for Aaron had made them naked, unto their shame, amongst those that rose up against them. And Moses stood in the gate of the camp; and said, Who is for jehovah? (let him come) unto me: and all the Sons of Levi, gathered themselves unto him. And he said unto them; Thus saith jehovah, the God of Israel, Put ye every man his sword upon his thigh: Pass ye and return ye from gate to gate, in the camp, and kill ye every man his brother, and every man his fellow-friend, and every man his neighbour. And the Sons of Levi did, according to the word of Moses: and there fell of the people in that day, about three thousand men. And Moses said, Fill ye your hand to day unto jehovah, even every man in his Son, and in his brother: that that he may give upon you, this day a blessing. And it was on the morrow that Moses said unto the people, you have sinned a great sin: and now I will goe-up unto jehovah; peradventure I shall make-atonement for your sin. And Moses returned unto jehovah, and said; Oh, this people hath sinned a great sin, and they have made them gods of gold. And now, if thou wilt forgive their sin, and if not, wipe me I pray thee out of thy Book, which thou hast written. And jehovah said unto Moses, Whosoever sinneth against me, I will wipe him out of my Book. And now, go, lead the people unto (the place) that I have spoken to thee, behold my Angel shall go before thee: and in the day when I visit, then will I visit their sin upon them. And jehovah plagued the people: for that they made the calf, which Aaron made.  

Annotations.  
DElayed] The first signification of the Hebrew word is to be ashamed, Gen. 2. 25. and because long tarrying and looking for one's coming, causeth shame, (as in judg. 3. 25. they tarried till they were ashamed;) therefore the word is also used for tarrying or delaying of the time, judg. 5. 28. and is so here translated by the Chaldee and the Greek: and in Rev. 10. 6. time is used for delay. the people] that is, some of them, as the like word in v. 6. is opened by Paul, in 1 Cor. 10. 7. God's] that is, an image or representation of God; as after in v. 4. and the words here following manifest. This narration showeth, how the Israelites (who promised to do all that the Lord commanded, Exod. 19 8.) did behave themselves in keeping of the moral Law, and of that great Commandment, which God had both spoken to them himself from heaven, and repeated again by Moses, Exod. 20. 4. 23. that so the impossibility of the Law, in that it was weak through the flesh, might be seen in this people, even at the first before any obedience was performed, Rom. 8. 3. Nehem. 9 13. 16. become of him] or, done to him. They looked for Moses, to bring them a form of worship, and some visible sign of God's presence among them, (as afterwards was in the Tabernacle, and the Ark with the mercy-seat, Ex. 40. 34. 35. Num. 7. 89.) but because he came not, they would have a worship of their own, such (in likelihood) as they had used or seen in Egypt; for now in their hearts they turned back again into Egypt, as is written in Act. 7. 39 40. And yet forty days were not expired, neither were the terrible signs of God's presence taken away; for the mountain still burnt with fire, Deut. 9 15. The Hebrews say, They required not the Calf, that it should be unto them for a God, etc. but only that it might teach them the way, as an other Moses. R. Menachem, on Exod. 32. fol. 117.  
Vers. 3. earrings] the jewels which God had given them, of the spoils of Egypt, (Ex. 1●. 35. 36.) they now abuse to make an Idol of, to dishonour God with. So after God complaineth of Israel, that the earrings and jewels where with he had decked them, they took and made images, and committed whoredom (that is, Idolatry) with them, Ezek. 16. 11. 12. 17. And the words and doctrines in the Scriptures, being likened to chains and ornaments, Prov. 1. 8. 9 the like sin to Israel's is committed, when men pervert the holy Scriptures unto heresies, to their own perdition, 1 Pet. 3. 16.  
V 4. fashioned it] or, form it, meaning the Calf; or it, is put for them, the jewels every one: and so the Greek saith, he form them. graving tool] or, pen, as the original word elsewhere signifieth, Esa. 8. 1. which may be understood, that first Aaron drew with pen or pencil, the form of a calf, & after did cast the mould thereof: or, that he cut & polished the calf herewith, when he had melted and made it. So Idolaters do even to this day, draw out and polish with their pens, idol worship and heresy. and he made] or, when he had made it. molten Calf] Hebrew, calf of melting, or of molten work; meaning the image of a calf, as before the image of God, is called God, v. 1. As the Heathens changed the glory of the incorruptible God, into images made like to corruptible men, birds, beasts, etc. Rom. 1. 23. so Israel now changed their Glory into the form of an ox that eateth grass; and forgot God their Saviour, Psal. 106. 19 20. 21. These be thy Gods] that is, This is thy God; as the holy Ghost expoundeth it in Nehem. 9 18. They made them a molten calf, and said, this is thy God; meaning an image of the true God, which had brought them out of Egypt, who is also called in Scripture after the like phrase plurally, though he be but one, as in Gen. 20. 13. and 35. 7. jos. 24. 19 As the image of a calf, was before called a calf; so the Scripture useth figuratively to call signs and figures, by the names of those things they signified, as Ex. 12. 11. and 17. 15. Gen. 37. 7. Matth. 26. 26. 28. 1 Cor. 10. 4. Thus jeroboam spoke also of his golden calves, 1 King. 12. 28. And the intent of Israel in making the calf, and the intent of jeroboam were one. R. Menachem. on Exod. 32.  
V 5. to jehovah] or of jehovah, as the Gr. is, of the Lord; unto whom a feast should have been kept, Ex. 10. 9 and to him they intended this their service, although indeed they sacrificed unto the Idol, and rejoiced in the works of their own hands, v. 8. Act. 7. 41. and in God's account, offered unto Devils, after whom they went a whoring, Levit. 17. 7. So jehu would be thought zealous for jehovah, when yet he worshipped jeroboam's golden calves, which also were Devils, 2. King, 10. 16. 29. 2 Chron. 11. 15.  
Vers. 6. brought-neer] to the altar; that is, offered, as the Gr. translateth. to play] so the Apostle translateth it also in Gr. 1 Cor. 10. 7. sometime the word is used for laughing and rejoicing, Gen. 21. 6. here it is meant of their singing, dancing, etc. about their Gods of gold, v. 18. 19 So that which one Prophet calleth playing (the word here used) 1 Chro. 15. 29. another calleth dancing, 2 Sam. 6. 16. The Hebr. (as R. Menachem on this place) expound it whoredom, according to that in Gen. 39 14. He hath brought in to us an Hebrew man to mock us (or to play with us,) which being understood of spiritual whoredom, that is, Idolatry, is according to truth. And from this their practice, we are warned not to be Idolaters like them. 1 Cor. 10. 7.  
V 7. Go] the Gr. addeth the word quickly, as Moses also doth in Deut. 9 12. Arise, get thee down quickly. corrupted] this implieth both their Idolatry, & the judgement which they brought upon themselves therefore, as in Gen. 6. 11. 12. 13. whereupon he calleth them Moses his people, as not being worthy to be named Gods children, Deut. 32. 5. but under the wrath and curse of Moses law. The Greek interpreteth it, have transgressed the law.  
Vers. 9 stiffnecked] or hard necked, as elsewhere the Lord saith, Thou art hard, and thy neck is an iron sinew, Esay. 48. 4. It is a similitude taken from unruly heifers that will not submit their neck to the yoke, Hos. 4. 16. jer. 5. 5. and 27. 8. and so meaneth stubborn & disobedient carriage; of which God often reproveth them by this name, Ex. 33. 3. 5. and 34. 9 Deut. 9 6. 13. and 10. 16. and 31. 27. jer. 7. 26. and 19 15. Neh. 9 17. 29. Act. 7. 51.  
Vers. 10. Let me alone] that is, entreat me not to spare them; or, hinder me not by thy prayer, from punishing them. So the Chaldee translate, Leave off thy prayer before me. consume] and put out their name from under heaven, Deut. 9 14. of thee] Hebrew make thee to a great nation. In Deut. 9 14. it is said, a mighty nation, and greater than they. So again in Num. 14. 12.  
V 11. the face] this the Gr. and Chaldee translate, he prayed before the Lord: but God's face, is sometime used for his anger, as in Gen. 32. 20. Lev. 20. 6. Ps. 21. 10. & 34. 17. & so it meaneth a supplicating against the anger which was now waxing hot. For they had been abolished, had not Moses stood before God in the breach, to turn away his wrath from destroying them, Psal. 106. 23. Wherefore, etc.] This is not a question, as if there were no cause for the Lord to be angry; but is a manner of earnest entreaty, that he would not in wrath destroy them. So the Prophets often used to pray in this sort, as in Psal. 10. 1. and 44. 25. Esa. 64. 12. And when Christ said, Wherefore make ye this ado and weep, Mar. 5. 39 another Evangelist explaineth it, Weep not, Luk. 8. 52. and, Art thou come to torment us? Mat. 8. 29. is expounded, I pray thee torment me not. Luke 8. 28.  
Ver. 12. for evil] or, in evil, in malice, that is, maliciously: the Greek translateth with maliciousness. repent] The Greek translateth, be merciful unto the evil of thy people: which thing is here employed, but the Hebrew phrase meaneth also the evil of punishment, which God should repent of, that is, not inflict upon them; speaking after the manner of men, as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evil, which thou thinkest to do to thy people, which is confirmed by v. 14.  
V 13. by thyself] God having no greater to swear by, and by such an oath, willing to show the immutability of his counsel, as Paul expoundeth it, Heb. 6. 13. 17. The Chaldee translateth, by thy Word, see Gen. 22. 16. 17. 18. unto which place, this prayer of Moses hath special reference, where also the blessing of all nations in Christ, is mentioned, which is the ground of this request, and of Gods yielding thereunto. So the Hebrew Doctors after a sort acknowledged, saying, Then Moses returned & sought mercy at the face of the Lord, and the Lord remembered the inclination of Isaac, who was bound by his father in mount Morijah upon the Altar: and the Lord turned from his anger, and caused his divine-presence to dwell in the midst of them, as before, Thargum in Cant. cap. 1. vers. 13. cap. 2. vers. 17.  
Vers. 15. on the one] Hebr. on this side, and on this. This manner of writing on both side, was also in other mystical books, Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law itself, that it hath both the outward letter, and inward spiritual meaning, Ro. 7. 14. Gal. 4. 24. in respect of men, that the Law should be written outwardly in their actions before men, and inwardly in their hearts before God, Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18.  
Vers. 16. the work of God] herein they differed from the second tables, which were the work of Moses, Exod. 34. 1. It is a tradition of the jews, that these first tables were bewen out of the Saphir of the throne of God's glory, (mentioned in Exod. 24. 10.) Thargumin Cant. cap. 1. verse 11.  
Vers. 17. joshua] or, as the Greek writeth him, jesus: see Exod. 17. 9 of them that shout] or, of them that answer (or sing:) Hebrew, of answering, (or singing.) The Chaldee translates it, it is not the voice of strong men, which overcome in the war, neither is it the voice of weak men, which are discomfited. discomfiture] or weakness; of such as are overcome. singing] for play and voluptuousness, good cheer, etc. as in v. 6. Therefore the Chaldee translates it, the voice of them that play; and the Greek addeth, of them that sing for wine.  
Vers. 19 his hand] or, his hands; that is, each of his hands: the Hebrew hath both readings; the first by the vowels and margin; the other by the letters in the line. So in Exod. 35. 11. Lev. 9 22. and 16. 21. Deur. 2. 33. break them] to signify the breaking of the covenant, by reason of their sin. For that Moses did this advisedly, and by the motion of God's Spirit, appeareth by his relation of it again, in Deut. 9 16. 17. Wherefore the Tabernacle of the congregation, (wherein the Lord was to be sought) was upon this, pitched a fare off from the camp, until by Moses entreaty, reconciliation was made between God and the people, Exod. 33. 7. 9 etc.  
Vers. 20. small] even as dust, Deut. 9 21. that it might utterly be abolished: and that they might drink thereof. the waters] of the brook that came down out of the mount, Deut. 9 11. from the Rock in Horeb, Ex. 17. 6. which Rock was Christ, 1 Cor. 10. 4. drink] By this they were taught the way of salvation from their sins: whiles Moses (that is, the Law) giveth the knowledge of sin & condemnation for the same, Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rock from whom do flow the waters of life, wherein all sin is swallowed up to the repentant believing sinner; who by drinking the dust thereof with the waters of the Gospel, into their own bowels; do acknowledge the curse which they have deserved, and doc judge themselves, who are else to be condemned of the Lord, Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19 etc.  
V 22. aroset] or, lie in evil; as the Apostle useth a like speech of the world, 1 joh. 5. 19 or, are in evil: that is, are very evil: as God's works are said to be in faith, Ps. 33. 4. that is, most faithful, or true: the woman is said to be in the transgression. 1 Tim. 2. 14. that is, the transgressor, and many the like. The Greek translateth, thou knowest the violent-force of this people.  
Vers. 34. there came out] Aaron here is not so free in confessing his own sin, as he did the people's; but speaketh of the Calf, as if it had been made rather by hap, then by his art, verse 4. But Aaron's sin was so great, as the Lord was very angry with him, to have destroyed him: had not Moses prayed for him also, Deut. 9 20. for he had made the people naked unto their shame; as after, in verse 25. Compare Aaron's excuse with adam's, Gen. 3.  
Vers. 25. naked] in the shame of their sins, deprived of the glory and protection of God, as naked unarmed men, to be devoured of their enemies, Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greek translateth it dissipated, (or scattered,) for Aaron had dissipated them; for a rejoicing to their adversaries. unto shame] or, infamy, and as the Greek translates it, a rejoicing, or mockery: which the Chaldee paraphraseth thus, to blot them with an evil name in their generations. So the Thargum on Solomon's Song, cap. 1. vers. 12. saith hereof; the wicked of that generation rose up, and made a golden calse, together with the mixed people which were among them: and they made their works to stink, and their evil name went out into the world. And Paul applieth the like against the jews, Through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, Rom. 2. 23. 24. amongst those that rose up against them] or, by their adversaries. For a people naked without God's protection, are easily by their enemies foiled, and put to shame; as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6.  
Vers. 26. the gate] the public place of judgement: see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come] this word, (supplied also by the Greek,) Moses through haste and earnestness omitteth. See the like in Gen. 13. 9 and 11. 4. and 23. 13. The Chaldee also addeth it, saying, They that fear the Lord, let them come unto me.  
Vers. 28. 3000 men] the principal authors of this wickedness, for that many moe were guilty also of the same, appeareth by verse 30. etc.  
Vers. 29. Fill your hand] that is, Consecrate your selves and your service to the Lord, a phrase taken from the ordaining of sacrifices, Exod. 29. 7. He showeth that the executing of justice, is acceptable to God as sacrifice, 1 Sam. 15. 18. 22. The Chaldee translateth, Ye have offered your offerings this day, etc. that he may give] or, that there may be given, namely, from God. For this fact of the Levites, who acknowledged not their own parents, brethren or children, to spare them from death; is after mentioned to their praise, in the blessing that Moses uttered, Deut. 33. 9 etc. And this tribe of Levi, was adjoined by the Lord unto the priests, and taken in stead of all the first borne of Israel, Num. 3. 9 41. 45. So the children wiped out as it were, the stain of their Father Levi, who had before abused his sword unto injustice; for which he lost the blessing that else he should have had, Gen. 49. 5. 7.  
V 30. per adventure I shall] or, it may be I shall, or, if so be I may; the Greek translateth, that I may. They are words that imply a difficulty, though good hope to obtain, as sinners are taught to have upon their turning unto God, Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be merciful: and jos. 14. 12. If so be (per adventure) the Lord will be with me; also in 1 Sam. 14. 6.  
Vers. 31. unto jehovah] before whom, he fell down forty days & forty nights, as before: for he was afraid of the anger and hot displeasure, wherewith the Lord was wroth against them, Deut. 9 18. 19 of gold] As Moses here particularly expresseth the sin of Israel, so the Hebrew Doctors gather from this example, a general rule, that every sinner when he repenteth, must confess that particular sin which he hath committed. Maimony, treat. of Repentance, ch. 2. s. 3.  
V 32. if thou wilt] an unperfect speech, through passion of mind: such as are sundry times used in Scripture. See Luke 13. 9 and the notes on Exod. 4, 5. and 18. 11. The Greek translation supplieth the defect thus, And now, if thou wilt for give them the sin, forgive them. The word If, is used also in prayers, as Gen. 24. 42. and 28. 20. thy Book] the Book of life, Phil. 4. 3. or, of the living, Psal. 69. 29. called the writing of the house of Israel, Ezek. 13. 9 spoken of God, after the manner of men. This wish proceeded from great sorrow in heart, for the fall of this people, from the zeal of God's glory, and love of his brethren, for whose sakes he could wish himself accursed (or separated) from Christ, as Paul also did, Rom. 9 1. 2. 3. Herein also Moses dealt as a mediator between God and men; and was a figure of our Mediator Christ, who laid down his life for the sheep, john 10. 15 and redeemed us from the curse of the Law, when he was made a curse for us, Gal. 3. 13. although Moses could not fully effect the grace that he desired for the people. The intent of Moses (say the Heb. Doctors) was, that he might die in stead of them, and bear their punishment, according to that, (in Esay 53. 5.) he was wounded for our trespasses: for the death of the just maketh reconciliation, etc. R. Menachem, on Ex. 32.  
Vers. 33. Whosoever] the Greek saith, if any hath sinned; meaning such sin as whereby men fall away finally; against whom David prayeth, Let them be wiped out of the book of the living. Psal. 69. 29. but who so overcommeth, Christ will not wipe his name out of the Book of life, Rev. 3. 5. I will wipe] or, I should wipe him out, if any.  
Vers. 34. unto the place] the word place, the Greek also addeth, meaning the land of Canaan. So God in indignation giveth over the people unto Moses, and the conduct of the Angel; and would withdraw the signs of his presence from them, as after he did, in Exodus 33. Angel] there was an Angel forepromised in Exodus 23. 20. Howbeit, R. Menachem on this place saith, This Angel is not the Angel of the covenant, of whom he spoke in the time of favourable acceptance, My presence shall go, for now the holy blessed God, had taken away his divine presence from amongst them, and would have led them by the hand of another Angel. And Moses speech in Exodus 33. 12. seemeth to imply so much. when I visit] or, of my visitation, that is, when I see good to punish them; for so visiting here signifieth, as in Exodus 20. 5. By this God would teach the impossibility of the law, to reconcile men unto God; in that Moses could obtain but a deferring of their punishment; they still remaining under wrath.  
Vers. 35. they made] that is, caused to be made, for they that occasion or cause a thing, are said to do they same; as judas purchased the field, (Act. 1. 18.) which was bought by the Priests, with the money which judas returned, Matt. 27. 3. 7. see Ex. 7. The Greek here translateth, for the making of the Calf, but the Chaldee saith, for that they served it. Amongst other punishments which God inflicted upon the people, there was one special for this sin, that God turned, and gave them up to worship the host of heaven, etc. Act. 7. 42. so giving them over from one evil to another, as he did also the Gentiles, Rom. 1. 24. 26. 28.    

CHAP. XXXIII.  
1, The Lordrefuseth to go as he had promised, with the people. 4, The people mourn for it, and put off their ornaments. 7, The Tabernacle is removed out of the camp. 9 Moses entereth into it, and God in a cloud talketh with him. 12, He prayeth the Lord to show him his ways, 15, and to let his presence go with his people. 17, God granteth it him. 18, He desireth to see God's glory. 19, God promiseth to proclaim his Name before him, but his face no man can see & live.  
AND jehovah spoke unto Moses, Go get thee up hence, thou and the people, which thou hast brought up out of the Land of Egypt, unto the Land which I swore unto Abraham, to Isaac, and to jacob, saying, unto thy seed will I give it. And I will send before thee, an Angel: and I will drive out, the Canaanite, the Amorite, and the Chethite, and the Pherizzite, the Evite, and the jebusite. Unto a Land flowing with milk, and honey: for I will not go up in the midst of thee, for thou art a stiffnecked people, lest I consume thee in the way. And the people heard this evil word, and they mourned: and no man did put his ornament upon him. For jehovah had said unto Moses; Say unto the Sons of Israel, ye are a stiffnecked people; in one moment I will comeup in the midst of thee, and consume thee: now therefore putoff thy ornament from on thee, and I shall know what I shall do unto thee. And the Sons of Israel, stripped themselves of their ornament, from the mount Horeb. And Moses took a tent, and pitched it for him, without the camp, afar off from the camp; and called it, the Tent of the congregation: and it was, that every one which sought jehovah, went out unto the Tent of the congregation, which was without the camp. And it was when Moses went out unto the tent; all the people rose-up, and stoood every man at the door of his Tent, and looked after Moses, until he was entered into the Tent. And it was as Moses entered into the Tent; the pillar of the cloud descended, and stood at the door of the Tent; and he spoke with Moses. And all the people saw the pillar of the cloud stand at the door of the Tent, and all the people rose-up, and bowed-them-selvesdowne, every man at the door of his Tent. And jehovah spoke unto Moses, face unto face, as a man speaketh unto his friend: and he returned into the camp, and his minister, joshua the Son of Nun, a youngman, he departed not from within the Tent.  
And Moses said unto jehovah, See, thou sayest unto me, Carie-up this people, and thou hast not let me know whom thou wilt send with me: yet thou hast said, I know thee by name; and also thou hast found grace in mine eyes. Now therefore, I pray thee, if I have found grace in thine eyes, show me O now, thy ways, and let me know thee, that I may find grace, in thine eyes, and consider, that this nation is thy people. And he said: My presence shall go, And I will give thee rest. And he said unto him: If thy presence go not, carry us not up hence. For wherein shall it be known here, that I have found grace in thine eyes, both I and thy people? Is it not in that thou goest with us? So shall we be marvellously-separated, I and thy people, from all the people which are upon the face of the earth.  
And jehovah said unto Moses, I will do this thing also, which thou hast spoken: for thou hast found grace in mine eyes; and I know thee; by name. And he said, I pray thee, show me thy glory. And he said, I will make all my goodness pass before thee, and will proclaim the name of jehovah, before thee: and will be gracious, to whom I will be gracious; and will be merciful, to whom I will be merciful. And he said, thou art not able to see my face: for no man shall see my face, and live. And jehovah said, Behold, there is a place by me: and thou shalt stand upon a rock. And it shall be while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand, while I pass by. And I will take away my hand, and thou shalt see my backeparts: but my face shall not be seen.  

Annotations.  
THy seed] that is, as the Chaldee saith, thy Sons: the Greek saith, your seed. He respecteth chief the promise to Abraham, Gen. 12. 7. which he would perform, notwithstanding their unfaithfulness.  
Verse 2. an Angel] in Greeke my Angel: of whom see Exodus 23. 20. 23. Though this is thought of some, to be meant of another Angel, see the notes on Exodus 32. 34. I will drive] The Greek expounds it, thou shalt drive. Canaanite] that is, as the Chaldee translateth, Canaanites, etc. see Gen. 10. 16. Unto the six nations here mentioned, the Greek addeth the Gergesite: to make up the number of Seven, as in Deut. 7. 1.  
Verse 3. Unto a land] for explanation the Greek addeth, And I will bring thee into a Land. milk] a figure of heavenly blessings: see the notes on Exodus 3. 8. I will not go] to wit, with a visible sign of my presence, as in the cloud: so the Chaldee translateth, I will not cause my presence, (or Majesty) to go up in the midst of thee. So after in verse 5. And now God had withdrawn the cloudy pillar (the sign of his gracious conduct) from them, as appeareth by verse 9 10. So in the Thargum (or Chaldee paraphrase) on Cant. 2. 17. the Hebrew Doctors say, The Sons of Israel made the golden calf, and the glorious cloud which overshadowed them, was taken away, and they remained uncovered, etc. stiff] or hard necked, that is, stubborn and disobedient: see Exod. 32. 9  
Vers. 4. evil word] that is, hard or heavy rydings. mourned] shown their mourning, by their habit, gesture, etc. as the words following manifest; and the force of the original word implieth, 2 Sam. 14. 2. Dan 10. 2. 3. The Greek translateth, they mourned in mourning weeds.  
Verse 5. to the sons of Israel] the Hebrews (as R. Menachem on this place) do observe, that this manner of speech, was in the way of mercy; for 〈…〉 thereto he had called them THY PEOPLE (Exodus 32. 7.) and THE PEOPLE (Ex. 33. 1.) But now he calleth them by their beloved name, Sons of Israel. I will come up] to wit, if thou repent not; so it is a threatening of judgement, as the Gr. also translateth, Look that I bring not another plague upon you, and consume you. Or it may be Englished, If I should go up in the midst of thee I should consume thee, to wit, unless thou repent and walk better. thy ornament] that is, humble thyself, and show fruits of repentance. The Greek saith, now therefore put 〈◊〉 the garments of your glory, and your ornament. The Chaldee expounds it, the ornament of thy armour: so in v. 6. and I will know] God speaketh after the manner of men, who judge by the actions that appear; as in Gen. 18. 21. and 22. 12. for otherwise God knoweth all his works, from the beginning of the world, Act. 15. 18. The Greek interpreters understood it of Gods making known to others, and manslateth, I will show what I will do unto thee.  
Vers. 6. from the mount] that is, fare from it, as being unworthy to come near unto God, whose glory was yet upon the mount, which burned with fire, Deut 9 15.  
V 7. a Tent] or, the Tent; not that which after was the place of public worship, for it was not yet made (Exod. 36.) but either Moses own Tent (as the Greek translateth his Tent,) or some other for this special use. Tent of the congregation] which was the name of that glorious Tent which God commanded to be made; see Exod. 29. 4. The Gr. translateth it, the Tabernacle of testimony: the Chald. the Tabernacle of house of doctrine. This which should have been in the midst of the host, Num, 2 17. was now placed far out of it: signifying God's displeasure against, and departure from his people, Prov. 15. 29. According to which situation, are the complaints of holy men made to God, in their tentations, Psal. 10. 1. and 35. 22. and 38. 22. sought jehovah] the Chaldee paraphraseth, that sought doctrine (or information) from the face of the Lord.  
V 8. and stood] to look and observe with reverence, what signs of grace, Moses should have from the Lord, about this business in hand; for reconciling him unto his people. The Hebrews in their Thargum on Solomon's song, apply hereunto that in Song. 3. 1. 2. 3. thus: When the people of the house of Israel saw that the cloud of glory was removed away, and the crown of holiness which had been given them at (mount) Sinai, was taken from them: then they remained dark as the night, and sought the crown of holiness which was taken from them, but found it not. The sons of Israel said one to another, let us rise, & go, and compass the Tent of the covenant, which Moses hath spread without the camp: and let us seek information from the face of the Lord, and the holy Majesty which is taken away from us, etc.  
V 9 he] that is, jehovah spoke (as in v. 11.) out of the cloudy pillar, which was a sign of favour, Ps. 99 7. V 10. bowed] or worshipped; so with humility thanking God for this token of his grace towards them.  
V 11. face unto face] familiarly, plainly, in his presence, and with lively voice, as he spoke before unto all the people from the mount, Exo. 20. which is said to be face to face, Deu. 5. 4. Howbeit, the Hebr. (as R. Menach. on this place,) observe a difference in the words, this here being Panim el panim; that in Deut. 5. 4. being Panim be panim, as implying a different manner of speaking to Moses, from that unto all Israel. A like phrase is of speaking mouth to mouth, Num. 12. 8. So this was a special privilege that Moses had, above other Prophets, Deut. 34. 10. who had dark visions. See this more fully opened on Num. 12. joshua] in Gr. jesus the son of Nave. youngman] so called in respect of his service, not of years: for he was now above 50. years old, as may be gathered by josh. 24. 29. But because ministry & service is usually by the younger sort, all servants are called youngmen. See Gen. 14. 24. he] that is, jesus (or josua) departednot. This sense the Greek plainly yields; but the Hebr. is so understood by some, as if jesus returned with Moses, and jehovah departed not out of the Tent.  
V 12. whom] or, what thou wilt send, that is, what sign of thy gracious presence, which hitherto hath been in the cloud conducting us, Exo. 13. 21. 22. The Gr. translateth, thou hast not manifested unto me, whom thou wilt send with me. See the notes on Exod. 32. 34. by name] that is, in special & particular manner; as the Greek translateth it, above all men. So after in ver. 17.  
V 13. thy ways] This sometime meaneth God's own works, and administration, as job. 40. 19 Ps. 77. 20. sometime those things which men are to do and walk in, as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be meant; the Chald. translateth, the way of thy goodness; and the Gr. thus, Show thyself unto me; let me manifestly see thee, that I may find grace before thee: and that I may know, that this nation is thy people. consider] Hebr. see.  
V 14. my presence] or, my face, that is, a visible sign of me present; which the Chaldee calleth Shecinah, used for the divine presence or Majesty of God, and Christ dwelling with his people. The Greek translateth, myself will go before thee; and so the phrase is used in 2 Samuel 17. 11. that thy presence (or face) go to battle; that is, thou in thine own person. In Esay 63. 9 the Prophet mentioneth the Angel of God's presence (or face) which saved his people. And so some Hebrews have expounded this here, saying; The ground of this, My presence shall go, is as if he should say, the Angel the Redeemer, as it is written (in Esay 63.) And the Angel of his presence saved them. And (in Malach. 3. 1.) the Angel of the Covenant whom ye delight in. And he is called the Face (or Presence,) because he is the Face of wrath to consume their enemies. And I will give thee rest, that thy people shall not be led, with the hard measure of judgement, but with the absolute measure of mercy; according to the meaning (of this word in Deuteronomy 25. 19) when the Lord thy God hath given thee rest from all thine enemies. R. Monachem, on Exodus 33. give thee rest] to wit, from all thine enemies, as is explained in Deut. 12. 10. and so it implieth the subduing of them; as I have given thee rest from all thy enemies, 2 Samuel 7. 11. is expounded, subdued all thy enemies, 1 Chron. 17. 10.  
Vers. 15. thy presence] or, thy face. The Greek saith again, If thou thyself go not with us; and so it is explained by Moses, in verse 16. the Chaldee addeth, If thy divine-presence, (Shecinah) go not with us, that miraculous works may be done for us. It implieth God's care and protection of his people by Christ (as is before noted,) who is the expresse-image of God's face (or person) Hebr. 1. 3. Compare Psal. 31. 21.  
Verse 16. here] or, now; the Greek translateth, shall it be known in deed, (or truly.) marvellously separated] severed and exempted to some marvellous and excellent use; the Gr. translateth, shall be made glorious, Compare Ex. 8. 22. Ps 4. 4. from all] or, above all, as the Gr. saith, above all nations. This Moses respecteth in Deut. 4. 7. for what nation is so great, who hath God so nigh unto them, etc.  
V 17. I know thee by name] the Gr. expoundeth it, I know thee above all men. So in verse 12.  
Vers. 18. thy glory] hereby he meant the face of God, as after is explained in vers. 20. that is a plain and manifest knowledge of God, as men are plainly discerned one from another, by the face. The Hebrews unfold it thus, What was that which Moses our master sought to attain unto, when he said, I PRAY THEE SHOW ME THY GLORY? He requested to know the truth of the being (or Essence) of the holy blessed (God,) until that he were known in his heart, like as a man is known, whose face is seen, and whose form is engraven in one's heart, so as that man is distinguished (or separated) in his knowledge from other men. So Moses requested, that the Essence of God, might be distinctly known in his heart, from the Essence of other things, so that he might know the truth of his Essence, as it is. But God answered him, that the knowledge of living man, who is compounded of body and soul, hath no ability to apprehend the truth of this thing, concerning his Creator. Maimony, in Misneh, in jesudei hatorah, c. 1. s. 10.  
Ver. 19 my goodness] The Chaldee expounds it, my glory, and the Greek, I will pass before thee with my glory. The goodness (or good things) or God, is that wherewith his people are satisfied, jer. 31. 14. Psal. 65. 5. the name] Thargum jerusalemy addeth, the good name. This promise was fulfilled in Exod. 34. 6. The Hebrews explain it thus, I will proclaim before thee, my great name, which thou canst not see. R. Menachem, on Exod. 33. be gracious] or, have mercy on, as the Gr. translateth, which the Apostle followeth, Rom. 9 15. be merciful] or, have compassion, commiseration. As this teacheth that God's grace, mercy, and compassion, is the cause of our happiness: so in that he doth this to whom he will, it showeth God's freedom in communicating his grace where he pleaseth, without wrong to any. So that which Moses asked for all the people, (v. 16.) God restraineth to his own will, according to his election of grace, excluding all others, and man's own will and works. Wherefore Paul citing this text, concludeth; So then, it is not in him that willeth, nor in him that runneth; but in God that showeth mercy, Rom. 9 15. 16. The ancient Hebrews saw this grace of God, though now they be ignorant of it. For R. Menachem on this place, writeth, how God shown Moses at that time, his treasures; and he said, O Lord of the world, whose is that great treasure? He answered, who so hath good works, to him will I give his wages: and who so hath none, I will do, and give unto him freely: as it is written. I will be gracious, to whom I will be gracious. This exposition accordeth with Paul's, in Rom. 4. 4. 5. and 3. 24.  
Ver. 20. my face] that is, see and know my glory as it is perfectly: by reason of sin, Rom. 3. 23. and of the weakness of the flesh, which always feareth death, when God appeareth, as Deut. 5. 24. 25. judg. 13. 22. Esay. 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortal hath put on immortality, we shall see God as he is, even face to face, 1 joh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence do observe, whiles men live, they are not counted-worthy; when they die they shall be counted worthy, to see the face of God: R. Elias in Reshith choc●●a●, fol. 41. 4. And R. Menachem here saith, after his death he should attain unto it; for it is treasured up for the just, against the time to come.  
Vers. 22. cleft] or, hole, cave: which is a place of hiding for fear, as in Esay. 2. 21. Song 2. 14. The Rock on which Gods people are set, is spiritually God himself in Christ, and faith in him, Psal. 18. 3. 32. Matth. 16. 18. cover] this sometime signifieth safe protection, Psal. 91. 4. sometime a covering with fear and affliction, job 3. 23. Lam. 3. 43. Here it is meant in the first sense. my hand] or, my palm, the hollow of my hand, which also is sometime the instrument of help, (Psal. 91. 4. 12. and 119. 173.) sometime of affliction, job 13. 21. and 33. 7. It may also mean my cloud: for as a cloud arose in the sight of Elias servant, like a man's hand, 1 King. 18. 44. so Elihu calleth the clouds, Cappajim, that is, hands, job 36. 32. The Chaldee here translateth it my Word: (which is the title of Christ, joh. 1. 1.) So in the verse following the Chaldee saith, And I will take away the word of my glory.  
Vers. 23. back parts] or, after parts; the things behind me. This may be understood of an imperfect image of the glory of God, such as man is able to behold in this life, where we see through a glass, darkly: opposed to the state which is to come, when we shall see face to face, or eye to eye, as 1 Cor. 13. ●2. Esay. 52. 8. And it is spoken of God, after the manner of men; for properly he (being a Spirit infinite and incomprehensible) hath neither face nor backparts, nor any such thing, as is noted on Gen. 6. 6. Some refer this to the vision which Moses saw of Christ transfigured upon the mount, Matth. 17. 2. 3. where also a cloud over-shadowed the disciples, v. 4. If we apply it unto Christ, his backparts may be understood of his afflictions and sufferings, which in this life, his people do see and are partakers of: as in the life to come, they shall behold his face, and partake of his glory, Matth. 10. 38. Phil. 3. 10. 13. 14. 1 joh. 3. 2. Psal. 17. 15. The Hebrews say, God made known unto Moses, that which no man knew before him, nor shall know after him: that he apprehended in his knowledge, the truth of the Essence of God, distinctly from the essence of other things, as a man whose backeparts are seen, and his whole body and raiment is attained unto in one's knowledge, from other bodies of men. Maimony, in jesudei hatorah, chap. 1. Sect. 10. It is a tradition of the jews, that God now appeared like Sheliach tsibbur (the Messenger or Minister of the congregation,) clad with a robe. R. Menachem on Exod. 33. and so Maimony in jesudei hacorah, chap. 1. Sect. 9 saith, Moses saw him on the Sea, like a mighty warrior, and on Sinai, cladlike a Minister of the congregation. be seen] the Greek addeth, seen of thee: but it is more general, of no man, as in verse 20. And by seeing is not meant only with the outward eye, but with the heart or understanding, according to that phrase in Eccles. 1. 16. mine heart hath seen: because the mind of man cannot apprehend God, who is incomprehensible, job 11. 7. 1 Tim. 6. 16. R. Menachem here saith; Observe how he saith not, My face thou shalt not see, but SHALL NOT BE SEEN, as if he should say, there is no power in any creature to comprehend it.    

CHAP. XXXIV.  
1, God willeth Moses to hue two tables of stone, on which he would write again the words of the covenant. 4, Moses having done so, went up into the mount; 5, The Lord descendeth in a cloud, and proclaimeth his Name. 8, Moses worshippeth, and int●●ateth God to go with them. 10, God maketh a covenant with them, warning them, 12, of the Idolatry of the Canaanites. 16, and marriages with them. 18, He reneweth the commandment of the feast of unleavened bread, and of sanctifying their firstborn. 21, Of the Sabbath. 22, Of other feasts, and rites about sacrificing. 28, Moses after forty days in the mount, cometh down with the Tables. 29, His face shineth, and he covereth it with a veil.  
ANd jehovah said unto Moses, Hue thee two Tables of stone, like the first: and I will write upon the Tables, the words which were on the first Tables which thou brakest. And be thou ready in the morning: and come up in the morning, unto mount Sinai, and present thyself unto me there, upon the top of the mount. And let no man come up with thee; neither let any man be seen, throughout all the mount: neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like the first; and Moses rose up early in the morning, and went up unto mount Sinai, as jehovah had commanded him: and took in his hand the two tables of stone. And jehovah descended in the cloud; and he stood with him there: and he proclaimed the name of jehovah. And jehovah passed by, before him, and he proclaimed: jehovah, jehovah; God, pitiful and gracious, long suffering, and much in mercy and truth. Keeping mercy, for thousands; forgiving iniquity, and trespass, and sin: and that will not clearing clear, (the guilty,) visiting the iniquity of the fathers, upon the sons, and upon the son's sons, unto the third, and unto the fourth generation. And Moses made-hast, and bended downethe head toward the earth and bowed himself. And he said; If o now I have found grace in thine eyes, o Lord; let the Lord now go amongst us: for it is a stiff necked people; and pardon thou our iniquity and our sin, and take us for thine inheritance. And he said: Behold, I, strike a covenant: before all thy people, I will do marvels, which have not been created in all the earth, or in any of the Nations: and all the people amongst which thou art, shall see the work of jehovah, for it is a fearful thing; which I do with thee. Observe thou that which I command thee this day: Behold I drive out from before thee, the Amorite, and the Canaanite, and the Chethite, and the Pherizzite, and the Evite, and the jebusite. Take heed to thyself; lest thou strike a covenant with the inhabitant of the land, into which thou interest: lest he be for a snare in the midst of thee. But ye shall destroy their altars, and break their pillars, and cut-down their groves. For thou shalt not bow-downe thyself to another God: for jehovah, whose Name is jealous; he, is a jealous God. Lest thou strike a covenant with the inhabitant of the Land; and they go a whoring after their gods, and sacrifice unto their gods; and he call thee, a 〈…〉 eat of his sacrifice. And thou take 〈◊〉. Daughters, unto thy Sons: and his daughter go a whoring after then gods; and 〈◊〉 thy son's goe-a-whoring after then g 〈…〉. Thou shalt not make unto thee, any m 〈…〉 gods. The feast of unleavened cakes sh〈…〉 thou keep: seven days 〈…〉 on shalt eaten leavened cakes, as I commanded thee; at th● appointed time, of the month of Abib: fo● in the month of Abib, thou camest out from Egypt.  
All that openeth the womb, is mine: and all thy cattles that is male; that which openeth (the womb;) of ox and of sheep. And that which openeth (the womb) of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, than thou shalt break the neck of it: Every firstborn of thy Sons thou shalt redeem; and they shall not appear before me, empty. Six days, thou shalt labour, and in the seventh day, thou shalt cease: in eating-time▪ and in harvest, thou shalt cease. And thou shalt observe to thee, the feast of weeks: of the first fruits of Wheat harvest: and the feast of ingathering, at the revolution of the year. Three times in the year, every male of thee shall appear, before the face of the Lord, jehovah, the God of Israel. For I will cast out the nations, from before thee, and will enlarge thy border: and no man shall desire thy land: when thou goest up, to appear before the face of jehovah thy God three times in the year. Thou shalt not slay the blood of my sacrifice, with leavened bread: neither shall the sacrifice of the feast of the Passeover, remain unto the morning. The first of the first fruits of thy Land thou shalt bring into the house of jehovah thy God: Thou shalt not seethe a kid in his mother's milk.  
And jehovah said unto Moses, Writ for thee these words: for after the Tenor of these words, I have stricken a covenant with thee, and with Israel. And he was there with jehovah, Forty days and forty nights, he did eat no bread, nor drink water: and he wrote upon the Tables the words of the covenant; the ten words. And it was when Moses came down from mount Sinai, and the two Tables of Testimony in Moses hand, when he came down from the mount: that Moses knew not, that the skin of his face shone, when he spoke with him. And Aaron, and all the Sons of Israel, saw Moses: and behold, the skin of his face shone: and they feared to come nigh unto him. And Moses called unto them, and Aaron, and all the Rulers of the Congregation, returned unto him: and Moses spoke unto them. And afterward, all the Sons of Israel came nigh: and he commanded them, all that jehovah had spoken, with him, on mount Sinai. And Moses made anend of speaking with them: and he put a veil upon his face. And when Moses went in before jehovah to speak with him, he took off the veil, until he came out, and spoke unto the Sons of Israel, that which he was commanded. And the sons of Israel saw the face of Moses, that the skin of Moses face shone: and Moses did put the veil again upon his face, until he went in to speak with him.  

Annotations.  
Hue thee] or, Hue unto thyself, whereas the former tables were the work of God himself, Exod. 32. 16. See the notes on Exod. 31. 18. Here followeth the renewing of the covenant, between God and his people: rehearsed again in Deut. 10. 1. etc. and I] The Greek here addeth, and come thou up unto me into the mount, and I, etc. So Moses himself repeateth it, in Deut. 10. 1.  
Vers. 2. present thyself] or, stand for me there, that is, wait till I come down, as vers. 5. and then (as the Chaldee translateth) stand before me there. And this being to be done in the morning, it was a sign of mercy, Psal. 90. 14. and 30. 6. and 5. 4.  
Vers. 3. before] the Greek translateth, near the mount, see Exod. 19 12. 13. with the annotations.  
Vers. 5. descended] by a manifestation of his glorious presence. The Chaldee saith, was revealed, See Exod. 19 18. 〈◊〉 be proclaimed] that is, the Lord did proclaim; as he promised, Exod. 33. 19 Or it may be understood of Moses, and translated, he called on the name of jehovah: for so the Hebrew phrase sometimes signifieth, as Gen. 12. 8.  
Verse 6. passed by] that is, as the Chaldee translateth, caused his Majesty (Shecinah) to pass by. Whereupon the Hebrews, comparing this with Exod. 33. 19 22. say, The Shecinah (or divine-Majesty) called I, passed by. R. Menachem on Exod. 34. So they held this Shecinah, to be one with the Father. See after on vers. 9 he proclaimed] that is, God proclaimed, Exod. 33. 19 But Thargum jerusalemy referreth it to Moses, saying; And the glory of the Majesty of the Lord passed before him, and Moses prayed and said, etc. Howbeit Moses himself saith, the Lord spoke these words, Numb. 14. 17. 18. And so other of the Hebrews understand it, as before, that Shecinah (the Divine-presence) proclaimed these properties. R. Menachem. jehovah, jehovah, etc.] Here all God's goodness passed before Moses, and was proclaimed, according to the promise, Exod. 33. 19 the three first titles signifying God in his Essence or Being, distinguished in three persons, 1 john 5. 7. God] in Hebrew Ael, which signifieth Mighty: see Gen. 14. 18. pitiful] or, compassionate; of tender mercy. These next seven attributes, show God's affection toward repentant and believing sinners, 1 in pitying their misery; 2 showing favour and grace unto them, though unworthy; 3 long suffering their infirmities; 4 of much mercy and bounty, in doing them good; 5 of much truth, in fulfilling his promises unto them; 6 and extending the like mercy to their children, even to the thousand generation; 7 and forgiving their sins of all sorts: wherein the blessedness of man consisteth, Psalm. 32. 1. 2. Rom. 4. 6. 7. 8. long suffering] or, long 〈◊〉 he be angry: Hebrew, long of anger (or, of nostrith) mercy] or, bounteousness, kindness, which David six and twenty times in one Psalm, confesseth to endure for ever, Psal. 136. Compare also Neh. 9 17. jon. 4. 2. Psal. 103. 7. 8. 9 etc.  
Vers. 7. for thousands] that is, (as Tharg●● jerusalemy explaineth it) for a thousand generations: See Exod. 20. 6. The Greek translateth, and doing many unto thousands. not clearing clear] that is, 〈◊〉 will in no wise clear, (or acquit, hold innocent;) to wit, the guilty person, as the Greek version addeth; or (as the Chaldee saith) them that convert not. Also the jerusalemy Thargum expoundeth it, he will not clear sinners in the day of the great judgement. The like defect is in Num. 14. 18. Nahum 1. 3. and in other like speeches, as Lev. 19 18. which sometime the Scripture itself supplieth, as is noted on Gen. 4. 20. and 24. 33. And these two last attributes are in respect of Gods dealing with the wicked; unto whom he imputeth no righteousness, for their good; but inflicteth punishment upon them and theirs, unto perdition. Yet this his justice upon the wicked, is a part of his goodness towards his people, as it is said, The just shall rejoice, when he seethe the vengeance: he shall wash his feet, in the blood of the wicked, Psalm. 58. 11. visiting] that is, punishing; see Exod. 20. 5. son's] to wit, of the wicked, or rebellious, as the Chaldee here addeth. And Thargum jerusalemy saith, remembering the sins of wicked fathers, upon the rebellious sons, unto the third generation, and unto the fourth generation.  
Vers. 8. bowed himself] or, worshipped, fell prostrate: Thargum jerusalemy expoundeth it, he confessed and lauded God. See the notes on Exod. 4. 31.  
Vers. 9 now go] or, I pray thee go, to wit, with the signs of his presence, in the cloudy fiery pillar. The Chaldee saith, Let the Majesty of the Lord go. By the Majesty (or Divine-presence) of the Lord, which the Hebrews call She●inah, we may well understand Christ: for the Hebrews usually distinguish this from God the Father; and say, there is no coming before the blessed and most high King, without Shecinah. R. Menachem on Levit. 10. Our Saviour more plainly saith, No man cometh unto the Father, but by me, joh. 14. 6. Of him the ancient jews seem to speak, under this name Shecinah; though at this day they despise their salvation. See before, on Exod. 33. 14. 15. and 34. 6. and 14. 19 for it is] or, though it be a stiff necked people, yet pardon thou, etc. For in the time of favourable-acceptation, it was well with them; by Shecinah (the Divine-majesty) that tooks pity upon them: saith R. Menachem. take us for inheritance] or, inherit (possess) thou us: which the Greek translateth, we shall be thine. This is the blessedness of a people, that God chooseth them to be his inheritance; as Psalm. 33. 12. Zach. 2. 12. and God doth inherit or possess, those whom he subdueth unto his obedience, and ruleth over them, Psal. 82. 2. Levit. 25. 46.  
Vers. 10. he said] the Greek explaineth it, the Lord said unto Moses. strike] that is, make, to wit, with thee, as the Greek explaineth it. marvels] in Greeke, glorious things: and so the Evangelist useth the word, Luke 13. 17. the people rejoiced for all the glorious things that were done by jesus: where the Syriak hath, marvellous things. So in job 5. 9 Exod. 33. 16. This promise seemeth to concern the marvellous works, which God after did before all Israel, in the days of josua: as when the Sun and moon stood still in the midst of heaven, etc. jos. 10. 12. 13. of which it is there said, Is not this written in the book of jasher? which the Chaldee there expoundeth, the book of the Law: as being a thing whereof Moses here wrote. created] the Greek saith, done: and creating is the making or doing of a new marvellous and glorious thing: as Gen. 1. 1. Numb. 16. 30. a fearful thing] or, he is fearful, meaning God: but the Gr. expounds it, they are marvellous things. with thee] that is, as the Greek translateth, to thee; meaning all Israel; as the words following manifest; or, with thee, meaning Moses; that is, by thy hand; as Paul saith, not I, but the grace of God with me, 1 Cor. 15. 10.  
Vers. 11. Observe thou] or, keep for thyself: for thine own good. Amorite] that is, Amorites, etc. as the Chaldee translateth. See Gen. 10. 16. Exod. 23. 23. 28.  
Verse 12. snare] or cause of thy ruin. See Exod. 23. 33.  
Vers. 13. pillars] or, standing images, statues: see Exod. 23. 24. groves] which they used to consecrate to their gods, offering sacrifice under green trees, Deut. 12. 2. 2 King. 16. 4. So among other heathens, trees and groves were the Temples of their gods, saith Pliny hist. book 12. chap. 1. And in the Roman Laws of the 12 Tables, in the 2 law of Religion, it was commanded to have groves in the fields. For this cause, Israel is here bidden to cut them down, and in Deut. 12. 3. to burn them: and were also forbidden to plant any grove, or any tree near unto the altar of the Lord, Deut. 6. 21.  
Vers. 14. other god] to the idols of the peoples, as the Chaldee expoundeth it.  
Vers. 15. go whoring] that is, commit idolatry, which is spiritual whoredom, jer. 3. 9 and so the Chaldee explaineth it here, to err after their errors: that is, their idols. he] that is, the inhabitant aforesaid; put for all and every of the inhabitants: therefore the Greek translateth, they call; and so after. Compare Num 25. 1. 2. Prov. 9 13. 15.  
Vers. 17. molten gods] or, gods of metal: Hebrew of melting. So Levit. 19 4. Exod. 20. 23.  
Vers. 18. as I] or, which I commanded: but the Hebrew asher, is put for caasher: as in Exodus 23. 15. and so the Greek translateth it here.  
Abib] in Greeke, the month of new fruits. See Exod. 13. 4.  
Vers. 19 is mine] or, shall be mine: that is, sanctified unto me: see Exodus 13. 2. 12. that which openeth] or, the first borne, as the Greek and Chaldee here translateth it. See Exod. 13. 12. 13. and 22. 29. 30.  
Vers. 20. with a lamb] a living lamb, of the sheep or goats, and no other beast; as is noted on Exod. 13. 13. and the lamb was to be given to the Priest, Num. 18. 8. 15. The Hebrews say, It might be redeemed with a lamb, whether male or female, unblemished or blemished, small or great, If a man have no lamb to redeem it with, he may redeem it with the value of it, and give the price to the Priest. The Law commandeth not a Lamb, to make it heavier upon him, but lighter. For if he have the firstling of an Ass, which is worth ten shekels, he may redeem it with a lamb worth a quarter of a shekel. But the price in money, is from three zuzims and upward: [that is, three quarters of a shekel; for one zoz is the fourth part of a shekel.] If the price be less than three zuzims, they redeem it not therewith: and a good eye (that is, a liberal person) giveth not less than a shekel. Maimony in treat, of Firstfruits, Chap. 12. Sect. 10. etc. break the neck] the Chaldee saith, kill it. They might have no use or benefit of the Ass till it was redeemed. If he sold it before it was redeemed, the price was unlawful. If it died before it was redeemed, or if the neck was broken, it was buried. For it was unlawful to make benefit of it, even after the neck was broken, because it was not redeemed. Therefore if he redeemed it not, but gave the Ass itself to the Priest; it was unlawful for the Priest to put it to any service, until it was redeemed with a lamb. Maimony ibidem, Chap. 12. Sect. 4. they shall not appear] or, my face shall not be seen: to wit, by any man: the Greek saith, thou shalt not appear. empty] without an oblation: see Exod. 23. 15.  
Vers. 21. labour] or, serve: see the notes on Exodus 20. 9 For this in Exod. 23. 12. is written, six days thou shalt do thy works.  
Vers. 22. observe to thee] Hebr. do to thee: meaning observe, or make holy, celebrate. According to this phrase, is, to do the Sabbath day, Exod. 31. 16. Deut. 5. 15. to doe the Passeover, Deut. 16. 1. Matt. 26. 18. to do the feast of Booths, Deut 16. 13. and the like. The Greek translateth, Thou shalt do (that is, observe) to me. of weeks] or, of seven: a feast seven weeks after the Passeover, called Pentecost, Lev. 23. 15. 16. Act. 2. 1. it was also called harvest, Exod. 23. 16. revolution] or, circumvolution, circuit; that is, the return; as the revolution of the year, 2 Chron. 24. 23. is explained to be the return of it, 1 King. 20. 26. when the old year endeth, and the new beginneth. This was in the seventh month, which we call September: see the notes on Exod. 23. 16.  
Vers. 23. every male of thee] or, all thy malekind: see Exod. 23. 17. Deut. 16. 16.  
Vers. 24. no man] to wit, of thy neighbours or enemies round about thee, shall have the heart, to set upon thy coasts, when all the men are gathered before me.  
Vers. 25. not slay] for sacrifice, as in Exodus 23. 18. see the notes there. sacrifice] in Greeke, sacrifices: meaning of the Passeover, as after is explained. Hence the Hebrews gather their rite of purging Leven out of their houses, before the Passeover: they expound it thus: Thou shalt not slay the Passeover, whiles Leven yet remaineth. Now the kill of the Passover, is the fourteenth (of Abib) after midday. Maimony treat, of leavened and Unlevenedbread, Chap. 2. Sect. 1. See more in the notes on Exod 12. vers. 15. and vers. 10.  
Vers. 26. first] or, beginning of the fruits: see Ex. 23. 19 a kid] in Greeke, a lamb: in Chaldee, thou shalt not eat flesh with milk: and the jerusalemy Thargum addeth, not to boil nor to eat flesh and milk mixed together. See Exod. 23. 19  
Vers. 27. tenor] Hebrew, the mouth of these words: which the Chaldee expounds, the speech of these words. have stricken] or, do strike, that is, make: for these precepts were both given before, and now repeated.  
Vers. 28. he] that is, God wrote, vers. 1. ten words] that is, ten commandments, which therefore we call of the Greek name, the Decalogue. Ten, is often used for many; as ten times, mean many times, Gen. 31. 7. job 19 3. ten men, Zach. 8. 23. and ten women, Lev. 26. 26. and ten thousands, Heb. 12. 22. that is, many: and as other numbers are made of ten, by reduplication; so all other writings of the Law and Prophets, depend upon these ten words: so by this number ten, God gave a perfect and complete Law. And Words, are used for whole sentences, or commandments: as Paul saith also, one word, Cal. 5. 14. when he rehearseth a commandment; and that is called the Word of God, in Mark 7. 13. which another calleth the Commandment of God, Matt. 15. 6. These ten words, were according to the first writing, and to the words which were spoken before, in the day of the Assembly, Deut. 10. 4.  
Vers. 29. shone] which the Greek translateth, was glorious, and so the Apostle allegeth it, in 2 Cor. 3. where, by glory, is meant, shining brightness, as in 1 Cor. 15. 41. there is one glory of the Sun, and another glory (that is, brightness) of the Moon, etc. and the Israelites could not behold the face of Moses, for the glory (that is, the brightness) of his countenance, 2 Cor. 3. 7. and the earth was lightened with the glory of the Angel, Rev. 18. 1. The Chaldee also translateth, Moses knew not that the brightness of the glory of his face was multiplied. The Latin version saith, Moses face was horned; mistaking the word: for of the Hebrew Karan, which is to shine, or cast forth glorious beams, the name Keren or Horn is derived: in which sense the Latin translated it here, and gave occasion unto the ignorant, to paint Moses face with two horns like an Ox, whereby this glorious mystery hath been obscured, and turned to a fable. For the glory of Moses face, signified the glory of the Law which he preached, 2 Cor. 3. 7. etc.  
Vers. 30. feared] for Moses his ministration was death and condemnation, 1 Cor. 3. 7. 9 (because the Law giveth knowledge of sin, and causeth wrath, Rom. 3. 20. and 4. 15.) and therefore the more bright and glorious that it is, the more terror it striketh in all men's hearts, there being a weakness and impossibility in all men, to do the same, Rom. 8. 3. For Aaron himself, and all the Rulers were afraid of Moses, as well as the other people: even as at the first giving of the Law, Moses himself, with all the people, were affrighted, and trembled, Exodus 19  
Vers. 33. and he put] or, and he had put a veil: but the Greek translateth, And when he had ceased speaking unto them, he put a veil, etc. that is, after this first communing with them, when he knew the cause of their fear, he put on a veil (or covering:) which signified the obscurity of the Law; whose first, true, and proper meaning and end, could not easily be discerned: also the darkness that is in all men's hearts naturally, till God take away the veil and hardness that is upon them. For so the Apostle speaketh of a double veil, one outward in the Law, another inward in the heart, 2 Cor. 3. 13. 14. etc. And as without a veil the people could not hear Moses; so except the Law be veiled, and hath as it were a new face upon it, the natural man cannot endure the glory of it: so terrible it is to the conscience of sinners. R. Menachem here observeth how the former Ancients of Israel, at the reading of the Book of the Law, covered their faces, and said; he that heareth from the mouth of the reader, is as he that heareth from the mouth of Moses.  
Vers. 34. took off the veil] whereof there was no use in the sight of God; who doth not only know himself the use and end of his Law; but showeth the same also to others; which was likewise here figured; for when men shall be turned to the Lord, the veil shall be taken away, 2 Cor. 3. 16.  
Vers. 35. put the veil again on] hereby signifying the continual glory of his ministry, and infirmity of the people; till both of them be done a way. Which is accomplished by the Gospel, the ministration of the Spirit, and of righteousness, which exceeds in glory, so that Moses ministry hath no glory in this respect: for Christ taketh away the veil, so that we may both steadfastly look to the end of the Law, which is abolished; and all of us with unveiled face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 1 Cor. 5. 8. 18.    

CHAP. XXXV.  
1, Moses commandeth the people, from the Lord, to keep the Sabbath; 4, to bring willing offerings, of gold, silver, brass, and other stuff for the Tabernacle and furniture thereof. 20, The people go, and bring voluntary gifts. 22, Men and women bring their jewels and ornaments, and other stuff, such as they had. 25. The wise women spin the stuff. 27, The Rulers bring precious stones, and spices. 30, Bezaleel and Aholiab, are showed to be the men whom God had filled with his Spirit and Wisdom, to do the work of the Sanctuary.  
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ANd Moses gathered together, all the Congregation of the sons of Israel, and said unto them: These are the words, which jehovah hath commanded, to do them. Six days, shall work be done; but on the seventh day, there shall be to you holiness; a Sabbath of sabbatisme to jehovah: whosoever doth any work therein, shall be put-to-death. Ye shall kindle no fire, in any of your habitations upon the Sabbath day.  
And Moses said, unto all the Congregation of the sons of Israel, saying: this is the thing, which jehovah hath commanded, saying: Take ye from amongst you an offering, unto jehovah; whosoever is willing in his heart, let him bring it, the offering of jehovah: Gold, and silver, & brass. And blew, and purple, and scarlet, and finelinnen, and Goat's hair. And Rams skins dyed-red, and Tachash skins, and Shittim wood. And oil, for the Light: and spices, for the anointing oil, and for the incense of sweet-spices. And beryl stones, & filling stones, for the Ephod, and for the Breast plate. And every wise hearted among you, shall come and make all that jehovah hath commanded. The Tabernacle, the tent thereof, and the covering thereof: the taches thereof, and the boards thereof; the bars thereof, the pillars thereof, and the sockets thereof. The ark, and the bars there of, the Covering-mercy-seat; and the veil of the covering. The Table, and the bars thereof, and all the vessels thereof: and the shewbread. And the Candlestick for the Light, and the vessels thereof, and the lamps thereof: and the oil for the Light. And the Altar of incense, and the bars thereof, and the anointing oil, and the incense of sweet spices: and the hanging veil of the door, for the door of the Tabernacle. The Altar of Burnt offering, and the grate of brass which is for it; the bars thereof, and all the vessels thereof: the Laver, and the foot thereof. The tapestry-hanging of the Court, the pillars thereof, and the sockets thereof: and the hanging-veile, of the gate of the Court. The pins of the Tabernacle, and the pins of the Court, and their coards. The garments of ministry, to minister in the holy-place: the garments of holiness, for Aaron the Priest, and the garments of his sons, to minister-in-the-priests-office. And all the congregation of the Sons of Israel departed, from the presence of Moses. And they came every man whose heart stirred him up, and every one whose spirit made him willing; they brought the offering of jehovah, for the work of the Tent of the Congregation, and for all the service thereof, and for the garments of holiness. And they came; the men with the women, every-one that was willing hearted, they brought bracelets, and earrings, and rings, and tablets, all jewels of gold; and every man that offered, offered an offering of gold unto jehovah. And every man with whom was found blue, and purple, and scarlet, and finelinnen, and Goat's hair: and Rams skins died red, and Tachash skins, brought them. Every one that offered, an offering of silver, and of brass; they brought the offering of jehovah: and every one with whom was found Shittim wood, for any work of the service brought it. And every woman that was wise hearted, did spin with her hands: and they brought the spun-worke, the blue, and the purple, and the scarlet, and the finelinnen. And all the women whose heart stirred them up, in wisdom, spun Goats hair. And the Rulers brought beryl stones, and filling stones, for the Ephod, and for the Breastplate. And spice, and oil, for the Light, and for the anointing oil, and for the incense of sweet-spices. Every man, and woman whose heart made them willing; to bring for all the work, which jehovah had commanded, to make, by the hand of Moses: the sons of Israel 
●  brought, a willing- offering, unto jehovah.  
And Moses said, unto the sons of Israel; See, jehovah hath called by name, Bezaleel, the son of Vri, the son of Hur, of the tribe of judah. And he hath filled him, with the Spirit of God; in wisdom, in understanding, and in knowledge, and in all workmanship. And to devise cunning-worke: to work in gold, and in silver, and in brass. And in engraving of stone, to fill; and in carving of wood: to work in all cunning works. And he hath given into his heart, for to teach: he and Aholiab the son of Ahisamach, of the Tribe of Dan. He hath filled them with wisdom of heart; to make all work of the ingraver, and of the cunning-workman, and of the embroiderer; in blue, and in purple; in scarlet, and in finelinnen, and of the weaver: even of them that do any work; and that devise cunning works.  

Annotations.  
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HEre beginneth the 22 Section of the Law. See Gen. 6. 9 and 28. 10.  
Vers. 2. holiness] that is, a day of holiness: or, an holy day: and sign of holiness from the Lord: See Exod. 31. 13. 14 etc. of sabbathisme] that is, of rest: see Exod. 16. 23. and 31. 15. any work] to wit, of his own works, ways, or words, Ex. 20. 9 Esay 58. 13. to except the works commanded of God, as circumcision, offering of sacrifice, and the like, joh. 7 22. 23. Matth. 12. 5. and works of necessity, and of mercy towards man or beast, Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. etc.  
Vers. 3. kindle no fire] either for to do work with; or, to dress meat (for that was unlawful on the Sabbath, though lawful on other feast days, Exod. 12. 16.) or, for to punish malefactors: as the Hebrew Doctors say, Punishments may not be inflicted on the Sabbath: though it be commanded to punish malefactors, yet may it not be done on the Sabbath. As when one is condemned by the judges to stripes, or unto death, he may not be beaten or put to death on the Sabbath: for it is written, Ye shall kindle no fire, etc. this is a warning to the judges, that they burn not on the Sabbath, him that is condemned to be burnt; and the like is for other punishments. Maimony treat. of the Sabbath, Chap. 24. Sect. 7. The like order they take against judging of causes of the Sabbath, Ibidem, Chap. 23. Sect. 14.  
Vers. 5. an offering] or, a heave offering: in Greek and Chaldee, a separation; a gift separated unto God, from their other goods. See the notes on Exod. 25. 2  
Vers. 6. blue] in Greeke, hyacinth: see Ex. 25. 4.  
Vers. 7. Shittim] in Greeke, incorruptible wood: see Exod. 25. 5.  
Vers. 8. oil] of the olive: see Exod. 27. 20. anointing] or, oil of unction: whereof see Eoxd. 30. 23. etc. incense of sweet spices] in Greeke, composition of incense: see Exod. 30. 54. etc.  
Vers. 9 filling] to be set in golden ouches; Hebr. stones of fillings: see Exod. 25. 7. and 28. 17. 20.  
Vers. 11. Tabernacle] or, Habitacle: whereof see Exod. 26. bars] or, bar; meaning all and every one. See the notes on Exod. 32. 19 So in Exodus 39 33.  
Vers. 12. Ark] or Coffer, wherein the Tables of the Law were put: see Exod. 25. 10. In Greek, the Ark of the testimony. of the covering] the veil that hide the most holy place; whereof see Exod. 26. 31. etc. So after in Exod. 39 34. The Greek translateth it only, the veil.  
Vers. 13. Table] described in Exod. 25. 23. etc. Show bread] in Greeke, bread of proposition. See Exod. 25. 30.  
Vers. 14. for the Light] or, Candlestick of light; that is, the shining Candlestick, whose lamps gave light always. So, stars of light, Psal. 148. 3. that is, shining stars.  
Vers. 15. Altar] the golden altar: whereof see Exod. 30. 1. etc. hanging-veil] see Exod. 26. 36.  
Vers. 16. Altar] the brazen altar; whereof see Exod. 27. 1. etc. the foot] or, the Base: see Exodus 30. 18.  
Vers. 17. tapestry-hanging] see Ex. 27. 9 etc. 
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Vers. 19 of ministry] or, of service: see Exodus 31. 10. for Aaron] described in Exod. 28. This was the sum of Moses Sermon to the people at this assembly: wherein he taught them both what gifts to bring, and what holy things were to be made for the service of God; as he had been before commanded, Exod. 25. etc.  
Vers. 21. stirred] or, lifted him up, to do it cheerfully; and so made him willing, as the Chalde● translateth it.  
Vers. 22. bracelets] or, chains, or hooks; the Greek translateth, seals. Compare this with their fact before, in Exod. 32. where they gave their jewels to make an Idol. offered] Hebrew, waved because they were heaved up and waved, when they were given to the Lord; and is therefore called a wave offering, Exod. 38. 24.  
Vers. 24. was found] If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.  
Vers. 25. did spin] of the virtuous woman it is said, She lareth her hands to the spindle, and her hands hold the distaff, Prov. 31. 19 So for the building of God's spiritual Tabernacle, there were women that laboured in the Gospel, Phil. 4. 3. that laboured much in the Lord, Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove, 2 King. 2●. 7  
Vers. 29. willing offering] or, voluntary gift. So ought all things that we give unto God, or for his sake, be freely given, as every man purposeth in his heart; not of grief, or of necessity; for God leveth a cheerful giver, 2 Cor. 9 7. Compare herewith, the offerings of David, and the Princes and people of Israel, towards the building of God's Temple, which caused great joy in men, and thankes unto God, 1 Chron. 29. 3. 6. 9 10. etc.  
Vers. 30. Bezaleel] of whom see Exod. 31. 2. etc. He was for Moses Tabernacle, as Hiram for Solomon's Temple, 1 King. 7. 13. 14. as Paul and the other Apostles for the Temple of Christ's Church, 1. Cor. 3. 10. But the Tabernacle of Christ's natural body, was greater and more perfect; not made with hands, that is, not of this building. Heb. 9 11. and 10. 20. the Workmaster thereof, was the holy Ghost himself, Luke 1. 34. 35.  
Vers. 31. Spirit of God] in Greeke, a divine Spirit of wisdom. See Exod. 31. 3.  
Vers. 34. Aholiab] in Greeke, Eliab. See Exodus 31. 6.  
Vers. 35. cunning-workman] who wrought both sides alike: whereas the embroiderer wrought curiously but the one side: see the notes on Exod. 26. 1. of the weaver] which the Chaldee expoundeth weaving: understanding by the weaver, the weaver's work: as elsewhere the Scripture useth Spirits for the gifts of the Spirit, 1 Cor. 14. 12. 32. that devise] in Chaldee, that teach cunning (or artificial) works. By these were figured the varieties of graces, which were abundantly to be seen in the first building of Christ, Church, after that men had received the Spirit of God, by the preaching of the Gospel from the mouths of the master workmen, the Apostles, 1 Cor. 1. 5. 7. and 12. 4. 8. 9 10. 11. Gal. 3. 2. 5. Acts 19 4. 6.    

CHAP. XXXVI.  
1, The offerings are delivered to the workmen. 5, The people bringing more then enough for the work, are restrained. 8, The making of the embroidered curtains with Cherubims; 14, The curtains of goat's hair. 19, The cover of Ram's skins and Tachash skins. 20, The boards, with their sockets. 31, The bars. 35, The Veil. 37, The hanging for the door.  
THen did Bezaleel, and Aholiah, and every wise hearted man; they to whom jehovah gave wisdom and understanding, to know to do, all the work for the service of the Sanctuary: according to all, that jehovah had commanded. And Moses called Bezaleel, and Aholiab; and every wise hearted man, in whose heart jehovah had given wisdom: even every-one whose heart stirred him up; to come-neere unto the work, to do it. And they took from before Moses, all the offering which the sons of Israel had brought, for the work of the service of the Sanctuary, to make it: and they, brought yet unto him, a willingoffring every morning. And all the wise men that made all the work of the Sanctuary, came; every man from his work which they made. And they said unto Moses, saying; The people bring much: more then enough for the service of the work, which jehovah commanded to make. And Moses commanded; and they caused a voice to pass throughout the camp, saying; Let neither man nor woman, make anymore work, for the offering of the Sanctuary: and the people were restrained, from bringing. And the work was enough for them, for all the work to make the same: and to be overplus.  
Then made they, even every wise hearted among them that did the work; the Tabernacle, of ten curtains: of finelinnen twined, and blue, and purple, and scarlet; with Cherubims, the work of a cunning workman, made he them. The length of one curtain, was eight and twenty cubits; and the breadth, four cubits, of one curtain: one measure was for all the curtains. And he coupled-together five curtains, one to another: and five curtains he coupled-together, one to another. And he made loops, of blue; upon the edge of the one curtain, from the selvedge, in the coupling: likewise he made in the utmost edge of the curtain, in the second coupling. Fifty loops, made he, in the one curtain; and fifty loops, made he, in the selvedge of the curtain, which was in the second coupling, the loops being one right over against another. And he made fifty taches of gold: and coupled-together the curtains, one to another, with the taches; and it was one Tabernacle.  
And he made curtains of Goat's hair, for a Tent, over the Tabernacle: eleven curtains, he made them. The length of one curtain, was thirty cubits; and four cubits the breadth of one curtain: one measure, was for the eleven curtains. And he coupled-together five curtains by themselves: and six curtains, by themselves. And he made fifty loops, on the edge of the (one) curtain, the outmost in the coupling: and fifty loops, made he, on the edge of the curtain, of the second coupling. And he made, fifty taches of brass: to couple-together the Tent, for to be one. And he made a covering, for the Tent; of Rams skins dyed-red: and a covering of Tachash skins above. And he made boards for the Tabernacle: of Shittim wood, standing-up. Ten cubits was the length of a board: and a cubit and half a cubit, the breadth of one board. Two Tenons, for one board; set in order, one against another: so did he make for all the boards of the Tabernacle. And he made the boards for the Tabernacle: twenty boards for the South side, southward. And forty sockets of silver, he made, under the twenty boards: two sockets under one board, for his two tenons; and two sockets under another board, for his two tenons. And for the second side of the Tabernacle, on the North side: he made twenty boards. And their forty sockets of silver: two sockets under one board; and two sockets under another board. And for the sides of the Tabernacle, seaward: he made six boards. And two boards made he, for the corners of the Tabernacle: in the two sides. And they were equally joined beneath; and likewise they were perfectly-joyned, at the head of it, unto one ring: so did he for them both; for the two corners. And they were eight boards; and their sockets of silver; sixteone sockets: two sockets two sockets, under one board. And he made bars of Shittim wood: five, for the boards of the one side of the Tabernacle. And five bars for the boards of the second side of the Tabernacle: and five bars, for the boards of the Tabernacle, for the twosides Seaward. And he made the middle bar; to reach, in the midst of the boards, from end to end. And he overlaid the boards with gold, & made their rings, of gold, places for the bars: and overlaid the bars with gold. And he made a veil; of blue, and purple, and scarlet, and finelinnen twined: the work of a cunning-workman, made he it, with Cherubims. And he made thereunto, four pillars of Shittim, and overlaid them with gold; their hooks were of gold: and he cast for them, four sockets of silver. And he made an hanging-veile, for the door of the Tent; of blue, and purple, and scarlet, and finelinnen twined: the work of the embroiderer. And the five pillars of it, and their hooks; and he overlaid their chapiters, and their fillets with gold: and their five sockets were of brass.  

Annotations.  
THen did] or, Then made Bezaleel, etc. that is, began to do, or to work. Some refer this to the end of the former Chapter, and translate, And Bezaleel shall do, etc. which interpretation the Hebrew well beareth. But the Greek translateth, And Beseleel did.  
Vers. 2. And Moses] or, For Moses had called, As they had gifts of wisdom from God, so were they also to have a calling unto the work: as Aaron had unto the priesthood, Lev. 8. Heb. 54.  
Vers. 3. they took from before Moses] so the Chaldee also translates it: the Greek, they received of Moses. every morning] Hebr. in the morning in the morning. So in v. 4. man man, that is, every man. This noteth their zeal and diligence: for so the morning often signifieth, Psal. 5. 4. and 101. 8. Esay 50. 4. jer. 21. 12.  
Vers. 4. wise] that is, skilful men. In this sense Paul useth the word wise, in 1 Cor. 3. 10. from his work] or, as the Greek translateth, according to his work, for so the Hebrew phrase sometime signifieth, as in Ezek. 7. 27.  
Vers. 6. a voice] that is, a proclamation: the Chaldee saith, a crier; and the Greek, he cried (or proclaimed.) make any more work] that is, make ready any more stuff to work with. So in the verse following.  
Vers. 7. the work] that is, the stuff for the work: as vers. 6. to be overplus] or, to remain over: that is, too much. Thus the people shown their ready obedience unto that part of the Law, which consisted in outward ordinances of service, and for the making of a worldly Sanctuary, (as the Apostle calleth it, Heb. 9 1.) whereas in the former Law, which God had himself spoken from heaven they had showed their headstrong disobedience. Exodus 32.  
Vers. 8. the Tabernacle] or Habitacle: see the notes on Exod. 26. 1. etc. This is first made (though in the commanding of these things, the Ark, Table, and Candlestick were first mentioned, Exod. 25) because it was to receive and contain those holy things, which might not stand without their Te 〈…〉 or Habitation, 1 Chron. 15. 1. and 16. 1.  
Vers. 9 cubit's] or by the cubit, which is a foot and an half; see Exod. 26. 2.  
Vers. 10 to another] Hebr. to one, meaning to the fellow of i●, called the sister, in Exod. 26. 3.  
Vers. 11. edge] Hebr. lip, so Exod. 26. 4.  
Vers. 12. being one rightover] or or receiving one to another: the Greek hath, opposite one to another: see Exod. 26. 5.  
Verse 17. one curtain] the word one (supplied also in the Greek) is expressed in Exod. 26. 10.  
Vers. 18. for to be] or, that it might be: the Greek saith, and it was one. See Exod. 26. 11.  
Vers. 20. boards] in Greek, the pillars of the Tabonacle. See Exod. 26. 15. etc.  
Vers. 27. Seaward] the Greek interpreteth, the part toward the Sea, that is, as the Chaldee translateth, the West: so Exod. 26. 22.  
Vers. 29. equally joined] or, joyned-as-two-tw 〈…〉 see Exod. 26. 24.  
Vers. 30. under one] or under every board; which the Greek explaineth thus, two sockets for one pil●, and two sockets for another pillar; and so the Hebre● was, in Exod. 26. 25.  
Vers. 32. of the Tabernacle] in Exod. 26. 27. it is of the side of the Tabernacle; and so the Greek h●● saith, of the backside of the Tabernacle.  
Vers. 35. cunning workman] in Greeke, wovenworke. It meaneth woven both sides alike, see Exod. 26. 31.  
Vers. 37. embroiderer] or, weaver with tinsel work. See Exod. 26. 36.  
Vers. 38. their chapiters] Hebr. their heads, or tops. In Exod. 26. 37. it was commanded to overly them, having spoken of the pillars. fillets] or, hoops, see Exod. 27. 10.    

CHAP. XXXVII.  
1, The making of the Ark, 6, and the Covering-mercie-seat with Cherubims. 10, The Table, with the vessels thereof. 17, The Candlestick, with the lamps and instruments thereof. 25, The Altar of incense. 29, The anointing oil, and sweet incense.  
AND Bezaleel made the Ark of Shittim wood, two cubits, and a half was the length thereof, and a cubit and a half, the breadth thereof; and a cubit and a half, the height thereof. And he overlaid it with pure gold, within and without: and made for it a crown of gold round about. And he cast for it, four rings of gold, in the four corners thereof; and two rings, were in the one side of it; and two rings, in the second side of it. And he made bars of Shittim wood: and overlaid them with gold. And he put the bars into the rings, by the sides of the Ark, to bear the Ark. And he made the Covering-mercie-seat of pure gold: two cubits and a half was the length thereof; and a cubit and a half the breadth thereof. And he made two Cherubims of gold, of beaten-worke, made he them, at the two ends of the Covering-mercie-seat. One Cherub on the end on this side; and one Cherub on the end on that side, of the Covering-mercie-seat, made he the two Cherubims, on the two ends thereof. And the Cherubims, stretched-forth the wings on high; covering with their wings, over the Covering-mercie-seat; and their faces were one to another: towards the Covering-mercie-seat were the faces of the Cherubims.  
And he made the Table of Shittim wood: two cubits was the length thereof, and a Cubit the breadth thereof; and a cubit and a half the height thereof. And he overlaid it, with pure gold, and made thereunto a crown of gold round about. And he made unto it a borber of an hand-bredth round about: and made a crown of gold, to the border thereof round about. And he cast for it four rings of gold: and put the rings in the four corners, which were on the four feet thereof. Over against the border, were the rings: the places for the bars to bear the Table. And he made the bars of Shittim wood, and overlaid them, with gold; to bear the Table. And he made the vessels, which were for the Table; the dishes thereof, and the cups thereof, and the bowls thereof, and the covers which were to cover withal, of pure gold.  
And he made the Candlestick of pure gold, of beaten-worke made he the Candlestick, his shaft, and his branch, his bowls, his knops, and his flowers, were of the same. And six branches coming out of the sides of it: three branches of the Candlestick out of the one side of it; and three branches of the Candlestick, out of the second side of it. Three bowls made-like-almonds, in one branch, a knop and a flower; & three bowls made-like-almonds, in the other branch, a knop and a flower: so in the six branches, that cameout of the candlestick. And in the Candlestick were four bowls: made-like-almonds, his knops, and his flowers. And a knop under two branches of the same; and a knop, under two branches of the same; and a knop under two branches of the same, to the six branches that cameout of it. Their knops, and their branches, were of the same: all of it, was one beaten-worke, of pure gold. And he made the seven lamps thereof; and the tongs thereof, and the snuff-dishes thereof, of pure gold. Of a talon of pure gold, made he it: and all the vessels thereof.  
And he wade the Altar of incense, of Shittim wood: a Cubit was the length thereof, and a cubit the breadth thereof, foursquare: and two cubits the height thereof; the horns thereof were of the same. And he over-laid it with pure gold; the roof thereof, and the walls thereof round about, and the horns thereof: & he made unto it, a crown of gold, round about. And two rings of gold made he to it, under the crown thereof, by the two ribs thereof, upon the two sides of it, for places for the bars, to bear it withal. And he made the bars of Shittim wood: and overlaid them, with gold. And he made the oil of holy anointing; and the pure incense, of sweet-spices: the work of the Apothecary.  

Annotations.  
ARK] or, Coffer: whereof see Exodus 25. 10. etc.  
Vers. 6. Covering-mercy-seat] or, Propitiatory. See Exod. 25. 17. etc.  
Vers. 8. on the end] or, out of the end. So after.  
Vers. 9 stretched] Hebrew were stretching, (or spreading,) So Exod. 25. 20.  
Vers. 16. dishes] or, chargers: see the notes on Exod. 25. 29.  
Vers. 17. beaten work] out of one whole piece. See Exod. 25. 31. etc.  
Vers. 21. that came out of it] namely, of the Candlestick, as Exod. 25. 35.  
Vers. 25. of incense] or, of perfume. See the notes on Exod. 30. 1. etc.  
Vers. 26. roof] or, top, Exod. 30. 3.  
Vers. 29. holy anointing] Hebrew unction of holiness. See Exod. 30. 25. incense] in Greeke, the composition: see Exod. 30. 34. etc. The recording of these particulars by Moses, as in an Inventory; is to show both the care which they had to make all things according to the pattern & precepts given on the mount, Ex. 25. 10.— 40. and how God esteemed the obedience of his servants, in that he causeth their works to be particularly written in his Register. But chief to set forth the beauty of God's Sanctuary, and furniture thereof, which is worthy all serious consideration, not so much for the outward work, as for the heavenly mysteries of the same, Psal. 8●. Heb. 9    

CHAP. XXXVIII.  
1, The making of the Altar of Burnt offering, 3, with the vessels thereof. 8, The Laver of brass, and the foot thereof. 9, The Court, and hangings thereof round about. 20, The pins of the Tabernacle, and Court. 21, The sum of that the people offered, of gold, of silver, and of brass, and the things that were made of them.  
AND he made the Altar of Burnt-offring, of Shittim wood: five cubits the length thereof, and five cubits the breadth thereof, foursquare; and three cubits the height thereof. And he made the horns of it, upon the four corners thereof; the horns of it were of the same: & he overlaid it with brass. And he made all the vessels of the Altar, the pans, and the shovels, and the basons, the flesh-hooks, and the firepannes: all the vessels thereof made he of brass. And he made for the Altar, a grate, of net work, of brass: under the compass thereof, beneath, unto the midst of it. And he cast four rings, in the four utmost parts, for the grate of brass: to be places, for the bars. And he made the bars of Shittim wood: and overlaid them with brass. And he put in the bars into the rings, on the sides of the Altar, to bear it withal: hollow, with boards made he it.  
And he made the Laver of brass, and the foot of it of brass: of the looking-glasses of the women assemblings-by-troop, which assembleds-by-troop, at the door of the Tent of the congregation.  
And he made the Court, for the Southside southward; the tapestrie-hanging of the Court, were of finelinnen twined; an hundred cubits. Their pillars twenty; & their sockets twenty, of brass: the hooks of the pillars and their fillets of silver. And for the North side, an hundred cubits; their pillars twenty, and their sockets twenty of brass: the hooks of the pillars, and their fillets, of silver. And on the Sea side, tapestrie-hanging, of fifty cubits; their pillars ten, and their sockets ten: the hooks of the pillars, and their fillets of silver. And on the East side eastward, fifty cubits. The tapestry hangings of fifteen cubits, for the side: their pillars three, and their sockets three. And for the second side, on this hand and on that, for the gate of the court: tapestrie-hanging, of fifteen cubits; their pillars three, and their sockets three. All the tapestry hangings of the Court roundabout, were of fine linen twined. And the sockets for the pillars, were of brass, the hooks of the pillars, and their fillets of silver, and the overlaying of their chapiters of silver: & they were filleted with silver, all the pillars of the Court. And the hanging-veile for the gate of the Court, was the work of the Embroiderer, of blue, and purple, and scarlet, and finelinnen twined: and twenty cubits was the length; and the height in the breadth, five cubits, answerable to the tapestrie-hanging of the Court. And their pillars were four, and their sockets four, of brass: their hooks of silver, and the overlaying of their chapiters, and their fillets of silver. And all the pins of the Tabernacle, and of the Court roundabout, were of brass. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
These are the counted-things of the Tabernacle, of the Tabernacle of testimony, as it was counted by the mouth of Moses, for the service of the Levites, by the hand of Ithamar, son of Aaron the Priest. And Bezaleel, the son of Vri, the son of Hur, of the tribe of judah, made all that jehovah commanded Moses. And with him, Aholiab son of Ahisamach, of the tribe of Dan, an engraver & a cunning-workman: and an Embroiderer, in blue, and in purple, & in scarlet, and in finelinnen. All the gold that was occupied for the work, in all the work of the Sanctuary: even the gold of the offering, was nine and twenty talents, and seven hundred & thirty shekels, by the shekel of the Sanctuary. And the silver, of them that were numbered of the congregation, was an hundred talents: and a thousand and seven hundred and seventy and five shekels, by the shekel of the Sanctuary. A Bekah for a poll, half a shekel, by the shekel of the sanctuary: for every one that passed unto them that were numbered from twenty years old and upward; for six hundred thousand, and three thousand, and five hundred, and fifty. And the hundred talents of silver, was to cast the sockets of the Sanctuary, & the sockets of the veil: an hundred sockets, of the hundred talents, a talon for a socket. And of the thousand and seven hundred and seventy and five shekels: he made hooks for the pillars: and overlaid their chapiters, and filletted them. And the brass of the offering, was seventy talents, and two thousand and four hundred shekels. And therewith he made the sockets for the door of the Tent of the congregation, and the altar of brass, and the grate of brass, which was for it: and all the vessels of the altar. And the sockets of the Court, roundabout, and the sockets of the gate of the Court: and all the pins of the Tabernacle, and all the pins of the Court, roundabout.  

Annotations.  
Alter] whereof see Exod. 27. 1. etc. fouresquare,] the Greek explaineth it, the altar was foursquare. So Exod. 27. 1. Ezek. 43. 16.  
Vers. 8. Laver] see the notes on Exod. 30. 18. etc. assemblings-by-troope,] or, warring, to wit, the Lords spiritual warfare and service: as the Chaldee translateth, which came to pray; and the Gr. which fasted: and Thargum jerusalemy; which were humbled. The same word is used again in 1 Sam. 2. 22. of women that assembleds-by-troope at the door of the Tabernacle: that is, came to pray, as the Chaldee there also saith. So Anna in the Temple served God with fastings and prayers night and day, Luk. 2. 37. and Paul speaketh of the desolate widow, that trusteth in God, and continueth in supplications and prayers night and day, 1 Tim. 5. 5. Accordingly Moses speaketh of the Levites that entered in to war the warfare, (that is, to perform the service,) and to do the work in the Tabernacle, Num. 4. 23. And Paul saith to Timothy, that thou by them mightest war a good war-fare, 1 Tim. 1. 18. so that this phrase is usual, to signify the service of God. Now of the brazen looking-glasses of these religious women, was the Laver made: who gave the instruments whereby they dressed their bodies, to make the instrument whereby through faith they might sanctify their souls. See before, on Exod. 30. 18. 19  
Vers. 9 Court] whereof, see Exod. 27. 9  
Vers. 12. sea] that is, the west, as the Chaldee exponndeth it, see Gen. 12. 8.  
Vers. 14. the side] that is, the one side; to wit, of the Court gate, as after the text showeth. See Ex. 27. 14.  
Vers. 17. chapiters] or heads, tops: so after, in verse 19 28. filleted] or, hooped.  
Vers. 18. hanging-veile] of it, see Exod. 27. 16.  
Vers. 20. pins] or nails, stakes: see Exod. 27. 19 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the 23. Section of the Law, see Gen. 6. 9 and 28. 10.  
Vers. 21. counted things] that is, the sum and particulars of the things about the making of the Tabernacle; which the Greek translateth the constitution, (or, construction) of the Tabernacle. the mouth] that is, the word as the Chaldee expoundeth it, or commandment. Ithamar] under his hand, the Levites of Merari, had charge of the boards, bars, pillars, sockets, pins, coards, etc. about the Tabernacle and Court thereof, Num, 4. 29. 33.  
Vers. 24. occupied] Hebr. made, in Greek, wrought. offering] Heb. waveoffring; as the offering of it, is also called waving, Exodus 35. 22. It was likewise called an heave-offring, Exodus 25. 2. what these two motions meant, see the notes on Exod. 29. 24. 27. talents] every talon was 120. pound weight; for a talon weighed three thousand shekels, and every shekel 320. grains of Barley; see the notes on Gen. 20. 16. and Exod. 25. 39 This is confirmed by the sum here following, in verse 25. 26. for 603550. men, paying every one half a shekel, it amounted to 100 talents, and 1775. shekels.  
Vers. 26. Bekah] this, in the next words, is expounded to be half a shekel; see the notes on Gen. 24. 22. The Greek translateth it, a drachma (or dram,) as a shekel is sometime turned in Greek didrachme, a double dram, see Gen. 20 16. a poll] Hebrew a skull, which the Greek translateth head, used for the person or whole man. So in Ex. 16. 16. old] Hebrew, son of 20, years; see the notes on Genesis 5. 32.    

CHAP. XXXIX.  
1, The making of the garments of ministry, and holy garments for the Priests. 2, The Ephod. 8, The Breastplate. 10, The setting of the twelve precious stones, in four rows, upon it. 15, The chains, ouches, and rings of it. 22, The Robe of the Ephod, with the pomgranats, and bells, on the skirts thereof. 27, The Coats, Mitre, Bonnets, and Girdle of finelinnen. 30, The plate of the holy Crown, tied to the Mitre. 32, All the work is finished, 33, and brought unto Moses by the particulars. 43. Moses vieweth all the work, and seeing it to be done as the Lord had commanded, he blesseth them.  
AND of the blue, and purple, and scarlet, they made the garments of ministry, to minister in the Holy-place: and made the garments of holiness, which were for Aaron, as jehovah commanded Moses.  
And he made the Ephod of gold, of blue, and purple, and scarlet, and finelinnen twined. And they did beat-thin, the plates of gold: and he cut wires, to work it in the blue, and in the purple, and in the scarlet, and in the finelinnen: with the work of a cunning-workman. They made shoulder. pieces for it, joining together, at the two edges thereof, it was joined together. And the curious-girdle of his Ephod, which was upon it, was of the same, according to the work thereof; of gold, of blue, and purple and scarlet, and finelinnen twined, as jehovah commanded Moses.  
And they wrought beryl stones enclosed, in ouches of gold: engraven, like the engravings of a signet; with the names of the Sons of Israel. And he put them on the shoulders of the Ephod, stones of memorial, for the sons of Israel: as jehovah commanded Moses.  
And he made the Breastplate, the work of a cunning-workman, like the work of the Ephod: of gold, of blue, and purple, and scarlet, and finelinnen twined. It was fouresquare; doubled did they make the Breastplate; a span the length thereof, and a span the breadth thereof, doubled. And they embossed in it, four rows of stones, a row, a Sardius, a Topaz, and a Smaragd; the first row. And the second row, a Chalcedonie, a Saphir, and a Sardonyx. And the third row: an Hyacinth, a Chrysoprase, and an Amethyst. And the fourth row, a Chrysolite, a beryl and a jasper: enclosed in ouches of gold, in their embossments. And the stones were with the names of the sons of Israel: twelve, according to their names: like the engravings of a signet, every-man with his name, according to the twelve tribes. And they made upon the Breastplate, chains at the end of wreathen work, of pure gold. And they made two ouches of gold, and two rings of gold: and put the two rings upon the two ends of the Breastplate. And they put the two wreathe of gold in the two rings, on the ends of the Breastplate. And the two ends of the two wreathe, they fastened on the two ouches: and put them on the shoulders of the Ephod, before it. And they made two rings of gold, & put them upon the two ends of the Breastplate, upon the border thereof, which was in the side of the Ephod, inward. And they made two (other) rings of gold, and put them on the two shoulders of the Ephod underneath towards the forepart thereof, overagainst the coupling thereof, above the curious-girdle of the Ephod. And they did bind the Breastplate, by the rings thereof, unto the rings of the Ephod, with a lace of blue, to be above the curious-girdle of the Ephod, and that the Breastplate might not be loosed, from the Ephod: as jehovah commanded Moses.  
And he made the Robe of the Ephod, of woven work: all of blue. And there was a hole of the Robe in the midst thereof, as the hole of an habergeon: with a binding for the hole thereof, round about, that it should not be rend. And they made upon the skirts of the Robe, pomgranats, of blue, and purple, and scarlet: twisted. And they made bells of pure gold: & put the bells between the pomgranats, upon the skirts of the Robe, roundabout, between the pomgranats. A bell and a pomegranate, a bell and a pomegranate, upon the skirts of the Robe, roundabout, to minister in: as jehovah commanded Moses.  
And they made Coats of finelinnen, of woven work, for Aaron, and for his sons. And a Mitre of finelinnen, and goodly-ornaments, Bonnets of finelinnen: and linen breeches of finelinnen twined. And a girdle of finelinnen twined, and of blue, and purple, and scarlet, the work of the Embroiderer: as jehovah commanded Moses.  
And they made the Plate of the crown of holiness, of pure gold: and wrote upon it a writing, like the engravings of a signet; HOLINESS TO JEHOVAH. And they put upon it a lace of blue, to put it upon the Mitre, on high: as jehovah commanded Moses.  
And all the work of the Tabernacle of the Tent of the Congregation, was finished: and the sons of Israel did; according to all that jehovah commanded Moses, so did they. And they brought the Tabernacle unto Moses; the Tent, and all the instruments thereof: the taches thereof, the boards thereof, the bars thereof; and the pillars thereof, and the sockets thereof. And the covering of Rams skins, died-red; and the covering of Tachash skins: and the veil of the covering. The Ark of the Testimony, and the bars thereof; and the Covering-mercy-seat. The Table, and all the vessels thereof; and the Show bread. The pure Candlestick, with the lamps thereof, the lamps to be set-in-order, & all the vessels thereof: and the oil, for the light. And the Altar of gold; and the oil of anointing, & the incense of sweet-spices: and the hanging-veil, for the door of the Tent. The Altar of brass; and the grate of brass, which was for it; the bars thereof, and all the vessels thereof: the Laver, and the foot thereof. The tapestrie-hanging of the Court, the pillars thereof, and the sockets thereof; and the hanging-veile for the gate of the court, the cords thereof, and the pins thereof: and all the vessels of the service of the Tabernacle, for the Tent of the Congregation. The garments of ministry, to minister in the Holy- place: the garments of holiness for Aaron the Priest; and the garments of his sons, to minister-in-the-priests-office. According to all that jehovah commanded Moses; so the sons of Israel, made all the work. And Moses saw all the work; and behold they had done it; as jehovah had commanded, so had they done: and Moses blessed them.  

Annotations.  
OF ministry] whereof see Exod. 31. 10. of holiness] that is, the holy garments, specified in Exodus 28.  
V 2. Ephod] described in Exod. 28. 6. etc.  
V 3. beat-thinne] or, spread abroad. wires] or threads, of those plates. in the blue] or, in the midst of (which the Gr. translateth with) the blue, etc. For the gold thread, was twisted with the blue, & with every of the other colours, as is noted on Exodus 28. 6.  
Vers. 6. Beryl] see Exod. 28. 9  
Ver. 8. Breastplate] whereof see Exod. 28. 15. etc.  
V 10. Smaragd] or, Emeraud: see Exod. 28. 17.  
Vers. 22. woven work] Hebrew, work of the weaver: see Exod. 28. 31. etc.  
Ver. 24. twisted] or twined: the Greek addeth, and bysse (that is, fine linen) twined. See the notes on Exod. 28. 33.  
Vers. 27. coats] whereof see Exod. 28. 40.  
Ver. 28. goodly ornaments] this words is sometime used for the Bonnets themselves, as in Ezek. 44. 18.  
Vers. 30. crown of holiness] that is, holy crown, or separation, as both the Hebrew and Greek signifieth: see Exod 29. 6. and 28. 36.  
Vers. 32. so did they] this hath respect unto the charge before given, Ex. 25. 40. and for this cause, the particulars have been repeated by Moses, that all might see the care which he and the workmen had, to make all things both for matter and form, according to the pattern and commandment given of God. Such faithfulness also was in Christ, Heb. 3. 2. and aught to be in all Christians, concerning Gods heavenly ordinances in his Church, whereof these things were a pattern and shadow, Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21.  
Vers. 33. bars] or, bar; an in Exod. ●5. 11.  
Vers. 37. to be set in order] Hebr. lamps of ordering, or, of disposition, which the Priest were to trim every day: see the notes on Exod. 27. 21. the Greek translateth, lamps of burning.  
Vers. 38. of sweet spices] in Greeke, of composition, that is, the compounded incense.  
Ver. 42. all the work] or, all the service; which the Gr. calleth Preparation, or Furniture.  
V 43 saw] or, viewed, as he that was charged with the oversight of this whole work, Exodus 25. 40. the work] in Gr. works. blessed them] that is, as Gods public minister, pronounced a blessing from the Lord, upon these workmen; see Gen. 14. 19 Herein Moses was a figure of Christ, who will bless them that faithfully observe the Commandments of God, 2 Tim. 4. 7. 8. for, who so is a doer of the work, this man shall be blessed in his deed, jam. 1. 25. Hereupon the Hebr. say, Work is a great thing: for Shecinah (that is, the Divine presence or Majesty of God in Christ) dwelled not in Israel, until they had done the work; as it is written (in Exod. 39 43. AND MOSES saw ALL THE WORK, etc. AND MOSES BLESSED THEM. And how did heè bless them? He said unto them, The Lord vouchsafe that the Divine-presence (Shecinah) may dwell in the work of your hands. And so it came to pass: as it is said (in Exod. 40. 34.) And the cloud covered the Tent. etc. and the glory of the Lord filled the Tabernacle. R. Elias, in Reshith chocmah, fol 420. a.    

CHAP. XL.  
1, The Lord commandeth the Tabernacle to be reared. 4 and things to be set in order therein, 8, and the Court to be set about it. 9, The Tabernacle and all the vessels thereof, the Altar and Laver, to be anointed with oil. 12, Aaron and his sons to be washed, clothed, anointed, sanctified. 16, Moses obeyeth, and reareth up the Tabernacle, 21, carrieth in the Ark, 22, placeth the Table, 24, and the Candlestick, 26, and the golden Altar, 29, and the brazen Altar, 30, and the Laver, 33, and rear 〈…〉 up the Court 34. A cloud covereth the Tabernacle and God's glory filleth it. 38. The cloud was on the Tabernacle by day, and fire by night continually.  
ANd jehovah spoke unto Moses, saying: In the day of the first month, in the first of the month: thou shalt reare-up the Tabernacle, the Tent of the Congregation. And thou shalt put there, the Ark of the Testimony: and cover the Ark with the veil. And thou shalt bring in the Table, and set-in-order the order thereof: and thou shalt bring-in the Candlestick; & cause to ascend, the lamps thereof. And thou shalt set, the Altar of gold, for the incense; before the Ark of the testimony: and put the hanging-veile of the door, to the Tabernacle. And thou shalt set the altar of the burnt-offring, before the door of the Tabernacle of the Tent of the Congregation. And thou shalt set the Laver, between the Tent of the Congregation, and the altar: and shalt put water there. And thou shalt set the Court, roundabout: and put the hanging-veile, at the gate of the Court. And thou shalt take the oil of anointing, and anoint the Tabernacle, and all that is therein: and shalt sanctify it, and all the vessels thereof, and it shall be holy. And thou shalt anoint the Altar of the burnt-offring, and all the vessels thereof: and shalt sanctify the Altar, and the Altar shall be Holy of holies. And thou shalt anoint the Laver, and the foot thereof: and sanctify it. And thou shalt bring-neere Aaron & his sons, unto the door of the Tent of the congregation: & wash them, with water. And thou shalt clothe Aaron with the garments of holiness: and shalt anoint him, and sanctify him, & he shall minister-in-the-priests-office unto me. And thou shalt bring-neere, his sons; and cloth them, with coats. And thou shalt anoint them, as thou didst anoint their father; and they shall minister-in-the-priests-office unto me: and their anointing, shall be, to be unto them, for an eternal priesthood, throughout their generations. And Moses did, according to all that jehovah commanded him, so did he.  
And it was in the first month, in the second year, in the first (day) of the month: the Tabernacle was reared up. And Moses reared-up the Tabernacle; and set the sockets thereof, and setup the boards thereof, and put-in the bars thereof: and reared-up the pillars thereof. And he spread abroad the Tent, over the Tabernacle; and put the covering of the Tent upon it, above: as jehovah commanded Moses.  
And he took, and put the Testimony into the Ark, and set the bars on the Ark: and put the Covering-mercy-seat, above, upon the Ark. And he brought the Ark into the Tabernacle: and set up the veil of the covering; and covered the ark of the Testimony: as jehovah commanded Moses.  
And he put the Table in the Tent of the Congregation; upon the side of the Tabernacle, Northward: without the veil. And he set-in-order upon it, the order of bread, before jehovah: as jehovah commanded Moses.  
And he put the Candlestick in the Tent of the congregation; over-against the Table: on the side of the Tabernacle, Southward. And he caused the lamps to ascend before jehovah: as jehovah commanded Moses.  
And he put the altar of gold, in the Tent of the congregation: before the veil. And he burned thereon, incense of sweet-spices: as jehovah commanded Moses.  
And he setup the hanging-veil of the door of the Tabernacle. And the altar of the burnt-offring, he put at the door of the Tabernacle of the Tent of the Congregation: and offered upon it, the burnt-offring, and the meat-offring; as jehovah commanded Moses.  
And he set the Laver, between the tent of the Congregation, and the altar: and put water there, to wash. And Moses, and Aaron, and his sons, washed thereat, their hands and their feet. When they went into the Tent of the Congregation, and when they came near unto the altar, they washed: as jehovah commanded Moses.  
And he reared up the Court; roundabout the Tabernacle, and the altar, and set up the hanging veil, at the gate of the Court; and Moses finished the work.  
And the cloud covered the Tent of the Congregation, and the glory of jehovah, filled the Tabernacle. And Moses was not able to enter into the Tent of the congregation: because the cloud dwelled upon it: and the glory of jehovah, filled the Tabernacle. And when the cloud was taken-up, from over the Tabernacle; the sons of Israel journeyed in all their journeys. But if the cloud were not taken-up: then they journeyed not, till the day that it was taken-up. For the cloud of jehovah was upon the Tabernacle by day; and fire was on it by night: in the eyes of all the house of Israel, in all their journeys.  

Annotations.  
IN the day] to wit, the first day: so the Greek explains it, In the first day of the first month, in the new Moon. Among the jews, the months of the year, were the months of the Moon: as their years were the years of the Sun: Maimony in treat. of Sanctifying the new Moon, chap. 1. And all new Moons (or first days of the Months) were solemn feasts unto Israel, Num. 28. 11. 14. Psalm. 81. 3. This (which was the first month of the second year, after their coming out of Egypt) was solemnised the first day, by the rearing up of the Tabernacle, here described; which being done, the Princes of Israel, brought offerings of wagons and oxen for the service of the Tabernacle; and other offerings for the dedicating of the Altar, which solemnity dured twelve days, Num. 7. On the fourteenth day of this month, the Israelites kept the feast of the Passeover in the wilderness, Num. 9 1. 2. 3. The new Moon following, which was on the first day of the second month, the Israelites were numbered, and their Tents set in order fouresquare, round about the Tabemacle, Num. 1. 1. 2. etc. and 2. 2. 3. etc. and all unclean persons, were put out of the Camp, Numb. 5. 2. 3. 4. On the twentieth day of that month, the Cloud rethe Tabernacle now reared up, was then taken down again, and the Israelites took their journeys out of the wilderness of Sinai, Num. 10. 11. In the mean space, God by voice out of the most holy of the tabernacle, taught Moses and Israel all those laws, for sacrificing, cleansing, and other religious duties, which are written in the whole book of Leviticus, and the nine first Chapters of Numbbers, Lev. 1. 1. etc. Num. 1. 1. etc. of the Congregation] or, of the meeting: where-God met with his people, Ex. 25. 22. & 30. 36. Elsewhere it is named the Tent of the testimony (or Tabernacle of witness) Num. 9 15. & 17. 7. 8. so in the new Testament, Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Ark therein, Exod. 25. 16. and so the Greek translateth it in this place.  
Ver. 3. cover the Ark,] that is, hide it from the eyes of men, by hanging the veil before it: which parted the most holy place from the holy. Hereupon it is called the covering veil, Numb. 4. 5. The mystery of this veil is noted on Ex. 26. 33.  
V 4. the order] or the disposition thereof, that is, the shewbread; which was weekly to be set in two rows upon it: see Ex. 25. 30. The Gr. translateth, shalt propose the proposition, meaning the bread of proposition or shewbread; so called in Matt. 12. 4. cause to ascend] that is, to burn; or shalt light: see Exodus 25. 37. and 27. 20.  
V 5. set] Heb. shalt give, which is used for setting, placing, disposing, etc. often in this chapter, and elsewhere: see Gen. 1. 17. hanging-veil] or coveringveil: which hindered the people from entering or seeing into the holy place; see Exod. 26. 36.  
Ver. 6. Tabernacle of the Tent] so called because the Tabernacle was overspread, and covered with the Tent, as v. 19 and Ex. 26. 7. and so it was an overspread and covered Tabernacle, signifying God's Church, by his providence covered & protected. A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened. For Moses Tabernacle is also called a Temple (or Palace.) as 1 Sam. 1. 9 and 3. 3. Psal. 27. 4. and 138. 2.  
V 7. there] that is, therein, as the Gr. translateth in it; so v. 30. See Exod. 30. 18.  
V 8. hanging veil] or, covering: see Ex. 27. 16.  
V 9 oil] whereof see Ex. 30. 23. etc. Levit. 8. 10. Num. 7. 1. holy] Hebr. holiness.  
V 10. holy of holies] Hebrew, holiness of holinesses, that is, most holy; as that which hallowed the sacrifices: see Exod. 29. 37.  
V 15. eternal priesthood] so that their children after the should not need to be anointed, but administer by reason of this first unction of their fathers: only the high Priests were anointed in the generations following, Lev. 4. 3. See the notes on Exod. 30. 33.  
V 17. second year] to wit, after they were come out of Egypt; as the Gr. version here addeth for explanation: and as Moses speaketh in Num. 9 1. first of the month] that is, the first day of it: as the first of the feast, Matt. 26. 17. is expounded, the first day of the feast, Mark. 14. 12. The Greek saith, in the New moon: see the annotations on v. 2.  
V 18. the Tabernacle] a visible sign of God's presence, dwelling with & governing his Church in Christ, Lev. 26. 11. Eze. 3. 27. 28. as it is said, I heard a great voice out of heaven, saying; Behold the Tabernacle of God is with men, and he will dwell with them, & they shall be his people, & God himself will be with them, etc. Rev. 21. 3. set] or fastened: Heb gave; which is used for a firm setting or stablishing, as is noted on Gen. 1. 17. This setting of the sockets, with the boards bars, and pillars, signified the stability of the Church, and members thereof, grounded and established by faith in Christ, Esay 33. 20. and 14. 32. 1. Tim. 3. 15.  
V 19 the Tent] in Gr. the curtains: which were of two sorts, some of white, blue, purple, and scarlet, cunningly wrought with Cherubims, & coupled together: others, of Goat's hair, Exod. 26. 1. 7. the covering] both that of rams skins, and the other of Tachash skins, Ex. 26. 14. This tent & covering, shadowed the heavenly graces wherewith Christ and his Church in him are adorned, their uniting together by the Spirit, through faith and love; and their safe protection: though these things veiled and obscure. See the notes on Exod. 26.  
V 20. the Testimony] the two tables of God's law, Ex. 25. 16. Covering-mercy-seat] a figure of Christ, in whose heart was God's law; by whom our transgressions of the Law are covered, and the word of grace from God cometh unto us: see Ex. 25. 17.  
V 21. covered the Ark] hid it with the veil hanged before it. A figure of Christ's flesh, veiling the divine things in him, till he entered through it into the holy heavens, and opened a way for his Church thereinto, Heb. 10. 19 20. Rev. 11. 19  
Ver. 23. the order of bread] that is, the bread set in order, called in Gr. the bread of proposition, and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9 2. which we call Shewbread: twelve cakes representing the twelve tribes, that is, all believers presented pure unto God in Christ: see Ex. 25. 30.  
Vers. 24. the Candlestick] a figure of the Law, which giveth light to his people standing before God in his sanctuary, Psal. 119. 105. See the notes on Exod 25. 31. etc.  
Ver. 25. to ascend] that is, to burn and shine, as v. 4. representing the seven Spirits of Christ, whereby (through the oil of his grace) his word shineth unto his Church, Rev. 4. 5.  
Ver. 26. Altar of gold] figuring Christ's mediation for his Church, whereby they and their prayers are presented as sweet odours unto God. See the notes on Ex. 30. These all being in the most holy, and holy places, hidden with veils from the eyes of the people, signified the obscurity of the heavenly mysteries of the Gospel, before the veil of Christ's flesh was rend, & the treasures of his grace more fully opened, Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5.  
Ver. 29. the altar of burnt-offring] the brazen Altar, standing in the open Court, for all to see: whereupon the daily sacrifices (figuring Christ's death and sufferings) were burned: to lead the Church unto the expectation of his body to be offered for us, and our bodies by him unto God, Heb. 10. 5. 6. 7. Rom. 12. 1.  
Ver. 30. The Laver] a figure of the sanctification of the Church, washed from their sins by the blood of Christ; that they may come near unto God, Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5.  
Vers. 33. the Court] an holy enclosure, for the Church to be kept in pure; when they came to appear before God. And here was the finishing of the work of the sanctuary: about which thus erected, first the tribe of Levi, Numb. 1. 50. and behind them, the other tribes of Israel pitched their Tents in holy order appointed of God, in a four square form, (Num. 2.) such as is the form of the heavenly jerusalem, Revel. 21. 16. which Tents were also holy, & might have no unclean person within them, Num. 5. 2. (as nothing that defileth, may be in the new jerusalem, the Church of Christ, Rev. 21. 27.) and unto which Tents or camp e, the earthly jerusalem, (the holy city, Neh. 11. 1.) was answerable. For some open unclean, might not be in the camp, or city: others though in the camp, might not come into the Lord's Court, & of those in his court, none entered into the sanctuary but the Priests: & of them, none into the most holy of the sanctuary, but the high priest, once in the year, He. 9 6. 7. because holiness becometh the House of the Lord, for ever, Ps. 93. 5. and the nearer they come unto him, the more they ought for to be sanctified, Lev. 10. 2. 3. & 16. 2. 3. etc. So after that Israel came into Canaan, and had there a temple; they had degrees of holy places: both of them are de scribed by the Heb. thus: Three Camps were in the wilderness; the camp of Israel, which was in four camps, [Num. 2.] the camp of Levi, [Numb. 1. 50.] and the camp of the Divine Majesty; which was from the door of the Court of the Tabernacle of the congregation, and forward. And answerable unto them, in the ages following, from the gates of jerusalem, unto the mountain of the Temple, was as the camp of Israel: & from the gates of the mountain of the Temple, unto the door of the Court, (which was the gate of Nicanor) was as the Camp of Levi: and from the door of the court & forward, was the camp of God's Majesty Maim. in Beth habchirah, c. 7. s. 11. Other like differences of holiness of places they also observe: which are to be mentioned otherwhere.  
V 34. the cloud] a testimony of God's presence and approbation, who thus took (as it were) possession of the Tabernacle, to dwell therein amongst his people; but with an hiding of his glory and power. So when Solomon had builded the Temple, the cloud filled the house; then spoke Solomon; The LORD said, that he would dwell in the thick darkness, 1 Kin. 8. 10. 12. But when God's presence was with displeasure for the sins of the people, it was signified by a smoke filling the Temple, Esa. 6. 4. Rev. 15. 8, for smoke was a sign of anger, Psal. 18. 9 Esay 14 31. glory] a sign of God's glorious presence, who now came to dwell there, as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himself thus; Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever, etc. Ezek. 43. 7. So the holy jerusalem, hath the glory of God, Rev. 21. 11.  
Vers. 35. dwelled] that is, abode or continued; and as the Greek translateth, over-shadowed it. And in that Moses could not now go into the Tent, nor the priests into the Temple, 2 Chron. 5. 14. and 7. 2. it showeth the weakness and unworthiness of all flesh, to come into the presence of God: who therefore gave a Law, that the high Priest himself should not at all times come into the holy place within the veil, etc. that he died not; because God would appear in the cloud upon the Mercy-seat, Lev. 16. 2.  
Vers. 36. journeyed in all their journeys] and in the place where the cloud abode, there the sons of Israel pitched their tents. All the days that the cloud dwelled upon the Tabernacle, (whether it were a day or days, or a Month, or a year) they rested in the tents, and journeyed not; when the cloud was taken up, whether it were by day or by night, than they journeyed. At the mouth of the Lord they pitched their tents, and at the mouth of the Lord they journeyed; they kept the charge (or watch) of the Lord, Num. 9 17. 23. This token of God's guidance and protection of his people, continued with Israel whiles they traveled in the wilderness: which grace, the generations following, remembered to the praise of God, Neh. 9 19 Ps. 78. 14. and 105. 39  
V 38. the cloud of jehovah] which in Thargum jerusalemy is called the cloud of the glory of Shecinah (the Divine presence) of the Lord. and fire] At evening, there was upon the Tabernacle as it were the appearance of fire until the morning: so it was always; the cloud covered it (by day) and the appearance of fire by night, Numb. 9 15. 16. Hereby was figured the guidance and protection of the Church by Christ under the Gospel; whereof it is written, The Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a Cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence, Esay 4. 5.  
The number of the Sections (or Lectures) in Exodus, are eleven: the verses 1209. The midst is at Exodus 22. 28.  
Remember the Law of Moses my servant, which I commanded him in Horeb, for all Israel; with the Statutes, and judgements,  Malach. 4. 4. 
By the Law, is the knowledge of Sin,  Rom. 3. 20. 
The Law worketh wrath; for where no Law is, there is no transgression,  Rom. 4. 15. 
By the works of the Law shall no flesh be justified,  Gal. 2. 16. 
The Law was our Schoolmaster (to bring us) unto Christ,  Gal. 3. 24. 
Christ is the end of the Law, for righteousness to every one that believeth,  Rom. 10. 4.    

ANNOTATIONS UPON THE THIRD BOOK OF MOSES, CALLED LEVITICUS: WHEREIN, BY CONFERRING THE HOly Scriptures, by comparing the Greek and Chaldee versions, and mouments of the Hebrews: the Sacrifices, and other legal Ordinances heretofore commanded of God, to the Church of Israel, are explained.  
BY HENRY AINSWORTH.  HEB. 7. 19 
The Law made nothing perfect, but the bringing in of a better hope, by the which we draw nigh unto God.  HEB. 10. 14. 
By one offering (Christ) hath perfected for ever, the m that are sanctified.  HEB. 13. 15. 
By him therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips confessing to his name.   printer's or publisher's device 
LONDON, ¶ Printed by Miles Flesher for John Bellamy, and are to be sold at his shop near the ROYAL EXCHANGE. 1626.   

The Sum of LEVITICUS.  
THis third Book of Moses, containeth the Law of Sacrifices, and rites concerning them: of Sacrificers, and their holy ministration in the Sanctuary: of the people's sanctification, from all outward and inward pollutions: of religious actions to be done by the body of the Church, and all the members thereof, publicly and privately: of the place where, and times when God's worship was chief to be performed: with a confirmation of the whole Law, by promises and threatenings. All which God (speaking out of the Tabernacle in the wilderness) declared unto Israel, by the hand of Moses, in the first month of the second year, after their deliverance out of the land of Egypt: which was in the year from the creation of the World, 2514  

More particularly.  
GOD teacheth Israel how to sacrifice their Burnt offerings. Chap. 1  
The Meat-offring of flower, cakes, wafers, and first fruits. 2  
The Sacrifice of Peace-offrings, of the herd or flock. 3  
Sin-offrings, for the Priest, Congregation, Ruler, and private man. 4  
Trespass-offrings of sundry sorts, for sundry sins. 5  
Laws more particularly touching the former sacrifices. 6  
Laws touching the Trespass-offring; and Peace-offrings: Fat, and Blood. 7  
The consecration of Aaron and his sons, to the Priesthood. 8  
Aaron's first offerings for himself and the people, consumed by fire. 9  
Aaron's sons transgress, and are slain of God. Laws for the Priests. 10  
The Law for clean and unclean beasts, fowls, fishes, etc. 11  
Of a woman's purification after childbirth. 12  
Of discerning Leprosy and judging it, in men and in garments. 13  
Of cleansing Lepers that are healed. Of Leprosy in houses. 14  
Of the unclean by runningyssues, and their purification. 15  
Of the high Priests service on Atonement day, to cleanse the Sanctuary, and reconcile the Church unto God once in the year. 16  
The place of sacrificing. Against eating blood, torn things etc. 17  
Against unlawful copulations, idolatry, and heathenish customs. 18  
Sundry laws for holiness and righteousness, and against sins. 19  
Punishments for idolaters, fornicators, and other the like. 20  
Special holiness and perfection, required in the Priests. 21  
Unclean priests may not minister. Sacrifices must be unblemished. 22  
The solemn feasts at certain times of the year. 23  
Provision for Lamp oil; and Shewbread. A blasphemer is stoned. 24  
Of the seventh (or Sabbath) year, and jubilee: with their rites. 25  
Promises and threatenings, to confirm the Law of God. 26  
A law concerning Vows, devoted things, and tithes. 27   
Ye shall be holy; for I jehovah your God am holy. Lev. 19 1.   

THE THIRD BOOK OF MOSES, CALLED LEVITICUS.  

CHAPTER I.  
1, God giveth by Moses a Law unto Israel, touching the Burnt-offerings, 3, of the herd, 10, of the flock, 13, of the fowls.  
AND he called, unto Moses: and jehovah spoke unto him out of the Tent of the Congregation, saying. Speak unto the sons of Israel, & say unto them; when any man of you, shall offer an oblation, to jehovah: of the cattles, of the herd, & of the flock, ye shall offer your oblation. If his oblation be a Burnt-offring of the herd; let him offer it, a male perfect: at the door of the Tent of the congregation, shall he offer it: for his favourable acceptation, before jehovah. And he shall lay his hand, upon the head of the Burnt-offring: and it shall be favourably accepted for him, to make-atonement for him. And he shall kill the youngling of the herd, before jehovah: and the sons of Aaron, the Priests, shall bring near the blood, and shall sprinkle the blood upon the Altar round about: which is by the door of the Tent of the congregation. And he shall flay the Burnt-offring: and shall cut it, into the pieces thereof. And the sons of Aaron the priest, shall put fire, upon the Altar: and shall lay the wood in-order, upon the fire. And the sons of Aaron, the priests, shall lay in order the pieces, the head, & the fat: upon the wood which is on the fire, which is upon the altar. And the inwards thereof, and the legs thereof, he shall wash in water: and the priest, shall burn all upon the Altar; it is a Burnt-offring, a Fire- offering, of a favour of rest, unto jehovah.  
And if his oblation be of the flock: of the sheep or of the goats, for a Burnt-offring: he shall offer it, a male perfect. And he shall kill it, at the side of the altar, northward, before jehovah: and the sons of Aaron, the priests, shall sprinkle the blood thereof upon the altar, round about. And he shall cut it into the pieces thereof, and the head thereof, and the fat thereof: and the Priest shall lay them in order; upon the wood, which is on the fire, which is upon the altar. And the inwards and the legs, he shall wash in water: and the Priest shall offer all, and burn it upon the altar: it is a Burnt-offring, a Fire- offering, of a savour of rest, unto jehovah.  
And if the Burnt-offring his oblation to jehovah, be of the fowl: then he shall offer his oblation, of turtle-doves, or of young pigeons. And the Priest shall bring it near, unto the altar; and he shall cut-with his nail the head thereof, and burn it on the altar: and the blood thereof, shall be wrung out, upon the side of the altar. And he shall pluck away the crop thereof, with the feathers of the same: and shall cast it beside the altar, eastward; into the place of the ashes. And he shall cleave it, with the wings thereof, he shall not divide- it-asunder: and the Priest shall burn it, upon the altar; upon the wood which is upon the fire: it is a Burnt-offring, a Fire offering, of a savour of rest, unto jehovah.  

Annotations.  
LEviticus] this name the book hath from the Greek translation; because it chief treateth of the service and sacrifices, which the Levites used in the Tabernacle. The Hebrew name, is of the first word of the book Vajikra, that is, And he called. See the like noted upon Genesis & Exodus.  
Vers. 1. And he] namely the Lord (whose glory had filled the Tabernacle, Exod. 40. 35.) called unto Moses. So the Greek also explaineth it: and Thargum jerusalemy thus, And the word of the Lord called unto Moses. This book is by the word And, joined to the former, as a continuance of the history. And here beginneth the 24. Section or lecture of the Law, whereof see, Gen. 6. 9 called] The last letter of this word, in Hebrew is written extraordinarily small; where in the Hebrew Doctors suppose some mystery to be employed. The manner of calling, was by a voice from the mercy-seat upon the Ark, Numb. 7. 89. Exod. 25. 22. that being a figure of Christ, signified how God by him would teach Israel, how they should serve him in spirit and truth, joh. 1. 17. Heb. 1. 1. And God spoke not with a loud thundering voice, as he did on mount Sinai, but with a soft low voice: which the small letter seemeth to intimate. The phrase he called, and jehovahs' name being mentioned after, is like that in Exod. 24. 1. he said, come up unto jehovah. Tent] or as the Chaldee translateth it Tabernacle, where God and his people met at appointed times, as he promised, Exodus 25. 22. and 30. 36. In Greek it is, the Tent, (or Tabernacle) of testimony: by which name Moses also calleth it, in Numb. 1. 53. and Stephen, in Act. 7. 44. As the Tabernacle principally figured Christ, Heb. 9 11. joh. 2. 19 21. so God speaking now from it, who before had spoken on mount Sinai, signified how in the last days he would speak unto us in the Son, who by himself should purge our sins, Heb. 1. 1. 2. 3.  
Vers. 2. offer an oblation] or, an offering, or bring near a gift: called in Hebrew Korban, of coming near unto God thereby: the Greek usually translateth it doron, a gift; and so doth the Holy Ghost in Mark. 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere, to weet, unto God, is to offer unto him: for one of these, is used for another; as in 1 Chor. 16. 1. they brought near Burnt-offrings: for which in 2 Sam. 6. 17. is written, David offered Burnt offerings. These offerings under the Law, were figures of Christ's offering, who gave himself for us, Heb. 10. and by whom we also present our bodies a living sacrifice, holy, acceptable unto God, Rom. 12. 1. and do draw nigh unto God, Heb. 7. 19 and offer by him, the sacrifice of praise unto God, continually, Heb. 9 11. 12. 14. and 13. 15. For the legal sacrifices, could not make him that did the service, perfect as pertaining to the conscience, Heb. 9 9 And so the wise among the Hebrews do acknowledge their ignorance concerning the truth of these mysteries, until the spirit from above be poured out upon them: yet supposing that they signified the offerings which Michael offereth of the souls of the just; as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables, and shown their full accomplishment by Michael, that is, Christ, Heb. 7. and 8. and 9 and 10. Rev. 12. 7. the herd] or, the Beefs, or Bulls, as the Chaldee expounds them. These cattle of the herd and flock, were the principal sacrifices, both among jews and Gentiles: as the law here, and balaam's history, Numb. 23. 1. 14. 29. and heathen writers manifest. Homer, Iliad. 1. flock] the word comprehendeth sheep and goats, as is explained in verse 10. No beasts might be sacrificed to God, but these three sorts, beefs, sheep, or goats: nor any fowls, but turtle-doves and pigeons, verse 14. These five kinds of living creatures, (which only might be offered to God,) are of the most tame and meek, profitable and serviceable, harmless, sociable, etc. and so were fittest to signify the like things, in Christ and his people. God appointed not that men should be killed for sacrifices, (although the heathens and idolatrous Israelites sometimes killed such, Psalm. 106. 37. 38.) because as it was not possible that the blood of Bulls and of Goats should take away sins, Heb. 10. 4 so neither could the blood of men: but God (that is, Christ,) was to purchase his Church with his own blood, Act. 20. 28.  
Verse 3. Burnt-offring] called in Hebrew G 〈…〉 lah, that is, an Ascension; in Greek Holocautoma (Hebrews 10. 6.) that is, an whole-burnt-offring: this was the first and principal sacrifice, wherewith God was served every day by the Church of Israel, Numbers 28. 3. The reason of the name is showed on Genesis 8. 20. where also it appeareth, that this kind of sacrifice was not now first instituted, but observed from the beginning: and kept among the Gentiles, Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ, that through the eternal spirit offered himself, unto God, Hebrews 9 14. and 10. 8. 10. and of Christians, that present their bodies a living sacrifice, holy, acceptable unto God, which is their reasonable service. Romans 12. 1. There were five sorts of sacrifices ordinary, instituted of God: Burnt-offrings (commanded here,) Meat-offrings (in Leviticus 2.) Peace-offrings, (in Leviticus 3.) Sinne-offrings, (in Leviticus 4.) and Trespasse-offrings (in Leviticus 5. 15. etc.) a male] so must all burnt offerings of beasts be, verse 10. but the like is not said of the fowls, verse 14. And by the jewish canons, the fowls might be male or female, Maimony, in Mis. tom. 3. in Maasch hakorbanoth (or treat. of offering the Sacrifices,) Chapt. 1. Sect. 8. perfect] not having any deformity, want or superfluity of parts without or within; nor other corruption. The Greek translateth it, without blemish: set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet, when he saith, Cursed be the deceiver which hath in his flock a male, [that is, a perfect male,] and voweth, and sacrificeth unto the Lord a corrupt thing, Malac. 1. 14. It figured Christ's perfection in himself, and ours in him, Heb. 9 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things, and to serve him with a perfect heart, 1 Chron. 28. 9 at the door] within the court, where the Altar was, vers. 5. see this law explained in Leviticus 17. 3. 4. etc. As it was the way of honour unto God, for the Offerer to bring his sacrifice himself unto the Sanctuary, and not to send the Priest to take a beast out of his house and offer it for him: so the door might also lead them unto Christ (who saith, I am the door of the sheep, john 10. 7.) by whom we enter into the holy place, Heb. 10. 19 20. His body was the true Tabernacle and Temple, called a greater and more perfect tabernacle, which the Lord pitched & not man, Heb. 9 11. and 8. 2. joh. 2. 19 21. The Church was secondarily figured by the Temple and Tabernacle, Ephesians 2. 21. 22. for his favourable-acceptation] or, for acceptation of him; that he and his offering may be favourably accepted of God. This sense, both the Greek and Chaldee versions yield, also the old Latin: and the promise in verse 4. confirmeth it; and the like phrase in Leviticus 23. 11. is so interpreted of all: the contrary whereof, is in jeremy 6. 20. Your Burnt-offrings are not to favourable-acceptation: that is, they are not acceptable. And the Apostle exhorteth, present your bodies a living sacrifice, holy, acceptable unto God, Romans 12. 1. Some take the words of this Law here to mean, according to the good will of him that offereth; that he should not sacrifice to God by compulsion, but of his own voluntary will, for God loveth a cheerful giver, 2 Corinth. 9 7. In the former sense, it taught men to offer in the faith of Christ, without which it is impossible to please God. Hebrews 11. 6. and by faith, Abel offered unto God, a more excellent sacrifice than Cain, Hebr. 11. 4.  
Vers. 4. shall lay his hand] or, impose his hand; and by hand seemeth to be meant his hands; as elsewhere is expressed, Leviticus 16. 21. The man that brought the offering, was to lay or impose hands himself upon it while it was alive; thereby disburdening himself of sin, and laying it upon the sacrifice, Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to be slain for him. The Hebrew Doctors say, All oblations of beasts, which a particular person offereth either of debt or voluntarily, he layeth hands on them whiles they are alive; except it be the firstborn, and the tithe, and the Passeover. All do impose hands, excepting the deaf, the fool, and a child, and a servant, and a woman, and the blind, and the stranger. Neither may a messenger impose hands, for there is no imposition but by the owners; as it is written, AND HE SHALL LAY HIS HAND; not his wife's hand, nor his servants, nor his messengers. Five that bring one sacrifice, all do lay hands upon it, one after another, not all together. Who so dyeth, and leaveth oblations, burnt-offring, or peace-offrings; his heir is to bring the same, and lay hands upon it, etc. There is no imposition of hands on the sacrifices of the Congregation, save two; on the escape Goat, Leviticus 16. 21. and the Sin-offering, Leviticus 4. 15. They lay on no hands but in the court: if they do it without the court, they must lay on hands again within. And in the place where they impose hands, they kill it. And the kill is immediately after the imposition. And he that imposeth, must do it with all his might, with both his hands upon the head of the beast, not upon the neck or sides: and nothing may be between his hands and the beast. He layeth his hands between the two horns, and confesseth upon the sin-offering, the iniquity of sin, and upon the trespasse-offring, the iniquity of trespass: and upon the burnt offering he confesseth the iniquity of doing that he should not, and not doing that he ought, &c Maimony, in treat. of offering sacrifices, Chapt. 3. Sect. 6. 8. 9 etc. But as for sacrifices of fowls (verse 14.) there was no charge to impose hands on them: Maimony, ibidem, Sect. 7. make-atonement] or, expiate, make-reconciliation, which is usually meant in regard of man's sin, and God's wrath for the same, Leviticus 4. 20. etc. The Hebrew Capper, signifieth covering; not as with a garment (which may easily be taken off,) but as with plaster that cleaveth, Genesis 6. 14. and is applied to the covering, that is, the appeasing of an angry countenance, Genesis 32. 20. and so for the anger of God, which is appeased by the burnt-offring of Christ's body, for he is the Atonement (or, Reconciliation) for our sins: Dan. 9 24. 1 john 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sins, job 42. 8. to weet, general sins, and such as often are unknown to men, (as job offered burnt offerings, saying, it may be that my sons have sinned, job 1. 5.) Whereas for special sins, there was a special sacrifice and sin-offering, Leviticus 4. And both the Burnt-offring, and Sin-offering are joined in Christ's offering up of his own body for us, Psal. 40. Hebr. 10. 5. 6. etc. Also Burnt-offrings were given in sign of thankfulness to God, and so betokened a new creature and holy life, Psalm. 51. 19 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught, as being the principal and most common, offered daily for the Church: and when other sorts of sacrifices were brought, this burnt-offring was always one; See Leviticus 9 8. 12. 15. 16. and 12. 6. and 14. 19 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. judg. 20. 26.  
Vers. 5. he shall kill] in Greeke, they shall kill: meaning the Priests or Levites. For whereas it followeth, the sons of Aaron the Priests, shall offer the blood; this kill is not restrained to them as the offering of the blood, but might be performed also by the Levites, that were given to help the Priests in their service, Num. 8. 19 So though the Priests killed, in 2 Chron. 29. 24. yet the like is said also of the Levites, that they killed, and the Priests sprinkled the blood from their hands, and the Levites flayed, 2 Chron. 35. 10. 11. Also in 2 Chr. 30. 17. The Levites had the charge of the kill of the Passovers. This killing therefore, and the slaying after mentioned in vers. 6. was not strictly tied to the Priest's office, as some other things were, in Numb. 3. 10. So in the Hebrew Canons they say, The kill of the holy things may be done by strangers, [such as are not of Aaron's seed,] even of the most holy things; whether they be the holy things of a particular person, or of the congregation: Maimony in Biath hamikdash, Chap. 9 Sect. 6. The place of killing was on the North side of the Altar, V 11. And the jews have a tradition, that the morning sacrifice was killed at the Northwest, and the evening sacrifice at the North-east, that it might be over against the Sun: Maimony in Tamidin (or, treat. of the Daily sacrifices,) chap. 1. Sect. 11. The slaying of the sacrifices, figured the death of Christ, of whom it is prophesied, Messiah shall be cut off, (or slain) Daniel 9 26. for, without shedding of blood, there is no remission. Heb. 9 22. It figured secondly, the mortifying of God's people, by his Word, Spirit, and participation of Christ's afflictions; as, Mortify (or kill) therefore your members which are upon the earth, Colossians 3. 5. and If ye through the spirit do mortify the deeds of the body, ye shall live, Roman. 8. 13. whereby is meant a ceasing from sin, 1 Peter 4. 1. 2. And, For thy sake, we are killed all the day; we are accounted as sheep of slaughter, Rom. 8 36. youngling of the herd] that is, the young bull, or calf, as the Greek translateth it: Hebrew, son of the herd: see Genesis 18. 7. In Mich. 6. 6. such sacrifices are called sons of a year, that is, young bulls, or bullocks of the first year, not older: see the notes on Exodus 12. 5. and 29. 1. before jehovah] in the court of the Sanctuary, where all sacrifices must be slain, Levit. 17. 3. 4. and unto God only, not to creatures: for he that sacrificed to any, save unto jehovah only, was utterly to be destroyed, Exodus 22. 20. bring near] unto the altar: or offer it. And this immediately; and out of the court it might by no means be carried. The blood of the holy things, that goeth out of the court, becomes unallowable for sacrifice; and though they bring it in again, and sprinkle it on the altar, it is not acceptable: saith Maimony, in treat of holy things polluted, chapped. 1. Sect. 35. sprinkle] or, as the Greek translateth, poure-on; for the original word signifieth a pouring-on with sprinkling; and this was in large measure, that the corners of the Altar were filled with blood, Zach. 9 15. Therefore the jewish canons say, that the sacrificers were to endeavour to receive all the blood; and the sacrifices of which less blood was received then sufficed for the sprinkling, the blood was not sanctified. When the Priest took the blood in the bowl, he sprinkled thereof two sprinklings, upon the two corners of the Altar overthwartly on the north-east borne, and on the south-west horn. And this must be so thick, that by the twice sprinkling, the blood may be found on the four sides of the Altar, as it is written (Leviticus 1.) ROUND ABOUT. And the rest of the blood, is poured at the bottom of the Altar on the south side. Maimony treat. of offering the sacrifices, chap. 4. Sect. 8. and Chapter 5. Sect. 6. This sprinkling had a foreshadowing of the sprinkling of the blood of jesus Christ, 1 Peter 1. 2. Esay 52. 15. And unto this rite of pouring the blood at the bottom of the Altar, (commanded in Leviticus 4. 7.) that mystery hath reference, of the souls of them that were slain for the word of God, seen under the Altar, Rev. 6. 9  
Vers. 6. he shall] the Greek translateth, they shall flay; it is meant of the Priests and Levites which were to assist the Priests in offering all burnt sacrifices, 1 Chron. 23. 31. as before they helped to kill, verse 5. and as appeareth, by 2 Chronic. 29. 34. where the Priests were too few, and not able to flay all the burnt-offrings; therefore their brethren the Levites helped them. The Priest also had the skin of the burnt-offring which he offered, Leviticus 7. 8. They flayed not until the blood was sprinkled: saith Maimony, treat. of offering the sacrifices, ch. 5. sect. 18. This flaying signified also the afflictions of Christ and his people, Mic. 3. 3. Matth. 27. 28. and the opening and making bare of the mystery of Christ by the Gospel, Galat. 3. 1. the pieces thereof] the natural pieces, or members (as the Greek translateth it,) as head, breast, legs, etc. it might not be a confused or disordered mangling. The manner of it, Maimony showeth particularly, in his said treat. of offering sacrifices, chap. 6. where he mentioneth the cutting off of the head first, then of the legs or thighs, of the forefeet, and or the hinder feet, of the breast, of the sides, of the neck; of the Cane (or channel bone) of the shoulder, of the Chine (or back bone,) and of the Rump. The Liver was left hanging on the right side; the heart and the lungs, on the channel bone; the milt, on the left side; and the kidneys on the rump. And to this question, why the greater members were not cut into small pieces? he answereth, because it is written, he shall cut it into the pieces thereof, and not, shall cut it into pieces. The Chaldee also here translateth, he shall divide it by the members thereof. From this custom of dividing the sacrifices, it seemeth the Greek interpreters thus translated and expounded the words of God to Kain; If thou offer aright, and dividest not aright. hast thou not sinned? Genesis 4. 7. It figured the work of the Ministry in the Church, rightly dividing the word of truth, 2 Tim. 2. 15. and so preaching the Gospel, that before men's eyes jesus Christ may be evidently-set-forth, and as it were crucified among them, Galat. 3. 1. Esay 66. 21. It also signified the effect of God's word in us, piercing even to the dividing asunder of the soul and spirit, of the joints and marrow, and a discerner of the thoughts and intents of the heart. Heb 4. 12.  
Vers. 7. put fire] Hebrew, give fire. This may be understood of making and ordering the fire, which was continually nourished upon the Altar, Leviticus 6. 12. 13. and which at first came down from heaven, Levit. 9 24. But the Hebrew Doctors, from these words say, although that fire came down from heaven, it is here commanded to bring common fire. Maimony, treat. of the Daily oblation Chap. 2. Sect. 1. It figured the continual ministration of the Spirit, by Christ and his ministers preaching of the Gospel, Matth. 3. 11. Gal. 3. 6. jer. 23. 29. and especially the preaching of the Cross, and afflictions of Christ and his people, Gal. 6. 12. 14. 1 Pet. 4. 12. 13. 14. lay the wood] of this ordering see the notes on Levit. 6. 12. Moreover the wood (as also the salt) for all sacrifices, was to be the Congregations public: and no particular person, might bring salt or wood for his oblation, from his own house: saith Maimony, in treat. Of things forbidden to come on the Altar, Chap. 5. Sect. 13 Hereupon public order was taken in Nehem. 10. 34. and 13. 31. for the Wood offering, (or Korban) to have it brought into the house of God, at times appointed. The Hebrew Doctors say, that in the month Ab (the fift month, which we call july) they hewed wood for the Korban (or offering) jakob been Aser, in Orach chajim.  
Vers. 8. the pieces] When they had cut in pieces the burnt offering, they brought all the pieces to the footstall (of the altar) and salted them there, (as is commanded, Levit. 2. 13. Ezek. 43. 24.) Afterwards, they laid all the pieces on the top of the Altar. Then taking away the sinew that shrank, (whereof see Gen. 32. 32.) on the top of the Altar, they shrew it upon the ashes which were in the midst of the altar. Then sprinkled (or strewed) they all the pieces upon the fire, as it is written (in Deut. 12. 27.) OF THE FLESH, AND OF THE BLOOD: even as the blood was sprinkled, so all the flesh was sprinkled. And after they were sprinkled, they laid them in order again upon the fire, as it is written, (Levit. 1. 12.) And the Priest shall lay them in order. Maimony, treat. of offering the sacrifices, chap. 6. sect. 4. This dividing and laying by pieces on the Altar, was observed in all burnt-offrings; see Exod. 29. 17. 18. 1 King. 18. 23. 33. Levit. 8. 20. 21. and 9 13. the fat] The Hebrew Peder, is used only here, and in v. 12. and in Levit. 8. 20. and is thought to be the fat-caule, or midriff, that parteth the entrails. The Greek and Chaldee both translate it fat.  
Vers. 9 in water] not in wine, nor in any mixture, or other liquor. And the inwards they washed not less than three times: saith Maimony in treat. of offering the sacrific. Chap. 6. Sect. 6. The washing of the inwards, and of the legs (or the feet, as the Greek translateth; signified our purification by the spirit of Christ, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, Ezek. 36. 25. Heb. 10 22. He that is washed, needeth not save to wash his feet; john 1●. 10. the Priest] Michael (that is, Christ, Revel. 12. 7.) he is the great Priest that is on high, and he offereth the souls of the just, like the daily offerings made by fire: saith R. Menachem on Levit. 6. shall burn] to weet, as perfume, as the word implieth. It burned upon the altar, all night, until the morning, Levit. 6. 9 Howbeit, they offered no offerings but by day; as it is written (Lev. 7. 38.) in the day that he commanded the sons of Israel to offer, etc. in the day, and not in the night. Therefore they slay no sacrifices, but by day, nor sprinkle any blood, but in the day of the kill: but the sacrifices whose blood is sprinkled by day, they burn their fat, etc. all the night; and so the members of the burnt offering, they burn them in the night, etc. Maimony, treat. of offering the sacrific. ch. 4. sect. 1. 2. This burning of sacrifices, signified the consecrating of Christ through afflictions and sufferings; and the like fiery trials which his people must undergo: Hebrews 2. 10. and 13. 11. 12. 1 Peter 4. 1. 12. Zachar. 13. 9 For every one shall be salted with fire, and every sacrifice shall be salted with salt, Mark 9 49. It figured also the work of God's Spirit, Matth. 3. 11. it is] or, it shall be: these words, it is, are added also in the Greek version, and rightly from the 13. and 17. verses following. of rest] that is, of sweet savour, as the Greek translateth. The Chaldee expoundeth it, which shall be received with favourable-acceptation before the Lord. See the notes on Genesis 8. 21. It figured the sweet savour of Christ's sacrifice, (and of ours in him) unto God, Ephesians 5. 2. Romans 12. 1. 1 Peter 2. 5. For as a sweet smell refresheth and quieteth the senses, so Christ's oblation appeaseth God's Spirit. Therefore the Priest also prayed for the offerer, (figuring Christ's mediation) and so by prayer and oblation pacified God's wrath, as appeareth by job 42. 8. where God said, Go to my servant job, and offer up for yourselves a burnt offering, and my servant job shall pray for you, for I will accept his face: lest I deal with you after your folly. So Darius ordained that beasts should be given the jews, for the Burnt-offrings of the God of heaven, that they might offer Sacrifices of rest, unto the God of heaven, and pray for the life of the King, and of his sons, Ezr. 6. 9 10.  
Vers. 10. sheep] or, young-rammes; which the Greek here translateth lambs. They were of the first year, Exodus 29. 38. For the Hebrew Chesob, (called also Chebes, Levity. 4. 32. whereupon the Dutch Schaep, and English Sheep; by transplacing the letters, is derived;) wheresoever these are spoken of in the Law, are sheep of the first year. And wheresoever Ajil oer Aelim (Rams) are mentioned; they are males of the second year: saith Maimony, treat. of offering the sacrifices, chap. 1. s. 14 These also figured Christ the lamb of God, Esay 53. 7. john 1. 29. or of the goats] the law expresseth several kinds by themselves: hereupon the Hebrews gather, it may not be a beast of divers kinds, part like a sheep, and part like a goat: nor borne of such mixture, no nor like another kind; as if a sheep bring forth her young like a goat, or a goat like a sheep, it is not lawful to bring such a beast upon the Altar: Maimony in Issureimizbeach, ch. 3. S. 4. 5. etc.  
Vers. 11. the side] or, the thigh of the Altar; and so upon the ground, as the Altar standeth: whereupon the Hebrew Canons say, That if a Beast be hanged up and killed in the air of the Court, it is polluted. Maimony treat. of holy things polluted, Chapt. 1. Sect. 16. In killing the daily Burnt-offrings of the Church (mentioned in Numbers 28. 3.) they bond the Lamb, and laid his head to the South, his face to the West; the slayer stood on the East side, with his face to the West. The morning sacrifice he killed by the Northwest horn of the Altar; the evening sacrifice, by the North-east horn. Thalmud Bab. in Tamidin, chapter 4. northward] on the North side of the altar; which is also to be understood of the young Bull forementioned, and of other the most holy sacrifices, as of the Sin-offering, Lev. 6. 25. and the trespasse-offring, Lev. 7. 1. 2. Of all sacrifices, they receive the blood in a vessel of ministration, by the hand of a Priest: but the place of killing them, and the place of receiving the blood, is not alike in them all. For the holy of holies, they kill not them, nor receive their blood, but on the northside of the Altar: but the light holy things, them they kill, and receive their blood, in any place of the Courtyard: saith Maimony, treat▪ of offering the sacrif▪ chap. 5. sect. 1. 2. The most holy things that are killed on the southside, or whose blood is received on the south side, are polluted, Maimony treat. of holy things polluted, Chap. 1. Sect. 7. The Hebrew Doctors gather a mystery here; that as it is said in jer. 1. 14. Out of the North, an evil should break forth, etc. therefore to restrain the evils, or judgements of God, the Burnt-offrings and Sinne-offrings were slain on the northside of the Altar. R. Menachem: and Baal Hatturim, on Lev. 1.  
Vers. 12. the Priest shall lay] Chazkuni observeth, that of the bullock, which was a great beast, it was said, in vers. 8. they (the Priests) shall lay: but of the sheep which was a small beast, it is written, he (the Priest) shall lay.  
Vers. 13. offer all] or, bring near all, and burn it: see vers. 9 The wool that was on the sheep's head, and the hair on the Goat's beard, and the bones and the sinews, and the horns and the hooves: whiles they cleaved to the members, they burned all: saith Maimony treat. of offering the sacr. chap. 6. sect. 2. It signified all Christ and whatsoever he hath suffered and done, to be ours by faith, Gal. 1. 20. and that we also give ourselves wholly unto God by him, 1 Thessalon. 5. 23.  
Vers. 14. Turtle doves] of the Hebrew Tor, the Latin Turtur, and English Turtle are derived: and the voice of this fowl, agreeth with the name. Here is no difference put of male or female, of perfect or blemished: howbeit, the Hebrew Doctors gather by proportion from the former laws, that although lesser blemishes disable not doves from sacrifices, yet the greater do, as if they want an eye, or a foot, etc. it is not lawful to bring them upon the altar. Also they say, Young Turtles are unlawful, and old Doves are unlawful. Young pigeons are allowable, so long as if one pluck the wing, the place whereout he plucketh, fill up with blood. And turtles are allowable, after that they wax golden coloured; [as Psalm. 68 14.] Maimony tom. 3. in Issure Mizbeach. Chap. 3. Sect. 1. 2. young pigeons] Hebr. sons of the dove. The holy Ghost in Greek translateth these sons, young ones, Luke 2. 24. from Levit. 12. The Turtle doves were to be old, not young: the pigeons, young, not old: saith also R. Sol. jarchi. on Lev. 1. These were sacrifices for the poorer sort, that were not able to bring a lamb, Levit. 5. 7. and 12. 8. Therefore the daily burnt-offring of the Church of Israel, was two Lambs, Numbers 28. 3. and by the Hebrew Canons, The Congregation never offered soul, Maimony, treat of offering sacrific. chapter 1▪ Sect. 4. The D●ve is a creature sociable, innocent, chaste, mournful, quiet, fearful, given to meditation: and unto such, God's people are often likened: See Song. 2. 14. and 4. 1. Matth. 10. 16. Esay 38. 14. and 59 11. and 60. 8. Ezekiel 7. 16. Hosea 11. 11. Psal. 74 19  
Vers. 15. bring-it-neere] or, offer it at the Altar▪ cut-with-his-nayle] The Hebrew Malak, is found only here, and in Leviticus 5. 8. which the Greek interpreteth Apokniso, to cut with the nail of ones finger. By this means the blood came out, but the head was not thereby parted from the body, Leviticus 5. 8. The manner (as the Hebrew Doctors have recorded) was thus: The Priest went up on the footstall (of the Altar) and turned in compass and came to the Southeast horn, and there he took the head from the neck, and divided them asunder: [and herein the burnt▪ offering differed from the Sin-offering, which might not be divided, Levit. 5. 8.] and if he divided it not, it was unlawful. Then wrung he out the blood of the head and the blood of the body, upon the side of the Altar, etc. and he took the head, and returning to that place of the Altar where he cut it with his nail, he rubbed it with salt, and sprinkled it upon the fire-offrings. And he came to the body, and plucked away with his hand, the crop and skin that was upon it, with the meat, and the entrailes that cameout therewith, and threw the● into the place of the ashes. And he clavae it with the wings thereof with his hand without a knife and divided it not asunder: then he rubbed it with salt, and sprinkled it upon the fire-offrings. He that cut the neck with a knife, or (did cut it) on the side●, it was not Melicah [the cutting with the nail here commanded;] but as if it had been strangled, or had bled at the nose: [which was an unlawful way of killing.] Maimony treat. of offering sacrific. chap. 6. Sect. 20. 21. 22. 23.  
Vers. 16. feathers of the same] or, filth of the same; to weet, of the crop, for thereunto (by the gender) it hath reference; and is therefore by Onkelos the Chaldee paraphrast translated the meat of the same, which was in the crop; and the Chalde● called jonathans', expoundeth it, the dung (or, filth) thereof: but the Greek translateth it, fether●, as elsewhere the Hebrew word signifieth. eastward] that was nearest the door, and furthest from the Sanctuary: ready to be carried out, Levi●. 6. 10. 11. to teach that all uncleanness was to be removed out of God's sight: for holiness becometh his house, Psalm 93. 5. And so it figured the holiness that was in Christ our sacrifice, who without all sin or uncleanness offered himself unto God for us; by which also he cleansed and purified his people, and their service of God, Heb 9 14.  
Vers. 17. with the wings] that is, having them on. And the not dividing it asunder, might fore-shadow the manner of Christ's death, of whom 〈◊〉 bone was not broken: john 19 33. 36. And how we should give up ourselves wholly unto God by him, 1 Thess. 5. 23. So in Lev. 5. 8. of rest] Greeke, of sweet-smell: see vers. 9 God comforteth the poor, by promising the like acceptance of, and delight in his small sacrifice; as in the Bulls, Rams, Goats, of the richer sort: For 〈◊〉 there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. These Burnt offerings pleased God, and were a sweet savour unto him, not in themselves, but in Christ, in whose faith the godly offered them, till the time of reformation. As for the outward sacrifices, God testifieth, I desired mercy and not sacrifice: and the knowledge of God, more than Burnt offerings, Hos. 6. 6. and David saying that the Lord delighted not in sacrifice, nor would accept of a Burnt-offring, addeth, The sacrifices of God, are abroken spirit, etc. Psal 51. 18. 19 And the wisest of the Scribes of old, could say, that to love (God) with all the heart, and with all the understanding, and with all the soul, and with all the strength; and to love his neighbour as himself: is more than all Burnt-offrings and Sacrifices. Mark. 12. 33.    

CHAP. II.  
1, The meat-offring of flower, with oil and incense. 4, The Meat-offring baked in the oven; Cakes, or Wafers. 5, The Meat-offring baked on a plate, 7, or in a frying-pan: 11. all without Leaven. 12. 14. The Meat-offring of the first fruits in the ear. 13, The salt of the offerings.  
AND a soul, when it will offer an oblation of Meat-offring, unto jehovah; his oblation shall be, of fine-flowre: and he shall pour oil upon it, and put frankincense upon it. And he shall bring it, unto the sons of Aaron, the Priests: and he shall take thereout his handful, of the flower thereof, and of the oil thereof; with all the frankincense thereof: and the Priest shall burn the memorial thereof, on the Altar; a Fire- offering, of a savour of rest, unto jehovah. And the remnant of the Meat-offring, shall be Aaron's, and his sons: it is Holy of holyes, of jehovahs' Fire- offerings.  
And when thou shalt offer, an oblation of a Meat-offring, baked in the oven: it shall be of fine-flowre, unlevened cakes mingled with oil; or unlevened wafers, anointed with oil.  
And if thy oblation, be a Meat-offring on a pan: it shall be of fine-flowre, mingled with oil, unlevened. Thou shalt part it in pieces, and pour oil thereon: it is a Meat-offring.  
And if thy oblation, be a Meat-offring of the frying-pan: it shall be made of fine-flowre, with oil. And thou shalt bring the Meat-offring, which shall be made of these things, unto jehovah: and he shall offer it unto the Priest, and he shall bring it unto the Altar. And the Priest shall takeup from the Meat-offring, a memorial thereof, and shall burn it upon the Altar: a Fire offering, of a savour of rest, unto jehovah. And the remnant of the Meat-offring, shall be Aaron's and his sons: it is Holy of holyes, of jehovahs' Fire- offerings. No Meat-offring, which ye shall offer unto jehovah, shall be made with leven: for ye shall not burn any old-leven, nor any honey, in a Fire- offering unto jehovah. In the oblation of the first-fruits, ye shall offer them unto jehovah: but they shall not ascend on the Altar, for a savour of rest. And every oblation of thy Meat-offring, thou shalt salt with salt: and thou shalt not let cease, the salt of the covenant of thy God, from on thy meat-offring: with every oblation of thine, thou shalt offer salt.  
And if thou shalt offer, a Meat-offring of first fruits, to jehovah: thou shalt offer for the Meat-offring of thy first fruits, greene-ears-of-corne parched in the fire, ground-corne out of the full-eare. And thou shalt put oil upon it, and lay frankincense upon it: it is a Meat-offring. And the Priest shall burn the memorial of it, of the ground-corne thereof, and of the oil thereof, with all the frankincense thereof: a Fire- offering unto jehovah.  

Annotations.  
ASoule] that is, a person, or man, as the Chaldee translateth it. Therefore in the next words he saith, his oblation, and he shall pour: as showing a man to be meant. See the notes on Gen. 12. 5. and 14. 21. when it] or, if he will offer, to weet, voluntarily. A particular person might bring a voluntary meat-offring, though he were the anointed Priest: but the Congregation brought no voluntary Meat-offring; saith Chazkuni, on this place. an oblation of Meat-offring:] Hebr. korban Minchah; that is, the offering (or gift,) called Minchah: which was of things without life, as flower, cakes, wafers, etc. Minchah was generally any solemn gift or Present, unto God or man, 1 Sam. 10. 27. in special a present or sacrifice unto God, Gen. 4. 3. 4. more specially, an offering of the fruits of the earth, of us now called a Meat-offring: we might call it a Wheatoffring, for it was for the most part, of the flower of wheat: Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greek sometime keepeth the Hebrew name Manaa, Ezek. 46. 5. 7. 11. etc. in this place and often elsewhere, Thusia, a sacrifice; and in Psal. 40. 7. prosphora, an offering: and this the Apostle followeth, Heb. 10. 5. 8. 10. and the former Thusia, is approved in Mark. 9 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these, some were Meat-offrings of the Congregation, some of particular persons. The congregations offerings were three; the waved sheaf, (Levit. 23. 10. 11.) the two wave-loaves, (Levit. 23. 17.) and the show bread made every week, (Levit. 24. 〈…〉.) This (Show bread) came not on the Altar, but was all eaten by the Priests. The particular persons Meat offerings were nine: and all of them came to the Alter. 1. The poor man's Meat offering for sin, (Levit. 5. 11.) 2. the jealousy offering, (Num. 5. 15.) 3. The Meat-offring of Initiation, which every Priest offered when he first entered into his service, (Levit. 8. 26. 28.) 4. The Meat-offring which the high Priest offered every day,) Levit. 6. 20.) 5. The Meat offering of fine- 〈…〉 re▪ 6. The Meat offering baked on a plate; 7. in a 〈…〉 ing-pan: 8. in an oven, 9 or wafers; (all mentioned in Levit. 2.) and all these five kinds came for vowe●, or for voluntary offerings. Maimony; treat▪ of offering the sacrifices, chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation, who gave himself for us, an Oblation and a sacrifice to God, for a sweetsmelling savour, Eph. 5. 2. So the Apostle openeth it, in Heb. 10. from the 40. Psalm; Sacrifice and Oblation (Minchah) thou wouldst not, but a body hast thou prepared me, etc. Above when he said, Sacrifice and Oblation, and Burnt offerings, and offerings for sin, thou wouldst not, etc. then said he, Lo I come to do thy will. O God, etc. By the which will, we are sanctified; through the offering of the body of jesus Christ once. Heb. 10. 5. 8. 9 10. So that in the Oblation of Christ's body, this legal service was accomplished and ended: for it served also to expiate sins; as the Lord swore that the iniquity oh 〈…〉 Elis house should not be purged with sacrifice or Minchah (Meat-offring) for ever, 1 Sam. 3. 14. and as David showeth saying, If the Lord have stirred thee up against me, let him smell (that is, favourably accept) a Minchah (or Meat-offring) 1 Sam. 26. 19 Therefore when Christ himself was come, this Meat offering ceased, as was foretold in Dan. 9 27. he shall cause the sacrifice & the Minchah to cease. Secondly, it figured the persons of Christians, who through him are cleansed and sanctified to be pure oblations unto God; as it was prophesied, They shall bring all your brethren for a Minchah (a Meat offering) unto the Lord, out of all the Gentiles, etc. as the sons of Israel bring a Meat-offring (Minchah) in a clean vessel, into the house of the LORD; Esay. 66. 20. The accomplishment whereof the Apostle showeth to have been by his ministration of the Gospel of God, unto the Gentiles; that the Oblation (Prosphora) of the Gentiles, might be acceptable, being sanctified by the Holy Ghost, Rom. 15. 16. Thirdly, it figured the fruits of grace and good works that Christians are to perform both towards God and men. Towards God, by prayer and thanksgiving; as David saith, Let my prayer be directed as incense before thee; the lifting up of my hands, as the evening Minchah (or Oblation) Psal. 141. 2. So when the Lord told the jews, I will not accept a Minchah (or Meat-offring) at your hand; he addeth, For from the rising of the Sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place, incense shall be offered unto my name, and a pure Meat offering: Mal. 1. 10. 11. which is fulfilled, when men pray every where, lifting up holy hands, as the Apostle teacheth, 1 Tim. 2. 8. Towards men also, good works are as sacrifices unto God, as it is written, To do good and to communicate forget not, for with such sacrifices, God is well pleased, Heb. 13. 16. so the benevolence sent from the Church of Philippi, to the Apostle, was an odour of a sweet smell, a sacrifice acceptable, wel-pleasing unto God. Phil. 4. 18. Now because the Meat-offrings here prescribed, had oil and frankincense with them, whereas the Meat-offring which the poor man brought for his Sin, was to have neither of both, Levit. 5. 11. it seemeth the chief thing here figured, was the new creature, and holy estate which we have in Christ: that as our reconciliation unto God in Christ, was signified by the Burnt-offring, Levit. 1. so the sanctification of our persons and actions, and the acceptation of them before God through his grace in Christ, was signified by this Meat-offring. fine-flowre] of wheat, Exod. 29. 2. Ezr. 6. 9 1 Chro. 21. 23. all the Meat-offrings were of wheaten flower, except the jealousy offering, and the waved sheaf, (Num. 5. Levit. 23.) which were of barley. And for the quantity, All Meat-offrings that were brought upon the Altar, not any of them was less than the tenth part (of an Ephah, as Lev. 5. 11. and 6. 20. that is, an Omer, as Exod. 16. 36.) The five Meat-offrings (mentioned in this chapter) that are brought for vow and voluntary sacrifice be may bring of them so much as he please, though 1000 tenth parts: but the Meat offerings of the sheaf, and of the sinner, and of jealousy, and of initiation, and the high priests meat-offring, every one of them is but one tenth part, neither less nor more; saith Maimony, in treat, of offering the sacrifice, chap. 12. Sect. 2. 5. Also for the quality, as all things offered to God were to be of the best, and without corruption, so the Meat-offrings. The flower might not be such as wherein worms bred, or made or wormeaten wheat; nor mixed with oil that had a rank smell, or ill taste, etc. Maimony, in Issure▪ mizbeach, chap. 6. S. 1. pure oil] Sol. jarchi noteth that the oil was poured upon all of it; the frankincense, was put upon part of it, on the one side. Other of the Hebrews also say; every Meat-offring that is offered upon the altar, must have oil and frankincense; a Log of oil (that is, half a pint of oil, whereof see Lev. 14. 10.) for every tenth deal, and a handful of frankincense, for every Meat-offring, whether it be of one tenth deal, or of sixty; for they bring not more than 60. tenth deals in one vessel. Except the jealousy offering, and the sin offering, (Num. 5. 15. Levit. 5. 11.) for they have no oil nor incense. Maimony, treat, o● offering the sacrifice, chap. 12. S. 7. The flower of wheat, signified the perfect and pure estate of Christ, and of all Christians (with their service) in him; purged from the bran of natural corruption, Heb. 10. 5. Esa. 66. 20. The oil signified the graces and comforts of the holy Ghost, whereby we serve God with gladness: Psal. 45. 7. Luk. 4. 18. 1 joh. 2. 20. 27. The frankincense, figured the sweet odour whereby they are acceptable to the Lord: Song 3. 6. jer. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offring of flower, is recorded to be thus; He brought a tenthdeale of flower, (or many tenth deals, or according as he had vowed;) and oil meet for the same: the flower was measured by the Tenthdeale measure of the Sanctuary, and oil was put into a vessel, and afterwards the flower was put upon it. After that again, other oil was put upon the flower, and the flower was mingled with it. After this, they put it into a ministering vessel, and then poured oil into it. And the oil which first they put, and the oil which they mingled it with, and the oil which they poured on it, all was a Log (or halfe-pinte) for a tenth deal (of flower.) And then they put the frankincense upon it. Maimony, treat, of Offering the sacrif. chapter 13. Sect. 5.  
Vers. 2. the sons] that is, one of the sons, as the words following do manifest; when it is said, and he shall take, meaning the Priest. shall take] or shall gather-up-with-the hand, as the word properly signifieth. The flower was put into a ministering vessel, and sanctified therein, (Esa. 66. 20.) The Priest carried it to the altar, and brought it to the south-west horn thereof, and removing all the frankincense unto the one side, he took up a handful of the flower and oil mixed, and put that handful into a ministering vessel, and sanctified it therein. Then gathering up all the frankincense, he put it upon the handful in the vessel, and set it upon the altar, and salted it; and put it out of the ministering vessel, upon the fire. Maimony, treat. of offering the sacrif. chap. 13. Sect. 12. burne] resolve into fume or vapour, as the word signifieth: so Levit. 1. 9 and after often. the memorial thereof] that is, that handful with the incense, named a memorial, because it called unto God's remembrance, (this is spoken after the manner of men,) his covenant to accept the service of faith, which his people offer to him by Christ. Hereupon it is said, He remember all thy Meat-offrings, Psal. 20. 4. and, Thy prayers and thine alms, are comeup for a Memorial before God: Acts 10. 4. So Nehemiah prayed, Remember me, O my God, concerning this; and wipe not out my kindnesses, that I have done for the house of my God, etc. and spare me, according to the greatness of thy mercy: Nehem. 13. 14. 22. On the contrary, the sin and jealousy offerings, had no oil nor incense, because they were no offerings of memorial, but such as brought iniquity to remembrance; which was not gracious, nor sweet smelling before the Lord: Num. 5. 15. Levit. 5. 11. of rest] the Greek saith, of sweet smell; and consequently acceptable: as the Chaldee explaineth it, an Oblation that shall be accepted with favour before the Lord. See Leviticus 1. 9  
Vers. 3. Aaron's] to eat the same, in the sanctuary, Levit. 6. 16. This is to be understood of the Meat-offrings brought alone: but the Meat and drink offerings added to other sacrifices, were not to be eaten, but burnt and poured all upon the altar; see the annotations on Levit. 23. 13. holy of holies] Hebr. holiness of holinesses; that is, most holy things. By this they are distinguished from other things, which the Hebrew Doctors call therefore leight holy, and which might be eaten out of the sanctuary, but within the host, and (in ages following) within jerusalem. Maimony, treat. of offering sacrifices, chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offrings were in part for the maintenance and livelihood of God's Priests, Num. 18. 9 10. and being given unto God, were most holy things, and figured the graces and good works wherewith we honour Christ, & relieve his poor saints, which are holy and acceptable sacrifices unto the Lord, Phil. 4. 18. Heb. 13. 16. And being referred to Christ himself, as he by the oblation of his own body was our Meat-offring, Psalm 40. Heb. 10. it figured our communion with him, and participation of his death, and resurrection, by faith; whereby he becometh unto us, the bread of God, the bread of life, that giveth us life for ever; joh. 6. 33. 35. etc. And of him, his whole church, (which are a royal Priesthood, 1 Pet. 2. 9) are made partakers.  
Vers. 4. baked in] Hebr. a baking (or batch) of the oven. They kneaded and baked it within the sanctuary, (though the wheat was ground and sifted without,) as Maimony in the foresaid treatise showeth: which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boil the trespasse-offring, and the sin-offering, where they shall bake the Meat-offring, etc. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests, in preparing the Meat-offrings. unlevened] Heb. cakes of unlevenings; that is, altogether unlevened: signifying sincerity and truth, 1 Cor. 5. 8. see the notes on Exod. 12. mingled] The cakes were thus ordered: the flower was mingled with oil, and kneaded with warm water: and baked, and broken in pieces and put into a ministering vessel: then frankincense was put upon it, but no oil poured on it, because it is written, mingled with oil. Of every tenth part (of an Ephah) they made ten cakes: saith Maimony, treat of offering the sacrif. chap. 13. Sect. 8. 10. or unlevened] Heb. and wafers of unlevenings, anointed, etc. Of this, Maimony in the foresaid place saith; And if they were wafers, the flower was kneaded with warm water, and the wafer's anointed with oil. And it seems unto me (saith he,) that they were anointed after the baking. There was brought a Log (or half pint) of oil, for every tenth deal (of flower,) and they were anointed and anointed again, till all the oil in the Log was ended. This anointing with oil, signified the graces of God's spirit, as before is showed; which the children of God should have within and without, so being both tempered and anointed with the same: of which the Apostle saith, The anointing which ye have received of (the Holy one) abideth in you, etc. 1 joh. 2. 27. and, He that establisheth us with you, in Christ, and hath anointed us, is God, 2 Corinthians 1. 21.  
Vers. 5. on a pan] or, on a plate, or slice, flat and smooth. Hereof Maimony (treat. of offering sacrif. chap. 13. Sect. 7.) saith, what differeth (Machahath) the Pan, from (Marchesheth) the Frying-pan? The Frying-pan hath a lip (or edge,) and the past that is baked thereon is soft, and for that it hath a lip, it runneth not out. But the pan hath no lip, and the past that is baked thereon is hard, so that it runs not off. Moreover, the Pan and the Frying-pan were in the Courtyard, and both of them vessels of ministration & of the holy things: and the Oven of the sanctuary was of metal, Maimony ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts, as, My heart hathfryed (or boiled) a good matter, etc. Psal. 45. 2. See the annotations on that Psalm.  
Vers. 6. pieces] or, parts, They haked it in the sanctuary, and cut it in pieces, and put the pieces into a ministering vessel, and then put upon it oil and frankincense, and carried it to the Priest, and the Priest carried it to the altar, and brought it to the south-west horn, and did as it before noted on verse 2. And for the manner of cutting; he doubled the cake into two, and the two into four; and divided it. And all the pieces were as big as olives: and if they were greater or lesser, they would serve, Maimony, ibidem, chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven, verse 4. and in the Frying-pan, verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing, Leviticus 1. 6. 12.  
Vers. 8. he shall offer] that is, the man that brings the gift, shall present or offer it to the Priest: so Sol. larchi expoundeth it, the owner thereof shall offer it to the Priest, and the Priest shall bring it unto the Altar. Or, it shall be offered, to weet, by thee: as, he imputed, Gen. 15. 6. is translated, it was imputed, Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14.  
Vers. 9 take up] or, lift up; which the Chaldee translateth separate; the Greek, takeaway. a memorial] that is, an handful of the pieces thereof: see before, on verse 6. and 2. All Meat-offrings that are offered upon the Altar, he taketh an handful thereof, and burneth it all upon the Altar: and the rest is eaten by the Priests. Maimony ibidem, chap. 12. Sect. 9 See an Exception, in Lev. 6. 23. of rest] Greek, of sweet smell, The Chaldee translateth, an offering that shall be received with favour before the Lord.  
Vers. 10. Holy] Hebr. holiness of holinesses; that is, most holy: see vers. 3.  
Vers. 11. with leven] except some thank-offrings, which were brought with leavened bread, Levit. 7. 13. Leven and honey are unlawful to be burnt upon the altar, and they are unlawful every whit of them, Levit. 2. 11. But he is not guilty, except he burn them for an offering, or with an offering, and whether he offer them by themselves, or burn them mixed, he is to be beaten for each of them by themselves. Maimony in Issure m●zheach, chap. 5. Sect. 1. old leven] see the annotations on Exod. 12. 15. Leven figured Sin of all sorts, inward and outward, in doctrine and manners, Luk. 12. 1. Matth. 16. 6. 12. 1 Cor. 5. 8. honey] which for sweetness of taste, is contrary to sour leven; yet being eaten much, breedeth loathsomeness, and is not good, Prov. 25. 16. 27. but turneth to choler and bitterness. And being put into the fire, it boileth up in froth; whereupon some of the Hebrews take it to signify pride, and therefore it was not to be burned in any Fire-offring. R. Elias, in Reshith Chocmah, treat, of Humility, chap. 3. Both these forbidden in this oblation, signified the perfection of Christ, & of us in him. Among the heathens they used honey, in their sacrifices for the dead: Euripi●. in Iphigeneia, in Tauris. Baal Hatturim (on this scripture) noteth, that the evil concupiscence (the corruption of nature in man,) is like to old-leven; and this is the reason why honey is forbidden, because the evil concupiscence is sweet unto a man as honey. And Sol. larchi saith, All sweet fruit is called honey. Sometime Leven is used to denote grief and affliction, as in Psal. 73. 21. my heart was leavened: which may have use here, that neither extremity of grief as Leaven, nor of pleasures, as Honey, be in the Meat-offring of the saints, but a temperature and mediocrity. See 2 Cor. 1. 3. 4. 9 and 12. 7. 10.  
Vers. 12. In the oblation] the word In or With, is to be understood as in the former verse; or, Of, as the Greek version hath. them] leven and honey though they might not come on the altar, yet came with the first fruits: Leven is mentioned with the first fruits, Levit. 23. 17. and with thank-offrings, Lev. 7. 13. Honey is also among the first fruits, in 2 Chro. 31. 5. though there the Hebrew Doctors understand Dates which are sweet as honey: which may also be implied in the prohibition here, verse 11. So Sol. jarchi here expoundeth it saying, first fruits of honey, as the first-fruits of figs and dates. Otherwise by them, may be meant the one of them, to weet, Leave 〈…〉 (for Bee's honey was not brought for first-fruits:) as the thiefs, Matth. 27. 44. that is, one of them, Luke 23. 39 so, his disciples, Matth. 24. 1. that is, one of his disciples, Mark. 13. 1. Chazkuni here expoundeth it, ye shall offer them to the Lord for a waveoffring: but not for an oblation on the altar. for a savour of rest] in Greeke, for a savour of sweet-smell to the Lord: which the Chaldee expoundeth, to be accepted in favour. This the Hebrews understand strictly, and therefore say, for a favour of rest thou mayst not make them ascend, but thou mayst make them ascend (to burn) as wood. But to mingle them with any oblation, as sin-offering, trespass-offring, meatoffring, etc. was unlawful: and who so did it, was to be beaten. Maimony in Issarei mizbeach, chap. 5. Sect. 3. 4.  
Vers. 13. shalt salt] or, shalt season. This the Priest was to do, casting salt upon it, when it was brought to the altar, as is noted on verse 2. Salt is of a fiery nature, favoureth all meats, and preserveth from corruption, by the sharpness thereof: and is therefore applied to the wholesome doctrine of the Gospel, reproofs, and wise seasoned words of grace, Matth. 5. 13. Col. 4. 6. and here to the salt of the covenant, which on our part is faith in midst of afflictions: wherefore our unregenerate estate, is likened to a child new borne, and 〈◊〉 salted, Ezek. 16. 4. of the covenant] which is a sign of the covenant of thy God: for by salt, the covenant of grace was signified in Christ, which we by faith apprehend unto incorruption. We are therefore admonished, Have salt in yourselves, and have peace one with another. Mark. 9 50. Hereupon a covenant of salt, is used for an inviolable, incorruptible, and perpetual covenant, Num. 18. 19 2 Chron. 13. 5. Therefore 〈◊〉 this sacrifice, the Hebrew doctors held salt so necessary, that if it were offered without salt, it w 〈…〉 polluted: Maimony, treat▪ of holy things polluted, chap. 11. Sect. 16. every oblation] not the Meat-offrings only, but the Burnt-offrings, Ezek. 43. 24. and all other; as Christ saith, Every one shall be salted with fire, and every sacrifice shall be salted with salt, Mark. 9 49. The Hebrew doctors say, It is commanded to salt all offerings, before they ascend on the Altar, (Levit. 2. 13.) and thou hast nothing which cometh on the Altar without salt, except the wine of the drinke-offrings, and the blood, and the wood. And it is commanded to salt the flesh veryfayre, as one would salt flesh to roast, that he turn the piece and salt it. The salt which they season all offerings with, is the Congregations, as the Wood also is: and no particular man brings salt or wood for his offering, from his own house. And they laid on the salt in three places; in the salt chamber, and on the foot-banke (of the altar,) and on the top of the Altar. In the salt chamber they salted the skins of the holy things. Upon the foot-banke, they salted the members (or pieces of the sacrifices;) and on the top of the Altar, they salted the handful, and the frankincense, & the Meat-offrings that were burned, and the Burnt-offrings offowles. Maimony, in Issurei Mizbeach, chap. 5. Sect. 11. 12. 13. Therefore (saith Baal hatturim) salt is three times mentioned in this verse, because they put on salt in three places (forementioned.) The heathens retained a memorial of this service, offering with their sacrifices, meal or flower salted. Homer Ilia. 1.  
Vers. 14. Meat-offring of first fruits] This seemeth to be meant of the sheaf (or Omer) of barley, whereof he speaketh again in Levit. 23. 10. See the annotations there. So R. Menachem, and Sol. jarchi here saith, the scripture speaketh of the Meat-offring of the Omer (in Levit. 23.) greene-ears-of-corne] in Hebrew Abib, by which name the first month is called, Exod. 13. 4. for then barley was e●red, and began to be ripe; as is showed on Lev. 23. 10. The Greek translateth it New fruits. parched] for they dried them with the fire, in the green-ears, because else they would not be ground in the mill, for that they were moist, saith Sol. jarchi on Lev. 2. ground-corne] or small-broken-corne: Hebr. Geres, that is, breaking or grinding; which the Greek translateth corn or grain: The Chaldee, broken-graines: and Sol. jarchi expoundeth it, broken whiles it is moist. Geres (saith he) meaneth breaking and grinding; broken with the mill. of the full-eare] or, of the green-eare; called in Hebrew Carmel which, here, and in Levit. 23. 14. and in 2 King. 1. 42. is used for fullgreene-eares of corn; which the Chaldee expoundeth tender: elsewhere it is the name of a mountain, which was fruitful with corn, 1 Kings 18. 42. and generally a fruitful place is called Carmel, Esay 32. 15. 16. and 29. 17. The First-fruits chief figured Christ, by whom all the rest of the revenue is sanctified, 1 Cor. 15. 20. Rom. 11. 16. joh. 12. 24. the parching, breaking, grinding, etc. figured his suffering for us, being bruised for our iniquities, Esa. 53 5. Whereby he was offered for a sweet favour unto God. And with him we are partakers in our measure, Rom. 8. 17. Colos. 1. 24.  
Vers. 15. shalt put] Heb. shalt give (which the Greek translateth shalt pour) oil; which was according to other meat-offrings, a log of oil, and an handful of frankincense; signifying the graces of God in Christ and his members, and the sweet odour of his oblation for us. See more in the notes on Levit. 23. 10. touching this manner of service.    

CHAP. III.  
1, The Peace-offrings, of the herd; 6, and of the stock; 7, either Sheep, 12, or Goat.  
AND if his oblation be, a sacrifice of Peace-offrings: if he offer it of the herd, whether it be male or female; he shall offer it perfect, before jehovah. And he shall lay his hand, upon the head of his oblation: and he shall kill it, at the door of the Tent of the Congregation: and Aaron's sons the Priests, shall sprinkle the blood, upon the Altar, roundabout. And he shall offer of the sacrifice of the Peace-offrings, a Fire- offering unto jehovah: the fat that covereth the inwards, and all the fat that is upon the inwards. And the two kidneys, and the fat which is upon them, which is upon the flanks: & the call above the liver, with the kidneys, he shall takeaway it. And Aaron's sons shall burn it on the Altar, with the Burnt-offring, which is upon the wood, that is on the fire: it is a Fire- offering, of a savour of rest, unto jehovah.  
And if his oblation, for a sacrifice of Peace-offrings unto jehovah, be of the flock: male or female, he shall offer it perfect. If he offer a Lamb, for his oblation: then shall he offerit before jehovah. And he shall lay his hand, upon the head of his oblation; and he shall kill it, before the Tent of the congregation: and Aaron's sons, shall sprinkle the blood thereof, upon the Altar, roundabout. And he shall offer, of the sacrifice of the Peace-offrings, a Fire- offering unto jehovah: the fat thereof, and the whole rump, it shall he take-off hard-by the backbone: and the fat that covereth the inwards, and all the fat that is upon the inwards. And the two kidneys, and the fat that is upon them, which is upon the flanks: and the call above the liver, with the kidneys, he shall takeaway it. And the Priest shall burn it, upon the Altar: it is the bread of the Fire- offering unto jehovah.  
And if his oblation, be a Goat: then he shall offer it, before jehovah. And he shall lay his hand, upon the head of it; and he shall kill it, before the Tent of the congregation: and Aaron's sons, shall sprinkle the blood thereof, upon the Altar, roundabout. And he shall offer thereof, his oblation; a Fire- offering, unto jehovah: the fat that covereth the inwards, and all the fat, that is upon the inwards. And the two kidneys, and the fat that is upon them, which is upon the flanks: and the call above the liver, with the kidneys, he shall take away it. And the Priest shall burn them, upon the Altar: it is the bread of the Fire- offering, for a savour of rest; all the fat, is jehovahs'. It shall be an eternal statute, for your generations, throughout all your dwellings: any fat or any blood, ye shall not eat.  

Annotations.  
HIs oblation] his korban, which the Greek translateth his gift unto the Lord: so korban is by the Euangelift expounded a gift, Mark. 7. 11.  
Peace-offrings] or, Pay-offrings: Hebr. a sacrifice of Payments, or of pacifications, or of perfections, whereby men paid unto God Confession and thankes for their peace and prosperity, and for his performing of mercies, and pacification, and paid their vows; as is written, Thy vows are upon me, O God: I will pay confessions unto thee, Psal. 56. 13. and Peace-offrings, are upon me; this day have I paid my vows, Proverbs 7. 14. These sacrifices were of sundry sorts, either for Confession (or Thanks giving) Lev. 7. 11. 12. or for a Vow; or for a Uoluntary offering; Levit. 7. 16. Here, and usually in the law, the word is Shelamim, as of many payments or thankes, due unto God for his many benefits, as David professeth, Psalm 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem. The Greek often translateth it Eirenikee, that is, a Pacifying (or Peace) offering; but here and most commonly Soterion, a sacrifice of salvation, (offered unto God for his salvation of men.) The Chaldee hath, the sacrifice of sanctities (or sanctifications:) whether because none but clean & sanctified persons might eat of it? Leviticus 7. 19 20. or for sanctifying the name of God by it. Sol. jarchi saith they are called Peace-offrings, because they bring peace into the world: as also because by them there is peace to the Altar, to the Priests, and to the owners: that is, every of these have a part in the Peace-offrings. R. Menachem saith, it is of like meaning as that in Esay. 44. 28. He shall perform all my pleasure. The mystery of this sacrifice is opened in Hosea 14. 2. Takeaway (Lord) all iniquity, and receive (or give) good: and we will pay, the bullocks of our lips; which the Greek there translateth, the fruit of our lips: and the Apostle likewise saith, By him (that is, by jesus,) let us offer the sacrifice of praise to God continually: that is, the fruit of the lips, confessing to his name; Heb. 13. 15. These Peace-offrings, were also given, when men in their troubles prayed unto God for peace and salvation, judges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offering (in Lev. 1.) figured our reconciliation to God by the death of Christ; and the Meat-offring (in Lev. 2.) our sanctification in him before God: so this Peace-offering signified both Christ's oblation of himself, whereby he became our Peace and salvation, Ephes. 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9 and 9 28. and our oblation of praise, thanks giving, and prayer unto God; in the midst of troubles, tentations, and spiritual combats, which we fight by faith in this life: so that we come boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need; Heb. 4. 16. or female] herein it differeth from the Burnt-offring, which was to be of the males only, Lev. 1. 3. By this distinction of sexes, the Hebrews gather, that the beast which was neither perfect male nor female, or both male and female, though it had no other blemish, was not fit for sacrifice: Maimony in Issurei Mizbeach, chap. 3. Sect. 3. Spiritually we may apply this to the state of the Church in Christ, in whom there is neither male nor female, but all are one in him, Gal. 3. 28. And that God accepteth not only the sacrifice of Christ, but ours also in him, Heb. 13. 15. perfect] in Greeke, without blemish: See Exod. 12. 5. and Lev. 1. 3.  
Vers. 2. lay] or, impose his hand, (in Greek, his hands;) to testify by this sign his faith in God through Christ: see the notes on Levit. 1. 4. The difference there and here, the Hebrew doctors think to be this, that over the Peace-offering, there was no confession (of sins,) but speaking words of Praise (unto God:) and that hands might be laid on in any place of the courtyard where he would, in the place where it was killed. Maimony, treat. of offering sacrifices, chap. 3. Sect. 14. 15. he] that is, the Priest or some other Levite shall kill it: see Lev. 1. 5. It might be killed in any place of the Court; (Maimony ibid. chap. 5. Sect. 4.) and was not restrained to the Northside of the Altar, as the Burnt-offring, Levit. 1. 11. For these Peace-offrings the Hebrews call the letghter holy things; to distinguish them from the Holy of holies, Lev. 2. 10. sprinkle] according to the manner observed on Lev. 1. 5. For the Bur●offring. Trespass-offring and Peace-offering; the sprinkling of the blood of these three upon the Altar, was 〈◊〉 alike: Maimony treat. of Offering sacrifices, chap. 5. Sect. 6. It figured the sprinkling of Christ's blood, whereby we, our words, and works are sanctified before God. 1 Pet. 1. 2. Heb. 12. 24.  
Vers. 3. unto jehovah] wholly burnt upon the Altar unto the Lord. There were besides, of every Peace-offering, the Breast and the right shoulder, which were waved and heaved before the Lord, and given the Priests to eat: whereof see Lev. 7. 30. 32. etc. the other flesh of the Peace-offering, was eaten by the owner that brought it, and his family and friends; Lev. 7. 15. 16. the fat] or, the so 〈…〉. This sometime signifieth the best of all things, (as is showed upon Gen. 4. 4.) and so teacheth to offer the best unto the Lord: sometime it signifieth unbelief, dulness, and hardness of heart, (as 〈◊〉 is without sense,) Psalm 119. 70. Acts 28. 27. so the fat consumed in the fire, signified the taking away of our corruptions by the spirit of Christ. And the kidneys, (which are the seat of lust,) not the heart or brains (which are the seat of wisdom and understanding,) were likewise burned; to teach mortification of our members which are on earth, fornication, uncleanness, inordinate affection, etc. Colos. 3. 5. See the notes on Exod. 29. 13.  
Vers. 4. which is] understand again, the fat which is upon the flanks, or (as the Greek and Chalde● interpret it) upon the thighs: so the Hebrew doctors expound it as a distinct fat from the former, and say it was the fat which is in the roots of the thighs, on the forepart. Maimony, treat. of forbidden meats, chap. 7. Sect. 6.  
Vers. 5. shall burn it] The order of offering this sacrifice was; the Priest killed it, and sprinkled the blood, and flayed it, and took out the inwards. Afterwards he cut in pieces the flesh, and separated the breast and the right shoulder, (Levit. 7. 30. 32.) and put the inwards with the breast and shoulder, into the owner's hands. And the Priest put his hand under the owner's hands and waved all before the Lord, on the East side. And if it were a Thankoffring (Levit. 7. 12. 14.) he took of the bread that was brought therewith, one cake often, and laid it with the breast, shoulder, and inwards, and waved all upon the owner's hands. First he laid the fat upon the owner's hands, than the breast, and the shoulder above. And the two kidneys and the call of the liver, above them. And if there were any bread, he laid it above, and so waved all. After that, he salted the inwards, and burned all upon the Altar: but the breast and the shoulder, were eaten by the Priests; and the remnant of the Peace-offering was eaten by the owners. But the Priests might not have the breast and shoulder, till the inwards were burned. Likewise the bread waved with the Thankoffring, was eaten by the Priests; and the rest of the bread, by the owners If two brought a peace-offering in partnership; the one of them waved it, by leave of his fellow: and if they were 100 one waved for them all. If the owner of the sacrifice were a woman, she waved it not, but the Priest. A woman never waved, save only in the offering of jealousy, (Numbers 5.) and of a Nazirite, (Num. 6.) Maimony, in treat. of offering sacrif chap. 9 Sect. 6. 7. etc. upon the Burnt offering] that is, laying it on the altar after the Burnt-offring; for that always had the first place. Sol. jarchi here saith: this teacheth us, that the daily Burnt-offring, was before any other oblation. It signified, that we are first to be reconciled unto God by the death of Christ, apprehended of us by faith, before any oblation of ours can be acceptable to God. of rest] Greeke, of sweet smell: in the Chaldee, an offering which shall be received with favour, before the Lord. See Levit. 1. 9 Hereby God's acceptation of us, and of our service, prayers, thanksgiving, etc. in Christ, was signified, H b. 13. 15. 16.  
Vers. 6. of the flock] sheep or goats, as after is explained: but here is no mention of fowls, as was for the Burnt-offring, Levit. 1. 14. The Hebrews say, Peace-offrings are brought of sheep, and of goats. and of beefs, of males or of females, of great or of small: but no fowl is brought for Peace-offrings. Sm●l (beasts) are from eight days old, until a complete year, from day to day: and great (beasts) of the herd, till they be full three years old, from day to day; and of the flock, till they be full two years old, from day to day: if they be more than thus, they are too old, and may not be offered. Maimony, treat. of Offering the sacrifice, chat. 1. Sect. 11.  
Vers. 7. a Lamb] or sheep; of the first year, as is noted on Levit. 1. implying also a sheep of the second year, which was lawful to be offered, as is before showed.  
Vers. 8. he] that is, the Priest or Levite, shall kill it, so in verse 13. see Levit. 1. 5. before] the Greek translateth, at the door of the Tent, (as Moses said in verse 2.) so after in verse 13. and these phrases explain one another.  
Verse 9 whole rump] the perfect (or entire) tail; which in some kind of sheep is very great and fat; especially in those parts of the world, and namely in Syria, as Pliny mentioneth, Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar, with the other fat and inwards.  
Verse 11. the bread] or, the food, meaning the flesh which the fire on the altar was to eat up and consume. The Greek translateth it, a savour of sweet-smell: so in verse 16. And because these things were burnt unto God, therefore God calleth them also his bread, Num. 28. 2. Ezek. 44. 7. and the Priests which burned them, are said to offer the bread of their God. Levit. 21. 6. 8. 17. and the holy things which the Priests did eat, are called by the like name, Levit. 21. 22.  
Vers. 12. a Goat] this is here handled in a section apart, (not together with the sheep, as was in the law of the burnt-offring, Leviticus 1. 10.) because of some difference in the oblation; as Sol. jarchi observeth, there is in the fat of the sheep, that which is not in the fat of the goat, for the rump of the sheep was offered with the fat, verse 9  
Verse 17. any fat] to weet, any such far, and of such beasts as are here forespoken of, of beefs, sheep, or goats, as the law after explaineth it, Leviticus 7. 23. and a man was not guilty, save for these three sorts of clean beasts only: of other tame or wild beasts, whether clean or unclean, the fat was as the flesh: saith Maimony, in tom. 2. treat. of Forbidden meats, chapter 7. Section 1. Morever, there were three sorts of fat, for eating whereof, men deserved to be cut off, (as in Leviticus 7. 25.) the fat which is upon the inwards, and which is upon the two kidneys, and which is upon the flanks: but the rump was lawful to be eaten, it was not called fat, but in the case of sacrifice only: even as the kidneys and the call above the liver, are called fat, in the case of sacrifice. The fat which was covered over with flesh, was lawful: the fat upon the kidneys was forbidden, not that which was within the kidneys. The fat of the heart, etc. was lawful. Maimony ibidem Sect. 5. 7. 9 any blood] to weet of fowls, or of beasts absolutely, as is explained, Lev. 7. 26. But blood of fishes, Locusts, and other such things, was not within this prohibition: therefore it was lawful to eat or to drink the blood of such fishes, locusts, etc. as were clean for food: saith Maimony ibidem, chap. 6. S. 〈◊〉. See the annotations on Gen. 9 4. Lev. 7. 26. & 17. 14. As eating & drinking, signifieth communion, 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat, signifieth a forbidding of communion, Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood (which was given upon the altar to make atonement for men's souls, Lev. 17. 11.) and of fat, (which was given-upon the altar to be consumed there with fire, and so was the Lords, Levit. 3. 16.) seemeth to forbid figuratively, all ascribing unto ourselves of the work of our redemption, which is only by the blood of Christ, Eph. 1. 7. and of the work of our sanctification, which Christ by his spirit performeth in us; 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2.    

CHAP. four  
1, The sin-offrings, for the ignorances of the anointed Priest: 13, of the Congregation; 22, of the Ruler, 27, or of any of the people.  
AND jehovah spoke unto Moses, saying, Speak unto the sons of Israel, saying: A soul, when it shall sin through ignorance, of all the commandments of jehovah, which should not be done: and shall do, of any one of them. If the Priest that is anointed, shall sin to the guiltie-sin of the people: then he shall offer for his sin which he hath sinned, a bullock a youngling of the herd, perfect, unto jehovah for a Sin-offering. And he shall bring the bullock, unto the door of the Tent of the congregation, before jehovah: and shall lay his hand, upon the head of the bullock, and he shall kill the bullock, before jehovah. And the Priest, that is anointed, shall take of the bullocks blood: and shall bring it, into the Tent of the congregation. And the Priest shall dip his finger, in the blood: and shall sprinkle of the blood, seven times before jehovah; before the veil of the Holy place. And the Priest shall put some of the blood, upon the horns of the Altar, of the incense of sweet-spices, before jehovah; which is in the Tent of the congregation: and all the blood of the bullock, he shall pour at the bottom of the altar of the Burnt-offring, which is at the door of the Tent of the congregation. And all the fat, of the bullock of the Sin- offering, he shall take off from it: the fat that covereth the inwards, and all the fat, which is upon the inwards. And the two kidneys, and the fat which is upon them, which is upon the flanks: and the call, above the liver; with the kidneys, he shall take away it. As it was taken off, from the bullock of the sacrifice of Peace-offrings: and the Priest shall burn them, upon the altar of the Burnt-offring. And the skin of the bullock, and all his flesh, with his head; and with his legs: and his inwards, and his dung. Even all the bullock shall he cary-forth; to without the camp, unto a clean place, at the pouring-out of the ashes; and shall burn him on wood, with fire: at the pouring-out of the ashes, shall he be burnt.  
And if all the Congregation of Israel, sin ignorantly; and the thing be hid, from the eyes of the church: and they have done any one of all the commandments of jehovah, which should not be done, and are guilty. When the sin is known, which they have sinned, against it: then the church shall offer a bullock a youngling of the herd, for a Sin-offering; and shall bring him, before the Tent of the congregation. And the Elders of the congregation, shall lay their hands, upon the head of the bullock, before jehovah: and he shall kill the bullock, before jehovah. And the Priest that is anointed, shall bring of the blood of the bullock: into the Tent of the congregation. And the Priest shall dip his finger, in some of the blood: and shall sprinkle seven times, before jehovah; before the veil. And he shall put some of the blood, upon the horns of the Altar, which is before jehovah, which is in the Tent of the congregation: and all the blood, he shall pour at the bottom of the Altar of the Burnt-offring; which is at the door of the Tent of the congregation. And all his fat, he shall take-off from him: and burn it, upon the Altar. And he shall do with the bullock, as he did with the bullock of the Sin- offering; so shall he do with it: and the Priest, shall make-an-atonement for them, and it shall be mercifully-forgiven them. And he shall cary-forth the bullock, to without the camp; and shall burn him, as he burned the first bullock: it is the Sin- offering of the church.  
When the Ruler, hath sinned▪ and done any one of all the commandments of jehovah his God, which should not be done, through ignorance, and is guilty. Or if his sin, be made-knowne unto him, that wherein he hath sinned: then he shall bring his oblation, a goat-bucke of the goats, a male perfect. And he shall lay his hand, upon the head of the goat-bucke, and he shall kill him, in the place, where he killeth the Burnt-offring, before jehovah: it is a Sin- offering. And the Priest shall take, of the blood of the Sin- offering, with his finger; and put it, upon the horns of the altar of Burnt-offring: and shall pour his blood, at the bottom of the altar of Burnt-offring. And all his fat, he shall burn upon the altar, as the fat of the sacrifice of Peace-offrings: and the Priest, shall make-an-atonement for him, concerning his sin, and it shall be mercifully-forgiven him.  
And if one soul, sin through ignorance, of the people of the land: while it doth any one of the commandments of jehovah, which should not be done, and be guilty. Or if his sin be made known unto him, which he hath sinned: then he shall bring his oblation, a she-goat of the goats, perfect, a female; for his sin, which he hath sinned. And he shall lay his hand, upon the head of the Sin- offering: and he shall kill the Sin- offering, in the place of the Burnt-offring. And the Priest shall take of the blood thereof, with his finger; and put it, upon the horns of the altar of Burnt-offring: and all the blood thereof, he shall pour, at the bottom of the altar. And he shall take away all the fat thereof, as the fat is taken away, from off the sacrifice of Peace-offrings: and the Priest shall burn it upon the altar, for a favour of rest, unto jehovah: and the Priest shall make an atonement for him, and it shall be mercifully forgiven him.  
And if he bring a Lamb for his oblation, for a Sin- offering: he shall bring it, a female perfect. And he shall lay his hand, up-the head of the Sin- offering; and he shall kill it for a Sin- offering, in the place where he killeth the Burnt-offering. And the priest shall take the blood of the Sin- offering, with his finger, and put it upon the horns of the altar of Burnt-offring: and shall pour all the blood thereof, at the bottom of the altar. And he shall take away all the fa● thereof, as the fat of the lamb is taken away, from the sacrifice of the Peace-offrings: and the Priest shall burn them upon the altar according to jehovahs' Fire- offerings: and the priest shall make-an-atonement for him, for his sin which he hath finned; and it shall be mercifully-forgiven him.  

Annotations.  
A Soul] that is, a person or man, as the Chaldee translateth it. when it shall sin] or, if it sin. Whereas he had taught the justification and sanntification of the Church, by the former sacrifices, and how men ought to walk in newness of life: now, because there is not a just man upon earth that doth good and sinneth not. Eccles. 7. 20. but in many things we offend all, jam. 3. 2. the Lord appointed means for the cleansing of his Church and all the members thereof, from the infirmities, errors and ignorant sins which they fall into. But if we sinne wilfully, after that we have received the knowledge of the truth; there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries, (or enemies of the Lord,) Heb 10. 26. 27. Esay 26. 10. 11. through ignorance] or, in error, unawares, by unadvisedness. Shegagah the word here used, signifieth error or going astray out of the right way, through ignorance or forgetfulness, or unadvisedness, or by being deceived, or the like. The Greek sometime turneth it, Agnoia, Ignorance, but here and often translateth it, Acousios, unwillingly: which is contrary to that which the Apostle calleth Heconsios', willingly or wilfully, Heb. 10. 16. contrary also to that which the law calleth sinning with an high hand, or presumptuously, Num. 15. 27.— 30. We may see the meaning openly by Moses in Numb. 35. 11. where he speaketh of killing a person, by error, or unawares, which in Deut. 19 4. is said to be ignorantly, or without knowledge; and both are joined together in jos. 20. 3. unawares, (or by error) and without knowledge, (or unweetingly:) whereto is opposed a lying in wait, that is, a purpose and willingness to kill him, Deut. 19 11. Exodus 21. 13. The Apostle likewise calleth such sins, Agnoemata, Errors-done-of-ignorance, in Heb. 9 7. and more fully openeth it by two words, in Heb. 5. 3. showing the Priest's duty to have compassion on the ignorant, and on them that err. So that these ignorances or errors, were misdeeds arising from error of the mind or of the affections; when men did either not know or understand the Law aright, or not remember or take heed thereto as they ought, when they knew not the nature of sin, or considered not how loathsome it was unto God; but were overtaken and miscarried by their errors or lusts, such are to be restored in the spirit of meekness, Gal. 6. 1. for such God appointed sacrifices; but for presumptuous wilful & malicious sins, men were to be cut off: Numb. 15. 27. 30. These Errors or Ignorances are such and so many as no man can understand, Psal. 19 13. and God both cleanseth us of them by the sacrifice of Christ, Hebr. 10. 10. 12. and restraineth us from them by afflictions, Psal. 119. 67. and warneth us to take heed of them, lest he be angry, and destroy the work of our hands, Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sins not known, the Hebrews put this difference: Shegagah (an error or sin through ignorance) is when he knoweth certainly: that he hath done the thing, but he did it in error (or unadvisedly:) but he that knoweth not, is he that is uncertain whether he did the thing or no. Talmud Bab. in Cherethoth (and Maimonie in his explanations on the same.) ch. 1. of all] understand, by doing any one of all the commandments. So Moses himself explaineth it in the words here following, and in ver. 13. 22. 27▪ commandments] or, charges: meaning prohibitions, or forbodes. For God commandeth both to eschew evil, and to do good: and most of the ten commandments (Exod. 20.) are forbiddings of sin. And thus the holy Ghost useth the word, both ways; as Take heed, etc. lest ye make you the likeness of any thing, which jehovah thy God hath commanded (that is forbidden) thee: Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other Gods, etc. which I have not commanded; to wit, to be done. Hereupon the Hebrew Doctors (Maimony and others.) divide the laws into Commandments to be done, and Commandments which should not be done. The Commandments given by Moses, they have summed up in all to be six hundred and thirteen: of them, they make affirmative precepts of things to be done, two hundred forty and eight, so many as (they say) there are bones in a man's body; & of negative precepts or prohibitions, three hundred sixty and five, so many as there are days in the year. should not] the Greek translateth it, ought not. To these prohibitions, the Hebrew doctors do restrain this law, saying, They bring no Sin-offering, but for ignorance (in doing) that which should not be done, as it is written (Levit. 4. 13. 27.) any one of all the commandments which should not be done. Maimony, treat. Shegagoth (or of Ignorance) c 1. s. 2. These which are counted the greater sins, the Lord appointed for them the greater sacrifices, according also to the estate of the persons that did them, differing one from another. For some sins also which the poorer sort should commit, there were lesser sacrifices prescribed, Lev. 5. 7. 11. Other sins in omitting things to be done, were expiated by Burnt-offrings, which were offered daily for the whole Church, or by particulars persons, as they would bring them, as is showed on Levit. 1. Also by the sacrifices offered on Atonement day, whereof see Lev. 16. The Hebr. account some sins more heavy, and some more light. The heavy transgressions (they say) are those for which men deserve death (by the Magistrate) or cutting off (by the hand of God,) also vain and false oaths. Other, for which cutting off is not threatened, they hold the lighter. Maimony, tom. 1. treat. of repentance, ch. 1. s. 2. shall do] this also they restrain unto deeds or facts, saying: Every transgression, for the presumptuous doing whereof, men deserve cutting off, (as Numb. 15. 30.) they are bound for the ignorant doing thereof to bring a sin-offering; except for three transgressions; 1. blasphemy, 2, neglect of circumcision, 3, and of the Passeover. The passover and circumcision, because they are commandments to be done; and they bring no Sin offering, but for ignorant doing of that which should not be done, Lev. 4. 2. And the blasphemer, because in him there is no deed: and it is said. FOR HIM THAT DOTH THROUGH IGNORANCE Numbers 15. 29. Therefore he that receiveth an idolatrous opinion of God, although he deserve to be cut off if he do it presumptuously, he is to be stoned, and if he receive it in ignorance, he is not bound to bring the sacrifice, because he hath not done any deed; and it is written, when he doth any one, etc. Maimony in Shegagoth, c. 1. s. 2. Neither if a man were accused to have done any sin, and he denied it, was he bound to bring a sacrifice: If witnesses say, we saw thee, that thou didst work on the Sabbath, or eat fat; and he say, I know certainly that I did not this thing he is not bound (to bring) a Sin-offering. Maimony, ibidem, c. 3. s. 1.  
V 3. anointed] that is, the High Priest; (as both Greek and Chaldee do expound it:) for the high Priest only, in the ages following was anointed; Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing only: that which he doth before, is counted but as of a private man. The anointed Priest or the King, which sin before they be put into office, although it be not known unto them, till after they are in office do they are as a private man. Maimony in Shegagoth, c. 15. s. 10. Thus the Law (as the Apostle observeth) made men High Priests which had infirmity, who needed daily to offer up sacrifices, first for their own sins, and then for the people's: but our High Priest, Christ jesus, was holy, harmless, un defiled, separate from sinners, and made higher than the heavens, Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legal priesthood could not be perpetual; but was a figure for the time, till the coming of our Lord jesus. to the guiltie-sin] here may be understood, according to the sin of the people, that is, he sinning like them. It may also be meant, that by his teaching, or practice, the people were caused to sin; as David was a guilty sin, that is, a cause of sin, to Israel, 1 Chron. 21. 3. And this latter the Greek version followeth, saying, so that the people sin: and the old Latin expoundeth it, making the people to offend: and the Hebrews, as Chazkuni, here openeth it, to make the people guilty, in that he hath taught, and permitted them to do a thing forbidden. Of this the Hebrew canons say, If he that ignorantly-erreth, in one of these etc. be a private man, he must bring a she goat, or an ewe lamb: and if it be the anointed Priest, he must bring a bullock for a Sin-offering. Whereby is meant, he is to bring a bullock for his unadvisedness, when ●e erreth by teaching himself, and doth a deed through unadvisedness of his teaching only; and is withal a very wise man, as is written, If the anointed Priest sin, to the guilty sin of the people. Lo the Priest is as the Congregation. As the Congregation, that is, the judges, are not bound to bring a sacrifice, unless they be wise men, meet to teach, and do err in teaching, and the doers do it at their mouth, etc. so is the Priest, in all these things. If he err in fact only, without teaching, whether it be in idolatry or other sins, he bringeth not the oblation. If the anointed Priest teach with the Synedrion, and both he and they err in teaching, although they do according to this teaching wherein they go astray: for as much as he relied not in the time of the fact, upon his teaching only, but upon the Synedrions also; he is discharged, and needs not bring a bullock for himself, but when the Synedrion bringeth an oblation, atonement is made for him, with the congregation in general. If he teach with the Synedrion, in error, and they sin of ignorance, they in (eating) blood, and he in (eating) fat: then atonement is not made for him with the congregation, but he must bring a Bullock for himself. Maimony, treat of Ignorance, ch, 1. s. 4. and ch. 15. s. 1. 3. 4. 5. See after in the notes upon vers. 13. 14. a bullock] a greater sacrifice than the common persons, vers. 28. or then the Rulers, v. 22. and equal to the Congregations, v. 14. youngling] Hebr. son of the herd: see Lev. 1. 5. so after in v. 14. perfect] without blemish, as Lev. 1. 3. therein figuring the perfection of Christ. a Sin-offering] Hebrew, a Sin: so called because the sin was confessed and laid on the head of this sacrifice, offered for the sinner. Figuring Christ whom God made sin for 〈◊〉, though he knew no sin, 2 Cor. 5 21. The Apostle in Greek translateth it, For sin, (Heb. 10. 6. from Psal. 40.) that is, an offering for sin. So after in this chapter and other where, Exodus 29. 14.  
Vers. 4. lay his hand] and confess his sin which he hath sinned; (as is noted on Levit. 1. 4.) so putting it upon the head of the beast, Lev 16. 21. and this should also be with repentance, and forsaking of the sin: Prov. 28. 13. and drawing near with a true heart in assurance of faith in Christ, whom that sacrifice figured: Heb. 10. 4. 10. 22. Neither Reconciliation day, (Levit. 16.) nor Sin-offering, nor Trespasse-offring, do make atonement; saving for them repent and believe in their atonement: saith Maimony, treat. of Ignorances, Chapt. 3. s. 10. kill the bullock] a figure of the death of Christ, Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5.  
Vers. 5. anointed] in Greeke, Christ, in Hebrew Messiah, so named as a type of our great high Priest Christ jesus, who entered, not into the holy places made with hands, but into very heaven, not with the blood of goats or bullocks, but with his own blood, and obtained eternal redemption: Heb. 9 24. 11. 12. This anointed Priest was the sinner himself, (for he offered up sacrifice for his own sins, Heb. 7. 27.) The Anointed Priests bullock brought for any of the commandments; the anointed priest himself took the blood, and sprinkled thereof, etc. Maimony, treat. of offering the sacrifices, chap. 5. sect. 15.  
Vers. 6. seven times] a mystical number, signifying the full and perfect cleansing of sin, by the sprinkling of the blood of jesus, Hebr. 9 13. 14. 1 Pet. 1. 2. 1 joh. 1. 7. and, that our sins need much purgation, Psal. 51. 2. 3. Seven is a complete number, used for the perfect finishing of a work; as was in the seven days of the creation, Gen. 3. 2. 3. and is used for many, 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scriptures, as the like seven times sprinkling of blood on atonement day, Lev. 16. 14. seven times sprinkling of oil upon the altar, when it was consecrated, Lev. 8. 11. seven times sprinkling of the leper, and seven days for his cleansing, Lev. 14. 7. 9 seven days for consecrating the Priests, Lev. 8. 35. and for purifying the unclean, Lev. 12. 2. Num. 19 19 seven times Naaman washed him in jordan, 2 Kin. 5. 10. 14. Seven days was jericho besieged, and 7. priests with seven trumpets blue, and the walls fell down, jof. 6. seven priests blue trumpets before the ark, when David brought it home, 1 Chron. 15. 24. The lamb (Christ) hath seven horns, and seven eyes, which are the 7 spirits of God, Rev. 5. 6. there also are seven seals on God's book, Rev. 5. 1. seven Angels with trumpets, Rev. 8. 2. and seven with vials, Rev. 15. 7. Every seventh day was a Sabbath, Exod. 20. 10. and the seventh year, a year of rest; and seven times seven years brought the jubilee, Lev. 25. 3. 4 8. Seven bullocks & seven rams were sacrificed by David, 1 Chron. 15. 26. by Ezekias, 2 Chro. 29. 21. by job for his friends, job 42. 8. and by Balaam for K. Balak, upon seven altars Num. 23. 1. 14. with many the like, as may be observed throughout the Bible, Ezek. 43, 25, and 39 9 12. Dan. 9 24. And the mystery of this number seven was observed also among other of the heathens. To purify myself, I wash me in the sea, dipping my head seven times in the waves; for the divine Pythagoras hath taught that that number is most fit, especially in religion. L. Apulei● de Asin. aur. l. 11. the veil of the holy place] Hebr. of holiness: which the Gr. translateth, the holy veil. It was that which parted the holy place and the most holy, called the second veil, Heb. 9 3. This figured the preparation of the way for us into the holy heavens by the blood of Christ shed and sprinkled, to remission of sins: for by the blood of jesus, we may be bold to enter into the holy place, by the new and living way, which he hath prepared for us, through the veil, that is, his flesh. Heb. 10. 19 20. Moreover, these rites thus described in the law, were exactly to be observed, as the Hebrew Doctors say, All the bloods that were to be bestowed within the sanctuary, if there wanted any one of them, there was no atonement made: but all of them were of the foundation of the atonement: for lo the scripture is careful of the very number, saying seven times. Blood which is commanded to be bestowed before the Lord, in the sanctuary, and they bestow it on the altar that is without: or, that which should be on the altar without, they bestow it before the Lord within the sanctuary, etc. behold the flesh of the sacrifice is polluted. Maimony, treat. of holy things polluted, ch. 2. s. 3. 10.  
Vers. 7. of sweet-spices] the Greek translateth of composition; it was the golden altar, on which the sweet confection was burned, Exod. 30. 1. 34. etc. The bullocks that were burnt, etc. the blood of every one of them, was sprinkled seven times, upon the v●tle that divided between the holy place and the most holy: and four times, upon the four horns of the golden altar. And all the bloods that were put upon the golden altar, when (the Priest) entered in, he stood between the Altar and the Candlesticks. and the altar before him. And he put (the blood) on the horns of the altar, o 〈…〉 he outside: beginning at the north-east hor●e, and so to the northwest, and to the south-west and to the southeast: Maimony, treat. of Offering the sacrifices, chap. 5. sect. 13. 14. This was done, to cleanse and sanctify the altar, from the uncleanness of the sinner, Levit. 16. 19 And the altar of incense, figuring Christ's mediation for us when we pray in his name, (as is showed on Exodus. 30. 6.) this rite here signified how by faith in the blood of Christ, our prayers are acceptable unto God, and our infirmities forgiven and purged. It may also prefigure his bloody sweat, when he prayed in the garden, Luke 22. 44. the bottom] or, foundation; in Greek the base. And the Sinne-offrings that were burned, he brought in their blood before (the Lord) into the sanctuary, and sprinkled thereof, as is expressed in the Law: and the rest of the blood, he poured at the west bottom of the Altar that stood without: for that [west bottom] was the first that came to hand, after he came out of the Sanctuary, Mai▪ ibidem, chap. 5. sect. 11. It is recorded, that in the Temple at jerusalem, there were at the south west horn of the Altar, two holes, like two nostrils, that the bloods which were poured there might pass away, into the brook Kedron: Talmud Bab. in Middoth (or treat. of the measures of the Temple, chap. 3.  
Vers. 8. the fat] or, suet: see Levit. 3. 3. 4. After the kill and sprinkling of the blood, they cut open (the Sinne-offrings,) and took out the fat and inwards, and put them in a vessel, and salted them, and strewed them on the fire, upon the Altar, Maimony, treat. of Offering the Sacrifices, chap. 7. sect, 2. Hereby it became a sweet savour unto the Lord; as after is said, in verse 31. For the burning of these fats and entrails upon the altar (which sanctified the oblations, Matt. 23. 19) figured the purifying of our affections by Christ, through the Spirit, & by our communion with his afflictions: Coloss. 2. 12. 13. and 3. 1. ●5. Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7.  
Vers. 11. the skin] to weet, cleaving to the flesh: for the sinne-offrings that were burned, were not flayed at all. But after they were carried out of the camp, they there cut them in pieces, like the pieces of the Burnt-offring, (Levit. 1. 6. with their skin; and burned them there, in the place of the ashes, Maimony, treat. of Offering the sacrifices, c. 5. s. 18. and c. 7. s. 2.  
Vers. 12. he shall carry] in Greeke, they shall earie forth: so after, and they shall burn. without the camp] and after that they were seated in Canaan, and the Temple was in jerusalem, they carried them out of the city: (Maim. ibid.) The like is after, for the sin-offering of the Church, v. 21. and upon expiation day, Lev. 16. 27. The mystery hereof, both touching Christ the sacrifice, and us the sinners, Paul openeth thus: the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp, wherefore ●●sus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him, without the camp, bearing his reproach: for here have we n● continuing city, but we seek one to come, Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out] that is, as the Greek explaineth it, where the ashes are poured out. So Christ was sacrificed at the place of skulls, or dead men's ashes, joh. 19 17. and that was part of his reproach, (Heb. 13. 13.) which he suffered to take away our sins. on wood] all that were burned without the court (of the sanctuary) any wood might serve for the burning of them: saith Maim. in treat. of Offering sacrif. 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. b●●nt] Hereby Christ's suffering without jerusalem gates was signified, and so the abolishing of sin, and reconcilement of the sinner unto God. Hebrews 13. 12. and 10. 10. Rom. 〈◊〉. 10. therefore in the sacrifices here following, vers. 20. 26. 3●. forgiveness of sins is promised; which is also to be understood in this place. Howbeit the Hebrew Doctors observe the differences thus, that of this bullock, and the goat for the Ruler, vers. 26. it is not said, for a sweet savour, etc. because of the bullocks, a part is without (the sanctaarie) for to remove away the unclean spirit: and in the sinne-offering of the anointed Priest, it is not mentioned that it shall be mercifully forgiven him; for he hath not yet full pard●n, until he make supplication unto his God, for he is the Angel of the Lord of ho●●● (Malac. 2. 7.) and he ought to be innocent and pure of hands, R. M●nachem on Levit. 4. It is also here noted by Baal Hatt●rim, how the Law commandeth the Anointed Priests oblation to be burnt openly without, at the pouring out of the ashes, that no man should be ashamed to confess his sin: for lo the high priest sinneth, and confesseth, and bringeth an oblation for his sin.  
Vers. 13. all the congregation] This showeth that the Church may err. The Hebrew Doctors have here sundry observations, touching the judges or Magistrates, which taught error, and the people that practised the same: saying; Every thing, for the ignorant sin whereof men are bound to bring the sin-offering appointed; if the great Session of judges ignorantly sin in the teaching thereof, and teach that it is lawful; and the people sin of ignorance by their teaching, and the people do the thing, and rely upon their teaching. And afterward it is known to the judges, that they have erred; lo the judges are bound to bring the sin-offering, for their ignorance in teaching, although they themselves have not done the thing, etc. and the rest of the people are discharged of the sin-offering, although they were the doers of the thing, because they relied on the judges. Provided, that they which teach, be the great Senate of 72. judges, and that the Chief of the Senate ●ee with them when they teach it, and that they be all of them meet to teach, and that they all, or the most of them, err in the thing which they teach; and that they teach it expressly, and say to the people, it is lawful for you to do it. Likewise if they which hear it from the mouth of the judges say unto others, it is lawful for you to do it, and all the Church, or most part thereof, do it at their speech, and do it ignorantly at their speech, thinking that the thing which they teach is according to law. And they teach to infringe some part, and to confirm some part, and not to abrogate the whole body (of the command●ment,) and when it is known unto them, they know the body (or substance) of the thing whereof they taught through ignorance. When all these concur, the judges art bound to bring the sin-offering and he that doth the thing at their speech is discharged. But if there want any one of these things, than the judges are discharged of the offering; and whosoever have sinned of ignorance, and do●e the deed, he brings the sin-offering appointed for his ignorance. As for example. If the judges say, this thing is lawful: but teach it not to the people, nor say unto them, it is lawful for you to do it. And some man heareth, when they determine the thing to be lawful, and goeth and doth according as be hath heard: now who so doth it, is bound to bring the 〈◊〉 offering; and the judges are free, because they t●ught them not expressly to do it. Likewise if they 〈◊〉 it, and the lesser part of the Church do it at their word▪ and the error be known: now the judges are discharged, and they that do the thing are bound, and every one brings his sin-offering, etc. If the judges teach an unlawful thing to be lawful, presumptuously; and the Church doth it at their mouth ignorantly; the judges are discharged of the sacrifice, because they sinne presumptuously, & every one that did it at their mouth, is bound to bring a sacrifice for himself, because he sinned ignorantly. If the judges teach it ignorantly, and the Church know that they ●●●e, and that it is not meet to receive it of them, and yet the Church do it at their mouth: now both of them are discharged of the sacrifice; the judges are discharged, for the Church did it not because of their teaching which caused them to err: and all the doers are discharged of the sacrifice, because they sinned presumptuously, for they knew that they erred, and that it was not meet so to do. Maimony, treat▪ of Ignorances, chap. 12. & 13. sin ignorantly] or, err, of ignorance and unadvisedness, not presumptuously; as vers. 2. So the Greek here translateth it, be ignorant, or, doe-ignorantly. the thing] Hebrew, the word be hid. This the Hebrews understand of some part of a commandment, not of the whole, which cannot be hidden from the eyes of the Church. The judges that sin ignorantly, and teach to abrogate a substantiall-precept (or, body of a precept) of the substantiall-precepts of the law, and all the people do it at their saying; the judges are discharged; and every one of them that do it, is bound to bring the sin-offering appointed: as it is written, AND THE THING BE HID, and not the whole body of-the-precept. The judges are never bound (to bring the sacrifice) till they teach to abolish a part, and to confirm a part of the things which are not expressed in the law, and explained. Afterwards, the judges are bound to bring the sacrifice; and they that do it at their saying, are discharged. As, if they teach that it is lawful to worship idols, etc. lo it is as if they should say there is no idolatry (forbidden) in the law; which abrogateth the whole body (of the commandment;) and this and the like is not ignorance in teaching, but forgetfulness. Therefore they are discharged of the sacrifice; and who so doth it at their saying, he is bound to bring the sacrifice for himself. But if they err, and teach, saying, he that prostrateth himself to idols, etc. is guilty, for it is said thereof, thou shalt not prostrate thyself to another God; but he that bendeth towards the ground, and prostrateth not, that is lawful; now they are bound (to bring the sacrifice) And so in all the like cases, if they teach, and the most part of the Church do it at their saying, these are discharged, and the judges bring the sacrifice for their ignorance. Maimony in Shegagoth. c. 14. are guilty] or, do offend, sin, trespass unto gum 〈…〉 esse. See Levit. 5. 3. 6.  
Vers. 14. against it] or, as the Greek translateth, in it. So the Hebrew word ghnal sometime signifieth, as in Exod. 29. 3. Esay 38. 20. the church] or, the assembly: in Hebrew, kahal; whence the Greek word ekklesia, (a church) is derived. This the Hebrew Doctors understand, not only for the twelve●●ibes of Israel, but for every tribe, which is called (kahal) a church, as it is written, (in 2 Chron. 20. 5.) johosaphat stood in the church (or assembly) of judah. And from this law they say, Every Tribe was to bring a Bullock for a sin-offering; in all twelve Bullocks. And, whether all the Israelites in the land, did the thing, at the saying of the judges teaching them; or the most of Israel did it, though they were the least number of the tribes; or, the most of the tribes did it, though they were the least of all Israel; they brought according to the number of all the tribes, a Bullock for every tribe. As, if the inhabitants of the land of Israel were 600000 and one; and they that did (the sin) by the teaching of the judges, were 300000 and one; and all of them of the Tribe of judah only: Or, if they that did it, were all of them the children of seven tribes, though they were but 100000. the judges were bound (to bring the sacrifice) etc. And the tribe of Manasses and of Ephraim, were not counted as two tribes in this business, but both for one tribe. Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect. 2. It is also observed by them, that All the sacrifices of the Church, were either Burnt-offrings, or Sinne-offrings: and among the sacrifices of the Congregation there were no Peace-offrings, save the two lambs that were brought with the waved loaves, at the solemn assembly, (Levit. 23. 19) and they were called the Peace-offrings of the Congregation. And the Church never offered a trespass offering, nor any Bird. Maimony treat of offering sacrifices, chap. 1. sect. 4. a bullock] In Num. 15. 24. the law appointeth a bullock for a burnt-offring, and an he Goat for a sin-offering, when the congregation ignorantly sinneth: and here, it commandeth a Bullock for a sin-offering only. The Hebrews reconcile these laws thus: What is the offering they bring for this ignorance? If it be concerning idolatry that they (the judges) ignorantly sin and teach it; they bring a Bullock for a Burnt-offring, and an he goat for a sin-offering, for every tribe; and this is the offering spoken of in Num. 15. 24. which by word of mouth hath been taught, to be spoken of ignorant-sinning by idolatry. But if it be concerning any other transgressions that they ignorantly-offend and teach, for the ignorant doing whereof they are bound to bring the appointed sacrifice; then every tribe bringeth a Bullock for a sin-offering; and this is that spoken of in Levit. 4. 13. 14. Maimony treat. of Ignorances, chapped. 12. Sect. 1. Others do accord these laws thus, that this here is meant of the sin of all Israel jointly; and that in Num. 15. is meant of particular assemblies or synagogues, as they were distinct by their dwellings in Canaan. But I observe another difference, how this in Levit. 4. 13. speaketh of doing some one of all the commandments which should not be done: that, in Num. 15. 22. speaketh of not doing all the commandments, which the Lord had spoken by Moses.  
Vers. 15. lay their hands] There is no laying on of hands, upon the offerings of the Congregation, but upon two; viz. upon the escape goat, (Lev. 16. 21.) and upon the Bullock for the thing hid from the eyes of the church, (Lev. 4. 13. 15.) Upon it three of the Synedrion, do lay their hands. Maimony treat of offering sacrifices, chap. 3. sect. 10. See also the notes on Levit. 1. 4. It figured their faith in Christ, upon whom God would lay the iniquity of us all, Esay 5●. 6. and so would not impute their trespasses unto them, 〈◊〉 Cor. 5. 19 he] that is, the Priest or Levite shall kill: see Levit. 1. 5.  
Vers. 16. anointed] that is, as the Chaldee expoundeth it, the chief Priest: in Greek, Christ, that is Anointed: a figure of our Lord Christ.  
Vers. 17. seven times] signifying a full purgation: see the notes on vers. 6. etc. For, the things done to the sacrifice of the high Priest, the same were done to the congregations.  
Vers. 20. the sin-offering] in Greeke, the Sin: meaning the sacrifice which was for the high priests sin, vers. 8. etc. the first Bullock, as it is called in vers. 21. it shall] that is, as the Greek translateth, the sin shall be forgiven them.  
Vers. 21. he shall carry] in Greeke, they shall carry out the whole Bullock: as v. 12.  
Vers. 22. the Ruler] or, the Prince; in Hebrew, Nasi, that is, one Preferred, or Advanced above others; or, one that lifteth up and easeth the burdens of the people, by governing them; as Num. 11. 17. Exod. 18. 22. It is a common name, both to inferior rulers, Num. 16. 2. Exod. 16. 22. and to the chief, as the King, Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law, of the later, saying, Who is the Ruler spoken of in the law? It is the King, over whom, no man of Israel hath power; neither 〈◊〉 any above him in his kingdom, but the Lord his God. Whether he be of David's house, or of the other tribes of Israel. And if there be many Kings, and one of them do not serve another, every one of them brings an he goat for his sin of ignorance. Maimony, treat. of Ignorances, chap. 1 5. sect. 6 So in Ezek. 46. 2. 4. etc. the offerings of the Prince are distinct from those of the people of the Land. through ignorance] or, by error: in Greek, unwillingly: as in v. 2.  
Vers. 23. Or if] the Greek translateth it, And his sin be known, etc. so in vers. 28. But though Or, be sometimes used for And, or If: yet here it may be used properly, meaning, if his sin be known of himself, or be made known to him by others. So Chazkuni explaineth it, And is guilty, that he knoweth it of himself: or it be made known unto him, by the means of others. This is for his own particular sin, which he doth when he is a ruler. For, the Ruler that doth with the Congregation, by the teaching of the judges, atonement is made for him, as for the people generally. If the judges be they that offer for their ignorance, all the people and the King are discharged from bringing the sacrifice, as is before showed. And if they that do it at the saying of the judges, be bound to bring the sacrifice, and the King be one of the doers, than he brings an he goat: for the Rulers he goat, is in place of the ewe lamb or she goat of the common person. Maimony treat. of Ignorances, chap. 15. sect. 8. his oblation] in Greeke, his gift.  
Vers. 24. killeth the Burnt-offring] that is, on the north side of the altar: see Levit. 1. 11. The Greek translateth, where they kill (that is, use to kill) the Burnt-offrings.  
Vers. 25. of burnt-offring] herein it differed from the former of the high Priest, and Church, whose blood was carried into the Sanctuary, and put on the homes of the altar of Incense, vers. 7. 18. The sin offerings that were eaten (as they were whose blood was not carried into the Sanctuary, Levit. 6. 26. 30.) their blood was to be put on the four bo〈…〉 of the altar that stood without, from the midst of the altar and upward. When the Priest took the blood in a basin, he carried it to the altar, and dipped therefore finger of his right hand in the blood, and put it upon the horn: and so he did to every borne. And he was bound to dip his finger at every horn. And when he had made an end of putting it upon the horn, he wiped his finger on the edge of the basin; and after that, he dipped the second time: for the blood that remained upon his finger, it was not lawful to put thereof upon another horn. Of all the sacrifices, not any one's blood was to be sprinkled with the finger, but of the sin-offering only. And thus he began; he went up on the foot-banke, and turned on his right hand and went round about; and put upon the southeast horn first: after that upon the next horn which was the north-east: then upon the northwest; and after that upon the south west. And at the bottom of that horn, where he made an end of striking on the blood, he poured out the residue of the blood; which was at the southern bottom. Maimony treat. of offering the sacrifices, chap. 5. sect. 7. 8. 9 10. pour his blood] in Greeke, pour all his blood: meaning all which remaineth after the sprinkling. So in vers. 30 Moses saith, all the blood, likewise in verse 34. which is to be understood here.  
Vers. 27. one soul] in Chaldee, one man: meaning man or woman, as Numb. 5. 6. people of the land] that is, of the common people, except only the high Priest, and Prince forementioned: any either Israelite, common Priest, or Levite: as Aben E 〈…〉 explaineth it. one] The sacrifice here following, is for any one sin: if many sins be committed at once, there must, by proportion, so many sinne-offrings be brought: as likewise the Hebrew Doctors explain, in the foresaid treat. of Ignorances, chap. 4. where also they say, for example; He that killeth a beast of the holy things, out of the court yard of the sanctuary, on the Sabbath day, in the service of a false god; he is bound to bring three sacrifices; because he killed the holy things out of the Court; and because he prosaned the Sabbath; and because he committed idolatry: for here three unlawful things are 〈◊〉 in one.  
Vers. 28. a she goat] This is the sacrifice appointed of God, which therefore the sinner might not alter, or bring any other in stead thereof: though for some other sins, if he were poor and not able, he might bring a lesser sacrifice, Levit. 5. 7. 11. The Hebrews have this rule; All sins that deser●● cutting off by the Law, except those three before mentioned, [and showed in the notes on vers. 2.] if a particular person transgress in any of them through ignorance, he is to bring the sin-offering appointed: except the unclean person that eateth of the holy thing; and the unclean person that cometh into the sanctuary both of them do not bring the Sin-offering appointed, but the oblation mentioned in Levit. 5. 7. 11. a sh 〈…〉 beast if he be rich; and two Doves, or Flower, if he be poor. Maimony treat. of Ignorances, chap. 1. s. 3. perfect] without blemish: see Levit. 1. 3. which he hath sinned] and not for any other of his sins: as, he that separateth a Sin-offering for fat which he hath eaten, may not bring the same for the Sabbath which he hath polluted, or for blood which he hath eaten, etc. for than it is unlawful. Yea more than this (they say) he that separateth his sin-offering for fat which he did eat yesterday, may not bring it for fat which he did eat this day: and if he bring it so, it makes no atonement for him. Maimony treat. of Ignorances, chap. 3. sect. 3. If he bring two sinne-offrings for two sins: the one is to be killed in the name of the first sin; and the other, in the name of the second sin. Ibid. s. 6.  
Vers. 29. his hand] with confession of his sin: see Levit. 1. 4. the sin-offering] in Greeke, the head of his sin: that is, his sacrifice. he shall] that is, the Priest or Levite shall kill: Greek, they shall kill the Goat of sin, that is, the goat to be sacrificed for sin. See Levit. 1. 5.  
Vers. 30. the horns] the four horns of the Altar, after the manner before described on v. 25.  
Verse 31. of rest] Greeke, of sweet smell: the Chaldee explaineth it, to be accepted with favour: see the notes on Lev. 〈◊〉. 9  
Vers. 32. a Lamb] or, sheep. This sacrifice is spoken of, apart from the former of the goat, because of the difference in the fat which was burned; as is showed in the annotations on Lev. 3. 12.  
Verse 33. he shall kill] in Greeke, they shall kill it for sin, that is, for a sin-offering: which Sol. jarohi expoundeth, that the kill be by the name of a sin-offering. All these perfect unblemished sacrifices, for the sins of the people, figured Christ the lamb without blemish and without spot, 1 Pet. 1. 19 the lamb of God, which taketh away the sin of the world, john 1. 29. who once suffered for sins, the just for the unjust that he might bring us to God, 1 Peter 3. 18. For he made him who knew no sin, to be sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. 21.  
Vers. 35. according to] or, upon, or with Iehovahs Fire-offrings: which the Greek translateth, upon the Lords Burnt-offring. For the daily Burnt-offring was first offered to the Lord; and other sacrifices after, and as it were upon the same. But it may be referred to the fat of the Peace-offrings, Levit. 3. according to which, the fat of the sin-offering was to be burnt. As for the flesh or bodies of this and the former Sin-offering of the Prince, they were not burnt without the host, (as the High Priests and Churches were) but eaten by the Priests; as is commanded in Lev. 6. 26.— 30.    

CHAP. V.  
1. He that sinneth, in concealing his knowledge, when he heareth an adjuration: 2, When he hath touched an unclean thing, or person, 4, or in making an oath: 6, His Trespasse-offring of the flock, 7, or of fowls, 11, or of flower. 14. The Trespasse-offring in sacriliges, 17, and in sins of ignorance, not known.  
ANd a soul when it shall sin, and hear the voice of an adjuration; and he is a witness; whether he hath seen, or known of it: if he do not utter it, than he shall bear his iniquity. Or a soul, that shall touch, any unclean thing; either the karkase of an unclean wildbeast; or the karkase of unclean cattles, or the karkase of an unclean creeping-thing: and it be hidden from him; and he is unclean, and is guilty. Or when he shall touch, the uncleanness of man; according to all his uncleanness, that he shall be unclean withal: and it be hidden from him; and he knoweth of it, and is guilty. Or a soul, when it shall swear, pronouncing with the lips to do evil, or to do good; according to all that a man shall pronounce, with an oath, and it be hidden from him: and he knoweth of it, and is guilty, in one of these. Then it shall be when he is guilty, in one of these: that he shall confess, that he hath sinned, concerning it. And he shall bring his Trespasse-offring unto jehovah, for his sin which he hath sinned; a female from the flock, a lamb, or a shee-goat of the goats, for a sin- offering: and the Priest, shall make-an-atonement for him, concerning his sin.  
And if his hand reach not to the sufficiency of a lamb; then he shall bring for his trespass which he hath sinned, two turtle-doves, or two young pigeons, unto jehovah: one for a Sin- offering, and one for a Burnt-offring. And he shall bring them, unto the priest; and he shall offer, that which is for the sin offering, first: and he shall cut-with-his-nayle the head thereof, over-against the neck thereof, and shall not divide- it-asunder. And he shall sprinkle of the blood of the Sin- offering, upon the side of the Altar; and the rest of the blood, shall be wrung-out, at the bottom of the Altar: it is a Sin- offering. And the second, he shall make a burnt-offring, according to the manner: and the Priest shall make-an-atonement for him, for his sin which he hath sinned, and it shall be mercifully-forgiven him.  
And if his hand attain not to two turtle-doves, or to two young pigeons; then he that sinned, shall bring for his oblation, the tenth-part of an Ephah, of fine-flowre, for a sin- offering: he shall not put upon it, oil; neither shall he give upon it, frankincense; for it, is a Sin- offering. And he shall bring it, unto the Priest; and the Priest shall take his handful of it, a memorial thereof, and shall burn it on the altar, according to jehovahs' Fire- offerings: it is a Sin- offering. And the Priest shall make-an-atonement for him, for his sin which he hath sinned, in one of these, and it shall be mercifully-forgiven him: and it shall be the Priests, as the Meat-offring.  
And jehovah spoke unto Moses, saying. A soul, when it shall transgress a transgression; and sin through ignorance, in the holy things of jehovah: then he shall bring his trespass unto jehovah, a Ram perfect out of the flock, with thy estimation, of silver shekels, after the shekel of the Sanctuary, for a Trespass- offering. And that which he hath sinned, concerning the holy-thing, he shall pay; and the fift part thereof he shall add thereunto, and give it unto the Priest: and the Priest shall make-atonement for him, with the Ram of the Trespass- offering; and it shall be mercifully-forgiven him.  
And a soul, when it shall sin; and do any one of all the commandments of jehovah, which should not be done: though he know it not, yet is he guilty, and shall bear his iniquity. And he shall bring a ram perfect out of the flock, with thy estimation for a Trespass- offering, unto the Priest: and the Priest shall make-an-atonement for him, for his ignorance which he ignorantly committed, and he knew it not; and it shall be mercifully-forgiven him. It is a Trespasse-offring: trespassing he hath trespassed, against jehovah.  

Annotations.  
A Soul] that is, any person, or a man, as the Chaldee translateth it. And Moses in ver. 15. and 17. saying, when a soul sinneth, he shall bring, etc. showeth a man to be meant hereby. Though under the man, the woman also is comprehended, as in Num. 5. 6. touching which the Hebrew Canons say, All sacrifices that a woman is bound to offer, her husband bringeth them by her hand: if he be poor, he brings the poor man's oblation, and if he be rich, he brings by her hand, the rich man's oblation. Maimony, treat. of Ignorances, ch. 10. sect. 6. These Trespasse-offrings here following, were for sins of less importance; as omission of some duties, and not observing the legal washings and purifications, etc. whereas the sinne-offrings in chapter 4. were for greater offences, in doing things forbidden of God. Therefore the oblations for these trespasses, were made less, if the sinner were poor, Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened, Levit. 4. an adjuration] or, exsecration, oath, or curse; of which word, see the notes of Gen. 24. 41. The Greek here also translateth it, adjuration (or exaction of an oath:) when one by oath or curse is charged to speak if he know; as judg. 17. 2. Prov. 29. 24. 1 King. 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto jesus, I adjure thee by the living God, that thou tell us, whether thou be the Christ the son of God. Unto that adjuration jesus gave an answer, and confessed it; whereas before, he held his peace. So the Apostle saith, I adjure you by the Lord, that this Epistle he read unto all the holy brethren, 1 Thess. 5. 27. And by the Hebrew Canons, whether a man swear by his own mouth, or be adjured by the mouth of others, and he answer Amen, though he that adjured him were an infidel, or a child, he is bound. For who so answereth Amen after an oath, is as if he uttered the oath with his own mouth. And whether he answer Amen, or speak a word of like meaning, as if he say yea, or I am bound, or do take upon me this oath; or any the like, in any language: he is as a sworn man for any matter, whether he be (for sinning therein) to be beaten, or to bring an oblation. Whether he swear or be adjured by God's proper name, or by any of his titles: as that he swear by him whose name is Gracious, or Merciful, or Long-suffring, or any the like, in any tongue: it is a full oath. And so an exsecration, and a curse, is an oath. Maimony, tom. 3. in Shebugnoth (or treat. of Oaths,) chap. 2. sect. 1. 2. Accordingly the Evangelists set down these two as one, the Son of God, Matth. 26. 63. and, the Son of the Blessed, Mark 14. 61. witness] The Hebrews say, there are four kinds of oaths; the oath of pronouncing a thing, [whereof see verse 4.] and vain (or rash) oaths, [for bidden in Exod. 20. 7.] the oath concerning that which was delivered to keep, [whereof see Levit. 6. 2. 3.] and the oath of witness; here spoken of. Which they explain thus; as when witnesses can give testimony concerning goods, and the owner requireth them to ●itness, and they deny that they can give testimony, and swear that they cannot, &c. for such an oath, they are bound to bring the sacrifice, here appointed, verse 6. etc. Maimony treat. of Oaths, chap. 1. sect. 1. 12. 〈◊〉 utter] or, not show, declare, tell it. And this may be, though a man be not particularly called forth to witness: as the Hebrews say, if the party that requireth testimony, do say; I adjure all that st 〈…〉 here, if they can witness for me, that they come and bear witness: if there be any witnesses among them 〈◊〉, and they deny, (or dissemble) it, they are guilty of the oath of testimony. Maimony, treat. of oaths, chap. 9 sect. 9 his iniquity] that is, the punishment of his iniquity, if he repent not, and be reconciled by sacrifice; as the like is said in Levit. 19 8. and 20. 17. where such as bear their iniquity, are threatened to be cut off. It may also be englished thus, if he utter, (or show) it not, and beareth his iniquity, that is, is subject to the wrath of God. So in vers. 16.  
Vers. 2. carcase] which who so touched, was by the law unclean, Levit. 11. 8. 31. it be hidden● that is, the uncleanness be hidden from him, as ●ol. jarchi expoundeth it. is unclean] that is, afterward knoweth himself to be unclean; as the explanation in vers. 3. seemeth to manifest. 〈◊〉 guilty] or, trespasseth, sinneth; for of this Hebrew word Ashem, the sacrifice appointed for it, is called A 〈…〉, in v. 6. that is, a Trespasse-offring, or Guilt-offring. But what sin or guiltiness was upon a man, for touching an unclean carcase? And seeing the law maketh such unclean but till evening, Lev. 11. 24. 31. when washing themselves and their clothes they were clean, and for uncleanness by a dead man, the sprinkling water cleansed them, Num. 19 16. 17. 18. 19 wherefore is here confessing of sin, and a trespasse-offring required, in v. 5. 6. The Hebrew doctors say, this is meant, for an unclean person, who when he was unclean came into the sanctuary, or did eat of an holy thing, ignorantly. For it is expressly said, (in Lev. 7, 20. 21.) if any eat of the flesh of the peace-offrings of the Lord, having his uncleanness upon him, the same person shall be cut off, etc. And of coming into the sanctuary it is said, (in Num. 19 20.) that soul shall be cut off from among the church, because he hath defiled the sanctuary of the Lord. And when the law condemneth men to be cut off, for defiling the sanctuary and holy things thereof, [to weet presumptuously,] it implieth the sacrifice which they are to bring, for the ignorant doing thereof. Maim. treat. of Ignorances, c. 10. S. 1. 5. And thus Sol. jarchi also expoundeth it; is guilty, for eating of the holy thing, or for coming into the Sanctuary. These things figured the pollutions which men have not only by sins proceeding originally from themselves, but by partaking also with other men's sins, 1 Tim. 5. 22. 2 Cor. 6. 17. from which we are to be cleansed by the sacrifice and death of Christ.  
V 3. according to all] or as the Gr. translateth it, of all (or of any) his uncleanness: which might be sundry ways, as the law after showeth, in the 12. 13. 14. and 15 chap. of this book. shall be unclean withal] by touching it, as the Gr. explaineth it, which when he toucheth he is defiled. and he knoweth] too weet, if afterward by some means it be manifested. This the Gr. version plainly showeth saying, and after this he knoweth of it. And herein it differeth from an other case, following in v. 17. which he knew not: whereupon two sorts of trespasse-offrings are appointed: for this which he knew, a female lamb, or a lesser sacrifice if he were poor, v. 6. 7. etc. for that which he knew not, a ram, v. 18. Of which difference, more is spoken hereafter. It may also be translated, whether it be hidden from him, or he know of it. Howbeit of this matter of uncleanness, the Hebr. canons say; The case of ignorance about defiling the sand 〈…〉 y and holy things, differeth from the case of other 〈◊〉 that deserve cutting off. For all such sins, when one hath ignorantly done them, and it be known unto him in the end, that he hath sinned; although he had no knowledge of it in the beginning, yet he is bound to bring a Sin-offering: but for defiling the sanctuary & holy things, ●e brings not the offering which is less if the man be poor, (Lev. 5. 7. 11.) unless he have knowledge of the uncleanness and knowledge of the holy thing, or of the sanctuary, in the beginning. And the knowledge of the uncleanness, and knowledge of the holy thing, or of the sanctuary, in the end; and it be hid from him between both. As, a man is unclean, and eateth of a holy thing, etc. and afterwards it is known unto him that he is unclean, and was unclean when he did eat; and that it was a holy thing which he did eat. L●● he is not bound to bring a sacrifice, unless he knew that he was unclean, and that the thing was holy, before he did eat. As a man is unclean, and knows that he is unclean, and knows that the thing is holy. And afterwards the uncleanness is hidden from him, and he forgets that he is unclean, and eateth of the holy thing, and knows that it is a holy thing; or he erreth and forgetteth that the thing is holy, but knows himself to be unclean, and eateth. Or if he err or forget, both that he is unclean, and that the things is holy, and so eateth: afterwards the things are known to him, which were hidden from him: lo now he must bring the sacrifice here appointed; which is lessened if the man be poor. The reason of this exposition is; for that concerning other ignorances it is said, (in Lev. 4. 27. 28.) while he doth some one of the commandments of the Lord, which should not be done, and be guilty; or if his sin be made known unto him, which he hath sinned. When he knoweth it in the end, although he knew it not in the beginning. But concerning the uncleanness of the sanctuary and holy things, it is said, and it be hidden from him, & he knoweth of it, & is guilty, (Lev. 5. 3.) etc. Maim. treat. of Ignorances, c. 11. S. 1. etc. So in the Chaldee paraphrase called jonathans', this scripture is thus interpreted, and it be hid from him, and he touch any holy thing, and afterwards it be revealed unto him, and he knoweth it, etc. is guilty] or, is a trespasser, sinneth: as Sol. jarchi again faith, by eating of the holy things, or coming into the Sanctuary.  
V 4. a soul] in Chaldee, a man when he shall swear. pronouncing] distinctly-uttering. This is that which the jews call the oath of pronunciation, (as is noted before on v. 1.) and of it they make four particulars, two of things to come, and two of things past: as when one swears of a thing past, that it was done, or it was not done; and of a thing to come, that he will do it, or he will not do it. And no oath of pronunciation it to be used, but for things possible for him to do, whether to come or passed. He that sweareth any of these four oaths, and the thing be otherwise; as, ●e that sweareth that he will not eat, and he eateth; or that he will eat, and he eateth not; or that he hath eaten, when he eateth not; or hath not eaten, when he hath; lo this is a false oath; and of this and such like, it is said, ye shall not swear by my name falsely, (Lev. 19 12.) And if he swear falsely, of presumption, he is to be beaten: if of ignorance, then be brings the sacrifice here appointed. Maimony, treat. of Oaths, chap. 1. Sect. 1. 2. 3. to do evil, etc.] This the Hebrew Doctors understand of things in a man's power, to do if he will, or to leave undone if he will. Therefore, he that sweareth to do evil to others, (as to smite his neighbour, etc.) this is not an oath of pronunciation, because he is commanded not to do it; but it seemeth to be a vain (or rash) oath. If he swear to his own evil and hurt, though he should not so do, his oath remains upon him: and if he do it not, he is guilty of the oath of pronunciation. If he swear to do good to others, the good which is in his power to do; the oath remains upon him, if he do it not, he is guilty of this oath. And, whosoever sweareth to break a commandment, & breaks it not, he is not guilty of this oath of pronunciation, but is to be beaten as for a vain (or rash) oath, & is to observe the commandment which he swore to break. If one swear that he will not sleep or eat for 7. days, or the like vain oath, they must not bid him watch or fast so long as he is able to endure, and afterward to sleep or eat: but he is to be beaten out of hand for his rash oath; and so may sleep or eat when he pleaseth. Maimony, treat. of oaths, chap. 5. Sect. 14. etc. Compare herewith Psal. 15. 4. he that sweareth to do evil, (that is, to his own hurt) and changeth not: etc. it be hidden from him] that he hath transgressed against his oath, saith Sol. jarchi, on Levit. 5. And Thargum jonathan explaineth it, and he hath falsified (his oath) and it be hidden from him, and after that he hath transgressed, it be revealed unto him, and he know that he hath falsifiedit, etc. is guilty] or, trespasseth: in Greek sinneth, to weet, in breaking or falsifying ignorantly, that oath which he hath pronounced; or in any of the other three cases fore-propounded.  
Vers. 5. in one of these] in one of these four, saith Thargum jonathan; meaning the four sins mentioned in the 1. 2. 3. 4. verses before. shall confess] laying his hands on the head of the sacrifice, and confessing the iniquity of his trespass; as is noted on Levit. 1. 4. And so other rites were performed according to the manner of the sin-offering in chap. 4. The trespasse-offrings, etc. were killed, and their blood sprinkled, as is before declared. Then they were flayed, the fat and inwards taken out, and salted, and strewed on the fire (upon the altar.) And the residue of their flesh, was eaten by the males of the Priests, in the court, like the sin-offrings. Maimony, treat, of offering the sacrifices, chap. 9 Sect. 1. And touching this confession they say, The owners of the Sin or trespasse-offrings, when they bring their sacrifices, etc. atonement is not made for them thereby, until they repent, and confess with word of mouth: etc. And so he that is in his neighbour's danger, and hath done him damage in his goods, although he payeth him all that he oweth him: atonement there is none, until he confess, and turn away from doing the like again for ever. Maimony, tom. 1. treat. of Repentance, chap. 1. Sect. 1. See the notes on Num. 5. 7.  
Vers. 6. Trespasse-offring] or, Guilt-offring: in Hebrew Asham, that is, Guiltiness or Trespass, as the Sin-offering, in chap. 4. was for sin (as the words here following manifest,) and is likewise called a Sin-offering. And as the former, so this figured out the sacrifice of Christ for our sins; of whom it is prophesied that his soul should be made an Asham, an offering for trespass, (or, for sin, as the Greek translateth it●) Esa, 53. 10. which he hath sinned] and respect must be had in the sacrificing, unto that particular sin which was committed, that atonement might be made for it. He that killeth a Sin offering or a Trespasse-offring, it is necessary that his cogitation be on that sin by name, which (the sacrifice) is brought for. Ma●m. treat. of offering the sacrifices, chap. 4. Sect. 11. These things taught a special care that men should have of their wai●s, an examination of their own sins, a particular repentance, sorrow and sacrifice of a contrire heart, with faith in Christ (whom the Trespass-offring figured) even for their least transgressions; that so judging themselves, they may not be judged of the Lord: 1 Cor. 11. 31. Ezek. 20. 43. Lam. 3. 40. 2 Cor. 7. 11.  
Vers. 7. his hand reach not] that is, he be not able enough to bring a lamb: thus God providend for the poorer sort. This is that sacrifice which the Hebrews call Gn●leh vajored; that is, Ascending and descending, (Thalmud. Bab. in Cerethoth, ch. 2.) because it ascendeth or is greater, if the sinner be rich, and descendeth or is lesser, if he be poor. And they observe, that Six are commanded to offer the oblation Gnoleh vajored (greater or lesser:) The Leper at his cleansing, (Levit. 14. 21. etc.) The woman after childbirth, (Levit. 12. 8.) He that sweareth the oath of testimony, (Levit. 5. 1.) He that sweareth the oath of pronunciation, falsely through ignorance, (Levit. 5. 4.) The unclean person that eateth of the holy things ignorantly; and the unclean that cometh into the Sanctuary ignorantly, (Levit. 5. 2. 3.) Maimony treat. of Ignorances, chap. 1. Sect. 1. In these kind of sacrifices, the High Priest, or the King, was not charged to bring a greater, as they were in the Sin-offering, Levit. 4. 3. 23. but the offering fellower for the poor, even to a pottle of flower, v. 11. The King and the anointed Priest, brought their offering for the oath of witness, or for the oath of pronunciation, or for defiling the sanctuary and holy things thereof as other private persons. For the scripture puts no difference between the offering of the king, priest or private man, save in the sin-offrings, appointed for their ignorances, (Levit. 4.) Maimony, treat. of Ignorances, chap. 10. Sect. 7. turtle-doves] see the notes on Levit. 1. 14. If a poor man brought the oblation of the richer sort, he was discharged: but a rich man that brought the oblation of the poor, was not discharged, Maimony, treat. of Ignorances, chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sins and oversights; it was to teach them the ugliness of their sins in his sight, and with how great price by the blood of Christ, they were to be redeemed, 1 Pet. 1. 18. 19 and how they should show by such cost, their thankfulness to God for his grace, 1 Chro. 21. 24. and towards his priests (the ministers of his grace) which had their livelihood in part by such sacrifices; Num. 18. 9 1 Cor. 9 13. 14. And in that he lessened the charge for the poorer sort; it was to show the riches of his grace, who freely forgiveth the poor as well as the rich, not in respect of their expenses, but of his mercy which is without respect of person, jam. 2. 5. 〈◊〉 55. 1. etc. Rom. 3. 24. 25. etc.  
Vers. 8. first] that atonement might be made for his sin; after which was the Burnt-offring, a figure of a new and holy life. For Christ (whom the Sin-offering typed out) bore our sins, in his 〈◊〉 the tree: that we being delivered from sin, should 〈◊〉 in righteousness, 1 Pet. 2. 24. Albeit, the Burnt-offring also was to make reconciliation for sin, as is noted on Lev. 1. 4. cut-with-his nail] see Lev. 1. 15. where the like is for the Burnt-offring. This here (by the Hebr. canons) was to be done, at the south west horn of the altar. The Priest held the 〈…〉 feet (of the fowl) between his two fingers, and the 〈…〉 wings, between his two fingers; and stretched out the 〈◊〉 thereof unto the breadth of his two fingers, and cut it 〈◊〉 his nail. And this was one of the hardest services 〈◊〉 were in the Sanctuary. Maimony, treat. of offering the Sacrifices, c. 7. S. 6. 8. Thus the priests greatest cun 〈…〉 was to be showed in offering the sacrifices of the poor. not divide] he might not 〈◊〉 the head from the body: and if he did divide it, he did unlawfully, and was beaten. Maimony ibidem. Sect. 6. See the notes on Levit. 1. 17.  
Vers. 9 the side] Hebr. the wall. He sprinkled of the blood, upon the wall of the altar, beneath the midst thereof, and the rest of the blood, he wrung-out at the bottom. It is a general rule, that which was put upon the wall, the residue thereof was wrung-out at the bottom: and this was the nether wall. Maim. ibidem. This rite might fore-shadow the manner of Christ's suffering, both his sweeting drops of blood, Luk. 22. 44. and the shedding of his blood, on the cross: which oblation was sanctified by his deity, as the blood of the sacrifice by the Altar; joh. 17. 19 Heb. 9 14. Matth. 23. 19  
Vers. 10. the manner] or ordinance: Hebr. the judgement; which word is here and often used for the manner or rite of doing a thing, and it hath reference to the law in Levit 1. 15. etc. The Greek and Chaldee translate it, as is fit, (or convenient.) The Hebrews give this reason why the doves were one a Sin-offering, the other a Burnt-offring; Because the Altar had nothing in the bird that was the Sin-offering save the blood thereof, which is not food [as Levit. 3. 11.] therefore it was needful to bring two, one for a Sin-offering to be meat for the Priest [Levit. 6. 26.] the other for a Burnt-offring, to be meat for the Altar. Chazkuni on Levit. 5. for his sin] or, from his sin; that is, cleansing him from it.  
Vers. 11. attain not] in Greeke, find not: that is, if he be not able: as in vers. 7. he used another word of like meaning, reach not. So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah] that is, a Bushel: the tenth part whereof was called an Omer, about our Pottle: the Chaldee here for an Ephah, translateth three Seahs' (or pecks:) see the notes on Exod. 16. 36. oil] because sin proceedeth from us for want of grace, which oil figured; and the memorial thereof is not sweet or grateful unto God, which frankincense did signify: therefore neither oil nor frankincense might be given with the sin-offering, nor with the jealousy offering, which brought inquitie to remembrance, Numb. 5. 15. but with the meat-offrings, both were given, Lev. 2. 1. etc. In the common Meat-offring, (Levit. 2.) the want of oil made it unlawful for sacrifice. The sinners meat-offring, if oil were put upon it, or upon the handful thereof, it was made unlawful Maimony, treat. of unlawful (or polluted) sacrifices, chap. 11. Sect. 8. 10.  
Vers. 12. shall take] or, shall gripe; shall gather up with the hand: see Levit. 2. 2. This was the manner of all meat-offrings, that a handful was burned on the altar, and the residue eaten by the Priests; except the Priests own meat-offrings, for sin or otherwise; they were not eaten, but all burnt; Lev. 6. 16. 22. 23. according to] or, upon jehovahs' Fire-offrings: which the Greek translateth, upon the Burnt-offrings to the Lord; see the notes on Le. 4. 35.  
Vers. 13. shall be the Priests] the residue which is not burnt on the Altar, shall be for the Priests to 〈◊〉; the males among the priests were to eat it in the holy place, as the Meat-offring: see Levit. 2. 3. and 6. 25. 29. and 7. 6. 7.  
Vers. 15. transgress] or, sacrilegiously-trespasse, defraud. The Hebrew Maghnal, though it ●e generally used for all transgression and disloyalty that the inferior committeth against the superior, as the wife against her husband, Num. 5. 12. and the like: yet for the most part, it is applied to evils committed against the Lord and his covenant, service, and holy things, whereof this law in special is: and so differeth from all the other laws. The Hebrew doctors thus explain it. It is unlawful for a private man, to make profit (or use) of the holy things of the Lord: Whether they be things, that are offered upon the altar, or things sanctified for the reparation (or maintenance) of the Sanctuary. And who soever maketh profit (or use) to the value of a mite, of the holy things of the Lord, he transgresseth, Maimony in Meghnilah, (or, treat. of Transgression) chap. 1. Sect. 1. through ignorance] or unadvisedness, by error: see Lev. 4. 2. If he did it presumptuously, and God only knew it, he was in danger to be cut off by his hand: if his presumption were known to men, the Magistrate punished him. The sacrifice was for ignorance only. Whosoever sacrilegiously-transgresseth presumptuously, is to be beaten; and must pay for the detriment, etc. Maim. in Megnilah, chap. 1. Sect. 3. the holy things] these were many, and manifold ways men might transgress in them. As for a man to eat within his (private) gates, the tithe of his corn, wine, oil, etc. Deut. 12. 17. 18. to do work with his firstborn bullock, or sheer his firstborn sheep, Deut. 15. 19 to eat the first fruits of his land. Exod. 34. 26. ler. 2. 3. to keep-backe aught of the price of things dedicated to holy use; as did Ananias and Saphira, Act. 5. 1. 2. etc. and many like things. All the most holy things, men might sacrilegiously-transgresse concerning them, (by making profit or use of them) from the time they were sanctified, until their blood was sprinkled. When the blood was sprinkled, they might transgress concerning them, in any thing that was wholly for the fire, until it was burnt and carried out to the place of ashes. As the burnt-offring, whether beast or fowl; and the handful (of the meat-offring) and the frankincense, the meat-offring of the Priests. etc. they might transgress concerning them, from the hour they were sanctified, until they were carried out after their burning upon the altar, unto the place of ashes. So for bullocks and goats that were burnt (without the camp:) So for the red Cow (Num. 19) from the sanctifying thereof till it were made ashes: for though it were of the holy things for the maintenance of the sanctuary, yet lo it is said thereof, it is a sin-offering; (Num. 19 9) The sin-offering beast, and trespass offering, and peace-offrings of the congregation; they might transgress in them all, from their sanctifying, till the sprinkling of their blood. When the blood was sprinkled, they might transgress in the fat and inwards, till they were carried out to the place of ashes, etc. In the meat-offrings they might transgress from the sanctifying of them, (yea though they were not as yet sanctified in a ministering vessel,) until the handful was burnt on the altar, etc. The show bread, they might transgress therein, from the sanctifying of it, (yea though it were not as yet baken,) until the incense upon it was burned. The drink offerings, men might transgress in them after they were sanctified. The bones▪ sinews, horns & hooves of the most holy sacrifices, which were separated, before t●e sprinkling of the blood, they might transgress in them. The ashes of the altar in the courtyard, before they were taken from upon it or after: they might transgress in them. Any beast of the most holy things, that had able●ish &c, they might transgress therein from the sanctifying of it, till it was redeemed. He that separateth money, for (to buy) his sin-offering, burnt-offring, or trespass-offring, or for ●●●●le doves, or pigeons: they might transgress therein, from the hour of the separating thereof. A man sanctifieth for the maintenance of the sanctuary, a thing meet to repair the same, as stone or timber; or a thing meet for the altar, as lambs or doves: or he sanctifieth for the altar, a thing meet to repair the sanctuary, as stone or timber. Or sanctifieth for one thing, that which is not meet for it, but for another; or which is not meet for either of both, as hens, lands &c. yea though it be but dust or ashes: they might transgress in any of these, from the hour they were sanctified, until such things were redeemed as were meet to be redeemed. These and many the like eases, are showed by Maimony in Meghnilah, ch. 2, etc. of which he saith in the end, (c. 8. s. 8.) It is meet for a man to set himself to understand the ordinances of the holy Law, and to know the end of matters, according as he is able. And the thing whereof he can find no reason, nor know any worth thereof, let it not be light in his eyes. And let him not break through, to go up unto the Lord, lest he broke forth upon him: (Exod. 19 24.) Neither let him think of this, as he thinketh of other common things. Behold how great weight there is, in the law touching s●orilegious transgression. And what though they be wood and stone, and dust & ashes? when the name of the Lord of all the world, is called only upon things, they are sanctified. And who so useth them to common use he transgresseth therein; and though he do it through ignorance, he must needs bring an atonement▪ How much more, concerning the commandments which the holy blessed God hath prescribed unto us; that a man should not tread them under foot, because he knows not the reason of them, etc. Behold it is said in the law, (Lev. 19 37. & 20. 22.) ye shall keep all my statutes, and all my judgements, and do them. Our wise men have said, that keeping & doing, must be applied unto the statutes, as unto the judgements, etc. Now the judgements, they are commandments, the reason (or meaning) whereof is manifest, and the good that cometh by doing them, is known in this world, as the forbidding to rob, & to shed blood; the commandment to honour father and mother. But the statutes (or ordinances) are commandments, the reason whereof is not known: etc. And all the sacrifices everyone genera●y, are statutes (or ordinances:) and our wise men have said, for the service of the sacrifices, the world 〈◊〉 continue: for by doing the statutes and the 〈…〉, righteous men are made worthy of life in the world to come. And the law setteth the commandment of the 〈◊〉▪ first, saying. And ye shall keep my 〈◊〉 & my judgements, which if a man do, he shall live by them▪ 〈◊〉▪ 18▪ 3. ●n which last words of the rabbin, it app〈…〉, how the jews (as Paul 〈◊〉 us▪) 〈…〉 God, but not according to knowledge; being ignorant of God's righteousness▪ and going about to establish their own righteousness. For Moses describeth the righteousness which is of the law, when he saith, the man which doth these things shall live by them, but the righteousness which is of faith, speaketh otherwise; That if thou confess with mouth that jesus is the LORD, and believe in thy hart, that God hath raised him from the dead, thou shalt be saved, Rom. 10. 2. 3. 5. 6. 9 his trespass] that is, his trespass offering: or, for his trespass itself. aram perfect] without blemish. The 〈◊〉 was to be of the second year, see the notes on Lev. 1. 10. with thy estimation] or, by thy valuation. This is spoken to the Priest, who was to esteem and value all holy things, as is expressed in Lev. 27 8. 12. etc. of silver shekels] Hebr. silver of shekels: see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth, a ram without blemish out of the sheep, of price of silver of sekels: This some understand, of the thing wherein the transgression is committed, which the Priest should value, as is explained in the next verse: others understand it of the ram brought for sacrifice, that it should be worth shekels of silver, that is, two at the least, and besides that he should pay the principal, and the fift part. Thus Sol. jarchi expoundeth it, Which is worth two shekels: and R. Levi giveth this reason, because multiplication in numbers is first made by two; therefore he saith, shekels for two shekels. Maimony 〈◊〉 Megnilah, c. 1. s. 3. saith, He that transgresseth through ignorance, payeth for that which he hath made use of to himself, and addeth a fift part thereto; and bringeth a ram of two-shekels (that is; worth so much) and offereth it for a trespass-offring, & makes atonement for himself▪ (Of the shekel, see Gen. 20. 16.) Again in another place he saith: All trespass-offrings in the law, are brought being of the second year, & worth two shekels, except the Trespass-offring of the Leper, and of the Nazirite, for they are of the first year, and there is no price of them set. The doubtful Trespass-offring, is brought of little or of great: and by tradition we have learned, that it comes not but worth silver shekels. If rams be 〈◊〉, that he find not a ram worth two shekels; let him not buy but tarry till they be dearer, and bring one of two shekels. For lo the law provideth concerning the price, & determineth it. M●●m. in Pesulei hamukdashin, c. 4. s 22. 23.  
Vers. 16 holy thing] Hebr. holiness, which the G●. translateth holies, that is, holy things. The worth of it or of them must be paid. fift-part] so much was also added to holy▪ things redeemed, Lev. 27. 13. 15. 19 The payment of the principal, with the addition of the fift part, is commanded to be done together with the bringing of the sacrifice. The payment of the principal, and bringing of the trespass, hinder the atonement, (●o weet, if they be not brought together▪) but the fift part hindereth not; for it is said (after) he 〈◊〉 make atonement with the ram of the trespass: the r●● and the trespass hinder, but the fift part hindereth 〈◊〉▪ [Meaning it may remain as a debt, to be pay●●▪ afterward:] Maim. in Meghnilah, c. 1. s. 3. 4. By the Trespass (Asham,) the scripture sometime mean 〈…〉 the pr 〈…〉 thing wherein the trespass is committed; which is to be recompensed, besides the sacrifice▪ 〈◊〉 b. 5. &. 〈…〉 the Priest shall make 〈…〉 ment▪] Tho●gh restitution was made, by the 〈…〉 gressor▪ yet atonement could not be made but 〈◊〉 the Priest and sacrifice appointed; both which 〈…〉 gured Christ, by whose blood sins of all sorts, which men through infirmity do commit, are forgiven and purged, 1 john 1. 7.  
Verse 17. though he know it not] this may also be translated thus; and he know it not, and is guilty, and beareth his iniquity; This differeth from the former cases, in verse 4. and 15. where there was knowledge of the sin, at least, in the end: but this law was for sins, though never known certainly, but in doubt or suspense, so that David said not without cause, Ignorances (or, secret-sins, Psal. 19 13.  
Vers. 18. a ram perfect] that is, without blemish. Of this the Hebrew canons say; Every sin, for the ignorant-doing whereof, they are bound to bring the Sin-offering appointed, (Levit▪ 4.) they are bound, when it is not known, to bring the doubtful Trespasse-offring: (Levit. 5. 17. 18.) And what meaneth this, If it be not known? If it be doubtful unto him, whether he hath ignorantly-sinned in the thing, or no. And this sacrifice is called Asham talui, (a doubtful Trespass-offring,) because it makes atonement for that which is uncertain and doubtful unto him, etc. As for example; there is a sabbath day, and a working day; and a man doth work in one of them, and knows not in which he did it. He eateth of a dish of meat, and one witness saith unto him, this which thou hast eaten, is the fat (forbidden in the law, Levit. 3. 17.) another witness saith, thou hast not eaten fat: now he bringeth a doubtful Trespasse-offring; and so in like cases. Maim. treat, of Ignorances, c. 8. S. 1. 2. On the other hand for some cases known, they bring an other sort of sacrifice, called, Asham Vaddai, that is, a certain, (or manifest) Trespasse-offring, concerning which in the same book, chap. 9 it is said. For five transgressions, men bring the sacrifice Asham, and it is called a manifest Asham; because there is not any doubt therein. And these are they: For lying with a bondmaid, (Levit. 19 20. 21.) For things taken-by-violence, etc. (Levit. 6. 2. 6.) For sacrilegious transgression, (Levit. 5. 15.) For the uncleanness of a Nazirite, (Num. 6. 12.) And for leprosy, when a man is cleansed from the same, (Levit. 14. 12.) estimation] or valuation. The Greek translateth it, of price of silver: see before in verse 15.  
Vers. 19 trespassing he hath trespassed] that is, he hath certainly trespassed; or, he is surely guilty. The Chaldee translateth, It is a trespasse-offring for his sin which he hath sinned: he shall offer a trespasse-offring before the Lord. The rites about this sacrifice; were the same with the former: whether it were a manifest trespasse-offring, or a doubtful trespasse-offring, it was killed, and the blood sprinkled; then it was flayed, the fat taken-out, and salted, and put on the fire (of the altar,) and the flesh was eaten by the Priests, in the court: Maimony, treat. of offering the sacrifices, c. 9 S. 1. The signification hereof, was also like the former, that by the death and blood of Christ, we are cleansed from all sin: 1 joh. 1. 7. Heb. 10. 10. 11. 12.    

CHAP. VI  
1, The Trespasse-offring for sins done against the Lord, and a man's neighbour. 8, The law of the Burnt-offring, 14, and of the Meat-offring, 19, The offering at the consecration of a Priest. 24, The law of the Sin-offering.  
AND jehovah spoke unto Moses, saying. A soul, when it shall sin; & transgress a transgression, against jehovah: and falsely deny unto his neighbour in a thing-delivered-him tokeepe, or in the putting of the hand, or in a thing-taken-awayby-violence; or, hath deceitfully-oppressed his neighbour. Or have found a thing lost, and falsly-denieth concerning it, & sweareth with falsehood: for any-one, of all that a man shall do, sinning in these. Then it shall be, when he hath sinned and is guilty: that he shall restore the thing-taken by-violence which he violently took away; or, the thingdeceitfully-gotten, which he hath got-deceitfully; or, the thing-delivered himto keep, which was delivered unto him to keep; or the lost thing, which he found. Or, all that about which he hath sworn, with falsehood: and he shall pay it, in the principal thereof; and shall add thereto, the fift- parts thereof: unto him to whom it appertaineth, shall he give it, in the day of his Trespass. And he shall bring his Trespass- offering, unto jehovah: a ram perfect, out of the ●●ock, with thy estimation for a Trespass- offering, unto the Priest. And the Priest shall make-atonement for him, before jehovah, and it shall be mercifully-forgiven-him: for any-one, of all that he hath done, in trespassing therein. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And jehovah spoke unto Moses, saying▪ Command Aaron and his sons, saying; This is the law of the burnt-offring: it is the burnt-offring because of the burning, upon the altar all night, unto the morning; & the fire of the altar, shall beburning in it. And the Priest shall put-on, his linen raiment; and linen breeches, shall he put upon his flesh: and he shall takeup the ashes, which the fire hath consumed, with the Burnt-offring, on the altar: and he shall put them, besides the altar. And he shall putoff his garments, and put on other garments: and shall carry forth the ashes, to without the camp; unto a clean place. And the fire upon the altar shall be burning in it, it shall not be put-out; and the Priest shall burn wood upon it, every morning; and shall lay-in-order upon it, the Burnt-offring; and shall burn upon it, the fats of the Peace-offrings. Fire, continually, shall be burning upon the altar, it shall not be put-out.  
And this is the law, of the Meat-offring: the sons of Aaron shall offer it, before jehovah; before the altar. And he shall takeup of it his handful, of the flower of the Meat-offring, and of the oil thereof; and all the frankincense, which is upon the Meat-offring: and he shall burn upon the altar, for a savour of rest, the memorial of it, unto jehovah. And the remainder thereof, shall Aaron and his sons eat: in unlevened- cakes shall it be eaten, in the holy place; in the court of the Tent of the congregation, they shall eat it. It shall not be baken with leven; I have given it for their portion, of my Fire-offrings: it is holy of holies; as the Sin- offering and as the Trespass- offering. Every male, among the sons of Aaron, shall eat of it; it shall be a statute for ever, in your generations; concerning jehovahs' Fire- offerings: all that toucheth them, shall be holy.  
And jehovah spoke unto Moses, saying. This is the oblation of Aaron, and of his sons, which they shall offer unto jehovah, in the day that he is anointed; the tenth part of an Ephah of fine-flowre, for a continual Meat-offring: half of it in the morning, and half of it in the evening. On a pan, it shall be made with oil, hastily-fryed shalt thou bring it: the baken pieces of the Meat-offring, thou shalt offer for a savour of rest, unto jehovah. And the Priest that is anointed in his stead, of his sons, shall do it: it is a statute for ever, unto jehovah, it shall be burnt for a Whole-burnt-offring. And every Meat-offring of the Priest, shall be Whole-burnt-offring: it shall not be eaten.  
And jehovah spoke unto Moses, saying. Speak unto Aaron, and unto his sons, saying; This is the law, of the Sin- offering: in the place where the Burnt-offring is killed, shall the Sin- offering be killed, before jehovah; it is holy of holies. The Priest that offreth-it-for-sin, shall eat it: in the holy place, shall it be eaten; in the court, of the Tent of the congregation. All that shall touch the flesh thereof, shall be holy: and when there is sprinkled of the blood thereof, upon a garment; that whereon it is sprinkled, thou shalt wash, in the holy place. And the earthen vessel, wherein it is sodden, shall be broken: and if it be sodden, in a brazen vessel; it shall be both scoured and rinsed, in water. Every male among the Priests, shall eat thereof, it is, holy of holies. And no Sin- offering, whereof any of the blood thereof, is brought into the Tent of the congregation, to make-atonement with in the holy- place, shall be eaten: it shall be burnt, in the fire.  

Annotations.  
ASoule] that is, man or woman, as God explaineth it, in Num. 5. 6. so the Chaldee expoundeth it, a man. transgress] it is the word before used, in Levit. 5. 15. The Greek here translateth, despising despise the commendements of the Lord: (or, neglect them.) falsely deny] or, lie, as the Greek translateth: but the word meaneth lying by denial of a thing, as Gen. 18. 15. This sin, God generally forbiddeth, Levit. 19 11. And this law here, concerneth sins both against God, by swearing; and against our neighbour by injuring him. a thing-delivered him-to-keepe] a thingcommitted-to one; which shall again be required; called in Hebrew Pikkadon, of encommending thing, and requiring it: in Greek, Parathekee, or committing it to one's fidelity, (which word Paul useth in 2 Tim. 1. 12. of God; I am persuaded that he is able to keep that which I have committed unto him:) in Latin, a Depositum. So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up. See the judicial lawer for these cases, in Exod. 22. 7. 10. etc. the putting of the hand] This phrase (here only used,) seemeth to mean fellowship, or partnership, when men deal, and put their hands as it were together in a matter: so the Greek translateth it communion (or society;) and the Chaldee, the communion (or fellowship) of the hand; that is, commerce. Or we may take it, for putting into the hand, that is, committing of a thing to one's care and fidelity to use or employ for him. It may also imply, the lending of a thing, or borrowing. Thus Sol. jarchi expoundeth it, that he hath put money into his hand to occupy: or hath lent it him. a thing-taken-by-violence] or, arobberie, rapine. It implieth force, as the next doth fraud. 2 Sam. 23. 21. judg. 9 25. This God hateth, though it be for Burnt-offring: Esa. 61. 8. deceitfully oppressed] or, defrauded, by cavillation, calumniation, false accusation, or other like unjust means. Of this sin, Zacheus cleared himself by fowrfold restitution, Luk. 19 8. The Hebrew doctors thus distinguish these. Who is a taker by violence, (or robber?) He that taketh a man's goods by force, as by plucking it out of his hand, etc. or, that forcibly-taketh ones servant or beast, and useth them for his own work; or goeth into one's field, and eateth the fruit thereof, and the like. Who is a deceitfull-opressour? He that hath his neighbour's goods in his hand, with the owner's consent; and when they are demanded again, he keeps the goods in his hands by force, and restores them not; and the like. Maimony, treat. of Robbery and lost things, chap. 1. Sect. 3. 4.  
Vers. 3. a thing lost] Hebr. a loss: which the law bindeth him to restore unto the owner: See Deut. 22. 2. Exod. 23. 4. in the annotations. with falsehood] that is, falsely; and as the Greek translateth it, unjustly. Of this kind of oath, the Hebrew canons say; Who so hath his neighbour's goods in his hand, whether they be delivered him to keep, or lent him, or he hath taken them by violence, or by fraud; or hath found a thing lost, and restoreth it not, or the like; and the goods which he hath in his hand, he demanded of him, and he denyeth them, lo he is a transgressor against this law, ye shall not falsely deny, (Levit. 19 11.) And if he swear unto him falsely, concerning the goods which he denied; now he transgresseth another law, ye shall not deale-falsly; Lev. 19 11. And this oath is called, the oath concerning a thing delivered to keep. And for this false oath, he is bound to pay the principal, which he denied, & to add the fift part more thereto, and to offer a manifest Trespasse-offring; etc. Maim treat of Oaths, c. 1. s. 8. 9 sinning] or, as the Gr. translateth, so that he sinneth in these.  
Vers. 4. he shall restore] in Numb. 5. 7. God requireth also to confess the sin; which is to be understood here, and in all like sins and trespasses. About this restitution, the Hebrews have these observations. Whether he be a violent robber, or a fraudulent-oppressor, or a stealer, or a borrower, or that hath by him a thing delivered to keep, or hath found a thing lost, and falsly-denyeth it, or that there was partnership between him and his neighbour, and some of the goods remain in his hand; or that he hath done work for him, and he hath not given him his wages. It is a gener all rule for every thing such as these, he that confesseth, is bound to pay by sentence (of the judges:) and he that denyeth and sweareth, must pay the principal & the fift part, Lev. 6. 2. etc. This is meant, when a man is bound to pay for himself, but if he be bound to pay for his father, he pays not the fift part. As, when his father robbeth, or stealeth, or is indebted to others, and the son knoweth it, and denyeth it, and sweareth, and afterwards confesseth it; he payeth but the principal only; for it is written, (Lev. 6. 4.) which he violent tookeaway for his own violent-taking away, he addeth the fift part more, but not for his fathers. This is meant, when the thing violently-taken-away is not remaining then present; but if his father did violence, and died, and the thing-taken-away remaineth there and the heir denyeth it, and sweareth, and afterwards confesseth it; he payeth the principal and the fift part. If the father rob, and swear, and confess it, and afterward dye: now the heir payeth the principal & the fift part. If he rob, and swear, and so dye: and the heir confesseth it, he payeth but the principal only, but in both these cases, the heir is discharged of the Trespasse-offring. Maim. treat of Robbery, and lost things, c. 7. s. 2. 3. etc.  
V 5. all] or of any thing: so implying other particulars besides these mentioned; as some are before noted. principal] or, sum; Hebr. head: which Sol. jarchi expoundeth the principal (the thing itself.) Head sometime is used for beginning or first: & so Chazkuni here noteth that the meaning may be, before he bring his Oblation he shall put out of his hand, the thing got by rapine, etc. the fist-parts] the Greek translateth, the fist part, as the Hebrew also was in Lev. 5. 16. And it may be put for every fift part, the fist part of every thing defrauded, as in Ezek. 16. 55. thy sisters, meaneth each of thy sisters. But the Hebrew Doctors insist upon the number thus; He that restoreth the principal to the owners, & denyeth at the second time the fist part, and sweareth about it; that fist part is made as the principal in every respect, and he must pay for it another fist part, as it is written, he shall add thereto the fist parts thereof, teaching that he must add a fist part for a fist part, until the fist part which he denyeth and sweareth for, be become less than the worth of a mite. Who so hath by him a thing delivered to keep, and he pleadeth that it is lost, and sweareth, and returneth and confesseth that he hath it by him. And cometh again, and pleadeth that it is lost, and sweareth, and again returneth and confesseth that he hath it by him; he must pay a fist part for every oath, with that one principal; as it is written, He shall add thereto the fist parts thereof, teaching that he may pay many fifts for one principal. Maim. treat. of Robbery, etc. c. 7. s. 12 13. Now what the fist-part is, he there showeth in s. 7. one of four, with the principal: as if he rob the value of 4. and sweareth; he payeth five. And if the stolen thing be remaining, he must restore it, and give the price of the fourth part thereof. to whom it pertaineth] or, whose it is, by right, whether the owners, or the heirs, to him against whom he is guilty, Numb. 5 7. He that robboth his neighbour, if he that is rob dyeth: must restore the robbery unto the heirs: and if it be lost, or changed, he must give them the price of it. And if he swore unto him, and afterward he died; he must give to the heirs, the principal and the fist part. He that robbeth his father, and sweareth unto him, and the father dyeth; if the thing taken by robbery do not remain, or if it be changed, he must make an account with his brethren, for the principal and for the fist part. If the thing taken by robbery remaineth, he is bound to bring forth the thing itself, from under his hand. Therefore he is to give the thing taken by robbery, and the fist part also to his brethren; and make an account with them, etc. Maim. treat. of Robbery, c. 2. s. 1. 2. etc. But if the man have no kinsman to recompense the trespass unto, it must be recompensed unto the Lord, even unto the Priest, Num. 5. 8. of his trespass] or, of his guiltiness, that is, the day wherein he is found a trespasser: which the Greek interpreteth, the day wherein he is convicted: (or reprehended) Or we may understand it, the day wherein he offereth for his trespass: so Chazkuni explaineth it, The robber shall give the goods to him that is rob, in the day that he bringeth his Trespasse-offring: turning from his sin, that his oblation may be accepted with favour.  
Ver. 6. perfect] without blemish. This oblation was performed with such rites, as the other before mentioned, in c. 5. see the notes there; and on Numb. 5. 8. in trespassing] or, by guilty-trespasse, or, with guiltiness therein: The Greek translateth, and hath trespassed therein. These sacrifices, could not by themselves make atonement, or procure forgiveness of sins: but they signified the atonement made by the sacrifice of Christ: Heb. 10. 14. 10. 14. and taught men mortification, and dying unto sin, as David saith, Thou delightest not sacrifice, that I should give it etc. the sacrifices of God, are a broken spirit, as broken and a contrite hart, etc. Ps. 51. 18. 19 And where true repentance, faith in Christ, & amendment of life is found in the sinner; there is promise of grace, and of forgiveness of sins; though they be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Esay 1. 16. 18.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 25. section of the law: fee Gen. 6. 9 Hitherto in this book, God hath showed what sacrifices men should offer: now he declareth the manner and rites about those sacrifices, more particularly.  
Vers. 9 because of the burning] or, it is that which ascendeth by the burning. Here is the reason of the name: for the Burnt-offring, is in Hebrew Gnolah, that is, an Ascension; because by burning all in fire, it went up in smoke and vapour. Therefore the Holy ghost translateth it in Greek, Holocautoma, that is, a whole Burnt-offring: Hebr. 10. 6. from Psal. 40. The use of this sacrifice is showed on Leviticus 1. Here the Thargum called jonathans', saith, it was to make atonement for the imaginations of the heart. all night] though the time of the Evening sacrifice began about mid afternoon (as is showed on Exod. 12. 6.) yet the burning might continue all night, till break of the day. No sacrifices were offered, but by day: therefore they killed no sacrifice but by day, nor sprinkled any blood, but in the day that it was killed; for when the Sun was set, the blood became unlawful (to be sprinkled.) Sacrifices whose blood was sprinkled by day, their fat was burned by night, till the pillar of the morning ascended, (that is, till break of the day.) And so the pieces of the burnt-offrings, were burned by night, till break of the day. But for to keep men fare from trespassing, our wise men have said, that they should not burn the fats, or pieces of the burnt-offring, but until midnight. Although it was lawful to burn them by night, yet they did not defer them purposely, but endeavoured to burn all by day. Grateful is a commandment (done) in the hour of the same, Maimony, treat. of offering the sacrif. chap. 4. Sect. 1. 2. 3. This law here given, seems specially to intent the daily Burnt-offring of the church, which was offered first in the morning, and last in the evening, as the Hebrew Doctors say, It is unlawful to offer any sacrifice at all, before the daily sacrifice of the morning: neither kill they any sacrifice, (to weet, for particular persons,) after the daily evening sacrifice, except the sacrifice of the Passeover only. Maimony, treat. of the daily sacrif. chap. 1. Sect. 3. shall be burning] or, shall be made to burn, that is, nourished continually: so verse 12.  
Vers. 10. his linen raiment] or, the linen robe; as the Greek translateth, a sin coat. Such were made for the inferior Priests to minister in, Exod. 28 40. 41. The original word Middo, signifieth a large garment, proportionable to the body. It is the Co● (as Sol. jarchi observeth) and the scripture calleth it Middo, because it was like [Middatho] his measure that wore it. Hence the Greeks borrowed their word Ma●due, which is a coat, or mantle. And the Hebrew 〈◊〉 signifieth finer linen then that of common flax, (which is called by another name,) therefore the Chaldee here translateth it garments of bysse: 〈◊〉 the notes on Exod. 25. 4. The 〈◊〉 〈◊〉 (〈◊〉 Ghazkuni on this place,) is the Coat, the Mitre, and the Girdle, which all are of lin 〈…〉 and the scripture speaketh of them as of one, because they all are as one garment, for he is not clothed with one without the other. his flesh] in Greeke his body; meaning, his secret parts; which for honesty and reverence of God's sanctuary, were to be covered with these breeches next the skin. See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed] or, hath eaten: ashes are said to be consumed, when the wood and sacrifices are consumed and turned to ashes. So meal is said to be ground, Esay. 47. 2. when the corn by grinding is turned to meal. besides the altar] on the east-side, furthest from the sanctuary: Lev●t. 1. 16. The taking-up of the ashes from on the altar, is commanded to be done, every day, and it is one of the Priests services, Leviticus 6. 10. They did it, when the pillar of the morning ascended [that is, at break of the day.] And at the feasts, (they did it) at the beginning of the third part of the night; and on Reconciliation day, at midnight. He whose duty it was to take them up, washed himself and put on the clothes in which he was to take them up, and sanctified (that is, washed) h●s hands and his feet. And took a fire-pan, and went up to the altar, etc. Maimony, treat, of the daily sacrif. chap. 2. Sect. 10. 11. etc. The taking up of the ashes, is the first of all the services in the day; and the meaning and mystery of it is, to remove away the spirit of uncleanness that remaineth after the digestion of the members and fat entrails, that lieth on them. And therefore it is not done but in white garments only, because by mercy, iniquity is purged, (Pro. 16. 6.) R. Menachem, on Le. 6.  
Vers. 11. other garments] Unto the Altar, no Priest might come but in the holy garments appointed of God; and those garments they used not but in the Sanctuary. Hereupon it is written, when the Priests go forth into the utter court to the people, they shall put off the garments wherein they ministered, and lay them in the holy chambers: and they shall put 〈…〉 ther garments, and they shall not sanctify the people with their garments; Ezek. 44. 19 Yet forasmuch as the carrying away of the ashes, belonged to the Priests, by other garments the Hebrews understand not common clothes, but other holy garments. The Priest's garments wherein he took away the ashes, were lesser than those wherein he ministered in other services; as it is written (in Levit. 6.) he shall put on other garments, and carry forth the ashes: he saith not other, for that they were common garments, but for that they were less than the former. Maimony in Tamidin (or treat. of the daily sacrif.) chap. 2. Sect. 10. without the camp] As the turning of the Burnt-offring to ashes, was a sign of God's acceptation thereof, Psal. 20. 4. so the carrying out of the camp, into a clean place, signified his regard of the very relics of that holy thing: which had accomplishment in Christ his death and burial, without the gates of jerusalem, in Golgotha, and in a garden, Heb. 13. 11. 12. 13. joh. 19 16▪ 17. 18. 41. 42. the memory whereof is blessed. Of these ashes, the Hebrew canons say, they were to be left in a place, where the wind did not blow strongly. And it was not lawful for strangers, to gather them up: neither might they be scattered there, but laid down: and it was unlawful for men to make profit (or use) of them. Maimony, treat. of the daily sacrif. chap. 2. Sect. 15. a clean place] the contrary is said touching the stones and dust of a leprous house, that they should be poured out into an unclean place, Lev. 14. 40 41▪ for they came from a polluted house; but these ashes came from the Lords holy house, therefore were to be laid in a clean place, where no dead carcases, dung, or other filth was laid.  
Vers. 12. shall be burning] or, shall be kindled (or made burn) on it. From hence the Hebrews gather, that the fire might not be kindled beneath, and then laid upon the altar, but was to be kindled on the altar itself: Maimony, treat of the daily sacrifice. c. 2. s. 9 And Baal Hatturim noteth how from hence they have said, Although fire came down from heaven, yet they were commanded to bring of common fire. be put out] or, quenched. The Hebrew canons say, He that quencheth the fire of the Altar, is to be beaten; for it is said, It shall not be put out, (Lev. 6. 12.) though it be but one coal, and though it be down from upon the Altar, he that putteth it out is to be beaten. Maimony, ibid. c. 2. s. 6. would] no other fuel was allowable for the altar, and it was to be the wood of the public congregation, (as is observed on Lev. 1. 7.) And as all things about God's service, were to be of the best: so of this the Hebrews say, the wood was to be none but choice: such as had no worms in it. And that, timber of buildings pulled down, was ever unlawful: they might bring none but new wood. Maimo●y, in Issures Mizbeach, ch. 6. s. 2. every morning] Heb. in the morning in the morning. Of this service it is recorded; In the morning they laid the wood in order, and they made upon the top of the Altar a great fire &c: likewise towards evening. Three fires were orderly made upon the top of the Altar every day: the first was the great fire on which they offered the daily sacrifice with the other oblations; the second was a little fire in the side, from which they took fire in a censer to burn incense with every day; the third was not for other use but to confirm the commandment concerning the fire, which is written, FIRE CONTINVALLY SHALL BE BURNING, Lev. 6. 13. We have been taught that that which is said, BECAVSE OF THE BURNING UPON. THE ALTAR, Lev. 6. 9▪ is ●eant of the great fire: and this, THE FIRE OF THE ALTAR SHALL BE BURNING IN IT, Lev. 6. 9 is the second (fire) for the 〈◊〉: and this, THE FIRE UPON THE ALTAR SHALL BE BURNING IN IT. Leviticus 6. 12. is the third, for keeping of the fire, Maimony, in treat▪ of daily sacris. ch. 2. s. 2. 4. 5.  
Vers. 13. Fire continually] This commandment 〈…〉 ishing the fire always, being so oft repeated▪ showeth it to be of weight, and carefully to be observed: and signified, how by Christ our Altar, we should have continually through his Spirit, 〈◊〉 ready for the purging and ●aking away of our sins, and access to offer unto God the sacrifice of praise, 1 joh▪ 1. 9 Heb▪ 13. 10. 15. likewise the 〈◊〉 of God's ministers, by daily preaching of the word (which is likened unto fire, jer. 23. 29.) to kindle and stir up the graces of the spirit in men, which may never be quenched, Mat. 3. 11. 1 Thes. 5. 19 It foreshadowed also the werke of Christ, who came to send fire on the earth, and 〈◊〉 defined to have it kindled, Luke 12. 49▪ likewise the afflictions of Christ and his Church, which are continual in this world, and through which we must enter into the Kingdom of God, Mark. 9 49. Heb. 2. 10. 1 ●e●. 4. 12. The Hebrews say of the fire on the Al●ar, that it was as a làdder for the Angels to ascend by: as (in judg. 13. 20.) the Angel of the Lord ascended in the flame of the Altar; and in Ezek. 9 2. six men stood beside the brazen altar: Baal Hatturim on Lev. 6.  
Vers. 14. Meat-offring] the Minchah, whereof see Lev. 2. and the annotations there. before the Altar] that is, saith Sol. jarchi, the south, for that was the face (or forepart) of the altar; for the foot bank was set on that side.  
Ver. 15. of rest] of sweet smell: see Lev. 2. 2. The jerusalemy Thargum translateth it, of favourable acceptation: and O●kelos, to be received with favourable acceptation.  
Ver. 16. unlevened cakes] that is, made into unlevened cakes; as the next verse showeth. This, and the like that follow, show, how they that wrought about the holy things of the sanctuary; and they which waited at the altar, were partakers with the altar: so the Lord proportionably ordained also under the gospel, 1 Corinth. 9 13. 14. Ezek. 44. 29. See Deut. 18. 1. 2. etc. What leve● and unlevened cakes signified, is noted on Exod. 12. holy place] meaning the Court of the sanctuary, in Num. 18. 10. it is called the Holy of hol●es, that is, the most holy place; yet hereby was meant neither the most holy within the Tabernacle, (into which none went but the high Priest once a year, Levit. 16. 2. etc.) neither the holy place there: but the court of the sanctuary, where all the most holy things were boiled, baken, dressed and eaten, by holy persons: as is explained after, v. 26. and Lev. 8. 31. See the notes on Leviticus 24. 9  
Vers. 17. with leven] or, leavened; as the Greek translateth it. holy ●f holies] that is, most holy▪ Hebrew, holiness of holinesses. The like is said after, touching the sin-offrings, etc. Levit. 6. 25. and 7. 1. 6. etc. Other things were called holy, as the passover, tithes, firstfruits, etc. Such the Hebrews call leight holy things, to distinguish them from the most holy: and the laws concerning them differ. The sin-offering, trespass-offring, and remainder of the peace-offrings, were not eaten but by the males among the Priests, within the court. Other offerings, tithes, firstfruits, shoulder and breast of the people's Peace-offrings and the like, were for the Priests, their sons, daughters, etc. that were clean, Numb. 18. 9 10. 11. 19 Again, the most holy things are here limited to be eaten within the court: the light holy things were to be eaten in the place which the Lord should choose, etc. Dent. 12. 5. 6. 7. and 16. 5. 6. which after, was jerusalem; whereupon the Hebrew canons say, who so eateth a bit of the flesh of the most holy things, without the court, is to be beaten, etc. The same judgement is for him that eateth the light holy things, out of jerusalem. For jerusalem walls, are for the light holy things; as the walls of the court for the most holy. Flesh of the most holy things, that is carried out of the walls of the court; and flesh of the light holy things, carried out of the walls of jerusalem, is polluted and unlawful for ever. And though it be brought back again to his place▪ yet is it unlawful to be eaten. Maim. in treat of offering the sacrif. ch. 11. s. 5. 6. Hereupon jerusalem is called the holy City: Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5.  
Vers. 18. Every male] although he be a blemished priest, saith Sol. jarchi. all that toucheth] or, who-soever toucheth: whether person or thing, as any vessel of ministry, and the like: meaning that no unclean person, or common vessel, might touch them. The Greek translateth, whosoever toucheth them, shall be sanctified: and so Chazkuni, adding this, and he shall purify himself, before he touch them. See after, in v. 27. and Exod. 29. 37.  
Vers. 20. in the day] and so, from that day forward, every day. Chazkuni saith, that In here is in stead of From. And that it is used for After, is noted on Exod. 2. 23. the day that he] that is, Aaron himself, (as Lev. 8.) or any of his sons after him. The Chaldee called jonathans', saith, in the day that they anoint him to possess the high priests office. The Priesthood was by natural succession to Aaron's sons, such as were meet for the same, having no blemishes, or other impediments; which the Magistrates of the highest Court judged of, and put him in place. None do constitute an high priest, but the Senate of 71. judges: and they do not anoint him, but by day, as it is written (Lev. 6. 20.) In the day that he is anointed, etc. and they set not up two high Priests at once. The high Priest, he is the head of all the priests: and they do anoint him with the anointing oil (Exod. 30.) and cloth him with the garments of the high Priesthood, (Exod. 28.) They cloth him with the 8. garments, and when he puts them off, they cloth him again on the morrow, so 7. days, day after day, as it is written (Exod. 29. 30.) the son that shall be Priest in his stead, shall put them on 7. days. And as they array him with the clothes, seven days, so they anoint him with ●ile seven days, one after another. Maimony, in treat. of the Implements of the sanctuary. c. 4. s. 15. 12. 13. This high Priest was a figure of Christ, clothed with the garments of justice and salvation, offering himself to God for us, and us unto God through himself; making us, and our service acceptable unto his Father; Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah] or Bushel: the tenth part whereof, was an Omer: see Exod. 16. 36. continual] or thus, a Meat-offring, continually. The ordinary priests offered their Minchah but at their Initiation, or entering upon their office: the high priest, continually, every day. See the notes on Lev. 2▪ 1.  
Vers. 21. a pan] to weet, a flat-pan, plate or slice: whereof see Lev. 2. 5. Such being baken dry, without li●●ot, were the more subject to the heat and parching of the fire. And as the high Priest was in special manner a figure of Christ; so his daily Meat-offring being of this kind, figured out the sufferings of Christ, who was so parched with the site of afflictions for our sins. hastily fried] or, ●●ken▪ with bubbles, that is, so fried, that it may be hoven as with bubbles: so in Lev. 7. 12. The manner of making these cakes, is said to be thus. The high Priest brought a whole tenthdeale, (of stowre;) and sanctified it, and divided it by the half tenthdeale measure which was in the sanctuary: for although the oblation was half at once, yet was it not sanctified by the half. And he brought therewith, three logs of oil, as it is written, it shall be made with oil, to add oil thereunto, like the meat-offrings of the lamb. Then he mingled the flower with oil, and hastily-baked it with bubbles. And he kneaded of each half tenth part, six cakes. And they were made one by one thus, he divided the three logs (of oil) by the quarter measure that was in the sanctuary: a fourth part for every cake. And he baked the cake a little, and after that fried it upon the pan, with the other fourth part of oil which belonged to it. And he did not bake it much, as it is written Tuphinei [i. Baking▪ Lev. 6. 21,] between baken and raw. And afterwards he divided every cake into two, by measure; that he might offer the half at morning, and the half at evening. And he took the halves, and doubled them every one, into two; and broke them in in pieces, till he found every piece doubled into two. And he offered the one half, with half the handful of frankincense, in the morning; and the other half, with half the handful of frankincense at evening. And if it were the Meat-offring of Initiation, (or first entering upon his office,) he divided it not, but offered all at once, with the handful of frankincense: and both of them were a whole Burnt-offring, for offerings made by fire. Maim. in treat. of offering the sacrifices, ch. 13. s. 2. 3. 4. baken pieces] Hebrew, bakings of the Meat offering of pieces, that is, which was broken into pieces. See the like phrase in Lev. 5. 15. thou shalt] meaning, thou priest, whosoever; as the next verse showeth: therefore the Greek explaineth it, he shall offer. of rest] that is, of sweet smell, as the Greek translateth: in Chaldee, to be accepted with favour before the Lord.  
Vers. 22. the Priest that is anointed] Thargum jonathan explaineth it, the high Priest that is anointed with oil. a whole-burnt-offring.] Hebr. a Ca●●●: that is, whole, or altogether; in Greek it is translated here Hapan, All; in the verse following, Holocautos, that is, wholly-burnt. The people's Meat-offering was eaten by the Priests, that made atonement for them, v. 15. 16. Lev. 7. 7. but because no Priest being a sinner, could make atonement for himself; therefore his Meat-offring might not be eaten, but all burnt on the Altar; to teach him to expect salvation not by himself, nor by his legal service or works, but by Christ. For the eating of the sin-offering, figured the bearing of the sinner's iniquity, Lev. 10. 17.  
Vers. 25. be killed] that was, on the north side of the altar: see Lev. 1. 11. Hereby was figured that Christ ou● sin-offering should be killed by the priests in jerusalem and mount Zion, which was on the sides of the North, Ps. 48 2. crucified on mount Calvarie, which was on the North west side of jerusalem: as by the jews tradition, the morning sacrifice was killed at the North west horn of the Altar.  
Verse 26. offereth] or, expiateth-sin-by-it; as the Chaldee translateth, that maketh atonement by the blood thereof: in Greek, that offereth it. The Priest did 〈◊〉 it, and so bare the iniquity of the sinner: (Lev. 10. 17.) and in type abolished the same. It was also a part of their livelihood, Ezek. 44. 28. 29. which covetous priests abused, eating the sin of God's people; and lifting up their soul, unto their iniquity: Hos. 4. 8. It further figured our communion with Christ our sacrifice, eating his flesh by faith, john 6. 56. as he hath made us an holy Priesthood, even Kings and Priests unto God his father, 1 Pet. 2. 5. Rev. 1. 6. in the holy place] within the courtyard of the sanctuary, not without the same. Seven other things were also to be eaten there, noted on Lev. 24. 9  
Vers. 27. blood thereof] of the sin-offering; whether it were that which was to be eaten, or that which was to be burnt. And this rite, was peculiar to the sin-offering, above all the other most holy things: Maimony, treat. of offering the sacrif. ch. 8. s. 1. 2. As the sin-offering in special sort figured Christ (who was made sin for us, 2 Cor. 5. 21.) so this ordinance for all that touched the flesh of the sin-offering to be holy; the garments sprinked with the blood, to be washed; the vessels wherein the flesh was boiled, to be broken or scoured and rinsed: taught an holy use of this mystery of our redemption, whereof they that are made partakers, aught to be washed, cleansed and sanctified, by the Spirit of God; that we possess our vessels in holiness and honour, and yield not our members as instruments of unrighteousness unto sin any more. 1 Thes. 4. 4. Rom. 6. 13. wash] This washing was for casual sprinkling, as when any blood sprung out of the basin, upon a garment: or the like. And as the Hebrew canons say, Nothing was charged to be washed, but the bloody place only: and that which was upon an instrument apt to receive uncleanness, and apt to be washed. But if it were sprinkled on an instrument of wood or of metal, it was not to be washed, because they are things not fit to be washed, but they are only scraped. If it be sprinkled on the skin of a fi 〈…〉 it is not required to be washed; because that is not a thing 〈◊〉 t● receive uncleanness. If on the skin of a ●east before it be flayed, it is not charged to be washed: if it ●ee after it is flayed, then must it be washed: for though it receiveth no uncleanness now, yet lo it is apt to receive uncleanness, after it is dressed for use. If it spring 〈…〉 of the neck, upon a garment▪ or from upon a 〈◊〉 of the alt●●, or after that it is shed on the ground, 〈◊〉 〈◊〉 gathered up, and any of it put on a garment, they 〈◊〉 〈…〉 ged to wash it, for it is written, And when there is sprinkled of the blood etc. It is not meant, but of blood received in a ministering vessel, and fit for to spri 〈…〉 and that there be enough for that use. If he hath put the blood on the four horns of the altar, and afterward some of the blood left in the basin, be put on a 〈◊〉, it is not required to be washed, etc. When 〈◊〉 the bloody place, they must wash it very fair, 〈…〉 mark● of the blood, etc. Maimony, i 〈…〉 〈◊〉 sacrifice. ch. 8. s. 4. 10. These ordinances shadowed the contagion of sin; (as did all the like in 〈◊〉 cases, Levit. 11. 32. 33. etc.) and the care that we should have to cleanse ourselves by repentance and faith; 2 Cor. 7. 1. Heb. 10. 19 22. The 〈◊〉 Hebrew Doctors had some knowledge of these mysteries; for speaking of this washing of garments, they give a reason, because it was necessary to doe-away-uncleannesse, by the waters that are on high: R. Menachem on Levit. 6. These are the spiritual waters, mentioned in Hebr. 10. 22. john 7. 38. 39 Rev. 1. 5. and 22. 1. Zach. 13. 1. Esay 4. 4.  
Vers. 28. scoured] as the washing, was to be in the holy place, or Court; ver. 27. so it was required that the earthen vessel should be broken in the court, and the vessel of metal, should be scoured and rinsed with water in the court. The scouring, was with hot water, and the rinsing, with cold. With water, not with wine, or any mixture, or other liquor. Maim▪ ibidem. ch. 8. s. 11. 12. Of breaking the earthen vessels, see the notes on Lev. 11. 33.  
Ver. 29. holy of holyes] Hebr. holiness of holynesses, that is, most holy; and the Greek addeth, unto the Lord.  
Ver. 30. into the Tent] as was the blood of the sin-offrings for the high Priest; & for the Church. See Lev. 4. 5. 16. The signification of this law, for the burning of such sacrifices, and that the Priests might not eate of them, was to show the inability of that legal priesthood to reconcile men to God: and that men cleaving thereto, and not seeking for the better priesthood of Christ, could not be saved. For such sinne-offrings as those Priests did eat, so typically bearing the people's iniquity, Lev. 10. 17. and taking it away, the blood of them came not into the sanctuary before God; which argued their unworthiness. But Christ with his blood (shed for our sins,) entered into the holy place, (not that which was made with hands, but into very heaven) and hath obtained eternal redemption: Heb. 9 11. 12. 24. And in that the legal priests, might not eat the flesh of that sin-offering, whose blood was carried into the holy place, but the body was all burnt without the camp: the Apostle from hence saith; we have an Altar (meaning Christ,) whereof they have no right to eat, which serve the Tabernacle: (so excluding from Christ, all that cleaved to the rudiments of Moses. Which he proveth thus,) For the bodies of those beasts, whose blood is brought into the sanctuary by the high Priest for sin, (wherein Christ's sacrifice was most lively figured,) are burnt without the ●ampe; (so that the Priest had no meat, or livelihood thereby:) Wherefore jesus also, that he might sanctify the people with his own blood, suffered without the gate; (so accomplishing the type; and showing withal, that such as would still serve the worldly sanctuary, had no right to eat of him, and live by him.) Let us go forth therefore unto him, without the camp, bearing his reproach, etc. Heb. 13. 10.▪ 13. Teaching us hereby, to have communion with Christ, both by faith, in applying to ourselves his death and sufferings, 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions; going out from our earthly habitations, and seeking the things that are above, 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6. 6.    

CHAP. VII.  
1, The law of the Trespasse-offring. 11, and of the Peace-offrings▪ 12, Whether they were for Thanksgiving, 16, or a vow, or a voluntary offering. 23, The Fat, 26, and the blood are forbidden to be eaten. 28, The Priest's portion in the Peace-offrings.  
ANd this is the law, of the Trespasse-offring: it is, holy of holies. In the place, where they kill the Burnt-offring, shall they kill the Trespass- offering: and the blood thereof, shall he sprinkle upon the al●ar, round about. And he shall offer of it, all the fat thereof: the rump, and the fat that covereth the inwards. And the two kidneys, and the fat which is upon them, which is upon the flanks: and the call, above the liver; with the kidneys, he shall takeaway it. And the Priest shall burn them, upon the altar; for a Fire- offering unto jehovah: it is a Trespass- offering. Every male among the Priests, shall eat thereof: in the holy place shall it be eaten, it is holy of holies. As is the Sin- offering, so is the trespass- offering; there is one law for them: the Priest, that shall make-atonement therewith, his shall it be. And the Priest, that offereth a man's Burnt-offring: the skin of the burnt-offring, which he hath offered; it shall be, for the Priest himself. And every Meat-offring, that is baken in the oven; and all that is made in the frying-pan, and on the pan: shall be for the priest himself that offereth it. And every Meat-offring mingled with oil, and dry: shall be, for all the sons of Aaron, one as much as another.  
And this is the law, of the sacrifice of Peace-offrings: which he shall offer unto jehovah. If he offer it, for Confession; then he shall offer with the sacrifice of Confession, unlevened cakes, mingled with oil; and unlevened wafers, anointed with oil: and of fine flower hastily-fryed, cakes mingled with oil. With the cakes, leavened cakes ofbread, shall he offer for his oblation: with the sacrifice of Confession of his Peace-offrings. And he shall offer, one of them, out of the whole oblation; for an Heave-offring, unto jehovah: it shall be of the Priests, even his that sprinkleth the blood of the peace-offrings. And the flesh, of the lacrifice of Confession of his Peace-offrings; shall be eaten, in the day of the offering of it: he shall not leave of it, until the morning. And if the sacrifice of his oblation, be a vow or a voluntary offering; it shall be eaten, in the day that he offereth his sacrifice: and on the morrow, the remainder also of it shall be eaten. But the remainder of the flesh of the sacrifice: in the third day, shall be burnt with fire. And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all, in the third day; it shall not be favourably-accepted: he that offereth it, it shall not be imputed, unto him, it shall be a polluted-thing: and the soul that eateth of it, shall bear his iniquity. And the flesh, that toucheth any uncleane-thing, shall not be eaten; it shall be burnt with fire: and the flesh; every one that is clean, shall eat the flesh. But the soul that eateth the flesh, of the sacrifice of Peace-offrings which pertain unto jehovah, and hath his uncleanness upon him: even that soul shall be cut-off, from his peoples. And the soul that shall touch any unclean- thing; the uncleanness of man, or an unclean beast, or any abomination that is unclean; and eat of the flesh of the sacrifice of Peace-offrings, which pertain unto jehovah: even that soul shall be cut off, from his peoples.  
And jehovah spoke unto Moses, saying. Speak unto the sons of Israel, saying: ye shall not eat any fat, of ox, or of sheep●, or of goat. And the fat of a carcase, and the fat of that which-is-tornes-in-peece; shall be used for any work: but eating ye shall eat of it. For whosoever eateth the fat, of the beast, of which he offereth a Fire- offering, unto jehovah: even the soul that eateth it, shall be cut off from his peoples. And ye shall not eat, any blood, in any of your dwellings: of fowl, or of beast. Any soul, that eateth any blood: even that soul shall be cut-off, from his peoples.  
And jehovah spoke unto Moses, saying. Speak unto the sons of Israel, saying: He that offereth, the sacrifice of his Peace-offrings, unto jehovah, shall bring his oblation unto jehovah, of the sacrifice of his peace-offrings. His hands shall bring, jehovahs' Fire- offerings: the fat with the breast, it shall he bring; the breast, to wave it for a Waveoffring, before jehovah. And the priest shall burn the fat, upon the altar: and the breast shall be Aaron's and his sons. And the right shoulder, shall ye give for a Heave-offring, unto the priest: of the sacrifices of your Peace-offrings. He of the sons of Aaron, that offereth the blood of the peace-offrings, and the fat; his shall the right shoulder be, for a portion. For the wave breast, and the heave shoulder, have I taken of the sons of Israel, from off the sacrifices of their Peace-offrings: and have given them, unto Aaron the Priest and unto his sons, by a stature for ever, from among the sons of Israel.  
This is the anointing of Aaron, and the anointing of his sons; outof jehovahs' fire- offerings: in the day when he presented them, to minister-in-the-priests-office, unto jehovah. Which jehovah commanded to give unto them, in the day that he anointed them, from among the sons of Israel: by a statute for ever, throughout their generations. This is the law, of the Burnt-offring, of the Meat-offring, and of the Sin- offering, and of the Trespass- offering: and of the fillings (of the hand,) and of the sacrifice of Peace-offrings. Which jehovah commanded Moses, in Mount Sinai: in the day that he commanded the sons of Israel, to offer their oblations unto jehovah, in the wilderness of Sinai.  

Annotations.  
TRespass-offring] Hebrew, Asham, that is, trespass or, guiltiness: in Greek, the Ram for trespass. This is an explanation of things commanded in Lev. 5. holy] Hebrew, holiness of holinesses, that is, a most holy thing, so in vers. 6.  
Ver. 2. the place] the Northside of the altar, Lev. 1. 11. figuring the place where Christ our sin and Trespass-offering should be killed for us; as is noted on Lev. 6. 25. he sprinkle] meaning the Priest; as he sprinkled the blood of the Burnt-offrings, and of the Peace-offrings. See the notes on Lev. 1. 5. and 3. 2. 8.  
V 3. the rump, etc.] Of these rites, see the notes on Leviticus. 3. 4. 9 etc. for the same order in most things, wa● for all these sacrifices. Whether it were a 〈…〉 fest Trespass-offring, or a doubtful Trespass-offring, ●ee killed it, and sprinkled the blood, as is before declared. And flayed it, and took out the inwards, and salted them, and strewed them on the fire upon the altar. And if he would bring them in a vessel, he might: and the residue of the flesh, was eaten by the males of the Priests, in the court, as the sin-offering. Maimony, treat of offering the sacrifices, ch. 9 s. 1.  
V 4. which is upon] or, and that which is upon the flanks: in Gr. upon the thighs, it was a distinct thing from the former: see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon, which descendeth, that is, and the dew which descendeth 〈◊〉 〈◊〉 mountains of Zion.  
V 〈◊〉. Fire-offring] in Chaldee, an oblation, and the G 〈…〉 death, a smell of sweet sa●our.  
V 〈◊〉 of the Burnt-offring] and so of other like offerings. Touching this point the Heb▪ canons say; All 〈◊〉 of the most holy things, were the Priests: 〈◊〉 they were sacrifices of the congregation, or sacrifices of particular persons. But the skins of the leight holy things, were the owners. And every Burnt-offring, whose flesh was not meet to be offered on the altar; the Priest had no right to the skin thereof. All the most holy things, unto which pollution happeneth, before they be flayed, their skins belong not to the priests: if after they be flayed, the priests have their skins. And all the skins, the men of custody (which serve in their course) do divide them among them, from sabbath evening, to Sabbath evening. He that taketh his burnt-offring, for the maintenance of the Sanctuary: likewise he that sanctifieth his goods, if there be males among them, whose right is to be offered for Burnt▪ offerings: the Priests have not their skins; for it is written, THE PRIEST THAT OFFERETH A MAN'S BURNT-OFFRING, particularly distinguishing it from the burnt-offrings of the Sanctuary. But those skins are sold, and fall to the reparation of the Sanctuary. Whether it be man or woman, stranger or servant; the skins of their sacrifices are the Priests: he saith not A man's burnt-offring, but to except the sanctuaries. Maim. trea●▪ of offering the sacrif. c. 5. s. 19 20. 21. This ordinance, compared with the coats of skin, wherewith God clothed our naked first parents, Gen. 3. 21. and with the goat's skins, wherewith jacob's hands were covered when he got the blessing, Gen. 27. 16. may lead us to the gift of God, in bestowing upon us Christ and his righteousness, to be clothed with him by faith, and sanctification, partaking of his death and sufferings; Rom. 13. 13. 14. Phil. 3. 9 10.  
V 9 the pan] or, the flat plate. Of these, see the notes on Lev. 2. 5. 6. 7. for the Priest] or, the priests, even his that offereth it. The scripture thus speaketh, (as the Hebrew doctors observe) of this and the other sacrifices, to teach that the Priest who is meet for to serve, he hath his part in them to eat the same. And he that is not fit at the hour of the offering; as, one that is unclean, he hath no part to eat, although he be purified at evening▪ But in this matter of parting, all is for those that offer in the same day. And they all have their parts, in all th● holy things of the sanctuary, one as much as an other. Maimony, treat. of offering the sacrifice, chap. 10. Sect. 14. This figured our thankfulness unto God for his graces, which we should use and employ unto his honour: communicating unto them that teach us the word, in all good things, Gal. 6. 6. 1 Cor. 9 7▪ 11.  
Vers. 10. dry] that is, not mingled with oil, as the Greek translateth. Such were the Meat-offrings of the sinner, and the like: see Levit. 5. 11. one as another] Hebr. man as his brother; that is, every man alike; as the Greek explaineth it. From this word, man, The Hebrew doctors say, A child hath not a share, no not in the light holy things, although it be lawful for him to eat even of the most holy things. Likewise a woman, or one that is both man and woman, have no share in the holy things of the sanctuary at all, for it is said, MAN AS HIS BROTHER. But he that hath a blemish, whether continual or transitory; whether he be borne with his blemish, or is unblemished and yet disabled; he hath a share and eateth, as it is written, The bread of his God, even of the most holy, and of the holy, shall he eat, (Lev. 21. 22.) He also that is meet to eat. But if he be unclean, he hath no portion to eat at evening. And the high Priest eateth, not by share, but taketh what he pleaseth, Maimony, treat. of offering the sacrifice, chap. 10. Sect. 17. etc.  
Vers. 12. for Confession] or, for thanksgiving: the Greek translateth it, for Praise: and the sacrifice of praise, with confessing to God's na●●e, is mentioned by the Apostle, Heb. 13. 15. alluding to this law. See before in Levit. 3. This Confession, the Hebrews (as Sol. jarchi on this place) say, was for mercies and deliverances received from God; as by them that go down into the sea, or that travel through the deserts, or have been prisoners, or sick and recovered; for such are bound to make confession, as it is written, Let them confess unto the LORD his mercy, etc. and let them sacrifice the sacrifice of Confession. Psalm 107. 4. 10. 17. 21. 22. 23. etc. If for any of these, a man hath vowed Peace-offrings, with these Peace-offrings of Confession he is bound to bring the bread here spoken of, and they are not to be eaten but that day and that night. with the sacrifice] Maim. in trea. of offering the sacrifices, c. 9 s. 3. etc. showeth, that there were four sorts of Peace-offrings: One, the Peace-offrings of the congregation: & three, the Peace-offrings of particular persons. The peace-offrings of the congregation, they were killed, & their blood sprinkled as is before declared. Then they were flayed, their inwards taken out with the fat, & salted, & burnt on the altar. And the remainder was eaten by the males of the Priests, in the court, as the Sin-offering, and as the Trespasse-offring; for they were most holy. The Peace offerings of particular men were of three sorts. The one was Peace-offrings brought without bread, as the Peace-offrings of the Chagigah (or Passeover, Deut. ●6.) and Pentecost (or feast of weeks:) these are called simply, Peace-offrings. The second sort was brought with bread, for a vow or for a voluntary-offring; this is called Confession (or Thanksgiving) and the bread thereof is called, the bread of the Confession. The third sort, was that which the Nazirite offered, in the day of the accomplishment of his Naziriteship, this was also brought with bread; and it was called, the Nazirites' ram: (Numbers 6. 13. 14. 15. etc.) These three sorts, were killed, their blood sprinkled, they flayed, their fat and inwards taken out. Afterwards, the flesh was cut-up, the breast and right shoulder separated: and the inwards, with the breast and shoulder, were put in the hands of the owners of the sacrifices, and the Priest put his hand under the owner's hand, and waved all before the Lord. See further touching this in the annot. on Lev. 3. 5. unlevened] see the notes on Le. 2. 4. hastily fried] see Lev. 6. 21  
Vers. 13. With the cakes] namely, with the unlevened cakes aforesaid, he shall also bring levened cakes. So the Greek translateth, with the unlevened breads. leavened cakes of bread] The Hebrew 〈◊〉, (that is, bread;) is sometime used for many loaves, or cakes; as in Levit. 23. 17. wave-bread, two: meaning, two wave cakes, or loaves. So in this place: for, the bread brought with the sacrifice of Confession, was thus prepared. He took 20. te●ths, (or pottles) of fine flower, and made of them ten pottles levened, and ten unlevened. The ten that were levened, he made of them, ten cakes. And the ten that were unlevened, he made of them 30. cakes equally; ten cakes of every sort; to ●eet, ten cakes baken in the oven, and ten cakes wafers, and ten cakes hastily-fried. These 30. cakes were made with the quantity of half a log of oil; a fourth p●rt thereof, for the cakes hastily ●ryed: an eight part for the baken cakes, and an eight part for the wafers, etc. And the Priest took one of all four cakes, one of every sort. Maim. treat. of offering the sacrifices, c. 9 s. 17. etc. Leaven (figuring corruption of nature and actions, 1 Cor. 5. 8.) is usually forbidden in all sacrifices: here, with the sacrifice of Confession or Thanks, God accepteth of it; either to teach us due preparation of our prayers and thankes unto him, (for leavening sometime is used in the good part, denoting the secret working of things in time, Matt. 13. 33.) or to teach us to temper our joys with sorrow and affliction in this life, (as the Prophet's heart was levened, Ps. 73. 21.) or, to signify, that he would graciously accept of our thanks & service, though mixed with our infirmities, which of his mercy in Christ he forgiveth unto us, 1. joh. 1. 8. 9 10.  
Vers. 14. one of them] to weet, one of the cakes aforementioned, of each sort one, as is above noted. The Hebrew is one of it, to weet, of the bread, (that is, the cakes) spoken of in verse 13. the whole oblation,] or, all the oblation: the Greek translateth it, all his gifts. The Priest had but one cake of every sort; the rest were eaten by the owners: so in the sacrifice, the priest had the breast and shoulder; the other flesh was eaten by the owners. Yea (notwithstanding that Law in Leviticus 6. 23.) if the owner of the sacrifice of confession were a priest, yet the residue of the bread, was eaten by the owners, as the sacrifice of another Israelite: for the bread that cometh with the sacrifice of Confession, or with the Nazirites' ram, is not called a Meat-offring. Maimony treat. of offering the sacrifices, c. 9 s. 11. 12. 14. an Heave-offring] so called, because it was heaved or lifted up: the Chaldee and Greeke expoundeth it, a separation, or separated thing.  
Ver. 15. eaten in the day] the eating of the Peace-offrings was a religious feast wherein they rejoiced before the Lord, and gave him thanks: Deut. 12. 6. 7. The eating of it the same day it was offered, taught them to hasten and not to delay, to keep God's Commandments; and with speed whiles it is called to day, to be made partakers of Christ by eating his flesh in faith; and to be thankful unto God for his grace, Psalm 119. 60. Psalm 95. 7. 8. Hebrews 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of (eating) the flesh, so was the time for (eating) the bread, as Sol. jarchi, here observeth.  
V 16. a vow, or a voluntary-offring] which he bringeth not for Confession for deliverance, as before is noted on verse 12. then he is not bound to bring bread with them, and they may be eaten two days: saith Solomon jarchi. The difference between these two is declared in the Hebrew canons, thus. He that saith, Lo upon me be a Burnt-offring; or, 〈◊〉 upon me be a Meat-offring; or, lo, the price of this beast be upon me for a Burnt-offring; or a Peace-offering; this is a Vow. But he that saith; Lo, this beast, or the price of this beast, be a burnt-offring 〈◊〉 Peace-offering; or this tenth-d●ale of flower be a Me●●offring: lo, this is a Voluntary-offring. What difference is there between vows, and voluntary-offrings? He that voweth, if he have separated his offering, 〈◊〉 〈◊〉 〈◊〉 l●st or stolen, he is bound for the worth of it aft 〈…〉 d, till he offer one like that which he hath vowed. B●● he that voluntarily promiseth; if the thing dye, 〈◊〉 〈◊〉 st●●ne; he is not bound to bring another for it. He that sayeth, the price of this ox be upon me a Burnt-offring; or, the price of this house be upon me an oblation: if the ●xe dye, or the house fall, he is bound to pay, etc. Sin-offrings and Trespass-offrings, they are not brought but for sin: they come not by Vow or by voluntary-offring▪ He that sayeth, Lo, upon me be a Sin-offering, etc. or, lo this be a Sin or Trespasse-offring: he sayeth nothing. If he be indebted to bring a Sin or trespass-offring▪ and say; Lo this be for my sin or for my trespass-offring; or, this money be for my sin or trespasse-offring: his words must be performed. He that voweth, or voluntarily-promiseth, is not bound, till his mouth and his heart accord. As he that intends to say, upon me be a Burnt-offring: and saith, a Peace-offering: he sayeth nothing. If he intent to vow a burnt-offring, and sayeth (generally) an offering: his words must stand: for the burnt-offring is an offering; and so in all like cases. In vows and voluntaries, it is not necessary that a man pronounce aught with his lips: but if he have fully determined in his heart, though he hath uttered nothing with his lips, he is indebted. Maim. in treat. of offering the sacrif. c. 14. s. 1. 5. etc.  
V 17. in the third day, shall be burnt] as being unlawful to be eaten: see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice, was but the second day; in the third, none might ever be eaten. Which ordinance was given, partly that the holy flesh might be eaten whiles it was pure and sweet, for by the third day, it might easily in those hot Countries putrify; partly to teach men diligence to apply & make use to themselves of the signs of grace in due time, as before is noted. But chief it seemeth to foreshadow the time of Christ, who rising from death the third day, abolished all legal offerings: see the annotations on Genesis 22. 4. And the Scripture useth to day, and to morrow for a short time, set and limited, as Behold I cast out Devils, and do c●res to day and to morrow, and the third day I shall be perfected, Luke 13. 32.  
Ver. 18. eaten at all] Hebrew, eating be eaten. The rules for this, are thus explained. The Peace-offrings 〈…〉, the day that they are killed, and all that night, and all the next day, until sunne-setting: Leviticus 7. 16. 17. 18. so they are eaten two days, and one night; whether it be the portion of the Priests, or the portion of the owner's. The same law is for the firstborn, and for the 〈◊〉; for they are leight holy things, like the Peace-offrings. But the (sacrifice of) Confession, though it be of the ●●●ght holy things, is not eaten, save in the day that it is killed, with the night, Leviticus 7. 15. 〈◊〉 the Nazirites' ram, and the bread that 〈◊〉 it, are like unto them, whether the portion of the 〈◊〉▪ or the portion of the owners. And the same l 〈…〉 〈◊〉 〈◊〉 Sin-offering, and for the Trespass-offring, 〈◊〉 〈◊〉 Peace-offrings of the congregation, and the resis 〈…〉 of the Meat-offrings for all are eaten that day and that might, Levit. 7. 15. All the offerings are thus to 〈…〉 〈◊〉 the Peace-offrings which the scripture expresseth, and the firstborn, and tithe, which are like unto them. All these which are to be eaten that day & that night, they may be eaten by the Law, until the break of the day: but for to keep men far from transgression, our wise men have said they are not to be eaten, but until midnight. Maim. treat. of offering the sacrif. chap. 10. sect. 6. 7. 8. By this we may see the reason why the Paschall Lamb being eaten the night before, the jews on the morrow would not go into the judgement Hall, l●st they should be defiled; but th●● they might eat the Passeover: Mark▪ 14. 12. joh. 13. and 18. 28. For the Paschall Lamb was eaten the night before, and nothing of it might be eaten on the morrow, Exodus 12. 10. but the voluntary Peace-offrings sacrificed therewith, (which are also called the Passeover, in Deuteronomy 16. 2.) might be eaten also the day following, but not on the third day; as this Law showeth▪ not be imputed] or, not reckoned, counted, or thought: to weet, by the Lord, as a pleasing service, or acceptable sacrifice. So this phrase is used, in Numbers 18. 27. 30. But the Hebrew Doctors▪ gather from hence another thing somewhat strangely; they say, There are three thoughts (purposes or intendments,) that make the offerings unallowable; which are, the thought (or purpose) of changing the name, and the purpose of the place, and the purpose of the time. Of changing the name: as he that killeth the sacrifice, & not by the name thereof; but reputeth the burnt-offring, that it is a Peace-offering, or the peace-offering, a burnt-offring, and the like. The purpose of the place; as he that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof, or burn that which is to be burnt, without the court, or to eat that which is to be eaten, out of the place where it ought to be eaten, etc. The purpose of the time, as ●ee that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof after the Sun setting, which is not the time for sprinkling of it, or to burn that which is to be burned thereof, on the morrow after day light, which is not the time for burning of it; or to eat that which is to be eaten thereof, after the time appointed for the eating of it, etc. These are called sacrifices killed out of their due time, & they are called Pigul (that is, polluted) in every place, and this is the polluted thing spoken of in the law. By word of mouth we have been taught, that that which is said in the law, (Lev. 7. 18.) If any of the flesh of the sacrifice of his Peace-offrings be● eaten etc. is spoken but of him that purposeth in the hour of offering it, that he will eat thereof in the third day. And the same law is for every offering, concerning which he purposeth in the hour of offering it, to eat thereof after the due time. And so if 〈◊〉 purpose to burn thereof on the altar, the thing which is fit to be burned: whether it be that which is eaten by man, or eaten (that is, consumed) by the Altar, if the purpose concerning it for after the time▪ the oblation is polluted. But the offering which is not corrupted with his purpose, but the blood thereof is sprinkled on the altar i●s due manner, and there remaineth thereof till after the time that it should be eaten: that which remaineth▪ is called Nothar (the Remainder, Lev. 7. 17.) and it is unlawful to eat it. But the oblation now is favourably accepted, and hath made atonement. Behold he saith of the blood, I have given it to you upon the altar, to make 〈◊〉 atonement, (Lev. 17. 11.) when the blood is applied to the altar in due manner, the owners (of the sacrifice) have atonement made for them, and the offering is accepted, etc. In four services, the sacrifice is polluted by the purpose: in the kill, and in the receiving of the blood, and in the carrying of it (to the altar) and in the sprinkling of it upon the altar. And the (sacrifice of) fowls, in two things: in the cutting of the neck with the nail, and in the wringing-out of the blood. And the Meat-offrings out of which the handful is taken, in four: in the taking of the handful; & in the putting of the handful into a ministering vessel; and in the carrying of it to the altar; and in the sprinkling of it upon the fire. But if he purpose, in other things, except these: as in the hour of flaying, or of cutting in pieces, or in the hour when the fat is carried to the altar, or when the meat-offring is mingled, and the like: those purposes effect not any thing at all; whether it be the purpose of changing the name or the place, or the time. And so he that purposeth in any of these four services, or in them all, any other purpose, (or thought) than these three, that purpose causeth no corruption at all: as if he purpose in the time of killing, carrying the blood, or sprinkling, to leave of the blood of the sacrifice; or of the fat, till the morrow, or to carry them out of the court, etc. or to put the blood on the golden altar, which should be put on the brazen altar, or purposeth, that they which are unclean shall eat the sacrifice, or to mix the blood of the sacrifice, with the blood of unallowable things; or to break the bones of the Pascal●lambe, or to eat of it raw; or any the like; in all such thoughts (or purposes) the sacrifice continueth good, etc. No thought (or purpòse) goeth save after him that serveth: but the purpose of the owner of the sacrifice ●vayleth nothing: if the purpose of him that serveth be right, the sacrifice is good. Neither doth the purpose avail, save of him that is fit to serve, and in the thing that is fit for service, and in the place that is sit for service. Maimon. in Pesulei 〈…〉 amukdashin, c. 13. s. 1. etc. and c. 14. s. 1. 2. To the like effect they writ in Thalm. Bab. in Zebachim, chap. 2. but this exposition hath no firm ground: for though such thoughts or purposes were unlawful, yet it is not manifest that they made the sacrifice a polluted thing; besides that the law saith, If it be eaten at all in the third day, it is a polluted thing, Lev. 19 7. a polluted thing] or abominable, a thing to be refused for the corruption of it: in Hebrew it is called Pigul; and properly it is meant of a thing polluted by passing the time of eating, offering, or the like; as 〈◊〉 the annotations before going, is showed. The word is used here, and again in Leviticus 19 7. Esay 65. 4. and Ezek. 4. 14. and not elsewhere. The Greek translateth it sundry ways, a thing polluted, unsacrificeable, and profane. The Apostle ●●th a word Apobleto●, (that is, a thing to be refused, or rejected,) speaking of meats, in 1 Tim. 4. 4. which may be the interpretation of this word: and so Aquila, one of the exactest translators of the Bible into Greek, turneth this Pig●●, Apoblet●n. Lev 19 7. the soul] in Chaldee, the man: so in vers. 20. his 〈…〉 tie] that is, the punishment of his iniquity; see the notes on Gen. 19 15. Any ●blation that is become polluted through purpose of the time, as is before declared: whosoever eateth so much as an olive thereof presumptuously is guilty of cutting off, as is written, the soul that eateth thereof shall bear his iniquity. And if he eat thereof ignorantly, he is to bring the Sin-offering appointed. Maimony in Pesulei hamukdashin, ch. 18. sect. 6. The Lord himself expoundeth it thus; because he hath profaned the hallowed thing of jehovah, even that soul shall be cut-off from among his peoples: Lev. 19 8. In the Babylonian Talm. in Zebachim, ch. 2. they have these canons; He that killeth a sacrifice, to sprinkle the blood thereof without (the courtyard) or some of the blood thereof without; to burn the fat thereof, or some of the fat thereof without; to eat the flesh thereof, or so much as an olive of the flesh thereof without; it is an unlawful thing, but there is no cutting off for it. If (with purpose) to sprinkle the blood, or some of the blood thereof on the morrow, to eat the flesh, or so much as an olive of the flesh thereof on the morrow, it is Pigul, (a polluted thing) and they are guilty of cutting off for it.  
V 19 the flesh] that is, as the Chaldee explaineth it, the holy flesh; which Sol. jarchi expoundeth, the holy flesh of the Peace-offrings. burnt with fire] The like law was for the remainders of things the second or third day, v 15. 17. And generally, that which remained and was polluted, & all the holy things, that became unallowable, were all burned. An oblation that became polluted or unallowable; was burnt in the sanctuary out of hand. Flesh of the most holy things, if it were made unclean within (the sanctuary.) they burned it within: and if it were made unclean without, they burned it without. If any of the leight holy things remained, the owners thereof burnt it in their houses, W●● so went out of jerusalem, and remembered that there was holy flesh in his hand, if he were past the spies, [such as used to watch upon the walls, 2 Kin. 9 17.] he burned it in his place: and if not, if he had a morsel with him, or more; he went back and burned it in jerusalem. All the bones of the holy things, which had no ma●●●● in them: they were not bound to burn them, except the bones of the Passeover. These are the things that were burned: Holy flesh that was made unclean, or that remained; or was made disallowable. Likewise the M●●toffring, that was made such. And the doubtful irespasseoffring, when it was known to a man, before the blood of it was sprinkled, that he had not sinned; and the si●●●offrings of fowls that were brought upon doubt. And the hair of the clean Nazirite, (Num. 6▪ 18.) And the superfluity & mixtures of the vineyard, (Lev. 19 13. Deut. 22. 9) And the thing which was not accustomed to be burnt, was buried. Such were, the holy things that died, and that had untimely births: the ox that was stoned, (Exod. 21. 28.) the heifer that was beheaded, (Deut. 21. 4.) the sparrow of the Leper, (Lev. 14.) the hair of the unclean Nazirite, (Num. 6. 9) the firstborn ass (Exod. 13. 13.) flesh in milk: and pr●●●●● things killed in the court of the sanctuary. All th●● were buried, the dust of them was unlawful: and all th●● were burnt, of the holy things, the dust of them was lawful, except the ashes of the outward and inward Al●●●, and of the Candlestick. Whatsoever was to be bur●●●d, might not be buried; and what soever was to be bur●●●d, might not be burned. M 〈…〉▪ in Pesulei 〈…〉, ch. 19 sect. 1. 2. 6. 7.— 14. and the flesh] that which 〈…〉 clean and fit to be eaten; the holy flesh, as 〈◊〉 〈…〉 aldee expoundeth it: the flesh of the Peace 〈…〉 ng: verse 21. that is clean, shall eat the 〈◊〉] in Chaldee, shall eat the holy flesh. Here Sol. 〈◊〉 noteth, that whereas it is said (in Deut. 12. 〈◊〉 and thou shalt eat the flesh, lest any should say, 〈◊〉 ●one may eat of the Peace-offrings but the 〈◊〉 (diat bring it,) therefore it is said, every one that is 〈◊〉 shall eat (or may eat) the flesh.  
Vers. 20. uncleanness upon him] The Hebrews expound this of an unclean person that eateth of an holy thing before he is washed. He that eateth of it after he is washed, before his Sun be set, or before he hath brought his atonement, is to be beaten. But he is not guilty of cutting off; because it is said, AND HIS UNCLEANNESS UPON HIM, whiles all his uncleanness is upon him. Maimony in Pesule hamukdashin, ch. 18. s. 14. that soul shall be cut off] the Chaldee expoundeth it, that man shall be destroyed; in Greek, shall perish; meaning, by the hand of God. See Levit. 22. 3. 9  
Vers. 21 of man] that is, of an unclean man: such as had leprosy, running issue, or the like, Lev. 13. and 15. See also Levit. 22. 2. 3. 4. etc. Uncleanness of man, is put for man of uncleanness: see the like in Lev. 5. 1●. In the Hebrew canons, it is thus explained: Any man that is made unclean with such ●●cleannesse, as if he come into the sanctuary, he is gu●l 〈◊〉 of cutting off; if he eat so much as an olive of the holy things, whether it be of the clean holy thing or of the unclean holy thing, doing it presumptuously, he is guilty of cutting off, Lev. 7. 20. and if he eat ignorantly, be must bring the sacrifice appointed (in Levit 5. 2. 11. Maimony in Pesulei hamukdashin, cha. 18. s. 13. of peace-offrings] and so by proportion, of other sacrifices: for the same law is for other holy things of the altar, saith Maimony, ibidem. The flesh of these sacrifices being a figure of the flesh of Christ, to be eaten of the saints by faith: this law signified, that all unbelievers, hypocrites and wicked ones that profess the Gospel, and partake of the signs and seals of grace unworthily, do eat and drink judgement to themselves; 1 Cor. 11. ●7. 28. ●9.  
Vers. 23. f●● of ox] This explaineth and limiteth the law before given, in Levit. 3. 17. to the fat of these three kinds of beasts: see the annotations there.  
V 24. of a carcase] to weet, that which dieth of it self, or otherwise, after an unlawful manner. To ●ate the flesh of carcases, or of things that were 〈◊〉; was unlawful, Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such, was a double trespass. He that 〈◊〉 the fat of a dead or torn ●east, is guilty both for 〈◊〉 the fat, & for eating the dead or torn beast: etc. 〈◊〉 〈◊〉. 2. treat of Forbidden meats, c. 7. s. 2.  
Ver. 25 shall be cut off] the Greek translateth, shall perish: to weet, if he do it with a high hand. He that 〈◊〉 so much as an olive of fat presumptuously, is in danger to be cut-off: if he do it ignorantly, he is to 〈◊〉 the Sin-offering appointed. Maim treat. of For 〈…〉 meats, ch. 7. s. 1. So for the next case, of eating blood: vers. 27.  
V 26. or of beast] This also is a limitation: whereupon the jews hold no prohibition of the blood of fishes, locusts, creeping things, and the like: see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9 4. So Sol. larchi here noteth, of fowl, or of beast, to except the blood of fishes, locusts, &c,  
Vers. 29. his oblation] in Gr▪ his gift, meaning those things which were given out of the Peace-offerings, to the Lord and to the Priest.  
Ver. 30. His hands] he might not do it by another person: but the Priest put the partsof the sacrifices into the owner's hands, and received them of him. See the notes on Lev. 3. 5▪ and 7. 12. fat with the breast] of which, the fat was the Lords, burnt on the altar; the breast was the Priests, to eat, verse 31. wave it] The manner of doing this and the signification of it, see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast, that is, of the heart and affections, unto Ch●ist, in newness of life; in the fellowship of his afflictions: Prov. 23. 26. 1 Chron. 28. 9 Rom. 6. 3. 4. 5. 6. Phil. 3. 10.  
Ver. 32. Heave-offring] in Greek and Chaldee, a separation, or separated thing; because it was separated from the rest of the body, heaved up towards heaven, and after given to the Lords Priest. It signified, an acknowledgement that all good things came down from God; and an endeavour that all the ways of his people should tend upward unto God, that so their conversation might be heavenly, jam. 1. 17. Phil. 3. 20. Prov. 15. 24.  
Verse 34. statute for ever] or, an eternal ordinance, to continue so long as the law of sacrificing should continue, that is, till Christ's coming: and after that, the equity of it to remain still; for as they which waited at the Altar, were partakers with the Altar: even so hath the Lord ordained, that they which preach the gospel, should live of the gospel, 1 Cor. 9 13. 14.  
Verse 35. the anointing] that is, the portion or reward of the Anointing; meaning, of the anointed Priests. For that he speaketh of their portion, the words before and after manifest; and in verse 36. it is that which jehovah commanded to give unto them. And Anointing, is figuratively put for the Priest anointed, as Oil is used for Christ, which had the oil of grace without measure on him, Esay 10. 27. So dreams, are put for dreamers, jerem. 27. 9 Spirits, for spiritual gifts, 1 Cor. 14. 12 thanksgivings, for companies of thanksgivers, Nehem. 12. 31. Circumcision for persons circumcised, Rom. 2. 26. and many the like. In like manner, divination is used for the rewards of divination, sent unto Balaam, Numbers 22. 7. iniquity, for the punishment or desert of iniquity, Levit. 7. 18. job 11. 6. So Chazkum here expoundeth, the anointing, to be the reward of their anointing. presented] or, offered them, and here in the day, meaneth from that day forward, for ever, as appeareth by vers. 36.  
Vers. 37. fillings of the hand] that is, as the Greek explaineth it, Perfection, or Consecration: when the hand was filled with parts of the sacrifices: see Exodus 29. 9 etc. in the annotations. That sacrifice is here reckoned among the rest, because it was commanded at mount Sinai, Exodus 29. and i● after to be showed in practice, Leviticus 8.  
Vers. 38. in the wilderness of Sinai] named of Sinai the mountain in Arabia where the Law was given, which is Agar, gendering to bond age, Gal. 4. 24. 25. Before they came thither, they offered no sacrifice; there God gave them these laws, (described from the beginning of Leviticus hitherto,) as shadows of good things to come, Hebr: 10. 〈◊〉. ●ll the Lamb (Christ) on mount Zion, should by the sacrifice of himself, when he made his soul a Trespass offering, Esay 53. 10. cause the Sacrifice and Oblation to cease, Dan. 9 27. who hath by one offering, perfected for ever them that are sanctified, Heb. 10. 14. so that now among the Gentiles, in every place incense is offered unto the name of God, and a pure Meat-offring, Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually. Hebr. 13. 15.    

CHAP. VIII.  
1. Moses consecrateth Aaron and his sons, to the Priest's office. 14, Their Sin-offering. 18, Their Burnt-offring. 22, The ram of the filling of the hands. 31, The place and time of their consecration.  
ANd jehovah spoke unto Moses, saying. Take Aaron, and his sons with him; and the garments, and the anointing oil: and a Bullock for a Sin- offering, and two rams, and a basket of unlevened cakes. And gather thou together, all the congregation: unto the door, of the Tent of the congregation. And Moses did as jehovah commanded him: and the congregation was gathered together; unto the door, of the Tent of the congregation. And Moses said, unto the congregation: This is the thing, which jehovah commanded to be done. And Moses brought-neere Aaron and his sons: and washed them with water. And he put upon him the Coat, and girded him with the girdle, and clothed him with the Robe, and put the Ephod upon him: and girded him with the curious girdle of the Ephod, and fitly-girded him therewith. And he put the Breastplate upon him, and he put in the Breastplate, the Vrim and Thummim. And he put the Mitre, upon his head: and he put upon the Mitre, even upon his forefront, the plate of gold, the crown of holiness; as jehovah commanded Moses. And Moses took the anointing oil, and anointed the Tabernacle, and all that was therein: and sanctified them. And he sprinkled there of upon the altar, seven times: and anointed the altar, and all the vessels thereof; and the laver, and the foot thereof, to sanctify them. And he poured of the anointing oil, upon Aaron's head; and anointed him, to sanctify him. And Moses brought-neere, Aaron's sons; and clothed them with costs, and girded them with girdles and bound bonnets upon them: as jehovah commanded Moses. And he brought nigh, the bullock for the Sin- offering: and Aaron and his sons laid their hands, upon the head of the bullock for the Sin- offering. And he killed it, and Moses took the blood and put it upon the horns of the altar round. about, with his finger; and purified the altar: and the blood, he poured at the bottom of the altar, and sanctified it, to make-atonement upon it. And he took all the fat, that was upon the inwards; and the call of the liver; and the two kidneys, and their fat: and Moses burned them upon the altar. And the bullock, and his skin, and his flesh; and his dung; he burned with fire, without the camp: as jehovah commanded Moses. And he brought-neer, the ram for the Burnt-offring: and Aaron and his sons, laid their handsupon the head of the ram. And he killed it: and Moses sprinkled the blood, upon the altar, round about. And he cut the ram, into his pieces: and Moses burnt, the head, and the pieces, and the fat. And he washed the inwards and the legs in water: & Moses burned all the ram, upon the altar; it was a Burnt-offring, for a savour of rest; it was a Fire- offering unto jehovah; as jehovah commanded Moses. And he brought-neere the second ram, the ram of the Fillings of the hand: and Aaron and his sons, laid their hands, upon the head of the ram. And he killed it, and Moses took of the blood of it, and put it upon the tip of Aaron's right ear: and upon the thumb of his right hand, and upon the great-toe of his right foot. And he brought-neere Aaron's sons; and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great-toe of their right foot: and Moses sprinkled the blood, upon the altar, roundabout. And he took the fat and the rump, and all the fat that was upon the inwards; and the call of the liver; and the two kidneys, and their fat: and the right shoulder. And out of the basket of unlevened cakes, that was before jehovah, he took one unlevened cake, and one cake of oiled bread, and one wafer: and put them on the fats, and on the right shoulder. And he put all, on the palmeses-of-the-hand of Aaron, and on the palmeses-of-the-hand of his sons: and waved them for a Wave- offering, before jehovah. And Moses took them from off the palmes-of their hands, and burned them on the altar, upon the Burnt-offring: they were the Fillings of the hand, for a favour of rest; it was a ●●re offering unto jehvah. And Moses took the breast, and waved it for a Waveoffring before jehovah: of the ram of the Fillings of the hand, it was Moses part, as jehovah commanded Moses. And Moses took of the anointing oil, and of the blood, which was upon the altar; and sprinkled it upon Aaron, upon his garments; and upon his sons, and upon his son's garments with him; & sanctified Aaron, his garments; and his sons, and his sons garments, with him. And Moses said unto Aaron and to his sons, Boil the flesh, at the door of the Tent of the congregation: and there eat it, and the bread, which is in the basket of the Fillings of the hand: as I commanded, saying; Aaron and his sons shall eat it. And the remainder of the flesh, and of the bread: ye shall burn, with fire. And ye shall not goe-out of the door of the Tent of the congregation, seven days: until the day of fulfilling, the days of your Filling- of the hand: for, seven days, shall he fill your hand. As he hath done, in this day: jehovah hath commanded to do, to make-atonement for you. And ye shall abide, at the door of the Tent of the congregation, day and night seven days; and shall keep the charge of jehovah, that ye die not: for so, I am commanded. And Aaron, and his sons did: all the things, which jehovah commanded, by the hand of Moses.  

Annotations.  
AAron] who was before designed unto the Priest's office, Exod. 28. 1. Hitherto God hath given Jews for holy things: now, for holy persons, 〈◊〉 ministers and others; unto chap. 15. gar 〈…〉] the holy garments which were prescribed 〈◊〉 〈…〉 d. 28. 2. etc. and made in Exod. 39 1. etc. So 〈◊〉 Thargum jonathan it is explained, the gar 〈…〉 which I commanded thee. oil] whereof see 〈◊〉. 30. 23. etc. a bullock] or bull, as the 〈◊〉 explaineth it. The Hebrew Par, here and always in the sacrifices meaneth a bull of the second year at the least: Maimony, treat▪ of offering sacrif. chap. 1. Sect. 24. for a sin offering] Hebr. of sin: which the Greek translateth for sin. This and the other sacrifices, were to sanctify them unto the Priest's office; see Exod. 29. 1. 2. etc. two rams] the one for a Burnt offering, verse 18. the other for Consecration of the Priests, or Filling their hand, verse. 22. These also were to be above a year old, for all tammes for sacrifice were to be of the second year, as Lambs were of the first year. Maimony ibidem.  
Vers. 3. of the congregation] in Greeke, of testimony: see Levit. 1. 1. Thus the presence of God, and of the Church, is here at the consecration of the Priests. And by the door of the Tent, is meant the Courtyard of the same, which was before the door; and all the Court was so called, as Sol. I●●chi noteth on Exod. 29.  
Vers. 5. the thing] Hebr. the word: of this commandment, see Exod. 29. 4.  
Vers. 6. water] to wash away uncleanness: a sign of their sanctification from sin, by repentance and faith, through the spirit of our Lord jesus Christ, who came by water and blood, 1 joh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay. 1. 16. See the notes on Exodus 29. 4.  
Vers. 7. put] Hebr. gave. The putting off of his own clothes, signified the taking away of his iniquity, Zach. 3. 4. and these other garments signified the gifts of justice and salvation, Psal. 132. 9 16. See the particulars observed on Exod. 29. 5. etc. the Coat] the linen coat, which was next his skin, save only the linen breeches under it upon his secret parts. See the annotations on Exodus 28. 4. etc. fitly-girded] the Greek saith, tyed-fast: a sign of making him strong and ready in heart, to do his service: see Exod. 29. 5.  
Vers. 8. the Breastplate] called the Breast plate of judgement: the making and meaning whereof is showed, on Exod. 28. 15. etc. Urim and Thummim] that is, Lights and Perfections: in Greek, Manifestation and Truth: see Exod. 28. 30. These ornaments of the high Priest, figured the perfection of all graces in Christ, whom the legal Priests typed: Heb. 5. 1. 5. etc.  
Vers. 9 crown of holiness] the holy diadem, on which these words Holiness to jehovah were graved: whereof see Exod. 28. 36. 38. and 29. 6. It was a sign of the holiness and excellency of his calling; by the gifts of God's spirit upon him: and figured Christ's mediation for his Church; for now Aaron did bear the iniquity of the holy things, which the sons of Israel should hollow, in all the gifts of their holy things; etc. Exod. 28. 38.  
Vers. 10. the anointing oil] called the oil of holy anointing; it was made of Myrrh, Cinnamon, Calamus, Cassia, and oil olive, Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ, and his Church, Esa. 61. 1. 1 joh. 2. 20. 27.  
Vers. 11. seven times] to signify a full sanctification: see the notes on Levit. 4 6.  
Vers. 12. head] and it ran down upon his beard, and on the collar of his garments, Psalm 133. 2. This anointing signified the graces of God's spirit, whereby their ministration of God's word, became a sweet savour unto God, in them that heard it: 2 Cor. 2. 15. 16. He anointed him after that he had clothed him, as is said in Targ. jonathan: and first ●e poured it upon his head, and afterwards put it between his eye brows, and drew it with his finger from the one to the other; saith Sol. jarchi on Levit. 8.  
Vers. 14. sin-offering] Hebr. the sin-bullocke: see Exod. 29. 10. etc. laid] or, imposed their hands: so renouncing and disburdening themselves of their sins, which now were imputed to the sacrifice, a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4.  
Vers. 15. killed it] whereby Christ's death for sin was shadowed; for, without shedding of blood, is no remission: Hebr. 9 22. 28. horns] of this rite, see Levit. 4. 7. 25. and Exod. 29. 12. purified] or, clensed-from sin: see the notes on Exod. 29. 36. the blood] that which remained. sanctified it] the Altar was by these rites sanctified, that from thenceforth atonement might be made for the sins of the people, by the sacrifices that should daily be offered thereon: for after this, the Altar sanctified the gifts and oblations upon it: Mat. 23. 19  
Vers. 16. fat] or, suet: see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. call of the liver] said in Levit. 3. 4. 10. to be the call above the liver. And they used to take a little of the liver with the call: as the Hebrews do record. Maimony, treat. of Offering the sacrif. chap. 1. Sect. 18.  
Vers. 17. without the camp] a figure of Christ, suffering without the gate of jerusalem, Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30.  
Vers. 18. Burnt-offring] the law, and signification hereof, see in Levit. 1. and Exod. 29. 15. etc. Here for the Priests, as the former Sin-offering taught them to have Christ for their justification, and atonement, for the forgiveness of their sins: so this Burnt-offring taught them to expect by Christ, their transformation by the renewing of their mind, to present their reasonable service, even their bodies for a living sacrifice, holy and acceptable unto God: Rom. 12. 1. 2.  
Vers. 21. of rest] in Greeke, of sweet-odour, in Chaldee, to be accepted with favour. See Gen. 8. 21. Exod. 29. 18. So after in verse 28.  
Vers. 22. fillings of the hand] that is, as the Greek saith, of perfection, or of consecration: see Exod. 29. 9 19 This Ram was a kind of Peace-offering, as Sol. jarchi here saith, The ram of filling (the hand) is the ram of Peace offerings (or of perfections) for they filled a●d perfected the Priests in their Priesthood. It signified a sanctification of their calling; office, administration, by the sacrifice of Christ; whom Paul calleth the Consecrator, Heb. 12. 2. through whom they should with thankfulness and joy, perform the work of their ministry.  
Vers. 24. foot] these rites signified, both the sufferings of Christ, whose hands and feet where pierced; and how the Priests should in Christ be sanctified to hear & receive the word from God, to administer the same unto others, and to walk themselves accordingly. See Exod. 29. 20. 1 Cor. 11. 23. and 9 27. sprinkled the blood] that is, all the residue of the blood, as in Thargum jonathan is explained: which being sprinkled on the Altar, figured the perfection of their consecration to be in Christ.  
V 25. the rump] or tail, whereof see Lev. 3 9  
Vers. 26. oiled] Hebr. bread of oil; meaning, tempered with oil, as Exod. 29. 2. wafer] which also was unlevened, and anointed with oil, Ex. 29. 2. These Meat-offrings of the Priests, signified now they and their service of God, should be without leaven of hypocrisy, error, wickedness; & with sincerity and truth, and with the gracious oil of his spirit, given up unto God, acceptably in Christ, Esay. 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 ●oh. 2. 20. 27. See the annotations on Levit. 2.  
Vers. 27. waved] that is, moved to and fro: of these and their signification, see the notes on Exodus 29. 24. 27.  
Vers. 28. upon the Burnt-offring] this Sol jarchi expoundeth, after the Burnt-offring; adding withal, and we find not that the shoulder of the Peace-offering was offered in any place saving in this. For usually the shoulder, as well as the Breast was given to the priest, Levit. 7. 32. 33. 34. Here Moses, (who was Priest extraordinarily) hath the breast only, v. 29.  
Vers. 29. part] or, to Moses for a part, (or portion:) see Exod. 29 26.  
Vers. 30. upon the Altar] which sanctified the things upon it, and figured Christ; from whom they were to receive blood for atonement and justification, and oil of grace for sanctification: that both their persons, office and administration might be acceptable unto God his Father.  
Vers. 31. at the door] which the Greek explaineth, in the court: see before, on verse 3. In Exod. 29. 31. it is called the holy place: and in verse 32. the door of the Tent. 〈◊〉 commanded] Moses speaketh this in the person of God, whose commandment it was, Exod. 29. 32. The Greek, for more plainness, translateth, as it was commanded me. Elsewhere, the holy Ghost translateth an active, passively; see Gen. 15. 6. Exod. 9 16. and 20. 12.  
Vers. 32. the remainder] which cannot be eaten that night, but remaineth till the morning, Exodus 29. 34.  
Vers. 33. day of fulfilling] that is, the day, that the days of your consecration be fulfilled: which the Chaldee translateth thus, till the day that the days of your offering, be fulfilled; for seven days shall your offering be offered. seven days shall ●e fill] that is, the Lord shall fill, or consecrate. In Exod. 29. 35. God said to Moses, thou shalt fill their hand: so the same thing is attributed unto the Lord, and unto Moses. These seven days, signified their whole life, which should be consecrated to the service of God: see verse 11. and Levit. 4. 6. From hence also the Hebrews gathered (as Sol. jarchi here noteth,) that the high Priest was to be separated from his house, seven days before Atonement day every year. Of which point, see the annotations on Levit. 16.  
Vers. 34. he hath done] or, is done] Asdruball, he ●●ld, 2 Sam. 15. 31. that is, it was told. And they brought, Mark 10. 3. or, Then were brought, Matth. 19 13.  
Vers. 35. abide] Hebr. s●t; which word is often used for abiding, or continuing as Lev. 12. 4. Io●. 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. charge] or watch: ward, Hebr. keep the keeping: or, observe the observation; in Greek, the observations. The Chaldee translateth it, the charge (or observation) of the word of the Lord. This phrase is used in Luke 2. 8. of the shepherds, observing the observations (or keeping the watches) of the night, over their flock. So in Num. 9 19  
Vers. 36. things] Hebr. words. Thus the covenant of the Priesthood, was confirmed unto the tribe of Levi, in Aaron and his sons, which covenant was, life and peace, Mal. 2. 5. But these are made Priests without an oath: also they were many Priests, because they were not suffered to continue, by reason of death, and they served unto the example and shadow of heavenly things, offering gifts and sacrifices, which could not make him that did the service, perfect, as pertaining to the conscience; for they were carnal ordinances, imposed on them, till the time of reformation, that is, until the coming of Christ, who now is sprung out of the tribe of judah, and was made Priest of God, with an oath, and surety of a better testament all-covenant, established upon better promises. And because he continueth for ever, he hath a Priesthood that passeth not from him to another; and is a Minister of the Holies and of the true Tahernacle which the Lord pitched, and not man, and not by the blood of goats and bulls, but by his own blood he entered in once into the Holy place, (into Heaven itself,) having found eternal redemption; and is able to save fully and wholly, them that come unto God by him; as the Apostle largely manifesteth, in Heb. 7. 8. 9 and 〈◊〉. chapters. which jehovah commanded] R. Menachem here observeth, In every (other) pla●e it is said, As the LORD commanded Moses; but 〈◊〉 because they added unto the commandment 〈…〉 so: for they did not as the LORD had come 〈…〉 but did all things which the LORD command●●, and added moreover unto them strange fire which he had not commanded them; Levit. 10. 1.    

CHAP. IX.  
1, The first offerings, of Aaron. for himself and the people. 8, The Sin-offering, 12, and the Burnt-offring for himself. 15, The offerings for the people▪ 23, M●ses and Aaron bless the people. 24. Fire cometh from the Lord, upon the altar.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AND it was, on the eight day Moses called A●ron and his sons; and the Elders of Israel. And he said unto Aa●●● Take thee a calf a youngling of the herd, for a Sin- offering; and a ram for a Burnt-offring▪ both perfect▪ and offer, before jehovah. And unto the sons of Israel, Ihou shalt speak saying: Taken 〈…〉 a goat-bucke of the goats, for a Sin- offering, and a calf, and a lamb, both of the first year, perfect, for a Burnt-offring. And a Bull and a Ram, for Peace-offrings; to sacrifice before jehovah; and a Meat-offring, mingled with oil: for to day, jehovah appeareth unto you. And they took, that which Moses commanded, before the Tent of the Congregation: and all the congregation drew-neere, and stood before jehovah. And Moses said; this is the thing, which jehovah hath commanded that ye should do: and the glory of jehovah, shall appear unto you.  
And Moses said unto Aaron; go near unto the Altar, and make thy Sin- offering; and thy Burnt-offring; and make-atonement for thyself, and for the people: and make the oblation of the people, and make-atonement for them, as jehovah commanded. And Aaron went-neere, unto the Altar: and killed the calf of the Sin offering, which was for him self. And the sons of Aaron brought near the blood unto him; and he dipped his finger, in the blood; and put it upon the horns of the Altar: and poured out the blood, at the bottom of the Altar. And the fat, and the kidneys, and the call of the liver of the Sin- offering, he burned upon the Altar: as I 〈…〉 commanded Moses. And the fl●sh, and the skin: he burned with fire, without the camp. And he killed, the Burnt-offring: and Aaron's sons, presented unto 〈◊〉, the blood; and he sprinkled it upon the Altar, roundabout. And they presented unto him, the Burnt-offring, by the pieces thereof, and the head: and he burnt them, upon the Altar. And he washed the inwards, and the legs: and burned them upon the Burnt-offring, on the Altar.  
And he brought-neere, the people's oblation: and took the goat-bucke of Sin, which was for the people; and killed it and offred-it-for-sinne, as the first. And he brought-neere, the Burnt-offring: and made it, according to the manner. And he brought-neere, the Meat-offring: and filled his hand out of it, and burned it, upon the Altar; beside the Burnt-offring of the morning. And he killed the bull, and the ram; the sacrifice of Peace-offrings, which was for the people: and Aaron's sons presented the blood, unto him; and he sprinkled it upon the Altar, roundabout. And the fat, of the bull; and of the ram; the rump & that which covereth the inwards, and the kidneys; and the call of the liver. And they put the fat, upon the breasts: and he burned the fat, upon the Altar. And the breast, and the right shoulder; Aaron waved, for a waveoffring, before jehovah: as Moses commanded. And Aaron lift-up his hand, towards the people, and blessed them: and camedowne, from making the Sin- offering, & the Burnt-offring, and the Peace-offrings. And Moses and Aaron, went into the Tent of the congregation, and cameout; and they blessed the people: and the glory of jehovah appeared, unto all the people. And there came out a fire, from before jehovah; and consumed upon the Altar, the Burnt-offring, and the fat: and all the people saw it, and shouted; and they fell on their faces.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 26. section or lecture of the Law: see Gen. 6. 9  
THe eight day] which was the first day after the Priest's consecration, Lev. 8. 33. All creatures for the most part, were in their uncleanness and imperfection seven days, and perfected in the eight; as children, by circumcision, Levit. 12. 2. 3. young beasts, for sacrifice, Levit. 22. 27. persons that were unclean by leprosies, issues, and the like, Levit. 14. 8. 9 10. and 15. 13. 14. Num. 6. 9 10. so here the Priests until the eight day, were not admitted to minister in their office. Whereby the day of Christ was foreshadowed, who by his resurrection the day after the Sabbath, hath sanctified his church and ministry, and all their actions; and made us an holy Priesthood to offer up spiritual sacrifice, acceptable to God, 1 Pet. 2. 5. see the annotations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said, Seven days shall they purge the Altar, and purify it; and they shall fill their hands: and when these days are expired, it shall be, on the eight day and so forward, the Priests shall make your Burnt-offrings upon the Altar, and your Peace-offrings, and I will accept you saith the Lord God. the Elders] in Greeke, the Senate: who together with the people (vers. 23. 24.) were now assembled; the Elders being in special to impose hands on the Sin-offering of the congregation, Levit. 4. 15.  
Vers. 2. a calf] a beast of the first year, as is observed on Exod. 29. 1. In the former chapter, the sacrifices and rites for the Priest's consecration to their office; in this, their first administration for themselves and the people; are declared. This Calf for Aaron's Sin-offering, is by Thargum jonathan, the Zohar, and other Hebrews said to be in respect of his sin which he had committed in making the golden calf, Exod. 32. But whether it were for that or for other sins, God teacheth that without remission of sins (by Christ who was made sin for us, 2 Cor. 5. 21.) there can be no acceptation of any man's person, or service. youngling] Hebr. son of the herd; that is, a young bull: see Gen. 18. 7. Levit. 1. 5. aram] a beast of the second year: see the notes on Levit. 8. 2. perfect] in Greeke, unblemished: see Levit. 1. 3. offer] in Greeke, offer them: these were, to make atonement for himself and for the people, vers 7.  
Vers. 3. the sons of Israel] in Greeke, the Senate (the Elders) of Israel; as verse 1. a goat-bucke] a goat of the second year; for the Hebrew Seghnir so signifieth always, as Maimony showeth in treat. of Offering the sacrif. chap. 1. Sect. 14. where also he saith (in S. 15.) that All the oblations of the congregation were males, and the Sin-offrings of the congregation, were of goats, or bulls, and none of lambs. of the first year] Heb. sons of a year: of which phrase, see Exod. 12. 5. Gen. 5. 32. And hence the Hebrews gather, that Ghnegel (a Calf) and Chebes (a Lamb) wheresoever they are spoken of in the Law, mean younglings of the first year.  
Vers. 4. a Meat-offring] of fine flower of wheat, as Exod. 29. 2. Levit. 2. 1. with oil] and frankincense upon it, according to the Law, Lev. 2. 1. jehovah appeareth] that is, the glory of jehovah will appear, as in vers. 6. 23. and so the Chaldee translateth it. The glory of the LORD is revealed. And because of this appearance, the people were to prepare and sanctify themselves with all kinds of sacrifice, that they might with joy be made partakers of his grace and blessing: which was a shadow of a more glorious appearance, whereof it is said, We know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure; 1 joh. 3. 2. 3. The presence and assistance of God in Christ, is always necessary unto his Church, and therefore promised here and other, where, both unto it and all the ministers thereof, Ezek. 48. 35. Revel. 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied, When jehovah shall build up Zion, shall appear in his glory shall turn unto the prayer of the lowly, and not despise their prayer. This shall be written for the generation after; and the people created, shall praise jah. Psal. 10. 17. 18. 19  
Vers. 5. they took] all they forementioned; as in Thargum jonathan it is explained, Aaron and his sons, and all the sons of Israel took. before jehovah] before the sanctuary, in the courtyard.  
Vers. 7. Go near] before this time, Aaron offered not, but Moses for him, Levit. 8. 14. 15. now Moses from the Lord authorizeth him to go near himself and offer; for no man taketh this honour is himself, but he that is called of God, as was Aaron so also Christ glorified not himself, to be made an high Priest, etc. Heb. 5. 4. 5. make] or do; that is, make-ready, and offer: see the notes on Exod. 10. 25. Thus the legal priests were to offer for themselves and their own sins first, otherwise than Christ needed: for such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens: Heb. 5. 3. and 7. 26. 27. 28.  
Vers. 9 the Altar] of Burnt-offring, at the become whereof the rest of the blood was poured. And herein this first sin-offering seemeth to dier from the rest that followed after, whose blood was to be carried into the sanctuary, Levit. 4. 4. 5. 6. 7. because Aaron as yet, had not access into the Holy place, till he had prepared a way by this first sacrifice in the Court. The like is to be observed, in the people's sin-offering, v. 15. compared with Levit. 4. 13. 17. 18. Of this dipping his finger in the blood, see the notes on Levit. 4. 25.  
Vers. 10. commanded] of these rites, see the annotations on Levit. 4. 8. 9 10. They figured the purging away of all corruption, by the sufferings and spirit of Christ, likened unto fire: and the giving up of all our inward parts, to serve the Lord, 1 Pet. 3. 18. Esay. 4. 4. 1 Thes. 5. 23. Psal. 103. 1.  
Vers. 11. skin] with all other parts, even the whole beast: see Levit. 4. 11. 12 Sol. jarchi here observeth, that We find no Sin-offering whose blood is sprinkled on the Altar without, to be burned without the camp, but this, and that for Consecration, (Levit. 8)  
Vers. 12. the Burnt-offring] the ram, which was also for himself, vers. 2. presented] or, reached, brought, as the Greek translateth, Heb. madeto-finde: so in verse 13. 18. The former oblation, was to purge from sin: this Burnt-offring, was also to make the Priests acceptable to God in Christ, by communication of his grace. See the notes on Levit. 1. 3. etc.  
Vers. 13. pieces] or, members, as the Greek translateth. See Levit. 1. 6. 8.  
Vers. 14. washed] in water; see Levit. 1. 9 upon the Burnt-offring] that is, upon (or with) the other parts of the Burnt-offring. The Greek translateth, and he put the Burnt-offring upon the Altar.  
Vers. 15. of sin] which was for the sin of the people; saith the Greek version. offred-it-for-sin] The Greek translateth, purified it; so the word sometime meaneth: but it figured also a purifying of others from sin thereby, as Levit. 6. 26. and so the Chaldee here expoundeth, and he made atonement by the blood thereof. as the first] spoken of in vers. 8. and so he burned it without the camp, as the other was, in verse 11. for which he was reproved by Moses, Levit. 10. 16. 17.  
Vers. 16. the manner] or, the ordinance; Hebr. the judgement; the Greek saith, as was meet. It respecteth the Law, in Levit. 1.  
Vers. 17. filled] that is, took his handful out of it: see Levit. 2. 2. of the morn] that is, which was daily to be offered every morning, as God commanded, Exod. 29. 38. 39 40. This therefore was extraordinary; that as the daily meat-offring, was to testify their thankfulness, for God's ordinary and daily mercies: so this, for his special grace now manifested. Chazkuni explaineth it thus, It teacheth that there were two Meat-offrings, one with the Burnt-offring, and one by itself. Sol. jarchi saith, All this he did after the daily Burnt-offring.  
Vers. 18. sprinkled] according to the law in Levit. 3. 2. The Greek translateth, he poured it.  
Vers. 19 fat] Hebr. fat's: so in vers. 20. rump] or, tail, to weet, of the ram: see Levit. 3. 9 that which covereth] in Greeke, the fat which covereth, the inwards; and so the text explaineth it, in Levit. 3. 9  
Vers. 20. they put the fat] Hebr. the fatts. Sol. jarchi saith, After the waving, the Priest that waved gave them to another Priest to burn them.  
Vers. 21. waved] as was commanded, Lev. 7. 30. etc. By these sacrifices the sanctification of the people was signified; by the Sin-offering and Burnt-offring they had remission and justification from their sins, and reconciliation unto God; by the Meat-offring, their renovation by the spirit; and by the Peace-offrings, their thankfulness unto God, whom they honour with the fruits of his own graces: all these obtained by faith in Christ, and in his death; for he of God is made unto us, wisdom and righteousness, and sanctification, and redemption: 1 Cor. 1. 30.  
Vers. 22. lift-up his hand] or, his hands, as the Hebrew vowel, and reading in the margin, both show: so the Greek translateth, hands. See Exod. 32. 19 R. Menachem giveth this reason, why it is written Hand; to signify the right hand, because that was listed up higher than the left. The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing, Esa. 49. 22. and particularly, in swearing, Gen. 14. 22. praying, Psal. 28. 2. and blessing, either of God, Psal. 134. 2. or of men, as in this place. So Paul, speaking of prayer, useth the phrase of lifting up holy hands, 1 Tim. 2. 8. and David; let the lifting up of my hands, be as the evening sacrifice, Psal. 141. 2. blessed them] This appertained to the Priest's office, to bless the people in the name of the Lord for ever, Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ jesus, when having finished his ministry on earth, he lift up his hands, and blessed his disciples, Luk. 24. 50. The form of Aaron's blessing is prescribed in Num. 6. 23.— 27. see the annotations there. And this being done in the Lord's name; by his Priests, (a figure of Christ whom God hath sent to bless us. Act. 3. 26.) without all contradiction the less is blessed of the greater, Heb. 7. 7. came down] from the bank or hilly place of the altar, which was higher than the other ground: see Exod. 20. 26. So in Thargum jonathan it is explained, he came down from the Altar with joy, after that he had finished the making of the Sin-offering, etc. On the contrary, Christ when he had blessed, went up into heaven, Luke 24. 51. from making] or doing, that is, offering, as vers. 7. After that he had done; as before is showed.  
Vers. 23. went into the Tent] the Priest went in (according to the law, in Exod. 30. 7. 8.) to burn incense on the golden altar; Moses went in with him, in likelihood, to direct him how to do the service: so Sol. jarchi here explaineth it. But he addeth withal, an other exposition thus; When Aaron saw that they had offered all the oblations, and done all the works, and the Majesty of God came not down to Israel; he was grieved, and said, I know that the holy blessed (God) is angry with me, and for my sake, the Majesty of God cometh not down to Israel; etc. Immediately Moses went in with him, and prayed for mercy; and the divine Majesty came down unto Israel. After this manner Thargum jonathan also expoundeth it. they blessed. This was a second blessing by Moses and Aaron, when the people were dismissed. Unto which (and the like at other times, especially on Atonement day, Levit. 16. David, prophesying of Christ's days, seemeth to have reference, in Psal. 118. 26. We bless you out of the house of jehovah. glory] the visible sign of God's glory, and favour, out of his holy place: either by the fire, mentioned in the next verse; or, by a cloud, as was in Exod. 16. 10. and 40. 34. or by them both. It was a token of his gracious acceptance of them and of their service, as after in 1 King. 8. 10. 11. 12.  
Vers. 24. from before jehovah] the Greek translateth, from the Lord. And it was, either from heaven, as after in Solomon's days, Fire came down from heaven, and confirmed the Burnt-offring and sacrifices, 2 Chron. 7. 1. or, out of the Tabernacle. By this miracle God confirmed the people, touching the doctrine and ordinances given by Moses, and the priesthood now committed to Aaron and his sons, as appeareth by the prayer of Elias, (when the like miracle was showed from heaven;) Let it be known this day day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word; 1 King. 18. 36. consumed] or, eaten up: by which sign, the church was assured that their sacrifices were accepted: See Psal. 20. 4. The like was, at the dedicating of Solomon's Temple, 2 Chro. 7. 1. 2. 3. and at Elias sacrifice, 1 King. 18. 38. 39 This Fire which now came from God, was nourished on the Altar, (as the Hebrews say) unto Solomon's time. Chazkuni here writeth thus; The fire which cameout (from the Lord) in the days of Moses, went not up from the brazen Altar, until he came into the eternal House [that is, into Solomon's temple, so called because of that promise, in 2 Chron. 7. 16. that God's name should be there for ever.] And that Fire which came▪ down, in the days of Solomon, went not up from the Altar of Burnt-offring, until it went up in the days of Manasseh. Of the departing of that fire in Mana●ses days, we find no mention in the Scriptures. But after Solomon's Temple was destroyed, and the second builded, the Hebrews testify (in Talmud Bab. in joma c. 1.) that they had not the Fire from heaven any more. See the annotations on Exod. 28. 30. shouted] with astonishment and joy, humbly thanking God for this sign of grace towards them: as the Greek translateth, they were astonished; and the Chaldee, they gave thankes. So in 2 Chron. 7. 3. when all the sons of Israel saw how the fire came down, and the glory of jehovah upon the house: they howed themselves with their faces to the ground, upon the pavement, and worshipped; and confessed to Ieh●v●h, (saying) For he is good, for his mercy endureth for ever.    

CHAP. X.  
1, Nadab and 〈…〉 for offering of strange fire, are 〈…〉 fire. 6, 〈…〉 and his sons, are forbidden to mo●r●e for them. 8▪ The Priests are forbidden wine, when they are to go● into the Tabernacle▪ 12, The law of eating the holy things. 16, Moses blameth the Priests for not eating the sin-offering. 19, Aaron excuseth the transgression.  
AND Nadab and Abihu, the sons of Aaron, took, e●h man his censer; and they put fire in them, and put incense thereon: and offered before jehovah, strange fire; which he had not commanded them. And there went-out fire, from before jehovah, and devoured them; and they died, before jehovah. And Moses said unto Aaron; This is it that jehovah spoke, saying, I will be sanctified in them that come ●igh me; and before all the people, I will be glorified: and Aaron, held▪ his peace. And Moses called Misael and Elzaphan; the sons of Vzziel, the uncle of Aaron: and said unto them; Come-neere, carry your brethren, from before the Sanctuary; out of the camp. And they went near, and carried them in their coats, out of the camp: as Moses had spoken. And Moses said unto Aaron, and unto Eleazar, and unto Ithamar, his sons; Make not bare your heads, neither ●end your clothes, that you die not; and wrath▪ come, upon all the congregation: but your brethren, all the house of Israel, shall weep for the burning, which jehovah hath burned. And ye shall not goe-out, from the door of the Tent of the Congregation, lest you die; for the oil, of the anointing of jehovah, is upon you: and they did, according to the word of Moses.  
And jehovah spoke, unto Aaron, saying, Do not drink wine or strong-drinke, thou, or thy sons with thee; when ye goein, to the Tent of the Congregation, that ye di● not: it shall be a statute for ever, throughout your generations. And that ye may separate, between holy and profane: and between unclean and clean. And that ye may teach, the sons of Israel: all the statutes, which jehovah hath spoken unto them, by the hand of Moses.  
And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar his sons, that were left: Take ye the Meat-offring, that is left, of the Fire- offerings of jehovah, and ●a● it in unlevened cakes, beside the altar: for it, is holy of holies. And ye shall eat it, in the holy place; for it is thy due and thy sons due, of the Fire- offerings of jehovah: for so. I was commanded. And the wave breast, an● the heave shoulder, ye shall eat in a clears place; thou, and thy sons and thy daughters, with thee: for they are given, as thy due and thy sons due; out of the sacrifices of the Peace-offrings, of the sons of Israel. The heave shoulder, and the wave breast, with the Fire- offerings of the fat, shall they bring; to wave for a waveoffring, before jehovah; and it shall be for thee, and for thy sons▪ with thee, by a statute for ever; as, jehovah hath commanded.  
And Moses, seeking sought the goatbuck of the Sin- offering; and behold it was burnt: and he was wroth with Eleazar and with Ithamar, the sons of Aaron, that were left, saying. Wherefore, have ye not eaten the Sin- offering, in the holy place; for it is holy of holies: and it, he hath given to you; to bear, the iniquity of the Congregation; to make atonement for them, before jehovah? Behold, the blood of it was not brought-in, to the Holy- place, within: ye should eating have eaten it, in the Holy- place, as I commanded. And Aaron spoke unto Moses; Behold this day, they have offered their Sin- offering and their Burnt-offring, before jehovah; and such things, have befallen me: and if I had eaten the Sin- offering, to day; should it have been good, in the eyes of jehovah? And Moses heard it; and it was good, in his eyes.  

Annotations.  
CE●●●er] or, fire-pan, a vessel wherein coals of fire were put; see Exod. 27. 3. thereon] upon the fire. How the incense was burned, see the notes on Exod. 30. 8. strange fire] that is, other fire than God had sanctified on his altar. As strange incense was expressly forbidden, Exod. 30. 9 so strange fire was not commanded, but implicitly forbidden by Lev. 1. 7. & 6. 12. as afterward God plainly showeth, in Levit. 16. 12. Hereupon it is said, in Rev. 8. 5. the Angel took the censer, and filled it with fire of the Altar. This transgression of the Priests; in the beginning of their administration; showeth the weakness and imperfection of that Priesthood; and for the weakness and unprofitableness thereof, it was alterwards disannulled; and a better Priesthood of Christ, (who was holy, harmless, undefiled, and separated from sinners,) is come in place thereof: for the Law, made nothing perfect: Heb. 7. 18. 19 26. So in the practice of the moral law, the people even at the first, fell into open impiety, Exod. 3●.  
Vers. 2. from before] or, from the face of the Lord. As a fire of mercy came from thence to consume the sacrifices for sin, offered according to the law, Levit. 9 24. so now a fire of judgement cometh, to consume the sinners. Chazkuni here observeth, Measure for measure; by fire they sinned, and by fire they were plagued. This is an example of God's jealousy, for the ordinances of the Law: teaching the same much more for the Gospel; Heb. 2. 2. 3. and 10. 28. 29. So he shown an example of judgement, upon two sinners, at the beginning of the Christian church, whereby great fear came upon all; Acts 5. 1.▪ 11. devoured] or eaten them; that is, killed them: for neither their bodies, nor their clothes were burnt to ashes, as appeareth by v. 5. And in Targ. jonathan it is thus explained, It burned their souls, but their bodies were not burnt. Hereupon our God is said to be a devouring fire; Heb. 12. 29. Deut. 1▪ 24. See a like judgement, in Num. 16. 35. before jehovah] that is, with sudden death, before the Tabernacle, wherein the Lords glory dwelled. So Vzza for his error, in putting his hand to the Ark, died before God, 1 Chron. 13. 10. which is expounded, by the Ark of God, 2 Sam. 6. 7. And it is observed, that these two Priests, died childless, Num. 3. 4. 1 Chron. 24. 2.  
Vers. 3. spoke] but where spoke he this? It may have reference to Lev. 8. 35. Or it might be spoken, but not written before: as joh. 20. 30. Chazkuni referreth it to Exod. 29. 43. others, unto Ex. 19 20. sanctified] God is said to be sanctified, both when he graciously accepteth, and doth good unto them that serve him aright, Ezek. 20. 41. and when he punisheth them that transgress; as, I will be glorified in the mids of thee (Sidon), and they shall know; that I am jehovah; when I shall have executed judgements in her, and shall be sanctified in her; Ezek. 28. 22. So in this place, and in Ezek. 38. 16. 23. Likewise God is sanctified of men, when they carry themselves holily and uprightly in his sight; as, Sanctify the Lord God in your hearts, etc. 1 Pet. 3. 15. that come nigh] or, my nigh ones, that is, the Priests and Levites; as in Ezek. 4●. 13. the Priests which are nigh unto jehovah. See also Levit. 9 7. Num. 16. 9 So judgement beginneth at the house of God, 1 Pet 4. 17. at his Sanctuary, Ezek. 9 6. before] that is, openly the Gr. translateth, in all the congregation; as if the like danger were unto them also for transgression: see jos. 22. 18. 20. glorified] or, honoured; which is also not in showing mercies only, as 2 Thes 1. 10. but in executing judgements; as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men; when their thoughts, words and actions, are according to his will, and to his praise; Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace] or, was silent; that is, rested patiently without murmuring against the work of God, who had killed his sons. So David saith, I am dumb, I will not open my mouth; because thou hast done it; Psal. 39 10. And God said to Ezekiel the Priest, Be silent, that is, Forbear to cry, make no mourning for the dead, Ezek. 24. 17. Or, he mourned in silence for his son's death; for so the scripture expresseth great sorrow and unutterable, by keeping silence; as Lam. 2. 10. Esa. 47. 5. Thus the Greek translateth, he was pricked; and Aaron's answer in vers. 19 implieth so much. So the heathens have said, Curae leves, loquuntur; ingentes, stupent. Seneca in Hippolyto.  
Vers. 4. uncle] in Greek, the sons of the brother of Aaron's father: for Vzziel was brother to Amram, Aaron's father; see Exod. 6. 18. 20. 22. carry] or, take up: this duty of burial was laid upon their cousins the Levites, not upon their next brethren the Priests; that they might attend still to their holy ministration. See Levit. 21. 1. etc. out of] or, to (a place) without the camp: ●o they used to bury without their cities, Luk. 7. 12.  
Vers. 6. Mak● not bare] or, Make not free; that is, let not the hair of your heads grow long. The Hebrew Pharangh, signifieth two things, to make bare, or uncover the head; as Numb. 5. 18. so the Greek translateth here, ye shall not put off the m●ters from your heads. Secondly, to make free for the hair to grow; as the Chaldee here translateth, ye shall not let your locks grow. For this also was a sign of mourning, 2 Sam. 19 24. See the notes on Gen. 41. 14. It is testified of humane writers, that the Egyptians at their friends funerals, did let the hair of their head grow long, but shaved their beards; whereas other nations, at funerals did shave their heads; Herodot. in Euterpe. And that shaving of the beard, was a sign of sorrow in Israel, appeareth by jeremy 41. 5. Hereupon is that law, in Ezek. 44. 20. the Priests shall not shave their heads, nor suffer their locks to grow long; they shall only poll their heads: where both extremities are forbidden. The latter sense may also well be implied here, as likewise after in Levit. 13. 45. and 21. 10. And concerning this, the Hebrews have these rules. A Priest that letteth his hair grow-long, it is unlawful for him to come into (the sanctuary,) from the Altar forward: and if he do go in and serve, he is guilty of death by the hand of God, as he that drinketh wine and serveth: as it is written, Neither shall any Priest drink wine, etc. Ezek. 44. 21. and again, Neither shall they shave their heads, nor suffer their locks to grow long, Ezekiel 44. 20. As he that drinketh wine is guilty of death, Levit. 10. 9 so he that letteth his hair grow-long, is guilty of death. Yet profaneth he not his service hereby; though he be guilty of death, his service is allowable, [that is, standeth in force, and is not disannulled by it▪] As Priests are not forbidden wine, save in the time of their going into the Sanctuary, so it is not unlawful for them to let their hair grow, save at the time of their going into the Sanctuary; understanding this of the common Priest. But the high Priest, may never let his hair grow-long, nor rend his clothes at any time▪ Levi●. 21. 10. because he is to be continually in the Sanctuary. How long may (a Priest) let his hair grow? Thirty days, as a Nazirite; of whom it is said, He shall let the locks of the hair of his head grow, Num. 6. 5. and there is no Naziriteship less than thirty days. Therefore the common Priest that serveth, shaveth himself every thirty days. The judgement of them that rend their garments, and the judgement of them that make free (or ●are,) their head, is one; Levit. 10. 6. if he serve with his clothes rend, he is guilty of death by the hand of God, although his service is allowable, and not profaned. Maimony in Biath hamikdash, (or Of entering into the Sanct.) chap. 1. Sect. 8. 14. rend] an other sign of sorrow, Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrews gather, that they which mourned for the dead, were bound to rend their clothes; because the Priests here being forbidden to mourn, were forbidden to rend; so that another was bound to rend. And they were not to rend, but standing; as (in 2 Sam. 13. 31.) the King rose up, and rend his garments: And they were to rend the forepart, not behind, or in the sides, nor beneath, save the high Priest, he rendeth beneath. The measure of rending, was an hand-bredth; and this on the upper garment only. They rend for the death of the Prince, or of the Father of the Synedrion, or of the multitude of the congregation, as David and the men with him, did for Saul, and for jonathan, and for the people of the Lord, 2 Sam. 1. 11. 12. Also when they hear the name of God blasphemed, as in Esay. 36. 22. and for the burning of the book of the Law, as jeremy 36. 23. 24. and for the cities of judah, and for jerusalem, and for the Sanctuary destroyed, as jerem. 41. 5. Maimony, treat. of Mourning, chap. 8. and 9 wrath▪ come] or, he (that is, God) be wroth, as at other times, for the sin of one, or of few, the whole congregation was afflicted, jos. 7. 1. 2. etc. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priest's duty also was, to stand in their administration, between God's wrath and the people, Num. 16. 46. 48. And their public duty might not be interrupted, by private passion or affection.  
Vers. 7. not go out] that is, not leave off your ministration for grief of this which is befallen you. See the annotations on Levit. 21. 12. the oil, etc.] which signifieth the Anointing, that is, the graces of the Spirit, whereof joyfulness was one special, Psal. 45. 8. 1 Thes. 1. 6. Therefore it was sin for the Priests to mourn, when they administered before the Lord; compare Levit. 21. 10. 11. 12.  
Vers. 9 wine or strong drink] The Hebrews, (as Baal hatturim and others) think that Aaron's sons had sinned in drinking too much wine, when they offered strange fire; and that thereupon this law was given. Whether that were so, or not, the Lord by this precept required sobriety in the Priests, and carefulness to administer justly; lest they should drink and forget the law, as Prov. 31. 5. should err through wine, & be out of the way through strong-drinke, as Esay. 28. 7. Accordingly the Ministers of the Gospel must be sober, and not given 〈◊〉 wine, 1 Tim. 3. 2. 3. It is likely, that all wine was forbidden the Priests, when they were to serve: yet the Hebrews have their limitations; as that they might not drink above the fourth part (of a L●g, or of an half pint) of wine, and that 〈◊〉 wine, and at one time, and of wine that was 〈◊〉 days old at the least. But if he drink less than af●●●th part (of a Log) of wine, or drink a fourth part 〈◊〉 pause of time between, or if it be mixed with water, 〈◊〉 if he drink wine from the press within 40. 〈◊〉 though more than a fourth part: he is discharged, and profaneth not his service. If he drink more than 〈…〉 part of wine, though it be mixed, and though he p 〈…〉 'tween, and drink a little and a little▪ he is guilty of death, and his service is disallowable. Maimony in ●ath ha' 〈…〉 kdash, c. 1. S. 1. But the Law forbidden wine absolutely, as here, so in Ezek. 44. 21. 〈◊〉 shall any priest drink wine, when they enter into the 〈◊〉 ne'er court. strong-drinke] in Hebrew She 〈…〉, 〈◊〉 which the Greeks borrow the word S●●●●● in Luke 1. 19 and it meaneth all whatsoever maketh drunken, whether drink made of malt, or of the juice of fruits, as Pearrie, Cider and the like. When ye go into the Tent] meaning the courtyard of the Tent, to serve therein; as it is opened by the Prophet, when they enter into the inner court, Ezek. 44. 21. The Hebrews understand it of the court, between the Tent and the Altar that stood in the court. Every Priest that is fit for service, if he drink wine, it is unlawful for him to go into (the Sanctuary,) from the Altar forward: and if he do ●oe in and serve, his service is disallowed, and he is guilty of death by the hand of God, as it is written, That ye die not, Leviticus 10. 9 And as it is unlawful for a Priest to go into the sanctuary, for drunkenness: so is it unlawful for any man, whether Priest or Israelite, to teach when he is drunk. Though he have but eaten dates, etc. if his senses be troubled a little, let him not teach; as it is written, And that ye may teach the sons of Israel, Levit. 10. 11. Maimo ny in Biath hamikdash, chap. 1. Sect. 1. 3.  
Vers. 10. that ye may separate] or, to make difference; and this is meant not only for themselves, but others, as in Ezek. 44. 23. they shall teach my people (the difference) between holy and profane, and cause them to discern, between unclean and clean. And for not doing this, the Priests are blamed, Ezek 22. 26. See also Levit. 20. 25. holy] Hebr. holiness: meaning of persons, and things. In Greek, between the holy ones, and the profane.  
Vers. 11. all the statutes] a part of the Priest's office was to teach the people, as here, and in Deut. 33. 10. therefore it is said, The Priest's lips should preserve knowledge, and they should seek the Law at his mouth, for he is the Angel (or Messenger) of the Lord of hosts, Mal. 2. 7. And as they were to teach, so the things to be taught, should be all God's statutes; as the Apostle saith, I have kept nothing back, but have showed you, all the counsel of God; Act. 20. 27.  
Vers. 12. the Meat-offring] that before mentioned in Levit. 9 17. unlevened] or, eat it made into unlevened cakes. See Levit. 6. 16. and 2. 10. where this law was before given; which Moses here repeateth, le●t through trouble of mind for the judgement now befallen them, the Priests should forget or neglect any of God's ordinances.  
Vers. 13. the holy place] the court of the Sanctuary: as Levit. 6. 16. due] or, statute, ordinance. The Chaldee expounds it, thy portion. So in v. 14.  
Vers. 14. wave breast] of the people's Peace-offrings before mentioned, Lev. 9 18. 21. in a clean place] in Greeke, an holy place, meaning the camp of Israel, and in ages following, the city jerusalem, where the light holy things were eaten: see the notes on Levit. 6. 17. Sol. jarchi here saith, The former things (in verse 13.) were not eaten in an unclean place, but they being most holy, were to be eaten in the holy place: and these needed not be eaten within the curtatnes (of the courtyard) but must be eaten within the camp of Israel▪ for that was clean that Lepers might not come into it, (Num. 5. 6.) so the light holy things might be eaten in all the city.  
Vers. 15. by a statute] or, for an everlasting due. Of this statute, see before, Levit. 7. 34.  
Vers. 16. seeking sought] that is, diligently sought the Goat; that spoken of in Levit. 9 15. with Eleazar] and why not with Aaron? seeing he should have eaten of it, vers. 19 Sol. jarchi saith, For honour of Aaron, he turned his face towards his sons, and was angry.  
Vers. 17. he.] that is, God hath given it you; by the law forgiven in Levit. 6. 26.— 30. to bear] or, to take away; as the Greek translateth, that ye should take away. To bear iniquity, often signifieth punishment, without forgiveness; Exod. 28. 43. Levit. 20. 19 and 5. 1. 17. etc. The same word is also used for bearing-away, whereupon God forgiveth the sinner; Exod. 28. 38. So the Priests bare, that is, took away the people's sins, by eating their sin-offrings: wherein they figured Christ▪ joh. 1. 29. Sol. jarchi saith, The Priests were they that did eat, and the owners, they that had the atonement.  
Vers. 18. within] into the Tabernacle, for if it had, than it should not be eaten, but burnt, Lev. 6 30. seeing it was not, ye should have eaten it in the holy place without; that is, in the courtyard; Levit 6. 26.  
Vers. 19 they] the Targ. called jonathans' explaineth it, the sons of Israel have offered. such things] that is, as the Chaldee expoundeth it, such tribulations: which the jerusalemy Thargum explaineth thus, and great sorrow hath befallen me this day, for that my two sons Nadab and Abihu are dead, and I mourn for them. good in the eyes] that is, pleasing, and acceptable: see Gen. 16. 6. Thargum jerusalemy expoundeth it thus, Lo if I had eaten the sin-offering to day, were it possible that it could be pleasing and right before the Lord? meaning, it could not be. So Aaron excuseth himself, by reason of his sorrow, which made him unfit and unworthy to eat of those holy things. The law requireth them that ●at before the Lord, to rejoice, Deuteronomie 12. 7. And when they brought their sanctified things, they were to say, I have not eaten of it in my mourning, Deut. 26. 14. When God would refuse the sacrifices of sinners, he saith, they shall be unto them as the bread of mourners; all that eat thereof, shall be polluted, Hosea 9 4. In the Hebrew canons it is also said; An inferior Priest, which is in the Sanctuary, at his service; if he hear that he hath a friend dead, whom he ought to bewail; although he go not out of the Sanctuary, he may not serve, because he is a mourner: and if he serve when he mourneth, according to the law, he polluteth his service, whether it be in the offering of one man alone, or the offering of the Congregation. But the High Priest serveth when he is a mourner, as it is written, (Levit. 21. 12.) HE SHALL NOT GO OUT OF THE SANCTVART, AND HE SHALL NOT PROFANE, etc. as if he should say, he shall abide and serve the service that he hath in hand, and it is not profaned. But though the High Priest serve mourning, it is unlawful for him to eat of the holy things, as it is written, (Levit. 10. 19) AND IF I HAD EATEN THE SIN-OFFERING TO DAY, SHOULD IT HAVE BEEN GOOD IN THE EYES OF THE LORD? And so he hath no portion to eat (with the rest) at evening. Maimony, treat. of Entering into the Sanctuary, chap. 2. Sect. 6. 8. See for the Priest's mourning, more on Levit. 21.  
Vers. 20. it was good] the Greek translateth, it pleased him. So Moses admitteth of the answer, as reasonable. For often times the letter of the law, giveth place to great necessities; as David in his hunger, did ea● the shewbread, which was not lawful for him; Matth. 12. 3. 4. Ezekias admitted to the Passeover some chat were not cleansed according to the law, but healed by the Lord● 2 Chron. 30. 18. 19 20. Here now, all Israol saw, and Moses and Aaron themselves acknowledged, the impossibility of the law, and of the Priesthood thereof, to bring them unto God: in that so great imperfections were manifested, at the very first administration; and always after. For the Law maketh m●n High Priests, which have infirmity: but the word of the oath which was since the Law, (maketh) the Son, who is perfected for evermore: Heb. 7. 28.    

CHAP. XI.  
1, A law teaching what beasts may, 4 and what may not be eaten. 9, What fishes, 13, and what fowls. 24, How carcases do pollute. 29, The creeping things which are unclean. 32, and how their carcases do defile things. 39, Clean beasts that die of themselves, become unclean. 43, An exhortation unto holiness, in observing this Law.  
ANd jehovah spoke unto Moses and unto Aaron, saying unto them. Speak ye unto the sons of Israel, saying: These are the beasts, which ye shall eat; of all the beasts, which are on the earth. All that parteth the hoof, and cleaveth▪ asunder the cloven of the hooves; and cheweth the cud, among the beasts: that, shall ye eat. But this, ye shall not eat; of them that chew the cud, or of them that part the hoof: the Camel; because he cheweth the cud, and he parteth not the hoof: he shall be unclean unto you. And the Conie; because he cheweth the cud, and parteth not the hoof: he shall be unclean unto you. And the Hare; because he cheweth the cud, and parteth not the hoof: he, shall be unclean unto you. And the swine; because he parteth the hoof, and cleaveth-asunder the clef● of the hoof; & he, cheweth not the cud: he, shall be unclean unto you. Of their flesh shall ye not eat; and their carcase, shall ye not touch: they, shall be unclean unto y●u.  
These ye shall eat, of all that are in the waters: all that hath ●in and scale in the waters, in the seas, and in the rivers, them shall ye eat. And all that hath not ●in and scale, in the seas, and in the rivers; of every moving▪ thing of the waters, & of every living soul, that is in the waters: they, shall be an abomination unto you. Even an abomination, shall they be unto you: of their flesh, ye shall not eat; and their carcases, ye shall have-in-abhomination. All that hath not fin and scale, in the waters: that, shall be an abomination unto you.  
And these, ye shall have-in-abhomination among the fowls; they shall not be eaten, they shall be an abomination: the Eagle, and the Ossifrage, and the Osprey. And the Vulture, and the Kite, after her kind. Every Raven, after his kind. And the Owl, and the Night-hawk, and the Seagull: and the Hawk, after his kind. And the Great-owle, and the Cormorant, and the Little-owle. And the Redshank, and the Pelecan, and the Gier-eagle. And the Stork; the Heron, after her kind: and the Lapwing, and the Bat. Every creeping-thing that flieth, that goeth upon all four: that, shall be an abomination unto you. Yet these ye shall eat, of every creeping-thing that flieth, that goeth upon all four: which 
* 〈◊〉  hath not legs, above his feet; to leap with them, upon the earth. These of them, ye shall eat; the common-Locust, after his kind; and the locust-Soleam, after his kind; and the locust-Chargol, after his kind; and the locust-Chagab, after his kind. And every creeping-thing that flieth, which hath four feet; that, shall be an abomination unto you.  
And for these, ye shall be unclean: who-soever toucheth the carcase of them, shall be unclean until the evening. And whosoever beareth, aught of the carcase of them; shall wash his clothes, and be unclean until the evening. Of every beast, which do●● part the hoof, and it cleaveth not the cle●asunder, and it cheweth not the cud; they, shall be unclean unto you: whosoever toucheth them, shall be unclean. And whatsoever goeth upon his paws, of any beast, that goeth upon four feet; they, shall be unclean unto you: whosoever toucheth the carcase of them, shall be unclean until the evening. And he that beareth the carcase of them; shall wash his clothes, and be unclean until the evening: they, shall be unclean unto you.  
And these shall be unclean unto you, among the creeping-things, that creep upon the earth: the weasel, & the mouse, and the tortoise, after his kind. And the ferret, and the chamaeleon, & the lizard; and the snail and the moll. These shall be unclean to you among all that creep: whosoever toucheth them, when they are dead, shall be unclean until the evening. And upon who-soever aught of them when they are dead doth fall, it shall be unclean; of any vessel of wood, or of cloth, or of skin, or of sackcloth; any vessel, with which work is done: it shall be put into water, and be unclean until the evening, and it shall be cleansed. And every earthen vessel, whereinto any of them falleth: whatsoever is within it, shall be unclean, and ye shall break it. Of all meat which may be eaten, that on which water cometh, shall be unclean: and all drink, which may be drunk; in every vessel shall be unclean. And every-thing, wherupon aught of their carcases falleth, shall be unclean: oven, and pots, they shall be broken-downe, unclean they are; and unclean shall they be unto you. But fountain and pit, and a gathering-together of waters, shall be clean: but that which toucheth the carcase of them, shall be unclean. And if aught of their carcase fall, upon any sowing seed, which shall be sown: it shall be clean. But if water be put upon the seed, & aught of their carcase fall thereon: it shall be unclean unto you.  
And if any beast dye, which is unto you for meat: he that toucheth the carcase thereof, shall be unclean until the evening. And he that eateth of the carcase thereof; shall wash his clothes, and be unclean until the evening: and he that beareth the carcase thereof; shall wash his clothes, and be unclean until the evening. And every creeping-thing, that creepeth upon the earth; it shall be an abomination, it shall not be eaten. Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath many feet of any creeping-thing that creepeth upon the earth: ye shall not eat them, for they are an abomination. Make not your souls abominable, by any creeping-thing that creepeth: and make not yourselves unclean by them, that ye should be defiled by them. For I am jehovah, your God. and ye shall make yourselves holy, and shall be holy, for I am holy: and ye shall not make your souls unclean, by any creeping-thing, that moveth upon the earth. For I am jehovah, that bringeth you up out of the land of Egypt, to be a God unto you: and ye shall be holy, for I am holy. This is the law of the beasts, and of the fowl, and of every living soul, that moveth in the waters: and of every soul, that creepeth upon the earth. To make a difference, between the unclean and the clean: and between the beast that may be eaten; and the beast, that may not be eaten.  

Annotations.  
Speak ye] As before he gave special laws, for the sanctification of the Priests: so now he giveth general, for all the people: Which both Moses the Magistrate, and Aaron the Minister, must speak, and teach, and see carefully practised: as afterward there is example of the Magistrates, in 2 Chron. 29. 5. and 30 18. of the Priests, in Ezek. 44. 23. and of both jointly, in Numb. 9 6. where men that were unclean, came for judgement before Moses and before Aaron. And here the first kind of uncleanness, which cometh from things without the man, is described. the sons of Israel] to them only, and the proselytes with them, was this law of unclean meats given; not at all to other nations, as Sol. jarchi here saith. the Beasts] Hebr. Chajah, the wildbeast, or, the living-thing: differing from B 〈…〉 beasts, or cattles, the word which next followeth: but the Greek also translateth them both alike. By the beasts, are spiritually signified peoples of sundry sorts; and by eating or not eating, is meant communion with, or abstaining from them, as by the vision shown unto Peter, the holy Ghost expoundeth this law, Act. 10. 12. 13. 15. 28. and 11. 6. 7. etc. Likewise the Hebrew doctors applied the unclean beasts following in vers. 4. 5. etc. to the Babylonians, Medes, Persians, Greeks, Romans, etc. R. Menachem, on Levit. 11.  
Vers. 3. and cleaveth asunder] namely into two hooves, or claws, Deut. 14. 6. and so the Greek be●● translateth it. The former word, parteth, may be when it is divided above, but not beneath, as appeareth after in verse 26. such parting is in the feet of dogs and the like, which have many claws sundered above, and joined under with a skin. This second word meaneth a cleaving-quite through, as in the feet of sheep, oxen, etc. ●o by Sol. jarchi it is expounded, that divideth above and beneath into two claws. A third sort of hooves are solid and unparted, as in horses, etc. The first and last sort, were unclean. and cheweth] or, chewing again: the Greek also addeth the word and: for both these properties were requisite, to divide the hoof, and to chew again. Chewing the Cud, in the original, signifieth the bringing up the meat into the mouth, to chew it again. These two signs, must be in every beast, or else it was unclean. In Deuteronomie 14. 4. 5. the clean beasts, are reckoned by their names, ten in number: and the Hebr. doctors say, Thou hast not of all the beasts that are in the world, any that it is lawful to eat of, except those ten sorts mentioned in the Law; three of cattles, the ox, the sheep, & the goat; and seven sorts of wild beasts, the Hart, etc. those, and the kinds of them, Maimony in Misneh, tom. 2. treat. of forbidden meats, c. 1. S. S. among the beasts] to weet, bred of them according to their kind, as God ordamed in the first creation, Gen. 1. 24. For, as it was not lawful to let the cattellingender with a divers kind, Levit. 19 19 so by the Hebr. canons, If an unclean beast brought forth her young, after the kind of a clean beast, although it did both part the hose and chew the cud, and were in all respects like an ox or a sheep, yet it was unlawful to be eaten; for that which was bred of an unclean beast, was unclean; and that of a clean beast, was clean. So that if a clean fish, were found in the belly of an unclean fish, it was lawful, because it bred it not, but had swallowed it. Likewise, if in a beast there were found (a creature) like afowle, though it were a clean fowl; yet was it unlawful to be eaten. Maimony, treat of forbidden meats, chap. 1. Sect. 5. 7. shall ye eat] or, ye may eat. Hereby communion was signified; as when God called Peter by a vision, to communicate the Gospel with the Gentiles, he said, Rise Peter, kill and eat; Act. 10. 13. 17. 20. 28. So our communion with Christ, is taught under this figure, of eating his flesh, joh. 6. 51. 53. The beasts, figured men, Act. 10. 12. 28. (as often in the scriptures, Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15.) The parting of the hoof in twain, signified the right discerning of the word and will of God, of the difference between the Law and the Gospel; and the walking in obedience to the word, with a right foot, Rom. 2. 18. and 3. 20. 21. 22. and 10. 4-8. Gal. 2. 12.— 14. The chewing of the eud, signified the meditating in the law of God, which the godly man doth day & night, Psal. 1. 2. for that is the food of the soul, Amos 8. 11. which all aught to remember, Mal. 4. 4. 1 Cor. 11. 2. and having heard it, to search the scriptures daily, whether the things be so, Acts 17. 11. and having tried it, to keep that which is good, 1 Thes. 5. 21. and remember the commandments of God, for to do them: Psal. 103. 18. And as that which was borne of an unclean beast was unclean, and on the contrary: so the children of unbelievers are unclean, and the children of believers holy, 1 Cor. 7. 14. Ezra 9 1. 2.  
Vers. 4. not eat] to weet ordinarily, but in case of necessity they might be eaten. Soldiers that come into the heathens country, and subdue them, it is lawful for them to eat carcases, or torn beasts, or swine's flesh, or the like, if they be hungry and find not what to eat, save these forbidden meats: and so they may drink wine offered to idols: saith Maimony in tom. 4. treat. of Kings. chap. 8. Sect. 1. or of them] Heb. and of them. camel] named of the Hebrew Gamal; from which the Greeks also derived the name Kamelos, the Arabians, Gemal; the Chaldaeans, Gamla. It is a beast that hath a long neck, and a bunch on the back, upon which men lay burdens, Esay. 30. 6. by reason of this shape, it is not easy for a camel to enter in a strait place; whereupon is that proverb of a camel to go through the eye of a needle: Math. 19 24. Camels are of common use in other countries, both for service of war and of peace, for men to ride upon, to use in charrets, or to lad with burdens, Gen. 24. 10. judg. 6. 5. 1 Sam. 30. 17. Esay. 21. 7. and 30. 6. But for to eat of, the camel was unclean; because it parted not the hoof, Deut. 14. 7.  
Vers. 5. conie] in Hebrew Shaphan; which hath the name of hiding in holes; as it is said, The coneys are but a feeble folk, yet make they their houses in the Rocks; Prov. 30. 26. and, The Rocks, are a shelter for the coneys, Psal. 104. 18. In Chaldee, it is called Taphsa, of skipping.  
Vers. 6. hare] in Hebrew, arnebeth: mentioned only here, and in Deut. 14. 7.  
Vers. 7. swine] in Hebrew, chazir; so named of returning: for this beast returneth after it is washed, to wallowing in the mire, 2 Pet. 2. 22. It is also given to wastand spoil, Psal. 80. 14. To feed on it, or offer it for sacrifice, is counted most abominable, Esa. 65. 4. and 66. 3. 17.  
Vers. 8. not eat] to weet, any whit of it at any time. The Hebrew canons say: All meats forbidden by the law, the quantity of them is as much as a common olive; whether (the punishment) be beating, or cutting off, or death by the hand of God. This measure or quantity, we have learned by tradition. And it is forbidden by the law, to eat any whit at all, of the thing that is forbidden: notwithstanding a man is not beaten, save for the quantity of an olive: yet if be eat any less, he is chastised with stripes. Maimony, treat. of forbidden meat; chap. 14. Sect. 1. 2. carcase] The original word, is used for that which dyeth of itself, Lev. 22. 8. The Greek here translateth carcases, or caions. A carcase is one of the principal unclean things; as an olive of the flesh thereof, maketh men and vessels unclean by touching, and an ear then vessel by the air; and maketh men unclean by bearing. Maimony, in Aboth hatumoth, chap. 1. Sect. 1. See after in the notes on vers. 40. As eating, so touching signifieth communion and fellowship, and is forbidden, to teach us to refrain from all fellowship in evil, Esa. 52. 11. 2 Cor. 6. 17. for dead carcases, figured such as are dead in sins, Eph. 2. 1.  
Vers. 9 fin and scale] or, as the Chaldee and Greeke translate, fins and scales, one being put 〈◊〉 many. The jews canons open it thus. For fiftes there are two signs, the fin and the scale: the fin, is that which groweth out of it; the scale, is that which cleareth unto all the body; and whatsoever hath scales hath sins also; etc. If it hath not scales to cover it all over, it is lawful nevertheless; though it hath but one fin and one scale, yet it is lawful. Maimony, treat. or forbidden meats, chap. 1. Sect. 24. The fin of the fish, serveth as wings to guide her way: the scale is to cove●, protect and adorn the body. These two figures in men faith in God's word, whereby all religioa is guided and directed: and good works the fruits of faith, by which it is manifested and adorned.  
Vers. 10. every moving] or, any creeping thing of the waters] which the waters bring forth: see Gen. 1. 20. and the notes thereon. The Greek translateth, of all things which the waters bring forth: The Hebrew doctors say; what is this moving thing of the waters? They be the lesser creatures, as wor●es and horsleeches, which are in the water; and the greater creatures, which are the wild beasts of the sea. And generally whatsoever hath not the form of fishes, etc. 〈◊〉 sea dogs, frogs, and the like. Maimony, treat. of forbidden meats, chap. 2. Sect. 12. soul] that is living creature: see the notes on Gen. 1. 20. a abomination] that is, unclean; as Deut. 14. 10. But from this word Chazkuni teacheth, that it was not lawful to make merchandise of them.  
Vers. 11. their flesh] so Paul mentioneth the 〈◊〉 of fishes, 1 Cor. 15. 39  
Vers. 13. have in abomination] or, abhor of the foul. There are no fignes of clean fowls explained in the law: but it reckoneth the sorts of unclean fowls only; and other sorts of fowls are lawful: saith Maimony in treat of Forbidden meats, ch. 1 s. 14. eagle] in Hebrew, Nesher: it is the chief of fowls, flieth most high and swiftly, sucketh blood, and feedeth on carcases, Deut. 28. 49. job 39 27. 30. used to signify violent persecutors, Lam. 4. 19 jer. 4. 13. and 48. 40. Hos. 8. 1. Heb. 1. 8. ossifrage] the Greek translateth it, Gryphen: in Hebrew Peres, so named of Breaking; for with strength of beak and talons she breaketh her prey. The Ossi frage (by interpretation bonebreaker,) is bigger than the eagle, and much of the same kind. It is mentioned only here, and in Deut. 14. 12. The Chaldee of Onkelos nameth it Are; and jonathan Uzza. osprey] in Hebrew, Oznijah; in Chaldee Azja: (called so of strength in her sight and flying,) in Greeke, haliaetoes, that is, a sea eagle, or Osprey: which is a bird with a great neck and broad tail, strong sighted, and can look on the Sun, and from on high espieth fishes in the sea, and lakes, & falleth violently upon the waters, & taketh them.  
Vers. 14. vulture] called in old English, a geyr; in Hebrew here, daah, of flying, and in Deut. 14 13. raah, of seeing: (for the Hebrew letters D and R. be one like another, and often put one for another, as is noted on Gen 4. 18.) for the vulture espieth and smelleth her prey from fare, and flieth with violence, being an heavy fowl; teedeth on carcases, and buildeth her nest on hie rocks. The Greek also translateth it gups, (that is, a geyr or vulture,) both here and in Deut. 14. The Chaldee here followeth the Hebrew Dajtha: but in Deut. 14. 13. it hath Bath canphas; that is, daughter of wing. kyee] a known ravenous bird, called also a gleed, and a puttock. In Hebrew it is named Ajah, of her manner of flying, which is as if she did swim, and by the bowing of her tail, seemeth to have taught how to govern ships by a rudder, as Pliny noteth in hist. b. 10. c. 10, The scripture elsewhere mentioneth her sharp eye sight, in job 28. 7. The Chaldee here translateth T●raphitha, of Tearing & ravening her prey, after her kind] This is spoken, because of kites there be two kinds; the greater, of a ruddy colour, common in England: the lesser, of a more black colour, known in Germany: both sorts, (and if there be any other) are unclean. In Deut. 14. 13 there is another named, which is not here, the kite (Ajah,) and the gleed (Dajah,) after her kind. That dajah, (or gleed,) is a fowl that haunterh ruinous places, Esay 34. 15. The kite (Ajah) is the gleed (Dajah) spoken of in Deuteronomie: saith Maimony, in treat. of Forbidden meats, ch. 1. s. 14.  
Vers. 15. raven] a known bird; named in Hebrew Oreb, in Chaldee Urba, of her dark, or black colour; Song. 5. 11. It is ravenous, and of unkind nature to her young, Prover. 30. 17. Esay 34. 11. job 38. 41. his kind] as crows, caddowes, pies, and the like. It is said, after his kind, to imply the Z●z●r (the pie) saith Maimony, ibidem.  
Vers. 16. the owl] or, as in Greek, the ostrich; the Hebrew bath hajagnanah, properly is, the daughter of the owl (or ostrich,) that is, the kind of that bird, or the young thereof. But by this word bath, the Hebrew doctors understand, the eggs of this bird, and so of all other unclean fowls, to be unclean also. Maimony, ibidem, c. 3. s. 1. But Chazkuni here expoundeth it the Estritch, and by the daughter understandeth the young: because the flesh of the fowl when it is old, is (he saith) as hard as a stick, and so there was no need to forbid the eating thereof. This bird liveth in deserts and solitary places, job 30. 29. Esay. 43. 20. and 34. 13. and (as the name also implieth) makes a doleful noise, Mich. 1. 8. and is of a cruel nature, Lam. 4. 3. The ostrich spoken of in job 39 13. 14. hath another name. The Chaldee here translateth Bath neamttha; of pleasantness, spoken by the contrary; for her unpleasant cry; so in Deut. 14. night-hawke] or, night-owle, as the Greek translateth it. The Hebrew name Tachmas signifieth rapine and violence, which argueth the nature of this bird. Some think it to be the Night-raven, others the Harpy. The Night-hauke seethe bette; by night then by day; and hath deadly war with the Eagle, saith Pliny, hist. b. 10. c. 8. It is mentioned in scripture, only here and in Deut. 14. The Chaldee of her wing or flying, calleth her Tsitsa; but jonathan, Chatphitha, that is, the Snatcher, or Harpte. sca-gull] or s●acob: in Hebrew Shachapls, and in Chaldee Shachpha: mentioned but here and in Deur. 14. The Greek translateth it Laros, that is, a sea gull, a bird of a greedy and revenous kind, it nestleth on rocks by the sea: Aristot hist. Animal. l. 5. c. 9 Some think it to be the cuckoo, others a kind of Hawk, called the Merlin. Hawk] called in Hebrew Nets, in Chaldee Natsa, in Gr. hierax; in all, she is named of her swift flying and fight: and of Nets, the Latin word Nisus is derivec. Of it God saith, Doth the hawk fly by thy wisdom? job 39 26. his kind] as there are sundry sorts of hawks, (Arist. hist. animal. l. 9 c. 36.) all which are by this law unclean: so the Hebrew doctors understand this of a second kind, which they call Sarnaka, Maimony, treat. of Forbidden meats, ch. 1. s. 14.  
Vers. 17. great owl] called in Latin Bubo, Aristotle writes that it is of the bigness of an Eagle, and Pliny, that it dwelleth in deserts, maketh a doleful noise, & flieth not right forth but thwart wise. So the Prophet compaineth I am like the great owl of the deserts, Psal. 102. 7. In Hebrew it is named Cos, of covering or hiding; and Chazkuni saith, it hideth itself from the eyes of men, and dwelleth in places not inhabited: the Greek translateth it here, the Night raven: and in Deut. 14. the Heron. The Chaldee by Onkelos calleth it Ka●ja; and jonathan, Tsajra. cormorant] in Hebrew Shalac, or casting itself down into the water: the Chaldee nameth it Shalenona, that is, the Fish hunter; and jonathan addeth, the hunter of the fish of the sea. little owl] or, bat: in Hebrew janshuph, so named of flying in the twilight or dark evening, which owls & bats both do. It dwelleth also in desolate places, Esay 34. 11. The Chaldee name is Kiphopha.  
Vers. 18. the Redshank] so the Greek translateth it here Porphyrion, which is either that, or like that which we call the Redshank. Hierome translateth it the Swan. Some of the Hebrew dotors, the Bat: which is more likely, because the Hebrew Tinshemeth, which here is a bird, after in ver. 30. is the name also of a creeping thing, called the Moll. Sol. jarchi saith it is like a mouse, flieth in the night, and is so called because it is like that creeping thing which lacketh eyes, called Talpa (a Moll.) The Chaldee here calleth it Cautha: and in Deut. 14. 16. Botha. Pelecan] or, shovelard: a fowl that dwelleth in the wilderness, Psal. 102. and in desolate places, Esay 34. 11, Zeph. 2. 14. In Hebrew, named Kaath, in Chaldee Katha, of Vomiting. So Aristotle and Pliny show the nature of the Pelecan or Shovelard, that it vomiteth up shelfishes, which it before devoured. And Chazkuni saith hereof; Kaath, the name differeth not from the custom thereof, which is to vomit up the meat. gier-eagle] or, Swan, as the Greek here translateth it, but in Deu. 14. 17. the Greek is the porphyrion. The Hebrew Racham, hath the signification of deare-love, which it beareth to the young, as Chazkuni saith, The Chaldee translateth it jerakreka, which implieth a greenish coloured fowl, such as the Greeks call Chlorion, a Witwol.  
V 19 Storke] in Hebrew Chasidah, which signifieth kindness, such as the young storks are said to show unto their dams, whom they feed in their age: or, as Sol. jarchi here saith, because it showeth kindness unto her fellows, in food. The Greek translateth it diversely. The scripture noteth this bird for her wings and flying, job 39 13. Zach. 5. 9 it is a fowl much like a crane, white, but her wings partly black; she buildeth on high fyrr trees, Psal. 104. 17. and upon tops of houses and chimneys in cities, as all Germany knoweth. It keepeth much about waters, and feedeth on fishes, snakes, frogs, and the like. Therefore in Thessalia (as Plinte reporteth) men might not kill them, upon pain of death, because they devoured the serpents. The storks depart out of the country towards the end of summer, no man knoweth whither, and come again at the spring, whereupon the Prophet saith, the stork in the heaven knoweth her appointed times, je 8. 7. No man seethe them either going or coming, but when they are come, & that is a sign that winter is past. Of them Pliny, writeth, hist. b. 10. c. 23. The Chald●e calleth her Chawaritha, of her white feathers. So the Latin Poet; cum Vere rubenti Canaida venit avis longis invisa colubris, Virgil. Geor 2. that is, when in the rosy Spring, The white fowl comes which unto Snakes is a most hateful thing. the Heron] in Greeke, and the Heron, so in Deut. 14. 18. The Heron is in Hebrew Anaphah, so named of anger: The Greek turneth it Charadrios: so in Deut. 14. 18. The Chaldee translateth it Ibbo, and Ajbu; which name implieth enmity. Chazkuni writeth Anapha; commonly called Heron, it is soon angry: and Sol. jarchi saith, it is a furious fowl, and seemeth unto me to be that which they call the Heron. Lapwing] so also the Greek translateth it: the Hebrew name is Duchiphath, mentioned only here, and in Deut. 14. 18. The Chaldee, Nagar tura: the Cock of the mountain, bat] in Hebrew Atalleph, in Chaldee Atalpha, in Greek Nucteris: it flieth in the night, and cannot behold the day light, but keepeth in holes; whereto the Prophet alludeth in Esay 2. 20. they shall cast their idols, to the mo●●s, and the bats. Chazkuni saith, Atalleph is a little bird that flieth in the night, and hath no eyes. Thus there be twenty several fowls named as unclean; to which if we add those words after his kind four times repeated, there are 24. and so many particular sorts do the Hebrew doctors say are forbidden. And whosoever hath certain knowledge of these kinds, and of their names; he may eat any fowl that is none of them, and he need make no inquisition. Who so knoweth them not, nor knoweth their names; must make inquisition, by the signs which the wise men have given. Every fowl that treadeth on the meat and eateth, [as is the manner of ravenous fowls that tear their prey,] it is evident that it is of those kinds, and unclean: saith Maimony, in treat. or Forbidden meats, chap. 1. sect. 15. 16. And; the signs of beasts, are spoken of in the law; the signs of 〈…〉 les are not spoken of: but our wise men have said, every fowl that treadeth (on her prey) is unclean: Talmud Bab. in Cholin, ch. 3. These figured the ravenous, and uncieane conditions of ungodly people: as Babylon is called, the cage of every unclean and b●●●●ll bird, Rev. 18. 2.  
Vers. 20. that flieth] or, of the flying-fowle, as the Greek translateth, All creeping-things of fowl 〈…〉 that is, all fowls (or flying things) that creep. Under this prohibition, the jews understand also, flies, bees, hornets, ants, and the like; as Thargum jonathan and others here explain it. upon all four] or, upon four feet: which word is expressed after, in verse 23.  
Ver. 21. hath not legs] or, as the Hebrew read 〈…〉 in the margin, hath legs. Both Greek and C 〈…〉 dye do translate as in the margin, hath legs: bu● because the legs of the Locusts following, are bowed backward, and they go not with them 〈◊〉 other creatures, therefore after a sort they have 〈◊〉 legs above their feet. Or rather, because the young locusts are borne without legs (as Plime shewett in hist. b. 11. c. 29.) and afterwards their legs do grow. So the Hebrew canons say, Whatsoever 〈◊〉 not now wings or legs, but they will grow upon them after a time when they are bigger: they are lawful (to 〈◊〉 eaten) presently. Maimony, treat. of Forbidden me 〈…〉, ch. 1. s. 23. Thus both readings were written by Moses: see the like, in Exodus 21. 8. The holy Ghost sometime plainly confirmeth these div 〈…〉 reading to be of God; as in 1 Chron. 11. 20. * Lo, Not, is in the margin to be read Lo, To him, and another Prophet, writing of the same person, hath only Lo, To him, 2 Sam. 23. 18.  
Vers. 22. common Locust] or, grasshopper; in Hebrew Arbeh, so named of their multitude; see the notes on Exod. 10. 4. 5. 14. Such in the eastern countries are used for meat; so john the Baptist, fed on Locusts, Mat. 3. 4. and humane stories tell, how some in Ethiopia used to eat them salted and ●●ed in smoke, Pliny, hist. b. 6 c. 30. Locust- Sol 〈…〉 which hath the name, (as Chazkuni saith) of Sole●● the Rocks, on which they keep: the Greek calleth it Attakes: the Chaldee Rashona, and Resh●●a, It is not mentioned in scripture, but in this place. locust- Chargol] this word also is not found any other where: the G. translateth it Ophiomiches, that is, the Serpent fighter: and that there are Locusts which kill serpents, Pliny mentioneth, in b. 11. c. 29. Chazkuni interpreteth the name Chargol, as striving with the feet to skip with them. locust- Chagab,] or grasshopper; which the Greek nameth Akris, that is, a Locust, so in Numb. 13. 33. Esay 40. 22. Eccles. 12. 5. after his kind] this being spoken four times, the Hebrews think it implieth four other sorts of Locusts, which they call Zipporeth cramim, and jothana jerushalemith, and Gnartsubja, and Razbanith; all which are also clean for to eat; Thalmud Bab. in Cholin, ch. 3. So Maimony in Forb. meats, c. 1. s. 21. where he calleth the two latter by other names, Gnotsaranja, & Ducanith: and so maketh eight sorts of Locusts, which the Law permitteth to be eaten.  
V 23. every creeping thing] to weet, every other, save those Locusts aforesaid.  
Vers. 24. for these] or, by these; meaning as Solom. jarchi explaineth it, these which follow, that not only by eating, but by touching of them dead, they should be defiled. See before on v. 8. The uncleanness by touching, spoken of in any place, whether it be of a dead man, or of other unclean things; is, when a man with his flesh toucheth the unclean thing itself; whether it be with his hand, or with his foot, or with any other part of his flesh; though it be with his tongue, lo he is unclean. And it seems to me, he is defiled if he touch with his nails or with his teeth, whiles they are joined to the body, they are as the body; saith Maim. in treat. of Poll. by the dead. c. 1. s. 3. till the evening] that is, till the end of that day and beginning of a new: for the jews day began at evening, as is noted on Gen. 1. 5. And so it figured man's pollution by sins, till he come to the new day of salvation by Christ, and become a new creature, 2 Cor. 5. 17. & 6. 2. It signified also, those legal pollutions to continue but during the day (or time) of the law: which in the day of Christ should be abolished, Coloss. 2. 16. 17. 20. 21.  
V 25. beareth] the Hebr. canons say, although he touch it not, though there be a stone between him and it, for as much as he hath borne it, he is unclean, whether he bear it on his head, or on his hand, or on any other part of his body. Whether he hath taken it up himself, or an other hath laid it on him; yea though the unclean thing hang by a thread, or hair, and that thread hang on his hand; he beareth it, and is unclean. Maim. treat. of Pollut. by the dead, ch. 1 sect. 6. wash his clothes] that is, all the clothes that are upon him. Sol. jarchi noteth, that uncleanness by bearing, is more than the uncleanness by touching, for a man is charged for this, to wash his clothes. This washing was a sign of sanctification, as in Exodus 19 10. for sin defileth men, and all that is about them: but by repentance and faith, our clothes are washed, & made white in the blood of the Lamb (Christ) Revel. 7. 14. The Hebrew doctors say, Every place where it is said in the law, of the unclean, that he shall wash his clothes: it is not to teach us, that only the clothes which are upon him are unclean: but to teach that every cloth or vessel, which that unclean person toucheth, in the time whiles he is joined to the thing that makes him unclean, is unclean also. Maim. treat. of the Red heiffer, chap. 5. sect. 2.  
Vers. 26. them] that is, their dead carcases, as the Gr. here expresseth, and rightly from ver. 24.  
Vers. 27. paws, or palms; which the Greek translateth hands. And to explain this, Sol. jarchi instanceth, the dog, and the bear, and the cat.  
Ver. 29. upon the earth] this is spoken, as Chazkuni saith to expect those that are in the sea. weasel] named in Hebrew, Choled; in Chaldee, Chulda; of running hastily from place to place. jarchi explaineth it by the Latin name Mustela: in Greek it is called Galee. mouse] in Hebrew, Gnachar, of troubling, gnawing and rooting things in the house and fields. With such, God marred the Philistians land, 1 Sam. 6. 5. and the eating of such is expressly condemned, in Esay 66. 17. tor 〈…〉] or, as the Greek translateth, the land crocodile; in Hebrew Tsab, so called of the shell that covere 〈…〉 it; for Tsab is also used for a coach, or covered waggon, Numbers 7. 3. Of this creature Sol. jarchi saith, it is like a frog. after his kind] the Greek translateth, and things like unto it.  
Vers. 30. ferret] or weasell-mouse, as the Greek translateth it Mugalee; which the Latins call Must araneus, (the Shrew, as Gaza saith in hist. animal. l. 8. c. 24. It is of the colour of a weasel, and bigness of a mouse, saith Aetius, in l. 13. c. 14. The Hebrew name is Anakah, which signifieth groaning; and the Chaldee, jela, of yelling. The scripture mentioneth it not elsewhere. Chamaeleon] so the Greek translateth it; others, the lisard. In Hebrew it is named Coach, of Strength. lizard] or, stellio, which is like a lizard, spotted on the back as with stars: and to this latter, the Greek Askalabotes agreeth. In Hebrew, Letaah, which Sol. jarchi expoundeth Lisard. snail] or lisard, in Hebrew Chomet; in Greek Saura, that is the Lisard: others think this to be the chamaeleon. These creatures names are not elsewher found in scripture. The Rabbins say, There are eight creeping things spoken of in the Law, the weasel etc. who so eateth of their flesh the quantity of a lentel (or little pease) is to be beaten. Maim. in Forb. meats, c. 2. s. 7. Moll] in Hebr. Tinshemeth, in Chaldee Ashshutha; which jarchi explaineth by the Latin name Talpa; but Thargum jonathan calleth it Sallamandra.  
Vers. 31. toucheth] Creeping things (as the Hebr. doctors observe) do defile men and vessels when they are touched, and earthen vessels by the air: but defile not when they are carried, (as other creatures do v. 25) and the measure of their uncleanness, is by (touching) so much as a lentell. Maim. in Aboth hatumoth, c. 4. s 2. are dead] There is no kind of living creature that is defiled whiles it is alive, or that defileth whiles it is alive, save man only, saith Maimony, in treat. of Pollution by the dead, c. 1. s. 14. The creeping thing defileth not until it be dead. All other abominable creeping things, as frogs, serpents, scorpions, and the like, though they are unlawful to be eaten, &c (Lev. 11. 41. 42.) yet hast thou none of all the creeping things, that defileth (by touching it) when it is dead, save the eight sorts that are expressed in the Law. Maimony, in Aboth hatumoth, c. 4. s. 14.  
Vers. 32. ought of them] to weet, of their flesh. For as of beasts, the Hebrew doctors say, the bones, horns, hooves, gristles, sinews, etc. of their carcases, do not defile; to weet, when they are separated from the carcase; though who so toucheth any of these things, while they are joined with the flesh, he is unclean; so they say, the bones, sinews, nails of creeping things, are clean. Maim. in Aboth hatumoth, c. 1. s. 7. and c. 4. s. 8. vessel] or, instrument; any thing made for use or service. The Hebrews say; there are seven sorts of vessels (or instruments) that by the law do receive uncleanness; which are clothse, things made of skin, and sacks, and things made of bone, and of metal, and of wood, and of potter's earth. Five of these they gather from this verse and the next; for metals, from Numbers 31. 22. 23. and for bones, from Numb. 31. 20. all work of goats, etc. which by tradition they learned to understand of vessels made of the horns, or hooves, or bones of goats, & consequently of other beasts: Maim. in Celim, c. 1. s. 1. of wood] under this, they understand also vessels made of bulrushes (as Esay 18. 2.) and of reed, of wicker, of shells of nuts, barks of trees, and other the like; of things which grow out of the earth like wood. All things made of wood, for the service and use of man only, as ladders, are clean, & receive no pollution at all. And all things made of wood, for the service of vessels and of men, as tables, bupboards, beds and the like, do receive pollution: (for these serve both for man's use, and for dishes, cups, plate, etc. to be set upon.) Things made of wood, for the service of vessels (or instruments) only, because they serve unto those things which serve unto man, if they serve unto those vessels, but in the hour of employment only, then are they clean and receive no pollution; as a wooden candle stick, which serveth for the candle in the time that it burneth: and so all other the like. But if they serve unto the vessel or instrument, in the time of the use of it, and in the time when it is not used, than it receiveth pollution, as sheds, scabbards, cases of knives, swords, and other the like. Maim. in Celim, c. 1. s. 13. and c. 4. s. 1. cloth] whatsoever is woven, be it of wool, or of flax, or of hemp, or of any other thing that groweth out of the dry land; is called cloth, in this case of uncleanness. Maim. in Celim, c. 1. s. 11. But cloth woven of wool that groweth in the sea receives no uncleanness. Ibidem. s. 3. skin] to weet, of beasts of the earth; but such as breed in the sea, their skins receive no uncleanness, Maim. in Celim. c. 1. sect. 3. sackcloth] it was made of threads of baire, braided like a chain, or woven as cloth, & made either of goat's hair, or camels hair, or horse tails, or the like. Mai. in Celim, c. 1. s. 12. Hence we may observe, that joh. Baptists garment of camels hair, was sackcloth opposed to soft & princely clothing, Ma. 3. 4. & 11. 8. and such the Prophets of old, used for to wear, as Elias, (in whose habit, and spirit and power john Baptist came, Luk. 1. 17.) 2 King. 1. 8. & Esaias Esay 20. 2. and others, Zac. 13. 4. any vessel] or tool, instrument, fit for, and used unto any work. Therefore; a skin which had not upon it the form of a vessel (or instrument) received no uncleanness. uessels of metal, received no uncleanness, till the work of them was all finished: unperfect shapes were not capable of pollution. Neither any other vessels whatsoever, till they were wholly finished. And if a clean vessel were broken, the pieces of it, were not capable of uncleanness: as Mai. showeth in Celim, c. 7. s. 2. etc. 8. s. 1. etc. 1. s. 1. and ch. 6. s. 1. put] or brought, made come: the Greek translateth dipped into water. And by the Hebrew canons, All that are unclean, whether men or vessels, are not cleansed, but by dipping (or baptising) in water: And wheresoever the law speaketh of washing a man's flesh, or washing of clothes for uncleanness, it is not but by dipping the whole body therein. And whether they be men or vessels, there may not be any thing between them and the water to keep them asunder, as clay, pitch or the like, that eleaveth to the body or vessel: if there be, than they are unclean as they were before, and their washing profiteth them not. Maim. in Mikvaoth (or Water places) c. 1. s. 1. 2. 12. and it shall] or, than it shall be cleansed: which the Greek translateth, and afterwards it shall be clean. Before the evening, that the sun be set, it abideth unclean, though in a less degree. And so for men, of whom it is said, they shall wash and be unclean until the even: as v. 25. 28. and Lev. 15. 5. etc. Hereupon the Hebrews describe the degrees of uncleanness; as, All that are unclean with any principal uncleanness, whether men or vessels, they are the first (or chiefest) in uncleanness, till they 〈◊〉 baptised. When he is baptised, then is he as the second in uncleanness, until his sun be set. And he t●at 〈◊〉 so baptised, (and his sun not set) may not eat or dr 〈…〉 of the trumah (or holy offerings,) or of any meat or dr 〈…〉 that is holy. If such a baptised person touch the Tr●mah, he maketh the third in uncleanness, because himself is the second. If he touch the holy meats or 〈◊〉, he maketh them the fourth in uncleanness. But 〈◊〉 〈◊〉 touch common meats, they are clean. Maim. in A 〈…〉 hatumoth, c. 10. s. 1. 2. 3.  
Vers. 33. earthen] or, vessel of pot bakers e 〈…〉 For there is a difference between this, and anoth 〈…〉 vessel of earth or of stone. Any vessel made of 〈◊〉 mould of the earth, and afterward burned in the 〈◊〉 that is the vessel (Cheres) of earth, here spoken of, Maimony, in Celim. c. 1. s. 13. See also Lev. 15. 1●. whereinto] or, into the midst whereof. The Hebrews scanning this word, say, that an earth 〈…〉 sell is not made unclean but in the air thereof. All 〈◊〉 vessels, if uncleanness touch them, they are unclean: and if an unclean thing come into the air of them, but toucheth them not, they continue clean. And they count that an earthen vessel is not made unclean, 〈◊〉 in the air of it, as it is written, Into the midst where any of them falleth, (Levit. 11. 33.) in the midst (〈◊〉 inside) thereof it is made unclean, not in the o 〈…〉 parts. And as it is made unclean in the air of it, 〈◊〉 maketh meats and drinks unclean by the air of it, 〈◊〉 an unclean earthen vessel, if meat or drink c 〈…〉 〈◊〉 the a●er of it, though they touch it not, yet are they 〈◊〉 unclean, as it is written, whatsoever is in the 〈◊〉 it, shall be unclean. But other unclean vessels 〈◊〉 not meats or drinks unclean, till they touch 〈◊〉 Maimony, in Celim, c. 13. s. 1. 2. break it] so in Lev. 6. 28. and 15. 12. All vessels that are defiled, are madecleane again by water, except vessels of earth, and of glass. Of the earthen vessel it is said, and ye shall break it, (Levit. 11. 33.) and it is not cleansed but by breaking. Maim. in Mikvaoth, c. 1. s. 3. This seemeth to be in respect of the vileness of earth en vessels, more than of wood or of metal; so that the loss was not great, though they were broken. For otherwise, the Hebrew doctors say, that Vessels also of wood, and of skin, and of bone, and of metal, when they are broken, are cleansed from their uncleanness; Maim. in Celim, ch. 12. s. 1. Of this point Chazkuni here saith, An earthen vessel is not defiled but by the air of it, and the reason is, for as much as it cannot be cleansed but is to be broken; the Law is sparing from having it mored, so that it is not defiled on the outside, as it is written, And every open vessel, which hath no covering bound upon it, is unclean, Numb. 19 15. Lo if it have a covering bound upon it, it is clean, for it is not defiled on the outside of it. As waters signified the blood and spirit of Christ, wherewith we are sanctified, Ezek. 36. 25. Hebr. 9 13. 14. and 10. 22. so the breaking of the vessel signified the abolishing of sin and uncleanness, by death. We are compared to earthen vessels, 2 Cor. 4. 7. and the breaking of such is death, jerein. 19 11. and 48. 38. See the notes on Lev. 15. 12.  
Ver. 34. Of all meat which may be eaten] Hebrew, which shall be eaten, that is, which usually is eaten of men. The Greek translateth, And all meat which is eaten. on which water cometh] This is understood by some, of such water as whereinto an unclean thing was put to cleanse the same, mentioned before in verse 32. that that water defileth all meats. But the Hebrews understand it of all water generally, which when it cometh upon any thing that is man's meat, it maketh the meat apt to receive uncleanness, by such things as are before mentioned: whereas unless water came upon it, it received no uncleanness by the touch of any unclean thing; according to that which followeth in verse 37. 38 where sowing seed is not defiled by any carcase, unless water be put upon the seed. So jarchi explaineth it, Hence we learn (saith he) that meat is not apt and prepared to receive uncleanness, until water come upon it; but after water is once come upon it, it receiveth uncleanness for ever, though it be dry again. And wine and oil 〈◊〉 whatsoever is called Mashkeh (drink or liquor,) 〈…〉 k seeds apt to take uncleanness, as water doth. The like is holden by others of them, and they give these rules; All meat that is properly man's ●eat, as bread, and flesh, and grapes, and olives, and the like, receiveth uncleanness; and whatsoever is not properly man's meat, is clean, and receiveth not uncleanness; unless there be an intent concerning it, and it 〈◊〉 determined to be man's meat. And both the one and the other receiveth not uncleanness, until it be mixed first with one of the seven liquors: as it is said, But if water be put upon the seed, Lev. 11. 38. The sevenliquors that make meats apt for uncleanness, are these, water and dew, and oil, and wine, & milk, and blood, 〈…〉 d honey. And they make not (meats) apt (for uncleanness,) until they full upon the meats by the owners will; and are not putrified: for liquor that is putrified maketh not apt (for uncleanness.) And when meat is made apt (to receive uncleanness,) although it be waxed dry again, yet it receiveth uncleanness. Meat that is mixed with water of fruits, as with water of mulberries, or of pomgranets, although it be mixed. & one that hath a running issue, or if the flesh of the dead do touch it: yet is it clean, because it was not made apt (to take uncleanness,) by one of the seven liquors. There is not any liquor that receiveth uncleanness, save only the seven liquors forementioned; but other water of fruits, as they make not apt, so neither receive they uncleanness at all. Somethings receive no uncleanness, though they be eaten by men; because they are not eaten save to give relish unto meats, or for odor, or for sight; as spices, ginger, pepper, and all such like. All meats that grow out of the ground, receive no uncleanness till they be plucked up: but so long as they stick in the ground, though it be but by a little root, whereby they may live, they receive no uncleanness. All meats that are of living things, receive no uncleanness until they be dead: so soon as a beast or fowl is killed, they may receive uncleanness. Fishes also receive uncleanness, when they are dead. All meat that is corrupt & putrified so that it is not fit for man's meat; receiveth no uncleanness. So liquor putrified and corrupt, that it is not fit for man to drink, receiveth no uncleanness. Maim. in Tumath Oclin (or Uncleanness of meats) c. 1. and 2. all drink] or all liquor. This general, the Hebrews restrain to seven particulars forementioned; water, dew, oil, wine, milk, blood, and honey, and such things as are of their kind. Which must be judiciously weighed; for they had many traditions, which agreed not with the laws of God, Mark 7. 3. 4.— 13. Moreover they say concerning these things, Whatsoever is written in the Law touching things unclean and clean, it concerneth not aught save the sanctuary and the holy things thereof, and the Heave-offrings and the second tithe only. For lo the unclean are warned not to come into the Sanctuary, or to eat of the holy thing, or of the heave-offring, or of the tithe, in uncleanness: (Levit. 12. 4. and 15. 31. Numb. 19 13. 20. Levit. 7. 20. 21. Num. 18. 11. 13.) But of common things, there is no prohibition at all; but it is lawful to eat common things that are unclean, and to drink liquors that are unclean. Lo it is said in the Law, And the flesh that toucheth any unclean thing, shall not be eaten, Lev. 7. 19 Wherefore common things are lawful, for he speaketh not save of the flesh of the holy things. And so it is lawful for a man to touch all unclean things, and to defile himself by them: for lo the scripture warneth the sons of Aaron and the Nazirite, not to defile themselves by the dead, (Lev. 21. 1. Num. 6. 6.) intimating, that all the people may. Yea & the Priests & Nazirites might defile themselves with other uncleanness, save the uncleanness of the dead. All Israel, are admonished to be clean at every solemn feast; for than they are to be fitted to come into the Sanctuary, and to eat the holy things. And this which is said in the Law, Their carkasseshal ye not touch, (Lev. 11. 8.) is meant at the solemn feast only: but for other days of the year, he is not forbidden. The unclean & the clean person together, Deu. 15. 22. we have been taught, that the unclean & the clean may eat in one dish. But the husband may not eat in the dish with his wife that is separated for her uncleanness, (Lev. 15. 19) etc. Although it be lawful to eat unclean meats, and drink unclean drinks, the holy men in former times used to eat common meats in their cleanness, and shunned all unclean meats all their days. Maimony in Tumath Oclin, c. 16. s. 8. 9 10. 11. 12. These things are to be understood of clean meats made unclean by touching other things: and not of twine & such beasts, fowls and fishes, as are forbidden before: for they might never be eaten by the people, except in case of necessity.  
Vers. 35. oven] in Greek ovens: wherein bread is baken, Levit. 26. 26. unto which the hart of man is sometime likened, Hos. 7. 6. pots] so the Gr. Chy●ropodes also signifieth pots with feet. Chazkuni saith the oven was for bread; the pots, for flesh; to be baked and boiled in: and Sol. jarchi saith, they were vessels (or instruments) movable, and were of potter's earth. they shall] Hebrew, it shall, that is, every of them shall be broken down. Because as Sol. jarchi saith, an earthen vessel is not made clean by washing. Therefore were they to be broken as other earthen vessels, v. 33.  
Vers. 36. and a gathering.] The Greek addeth the word and, whereby this is distinguished from pit and fountain; implying all other places, di●ches, ponds, pools, lakes, rivers and the like; where many waters are gathered together (not in vessels, but) upon the ground. Such when the unclean thing, and water that touched it were taken out, remained clean.  
Vers. 37. sowing] or sown seed, which useth to be sown. which shall be sown] Chazkuni expoundeth it, which shall be rooted in the ground: teaching even of unclean seeds, that when they are sown and have taken root, they are clean.  
Vers. 38. water is put] Hebrew, is given; meaning willingly: the Greek saith, is poured. Hereby is meant the fitting of it for man to eat: as by the Hebrew canons is before showed. Where also it is said; By word of mouth we have been taught that this which is said, But if water be put upon the seed, (Lev. 〈◊〉. 38▪) is meant either of water, or of any other of the seven liquors: so that it be put thereon by the owners will, and after that it is pulled from the ground: for it is not spoken of putting water on, save after the meats are plucked up, and the liquors pulled off from where they grow: whatsoever liquor falleth on meats without the owners will it maketh them not apt (to receive uncleanness.) As if it be mixed with his fruits for fear, or danger, or for necessity, & he was not otherwise willing that they should be mixed: it makes them not apt (for uncleanness:) as he that hideth his fruits in water, because of thiefs, etc. M 〈…〉. in Tumath Oclin, c. 12. s. 1. 2. of their carcase] Ch●zkuni explaineth it thus; of their carcase, and not of the b●●●s, or of the teeth, or of the nails, or of the hair of th●●●: for these things made it not unclean. larchi teacheth, that this is not only whiles the seed is wet with the water, but also after it is dry from the water.  
Vers. 39 any beast dye] to weet, of itself; and is not orderly slain. for meat] that is, any clean beast, such as the Law permitteth to be eaten. And unclean beasts much more. toucheth the carcase] Sol. jarchi expoundeth this; the carcase, and not the bones or sinews, nor the horns, or hooves, neither the skin: for that these defiled not him that touched them.  
Ver. 40. that fears the ●arkasse] see the notes on vers. 25. The Hebrews say, A carcase is one of the chiefest unclean things; so much as an olive of the flesh thereof, defileth men, and vessels, by touching, and earthen vessels by the aeir, and defileth men by bearing it. Whether it be cattles or beast, lawful to be eaten or unlawful; if they die, the flesh of them all, so much as an olive, maketh one unclean. The kill of a clean beast, maketh it clean every where: an unclean beast, the killing thereof availeth it not: and whether it be killed, or strangled: or dye of itself, it is a carcase; and all carcases are alike in the case of uncleanness. The marrow is as the flesh; but the blood of the carcase defileth not as the carcase, but is like unclean liquors, which defile not men or vessels by the Law. The fat of a clean beast that dieth, is clean, as it is written, And the fat of a carcase, and the fat of that which is torn in pieces, sh●l be used for any work, but eating ye shall eat of it (Lev. 7. 24.) Maimony in Aboth hatumoth, c. 1. s. 15. wash his clothes] the Greek addeth, and wash himself in water.  
Vers. 41. every creeping thing] besides those eight forementioned in v. 29. 30. which defiled men by touching them dead; all other defile men by eating them; but not by touching their carcases. See the notes on v. 31. Who so eateth so much as an olive, of any creeping-thing on the earth, is to be beaten: saith Maimon. in treat. of Forbidden meats, c. 2. s. 6. Touching this quantity, observe another rule which they give; This which we have said, of eating so much as an olive, is when he eateth that qua 〈…〉 of any great creature, or if he join together a little of one creature, and a little of another of that kind, till he eat so much as an olive. But he that eateth an unclean creature by itself all of it; he is to be beaten by the Law, although it be less than a grain of mustard seed; whether he eat it dead, or eat it alive, Maimony, 〈◊〉▪ c. 2. s. 21.  
Vers. 42. upon the belly] as serpents and the like▪ Gen. 3. 14. upon all four] or, upon four feet. T●● is the Scorpion, saith Sol. jarchi. or whatso 〈…〉 Hebr. unto whatsoever hath many feet. jarchi saith, this is the Nadal, (the manyfoot) a creeping thing which hath feet from the head there of to the tail that of on each side; ●nd they call it (in Latin) C 〈…〉.  
Vers. 43. any thing that creepeth] This implieth all other besides the things spoken of; as ●eping things in the waters, and the like. He that 〈…〉 much as an olive of the creeping things in the waters, 〈◊〉 to be beaten by the Law, Levit. 11. 43. Lee in 〈◊〉 prohibition, are comprehended creeping things of the earth, and creeping things that fly, and creeping 〈◊〉 of the waters. Maimony, in Forbidden meats, 〈◊〉 s. 12. What the creeping things of the waters as is showed on v. 10.  
Vers. 44. make holy] or sanctify yourselves. 〈◊〉 is the spiritual use of all these carnal rites: 〈◊〉 Meat commendeth us n●t to God, 1 Cor 8. 8. 〈◊〉 is any thing unclean of it ●e●fe, Rom. 14. 14. 〈◊〉 there is nothing from without a man, that entering into him, can defile him, Mark. 7. 15. and these ordinances of meats and drinks, and divers washings, were carnal ordinances, imposed on (the jews) until the time of reformation (or bettering) Heb. 9 10. all which are by Christ now done away, Collos. 2. 14. 16. 17. 20. 21. who calleth us from our former lusts in our ignorance, to be holy in all manner of conversation, because it is written, be ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. and to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1. The jews also themselves saw that these outward things were figures of heavenly, and to be abolished by Christ, as their own words noted on Gen. 9 3. manifest: and R. Menachem on Lev. 11. showeth how things beneath, are all answerable to things above; and those above, have their figures here beneath, and that by unclean beasts, the heathens of the world were meant, (according to that vision in Act 10. 12.— 18.) and that the eating of unclean beasts here forbidden, signified the going in unto (or unlawful marriages with) such infidels, according to the phrase in Pro. 30. 20. she eateth, and wipeth her mouth: and the saying in Gen. 2. 24. they shall be one flesh. Also, that the cleansing with water, signified the water that is above, which is the water of mercy, etc. And Maim. concludeth his treatise of the Uncleanness of meats, thus; the cleanness of the body, bringeth one unto the holiness of the soul, from evil thoughts; and the holiness of the soul, is a means to make us like unto the Majesty (of God) as it is written, and ye shall make yourselves holy, and shall be holy, for I the Lord that make you holy, am holy. your souls] that is, yourselves; the soul is often put for ones self, for the whole person, soul and body. So in v. 43. that moveth] or, that creepeth upon the earth; but the Gr. also translateth moveth: and it is of more large signification. Wherefore the Hebr. cannons say; These kinds that breed in dunghills, and in bodies of carcases, as worms, ●●ag gets, and the like, which are not procreated of male and female, but of rotten dung and the like; they are called the things that move upon the earth: and who so eateth so much as an olive of them, is to be beaten. etc. although they do not increase and multiply (by generation.) But the creeping thing that creepeth upon the earth (Lev. 11. 29.) is that which increaseth and multiplieth of male and female. Those kinds that breed in fruits & i● meats; if they be separated & go forth upon the earth although they return again into the meat; who so eateth so much as an olive of them, is to be beaten: but if they be not separated, it is lawful to eat the fruit, and the worm that is within it. Provided that the food breed worms after it is plucked up from growing on the earth: for if it breed worms, while it groweth; those worms are unlawful, as those that are separated upon the earth, because they are created upon the earth. And if the case be doubtful▪ ●●ey are also unlawful. Therefore all kind of fruits which are wont to breed worms whiles they grow, are not to be eaten, until they search into the fruit, lest 〈◊〉 worm be in it. But if the fruit last a twelve month after it is gathered, it may be eaten without any searching into it: for there is no worm which can live twelve 〈◊〉 in it. Maim. treat. of Forbidden meats, ch. 2. sect. 13. 14. 15.  
V 45. that bringeth you] upon condition that you should receive my commandments, have I brought you up from the land of Egypt: as jarchi explaineth it. for I am holy] Hence doth the Apostle frame his exhortation, as he which hath called you is holy, so be ye holy, in all manner of conversation: because it is written Be ye holy, for I am holy, 1 Pet. 1. 15▪ 16.  
V 47. To make a difference] or to separate; & in the next sentence the Gr. addeth, to teach the sons of Israel, between the living thing, &c▪ as having reference to v. 1. 2. (where this law is spoken to Moses & Aaron,) and to the former precept, in Lev. 10. 10. 11. the beast, or, the living thing: which the G. calleth Zoogonountoon, that gender living things. And as we have heard of the creatures, so for those that come of the creatures, the Hebr. have these rules; All meat that comes out of any of the kinds of creatures forbidden, for the eating whereof men are beaten: ●●e that meat is by the Law forbidden to be eaten as the milk of an unclean beast, and eggs of unclean fowls or fishes. Woman's milk is lawful to be eaten, though the flesh of mankind is unlawful to be eaten. Honey of bees or of hornets is lawful etc. Though it be unlawful to eat the milk or eggs of unclean beasts & birds yet are not men beaten for eating them; for it is said, Of their flesh shall ye not eat, (Lev. 11. 8▪) for eating the flesh they are beaten, not for eating the eggs or milk: yet for eating such they are chastised with stripes, Maim. in Forbidden meats, ch. 3. sect. 1 etc.    

CHAP. XII.  
1, The Law for a woman's separation & purification after childbirth; 6, with the offerings for her purifying.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovan spoke, unto Moses saying. Speak unto the sons of Israel saying; a woman, when she hath conceived seed, and borne a manchild: then she shall be unclean, seven days; according to the days of the separation for her infirmity, shall she be unclean. And in the eight day: the flesh of his superfluous-fore-skin, shall be circumcised. And she shall continue, in the bloods of her cleansing; thirty days and three days: she shall not touch any holy thing, nor come into the Sanctuary; until the days of her cleansing, be fulfilled. And if she bear a maid-child, than she shall be unclean two-weeks, as in her separation▪ and she shall continue in the bloods of her cleansing sixty days and six days. And when the days of her cleansing are fulfilled; for a son, or for a daughter: she shall bring a Lamb of his first year, for a Burnt-offring; and a young pigeon or a turtle dove, for a Sin- offering: unto the door of the tent of the Congregation, unto the Priest. And he shall offer it before jehovah, and make-atonement for her; and she shall be cleansed, from the fountain of her bloods: This is the law of the childbearing-woman; for a male, or for a female. And if her hand find not, enough for a lamb: then she shall take two turtles, or two young pigeons; one for a Burnt-offring, and one for a Sin- offering: & the Priest shall make atonement for her, and she shall be clean.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seven and twentieth s●ction of the Law. See Gen. 6. 9  
COnceived seed] or yielded seed: Hebrew, seeded: which in Genesis 1. 11. signifieth the bearing, or yielding of seed. Here also it meaneth the woman's yielding or giving of seed unto conception, (as Aben Ezra explaineth it,) and the word born, following, signifies the bringing forth thereof into the world. The Chaldee translateth it, conceived. From these words, yielded seed, and borne a male; the Hebrew Doctors gathered, that the woman which yields seed first, beareth a male, (and if the man yields it first, a female) R. Menachem on Levit. 12. and R. Solomon, on Gen. 46. 15. As the former laws, concerned uncleanne, which proceeded from without, so this and the rest that follow, concern uncleanness which cometh from within; and the cleansing of the same by the grace of God in Christ. And Sol. jarchi noteth, from a former author, that as man was form after all cattle and beasts and fowls, in the work of the creation, (Genesis 1.) so his Law is set down after the Law of beasts, fowls etc. (Leviticus 11.) a manchild] or, a male: so after, a mayd-child, or female; as in v. 7. And this law the Hebr. say, taketh place, whether the birth be timely or untimely, living or dead, so that it hath the perfect shape; which they limit to be after forty days from the conception. If within 40. days, they hold no uncleanness of childbirth thereby, Maimony in Issurei biah, chap. 10. sect. 1. 2. separation] or, removal. The Hebrew Niddah, though it be sometimes generally used for any uncleanness separated or removed away, Ezra 9 11. 2 Chronicles 29. 5. yet commonly it is used for a woman's separation for her monthly fluors; whereof see Leviticus 15. 19 etc. infirmity] or, her menstrual-sicknesse; for unto that is the original word appropriated: that as at such a time, she was separated from all communion with others, and from her husband's bed, and defiled whatsoever she did lie, sit upon, or touch, Leviticus 15. 20. 21. so at her childbirth she should be unclean seven days for a male, and fourteen days for a female; with as contagious a pollution as the other. And this in respect of her childbirth, though no other accident should appear: as the Hebrews canons say, Every woman in childbirth is unclean, as a menstruous-woman; yea although there be no blood seen: Maimony, in Issurei biah, ch. 10. s. 1. Now the uncleanness of a woman in her menstrual sickness, was for the time, as great as hers that had an issue; and defiled also by her spittle and urine; as is after noted on Levit. 15. 8. 20. etc. This uncleanness of a woman by childbirth, argueth the corruption of nature, whereby we all are children of wrath, Ephesians 2. 3. For by one man's disobedience, many are made sinners: and by the offence of one, judgement i, come upon all men to condemnation, Romans 5. 19 18. that every man should confess with David, In sin my mother conceived me. Psalm 51. 7. Among the Gentiles, this law of uncleanness was also kept, as appeareth by Iphigenia in the Poet, saying: I m 〈…〉 like the sophisms of the goddess (Diana,) who if any man touch a slain person, or a woman in childbed, or a dead corpse; she driveth him from her altars, counting him as unclean: yet she herself delighteth to have 〈◊〉 killed in sacrifice unto her, Euripid. Iphigeneia. in Tauri●.  
V 3. the flesh] that is, the secret-part, which ha' 〈…〉 a superfluous-foreskin upon it. So by the flesh of the foreskin, is meant, the foreskin of the flesh: as by silver of shekels, Lev. 5. 15. is meant shekels of silver, and uncleanness of man, Lev. 7. 21. is, for a man of uncleanness; and many the like. Of this foreskin, and the circumcision thereof, see the notes on Gen. 17. 11. It figured the taking away of man's hereditary sin and original uncleanness, in putting off the body of the sins of the flesh, by the circumcision of Christ, Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day, agreed also with the law for all other young creatures, which were not fit to be offered unto the Lord, before the eight day from the birth, Exod. 22. 30. See Gen. 17. 12.  
Ver. 4. shall continue] Heb. shall sit; that is, abide: at home, and not come into God's sanctuary. So sitting is for abiding or continuing, in Lev. 8. 35. and often. in the bloods] or for the bloods: which word, in the plural number, usually signifieth uncleanness, or guiltiness, either for murcer, as in Gen. 4. ●0. or for natural pollution by original sin that dwelleth in all, as in this place, and after in Lev. 15. Wherefore they that are regenerate, and new creatures in Christ, are said 〈◊〉 be borne, not of bloods, job. 1. 13. of her cleansing] or, purification: or, of cleanness. The org 〈…〉 word signifieth both cleansing or purification, 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleanness or purity: in which sense, bloods of cleanness, is by the Greek interpreters here translated, her clean (or pure) blood: and in Thargum jonathan it is expounded, and the 33. days next following, 〈◊〉 her blood shall be clane: for, her greatest uncleanness had an end at 7. days, v. 2. 33. days] to which add the seven days forementioned, and there are forty days: all which time she was deb●r●ed from the holy things of the Lord. Which numbs of forty days, is often used for the time of hamiliation before God, as in the fast of Mos● Elias, and Christ our Lord: see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveyed to the children, Psa. 51. 7. whereby they naturally are 〈◊〉 clean, 1 Cor. 7. 14. and children of wrath, Eph. 2. 〈◊〉. 〈◊〉. For, who can bring a clean thing, out of an unclean? not one, job 14. 4. To show the contagion hereof, not only the child was circumcised from the impurity of it; but the mother also cleansed by sacrifice for sin, as after in ver. 6. And this the Hebrew doctors observed, saying; No Sin-offering is brought, but only for sin, etc. and it seemeth unto me, that there is a mystery in this matter, concerning the sin of the old Serpent, (Gen. 3.) saith R. Menachem, on Levit. 12. holy thing] but for common things, and all civil affairs, she was clean, after the seven day's first spoken of. The Hebrews say, All blood that appeareth of a woman in child birth, within the 33. days for a Male, and the 66. for a female, is called the blood of cleanness, (or of purification:) and there is no prohibition of a woman from her husband, if she be baptised (or washed) after 7. days for a man child, and after 14. for a woman child, etc. But if he lie with her that beareth a male, within any of the 7. days: or with her that beareth a female, in any of the 14 days: he is guilty of cutting off, Maim. in Issurei biah, c. 4. s. 5. 2. until, etc.] This law was observed by the virgin Mary, the mother of our Lord; who though he was borne without sin, (Luke 1. 35.) yet being borne under the Law, (Gal. 4. 4.) and for that it became them to fulfil all righteousness, (Mat. 3. 15.) both himself was circumcised the eight day, and his mother, when the days of her cleansing according to the Law of Moses, were fulfilled, brought him to jerusalem, to present him to the Lord, in the Sanctuary, Luke 2. 21. 22.  
Ver. 5. two weeks] The time of her uncleanness, & so for the days of her cleansing, are doubled for a female child; which continued in all fourscore days; the ground of which law, partly ariseth from nature, which causeth more superfluities, and so requireth longer time for cleansing about the female, than the male. Who so brought forth a male and a female, twins, she continued [in the bloods of her cleansing] for a female, [that is, 66. days:] If she brought forth a child neither male nor female, or a child both male and female; she continued [in her cleansing] for a male, and for a female both. So if she brought forth twins, the one a male, the other of neither kinds or of both kinds, she continued both for a male and a female. If the one were a female, and the other of neither kinds, or of both: she continued for a female only. Maimony, in Issurei biah, ch. 10. sect. 18.  
Ver. 6. fulfilled] The woman after childbirth, brings not her offering in the 40. day for a male, or in the 80. day for a female; but on the morrow, which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these days pass over, & she bring not her atonement, she may not all that while, eat of the holy things: as Maimony showeth, in Mechosrei capporah, ch. 1. s. 5. of his first year] Hebr. son of his year: of which phrase, see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offring, and Sin-offering, see Lev. 1. and 4. There were four sorts of unclean persons, bound to bring sacrifices for their atonement, as the law showeth, and the Hebrew doctors have noted: The woman that hath an issue, and the man that hath an issue, (Lev. 15.) and the woman in childbed, and the Leper (Levit. 14.) Every one of these, although they be cleansed, and baptised, and their Sun be set; yet are they wanting, and their cleansing is not fulfilled, so as that they may eat of the holy things, until they have brought their oblation. Maim in Mechosrei capporah, ch. 1. s. 1. a young pigeon] Hebrew, son of a dove. Baal hatturim here noteth, that in every place he mentioneth the Turtles before the pigeons, save here: the reason whereof ●e saith is this, Sin-offering] By these two sacrifices, her full atonement was made with God; the Sin offering being an expiation for her sins; the Burnt-offring, both for that, and for her transformation by the renewing of her mind; that her body might be presented a living sacrifice unto God; which graces she received by faith in Christ, 2 Cor 5 21. Rom. 12. 1. 2. See the annotations on Lev. 1. and 4. chapters.  
V 7. atonement for her] So these sacrifices were in respect of the woman's uncleanness, not of the child's, which had circumcision the sign of purification upon it, the eight day. And whereas pains in childbirth, are unto womankind a chastisement of their sin, Gen. 3. 16. God by this law, gave a means to strengthen their faith, by making atonement for their sins in Christ, whom these sacrifices, priest, and sanctuary figured. That as the marriage bed is undefiled, Hebrews 13. 4. and that state of life is without sin, 1 Corinth. 7. 28 so the children which they bring forth, are a holy sed, Ezra 9 2. 1 Corinth. 7. 14. and a seed of God, Malac. 2. 15 and women shall be saved in childbearing; if they continue in saith, and love, and holiness, with sobrie, 1 Tim. 2. 15. fountain] that is, flux, or issue, as, the fountain of her blood, in Mark. 5. 29. is expounded, the issue of her blood, in Luk. 8. 44. The Chaldee translateth, the uncleanness of her blood: See the notes on Levit. 2●. 18. Under this, all like accidents to women within that time, are comprehended: as the Hebrew cannons say, whether she bring forth one or many, yet bringeth she but one offering for them all; and this is, if she bring them forth all within the days of accomplishment, [●hat is, the 40. of 80. daves.] As, if she bear a female, all untimely births that fall from the birth day, to the end of the 80 days, are counted with the first birth: if she bring forth twins, one after another, yet bringeth she but one oblation. Maimony in Mechosrei capparah, ch. 1. s. 8.  
Verse 8. find not enough] that is, she be poor, and not able to buy or bring a lamb; then she shall bring two doves. See the annotations on Leviticus, 5. 7 Thus God regarded the estate of his poor, and accepteth according to that a man hath, and not according to that he hath not, 2 Corinth. 8. 12. And the mother of our Lord, offering at her cleansing this poor woman's sacrifice, (Luke 2. 22. 24.) it showeth us both the humility, and the grace of our Lord jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich, 2 Cor. 8. 9 One for a Burnt-offring] When Burnt-offrings and Sin-offrings were brought together, the Sin-offering was first offered, Exod. 29. 14. 18. Lev. 8. 14. 18. and 9 7. 8. 12. 15. 16. So in this place Sol. jarchi observeth from the Talmud, that howsoever the scripture nameth the Burnt-offring first, yet for offering, the Sin-offering was before the Burnt-offring.    

CHAP. XIII.  
1, The laws and tokens whereby the Priest is to be guided in discerning and judging the plagues of Leprosy, arising of a swelling, or of a scab, or of a bright-spot; 18, or of a bile; 24, or of a Burning. 29, Of the Leprosy in the head, or beard. 38, of the freckled spot. 40, Of the Leprosy in the bald head, or forehead. 45, How the Lepers are to be arrayed, and put out of the camp. 47, The Law for discerning the Leprosy in garment, and skins; and burning them that were unclean.  
ANd jehovah spoke, unto Moses and unto Aaron, saying. A man, when there shall be in the skin of his flesh, a swelling, or a scab, or a bright-spot; and it be in the skin of his flesh, like to the plague of leprosy: then he shall be brought, unto Aaron the Priest; or, unto one of his sons, the Priests. And the Priest shall see, the plague in the skin of the flesh; and if the hair in the plague, be turned white; and the sight of the plague, be deeper than the skin of his flesh; it is the plague of leprosy: and the Priest shall see him, and pronounce him unclean. And if the bright-spot, be white, in the skin of his flesh; and the sight thereof, be not deeper than the skin; and the hair thereof, be not turned white: then the Priest, shall shut up the plague, seven days. And the Priest shall see him, in the 7. day: and behold if the plague, standeth in his eyes; and the plague spread not, in the skin; then the Priest shall shut him up, seven days, the second time. And the Priest shall see him, in the seventh day, the second time: & behold, if the plague be somewhat dark; & the plague spread not, in the skin: then the priest shall pronounce him clean, it is a scab; and he shall wash his clothes, and be clean. But if the scab spreading spread-abroad, in the skin; after that he hath been seen of the Priest, for his cleansing: then he shall be seen the secondtime, of the priest. And if the priest see, that behold the scab spreadeth, in the skin: then the Priest shall pronounce him unclean, it is a leprosy.  
The plague of leprosy, when it shall be in a man: then he shall be brought unto the Priest. And the Priest shall see; and behold if a white swelling, be in the skin; and it, hath turned the hair white: and livelynes of living flesh, be in the swelling. It is an old leprosy, in the skin of his flesh; and the Priest shall pronounce him unclean: he shall not shut him up, for he is unclean. And if the leprosy break out abroad, in the skin; and the leprosy cover, all the skin of the plague; from his head, even to his feet: to all the sight, of the eyes of the Priest. Then the Priest shall see; and behold, if the leprosy hath covered, all his flesh; then he shall pronounce the plague clean: all of it, is turned white, he is clean. But in the day, that living flesh, is seen in him; he shall be unclean. And the Priest shall see, the living flesh, and pronounce him unclean: the living flesh, it is unclean, it is a leprosy. Or when the living flesh, turn again, and is changed into white: then he shall come unto the Priest. And the Priest shall see him; and behold, if the plague be turned unto white: then the Priest, shall pronounce the plague clean, he is clean.  
And flesh, when there shall be in it in the 
〈◊〉 〈◊〉  skin thereof, a bile: and it is healed. And there be in the place of the bile, a white swelling, or a bright-spot, white somewhat reddish: than it shall be showed, to the Priest. And if the Priest see it; and behold the sight thereof, is lower than the skin; and the hair thereof, is turned white: then the Priest shall pronounce him unclean, it is the plague of leprosy, it is broken out in the bile. But if the Priest see it, and behold there is no white hair therein; and it is not lower, than the skin, and it is somwhat-darke: then the Priest shall shut him up, seven days. And if it sprea ding spread-abroad, in the skin: them the pri 〈…〉 shall pronounce him unclean, it is the plague. But if the bright-spot stand in his place, 〈◊〉 spread not; it is an inflammation of the bile: and the Priest, shall pronounce him clean.  
Or flesh, when there shall be in the skin thereof, a burning of fire: and the livelines of the burning be, a bright-spot, white somewhat reddish, or white. Then the Priest shall see it, and behold if the hair be turned white, in the bright-spot; and the sight thereof, be deeper than the skin; it is a leprosy; 〈◊〉 is broken-out, in the burning: and the Prie 〈…〉 shall pronounce him unclean; it is the plagu● of leprosy. But if the Priest see it, and beh 〈…〉 there is no white hair in the bright-p 〈…〉 and it is no lower than the skin. 〈◊〉 it is somewhat dark: then the Priest pa〈…〉 shut him up, seven days. And the priest ma〈◊〉 see him, in the seventh day: if spreading it be spredabroad in the skin; then the priest, shall pronounce him unclean; it is the plague of leprosy. And if the bright-spot, stand in his place, and spread not in the skin, and it be somewhat-darke; it is a swelling of the burning: and the priest shall pronounce him clean; for it is, an inflammation of the burning. And man, or woman; when there shall be in him, a plague: on the head, or on the beard. Then the priest, shall see the plague; and behold if the sight thereof, be deeper than the skin; and there be in it, yellow thin hair: then the priest shall pronounce him unclean; it is a skall; it is a leprosy of the head, or of the beard. And if the priest see, the plague of the skall; and behold the sight of it, is no deeper than the skin; and there is no black hair in it: then the priest shall shut-up, the plague of the skall, seven days. And the priest, shall see the plague, in the seventh day: and behold if the skall spread not; and there be in it, no yellow hair; and the sight of the skall, be no deeper than the skin. Then he shall shave himself; but the skall shall he not shave: and the priest, shall shut up the skall, seven days, the second time. And the priest shall see the skall, in the seventh day, and behold, if the skall be not spread in the skin; and the sight thereof, be no deeper than the skin: then the priest, shall pronounce him clean; and he shall wash his clothes, and be clean.  
But if the skal, spreading spread abroad, in the skin; after his cleansing: Then the priest, shall see him; & behold if the skall be spread, in the skin: the priest shall not seek, for yellow hair, he is unclean. But if the skall stand; in his eyes, and black hair be growne-up therein; the skall is healed, he is clean: and the priest, shall pronounce him clean.  
And man, or woman; when there shall be in the skin of their flesh, bright-spots: white bright-spots. Then the priest shall see: and behold if in the skin of their flesh, be bright-spots, darkish white: it is a freckled-spot, that groweth in the skin, he is clean.  
And a man, when his head, hath the hair fall'n off: he is bald, he is clean. And if his headhath the hair fall'n off, from the part towards his face: he is forehead-bald, he is clean. And if there be in the bald-head, or in the bald-forehead; a plague, white somewhat reddish: it is, a leprosy sprung-up; in his bald-head, or in his bald-forehead. And the priest shall see it; and behold if the swelling of the plague, be white somewhat reddish; in his bald-head, or in his bald-fore-head: as the sight of leprosy, in the skin of the flesh. He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head. And the Leper, in whom the plague is, his clothes, shall be rend; and his head, shall be bare; and he shall put-a-covering upon his upper-lip: and he shall cry unclean, unclean. All the days, that the plague shall be in him; he shall be unclean, he is unclean: he shall dwell alone; without the camp, shall his dwelling be.  
And a garment, when there shall be in it, the plague of leprosy: in a woollen garment, or in a linen garment. Either in the warp, or in the woof; of linen, or of wool: or in a skin, or in any work of skin. And if the plague be greenish, or reddish; in the garment, or in the skin, or in the warp, or in the woof, or in any vessel of skin; it is a plague of leprosy: and shall be seen of the priest. And the Priest, shall see the plague: and shall shut-up the plague, seven days. And he shall see the plague, on the seventh day; if the plague be spread in the garment, either in the warp or in the woof, or in a skin; of all that is made of skin, for a work: the plague, is a fretting leprosy, it is unclean. And he shall burn the garment, or the warp or the woof; in woollen, or in linen; or any vessel of skin, wherein the plague shall be: for it, is a fretting leprosy, it shall be burnt in fire. And if the Priest shall see; and behold, the plague is not spread; in the garment, or in the warp, or in the woof: or, in any vessel of skin. Then the Priest shall command, that they wash, that wherein the plague is: and he shall shut it up, seven days, the second time. And the Priest shall see, after the plague is washed; and behold, if the plague hath not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in fire: it is a fret inward; in the bare inside thereof, or in the bare-outside thereof. And if the Priest see; and behold, the plague is somewhat dark, after it is washed: then he shall rend it, out of the garment, or out of the skin; or out of the warp, or out of the woof. And if it be seen still, in the garment, or in the warp, or in the woof, or in any vessel of skin; it is a plague breaking out-abroad: in fire thou shalt burn it; that wherein the plague is. And the garment, or the warp, or the woof, or any vessel of skin, which thou shalt wash; and the plague be departed from them: than it shall be washed the second- time, and shall be clean. This is the law, of the plague of leprosy, in a garment of woollen, or of linen; or in the warp, or the woof; or any vessel of skin: to pronounce it clean, or to pronounce it unclean.  

Annotations.  
A Man] or Woman; Hebr. Adam, used for all mankind: as in verse 29. meaning all Israelites and proselytes; to whom the law following doth pertain. So the Hebrew Doctors explain it; All are defiled by the plague (of Leprosy) though it be a child of a day old, and servants. But not infidels, nor strangers that sojourn (among the Israelites:) Maimony, treat. of Leprosy, chap. 9 Sect. 1. Here the law is given for the third sort of uncleanness, which proceedeth outwardly from the bodies, garments, or houses of men, chastised for their sins by the hand of God: for so leprosy was often laid upon men for sin, as the examples of Marie Moses sister, Num. 12. of K. Uzziah, 2 Chron. 26. and of Gehazi, 2 King. 5. doc manifest. See the notes on Levit. 11. 2. and 12. 2. a swelling] or rising; in Hebrew Seeth, in Greek, Oulee, that is, scarrc. Of this he treateth in verse 9 10. etc. and of the third and last, the Bright-spot, (with the Scab which is near unto it,) Moses speaketh in the first place. ascab,] or scurf, named in Hebrew sapachath, that is, acleaving-thing: in Greeke semasia, a signification. This the Hebr. doctors say is of two sorts, the one near unto the foresaid Swelling; the other, near to the Bright-spot after mentioned: between which two, it is therefore here placed, as an adjoin to them both. So Chazkuni here saith, Sapachath is an adjoin to the Swelling, and an adjoin to the Bright-spot: it breedeth of the one and of the other. bright-spot] or sore, wheal pimple, which is white and glistering; as both the Hebrew, Greek and Chaldee words signify. Unto which the Hebrew doctors add again the scab forementioned, which groweth of the bright-spot, as the other did of the swelling: so making two principal, the Bright-spot, and the Swelling; and two secondary, the scabs arising of the former; four in all. They say; There are four appearances (or sorts) of leprosy in the skin of the flesh, which are these: first an exceeding whiteness, than which there is no greater, which appeareth in the skin of the flesh like snow, and it is called [bahereth] a bright-spot. Secondly, a whiteness which is a little inferior to that, which appeareth like the clean wool of a lamb the first day it is borne; and it is called [Seneth] a swelling. Thirdly, a whiteness little inferior to the swelling, which appeareth like the plaster of the wall of an house; it groweth of a bright-spot, and is called [Sapachath] a scab. Fourthly, a whiteness little inferior to the plaster of a wall, which is like the film of an egg, and groweth of a swelling, and it is also called a scab. Maimony, in treat. of Leprosy, chap. 1. Sect. 2. and Talmud Bab. (in Negagnim. chap. 1. Sect. 1.) accordeth hereunto. These sundry sorts of lepry in the body, figured the many sins, which infect and defile man's soul: and for which God plagueth him, till his stripes stink, and are putrified, because of his foolishness: Mark. 7. 21. 22. 23. Psal. 38 6. the skin] Hereupon they say, the places within the eye, and within the ear, and the nostrils, and the mouth, and the wrinkles of the belly and of the neck, and under the breast; also the armcholes, and soles of the feet, and the nails, and the bead and beard which have hair upon them; these places in a man are not defiled with a bright-spot, neither doth the plague spread within them, etc. for these are not the open skin, but some of them have no skin; other some have a skin, but covered, not open. Maimony, treat. of Leprosy, chap. 6. Sect. 1. to the plague] that is, like to, or according to the plague: meaning white. The Greek saith absolutely, the plague. leprosy] or lepry; which word we borrow from the Greek lepra: so called of scales like fish scales, which grow upon leprous bodies: in Hebrew it is named Tsaragnath, which is a fretting-sorenesse, or piercing-infectious-scabbedne 〈…〉 and in colour white, as is noted on Exod. 4. 6. So the Syriak Grab, signifieth scabbedness: but the Chaldee Segiruth is so named of Shutting up, because the disease caused men to be secluded. The Hebrews say, The leprosy of the skin of the flesh, is that which makes the place whiter than the (other) skin, and the whiteness is as the film of an egg, or any thing superior unto it: but if the whiteness be inf 〈…〉 our to the film of an egg, it is not the leprosy, but a freckled spot (or morphew, Levit. 13. 39) Maimony, in treat. of Leprosy, chap. 1. Sect. 1. And if thee be, with any of the four sorts of whiteness forementioned, a red colour also mixed: that is likewise a Leprosy; as is after observed, on vers. 19 20.  
Verse 3. the Priest shall see] or, look upon, and consider it; teaching a care to discern and judge rightly. The plagued man is sent to the Priest of God, (not to the Physician of the body,) that he might acknowledge his chastisement to be of God for sin, (the knowledge whereof is by the Law, Romans 3. 20. and 7. 7.) and might by repentance and faith in Christ, be forgiven and healed. Deuteronomie 28. 22. job 33. 27. 28. Psalm 39 11. 12. Numbers 12. 10.— 13. Of this the Hebrew canons say, All men may lawfully see the plagues, save he himself that hath the plague: but though all may see them, yet the prono 〈…〉, unclean or clean, depends upon the Priest. A●, when a Priest knows not to discern it; a wiseman may see it, and say unto him, pronounce him unclean; and the Priest pronounceth, unclean: say clean; and the Priest saith, clean: Shut him up, than the Priest shutteth him up: as it is written (in Deuteronomie 21. 5.) by their mouth, shall every controversy and every plague be. And though 〈◊〉 Priest be a child, or a fool; the wise man speaketh 〈◊〉 him, and he either makes him absolutely unclean, 〈◊〉 freeth him as clean, or shutteth him up. This is me 〈…〉 when the Priest relieth upon the words of the wise 〈◊〉 but if the Priest look on it, & rely upon himself 〈◊〉 unlawful for him to look on any plague, until a m 〈…〉 have taught him, and he be expert in all plagues (〈◊〉 sores) and in the names of them; in all plagues th' 〈…〉 on men, and on garments: and on houses. Ma 〈…〉, 〈◊〉 of lepry, chapter 9 Section 1. 2. and Talmud Bab. in Negagnim, chap. 2. S. 1. white] this is the certain colour to discern the lepry. But the white hair which is the sign of uncleanness by leprosy, is not less than two hairs. And they must be white at the root. And must be in the body of the bright spot. And turned white by the sore, verse 10. (not white before naturally.) The whiteness of the hairs maketh unclean in any of the (four) sorts, whether it be white as snow, or white in an inferior degree. Maimony, treat of lepry, chap. 2. The whiteness of the hair, (as Chazkuni on this place saith,) was a sign that the flesh was weakened, the natural vigour thereof decayed: for the plague mortifieth the flesh. And so old men when they grow weak, their hairs turn white, But if the hair be white, before the plague cometh, it is no sign of uncleanness. It figured the decay of spiritual strength in the soul by the power of sin reigning therein, Hos. 7. 9 Ezek. 16. 30. Rom. 7. 5. 9 13. sight of the plague] that is, the plague to see to, (or in sight.) deeper] in Greeke, lower. Sol. jarchi expresseth it by a similitude, as the appearanee of the Sun is deeper than the shadow. The nature of the lepry, is to fret, eat and consume the flesh, as the original name implieth, and as may be seen by Marie who was smitten with this plague, Num. 12 12. Let her not be as one dead, of whom the flesh is half consumed. And when Naaman was cured of his leprosy, his flesh is said to come again, 2 King. 5. 10. 14. This signified the nature of sin, and in special of heresy, which eateth as a canker, 2 Tim. 2. 17. pronounce him unclean] or, declare him unclean: the Hebr. phrase, (as also the Greek and Chaldee) is, make him unclean, or, pollute him; and in verse 6. cleanse him: which is meant of pronouncing or manifesting him so to be, with power: as jarchi expoundeth it, be shall say unto him Thou art unclean. So Ezekiel is said to destroy the city, when he pronounced or prophesied the assured destruction of it, Ezek. 43. 3. And the ministers of Christ are said to bind and to lose, to remit sins, and to retain them; when they certainly declare them so to be, by the word of God, Matth. 16. 19 and 18. 18. joh. 20. 23. So here, before the Priest may make him unclean, God (by these signs) saith, it is the plague of leprosy; and so often in this chapter. Accordingly the Hebrew doctors say; A Priest that maketh unclean, him that is clean; or maketh clean, him that is unclean; doth not any thing; for it is said, He is unclean, and the Priest shall make him unclean, (Levit. 13. 44.) he is clean, and the Priest shall make him clean. Maimony, treat. of Lepr. chap. 9 Sect. 3.  
Vers. 4. deeper] Any appearance of leprosy in the skin of the flesh, is not called the plague (of leprosy,) neither defileth it a man, until the appearance of the plague, be deeper than the skin of the flesh, etc. Maimony, treat. of Lepr. chap. 1. Sect. 6. shut up the plague] in Greeke, separate the plague: that is, him this hath the plague; or, the plagued man. A figurative speech, often used in the scriptures; as Charge, Ezek. 44. 11. is for such as have charge: and O thou Pride, jer. 50. 31. for, thou proud man. If the uncircumcision keep the righteousness of the Law, Rom. 2. 26. that is, the uncircumcised man. So Dreams, for Dreamers, jer. 27. 9 and, wickedness perverteth sin, that is, the sinner, Prov. 13. 6. and sundry the like. And that such is the meaning here, appeareth plainly by the 12. verse. This shutting up of the suspected leper, taught a care of righteous judgement according to God's law, upon certain knowledge; that nothing be judged before the time, 1 Cor. 4 5. but to expect till God reveal sins, of which some are open before hand, going before unto judgement, and some follow after, 1 T●m. 5. 24.  
Vers. 5. the Priest] This is meant of the same Priest that saw him before; because he must consider, whether the plague be as it was before, or changed. So by the Hebrew canons, The Priest that saw the plague at the first; he is to see it at the end of the first seven days, and at the end of the second seven, etc. If the Priest that saw him at the first, be dead, or sick; an other Priest may look on him; but this second, may not pronounce him unclean by the spreading (of the sore) because he knoweth not whether it be spread or no. Maimony, in Lepr. chap. 9 Sect. 4. in the seventh day] except it be the Sabbath: for so they writ; On any day, they look on them that have the plague, except on the Sabbath, and festival day. If the seventh day fall out to be the Sabbath or feast; they put him off, till the day following. Maimony, treat. of Lepr. chap. 9 Sect. 7. And he saith, in the seventh day; whereupon Chazkuni noteth, He d●●h not make him tarry seven full days, to teach thee, that a part of the day, is as the whole, standeth in his eyes that is, in the Priest's eyes; as the Gr●eke translateth abideth before him: or, standeth in his colours, as after in verse 55. the eye is used for the colour of the plague: and thus the Chaldee expoundeth it, standeth as it was. By standeth, meaning keeps at a stay: being neither whiter, nor spread wider. Therefore the man thus plagued must do nothing to the sore, whereby to change the natural state of it. So the Hebrew canons say, He that pulleth off the signs of uncleanness, either all or some; or that seareth the quick-flesh, all or part of it; or that cutteth out all the spot out of his flesh, or out of his garment, or out of his house: whether it be before he come to the Priest, or in the time of his shutting up, or when he is pronounced unclean, or when he is freed: lo he transgresseth the commandment, which saith, (in Deut. 24. 8.) Take heed in the plague of leprosy, that thou observe diligently, to do all that the Priests the Levits shall teach you: as I commanded them, so shall ye observe to do: that he pull nothing off, nor cut it out. Maimony in Lepr. chap. 10. Sect. 1.  
Vers. 6. the seventh day the second time.] This the Hebrews expound to be the thirteenth day, from the first: because the seventh day goeth to the count of the first week, and to the count of the second week, in all plagues, whether they be upon men, or on houses, or on garments. In the days between, what signs so ever fell out, they might do nothing. Maimony, in Lepr. chap. 9 Sect. 9 10. And in two weeks, the case was fully tried; for pronouncing him clean or unclean; he was to be shut up no longer; so the Talmud (in Nega. chap. 3. Sect. 3.) saith, The skin of the flesh, is made unclean in two weeks, and by three signs; by white-haire, (Levit. 13. 3.) by quick flesh, (Lev. 13. 14.) & by spreading, (Lev. 13. 8.) somewhat dark] or dim, obscure; namely of a more dark colour, than any of those four sorts of whiteness, which make it leprosy. The Hebrews explain it thus. There are three signs of uncleanness, in the lepry of the skin of the flesh, white hair, and quick flesh, and the spreading (of the sore) and these three are expressed in the law. As, who so hath a bright-spot grow upon him, and in it white hair, or quick flesh, when the Priest looketh on him, he shall pronounce him absolutely unclean. If there be no white hair in it, nor quick flesh: he shall shut him up seven days; and in the seventh day shall look upon him, whether any white hair be grown in the bright-spot, or any quick flesh, or that it be spread: if there be, than he is to be pronounced unclean: If no quick flesh, nor white hair be grown upon it, neither it be spread in the skin, he shall shut him up the second week. If any of these three grow upon him in that time, he shall pronounce him unclean; if not, than he is clean; and he shall set him free; for there is no shutting up, for plagues in the skin of the flesh, more than two weeks. And if after he is freed and cleansed, the plague do spread, or there grow on it white hair, or quick flesh; then he is absolutely pronounced unclean. The bright-spot, that is very white as snow, and after the shutting▪ up, becometh somewhat dark like the film of an egg; or, that which was at first like the film of an egg, and is made like (now; lae this is as it was (before:) for the greater brightness of the appearance, is no sign of uncleanness; neither is the darkness thereof a sign of cleanness; except it be become lesser than the four sorts (forementioned,) and be made somewhat darker than the film of an egg; so that it be made a freckled spot, and therefore clean, (Levit. 13. 39) If it be so, what is that which is said in the Law, (Levit. 13. 6.) if the plague be somewhat dark? etc. It is, that if it be somewhat darker than the four sorts (of white,) he is clean. Likewise, ●f it be not somewhat darker, neither be spread, nor have white hair grow on it, nor quick flesh, behold he is clean. Maimony, treat. of lepry, chap. 1. Sect. 10. 11. ascab] in Hebrew, Mispachath, that is, a thing adjoining, or cleaving: jarchi saith, it is the name of a clean plague, (or sore.) wash his clothes] and how much more his body, (saith Chazkuni,) forasmuch as he stood suspected of uncleanness: and as larchis saith, because he was bound to be shut up, he is called unclean, and needeth to be washed. This signified, that even upon lesser chastisements for sin, men should reform their ways, and by the spirit of sanctification from God, (figured by waters, Ez●k. 36. 25. 26. 27.) should endeavour to perfect holiness in his fear, 2 Cor, 7. 1. Hebr. 10 22. For though the man was pronounced clean, (namely from leprosy,) yet was he to wash, and be clean: teaching that the righteous man, is not wholly clean, but needeth still to be washed; repenting, acknowledging and ask mercy of God in Christ, and amending his life; Prov. 20. 9 1 joh. 1. 8. 9 10. And herewith we may compare that speech of Christ; He that is washed, needeth not save to wash his feet; but is clean every whit, john 30. 10.  
Vers. 8. spreadeth] The spreading maketh unclean, wheresoever it is, if it be in any of the appearances (or sorts) of the plague (of leprosy mentioned in Levit. 13. 2.) but if it be in a freckled spot (Levit. 13. 39) it is no spreading. Also, the spreading is no sign of uncleanness, until it be after the shutting up: but if at his first coming, the Priest seethe the plague that it spreadeth and goeth on, he shall not pronounce him unclean, but shut him up till the week's end, and then look upon him again. Maimony, treat. of lepry, chap. 4. Sect. 1. 2. The change of natural colour, the deepness of the sore, (verse 3.) and the spreading of the same, being the chief signs of leprosy▪ signified the malignity and contagion of sin, which eateth as the gangrene; 2 Tim. 2. 17. causeth no soundness in the flesh, nor peace in the bones, Psal. 38. 4. but changeth the state of man: Lam. 4. 1. 7. 8. pronounce him unclean] for the spreading signified that more corruption was still within the body, and the inward parts were not sound. And it figured the dominion of sin in our mortal bodies; which maketh men unclean in God● sig●●▪ for such are free from righteousness, and not under▪ grace; Rom. 6. 12. 14. 20.  
Vers. 9 The plague] to weet, the other principal plague, that cometh of a swelling, first mentioned in verse 2. but handled here in the second place.  
V 10. and livelines of living flesh] or, quickness (〈◊〉ving) of quick flesh; by livelines meaning soundness, or recovery; as after in v. 24. & as the Gr. here expoundeth it, and in verse 15. living flesh, is in Greek sound flesh: and in other scriptures when men w 〈…〉 healed of their wounds or sores, they are said in Hebrew to live, that is, recover health, as in jos. 5. 8. 2 King. 20. 7. So the Hebrews, as Sol. jarchi h●●e saith, Livinesse is Saniment (that is, soundness) in other language, when some of the whiteness which 〈◊〉 within the swelling is turned like the flesh, that also 〈◊〉 〈◊〉 sign of uncleanness. The Chaldee translateth it, a mark (or sign) of living flesh. The reason hereof was, that leprosy did mortify, or make the flesh dead, Numb. 12. 12. The Hebrews also here take and, for or; saying, It is not necessary that there 〈◊〉 them both, the hair, and the living flesh, but either 〈◊〉 them is a sign of uncleanness: and it is not written, white hair, with the liveliness of living flesh, etc. Maimony, in treat. of Lepr. chap. 3. Sect. 4.  
Vers. 11. It is an old leprosy] or, The leprosy, i● waxt-old, in the skin. he is unclean] The Hebrew doctors say; The liveliness (or, quickness of flesh) is no sign of uncleanness, until it be as big 〈◊〉 〈◊〉 lentile (or small fetch) square, or bigger thenso. 〈◊〉 be scattered abroad, so that the living flesh be as a g 〈…〉 of mustardseed in one place, and as much in an other place, though all be within the bright-spot, they are 〈◊〉 to be counted together so big as a lentile, until it be i● one place, in the midst of the bright-spot, as big▪ square, or bigger than a lentile. Living flesh defileth, in any appearance (or colour;) whether it be red or black, or white, yea though it be not of those four sorts of white forementioned. Neither is living flesh a sign of uncleanness, till it be within the body of the bright-spot, etc. Maimony, treat. of Lepr. chap. 3. Sect. 1. 2. 3.  
Vers. 12. of the plague] that is, of him that 〈◊〉 the plague: as in verse 4. So verse 13. 17. etc. to all the sight of the eyes] that is, wheresoever the Prie 〈…〉 looketh, with all his heed and diligence. From these words the Hebrew doctors gather, that although a Priest that had Blemishes, might look on a leper, yet he that was blind though but in one eye, or, that was dim ●ighted, might not look on him that had the sore. Moreover they say, they looked not on the sores, but in the day time, etc. for in all this business, (the scripture) saith, IN THE DAY; and, IN THE DAY. They looked not on them in the morning, nor in the evening, nor within any house, nor in a cloudy day, neither at noon day, &c, but in the fourth and fift hour; (that is, at 10. and at 11. of the clock before noon,) and in the 8. and 9 hour; (that is, at two and three of the clock in the afternoon,) whether the plague were on men, or on garments, or on houses, Maimony, in treat. of Lepr. chap. 9 sect. 5. 6. and Thalmud. in Negagnim, chap. 2. sect. 2. This they observed, because in the morning and evening, the light is not clear; and at noon, the brightness dazzleth, and may cause to mistake the colour.  
Verse 13. pronounce the plague clean] Hebr. makecleane the plague, that is, pronounce him clean that hath the plague. Hereupon they say; Every unclean person when the leprosy breaketh out abroad over all his (body,) is clean. If there appear upon him, quick flesh, so much as a lentile, he is unclean, if again he be all covered with leprosy, he is clean. If (quick flesh appear again, he is unclean, though the quick flesh begin to appear an 100 times, etc. Maimony, treat. of Lepr. chap. 7. sect. 5. This is explained by Moses himself, in the verses following: and the natural reason hereof seemeth to be; that when the disease is all driven out, it argueth strength and soundness in the inward parts.  
Verse 15. living flesh] the Greek translateth it sound (or whole) flesh: see verse 10. it is a leprosy] This is one of the most remarkable things in all this Law, that quick or sound flesh in the sore, should be judged leprosy, and the man unclean: whereas if the leprosy covered all his flesh, he was pronounced clean, verse 13. And hereby the Holy ghost seemeth to teach, that if we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. 31. If we confess our sins; he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness; 1 joh. 1. 9 But if any quick or sound flesh▪ any part of health or life be pretended in our sinful nature, or any whit of righteousness by the works of the Law, (by which no flesh shall be justified, Galat. 2. 16.) than God pronounceth us undeane, for we cannot be justified but by the faith of jesus Christ, Gal. 2. 16. And by grace we are saved, Eph. 2. 5. so then it is no more of works, otherwise grace is no more grace, Rom. 11. 6. and whosoever are justified by the law, are fallen from grace, Galath. 5. 4. Wherefore David, that he might find grace in the eyes of God, acknowledged there was no soundness in his flesh: Psal. 38. 4. 8.  
Vers. 18. flesh] the Chaldee translateth it a man: and ●o the word flesh often signifieth, as is noted on Gen. 6. 12. though here it may be taken properly. So in verse 24. abile] in Hebrew Shechin, which signifieth an▪ hot-ulcer, or push; which is with inflammation, yet differing from the burning after mentioned, in verse 24. for that is with fire properly; but this may proceed outwardly of a stroke with a stone, or with wood, and the like; or from inward diseases, inflammations, burning-fevers, and the like, which break out and corrupt the skin: as the Hebrew doctors do distinguish them, Maim. treat. of lepry, chap. 5. sect. 1. Such biles, figured sins and punishments for them, Exod. 9 9 10. Deut. 28. 27. Rev. 16. 2. is healed] Abile, or a burning, all the while they are mattery sores, make not a man unclean at all. But if they have been fully healed, though the place have a scar, and be not like the rest of the skin, yet is it as the skin of the flesh for any thing, and they become unclean by three signs, and are to be shut up as is before declared. Maimony ibid. chap. 5. sect. 3. The healing of the bile, figured the forgiveness of sin, and release of punishment for the same: Exod. 15. 26. Matth. 13. 15. with Mark 4. 12. Psal. 41. 5.  
Vers. 19 or a bright-spot] the same equity is, for the scab of the bright-spot, and the scab of the white swelling, forementioned; as the Hebrews affirm: Maimony, in Lepr. chap. 1. sect. 4. somewhat-reddish] that hath any red colour, little or much, mingled with it. Which mixed appearance, the Hebrew doctors distinguish, and compare with the four appearances (or sorts) of white before mentioned, by this similitude, of four cups full of milk; and in the first cup there are mixed two drops of blood; in the second, four drops; in the third, eight drops; and in the fourth, sixteen drops. The mixture in the bright spot, hath the appearance of (the milk in) the fourth cup: and the mixture in the swelling, is as the appearance of the third cup. The mixture in the scab of the bright-spot, is as the appearance of the second cup: and the mixture in the Scab of the swelling, is as the appearance of the first cup. All these mixed appearances are accounted as one. Maimony, treat. of Lepr. chap. 1. sect. 4. 5. The Greek translateth, white or somewhat-reddish, as if they were distinct. So after in verse 42.  
Vers. 20. plague of leprosy] This sore, arising of a bile after it was healed, verse 18. and now turned to a worse, even to a leprosy; showeth how sins after we are healed of them, when they return, do make us worse than before: as the Apostle saith, If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and overcome: the latterend is worse with them then the beginning. 2 Pet. 2. 20. Wherefore our Saviour also said; Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. joh. 5. 14.  
Vers. 21. seven days] for the former, they might be shut up twice seven days, verse 5. Moses for this and the next sort, mentioneth but once. So the Hebrew doctors say, The Bile, and the Burning do make one unclean, in one week, and by two signs; by white hair, and by the spreading. [And there is for them, no shutting up, but one week.] Talmud in Negagnim, c. 3. s. 4. Maimony, treat. of Lepr, c. 5. s. 4.  
Vers. 22. it is the plague] to weet, of leprosy, as the Greek version addeth.  
Vers. 23. an inflammation] or, a scar, a print, as the Greek and Chaldee do translate it: so in vers. 28. The Hebrews explain it thus; If the Bile and the Burning begin to be quick, and to heal; and there come upon them a rind like the rind of garlic, that is, the Tsarebeth (or inflammation) of the Bile, spoken of in the Law; and the Michjath (or c●red-skar) of the Burning spoken of there, etc. Ma●mony▪ treat. of Lepr. chap. 5. sect. 4. pronounce him clean] to weet, from the contagion of leprosy. By this was figured, that though the signs and marks of our former sins (which God hath healed by forgiveness) do remain in us; yet if they spread not, that is, reign not in our mortal bodies; they shall not be imputed unto us, but forgiven; for we are not under the Law, but under Grace. Rom. 6. 12. 14. 1 joh. 1. 9 10. 2 Cor. 12. 9  
Vers. 24. flesh] in Chaldee, a man: as verse 18. burning of fire] The Hebrews understand this properly, to be done with coals, embers, red-hot iron or the like: Maimony, in Lepr. chap. 5. sect. 1. This also figured sin; as, Can one go upon▪ hotcoles, and his feet not be burnt? So he that goeth in to his neighbour's wife; whosoever toucheth her, shall not be innocent; Prov. 6. 28. 29. Liveliness] that is, living or quick flesh; meaning soundness, or the cured-skarre. This seemeth to answer unto the word healed in verse 18. and so the Greek here translateth it healed-place; and the Chaldee (roshem) a scar, or print; and to these, the old Latin version agreeth; and the Hebrew doctors, as is before noted on verse 23. The Hebrew also which properly signifieth Living, is used for healing or recovery, as is showed on verse 10. be] that is, become, or have in it a bright-spot. or white] that is, only white, without any red mixed: see the notes on verse 19  
Vers. 25. leprosy] The reason and signification hereof, was the same before noted on verse 20.  
Verse 26. somewhat dark] not so white as any sort of leprosy; see verse 6. seven days] to weet, one seven, not moe; as is before noted on verse 21.  
Vers. 28. an inflammation] or, scar, print, character: as the Greek and Chaldee translate: see verse 23. where also the meaning hereof is showed.  
Vers. 29. plague] the Greek addeth, the plague of leprosy.  
Vers. 30. a skall] in Hebrew Nethek which is a name peculiar to the lepry on the head or beard, not on other places; and it hath the name of breaking or plucking-up. And so the Greek also nameth it Thra●sma, a broken sore. The Hebrews describe it thus. The plague of the head or beard, is when the hair that is on them, falleth off by the roots, and the place of the hair remaineth bare; and this is that which is called Nethek. Maimony, treat. of Lepr. chap. 8. sect. 1. or of the beard] this teacheth that they are counted two several, saith Maimony, ibidem sect. 14. Hair is both an ornament to the body; and a sign of natural strength, as proceeding from kindly heat and moisture: which when they fail, and corrupt humours come in place, there breedeth a leprosy in the body: whereby God figured a like estate in the soul, destitute of the heat of his spirit, and moisture of grace, and replenished with sinful corruption.  
Vers. 31. no black hair] for black hair, is a sign of healing, vers. 37. as in nature it signifieth health, and strength of body: wherefore Christ's locks are in mystery said to be black as a Raven, Song 5. 11. Yellow hair and thin (or small,) is a sign here of the lepry, verse 30. as arguing decay and corruption of nature. And the yellow hair spoken of in this business, (as the Hebrews say,) is that which is of the colour of gold; and that which is called thin (or small) is that which is short: but if it be long, though it be yellow as gold, it is no sign of uncleanness▪ Two yellow small hairs, are a sign of uncleanness; whether they be one hard by another, or one fare from another; whether they be in the midst of the skall, or in the edge of it; whether they be there before the skall, or the skall be there before the yellow hair; it is a sign of uncleanness: Maimony, in treat. of Lepr. chap. 8. sect. 4. 5. the plague] that is, him that hath the plague: as verse 4. So in verse 33.  
Vers. 33. shave himself] The manner hereof, they say, was this; he shaved (the hair that grew) without the skall, and left two hairs close by it, that they might discern whether it spread or no. Maimony in Lepr. chap. 8. sect. 3. the second time] and no more. There is no shutting up for the skall, more the● two weeks: and if after he be released, there grow yellow hair therein, or it spread; he shall then be pr 〈…〉 ced unclean. Maimony, in Lepr. chap. 8. sect. 2. See before on verse 6.  
Vers. 37. stand in his eyes] in Chaldee, stand as it was; to weet, at a stay, without spreading: see v. 5. So the Greek saith, if before him it abide in the place. black hair] See the notes on verse 21. The black hair, freeth not a man in skalls, unless there be at least two hairs: neither do they free a man, 〈◊〉 length be such as the top of them may bow towards the root of them: etc. If two hairs grow up, one black, and another white or yellow; one long, and another short; they free not a man. The skall that is pronounced ●●cleane, for the yellow hair, or for the spreading; if there grow black hair in it, and he be pronounced clean: although the black hair go away, yet is he clean, until other yellow hair grow in it, or it spread furthered gain, after the black hair is gone: for it is said, i● skall is healed, he is clean. When it is healed, he is cle●●, although signs of uncleanness be in the place. M 〈…〉 ny, treat. of Lepr. chap. 8. sect. 6. 7. 8. he is clean, and the Priest, etc.] Hereupon Sol. Ia●ch● noteth; Lo the unclean whom the Priest pron 〈…〉eth clean, is not clean. Teaching that the truth of 〈◊〉 man's estate, discerned by the Law and word of God, (which is the truth, joh. 17. 17.) made the man clean or unclean; and not the sentence 〈◊〉 the Priest, if it swarved from the Law.  
Verse 39 darkish] or somewhat-darke, as in v. 6. So that their whiteness (saith Sol. jarchi) is not str●●g● but somewhat-darke. a freckled-spot] or 〈◊〉 morphew: in Hebrew b●hak, a word not used but 〈◊〉 this one place; & it hath the signification of cle 〈…〉nesse or whiteness: and is not a leprosy, but a 〈◊〉 goer of it, and near thereunto. The Greek call●● it Alphos, which is a kind of white-spot 〈◊〉 the skin: for as Corn. Celsus (in l. 5. 〈…〉.) 〈◊〉 though it bring no danger with it, yet it is filthy, and cometh of an evil habit of the body. he is clean] to weet, from leprosy: for though it spotted the skin, yet it fretted not the flesh. God showeth himself hereby merciful to the infirmities of his people; not esteeming every spot or deformity in them, as a malignant sin. So in the case following, verse 40. 41.  
Vers. 40. hath the hair fallen-off] or, is peeled. bald] to weet, behind, from the crown towards the neck; which baldness the Hebrew calleth Karachath; and it is distinguished from the forehead-baldnesse called gabbachath, verse 41. 42. which is, from the crown of the head, towards the face. And so the Hebrew doctors do explain them, as two sorts: Maimony, treat. of lepry. chap. 5. sect. 8. 10. The Greek also translateth them by two divers words, Ph●lacroma, the baldnesse-behinde; and anaphalantoma, the baldnesse-before.  
Verse 42. the bald head] or, baldnesse-behinde: Heb. karachath. bald-forehead] or fore-baldnesse: Heb gabbachath. somewhat reddish] the Greek translateth, or somewhat reddish: see the notes on verse 19  
Verse 43. swelling] by naming this one, he comprehendeth also the other, as the bright-spot, the bile, and the burning, spoken of before in verse 2. 18. 24. all which might be upon the bald head, as well as upon the other skin of the body: and discerned as the former, saving by the hair. leprosy in the skin] or, the leprosy of the skin of the flesh. From these words, the Hebrew doctors gather the signs of this kind of leprosy, according to those forementioned; saying: The bald-head, and the bald forehead, defile by two signs, by quick flesh, and by spreading And they are shut up for them two weeks: for it is said of them, As the sight of leprosy in the skin of the flesh. And because in them there is no hair, the white hair is no sign of uncleanness in them. They make one unclean by two signs, and in two weeks, thus. If there be a bright-spot in the bald head or bald-forehead, and there be quick flesh therein, he is pronounced unclean: if there be no quick flesh, he shutteth him up, and seethe him at the seven days end; if there be grown any quick flesh on it, or if it be spread, he is pronounced unclean: if not, he shutteth him up seven days more. If then it be spread, or have quick flesh grown on it; he is pronounced unclean: if not, he is set free. If after he is freed, it spread, or quick flesh grow up; he is pronounced unclean. The bald, head, or bald-forehead, or the beard whose hair is fallen off; if there be upon them a bile, or a burning; they make a man unclean, as do the bile and the burning upon the sk●in of the flesh: for the head or beard whose hair is fallen off, is as the skin of the flesh for every thing, save that they make not unclean by the white hair, etc. Maimony, treat. of Lepr. c. 5 s. 9 11. Of these two signs, the quick flesh, and the spreading; see the notes on v. 8. 10.  
Verse 44. utterly unclean] Hebr. making-unclean he shall make him unclean; or, as the Gr. saith, shall pollute him with pollution. This signified, that if unto infirmity, be added malignity, or presumption; it maketh the sinner a spiritual leper in the sight of God.  
Vers. 45. the plague is] to weet, so pronounced by the Priest: as vers. 4. rend] in sign of sorrow: see Gen. 37. 29. Levit. 10. 6. Chazkuni expoundeth it, He shall mourn for his deeds: for because of his evil deeds, the plague is come upon him. bore] or free, to weet, from cutting, that is it shallbe unshorn: for to let the hair grow, was an other sign of sorrow: see the notes on Gen. 41. 24. and Levit. 10. 6. O. free, from cap or bonnet, that is, as the Greek translateth uncovered; so the word also signifieth, Numb. 5. 18. yet not bare altogether, but covered with a cloth, after the manner of the mourners, 2 Sam. 15. 30. The Hebrew canons say, It is commanded that the leper pronounced unclean, doc cover his head all the days that he is excluded; and put a covering on his upper lip, as a mourner; and rend his clothes; and make it known to those that pass by him, that he is unclean, Levit. 13. 45. Although it be the high priest that is a leper, he makes his head free, and rends his clothes: for an affirmative precept puts away a prohibitive. A leprous woman makes not her head free, neither rendeth her clothes, nor covereth her upper lip: but she sitteth without the city, and makes it known to others, that she is unclean. Maimony, treat. of Lepr. chap. 10. sect. 6. 8. put a covering] or, cover, wrap over; the Chaldee addeth, cover as a mourner: for as the covering of the head, so of the mouth or lip, was a sign of sorrow and shame as is said, The S●ers shall be ashamed, etc. they shall all cover the upper-lip, for there is no answer of God. Mi●h, 3. 7. 〈◊〉 in Ezek. 24. 17. when he had said make no m●●●ning, etc. he addeth, bind the tire of thy head upon thee, and put on thy shoes upon thy feet a●d cover not the upper-lip. Hereby also was implied, as the Hebrews say, that he might not salute a●y m●n, all the days of his uncleanness, as being a mourner, Ma 〈…〉 ny, treat. of Lepr. chap. 10. sect. 6. the up 〈◊〉 lip] or, the beard of the upper lip, as Sol. jarch 〈…〉 preteth it, the hair of the lips: the Greek 〈…〉 teth it his mouth▪ unclean unclean] 〈…〉, I am, or here is one unclean: so confessing and 〈…〉 claiming his misery, and giving oth●rs warning, lest they be defiled by touching him. Therefore Onkelos the Chaldee paraphrast translateth 〈◊〉, ●e not ye made unclean, be not ye made unclean: and jonathan, Avoid avoid from the unclean. This is opened in Lam. 4. 15. They cried unto them, Depart, (〈◊〉 am) unclean: depart, depart, touch not. Likewise in Esa. 52. 11. Depart, depart, go out from thence; unclean (it is) touch it not. The Hebrew doctors say, The Leper is the chief of all things that are most unclean, he defileth men and vessels by touching him; and earthen vessels by the air: and defileth men by carrying of him, and defileth his bed, and his seat, etc. Maimony, in Lepr. chap. 10. sect. 11. These rites, figured our mortification, confession of sins, and suffering of miseries for the same; ●am. 4 8. 9 10. For, we are all, as an unclean person; Esa. 64. 6. and David acknowledged himself to be a Leprous sinner, in Psalm 51. where he maketh confession of his misdeeds, and desireth to be purged with hyssop, as were the Lepers, Levit. 14. 4. And from Solomon's words in 2 Chron. 6. 29. when every one shall know his own plague and his own grief: Baal hattu 〈…〉 inferreth, that at first it is needful that a man know his plague, and be cleansed from it by repentance, before he pray.  
Vers. 46. dwell] or sit alone, as the Greek translateth separated, from other, clean men's society. So King Azarias being a leper, dwelled in a several house, 2 King. 15. 5. And Marie stricken with leprosy, was shut out of the camp, Num. 12. 14. as all lepers were to be, Num. 5. 2. So that dwelling alone, debarreth him not from conversing with other lepers, but with the clean only. By the Hebrew canons, If a leper came into any house, all that was in the house, was unclean, both men and vessels, although he touched them not. If he were standing under a tree, and a clean person passed under that tree, he became unclean. If he came into a Synagogue, they made for him a distinct room apart, ten handbredths high, and and four cubits broad, and he came in first, and went out last; that his situation might be by himself alone, and be might not stand among the people, and defile them. Maimony, treat. of lepry, c. 10. s. 12. The Lepers were thus to be secluded, that they defiled not their camps, in the midst whereof the Lord dwelled, Num. 5. 3. figuring the putting of polluting sinners out of the Church, lest others by them, be levened and defiled, 1 Cor. 5. 6. 7. 13. Heb. 12. 15. and the abstaining from familiarity with them; 1 Cor. 5. 11. that they might be ashamed and humbled for their offences, 2 Thes. 3. 14. Lam. 1. 1. 8. and 3. 1. 28. etc. The Hebrew doctors also, have thus understood these figures; they say; When a man considereth this thing, he will be abashed and ashamed for his iniquity: for every iniquity, is a plague & a blemish in his soul. etc. And as it is written of the Leper, his clothes shall be rend, and he shall put a covering on his upper-lip, and shall cry unclean, unclean, and it is said, he shall dwell alone, without the camp, shall his dwelling be: so the pollution which is in the soul, and removeth fare from the holiness that is on high, that causeth the body beneath to be likewise removed fare from the camp of Israel: And if a man turn by repentance, to cleanse his spots, by receiving chastisements upon him; lo he is cleansed from his leprosy; otherwise, his leprosy cleaveth to his soul; and in this world and in the world to come he is removed fare from all the Camp that is on high, until he be made clean. R Elias, in Sepher Reshith ch●chmah, treat. of the Fear of God: c. 9 These ordinances for lepers, shown also the effect of the Law in sinners, which driveth them from the communion of God and his people: till by repentance and faith they come unto Christ, who then will touch and heal them, as Matth. 8. 2. 3. & 11. 28. As for the Law, it leaveth them in their uncleanness, and to mourn for the same: but means to heal them it showeth none; that grace was reserved for Christ to give, Matth. 11. 5. and 8. 16. 17.  
Vers. 47. woollen garment] Hebr. in a garment of wool, or in a garment of flax. These things the Hebrew doctors understand strictly, of the wool of sheep, and of flax only, not of hemp or the like: saying, No garments are made unclean by plagues (or spots) but garments of wool and of flax only; and all vessels (or instruments) of skin, etc. Camel's hair and sheep's wool, that are sp●●n (or twisted) one with another, if the most part be of camels hair, it is not made unclean by plagues; but if the most part be of sheep: wool, it is made unclean: or if half to half, it is made unclean. And the same law is for flax and hemp one with another. And if the warp be flax, and the woof hemp; or the warp hemp, and the woof flax: it is not made unclean by plagues. Likewise if the warp, or the woof be flax, or wool, and the residue, goat's hair, or the like, it is not made unclean. Maimony, treat. of lepry, chap. 13. sect. 1. 3. and Talmud Bab. in Negagnim. chap. 10. sect. 2. The Law, which shown no way to cure the Leper, but left him in his uncleanness, sorrow and solitary estate: proceedeth here to show the contagion of this sickness, how it defileth not only the bodies of men, and separateth them from the camp of God and his people; but polluteth also their garments and instruments, so making them unfit for any use, save for the fire, verse 52. Hereby the nature of sin was signified, and the increase of the strength thereof by the Law.  
Vers. 48. woof] so named of weaving in: the Hebrew word, properly signifieth mixture; because the woof is mixed with and woven into the warp or threads that run along. These are thus distinguished, because if the plague appear in the warp only, the woof is clean: or if it appear in the woof only, the warp is clean. Maimony, in Lepr. chap. 13. sect. 9 Moreover they say, Garments that are died (or coloured) are not defiled by plagues; whether they be died by the hand of man, or by the hand of God; unless they be white. If the warp of a garment be died, and the woof white; or the woof died, and the warp white: the whole goeth after that which appeareth. A garment that hath many pieces sowed on; some died, and some white: if there appear a plague in the white, they shut it up: if it abide two weeks it is all unclean, and to be burnt. If it be all died, and there be but one small white piece in it, & there appear a plague thereon; he shutteth it up: if it continue so two weeks, it shall be burnt. Ibidem chap. 12. sect. 10. 13. of linen] Heb. of flax and of wool. work of skin] that is, any vessel, or instrument made of skin, for any work or use; as is after explained in verse 51. 52. Here the Hebrew doctors except the skins of the creatures in the sea, that they receive no uncleanness by plagues. But if any thing that liveth on or groweth out of the land, be joined unto them, though it be but a thread of wool or of flax, or of other skin of beasts, and so any vessel be made of them; they are made unclean by plagues. Talmud in Negagnim: chap. 10. sect. 1. Maim. in Lepr. chap. 13. sect. 5.  
Vers. 49 greenish] or very green: and so after, very red. The Hebrews say, Three signs of uncleanness are in garments; greenness, redness, and spreading. Greenness, is such a colour as is in green herbs, which is very much green. And the red, is very much red, like fair-crimsin. And for both these colours, they shut up the garment: and if it abide in this colour, two weeks, they pronounce it unclean, and burn it. Likewise if 〈◊〉 spread, they pronounce it unclean, and burn it. As, if in a garment there appear a green spot, or a red, they shut it up 7. days: and in the seventh, he looketh 〈◊〉 〈◊〉; if it be spread, he pronounceth it unclean, and burneth all the garment. And if it abide in the colour, b●● sp●●ad not; or if it be spread, but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up: or if the colour be gr 〈…〉 e more red, or more green, but not spread; they 〈◊〉 the spotted place, and shut it up seven days more. And in the end of those 7. days, which is the 13. day, he 〈…〉eth if it be dimmer in colour the third time, then is be bound to wash it, and it is clean. And if the colour be ch●●ged from that it was; as if it was green, and is 〈◊〉, or was red, and is become green: he rendeth 〈◊〉 the spotted place, and burneth that which is rend 〈◊〉; and soweth a piece into the rend place: and the residue of the garment is free, and washed all over the second time, and is clean. But if it abide in the colour wherein it was shut up at the first; he pronounceth it unclean, and burneth it all. A garment out of which the spot is rend, at the end of the second week; if any spot come again into it, it is burnt. Likewise if the spot spread in a garment, after it is freed; it is burnt. Maim. treat. of Leprosy, chap. 12. sect. 1. 2. 4.  
Vers. 50. shall shut up] in Greeke, shall separate the plague; meaning the thing that hath the plague of Leprosy on it: see vers. 4.  
Vers. 51. fretting] or rankling: this word is not used, but in this case of lepry, and in Ezek. 28. 24. where it is applied to a pricking or rankling briar. The Greek translateth it a continuing leprosy, the Chaldee a diminishing; because that which fretteth, both continueth long, and wasteth the thing wherein it is. So in chap. 14. 44. it is unclean] it is one of the main unclean things, and as the Hebrews writ, it maketh unclean by touching it, or by bearing it, or by coming in where it is. As, a leprous garment, or warp, or woof, or any vessel of skin plagued (with leprosy:) if but so much as an olive of them come into a clean house; all that is in the house, is made unclean, both men and vessels, and are all made principal unclean things, etc. The leprous thing is like unto the dead, as it is said, Let her not be as one dead, Num. 12. 12. How doth the dead (defile?) by so much as an olive: so these things also, by so much as an olive. Maim. in Lepr. chap. 13. sect. 13. 14.  
Vers. 52. in woollen] Hebr. in wool, or in flax; that is, made of wool or of flax. This burning of leprous garments, signified the abomination which all should have of sin; for the consuming and abolishing of it, and of all instruments and monuments thereof: as by comparing scriptures for some particular evils, may be gathered. See Deut. 7. 25. Esa. 30. 22. jude verse 23. Act. 19 19  
Vers. 54. command, that they wash] the commandment, is by the Priest; the washing, by any man: as Baal haturim here observeth.  
Vers. 55. his colour] Hebrew, his eye: the colour is so called, because it is discerned by the eye: so in Numb. 11. 7. Ezek. 1. 16. and 8. 2. fret-inward] or, a deepe-fret, that diminisheth and consumeth it: the Chaldee translateth it, a breaking: the Greek thus, it is confirmed, (or fast-setled) in the garment, or in the warp, or in the woof. bare-inside] Hebrew, the fore-baldnesse thereof, or in the hinder-baldnesse thereof. The words before used in verse 42. for the baldness of the head before or behind, are here applied to the garment; which when the wool or stuff is eaten off in the out side or in the inner, with the fretting lepry; is thereupon called bald. The Greek translateth them the warp and the woof; as before is noted: the Chaldee, in the worn (or old) part thereof, or in the new part thereof: and so other the Hebrew doctors explain it, saying, Karachath, is the old-worn places: and gabbachath is the new. Maim. treat. of Lepr●, c. 12. s. 9  
Vers. 56. rend it] rend the place of the plague, out of the garment, and burn it. saith Sol. jarchi. But if it were still seen in the garment after this, than the whole garment was burnt; v. 57  
Ver. 57 a plague breaking out-abroad] or, a spreading (as the Chaldee saith an increasing) leprosy. In Greek, a flourishing lepry.  
Vers. 58. washed the second time] Chazkuni explaineth it, the second time, for to clease it, and the first time, for to put away the plague of it. These legal washings were carnal ordinances, imposed on them, until the time of reformation, Hebrew. 9 10. but our washing is by the blood and spirit of Christ, whereby he hath washed us from our sins, Revel. 1. 5. so that we draw near unto God, with a true heart, and full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, Heb. 10. 22. and cleansing ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, (2 Corinth. 7. 1.) in us may be fulfilled that which is written, These are they which came out of great tribulation, and have washed their robes, and made them white, in the blood of the Lamb. Rev. 7. 14.    

CHAP. XIV.  
1, The rites and sacrifices, in cleansing of the Leper: with two birds, cedar wood, scarlet, ryzop, and living water. 10, with lambs, flower, and oil. 21, Lesser sacrifices for the poor leper. 33, The signs of leprosy in an house: 40, the pulling out of the stones thereof, & putting in new. 45, The breaking down of the leprous house. 49, The cleansing of it, if the plague be healed; with birds, cedar, scarlet, eyzop, and living water.  
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ANd jehovan spoke, unto Moses saying. This shall be, the law of the Leper; in the day, of his cleansing: that he shall be brought, unto the Priest. And the Priest shall go forth, out of the camp: and the Priest shall see; and behold, if the plague of leprosy be healed, in the leper. Then the Priest shall command, and he shall take for him that is to be cleansed, two birds alive, and clean: and Cedar wood, and scarlet, and eyzop. And the Priest shall command; & he shall kill, one of the birds: in an earthen vessel, over living water. As for the living bird, he shall take it; and the Cedar wood, and the scarlet, and the eyzop: and shall dip them, and the living bird, in the blood of the bird that was killed; over the living water. And he shall sprinkle, upon him that is to be cleansed from the leprosy, seven times: and shall make him clean; and shall let go the living bird, upon the face of the field. And he that is to be cleansed, shall wash his clothes, and shave off all his hair; and wash himself in water, that he may be clean; and after, he shall come into the camp: and shall tarry, abroad out of his tent, seven days. And it shall be, in the seventh day, he shall shave off all his hair; his head and his beard, and his eyebrows; even all his hair, he shall shave off: and he shall wash his clothes; and he shall wash his flesh in water, and he shall be clean. And in the eight day, he shall take two hee-lambs, perfect; and one ewe-lambe, of the first year, perfect: and three tenthdeales, of fine-flowre for a Meat-offring, mingled with oil; and one Log of oil. And the Priest that maketh him clean, shall present the man that is to be madecleane, and those things: before jehovah; at the door, of the Tent of the congregation. And the Priest shall take, one hee-lambe; and offer him, for a Trespass- offering, and the Log of oil: and he shall wave them, for a Waveoffring, before jehovah. And he shall kill the hee-lamb, in the place where he shall kill the Sin- offering, and the Burnt-offring, in the place of holiness: for as the Sin- offering, so the Trespasse-offring is the Priests; it is holy of holies. And the Priest shall take, of the blood of the Trespass- offering; and the Priest shall put it, upon the tip of the right ear, of him that is to be cleansed: and upon the thumb, of his right hand; and upon the great toe, of his right foot. And the Priest shall take, of the Log of oil: and pour it, upon the Priest's palm of the left hand. And the Priest shall dip, his right finger; in the oil, that is on the palm of his left hand: and shall sprinkle of the oil with his finger, seven times before jehovah. And of the rest of the oil, that is on the palm of his hand; shall the Priest put, upon the tip of the right ear of him that is to be cleansed; and upon the thumb, of his right hand; and upon the great-toe, of his right foot: upon, the blood of the Trespass- offering. And the remnant, of the oil that is on the Priest's palm of the hand; he shall put, upon the head of him that is to be cleansed: and the Priest, shall make-atonement for him, before jehovah. And the Priest shall make, the Sin- offering; and make-atonement, for him that is to be cleansed, from his uncleanness: and after, he shall kill the Burnt-offring. And the Priest shall offer-up, the Burnt-offring and the Meat-offring, upon the Altar: and the Priest, shall make-atonement for him, and he shall be clean.  
And if he be poor; and his hand attain it not: then he shall take one hee-lambe for a Trespass- offering, for a waving, to make atonement for him: and one tenthdeale of fine-flowre, mingled with oil for a Meat-offring, and a Log of oil. And two turtle-doves, or two young pigeons; which his hand can attain: and the one shall be a Sin-offering; and the other, a Burnt-offring. And he shall bring them, in the eight day, for his cleansing, unto the Priest: unto the door, of the Tent of the congregation, before jehovah. And the Priest shall take, the hee-lambe of the Trespass- offering, and the Leg of oil: and the Priest shall wave them, for a wave- offering before jehovah. And he shall kill, the hee-lambe of the Trespass- offering and the Priest shall take, of the blood of the Trespass- offering: and put it, upon the tip of the right ear, of him that is to be cleansed and upon the thumb, of his right hand; and upon the great toe, of his right foot. And of the oil, shall the Priest pour; upon the Priest's palm of the left hand. And the Priest shall sprinkle, with his right finger; of the oil, that is in his left hand: seven times, before jehovah. And the Priest shall put, of the oil, that is on the palm of his hand: upon the tip of the right ear, of him that is to be cleansed; and upon the thumb, of his right hand; and upon the great-toe, of his right foot: upon the place, of the blood of the Trespass- offering. And the remnant, of the oil, which is on the Priest's palm of the hand; he shall put, upon the head of him that is to be cleansed: to make-atonement for him, before jehovah. And he shall make the one, of the Turtle-doves; or of the young pigeons: of that which his hand can attain. That which his hand can attain, the one for a Sin-offering, and the other for a Burnt-offring, with the Meat-offring: and the Priest shall make-atonement, for him that is to be cleansed, before jehovah. This is the law, of him in whom is the plague of leprosy: whose hand cannot attain, to his cle 〈…〉 sing.  
And jehovah spoke, unto Moses and unto Aaron, saying. When ye be come, into the land of Canaan; which I give unto you, for a possession: and I put, the plague o● leprosy; in a house, of the land of your possession. Then he shall come, who 〈◊〉 the house is; and tell the Priest, saying: as it went the plague, appeareth to me in the house. And the Priest shall command, and they shall empty the house; before the Priest goein, to see the plague; that all which is in the house, be not made-uncleane: and afterward; the Priest shall go in, to see the house. And he shall see the plague; and behold if the plague, be in the walls of the house; with hollow strikes, greenish; or reddish: and the sight of them, be lower than the wall. Then the Priest, shall go out of the house, to the door of the house: and shut-up the house, seven days. And the Priest shall return, in the seventh day: and shall see, and behold, if the plague be spread, in the walls of the house. Then the Priest, shall command; and they shall takeaway, the stones; in which, the plague is: and cast them, into (a place) without the city; into an unclean place. And he shall cause the house, to be scraped within, roundabout: and they shall poure-out, the dust which they have scraped off; in (a place) without the city; in an unclean place. And they shall take, other stones; and put them in the place of those stones: and he shall take, other dust, and shall plaster the house. And if the plague return, and break-out in the house; after, that he hath takenaway the stones: and after he hath scraped the house, and after it is plastered. Then the Priest, shall come; and shall see, and behold, if the plague be spread, in the house: it is, a fretting leprosy in the house, it is unclean. And he shall breake-down the house; the stones of it, and the timber of it; and all the dust of the house: and he shall carry them forth, to (a place) without the city; to an unclean place. And he that cometh, into the house; all the days, that he hath shut it up: he shall be unclean, until the evening. And he that lieth in the house; shall wash his clothes: and he that eateth in the house, shall wash his clothes. And if the Priest, coming, shall come in; and see, and behold the plague hath not spread, in the house; after, the house was plastered: then the Priest, shall pronounce the house clean; because, the plague is healed. And he shall take, to purify the house, two birds: and Cedar wood, and scarlet, and hyssop. And he shall kill; the one bird: in an earthen vessel, over living water. And he shall take the Cedar wood, and the hyssop, and the scarlet, and the living bird: and dip them, in the blood of the killed bird; and in the living water: and he shall sprinkle the house, seven times. And he shall parifie the house, with the blood of the bird; and with the living water: and with the living bird, and with the Cedar wood, and with the hyssop, and with the scarlet. And he shall let-goe the living bird, out of the city, upon the face of the field: and shall make-atonement for the house, and it shall be clean. This is the law; for every plague of leprosy, and skall. And for the leprosy of a garment, and of an house. And for a swelling, and for a scab; and for a bright-spot. To teach, in the day of the unclean; and in the day of the clean: this is the law, of Leprosy.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 28. section or lecture of the Law, called in Hebrew Metsorangh, that is, the Leper. See Gen. 6. 9  
THat he shall be brought] The leper dwelled without the host, and in the day of his cleansing, he was brought to the utmost part of the host; (and in ages following to the gates of jerusalem,) and the Priest went out thither to meet him, and performed certain rites for him, and after that, he came into the host or city, and so by degrees into the Sanctuary, as after is explained. And this coming to the Priest, was requisite for every leper, though he were never so well healed: wherefore Christ said to him whom he had cured, Go show thyself to the Priest, and offer the gift that Moses commanded: Matth. 8. 4.  
Vers. 3. be healed] The Priest healed it not, but looked upon it when it was healed, and directed and assisted the patiented in duties of thankfulness to God, who is both the striker and the healer, Deut. 32. 39 Exod. 15. 26. Neither doth the Law, send the Leper to the Physician, or prescribe salves or medicines to cure him; but leaveth him unto the work of God's grace, which should after be fully manifested in Christ, who himself took our infirmities, and bore our sicknesses, Matth. 8. 16. 17. And the rites and sacrifices following, which were a profession of thankes unto God in Christ, closely taught them this: but the Gospel declareth the way of curing to be by faith, as unto the Samaritane that was healed of his leprosy, Christ said, Thy faith hath made thee whole, Luke 17. 19 which faith, causeth Lepers, though they stand a fare off, to lift up their voices, and cry unto jesus for mercy, Luk. 17. 12. 13. who sendeth his word, and healeth them, and delivereth them from their corruptions, Psal. 107. 20. Matth. 10. 7. 8. For, being moved with compassion, he putteth forth his hand, toucheth and speaketh; and immediately the leprosy departeth, Mark. 1. 41. 42. and so healeth he the souls of sinners, that come unto him. The Heb. say. Leprosy is the finger of God, therefore it is unlawful to endeavour to heal it, etc. the only healing of it, is by the hand of the Priest that maketh atonement; for, by mercy, atonement is made for iniquity; (Prov. 16. 6.) even as uncleanness, which is not done away but by water. R. Menachem on Levit. 13. This being the judgement of the jews themselves, the Lepers whom Christ healed, were a good testimony against them, that he was the son of God; Matth. 8. 4. and by that and other like works, he declared himself to be he that should come, Matth. 11. 3 4. 5. And he is the Priest, who cleanseth us all leprous sinners, and bringeth us into the true Sanctuary, being washed, sanctified, and justified in the name of the Lord jesus, and by the Spirit of our God; 1 Cor. 6. 11.  
Vers. 4. and he shall take] the Greek saith, and they shall take, speaking indefinitely, of the leper or any of his friends, that might procure these things for his cleansing. bird's] whether doves or turtles, commonly used in sacrifices (which are called birds in Gen. 15. 9 10.) or any other clean fowls; for the scripture determineth them not otherwise, then that they must be clean; such as all are, save those excepted, in Lev. 11. 13. etc. and all that are clean for meat, are called birds, in Deut. 14. 11. The Hebrew canons say of these, they must be free birds, that is, such as are not tame, or any man's own, but at liberty to fly from place to place: and as God saith, he shall take them for him; so they expound it, they must be taken in the name of cleansing of leprosy, that is, designed for that purpose only. Maimony, in treat. of Lepr. chap. 11. sect. 1. These two birds, of which one was killed, the other let go alive; were to figure out Christ, who should be killed for our offences, and rise again for our justification, Rom. 4. 25. The like was figured by the two goats, on expiation day, Levit. 16. Cedar wood] or, a Cedar stick; which the Hebrews say was to be a cubit (that is, a foot and an half) long, and so thick as the square foot of a bed. Maimony, ibidem: and Thalmud. Bab. in Negagnim, chap. 14. sect. 6. Cedar wood rotteth not; the pitch that runneth out of it, is said to keep dead bodies from corrupting, but corrupteth living bodies; and it us good against the Leprosy, and other foul ulcers: Pliny hist. lib. 24. cap. 5. and Dioscorides, l. 1. 〈◊〉. 89. scarlet] this the jews say was wool died in scarlet or crimson colour: (and so the Apostle in an other like case, calleth it scarlet wool, Heb. 9 19) and there was to be of it a shekel weight: (which weighed 320. grains of barley:) Maimony ibidem. This scarlet colour resembled Christ's blood; and the essicacie thereof in the soul, restoring the natural lively colour and vigour; which the pale white leprosy of sin had done away. hyssop] or, hyssop: whereof see the notes on Exod. 12. 22. This was for length, not to be less than an hand-bredth, and (they say) it might not be Greek hyssop, nor Roman hyssop, nor wild hyssop, nor any other sort that was surnamed by the place, but the common hyssop that grew in gardens. Talmud in Negagnim, chap. 14. sect. 6. These two plants, were the greatest and the smallest that grew: and so the Cedar is opposed to the bysope, 1 King. 4. 33. The Cedar that will not rot, figured incorruption and immortality; and the Cedar is used to signify Christ himself, in Ezek. 17. 22. 23. The hyssop, of sweet savour, was used to sprinkle with and cleanse from sin: see Psal. 51. 9 And the Cedar wood, or the hyssop, that had the bark peeled off, was unlawful: faith Maimony, treat. of Lepr. chap. 11. sect. 1.  
Verse 5. and he shall kill] in Greeke, and they shall kill; meaning some man. Chazkuni saith, The commandment was by the Priest, and the kill, by any man. earthen vessel] the Hebrew doctors say, by tradition, it was to be a new earthen cup. It figured the baseness and infirmity of the Ministers of the Gospel, 2 Cor. 4. 7. See further in Num. 5. 17. living water] that is, spring water, as the Chaldee translateth it; called living, because of the continual motion. See the notes on Gen. 26. 19 And thus Christ expoundeth living water, to be a well of water springing up unto eternal life, joh. 4. 10. 14. The Rabbins here say, it might not be water that had been used about any business, nor salt water, nor water that had been melted (or warmed) nor of waters that lie [or fail, as in jeremy 15. 18. that is, whose course or spring doth cease at any time;] nor rain water, but living water, which always springeth and ceaseth not: R. Samson, comment, in Thalmud, in Negagnim. c. 14. And that of this water, there was a quarter of a Log, put into a new earthen vessel. That quarter was as much as an egg and a half: see the notes on Exod. 30. 24. They killed the fairest of the two birds, (though they were as much as might be, of equal bigness and price) over the water in the earthen vessel, and wrung it so that the blood might be discerned in the water; and then they digged and buried the bird there before the●. Maimony treat. of Lepr. chap. 11. sect. 1. And Chazkuni noteth, that the living water was mixed with the blood, because the blood of itself was un enough to dip the cedar, scarlet and hyssop in.  
Vers. 6. dip them, and the living bird] He bond together the hyssop and the cedar, with the scarlet (wool) wound up lengthwise, and about them he put the tops of the wings and tip of the tail of the living bird, and dipped them four, in the water and blood that was in the vessel, and sprinkled seven times upon the hand of the Leper, [and some say, on his forehead] and so let the b●● lose. Maimony ibidem. This manner, of cleansing the leper, figured the cleansing of us sinners by Christ; who (as the killed bird) was put to death in the flesh, but (as the living bird,) quickened by the spirit, 1 Pet. 3. 18. For though he was crucified through weakness, yet he liveth by the power of God, 2 Cor. 13. 4. who came, not by water only, but by water and blood, 1 joh. 5. 6. whose blood (sprinkled) purgeth our conscience from dead works to serve the living God, Heb. 9 14. and 12. 24. But we have this treasure 〈◊〉 earthen vessels: that the excellency of the power, may be of God, and not of us, 2 Cor. 4. 7. By the Hebrew doctors opinion the mixing of the blood of the bird and of living water, signified judgement and me●y joined together. R. Menachem on Levit. 14.  
Vers. 7. seven times] signifying hereby a f 〈…〉 cleansing; for seven is a perfect number, see the notes on Lev. 4. 6. So Naaman the Leper, washed himself seven times in jordan, 2 King. 5. 10. 14. And David praying to be cleansed of his spiritual leprosy, saith, wash me throughly from mine iniquity, Psal. 51. make him clean] that is, pronounce him clean; or by these rites cleanse him: the Greek translateth, and he shall be clean. let go] or, 〈…〉 se, and send away. The like was done with the two goats on atonement day; the one was killed, the other let go into the wilderness; Levit. 16. 7.— 10. These figured the deliverance of Christ from death, and of all such as are cleansed from their sins by his blood: for he bore our griefs, and carried our sorrows (or sicknesses:) Esa. 53. 4. Matth. 8. 17. And Solomon likeneth the escaping of the curse, to the flying away of a bird, Prov. 26. 2. Chazkuni maketh this comparison, that the Leper had sitten as a bird solitary on the house top, and was 〈◊〉 and restrained from conversing with other men; but now was permitted to come among his fellows; even as the bird had been bound in the hands of men; but now was let go, and set free to go among her fellows. the face of the field] that is, the open field: like that phrase in Genes. 1. 20. on the face of the firmament. The Greek translateth it, into the field. Hence the Hebrew doctors say, he that letteth the bird lose, may not turn his face towards the sea, nor to the city, nor to the wilderness: for it is said (in Levit. 1453.) out of the city, into the face of the field. If when be lets it go, it comes again: he shall let it go again, though it be an hundred times. Moreover they say; the Cedar wood, and hyssop, and scarlet, with which one leper was cleansed; he may with them cleanse other lepers: and so the bird that is let go, he may cleanse other lepers with it, after it hath been sent away; and it is lawful to be eaten. But the bird that was killed, is unlawful to be used for any thing; and who so eateth aught thereof transgresseth. Maimony, treat. of Lepr. chap. 11. sect. 1. 7. These legal ordinances, led the people unto Christ; for, if the blood of birds, and water, with cedar, hyssop and scarlet, sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot unto God, purge the conscience from dead works, to serve the living God? Heb. 9 13. 14.  
Vers. 8. all his hair] on every part of his body: so the Hebrews say, he must cause the razor to pass ever all his flesh that is seen, even his secret parts, and the hair all over his body: Maimony ibidem. The hair naturally springeth of hot & gross matter or fume, and argueth strength of nature: so in the Leprous and unclean, the hair signified the strength of uncleanness, which was to be cut off: for it is needful to beat down the power of uncleanness, which aboundeth in him; saith R. Menachem, on Levit. 14. So at the consecration of the Levites, they were to cause a razor to pass over all their flesh, Numb. 8. 7. and Samson when he lost his hair, lost his strength, judg. 16. 17. And God threatening to weaken the state of his people, useth this similitude of shaving them with a razor; Esa. 7. 20. Contrariwise, the Nazirite, whiles he was to be holy unto the Lord, by his vow, no razor might come upon his head: Num. 6. 5. that he may be clean] or, and he shall be clean, to weet, in part, or in the end, after the performing of these and the rites following; for he was not clean all at once, but by degrees; and was to be shaved again seven days after, verse 9 Therefore the jews explain it thus, he shall be clean from polluting by coming in, and from polluting his bed and seat. Maimony, treat. of Lepr. chap. 11. sect. 1. This figured the endeavour which Gods people should have to cleanse themselves, that they may be again received of the Lord, when they have perfected holiness in his fear; 2 Cor. 7. 1. And every man that hath this hope in him, purifieth himself, even as he is pure: 1 joh. 3. 3. out of his tent] and so as the Greek translateth, out of his house; for Tents are often used for houses, or dwelling places, jos. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King. 8. 66. and from these words the Hebrews gather, that it was unlawful for him to company with his wife in bed, these 7. days. Maim. ibidem, and Thalmud in Negagnim. chap. 14. sect. 2.  
Vers. 9 all his hair] In the seventh day, the Priest shall shave him the second time, as at the first. Both times when he shaveth him, it must not be but with a razor; if he shave him not with a razor, and if he leave but two hairs, he hath not done any thing. And none may shave him, but a Priest. And if there be left but two hairs, at the first shaving, and he shave them off the second time; it serveth him but for one shaving only, and that is, for the first. The kill of the bird, and the shaving, and the sprinkling; are to be done by day: and all his other works, either by day or by night. These are to be done by men; and all the other works; either by men or by women. These, by Priests, and all other works, either by Priests or (other) Israelites. Maimony, treat. of Lepr. chap. 11. sect. 2. 3. 5. wash his clothes] as being yet unclean: whereupon the Hebrews gather, All these seven days (to weet, from his first shaving,) he is yet one of the chief unclean persons, defiling men, and vessels by touching, not by bearing; for it is said, in the seventh day he shall wash his clothes, etc. to teach that he had made his clothes unclean, etc. and whatsoever defileth clothes, defileth men. Maim. ibid. The washing of the Lepers garments was to signify that the spirit of uncleanness should be put away from him: saith R. Menachem, on Levit. 14. shall be clean] from defiling other men: and lo he is as other unclean in the day they are washed, and may eat of the tithes; and when his sun is set, he may eat of the heave-offring; and when he brings his atonement, he may eat of the holy things. Maim. ibidem. And Thalmud in Negagnim. chap. 14. sect. 3. where this is added, there are found three cleansings of the Leper, and three of the women in childbed.  
Vers. 10. two he lambs] one for a Trespasse-offring, verse 13. 14. & the other for a Burnt-offring: v. 19 20. For both these sacrifices must be males: see the notes on Levit. 1. 3. and 5. 18. perfect] that is, as the Greek translateth unblemished. See the notes on Exod. 12. 5. and Lev. 1. 3. of the first year] Hebr. daughter of her year: which the Greek translateth a yeereling: but it must not be more than a year old: see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offering, verse 19 Levit. 4. 32. three tenth deals] too weet, of an Ephah or bushel; (as is expressed in Numb. 28. 5.) that is, three Omers or Pottles: an Omer for every of the three sacrifices forementioned. log] or half pint: the log, is an Hebrew measure, containing so much as six hens eggs; as is noted on Exod. 30. 24. The Greek calleth it ●●●yle, which was a measure of about nine ounces. This Log of oil figured the measure of grace, and joy of the Spirit, bestowed upon us in our sanctification. Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was, to sprinkle 7. times before the Lord, to sanctify the ear, hand, foot and head of the Leper, and for the Priests to eat the remainder.  
Vers. 11. of the congregation] the Greek translateth it, the Tent of the testimony. Herein the work of Christ our Priest, was figured: who hath sanctified and cleansed us leprous sinners, with the washing of water, by the word; that he might present us to himself. glorious. Eph. 5. 26. 27.  
Vers. 12. Trespasse-offring] or, guilt-offring: whereof see the notes on Levit. 5. 6. etc. It was to teach, that their atonement was to be made by the sacrifice of Christ; whose soul was made a Trespasse-offring, Esa. 53. 10. wave] that is, move to and fro: see the notes on Exod. 29. 24. This ram was to be waved alive, as Sol. jarchi here noteth.  
Vers. 13. where he shall kill] that is, where he useth to kill: which was on the north side of the Altar: see Levit. 1. 11. place of holiness] in Greeke, the holy place, meaning the courtyard of the Sanctuary.  
Vers. 14. tip of the right ear] These rites were to signify how by the blood of Christ, the ear should be sanctified to obey, the hand to work, the foot to walk in the commandments of God; and so the whole man to be renewed: 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests, whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumb on his right hand, or toe on his right foot, or no right ear: he was never cleansed; saith Maimony, in Mechosrei capporah, chap. 5. sect. 1.  
Vers. 15. the Priests palm] meaning either into his own, or another's Priests; for by the Hebrew canons, both were allowable: they describe the order of this cleansing thus. When a Leper is healed of his leprosy, after they have cleansed him with cedar wood, and isope, and scarlet, and the two birds, and sheved all his flesh, and baptised him; after all this, he cometh into jerusalem, and reckoneth seven days. And in the 7. day he is shaved the second time, as at the first, and baptised, etc. And on the morrow, in the 8. day, he is baptised the second time, and afterwards they offer his offerings. And he is baptised in the women's court, in the ●●p●●s chamber that is there. If he be not sheven in the 7. day. but in the 8. or some days after; in the day that he is sheven, he is to be baptised; and when his Sunis set, on the morrow he brings his offerings, after he is baptised the second time, as is before said. Then unto the leper, they do thus. He standeth without the court of Israel, (that is, the men's court) over against the eastern door, in the porch of the gate of Nicanor, with his face to the west. And there stand all they that 〈◊〉 their atonement, in the time of their cleansing, and there they give the suspected women, the bitter waters to drink. (Numb. 5.) And the Priest takes the Lepers Trespasse-offring, whiles it is alive, and waveth it, with the Log of oil, towards the east, as all wave-offrings, etc. After this, he brings the Lepers Trespasse-offring unto the door, and he brings in both his hands into the court, and layeth them upon the (offering) and they kill it out of hand. And two Priests take the blood of it: the one takes it in a vessel, and sprinkleth it upon the top of the altar; and the other in his right hand, and poureth it into his left hand, and sprinkleth with the finger of his right hand: and if he do otherwise, and take it with his left hand, it is unlawful. The Priest that takes some of the blood in a vessel, carrieth and sprinkleth it upon the altar first. Afterwards the Priest that took the blood in the palm of his hand, cometh unto the leper, the Priest standing within, and the leper without. And the leper putteth in his head, and the Priest putteth of the blood that is in his hand, upon the tip of his right ear: afterward he putteth in his right hand, and he putteth of it upon the thumb of his hand; and after that, he setteth in his right foot, and he putteth of it upon his 〈◊〉. And if he put it upon the left, it availeth not. And afterwards he offereth his sin-offering, and his burnt-offring. After that he hath put of the blood, upon his thu●●● and toe; the Priest taketh of the log of oil, and poureth into the left hand of his fellow (Priest,) and if ●ee pour it into his own hand, it will serve. And he dippeth the finger of his right hand into the oil that is in his hand, and sprinkleth seven times towards the most holy place; every time that he sprinkleth, he dippeth his finger in the oil. Then he cometh to the leper and purteth of the oil, upon the place of the blood of the trespasse-offring, to weet, on the tip of his ear, and on his thumb and toe. And the residue of the oil in his hand, he putteth on the head of him that is to be cleansed, and if he put it not, atonement is not made: and the remnant of the log of oil, is divided among the Priests. And that remnant of the log of oil, is not eaten but in the court, by the males of the Priests, as other the most holy things: and it is unlawful to eat thereof, until he hath sprinkled of it 7. times, and put of it upon the thumb and toe, etc. Maimony, in Mechosrei capporah, chap. 4. and Talmud Bab. in Negagnim, c. 14. s. 7. etc. The gate of Nicanor forementioned (whereof s●● the annotations on Num. 2. 27.) was the East gate between the women's court, and the court of Israel, (the men's court:) and into Israel's court, none might enter, that wanted his atonement, and the blood of the Trespasse-offring, might not be carried out of the courtyard; therefore the leper stood without, in the gate, and put in his head, hand, and foot into the court of Israel, that the blood might be laid upon them.  
Vers. 16. in the oil] or, of the oil; that is, taking some of it. But of, is here in stead of in; as Chazkuni also noteth. before jehovah] that is, towards the Sanctuary; as before is showed.  
Vers. 17. upon the blood] that is, the same pl 〈…〉 where the blood was put; as is explained in verse 28. and so the Greek translateth here: wherefore the Hebrews say, whether he put the oil upon the blood itself, above; or put it by the blood's side; and 〈◊〉 though the blood be wiped off, it will serve the 〈◊〉. Maimony, in Mechosrei cap. chap. 5. sect. 1.  
Vers. 18. shall make-atonement] but with 〈…〉 this ●i●e in special, no atonement was made, by the H 〈…〉 canons, as is before noted. This putting of ●●le upon all these parts of the body, figured the g●●ces of the spirit of Christ, for the sanctifying of su●● as are redeemed from their sins by his blood, 1 john 2. 20. 2 Corinth. 1. 21. See the notes on Exodus 30. 26.  
Ver. 19 make the Sin-offering] or, do, that is, offer the Sin-offering; a figure of Christ, made sin for us sinners, 2 Cor. 5. 21. the Burnt-offring] which figured also Christ's oblation of himself, Heb. 10. 8, 9 10. and the reasonable service of a sanctified person, acceptable to God, Rom. 12. 1. therefore before it, the Sin-offering was made (or offered,) because reconciliation for sin, must be before any service be accepted.  
Vers. 20. the Meat-offring] that of three tenthdeales of flower, vers. 10. which served both for expiation of sin, and to be a sign of sanctification, and a new creature: see the notes on Lev. 2. 1. The Hebr. doctors write (from the Law in Num. 15. 5.) that with every tenth deal of flower, there was also the fourth part of an Hin of wine; and that no sin or trespass offering save this of the Lepers, had the Meat offering and Drink offering added unto them. Maimony in Magnaseh hakorbaneth, ch. 2. sect. 5. 6. See the annotations on Num. 15.  
Ver. 21. attain it not] or, reach, get it not; the Gr. expounds it, find it not: it meaneth, want of ability. So after ver. 22. 30. 31. & Lev. 27. 8. a waving] or, waveoffring, to be waved alive, as before, in ver. 12. and after, in v. 24. 25. tenthdeale] of an Ephah; as verse 10. In this and the rest which follow, there was the same order, and rites to be used, as in the former.  
Ver. 29. to make atonement] the Greek explaineth it, and the Priest shall make-atonement: so Moses wrote before, in vers. 18. See the like, noted on Gen. 2. 3. Exod. 17. 10. and otherwhere.  
Vers. 30. shall make] or do; that is, shall offer. hand can attain] in Greeke, as his hand hath fo●●d.  
V 32. to his cleansing] that is, to the greater sacrifices, foreordained for the cleansing of lepers; none of which might be omitted, or changed, but for mere poverty. Wherefore the Hebrews writ, The poor man that brings the offering of the rich; it may posse: but the rich that brings the offering of the poor, it passeth not, Talmud in Negagn. ch. 14. sect. 12. Also they say; If a rich man vow and say, the oblation of this leper be upon me; & the leper be poor: yet must be bring the offerings of the rich; because the hand of him that 〈…〉eth, can reach unto it. And if a poor man say, the oblation of this leper be upon me; and the leper be rich: 〈◊〉 also must bring the offerings of the rich; because he 〈◊〉 voweth is bound for the offerings of the rich. Mai●o●● in Mecho●rcicapporah, ch. 5. sect. 11. By all these ●i●es about the cleansing of a Leper, after he was healed; God taught his people thankfulness unto himself in Christ, for whose sake, by whose dea●●, resurrection and mediation, their sin (which was 〈…〉 use of their plague,) was forgiven and purged; and by whose grace and spirit, the corrup 〈◊〉 of nature is done away, and the man made a new creature, to serve the Lord in holiness. Wherefore when Christ had healed ten lepers, and but one of them turned back, and with aloud voice glorified God, and fell down on his face at (jesus) feet, giving him thanks: then jesus answering said; were there not ten cleansed: but where are the nine? There are not found that returned to give glory to God, save this stranger, Luk. 17. 15.— 18.  
Vers. 34. and I put etc.] by mentioning before, the land of Canaan, and now saying if I put (or give:) he teacheth this to be an extraordinary and supernatural plague, peculiar to that land and people; unknown in any other place: and so the Hebrew doctors do confess, that the Leprosy of garments, and of houses, is not wont to be in the world, but was a sign and miracle in Israel, to give them warning of an evil tongue, &c, Maimony treat. of lepry, chap. 16. sect. 10. From Mary's example in Numb. 12. they gather that leprosy is a punishment for an evil tongue. of your possession] or tenement: firm-hold. Hence the Hebrews gather, that jerusalem, and (houses) without the land, were not defiled with plagues; for jerusalem was not parted unto the tribes (of Israel:) the houses also of heathens which were in the land of Israel, were not defiled with plagues. Maimony treat. of lepry, ch. 14. sect. 11.  
Vers. 35. as it were the plague] to weet, of leprosy: the speech is doubtful, because the sentence was to come from the Priest. Although he be a wise man, and knoweth certainly that it is the plague, he may not determine and say, The plague appeareth to me in the house; but he shall say, As it were the plague etc. saith Maim in treat. of Lepr. ch. 14. sect. 4. and Sol. jarchi on Lev. 14 35.  
Ver. 36. and they shall empty] or, that they empty: which phrases are showed to be one, on Gen. 27. 4. The word empty properly signifieth to prepare, by removing all things out of sight. that all etc.] because the leprous house, was one of the most contagious things; defiling all things, as after shall appear: therefore all things were to be taken out, though stacks of wood, or of reed, as the Hebrew doctors observe, Maimony in Lepr. ch. 14. sect. 4. And God in mercy, would thus preserve the stuff from pollution, by being removed in time.  
V 37. hollowstrakes] or deep-strakes: concavities, as the Greek translateth the word, which is never found, but in this one place. Hence the Hebrews say; no plagues in houses do make them unclean, till the appearance of the plague be lower than the well; as it is said, hollowstrakes, that they be deep in the walls; Maimony in Lepr. chap. 14. sect. 3. or radish] these two colours, and the spreading ver. 39 are the three signs of lepry in houses. By the Hebrew canons, if the house were dark, they opened not the windows, to see the plague; but if the plague appeared not init, it was clean. Maimony ibidem, ch. 14. sect. 5.  
Vers. 38. to the door] there without the house, by the post of the door, the priest was to shut it up, (that is, command it to be shut up) or pronounce it unclean, or clean; and not in any other place. Maimony ibidem, ch. 14. sect. 5. seven days] though he see the plague to be deep, greenish or reddish, and so find it all at the first, yet he shutteth it up 7. days. Maimony ibidem. c. 15. s. 2.  
Ver. 39 be spread] then the things after commanded must be done: but if not, and the plague be dim, and I need not say, if it be gone away; he scrapeth the place of the plague only, and the house is cleans. If he find that it standeth at a stay in his eyes, and is not spread, he shuts it up seven days more, and looketh on it the thirteen day; if the plague be dim, or gone away, he scrateth the place of the plague, and maketh the house clean with the birds. And if he find that the plague is spread, at the end of the second seven days, or that it standeth at a stay in his eyes; then he pulleth out the stones, wherein the plague is, and some of the dust, carrying them out of the city, and plaistereth all the house, and shutteth it up the third seven days, and in the nineteenth day he looketh on it; if the plague come again into it, this is spreading after the plastering, and he pulleth down all the house, If the plague return not into it, he maketh it clean with the birds. Maimony treat▪ of lepry, cha. 15. sect. 2. Thus there were three weeks for the shutting up of houses, whereas for men, or garments, there were but two weeks, and in some cases but one, as is noted on Lev. 13. 21. And so the Hebrews say, Plagues of houses, there is for them a shutting up three weeks, which are 19 days; for the seventh day is reckoned for the last of the first week, and first of the second week; and the thirteenth day is reckoned for the last of the second week, and first of the third week, ibidem. chap. 15. sect. 1. As the plague was greater, and God's judgement more se●●re upon an house, then on a person or garment: so the Law requireth more care in the discerning, and longer respite before it was pronounced unclean and destroyed.  
Ver. 40. and they shall take away] or, and they shall (or that they) pull out the stones. As the law speaketh here of stones, and after of wood▪ and dust: so the Hebrews understand these strictly, saying that No house is polluted with plagues, unless it hath four walls, and ●e builded on the land, of stone & of dust (or earth) and of wood. And bricks▪ and marble are not counted for stones. Maimony in lepry c. 14. sect. 6. 7. unclean place] or, place that is unclean: because of the pollution that cometh hereby: For, A house plagued with leprosy, is one of the principal unclean things; whosoever toucheth it, is made unclean Likewise▪ the stones pulled out of it, after it is shut up, or the stones, timber and d●st of the house that is pulled down; all of them are of the principal incleane things; and so much 〈◊〉 an olive of them defileth a man by touching, 〈◊〉 carrying, and by coming in where it is. As, if so much as 〈◊〉 of them be brought into a clean house; all that is in the house▪ is made unclean, both men and vessels: for they all are defiled by the bringing of it in, as by 〈◊〉 〈◊〉▪ and they are all unlawful for any use▪ A●d if they be burnt, 〈…〉 me made of them, even that is unlawful to be used, etc. and must all be carried out of the 〈◊〉 ●●though it be a city without a w●ll. Maimony, treat, of Le●●●, ch. 16. s. 1. On the 〈◊〉, the ashes carried out of the Sanctuary, were laid in a clean place, Le●, 6. 11.  
Ve●▪ ●2▪ other stones] He may not bring one stone, in 〈◊〉 〈◊〉 〈◊〉 that he pulled out; nor too in ●●ead of one: but must bring two for two etc. Maim▪ ibid. c. 15. 〈◊〉. 3.  
Vers. 44. be spread] though it be but so much as two grains of barley, (for so much spreading the Hebrews hold enough to make it unclean. Maimony in Lepr. ch. 15. sect. 2. a fretting leprosy] the Greek translateth it a continuing, the Chaldee a diminishing leprosy: see Lev. 13. 51.  
Vers. 45. he shall break] in Greek, they shall break (or pull) down; that is, it shall be broken down. the timber] or, the sticks: all wood works. he shall carry] in Greeke, they shall carry, meaning some men. The Hebrews (as Chazkuni on Lev. 14) apply the meaning of this Law, against the idolatrous houses of the Canaanites, which were commanded to be destroyed, Deut. 12. and were manifested to be such, by the plague of leprosy on them. But God speaketh of them also, after the Israelites were come in to dwell there, verse 34. so that for the idolatries and other sins of Israel, God would not only plague their bodies and garments, but their houses also, to their utter destruction. And by this severe judgement, taught men to shun all sin, and in special idolatry; and to abolish all instruments and monuments thereof, Esa. 30. 22. Maimony in Lepr. ch. 16. maketh Leprosies to be a judgement of God against an evil tongue, and in special for lpeaking against the Prophets as did the Israelites, 2 Chron. 36. 16. which he confirmeth by the example of Marie, who for speaking against Moses the Prophet of the Lord, was smitten with this plague of leprosy, Numb. 12.  
V 46. into the house] An house shut up, defileth 〈◊〉 but (that which cometh) within the same, Lev. 14. 46. all the days that (the Priest) hath shut it 〈◊〉▪ it maketh a man unclean until the evening. But that which is pronounced unclean, defileth both within it and without it; for who so toucheth it on the out par●s of it, is unclean; as it is written. It is a fretting leprosy in the house, it is unclean, Lev. 14. 44. Maimony, in Lpr. ch. 16. sect. 2. until the evening] then 〈◊〉 evening, after that he hath washed himself, he is clean again: so Chazkuni here saith, after that he hath washed his flesh, according to the Law.  
Ver. 47. wash his clothes] The lying in the house (as Chazkuni noteth) is more weighty, for he the doth so, is bound to wash his clothes; and to wash his flesh: for whosoever is bound to wash his clothes, is bounded to wash himself also, and it was not needful to repeat, he shall be unclean till evening; for who so eateth or lieth in the house, he cometh into the same, for which he was unclean till evening, vers. 46.  
Vers. 48. pronounce clean] Hebrew make clean, in Greek, purify; to weet, by his words: see Lev. 13. 3.  
Vers. 49. to purify] to weet, from sin: as the word properly signifieth. For as persons were plagued with leprosy for sin, Numb. 12. 1. ●0. 2 Chron. 26. 19 20. so for the same, their garments and houses were likewise plagued: even as the Lords house was made unclean by the sins of the people, Lev. 16. 16. See the notes on Exod. 29. 36. birds] whereof see vers. 4. etc. For the cleansing of the house, was like the cleansing of the man. The Hebrews say: They cl●●se the house, as they cleanse the man forespoken of, in every point. 〈◊〉 that in the man, they sprinkle 7. times upon his 〈◊〉; but in the house they sprinkle seven times upon the ●pper do●e post of the house, without: all other 〈◊〉 are alike. Maimony, treat. of lepry, c. 15. s. 8. This is to be understood of the cleansing with birds, cedar wood, hyssop, scarlet, and living water: but not of the other sacrifices, which the leprous man brought afterward, for the house was cleansed, & atonement made for it, without those sacrifices, vers. 53.  
Vers. 54. for every plague] From hence the Hebrews say of him that judged leprosy, that he might not view the plagues until he were expert in them all, and in all their names here written. Chazkuni on Lev. 14▪ 54.  
Vers. 57 in the day] that is, concerning the day: meaning, as the Greek translateth, what day he shall be unclean, and what day he shall be made clean.    

CHAP. XV.  
1▪ The law concerning uncleanness of men, in their iss●●s: 4, and how they make other things and per 〈…〉 unclean. 13, The cleansing of them with sacrificing of doves. 16, Uncleanness by seed going from a 〈◊〉▪ 19, The uncleanness of women, in their issues. 28, Their cleansing by sacrifices. 31, The cause of these laws.  
ANd jehovah spoke, unto Moses & unto Aaron, saying. Speak ye, unto the sons of Israel; and say, unto them: Any man, when he shall have, an issue out of his flesh; his issue, it is unclean. And this shall be his uncleanness, in his issue: whether his flesh run, with his issue; or his flesh be stopped, from his issue; it is his uncleanness. Every bed, which he shall lie upon, that hath the issue, shall be unclean: and every vessel, which he shall sit upon, shall be unclean. And the man, that shall touch his bed, shall wash his clothes, and bathe himself in water, and be unclean until the evening. And he that sitteth, upon the vessel; which he sat upon, that hath the issue: shall wash his clothes, and ●athe himself in water, and be unclean until the evening. And he that toucheth, the flesh of him that hath the issue, shall wash his clothes, and bathe himself in water, and he unclean until the evening. And if he that hath the issue, spit upon him that it clean; then he shall wash his clothes, and ●athe himself in water, and be unclean until the evening. And every saddle, which he shall ride upon, that hath the issue; shall be unclean. And every-one that toucheth, anything that shall be under him; shall be unclean, until the evening: and he that beareth them; shall wash his clothes, and bathe himself in water, & be unclean until the evening. And every-one, whom he shall touch, that hath the issue; and he hath not rinsed his hands in water: he shall wash his clothes, and bathe himself in water, and be unclean until the evening. And the vessel of earth, which he shall touch, that hath the issue, shall be broken: and every vessel of wood; shall be rinsed in water. And when he that hath an issue, shall be cleansed of his issue: then he shall number to him self, seven days, for his cleansing, and wash his clothes: and shall bathe his flesh, in living water, and shall be clean. And in the eight day, he shall take to him, two turtle- doves; or two young pigeons: and he shall come before jehovah, unto the door of the Tent of the congregation; and shall give them, unto the Priest. And the Priest, shall make them; the one a Sin- offering; and the other, a Burnt-offring: and the Priest, shall make-atonement for him, before jehovah; for his issue.  
And a man, when seed of copulation, shall goe-out from him: then he shall bathe in water, all his flesh, and shall be unclean until the evening. And every garment, and every skin; whereupon shall be the seed of copulation: it also shall be washed in water, and be unclean until the evening. And the woman, with whom man shall lie, with seed of copulation: they shall also bathe themselves in water; and be unclean, until the evening.  
And a woman when she shall have an issue; and her issue in her flesh, be blood: she shall be in her separation, seven days; and every-one that toucheth her shall be unclean until the evening. And every-thing, which she shall lie upon, in her separation, shall be unclean: and every-thing, which she shall sit upon, shall be unclean. And every-one, that toucheth her bed: shall wash his clothes, and bathe himself in water, and be unclean until the evening. And every-one that toucheth, any vessel, which she shall sit upon: shall wash his clothes, and bathe himselefe in water, and be unclean until the evening. And if it be on the bed, or on the vessel which she sitteth upon, when he toucheth it: he shall be unclean, until the evening. And if a man lying shall lie with her, and her fluors be upon him; then he shall be unclean, seven days: and every bed, which he shall lie upon, shall be unclean.  
And a woman, when the issue of her blood shall flow many days; out of the time of her separation; or when it shall flow, over her separation: all the days of the issue of her uncleanness, as in the days of her separation, she shall be unclean. Every bed, which she shall lie upon, all the days of her issue; it shall be unto her, as the bed of her separation: and every vessel, which she shall sit upon; shall be unclean; as the uncleanness, of her separation. And every-one that toucheth them, shall be unclean: and shall wash his clothes, and bathe himself in water, and be unclean until the evening. And if she be cleansed, of her issue: then she shall number to her self seven days; and after that she shall be clean. And in the eight day, she shall take unto her two turtle- doves; or two young pigeons: and shall bring them, unto the Priest; unto the door, of the Tent of the congregation. And the Priest shall make, the one a Sin-offering, and the other a Burnt-offring: and the Priest, shall make-atonement for her, before jehovah; for the issue, of her uncleanness. And ye shall separate the sons of Israel, from their uncleanness: that they die not, in their uncleanness; when they make-uncleane my Tabernacle, which is among them. This is the law, of him that hath an issue: and of him whose seed of copulation shall goe-out from him, to makehim unclean therewith. And of her that is sick of her fluors; and of him that hath his issue running; of the male, and of the female: and of the man, which shall lie with her which is unclean.  

Annotations.  
ANd to Aaron] the reason why he is joined with Moses, was because both of them in their places, were to look unto the sanctification of Israel: as is noted on Lev. 11. 1. And here followeth the law touching the fourth and last sort of ordinary uncleanness, which proceedeth from within the man secretly: see the annotations on Lev. 11. 2. and 12. 2. and 13. 2  
Vers. 2. sons of Israel] to whom this law peculiarly did belong, for they only, their servants and all proselytes, were unclean and made others unclean by running issues. So the Hebrews say; Servants do make unclean by issues, by menstruallfluors, and by childbirth, as Israelites: but the heathens make not unclean, either by issue, fluors, or childbirth, (Lev. 15. 2.) Maimony, in Mitamei Mishcab etc. chap. 2. sect. 10. Any man] or Every man: Hebrew, man man; which Thargum jonathan expoundeth young man or oldman. So herd herd, for every herd, Gen. 32. 16. have an issue] Hebrew, when he shall be flowing (or issuing) namely with se●●, out of his flesh, that is, his secret parts; for so the flesh sometime signifieth, as is noted on Gen. 17. 13. The Greek translateth, to whom there shall be a flowing (to weet, of seed,) out of the body. This disease the Greeks call Gonorrhoia, we in English, the running of the reines: when through infirmity of the inward parts, seed issueth against the man's will. This differeth from that seed of copulation in v. 16. So the Hebrews say, The issue spoken of in the law, is the seed that cometh by infirmity of the concavities (the spermatical parts) wherein it is gathered, and cometh not with difficulty, as the seed of copulation, nor with desire nor with pleasure, etc. Maimony in Mechosrei capporah, ch. 2. sect. 1. his issue, it is unclean] and so the man, because of his issue, he is unclean. But the Greek and Chaldee follow the propriety of the Hebrew, saying his issue is uncleave So the Hebrew doctors, from these words conclude, The issue of him that hath an issue, is a most unclean thing, as the man (himself) that hath the issue; for it is said, his issue is unclean: and it maketh 〈◊〉 unclean by touching, or by bearing any of it. Maimony in Metamei mishcab etc. ch. 1. sect. 12. The like is after for his spittle, in vers. 8. As leprosy was ofttimes a punishment for sin, Num. 12. 10. 2 Chron. 26. 19 so the running issue; as David laid this imprecation on joab for his murder, Let there not fail from the house of jaob, one that hath an issue, or that is a Leper, etc. 2 Sam. 3. 29. And as the disease is fowl by nature, so it was a figure of sin, issuing from the corrupt nature of man, whereby we are unclean in the sight of God. And it signified in special manner, errors, heresies, false doctrines, and idolatries flowing from them, Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9 17. opposite to the true faith, religion and service of God; which proceedeth from the incorruptible seed of the word of God, and mi 〈…〉 sterie of the same, jam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15.  
Vers. 3. his uncleanness] namely, the man's that hath the issue. The Greek addeth, And this is 〈◊〉 law his uncleanness. his flesh] his secret parts. run] or distil, to weet, thin, and continually. 〈◊〉 Hebrew Rar, of which Rir, that is spittle, is derived 1 Sam. 21. 13. Here the Greek translateth it, Gonon, seed. be stopped from his issue] or be stopped because of his issue, or, hath made a stoppage (or obstruction,) and by this reason of the thickness, as Sol. jarchi explaineth it: so signifying two sorts of this disease. Or, if it have begun, and after a while be stopped, yet he is unclean. The Hebr. gather from hence, that there is no measure (or quantity) of the issue limited, but every whit thereof, that is discemed, maketh one unclean: Mai 〈…〉 in Mechosrei capporah, c. 2. s. 9 Howbeit, they make a difference in respect of the times, saying He 〈◊〉 seethe ●●e appearance of an issue, he is like him that hath an accident of uncleanness, (whereof see Deut. 23. 10 11.) If he see two, he hath the issue; and must co 〈…〉 7. days, and go into living water, but i● not bound to bring an oblation. If he see three; lo he hath the issue 〈◊〉 pleat, and is bound to bring an oblation. And there 〈◊〉 〈◊〉 〈◊〉 between the second appearance, and the third, 〈◊〉 〈◊〉 obl●●i●●. Maimony ibidem sect. 6. it is 〈◊〉 〈…〉 nesse] the Greek explaineth it, his un 〈…〉 esse in him.  
Vers. 4. 〈◊〉] He that hath an issue, defileth his bed (and so his seat and saddle) five ways; standing, sit 〈◊〉 lying, hanging, leaning: and the bed defileth men seven ways▪ by standing, sitting, lying, hanging, leaning, touching, bearing. Talmud. Bab. in Zabim. ch. 2 s. 4. Which is explained thus; A thing that is made for a bed, 〈…〉 seat, or saddle, though it be under a stone; if one of them that defile the seat, stand upon the stone, or sit, or lie, or lean, or hang upon it, he is defiled. Maim. in Metamei mishcab c. 7 s. 1. vessel] or instrument: any thing whatsoever. So in v. 6. and after. The Hebrews have for these things a limitation, they say, He that hath an issue defileth not the thing, till the most part of him be upon the bed, or the seat, or the saddle. Yet, if he stand upon two beds; with one foot upon one bed, and his other foot on the other; they are both of them unclean. Maim. in Metamei mishcab. c. 7. s. 3. 4. This ●ig●●ed the contagion of sin, which defileth men, & all the good creatures and benefits which God giveth us in this life: unto the pure, all things are pure: but unto them that are defiled and unbelieving, is nothing pure. Tit. 1. 15.  
V 5. and bathe] or wash, baptise, to weet, himself, or his flesh, as is expressed in ver. 13. 16. meaning his whole body: and so the Greek translateth, shall wash his body. The Hebrews say, Every place where it is said in the Law, of bathing the flesh, and washing the clothes of the unclean: it is not meant, but of baptising the whole body in water. Maim. in Mikvaoth, c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit, by whom we draw near to God, having hearts sprinkled from an evil conscience, and bodies washed with pure water, Heb. 10. 22. See also Levit. 11. 25. till the evening] that is, till that day be ended, and a new begin: till than he is not clean. See the notes on Leviticus 11. 24. 32.  
Vers. 8. shall spit] The spittle of him that hath an issue is unclean, and defileth even as the issue it self, v. 2. Hereby was figured the pollution that cometh to the souls of men, by the impure doctrines which false Prophets and hetericks spit out of their mouths; 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9 10. 11. as may be gathered by the contrary, when Christ by spitting on men, opened and loosed the eyes, ears and tongues of the blind, deaf, and dumb; Mark. 8. 23. and 7. 33. joh. 9 6. whereby the power and efficacy of the word out of the mouth of Christ was signified. And here under the name of spittle, all excrements of the mouth and nose (except blood) are comprehended: as the Hebrew canons say; The man and woe 〈◊〉 that hath an issue, and the menstruous, and the woman 〈…〉 ildbirth; every one of these four, are of the principal sorts of things; defiling vessels by touching, and men by touching and bearing them; and defile bed, and seat, and saddle, & all under them, and makes them most unclean. The spittle of him that hath an issue, and his seed, and his urine, every of them three are most unclean by the law; and do every whit of them defile by touching and by bearing. Lo it is said of the spittle, and if he spit upon him that is clean, (Lev. 15. 8.) and his urine, and his seed, it is impossible that there should not be some of the issue in them. Both man and woman that hath an issue, and the menstruous, and the woman in childbed, the spittle and urine of every of them is most unclean. And so every place where it is said in these passages, He that hath an issue, it implieth both him & the residue of the four. The thick spittle, excrements and water of the nose, these are as the spittle in every respect, and are generally rekned as the spittle. Maimony in Metamei mishcab etc. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. (in Zabim. c. 5. s. 7.) it is said, Who so toucheth the issue of him that hath an issue, or his spittle or his seed, or his urine, or the blood of the menstruous; he is defiled.  
Vers. 9 saddle] or, thing to ride with, as the word generally signifieth.  
Vers. 10. under him] wherefore they say, If he that hath an issue, and a clean person sit in a boat, or on a piece of timber, or ride on a beast together; though their clothes touch not: yet they are unclean. Talmud. Bab. in Zabim, c. 3. s. 1. Likewise if it be not immediately under him, but a stone or other thing between, yet it is unclean; as is before noted, on verse 4. beareth] hereupon is that which sundry times is before mentioned, of pollution by bearing, although they touch them not. The contagion of heresy, idolatry, and other sins, was hereby shadowed: that all might be warned to keep themselves pure, or by repentance and ●aith in Christ to purge themselves, if they have been defiled. Matthew 7. 15. 1 joh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17.  
Vers. 11. rinsed his hands] or, washed them. Although in other cases sometimes the hands only and feet were washed, as Exod. 30. 21. yet in this case of uncleanness, as the whole man was defiled, so the whole was to be washed; and the hands here are put the part for the whole. So the Hebrews explain it, saying; that which is said of him that hath an issue, (in Lev. 15. 11.) & hath not rinsed his hands, is as if he should say, that he should baptise his whole body: and the same ordinance is for other unclean persons; so that if a man baptise himself all over, saving the tip of his little finger, he is yet in his uncleanness, etc. Behold it is said (in Levit. 11. 32.) it shall be put (or brought) into the water: so all the principal unclean persons, must be put into water. Whosoever is baptised (or washed) he must baptise all his body, when he is naked, in one place: and if he have locks of hair, he must wash all the hair of his head, for by sentence of the law, it is as his body, and any unclean that are baptised in their clothes, it will serve the turn, because the water passeth through them, and they part it not from the body: and so the menstruous woman that is baptised in her clothes, it is lawful for her to company with her husband. If there be any thing that part between the body or vessel, and the water, as if clay or any like thing cleave to the flesh of man, or to a vessel, it is unclean still as it was, and the baptising profiteth them nothing. Maimony in Mikvaoth. ch. 1. s. 2. 7. 12. This rinsing and washing of the hands in water, figured the cleansing of the body and spirit, from all filthiness, 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith, Cleanse your hands, ye sinners, and purify your hearts, ye double minded, jam. 4. 8.  
Vers. 12. of earth] or of potter's earth, such as potbakers' burne in the kill: see the notes on Lev. 11. 33. All vessels that are unclean, are made clean by water, save vessels of potters-earth, and vessels of glass: such have no cleanness but breaking. Maim. in Mikvaoth, ch. 1. s. 3. Earthen vessels sometime signify reprobate persons, Psal. 2. 9 jer. 19 11. so the breaking of these might figure the destruction of ungodly men; the rinsing and scouring of other vessels, signifying the purging of repentant believing sinners, by the blood of Christ, and waters of his word and spirit. Or, if it be applied generally, as all men are earthen vessels; it figured the utter abolishing of sin & uncleanness, by death; as is showed on Lev. 11. 33. of wood] or of other strong matter, as of silver, bra●●e, copper, and the like. About though washing of vessels, the jews have these rules; that nothing must part the vessel, or any part of it, and the water, as pitch, clay or the like that cleaveth to the vessel: that if a vessel be turned the mouth downward and baptised, it is as if it were not baptised, because the water so comes not to all parts of it. Likewise a vessel full of any liquor (except water,) and baptised, it is as if it were not baptised. Maimony in Mikvaoth, c. 3. s. 1. 12. 18. Unto the ordinances of the Lord for washing men and vessels that were unclean; the Pharisees after added traditions of their own, washing when they were not unclean, for, except they washed their hands oft, they did not eate; and when they came from the market, except they were baptised, they did not eat: and many other things they had received to hold, the baptising of cups, and of pots, and of brazen vessels, and of beds. For these, Christ blamed them, that they laid aside the commandment of God, and held the tradition of men: Mark. 7. 4.— 8. yea so fare proceeded they in their superstition, that they said; whosoever eateth without washing of his hands, he is as one that lieth with a harlot: abusing for this, that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alleged from the Talmud in Sotah.  
Vers. 13. shall be cleansed] that is, healed; but the means of healing are not declared, save that by the rites and sacrifices following, God would teach them, that his grace in Christ maketh them whole; & by the Prophet he saith, I will save you from all your uncleannesses, Ezek. 36. 29. and, from all your filthiness, and from all your idols, will I cleanse you, Ezek. 36. 25. which cleansing is showed to be, by pardoning iniquities, jer. 33. 8. and by creating a clean heart in sinners, Psal. 51. 12. so that they come unto Christ in faith; as the woman that had an issue of blood, and had spent all her living on Physicians, but could not be healed of any; when she touched the border of Christ's garment, her issue staunched; and Christ said unto her, Thy faith hath made thee whole; Luke 8. 43. 44. 48. seven days for his cleansing] to try whether he be perfectly cured and clean; and to lead him in mystery unto the day of Christ, and Sabbath or rest from sin under him: for so the number seven signified; as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrews gather, he must count seven clean days, and be baptised in the seventh, and bring his offering in the eight. If he see any appearance of his issue, though it be at the end of the seventh day, after he is baptised; all that he hath done is nothing, but he must begin again to reckon seven clean days, after the day of the last appearance of his issue. Maimony in Mechosrei capporah, ch. 3. sect. 1. bathe] or, wash his flesh, which the Greek translateth, wash his body. See vers. 5. living water] that is, as the Chaldee expoundeth it, spring (or fountain) water: whereof see the notes on Levit. 14. 5. The Hebrews explain this law thus. The man that hath an issue, is not elensed but in a fountain, for lo it is said of him, In living water: but the woman that hath an issue, and other unclean either men or vessels, are baptised though in a gathering of waters. Maimony in Mikvaoth, c. 1. s. 5. The Pond, or gathering of water: (called in Hebrew Mikveh whereof see Levit. 11. 36.) was requisite for the cleansing of other unclean persons that needed baptising. All unclean either men or vessels, etc. were not cleansed but by baptising in waters gathered-together upon the ground. By the law they might baptise in all waters gathered together, into one place; so many as would suffice to baptise the whole body of a man. The quantity, their wise men determined to be forty Seahs' of water: (the Seah was more than our English peck, as is noted on Gen. 18. 6.) Such a pond or bath, they say, became unlawful to wash in, by change of the colour of the water only; not by change of taste, or change of smell. Running waters that flow from a spring; are as the spring itself, for any matter. Standing water is not allowable for men that have the issue, nor for the Lepers, nor for the water of purification, (Numb. ●9. 17.) These things and sundry the like, Maimony hath recorded in Mikvaoth, ch. 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch. 19 s. 13. Among the Latins, spring and running waters, were called also living; as, Attrectare nefas, donec me flumine vivo Abluero. Virgil Aeneid. 2. This living water, figured the blood & spirit of Christ: for he hath washed us from our sins in his own blood, Rev. 1. 5. from his throne proceedeth a pure river of water of life, into his Church, Rev. 22. 1. his mouth and Law, is a will of (water of) life, Prov. 10. 11. and 13. 14. john 4. 10. and the Spirit which they that believe in him do receive, is as rivers of living water, john 7. 38. 39 These clean waters, when God sprinkleth upon sinners, they shall be clean, Ezek. 36. 25. 27. and shall be clean] if than he washed not, he could not be clean: as by the Hebrew canons, The man or woman that hath an issue, and the mensiruous, and the woman in childbed; they are unclean for ever, and do defile men and vessels, and seat and saddle, until they be baptised. Although they tarry many years, and have no appearance of their uncleanness: yet if they be not baptised, they are still in their uncleanness. Maimony in Metamei mishcab, c. 5. s. 1. So fins that men have committed, though they do them not every day, yet the guilt of them remaineth as uncleanness upon them, till by repentance and faith they wash themselves in the blood of Christ, 2 Cor. 12. 21. 1 joh. 1. 9 10.  
Ver. 14. young pigeons] Hebrew, sons of the dove: one for a Sin offering, and the other for a Burnt-offring vers. 15. The like sacrifice, the woman also was to offer, vers. 29. But the woman in childbed, brought for her offering, a Lamb for a burnt-offring, (or a dove if she were poor,) and a dove for a sin-offering, Lev. 12. 6. 8. The Leper brought for his offeing, three beasts; one he Lamb for a trespass offeing, one ewe Lamb for a sin-offering, and one ●ee Lamb for a burnt offering, (and for poverties sake, the two later were doves,) Levit. 14. 10. etc. All these and only these sorts of unclean persons, brought offerings after their washing: others were clean by washing and sprinkling. For as the pollutions were greater, so were the expiation: to teach that our repentance, humiliation, and returning to the Lord with thankes after we have sinned and are forgiven, should be in a sort proportionable to our iniquity. shall come] so testifying his faith and thankfulness; with expectation of full cleansing by Christ from all sin.  
Vers. 15. for his issue] or, from his issue: that is, from the uncleanness which he was in by reason of his issue. For as the issue was a disease with which God sometime plagued sinners, 2 Sam. 3. 29. and for which they were to be put out of the host of Israel, Numb. 5. 2. and signified the contagious sins which coming from within the man do defile him, Mark. 7. 20.— 23. so this Priest, and these sacrifices, signified Christ, (as in the beginning of this book is showed:) by whom we have atonement made by his blood for all sin, 1 joh. 7. and from whom virtue proceedeth to heal us by his spirit; as it healed the woman that had a bodily issue of blood twelve year, when no Physicians could cure her, Mark 5. 25.— 30. For he hath taken our infirmities, and borne our sicknesses, Matthew 8. 17.  
Vers. 16. a man] Chazkuni observeth here, that this word man, excepteth a little (child,) and he is not exempted from being counted a child, until he be nine years old and a day. seed of copulation] or, the effusion of seed; the Hebrew and Greek properly signifieth the lying or bed of seed, that is, by changing the order of words, the seed of the bed, or of copulation: and it is not meant here of the issue forespoken of, nor when he lieth with a woman, whereof see vers. 18. but of the seed of the healthful; who by imagination, dream, or by any accident in the night in his sleep, may be unclean, Deut. 23. 10. Lev. 22. 4. all his flesh] that is, as the Greek translateth all his body. See the notes on vers. 5. until the evening] notwithstanding his washing, he continueth unclean, till his Sun be fet, and a new day begin: See the notes on Lev. 11. 24. 32. The Hebrews say, The seed of copulation is a principal unclean thing, defiling men and vessels (or other things) by touching: and earthen vessels by the air; but it defileth not by bearing; neither doth be which is defiled there with, defile garments, when he hath touched it. Maimony in Aboth Hatumoth, ch. 5. sect. 1. After in Deut. 23. 10. 11. all such were commanded out of the camp, (when Israel went out to war;) whereinto they might not come again, till they were washed and their Sun was down.  
V 17. skin] any thing made of skin; see Lev. 11. 32. By these laws God teacheth us, to hate even the garments spotted by the flesh, jude v. 23.  
Vers. 18. they also shall bathe] or, and they shall wash; to weet, both of them. By this we may see the reason, why the people which were to be sanctified at the giving of the Law, were to abstain from their wives, Exod. 19 15. and why the Priest put this caution to David, if the young men have kept themselves at least from women, 1 Samuel 21. 4. For this law seemeth to imply a pollution, even in ordinary carnal copulation, which in itself was lawful, as being the ordinance of God Gen. 2. 24. But by reason of Sin, nature is so corrupted, that there is no act of generation whereto some legal pollution cleaved not; as there was also no procreation of children, but brought much more uncleanness with it, Levit. 12. both of them figuring that original and hereditary sin, whereby we all have sinned in one man; and wherein our mothers do conceive us. Rom 5. 19 Psal. 51. 7. The Hebrew doctors say; The man and the woman that do the act of generation, both of them are unclean by the sentence of the law. And the woman is not unclean, by reason of touching the seed of copulation, (for that is not the touching which the law speaketh of,) but hoc that doth the act, is as he that seethe an accident (of uncleanness, Deut. 23. 10.) etc. Among the heathens, there remained monuments of this religion; as appeareth by that saying of the Poet: discedat ab aris, Cui tulit histerna gaudia nocte Venus. Al. Tibull. l. 2. Eleg. 1. And another saith, Ille petit veniam, quoties non abstinet uxor Concubitus. sacris, observandisque dicbus. juvenal. satire. 6. Some refer this to the former case, as being spoken of the man, that had an accident of uncleanness in the night, and before he was cleansed, should company with his wife.  
Vers. 19 in her flesh] the Greek saith, in her body: flesh is here meant, as in vers. 2. and blood is meant of her monthly customs. It may also be read thus, (when) blood, shall be her issue, in her flesh. Hereupon the Hebrews say, that no other thing maketh her unclean, but blood only; (as not that which made the man unclean, ver. 2. or any such like:) and that all blood maketh her unclean, though it be not come forth to the exterior parts: because it is said, in her flesh. Also, that the blood of virgins is clean, and is neither the blood of separation, nor the blood of issue; because it is not from the fountain, (whereof see Levit. 20. 18.) Maim. in Issurei biah, c. 5. sect. 6. 18. in her separation] or, in her removal, to weet, for the uncleanness of her menstrues: during which time, she was not only separated from the holy things as all other unclean persons; but separated also from her husband, Lev. 18. 19 and if they companied together, during that time, presumptuously, they were to be cut off, Levit. 20. 18. This uncleanness, was (as the rest) a figure of sin, proceeding from the fleshly and corrupt heart of man; as God himself reacheth saying, When the house of Israel, dwelled in their own land; they defiled it by their own way, and by their doings: their way was before me, as the uncleanness of 〈◊〉 removed (or menstruous) woman: Ezek. 36. 17. And this was the sin of idolatry, jer. 2. 23. 24. seven days] this was the limited time for the separation, or menstrues: during which space she was unclean as a separated woman, though there had but one drop of blood appeared. (Maimony in Issurei biah. ch. 6. sect. 2.) if any appeared after this time, it was not called her separation, but her issue; whereof he speaketh after in v. 25. that toucheth her] the pollution of the menstruous, extendeth as far, as of the man that had an issue, (spoken of before, vers. 2. etc.) and as of the woman that hath an issue, (spoken of after, vers. 25. etc.) even the spittle and the urine of every one of them is unclean, (as is before noted on v. 8.) Maimony in Metamei mishcab, ch. 1. sect. 15. And these things figured the pollution of sin, Ezek. 36. 17. and taught to avoid all communion therewith, 2 Corinth. 6. 17. And unto a menstruous woman. jerusalem was likened; when for her sins she was wasted, and her people captived by the Babylonians, Lam. 1. 17. Her uncleanness was upon her skirts; and she had sinned a sin: therefore she was removed: Lam. 1. 8. 9  
V 24. lying shall lie] that is, shall at all, or by any occasionlye with her, to weet, ignorantly: for if he did it presumptuously, not only pollution but cutting off was his punishment, Lev. 20. 18. Therefore the Prophets complain of this sin; Ezek. 22. 10. her fluors] or (as before) her separation, which the Greek here translateth her uncleanness.  
Vers. 25. many days] Here he passeth from the menstrues, which were natural purgations, and healthful for the body, (though legally unclean;) unto the issues, which were diseases that decayed natural strength, if they continued long; as the woman; which had it twelve years, and suffered many things of many Physicians, but all in vain, till she came to Christ, Mark. 5. 25. 26. These many days, must also be●, out of the time of her separation, or menstrues, that is, out of the seven days forementioned; and by many the Hebrew doctors understand, from three upward. They say, when she seethe blood first, in the due time of her customs, then is she in her separation, all the seven days. If she see it in the eight day, than this is the blood of issue, because it is out of the time of her separation. And so all the blood that is seen in the days that are between the times of her customs, is the blood of issue. [And the space between (they say) was eleven days only] When a woman seethe blood in the days of her issue, but one day only, or two days one after another, she is said to have the lesser issue; if she see it three days one after another, she is said to have the greater issue, or issue absolutely; as it is written, when the issue of her blood shall run many days (Levit. 15. 25.) a few▪ are two days; many, are three. There is no difference between her that hath the greater issue, and her that hath the less, but the numbering of seven days, and the bringing of a sacrifice, (Lev. 15 28. 29.) For she that hath the greater issue, is bound to number seven clean days: but she that hath the lesser, numbereth but one only. And she which hath the greater, bringeth a sacrifice when she is cleansed. Otherwise as touching uncleanness, and restraint from companying with her husband, they are both alike. Maimony in Issurei biah. ch. 6. sect. 2. etc. over] too were, over the time, or after her separation, as the Greek translateth: which the Hebrews explain thus; that if she see it three day's next after her separation (or menstrues:) than it is an issue. As, if she see it in the eight day of her separation, and in the ninth, & in the tenth; for they are the first, second, and third of the eleven days, which are the days of the issue. Maimony in Issurei biah. chap 6. sect. 17. Th●se things taught the care and diligence, that all should have in looking to their life and conversation; both for the judging of th' 〈…〉, and purging by repentance, 1 Cor. 11. 〈◊〉. 〈◊〉 Co● 7. 11.  
Vers. 26. e 〈…〉] ●ny thing for the use and service of man, 〈◊〉 called a vessel or instrument. The particulars o● 〈◊〉 pollutions, are noted before. Observe 〈◊〉, 〈◊〉 whereas the woman thus diseased, made 〈…〉 g unclean that she touched: only Christ, w●●n he was touched by such a one, was 〈◊〉 by 〈◊〉 defiled; but sh● by him, and the virtue 〈◊〉 〈…〉 eded from him, was cleansed. For he was undefiled, and separated from sinners▪ Heb. 7. 26. and th' 〈…〉 he bore our infirmities, Esay 53. 4. yet continued he the Lamb without blemish, and without spot, 1 Pet. 1. 19  
Vers. 27. in water] ordinary clean water▪ not being restrained to living water only, which was peculiarly appointed for the man that had an issue vers. 13. and for the Leper, Levit. 14. 5. and for the water of sprinkling, Num. 19 17.  
Ver. 28. seven days] as the man also did, see before on ver. 13. she shall be clean] having performed the rites forementioned of washing and bathing in water. And this time, and the manner of cleansing, figured the time of grace in Christ, and our cleansing from sin by his blood and spirit, whereof it is prophasied, In that day there sha●● be a fountain opened to the house of David and to the inhabitants of jerusalem for sin, and for separation for uncleanness, Zach. 13. 1.  
Vers. 30. make atonement] for her sin-offering was 〈◊〉 figure of Christ, to be offered for the forgiveness of sins, Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring, figured the same Christ, offered to make us acceptable unto God; by whom also we present our bodies and souls as holy and acceptable sacrifices, Heb. 9 9 12. 14. Rom. 12. 1. He is the Lord, that hath washed away the filth (or excrements) of the daughters of Zion; and purged the bloods of jerusalem, from the midst thereof: by the spirit of judgement, and by the spirit of burning, Esay 4. 4.  
V 31. shall separate] or, shall religiously-separate and holily exempt and sever them; by teaching them to understand & carefully to keep these ordinances. Le. 11. 47. The G. translateth, ye shall ma 〈…〉 them wary (or, religiously careful:) the original word is of Nazar, whereupon the Nazirites had their name, who were separated and sanctified unto the Lord: Numbers 6. that they die not or, and let them not dye, in their uncleanness that is, (as Chazkuni expoundeth it,) 〈◊〉 their uncleanness: meaning both these figurative pollutions, of issues, lepries, and the like, as also their sins, especially idolatry and corruptions of religion; for which the Prophets often reproved the people, under this name of pollution or uncleanness, and making the Lords Sanctuary unclean: as Ierm. 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23.    

CHAP. XVI.  
1, Moses is taught how to direct the high Priest for to do his service on Atonement day; 3, with what sacrifices he must come into the Holy-place, 4, and with what garments. 6, The bullock for the Sin of the Priest himself. 7, The two goats for the people, on which lots were cast, for the one to be killed, and the other sent away. 11, The kill of the high Priests bullock. 12. The burning of incense in the most holy. 15, The kill of the goat for the people, & sprinkling of his blood. 16, The cleansing of the most holy place, 18, and of the holy. 20, The sending away of the scape-goat. 29, The yearly ●ast on expiation day, the tenth of the seventh month.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovah spoke, unto Moses, after the death, of the two sons of Aaron: when they offered before jehovah, and died. And jehovah said unto Moses; Speak, unto Aaron thy brother; that he come not at all time, into the Holy- place; within the veil: before the Covering-mercie-seat, which is upon the ark, that he die not; for in the cloud, I will appear upon the Covering-mercie-seat. With this, shall Aaron come, into the holy- place: with a bullock a youngling of the herd, for a sin- offering, and a ram for a Burnt-offring. He shall put-on, an holy linen Coat; & linen Breeches, shall be upon his flesh; and with a linen Girdle, shall he be girded; and with a linen Mitre, shall he be attired: they are garments of holiness; and he shall wash his flesh in water, and put themon. And he shall take, of the Congregation of the sons of Israel, two goat-bucks of the goats, for a Sin- offering: and one ram, for a Burnt-offring. And Aaron shall offer, the bullock of the Sin- offering, which is for himself: and shall make-atonement for himself, and for his house. And he shall take, the two goat-bucks: and present them before jehovah; at the door of the Tent of the congregation. And Aaron shall give lots, upon the two goat-bucks: one lot for jehovah; and one lot, for the scape-goat. And Aaron shall bring near, the goatbuck; that upon which, the lot for jehovah did ascend: and he shall make him a Sin- offering. But the goat-bucke; that upon which the lot for the Scape-goat, did ascend; shal● be presented alive, before jehovah, to make-atonement with him: to send away him, for a Scape-goat, into the Wilderness. And Aaron shall bring-neere, the bullock of the Sin- offering, which is for himself; and shall make atonement for himself, and for his house: and shall kill, the bullock of the sin-offering, which is for himself. And he shall take a censer full of coals of fire, from off the altar, before jehovah; and his hands full of incense of sweet spices, beaten-small: and he shall bring it, within the veil. And he shall put the incense, upon the fire, before jehovah: that the cloud of the incense, may cover the Covering-mercie-seat, which is upon the testimony, that he die not. And he shall take, of the blood of the bullock; and shall sprinkle with his finger, upon the Covering-mercie-seat, eastward: and before the Covering-mercie-seat, he shall sprinkle of the blood, with his finger, seven times. And he shall kill the goatbuck of the Sin-offering, which is for the people; and bring his blood, within the veil: and shall do with his blood, as he did with the blood of the bullock; and sprinkle it upon the Covering-mercie-seat, and before the Covering-mercie-seat. And he shall make-atonement for the Holy- place; because of the uncleannesses, of the sons of Israel; and because of their trespasses, and a●l their sins: and so shall he do, for the tent of the congregation; that dwelleth with them, in the midst of their uncleamnesses. And there shall not be any man, in the Tent of the congregation; when he goeth in, to make-atonement in the Holy place, until he comeout: and he have made atonement for himself, and for his house; and for all the Church of Israel. And he shall goe-out; unto the Altar, which is before jehovah, and make-atonement for it: and shall take of the blood of the bullock, and of the blood of the goat-bucke; and put it upon the horns of the altar, roundabout. And he shall sprinkle of the blood upon it, with his finger, seven times: and shall cleanse it and sanctify it; from the uncleannesses, of the sons of Israel. And he shall make an end of making-atonement for the Holy place; and the Tent of the Congregation, and the Altar: and he shall bring near the goat buck that is alive. And Aaron shall impose, both his hands, upon the head of the live goatbuck; and shall confess over him, all the iniquities, of the sons of Israel; and all their trespasses, and all their sins: and shall put them, upon the head of the goat-bucke; and shall send him away, by the hand of a fit man into the wilderness. And the goat-bucke shall bear upon him, all their iniquities, unto a land of separation; and he shall send away the goat-bucke, into the wilderness. And Aaron shall come, into the Tent of the congregation; and shall put off the linen garments; which he did put on, when he went into the Holy- place; and shall leave them, there. And he shall wash his flesh with water, in the holy place; and shall put-on, his garments; and he shall come forth; and shall make his burnt offering, and the burnt-offring of the people; and make-atonement for himself, and for the people. And the fat of the Sin- offering, he shall burn upon the altar. And he that sent away the goat-bucke, for the Scape-goat; shall wash his clothes; and bathe his flesh, in water: and afterward, he shall come into the camp. And the bullock for the Sin- offering, and the goat-bucke for the Sin-offering; whose blood was brought in, to make-atonement in the Holy- place, he shall carie-forth, without the camp: and they shall burn in fire, their skins and their flesh, and their dung. And he that burneth them; shall wash his clothes; and bathe his flesh, in water: and afterward, he shall come into the camp. And this shall be to you, a statute for ever: in the seventh month, in the tenth (day) of the month, ye shall afflict your souls; and shall not do, any work; the home-born; or the stranger, that sojourneth among you. For in this day, he shall make-atonement for you, to cleanse you: from all your sins; before jehovah, shall ye be cleansed. A sabbath of sabbathisme, shall it be unto you; and ye shall afflict your souls: (it is) a statute, for ever. And the Priest whom he shall anoint, and whose hand he shall fill, to administer-the Priests-office in his father's stead; he shall make-the-atonement: and shall put-on, the linen garments, the garments of holiness. And he shall make-atonement for the Sanctuary of holiness; and for the Tent of the congregation, and for the altar, shall he make-atonement: and for the Priests, and for all the people of the Church, shall he make-atonement. And this shall be to you, a statute, for ever; to make-atonement for the sons of Israel, for all their sins; once, in a year: And he did, as jehovah commanded Moses.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the nine and twentieth section or Lecture of the Law: see Gen. 6. 9  
THe two sons] Nadab and Abihu, Lev. 10. 1. after whose death for transgressing Gods ordinances, this Law here is given, for the purging and reconciliation of the Church unto God, one day in the year. they offered] to weet, strange fire, as the Gr. and Chaldee versions here annex; and as Moses shown before, Lev. 10. 1.  
V 2. speak unto Aaron] God appointeth Moses to inform the Priest of his duty, and to see that he performed this service aright: so in ages following, there were appointed with the high priest, elders, of the elders of the Synedrion, which did read before him, and taught him the service of this day, and the order of it: as Maim. recordeth in Misneh, in jom hakippurim (or Day of atonement) ch. 1. sect. 5. that he come not] or, as the Greek translateth it, and let him not come. Of this the Apostle saith, The Priests went always into the first Tabernacle, accomplishing the services: but into the second, (went) the high priest alone, once in the year, etc. The holy Ghost this signifying, that the way into the Holies was not yet manifested, while as the first Tabernacle had yet a standing. Which was a figure, for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience: etc. But Christ being come, an high Priest of the good things to come; by a greater and more perfect Tabernacle, not made with hands, that is, not of this creation (or building;) neither by the blood of Goats and bullocks, but by his own blood he entered in once into the Holies, having found an eter 〈…〉 redemption. Heb. 9 6. 7. 8. 9 11. 12. But now we have liberty to enter into the Holies, by the blood of jesus; by a new and living way, which he hath consecrated for us, through the veil, that is, his flesh: Heb. 10 19 20. the Holy place] Hebrew, the holiness: which the Greek translateth the Holy: meaning the Holy of holies, or most holy place; which the Apostle therefore calleth Holies: and showeth it to be a figure of Heaven itself, into which Christ our high Priest entered for us, Heb. 9 12. 24. that he die not] for presuming to do that which he is not commanded, as his sons, Levit. 10. I will appear] Targum jonathan expoundeth it, the glory of my Majesty (or presence) shall be reveiled. upon the Covering-mercy-seat] Compare this with Exod. 25. 22. Because God's Majesty dwelled there, between the Cherubims; therefore the Priest might not come there, but by leave from God, and with reverence. And by this cloud, he meaneth the cloud of glory which should be upon the Mercy-seat; saith R Menachem; on Lev. 16. It may be understood of the cloud (the smoke) of the incense, whereof see v. 〈◊〉.  
Ver. 3. With this] in Greeke, Thus. a youngling] Hebrew, a son of the herd: this was to be of the second year, or a two yeerling bullock, as is noted on Exod. 29. 1. And of that age, was the Ram, after mentioned. Observe, that on this day, he offered also the two Lambs, for the daily sacrifice, Numbers 28. 3. and one bullock and seven jambes, for a Burnt-offring; and an he goat for a Sin- offering, (besides that goat after mentioned, in verse 5.) as is expressed in Num. 29. 7. 8. 11. all which, (with other services) the high priest himself offered this day; which on other days, might be done by other priests. The Hebrew canons lay them down thus. In the day of the Fast, they offer the daily sacrifice in the morning and evening, according to the order of every day. And they offer more for that day, a bullock, and a ram, and seven lambs; all of them Burne-offrings. And a goat for a Sin-offering which is eaten at evening. Over and besides this, they offer a Bullock for a Sin-offering, and that is burnt, & aram for a Burnt-offring: and these both, are for the high Priest. And the Ram which is for the Congregation, is spoken of in Lev. 16. and it is the Ram spoken of in the general addition, Num. 29. and it is called the people's Ram. And further, they bring for the Congregation, two goat bucks, the one is offered for sin, and is burnt: the other is the goat sent away. So all the beasts that are offered this day, are found to be fifteen: the two daily sacrifices, and a bullock, and two rams, and seven lambs; all of them Burnt-offrings: and two goats, for sin: the one done without, and eaten at even; the other done within, and burnt: and the high Priests bullock for Sin, and that is burnt. The service of all these 15. beasts, offered this day, is not (performed) but by the high Priest only. And if it fall out to be the Sabbath day; the sacrifice added for the Sabbath (in Num. 28. 9) none do offer it, but the high Priest. And so the other services of this day, as the burning of the daily incense, and the trimming of the lamps; all is done by the high Priest, etc. Maimony in jom hakippurim, c. 1. s. 1. 2. The high Priest and his work this day, figured Christ and his work of reconciling the Church unto God, Heb. 9 7. 8. 11. 12. and in that the high Priest performed all the services himself, it signified how Christ should by himself purge our sins, Heb. 1. 3. and shown the weakness of the legal priesthood, which served but until the time of reformation, and then should be abolished: Heb. 9 10. and 8. 4. 5. 6. a burnt-offring] these both, were for the Priest himself, as after in verse 11. 24. Therefore the other sacrifices are not here mentioned.  
Ver. 4. holy] Hebr of holiness, the Gr. casseth it a sanctified linen Coat. This and the rest, were peculiar for this day, and for the service of this day; that is, for making atonement: the other service which was ordinary, he performed this day in his other priestly garments; as appeareth by v. 23. 24. What the high priests eight ornaments were, which he usually ware, are noted on Ex. 28. 4, etc. & the four that were for this day, are here expressed. These the Hebrews call his white garments, the other his golden garments, because some were made with gold thread woven in them. These four, were made of fix double twisted thread; and they were of flax only, saith Maim. in the Implements of the Sanctury, c. 〈◊〉. s. 3. It figured the base estate of Christ here on earth, and how he should without worldly glory perform the work of our redemption: Esay 53. 2. 3. etc. but with purity, innocency and holiness. Putting on justice, and it clothed him: his judgement, was as a robe and a Mitre; job 29. 14. his flesh] in Greeke, his skin: the secret parts are hereby meant: see Exodus. 28. 42. Compare herewith, Ezekiel 44. 17. 18. there these four linen garments are mentioned, and no other: and that is a mystical prophecy of the state of the Church under the gospel: where the Priests have no other attire, then for atonement or expiation day; which mystery is opened, in 2 Corinth. 5. 19 garments of holiness] in Greeke, holy garments. wash his flesh] that is, as the Greek translateth, wash all his body. Sol. jarchi here noteth, that he was charged to wash himself every time that he changed (his garments;) and he changed them five times, etc. This washing signified his cleansing or sanctification, by repentance and faith in Christ, Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed, Psal. 132. 9 16. which they only that are sanctified, do put on. When the Priest put off these garments, and put on other, he washed again, vers. 24. It figured also the holiness and purity that should be in Christ himself, in whom was no sin, 1 joh. 3. 5. and put them on] This was after the performance of his other morning services, which were due every day, and to be done in other garments. The order whereof is said to be this. About midnight (for the high Priest might not sleep all that night, lest any accident of uncleanness, such as is spoken of in Deut. 23. 10. should befall him,) they went about the taking away of the ashes (from the altar) and ordered the wood, etc. until at break of the day, they began to kill the daily sacrifice; then they hanged a finelinnen cloth, between the high Priest and the people. And he put off his common clothes, and washed himself, and put on the golden clothes, (those eight mentioned in Exod. 28.) and sanctified (that is, washed) his hands and his feet, and killed the daily sacrifice, and took the blood & sprinkled it on the altar. After that, he went into the holy place, and burned the incense of the morning. and trimmed the Lamps, and burned the flesh of the daily sacrifice, and the meat offering and drink offering of the same, as was done every day. After the daily sacrifice, he offered the bullock and the seven lambs, which were appointed more for that day, (Num. 29. 8.) Afterwards, he sanctified his hands & his feet, and put off his golden garments; and washed himself, and put on his white garments, and sanctified his hands and his feet, and came to his bullock, (spoken of in v. 6.) &c. Maim. in jom hakippurim, ch. 1. s. 6. & ch. 4. s. 1. and Talmud Bab. in joma, ch. 3.  
Ver. 5. a Sin-offering] figuring Christ, who should be a Sin-offering for his Church, 2 Cor. 5. 19 21. and these goats, the one was killed, v. 15. the other sent away alive, v. 21. to signify, how Christ suffering for our sins, should be put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18. The Hebrews writ, that these two goats were to be alike to see to, of equal stature, and price; and to be taken both at one time. Maimony in jom hakipp. chap. 5. sect. 14. Burnt-offring] which was offered after the former Sin-offering, and in other garments, ver. 24. and signified (besides reconciliation,) a new and holy life, through the grace of Christ; after the purging us from our sins, Rom. 12. 1. See the notes on Lev. 1.  
Vers. 6. for himself] or, which shall be his own: and so Sol. jarchi hence teacheth, that it was to be of his own, and not of the congregations: and Targum sonathan expoundeth it, of his own goods. This was the first sacrifice which was peculiar for this day, and for the work of Reconciliation: which beginning with the Priest himself, showeth the impersection of that legal priesthood; and the impossibility thereof to bring men to God. So the Apostle teacheth, that every high Priest, was himself also compassed with infirmity; by reason whereof he ought as for the people, so for himself to offer for sins. Thus the Law, made men high Priests, which had infirmity; but the word of the oath, which was since the Law, maketh the Son (of God) who is perfected for ever, Hebr. 5. 1. 2. 3. and 7. 28. and for his house] in Chaldee, for the men of his house. And hereby the Hebrews understand all the Priests: see after on vers. 11. As in all sinne-offrings, they laid their hands on the head of the sacrifice, confessed their sins, and then killed it, Lev. 4. so was the order of this: which the Hebrews have declared thus. After that the Priest had washed his body, put on his white garments, and sanctified his hands and his feet; he came to his bullock, which (afterward in Solomon's Temple) stood between the porch and the Altar, with the head thereof to the south, and the face to the west; and the Priest stood eastward, with his face to the west, and laid both his hands on the head of the bullock, and confessed, saying. O God I have sinned, done iniquity and trespassed before thee, I and my house: I beseech thee O Lord make atonement now, for my sins, iniquities and trespasses which I have committed before thee, I and my house; as it is written in the law of Moses thy servant. For in this day be shall make atonement for you etc. (Lev. 16. 30) Ma● in jom hakipp. c. 4. s. 1. and Talmud in joma, c. 3.  
Ver. 7. present them] Hebrew, make them to stand: After the slaying of his own sin-offering, the Priest came to the North-side of the Altar, and two with him, the one called Sagan [who was the second chief priest, next in order to the high Priest,] on his right hand; and the other called Rosh beth ab, [that is, the chiefe of the house of the father, or principal household, as 1 Chron. 24. 6.] on his left hand; and there the two goats were presented, with their faces to the West, and their back parts to the East. Talmud in joma. ch. 3. Mai. in jom. hakip. c. 3. s. 2. at the door] that is, within the court-yard: see the notes on Lev. 8. 3  
Vers. 8. give lots] that is, cast lots; the Greek translateth, impose (or put lots;) The manner is said to be thus. The two lots, the one had written upon it, FOR JEHOVAH, and on the other was written, FOR: A SCAPE-GOAT: and they might be of any matter, either of wood, or of stone, or of ma●tall: but the one might not be great, and the other little; the one of silver, and the other of gold; but both alike. And they were of wood: But in the second Temple they made them of gold. And they put the two lots in one vessel, which was a common vessel, and of wood; and it was called Kalphi. On the east part of the court, on the north side of the Altar, there they set the Kalphi. The goats were set with their faces towards the west, and their bind parts to the East. The high Priest came, with the Sagan (or second Priest) at his right hand, and Rosh beth ab at his left: and the two goats stood before him, the one on his right hand, the other on his left. He shaked the Kalphi, and took out of it the two lots with his two bands, in the name of the two goats: & opened his hand. If the Lords lot were in his right hand, the Sagan said to the high Priest, hold up thy right hand on high: if it were in his left, than Rosh beth ab said unto him, hold up thy left hand; and he laid the two lots on the two goats; the right on that which was at his right hand; and the left, on that which was at his left. Maimony in jom hakippurim, ch. 3. sect. 1. 2. 3. This casting of lots was, that the Lord (of whom the whole disposion of the lot is, Prov. 16. 33.) might show which of the two goats he would have to dye, and which to live: and it figured, how the sufferings of Christ (who was to be put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 13.) should be no other than whatsoever God's hand, and his counsel determined before to be done, Act. 4. 28. for jehovah] in Chaldee, for the name of the LORD: so after. the Escape goat] called in Hebrew Azazel, that is, the Goat-gone-away; which the Greek translateth Apopompaion, Sentaway: the Chaldee, & many interpreters keep the Hebrew name untranslated: and it is thought to be the name both of the Goat, and of the place whereinto he was sent in the wilderness, as verse 10. so by Sol. jarchi it is expounded, a strong and hard mountain, etc.  
Ver. 9 did ascend] that is, did light, or fall: which is said here to ascend or come up, because it was first taken up out of the vessel, and after was laid upon the beast. So in vers. 10. and elsewhere, Lots are said to ascend or come up, as in josh. 18. 11. sometimes to come-forth (as out of the vessel,) Numb. 33. 54. jos. 19 1. and sometimes to fall, as jon. 1. 7. 1 Chr● 26. 14. Act. 1. 26. make him] that is, as the 〈◊〉 explaineth it, offer him, for sin: the manner is after showed in vers. 15. by killing him; to figure out the death of Christ, according to the flesh. Sol. jarchi expoundeth it thus, when he layeth the Lot upon 〈◊〉 he shall call him by this name saying, A Sin-offering for the Lord.  
Ver. 10. presented alive] after that the Priest hath killed his own bullock and the other Goat, whose lot was to die: ver. 11. 15. 20. In the mean time, after the casting of these lots; the Hebrews say, that the Priest bound a long piece (they call it 〈◊〉 tongue) of scarlet, of two shekels weight, upon the hea 〈…〉 the Scape-goat, and set him before the place of his sending away; and the other which was to be killed, before the place of his kill, and then he killed the Sin-offering bullock, which was for himself. Maimony in I 〈…〉 kip. ch. 3. sect. 4. and Talman joma. c. 4. to make atonement] as the Goat which was slain, was for atonement or expiation, v. 16. 17. so was the live goat, as here, and in vers. 21. 22. so that both of them were figures of Christ, who is the atonement (or propitiation) for our sins, 1 joh. 2. 2. & 4. 10. for a escape goat] or, to azazel, which is by some thought here to mean the place in the wilderness, where this goat was let go.  
Vers. 11. shall make atonement] laying his hands on the head of the beast, confessing and ask pardon of God for his iniquities, trespasses & sins; as is before noted on verse 6. This he was to do for himself first, and for his house: that being reconciled to God, he might be fit (as a figure of Christ,) to make atonement for the people. Of this the Hebrew doctors say, (speaking of the practice in the ages following:) he came to his bullock the second time, and laid both his hands on the head thereof, and confessed a second confession, for himself, and his house, and for the sons of Aaron (all the Priests) and asked mercy of God, and then killed the bullock. Maimony, in jom. hakipp. c. 4. s. 1. So elsewhere (in the same treatise, ch. 2. s. 6.) he mentioneth three confessions which the Priest made this day. One which he made for himself at the first, a second, which he made for himself with the other Priests, and both these were upon the bullock of Sin-offering which was for himself. And the third confession was for all Israel, upon the Escape goat. for his house] that is, saith Sol. jarchi, for his brethren the Priests, for they all are called his house, as it is written, O house of Aaron, bless ye the Lord, Psal, 135. 19 And all their atonement was not, save for the uncleanness of the Sanctuary, and holy things thereof, as in verse 16. That he made atonement for the Priests, is expressly mentioned, in v. 33.  
Ver. 12. shall take a censer] after the bullock was killed, before the blood was sprinkled, this service of burning incense came between, as to prepare the way into the holy place, by the cloud (the smoke of the incense upon the Mercy-seat, verse 13. 14. So Christ before he entered with his own blood into the most holy place of heaven (Heb. 9 11. 12. 24.) prepared and sanctified himself and his way, by prayer, (which was figured by incense, Rev. 8. 3. 4.) joh. 17. Matt. 26. 36. etc. This Censer or Fire-pan (as the word is Englished in Exodus 27. 3.) is called in Greek Pureion, that is, a Fire vessel; in the new Testament never so named, but Libanotos, an Incense vessel or Censer, Rev. 8. 3. 5. where mention is made of a golden Censer. Of this here, the Hebrews say; Every (other) day, he whose duty it is to use the Censer, putteth coals in a censer of silver, etc. but this day the high Priest putteth coals in a censer of gold. Maimony in jom. hakipp. c. 2. sect. 5. before jehovah] this was the burnt-offring altar, in the courtyard, where fire always burned: but from this manner of speech, the Hebrews say they took the fire from that part of the Altar, which was next to the west, (that is, towards the Sanctuary:) Maimony, ibidem. chap. 4. sect. 1. So jarchi expoundeth it, from that side (of the outeraltar) which is before the door, and that is the west side. of incense] the making, and signification hereof, is showed on Exodus 30. 34, etc. It figured the prayers and mediation of Christ: Psal. 141. 2. beaten-small] it was beaten the evening before this day: see the notes on Exodus 30. 34. 36. This beating of the incense, figured the agony of Christ in his prayers before his death, which he offered up with strong crying and tears: Luke 22. 44. Heb. 5. 7. within the veil] meaning the second veil, (as the Apostle calleth it, Heb. 9 3.) and so into the most holy place: a figure of heaven itself, into which the incense of Christ's prayer and mediation should come before God, for his Church, Heb. 9 24. Rev. 8. 3. 4. Maim. (in jom hakippur. c. 1. s. 7.) telleth how the Sadducees, which were in the days of the second Temple, said that the incense for atonement day, was to be put upon the fire in the Temple, without the veil; and when the smoke thereof ascended, it went into the Holy of holies; and their reason was this, because it is written (in Lev. 16. 2.) I will appear in the cloud upon the Mercy-seat; they said that was the cloud of the incenso: but our wise men (faith he) have taught, that the incense was not burnt but in the holy of holies before the Ark; as it is written (Levit. 16. 13.) upon the fire before the Lord. And forasmuch as they were careful, in the second Temple, lest the high Priest should incline to the Sadducees, side; they did swear him, in the evening of Atonement day: the Messengers of the Synedrion, saying unto him: We adjure thee by him that hath caused his name to dwell in this house, that thou shalt not change (or alter) any thing of all that we do say unto thee.  
Vers. 13. the cloud of the incense] that is, as the Greek translateth it, the vapour of the incense. This cloud covering the Mercy-seat, figured the mediation of Christ, by which Gods wrath is turned from his church; as is after said, that he die not. Compare Revel. 8. 3. 4. The manner of doing this service, they say was thus; the High Priest took the Censer with fire in his right hand, and the Cup with incense in his left, etc. and went within the veil, till he came at the Ark: there ●ee put the Censer between the two bars. And in the second Temple, where there was no Ark, he put it upon a stone there set: etc. And he filled the palm of his hand with incense, and put it upon the coals in the censer: and stayed there till the house was full of smoke, and went out. And he went out backward by little and little, with his face to the holy place, and his back to the Temple, until he came without the veil. Then prayed he there in the Temple, after he was come out, but a short prayer: that the people might not be afraid, and test they should say, he is dead in the Temple. Maimony in jom hakippurim, chap. 4. sect. 1. Chazkuni here saith, It is said before (in verse 2.) In the cloud I will appear, etc. and to the end▪ that the might not behold the Majesty of God, as it is written, No man shall see me and live, (Exod. 33. 20.) it was necessary that he should first, darken the house with incense, and after that, he brought the blood in th●ther. upon] or, over the Testimony, that is, over the Tables of the Law, which were in the Ark: see Exod. 25. 16. and 31. 18.  
Vers. 14. blood of the bullock] which was killed for his own sins, verse 6. 11. and which had been given (as the Hebrew doctors writ) unto one to stir the same. Hence the Apostle observeth how the high Priest went in, not without blood, which he offered for himself, etc. wherein he figured Christ, who should enter heaven, not by the blood of Goats and Bulls, but by his own blood, Heb. 9 7. 11. 12. though his blood was shed, not for himself, (in whom was no sin,) but for our iniquities. sprinkle with his finger] this was one sprinkling, as Sol. jarchi and others do note; and besides this, he after sprinkled seven times. upon] Hebr. on the face, that is, the upper part; which the Greek translateth but upon: and so the Hebrew itself as, in verse 15. and before] Hebrew and to the face: so in verse 15. seven times] a number oft used in the legal services; it signified a full and perfect applying, and purging by the blood of Christ: see Levit. 46. and compare Heb. 9 14.— 23. 1 Pet. 1 2. The Hebrews understand these seven times, to be besides the former, and so to be eight in all: they relate the order of it thus. He killed the bullock of the sin-offering which was for himself, and the goat on the which the Lot fell for the Lord. And he carried their blood into the Temple, and he sprinkled of the blood of them both, in this day, three and forty sprinklings. First he sprinkled of the blood of the bullock, eight sprinklings, in the most holy place, between the bars of the Ark; near the Mercy-seat, within an hand-bredth: as it is said, AND BEFORE THE MERCY-SEAT, HE SHALL SPRINKLE, etc. (verse 14.) And he sprinkled there, one above, and seven beneath. By word of mouth we have been taught, that this which is said, SEVEN TIMES, is more than the first sprinkling. And he counted them one, two, three, &c left he should forget, And afterward, he sprinkled of the goat's blood, between the bars of the Ark eight times; one above and seven beneath; and counted them, as the former. And he turned and sprinkled in the Temple, upon the veil, of the bullock's blood, eight times, one above and seven beneath; for soit is said, OF THE BLOOD OF THE BULLOCK, UPON THE MERCY-SEAT, AND BEFORE THE MERCY-SEAT. And he turned and sprinkled of the goat's blood likewise, upon the veil, eight times; one above and seven beneath; (verse 15.) and counted them as the former. And afterwards, he mixed together the two bloods, the bullocks blood, and the goat's blood. And sprinkled of them both four times, upon the four horses of the golden altar which was in the Temple, (verse 18.) and seven times on the midst if the same altar, (verse 19) And at all these three and forty sprinklings, he dipped his finger in the blood, one dipping for every sprinkling; and sprinkled not twice with one dipping. And the rest of the blood, he poured at the western bottom of the (brazen) altar that was without. Maimony, in jom hakippurim, c. 3. s. 4. 5.  
V 15. he shall kill the goat] after he had sprinkled of the bullock's blood, for himself, he left it in the Temple, upon a base of gold that was there; and afterward went out of the Temple, and killed the goat: saith Maimony ibidem chap 4. sect. 2. for the people] that as he had offered for himself, so he might do, for the ignorances of the people, as the Apostle saith, Heb. 9 7. within the veil] into the most holy place, a figure of heaven, whither Christ the forerunner, entered for us; and whither also our hope, the sure Anchor of our souls, entereth by him: Heb. 6. 19 20. and 10. 19— 23.  
Vers. 16. because of] or, from the uncleannesses, that is, purging it from them. Hereby appeareth the horror of sin: for though the people never went into the Holy place, much less into the Most holy; yet such was the power of their iniquities, that the holy Altar, Ark and Sanctuary itself was defiled in the sight of God, and could not be cleansed without blood: so our sins do defile God's Church, and his most holy ordinances therein, and do come up into heaven itself; wherein, to we can have no entrance but by the blood of Christ, cleansing us and our way, and purging our consciences from dead works, to serve the living God: Heb. 9 7. 11. 14. etc. and all] or, in all their sins: see after, on verse 21. that dwelleth] that is, is placed and remaineth; the Greek translateth built: unto which phrase Paul hath reference, speaking of Christ's greater and more perfect tabernacle, not made with hands, that is, not of this building, Hebr. 9 11. The Temple of his body, (joh. 2. 21.) and veil of his flesh, (Hebr. 10. 20.) were by imputation of our sins made as unclean, and sprinkled with his own precious blood; that he might reconcile us unto God. Esa. 53. 2 Cor. 5. 19 21. It was necessary that (Moses Tabernacle, and Solomon's Temple,) the patterns of things in the heavens, should be purified with these (sacrifices forementioned:) but the heavenly things themselves, with better sacrifices than these. Heb. 9 23.  
Vers. 17. not be any man] neither of the people, nor of the Priests: only the high Priest himself performed this service in the fight of God. Figuring herein our high Priest Christ jesus, on whom God laid the inquitie of us all, Esa. 53. 6. who his 〈◊〉 self, bare our sins, in his own body on the tree, 1 Per. 2. 24. who hath by himself purged our sins, Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉 himself, even by him; whether they be things in earth, or things in heaven, Colos. 1. 20. no creature helping, no nor comprehending the riches of his grace, wherein he hath abounded towards us, in 〈◊〉 wisdom and prudence, and hath gathered together in one all things in Christ, both which are in the heavens, and which are on earth, even in him, Eph. 1. 8. ●0. These things, the Angels desire to look into, 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places, is made known by the Church, the manifold wisdom of God, Eph. 3. 10.  
V 18. shall go out] from the most holy place. to the Altar] of incense which stood in the holyplace. and of the blood of the goat] both bloods mixed together in a basin; as before is noted. and put] Hebr. and give: so this was a striking of his finger with the blood upon the horns. And he beg●● (they say) at the North-east horn; so to the Northwest then to the South-west, and so to the Southeast: Maimony in jom hakipp. chap. 4. sect. 2. And of this, when God first appointed the Altar to be made, he said, Aar on shall make atonement upon the horns of it, 〈◊〉 in the year; with the blood of the Sin-offering of at 〈…〉ments: Exod. 30. 10. This Altar being for incense, which figured prayers, (Psal. 141. 2.) and the horses signifying the power of Christ's mediation, (as from which voices or answers to the prayers of the saints were heard, Revel. 9 13.) the cleansing of them by the blood of the Sin-offering, shown how the infirmities in the faith & prayers of the Saints, are to be helped and purified by the death and blood of Christ.  
Vers. 19 blood upon it] After the Priest had put blood upon the four horns: he removed the coals and ashes which were on the golden altar, so that the gold appeared: then he sprinkled of the mixed blood, on the clean place of the altar, seven times; by the south side, by the place where he had finished the putting thereof upon the horns. And he went out, and poured the residue of the blood, at the western bottom of the (brazen) altar that was without, Maim, in jom hakipp. chap. 4. sect. 2. seven times] for a full and perfect purification, as in verse 14. from the uncleannesses] the imperfections and sins, which the people fell into, in their most holy service and prayers.  
Vers. 21. shall impose] or, shall lay both his hands, which he now did in the name of the people, by this sign discharging them, and laying the burden of all their sins upon the beast, a figure of Christ. See the notes on Levit. 1. 4. and all their sins] or, in, or with all their sins: But the Greek translateth it and: and so the Hebrew often signifieth, as is noted on Gen. 2. 3. and on Exod. 17. 10. These three, comprehend sin of all sorts, which the Priest confessed in general, with the three names here used, (as in the ages following is recorded;) and asked mercy also for them all, saying, Oh Lord, thy people the house of Israel, have sinned, and done iniquity, and trespassed before thee: Oh Lord make-atonement now for the sins and for the iniquities and for the trespasses that thy people the house of Israel, have sinned, and unrighteously done, and trespassed before thee: as it is written in the law of Moses thy servant, that in this day, he shall make-atonement for you, etc. Maimony in jom hakipp. chap. 4. sect. 2. shall put] Hebr. shall give, that is, affix or fasten them upon the head of the goat; which being also figure of Christ, shown how our sins should be imputed unto him, and God would lay upon him the iniquity of us all; that he which knew no sin, should be made sin for us, Esa. 53. 6. 2 Cor. 5. 21. a fit man] or, a man appointed and prepared: Hebr. an opportune (a timely) man: which the Greek translateth already man; the Chaldee, a man that is prepared (or appointed) to go: and Sol. jarchi expoundeth it, appointed for it from the day before. Of this, the Hebrews writ, that (in the ages after,) the live goat was led away by one of the Priests thereto appointed: unto a rock in the wilderness, twelve miles, (that is, ninety furlongs) distant from jerusalem. Every mile (they say) was seven furlongs and an half. They made ten booths between jerusalem, and that rock in the wilderness; between every both, there was a miles space: and in every both one man or more, that some might accompany him that led the goat, from one both to the next. So there being a mile (that is, two thousand cubits) between both and both, that was a Sabbaths day's journey: and so fare they might accompany him. And there remained between the last both and the rock in the wilderness, two miles. At every both, they said unto the man, lo here is meat, and here is water, if his strength failed him, and he had need to eat, he might eat: but there never was man (they say) that needed so to do. [And without necessity no man might eat, for it was their most solemn Fast.] From the last both, they went not with him to the Rock, but half way (one mile, their sabbath day's journey,) and stood a fare off, to see what he did with the goat. When he had put the goat down the Rock, they (at the booths aforesaid) waved with linen clothes (or white flags) to the end that they in jerusalem, might know that the goat was come to the wilderness. Talmud in joma, chap. 6. and Maimony in his Comment thereon, and in his Misneh, in jom hakippurim, chap. 3. sect. 7. etc. Of their sabbath day's journey, see the notes on Exodus 16. 29.  
Vers. 22. all their iniquities] by this it appeareth, that as the killed goat figured Christ killed for the sins of his people: so this living goat, figured him also, who bore our griefs, and carried our sorrows; and on whom God laid the iniquity of us all: Esa. 53. 4. 6. And because Christ was not only to dye for our offences, but also to rise again for our justification, Rom. 4. 25. to be crucified through weakness, yet to live by the power of God, 2 Cor. 13 4. to be put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed, could not make alive again; therefore God appointed two; that in the slaine beast, Christ's death, in the live beast, his life and victory might be fore shadowed. Heb. 9 23. 24.— 28. See the like mystery in the two birds, for the cleansing of the Leper, Levit. 14. 6. 7. Or, the sending of this goat into the wilderness, (as the former was sacrificed in the Sanctuary,) might figure out the salvation of Christ communicated with the gentiles and peoples of the world, as Esa. 42. 1. 4. 11. and 49. 6. For the wilderness is sometime used to signify peoples; Ezek. 20. 35. The Hebrews say; The escape goat made-atonement for all the transgressions of the Law, both the lighter, and the more heavy transgressions, whether done presumptuously, or ignorantly, whether they were known unto a man, or unknown; all are expiated by the Scape-goat, if so be the party do repent. Maimony in treat. of Repentance, chap. 1. sect. 2. This goat was but a shadow of Christ: and unto repentance, must be added faith: for God hath set him forth, to be a propitiation through faith in his blood: Rom. 3. 25. land of separation] or a land cut-off, a land separated, to weet, from other lands, or from all people: that is, as the Chaldee translateth it, a land that is not inhabited; which the Greek calleth Abaton, wayless, or inaccessibles; where no man goeth: afterward Moses calleth it a wilderness. Or it may mean, a place decreed of and determined whither to send him: for the Hebrew word sometime signifieth a decree, job 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sins by Christ; both from the face of God, that they should not appear against us before him, to be imputed unto us: and also from us, that sin should have no more dominion over us, nor we serve it any longer; but having our consciences purged from dead works, should serve the living God. 2 Cor. 5. 19 Heb. 9 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace, saith unto God, Thou wilt cast all their sins, into the depths of the sea; Mich. 7. 19 And this word which Moses here useth, is not elsewhere used in like sort for a land, but for cutting off of other things, and in particular is applied to Christ, working our redemption, that he was cut-off out of the land of the living, Esa. 53. 8. which the holy Ghost expoundeth thus, his life was taken from the earth, Act. 8. 33. and whereof himself speaking said, whither I go, ye cannot come: joh. 13. 33. That eternal Spirit through which Christ offered himself without spot unto God, (Heb. 9 14.) and by which he was made-alive after death (1 Pet. 3. 18.) enabled his flesh or manhood, to suffer such things as no other creature could come near unto: and thereby Sin is put-away, and the body of sin, abolished, Heb. 9 26. Rom. 6. 6. The Hebrews say, of this goat sent away, that the man which carried it, threw it down the rock, and so it died: Thalmud in joma, chap. 6.  
Vers. 23. Aaron shall come] while the goat aforesaid was going to the wilderness, these services following began, and other after them in this order as the Hebrews have recorded; After he hath sent away the goat, by the hand of him that led him, he returneth to the bullock and goat, wholse blood he had sprinkled within (the Sanctuary) and openeth them, and taketh out their fat, which he putteth in a vessel, to burn them upon the Altar. And he cutteth the rest of their flesh into great pieces, but one cleaving to another, and not parted asunder: and them he sondeth by the hand of others, to be carried out to the place of burning (without the camp, Levit. 16. 27.) When the (Escape-) goat is come to the wilderness, the high Priest goeth out into the women's court, to read the Law. And whiles he is reading, they burn the bullock and the goat in the place of the ashes (without the city:) therefore he that seethe the high Priest when he readeth, seethe not the bullock and the goat burnt. When he readeth, all the people stand before him: and the minister of the Congregation taketh up the book of the Law, and giveth it to the Chief of the congregation, and he to the Sagan (or second chief Priest) and the Sagan giveth it to the high Priest, who standeth up when he receiveth it, and standeth and readeth the 16. of Leviticus, and Levit. 23. 27.— 32. etc. And when he readeth, he blesseth (God) before and after, etc. After this he putteth off his white garments, and washeth himself, and putteth on his golden garments, and sanctifieth his hands and his feet, and offereth the goat, which is for the general addition to this day's service (Numb. 29. 11.) and offereth his own ram, and the people's ram, as it is said, AND HE SHALL COME FORTH, AND SHALL MAKE HIS BURNT-OFFRING, AND THE BURNT-OFFRING OF THE PEOPLE: Lev. 16. 24. And he burneth (on the altar) the fat of the bullock and of the goat that were burnt (without the camp;) And he offereth the daily evening sacrifice, [the Lamb. Numb. 28. 3.] and trimmeth the Lempes', as on other days, (Exod. 27. 21.) After this, he sanctifieth his hands and his feet, and putteth off the golden garments, and putteth on his own (common) garments, and goeth to his house; and all the people do accompany him to his house; and he keeps afeast, for that he is come out in peace, out of the Sanctuary. Maimony in jom hakippurim, chap. 3. sect. 7. 11. and chap. 4. sect. 2. leave them there] to weet, (as in the ages following,) they left them in some of the holy chambers which were about the Sanctuary, Ezek. 44. 19 Of this, the Hebrews writ, The white garments, wherein he served on the fasting day, he never served in them the second time; but they were laid upon the place where he put them off; as it is said, HE SHALL LEAVE THEM THERE; and they might not be put to any use. Maim. in Keleihamikdash (or, Implements of the Sanctuary,) chap. 8. sect. 5.  
Vers. 24. wash his flesh] that is, as the Greek translateth, his body: so he washed before he put on the linen garments, verse 4. and this was an usual rite, so oft as he shifted his clothes; as from this place the Hebrews teach, saying; Every time that he changeth garments, and putteth off garments, and putteth on other garments, he is charged to wash or baptise.) And the high Priest washed five times, and sanctified (that is, washed his hands and feet) ten times this day. As, at first he put off his common garments which he wore, and washed [or baptised his whole body] and cameup and wiped himself, and put on the golden garments, and sanctified his hands and his feet. A●● he killed the daily sacrifice, and trimmed the Lamps, etc. and offered the bullock and 7. lambs. And after that he sanctified his hands and his feet, and put off the golden garments, and washed and wiped himself, and put on the white garments: and sanctified his hands and his feet, and served the service of the day, [as is before shown] Afterwards, he sanctified his hands and his feet, and put off the white garments, and washed himself and wiped, and put on the golden garments, and sanctified his hands and his feet; and offered the God for sin, which was added to this day's service, and his own Ram, and the people's Ram, which were burnt-offrings: and burnt on the altar the fat of the bullock's and goat that were burnt without, and offered the day evening sacrifice. And after that, he sanctified his hands and feet, and put off the golden garments, and washed and wiped himself and put on the white garments and sanctified his hands and feet; and went into the most holy place, and brought out from thence the incense 〈…〉 and the censer; and after that sanctified his hands and his feet, and put off the white garments: and washed and wiped himself, and put on the golden garments, and sanctified his hands and feet, and burned the evening incense due for every day, and trimmed the Lamps; and sanctified his hands and feet; and putoff the golden garments, and put on his common garments, and were out. All these washings and sanctifyings were in the Sanctuary, except the first washing which he might die without, etc. If the high Priest were an old man, 〈◊〉 sick: they took off the cold from the water by 〈◊〉 made hot in the fire, or by mixing hot water with the cold. All other days the high Priest sanctifieth his 〈◊〉 and feet from the Laver [of brass] as the other Priests do: but this day, for honour's sake, he sanctifieth from a golden vessel. Maimony in jom hakipp. chap. 2. sect. 2. 3. 4. 5. Of these and the like, the Apostle saith; their services stood only in meats and 〈◊〉, and divers baptisms (or washings,) and carnal or dinantes imposed on them, until the time of refor 〈…〉 (or bettering:) Heb. 9 10. which spiritually taught them and us, to draw near with a true heart, and full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; Heb. 10. 22. See the notes on Exod. 30. 19 20. his garments] his ordinary high Priests garments, appointed in Exod. 28. wherein he was to perform his daily service in the sanctuary. Sol. jarcht expoundeth it, the eight garments wherein he serveth all days of the year. shall make] or, shall do, that is, shall offer his burnt offering, that was the Ram, in verse 3. and the people's ram, vers. 5. which figured the accomplishment of their atonement, Levit. 1. 4. and the presenting of themselves unto God, as new creatures, to perform unto him their reasonable service; Rom. 12. 1.  
Vers. 25. shall burn] or shall perfume: for the burning of the fat upon the altar, and the burning of the body without the camp, verse 27. Moses expresseth here and usually by two divers words. What the fat signified, is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar] the brazen altar in the courtyard; for on the golden altar it might not be burnt, Ex. 30. 9  
Vers. 26. he that sent away] that is, as the Chaldee explaineth it, he that led (or carried) away: that fit man forementioned in verse 21. for the scape-goat] Hebr. for (or to) Azazel; which some take here to be the place in the wilderness. The Greek translateth it, that which was sent away unto dismission. his flesh] in Greeke, his body: which was a sign that he was unclean, as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the unclean, was made, in Num. 19 8. afterward] at evening, for till then he was unclean, Levit. 15. 5. After he had been with the goat, at the Rock, he came and remained under the last both, (of the ten before noted on verse 21.) until it was dark: saith Maimony in jom hakipp. c. 3. s. 7.  
Vers. 27. without the Camp] So the blood of this Sacrifice was carried into the holy and most holy places; the sat was burned on the altar in the court-yard; the body was burned without the Campe. The mystery is opened by the Apostle, that Christ cu● Sin-offering and sacrifice of atonement, and also our high Priest, entered into the holy place of heaven, not with the blood of others, but by his own blood, and obtained eternal redemption: Heb. 9 11. 12. 23, And as the bodies of these beasts, were burnt without the camp: so jesus, that he might sanctify the people with his own blood, suffered without the gate (of jerusalem:) Let us go forth therefore unto him, without the camp, bearing his reproach; for here have we no continuing city, but we seek one to come: Heb. 13. 11. 14. See the notes, on Levit. 4. 12. & 6. 30.  
Vers. 28. his flesh] in Greeke, his body: for th● cause foreshowed on verse 26.  
Vers. 29. a statute for ever] Hebr. for a statute of eternity: that is, an everlasting ordinance. Meaning from year to year, till the ever of the jubilee (as the jews use to speak) that is, till Christ should come, in whom all these figures have an end. So ever is ended at the jubilee, as is noted on Exod. 21. 6. tenth day] This service being done upon this day, every year; shown the inability both of this Priesthood and of these sacrifices, to make atonement in deed for the people; as it is written; For the Law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For than would they not have ceased to be offered, because that the worshippers once purged, should have had no more conscience of sins? But in those, (there is) a remembrance again of sins every year. For it is not possible that the blood of bulls and of goats, should take away sins. Wherefore when [Christ] cometh into the world he saith: Sacrifice and offering thou wouldst not; but a body hast thou prepared me. Heb. 10. 1. 5. The commandment of fasting & sanctifying this tenthday, is again repeated in Levit. 23. 27.— 32. the sacrifices which it should have more than other days, are expressed in Numb. 29. 7.— 11. And the jubilee (which was every fiftieth year) began and was soiemnly proclaimed with trumpet, upon this tenth day, Lev. 25. 8. 9 a shadow of that acceptable year of the Lord, the year of freedom, which Christ hath proclaimed by the trumpet of his Gospel, Luke 4. 18. 19 21. 2 Cor. 6. 2. afflict your souls] the Greek translateth, humble your souls: by the soul, the body also is comprehended, even the whole person, as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation, is inwardly by godly sorrow for sin, which worketh repentance, carefulness, indignation, fear, vehement-desire, zeal and revenge, 2 Cor. 7. 10. 11. and a judging of ourselves, 1 Cor. 11. 31. and loathing ourselves for the evils which we have committed, Ezek. 6. 9 Outwardly by fasting, and abstinence from all fleshly delights. By the Hebrew canons, they were to abstain this day from five things; from meat and drink; from washing themselves, from anointing, from putting on the shoes (and all fine apparel,) and from carnal copulation. Maimony in treat. of the Rest of the tenth day, c. 1. s. 4. 5. The Scriptures confirm these; as David afflicted his soul with fasting, Psal. 35. 13. Daniel, by it, and by not anointing; Dan. 10. 3. 12. Israel, by putting off their ornaments; Ex. 33. 4. 6. David, by going barefoot, 2 Sam. 15. 30. & wearing sackcloth, Psal. 35. 13. and not washing nor anointing. 2 Sam. 12. 20. 21. Urias, by not lying with his wife, 2 Sam. 11. 11. But the chiefest of these was fasting, and the day is called the Fast, in Act. 27. 9 and the time by the law, is from evening to evening, beginning the ninth day of the month at even, Levit. 23. 32. by which words the Hebrews gather, that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth, and so in the end of it, to tarry in their affliction a little of the night after the tenth day; and therefore that it was necessary to add somewhat of the working day, unto the holy day, both before and after. But they exempted from this fast, such as were sick, and all children under nine years of age. Maimony in treat of the Rest of the tenth day, chap. 1. sect. 6. and chap. 2. sect. 8. 10. Moreover under this name of afflicting themselves, and fasting, the Lord required the putting away of all sin; and amendment of life; as, to lose the bands of wickedness; to undo the heavy burdens, and to let the oppressed go free, and to break every yoke; to deal bread to the hungry to cover the naked, and the like; Esa. 58. 6. 7. And so it figured our mortification with Christ; that as in the sacrifices killed, his humiliation unto the death, was foreshadowed, Phil. 2. 8. so by the humiliation of the Church, our sufferings with him were signified; our baptising into his death and burial, and our walking in newness of life, our old man being crucified with him; that the body of sin might be destroyed. Rom. 6. 3. 4. 6. 1 Pet: 2. 21. Unless we do this, we may fast, but the Lord seethe it not; and afflict our soul, but he taketh no knowledge; neither can we make our voice to be heard on high; Esa. 58. 3. 4. any work] for this was a solemn sabbath, verse 31. and by ceasing from work, figured that they which would have expiation and atonement by Christ's day, must cease from their own works, to do the work of God; believing in him whom he hath sent: Heb. 4. 10. joh. 6. 29. stranger] in Greeke, Proselyte: by the home-born, are meant Israelites borne in that land: the stranger, was of the heathens, joined to the faith and Church of Israel: such were bound to all Israel's ordinances. See Exod. 12. 19 48. 49.  
Vers. 30. he shall] that is, God by the Priest (as verse 32.) shall make etonement (or expiation) to cleanse (or purify) you. Herein was figured the power and efficacy of Christ's Priesthood, and sacrifice: that he expiateth and maketh atonement for our sins with God, 1 joh. 2. 1. 2. and cleanseth us by his blood and spirit from all sin: 1 john 1. 7. Romans 8. 9 10. 11.  
Vers. 31. sabbathisme] or rest: this word the Apostle keepeth in Heb. 4. 9 and being joined to the word sabbath, it noteth an exact and careful rest: therefore God threatneth to destroy them that did any work this day Levit. 23. 30. See also the notes on Exod. 16. 23.  
Vers. 32. whom he] that is, whom God shall anoint; or, which shall be anointed, as the Greek translateth whom they shall anoint. Such words are often used without designing any person; as is noted on Genes. 16. 14. By this anointed, the high Priest is meant, Levit. 21. 10. shall fill] that is, shall consecrate, see Exod. 29. 9 The Greek translateth, shall perfect (or consecrate) his hands. Herein he also figured the Son of God, who is our high Priest perfected (or consecrated) for evermore, Hebr. 7. 28. garments of holiness] the four forementioned, verse 4. called in Greek a holy stole (or robe:) which word is used in Rev. 6. 11. and 7. 9 13. 14. where the Saints that came out of their tribulation, are arrayed in white stoles (or robes,) which they have washed and made white in the blood of the Lamb Christ. The mystery of these garments is there touched: and by it we may learn, why the high Priest, in the work of Expiation, might have none but white garments this day.  
Vers. 33. the Sanctuary of holiness] that is, as the Greek translateth, the holy of the holy, meaning the most holy place: into which he went first with incense and blood: verse 12. 13. 14. 15. 16. the Tent] the Holy place or first Tabernacle; which he secondly expiated, verse 16. etc. all the people] in Greeke all the congregation. Because the expiation of the whole Church dependeth thus on the high Priest, so that if he were unclean, or 〈◊〉 in his ministration, he was in danger of death by the hand of God, (Lev. 10. 1. 2. 3. and 16. 2.) and so the Church should want atonement for th' 〈…〉 sins: therefore the high Council or Magistrat●● looked carefully unto him, both for his purity, an● for information of him in his duty this day. 〈◊〉 is said, that Seven days before the day of atonement, they separated the high Priest from his own house, 〈◊〉 his chamber which was in the Sanctuary: and kept him from his wife, all those seven days, lest his wife should be in her disease, and so he become unclean seven days. [as Levit. 15. 24.] and might not serve. And they appointed with him, an other high Priest; that 〈◊〉 any pollution happened unto him, the other might serve in his stead. Whether the pollution happened unto him before the daily morning sacrifice, or after he had offered the oblations; this (other) that was taken in his stead, needed no institution (or consecration,) but began his administration where the first did leave off: etc. D●ring these seven days, they sprinkled him with the ashes of the heiffer, in the third day after his separation, and is the seventh [according to Num. 19 10. 12.] which was the evening of Expiation day; lest he should be def 〈…〉 by any dead, and not know of it, etc. All the seven days, they enured him with the services. He sprinkled the blood, and burned the incense, and trimmed the lafoy 〈…〉; and burned the daily sacrifices on the Altar, that 〈◊〉 might be acquainted with the service on Expiation day. And they appointed unto him some Elders, of the 〈◊〉 dear of the Synedrion (or Council,) which did read before him, and teach him the service of the day, and the order of it. And they spoke to the high Priest to 〈◊〉 himself, lest he should have forgotten, or lest he shall not have learned this thing. And on the even of the Atonement day, in the morning early, they set him 〈◊〉 the East gate, and brought before him, bulls and r●●s and sheep, that he might be acquainted and enured with the service. All the seven days, they restrained him not from meat or drink: but in the even of Atonement day, they suffered him not to eat much, because meat bringeth sleep; and they would not suffer 〈◊〉 to sleep, lest any accident (of the night, as Deut. 23. 10.) should be seen; etc. Maimony in jom hakipp. chap. 1. sect. 3. 6. and Thalmud. Bab. in joma, chap. 1. H●● ever it were for all these rites; the Lord who 〈◊〉 red sanctity and cleanness in all his Priests 〈…〉 times of their service, Levit. 22. 3. required it 〈◊〉 carefully of the High Priest on this day; where he most solemnly figured Christ in his office 〈◊〉 work; of whom it is said, that In all things it 〈◊〉 ved him to be made like unto his brethren, that 〈◊〉 might be a merciful and faithful high Priest, in things ●●●taining to God, to make atonement for the sins of the people. For such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Heb. 2. 17, and 7. 26.    

CHAP. XVII.  
A law that all sacrifices must be killed and offered in the Sanctuary, and no other where, 7, that they might no more sacrifice unto Devils. 8, They that did otherwise, should be cut off. 10, All eating of blood is forbidden upon like penalty. 13, A law for covering the blood of beasts and birds that were slain. 15, Against eating the flesh of any carcase, or of any torn thing; and how they that did it, should cleanse themselves.  
ANd jehovah said unto Moses, saying. Speak unto Aaron, and unto his sons, and unto all the sons of Israel; and say unto them: This is the thing, which jehovah hath commanded, saying. Every man of the house of Israel; that killeth an Ox, or Lamb, or Goat, in the Camp; or that killeth it out of the Camp: And bringeth it not, unto the door of the Tent of the congregation; to offer an oblation to jehovah, before the Tabernacle of jehovah: blood shall be imputed unto that man, he hath shed blood; and that man, shall be cut off, from among his people. To the end that the sons of Israel may bring, their sacrifices, which they sacrifice, on the face of the field; even that they may bring them unto jehovah, unto the door of the Tent of the congregation, unto the Priest; and sacrifice them, for sacrifices of Peace-offrings, unto jehovah. And the Priest shall sprinkle the blood, upon the Altar of jehovah; at the door, of the Tent of the congregation: and burn the fat, for a ●avour of rest, unto jehovah. And they shall not sacrifice any more, their sacrifices, unto Devils; after whom, they have gone-awhoring: This shall be unto them, a statute for ever, throughout their generations. And thou shalt say unto them; Every man, of the house of Israel; or of the stranger which sojourneth among you: that shall offer a Burnt-offring, or a sacrifice: And shall not bring it, unto the door of the Tent of the congregation; to do it, unto jehovah: even that man, shall be cut-off, from his peoples.  
And every man, of the house of Israel; or of the stranger, that sojourneth among them; that shall eat, any blood: I will even set my face, against the soul that eateth blood; and will cut it off, from among the people thereof. For the soul of the flesh, it is in the blood: and I have given it to you, upon the Altar; to make-atonement, for your souls: for it is the blood, that maketh-atonement for the soul. Therefore have I said, unto the sons of Israel; no soul of you, shall eat blood: and the stranger, that sojourneth among you, shall not eat blood.  
And every man, of the sons of Israel; or of the stranger, that sojourneth among them; which shall hunt a hunting of wilde-beast, or of fowl, that may be eaten: he shall even pour-out, the blood thereof; and cover it, with dust. For it is the soul of all flesh; the blood thereof it is for the soul thereof: and I have said unto the sons of Israel; ye shall not eat, the blood of any flesh: for the soul of all flesh, it is the blood thereof; who-soever eateth it, shall be cut-off.  
And every soul, that shall eat a carcase, and a torn- thing; whether it be an home-born person, or a stranger: he shall both wash his clothes, and bathe (his flesh) in water, and be unclean until the evening, and then he shall be clean. And if he wash them not, and bathe not his flesh: then he shall bear, his iniquity.  

Annotations.  
HIs sons] the Priests; for they were the sacrificers for the people; therefore this Law is first directed unto them, then unto all the people. And as the extraordinary sanctification of the Church was appointed in chap. 16. so the ordinary and daily sanctification of all and every one is here taught; and how after their purification from all their sins, they should be careful to serve the Lord in newness of life, in that place, and after that manner which he prescribed. the thing] Hebr. the word. Every man] or, Any man, who-soever. Hebrew, man man, of the house of Israel; whereunto the Greek addeth, or of the Proselytes that are adjoined unto you: and so Moses addeth in verse 8. Targum jonathan explaineth it, young man or old: and so in verse 10. and 13. killeth an Ox] or a Bull, meaning for sacrifice to God, verse 4. 5. for this law concerneth holy things, sanctified, and meet for the Altar, which might not be killed, nor offered (as v. 8.) but in the Lords Court. This is often and instantly commanded, Deut. 12. 5. 6. 13. 14. 26. 27. & 14. 23. 26. & 15. 19 20. The Hebrew canons say, He that killeth holy things out of the court (of the Sanctuary) although he offer them not; if he do it presumptuously, is guilty of cutting-off, Lev. 17. 3. 4. If he kill in ignorance, he is to bring the Sin-offering appointed, Maim. in Magnaseh hakorbanoth, (or treat of offering sacrif.) c. 18. s. 3. Hereby Israel was taught to serve God in Christ only: for he is the true Tabernacle, Heb. 9 11. in whom God dwelleth among men, & by whom all our service and sacrifices are sanctified and made acceptable unto God in his church: ●o that none can come unto the Father but by him▪ joh. 14. 6. and he is the door of the sheep, joh. 10. 7. 9 The Tabernacle also figured the Church, where God requireth his worship to be performed by all his people: 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written, For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land serve me: there will I accept them; and there will I require your offerings, and the first fruits of your oblations, with all your holy things. Ezek. 20. 40. in the Camp] which is described in Numb. 2. answerable whereto the city jerusalem was, in the ages following: as is noted on Exod. 40. 33.  
Vers. 4. blood] that is, murder: for such corruption of God's worship, is hateful unto him as bloodshed. So in Esa. 66. 3. he saith, He that killeth an ox, is as if he slew a man. So the Hebrews; as Sol. jarchi here saith, As if he shed the blood of man, for which he is guilty of his life. he hath shed blood] Targum jonathan explaineth it thus, And it shall be to him, as if he had shed innocent blood. ●ut-off] in Chaldee, destroyed: so the Greek, that soul shall be destroyed.  
Vers. 5. the face of the field] that is, the open field: see the notes on Levit. 14. 7. As the heathens, so the Israelites (before the making of the Sanctuary,) sacrificed every where in the fields, high places and mountains. The Hebrews say, Before the Tabernacle was set up, the high places were lawful; and the service was by the Firstborne: after the Tabernacle was erected, high places were unlawful, and the service (was performed) by the Priests. Thalmud Bab. in Zebachim, chap. 14. Here Israel is restrained to the Tabernacle, but the other nations were not so, but might sacrifice other where, as did job and his friends, job 1. 5. and 42. 8. 9 And in the Hebrew canons it is said; He that killeth the holy things of the heathens, without (the Sanctuary,) is guilty: likewise ●e that offereth them without. But it is lawful for the heathens to offer burnt offerings unto God, in every place; and he himself may offer in an high place which he hath builded. But it is unlawful (for a jew) to help him, etc. for lo we are forbidden to offer without (the Court.) And it is lawful to teach them, and to learn them how they may offer unto the name of the Blessed (God.) Maim. in Maaseh hakorbanoth, chap. 19 sect. 16. The same liberty which the nations had before the Law, we have now again spiritually under the Gospel, john 4. 21.— 24. which God foretold, saying, My name shall be great among the nations, and in every place incense shall be offered unto my name, and a pure offering, Mal. 1. 11. unto the door] that is, into the courtyard: see the notes on Levit. 8. 3. of the congregation] or, of assembly: in Greek, of the testimony: so in verse 9  
Verse 6. a savour of rest] in Greeke, a savour of sweet smell: which the Chaldee expoundeth, to be accepted with favour before the Lord. Of these words and rites, see Levit. 1. 9  
Ver●▪ 7. unto devils] as all jews and Gentiles did▪ which sacrificed not by faith in Christ, and in such sort and place, as God approved of. Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calf, Exod. 32. at which time, they sacrificed unto the idol, Act. 7. 41. and so unto the devil; as jeroboam's idols are also called Devils, 2 Chron. 11. 15. and Antichrists likewise. Revel. 9 20. Devil's are in Hebrew named here Seghnirim, that is, rough and rugged as hairy goats; because in such shape they sometime appeared, like Satires: Esa. 34. 14. or of their hortour and terro●● which they cause unto men▪ for so the word originally signifieth. The Chaldee calleth them Shedin of their wasting and destroying the creatures: which name Moses after giveth them in Deut. 32. 17. The Greek translateth, unto Vain things. gone whoring] the Chaldee expoundeth it, erred, or committed idolatry: which sin is often called whoredom or fornication: (see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16.) because it violateth the covenant between God and his people, which is called marriage, Hosea 2. 2. 19, 20. and 3. 1.  
Vers. 8. stranger] or sojourner, in Greek a proselyte: meaning a heathen joined to the jews religion and church: so after in vers. 10. and 13. shall offer] as the sacrifice might not be killed, vers. 3. so neither might it be offered out of the Sanctuary, though it were killed therein. Whereupon the Hebrews say, He that killeth the holy things, and offereth them out of (the Sanctuary,) is twice guilty▪ once for killing, and once for offering. If he kill within, and offer without, he is guilty for offering: likewise if he kill without, and offer within; he is guilty for killing▪ M●●mony in Maaseh hakorbanoth, chap. 18. sect. 5. And Sol. jarchi (on Levit. 17.) saith, the Law speaketh of offering a Burnt-offring, to show that a man is guilty for burning the pieces (of the Sacrifice) without the camp, as is he that killeth it without: that if one kill, and another offer, both of them are guilty. 〈◊〉 sacrifice] to weet, of Peace-offrings; as the Chaldee explaineth it. As by the doctrine of our Saviour, in Matth. 23. 19 the Altar sanctified the gift: so the Hebrews understand this Law, for sacrifices offered by fire, and upon an altar without; saying: He that offereth without, is not guilty, till he offer upon 〈…〉 tar which he hath made without: but if he offer 〈…〉 Rock or on a stone, he is free, [to weet,] from the judgement of death;] for it is not called Korban (an offering) except it be on an Altar, yea though it be without: as it is written. (in Gen. 8. 20.) And No built an 〈◊〉▪ Maim. in Maas. hakorbanoth, chap. 19 sect. 1.  
Vers. 9 door of Tent] and so in ages following, to the door of the House or Temple, that is, in the courtyard. And if the Tabernacleor Temple should haply be burnt, (as it was by the Babylonians, 2 King. 25. 9) yet was it lawful to offer in the courtyard upon the altar, as Ezra did after their return, Ezr. 3. 3. 4. 5. 6. So the Hebrews say, Who so killeth holy things at this time, and offereth th●● out of the Court, is guilty: because it is meet he 〈◊〉 offer within. For lo it is lawful to offer, although that be no house. Because the first holiness sanct●fieth f● that time present, and for the time to come. May 〈…〉 i● M●●s. ●akorb. chap. 19 sect. 15. It figured, that our service unto God, must be by faith in Christ, and in the communion of his Church; as before is showed on verse 2. to do it] that is, to offer it: see the notes on Exod. 10. 25. cut-off] in Greeke, that soul shall be destroyed; as in v. 4.  
Vers. 10. every man] Hebr. man man; which jonathan expoundeth young man or old man: as in vers. 3. and 13. the stranger] in Greeke, or of the proselytes adjoined unto you. This Law therefore seemeth not to bind the heathens, any more than the sooner, of sacrificing, vers. 5. so in v. 12. & 13. any blood] to weet, of fowl or beast, as is explained in Leviticus 7. 26. and this at his common table: for as the former laws were for sanctifying the people in their holy things; so these which follow are for their civil conversation. Whereas it is said, it maketh atonement for the soul, (verse 11.) left any should think he is not guilty save for the blood of holy things, the scripture saith any blood. Chazkuni on Leviticus 17. will set] Hebr. will give my face, which the Chaldee expoundeth my anger: and so face is often used for anger; which appeareth in the countenance: as, I will appease his face, Gen. 32. 20. and, the face of the Lord hath divided them, Lam. 4. 16, and; I will not cause my face to fall upon you, jer. 3. 12. and the face of the Lord, is upon them that do evil, 1 Pet. 3. 12. and many the like. the soul] which the Chaldee expoundeth the man. See the notes on Gen. 12. 5. cut it off] that is, destroy him, as the Chaldee and Greeke translateth. The Hebrews say, He that eateth so much as an olive of blood, presumptuously, is guilty of cutting-off: if ignorantly, he is to bring the Sin-offering appointed. And the thing is plain by the law, that he is not guilty, but for all blood of cattles, beasts and birds only, whether they be unclean or clean, Leviticus 7. 26. But the blood of fishes, and of Locusts, and of creeping things, and the blood of man, they are not guilty for them, by the name of blood. The blood therefore of clean fishes, and locusts, is lawful to be eaten or drunk. And the blood of unclean locusts and fishes is unlawful, because it is the j●yce of their bodies. Man's blood is unlawful, by the doctrine of the scribes, if it be separated (from the body:) but one may swallow down the blood of his teeth, without prohibition. Maimony in treat. of Forbidden 〈◊〉, chap. 6. sect. 1. 2.  
Verse 11. the soul,] that is, the life: see Gen. 9 4. So in Targum jonathan it is expounded here, and in verse 13. the life of the soul. of the flesh] the Gr. addeth, of all flesh; & so Moses speaketh in v. 14. is in the blood] the Greek saith, is the blood thereof; as in verse 14. which blood is figuratively called the life, because the seat thereof is in the blood, as Moses here showeth: so that if the blood be gone, the life is gone with it, as daily experience confirmeth. Hereupon David saith, What profit is in my blood? Psal. 30. 10. that is, in my life: and the shedding of blood, is the taking away of ones life, Gen. 9 6. Chazkuni explaineth it thus, For the soul of the flesh, 1. of every creature, it hangeth in the blood; and therefore I have given it to make a 〈…〉 〈…〉nt for the soul of man: the soul cometh and maketh 〈…〉 ment for the soul. have given it] to weet, the blood, and so the life or soul of the beast, to make atonement for your souls; that is, to be the expiation and ransom for your life or soul: in figure of Christ, whose blood was to be shed for the remission of sins, Matth. 26. 28. through which he should make peace, Colos. 1. 20. and men have redemption, Ephes. 1. 7. who was to give his soul (or life) for a ransom for many, Matth. 20. 28. And this is the cause why God forbiddeth all blood, that men might be kept in faith and reverend expectation of the blood of Christ, which being once shed, should spiritually be given unto his people for to drink by faith, unto the life and salvation of their souls, joh. 6. 53. 54. 55. And to teach the people not to ascribe the work of their salvation unto themselves or their own works, but unto Christ only, was this prohibition of blood: and the like was for the fat of all such beasts, as had the fat burned on the Altar, which therefore might not be eaten of men. See the notes on Leviti●us 3. 17. and 7. 25. 26. it is the blood] not of bulls and goats, (save only in shadow,) for it is impossible that such blood should take away sins, Heb. 10. 4. but the blood of Christ is it that maketh atonement, and cleanseth from all sin: Hebrews 9 12. and 10. 19 1 john 1. 7. And as the Apostle saith, without shedding of blood is no remission, Hebrews 9 22. so the Hebrew doctors, from these words of Moses, say, There is no remission of sins, but by blood; as it is written, For it is blood that maketh-atonement for the soul. Talmud in joma c. 1.  
Vers. 12. Therefore] in Greeke, For this cause. Although other reasons may be rendered of the forbidding of blood, as to restrain men from cruelty, or from communion with idolaters, (for the Magi, or wise men of Chaldea, used to eat blood, when they conversed with Devils, and by them foretold things to come, whereas otherwise the Chaldaeans eschewed blood as an unclean thing, as Maimony showeth in Moreh nebuchim:) yet the main, if not the only cause is here given of God, to be the use of blood upon the Altar, for their atonement; which was merely figurative, and which had the end and accomplishment in Christ. Colos. 2. 16. 17. And besides the former signification; as the not eating of the flesh of such sacrifices as had their blood carried into the holy place, signified that they which cleaved to the rudiments of Moses Law, should have no portion in Christ, (as is showed on Levit. 6. 30. from Heb. 13. 10.— 13.) so the not eating of blood, which made stonement for the souls of men, seemeth also to signify, that they which cleaved unto the legal sacrifices, should not eat, that is, not have communion, benefit or nourishment to their souls: but they which come unto Christ by faith, do eat the flesh and drink the blood (in spirit and truth,) by which their atonement is made with God. joh. 6. Matth. 26. compared with Heb. 13. 10. etc. And as the way into the Holiest of all was not yet made manifest, while as the first Tabernacle was yet standing, Heb. 9 8. so the communion with that blood whereby atonement for sins was made, was not yet fully manifested, while as the outward Tabernacle and figurative sacrifices therein, were in use.  
Verse 13. hunt a hunting,] and so take it by hunting. This law for wildbeasts caught by hunting, concerneth tame beasts also, as touching the slaying of them: as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flock, etc. and thou shalt eat. And as it is said in Deut. 15. 22. of the blemished firstlings, which were to be eaten in their cities, as the Roebuck, and as the Hart, From which words the Hebrews say, Here thou art taught, that the wild beast and the tame, are alike in this business of killing, etc. Maimony in Shechitah (or treat. of Killing beasts:) chap. 1. sect. 1. that may be eaten] or which is usually eaten: which Targum jonathan expoundeth. that is lawful to be eaten. he shall even poure-out] or, then shall he shed the blood thereof: so that no flesh of beast or bird might be eaten in Israel, unless the blood were orderly let out, and the flesh cleansed of it. And when the people in a war, flying upon the spoil, slew cattles on the ground, and did eat the flesh not puri fied from the blood, they sinned against the Lord; till Saul took order for the more lawful kill of them, 1 Sam. 14. 32. 33. 34. Of this point, the Hebrews have these rules. It is commanded, that who so will eat the flesh of any cattles, wild beast, or fowl; it be slain, and afterward eaten. He that slayeth, blesseth God first, who sanctifieth us by his commandments, and hath given a charge concerning the slaying. And it is unlawful to eat of that which is slain, all the while that it doth tremble. And who so eateth thereof, before the soul (the life) be gone out, transgresseth. Fishes and Locusts, there is no need to slay them: but the catching of them, maketh them lawful. Behold he saith (in Numb. 11. 22.) Shall the flocks and the herds be slain for them to suffice them? or shall all the fishes of the sea be gathered for them? The gathering of the fish, is as the flaying of the beasts. So of the Locusts, there is mentioned their gathering only, Esa. 33. 4. that if any of them dye in the water, they may be eaten, yea it is lawful to eat them alive. The place where the beast must be slain, is the neck. The instrument to slay it with, may be any knife of metal, or of stone, or of glass and the like cutting things, which are sharp, and have no gap in them. It is lawful to slay in all places without the court (of the Sanctuary,) for within the court, they slay but the holy things of the altar only: common beasts or fowls, may not be slain within the court: Deut. 12. 14. 15. So that which is slain out of the place (which God hath chosen) is lawful to be eaten in any of the gates: but he that slayeth common things within the court, that flesh is unlawful to be used; but they bury it. Any man may slay, as the deaf, or the fool, or the child, etc. if others look that it be slain lawfully: but if a knife fall of itself, and slay, though it be after the manner of slaying, yet it is unlawful; for it is said thou SHALT KILL. (Deut. 12. 21.) so it must be slain by mankind. He that slayeth a beast in the name of a sacrifice for a vow, or a sin-offering which he oweth; it is unlawful to be eaten: etc. Maim. in Shecbitah, 〈◊〉 1. and 2. etc. The taking of beasts and birds by hunting, may signify the converting of sinners by the preaching of the Gospel; as the catching of fishes, is applied to the catching of men, Luk. 5. 9 10. And as Peter when he was called to preach the word unto, and communicate with the Gentiles, was bidden in a vision to kill beasts, and eat, Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood, seemeth to figure out the mortifying of sinners by the word of God, and burying of the old man & natural sinful life; after which, communion with them is lawful. Rom. 6. 2. 3. 4. cover it with dust] the Greek translateth, earth shall cover it. The covering of blood is in use (they say) both within the land of Israel, and without the land: of common beasts, but not of the sanctified. Thalmud in Cholin, c. 6. This taught a reverend regard which they should have of the soul or life of the beast, which was in the blood: that it should be buried with a kind of honour; for burial is honourable, Eccles. 6. 3. It also shown the lawfulness of killing these creatures for food; that their blood being covered, should not be imputed unto them of God: as appeareth by the contrary, job 16. 18. O earth, cover not thou my blood; and Ezek. 24. 7. 8. Her blood is in the midst of her; see set it upon the top of a Rock, she poured it not upon the ground, to cover it with dust: that it might cause hot-wrath to come up to take vengeance, etc. where blood not covered, signifieth a crying to God for vengeance. The Hebrews performed this charge carefully; for in their canons it is said; We are commanded to cover the blood of the clean beast or clean fowl that is slain, Leviticus 17. 13. Therefore we are bound to bless before the covering of 〈◊〉 Blessed art thou O Lord our God, King eternal, which hath sanctified us by his commandments, and give us a charge to cover the blood. He that killeth fowl and many sorts of wild beasts in one place: blesse● with one blessing for them all, and maketh one cov 〈…〉 of all (their blood.) If the blood be mixed with water, if there be in it the appearance of blood, it ought to be covered: otherwise, it is free: etc. If the blood for sunk into the ground, yet if the sign (or mark) th' 〈…〉 of may be discerned; it ought to be covered. We are not found to cover any blood, but of the slain beast which is lawful to be eaten; as is said (in Levit. 17. 13.) THAT MAY BE EATEN: etc. Wherewith must it be 〈…〉 red? With any kind of dust, as earth, lime, chalk, 〈◊〉 or other like rubbish that is small as powder: but not 〈◊〉 a basket, or a stone, or thick dung &c which are 〈◊〉 kind of dust. It may be covered with embers, or 〈◊〉 〈◊〉 any sort. He that slayeth must lay dust unde 〈…〉 and after that slay, and after that cover it with 〈◊〉: and he that slayeth, he must cover it. And if be have not covered it, and seethe it afterward, he is bound to cover it: for this is a commandment by itself, and dependeth not upon the slaying only. And he may not cover it with his foot, but with his hand, or with the knife, or with an instrument (or vessel,) lest this rite gro● into a contempt, and so the commandment concer 〈…〉 〈◊〉 be contemned. For the honour is not to the commandment itself, but to the blessed (God) which commanded it; who hath delivered us from groping in dark 〈…〉 and hath ordained us a Lamp, to make strait the things that are crooked, and a Light to teach the 〈◊〉 of righteousness: and so it is said, (in Psal. 129. 105.) Thy word is a Lamp unto my foot, and a light unto 〈◊〉 path. Maimony in Shechitah, chap. 14. sect. 1. etc.  
Vers. 14. the soul] that is, the life: as jonathan expounds it, the life of the soul. for the soul] Heb. in the soul. In is often in stead of For: but some here keep the usual signification, and change the order; as Chazkuni interprets it, in the blood thereof is the soul thereof. But jarchi thus, the blood is to it in 〈◊〉 of the soul, for the soul hangeth in it. the blood of any flesh] to weet, of beasts or birds, not any of their blood, Lev. 7. 26. So not only that which cometh out in the slaying of the beast, but that remaineth within in the heart or other parts, is unlawful to be eaten. The blood which is the juice (of of the beast) and the blood of the members, as the blood of the milt, and the blood of the kidneys, and the blood of the stones, and the blood that is gathered in the heart, and the blood that is found in the liver; who so eateth of them is not to be cut off, but is beaten: for it is said, ye shall not eat, any blood. Of that for which a man is to be cut off, he saith, FOR THE SOUL OF THE FLESH IS IN THE BLOOD: he is not guilty of cutting off, but for the blood wherein the soul (or life) goeth out. Maimony in treat. of Forbidden meats, chap. 6. sect. 4. is the blood] figuratively spoken, for is in the blood, as verse 11.  
Vers. 15. every soul] that is, as the Chaldee translateth, every man: as verse 10. a carcase] to weet, that which died of itself, or is killed by an other thing, and is not orderly slain: see Lev. 7. 24. Of this the Hebrews say, He that eateth (presumptuously) so much as an olive of the flesh of any cattles that is dead, or wild beast that is dead, or fowl that is dead, is to be beaten. And whatsoever is not killed so as is meet, lo that is a dead-carkasse. Nothing is forbidden by the name of a carcase, but the sorts of clean things only; because they are fit to be slain, and if they be slain, after a lawful manner, they are lawful to be eaten. But unclean things, whose slaying availeth them not, whether they be duly slain, or dye alone, or the flesh be cut off from them alive; who so eateth of them is not beaten as for a carcase, or a torn thing; but as for eating of unclean flesh. Who so eateth a clean bird alive all of it; is beaten as for eating a carcase. Who so eateth of the flesh of an untimely birth of a clean beast, is beaten as for eating of a carcase. And it is unlawful to eat of any beast that is borne, until the eight night (after,) Exodus 22. 30. for who so tarrieth not eight days for a beast, it is as an untimelybirth; though he is not beaten for that. The law forbiddeth a dead thing, and that is a carcase: and forbiddeth that which inclineth to dye, though it be not already dead, and that is the torn thing. There is no difference in the death, whether it die of itself alone, or whether it fall and dye, or whether it be strangled until it die, or that a wild beast hath rend and killed it. Maimony in treat. of Forbidden meats, chap. 4. sect. 1. 2. 3. 4. 8. As the forbidding of unclean meats, Levit. 11. spiritually forbid communion with wicked persons, Acts 10. 12. 28. so this prohibition of things not duly slain, forbiddeth in mystery, to have religious communion with such as are dead in their trespasses and sins; and which are not mortified by the work of God's word and spirit, Ephes. 2. 1. 2. 3. 2 Cor. 6. 16. 17. Colos. 2. 13. and 3. 5. By the former explanation out of Maimony it appeareth that the strangled thing forbidden by the Apostles unto the Gentiles together with blood, in Acts 15. 20. 29. was the carcase or dead thing here spoken of, for the Law otherwise mentioneth not the strangled. And this compared with Deuteronomie 14. 21. where the Gentiles are permitted to eat such things; giveth light to the true meaning of that decree in Acts 15. and a torn thing] and is here for or, distinguishing and disjoining it from the carcase aforesaid. Any clean beast or bird, which by other beast or fowl, or any other way, was torn or maimed, but not fully dead, is here meant: as is noted upon Exodus 22. 31. where this law is first given, and shown to tend also unto sanctification. If it be torn and dead, it is a carcase (forementioned,) but this is a different precept, and so meaneth torn things yet living; as the Hebrews observe. Maimony in Forbidden meats, chap. 4. sect. 6. Again, The torn thing spoken of in the Law, is that which is inclining to die. And it is not called torn, but that the scripture speaketh by an instance; as that a Lion or the like, hath torn it and broken it, and it is not yet dead. And there are other sicknesses (or diseases) which if they happen unto it, it is accounted torn. Maimony in Shechitah, chap. 5. sect. 1. 2. These beasts torn, or inclining to death; figured such persons as the Apostle likeneth unto natural bruit beasts made to be taken [for a prey] and destroyed, which shall be corrupted (or utterlyperish) in their own corruption: 2 Pet. 2. 12. Where the Greek words eye halosin, that is, for a prey, or to be taken: seem to express the Hebrew terephah, the torn thing here mentioned: as in job 24. 5. the Hebrew latareph, for a prey; is turned in Greek eyes halosin, by Aquila an ancient interpreter. So that the eating of such, that is the communion with them, is by this law forbidden: such flesh was to be cast unto the dog: Exodus 22. 31. home borne] the natural Israelite. or a stranger] of the Proselytes, as the Greek translateth: that is, heathens converted to the faith the Church of Israel. For if they were not joined Proselytes, the strangers in Israel might eat these things; as Moses showeth in Deuteronomie 14. 21. saying of the dead thing (or carcase,) thou shalt give it unto the stranger that is in thy gates, (which the Chaldee there expoundeth the uncircumcised inhabitant,) that he may eat it. For the scripture mentioneth three sorts of strangers, open Idolaters, which might not dwell in the land of Israel: others that practised not Idolatry, but yielded to some chief grounds of true religion, and such might dwell in the gates or cities of Israel: and the third sort converts or proselytes, which were bound to all the Law, as the jews themselves; and such are spoken of throughout this chapter. Of all these three sorts, see the annotations on Exodus 12. 43. 45. 48. his flesh] or, as the Greek translateth, his body: which supply is here added from the next verse, where Moses expresseth it. the evening] the end of the day, and beginning of a new. This washing and bathing, figured a renewing by repentance and faith in Christ to remission of sins, with sanctification by the spirit, 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15.  
Vers. 16. his flesh] his body with water, saith the Grecke version: so Paul speaketh of our bodies washed with pure water, Heb. 10. 22. It figured their cleansing by repentance, as john said, I baptise you with water unto repentance, Matth. 3. 11. his iniquity] that is, his guiltiness, and his punishment. See the notes on Gen. 19 15.    

CHAP. XVIII.  
1, God forbiddeth his people to do after the manner of the beathens. 6, Unlawful marriages and copulations, with near kindred. 19, Other unlawful lusts 21, Idolatry. 23, and beastliness; 24, wherewith the Canaanites were defiled, and for which the land should spew them out. 26, By whose example Israel is warned to keep God's statutes and judgements, lest the like evils came upon them also.  
ANd jehovah spoke unto Moses, saying. Speak, unto the sons of Israel; and say unto them: I, am jehovah your God. After the doing of the land of Egypt, wherein ye dwelled, shall ye not do: and after the doing of the land of Canaan, whither I bring you, shall ye not do: and in their statutes, ye shall not walk. My judgements shall ye do, and my statutes shall ye keep, to walk in them: I, am jehovah your God. And ye shall keep my statutes, and my judgements; which a man shall do, and shall live by them: I, am jehovah.  
None of you shall approach, unto any neere-kinne of his flesh, to uncover (their) nakedness: I, am jehovah.  
The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother, thou shalt not uncover her nakedness.  
The nakedness of thy father's wife, shalt thou not uncover: it, is thy father's nakedness.  
The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother; whether she be borne at home, or borne abroad: thou shalt not uncover, their nakedness.  
The nakedness of thy son's daughter, or of thy daughter's daughter; thou shalt not uncover their nakedness: for they, are thy nakedness.  
The nakedness of thy father's wives daughter, begotten of thy father; she is thy sister: thou shalt not uncover her nakedness.  
The nakedness of thy father's sister, thou shalt not uncover: she, is thy father's neere-kinne.  
The nakedness of thy mother's sister, thou shalt not uncover: for she, is thy mother's neere-kinne.  
The nakedness of thy father's brother, thou shalt not uncover: unto his wife, thou shalt not approach; she, is thine aunt.  
The nakedness of thy daughter-in-law, thou shalt not uncover: she, is thy son's wife; thou shalt not uncover her nakedness.  
The nakedness of thy brother's wife, thou shalt not uncover: it, is thy brother's nakedness.  
The nakedness of a woman, and of her daughter, thou shalt not uncover: her son's daughter, or her daughter's daughter, thou shalt not take, to uncover her nakedness; they are neere-kinne, it is wickedness.  
And a woman unto her sister, thou shalt not take; to vex (her,) to uncover her nakedness upon her, in her life.  
And unto a woman, in the separation of her uncleanness: thou shalt not approach, to uncover her nakedness.  
And unto thy neighbour's wife, thou shalt not give thy copulation, for seed, to defile thyself with her.  
And of thy seed shalt thou not give, to cause-to-passe-through (the fire) unto Molech: and thou shalt not profane, the name of thy God; I am jehovah.  
With a male; thou shalt not lie, like copulation with a woman: it, is abomination.  
Neither shalt thou give thy copulation, with any beast, to defile thyself therewith: neither shall a woman, stand before a beast, to lie down thereto; it, is confusion.  
Be not ye defiled, in any of these (things:) for in all these, the nations are defiled, which I cast-out, from your faces. And the lands defiled; and I do visit the iniquity thereof, upon it: and the land spueth out, the inhabitants thereof. You shall therefore keep my statures, and my judgements; and shall not do, any of these abominations; neither the home-born, nor the stranger that so journeth among you. For all these abominations, have the men of the land done, which were before you: and the land, is defiled. That the land spew not out, you also; when ye defile it: as it spewed out, the nation, which was before you. For whosoever shall do, any of th' 〈…〉 abominations: even the souls that d 〈…〉 them, shall be cut-off, from among their people. Therefore ye shall keep my charge not to do, any of the statutes of abomis 〈…〉 tions, which were done before you; and ye shall not be defiled in them: I am jehovah your God.  

Annotations.  
DOing] that is, doings or actions, as the Greek and Chaldee translate: the singular number implieth all and every one of their unlawful practices. land] which the Chaldee explaineth, the people of the land. Of Egypt, the scripture testifieth, that it was an Idolatrous land, and there Israel had been defiled, Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan, Levit. 20. 23. therefore these two are expressly named, and all other employed. statutes] or, decrees, ordinances described by their laws; either for religion or otherwise if they were superstitious. The Hebrew doctors explain it thus; We may not walk in the statutes of the heathens, nor be like unto them, either in apparel, or in hair [Lev. 19 27.] or any the like, Lev. 18. 3. But Israel must be separated from them & known by their apparel and their other works, as they are separated from them in their knowledge and opinions: and so he saith (Lev. 20. 26) I have separated you from (other) peoples. A man must not apparel himself with the apparel that is peculiar unto them, nor let the locks of his head grow, like the locks of their heads, nor shave off the sides, and leave the hair in the midst, as they do, etc. nor build places, as they build temples for idolatry, etc. Maimony treat. of Idolatry, ch. 11. sect. 1.  
Vers. 4. my statutes] that is, mine only; as, him thou shalt serve, Deut. 6. 13. is expounded by our Saviour, him only thou shalt serve: Matt. 4. 10. It meaneth also all my statutes, Deutero. 12. 32. and so The words of this law, Deut. 27. 26. is explained by the Apostle, all things which are written in the book of the law, Ga. 3. 10. therefore in the next verse here, the Greek version addeth, And ye shall keep all my statutes. Of this it is said; jehovah who brought you up out of the land of Egypt, with great power, and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice, and the Statutes, and the jugdements, and the Law, and commandment which he wrote for you, ye shall observe to do for evermore, and ye shall not fear other Gods; and the Covenant which I have made with you, ye shall not forget, etc. 2 King. 17. 36. 38. By this therefore God forbiddeth them all men's inventions, Eccles. 7. 29. the works of their own hands, jer. 25. 6. and the statutes of the Kings of Israel, which they after made without the commandment of the Lord. 2 King. 17. 8. Mat. 6. 16.  
Vers. 5. shall live by them] or, in them: that is, shall have eternal life of God, for doing them: and so the Chaldee paraphraseth, he shall live by them to life eternal: and as Solomon jarchi saith, in the world that is to come. This and the like promises elsewhere, as in Ezek. 20. 13. are legal, and differ from the promises of the Gospel; as the Apostle observeth saying; The just shall live by faith: and the Law is not of faith, but the man that doth them, shall live by them, Gal. 3. 11. 12. and again, For Moses describeth the justice which is of the Law, that the man which doth them, shall live by them, (alleging the very words of this text, according to the Greek version:) but the justice which is of faith, speaketh on this wise; Say not in thine heart, who shall go up to heaven, etc. That, if thou shalt confess with thy mouth, that jesus is the LORD; and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved: Rom. 10. 5.— 9  
Vers. 6. None of you] Heb. Man man ye shall not approach: that is, not any man. To approach or (come near) is used for carnal copulation, as in Gen. 20. 4. Abimelech had not come near unto her. So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetess, and she conceived, etc. Moreover from this word approach, the Hebrews (comparing herewith the 30. v.) do say, Who so cometh to any of these nakednesses (the unlawful copulations following,) either by way of copulation, or that embraceth or kisseth by way of lust, any of his kin, is to be beaten by the Law. For the meaning is, ye shall not approach unto the things which may bring you unto the uncovering of their nakedness. And it is unlawful for a man to make signs with hand foot or eye (as Prov. 6. 13.) to any of these, or to sport with her, or to gaze on her beauty, etc. Maimony in Issure biah, chap. 21. sect. 1. 2. neere-kin] The Hebrew Sheer signifieth flesh, Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar, flesh, is sometime used for kindred, Gen. 29. 14. so is Sheer, in this case of marriage and copulation; and so by the Chaldee and Greek it is translated near, and neere-of kin. nakedness] that is, the secrets, or shameful part of the body, whereof since sin came on mankind, we are most ashamed: therefore the Greek translateth it shame or uncomeliness; which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakedness. To uncover nakedness here, meaneth carnal copulation, and incest; not only out of married estate, but also unlawful and incestuous marriages. The Hebrews say, Whatsoever copulation is forbidden in the Law; for which one is guilty of cutting off, and which are spoken of in Levit. 18. they are called Nakednesses, and every one of them is called incest (or nakedness;) as with mother, or sister, or daughter and the like. Maimony, treat. of Wives, chap. 1. sect. 5.  
Vers. 7. of thy father, and the nakedness of thy mother] This is one fact, but a double sin: for by uncovering the father's nakedness, is meant the lying with his wife; as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncle's nakedness, is expounded the approaching unto his wife, The Hebrews say, He that lieth with his mother, and she his father's wife, is double guility; (whether it be while his father is living, or after his death;) once for that she is his mother, and again for that she is his father's wife. Maimony in Issureibiah, chap. 2. sect. 2. It may also be thus spoken, to imply the woman with her father, as the man with his mother: and so jonathan in his Targum here paraphraseth, The woman shall not lie with her father, and the man shall not lie with his mother.  
V 8. thy father's wife] though she be not thine own mother, but mother in law, This was Reubens' sin, who lay with Bilhah his father's concubine, Gen. 35. 22. It was a sin infamous among the heathens, 1 Cor. 5. 1. The Hebrew canons say; A man's father's wife, and his son's wife, and his brother's wife, and his father's brother's wife, these four are a nakedness unto him [that is, unlawful for him] for ever: whether they be of the betrothed, or of the married, be they divorced or not divorced, be their husband's alive or dead; except it be his brother's wife who hath left no child (at his death, Deut. 25. 5.) And if he lie with any one of them, whiles her husband is alive, he is double guilty: in respect that she is of his near kin, and again for that she is another man's wife. Maimony in ●ssureibiah, chap. 2. sect. 1. it is thy father's nakedness] that is, it belongeth to him only to uncover the same.  
Vers. 9 whether she be borne at home, etc.] Hebr. of the birth (or kindred) of the house (or home;) or of the birth abroad: which the Chaldee expoundeth thus, which is begotten by the father, of an other woman; or of thy mother, by an other man. The Hebrew canons further explain it, thus; whether she be his sister by his father, or by his mother, either in married estate, or by fornication; as if his mother or his father have committed whoredom with others, and he hath a sister from fornication; lo this is a nakedness [that is forbidden] unto him; as it is written. Born at home, or borne abroad. Maimony in Issurei biah, chap. 2. sect. 2. So in Targum ●onathan it is expounded, whom thy father hath begotten of another woman, or of thy mother; or whom thy mother hath borne by thy father, or by an other man.  
Verse 10. daughters daughter] and so other of further descent: how much more than his next daughter, though she be not named. The Hebrews say; Who so companieth with a woman by way of fornication, and begetteth a daughter of her, that daughter is a nakedness (forbidden) him, in the name of his daughter. And although hit be not said in the Law, Thou shalt not uncover thy daughter's nakedness: for as much as it forbiddeth the daughter's daughter, it keepeth silence concerning the daughter, which yet is forbidden by the Law, and not by the Scribes only. Maimony in Issureibiah chap. 2. sect. 6. thy nakedness]▪ that is, borne of thy nakedness.  
Vers. 11. begotten] or, the generation, or kin of thy father. This some do understand, a kin to thy father by marriage with her mother, and no● begotten of his body: but the Greek translateth it Homo patria, begotten of the same father; and the Chaldee expoundeth it likewise. The Hebrew doctors also explain it, The daughter of his father's wife, which is his sister by his father: she is a nakedness (unlawful) for him. But if his father marry a wife, and she hath a daughter by another man, that daughter is lawful for him, for she is not (Moledeth) begotten of his father. But is he not guilty concerning her, by the name of his sister? And why is it said, the daughter of thy father's wife? to make him guilty concerning her, in this respect also. Therefore ●e that companieth with his sister, which is his father's daughter in marriage, is double guilty; once by the name of Thy sister's nakedness; and again by the name of The nakedness of thy father's wives daughter. But if his father have forced a woman, or enticed her, and begotten a daughter of her, and (the son) company with her, he is not guilty but by the name of his sister only: for the daughter of a forced woman, is not the daughter of his father's wife. Maimony in Issure● 〈◊〉, chap. 2. sect. 3. 4.  
V 12. father's sister] thy aunt, by thy father's side.  
Vers. 13. mother's sister] thy aunt, by the mother's side. Of these the Hebrews say; His mother's sister, whether it be her sister by her father, or her sister by her mother; whether in married estate, or in fornication; lo she is a nakedness (forbidden) unto him, by the name of his mother's sister. And so the father's sister, whether by mother or father, in marriage or in fornication; she is forbidden him by the name of his father's sister▪ Maimony in Issureibiah, chap. 2. sect. 5.  
Vers. 14. father's brother] meaning his wife (as the next words show,) called his nakedness, because man and wife are one flesh, Matth. 19 6. So in verse 16. So the notes on verse 8. not approach] in Greeke, not go in: that is, not lie with her: see the notes on verse 6. thine aunt] the Chaldee explaineth it, thy father's brother's wife.  
Vers. 15. daughter-in-law] that is, thy son's wife, as it is after explained. The Hebrew name Callab, elsewhere signifieth a spouse or bride: here it is, the son's wife; touching whom, see what is noted on verse 8.  
Vers. 16. brother's wife] except when the brother deceaseth without children, than the next brother marrieth her, Deut. 25. 5. See the notes on verse 8.  
Vers. 17. or her] Hebr. and her: but and is often used for or; as is noted on Genes. 13. 8. Of these laws, the Hebrews writ thus; When a man marrieth a woman, there are six women of her kin, unlawful for him for ever, whether his wife live with him, or be divorced, whether she be alive or after her death▪ and they are those; her mother, and her mother's mother, and her father's mother, and her daughter, and her daughter's daughter, and her son's daughter. And if he lie with any one of them, whiles his wife liveth; both of them are to be burned, (Levit. 20. 14.) Maimony in ●ss●re●biah, chap. 2. sect. 7. wickedness] in Hebrew Zimmah, which properly signifieth a wicked thought or purpose; but is applied also to wicked acts, and particularly to unlawful copulations; the Chaldee here translateth it counsel (or purpose) of sins: the Greek, an impiety (or impious act,) and in Levit. 20. 14. an unlawfull-act.  
Vers. 18. a woman] or, a wife unto her sister, which the Chaldee translateth with her sister. Which word sister, may be understood of any other woman, (as brother is often used for any other man, Gen. 26. 31. and 19 7.) & then the law here forbiddeth to take any more wives than one; which the reason following seemeth to confirm. The Hebrews understand it of her next sister in blood, whether she be her sister by the mother, or her sister by the father; whether in way of marriage, or in fornication. Maimony in Iss●re●biah, chap. 2. sect. 9 to vex her] or, vexing her, or for an adversary, as Penin●ah is called the adversary (or vexer) of Anna, the other wife of Elkanah, 1 Sam. 1. 6. whereby it is probable, that the sister forementioned, is any other wife; and the Greek here and there translateth a like Antizelos an 〈◊〉 or envier. For when one man hath two wives, they are ready to envy and vex one another: see Gen. 4. 19 23. and 30. 15. in her life] or, whiles she is alive, as the Greek explaineth it.  
Vers. 19▪ a woman] or, a wife: even from his own wife, every man was to abstain, during this her uncleanness. See Levit. 12. and 15. chapters. separ 〈…〉] that is, so long as she is separated for the uncleanness of her monthly fluors; whereof see Lev. 15. 19 They that transgressed this Law presumptuously, were to be cut-off, Levit. 20 18. and for transgression thereof in Israel, the prophet proclaimeth, Ezek. 22. 10. And by the Hebrew doctors, this uncleanness was as the residue of all the nakednesses forementioned; who so uncovereth her nakedness so, deserveth to be cut off. Maimony in Issureibiah, ch. 4. sect. 1.  
Vers. 20. not give thy copulation, for seed] or, of seed; that is, not lie fleshly with her; not commit adultery: which the Hebrew expresseth here by the lying (or bed) unto seed: and in Leviticus 19 20. the lying (or bed) of seed; and so the Greek translateth it here. The phrase meaneth carnal copulation: and not only when it is unto ess●sion of seed, but any other uncleanness. The Hebrew cannons distinguish between the beginning of this act, (which they call the uncovering of nakedness) and the accomplishment thereof. And in all these cop●lations spoken of, whether be hath uncovered her nakedness, (beginning the act with his body▪) or hath accomplished it; yea though it be not to the effusio of seed etc. when he hath begun the act with his body, they are both of them guilty of death by the Magistrate, or of cutting off, or of beating, or of chastisement, Maimony in Issureibiah, ch. 1. sect. 10.  
Vers. 21. of thy seed] that is, of any of thy children, thy son or thy daughter, as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire] this word fire, is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Prophet expoundeth, burn in the fire, 2 Chron. 28. 3. which was the abominable custom of the heathens, so dedicating their children unto idols and Devils: and the like abomination, the Israelites committed in a valley near to jerusalem, 2 Chron. 33. 6. Ierm. 32. 35. which King josias abolished, when he defiled Topheth, which was in the valley of the sons of Hinnom; that no man might make his son or his daughter, to pass through the fire to Molech, 2 King. 23. 10. This sin is here forbidden amongst whordomes and incests, because even it is spiritual whoredom; as in Lev. 20. 5. it is called a going a whoring after Molech. The manner of doing this wickedness, it not now certainly known: but is thought to be done two ways, some being burned to death, othersome made to pass only between two fires, for a sign of consecration. So of Achaz King of judah, it is said, he burned his sons in the fire, 2 Chron. 28. 3. and of the jews, that they burned their sons and their daughters in the fire, Ierm. 7. 31. and that they burned their sons with fire, for burnt offerings unto B●●l, Ierm. 19 5. yea they sacrificed their sons and their daughters unto Devils; and shed innocent blood, the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan. Psal. 106. 37. 38. R. Bechai (on Lev. 18) saith that the parents were persuaded, that by this sacrifice, the rest of their children should be delivered from death, and that they themselves should prosper for it, all days of their life. Of the manner of consecrating and not killing their children, the Hebrews writ thus; There was a great fire kindled, and (the father) took some of his seed, to deliver the same unto the Priests that served the fire▪ and the same Priests gave the son unto his father, after that he was delivered into their hand, to cause him to pass through the fire, by his leave: and the father of the son, was he that made his son pass through the fire, by the leave of the priests, and he led him through on his feet, from one side to another, in the midst of the flame; but burned him not to Molech, after the manner that they burned their sons and their daughters to other Idols; but this service named Molech, was by passing through only. Maimony treat of Idolatry, ch. 6. sect. 3. And for the manner of killing their children, in the honour of Molech, it is thus recorded in an Hebrew commentary called jalkut, upon ●erm. 7. sol. 61. col. 4. Though all (other) houses of Idolatry were in jerusalem, yet Molechs' house was without the city, in a place apart. How was Molech made? It was an Image having the face of a Bullock, and hands spread abroad, like a man that openeth his hands, to receive somewhat▪ Within, it was hollow: and for it there were seven chapels builded, before which this image was set. Who so off●●d a foul or dove, went into the first chapel▪ if he brought a Lamb, he went into the second; if a Ram, into the third; if a calf, into the fourth; if a bullock, into the fi●t, if an Ox, into the sixth; and if he offered his son, he went into the seventh. He kissea Molech, as (in Hos. 13. 2.) Let the sacrificers of men, kiss the calves. The son was set before Molech, and Molech having fire put under it, was made burning hot. Then the Priests taking the child, put him into Molechs' burning bands: and to the end that the father might no hear the cry of the child, they did beat upon Tabers: thereupon was the place called Tophet; of Toph, which is a Taber. But of these things, we have no certainty, save that the scriptures witness such impiety to have been in Israel. Molech] the name of an Idol, or Star, which the Ammonites and other heathens worshipped, called also Moloch, Amos 5. 26. and Milcom, 1 King. 11. 5. 7. and was so named, as being Melech, King; wherefore the Greek translateth it Archon a Prince: and is thought of some to be the star Saturn, the highest of all the Planets, unto which the Carthaginians are said to have sacrificed the best of their sons, Diodor. Sicul. l. 20. and likewise the Phoenicians, Euseb. praep. Evang. lib. 4. Others think it was the Sun, which is as King and chief of all the Planets, and whom the Phoenicians worshipped by the name of Be●l samen, that is, Lord of heaven, as Sanchonjatho testifieth, in Euseb. Evang. praep. lib. 1. called in the holy Scriptures Baal. And this seemeth probable, for whereas in Tophet in the valley of the sons of Hinnom, they used to make their children pass through the fire to Molech, 2 King. 23. 10. jeremy saith they offered them unto Baal, ●e●m. 19 5. compared with Ierm. 7. 31. and jer. 32. 35. So either it was a star, as the Prophet saith, the star of your God, Amos 5. 26. or, the multitude of stars, as Stephen saith, God gave them up to worship the host of heaven, Act. 7. 42. which another Prophet confirmeth, saying, They shall spread them before the Sun, and the Moon, and all the host of heaven, whom they have loved, and whom they have served: jer. 8. 2. Of like sort were Adram melech, and Anammelech the Gods of Sepharvaim, unto whom that people, burnt their children in fire, 2 King 17. 31. Of this Idol Molech, R. Solomon (on jerem. 7. 31.) saith; there was an Image of brass, set up in the valley of Hinnom near jerusalem, after the form before noted out of jalkut. not profane] or, not pollute, not prostitute: it is contrary to hallowing or sanctifying, Lev. 22. 32. And as God's name is profaned funday ways, Lev. 21. 6. and 19 12. so in special by idolatry; as when they applied God's name or word, to the service of Molech forementioned, or the like. The Hebrew doctors among other things, do apply this unto the giving of one's life for the truth and religion of God; saying: Who so ever ought rather to be killed, then to transgress (Gods law) if he be killed, for that he will not transgress, lo he sanctifieth the name (of God;) and if it be before ten men of Israel, lo he sanctifieth the Name publicly, as did Daniel, Ananias, Misael, Azarias etc. Dan. 3. & 6. And of such it is said (in Ps. 44.) for thy sake we are killed all the day, etc. But who soever ought to be killed rather than to transgress; and he transgresseth rathen he will be killed, toe be profaneth the Name (of God) and if it be before ten of Israel, he profaneth it publicly, and he disannulleth the affirmative precept, for sanctifiyng God's name; and transgresseth against the prohibition of profaning his name. Maimony, tom. 1. in jesudei hatorah, ch. 5. sect 4.  
Vers. 22. with a male] or, with mankind: this was the sin of Sodom, Gen. 19 5. and of other heathens, Rom. 1. 27. called the going after other flesh, juice vers. 7. They that thus sinned, were by Moses Law to be stoned to death, Lev. 20. 13. by the law of Christ, they shall be shut out of the kingdom of God, 1 Cor. 6. 9 10. like copulation with a woman] Hebrew, with the lyings (or copulations) of a woman.  
Vers. 23. to lie down thereto] or, that it may lie with her, which sense the Greek version also affordeth. So in Lev. 20. 16. where such beastliness is punished with death. And whether it be tame-beast, or wildbeast, or fowl, all are to be stoned to death, Maimony in Issureibiah, ch. 1. sect. 16. confusion] in Greeke, a detestable thing.  
Vers. 24. in any of these] or, in all these; which Targum jonathan expoundeth, in any-one of all these; every of which, the Hebrews call Nakedness, after the scripture phrase: and they say, There are also other women, which are forbidden by tradition, and the doctrine of the Scribes; these they call Secondaries, as being second (or next) to the foresaid nakednesses; and of them there be 20. women and they are these.  
1 The mother's mother, and this is infinite, as the mother's mother's mothers mother, and so all upward, are unlawful.  
2 The mother of his mother's father, only: and no further are forbidden.  
3 His father's mother, infinite: as the father's mothers, mother's mother, and all upward, are unlawful.  
4 The mother of his father's father, and no further.  
5 The wife of his father's father, infinite. Though she were the wife of our father jakob [or Noe] she is unlawful for every of us.  
6 The wife of his mother's father, and no further.  
7 The wife of his father's brother by the mother.  
8 The wife of his mother's brother, whether by the mother or by the father.  
9 His son's daughter in law [that is, his sons sons wife] infinite: though it should be his sons sons sons sons wife, even to the world's end. So that No if he were now living, might never marry with any widow, that had been wife to any of his sons.  
10 His daughter's daughter in law (or son's wife) and no further.  
11 The daughter of his son's daughter, & no further.  
12 The daughter of his son, son and no further.  
13 The daughter of his daughter's daughter, only,  
14 The daughter of his daughter's son, only.  
15 The daughter of his wives sons son, only.  
16 The daughter of his wives daughters daughter, only.  
17 The mother of his wife's father's mother, only.  
18 The mother of his wife's mother's father, only.  
19 The mother of his wife's mother's mother, only.  
20 The mother of his wife's father's father only. So there are found of these which are secondarily unlawful, four which are infinite. The mother's mother, and all upward. The father's mother, and all upward. The grandfathers wife, and all upward. The son's son wife, and all downward. Maimony in Ishoth (or 〈…〉 of Wives.) ch. 〈◊〉. sect. 6.  
Vers. 25. do visit] or, have visited, that is, punished, or, (as the Greek translateth) recompensed: the time past being used for the more certainty, 〈…〉 the thing were already done. spueth] or, v 〈…〉 teth out, with loathsomeness and indignation, 〈◊〉 the Greek explaineth it. So after, & in Lev. 20. 〈◊〉.  
Vers. 26. any of these] or, any of all these abo abominations. So in vers. 29. stranger] or sojourner, 〈◊〉 Greek, proselyte.  
Vers. 28. the nation] in Greeke, the nations, 〈◊〉 Chaldee, the people's.  
Vers. 29. the souls] that is, the persons. 〈…〉 rooted out, or destroyed, as the Greek and Chald 〈…〉 explain it. Of this judgement, see Levit. 20. 〈◊〉 Gen. 17. 14.  
Vers. 30. my charge] Hebrew my keeping (or 〈…〉 die) that is, which I command to be kept. In Greek my ordinances: in Chaldee, the custody of my 〈◊〉 statutes of abominations] that is, most abo 〈…〉 statutes: meaning their sinful practices, which 〈…〉 orow custom grew to be as a Law amongst them.    

CHAP. XIX.  
Sundry laws, teaching 2, holiness, 3, obed 〈…〉, 4, and true religion: To leave some of the fruits of the Land for the poor. 11, Against lying, swearing, defraud, 〈…〉 sing and unrighteousness. 16, Against talebearing, hate, revenge, 19, unlawful mixtures, and fornication. 23, The law for uncircumcised fruits. 26, Against observing heathenish manners, 29, whoredom, 31, familiar spirits. 32, To honour the ancients, 34, to love strangers, 36, to have just balances, 37, and to observe all God's statutes.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovah spoke, unto Moses, saying. Speak unto all the Congregation of the sons of Israel, and say unto them, Ye shall be holy: for I jehovah your God, am holy.  
Ye shall fear, every-man his mother and his father; and keep my Sabbaths: I am jehovah your God.  
Turn ye not unto Idols; and make not to your-selves, molten gods: I, am jehovah your God.  
And when ye sacrifice, a sacrifice of Peace offering, unto jehovah: ye shall sacrifice it, for your favourable acceptation. In the day that ye sacrifice it, it shall be eaten, and on the morrow: and that which remaineth, until the third day; shall be burnt in the fire. And if, it be eaten at all, in the third day: it is a polluted-thing, it shall not be favourably-accepted. And they that eat it, every one shall bear his iniquity; because he hath profaned, the holy thing of jehovah: and that soul, shall be cut-off-from his peoples.  
And when ye reap, the harvest of your land; thou shalt not wholly-rid, the corner of thy field, in reaping: neither shalt thou glean, the gleaning of thy harvest. And thou shalt not gather-the-single-grapes, of thy vineyard; nor glean, the grapes that are broken off of thy vineyard: thou shalt leave them, for the poor and for the stranger; I, am jehovah your God.  
Ye shall not steal: neither falsly-deny, nor deale-falsly, anyman with his neighbour.  
And ye shall not swear by my name, to falsehood: and thou shalt not profane, the name of thy God, I am jehovah.  
Thou shalt not fraudulently-oppresse thy neighbour, neither rob him: the work of him that is hired, shall not abide-all-night with thee, until the morning.  
Thou shalt not curse the deaf; and before the blind, thou shalt not put a stumbling-blocke: but thou shalt fear thy God; I am jehovah.  
Ye shall not do unrighteousness, in judgement; thou shalt not respect the person of the poor; nor honour, the person of the great man: in justice shalt thou judge thy neighbour.  
Thou shalt not walk a talebearer, among thy people; thou shalt not stand, against the blood of thy neighbour: I, am jehovah.  
Thou shalt not hate thy brother, in thine heart: rebuking thou shalt rebuke thy neighbour; and not bear sin, for him.  
Thou shalt not avenge: nor keep grudge, against the sons of thy people; but thou shalt love thy neighbour, as thyself: I am jehovah.  
Ye shall keep my statutes; Thou shalt not let thy cattles gender, with divers-kinds: Thou shalt not sow thy field, with divers-kinds: and a garment of divers-kinds, of linsey-wolsey; shall not come upon thee.  
And a man, when he shall lie with a woman, to copulation of seed; and she a bondwoman, betrothed to a man; and redeeming she is not redeemed; or freedom, is not given her: a scourging shall be, they shall not be put-to death, because she was not free. And he shall bring his Trespass- offering, unto jehovah; unto the door, of the Tent of the congregation: a ram, for a Trespass- offering. And the Priest shall make-atonement for him, with the ram of the Trespass- offering, before jehovah; for his sin, which he hath sinned: and the sin, which he hath sinned, shall be forgiven him.  
And when ye shall come into the land, & shall have planted any tree for food; than ye shall count-as-uncircumcised the uncircumcision thereof, the fruit thereof: three years, shall it be unto you, as uncircumcised, it shall not be eaten. And in the fourth year, all the fruit thereof shall be, holiness of praises, unto jehovah. And in the fift year, ye shall eat the fruit thereof; to add unto you, the revenue thereof: I, am jehovah your God.  
Ye shall not eat, with the blood: ye shall not observe-fortunes, not observe-times. Ye shall not round, the corner of your head: neither shalt thou mar, a corner of thy beard. And ye shall not make in your flesh, any cutting for a soul; neither shall ye make upon you, the print of any mark; I am jehovah.  
Profane not thy daughter, to cause her to be-an-whore: that the land fall not to whoredom; and the land become full, of wickedness.  
Ye shall keep my Sabbaths'; and reverence my Sanctuary; I, am jehovah.  
Turn not unto them that have familiar-spirits, and unto wizards; seek not, to be defiled by them: I, am jehovah your God.  
Thou shalt rise-up, before the hoary-head; and honour, the face of the old-man: and fear thy God, I am jehovah.  
And when a stranger, shall sojourn with thee, in your land: ye shall not vex him. The stranger, that sojourneth with you, shall be unto you, as one home-born amongst you; and thou shalt love him, as thyself; for ye were strangers, in the land of Egypt: I am jehovah your God.  
Ye shall not do unrighteousness, in judgement: in meteyard, in weight, or in measure. Just balances, just stones, a just Ephah, and a just Hin, shall ye have: I am jehovah your God, which brought you out, from the land of Egypt. And ye shall keep all my statutes, and all my judgements; and shall do them: I am jehovah.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section, or lecture of the Law. See Gen. 6. 9  
BE holy] that is, separated from sin, & dedicated unto God, and his obedience; which is the sum of the first Table, yea of all the Law. The Apostle openeth it thus; As obedient children, not fashioning yourselves, according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation: because it is written, Be ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44.  
Ver. 3. fear] or reverence. This openeth the fift commandment, Honour etc. Exod. 20. 12. showing that it implieth inward reverence, as all the Law is spiritual, Rom. 7. 14. And here the mother is named before the father, which is not usual. See the notes on Exod. 20. 12. The Hebrews say, It is written, Honour thy father and thy mother, Exod. 20. 12. it is also written, Honour the Lord with thy substance, Prov. 3. 9 Again it is written, Ye shall fear every man his mother and his father, Lev. 19 3. it is also written, Thou shalt fear the Lord thy God, Deut. 6. 13. as he commandeth the honour of God's great name and his fear, so he commandeth the honour and fear of parents. He that curseth his father or mother, is stoned: and he that blasphemeth (God) is stoned: lo he maketh them equal in punishment. For honour, the father is set before the mother; and for fear, the mother before the father: to teach that they are both alike for honour or for fear. What is this Fear? It is not to stand in his place, nor sit in his place, nor to oppose his words, nor to carp at his words, nor to call him by his name either living or dead; but to say Sir, or my Lord, my Father, Maimony in Misneh. tom. 4. treat. of Rebels, chap. 6. sect. 1. etc. Sabbaths'] in Chaldee, Sabbath days: both the seventh day, and all other days of rest, which were likewise called Sabbaths, Lev. 23. 32. See the annotations on Exod. 20. 8.— 11. I am jehovah] This is a ground and reason of these, and almost all the other precepts following; as it was prefixed before the ten Commandments: see Exod. 20. 2.  
Vers. 4. Turn ye not] to weet, your faces: or Look not, Regard not: in Greek, Fellow not. It implieth also the turning-away of the heart, Deut. 30. 17. and 29. 18. But from this word, the Hebrews say, that it is forbidden even to looke-attentively, on the similitude of an image. Maimony treat. of Idolatry, ch. 2. sect. 2 Idols] called in Hebrew Elilim, which properly signifieth things of nought, nothing, vain, and nought worth: according to the nature of which name, Paul saith, we know that an Idol is nothing in the world, and that there is none other God but one, 1 Cor. 8. 4. Elim signifieth, Gods; Elilim, 〈◊〉 Gods; which the Greek here nameth Eidda, whereof our English Idols is derived: in the Chaldee they are called Errors, or Aberrations. And Elilim is applied to other things also, which are of no value; as in job 13. 4. Physicians Elil, that is, vain or of no value, & in jer. 14. 14. false prophets prophesied Elil, a thing of nought. And as Images, are the same that Idols, in signification, so Images of silver and gold, are called Elilim Idols, Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandments. And the Hebrew doctors say, It is not Idolatry only which a man is forbidden to turn after it in his thought; but every thought which occasioneth a man to deny any of the fundamental points of the Law, we are warned that it come not into our heart, etc. Maimony treat. of Idolatry, ch. 2. s. 3. molten Gods] Hebrew, gods of melting: meaning Images, Gods of silver and of gold, as Exodus 20. 23. such as was the more 〈…〉 calf, Exod. 32. 8. 31. The Prophet calleth them teachers of lies, Habak. 2. 18. yet unto such, Idolaters said, ye are our Gods, Esay 42. 17.  
Vers. 5. of Peace-offrings] or of payments, whereof see Lev. 3. 1. for your favourable-acceptation] that it may be acceptable to God for you: see the notes on Lev. 1. 3. This sense Sol. jarchi giveth of these words here. Some do understand it, at your own will, such as you like best to offer: but the 7. verse following, sheweth the former interpretation 〈◊〉 there to be meant. Though this later also is good, and may be implied; and is so expounded by C 〈…〉 kuni, that they should give their good will therein, and not grudge or have an evil eye in that which they offered before the Lord. For some men (saith he) do not offer with the hart, but because they see other men do so, and it were a shame for them, if they should not do likewise. But another meaning (saith he) may be this, Do the thing that may be for your favourable-acceptation, as that it be eaten on that day, or on the morrow.  
Vers. 6. burnt] as being polluted by over long keeping it. See these things opened in Levi 〈…〉 7. 18. 19  
Verse 7. eaten at all] or, any of it eaten: Hebrew, eating eaten. a polluted-thing] or, abominable, is Greek, unsacrificeable; but Aquila turneth it 〈◊〉 in Greek Apobleton, a thing to be rejected, which word Paul useth, in 1 Tim. 4. 4. See the notes 〈◊〉 Lev. 7. 18.  
Vers. 8. his iniquity] in Greeke, sin, meaning punishment for his iniquities see the notes on Levit. 7. 18. the holy thing] Hebrew, the holiness; in Greek, the holy things. that soul] that is, as the Chaldee translateth, that man shall be destroyed: see Lev. 7. 18. In Greek, the souls that eat it, shall be destroyed out of their people.  
Vers. 9 not wholly-rid] or, not make a full-end, not make cleane-riddance, of the corner of thy field, to reap the same. The like is after, in Levit. 23. 22. corner] that is, the out side, or utmost-part: the corner may also be understood for many corners. The Hebrew canons declare it thus; He that reapeth his field, must not reap all the field wholly; but must leave a little standing corn for the poor, in end of the field, (Lev. 23. 22.) whether he cut it, or pluck it up: and that which is left, is called the Corner [Peah.] And as he must leave of the field, so of the trees, when he gathereth their fruits, he must leave a little for the poor. If be transgress, and do reap all the field, or gather all the fruits of the trees: he must take a little of that which he hath reaped, or of that which he hath gathered, and give it to the poor; for the giving of it is a commandment. Yea though he have ground it, or baked it into bread, yet he must give thereof a corner to the poor. If all which he hath reaped, be lost or burnt, before he hath given the corner, then is he to be beaten: because he hath transgressed a probibition and can not confirm the commandment thereof, which unto him is broken off. Maimony in Misneh tom. 3. in Mattanoth gnanijim, ch. 1. sect. 1. 2. 3. What is the measure of the Corner? By the Law, there is no measure set for it; if he leave but one ear of corn, he is discharged. But by the words of the Scribes it must be no less than one of sixty. And a man may add more than one of sixty, according to the greatness of the field, or multitude of the poor, or blessing of the seed. As if the field be very small so that if he leave thereof the sixtieth part, it will not benefit a poor man, then is he to add unto the measure: and so if there be many poor, be addeth. And if he did s●w little, & reapeth much because it is blessed: he addeth according to the blessing. And who so addeth more unto the corner, he shall his reward increased, and there is no measure of this addition. They leave no corner, but 〈◊〉 the end of the field; to the end that the poor may know the place whither to come, etc. At three times in the day they part the corner for the poor; at morning, and at midday, and at the evening sacrifice. [that is, 3. of the 〈◊〉 in the afternoon] and the poor that comes not at 〈◊〉 of these times, they suffer him not ●o take any away; 〈◊〉 there may be a set time, for the poor, to come together all of them, to take, it. If a man have two fields, he may not reap●the one wholly, and leave in the other a 〈…〉 them both; for it is written, the corner OF THY FIELD: but he must leave in every one 〈…〉 for the same. He that soweth his field with one kind (of seed;) though he make therein two threshing 〈◊〉, he leaveth but one corner. If he sow two kinds of seed, though he make but one floor, he must give a 〈◊〉 for 〈◊〉 one sort, by itself; and a corner for the other sort, 〈◊〉 itself. If he sow it with ●●o kinds of wheat 〈◊〉 two kinds of barley; then, if he make but one floor, he giveth but one corner; if two floors, he giveth two corners. Maimony in Mattanoth gn 〈…〉 in, (or treat. of Gifts to the poor) c. 1. sect. 1. 2. 3. 15. and ch. 2. s. 12. 17. and c. 3. s. 1. 14. in reaping] or, to reap the same: which in Lev. 23. 22. Moses explaineth thus, when thou reapest. glean] or gather. the gleaning] or gathering, that is, the ears of corn which fall off, as the Greek version explaineth it. So the Hebrews say, the gleaning is that which falleth out of the sickle in the time of reaping, or that falleth out of the hand when he gathereth the cares and reapeth; if so be that which falleth be but an ear, or two. But if there fall three together, those three are the owners of the field. And that which sallethfrom after the sickle, or from after the hand though it be but one care, is not for gleaning. He that plucketh up things which are to be plucked, that which falleth from under his hand, is for gleaning. If he reap and there be left an ear unreaped, if the top of it reach to the other standing corn which is thereby, so that he may reap it with the other standing corn, it is the owners of the field; if not, it is for the poor. If the wind scatter the corn, so that the harvest of the owner of the field, is mixed with that which is to be gleaned, than they measure the field, how much gleaning it is meet for to afford, and they give (so much) to the poor. If (the owner) have transgressed, and gathered the glean, though he have ground it, and baked it, he must give it to the poor. If it be lost or burnt, after it is gathered, before it be given to the poor; he is to be beaten. Mai. in Mattanoth gnanijim, ch. 4. sect. 1.— 5. and c. 1. s. 4.  
Vers. 10. not gather-the-single-grapes] that is, the grapes which grow single, and not in clusters; such the owner of the vineyard might not gather, but leave them for the poor. Gnoleloth are single-grapes Esay 24. 13. Hobad, vers. 5. differing from the clusters of grapes, Mich. 7. 1. So the Hebrews explain this law, saying, Gnoleloth are little clusters which are not thick, as clusters which are not compact together, and whose grapes are not joined one upon another, but dissevered. And it is called Gnolel, because it is to the other clusters as (gnolel that is) achild to a man, etc. and single berries, they are gnoleloth. A branch whereon there is a cluster, and single grapes on the twig of the branch, if the single grapes be cut off with the cluster, they are the owners of the vineyard; if not, they are for the poor. If a vine-yard have all single grapes it is for the poor, as it is written, thou SHALT NOT GATHER THE SINGLE GRAPES OF THY VINE-YARD, although it be all single grapes. And no single grapes or particular berries are due (to the poor,) but in the vineyard only. Maimony in Mattanoth gnan. ch. 4. sect. 17. etc. the grapes-that-are-brokenoff] or, the particular-berries. The Hebrew Peret, which hath the signification of parting, breaking, and falling off, meaneth here such particular grapes as are broken and fall off from the clusters in the vintage. That as in the field, the corner was that which was left growing, and the gleaning was of the ears that fell away in the reaping: so the single grapes, were such as grew not in clusters; and the Peret, are grapes broken and fallen off in the gathering. So the Greek translateth it, Rhogas, that is, berries-broken-off; and the Chaldee Nithra, is of like meaning; and the Hebrews expound it to be particular berries one or two, that are broken-off from the cluster, in the time of the grape-gat herring: but if there be three berries together, or moe; they are not Peret, nor left for gleaning, but are the owners. Yet that which is thrown to the earth, in the grape gathering, they count for Peret, though it be half a cluster, or an whole one: so that he that putteth a basket under the vine, in the time when he gathereth grapes (to save for himself those which so fall off) he robbeth the poor: Maimony in Mattanoth gnan, chap. 4. sect. 15. 16. Besides the fruit of the vine, other fruits that are for food, are employed in this law; therefore in Deut, 24. 20. Moses mentioneth the like of the Olive tree: and there in the verse 19 he addeth another branch of this law, touching a sheaf forgotten in the field, which must not be fetched again, but left for the poor. So the Hebrew doctors understand this precept largely; for by harvest and reaping, they say is employed what soever, is like unto harvest, that it is bound to yield a corner for the poor; as all kind of grain in the field, and all pulse, as rise, millet, lentils, also nuts, almonds, pomgranats, grapes, olives, dates, and all such like; whatsoever is for meat, and groweth out of the earth, and is gathered as an harvest Therefore herbs are free from paying this duty, because they are not gathered and laid up for men's livelihood, but garlic, and onions, must pay the corner, because, they are dried and brought into the house for provision. So they say, There are four gifts for the poor, in the vineyard: the grapes that are broken. off, and the single-grapes, and the corner, and that which is forgotten. Three gifts, are from the revenues of the field; the gleaning, and that which is for gotten, and the corner. And two, from trees; that which is forgotten, and the corner, Maimony in Mattanoth gua●ijim, ch. 2. sect. 1. 2. and ch. 1. sect. 7. thou shalt leave them] Hence the Hebrews gather, that the poor have nothing to do with these gifts, until the goodman of the house have separated them purposely. Therefore a poor man, that seethe a corner in the end of a field, may not touch the same, (upon pain of robbery,) until he know that the master of the house knoweth thereof. After they are thus left, the master of the house hath no right in them, but the poor may come and take them, yea though it be against the masters will. Maimony, ibidem, ch. 2. sect. 14. and ch. 1. s. 8. And whereas the master of the family was to give the first fruits to the Pricsts, Numb. 18. 12. and the tithes to the Levites, Numb. 18. 24. and a second tithe, for him and his to eat before the Lord, Deut. 12. 17. 18. these gifts, were to be left for the poor, before any of the other: and every third year, that a tithe, was also given to the poor, Deut. 14. 28. 29. besides other relief, Deut. 7. 8. so merciful was God, to the poor of his people. Neither might they be defrauded of these gifts, under colour of religion; If a man sanctified his vineyard, (to the Lord,) after single-grapes were known to be in it: the poor had these single-grapes not withstanding: and if the tithe were given to a Levite, and single-grapes were found therein, he was to give them to the poor. Maimony in Ma●●gna●. ch. 4. sect. 23. 26. Now who those poor were, to whom these glean, single grapes, corners, etc. did belong, the Hebrew canons declare thus; Who so hath two 〈…〉 dread Zurims, [that is, fifty shek else of silver, for a 〈◊〉 is the fourth part of a shekel; and what the shekel is, see the notes on Gen. 20. 16] let him not take of the gleaning, or of that which is forgot, or of the corner, or of the tithe of the poor. If he have 200 lacking one, be may take. If they be pawned to his creditor, or be for his wife's dowry, them also be taketh. And they can not bind him to sell his house or stuff. Thalmud Bab. in Peah, ch. 8. s. 8. for the stranger] and for the father less, and for the widow, Deut. 24. 19 By the stranger is chief meant the proselyte (as the Greek here translateth,) converted to the faith, though others are not forbidden, because in these gifts, was no holiness at all, as in other things that were sanctified. The Hebrews say, every stranger spoken of, in the gifts to the poor, is not meant, but of the righteous stranger. For lo he saith of the second tithe, And the Levite shall come, and the stranger, (Deut. 14. 19) the Levite is within the covenant, so the stranger is within the covenant. Notwithstanding they withhold not the poor heathens from these gifts. It is said, thou shalt leave them for the poor etc. all the while that there are poor men to require them. If the poor cease to seek or come again for them, that which is left, is free for any man to take. And he is not bound to give (the poor) the price of them; for it is not said, he shall give them to the poor, but be shall leave them. And it is not meet to leave them for beasts and birds, but for the poor: and lo there 〈◊〉 poor. After that the poor are gone into a vineyard & come away: the grapes which remain afterward, are 〈◊〉 for any man; etc. Maim. in Mattanoth gnan. chap. 1. sect. 9 10. 11. I am jehovah,] by whose commandment, this law was established in Israel, to the end that they might remember their own poverty and bondage which they endured in Egypt; and that by doing these works of mercy, the Lord might bless them, in all the work of their hands. Which reasons, M ses rendteth of this precept, in Dent. 24. 19 22.  
Verse 11. not steal] see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not, Chazkuni here gathereth, that he that seethe one steal, 〈◊〉 holdeth his peace, he also stealeth as doth the principal in the theft. falsly-deny] in Greeke, not lie; it is a general word for lying, or denying of things in respect either of God, as Prov. 30. 9 or of men, as Lev. 6. 2. And unto this latter, of denying other men's goods that are in their hand, do the Hebrews refer this prohibition. Maimony rome 3. treat. of Oaths, ch. 1. s. 8. deal falsely] or lie, in violating covenants, as Gen. 21. 23. Psal. 44. 18. or swearing falsely, or any other way.  
Ver. 12. to falsehood] or falsely; in Greek, to an unjust thing; The contrary is required, Thou shalt swear, the Lord liveth, in Truth, in judgement, and in Justice. jerem. 4. 2. And God's Name is of large signification, as is noted on Exod. 20. 7. so that whether one use any of God's proper names, or describe him by other words, as he that liveth for ever, be that created heaven and earth, etc. (as Rev. 10. 6.) or any the like, it is a full oath. And by swea 〈…〉, is understood cursing also, which is of the same nature, as in Gen. 24. 8. 41. the same thing, is called an 〈◊〉, and a curse (or exsecration.) So the He 〈…〉 canons say: Whether one swear by (Gods) proper name, or by any of his surnames; as by him whose 〈◊〉 is Gracious, or whose name is merciful, or any the like an any language: lo it is a full oath. And so an 〈◊〉, and a curse, is an oath. As when a man saith, Cursed 〈◊〉 be of the Lord, or of him whose name is Gra 〈…〉 Merciful, who soever hath eaten this thing, and himself hath eaten it: lo he hath sworn falsely. Likewise 〈◊〉 that saith nay, nay, twice, by way of oath; or yea, yea, and mentioneth God's name or surname, lo it is as if he 〈◊〉 sworn. And so he that promiseth I will not do this or that, and mentioneth God's name or surname: it is an oath, Maimony in Misneh, tom. 3. treat. of O 〈…〉 es, ch. 2. sect. 2. etc. not Profane] or, pollute, but contrariwise shalt sanctify it; as Levit. 22. 32. The wordnet, in the former branch, is here again necessarily understood, as often in the scripture: and so the Greek version addeth it, ye shall not profane. By this, not only false, but rash, vain, unadvised, needless oaths, and all other abuses of God's name are forbidden: as is noted on Exodus 20. 7. The Hebrews say, Although he that sweareth vainly or falsely, bebeaten (by the Magistrate,) and being a sacrifice (to the Priest,) yet is there not a 〈…〉 made thereby, for all the iniquity of his oath; for it is written, (in Exodus. 20. 7.) the Lord will not hold him innocent: he is not freed from the judgement of (the God of) heaven, until be have his payment from him, for the great Name which he hath profaned, as it 〈◊〉 written, Thou shalt not profane the name of the Lord thy God: I am the Lord. Therefore a man must beware of this iniquity, more than of all transgressions. This is me of the heavy iniquities; although for it there be as eutting off, nor death, by the Magistrates, yet is 〈◊〉 in it a profanation of the holy Name, which is greater than all iniquities. It is necessary to warn children much, and to teach their tongues the words of truth, without swearing; that they fall not into a custom to swear continually, as do the heathens. And this thing 〈…〉eth as a dury upon their parents, and upon school 〈…〉 sters'. And it is a great good thing, for a man 〈◊〉 to swear at all. Maimony treat of Oaths, ch. 12. sect. 1. 2. 8. 12. Accordingly are we to understand the doctrine of our Saviour, when he saith S 〈…〉 not at all, Mart. 5. 34. Whereby he forbiddeth not the lawful use of oaths commanded of God, Deut. 6. 13. but all abuse in common speech, which was and is accustomed most sinfully, to the high dishonour of God.  
Vers. 13. fraudulently-oppresse] in Greeke, do 〈…〉, or injury. This word signifieth to oppress by 〈◊〉; the next, to oppresse-by-violence: see the 〈◊〉 Lev. 6. 2. Both these, did john the Baptist 〈…〉 bid unto the soldiers, Luk. 3. 14. rob] or, violently-oppresse, and plucke-by-force, as it is said of Ben●jah, he plucked the spear out of the Egyptians 〈◊〉, 2 Sam. 23. 21. For these sins fraudulent 〈…〉, and robbery, the Prophets do often blame Israel, Ezek. 22. 29. jer. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It cometh from covetousness, as is said, they covet fields, and take them by rapine, Mich. 2. 2. and proceedeth unto murder, as he that is greedy-of-gaine, taketh away the life of the owners thereof: Prov. 1. 19 The Hebrews say, Who so desireth his neighbour's house, wife, goods, or any other thing which it is possible for him to get of him: when he hath thought in his heart how he might get that thing, and his heart is alured with the thing, he transgresseth this Law, Thou shalt not desire, Deut. 5. 21. and Desire is not but in the bear't only. Desire bringeth a man to Coveting, and Covetise bringeth him to Robbery. For if the owners will not sell the thing, though he would give a great price, then falleth he to rapine, Mic. 2. 2. And if the owners stand up against him to rescue their goods, or to forbid him to rob, than he falleth to shedding of blood. Go and learn by the fact of Achab and Naboth. Lo thou mayst learn that he which Desireth, transgresseth one prohibition; and he that getteth the thing which he desireth, by importuning the owners, or requesting it of them, transgresseth two prohibitions; therefore it is written, Thou shalt not Covet, and Thou shalt not Desire. And if he take it by robbery, he transgresseth three prohibitions. And who so robbeth his neighbour of the worth of a farthing, is as if he took his life from him, Prov. 1. 19 Maimony in treat. of Robbery. ch. 1. s. 10. etc. If a man find and keep back a thing which his neighbour hath lost, he transgresseth also this Law; as is noted on Deut. 22. 1. the work] that is, the wages for the work: as the Greek translateth it wages. So in job. 7. 2. an hireling looketh for his work, that is, for the reward of his work: and in jer. 22. 13. Woe unto him, etc. that useth his neighbour's service for nought, and giveth him not his work; that is, his wages. So Christ saith, My work is with my God, Esay. 49. 4. that is, my reward: and these two are joined, as belonging to the same, as the Lords reward is with him, and his work before him. Esay 40. 10. that is, his recompense for work. This is a particular instance, of the foresaid oppression, as Moses after showeth, saying, Thou shalt not fraudulently-oppress an hired servant etc. at his day thou shalt give him his hire: Deut. 24 14. 15. So in Malac. 3. 5. where God threatneth judgement for this sin. See more, in the notes on Deut. 24.  
V 14. not curse] or, as the Greek translateth, not speak evil of the deaf: or, not revile; as in Exod. 22. 28. is spoken of the Magistrates; here it is spoken of the deaf, who cannot hear, nor thereat be offended: so by proportion it is meant of all other; even of enemies, as Bless your persecutors; bless and curse not: Romans 12. 14. By the Hebrew canons, if a man cursed, not a ruler only, but any one of Israel, be was to be beaten: which they grounded upon this Law, Thou shalt not ourse the deaf: and wherefore mentioneth he the deaf? For that, though it be one that heareth not, neither is grieved for the curse, yet is he to be beaten for his cursing. He that curseth any of Israel, man or woman, great or small, he is once beaten: and if he curse a judge, he is twice beaten; and if he curse the Ruler (or Prince) he is thrice beaten. He that curseth himself, is beaten, as he that curseth others; for it is written (in Deut. 4. 9) Take heed to thyself, & keep thy soul, Mai. in Sanbedrin, c. 26. s. 1. 2. 3. not put] Hebr. not give a stumbling-blocks, or (as the Greek translateth it) a scandal: which as it should not be before the blind, so neither before any, as it is written, let no man put a stumbling-blocks, or a scandal in his brother's way, Rom. 14. 13. and Woe unto the world, because of scandals, Mat. 18. 7. Generally this forbiddeth all occasion of error or fall unto any, especially to the blind and ignorant; for Cursed is he that maketh the blind to err out of the way, Deut. 27. 18. And as the soul is more precious than the body, so the sin is greater to put a scandal of sin, or stumbling-blocke of iniquity, before the consciences of the weak or ignorant, Rom. 14. 13. and 16. 17. 1 Cor. 8. 9— 13. Rev. 2. 14. Sol. jarchi expoundeth Moses thus, Before him that is blind in a matter, do not give such counsel as is unmeet for him.  
Vers. 15. unrighteousness] or injurious evil: it is a general word for all in justice either in heart, as Psalm 58. 3. or with mouth, as Mal. 2. 6. job 27. 4. Esay 59 3. or with hand and act, Psalm. 7. 4. Ezek. 18. 8. and applied sometime in special to unrighteousness in judgement; as here, and in Psal. 82. 2. All that do this, are an abomination to the Lord, Deut. 25. 16. respect the person] or, lift up (or accept) the face, which is to show favour, and to grant one's request: which sometime is taken in the good part, as is noted on Gen. 19 21. and may be observed in 2 King. 3. 14. Lam. 4. 16. but in cases of judgement, it usually denoteth partial carriage, and respect of one man's face or person, more than of another's, which God forbiddeth here, and in Deut. 16. 19 Prov. 18. 5. job. 13. 10. Psal. 58. 3. jam. 2. 1. 9 of the poor] though in respect of his poverty he may seem to be pitied, yet God would have all partiality in judgement to be avoided. honour the person] or, countenance the person (or face) of the great: as in Exod. 23. 3. we are forbidden to countenance (or honour) the poor. The Gr. translateth Thaumases, which properly is to admire, but used for honorable-respect, as is noted on Gen. 19 21. in justice] or, with righteousness. Of this, see the annotations on Deut. 16. 18.  
Vers. 16. not walk a talebearer,] or, calumniator, or not walk with talebearing, and crimination. The Hebrew Rokel, properly signifieth, a merchant, or traffiquer up & down with spices, or other things, 1 Kings 10. 15. Ezek. 27. 15. 17. 22. 23. Whereupon Rakil (the word here used) is a talebearer or accuser, that maketh merchandise as it were of words, uttering them as wares, going from place to place, to hear, and to spread-abroad criminations of other men. His property is described to be a revealer of secrets, Prov. 1●. 13. and 20. 19 his end, to shed blood, Ezek. 22. 9 yet pretending friendship and good neighbourhood, Ierm. 9 4. 5. Wherefore the Greek translateth it here, Thou shall not walk with guile, and in Prov. 11. 13. and 20. 19 he is called in Greek double-tongued. The Holy Ghost in the new Testament seemeth to call him in Greek Diabolos, that is, a false-accuser, calumniator, or makebate, 2 Tim. 3. 3. 1 Tim. 3. 1●. and so Aquila (an ancient Greek interpreter) translateth Rakil, Diabolos, in Prov. 11. 13. And to this the Chaldee version agreeth, saying, Thou shalt not divulge accusations, (or criminations,) among thy people. Which phrase is used in Dan. 6. 24. of those men which made accusations against Daniel, (there translated in Greek Diaboliontas.) Hereupon Diabol●s the Devil hath his name of calumniating and accusing the brethren. Rev. 12. 9 10. whom the Syriake in Matt. 4. and other places, calleth a Divulger of accusations, or criminations. So that the Hebrew Rakil, is in Greek Diabolos, in English, a Calumniator, 〈◊〉 makebate, a Devil, (as judas is called a Devil; john 6. 70.) Therefore this sin is great, & when it spread in Israel, that they (with their other sins) walked as talebearers: they were called reprobate silver, because the Lord had rejected them, jer. 6. 28. 30. The Hebrew doctors explain it thus; He that backbiteth his neighbour, transgresseth against this Law, Thou shalt not walk a talebearer among thy people, (Levit. 19) and though they be not beaten for this thing, ye● it is a great iniquity, and occasioned the kill of many souls of Israel; therefore this is joined next unto it, Thou shalt not stand against the blood of thy neighbour, (Levit. 19 16.) Go and learn what beef 〈…〉 unto D●●g the Edomite. (Psalm 52. 1 Samuel 22. 9— 19) Who is a Talebearer (Rakil) He that is laden with words, and goeth from one to another, and saith, Thus said such a one; or, Thus have I heard of such a one: although the thing be true, yet such a man marreth the whole world. Maimony in Misneh, tom. 1. in Degnoth chap. 7. sect. 1. 2. And as this Law, immediately followeth the former about the judges; so the Hebrews apply this precept unto them, saying, It is unlawful for any of the judges, when he goeth out from the judgement hall, to say, I am he that doth 〈…〉 quit, or condemn; and my fellows are against me: 〈◊〉 what can I do, seeing they are more then I. And if he 〈◊〉 speak, he is in the compass of this, HE THAT WA●●ETH as A TALEBEARER, REVEALETH SECRETS: (Prov. 11. 13.) Maim. in Sanhedrin, ch. 22. s. 7. Whereto the Greek version of that place agreeth; A double-tongued man, revealeth counsels (or secrets) 〈◊〉 the Synedrion (or Council.) And so in Proverbs 20. 19 The jerasalemy Thargum followeth the formet exposition, but with another phrase, expounding this Law thus: My people the house 〈…〉 rael, ye shall not follow the third (or the threef●●) tongue against your neighbours: meaning hereby, the slanderous or calumniating tongue. So 〈…〉 Psalm 101. 5. He that slandereth, (or hurteth with the tongue,) is translated there by the Chaldee, He that speaketh with a third tongue: and in Psal. 140. 12. A man of tongue, that is, an evil tongued, or evil speaker, the Chaldee expounds it, A man which speaketh with a third tongue, And hence is that phrase of jesus ben Syrach, in Ecclus. 28. 14. A third tongue hath disquieted many: and in v. 15. A third tongue, hath cast out virtuous women; meaning, calumniators & backbiters. These are called of the Hebrews triple tongued, for the much hurt which they do, to their neighbours whom they calumniate, and to whom they tell it, and to themselves. Our wise men have said, the evil tongue ki 〈…〉 three; the speaker, and the receiver, and him that is spoken against; but the receiver more than the speaker▪ Maimony in Degneth, chap. 7. sect. 3. 〈◊〉 against the blood] that is, not stand and see thy neighbour's blood spilt, & thou withdraw thy help from him either by word or deed. So the Hebrews explain this Law, saying; He that pursueth his neighbours to kill him, all Israel are commanded to deliver the pursued from the hand of the pursuer, yea though it be by the life of the pursuer. As, if he hath been neighbours to leave off, and yet he pursueth him, etc. he may be killed. And if they can deliver him with the less of some of the pursuers limbs, as by striking off his hand, or breaking his leg, or striking out his eye, let them do it. Who so can deliver him, by bereaving the pursuer of a limb, and doth not, but killeth the pursuer: that man sheddeth blood, and is guilty of death; how be it, the Magistrates may not put him to death. Whose can deliver, and doth not; transgresseth this law, Thou shalt not stand against thy neighbour's blood. And so be that seethe his neighbour sinking in the sea; or thiefs, or some wild beasts coming upon him, and can deliver him, either by himself, or by hiring of others to deliver him, and doth not: or that hath heard, that infidels or other wicked have purposed his evil, or bid asnare for his neighbour, and he discloseth it not unto him, and the like: he that thus doth, breaketh this Law, Thou shalt not stand against the blood of thy neighbour. Mamony tom. 4. tret. of Murder, ch. 1. sect. 6. 7. 13. 14. It implieth also all other ways whereby a man may keep himself or others from spilling innocent blood, as in case of judgement, or the like. So Thargum jerusalemy expoundeth it, Thou shalt not keepe-silent the blood of thy neighbour, in the time that thou knowest the truth in judgement. And this Law is joined with the former of tale-bearing, as that which often causeth bloodshed: and the Prophet complaineth, In thee are men that carry tales, to shed blood, Ezek. 22. 9  
Vers. 17. not hate thy brother] by brother, is meant here any otherman: therefore Christ blamed the Pharises gloss, Thou shalt love thy neighbour, and hate thine enemy, and hath said unto us, Love your enemies: Mat. 5. 43. 44. And this Law followeth the former about blood, because Whosoever hateth his brother, is a murderer, 1 joh. 3. 15. And because hatred often riseth of offences, he commandeth to rebuke, and not to hate for such things: which the Hebrews explain thus; When one man sinneth against another, he must not inwardly hate him, and keep silence, as it is said of the wicked, And Absalon spoke 〈◊〉 his brother Amnon, neither good nor bad, for Abs 〈…〉 hated Amnon, 2 Sam. 1 3. 22. but he is commanded to make it known unto him, and to say, why hast 〈◊〉 done thus unto me? Maimony in Degnoth ch. 6. sect. 6. in thy heart] the Greek translateth, in thy mind (or thought,) which is an effect of the heart, as in luke 1. 51. there is mentioned the thought (or imagination) of their heart. So in Coloss. 1. 21. the Apostle speaketh of enemies in their mind: and I will write (my Law) in their heart, ler. 31. 33, is expounded in their minds, Heb. 10. 16. rebuking thou shalt rebuke] that is, thou shalt in any wise rebuke 〈◊〉, plainly, sound reprove. The original signifieth to rebuke with conviction or argument; by words to show what is right, and to refel the contrary: as to reason, job 13. 3. Esay 1. 18. to convince job 32. 12. to reprove, Esay 11. 4. And it is opposed both unto hatred nourished in silence, as here, and in 2 Samuel 13. 22. and unto flattery, Prov. 28. 23. The same Law is given by Christ, in Luk. 17. 3. If thy brother, sin against thee, rebuke him: and if he repent forgive him. This duty David desired, saying, Let the just smite me, etc. and let him rebuke me, Psalm 141. 5. and it is the means, both to nourish love among the wise, Prov. 9 8. and to increase knowledge among the prudent, Prov. 19 25. and to procure a goodblessing, Prov. 24. 25. The Hebr. doctors say, He that seethe his neighbour sin, or walk in a way not good; is commanded to admonish him to do better, and to certify him that he sinneth against himself by his evil deeds, as it is written, Rebuking thou shalt rebuke thy neighbour. He that rebuketh his neighbour, whether it be for things between him and him, or between him and God: he must rebuke him between him and himself (alone;) and speak unto him gently, and with a soft tongue, and let him know, that he speaketh not unto him but for his good, to bring him to the life of the world to come. If he receive it of him, it is well; if not, let him rebuke him the second and third time: and so continually a man is bound to rebuke him, until the sinner resist him, and say, I will not hear thee. Maimony in Degnoth, ch. 6. sect. 7. not bear sin for him] This is the usual and proper meaning of the Hebrew words, as after in Leviticus 22. 9 Numbers 18. 32. and the Greek and Chaldee versions so explain it: and Chazkuni confirmeth it by the like: Gnalaiu (saith he) for his sake sake, as (in Psal. 44.) for for thy sake are we killed all the day, etc. It teacheth that he who rebuketh not his brother for sin, shall bear sin, (that is, punishment) for his sake, because he seeketh not to save a soul from death, as jam. 5. 20. therefore God will require his blood at his hand; as Ezekiel 3. 18. It may also be Englished, suffer not sin upon him, that is, leave him not in his sin, unreproved. And as a man may ●eare sin for his brother, by leaving him unrebuked; so for not reproving him in good sort and in love, but in bitterness and to his reproach. And thus the Hebrews apply it, saying. He that rebuketh his neighbour, first let him not speak unto him hard words, to make him ashamed; for it is written, AND BEAR NOT SIN FOR HIM, etc. Hereby a man is forbidden to shame an Israelite, how much more if it be in public. Our wise men have said, he that maketh his neighbour's face ashamed publicly, shall have no inheritance in the world to come. Therefore a man must be warned that he put not his neighbour to shame publicly, be he small or great; nor call him by a name whereof he is ashamed etc. whereby is meant, in matters that are between a man and his neighbour. But in matters of (the God of) heaven, if he convert not in secret, they are to make him ashamed publicly, and divulge his sin, & put him to reproach openly, & despise & set him at ●ought, until he return unto well doing: as all the Prophets in Israel did (unto such.) Maim. in Degnoth, ch. 6. s. 8.  
Vers. 18. not avenge] The Greek translaceth, Let not thy hand revenge. The Apostle openeth it thus, Beloved, avenge not yourselves, but give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord: Rom. 12. 19 Hereupon David said to Saul, The Lord avenge me of thee, but mine hand shall not be upon thee, 1 Sam. 24. 12. so jerem. 15. 15. And Solomon saith, Say not thou, I will recompense evil: wait on the Lord, and he will save thee. Prov. 20. 22. What vengeance is, is showed in jer. 50. 15. Take vengeance or her; as she hath done, do unto her. The Hebrews say, He that avengeth himself on his neighbour, transgresseth the Law, Levit. 19 18. and although he is not to be beaten (by the Magistrate) for it, yet it is a very great evil. Avenging is thus; as when a man would borrow an axe of his neighbour, or the like; and he refuseth to lend it him: on the morrow his neighbour hath need to borrow an axe of him, and he saith, I will not lend it thee, because thou wouldst not lend me when I would have borrowed of thee; this is vengeance. But when he cometh to borrow, he should give it him with a perfect heart, and not reward him, as he hath done to him: and so in all like cases. And so David with a goodminde said (in Psal. 7. 5) If I have rewarded evil to him that had peace with me; yea I have released my distresser without cause. Maim. in Degnoth, c. 7. s. 7. nor keep] to weet, injury in mind, that is, not bear grudge: or, not observe the sons of thy people; which is spoken of such as would seem to forgive, but will not forget wrong, or unkindness. The Greek translateth, thou shalt not be angry (or bear inveterate displeasure;) the Chaldee, thou shalt not keep enmity. So God is said to take vengeance on his adversaries, & to keep (wrath) for his enemies; Nahum 1. 2. but to his people, not so, jer. 3. 12. Psal. 103. 9 whose example herein, we are to follow, Matth. 5. 48. The Hebrews explain it by a similitude thus; As if Reuben say to Simeon, hire me this house, or lend me this ox, and Simeon will not. After a time, Simeon cometh to Reuben, to borrow or hire of him; and Reuben saith, L●e I lend it thee, and I will not do as thou didst, I will not repay thee according to thy deeds. He that doth thus, transgresseth this Law. thou SHALT NOT KEEP; but he should blot the thing out of his heart, and not keep it. For all the while that be keepeth the thing, and remembreth it; he is in danger to fall unto revenging. Therefore the Law cutteth off this keeping (in mind;) until he put the injury out of his heart, and remember it not at all. Maimony in Degnoth, c. 7. s. 8. Chazkuni also explaineth it thus, Thou shalt not avenge, in work; thou shalt not keep, in thought. as thyself] This is the Second of the two great commandments, which our Saviour saith is like unto the first, Thou shalt love the Lord thy God, with all thine heart, etc. and on these two commandments hang all the Law and the Prophets, Matth. 22. 37. 40. For this, thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this word, namely, Thou shalt love thy neighbour as thyself. Rom. 13. 9 To this we may add the Hebrews testimony, LOVE THY NEIGHBOUR AS THYSELF: this is the great universal (precept) in the Law. R. Azai said unto him, IN THE IMAGE OF GOD MADE HE HIM: this is an universal (rule) greater then it: that a man should not say, forasmuch as I am despised, my neighbour shall be despised with me. R. Thancuma answered, if thou dost so, know whom thou despisest; for lo, he that loveth his neighbour, who is made in the Image of God, loveth the blessed God himself, and honoureth him. R. Menachem, on Levit. 19 Another writeth thus, Every man is commanded to love every one of Israel, as his own body, Levit. 19 18. Therefore he must speak in his commendation, and spare his goods, as he would spare his own goods, and as be would his own honour. And he that honoureth himself, by the dishonour of his neighbour, he hath no inheritance in the world to come. Maimony in Degnoth, chap. 6. sect. 3.  
Vers. 19 my statutes] in Greeke, my law. This is here repeated, lest the ordinances following which may seem to be small, should be neglected. Or, as this word Statute (or, Decree) is sometime used for God's ordinances in nature, bounding and limiting things, Psal. 148. 6. job 26. 10. and 38. 33. Prov. 8. 29. so here he may intent the same, that his natural ordinances for the distinct kinds of things, should not be violated. let thy catted] or, cause thy beast, of any sort. The Hebrews say, He that causeth the male to engender with the female which is not of the same kind, whether it be of cattles, or wilde-beast, or fowl, yea though it be of the kinds of wilde-beasts that are in the sea; he is to be beaten [of the Magistrates] by the Law, in every place; whether it be within the land [of Israel,] or without the same, Levit. 19 19 and whether it be a beast or fowl of his own, or of his neighbours. Who so transgresseth, and causeth he● beast to engender with another kind, that which is bred of them, is lawful for use. And if it be one kind of clean beasts, with another kind of clean beast; it is lawful to be eaten. Two kinds of beasts that are one like another, though they be mixed together, and one like an other; yet for as much as they are of two kinds, it is unlawful to cause them to gender together: as a wolf, with a dog; a Roe buck with a Goat; an horse, with a mule, etc. Beasts that are bred of divers kinds, if their dams be of one kind, it is lawful to let them gender together; but if they be of two kinds it is unlawful. As, a mule, whose dam is an ass, it is lawful to let him gender with a shee-mule, if her dam be an ass. But if the dam of the mule, be a mare; it is unlawful 〈◊〉 let him gender, with a shee-mule, whose dam is 〈◊〉 ass; and so in all other like cases. Maimony in Mistress 〈…〉, tom. 3 in Kilajim (or treat. of divers-kinds) chap. 9 sect. 1. 3. etc. The reason of this law, may be partly to conserve the nature of things, as God first created them, and blessed them to increase and multiply, every one after his kind, Gen. 1. 11. 12. 21. 24. 25. and 6. 20. which order he would have his people to keep, and not in vanity or curiosity of mind, to alter the shape and nature of the creatures, or seem to make more than God created. Therefore Anah (one of the wicked,) is noted as the first that found out Mules, by the gendering of divers kinds: see the Annotations on Gen. 36. 24. And partly it might lead Israel to the simplitie and sincerity of religion, and to all the parts and doctrines of the Law and Gospel, in their distinct kinds: as Faith is necessary, Good works are necessary; but to mingle these together in the c 〈…〉 of our justification before God, is forbidden, G●●. 2. 16. and 3. 9 10. 11. 12. The same is to be minded for the things of this nature, following. See also Deut. 22. 9 10. 11. where in repeating this Law, the ploughing with an Ox and an Ass together, is forbidden. The Hebrew doctors say, He that causeth gendering of two kinds, it is as if he thought that the ●●ly blessed God had not perfected whatsoever is needful, but himself would add more creatures, and help in the creation of the world. And in the mixture of seeds, a man altereth the order of the creation, for it is written concerning them, AFTER HIS KIND, (Gen. 1. 11.) And this is that which is said (in Levit. 19 19) YE SHALL KEEP MY STATUTES; our Rabbins have said, these statutes [or bounds] are those by which he hath bounded the world, etc. Also they say, wheresoever a STATUTE is spoken of, it is a Kingsdecree, etc. And the intendment is, that man should not alter the statutes of the Lord most high, for he than doth at one that changeth the King's coin: he that changeth the kinds, and maketh mixtures of div●rs sorts in any thing, is as a falsifier of the King's coin. R. Menachem on Levit. 19 fol. 148. with a divers-kinde] The Hebrew Kilajim, is a general word for all mixed things, as the Chaldee translateth it, as in beasts, seeds, garments, and the like. And it hath the name of Restraint or Prohibition, because such mixtures are forbidden. not sow thy field] not thy vineyard, Deut. 22. 9 and so by proportion, other the like, as trees, etc. The Hebrews explain it thus. He that soweth two kinds of seeds together, in the land of Israel, is to be beaten. Levit. 19 19 As he that mixeth wheat and barley, or beans and lentiles together, and layeth them on the earth, and covereth them with mould; whether it be with his hand, or with his foot, or with an instrument; he is to be beaten. And it is unlawful for a man to let divers kinds of seeds grow in his field; but he must pull them up; though if he let them grow, he is not beaten. By tradition we have learned, that it is lawful for an Israelite to sow divers kinds of seeds, out of the land, (of Israel.) None are forbidden by the name of diverskinds; but such seeds as are meet for man's meat; bitter herbs and other such like, meet for medicine or like uses; there is in them no respect of divers kinds of seeds. Divers kinds of trees, they are comprehended within this general rule, thou SHALT NOT SOW THY FIELD, etc. As he that graffeth one tree in an other, as the griffe of an apple tree, in a pomecitron tree, or a citron in an appletree; Lo such are to be beaten by the Law, whether within the land, or without the land; and so he that planteth an herb in a tree, etc. And it is unlawful for an Israelite to let an heathen graft trees with divers-kinds for him. But it is lawful to sow seeds of grain, and seeds of trees together; and lawful likewise to mix the seeds of trees, and to sow them together; for there is no mixture of divers-kinds in trees, 〈…〉 e graffing only. Though he that soweth diverskinds is to be beaten, yet those fruits are lawful to be eaten, 〈◊〉. for the sowing only is forbidden. And it is lawful 〈◊〉 plant a branch of that tree, which hath been graffed with divers-kinds, and to sow of the seed of that herb, which was sown with divers-kinds. One seed that is mixed with another, if it be one of four and twenty, (that is, the four and twentieth part,) as one peck of wheat, with three and twenty pecks of barley, let it is unlawful to sow this mixture; until either the wheat be less, or the barley more: otherwise he that soweth it, is to be beaten. A field that hath been sown and reaped, and the roots remain in the earth; although they spring up but after some years: they may not sow other seed in that field, until the roots be plucked up. In the first day of Adar (that is, February) they make proclamation against divers-kinds of seeds; and every man goeth cut to his garden and field; and purgeth it of divers-kinds [if they grow there] And in the fifteenth day thereof, the Magistrates send messengers forth, and they go about to search. Maimony in Kilajim. chap. 1. sect. 1. etc. and chap. 2. sect. 1. 12. 15. The reason of this Law, is the same with the former: see more on Deut. 22. 9 of linsey-wolsey] in Hebrew, Shagnatnez, a word used only here, and in Deut. 22. 11. where Moses after explaineth it, of woollen and linen together: but the word itself is like to be of some other language, which used (as seemeth) to call such garments by that name. The Chaldee keepeth the Hebrew word: but the Greek translateth it Kibdelos, which is used of things adulterate, or impurely-mixt. According to which interpretation, it should be figure of corruption and hypocrisy. Among the Hebrews R. Menachem (upon this place, applaudeth an exposition of this word which he found in the Doctors of the Kabbala, that it is Satan one of the high rulers, [he meaneth the Ruler of the power of the air, spoken of in Ephes. 2. 2] which is clad with Shagnatnez, and is able to do hurt, and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Satan the Idolater,] by transposition of letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Shagnatnez:] and the Gentiles which knew not the meaning of the word, called him Satanas: [So the Devil is called in the Greek tongue, Rev. 12. 9] But their Canonists explain the thing thus; Nothing is forbidden concerning divers-kinds in garments, but wool and flax only, Deut. 22. 11. And there is a thing like wool that groweth on stones in the salt sea, etc. which is forbidden with flax, because to the eye sight it is like sheep's wool. When wool and flax are mixed together, as when they are tozed together, or spun together, and so woven into a garment; this is the divers-kinds forbidden in the Law. To sow a woollen garment with flaxen thread, or a flaxen garment with woollen thread, etc. is divers-kinds. Of these divers-kinds there is no stinted-measure; though it be but a thread of wool in a flaxen garment, or a flaxen thread in a woollen garment, it is unlawful. If the wool of sheep and of camels or the like, be tozed and spun together; and if the half be sheep's wool, lo it is all as sheep's wool, and being with flax, it is of divers-kinds. But if the most part be of camels wool, it is lawful to mix it with flax; for it hath all the form of camels wool. Likewise hemp and flax tozed together, if the most part be hemp, it is lawful to wove the threads thereof, with the threads of wool: but if they be half to half, it is unlawful. Maimony in Kilajim, chap. 10. sect. 1. etc. So in Thalmud Bab. in Kilajim, chap. 9 they say, Nothing is forbidden by the name of divers-kinds (in garments) but wool and flax together. not come upon thee] in Greeke, thou shalt not put upon thee: and so Moses explaineth it in Deut. 22. 11. Thou shalt not wear (or clad thyself,) And this the Hebrews understand strictly, that nothing is forbidden but the wearing of it in garments: therefore they say; Garments of divers-kinds, it is lawful to make them, and to sell them; and nothing is forbidden but to wear them only, Deut. 22. 11. It is lawful to dwell in a Tent made all of linsey-wolsey; and to sit upon carpets, beds, etc. made thereof. Also to make shrowds of such, to wrap the dead in; for unto the dead there is no commandment. Who so weareth linsey-wolsey; or putteth it on; is to be beaten. Who so putteth it upon his neighbour, if he that hath it upon him, do it presumptuously, than he is beaten that hath it on him; and he that put it upon him, transgresseth this rule, Thou shalt not put a stumbling-blocke before the blind. But if he that hath the garment on him, knoweth not that it is linsey-wolsey, but he that put it on him did it presumptuously; he that put it on him is beaten, and he that hath it on, is free. Maimony in Kilajim, chap. 10. sect. 12. 25. 30. 31.  
Vers. 20. a man] in Greeke, if any (man) lie with a woman. betrothed] so the Chaldee expoundeth the Hebrew Necherepheth, which coming of Caraph, that is, to publish and to reproach, is diversely here understood; of some, for a woman in reproach and public contempt: of others, publicly betrothed. The Greek translateth it, kept (or reserved) to a man. The Hebrew doctors explain it thus. The bondwoman (charuphah) betrothed, spoken of in the Law, is one that is half a bondwoman and half a freewoman, and betrothed to an Hebrew servant. Thalmud Bab in Cherethoth chap. 2. and Maimony in Issurei biah, chap. 3. sect. 13. But this betrothing is not complete, as elsewhere he saith, He that is espoused to a woman that is half bond and half free, she is not espoused with complete espousals until she be made free: and when she is free, they accomplish the espousals, as the espousals of a girl, which is grown great, and he needeth no other espousals. Maim. treat. of Wives, chap. 4. sect. 16. not redeemed] the Chaldee explaineth it thus, not redeemed with money, or freedom is not given her by a bill of dismission. a scourging] The Hebrew Bikkoreth signifieth first a carefull-inquisition or visitation, and by consequence a scourging or beating; and this is meant of her only, as the Chaldee version showeth; and the Greek saith, there shall be a visitation of her: and so the Hebrew Canons explain it, She is to be beaten; and he is to bring a sacrifice: Maimony in Shegagoth, chap. 9 sect. 1. and elsewhere (in Issure biah, chap. 3. sect. 14.) he saith, The lying with this bondwoman, differeth from all other unlawful copulations; for lo she is to be beaten, (Levit. 19 20.) and he is bound to bring a trespass offering, (Lev. 19 21.) So in the Thalmud, in Cherethoth, chap. 2. it is said, In all unlawful copulations, whether it be man or woman, they are alike in stripes and in sacrifice: but in (the case of) the bondwoman, the 〈◊〉 is not like to the woman in stripes, nor the woman to the man in sacrifice. not free] for if she were free, the punishment of them both should be death: Deut. 22. 24.  
Vers. 21. his trespasse-offring] whereof see Lev. 5.  
Vers. 23 into the land] of Canaan: the Greek addeth, which the Lord your God, giveth unto you. This Law was peculiar for the Land of Canaan, not for other countries. tree for food] or, tree of food, that is, whose fruit serveth for man's meat. So this law concerneth not other trees that are for timber: and (as the Hebrews think) not fruit trees which are not intended by the owner for food. They say, He that planteth a tree for food, and he intendeth it to be a fence for a garden, or that he hath planted it for timber, not for fruit: it is free from the (Law of the) uncircumcised (fruits.) If he plant it for fence, and after changeth his mind, and reputeth it for food; or planteth it for food, & after reputeth it for fence: as he shall please to intent, so is he bound concerning it. If he planted it three years for fence, and thenceforth for food, it is not the fourth year sanctified: for whatsoever hath not been (three years) uncircumcised, cannot be the fourth year sanctified. He that planteth, for (to observe) a commandment, as when he planteth a Citron tree, for branches at the feast of Tabernacles; or an Olive tree for (oil for) the Candlestick (in the Sanctuary,) it is bound to (this law of) the uncircumcision. That which the heathens planted before (Israel) came into the land, was free from it: but after they came into he land, though the heathens planted it, it was bound thereunto. Whether a man plant a slip or branch of a tree, or pull up the whole tree out of his place and plant it in an other place; it is bound to the uncircumcision: and they are to reckon from the hour of the planting thereof. Whether he plant it, or slip it, or graft it; it is bound hereunto. Maimony in Magnaser sheni (or treat of the second Tithe) chap. 10. sect. 2. 3. 7. 9 11. 13. And elsewhere they say, Our fathers came into the land; whatsoever they found planted, was free (from this law of uncircumcision:) what they themselves planted, though before the land was conquered, was bound hereunto. Thalmud in Gnorlah chap. 1. sect. 2. count as uncircumcised] or, cut-off the uncircumcision thereof, to weet, the fruit thereof. The Greek translateth, ye shall purify the impurity thereof. three years] By the Hebrew canons, The first (day) of Tisri (that is, the month which we call September,) was the beginning of the year for uncircumcised fruits, and for the fourth (year.) Maim. in Magnaser sheni chap. 9 sect. 8. as uncircumcised] in Gr. unpurified (or unclean:) the Chaldee expounds it, abhorred (or put-away) unto destruction. not be eaten] nor sold to infidels, nor any use or profit made of them, but eaten off and destroyed. The fruits that the tree yields, for three years after the planting, are unlawful to be eaten, or put to any profitable-use: and who so eateth of them so much as an olive, is to be beaten by the Law. Maimony, treat. of Forbidden meats, chap. 10. sect. 9  
Vers. 24. holiness of praises] that is, fruit of holiness, or an holy thing, to be consecrated unto the Lord for his praise, and eaten with mi●th before him: as in judg. 9 27. they made praises; that is, songs and mirth, and as the Greek there translateth, dances. This was done, either by giving them to the Priests, as Num. 18. 12. 13. etc. (and so Aben Ezra on Levit. 19 saith, the Priests did eat it,) Or the owners did eat them before the Lord, as they did their second tithes. Deuter. 12. 17. 17. This latter is the Hebrews common opinion, who say; The fruits of the fourth (year) after the plantation, are holy, Levit. 19 24. and their right is, to 〈…〉 in jerusalem, by the owners of them, as the see 〈…〉 ●ith●. He that would redeem these fruits, may re 〈…〉 〈◊〉 as the second tithe; and if he redeem them for himself, he must add the fift part, [as Levit. 27. 30. 3●.] A vineyard of the fourth (year) is not 〈◊〉 to that law [forementioned in Levit. 19 9 10.] to leave a corner, or the single-grapes, or the grapes broken off, etc. neither do they separate out of it first fruits or tithes, or second tithes: but all the fruits are c 〈…〉 d up to jerusalem, or redeemed, and their price carried up, and eaten in jerusalem, as the tithes. The grapes of vineyards of the fourth year, the judges ordained that they should be brought up to jerusalem, a day's journey on every side, to deck the streets of jerusalem with the fruits; all other fruits might be redeemed, though (they grew) near to the walls (of jerusalem.) Who so had trees planted of the fourth year, in the year of release [which was every seventh year, Levit. 25. 4. 6.] when every man's hand was alike (free to g●ther them:) he must set up a sign of clods of earth, whereby they might be known; that they might not be eaten of, until they were redeemed. And if it was within the years of the uncircumcised-fruits, he made signs of potter's clay, that they might be kept from (eating of) them; for the prohibition of uncircumcised fruits was weighty, for all use of them was forbidden. Maimony in Magnaser sheni, chap. 9 sect. 1. 2. 4. 7. and Thal 〈◊〉 ●ab. in Magnaser sheni, chap. 1.  
Vers. 25. ye shall eat] to weet, as other common ●eates; freely without redeeming them. And hereupon is that phrase of making a vineyard come 〈…〉, in Deuter. 20. 6. which was in the fift year from the plantation, when they were free to be eaten. to add] that is, that the tree may add, or abundantly yield unto you, the revenue (or increase) thereof; whiles you obey these my commandments; for upon obedience, such blessings are promised, Levit. 26. 3. 4. So Targum jonathan explaineth it, that they may add unto you from heaven; i. by the blessing of God. By this Law of uncircumcised or unclean fruits, God taught his people the 〈…〉 gion of their sins, since first man did eat of the forbidden tree: for which the earth was cursed, Gen. 3. 17. and men have no right to eat of the increase thereof, (for to them that are defiled and unbelieving nothing is pure, Tit. 1. 15.) until it be sanctified by the word of God and prayer, 1 Tim. 4. 5. So by the fourth years fruits, which were holy to the Lord, he taught them sanctimony and thankfulness; as by their first fruits, tithes, etc. which they gave unto the Lord, every year; he taught them to honour him, with their substance, and with the first of all their increase, that so their 〈◊〉 ●●ght be filled with plenty, and their presses burst-out with new wine; Prov. 3. 9 10.  
Vers. 26. with the blood] that is, any flesh that is not fully dead, or whose blood is not orderly let out, and the flesh purged of the blood: as in 1 Sam. 14. 33. (where this phrase is used,) they said, Behold the people sin against the Lord, in that they eat with the blood: etc. See the annotations on Levit. 17. The Hebrews understand hereby two things, Not to eat the flesh of holy things, before the blood be sprinkled (on the altar;) nor to eat of common beasts, until their soul (their life) be gone out. Sol. jarchi on Levit. 19 In Targum jonathan it is thus explained; ye shall not eat of the flesh of any sacrifice, whiles the blood is in the basin, (unsprinkled.) But Maimony (●om. 2. in Shechitah chap. 1. sect. 2.) saith, It is unlawful to eat of a slain beast, so long as it trembleth: and he that eateth thereof before the soul of it be gone out, transgresseth against a prohibition. And it is comprised in this general rule, YE SHALL NOT EAT WITH THE BLOOD. Chazkuni also saith, With the blood, i. without slaying it; and so it is written (in 1 Sam. 14. 34.) and slay them here, and eat, and sin not against the Lord, in eating with the blood. The Greek translateth, ye shall not eat upon the mountains: (reading Harim, mountains, for Hadam, the blood: mistaking 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  R. for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  D. as they do sundry other times;) meaning it against Idolatry; which though the thing be true, as Ezekiel 18. 6. yet is it not the intendment of this place: and the Chaldee translateth it aright, with the blood. Some of the Hebrews (as Baal hatturim on this place,) because in the next words is forbidden observing of fortunes and of times, etc. which were heathenish customs, think this also to be the like, and understand it of not eating upon or over blood of a man slain; that they should not observe fortunes (or use enchantment) by eating after the manner of murderers, which eat bread over him that is slain, that the avengers of blood may not execute vengeance on them. Chazkuni also citeth the like exposition: but the former, by comparing it with 1 Sam. 14. is the best. not observe fortune's] or, not conjecture by signs of good or evillucke; an heathenish practice, who marked signs for good or evil, as by seeing of beasts or birds which they counted lucky or unlucky; by the falling of a staff out of their hands, by stumbling when they went out of doors, and many such like. So that which followeth, not observe times; is to count one day lucky, an other unlucky to take a journey in hand, or begin any work, and the like. Of these, see the annotations on Deut. 18. 10. 11. where Moses more fully layeth down this Law, and mentioneth sundry other particulars of this kind: calling Israel from all false prophets, soothsayers, sorcerers, unto God's word and unto Christ alone, the Prophet whom he promiseth to raise up unto them.  
Vers. 27. not round] not compass, that is, not cut ro 〈…〉 d; which the Greek translateth, ye shall not make a roundness of the hair of your head. This is likely to be a manner of the heathens, especially in their mourning, as these laws, compared with Levit. 21. 5. seem to imply. a corner] or, the corners, (the singular being put for the plural,) which are the forehead, temples, and behind the ears: these God would not have rounded or cut as with a dish, like an half globe, because idolaters used that fashion; as appeareth also by jer. 9 26. and 25. 23. & 49. 32. And the Arabians used so to poll their heads, as Herodotus in his History, b. 3. testifieth. The Hebrew canons say, None may shave the corners of their head, as the Idolaters have done, Levit. 19 27. and he (that so doth) is guilty for every corner: therefore he that shaveth his two temples, though at once, is to be beaten twice. Maimony in treat of Idolatry, chap. 12. sect. 1. mar] or, corrupt a corner of thy beard, that is, any of the corners thereof: which the Greek translateth the sight (or fashion) of your beard. This Law is again repeated for the Priests, Levit. 21. 5. where for marring, he useth the word shaving: and Maimony (in treat. of Idolatry, chap. 12. sect. 7.) saith, It was the manner of Idolatrous Priests, to mar their beards, therefore the Law forbiddeth to mar the beard. And he maketh five corners, two on the upper lip, and three beneath; and for marring any one, he was to be beaten, and for marring all five, to be beaten as for five transgressions. But this is not (as he saith) meant for trimming them with scissors, but for shaving them off only, for it must be such cutting as is the marring (or corrupting) of them. Such shaving the heathens also used in sign of sorrow; as in Esa. 15. 2. it is said of Moab, on all their heads baldness, every beard cut-off. So in jer. 48. 37.  
Vers. 28. not make] Hebr. not give in your flesh: which the Greek translateth, not make in your body, cutting] or incision; in Greek, incisions; in the Chaldee, hurt, or corruption: so in Leviticus 21. 5. Compare also Deut. 14. 1. jer. 48. 37. for a soul] meaning for a dead soul or person, as Numb. 6. 6. and as in Targum jonathan it is here explained; that is, in sorrow or mourning for a soul departed: which the Chaldee translateth for the dead; (as Moses himself explaineth it, in Deut. 14. 1.) but the Greek keepeth the word soul. Among the Latins also Anima, the soul, was used for a dead body: as in Virgil Ae●eid. 3. Animamque sepulchro Co●din●us. Hereby God calleth them from the heathenish manners, and would have them not to sorrow, as others which have no hope, 1 Thes. 4. 13. for among the nations, when their friends died, they lamented, and cut themselves, and made themselves bald for them, jer. 16. 6. By the Hebrew canons, He that did cut one gash for the dead. was to be beaten: and whether he were a Priest, or an (other) Israelite, if he cut one gash for five dead persons, or five for one dead person, he was to be beaten five times. Maimony treat. of Idolatry, chap. 12. sect. 12. the print of a mark] or, the writing of an impression; which the Chaldee translateth, engraven marks; the Greek, letters printed (or marked.) The Hebrews open it thus. The print of a mark spoken of in the Law, was when one did cut upon his flesh, and filled the cut p●●ce with stibium, or with ink, or some other colour. And this was the custom of the heathens, that they marked themselves unto Idolatry, etc. Maimony treat. of Idolatry, chap. 12. sect. 11. From all these and other like heathenish rites, whereby they spared not, but unnaturally mangled their own bodies, God would keep his people, whose bodies should be the members of Christ, and the Temple of the holy Ghost, 1 Cor. 6. 15. 19 who therefore should bear in their body, no other than the marks of the Lord jesus, Gal. 6. 17. See the notes on Deut. 14. 1. 2.  
Vers. 29. to be an where] or, to commit fornication. This word is used both for carnal whoredom, and spiritual, which is idolatry, as Ex. 34. 15. and to this latter the Chaldee seemeth to refer it, saying, Profane not thy daughter to cause her to err: whereby Idolatry is usually meant. What an whore was in Israel, is noted on Levit. 21. 7. the land] that is, the people of the land, following her evil example. wickedness] or, wicked thoughts: in Chaldee, counsel (or purpose) of sins: but Targum jonathan expoundeth it whoredom. See the notes on Levit. 18. 17.  
Vers. 30. Sabbaths] in Chaldee, sabbath days; as before in verse 3. So after in Levit. 26. 2. reverence] or, fear my sanctuary; unto which they were to come on the Sabbaths, Ezek. 46. 3. which Sanctuary was now the Tabernacle, afterwards the Temple. This fear was for the presence of God therein: whereupon jakob feared and said, How fearful is this place? this is no other but the house of God, etc. Gen. 28. 16. 17. And Solomon saith, Take heed to thy foot; when thou goest into the house of God: Eccles. 5. 1. And in Targum jonathan this Law is explained thus, ye shall go to the house of my Sanctuary infeare. From hence the jews had many rites, for coming into the Sanctuary, and behaving themselves in it; which Maimony in tom. 3. in Beth habchirah (or treat. of the Temple) chap. 7. showeth thus. It is commanded to reverence the Sanctuary, Levit. 19 30. and thou reverencest not the Sanctuary itself, but him who commanded the reverence thereof. And what is this reverence of it? A man may not come into the mountain of the house (of God) with his staff, or with his shoes on his feet, or in his working-garment, or with dust on his feet, or with bags of money about him. And I need not speak, how it is unlawful to spit in any part of the mountain of the House; but he must wrap up his excrements in his handkerchief. And he may not make the mount of the house a thoroughfare, to go in at one door and out at another, to shorten his way: but must go round about, and not come in there save for the thing that is commanded. And all that went in to the mount of the House, went in by the way of the right hand, and turned and went out by the way of the left: except he unto whom some thing had befallen, for which he turned towards the left hand. Therefore they asked him, what is befallen thee, the thou turnest towards the left hand? (If he said) because I am a mourner: (they answered,) He that dwelleth in this House, comfort thee. (If he said) Because I have the Niddui [that is, the lesser excommunication] upon me: (they answered,) He that dwelleth in this House, give into thine heart, that thou mayst hearken unto the words of thy neighbours. Whosoever had accomplished his service, and went his way; did not go out with his back to the Temple, but went backward by little and little, and went softly sidelong, till he was out of the courtyard; and so did the men that kept the watch, and their courses, and the Levites, etc. all this was for reverence of the Sanctuary. And whosoever assembled into the Courtyard, went softly unto the place whither it was lawful for him to come; and he was to consider that he stood before the Lord; as he hath said, Mine eyes and mine heart shall be there, all days, (2 Chron. 7. 16.) And he was to go with dread, and with fear and trembling. And it was unlawful for any man to sit in all the Courtyard: neither was there any seat in the Courtyard. s 〈…〉 for the Kings of David's house only; as it is writt●●. And King David went in, and sat before the 〈◊〉 (1 Sam. 7. 18.) And it is unlawful for a man to make an house, after the fashion of the Temple, or a 〈◊〉 like the porch thereof, or a courtyard like the c●●●t thereof; or a Table like the Table there, or a C 〈…〉 cke like the C 〈…〉 lesticke thereof, etc. With these rites which were in Israel, we may compare the 〈◊〉 of our Saviour, who for reverence of the Sanctuary, drove out the merchants from thence, and the sheep and the oxen, and poured out the changers money, and overthrew the Tables, and said, Make not my father's house, an house of merchandise: joh. 2. 14. 15. 16. And he would not suffer that 〈◊〉 man should carry any vessel through the Temple: Mark. 11. 16. And for turning their backs towards the Sanctuary, see Ezek. 46. 9 and 8. 16. But as the Sanctuary of God, was chief a figure of the body of our Lord jesus, john 2. 19 21. Hebrews 9 11. so this precept hath chiefest respect unto him, whom all aught to reverence, and to honour the Son, even as they honour the Father; joh. 5. 23. Who when he bringeth in the first begotten into the world, he saith; And let all the Angels of God worship him: Heb. 1. 6.  
Vers. 31. Turn not unto them] the Chaldee saith, after them: and so the Greek, ye shall not follow. So in Levit. 20. 6. Hereby is forbidden, consulting with or 〈…〉ing of them: as Deut. 18. 11. that have 〈◊〉 spirits] called in Hebrew Oboth, (of Ob which is a bottle, job 32. 19) in Greeke Eggastri 〈◊〉, as speaking with an hollow voice out of the belly, or as out of a bottle: in Chaldee Biddin, Pit●●●s. These were spirits of divination, as Act. 16. 16. Or which, see the annotations on Deut. 18. 11. And O●●th is here for Baale oboth, such as have familiar spirits; as is expressed in 1 Sam. 28. 7. So Spirits. are used for spiritual gifts, and men that have them; in 1 Cor. 14. 12. 32. 1 joh. 4. 1. wizarde] or cunning persons, so named of their knowledge which they pretended to have. These are joined to the familiar spirits aforesaid, as like unto them in sin; and both of them were to be killed by the Magistrate, Levit. 20. 27. See the notes on Deut. 18. 11. This precept is added next the former of reverencing God's Sanctuary, which figured Christ: even as in Deut. 18. when God calleth them ●●om all such familiar spirits, wizards, etc. he promiseth the Prophet (Christ) unto his people. So here Chazkuni observeth, ye shall reverence my Sanctuary; therefore turn not to them that have familiar spirits, and to wizards; for what have you to do with such: behold you have a Sanctuary, wherein is V 〈…〉 〈◊〉 Thu 〈…〉 in.  
Vers. 32. rise up] in sign of honour, 1 King. 2. 19 the ●oary-head] that is, the man which hath an 〈◊〉- head; or gray-hayres; which as it is the ho 〈◊〉 of old-men, Prov. 20. 29. so God would have such to be honoured. The Greek translateth it, the 〈◊〉- headed: the Chaldee, him that is skilful in the L●●. And so it is holden by the Hebrews, that learned men are by this law to be reverenced, as the aged: and that when such came within four 〈◊〉, the yongers were to rise up, and so soon as they were passed, to sit down again. of the old-man] or, of the elder; which was a common name, for aged persons, and for Magistrates, usually called Elders, Deut. 22. 18. and 25. 7. both are to be honoured, the one for their age, the other for their office. But for their sins, the Lord threatened the contrary, Deut. 28. 50. which jeremy saw fulfilled, and lamented that the faces of Elders were not honoured, Lam. 5. 12. By the Hebrews account a man at sixty years, was Old; and at seventy, Hoary, or gray-headed. The old man here, is in Targum jonathan expounded the wise man.  
Vers. 33. a stranger] in Greeke, a proselyte: this Law is here repeated from Exod. 22. 21. see the annotations there. vex him] in Greeke, afflict him: and Targum jonathan addeth, with hard words. So it is explained by Sol. jarchi, vexations of words, as, thou shalt not say unto him; yesterday thou wast an idolater, and now thou comest to learn the Law, which was given from the mouth of the Power (of God.)  
Vers. 34. as one home-born] that is, as a natural Israelite; for affection towards him, and not communion in the holy things of God: see the notes on Exod. 12. 48. 49. as thyself] the same which was commanded before touching the Israelites; verse 18. The Hebrews writ hereof thus: The love of the stranger, which cometh and gathereth himself under the wings of the Divine-Majestie, is a twofold commandment, first because he is among our general neighbours; and again because he is a stranger: and the law saith, YE SHALL LOVE THE STRANGER. (Deut. 10. 19) He hath commanded the love of the stranger, even as he hath commanded the love of himself; for it is written, AND thou SHALT LOVE THE LORD THY GOD, (Deut. 6. 5.) And the holy blessed God himself, loveth strangers, (Deut. 10. 18.) Maimony in Degnoth, c. 6. s. 4.  
Vers. 35. unrighteousness] or injurious-evill: see vers. 15. in meet yard] the Greek translateth it in measures. The Hebrew Middah is properly such measure or dimension, as concerneth the greatness of things, or length of them, by the yard, elle, inch, rod, or the like: the next two concern the multitude of things, by weight, as in skoles, or by measure, as in vessels. Hereof the Hebrews say, He that weigheth to his neighbour, by lesser weights, than the people of that country are wont to do; or meeteth by a lesser mete-yard, than they are wont, transgresseth the Law in Levit. 19 35. Although he that meeteth or weigheth less, is a thief; yet he payeth not the double, [as in Exod. 22. 4.] but payeth him his measure or his weight. Neither is he beaten for this trespass, because he is bound to make restitution. Who so hath in his house or in his shop a lesser meteyard or weight, transgresseth the Law, in Deut. 25. 13. 14. For though he himself do not sell thereby, yet an other may co●e, who knoweth it not, and may measure by it. Whether he buy and sell with an Israelite, or with an Infidel, if he meet or weigh by too little a weight, he transgresseth, and is bound to restore. And so it is unlawful to let an infidel err in accounts; but he must exactly reckon with him: yea though he be one that is subdued under thy hand; how much more than with others that are not subdued, Maimony treat. of Theft, chap. 7.  
Vers. 36. just stones] Hebr. stones of justice; which the Chaldee well explaineth true weights; and the Greek, just weights. So stones are often used for weights, Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitful weights, are showed to be an abomination to the Lord. The reason of this name is, for that they used weights of stone, rather than of other things. They make no weights either of iron or of lead, or of other like metal, because they will canker and wax too light. but they make them of the clear stony-rocke, or of glass, or the like. Maimony, treat. of Theft, chap. 8. sect. 4. Ephah] put for all measures, as the Greek and Chaldee here translate: though the Ephah was one certain measure, like our Bushel; containing ten Omers: see the annotations on Exod. 16. 36. just Hin] Hebr. Hin of justice: the Hin was a measure of liquid things, (as the Ephah was for dry,) and it contained as much as seventy two hens eggs: see the notes on Exod. 30. 24. And under these two names, all other measures are comprehended, which God requireth to be just and true, condemning all falsehood and deceit: as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel, the Magistrates looked unto these, as in the Hebrew canons it is said, The judges are bound to appoint Officers in every city, and in every shire, that they may go about into shops, and look that their balances and measures be just, and determine the stinted measure of them. And with whomsoever they find any weight or measure too light or short, or balances that go awry; they have authority to smite him, and to mulct him, as the judges shall 〈◊〉 meet, etc. Maimony treat. of Thft, chap. 8. sect, 20. These ordinances, as they taught men justice in all their civil affairs, so especially in spiritual: that all things pertaining to religion, be faithfully and equally weighed in the balance of the heart; by the measures and weights of the Lords sanctuary: that is, by his laws, and words of truth, contained in the holy Scriptures. Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16, 17. compared with Hos. 12. 7. As also that all persons be tried and judged, according to their works, by the word of God: Mat. 7. 1 2, 3. joh. 7. 24. compared with job 31. 6. Dan. 5. 27. Psal. 58. p. 3.    

CHAP. XX.  
1. Laws for the punishment of him that giveth of his 〈◊〉 to Molech, 6, of him that goeth to Wizards, 9, of him that curseth his parents, 10. of adulterers, 11, 14, 17, 19 of 〈◊〉 〈◊〉 persons, 13. of them that lie with mankind, 15, or with beasts, 18, or with a woman in her 〈◊〉. 7, 12, 26, Holiness and obedience 〈◊〉 required: 23, the manners of the heathens to be avoided: 25, difference to be put between beasts clean and unclean. 〈◊〉, Wizards must be stoned to death.  
ANd jehovah spoke unto Moses, saying. And thou shalt say, unto the sons of Israel; Every man of the sons of Israel, or of the stranger that sojourneth in Israel, that giveth of his seed, unto Molech; he shall surely be put to death: the people of the land, shall stone him with stones. And I, will set my face, against that man; and will cut him off, from among his people: because he hath given, of his seed unto Molech; that he might defile my sanctuary; and to profane, the name of my holiness. And if the people of the land, hiding shall hide their eyes from that man, when he giveth of his seed unto Molech; that they put him not to death: Then I, will set my face, against that man, and against his family: and will cut off him, and all that goe-a-whoring after him, to goe-a-whoring after Molech, from among their people. And the soul, that turneth unto (them that have) familiar spirits, and unto wizards; to goe-a-whoring after them: I will also set my face, against that soul; and will cut him off, from among his people. And ye shall sanctify yourselves; and be holy: for I am jehovah, your God. And ye shall keep, my statutes; and do them: I am jehovah, that sanctifieth you. For every man, that curseth his father, or his mother, shall be surely put to death: he hath cursed, his father or his mother, his bloods shall be upon him. And the man, that committeth-adulterie with a man's wife; that committeth-adulterie, with his neighbour's wife: the adulterer, and the adulteress, shall surely be put to death. And the man that lieth with his father's wife, hath uncovered his father's nakedness: both of them shall be surely put to death, their bloods shall be upon them. And the man, that lieth with his daughter-in-law; both of them shall be surely put to death: they have wrought confusion, their bloods shall be upon them. And the man, that lieth with a male, like copulation with a woman; they have done abomination, both of them: they shall be surely put to death, their bloods shall be upon them. And the man that taketh a wife, and her mother, it is wickedness: they shall burn him and them, with fire: that there be no wickedness, among you. And the man that giveth his copulation with a beast; he shall surely be put to death: and ye shall kill the beast. And the woman, that approacheth unto any beast, to lie down thereto; thou shalt even kill the woman, & the beast: they shall surely be put to death, their bloods shall be upon them. And the man that taketh his sister, his father's daughter or his mother's daughter, and seethe her nakedness, and she see his nakedness, it is impiety; and they shall be cut off, in the eyes of the sons of their people; he hath uncovered, his sister's nakedness, he shall bear his iniquity. And the man, that lieth with a woman having-her sickness, and uncovereth her nakedness, discovereth be fountain; and she, uncovereth the fountain of her bloods: even both of them shall be cut-off, from among their people. And thou shalt not uncover the nakedness of thy mother's sister, or of thy father's sister: for he discovereth his neere-kinne, they shall bear their iniquity. And the man, that lieth with his aunt; he hath uncovered, his uncle's nakedness; they shall bear their sin, they shall dye childless. And the man, that taketh his brother's wife, it is uncleanness: he hath uncovered his brother's nakedness, they shall be childless. And ye shall keep all my statutes, and all my judgements, and do them: that the land spew you not out; which I bring you thither, to dwell therein. And ye shall not walk, in the statutes of the nation; which I send out, from before you: for all these things, have they done; and I am yrked with them. And I have said unto you; you, shall inherit their land; and I, will give it unto you, to inherit it; a land that floweth with milk, and honey: I, am jehovah your God; which have separated you, from the people's. And ye shall separate, between the clean beast and the unclean, and between the unclean fowl, and the clean: and ye shall not make your souls abominable, by beast or by fowl; or by any thing that creepeth on the ground; which I have separated unto you, for unclean. And ye shall be holy unto me, for I jehovah, am holy: and have separated you, from the peoples, to be mine. And man or woman, when there is in them a familiar-spirit, or (that is) a wizard, they shall surely be put to death: they shall stone them with stones, their bloods shall be upon them.  

Annotations.  
EVery man] or Any man whosoever. Hebr. man 〈◊〉; as Levit. 17. 3. Targum jonathan explaineth it, young man or old man; the Greek hath, If any. Here God appointeth punishments for the transgression of such Laws, as were given in the two former chapters. that sojourneth] or, that is a stranger: in Greek, proselytes. of his seed] that is, any of his children. Molech] an Idol to which the heathens offered their children; whereof see Lev. 18. 21. he shall surely be put to death] or, he shall be put to dye the death: Heb. dying he shall be made to dye. So after in verse 9 10. 11. 12. etc. the people of the land] the Chaldee expounds it, the people of the house of Israel. stone him] his sin being proved before the judges by witnesses, the hands of the witnesses were first to be upon him, and afterward the hands of all the people, Deut. 17. 6. 7. Four manner of deaths were in Israel for malefactors, Stoning, Burning, Killing with the sword, and Strangling: And the Hebrews reckon eighteen evil doers which were to be stoned, (& that was the sorest death;) sundry of them are mentioned in this chapter: of all the rest, see the notes on Exodus 21. 12. The manner of stoning is said to be thus; when the malefactor came within four cubits of the place of execution, they stripped him out of his clothes, but covered his nakedness before; and a woman was not stoned naked, but in one linen garment. The place of stoning was high; unto which the malefactor with his witnesses went up: his hands being tied: One of the witnesses struck him behind upon his loins; if that killed him not, the other witnesses threw a great stone upon his heart; if he died not with it, all Israel threw stones upon him. Talmud Bab. in Sanhedrin, chap. 6. and Maimony in Sanhedrin, chapter 15. section 1.  
Vers. 3. And I will set] Heb. will give; that is, will oppose and set firmly: for which in verse 5. Moses useth the word set. This is meant, if the sin were not known, or could not be proved by witnesses sufficiently before men, that God himself would cut off the sinner, which the Chaldee and Greeke do interpret destroy, or make to perish. So Chazkuni expoundeth it, I will set my face, when he transgresseth without witnesses and evident-proofe. The Hebrews reckon six and thirty which for their sins are threatened by the law to be cut off; and they are these, 1. He that lieth with his mother; 2. or with his father's wife; 3. or with his daughter-in-law; 4. or with mankind; 5. or with a beast; 6. and the woman that lieth down to a beast; 7. he that lieth with a woman and her daughter; 8. or with another man's wife; 9 or with his sister; 10. or with his father's sister; 11. or with his mother's sister; 12, or with his wife's sister; 13. or with the wife of his father's brother; 14. or with the wife of his mother's brother; 15. or with a woman that hath her sickness; 16. The blasphemer; 17. the Idolserver; 18. he that giveth of his seed to Molech; 19 he that followeth him that hath a familiar spirit; 20. he that profaneth the Sabbath; 21. the unclean person that eateth the holy thing; 22. the unclean person that cometh into the Sanctuary. 23. He that eateth fat; 24. or blood; 25. or that eateth that which remaineth of the sacrifices, when it is a polluted thing; 26. or that eateth unclean meats; 27. He that slayeth sacrifices without the sanctuary; 28. & be that offereth them without; 29. He that eateth Leaven at the Passeover; 30. he that eateth any thing on Atonement day; 31. or that worketh on that day; 32. Hethat maketh an Oil, like the holy oil of the Sanctuary; 33. or maketh anincense like the holy incense; 34. or, that anointeth man's flesh with the holy oil of the Sanctuary; 35. He that observeth not the Passeover, 36. or that observeth not the Law of circumcision. For these they are guilty to be cut off, if they transgress presumptuously, if ignorantly, they must bring a sin-offering, etc. Thalmad Bab. in Ch●● it hu●●. chap. 1. All these are expressed in Moses Law, and yet he that gathered these in the Thalmud, (as Maimony in his Annotations upon the same place observeth,) reckoneth but the generals, and leaveth the particulars. For where he saith, He that lieth with a woman and her daughter; he implieth also, a woman with her son: so a woman and her son's daughter, a woman and her daughter's daughter: and his mother, and his mother's mother, and his father's mother, and his daughter, and his son's daughter, and his daughter's daughter. And under the name of the Idolserver, is implied he that poureth out a drink-offring, or that burneth incense, or that boweth down, or that sacrificeth, and such like. So he speaketh of him that hath a Familiar spirit, and not of the Wizard [who is in the same estate, Lev. 20. 6.] Of these forementioned, some are to dye by the hand of the magistrate, some are to be beaten, but not put to death; as elsewhere is observed. defile my Sanctuary] that is, the Tabernacle, (Exod. 25. 8.) or Temple: which was defiled, when God was sacrificed unto other where, or by other ways than he commanded, (Levit. 17. 4. 5.) or when they sacrificed to idols, and yet would come into the Sanctuary to serve God also; whereas the Temple of God, hath no agreement with Idols, 2 Cor. 6. 16. And thus the Prophet reproveth them, for that they burned incense to Baal, and walked after other gods; and yet came and stood before him in the house whereupon his name was called, jer. 7. 9 10. and to profane] that is, as the Greek explaineth it, and that he might profane. Of profaning God's name, see Levit. 18. 21.  
Vers. 4. the people of the land] which the Chaldee expoundeth the people of the house of Israel: and so the Greek saith, the home-born of the land. hiding shall hide] that is, shall any ways hide; the Greek explaineth it, with winking shall wink at; that is, neglect, or not regard no punish. That word Paul useth, in Act. 17. 30. the times of this ignorance, God winked at.  
Vers. 5. my face] the Chaldee expoundeth it, mine anger: and so face often signifieth, Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his family] in Greeke, his kindred; and so the word family signifieth, in Gen. 24. 38. the Chaldee translateth it, his helpers; that is, such as took part with him; as the next words do declare. that go a whoring after him] that is, commit idolatry, as the Chaldec explaineth it, that err: so in verse 6. the Greek translateth, all that consent unto him. This judgement God executed upon the jews; for this idolatry, and their other sins: as he signified by his Prophet, that he would give their city jerusalem into the hand of the Chaldeans, who should set fire upon it, and burn it with the houses, upon whose roofs they had burnt incense unto Baal, etc. Because they, their Kings, their Princes, their Priests, and their Prophets, and the men of judah, and the inhabitants of jerusalem, had set their abominations in the house which was called by his Name, to defile it; and built the high places of Baal, to cause their sons and their daughters to pass through (the fire) unto Molech, etc. therefore it should be delivered into the hand of the King of Babylon; by the sword and by the famine, and by the pestilence. jer. 32. 28. 29. 32. 34. 35. 36.  
Vers. 6. the soul] that is, as the Chaldee expoundeth, the man. that turneth unto] or, looketh after; in Greek followeth: meaning that consulteth with them, as Deut. 18. 11. familiar spirits] Targum jonathan expoundeth it, them that ask of familiar spirits. Of these; and the wizards following (whom the Greek calleth Enchanters,) see the annotations on Leviticus 19 31. and Deuteronomie 18. 11. set my face] Hebr. give my face: in Chaldee, give mine anger against that man, and destroy him. This judgement was executed upon K. Saul, who died, for ask counsel of one that had a familiar spirit. 1 Chron. 10. 13. 1 Sam. 28.  
Vers. 7. And] This may be a reason of the former, Therefore ye shall sanctify yourselves; by abstaining from all evil, and doing good. be holy] or, be saints: for I am jehovah, to weet, that sanctifieth you, as vers. 8. or, for I am holy, as the Greek addeth, and as Moses wrote before, in Lev. 19 2.  
Vers. 9 For every man] or, any man: Hebr. man man, meaning any whosoever, as vers. 2. And this is inferred upon the former precept, be holy: For, otherwise judgements abide you. curseth] or revileth; speaketh evil, as the Greek translateth; which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or] Hebrew, and, which the Greek translateth or; and so in Matthew 15. 4. For death was his due, if he cursed either of them, and they are distinguished, to make him guilty for the one without the other, as Chazkuni here explaineth it, and as jarchi addeth, though it be after his parent's death. Whose curseth his father, or his mother; his Lamp shall be patout, in obscure darkness. Prov. 20. 20. his bloods shall be upon him] that is, his death shall be upon his own head; for he hath caused it by his sin. So the Greek translateth, he shall be guilty: and the Chaldee, he is guilty (or worthy,) to be killed; so after often in this chapter. The manner of his death was stoning; as is noted, upon Exod. 21. 10. and as Moses after showeth for the rebellious son, Deut. 21. 21. And it is observed as a general 〈◊〉, by the Hebrew doctors. Every place where it is 〈◊〉 in the Law, they shall be put to death, THEIR BLOODS UPON THEM, it is meant, by stoning. Maimony Issureibiah, c. 1. s. 6, and Sol. jarchi on Lev. 20. 9  
Vers. 10. that committeth adultery] the Greek addeth in the second place, or that commits-adul 〈…〉 ry with his neighbour's wife. It is expowded in Deut. 22. 22. a woman married to an husband. dye the death] the manner of their death, is not set down, either here, or in Deuter. 22. 22. unless by that which is before and after, (for other unlawful copulations) we say it is meant stoning to death: as the man that lieth with a beast, vers. 15. is to be stoned, because the wom●n for like beastliness is to be stoned, verse 16. The Pharisees which brought unto Christ a woman taken in adultery, said, Moses commanded that such should be stoned, joh. 8. 4. 5. but whether that were this very case, is to be considered. Also to lie with a bettothed woman, the punishment was stoning, as for humbling his neighbour's wife, Deut. 22. 24. Howbeit the latter Pharisees, say the adulterer's death was Strangling: Maimony in Sanhedrin, chap. 15. sect. 13. And in another place, he openeth this and the other like ●●wes more fully, thus. Who so presumptuously committeth any of all the unlawful copulations spoken of in the l●w, is guilty of cutting off, Levit. 18. 29. and if they do it ignorantly, they are bound to bring the Sin-offering appointed. And there be some of the Nakednesses [that is, the unlawful copulations] which deserve death by the judges; more than the cutting-off, which is meet for them all. Of those which are to be put to death by the judges, some are to dye by stoning, and some by burning, and some by strangling. And these are they that are put to death by stoning: He that lieth with his mother, or with his father's wife, or with his son's wife, which is called his daughter-in-law; he that lieth with mankind; or with a beast; and the woman that lieth down to a beast. And these are burnt to death; He that lieth with his wife's daughter, whiles his wife liveth; or with her daughter's daughter; or with her son's daughter; or with his wife's mother; or with her mother's mother; or with her father's mother. He that lieth with his daughter; or with his daughter's daughter, or with his son's daughter. Thou hast no unlawful copulation punished with Strangling, but for lying with a man's wife only, Levit. 20. 10. And the death which the Law speaketh of absolutely, [that is, without naming what kind of death it shall be,] is Strangling. And if she be a Priest's daughter, she is burned, Levit. 21. 9 and he that lay with her, is strangled: and if she be a betrothed maid, they are both of them stoned, Deuter. 22. 24. and wheresoever the Law saith, Their bloods upon them; that is by stoning, For all other unlawful copulations, there is cutting-off only; and not death by the Magistrate. Therefore if there be witnesses and evidence, the judges are to beat them: for all that deserve cutting-off, are to be beaten. Maimony in Issurei biah chap. 1. sect. 1.— 7. Thus by their own grant, this case is singular: and there is no other reason of the adulterers strangling, than the commanding of their death absolutely. Among the heathens also, adultery was punished with death, as the King of Babylon roasted Zedekiah and Ahab in the fire, because they committed adultery with their neighbour's wives, etc. jeremy 29. 22. 23. This sin is a fire that consumeth to destruction, and will root out all a man's increase; job 31. 12. He that d 〈…〉 h it, destroyeth his own soul, Prov. 6. 32.  
Vers. 11. their bloods upon them] that is, they shall be stoned: in Greek, both of them are guilty; and the Chaldee saith, worthy to be killed. So in the rest that follow.  
Vers. 12. wrought] or, done confusion, which the Greek translateth, have done-impiously.  
Vers. 13. like copulation with a woman] Hebr. with the lyings (or copulations) of a woman: see Levit. 18. 22.  
Vers. 14. wickedness] or, a wicked purpose: in Chaldee counsel of sins: in Greek, an unlawful act. See Levit. 18. 17.  
Vers. 17. impiety] or, reproach, ignominy, as the Greek and Chaldee do translate it. cut-off] in Greeke, destroyed before the sons of their kin: that is, soon and openly; to weet by the hand of God: and to be beaten by the Magistrate, as the Hebrews say. See the notes on verse 10. his iniquity] that is, the punishment due thereunto: as Gen. 19 15.  
Vers. 18. having her sickness] her menstrual-infirmitie, for which she was separated as unclean, even from her husband: therefore the Greek translateth it put-apart, and the Chaldee, unclean. See the annotations on Levit. 12. 2. and 15. 19— 24. the fountain] or well, figuratively so called, because of the issve, as in Levit. 12 7. The Greek here in the first place, keepeth the metaphor, he hath uncovered her fountain, the Chaldee saith, her ignominy: in the second place, the Greek translateth, she hath uncovered the issue of her blood, where the Chaldee saith, the uncleanness of her blood. The Holy Ghost also explaineth it so, for where it is said, in Mark 5. 29. the fountain of her blood was dried up: an other Evangelist saith, her issue of blood staunched, Luke 8. 44. By the Hebrew doctors, the womb wherein the child is form, is called the Fountain. Maimony in Issureibiah, chap. 5. sect. 3. Therefore also they exempt virgins from this pollution; as is noted on Levit. 15. 19 cut-off] in the Greek and Chaldee, destroyed; to weet by the hand of God, for presumptuous doing against this Law: Levit. 15. 31. and by the Magistrates, (if it were known,) she was beaten. Maimony in Issureibiah, chap. 1. sect. 22. And from the Law for washing her in Levit. 15. they teach, that the woman which hath her sickness, or hath an issue, or hath borne achilde, if she wash not herself in water; who so lieth with any one of them, though it be after many years, is guilty of cutting-off. Maimony ibidem chap. 4. sect. 3. But those legal washings, figured our better cleansing by the blood of Christ, Esa. 4. 4. 1 joh. 1. 7.  
Vers. 20. his aunt] which the Chaldee expoundeth his uncles (or fathers-brothers) wife: see Levit. 18. 14. childless] meaning either that God will give them no children, or soon take them away if he do give them. For, by the Hebrew canons, the Magistrates might not put them to death, but beat them only for this sin. See the notes on verse 10.  
Verse 21. shall be childless] the Greek translateth, shall dye childless; as verse 20. Sol. jarchi hereupon noteth; Childless, meaneth, if he have children, he shall bury them; if he have no children, he shall dye without children: therefore the scripture differeth, saying (in verse 20.) they shall dye childless; and (in verse 21.) they shall be childless. They shall die childless, if he have any at the time of transgression, he shall have none at his death, for he shall bury them whiles he liveth: they shall be childless, for if he have none when he transgresseth, he shall be all his days, as he now is.  
Vers. 22. And] or, Therefore ye shall keep. spew] or, vomit you not out; which the Greek and Chaldee turn, loathe, or abhor you. See Levit. 18. 25. 26. 28.  
Verse 23. nation] in Greeke, nations, in Chaldee, peoples. amyrked] or, am grieved with, and consequently do abhor them, as the Greek translateth it: and the Chaldee, my Word abhorreth them. Thus also God was affected with Israel and complained, Forty years I was yrked with that generation, Psal. 95. 10.  
Vers. 24. milk and honey] that is, all good and comfortable blessings; which were also figures of heavenly graces: see the notes on Exod. 3. 8. separated] in Greeke disparted (or disbounded) you from all the nations. God's laws are as a wall and hedge to keep his people from the statutes and manners of the wicked. So Solomon said, Thou didst separate them to thyself for an inheritance; from all the peoples of the earth: 1 King. 8. 53.  
Vers. 25. separate between the clean beast] that is, put difference, by eating the clean and refraining from the unclean: according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples, because their abstinence from unclean beasts, figured their abstaining from the communion of unclean peoples; as Act. 10. 12. 28. and as is showed on Levit. 11. The Hebrews say, this is mentioned after the unlawful copulations aforesaid, because who so defileth himself with them, degenerateth and is as it were transformed into the nature of unclean beasts, etc. R. Menachem on Levit. fol. 151. for unclean] that is, that you should count them unclean, and abstain from them. The Greek translateth, in uncleanness.  
Vers. 26. from the peoples] in Gre●ke, from all the nations; as in verse 24. to be mine] or, to be unto me: which the Chaldee interpreteth, to serve before me.  
Vers. 27. familiar spirit] or spirit of divination: see Levit. 19 31. their bloods upon them] in Greeke, they are guilty: in Chaldee, worthy to be killed. See before on verse 9    

CHAP. XXI.  
1, Laws concerning the Priests mourning for the dead: 6, Of their holiness, 7, and marriage. 9, The Priest's daughter that playeth the whore, is to be burnt. 10, Laws concerning the high Priests mourning, 13, and his marriage. 16, The Priests that have blemishes, must not minister in the Sanctuary.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
AND jehovah said, unto Moses; Say unto the Priests, the sons of Aaron: and say unto them; For a soul he shall not defile himself, among his peoples. But, for his neere-kinne, that is nigh unto him: for his mother, and for his father, and for his son, and for his daughter, and for his brother. And for his sister a virgin, that is nigh unto him; which hath not been, to any man: for her, he shall defile himself. He shall not defile himself, being a chief- man among his peoples: to profane himself. They shall not make baldness, upon their head; and the corner of their beard, they shall not shave: and in their flesh, they shall not cut any cutting. They shall be holy, unto their God; and shall not profane, the name of their God: for the Fire- offerings of jehovah, the bread of their God, they do offer, and they shall be holiness. They shall not take a wife, that is an whore, or profane; neither shall they take a woman, put-away from her husband: for he is holy, unto his God. And thou shalt sanctify him; for he offereth, the bread of thy God: he shall be holy unto thee; for I jehovah which sanctify you, am holy. And the daughter of any Priest, if she profane herself, to commit-whordome: she profaneth her father: she shall be burnt, with fire.  
And the Priest that is great among his brethren, upon whose head, the oil of anointing was poured, and hath filled his hand, to put on the garments: shall not make bare his head, nor rend his garments. Neither shall he goein, to any souls of the dead: for his father or for his mother, he shall not defile himself. Neither shall he goe-out of the Sanctuary; nor profane, the Sanctuary of his God: for the crown, the anointing oil of his God, is upon him, I am jehovah. And he, shall take a wife in her virginities. A widow or one put-away, or profane, or an whore; these shall he not take: but a virgin of his peoples, shall he take to wife. And he shall not profane his seed, among his peoples: for I jehovah, do sanctify him.  
And jehovah spoke, unto Moses, saying Speak unto Aaron, saying: Any man of thy seed, in their generations, in whom there shall be a blemish; he shall not approach, to offer the bread of his God. For any man, that hath in him a blemish, shall not approach: a man blind, or lame, or flatnosed, or that hath any thing superfluous. Or a man, in whom there shall be, the breaking of a foot, or the breaking of a hand. Or that is crook-backt, or hath a smal-spot, or a confusion in his eye: or scurse, or scab; or hath his stones broken. No man that hath a blemish in him, of the seed of Aaron the Priest, shall come-nigh, to offer the Fire-offrings of jehovah: a blemish is in him; he shall not come-nigh, to offer the bread of his God. He shall eat, the bread of his God; of the holy of holies & of the holies. But he shall not goein unto the Veil, nor come-nigh unto the Altar, because a blemish is in him: & he shall not profane my Sanctuaries; for I jehovah, do sanctify them. And Moses spoke it, unto Aaron, and unto his sons: and unto all the sons of Israel.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth (after the Hebrews ●●count) the one and thirtieth section or Lecture of the Law. See Gen. 6. 9  
THe Priests] After the general rules of holiness for all the people, here followeth a special law for the holiness of the Priests: their office was to make atonement for the people, and to sanctify them; therefore must they have a care to sanctify themselves. And as when God forbiddeth his people to seek unto such as have familiar spirits, etc. he telleth them of a Prophet, whom he would raise up unto them, by whom they might know his will; Deut. 18. 10. 11. 15. so it is observed here by the Hebrews, (as Baalhatturim, and Chazkuni,) that immediately after the Law against familiar spirits, and wizards, Levit. 20. 27. this Law is given for the Priests; that the people might have no occasion to seek unto the former, but might come unto the Priests, and they should inquire for them by Vrim and Thummim. the sons of Aaron] Targum jonathan addeth, the males; and Sol. jarchi saith, the sons and not the daughters of Aaron; because the laws following concerned not the women. So in the Hebrew canons it is said, Aaron's daughters are not forewarned pollution by the dead; but the Priests the sons of Aaron. Likewise the profane (Priests) might defile themselves; for this is but for the sons of Aaron that may execute the Priest's office. A young Priest is to be warned by the elder (Priests,) not to defile himself, etc. and his father is to train him up in holiness. Maimony tom. 4. treat. of Mourning, chap. 3. sect. 11. 12. for a soul] to weet, of the dead, as is expressed in verse 11. elsewhere called a dead soul, Numbers 6. 6. meaning a dead body: for properly at death the soul departeth, Gen. 35. 18. and the dead defileth not till his seal be departed, saith Maimony, tom. 3. in Tumath m, chap. 1. sect. 15. wherefore the Chaldee here translateth for the dead; and Targum jonathan, for the son of man that is dead. But the Greek retaineth the Hebrew phrase, for souls. So before in Levit. 19 28. he shall not] that is, any Priest, shall not defile himself: in Greek, they shall not be defiled. This pollution might be by the funeral of the dead; for who so touched any dead body, or came into a tent (or house) where any dead body lay, or touched a grave; he was unclean seven days, Numbers 19 14. 16. so by bearing the dead he was unclean, by proportion from the Law, in Levit. 11. 25. And by the Hebrew canons, if a man came within four cubits (that is, six f●●●) of the dead, he was unclean. Maimony, treat. of Mourning, chap. 3. sect. 13. among his people's] in Greeke, among their nation: that is, as Chazkuni explaineth it, among all Israel, for they are his peoples. So peoples are used for the tribes of Israel, in Deut. 33. 3. judg. 5. 14. Act. 4. 27.  
Vers. 2. his neere-kin] those of his consanguinity: see this word in Lev. 18. 6. Sol. jarchi here understandeth the Priest's wife by it; as one for whom he might defile himself. See the notes on verse 3. This law is for the inferior Priests: but the high Priest might not defile himself for these, verse 10. 11.  
Vers. 3. not been to any man] which the Greek explaineth, not given to (or not bestowed on) a man; meaning, which hath had no husband. For such as had husbands, were to be buried and mourned for by them, as Abraham mourned for Sarah, Genes. 23. 2. These six, Father, and Mother, and Son, and Daughter, and Brother, and Sister that hath had no husband, are again mentioned in Ezek. 44. 25. etc. that for them the Priests might be defiled, and after their cleansing, and days appointed, to bring their Sin- offering. And it seemeth they were to do the like for their wives, because Ezekiel the Priest was commanded as an extraordinary case, not to mourn for his wife when sheedied, Ezek. 24. 16. 17. 18. So the Hebrew canons say, Every Priest that is defiled for the dead, except for those six dead which are expressed in the Law, or for his wife: if it be proved by witnesses, he is to be beaten: Leviticus 21. 1. And whether he touch the dead, or come into the tent, or bear him, and whether it be the dead person himself, or any other uncleanness about him: and so if a Priest touch a grave, he is to be beaten. And every Priest that cometh within four cubits of the dead, is to be chastised with stripes: Maimony treat. of Mourning, chap. 1. sect. 1. 2. 13. he shall defile himself] in Greek, they shall be defiled, meaning all and every of the Priests. This is understood not as a permission, but a duty, for them to bury and mourn for these their near kin. The Hebrews say; Very weighty is the charge of mourning, for even the Priest is driven to be unclean, for his neere-kinne, must busy himself about them, and mourn for them, Leviiicus 21. 2. It is a commandment; so that if he would not be defiled, they are to cause him to be defiled against his will. So for his wife, (but this is not but by the doctrine of the Scribes,) because she hath no heir but him, etc. And he is to be defiled for his married wife only, but not for a betrothed wife. Likewise for others, which are not to be mourned for, as such as are put to death by the Synedrion (or Magistrates,) and such as are Apostate from the ways of the Church, and untimely births, and such as wittingly kill themselves; the Priest is not to defile himself for them. And how long is he commanded to defile himself for his neere-kinred? Until the cover of the grave be closed upon them: for after that, they are as all other dead persons, that if a Priest be defiled, he is to be beaten. Maimony, treat. of Mourning, chap. 2. sect. 6. 7. 8.  
Vers. 4. being a chiefeman] or, for a chiefman, that is, for any other of his house, or out of his house, save for those before specified. So Chazkuni citeth this as a common exposition of this place; A common Priest shall not defile himself for a chief man among his peoples; be he the high Priest among his people. Although I permit thee to defile thyself for thy neere-kinne, thou shalt not defile thyself for the high Priest, who is not of thy neere-kinne. The Hebrew Baal, signifieth a Lord, Master, or chief man, judg. 9 51. Esa. 60. 8. and so the Chaldee translateth it here Rabath; that is, a master, or chiefeman: (but the Greek expoundeth it Suddenly, as if it were written Bahal.) Baal also signifieth an husband, Exod. 21. 3. 22. which interpretation some keepe in this place.  
Vers. 5. not make] or, not shave, (as the Greek translateth:) Hebr. not bald baldness, meaning any way, either by shaving, or pulling off the hair, or otherwise: and the Greek addeth for the dead, which is here intended, as is expressed in Deut. 14. 1. And that not the Gentiles only, but the Israelites also were wont to make themselves bald, in mourning for the dead, appeareth by jer. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremonies for their dead, as in the apocryphal writings, Baruch 6. 31. 32. it is said, And the Priests sit in their Temples, having their clothes rend, and their heads and beards shaved, and nothing upon their heads: they roar and cry before their gods, as men do at the feast when one is dead. the corner] that is, any of the corners; this was the manner of Idolaters, and is forbidden not the Priests only, but all Israelites: see the annotations on Leviticus 19 27. cut any cutting] or, make any incision: a thing forbidden the people also, Levit. 19 28. Deuter. 14. 1. So God would have them in their mourning for the dead, not to be immoderate, (as men which have no hope, 1 Thes. 4. 13.) nor to imitate the heathenish customs, which were idolatrous: see the notes on Levit. 19 28. and Deut. 14. 1.  
Vers. 6. Fire-offrings] in Groeke, sacrifices, in Chaldee, offerings, which were burnt in fire unto God. As all the people were forbidden the foresaid superstitions, because they were holy, & God's peculiar-treasure, above all peoples, Deuter. 14. 2. so the Priests in special, because they were to be holier than other men, in respect of their ministration unto God. Therefore the high Priest, who came yet nearer unto God, is forbidden to mourn for such, as common Priests might mourn for, Levit. 21. 10. 11. the bread] or, the food: which the Greek interpreteth the gifts, the Chaldee, the offering. See Levit. 3. 11. shall be holiness] that is, men of holiness: which the Greek and Chaldee translate holy-ones.  
Vers. 7. a wife that is an whore] This is the second law concerning the Priest's holiness; that as they should not defile themselves by the dead: so neither by the living. The whore, (called in Hebrew, Zo●●●) is by the Hebrews said to be she that is not a danghter of Israel, or a daughter of Israel, that hath lain with a man unto whom it is not lawful for her to be married; [such as are forbidden in Levit. 18.] or that hath lain with a profane man, though she may be married unto him. Whosoever hath lain with a man that hath made her a whore, whether by constraint or willingly, whether presumptuously or ignorantly, after he hath uncovered her nakedness; she is unlawful by the name of an whore, [●or a Priest to marry her:] Any woman of whom her husband hath been jealous, and the thing was bidden, and she hath not drunk of the bitter waters, (Numb. 5.) it is unlawful for a Priest to marry her, because she is a suspected whore. Maimony in Issureibiah, chap. 18. sect. 1. 6. ●2. or profane] Hebr. and profane, or, profaned: whereby seemeth not to be meant a common harlot, or one that hath defiled her body, for that was forbidden before under the name of an whore: but as a Priest's daughter by her whoredom is said to profane her father, verse 9 so children might again be profaned by their fathers, and made unfit for to be married unto Priests. And thus the Hebrews expound this here, saying; Who is she that is profane? She that is borne of one that is forbidden the Priests. And so every one of the women which are forbidden the Priests, if she be married to a Priest, she profaneth herself. Maimony in Issurei biah, chap. 19▪ sect. 1. And Sol. jarchi here expoundeth profane, one that is borne of such as are unlawful for the Priests; as the daughter of a widow by the high Priest, (Levit. 21. 14.) or the daughter of a divorced woman by a common Priest, (Levit. 21. 7.) etc. put-away or, cast out, as the Greek also translateth it, that is, divorced and not for the cause of adultery; which thing was permitted unto men under Moses law, for the hardness of their hearts; Deuter. 24. 1. 2. etc. Matth. 19 8. What Priest soever, married with any of these three, was to be beaten by the Magistrate; as is after showed, on verse 15. According to the equity of this Law, the Apostle requireth that the wives of the Ministers of the Church, be grave, not slanderers, sober, faithful in all things, 1. Tim. 3. 11.  
Vers. 8. And thou] or, Therefore thou shalt sanctify him: speaking to Israel, who were to repute the Priests holy, and not suffer them to marry with such as might defile them: nor any other way to be unclean, when they ministered before the Lord the bread] in Greek, the gifts, in Chaldee, the offering, as before in verse 6. holy unto thee] thou shalt reverently esteem him as an holy person, sanctified unto God's service. The Hebrews say, It is commanded to separate the Priests, and to sanctify them; and to prepare them for the oblation, Levit. 21. 8. And every man of Israel, must give much ho 〈…〉 to the Priest, and let them be first, for every thing the is in the Sanctuary: to open the law first, and to bless first, and to receive a seemly portion first. Maimony in Cle hamikdash, chap. 4. sect. 1. 12.  
Verse 9 of any Priest] Hebr. of a man a Priest▪ Which word man, sometime signifieth any o●●, a● Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignity, as Psal. 49. 3. and that may also be respected here. to commit whoredom] or by committing it, to weet, under her husband; as the Hebrew canons explain it; saying There are ten which are to be burnt, namely the Priest's daughter that committeth whoredom under her husband; and he that lieth with his daughter, etc. Maimony in Sanhed●●●, chap. 15. sect. 11. The man that lay with her, they say was to be strangled; as again they say; There is no unlawful copulation punished with strangling, 〈◊〉 the lying with a man's wife only: and if she be a Priest's daughter, she is burnt, and he that lay with her, is strangled. Maimony in Issurei biah, chap. 1. sect. 6. See the annotations on Levit. 20. 10. profaneth 〈◊〉 father] the Greek version saith, she profaneth her father's name: the Chaldee, her father's holiness. And jarchi explaineth it, she profaneth and conte 〈…〉 〈◊〉 〈◊〉, for that men will say of him, Cursed is he 〈◊〉 〈◊〉 this (woman,) Cursed is he that brought 〈◊〉 〈◊〉.  
Ver. 10. great among his brethren] or, greater than 〈◊〉 〈◊〉: that is, the High Priest, who because he more specially figured Christ (called our Arch (or High) priest and great High priest, Heb. 3. 1. and 4. 14.) therefore he was to have more special care of his sanctity, both in avoiding pollution by the dead, and in his marriage. And this Law concerned not the high Priest only, but the second Priest (or Priests of the second order) mentioned in 2 King. 25. 28. and 23. 4. which ministered in the place of the high Priest if by any accident he were polluted, (as is noted on Levit. 16. 33.) and the Priest also that was anointed for the war, Deut. 20. 2. because these all were greater than their brethren. See the notes following on v. 13. oil of anointing] an holy oil, wherewith only the high Priests and Kings in Israel were anointed, and ordained to their office: see Exod. 30. 25. 33. and hath filled his hand] with the sacrifices, to offer them, as the Chaldee paraphrase here explaineth it; which the Greek calleth perfecting, or consecration. See Exod. 29. 9 Both these were to be done to the high Priest: but if there were no anointing oil, they or dained him with the high Priests garments only; saith Maimony in Clei hamikdash, ch. 4. sect. 12. and he was bound to these laws, as well as if he had been anointed with oil. the garments] the eight ornaments wherewith the high Priest was to be decked: see Exod. 28. not make-bare] or, make-free, which the Greek translateth, not put the mitre off his head; but the Chaldee saith, not let his locks grow, to weet, not 〈◊〉 then 30. days, as jarchi explaineth it: meaning that he should not be have himself as a mourner for the dead. See the annotations on Lev. 10. 6. From which place, the Hebrews gather, that one of the rites which mourners for the dead were to use, was not to poll their heads: Maimony treat. of Mourning, chap. 5. sect. 1. 2. rent his garments] which was an other sign of sorrow, see Lev. 10. 6. and Gen. 37. 34.  
Vers. 11. go in] namely into any tent, house or place where any dead is, whereby he should be defiled, Numb. 19 14. any souls of the dead] in Greeke, any dead soul; meaning a dead corpse; as before in vers. 1. his father, etc.] which was lawful for any common Priest, vers. 2. but not for the high Priest. The Hebrews explain it thus; The high Priest may not be defiled for his neere-kinne, as for his father or his mother, etc. neither may he come to any tent where the dead is, though his neerekindred. Lo thou art taught (in Lev. 21. 11.) that he is bound neither to go in, nor to be defiled. So that if he touch, or carry (a dead person) he is to be beaten once; if he come into a tent, and tarry there whiles one die by him, etc. he is to be beaten twice; for coming in, and for being defiled, If he be defiled before, and afterward come into the tent, he is to be beaten even for coming in. Maimony treat. of Mourning, c. 3. sect. 6. 7. How be it, these laws have exceptions in cases of necessity; as the Hebrew canons also show thus. A Priest that lighteth on a dead body in the way, lo he is to defile himself; though it be the high Priest, he is bound to defile himself for him, and to bury him. As if one of Israel be thrown (dead) in the way, and he hath none to bury him. Provided, that the Priest be himself alone, and no other with him; and that he call there in the way, and none do answer him. But if when he call, others do answer him, this is not a dead, which he is commanded (to bury) but he must call others to do it. If a Priest and a Nazirite walk together in the way, & light upon a dead; the Nazirite must go about (to bury him,) for his holiness is not perpetual; and the Priest may not defile himself, though he be but a common priest. If there be the high Priest, and a common priest, than the common priest is to defile himself: and whosoever is before his fellow in dignity, is to be after him in pollution. And if the second chief priest, with the priest that is anointed for the war, (Deut. 20. 2.) do light upon a dead: he that was anointed for the war, must be defiled, and not the Sagan [or second chief priest.] Maimony ibidem, ch. 3. sect. 8. 9 Unto this Law, that the high Priest might not defile himself for his parents or children; the words in Moses blessing of tribe of Levi, seem to have reference; Who saith of his father and of him mother, I respect him not; and his brethren he acknowledgeth not; and his sons, he knoweth not, etc. Deut. 33. 9 Compare also Lev. 10. 2. 7.  
Ver. 12. go out of the Sanctuary] to weet, in the time when he should serve there. And this Law was not for the high Priest only, but for all priests, who if any of their friends there died, or tidings of the death of any came unto their ears, might not therefore departed and leave off their ministration, upon pain of death, Lev. 10. 7. So the Hebrews explain it; A priest that goeth out of the Sanctuary in the time of service only, is guilty of death, whether he be the high priest, or a common priest, Levit. 10. 7. So that which is said of the high Priest, (in Lev. 21. 12.) AND HE SHALL NOT GO OUT, etc. is not but for the time of service only, that he shall not leave his service and go out. If it be so, why is this warning repeated for the high Priest? Because a common priest, which is in the Sanctuary, in his service, and he heareth of death of one for whom he is bound to mourn; though he may not go out of the Sanctuary, yet he serveth not, because he is sorrowful, and if he serve when he is sorrowful, by the law he profaneth his service, whether it be about the sacrifice of a particular person, or the sacrifice of the congregation. But the high Priest serveth when he is sorrowful; for it is said, Neither shall he goe-out of the Sanctuary, nor profane the Sanctuary; as if he should say, he shall continue and serve the service that he is employed in, and it is not profaned. But though the high Priest serveth when he is sorrowful, yet is it unlawful for him to eat of the holy things; as it is written (in Lev. 10. 19) Had I eaten the Synoffring to day, should it have been good in the eyes of the LORD? So neither hath he a portion to eat at evening, Maimony in Biath hamikdash, ch. 2. sect. 5. 6. 8. nor profane the Sanctuary] the Greek expoundeth it, nor profane the sanctified name of his God. the crown, the anointing oil] This may be understood of two things, of the golden plate, which is called Nezer, 2 Crown, Exod us 29. 6. and of the Anointing oil; both which were upon him. Or the later explaineth the former, and the Oil is called Nezer, a Crown or Separation; because by it he was separated from other men, and other Priests. Thus the Greek translateth it, the holy oil the anointing of his God, is upon him.  
V 13. a wife in her virginities] that is, a wife that is a virgin, as the Greek translateth it. Three women are unlawful for all Priests, the divorced, the whore and the profane: and the high Priest is forbidden four, the three forenamed, and the widow. Whether it be the high Priest which is anointed with the anointing oil, or ordained in the (priestly) garments; and whether it be the priest that serveth, or the great Priest that serveth in his place; [in stead of the high Priest when he is pollured, called the second Priest, 1 King 2. 28.] and likewise the Priest anointed for the war, (Deut. 20. 2.) they all are commanded to marry virgins, and forbidden to marry widows. Maimony in Issurei biah, chap. 17. sect. 1. The high Priest was a figure of Christ, Heb. 3. 1. his wife which was to be a virgin, was a figure of the Church, which is to be chaste, pure, holy, as the Apostle writeth to the Church of Corinth, I have espoused you to one husband, that I may present you a chaste virgin to Christ: 2 Cor. 11. 2. See also Rev. 14. 4.  
V 14. a widow] whether she be a widow after betrothing or after marriage, she is forbidden him. Maimony in Issure Biah, chap. 17. sect. 11. a virgin of his peoples] that is, either of the tribe of Levi, or of any other tribe of Israel; as jehojada the Priest, married jehoshabeath the daughter of King jehoram, of the tribe of judah, 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests, they shall take maidens of the seed of the house of Israel. And in the Hebrew canons, Priests and Levites and Israelites, may lawfully go in (that is marry) one with another; and that which is borne goeth after the male: [that is, if the father be a Priest or Levite, the child is a Priest or Levitc, if the father be a common Israelite, the child is a common Israelite, though born of a Priest's daughter.] Maimony in Issure biah, ch. 19 sect. 15.  
Vers. 15. not profane his seed] which he should do, by marrying with any of those forbidden him, that his sons after him might not execute the priest's office, because they were borne of an unlawful mother. A priest that goeth in to a divorced woman, or an whore; and an high priest that goeth in to them, or unto a widow; those are made profane (women) for ever: and if he beget a son of her, that which is borne is profane. Maimony in Issureibiah, ch. 19 sect. 3. Therefore the magistrates punished the priests, that married and lay with any unlawful woman. Every priest that marrieth any of the three women, (in vers. 7.) and lieth with her, is to be beaten. An high priest that goeth in to awidow, is to be beaten. If an high priest marry a widow, and lie with her, he is to be beaten twice; once for transgressing this, HE SHALL NOT TAKE A WIDOW; and once for this, HE SHALL NOT PROFANE. And whether he be an high priest, or a common priest, that marks any of those (for bidden women) if he lie not with her; he is not beaten. And in every place where he is to be beaten, she is to be beaten. Every priest that goeth in to an heathen woman, is to be beaten as for an whore. A woman that hath been a widow, and hath been divorced, and hath been made profane, and hath been an whore, and an high priest goeth in afterward unto her: he is to be beaten four times, for lying with her once. Like judgement is for a common priest, if he go in to one divorced, which was made profane, and after that an whore; he is to be beaten thrice, for lying with her once. But if this order be changed, he is to be beaten but once. Maimony in Issure biah, chap. 17. sect. 2. etc.  
Vers. 17. of thy seed] that is, as the Chaldee interpreteth, of thy sons. in their generations] that is, they or any of their posterity, in the ages following. ablemish] in Hebrew Mum, in Gt. Momos, in Chaldee Muma; which signifieth, any thing to be blamed, for deformity, want or superfluity; any imperfection of body, in the whole or in any part. to offer the bread] that is, as the Gr. saith, the gifts, in Chaldee, the offering, or sacrifice. The reason here of was, that the Priests were both in their persons and works, to figure out Christ his person and work; who was holy, harmless, undefiled, separated from sinners; and a Lamb without blemish, and without spot. Heb. 7. 26. 1 Pet. 1. 19  
Vers. 18. blind] either in whole or in part, purblind, dim-sighted, or that had any blemish in his sight, eye, eyelid, or the like. The Hebrew doctors reckon nineteen blemishes, that might be in the eye of a priest; and seven in the eyelid. Maimony in Biath hamikdash, cha. 8. sect. 17. lame] or halting; on one, or both legs; having any imperfection in his gate, or feet; and in the feet, there might be twenty blemishes, Maimonyibidem. fatnosed, in Greek, short-nosed, or having the nose cut-off. It implieth all manner deformity in the nose, wherein there might be (as the Hebrews say) nine blemishes. that hath any thing superfluous] or, that is excessive, either in the whole body, or any member over long: so in Levit. 22. 23. for the sacrifices. The Greek translateth it, having the ear cut off.  
V 19 the breaking of a foot] that is, a broken foot; he that shall be broken-footed, or broken handed. In the hands, the Hebrews say there might be seven blemishes.  
Vers. 20. crookt-backt] that hath a bunch or hillock on his back or any other place, as Thargum jerusalemy referreth it to the eyebrows, that hang over the eyes; and so it agreeth with them which follow. But the Greek favoureth the former interpretation. hath a smal-spot] or, a thin film: this by the Hebrews, is referred to Imperfection in the eye. By others to the small or thin stature of the body, as to be a dwarf, or over slender. The Hebrew Dak, is generally that which is small or th●●. He that hath a white small spot, within the black (of the eye) is the Dack spoken of in the Law: saith Maimony in Biath hamik dash, ch. 7. sect. 5. The Greek translateth it Epheloes: and Ephelis is nothing else but a certainerug gednesse and hardness of an evil col 〈…〉 saith Cornel, Celsus, l. 6. c. 5. a confusion] or fussion, whereby the white and black is mixed confusedly together. Teballul (the Confusion) spoken of in the Law, is when the white of the eye is drawn, and some of it gotten into the black until the black is found mingled with the white: saith Maimony ibidem. scurf] or, dry-scaule, mange called in Hebrew Garab, (whereupon the Latins borrow the name Porrigo,) the Greek translateth it Psora agria: and it may be on any part of the body, as the Hebrews observe: Maimony in Biath hamikdash, ch. 7. l. 10. This is again mentioned in Lev. 22. 22. and in Deut. 28. 27. as a plague incurable. scab] or tettar; as the Greek calleth it Leichen, to which the Chaldee version agreeth; for Chaziz, & the Arabik Chaziza, is that which the Greek call Leichen: it is mentioned only here, and in Lev. 22. 22. Maimony (in Biath hamikd. c. 7. sect. 10.) calleth it an Egyptian scab (or tettar) which is hard and foul: and that is the jallepheth (the Scab) spoken of in the Law. It may also be on any part of the body of man or beast. stones broken] or a cod (or stone) bruised: the Greek translateth, which hath but one stone. These twelve particulars are named, all other of like nature being implied. The Hebrews say, There are in all, an hundred and forty blemishes, that do disable the Priests: eight in the head; two in the neck; nine in the ears; five in the brows; seven in the eyelids; nineteen in the eyes; nine in the nose; nine in the mouth; three in the belly; three in the back; seven in the hands; sixteen in the members of generation; twenty in the feet; eight in all (or any part of) the body, eight in the skin of the flesh; and seven in the strength of the body, and the breath. Maimony in Biath hamikdash, ch. 8. sect. 17. a blemish in him] This general is added to the former particulars, to teach that any other blemishes though unnamed, did disable a Priest from sacrificing. All blemishes whatsoever, whether they be in him from the beginning of his creation, or grow upon him afterward, whether they be transitory (blemishes that may be removed,) or not transitory; he is disabled by them, till they be done away. A fixed blemish, as a broken foot or hand, or a transitory blemish, as scurf or scab. And not the blemishes only which are written in the law, do disable the priests; but all blemishes to be seen in the body, as it is written, WHOSOEVER hath A BLEMISH IN HIM, out of any place; and those that are written in the Law, are for an example. Maimony in Biath hamikdash, ch. 6. sect. 3. 4. Further to show this, they say, An old man, that is near unto trembling and shaking as he stands; a sick man, when he trembleth through sickness and feebleness of strength; (are as blemished.) If a Priest serveth when he stinks of sweat; or when he hath a stinking breath out of his mouth, lo he profaneth his service, as do all other that have blemishes. Maimony ibid. ch. 7. sect. 12. 13. By these God figured the perfection that should be in Christ, Heb. 9 14. and taught also what graces are requisite in his ministers, 1 Tim. 3. 2. 3.— 7. Tit. 1. 7. 8. 9 and in the whole Church, which is unto him a royal priesthood, an holy nation, 1 Pet. 2. 9 which Christ hath sanctified and cleansed, that he might present it unto himself glorious, a Church 〈◊〉 having spot or wrinkle, or any such thing: but that it should be holy, & with out blemish, Eph. 5. 26. 27. So the Saints are said to be without blemish, before the throne of God, Rev. 14. 5. the fire offerings] in Gr. the sacrifices, in Chaldee the offerings. If any priest that have a blemish, do serve in the sanctuary, he profaneth the service, and is to be beaten: Maimony in Biath hamikdash, chap. 6. sect. 1. a blemish] in Greeke, because a blemish is in him. Sol. jarchi explaineth it thus, whiles his blemish is on him, he is rejected: but if his blemish be done away, he is fit (or approvable.) Besides the blemishes forenamed, such Priests as had transgressed in their ministration & served before idols, were no more to serve in the sanctuary, but were reputed as blemished. There-King josias put down the priests of the high places, that they came not up to the Altar of the Lord: 2 King. 23. 9 and for such this Law is given in Ezek. 44. 10.— 13. The Levites that are gone away fare from me, when Israel went astray away from me after their Idols, they shall even bear their iniquity, etc. And they shall not come near unto me, to do the office of a Priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed And in the Hebrew canons it is said, Every priest that hath served Idols, whether presumptuously or ignorantly, although he return with full repentance: yet may he never minister in the sanctuary. And whether he hath been a priest to the Idol, or but worshipped it, etc. he is disallowable for ever. If he transgress, and do offer (in the sanctuary) his offering is not of a sweet smelling savour, although he was in ignorance when he minstred, or when he ●worshiped. Who so transgresseth and maketh an house without the Sanctuary, to offer his offering therein unto God, that is not as an Idols house. Notwithstanding, every priest that ministereth in such an house, may never more minister in the sanctuary. Maimony in Biath hamikd. ch. 9 s. 13. 14. the bread] in Greeke the gifts, in Chaldee, the offering. Who so found allowable by his genealogic, but had a blemish found upon him: he sat in the wood chamber, and did cleave wood for to lay on the altar, and had a portion in the holy things with the men of his father's house, and did eat of them. Maim. ibidem. ch. 6. s. 12. So for the priests that fell to Idolatry, God appointed, that they should be ministers in his sanctuary, Bishops at the gates of the house: that they should slay the Burnt offering, and the sacrifice for the people, etc. but not come near to any of his holy things in the most holy place, etc. Ezek 44 11. 13. 14.  
Verse 22. He shall eat] Herein the blemished priests had a privilege above the unclean, which might not eat of the holy thing, Lev. 22. 3. 6.  
Vers. 23. unto the veil] of the holy place, whither the priests went in always, accomplishing the services, Heb. 9 6. unto the Altar] that which was in the courtyard, Exod. 40. 29. Any priest that had a blemish, might not come into the Sanctuary, from the Altar & forward, Lev. 21. 23. and if he transgressed & went in, he was to be beaten, although he served not. And if he served in the Sanctuary, it was unlawful; and he profaned the service, and was to be beaten also for the service. Maimony in Biath hamikdash, ch. 6. sect. 1. not profane my sanctuaries] the Greek expoundeth it, not profane the holy name of his God. do sanctify them.] This Chazkuni referreth to the veil of the altar forementioned, unto which none that had blemish might come.  
Ver. 24. all the sons of Israel] because as it concerned the Priests, to take heed they sinned not in their ministration: so the people were to sanctify them, v. 8. and to look that no disallowable person served in the Sanctuary. Therefore the Hebrews do record, that the great Synedrion used to sit in the chamber of hewen-stone [by the Sanctuary,] and the principal of their work continually was to sit and judge concerning the Priesthood; and to examine the priests for their genealogies, and for their blemishes. Every priest that was found disallowable for his genealogy; he put on black clothes, and wrapped himself over with blacks, and went out of the court. And who-soever was found perfect and lawful; he put on whites, and went in and ministered with his brethren the priests. Who so was found lawful for his genealogy, but had a blemish found upon him, he sat in the wood chamber, and hewed wood, etc. Maimony in Biath hamikdash, ch. 6. sect. 11. 12.    

CHAP. XXII.  
1, The Priests in their uncleanness, must abstain from the holy things. 6, How they shall be cleansed. 10, Who of the priest's house may eat of the holy things. 14, What they must pay that eat of them unlawfully. 17, The sacrifices must be without blemish. 26, The age of the sacrifice. 26, The Law of eating the sacrifice of Confession.  
ANd jehovah spoke, unto Moses, saying. Speak unto Aaron, and unto his sons; and let them be separated, from the holy things of the sons of Israel; that they profane not, the name of my holiness, in the things which they sanctify unto me, I am jehovah. Say unto them; Throughout your generations every man which shall come-nigh of all your seed; unto the holy-things, which the sons of Israel sanctify unto jehovah; and his uncleanness, upon him: that soul shall even be cut-off, from my presence, I am jehovah. Any man, of the seed of Aaron, which is leprous, or hath an issue; he shall not eat, of the holy-things, until he be clean: and he that toucheth any thing that is unclean by a soul; or a man, whose seed of copulation goeth from him. Or a man, that toucheth, any creeping-thing, whereby he is made-uncleane: or a man, by whom he is made-uncleane; according to any uncleanness of him. The soul, which hath toucheth it; even he shall be unclean, until the evening: and he shall not eat, of the holy-things; unless he bathe his flesh, with water. And when the Sun is gone down, than he shall be clean: and afterward, he shall eat of the holy-things; for it is his bread. And a carcase, and a torn thing, he shall not eat, to make himself unclean therewith: I, am jehovah. And they shall keep my charge; that they bear not sin for it; and die therefore, if they profane it: I jehovah, do sanctify them. And any stranger, shall not eat of the holy thing: a foreigner of the Priests, and an hired person, shall not eat of the holy-thing. But a priest, if he buy a soul, with the purchase of his money; he, shall eat of it: and he that is borne in his house; they shall eat of his bread. And a priests daughter, if she be married to a man that is a stranger: she, shall not eat of the heave-offring of the holy-things. But a priest's daughter, if she be a widow or put-away, and she have no seed; and is returned unto her father's house, as in her youth; she shall eat, of her father's bread: but any stranger, shall not eat thereof. And a man, if he eat of the holy-thing, in ignorance: then he shall add the the fift part thereof, unto it; and he shall give unto the priest, the holy-thing. And they shall not profane, the holy-things, of the sons of Israel: which they heave-up, unto jehovah. Or cause them to bear, the iniquity of trespass; when they eat, their holy-things: for I jehovah, do sanctify them.  
And jehovah spoke, unto Moses, saying. Speak unto Aaron, and unto his sons; and unto all the sons of Israel; & say unto them: Any man, of the house of Israel, or of the stranger in Israel; that will offer his oblation, according to all their vows, and to all their voluntary- offerings; which they will offer unto jehovah, for a burnt-offring. For your favourable-acceptation: a perfect male; of the beefs, of the sheep, or of the goats. Any, which hath a blemish in it, ye shall not offer: for it shall not be, to savourable-acceptation, for you. And the man, that will offer a sacrifice of Peace-offerings, unto jehovah; to separate a vow, or for a voluntary- offering; of the herd, or of the flock: it shall be perfect, for favourable-acceptation; there shall not be in it, any blemish. Blind, or broken, or maimed, or having: wen; or scurf, or scab; ye shall not offer these unto jehovah: nor give of them, a Fire-offring, upon the Altar, unto jehovah. And bull or lamb, that hath any member superfluous, or lacking: thou mayest make it, a vol●●tary- offering; but for a vow, it shall not be favourably-accepted. And that which is bruised, or crushed, or broken, or cut; ye shall not offer, unto jehovah: and in your land, ye shall not do it. And from the hand of a stranger's son; ye shall not offer, the bread of your God, of any of these: because their corruption is in them, a blemish is in them; they shall not be favourably-accepted, for you.  
And jehovah spoke unto Moses, saying. A bull, or a sheep, or a goat, when it shall be brought forth; than it shall be, seven days, under his dam: and from the eight day, and thence forth; it shall be favourably-accepted, for an oblation of a Fire- offering, unto jehovah. And cow, or sheep: it and the young thereof, ye shall not kill, in one day. And when ye will sacrifice a sacrifice of confession, unto jehovah: ye shall sacrifice, for your favourable acceptation. In that day, shall it be eaten; ye shall not leave thereof, until the morning: I, am jehovah. And ye shall keep, my commandments; and do them: I, am jehovah. And ye shall not profane, the name of my holiness; and I will be sanctified, among the sons of Israel: I jehovah, do sanctify you. That brought you out from the land of Egypt; to be unto you, for a God: I am jehovah.  

Annotations.  
LEt them be separated] in Greeke, Let them take heed of the holy things, meaning, that they defile them not. So that as the former chapter shown the purity and perfection that should be in the persons that drew near unto the Lord: this teacheth what purity and perfection ought to be in the things offered, or to be offered unto him. The Hebrew Nazar here used, signifieth a religious separ 〈…〉 n in respect of holiness; as is noted on Lev. 15. 31. of my holiness] translated in Greek, my holy name: which is profaned, when the holy things in the sanctuary are defiled, being offered or eaten by persons unclean, and forbidden of God. See after, in vers. 15. 32. the things] this addition is supplied also in the Greek, Whatsoever things they sanctify unto me. And this is added, as Sol. jarchi here saith, to imply also the holy things of the Priests themselves.  
Vers. 3. your generations] either now, or at any time hereafter. shall come nigh] namely, to eat, as is expressed in ver. 4. So jarchi saith, This come 〈…〉 g ●igh is not meant but of eating. your seed] that is, your children: so in vers. 4. holy things] Hebrew holinesses, meaning things of holiness, and particularly holy meats; which though the blemished priests might eat of, Lev. 21. 22. yet the unclean might not. Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things, are meant not only the Sacrifices, but first fruits, and all the heave-offrings of the holy-things, which the sons of Israel offered unto the Lord, Numb. 18. 8. 9— 19 as it is there said, every one that is clean in thy house, shall eat of it, Numb. 18. 13. See after on vers. 9 uncleanness upon him] before he is washed from the same; see the annotations on Lev. 7. 20. cut off from my presence] in Greeke, destroyed from me: in Chaldee, destroyed from before me. It meaneth death by the hand of God, as v. 9  
Vers. 4. Any man] Hebrew Man man: that is, Whosoever: Targum jonathan saith young man or old man. And this concerneth women also, the daughters of Aaron, who were to eat of some of the holy things; but so as they were clean when they did eat. Numb. 18. 19 11. See after, in vers. 11. 12. leprous] whereof see Levit. 13. an issue] whereof see Lev. 15. 2. etc. by a soul] the Greek translateth, any uncleanness of a soul; whereby the dead is meant, as Lev. 19 28. and 21. 1. and what uncleanness that was, see in Numb. 19 11. 14. seed of copulation] or, effusion of seed, whereof see Lev. 15. 16.  
Vers. 5. creeping thing] which when it is dead, defileth him that toucheth it, Lev. 11. 31. etc. made unclean] so much as would make a man unclean; and that was of creeping things the quantity of a lentile (or little pease) as jarchi here noteth. See Lev. 11. 31. a man] to weet, an unclean man, as a Leper, he that hath an issue, or the like, by touching of whom, men were made unclean. Lev. 13. 45. and 15. 5. etc. Or a dead man: and thereto Sol. jarchi here referreth it, and of a dead man, so much as an olive would defile.  
Vers. 6. The soul] that is, the man, as the Chaldee expounds it: and Targum jonathan addeth, the man a priest. until the evening] until the end of that day, and beginning of a new. See the notes on Lev. 11. 24. 32. bathe] or, wash his flesh, that is, his body, as the Gr. translateth: see Lev. 15. 5. 13. It figured repentance for sins, as I baptise you with water unto repentance, Mat. 3. 11. & sanctification by the blood and spirit of Christ, as, ye are washed, ye are sanctified, ye are justified, in the name of the Lord jesus, and by the Spirit of our God, 1 Cor. 6. 11. And this sanctimony, though common to the whole Church, Lev. 11. did specially pertain to the priests and ministers, whom Christ (who is likened to a refiners fire, and to fullers soap) should purify by his grace, as it is said, He shall purify the sons of Levi, and purge them as gold and silver: that they may offer unto the Lord, an offering in righteousness, Malac. 3. 2. 3.  
Vers. 7. and afterward] in Greeke, and then he shall (or may) eat, to weet, when his sun is gone down: before than though he were washed, he might not eat. See the notes on Lev. 11. 32. his bread] his food, allowed him of God for his livelihood: Numb. 18. 11. 19 Whosoever eateth of the heave-offrings, blesseth with a blessing for the food; and after that, he blesseth him that sanctifieth them with the sanctification of Aaron, (Numb. 18. 8.) and commanded them to eat of the heave-offrings. Maimony in Trumoth, ch. 15. sect. 22.  
Vers. 8. a carcase and a torn thing] what these were, is before showed, on Lev. 17. 15. and 22. 31. They were unlawful to be eaten of any Israelite, especially of the Priests; as here and Ezekiel 44. 31. and figured the sanctity of their communion; as is noted on Lev. 17. and further appeareth by Ezek. 4. 13. 14.  
Vers. 9 my charge] or, observe my observation, that is, which I commanded to be kept: in Chaldec, the observation of my word. Here it is specially to be understood, as larchis also saith, of eating the heave-offring, and of uncleanness of body. sinne] that is, the punishment of sin: So in Lev. 19 17. Numb. 18. 32. and 9 13. for it] that is, for the holy thing, forespoken of. and die] to weet, by the hand of God; as Targum jonathan explaineth it, by flaming fire. For by men, such were beaten only, as the Hebrew cannons show, saying: An unclean priest is forbidden to eat of the heave-offring, whether it be unclean or clean, Levit. 22. 4. Every unclean (Priest) that eateth of the heave-offring which is clean, he is guilty of death by the hand of (the God of) heaven, Levit. 22. 9 and therefore he is be beaten. But if he eat of the heave-offring which is unclean, though it be forbidden, he is not to be beaten, because it is not holy. The unclean may not eat of the heave-offring, until their sun be set, and three stars appear after the Sun is gone down, Levit. 22. 7. Maimony in Trumoth, ch. 7. sect. 1. etc. The like judgement is for the stranger, that is whosever is not a priest, or of the priests family; for if he eat of the holy things presumptuously, he is in danger of death. The stranger that eateth of the heave-offring presumptuously, whether he be unclean or clean, whether he eat of the heave-offring that is clean or unclean, he is guilty of death, by the hand of (the God of) heaven; as it is written, AND DIE THEREFORE, IF THEY PROFANE IT: and he is to be beaten, for eating thereof. And if he eat in ignorance, he is to add the fift part thereof unto it, (Lev. 22. 14.) Maimony, ibidem, ch. 6. sect. 6.  
Vers. 10. any stranger] that is, whosoever is not of the priests family. The Hebrew canons say, The heave-offring, and the heave-offring of the tithes, are to be eaten by the Priests, whether old or young, male or female, by them, and their Cananitish servants, and their cattles: Lev. 22. 11. The stranger is forbidden to eat of the heave-offring, Lev. 22. 10. Maimony in Trumoth, ch. 6. sect. 1. 5. foreigner] or sojourner, in Hebrew Toshab, in Greek Paroikos, which is a stranger-inhabitant; one that dwelleth in the house continually, but is not of the house: and so differeth from the Slave, which is one of the household; and from the Hareling, which is none of the household, neither abideth therein continually but for a term. The foreigner, is he that is hired for ever: the Hireling, is he that is hired for years. And an Hebrew servant, lo he is as a foreigner and an hireling, (Lev. 25. 39 40.) And a priests daughter married to a stranger, lo, she is as a stranger: and it is forbidden ANY STRANGER (Lev. 22. 10.) whether it be himself or his wife. Maimony in Terumoth, c. 6. 〈◊〉. 5. By the foreigner or sojourner in this place seemeth to be meant not only an Israelite so journing; but also an heathen man, uncircumcised; who leaving his open Idolatry, and yielding to the Moral law, though not to the ordinances, as circumcision and the like; might dwell among the Israelites, Deut. 14. 21. See the annotations on Exod. 12. 43. 45. 48. And from hence the Hebrews gather, that an uncircumcised priest, though he had no other uncleanness, might not eat of the holy things. It is unlawful for an uncircumcised priest to eat of the heave-offring, by the sentence of the Law; for lo 〈◊〉 foreigner and the Hireling is spoken of concerning the Heave-offring, Levit. 22. 10. and the Foreigner and Hireling is spoken of concerning the Passeover, Exod 12. 45. What is the Foreigner and Hireling spoken 〈◊〉 in the Passeover? It is an uncircumcised person, 〈◊〉 whom it is forbidden: so the Foreigner and Hireling spoken of in the Heave-offring, the uncircumcised person is forbidden it; and if he eat, he is to be beaten by the Law. Maimony in Terumoth, ch. 7. sect. 10. And in another place, they say, All the oblation whether they be the most holy things or the lighter holy, none may eat of them but clean persons only, that are circumcised. Though his sun be set, if he have not brought his atonement, he may not eat of the holy things. Maimony in Magnaseh bakorbanoth, ch. 10. sect. 9 a hired person] any outlander, or any Israelite; as before is showed. not eat] neither drink of, nor anoint himself with any of the holy things appointed unto the Priests. For, the heave-offrings were given, for meat, for drink, and for anointing, because anointing is as drinking, Psal. 109. 18. and dr 〈…〉ing is comprehended under eating: they are to eat that which useth to be eaten, and drink that which useth to be drunk, and to anoint with that which is used for unction, not wine or the like, but they anoint with 〈◊〉 that is clean, etc. Maim. in Trumoth, c. 11. 〈◊〉. 1. So for this prohibition they say, Whether he eat th●● which is wont to be eaten, or drink that which is 〈◊〉 to be drunk, or anoint him with the thing that is uses for unction, (it is unlawful) for it is said THEY SHALL NOT PROFANE THE HOLY THINGS, Lev. 22. 15. Maimony ibidem. ch. 10. sect. 2.  
Vers. 11. buy a soul] that is, a person, to 〈◊〉, of the heathens; as before is noted; and as Sol. larchi here explaineth it, a Cananitish servant. Such by coming to be of the Priest's family might eat, though Israelites might not eat. And, as the Hebrews say, An uncircumcised Priest, and all 〈◊〉 were unclean, although they themselves might not eat of the heave-offring, yet their wives and their servants might eat. Maim. in Trumoth. c. 7. s. 12. with the purchase of his money] Hebrew, the purchase (〈◊〉 bought) of his silver; which the Greek translateth bought (or purchased) with silver. So that though he bought them not himself, if they were bough● into his house by a wife whom he married, or were bought by his servants, they might eat. M 〈…〉. in Trum. c. 7. s. 18. he that is borne in his house] or, the child of his house; that is, the home-born servant; such as were the children of his slave. See the notes on Gen. 15. 3. and 7. 12. Those slaves being in the Priest's household, if they were clean, might eat of some of the heave-offrings that were given for the Priest's livelihood. See Numb. 18. 11. 13.  
Vers. 12. a stranger] such as were not of the Priest's stock: for other Israelites are counted strangers in this case. So a stranger is here expounded by larchis, a Levite, or an Israelite. of the heave-offring] which the Chaldee expoundeth the separated thing; the Greek, the first fruits: it meaneth The sanctified things of the sons of Israel, Num. 18. 8. 11. 19 The reason hereof was, because by her marriage she went out of her father's house, into her husbands: as on the contrary, a common Israelitesse by marriage with a Priest, became of his house, and might eat. The Hebrews, say, Two things are contained in this prohibition; that if she a priests daughter be defiled, and made an whore or profane (as Lev. 21. 7.) it is unlawful for her to eat of the heave-offrings for ever, according to the judgement of every profane person: for the profane is as the stranger in all respects. And if she be married to an Israelite, 〈◊〉 may never eat of the Wavebrest and of the Heave-shoulder (Lev. 7. 34.) although she be divorced, or (her husband) die: [whereof the next verse speaketh.] Maim. in Trumoth, ch. 6. sect. 7.  
Ver. 13. no seed] no son, saith the Chaldee version. This is understood also, either if she had no child, or if her children be all dead; as is after showed. as in her youth] so that though she hath brought forth no seed, yet if she be with child, she may not eat of the holy things. Maim. in Trum. ch. 8. s. 2. of her father's bread] The Hebrew doctors say, We have heard this expounded, of the bread, and not all the bread: she returneth to (eat of) the heave-offrings, but not of the wavebrest, and heave-shoulder. Maimony in Trumoth. ch. 6. sect. 9 Hereupon also they infer, An Israelitesse which hath had seed by a Priest, she eateth for her child's sake, be it male or female; though it be seeds seed unto the world's end; for it is said, AND SHE HAVE NO SEED. As the seed of an Israelite from a Priest's daughter disableth her from (eating;) so the seed of a Priest from an Israelitesse, enableth her to eat. An Israelites daughter, that is married to a Priest, and he dye, and she have a son by him: if she be married after to an Israelite, she may not eat of the Heave-offrings. If the Israelite dye, and she have a son by him; she may not eat, because of that her son by the Israelite: if that son of hers by the Israelite die 〈◊〉 may eat, for her first son's sake. A Priest's daughter that is married to an Israelite, and she have a son by him; if she be again married to a Priest, she may eat of the heave-offrings. If he die, and she have a son by him, 〈◊〉 may eat. If her son dye which she had by the priest, 〈◊〉 〈◊〉 not eat, because of her son which she had by the Israelite. If her son dye which she had by the Israelite, the returneth to her father's house, as in her youth, and eateth of the Heave-offrings, not of the breast or shoulder. An Israelites daughter that is married to an Isra 〈…〉 first, and have a son by him, and after is married to a Priest, eateth of the heave-offring. If he die, and she have a son by him; she eateth for her last son's sake; for lo ●e enableth her to eat; as his father enabled her to eat. Maimony ibidem, c. 6. s. 12. 13. 17. 18. 19  
Vers. 14. a man] that is, any stranger formentioned; which belongeth not to the Priest's family. Targum jonathan expoundeth it, a man of Israel. in ignorance] or, through unadvised error. But if he do it presumptuously, he is guilty of death, by the hand of God, vers. 9 of beating by the hand of the Magistrate. add the fift] The stranger that eateth of the heave-offrings in ignorance; payeth the principal and the fift (part.) Though he knoweth it to be the heave-offring, and that it is forbidden him, but knoweth not whether he is guity of death for it, or no: lo this is ignorance, and he payeth the principal, and the fift part. Whether he eat, or drink, or anoint himself with it; and whether he eat the heaveoffring that is clean, or that is unclean, in ignorance; he must pay the principal, & the fift. Whosoever payeth the principal and the fift; payeth to the owners, and the fift part to any Priest that he will. And he never payeth, but according to the price that it was worth, at the time when he did eat it: whether it be cheaper at the time when he payeth for it, or dearer. Maimony in Trumoth, c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16.  
Vers. 15. not profane] by suffering the holy things to be eaten of strangers: as before. which they heave-up] that is, offer; or (as the Greek and Chaldee expound it,) separate unto (or before) the Lord.  
Vers. 16. O● cause them to bear] or, And they shall not cause them to bear: which may be understood of the Priests, that they should not by their negligence, cause or suffer the people to bear the punishment of their trespass; and this the Greek favoureth, saying, And bring upon them iniquity. Or, it may be referred to the people, that they should not cause them selves to bear iniquity (that is, the punishment) of trespass, for eating the holy things. The Chaldee translateth, And they receive upon them iniquities and sins, when they eat in uncleanness their holy-things. Whereupon some of the Hebrews (as Sol. jarchi here observeth) understand this word them, of the Priests themselves. These Laws for cleanness corporal in all such as partaked of God's holy things, led them and us to spiritual cleanness in our communion with Christ & his graces: that we should have our hearts purified by faith, Act. 15. 9 and sprinkled from an evil conscience, and our bodies washed with pure water, Hebrews 10. 22. that cleansing ourselves from all filthiness of the flesh and spirit, we may perfect our holiness in the fear of God, 2 Cor. 7. 1. For, if we walk in the light, as God is in the light, we have fellowship one with another, and the blood of jesus Christ his son, cleanseth us from all sin, 1 john 1. 7. But if we eat and drink of his holy things unworthily, we eat and drink judgement to ourselves: 1 Cor. 11. 29.  
Ver. 18. all the sons] in Greeke, all the congregation of Israel. These laws following, do concern things which were to be offered unto God; in what condition and state they ought to be, before they came upon his altar: therefore the speech is directed both unto Priests and people.  
Any man] Hebrew man man; that is, whosoever. Targum jonathan saith, young man or old man. or of] Heb. and of the stranger; which the Gr. translateth or of the proselytes joined unto them in Israel: which were heathens converted to the faith of God's people. So differing from the alien, in vers. 25. his oblation] in Greeke, gifts, by which name the sacrifices are often called: Matt. 5. 23. 24. and 8. 4. and 23. 18. 19 Heb. 8. 4. and 11. 4. according to all their vows] in Greeke, according to all their profession (or promise.) So in jerem. 44. 25. Vows are in Greek called a profession, or confession: and vows were made with promises, and paid with confessions; as David said, Thy vows are upon me o God: I will pay confessions unto thee, Psalm 56. 13. and to all] in Greeke, or according to all their choice: so voluntary gifts are called, because they come from the choice and will of the giver. What they differ fro vows is showed on Lev: 7. 16.  
Vers. 19 For your favourable-acceptation] to weet, you shall offer it; so that it may be acceptable and pleasing unto God for you: as vers. 20. Levit. 23. 11. The Greek translateth it Acceptable: see the notes on Levit. 1. 3. Sol. jarchi here explaineth it, Bring the thing that is meet to make you acceptable before me, that it may be unto you for favourable-acceptation. a perfect male] in Greeke, unblemished males: such were all the burnt-offrings to be, see Levit. 1. 3. 10. or of the goats] but the fowls he mentioneth not, because the Law made no difference in them of male or female; and as jarchi here saith, the fowl was not rejected for a blemish, but for want of a limb. See the annotations on Lev. 1. 14.  
Ver. 20. to favourable acceptation] that is, favourablie-accepted, as Moses speaketh after, in vers. 25. and so the Greek translateth, acceptable for you. This is opened by the prophet thus: If ye offer the blind for sacrifice, is it not evil? and if ye offer the la●e and sick, is it not evil? Offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the LORD of hosts? And, ye brought that which was torn, and the lame and the sick: thus ye brought an offering: should I accept of your hand, saith the LORD? But cursed be the deceiver, which hath in his flock a [perfect] male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great King saith the LORD of hosts, and my name is dreadful among the heathen. Mal. 1. 8. 15. 14. These perfect and unblemished sacrifices which were to be offered unto God, figured the perfection of Christ who gave himself a sacrifice for us, and whom we apply to ourselves and make ours by faith; 1 Pet. 1 19 20. 21. Gal. 2. 16. 20. Also the sacrifices of our humble and contrite hearts, and of our bodies, and of our praises and thanks givings; which through Christ and his Spirit, are made holy and acceptable unto God, Psal. 51. 18. 19 Rom. 12. 1. Heb 13. 15.  
Ver. 21. of peace offerings] or, of payments: in Greek of salvation, in Chaldee, of sanctification. See the notes on Lev. 3. 1. to separate] or, in separating (in Greek distinguishing) a vow: which may be understood both of making a singular vow, and of accomplishing it, for both must be unblemished. So in Numb. 15. 3. 8. See also Lev. 27. 2. The Hebrews say, It is commanded that all oblations be perfect and choice, Lev. 22. 21. and whosever sanctifieth a beast which hath a blemish for the top of the altar, transgresseth against a prohibition, and is to be beaten for his sanctifying of it; as it is written, (Lev. 22. 20.) ANY WHICH hath A BLEMISH IN IT, YE SHALL NOT OFFER. We have been taught that this is a warning for him that sanctifis 〈…〉 blemished things. Who so thinketh that it is lawful to sanctify a blemished thing for the altar, and sanctifieth it: it is holy, and he is not beaten. He that killeth: blemished thing by the name of an offering, is to be beaten: for it is written, (Levit. 22. 22.) YE SHALL NOT OFFER THESE UNTO THE LORD: we have been taught, that this is a warning against killing it. Maim. tom. 3. in Issure mizbeach, c. 1. 〈◊〉. 1. &c of the herd] or, in the herd, so after in the fl●ck that is, of sheep or goats. For in such chief, blemishes were to be looked unto, rather than in fowls. See the notes on Lev. 1. 14. perfect] after, it is said without blemish: blemishes, respected the outward parts: perfection, the inward also. I● when the sacrifice was killed, it were found torn; 〈◊〉 was to be carried out to the place of burning. And so if it were found to want any of the members within, though is were not torn, as if it had but one kidney, or of the spleen were wasted away, lo it was unlawful for the altar, and was to be burnt: not for that it was blemished, for the want of things within, was no blemish, but because they might not offer that which wanted 〈◊〉 thing, as it is written (in Num. 28. 31.) PERFECT SHALL THEY BE UNTO YOU. And all o●●plus was as a want; therefore if it had three kidneys, or two spleens, it was unlawful. Maimony in Issure mizbeach: chap. 2. sect. 11. any blemish] any deformity in any limb: whereof the Hebrews number fifty, besides other things, which did disablement for sacrifice; whereof see the notes on Exod. 12. 5. Hence also they gather, He that maketh able 〈…〉 upon the holy things, as to make an eye blind, 〈◊〉 〈◊〉 off a foot, is to be beaten; as (Levit. 22. 21.) THE●● SHALL NOT BE IN IT ANY BLEMISH: we have been taught that this is a warning 〈◊〉 〈◊〉 make any blemish in it. Maimony in Issure M 〈…〉 chap. 1. sect. 7.  
Vers. 22. Blind] either wholly, or in part; of it see not with both eyes, or with one of them, and that with a clear sight, etc. Maimony Biath 〈◊〉, ch. 5. sect. 7. a wen] or a wart, as the Greeks. poundeth it. scurf or scab] of these see Levit. 21. 20. not offer these] or any other like blemished. By offering, the Hebrews here understand killing, and sprinkling of the blood on the altar: and by the words following, nor give of them, a fire-offring, they understand a prohibition against b 〈…〉ning the fat of such: for every of which action presumptuously done, a man was to be beaten. So that is one first sanctified a blemished beast, and 〈◊〉 killed it, and sprinkled the blood thereof, and burned 〈◊〉 the altar the fat thereof, he was to be beaten with f 〈…〉 beat. Maim. in Issure mizb. c. 1. 1. 4. 〈◊〉 of them] not of them, but of others bought with the price of them, they might. The Hebrew ca●●●siay; He that sanctifieth for the altar a blemished thing, though he is to be beaten, yet the thing is sanctifis 〈…〉, and he shall redeem it according to the valuation of 〈◊〉 priest, and it shall go out among the unholy things: 〈◊〉 the price thereof he shall bring an oblation. And the like Law is for the sanctified beast, where unto a blemish be falleth (after it is sanctified.) And it is commended to redeem the holy things on which a blemish falleth, and they are to go out among the common things, and to be eaten; as Deut. 12. 15. which we have heard expounded, of the holy things disabled (for sacrifice) which are redeemed. And all such holy things which are disabled, when they are redeemed; it is lawful to kill them in the Butcher's shambles, and to sell them there, and weigh out their flesh, as other common meats: except the first borne, and the tithe. Maim. in Issure M 〈…〉. chap. 1. sect. 10. 12. This redeeming of blemished holy things, is to be understood with a limitation to fixed or perpetual blemishes only, not for transitory. The old beast and the sick, and that hath foulness on it, are excepted; for though they be not fit to be effred, they are not redeemed, but let live and feed, till some other fixed blemish come upon them, and then they are redeemed. So a sanctified beast, on which a transitory blemish is come (as scabs or the like,) it is not offered, neither redeemed. Ibidem chapter 2. section 6.  
Ves. 23. superfluous] or, overlong; and as jarehi expoundeth it, a member greater than his fellow: see Levit. 21. 18. lacking] or too short: any member shrunk up: not lacking wholly, (for so it was un 〈…〉 ul) but lacking in the length or bigness: the Greek translateth it curttailed. mayest makes or shalt make. voluntary-offring] which some understand of the peace-offrings, the most inferiors; therefore God permitteth such imperfections in this, but not in the vowed sacrifice, (which was next unto this,) nor in any other. How it differed from a vow, is showed on Leviticus 7. 16. The Greek version saith, Thou shalt make them slain (beasts) for thyself: the Hebrew doctors understand these not for sacrifice on the altar, (on which no blemished beast might be offered at all;) but for the maintenance of the sanctuary the prices of them were taken as a voluntary gift. It is unlawful to sanctify perfect (beasts) to the reparation (or maintenance) of the sanctuary; for it is written, And bull or sheep, that hath any (member) superfluous or lacking, thou shalt make it a voluntary (offering.) We have been taught that this is a voluntary (offering) for the maintenanee of the Sanctuary, etc. for they may offer no blemished thing upon the Altar: For 〈◊〉 said, 〈◊〉 it thou mayest make a voluntary offering, for the maintenance of the house, but thou mayest not 〈◊〉 perfect (beasts) a voluntary offering for the maintenance of the House, etc. Maim. tom. 3. in Erachin (or treat. of Estimate and devout things) chap. 5. 1. 6.  
Vers. 24. bruised] in any part of the body, and particularly in the stones thereof, of which some do understand this: and so the Greek Thladias' signifieth that which hath the stones bruised, or is 〈◊〉. in your land] that is, any in the land of Israel; opposed to the alien, in the verse following. not do it] that is, not offer, or make it a sacrifice; nor suffer it to be done by any in your land: therefore the Greek translateth; it shall not be done, (or sacrificed.) Or, we may read it, not make such, and so the Hebrews understand it to be a prohibition against cutting the members of generation, or gelding of man, beast or bird. Maimony in Issure biah, chap. 16. s. 9 See the notes on Deut. 23. 1.  
Vers. 25. strangers son] or, son of an alien, that is, a● gentile or paynim, not of the seed or of the Church of Israel: see Genesis 17. 12. and Exod. 12. 43. The Chaldee translateth it, son of the people's: the Greek, Allogenes, a stranger, or of another stack: such were the Samaritans to the jews, Luk. 17. 16. 18. And these differed from stranger's proseiytes, mentioned before in verse 18. the bread] in Greeke, the gifts; in Chaldee, the oblation, as in Levit. 21. 6. of any of these] too were, these blemished beasts, before prohibited. So the Hebrews say, Not the oblations of Israel only, but even the oblations of the heathens; if they offer blemished things (he that offereth them) is to be beaten, Levit. 22. 25. Maimony in Issure Mizb. chap. 1. sect. 6. their corruption is in them] this may be understood of the strangers themselves, whose infidelity is their corruption, and as a blemish upon their sacrifice: so it may be translated, their corruption in them, is a blemish in them. The Greek translateth, their corruptions are in them, a blemish in them. Of the offering of heathens sacrifices, the Hebrews writ thus; An heathen that bringeth Peace-offrings, they offer them for burnt-offrings, for the heathens heart is towards heaven. If he vow peace-offrings, and give them to Israel, upon condition to make atonement by them for Israel; the Israelites eat them, with the peace-offrings of Israel; and so if he give them to the Priest, the Priest eateth them. An Israelite which is an Apastate to idolatry, or a profaner of the Sabbath publicly; they receive of him no offering at all. Though it be a burnt-offring, such as they receive from an heathen, they receive it not from this Apostata. But if he be an Apostate to other transgressions, they receive of him all sacrifices; to the end that he may turn by repentance. The Burnt-offrings of the heathens, they bring not with them meat or drinke-offrings; but their meat and drink offerings are of the Congregations. Neither do they impose hands on them; for there is no imposing of hands but by Israelites, by men, not by women. Maimony in Magnaseh hakorbanoth, chap. 3. sect. 3. 5. and Thalmud Bab. in Menachoth, chap. 6. and in Cholin chap. 1. Sol. jarchi also upon this scripture saith: And from the hand of a stranger's son, that is, a gentile which shall bring an oblation by the hand of the Priest, to offer it unto (the God of) heaven, ye shall not offer unto him a blemished thing. For although blemished things were not forbidden the sons of No to offer, except such as lacked a limb; this was in use in the high places in the fields: but upon the Altar that is in the Tabernacle, you shall offer none such, but a perfect (oblation) shall you receive of them. Touching the sacrifices of the heathens, consider that edict of King Darius, who of his own goods gave sacrifices for the Priests to offer in jerusalem to the GOD of heaven, and pray for the life of the King, and of his sons, Ezra, 6. 8. 9 10. See also the annotations on Lev. 17. 5.  
Vers. 27. under his dam] Hebrew under his mother. All the seven days, he is said to be lacking time. Turtle doves, whose time is not come, are as beasts that lack time: and young pigeons whose time is past, are all as blemished; but they that offer them are not beaten, although the oblation is disallowed, and not acceptable. Maimony in Issure Misheach. ch. 3. s. 8. 9 See the annotations on Exod. 22. 30. and Lev. 1. 14. The Hebrews say, the reason why it should be seven days under the dam, was that the Sabbath might pass over it. R. Menachem on Lev. 22.  
Verse 28. Cow] The Hebrew word is the same that was in verse 27. and may imply the male as well as the female, that neither of them might be killed with their young in one day: but the Greek and Chaldee versions, apply these things to the female. The Hebrews say, The prohibition concerning IT AND THE YOUNG THEREOF, is of force concerning the female, for it may be certainly known that it is her youngling: and if it be certainly known, that this (beast) was the father of it, they do not kill them both in one day: but if he kill them, he is not beaten; for the thing is doubtful whether it be of force concerning the males or not. Maimony tom. 2. in Shechitach, ch. 12. sect. 11. or sheep] or goat, or any clean beast which was lawful to be eaten for common meat; This prohibition hath not place but concerning clean beasts only: & it is of force even for mixtures of divers kinds: as if a Roe engender with a Goat, or a Goat with a Roe, it is unlawful to kill it and the young in one day: Maimony in Shechitah ch. 12. sect. 8. it and the young] Hebrew, and the son. The Hebrew also speaketh as of the male, him and his son, but the Greek and Chaldee translate her and her son. not kill] either for sacrifice to God, or for common food. The Hebrews do so explain it, saying; He that killeth it and the young thereof in one day, the flesh is lawful to be eaten, but the killer is to be beaten, Lev. 22. 28. And he is not beaten but for the kill of the latter: therefore if he kill the one of the two, and his fellow come and kill the other, his fellow is to be beaten. The prohibition concerning it and the young thereof, is of force at all times and in all places, for common beasts, and for sanctified, whether they be holy things that are to be eaten, or not to be eaten. Therefore if the first kill in the court (of the sanctuary) and the second without, or the first without, and the second within the court; whether they be both common, or both holy, or one common and the other holy, he that killeth the later, is to be beaten, as for killing IT AND THE YOUNG THEREOF. The prohibition is not but for the killing only, as it is said YE SHALL NOT KILL, etc. He that killeth a cow, and afterward killeth two of her young, is to beaten with two beat: if he kill her (two) yong-ones, and afterward killeth her, he is beaten but once. If he kill her, and her young, and her younglings young, he is beaten twice. If two men receive two beasts, the one the dam, and the other the young, and they come for judgement: he that received the first, killeth first, and the other must stay till the morrow. Maim. in Shechitah. c. 12. s. 1. 2. 3. 12. 13. Compare herewith the Law in Deut. 22. 6. where the bird with her young or eggs, may not be taken together. It shown God's mercy to the creatures, in that he would not have the dam and the young killed in a day: so Targum jonathan paraphraseth on this Law thus, My people the sons of Israel, as our father is merciful in heaven, so be ye merciful on earth: a cow or an ewe, it and the young thereof, ye shall not slay in one day. in one day] of this the Hebrews say the day goeth after the night, as, if he kill the first in the beginning of the fourth night, he may not kill the second, till the beginning of the fift night. And so, if he kill the first in the end of the fourth day before evening, he may kill the second in the beginning of the fift night: But if be 〈◊〉 the first in the evening of the fift night, he may not k 〈…〉 the second till the sixth night. Maimony in Shechitah, ch. 12. sect. 17.  
Vers. 29. of confession] or, of thanksgiving; which was a kind of peace. offering, see Lev. 7. 12.  
Vers. 30. until the morning] If it were kept longer than the time appointed of God, it became polluted, was to be consumed with fire, and might not be eaten, upon pain of God's wrath upon them for such iniquity, Levit. 7. 18. See the annotations there, as also on Exod. 12. 10.  
Vers. 31. I am jehovah] Targum jonathan explaineth it thus, I am the Lord, who will give a good reward to them that keep my preceptsses and my laws.  
Vers. 32. not profane] God's name is profaned, or polluted, by the wilful & presumptuous breach of any one of all his commandments, as the Hebrew Doctors teach from this and other like places: see the notes on Exod. 20. 7. Levit. 18. 21. and 19 12. do sanctify you] God the sole●thor of our sanctification, doth this in Christ, by his Spirit, 1 Corinth. 1. 2. and 6. 11. the outward means whereof is his word, and ordinances of the same, john 17. 17. Ephes. 5. 26. And these legal ordinances, which stood in meats and drink, and divers washings and carnal rites imposed on them until the time of reformation, sanctified unto the purifying of the flesh, Hebrews 9 10. 13. but the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, is it which purge 〈…〉 our conscience from dead works, to serve the 〈◊〉 God: Hebrews 9 14. and 10. 10. and by one offering, he hath perfected for ever, them which are sanctified, Heb. 10 14.    

CHAP. XXXIII.  
1, The feasts of the Lord. 3, The Sabbath. 4, The Passeover, and unlevened-cakes. 9, The sheaf of first-fruits. 15, The feast of Pentecost. 22, Glean to be left for the poor. 23, The feast of Trumpets. 16. The day of Atonement. 33, The feast of Tabernacles.  
ANd jehoah spoke unto Moses, saying. Speak unto the sons of Israel, and say unto them; The solemnefeasts of jehovah, those which ye shall proclaim, convocations of holiness: these are my solemnefeasts. Six days, shall work be done; but in the seventh day, shall be a Sabbath of sabbatisme, a convocation of holiness; ye shall not do, any work: it shall be a Sabbath, to jehovah; in all your dwellings.  
These are the solemnefeasts of jehovah; convocations, of holiness: those which ye shall proclaim, in their appointed-season. In the first month, in the fourteenth day of the month, between the two-evenings: shall be the Passeover, to jeovah. And in the fifteenth day, of the same month, shall be the feast of unlevened cakes, unto jehovah: seven days, ye shall eat unlevened- cakes. In the first day ye shall have, a convocation of holiness: ye shall not do any servile-worke. But ye shall offer a Fire- offering, unto jehovah, seven days: in the seventh day, shall be a convocation of holiness; ye shall not do, any servile work.  
And jehovah spoke unto Moses, saying. Speak unto the sons of Israel, and say unto them; When ye be come into the land, which I give unto you, and shall reap, the harvest thereof: than ye shall bring a sheaf, the first-fruit of your harvest, unto the Priest. And he shall wave the sheaf, before jehovah, for your favourable-acceptation-on the morrow after the sabbath, the Priest shall wave it. And ye shall offer, in the day that you wave the sheaf: an hee-lambe perfect, of his first year; for a Burnt-offring, unto jehovah. And the Meat-offring thereof, shall be two tenth deals; of fine flower mingled with oil; a Fire- offering to jehovah, a savour of rest: and the drink-offring thereof shall be wine, the fourth part of an Hin. And ye shall not eat bread, or parched- corn, or green-eares; until this self same day; until ye have brought, the oblation of your God: it shall be a statute for ever; throughout your generations, in all your dwellings.  
And ye shall number unto you, from the morrow after the sabbath; from the day that ye brought the sheaf of the wave- offering: seven sabbaths, they shall be complete. Until on the morrow, after the seventh Sabbath; ye shall number, fifty days: and ye shall offer a new Meat-offring, unto jehovah. Out of your habitations, ye shall bring bread for a wave- offering; two loaves, of two tenthdeales; they shall be of fine-flowre; they shall be baken with leaven: they are the first-fruits, 〈…〉 o jehovah. And ye shall offer with the bread, seven hee-lambes perfect, of the first year; and one bullock, a youngling of the herd and two rams: they shall be a burnt-offring, unto jehovah; & their Meat-offring, & their drink-offrings; a Fire offering of a savour of rest, unto jehovah. And ye shall offer, one goatbuck of the goats, for a sin- offering: and two hee-lambes, of the first year, for a sacrifice of Peace-offrings. And the priest shall wave-them, with the bread of the first fruits for a waveoffring, before jehovah; with the two lambs: holiness shall they be unto jehovah, for the Priest. And ye shall proclaim, in this self same day, a convocation of holiness shall it be unto you, ye shall not do, any servile work: it shall be a statute for ever, in all your dwellings, throughout your generations.  
And when you reap the harvest of your land; thou shalt not wholly-rid, the corner of thy field, when thou reapest; neither shalt thou glean, the gleaning of thy harvest: thou shalt leave them, for the poor and for the stranger; I am jehovah your God.  
And jehovah spoke unto Moses, saying. Speak unto the sons of Israel saying: In the seventh month, in the first day of the month, ye shall have a Sabbatisme; a memorial of blowing of trumpets, a convocation of holiness. Ye shall not do, any servile work: but ye shall offer a Fire- offering unto jehovah.  
And jehovah spoke unto Moses, saying. Also in the tenth day of this seventh month, it shall be a day of Atonements; a convocation of holiness, shall it be unto you; and ye shall afflict, your souls: & shall offer a fire- offering unto jehovah. And ye shall not do any work in that same day: for it is a day of atonements; to make atonement for you, before jehovah your God. For every soul, that shall not be afflicted, in the seventh day: he shall even be cut-off, from his peoples. And every soul that shall do any work, in this self same day: I will even destroy that soul, from among his people. Ye shall not do, any work: it shall be a statute for ever, throughout your generations, in all your dwellings. It shall be unto you, a Sabbath of sabbatisme; and ye shall afflict your souls: in the ninth day of the month, in the evening; from evening unto evening; ye shall rest your Sabbath.  
And jehovah spoke unto Moses, saying. Speak unto the sons of Israel, saying: In the fifteenth day, of this seventh month; shall be the feast of Booths, seven days, unto jehovah. In the first day, shall be a convocation of holiness: ye shall not do, any servile work. Seven days, ye shall offer a Fire-offring, unto jehovah: in the eight day, a convocation of holiness shall be unto you, and ye shall offer a Fire- offering unto jehovah, it is a solemne-assembly; ye shall not do, any servile work. These, are the solemn feasts of jehovah; those which ye shall proclaim, convocations of holiness▪ to offer a Fire- offering, unto jehovah; a Burnt-offring, and a Meat-offring, a sacrifice, and drink-offrings, the thing of a day in his day. Beside, the Sabbathes of jehovah: and beside your gifts, and beside all your vows, and beside all your voluntary- offerings; which ye shall give, unto jehovah. Also, in the fifteenth day, of the seventh month; when ye have gatheredin, the revenue of the land; ye shall festivally-keep the feast of jehovah, seven days: in the first day, shall be a sabbatisme; and in the eight day, a sabbatisme. And ye shall take unto you, in the first day; the fruit of goodly trees, boughs of Palmtrees, and branches of thick trees, and willows of the brook: and ye shall rejoice, before jehovah your God, seven days. And ye shall festival keep it, a feast unto jehovah; seven days, in the year: it shall be a statute for ever, throughout your generations; in the seventh month, shall ye festivally-keepe it. Ye shall dwell in Booths, seven days: every home-born in Israel, shall dwell in Booths. That, your generations may know; that I made the sons of Israel to dwell, in booths; when I brought them out, from the land of Egypt: jam jehovah your God. And Moses declared, the solemnefeasts of jehovah; unto the sons of Israel.  

Annotations.  
Solemn feasts] The Hebrew M●gned, is generally a set-time, or season, Gen. 1. 14. 1 Sam. 13. 8. but applied here and often, to the solemn feasts in Israel, which were appointed of God, at their set-times in the year. The Greek here and in many other places translateth it, Heorte, a Feast: sometime Paneguris, a Generall-assembly, both which words Paul useth in Col. 2. 26. Heb. 12. 23. The Lord having given laws before concerning the sanctity of his Church; doth now give order for the times and manner of public professing and exercising holy duties, appertaining to sanctification: & of showing thankfulness & joy, for former benefits; with expectation of greater to come by Christ. shall proclaim] or, shall call. convocations of holiness] that is, holy convocations, or meetings: to bossed for nourishment of faith and godliness: all which now have their accomplishment in Christ, Col. 2. 16. 17.  
V 3. shall work be done] in Gr●hou shalt do 〈◊〉 that is, all thy works that thou hest to do, as Ex▪ 20▪ 9▪ of Sabbatisme] that is, of resting: in Gr. a rest, see the notes on Ex. 16. 23. Thus the weekly Sabbath 〈◊〉 are the first of the Lords solemn feasts; and called his holy days, which should be of us, called a delight and honourable, Esay 58. 13. See Exod▪ 20 8. 9 10. any work] for other feasts the prohibitio 〈…〉 any servile work, ver. 7. 8. 21. 25. 35. 36. But for the Sabbach day, and the day of Atonement, v. 28. 30. he for biddeth all manner of work: the rest was to be greater; for on other feast days, they might do such work as pertained to the dressing 〈◊〉 meat and drink, Exod. 12. 16. but ●n the Sabb●●●, and day of Atonement, they might not do any such, Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrews say, The ceasing from work on the severe day, is commanded, Exod. 34. 21. and who so doth 〈◊〉 therein, disannulleth a commandment, and trans 〈…〉 seth against a prohibition, Exod. 20. 10. And if 〈…〉 work willingly & presumptuously, he is guilty of 〈◊〉 off: and if there be witnesses and proof of it, he is to ●●stoned. And if he do it ignorantly, he is bound to bring the Sin-offering appointed (of God Lev. 4. Mai●●●● 1. treat. of the Sabbath. c. 1. s. 1. to I●hovah] ●o his honour, and service: not to any work, w 〈…〉 pleasure of our own, Esay 58. 13. Therefore also more sacrifices were to be offered on the Sabbath, then on other days, Num. 28. 3. 9 10. The Cha●dee translateth, before the Lord. your dwellings the other feasts were especially to be kept before the Sanctuary of the Lord, whither all the men of Israel, were to assemble, Ex. 23. 14. 17. Deut. 16. 〈◊〉▪ 6. 16. but the Sabbaths were to be sanctified in all places where they dwelled, in the Synagogue 〈…〉 in every city, Act. 15. 21.  
V 4. convocations of holiness] the Gr. translateth, Feasts to the Lord, called holy, that is, holy by calling orproclamation. Hereupon the Hebr. say, As we are commanded in honour the Sabbath, and delight 〈◊〉 so all good days, [that is, festivities,] as it is 〈◊〉 (in Esay 58. 13.) THE HOLY (day) OF THE LORD, HONOURABLE: and of all good d 〈…〉 is said, a CONVOCATION OF HOLINESS. Maimony tom. 1. in gem. to●. ch. 6. sect. 16.  
V 5. first month] called Abib, and Nisan, which was made the first, upon their coming out of Egypt: see Exod. 12 2. and 13. 3. 4. So in Ta●g●m lonathan it is here said, In the month of N 〈…〉, 〈◊〉 the 14. day, etc. the two evenings] that is, in the afternoon: as is opened on Exod. 72. 6. So all the forenoon of the fourteenth day of Abib (the day wherein they killed the Paschal lambs,) was 〈…〉 full to work in: at noon they left off, and beg●● their rest. The Hebrew canons say, It is 〈…〉 full to do work on the evenings of the festival days from the (time of the) evening sacrifice and 〈◊〉 even as on the evenings of the Sabbaths, And 〈◊〉 so doth work in them shall never see a sign of 〈◊〉 sing. And he is to be re●●ked, ●nd m●●e to 〈◊〉 by force: though he is not for it to be 〈◊〉▪ 〈◊〉 excommunicated: except in the evening 〈…〉 over, after midday, for who so d●th work 〈…〉ter midday, is to be scourged, or excomm 〈…〉 (●ith the Ni●d●i,) if he be not scourged. For the fourteenth day of Nisan (or A●i●▪) is not like the other e 〈…〉 of festival days: because in it, are the feast, and the kill of the sacrifice. In the 14, of Nisan, it is 〈◊〉 unlawful to do work, save after the midst of the day, and forward; for that is the time of killing (the sacrifice.) M●im●ny in jom tob. chap. 8. sect. 17. 18. the Passeover] Targum jonathan explaineth it, the time of killing the Passeover to the name of the Lord. The Passeover was a yearly feast in remembrance of their deliverance out of Egypt, when God passed over the houses of Israel, and killed not their first borne: see Exod. 12. It figured our redemption by Christ, who is our Passeover (or Paschal lamb) sacrificed for us: in remembrance whereof we are commanded also spiritually, to keep the feast, with the unlevened-cakes of sincerity and truth, 1 Cor. 5. 7. 8.  
Vers. 6. of unlevened-cakes] a feast adjoined to the Passeover, Exod. 12. 15. and 13. 6. the rites hereof are opened there: the sacrifices peculiar to this feast, are set down in Num. 28. 19— 25. The signification was to teach us holiness of life, from the time of our redemption, unto the end of our days; which seven days mystically figured; as is showed on Exod. 12. 15. Chazkuni (on Levit. 23.) saith; The evening of the first good day, and that might, is called the Passeover; according as they employ themselves about the oblation which is called the Passeover. But the residue of the feast, from the first night and forward, is called the feast of unlevened cakes.  
Verse 7. servile work] Hebr. work of service, or of se●vilenesse: or laborious, as ploughing, sowing, weaving, or any the like: but work about meat or drink which they should use the same day, might be done, Exod. 12. 16. And the like law was for all other festival days, vers. 8. 21. 25. 35. 36. save on atonement day, verse. 28. then, no work might be done. So besides the Sabbath, which was every seventh day, there were seven holy days in the year; in six whereof, they might do no servile work, and in the seventh, no work at all. Those six were, the first and the seventh of the feast of unlevened cakes; the day of Pentecost, or of first fruits, verse 17. 21. the first day of the seventh month, which was the feast of Blowing trumpets, verse 24. 25. and the first and eight day, of the feast of Booths, verse 35. 36. The seventh was Atonement (or expiation) day; wherein they might do no work at all, verse 28. Ofthese, the Hebrews give these rules. The six days wherein the Scripture forbiddeth work, which are the first and seventh of the Pass●over; the first and eight of the feast of Booths; the day of the feast of Weeks (or Pentecost,) and the first day of the seventh month: are called good days: and the kesting is alike in them all; for it is unlawful to do 〈◊〉 servile work in them, save the work which is needful about food, Exod. 12. 16. Who so resteth from servile work in them, observeth a commandment; and who so doth in any of them, work which is not necessary for food, as if he build up, or pull down, or wove, or the like; he breaketh a commandment, and transgresseth against this prohibition. YE SHALL NOT DO A●● SERVILE WORK: and if he do, and there be witnesses and evident proof, he is by the law, to be beaten. [But for working on the Sabbath, he is to be stoned to death, Num. 15. 32. 35.] All work needful about meat is lawful; as killing (of beasts) and baking (of bread,) and kneading (of dough,) and the like. But such works as may be done in the evening of a feast day, they do not on the feast day: as they may not reap, nor thresh, nor winnow, nor grind the corn, or the like. For all these and such like may be done on the evening of the feast, and there is thereby no corruption, or minishing (of the taste▪) But they knead, and bake, and kill, and boil (or roast) on the feast day; because if they do these on the evening, there is thereby corruption, or minishing of the taste. For warm bread, or meat boiled this day, is not like the bread that was baked, or the meat that was boiled yesterday; nor the meat slain to day, like that which was slain yesterday; and so all the like unto these. They may not bake, or dress on a feast day, that which they will eat on the common working day: no work is permitted, which is needful about meats, save about those which are to be used on the feast day. If he have made it to eat on the feast day, and there remain some; he may eat that which is left, on the working day. Bathing and anointing, are contained under the general of meat and drink, and may be done on the feast day. Maimony in jom to●. chap. 1. sect. 1. etc.  
Vers. 8. a Fire offering] that is, burnt-offrings, as the Greek translateth, and so Moses explaineth it in Numb. 28. 19 though it implieth also other sacrifices offered up in fire to the Lord. ●argum jonathan expoundeth it, an oblation to the name of the Lord. seven days] all the days of the feast, seem to be called generally convocations of holiness, verse 2. and in every of them, an extraordinary number of sacrifices were to be offered, Numb. 28. 24. and 29. 17. 20. 23. 26. etc. though the first and last were the great days of the feast, in which they might do no servile work. Of these other days, the Hebrews say; The days which are between the first and the seventh of the Passeover, and the first and the eight of the feast of booths; are called the profane (or common working) days of the solemnefeast, and they are called the Solemnefeast. And although it is not said of any of them, it shall be a Sabbatisme; yet for as much as it is called a convocation of holiness, and it is the time of feasting in the sanctuary, it is unlawful to do work in them; that they be not like other profane days, wherein there is no holiness at all. And who so doth unlawful work in them, he is scourged, because it is forbidden him, by the doctrine of the Scribes. Yet all servile work is not forbidden: for any work, which if a man do it not in the solemnefeast, much hurt (or corruption) followeth, they may do it. As a man may gather his fruits, and the grapes of his vineyard, in the feast, if they be ripe. But it is unlawful for a man purposely to defer such works until the feast. If a man have fruits on the ground, and hath nothing to eat in the feast, but of them, though there be no danger of their perishing; they lay no necessity upon him to buy food in the market, till he reap after the feast; but he may reap, and bind, and thresh, and fan, and grind what him needeth. Also they may judge money-matters, and matters of life and death, in the solemn feast; and may write the matters of the judgement hall (or Court,) and all such like. And they may write private letters to friends, and reckonings, etc. and may do all things needful about the dead, [as did they that imbalmed our Saviour, Luk 23. 56. and 24. 1.] and may make him a coffin, etc. But they look not upon plagues (of leprosy, Levit. 13.) in the feast, lest he be found unclean, and his feasting be turned into mourning. Neither do they marry wives, etc. lest the joy of the feast be forgotten through the joy of the wedding. They make no merchandise in the feast, either selling or buying. But they may sell fruits, clothes, or instruments, needful for the feast. It is not lawful to mourn or fast in these days, but a man ought to rejoice in them, and have a merry heart, he and his children, and his wife, and his children's children, and all that are joined unto him, (Deut. 16. 14.) Although the rejoicing spoken of there, is the Peace offerings; yet under it is comprehended, that he and his children and his household should rejoice, every one as is meet for him: etc. Maimony in jom tob. chap. 6. sect. 22. and chap. 7. sect. 1. etc. and chap. 6. sect. 17. See after on verse 40. and Deut. 16.  
Vers. 10. reap the harvest] the original words are the same, reap the reaping, or, harvest the harvest. This law appertained to the Passeover, at what time, harvest in Canaan began to be ripe; and was to be done in the feast, namely on the 16. day of Abib, the morrow after the Sabbath, verse 11. that by sanctifying the first fruits unto the Lord, the whole harvest might be sanctified unto them. Rom. 11. 16. Prov. 3. 9 10. Ezek. 44. 30. ye shall bring] to weet, at the public charges of the Church: the manner is showed in the notes upon Levit. 24 8. a sheaf] or an Omer. which is the tenth part of an Ephah (or bushel) Exod. 16. 36. The Hebrew word signifieth both, and for the matter in hand both are true, save that if we English it shease, it is put for sheaves, one for many; as the Greek here translateth it sheaves (or handfuls.) But Sol. jarchi expoundeth this Omer the tenth part of an Ephah. This was not to be brought by every particular man, but by the whole congregation, one Omer for all the church: the manner whereof, in the He brew records, is said to be thus: In the Passeover they offer an oblation more than the daily sacrifice, from the first day until the seventh day, according to the addition at the new moons; two bulockes and one ram, and seven lambs, all burnt offerings; and a goat-bucke for a sin-offering: which is eaten in the second day of the Passeover, which is the sixteenth day of Nisan, [or March:] Numb. 28. 11. 19 24. They offer more than on other days, a lamb for a burnt offering, with the shease (or Omer) of waveoffring; (Levit. 23. 12.) And that is the meat-offring of the congregation. And the time of it is appointed, therefore it driveth away the sabbath, [that is, it is to be done, though it be the sabbath day.] They bring n●t this Meat-offring, but from the land of Israel, Levit. 23. 10. And it is to be reaped in the night, in the sixteenth night (of Nisan,) whether it be working day, or sabbath. And all the night is lawful to reap the spease in, or, if they reap it by day, it is lawful. It is to be taken from the standing corn, or (if they find none standing) of the sheaves. It is to be brought of green corn, and if they find none such, of the dry. This shease was brought of barley. In the evening of the feast day, the messengers of the 〈◊〉 [the high council in jerusalem] went out; and 〈◊〉 the cities near there about came together, that it might be reaped with great solemnity. And they reaped three Seahs' of barley [which make an Ephah or Bushel, as is noted on Gen. 18. 6.] by three men; when it was dark; etc. When it was reaped, they brougtt it into the courtyard (of the Sanctuary,) and threshed it, and fanned it, and purged it clean. And they took a tenth par● [that is, an Omer, Exod. 16. 36.] and put it in the fire, etc. as it is written (in Levit. 2. 14.) Green●eares-of-corne parched in the fire, corn beaten out of the full-eare. We have been taught that this is spoken 〈◊〉 the meat-offring of the sheaf only. And after that 〈◊〉 have parched it, they spread it in the courtyard, and the wind bloweth on it. Then they grind the three Se●●● (or Bushel of barley,) and take out of all, a tenth part (or Omer,) and that is waved: and the residue is redeemed, and may be eaten by any man. But this tenth par● of barley flower, they take, and mix it with a log [〈◊〉 half pint] of oil, on the sixteenth day of Nisan. And they put upon it an handful of frankincense, (Levit. 2. 15.) as upon other Meat-offrings: and wave it, and burn some of it on the altar, (as Levit. 2. 16.) and the residue is eaten by the Priests, as all other Meat-ofrings are. Maimony in Tamidin, etc. chap. 7. and Talmud Bab. in Menachoth, chap. 10. The reas●n why this oblation was of barley, was for that it was first ripe in the land of Canaan, to weet at the ●east of the Passover; but wheat harvest w●s after, at Pentecost or the feast of Weeks, Exod. 34. 22. Therefore in Ruth 2. 23. barley harvest, is ●er before wheat harvest: so in Egypt, the barley was ●●red, before the wheat, or rye, Exod. 9 31. 32. And in Ruth 1. 22. when Ruth came to Bethelem in 〈◊〉 beginning of barley harvest, there the Chaldee giveth this paraphrase, in the beginning of the Passeover, and in that day, the sons of Israel began to reaper's sheaf of the waveoffring, which was of barley: ●aving reference to this Law.  
V 11. for your favourable acceptation] in Greeke, acceptable for you: that is, that you and your otiation may be accepted in favour. If you offer it according to this right, it shall be acceptable for you; 〈◊〉 jarchi, on Levit. ●3. the morrow after the sabbath] Hebr. on the morrow of the sabbath; that is, the day after the Sabbath: meaning not the ordinary Sabbath, which was every seventh day of the week, but the Sabbath of the Passeover, which was always the fifteenth day of Nisan, (or March,) the first day of unlev●ned bread, called the Feast, Numb. 28 17. on which days were 〈…〉 Levit. 23. 32. 39 so the morrow after, was always the sixteenth day of Nisan, as is before noted. And so the Chaldee here translateth it, after the good day, that is, the feast: and the Greek faith, On the morrow of the first of the Sabbathes: because the first day, and the seventh day, were both Sabbathes; verse 7. 8. And Targum jonathan expl●●neth it, After the good day, the first (day) 〈…〉 Passeover, the Priest shall wave it. 〈…〉 Greek, offer it. How this waving was per 〈…〉 see the notes on Exod. 29. 24. Levit. 3. 5.  
Vers. 12. shall ●ffer] H●br. and Greek, 〈◊〉 〈◊〉 or make, meaning for sacrifice. See Exod. 10. 25. of his first year] Hebr. son of his year, that is, not above a year old, see Exod. 12. 5. This Lamb was to be brought with the sheaf (or Omer) of first fruits, besides all other sacrifices for the feast, mentioned in Num. 28. 19 24. So jarchi saith, It came as a bounden duty with the Omer. And it figured Christ (our perfect unblemished Lamb, 1 Pet. 1. 19) by whom those first fruits, and in them all the other fruits were sanctified, and made acceptable to God.  
Vers. 13. two tenth deals] too weet, of an Ephah: that is two Owner's. This was twice so much as by the Law was appointed for a Lamb, which ordinarily was but one tenth deal, Numb. 15. 4. neither was it doubled for any other, save for this Lamb offered with the wave sheaf. See the annotations ●n Numb. 15. 12. fine flower] of wheat, as was for all ordinary meat-offrings, Levit. 2. Exod. 19 2. oil] to weet, oil olive: and a log (or half pint) of oil was the stint for every tenth deal (or Omer) of flow●e. Maimony in Magnaseh 〈…〉 noth, chap. 12. sect. 7. of rest] in Greek; of sweet smell: the Chaldee expounds it, to be accepted with favour. of an Hin] a measure containing twelve logs; every log being so much as six eggs. See the notes on Exod. 29. 40. and 30. 24. And here the quantity of wine is not doubled, (as was before in the flower,) but is a fourth part only, which was the measure prescribed for the drinkeoff●ing of every ordinary lamb; Numb. 15. 5. So ●archi here not●th, Though the Meat offering thereof was doubled, yet the drinke-offring was not doubled.  
Vers. 14. not eat bread, etc.] God here by taught them, that they had no right to ear of any of the fruits of the land, (which was his, Levit. 25. 23) until by offering the first fruits with a Lamb sacrifice, they had made public profession both of their faith in Christ to come, and of their thankfulness to God for his mercies. The Hebrews say. It was unlawful, to reap in the land of Israel, any of the five kinds of corn, before they had reaped the shease (of wave offering,) Levit. 23. 10. They brought no meat-offring, drinke-offring, or first-fruits of new (fruits) before they brought the sheaf; and if they brought any, it was not allowable. Maimony in Ta●idin. chap. 7. sect. 13. 17. After the offering of the sheaf, new corn was lawful (to be eaten) out of hand; and they that dwelled ●ore off (from jerusalem) might eat thereof after midday [the 16. of Nisan;] for they knew that the Synedri●● would not be negligent herein [in offering the sheaf.] T 〈…〉 d Bab. in Menachoth, chap. 10. greenee●●es] or, full-eares: see Levit. 2. 24. The Hebrews say this is meant of the five kinds of grain only; which are wheat, ●ie, oats, and two kinds of ba●ley: whosoever did eat of any of these five kinds, new, so much as an olive, before the offering of the shease in the 16. of Nisan, was by the law to be beaten. And who so did eat of bread, and of parched-corne, and of green ears, of any of those five; he was to be beaten three times: for these are three prohibitions, distinct one from another, bread, and 〈…〉ed corn, and greene-eares. Maimony tom. 2. treat of Forbidden meats, chap. 10. ●ect. 2. 3. the oblation of your God] in Greeke, the gifts unto your God, He meaneth those forespoken of: for as it was unlawful for men to eat; so the Hebrews say, They might bring no Meat-offring (to God) of the new-fruits, before the sheaf: Matmony tom. 3. in Issure mizbeach. chap. 5. sect. 9  
Vers. 15. ye shall number] This commandment is unto every man of Israel, and in every place: but women and servants are free from counting; faith Maimony in Tamidin, chap. 7. sect. 24. from the morrow] or, on the morrow; the Chaldee saith after the feast day; as in verse 11. and Targum jonathan saith, after the first good day of the Passeover. And by the Hebrew canons, They reckon from the beginning of the day th●r fore they reckon in the night, from the night of the sixteenth of Nisan. Maimony thidem chap 7. ●●ct. 22. seven sabbaths] that is, as the Greek● and Chaldee expound it, seven weeks. So in Luk 18. 12. I fast tw●se in the Sabbath, that is, twice 〈◊〉 the week: (for the jews used and still do, to fast on the second and on the 〈◊〉 day of every week, as is testified by R. judah in M●sar, chap. 4.) Likewise in Matth. 28. 1. the first of the Sabbath, that is, the first day of the week. And hereupon this was called, the feast of Weeks, because of the ex●ct numbering, Exod. 34 22. complete] o. perfect, entire: that is, wanting nothing, as the word importeth., la●. 1. 4. Bat Sol. ●a ch● here saith, It teathe that they were to begin to number from the evening (the mo●●ow after the Sabbath,) for else▪ they were not complete.  
Verse 16 the morrow after the seventh sabbath] the Chaldee saith, 〈◊〉 after the seventh week; the Greek, till the morrow of the last week; of the seven. fifty days] Hereupon the Hebrews observe that it was commanded to number the days, with the weeks. And they held it needful to bless God every night, which sanctified them by his commandments, and commanded the numbering of the shease, that is, of the fifty days from the waving of the sheaf. Maimony in Tamidin, chap. 7. sect. 22 25. And of this word fifty, in Greek Penteconta; the feast is called in the new Testament Pentecoste, Act. 2. 1.: Cor. 16. 8. a new meat-offring] of the first fruits of the wheat harvest, as the former was of barley harvest: therefore this was called also, the day of the first fruits, Numb. 28. 26.  
Vers. 17. your habitations] in the land of Canaan. They bring not the two loaves, but from the land, and of new fruits, saith Maimony in Timidin, chap. 8. sect. 2. for a waveoffring] Hebr. bread of waving, that is, to be waved before the Lord. This was brought at the church's charge: the manner is noted on Levit. 24. 8. two loaves] or cakes; which word is added both by the Greek and Chaldee: the manner of this service, is said to be thus: They brought three Sea●s (that is, an Ephah or bushel) of new whea●: and did beat and tread them after the manner of all meat-offrings, and ground them to flowr●▪ and waved of them two tenthdeales, (that is, two Omers,) and the residue was redeemed, and might be eaten by any man. These two cakes (or loaves) of new corn, a tenth deal must be taken from each Scah and an half. Then they took the two tenth deals, and kneaded them one by one, and baked them one by one. And the making of them might not be on the feast day, nor on the Sabbath: if the evening of this feast (of Pentecost) were a Sabbath, they baked them in the evening of the Sabbath, and they were eaten in the third day after their baking, which was the feast day. And it is expressed in the Law, that they should be levened: and thus they did it; they brought leaven from some place, and put it into the measure of the tenth deal, and filled that tenthdeale with flower, and so levened it with that leven. They made the length of each cake seven handbredthes; and the breadth, four handbredths; and the height, four fingers. Maim. in Tamidin, chap. 8. sect. 3▪ 10. with leven] in Greeke, levened: so Leviticus 2. 11. and 7. 13.  
Vers. 18. perfect] in Greeke, unblemished. of the first year] Hebr. sons of a year: see Exod. 12. 5. one bullock] in Num. 28. 27. there are two bullocks, and one ram; here is one bullock, and two rams: those were an addition in respect of the feast day; these are a further addition, in respect of the two loaves, & therefore to be offered with them, as before he saith. The Hebrews explain it thus: In the fiftieth day from the numbering of the sheaf, is the feast of Weeks [Exod. 34. 22. or of Pentecost, Act. 2. 1.] and it is a Retention [or solemn assembly;] and this day they offer more (than other days) two bullocks, and aram, and seven lambs, all of them burnt offerings; and a goat for a sin-offering, and these are the offerings spoken of in Num. 28. 26. 27. 30. and they are the addition of the day. And yet they bring more for this day, a meat offering of new (wheat) in two leaves. And they offer with the loaves, a bullock, and two rams, and seven lambs, all burnt offerings; and a goat for a sin-offering; and two lambs for Peace offerings; and these are the oblations spoken of in Levit. 23. So there are to be offered this day, over and beside the two daily-sacrifices, three bullocks, and three rams, and fourteen lambs, twenty beasts in all, for burnt offerings; and two goats for sin, which are eaten; and two lambs for peace-offrings, which are eaten. Maimony in Tamidin, chap. 8. sect. 1. These sacrifices figured Christ unto them, by whose death their sins should be pardoned, their persons sanctified, and their thanksgiving unto God made acceptable: by whom also the fruits of the land were blessed unto them; and as the wheat is better than barley, so their first-fruits which they brought in sign of homage to the Lord, was more of the wheat, than of the barley, and with many moesacrifices. drinke-offrings] which were usually given with all sacrifices: the measure of them is ●er, in Num. 28. 5. 7. 12. 13. 14. of rest] in Greeke, of sweet-smell: in Chaldee, which shall be accepted with favour.  
Vers. 19 shall offer] Hebr. shall do, as verse 12. a Sin-offering] whereby they acknowledged their unworthiness to appear before God, or to enjoy the fruits of his land, otherwise then by Christ their sacrifice of Atonement. of Peace-offrings] or, of payments, whereby they paid thanks and praises unto God for his mercies; which being done also with sacrifices, shown that by Christ, we must offer praise to God continually, Heb. 13. 15. It is observed by the Hebrews, that the Church (or Congregation) never offered a●y Peace-offrings, but these. Maimony treat of Offering sacrifices, chap. 1. sect. 4. See the notes o● Leviticus 4. 14.  
Vers. 20. wave them with the loaves▪ The 〈◊〉 is recorded to be thus; They brought the two 〈◊〉 (the Peace-offrings) and waved them whiles they were yet alive; and afterwards killed them, and said them, and took the breast and the shoulder of each of them 〈◊〉 (as in Levit. 7. 30. 32.) and laid them down by the 〈◊〉 loaves, and (the priest) put both his hands under the●, and waved them all together, in the east side, the place of all wave-offrings. Afterward, he burned the fats of 〈◊〉 the lambs, and the rest of the flesh, was eaten by the Priests. Likewise the two loaves, the highpriest 〈◊〉 the one of them; and the other was divided to all the custodies (the Priests in their charges) and both of them were eaten the same day, and half the night, as the 〈◊〉▪ of the most holy things. Maimony in Tamidin, chap. 8 sect. 11. holiness] that is, most holy. The Peace-offrings of particular persons were light holy things, but the peace-offrings of the Congregation, were holy of holies, that is, most holy; as 〈◊〉. jarchi here observeth. for the Priest] 〈◊〉 〈◊〉 may eat them, as before is showed. The 〈◊〉 〈◊〉 death, for the Priest that offereth them. The 〈◊〉 the Priests to eat these and other ●oly things, 〈◊〉 in Numb. 18. 8. 9 10. etc.  
Vers. 21. shall proclaim] or, shall convocate, 〈◊〉 is, call-together the people: in Greek, ye shall 〈◊〉 this day. this self same day] Hebr. the strength (or body) of this body: so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holy 〈…〉 an holy convocation, and meeting together of all the people: partly in remembrance of their coming out of Egypt, Deut. 16. 12. who came thence tokeepe a feast to the Lord in the wilderness, Ex●●. 5. 1. 3. which they keep at mount Sinai, Exod. 24. where also the Law was given at this time of the year; Exod. 19 1. 11. the memorial where 〈◊〉 celebrated by this yearly feast; and pardy to 〈…〉 ctifie the first fruits of their wheat harvest, and to celebrate God's mercies for the fruitfulness 〈◊〉 their land; as this place showeth. The chief th●●g figured hereby, was the solemn giving of the 〈◊〉 of Christ, which after was performed in jerusalem, at this feast of Pentecost, when he sent his Apostles the gifts of his spirit, in fiery tongues, Act. 2. 1. 2. 3. whereupon they went forth to reap that which the Prophets had sown, gathcring fruit unto 〈◊〉 eternal, and bringing the wheat of God into his garner; unto the everlasting praise of the glory of his grace. joh. 4. 35.— 38. Luke 3. 17. Eph. 1. 3. 〈◊〉. And this Feast we now celebrate, whiles with joy and thankfulness unto God, we receive the 〈◊〉 the spirit of life in Christ jesus, which hath mac●● free from the law of sin and death, Rom. 8. 2. 15. Galath. 3. 2.  
Vers. 22. not wholly-rid] not ●ut down all, 〈◊〉 leave some in the corner of thy field for the 〈◊〉. This law was given before, in Levit. 19 9 in the: very words; see the annotations there. God, speaking here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉 repeateth that law concerning the poor, whose relief, he joineth with his own service; as in repeating these feasts, he maketh express mention of such also, to be made partakers of their joy, Deut. 16. 11. 14. See also Deut. 24. 19— 22. where this law is enlarged.  
Vers. 24. the seventh month] called of the Hebrews ●isri▪ of us now, September; in scripture it is named Ethanim, 1 King. 8. 2. which the Chaldee there expoundeth the month of the Ancients; which they called the first month, etc. and now it is the seventh month. So Targum jonathan here explaineth it, In Tisri which is the seventh month. In this month, Solomon's Temple was dedicated. the first day] which was at the new moon: for all their months in Israel, were counted by the Moon. asabbatisme] that is, a rest, or cessation from your labours: Targum jonathan calleth it a good day. blowings-of-trompet] or, of cornets; the Greek translateth a memorial of trumpets: the Chaldee, a memorial of shouting. The Hebrew Tragnah here used, is generally a loud showing noise, commonly for joy, as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow, as jer. 20. 16. Mich. 4. 9 and is either with man's voice, or with sound of trumpet, and then it is that broken sound called an alarm, Numb. 10. 5. 7. Again, Trumpet's were of two sorts, some of metal, as the silver trumpets in the Sanctuary, Numb. 10. 2. some of horn, called cornets, 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trumpets and cornets, appeareth by Numb. 10 10. in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, etc. and in Psal. 81. 3. Blow up the cornet (or trumpet) in the new-moon, etc. At every new-moon they had a solemnity in Israel, and offered (besides the daily sacrifices) two bullocks, one ram, seven lambs, for burnt-offrings, with their meat and drinke-offrings, and a goat for a sin-offering, Numb. 28. 11. 15. and at this new moon, which was the beginning of the year, they offered all the foresaid sacrifices, and over and besides them, one bullock, one ram, and seven lambs for burnt-offrings, and a goat for a sin-offering, Num. 29. 1. 6. The trumpet which they proclaimed the new year with, was the same that they proclaimed the jubilee with, which was a cornet (called in Hebrew Shophar) Levit. 25. 9 The Hebrew doctors writ here of thus; It is commanded by the Law to hear the sound of the trumpet (or cornet.) in the beginning of the year, Numb. 29. 1. and the trumpet which they blew with, either in the beginning of the year, or at the jubilee, was of arams horn crooked; and all cornets, save of rams horn, were unlawful. And although it be not expressed in the law, that the blowing at the new year should be with the cornet (Levit. 23. 24.) yet of the jubilee it is said, SHOPHAR TRUGNAH (the cornet of loud sound) Levit. 25. 9 whereupon we have been taught, the sound (or▪ blowing) at the jubilee was with the cornet (Shophar;) also the sound at the beginning of the year, was with the cor 〈◊〉. In the Sanctuary they did blow in the beginning of the year, with one cornet and two trumpets; because it is written (in Psal. 98. 6.) with trumpets and sound of cornet, shout triumphantly before the LORD the King: but in other places they did not blow in the beginning of the year, save with the cornet only. All are bound to hear the sound of the cornet, Priests, and Levites, and Israelites, and Proselytes, and servants that are made free: but women, and servants, and children, are not bound. The sound Trugnah (or alarm) spoken of in the law, is not certainly knowue of us, by reason of the length of years and our many captivities, so that we know not how it was. Maimony in Shophar, etc. chap. 1. sect. 1. 2. and chap. 2. sect. 1. and chap. 3. sect. 2. Howbeit by the same author, and by Thalm. Bab, in Rosh hasshanah, chap. 3. and 4. it appeareth, that they used to blow with these cornets, both in jerusalem and in all other cities in the Synagogues, (for the feasts were proclaimed in all their cities, and not only in jerusalem, Nehem. 8. 15.) and with it, they used prayers and blessings, and reading of some scriptures, ●itting the matter in hand. This blowing of trumpets by the Priests in the Sanctuary, and Ministers in the Synagogues, which all the people were bound to hear, (whereupon the Prophet saith, Blessed is the people that know the sound, Psal. 89. 15.) signified the preaching of the word by God's messengers, who should lift up their voice like a trumpet and show his people their transgression, Esa. 58. 1. denouncing Gods judgements tor trespassing against his law, Hos. 8. 1. that they may tremble, and repent with fasting and prayer, that they may find mercy with the Lord, joel 2. 1. 15. 16. 17. that awaking out of sleep, and arising from the dead, Christ might give them light, Ephes. 5. 14. And as trumpets were most solemnly blown every new years day, and every year of jubilee; so against Christ's coming to preach the acceptable year of the Lord, (Luk. 4. 19 21.) john the Baptist blew the trumpet in Israel, preparing the way before him, preaching the baptism of repentance for remission of sins, Mar. 1. 1. 2. 3. 4. of whose ministry, this feast of blowing of trumpets, seemeth to be a special figure. See more on Num. 10. The Hebrews had a like understanding in this mystery, for they say that the blowing of trumpets at the beginning of the year, had a mystical signification, as if it had been said, Awake ye sleepers, out of your sleep; and ye deep sleepers, wake up out of your deep sleep; and make inquiry into your works, and turn by repentance, and remember your Creator: behold they that forget the truth, through the vanities of the time, and that go astray all their year in vanity and emptiness, which will not profit, nor deliver; look to your souls, and amend your ways and your actions, and let every one of you for sake his evil way, and his eogitation which is not good. Maimony in treat. of Repentance, chap. 3. sect. 4. And to the end he might the more seriously convert unto the Lord, all the house of Israel, were wont (as he saith) to do many almsdeeds, and good works, and to exercise themselves in the commandments from the beginning of the year unto the day of atonement (which was the tenth day of this month,) more than all the days of the year: and they used all, to rise in the night, these ten days, and to pray in the Synagogues, with words of supplication for grace, etc. Ibidem, sect. 4.  
Vers. 27. a day of Atonement] or, of expiation and reconciliation to God, that they might have forgiveness of all their sins. Of this day, and the rites about it, the Law is more largely given before in chap. 16. Between this and new years day before, were eight whole days, which space they had to prepare themselves, afterthe sound of the trumpet, unto humiliation for their sins, and reconciliation unto God in Christ. afflict your souls] humble yourselves in fasting, prayer, etc. see the notes on Levit. 16. 29. where five things are showed to belong unto this afflicting of themselves; which things are also mentioned by Targ. jonathan in this place. a fire-offring] many burnt-offrings and sacrifices, described in Levit. 16. and Numb. 29. 7. 11.  
Vers. 29. every soul] in the Chaldee, every man: so in verse 30. cut-off] in the Greek and Chaldee, destroyed; and Targum jonathan addeth destroyed by death: meaning if they did it presumptuously. But from this fasting and afflicting or themselves, they exempted sick folks and children, as is showed on Levit. 16. 29.  
Vers. 30. I will even destroy that soul] or, will make him perish: in Greek, that soul shall perish from the people thereof. The Hebrews explain this law thus; It is commanded to rest from work, on the tenth of the seventh month, Levit. 16. 31. and who so doth work therein, omitteth the keeping of a commandment, and transgresseth against a prohibition, Numb. 29. 7. And if he do it willingly of presumption, he is guilty of cutting off: if ignorantly, he is to bring the sin-offering appointed for the same. All work for which they are to be stoned, if they do it on the Sabbath, if they do it on this day, they are to be cut-off. And whatsoever is unlawful to be done on the sabbath, which is not work; is unlawful to be done on this day; and if he do it, he is to be scourged, as he is to be scourged for doing it on the sabbath. There is no difference between the sabbath, and this day, for these matters, save this, that for presumptuous doing it on the sabbath, he is to be stoned, and for doing it on this day, he is to be cut off. Maimony treat. of the Rest of the tenth day, chap. 1. sect. 1. 2.  
Vers. 32. in the ninth] the Greek translateth, from the ninth of the month from the evening, until the tenth of the month at evening ye shall sabbatise (or rest) your sabbaths. From these words the Hebrews gather, that their fast began a little before the tenth day began, and continued a little after it was ended. See the notes on Levit. 16. 29.  
Vers. 34. of Roothes] or, of Tabernacles, made of boughs of green trees; as verse 40. In the new Testament this feast is called in Greek Skenopegia, that is, the pitching of tents, or setting up of booths, joh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept, in remembrance of God's favours to them in the wilderness, where they dwelled in booths, vers. 43. and to show their thankfulness unto God, for the fruits which in this month they reaped; Deut. 16. 13. 14. and to figure out the coming of Christ into the world at this time of the year, to dwell in the Tabernacle of our flesh, who was made flesh, and dwelled (or pitched his tent) among us, joh. 1. 14. At this feast, Solomon's Temple, (a figure of Christ's body, joh. 2. 19 21.) was dedicated with great solemnity, and the Ark brought into it, 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keep, Zach. 14. 16.— 19 which thing we do, by belief in Christ, that his grace is 〈◊〉 cient for us; and that in all our infirmities, the power of Christ resteth upon us (or protecteth us as a Tabernacle) as Paul saith, 2 Cor. 12. 9 Likewise knowing that when our earthly house of Tabernacle, wherein we are, shall be dissolved, we have a building of God eternal in the heavens, with which we desire to be clothed; and therefore being strangers and pilgrims on earth, we have our conversation in heaven, until we put off this our tabernacle; 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven days] a complete number, figuring 〈◊〉 whole life time in this frail tabernacle, to be holy unto the Lord: as did the seven days of unlevened bread; whereof see the notes on Exod. 12. 15.  
Vers. 35. convocation of holiness] an holy assembly of the people to serve God, and learn his law; Deut. 31. 10. 11. Nehem. 8. 18. servile wor●● Hebr. work of service: see verse 7.  
Vers. 36. a fire-offring] in Greeke, burnt-offring●. There were many sacrifices offered all the days of this feast, the chiefest whereof were burnt offring● their manner and order is described at large, in Num. 29. 13. 38. the eight day] which was the 22. of Tisri, or September. a solemne-assemblie] or, generall-assemblie; called in Hebrew Gn●●sere●●, (or Atsereth) which hath the signification of restraining or retaining, because this day, the people were restrained from work, and retained together in a public assembly. The Chaldee translateth it, ye shall be assembled together: and so the word is in other cases used for an assembly, jer. 9 2. The Greek here and often turneth it Exodion; as being the day of the Outgoing or end of the feast: and it is called the last and great day of the feast, joh. 7. 37. Thelast day of the Passeover, is called also by 〈◊〉 name, Deut. 16. 8. And the Hebrew doctors apply the name absolutely to the feast of Pentecost often in their writings, whereupon josephus' 〈◊〉 (in b. 3. chap. 10.) at Pentecost, which the Hebrews call ASARTA, and that signifieth Pentecost. In 〈◊〉 5. 21. it is translated in Greek Paneguris, which word Paul useth in Heb. 12. 23. for a general assembly.  
Vers. 37. a sacrifice] this may mean the Sin-offering, which daily was to be offered with the Burnt-offrings, by the law, Num. 28. 15. 22. and 29. 5. 11. etc. also the Peace-offrings, (and so the Chaldee here explaineth it,) which the people offered at the feasts, 2 Chron. 30. 22. the thing] Heb. 〈◊〉 word of a day in his day; whereby is meant, ev 〈…〉 thing in his due time. This phrase is also used 〈◊〉 God his administration to his people, for their 〈◊〉 in due time daily, 1 King. 8. 59 A like speech is 〈◊〉 the year, the thing of a year in the year, that is, a yearly rate, 1 King. 10. 25.  
Vers. 38. your gifts] hereby may be meant the firstborn cattles, and first fruits, which they ga●● unto the Lords Priests, Numb. 18. or such 〈◊〉 burnt-offrings, and peace-offrings as the 〈◊〉 would give at the feasts, as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vows] that is, vowed sacrifices, which also they brought at the solemn feasts, Deut. 12. 6. 7. 11. 12.  
Vers. 39 the revenue] or income, that is, the corn and wine and oil, etc. Hereupon this is called the Feast of ingathering, Exod. 23. 16. a sabbatisme] that is, arrest from your labours.  
Vers. 40. the first day] to weet, of the feast; which was the fifteenth day of the month, verse 39 So there were four days between the Feast (or Atonement day) and this Feast of Booths; as there had been eight days between the feast of Trumpet's, and that Feast. the fruit] this may be understood of branches with the fruit upon them: as in Ezek. 19 12. where for fruit, the Greek translateth branches: howbeit the Hebrews take it properly for the fruit of the tree. of goodly trees] Hebr. of the tree of goodliness (or of honour,) which the Chaldee, and Targum jerusalemy translateth, of the Pomecitron tree. So the Hebrew doctors say, The fruit of the goodly tree spoken of in the law, is the Pomecitron. Maimony in Shophar and Succah, chap. 7. sect. 2. This tree beareth apples at all times, some falling-off, some ripe, some springing up continually; as Pliny saith, Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees, to be the branches of Olives, Oile-trees, and Myrtles mentioned in Nehem. 8. 15. wherewith they made the booths: but the Hebrew doctors understand this here to be the fruit and branches borne in men's hands, at the feast; as after is to be showed. boughs] in Hebr. Cappoth, so named of being bowed or crooked: these boughs of Palmtrees, the Chaldee and the jerusalemy Targum calleth Lulabin, as growing out of the heart of the tree; and the Hebrews describe them to be the shoots (or stiff branches) of the palm (or date) tree, when they are budded, before the leaves be spread abroad, whiles it is yet like a r●d (or sceptre,) and that it is called Lulab. Maimony in Shophar, etc. chap. 7. sect. 1. It is known, by humane writers, that the branches of this tree, were wont to be carried in men's right hand, for signs of victory; Pausanias in Arcadicis. In like signification, the children of God are said to have palms in their hands, Revel. 7. 9 and the palm-tree is geene and flourishing, Psalm 92. 13. of a tall and upright stature, whereto the Church of Christ is likened; in Song 7. 7. 8. These Palm branches (or Lulabin) the jews used to bear in their hands, at this feast. branches of thick trees] Hebr. the branch of the thick tree: these the Chaldee paraphrast interpreteth Hadasin, that is, Myrtles; and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Booths which the jews then kept: but branches of thick trees are mentioned also besides: so that it seemeth to be more general; but the Hebrews restrain it here. The branch of the thick tree, spoken of in the Law, is the Myrtle (branch) whose leaves cover the wood thereof, as when there are three leaves or more upon one place of the stalk: but if there be two leaves together, and 〈…〉 leaf above them, it is not thick, but is called Hadas Maimony in Shophar, etc. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. jarchi (in his annotations there) saith; Hadas (the Myrtle in Neh. 8.) is Hadas shoteh, which is not meet for the Lulab, [the branch to be carried in the hand,] but for booths: and the thick tree; that is the Hadas (or Myrtle) fit for the Lulab. But this they say to maintain their traditions, and pomp at this feast, after mentioned. The Myrtle is like the Olive tree, but hath lesser leaves; it is mentioned among other goodly trees, which figured the prosperity of the Church, in Esa. 41. 19 and opposed unto Briars, Esa. 55. 13. So in Zacharies' vision, Zacharie 1. 8. willows of the brook] or of the bourn, that grow in valleys, and by rivers sides. Therefore the growth of godly men, is likened to willows by watercourses, Esa. 44. 4. Of carrying these branches, the Hebrew Doctors sometime call this feast, The feast of willows. The Booths that they dwelled in, these seven days, might be made either of these, or of the boughs of any other trees, or of any thing that grew out of the ground: but these four, they got specially to carry in their hands, (so they understood this law,) after this manner. These four kinds (say they) are one commandment, and are called the commandment of the Palme-branch (Lulab.) And they may not have fewer or moe than these. And if they cannot find any one of them, they may not bring for it of another kind, like thereunto. They bind the Palme-branch, and Myrtle, and willow branch, and make of them three, one bundle. And when a man takes them up to go forth with them; he blesseth (God) first, for the taking-up of the Palm branch. This bundle he carrieth in his right hand, and the Pomecitron in his left; and carrieth them as they grow, with their roots downward to the earth, and their tops upward into the air. If he wanted any one of these branches, he carried them not till he had all. The Palm branch might not be less than four hand-bredths long: the myrtle and the willow branch, not less than three: though they were longer, it was allowable. The Pomecitron might not be lesser in bigness then an egg; greater it might be as much as they would. As they carried, they waved (or moved) the branches three times towards every wind (or quarter of the world.) They carried them at the time of reading the hundred and eighteen Psalm. They might carry them any time of the day, but not by night. The commandment to carry these branches is but for the first day of the feast only, as it is said (in Levit. 23. 40.) And ye shall take unto you in the first day. And in the Sanctuary only, they carried them every of the seven days of the feast; upon this ground, Ye shall rejoice before the Lord your God, seven days, Levit. 23. 40. Whosoever is bound to (the Law of) the Trumpet, and of Booths, is bound to carry the Palme-branch: others are free. The child that knoweth how to wave it, is bound, by the doctrine of the Scribes, to carry the branch, that he may be trained up in the commandments. Every day they went about the Altar once, with the palmebranches in their hands, and said O LORD SAVE NOW, (or Hosanna) and O LORD PROSPER NOW, (Psal. 118. 25.) and in the seventh day, they went about the Altar seven times, etc. Maimony in Shophar, chap. 7. s. 5. etc. Hereby we may see the reason, why at Christ's coming into jerusalem, (though at another time of the year,) the people and children strewed the way with branches of trees, and took branches of Palm▪ trees, and went forth to meet him, and cried Hosanna, Matth. 21. 8. 9 etc. joh. 12. 12. 13. For all the legal Feasts had their accomplishment in him, and to him the honour and solemnity of every feast, did by right appertain. ye shall rejoice] with spiritual joy, in remembrance of former deliverances, v. 43. and ●of the present blessings of God, Deut. 16. 15. and in expectation of future good things to be accomplished in Christ: Zach. 14. 16. etc. The Hebrews say, Although we are to rejoice in all the solemn feasts, yet at the feast of Booths, there was in the Sanctuary a day of more exceeding joy: and thus they did. In the evening of the first good day, they prepared in the Sanctuary a place for the women above, and for the men beneath, that they might not be together; and they began to rejoice at the end of the first good day; and so in every other day of the common days of the solemnity; they began, after they had offered the daily evening sacrifice, to rejoice the rest of the day, and all the night. They strooke up the pipe, and played on Harps, and Psalteries, and Cymbals; and every one with instruments of music, which had skill to play with his hand, and he that could sing, sung with his mouth. And they skipped, and clapped hands, and leapt, and danced, every man as he could, and sung songs and hymns. But this mirth, was not on the Sabbath, or on the good day. And it was not the common people that did this, or who so would: but the great wise men of Israel, the ●eads of the Sessions and Synedrions, and Elders, etc. these were they that leapt, and danced, and played and rejoiced in the Sanctuary, in the days of the feast of Booths; and all the people, men and women, came to see and hear. The joy which a man rejoiceth in doing a commandment, and in the love of God which commanded it, is a great service, etc. But who so hath a proud mind, and glori●ieth himself, and is honourable in his own eyes, in these places; he is a sinner and a fool; and of this Solomon warneth saying, Set not out thy glory in the presence of the King, (Prov. 25. 6.) But who so humbleth himself, and maketh himself vile in these places, he is great, and honourable, and serveth of love; and so David the King of Israel said, And I will yet be more vile than thus, and will be base in mine own eyes, (2 Sam 6. 22.) And there is no greatness or honour, save to rejoice before the Lord, as it is written, And David the King, leaping and dancing before the Lord, (2 Sam. 6. 16.) Maimony in Shaphar, chap. 8. sect. 12.— 15. The ●ewes had also other traditions at this fe 〈…〉, which they say came from Moses; recorded in Thalmud Bab. in Succah, chap. 4. and by Maimony tom. 3. in Tamidin, chap. 10. sect. 6. etc. how all the seven days of this feast, they poured water upon the altar. There was a golden vessel containing three Logs, that was filled at Shiloah (a well whose waters ●an softly into the brook Kedron, Esa. 8. 6. Nehem. 3. 15.) (they brought it to the Water gate, and there they (sounded and shouted. Then they carried it to the Altar, where it was poured out with the wine of the daily sacrifice, etc. Upon this occasion it is thought that our Saviour in the last day (of this feast) the great day of the feast, stood up and cried, saying, If any man thirst, let him come unto me and drink, he that believeth in me, as the scripture 〈◊〉 said, out of his belly shall flow rivers of living 〈◊〉, joh. 7. 37. 38. so calling the people from their carnal pompous observations, to the true spiritual refreshing of their souls.  
Vers. 42. dwell in Booths] or, sit in taberna 〈…〉; which after in jerusalem, they made on the tops of their houses, and in their courtyards, and in the streets, etc. Neh. 8. 16. They were made of the branches of trees, as there appeareth, verse 15. And by the Hebrew canons, the Booths might not be covered with any cloth, or other thing, which had not grown out of the earth, or was not cut 〈◊〉 from thence, or with any thing that might receive uncleanness, or that had an evil savour, or that was faded, or fallen-off alone: if they cov 〈…〉 with any of these, it was unlawful. Thalmud B●● in Succah, chap. 1. and Maimony in Shophar, chap. 5. sect. 1. 2. Moreover they set the measure of a both, to be not less in height, than ten 〈…〉 bredthes, nor more than twenty cubits: but it might be as wide as they would. If it had not three sides (or walls,) or if it had not a ●●atroofe, it was unlawful. Maimony ibidem, chap. 4. The dwelling (or sitting) in these booths, was, that they should eat and drink and dwell in them all the seven days, both day and night, as they used to dwell in their houses, other days of the yeer●▪ And all those seven days, they made their how 〈…〉 empty, and furnished their booths; with all com●ly vessels, and bedding, drinking vessels, 〈◊〉, etc. but cauldrons, kettles and such like, were without the both. If the rain fell, they might go out of the booths into their houses, 〈◊〉 the rain was over. At all times when they 〈◊〉 sit down in the Booths, all the seven days, they blessed (God) before they sat down, who sanctified them by his commandments, and commanded them to sit in Booths. Maimony 〈◊〉 chap. 6. sect. 5. etc. every homebo 〈…〉 〈◊〉 borne in the land of Israel: the Hebrews 〈◊〉 women, and servants, and children, and sick 〈◊〉▪ But children of five or six● years old and upward, were bound hereto, that they might be trained up in the commandments. Such as were watch men of the city by day, were discharged for the day, but bound to lie in booths by night; and s●●h as watched by night, were discharged for the night, but bound by day. Maimony in Shopher, chapter 6. section 1.— 4.  
Vers. 43. your generations] your posterity. to dwell in booths] so that the first place where ●rael camped, after they came out of Egypt, was called S●ccoth, that is, Booths, Exodus. 12. 3▪ At the e●d of every seventh year, the Law was commanded to be solemnly read before all the people at this feast; that they might ●●ame 〈◊〉 the Lord their God: Deut. 31. ●0.— 13. See the performance here of, in Neh. 8. 18. And whereas at this time of the year, the people had gathered 〈◊〉 fruits into their houses, and filled them 〈◊〉 all good things: lest their prosperity should cause them to forget both God and themselves, this Law was given, that they should then dwell in booths; to remember their miseries past, and to expect a full redemption of their bodies & souls by Christ ●esus our Lord.    

CHAP. XXIIII.  
1, The Israelites are commanded to bring oil for the lamps, which Aaron must order. 5, The Show bread, with from kincense, to be set on the Table every Sabbath, and eaten by the Priests. 10, 23, Shelomiths' son blasphemeth, and is stoned to death. 15, The like law is given for all blasphemers. 17, Death is appointed for Murderers. 18, Satisfaction for damages and blemishes.  
AND jehovah spoke unto Moses, saying. Command the sons of Israel; that they take unto thee, pure oil olive, beaten, for the Light: to cause the lamp to ascend up, continually. Without the veil of the Testimony, in the Tent of the congregation; shall Aaron order it, from evening unto morning, before jehovah, continually: it shall be a statute for ever, throughout your generations. Upon the pure candlestick, shall he order the lamps: before jehovah, continually.  
And thou shalt take fine-flowre, and bake it, twelve cakes: two tenthdeales, shall be in one cake. And thou shalt set them, in two rows, six on a row: upon the pure table, before jehovah. And thou shalt put upon each row, pure frankincense: that it may be for the bread, for a memorial, a Fire- offering unto jehovah. In the sabbath day in the sabbath day, he shall set-in-order, before jehovah, continually: from the sons of Israel, an everlasting covenant. And it shall be, for Aaron and for his sons; and they shall eat it, in the holy place: for it is holy of holies to him, of the Fire- offerings of jehovah, by an everlasting statute.  
And there went out, the son of an Israelitish woman; and he was, the son of an Egyptian man; amongst the sons of Israel: and the son of the Israelitesse, and a man an Israelite, strove-together in the camp. And the Israelitish woman's son, blasphemed the Name, and cursed; and they brought him; unto Moses: and his mother's name, was Shelomith the daughter of Dibri, of the tribe of Din. And they put him in ward: that he might declare unto them, by the mouth of jehovah. And jehovah spoke unto Moses, 
〈◊〉 〈◊〉  saying. Bring-forth him that hath cursed, out of the camp; and let all that heard him, lay their hands upon his head: and let all the congregation stone him. And thou shalt speak, unto the sonnns of Israel, saying: Any man, when he shall curse his God, than he shall bear his sin. And he that blasphemeth the Name of jehovah; shall surely be put to death; all the congregation, stoning shall stone him: as well the stranger, as the home-born; when he blasphemeth the Name, shall be put to death.  
And a man, when he shall smite, any soul of man: shall surely be put to death. And he that smiteth the soul of a beast, shall recompense it: soul for soul. And a man when he shall give a blemish upon his neighbour: as he hath done, so shall it be done unto him. Breach for breach; eye, for eye; tooth, for tooth: as he hath given a blemish, upon a man, so, shall i● be given upon him. And he that smiteth a beast, shall recompense it: and he that smiteth a man, shall be put-to-death. One judgement, shall ye have; as well the stranger as the home-born, shall have it: for, I am jehovah, your God. And Moses spoke, to the sons of Israel: and they broughtforth him that had cursed, out of the camp, and stoned him, with stones: and the sons of Israel did, as jehovah commanded Moses.  

Annotations.  
THat they take] or, as the Greek translateth, and let them take unto thee; that is, take and give (or bring) unto thee: see the like phrase in Gen. 15. 9 Exod. 25. 2. Num. 19 2. As the former laws in chap. 23. taught Israel the profession of their obedience to God, in the holy times sanctified for his worship: so these here, taught them the like, in respect of the holy things which concerned God's service in his Sanctuary. olive] or, of the olive-tree: the oil whereof, figured the graces of God's spirit; and the beating of the oil, signified the labours and afflictions of God's people in preaching the word of grace. This Law is here repeated from Exod. 27. 20. etc. where it was before given: see the annotations there. the Lamp] in Chaldee, the Lamps, meaning the seven lamps, as is explained in Num. 8. 2. which are interpreted, the seven Spirits of God, Rev. 4. 5. that is, the manifold graces of the Spirit: now there are diversities of gracious gifts, but one and the same Spirit, 1 Cor. 12. 5. 11. so the seven lamps are here as one Lamp. Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up] that is, to burn, as the Greek and Chaldee expound it: for the flame always ascendeth. continually] this the Hebrews expound, from night to night, as the continual Burnt-offring, which was not but from day to day. Sol. ●archi on Lev. 24. And in Targ. jonathan it is explained, in the Sabbath day, and in the working day. This Law showeth the ordinary duty of the Church, to provide oil for the Lamp. In times of distress, the Prophet saw a vision of two olivetrees on each side of the candlestick, emptying out of themselves golden oil, through two golden pipes. God teaching that the work of grace, is not by humane power or might, but by his Spirit. Zach. 4. 2. 3. 6. 11. 12.  
Vers. 3. without the veil] meaning without the second veil (as it is called in Heb. 9 3.) which parted between the most holy place, and the holy. of the testimony] which is before the testimony. Exod. 27. 21. meaning the Tables within the Ark; called the Testimony, Exodus 25. 21. before which the veil did hang, Exodus 40. 21. Aaron] and his sons: Exod. 27. 21. figuring Christ who by his seven spirits, with the oil of his grace, causeth his word to shine in the sanctuary of his Church, Rev. 4. 5. from evening unto morning] that is, putting in so much oil as may cause it to burn from evening to morning, all the night: the measure (they say) was half a Log, (about a quarter of a pint,) of oil for every Lamp. Sol. jarchi. See Exod. 27. 20. 21. And that the lamp went out in the morning, appeareth by 1 Sam. 3. 3.  
Vers. 4. the pure candlestick] made all of pure gold; a figure of Gods Law. See Exod. 25. 31. Or, it may be called the pure candlestick, because it was daily to be purified and made clean by the Priests. before jehovah] there in the holy place were the lamps to be trimmed; and so might not be trimmed without, and afterward brought in; as Chazkuni here observeth.  
Vers. 5. fine-flowre] of wheat. The making of the show bread is said to be thus; They brought four and twenty Seahs' [or Pecks, which are eight Ephahs, or Bushels,] of wheat for the Meat-offrings; out of which, being beaten and ground, they bolted four and twenty tenthdeales (or Pottles) of fine-flowre: and made thereof twelve unlevened cakes. They were kneaded and moulded without the court, but baked within the courtyard, as other Meat offerings. And they had three forms (or moulds) of gold; one wherein they put the cake, when it was dough; and the second, wherein they baked it; and the third wherein they put it after it was taken out of the Oven. Every cake was square, ten hand-bredths long, and five broad; and seven fingers high. And the Table, was twelve hand bredths long, and fix broad: they set the length of the cake, on the breadth of the table, so that the cake was two band-bredths over the one side, and two over the other, etc. Maimony in Tamidin (or Daily sacrifices) chap. 5. sect. 5.— 9 See also the notes on Exod. 25. 29. bake it] not in the Sabbath day, nor on a feast day, but in the evening of the Sabbath they baked it, and set it in order on the morrow, Maim. ibidem, sect. 10. twelve cakes] answerable to the number of the twelve tribes of Israel, represented by these cakes, and in them all Gods elect, (called his Israel, Gal. 6. 16.) which are as unlevened cakes, 1 Cor. 5. 7. presented unto him in Christ, as upon a pure table in his Sanctuary; where his favourable face is always upon them. These are called the Show bread, whereof see Exod. 25. 30.  
Vers. 6. six] the Greek addeth, six cake; and Targum lonathan, six on one row, and six on another row. These were not set one by another, (or to the table could not well contain them, but one upon another, as Maimony showeth, ibidem, sect. 9 2. and as is noted on Exod. 25. 29. pure table] which was of Shittim wood, but overlaid with pure gold, Exod. 25. 24.  
Vers. 7. shalt put] Heb. shalt give upon (or by) 〈◊〉 row, which the Greek translateth, shalt put upon the one row: implying the other also. upon the row or, by the row, that is, by each of them. The Hebrew ghnal, signifieth upon, or by, as in Gen. 14. 6. and 16. 7. Exod. 14. 9 and in many other places. The Hebrews also say this was by the bread, upon the Table: They set by the side of each row, 〈◊〉 sell wherein was an handful of frankincense, and the 〈◊〉 sell was called Bezik (a Cup or Vial.) So there were 〈◊〉 handfuls of frankincense, in two cups: and the cups 〈◊〉 verges, that they might rest upon the table. Maimony in Tamidin, chap. 5. sect. 2. pure frankincense the Greek version addeth, and salt. By the law in Levit. 2. 13. every meat-offring was to have salt, see the annotations there. So of this, the Hebrew canons say, the frankincense was to have salt, as the other offerings. Maimony in Tamidin, chap. 4. sect. 10. for the bread] or, to the bread, for a memor 〈…〉: that is, the incense shall be burned on the altar, (and not the bread.) which shall be a memorial for the bread; as the handful of the Meat-offring with the oil and incense thereof, is called the memorial thereof, Lev. 2. 2. bringing to God's remembrance, his covenant with his people. The Greek translateth thus; and the cakes shall be for a remembrance, set before the Lord. a Fire offering] in Chaldee, an oblation: for these cups of incense were by the Priests burned on the Altar unto God; to teach, that the twelve tribes of Israel (represente● by these 12. cakes of Show bread,) were by 〈◊〉 in Christ, a sweet edour unto him. Wherefore the Church is said to be presumed with myrrh, and frankincense. Song 3. 6. And the prayers of the 〈◊〉, (likened to incense, Rev. 5. 8.) are as a memors 〈…〉 a sweet smelling odour unto God: Acts 10. 4. Psalm 141. 2.  
Vers. 8. In the sabbath day in the sabbath day] that is, In every sabbath: the Greek translateth, in the day of the sabbaths. he] that is, the Priest, meaning the Priests in their courses, as they ministered. The Levites assisted the Priests in the making and preparing of the Show bread, 1 Chronicles 9 32. and 23. 28. 29. But the Priests only might come into the Sanctuary, to set it on, and take it on the Table. And they when they were many, always ministered by course, Luke 1. 5. 9 (saving at the feasts,) and they entered upon their service, on the Sabbath, 2 Chron. 23. 4. They did this service, thus; Four Priests went in, two of them h 〈…〉 their hands, the two rows (of bread,) and two 〈◊〉 their hands, the two cups (of frankincense.) And before them, went in four (Priests,) two to take off the two rows (of bread,) and two to take off the two ccups (of incense) which were there upon the table. They 〈◊〉 carried in, stood on the north side, with their 〈◊〉 towards the south: and they that carried out (the bread) stand on the south side, with their faces to the north. These took away, (the old bread,) and the other set on (the new:) and the hands of the one, were amidst the handsds of the other; [that is, when the one took off, the other set on,] as it is written, BEFORE ME CONTINVALLY, (Exod. 25. 30.) They went out, and set the bread which they brought out, upon another golden table which was in the Portch (of Solomon's Temple,) and burned the cups (of frankincense,) and afterward divided the cakes. Maimony in Tamidin, chap. 5. sect. 4. 5. from the sons] understand, receiving it; or, it being taken from the sons of Israel: for many such imperfect speeches are to be found, which sometime the Holy Ghost supplieth; as in a void place, 1 King. 22. 10. where is to be understood, sitting in a void place, as 2 Chron. 18. 9 So, burden, 2 Chron. 2. 18. implieth men that bare burden, 1 King. 5. 15. and many the like. See the notes on Exod 4. 5. and 13. 8. Now this was received from the sons of Israel, in that it was bought with the money which the people gave, Nehem. 10. 32. 33. And it is the Hebrews opinion, that with the half shekels, which all the people gave yearly, for the service of the sanctuary, Exod. 30. 13. 16. they provided the daily sacrifices and offerings for the congregation, salt for the sacrifices, wood, incense, the show bread, the waved sheaf (or Omer, Levit. 23. 10. 11.) the two wave loaves, Levit. 23. 17. the red heiffer, Numb. 19 the escape goat, Levit. 16. and the like. Maim. treat. of Shekels, c. 4. s. 1.  
Vers. 9 for Aaron and for his sons,] that is, for the high Priest, and for the other Priests, such as did the service; that is, both the Priests that went out, and those that came in on the Sabbath, as before is noted on verse 8. And the Hebrew canons declare it thus; In the Sabbath when there are the daily sacrifices, and the additions, (Num. 28. 9 10.) and the two cups of frankincense, (Levit. 24. 7.) to be burned; in the morning, the men of that father's house (1 Chron. 23. 6. 11. 24.) of the charge (or course) that went-out, they offered the daily sacrifice of the morning, and the two lambs of Burnt-offring which were the additions, etc. and the other course that came in on the Sabbath, offered the daily sacrifice of the evening; and both these and the other, had their part in the Show bread. And they did not eat the bread, until the two cups of frankincense were burned on the fire; and the frankincense was to have salt, as the other oblations. And after that they had offered the additions (of the Sabbath,) they burned the two cups of frankincense. And every Sabbath throughout the year, they parted the Show bread thus; the course (of Priests) that came in, had six cakes; and they which went out, had six. They which came in, parted the bread among them, on the northside of the court,) because they were prepared to serve; and they that went out, parted on the south side. But when there was a feast day, of any of the three solemn feasts, on the Sabbath; likewise on the Sabbath that was in the midst of the feast, all the courses (of the Priests) had their parts equally in the Show bread: etc. The high Priest, he always took from every course, half the cakes, which were his due; as it is written, AND IT SHALL BE, FOR AARON AND FOR HIS SONS: (Levit. 24. 9) half for Aaron, and half for his sons. Maimony in Tamidin, chap. 4. sect. 9 10. 11. 12. 14. in the holy place within the court of the Sanctuary, but without, they might not eat it. The Hebrews observe that there were Four and twenty gifts given unto the Priests, all of them expressed in the Law; and concerning them all, was the covenant made with Aaron. And whosoever did eat of a gift, wherein holiness was, they blessed (God) who sanctified them with the sanctity of Aaron, and commanded them to eat so and so. Eight of those gifts, the Priests might not eat of, but in the Sanctuary, within the walls of the Courtyard; and five gifts they might not eat but in jerusalem, within the walls of the city. The eight which might not be eaten but in the sanctuary, were the flesh of the Sin-offering, were it fowl or beast; (Levit. 6. 26.) and the flesh of the Trespasse-offring, (Levit. 7. 6.) and the Peace-offrings of the congregation, (Levit. 23. 19 20.) and the remainder of the Sheafe or Omer, (Levit. 23. 10. 11.) and the remnant of the Israelites Meat-offrings, (Levit. 2. 3. 10.) and the two loaves, (Levit. 23. 20.) and the Show bread, (Levit. 24. 9) and the Lepers leg of oil, (Levit. 14. 10. 12. 13.) These might not be eaten, but in the Sanctuary. Maimony treat. of First fruits, chap. 1. sect. 1. 2. 3. 4. Of all those gifts, see the annotations on Numb. 18.  
Vers. 10. Israelitish] Heb. an Israelitesse, which the Chaldee expoundeth a daughter of Israel: her name was Shelomith, vers. 11.  
Vers. 11. blasphemed] the Greek here translateth it, named; the Chaldee, expressed. The Hebrew Nakab, properly signifieth to pierce, or, strike through, Esa. 36. 6. Habbak. 3. 14. Whereupon it is figuratively used for cursing or blaspheming, Numb. 23. 13. 25. which is as a striking through with evil words. It is also used for expresse-naming of a thing, sometime in the good part, as Esa. 62. 2. and sometime in the evil, as the Greek and Chaldee interpret it, in this place. the Name] understand, of jehovah, as verse 16. which is here omitted, for the more reverence, and because such wickedness as this; it is even a shame to speak, as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God, for reverence, as, the right hand of the power, Mark. 14. 62. for, the right hand of the power of God, Luk. 22. 69. and in common speech among the jews, they used to say, the Blessed; for, (the blessed) God: Mark. 14. 61. Math. 26. 63. And when the High Priest heard words, which he thought to be blasphemy, he rend his clothes, Matth. 26. 65. according to a canon which they have, (recorded by Maimony in his treat. of Idolatry, chap. 2. sect. 10.) thus; Whosoever heareth blasphemy of the Name, he is bound to rend (his clothes;) whether he himself heareth it, or heareth from the mouth of him that heard it, he is bound to rend (his clothes.) But he that heareth it from the mouth of an heathen, is not bound to rend (his clothes:) and Elinkim & Shebna had not rend (their clothes,) but for that Rabshakeh was an Apostate from the faith; (Esa. 36. 22.) they brought] either the witnesses which heard him, or the inferior judges, who not knowing how to punish this man, brought him to Moses, according to the order set, in Exod. 18. 22. 26. 〈◊〉 Shelmoith] in Greeke, Salomith, daughter of Dabrei: she being an Hebrewesse, had married an Egyptian whiles she dwelled in Egypt; whose son now blasphemed God.  
Vers. 12. in ward] or, in prison. 〈◊〉 that he might declare] meaning, that Moses might declare, or, that it might be declared unto them. The Hebrew phrase to declare (or expound) may be expressed both these ways, as is noted on Gen. 6. 19 20. The Chaldee explaineth it thus, until it was declared (or expressed) unto them, by the decree of the word of the Lord; to weet, what punishment the blasphemer should have: therefore the Greek translateth, to judge him, by the commandment of the Lord. For as men judge not for man, but for the Lord, 2 Chron: 19 6. so are they to judge, according to his judgements, Ezckiel 44. 24. which if they be not manifest, are to be inquired; the cause being brought unto God, Exod. 18. 19 So Moses did in other hard cases, Numb. 27. 1. ●5. and 15. 34.  
Vers. 14. out of the camp] or, to (a place) without the camp: because the camp of Israel was holy, and all unclean persons were to be put out of it, Num. 5. 2. 3. much more the flagitious. lay their hands] both to signify the truth of their testimony, and that his blood should be on his own head. We find not this rite of imposing hands, commanded for any other malefactors; and the Hebrews hold it to be peculiar unto this sin. All the witnesses and the judges every one lay their hands on the blasphemers head, and say unto him, Thy blood (be) upon thine head, for thou hast occasioned it unto thyself. And of all that are killed by the Synedrion, there is none upon whom they impose hands, save the blasphemer only, (Levit. 24. 14.) Maimony treat. of Idolatry, chap. 2. sect. 10.  
Vers. 15. Anyman] or Every man: Hebr. Man man: which Targum jonathan expoundeth young man or old man. Upon this particular occasion, a general law is here given, for punishing of blasphemers. bear his sin] that is, the punishment due for his sin.  
Vers. 16. blasphemeth] in Chaldee, expresseth, in Greek, nameth: see vers. 11. 〈◊〉 name of jehovah] Hereupon some of the Heb ewes gather, that the blasphemer is not to be stoned, unless he express that sacred name JEHOVAH, but the wiser of them justly mislike that restraint, though themselves do overmuch restrain it. There be some that expound it, that he is not guilty (of death) save for the name IHUH, that is, jehovah:) but I say that for Adonai ●lsa (that is, LORD) he is to be stoned; saith Maimony treat, of Idolatry, chap. 2. sect. 7. And they are long since come unto this, that they hold the name of jehovah unlawful to be pronounced in 〈…〉 ading of the scripture, or otherwise; except in the Sanctuary when the Priest blessed the people according to the Law in Numb. 6. 23. 27. there (they say) he pronounced the name as it is written with IHUH, but out of the Sanctuary they pronounced it Add 〈…〉: for they mentioned not the name as it is written, but in the Sanctuary only. And after that Simeon the just, was dead, the Priests ceased from blessing by the name as it is written (IHUH, though it were in the Sanctuary; to the end th' 〈…〉 man should learn it, which was not of good esteem, 〈◊〉 meet (for to learn it.) And our first wife men, 〈◊〉 not learn it their disciples, or their children, 〈◊〉 were meet (or honest;) save once in seven 〈◊〉 Maimony treat of Prayer, chapter 14. section 10. By this it appeareth, that this custom was taken up of themselves, not commanded of God: the sanctifying of whose name, standeth not in letters and syllables; but in faith and obedience, Numb. 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb. 6. blasphemeth the name] see verse 11. the Greek translateth, nameth the name 〈◊〉 the Lord: meaning with blasphemy and cursing, as did this Egyptians son.  
Vers. 17. shall smite] that is, as the Chaldee translateth, shall kill. See the notes on Gen. 14. 17. soul] that is, life: see Gen. 19 17. and 37. 21. and for putting murderers to death, see Exod. 21. 22. shall surely be put to death] or, shall be put to dye the death; and Targum jonathan explaineth it, 〈◊〉 be killed with the sword.  
Vers. 18. the soul of a beast] that is, the life of it: which the Greek explaineth thus, he that sm 〈…〉 a beast and it dye. soul for soul] or, life for l 〈…〉, that is, one living beast for another; as ox for ox, sheep for sheep, and the like.  
Vers. 19 so shall it be done] by the Magistrate, according to the rigour of justice: except he buy it off with money. For unless it were mu 〈…〉, (which God forbade to be bought off with any ransom, Numb. 35. 31.) the Hebrews hold 〈◊〉 blemishes and hurts might be redeemed with money. Which seemeth also to be warrantable by the Law, in Exod. 21. 18. 19, And for that in some cases it could hardly be done, or not at all. For if a man had smitten his neighbour on the eye, and made him lose half or a fourth part of his sight, 〈◊〉 if a blind man had smitten out another man's eye. how should the like be done again unto him? The Hebrew canons say; He that hurteth his neighbour, is bound to pay unto him five things; to weet, 〈◊〉 his damage, and for the pain, and for his healing, 〈◊〉 for his resting (from his affairs,) and for the s 〈…〉 and these five things must all be recompensed with 〈◊〉 best of his goods. How for the damage? If he 〈◊〉 cut off his neighbours hand, or his foot; they look on him, as if he were a servant to be sold in the ma●ket, him much he was worth, and how much he is worth 〈◊〉, and what is abated of his price, he must pay; 〈◊〉 〈◊〉 〈◊〉, EYE FOR EYE; which we have b 〈…〉 〈…〉 got to be meant of paying for it with his goods. That what is said in the Law, (Levit. 24. 20.) As he hath given a blemish upon a man, so shall it be given upon him 〈◊〉 not meant that he should be hurt, as his neighbour 〈◊〉 hurt, etc. Maimony ●om 4. in Chobel, chap. 1. sect. 1. 2. 3. See also the annotations on Exod. 21.  
V 10. Breach for breach] Targum jonathan saith, The price of ba●ach, for breach, the price of an eye for 〈◊〉 eye, etc. As there are several sorts and degrees of hurts and blemishes, so were the penalties rated; which the Hebrews lay down thus; Her that cutteth off his neighbour's hand or foot, or finger, 〈◊〉 smiteth out his eye, payeth the five things; for his damage, for his pain, for his healing, for his resting, and for his shame. If he smite him on the hand, and it swelleth, & after it prove well again, he payeth four things, for his pain for his healing, for his resting (from his work,) and for his shame. If he smite him on the head, and it swelleth; he payeth three things, for the pain, for the healing, and for the shame: If he smite him on a place which is not seen, as on his back, he payeth two things, for the pain, and for the healing. If the smite him with a cloth that is in his hand, or the like thing; he payeth one thing, for the shame only. So he that shaveth off the hair of his neighbour's head, payeth but for the shame only; for it will grow again: etc. Maim. in Chobel, c. 2. s. 2. 4. upon a man] The Hebrew Adam, signifieth, man and woman, Gen. 5. 2. all mankind, of what sort soever: and so this law extendeth to all, even the mean est. He that hurteth his own Hebrew servant, is bound to pay all five things (before mentioned) save for his resting. He that hurteth his neighbours Canaanitish (or heathenish) servant; payeth to his master, all the five things. He that hurts his neighbours Hebrew servant, is bound to pay all five, etc. He that burieth another man's wife, payeth for her resting, and for her healing, to her husband; and for the pain, to herself: and for the shame, and for the damage if it be to be seen, as if it be on her face, neck or hand; a third part is paid to herself, and two thirds to her husband: if the damage be on a secret place, a third part is paid to the husband, and two thirds to the wife. If an husband hurt his own wife, he is bound to pay unto her out of hand, all the damage, and all the shame, and the pain; and all is hers, her husband hath no fruit thereof. And if she will, she may give the price to another. And her husband is to heal her, as all sick persons are wont to be healed. It is unlawful for a man to hurt either himself, or his neighbour: and not he that hurteth-only, but whosoever smiteth a righteous man of Israel, either small or great, man or woman, by way of strife, bear ●●sgresseth against a prohibition for it is said (in 〈◊〉 〈◊〉. 3.) he shall not add (or exceed) to smite him: if the law forbiddeth to add in smiting of a sinner, much more (it forbiddeth) to smite a just man. Though he do but lift up his hand against his neighbour, it is unlawful: and whosoever lifteth up his hand against his neighbour though he 〈…〉 ite him not, he is a wicked man. Maimony in Chobel, &c, chap. 4. sect. 10. etc. and chap. 〈◊〉. 1. 2.  
Vers. 21. that smiteth]. the Chaldee translateth, that killeth a beast: but it extendeth further, even to the-hurting or maiming of his neighbour's beast, and consequently any other of his goods, according to the Law, Exod. 22. 5. 6. So the Hebrews expound this law, saying: He that doth d 〈◊〉 age to his neighbour's goods, is bound to recompense the whole damage, whether he do it of ignorance, or against his will, i● is as if he did it presumptuously: as if he fall from the top of an house, or stumble 〈◊〉 〈◊〉, and falleth on a vessel and breaketh it, he 〈◊〉 〈…〉 d, to pay the whole damage; as it is written, AND HE THAT SMITETH A BEAST 〈…〉 LL RECOMPENSE (or PAY FOR) IT; the 〈◊〉 〈…〉 e putteth no difference, whether he do it 〈◊〉 〈…〉 y or presumptuously. And whether he kill his neighbour's beast, or break his vessels, or rend his clothes, or cut down his plants; there is one law for all. But this is to be understood, if it be within the power (or liberties) of him that suffreth the damage: for if it be within the liberties of him that doth the damage, he is not bound to recompense, unless he do the damage presumptuously: but if he do it of ignorance, or being forced; he is discharged. Likewise if they be both of them within their liberties, or both of them out of their liberties; and the one d●th damage against his will, to his neighbour's goods, he is discharged. He that th' 〈…〉 steth his neighbour's beast into the water; or it is fallen in, and he will not suffer it to come up out of the water; till it die there; he is bound to recompense it and so in all like cases. Who-soever is the cause of doing damage to his neighbour's goods, he is bound to recompense the whole damage, with the best of his substance, as others that do damages. Although he doth not this damage himself at last; forasmuch as he was the cause thereof at first he is bound to pay. Maimony in Chobel, etc. ch. 6. sect. 1. 2. 3. 12. and ch. 7 sect. 7. smiteth a man] that is, killeth him, as vers. 17. so the Chaldee translateth it killeth; and the Greek addeth, he that smiteth a man, and he dye, shall be put to death.  
Vers. 22. One judgement] that is, one manner of law and punishment. shall ye have] or, shall be to you as well the stranger] or as the stranger (the proselyte,) so shall the home-born be.  
Vers. 23. and stoned him] the Greek addeth, and all the congregation stoned him as vers. 14. Of the manner of stoning, which they used afterward in Israel, it is recorded in Thalmud Bab. in Sanhedrin. ch. 6. and by Maimony in Sanhedrin. chap. 15. that when they came within four cubits of the place of execution, they saint 〈…〉 t him that was to be stoned, out of his clothes, and covered his naked-shame before him; and a woman was not stoned naked, but in one linen garment. The place of stoning was high, w 〈…〉 o he and the witnesses went up, and his hands were tied, and one of the witnesses struck him behind on the loins; if he died not with that blow, there was a great stone so much as two men could bear, which the witnesses cast up● his 〈…〉 art; & if with that he died not all Israel threw stones upon him, as it is written The hand of the witnesses shall be first upon him, to put him to death; and afterward, the hand of all the people. De 〈…〉 17. 7.    

CHAP. XXV.  
1, God commandeth that every seventh year should be a Sabbath and a year of rest to the Land of Canaan, 4. in which it might neither be tilled nor reaped, 6, and the fruits that grew of their own accord that year, were to be common for all. 8, The law for the jubilee in the fiftieth year; for liberty to the inhabitants of the land, returning to their families and possessions, and rest unto the land. 14. Oppression may not be in selling of Possessions. 18, A blessing of obedience. 23, The manner of selling and redeeming lands. 29, of houses in walled cities, 31, and of houses in villages. 32, Of the houses and suburbs of the Levites, and the redemption of them. 35, Compassion of the poor. 39, The poor Hebrews might not be sold for bondmen: 43, nor ruled ever with rigour. 44, Bondmen were to be of the heathen. 47, The redemption of Hebrew servants out of stranger's hands. 54, Their freedom at the jubilee.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovah spoke unto Moses, in mount Sinai, saying. Speak unto the sons of Israel, and say unto them: When ye come into the land, which I give unto you: then shall the land rest, a sabbath, unto jehovah. Six years, thou shalt sow thy field; and six years, thou shalt prune thy vineyard: and shalt gather, the revenue thereof. And in the seventh year, shall be a Sabbath of sabbatisme, unto the land; a Sabbath, for jehovah: thou shalt not sow, thy field; nor prune, thy vineyard. That which groweth-of-it-owne-accord of thy harvest, thou shalt not reap; and the grapes of thy separation, thou shalt not gather: it shall be unto the land, a year of sabbatisme. And the Sabbath of the land, shall be unto you for meat, unto thee, and unto thy man servant, and unto thy woman servant: and unto thy hired servant, and unto thy sojourner; the strangers, that are with thee. And unto thy cattles; and unto the beast, that are in thy land: shall all the revenue thereof be, for to eat.  
And thou shalt number unto thee seven Sabbaths of years; seven years, seven times: and the days of the seven Sabbaths of years, shall be unto thee, nine and forty years. And thou shalt cause-to-sound, the trumpet ofloud sound, in the seventh month; in the tenth day of the month: in the day of Atonements, shall ye cause the trumpet to sound, throughout all your land. And ye shall sanctify, the year of fifty years; and proclaim liberty, throughout the land, unto all the inhabitants thereof: a jubilee it shall be unto you; and ye shall return, every-man unto his possession; and every-man unto his family, shall return. A jubilee shall it be, a year of fifty years, shall it be unto you: ye shall not sow; neither shall ye reap, that which groweth-of-it-selfe in it, neither shall ye gather the grapes, of the separations thereof. For, it is the jubilee; holiness, shall it be unto you: out of the field, ye shall eat the revenue thereof. In this year of jubilee; ye shall return, every-man unto his possession. And if ye sell a sale, unto thy neighbour; or buy, of thy neighbour's hand: do not ye oppress, any man his brother. According to the number of years, after the jubilee; thou shalt buy, of thy neighbour: according to the number of the years of the revenues, he shall sell unto thee. According to the multitude of years, thou shalt multiply the price thereof; and according to the diminution of years, thou shalt diminsh the price thereof: for, (according to) the number of the revenues, doth he sell unto thee. And ye shall not oppress, any man his neighbour; but thou shalt fear thy God: for, I am jehovah, your God. And ye shall do my statutes, and keep my judgements, and do them: & ye shall dwell on the land, in confident-safety. And the land, shall give her fruit; and ye shall eat, to the full: and dwell thereon, in confident-safetie. And if ye shall say, what shall we eat, in the seventh year? behold, we shall not sow; neither shall we gather our revenue. Then I will command my blessing upon you, in the sixth year: and it shall bring forth revenue, for three years. And ye shall sow, the eight year: and shall eat, of the old revenue: until the ninth year, until her revenue come in, ye shall eat of the old. And the land, shall not be sold for ever; for the land is mine: for ye are strangers and sojourners, with me. And in all the land of your possession; ye shall grant a redemption, for the land.  
If thy brother be waxen poor; and hath sold, some of his possession: then the redeemer thereof, he that is near unto him, shall come; and shall redeem, the sale of his brother. And a man, if he have not a redeemer: and his hand hath attained, and found sufficiency for the redemption thereof. Then he shall count, the years of the sale thereof; and restore the overplus, unto the man to whom he sold it: and he shall return, unto his possession. And if his hand find not sufficiency to restore unto him; then his sale shall be, in the hand of the buyer thereof, until the year of jubilee: and it shall goe-out, in the jubilee: and he shall return, unto his possession.  
And a man, if he sell a dwelling house, in a walled city; then the redemption thereof shall be, until the end of the year of the sale there of: a year of days, shall be the redemption thereof. And if it be not redeemed, until a whole year be fulfilled thereto; then the house, which is in the city that hath 
* 〈…〉  not a wall, shall be confirmed for ever, to 
〈…〉  him that bought it, throughout his generations: it shall not goe-out, in the jubilee. But the houses of the villages which have no wall, roundabout; shall be every-one counted, as a field of the country: redemption shall be for it; in the jubilee it shall goe-out. And the cities of the Levites; the houses of the cities of their possession: a redemption ever, shall be to the Levites. And he which shall redeem, (shall be) of the Levites; and the sale of the house, and the city of his possession, shall goe-out in the jubilee: for the houses of the cities of the Levites, that is their possession; among the sons of Israel. And the field, of the suburbs of their cities, shall not be sold: for it is to them, a possession for ever.  
And if thy brother be waxen poor; and his hand faileth, with thee: then thou shalt strengthen him; even the stranger and the sojourner, that he may live with thee. Take not thou of him, biting-usury or increase; but fear thy God: and let thy brother live with thee. Thy money, thou shalt not give unto him, upon biting-usurie: not give him thy meat, upon increase. I, am jehovah your God; which brought you forth, out of the land of Egypt: to give unto you, the land of Canaan; to be unto you, a God.  
And if thy brothr be waxen-poore, with thee, and be sold unto thee: thou shalt not serve thyself with him, with the service of a servant. As an hired servant as a sojourner, he shall be with thee: unto the year of jubilee, he shall serve with thee. And he shall goe-out from with thee; he, and his sons with him: and shall return, unto his family; and unto the possession of his fathers, shall he return. For they are my servants; whom I brought, out of the land of Egypt: they shall not be sold, with the sale of a servant. Thou shalt not rule over him, with rigour: but shalt fear thy God. Both thy manservant and thy woman-servant, which thou shalt have: (shall be) of the heathens, that are roundabout you; of them shall ye buy, manservant and woman-servant. And also, of the sons of the sojourners, that do sojourn with you, of them ye shall buy; and of their family, which are with you; which they beget, in your land: and they shall be to you, for a possession. And ye shall take them as aninheritance for your sons after you, to inherit for a possession; for ever, with them ye shall serve yourselves: but over your brethren, the sons of Israel, anyman over his brother; thou shalt not rule over him, with rigour.  
And if the hand of the stranger and sojourner with thee, do attain; and thy brother be waxen-poore, by him: and be sold, unto the stranger the sojourner, with thee; or to the stock, of the stranger's family. After that he is sold, a redemption shall be for him: one of his brethren, shall redeem him. Either his uncle, or his uncle's son, shall redeem him; or any of the neere-kin of his flesh, of his family, shall redeem him: or if his hand hath attained, than he shall redeem himself. And he shall count, with him that bought him; from the year, that he was sold to him; unto the year of jubilee: and the money of his sale, shall be according to the number of years; as the days of an hired servant, shall he be with him. If there be yet many, of the years: according unto them, shall he restore his redemption; out of the money that he was bought for. And if there remain but a few, of the years, unto the year of jubilee, when he hath counted with him: according to his years, he shall restore his redemption. As an hired- servant of the year, by the year, shall he be with him: he shall not rule over him with rigour, before thine eyes. And if he be not redeemed, by these: then he shall goe-out, in the year of jubilee, he, and his sons with him. For unto me, the sons of Israel are servants; they are my servants; whom I broughtforth, out of the land of Egypt: I am jehovah your God.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These letters signify the beginning of the two and thirtieth section, or lecture of the Law: see Gen. 6. 9  
IN mount Sinai] or, by the mount; that is, in the plain about it, where Israel camped still, Numb. 10. 11. 12. So Manasses is said to be buried in his house, 2 Chro. 33. 20. when it was but in the garden of his house, 2 King. 21. 18. And here God beginneth to teach his people the profession and practice of their obedience unto him, in their land and possessions, sanctified by the Sabbaths & jubilees. Which were a shadow of things to come, but the body is of Christ, Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai, which brought forth children unto bondage: but we are come unto mount Zion, where the Lamb (Christ) standeth with his 144. thousand, that have his Father's name written in their foreheads; and by faith do enter into his rest. Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3.  
Vers. 2. rest] or keep sabbath. a Sabbath] or, a rest: the Chaldee calleth it a release or remission; which word Moses useth in Deut. 15. 1. This Law took place when they had possession of the land, which was conquered by josua in 7. years; so the eight year after Moses death, was the first to be reckoned towards the Sabbath year, and year of jubilee; as appeareth by jos. 14. 1. 2. 7. 10. etc. For Caleb was 40. years old when he was sent to view the land, in the second year after their coming out of Egypt, Numb 13. Deut. 1. and they were 38. years under Moses in the wilderness, Deut. 2. 14. and when Caleb was 85. years old, the land was given them for inheritance, jos. 14. 7. 10. that in the 8. year of josua, they began the count; and the seventh year after was the first Sabbath year, and the fiftieth year after, the first jubilee.  
V 3. the revenue] or, income, that is, the fruit, as the Greek translateth. And under these principals, all other work belonging to husbandry, is implied.  
V 4. Sabbath of sabbatisme] that is, of rest: which two words signify an exact rest, as is noted on Exodus 16. 23. unto the land] which should have rest every seventh year, from being ploughed, digged, dounged, or manured; from being reaped, or more 〈…〉 en, or the like. As the Sabbath day (wherein men rested) was to teach Israel that they themselves were the Lords: so the Sabbath year was to teach that the land was the Lords; therefore he addeth a Sabbath unto jehovah, meaning unto his honour, and in sign of homage unto him; which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labours, laid upon man for sin, Gen. 3. 19 the Sabbath year was a rest for the ground, which for man's sin, God had cursed, Gen. 3. 17. In this year, at the feast of booths, there was a solemn reading of God's Law, before all Israel, Deut 31. 10.— 13. and at the end of this year, a release of debts, Deut. 15. 1. 2. etc. It was a figure of the Sabbath or rest, which Christ was to give unto his Church; of the understanding, which they should have in his Law; and the remission of their sins, (which were their debts, Mat. 6. 12. Luk. 11. 4.) when the time of grace, the acceptable year of the Lord should be proclaimed, Esay 61. 1. 2. Luke 4. 18. 19 etc. 1 Cor. 6. 2. Thus every seventh year, was for them to meditate of, and in faith to expect Christ; who is the true No, that giveth us comfort and rest from our work, and from the sorrow of our hands; because of the ground which the Lord hath cursed, Genesis 5. 29. prune] or, cut thy vineyard, meaning the superfluous branches of the vines, which the husbandman cutteth off, to make the trees more fruitful. Therefore to signify that God would leave the vine of his Church waste, he saith, it shall not be pruned, Esa. 5. 6. And under these, all other work of husbandry is forbidden. The Hebrew canons show it thus. It is commanded to rest from tilling of the land, and dressing of trees, in the seventh year, Lev. 25. And who so doth work of tillage of land or trees, in that year, be frus●ateth a commandment, and transgresseth against a prohibition, Lev. 25. 4. They may not plant in the seventh (year) though they be trees that bear no fruit; nor cut off k●●bs from the trees, nor brush off withered lea 〈…〉 boughs, nor bind up the branches, nor make a sm 〈…〉 under them to kill the worms, nor cover the pla●●●, with any thing whrein dung is, that the fowls might not eat them when they are tendor, nor cover the 〈◊〉 fruits, &c: and so all other culture (or husbanaing) o● trees. For sowing or pruning, or reaping, or gatharing fruits this year, a man was to be beaten; whether they were the fruits of the vineyard, or of other trees; for other works not expressed in the Law, he was not beaten but chastised (or scourged.) He that pla 〈…〉 in the seventh year, either of ignorance, or presum 〈…〉 ously; (that which he planted) was plucked-up-by the roots. He that ploughed or dounged his ground in the seventh year; that it might be the fit to sow whe● the seventh year was out, they amearsed him, & he might not sow it, at the going out of the seventh year. If he removed thorns, or gathered out stones, to fit it against the seventh year went out; for as much, as he 〈◊〉 that which was not lawful; he was amearsed: but ●ee might sow it, at the going out of the year, etc. Maimony tom. 3. in jobel (or treat. of the Intermission 〈◊〉 jubilee,) chap. 1. The outward rest of Israel from these laborious works, figured a better rest which all the people of God should have by Christ, ceasing from their own works, and doing the work of God, beleving in his Son, by whom they shall find rest unto their souls. Heb. 4. 9 10. john. 6. 29. Mat. 11. 28. 20. Unless they did thus, the land enjoyed not her Sabbathes, Lev. 26. 34. 35.  
Ver. 5. That which groweth of it own accord] called in Hebrew, by one word, Saphiach: which is said to be All that the earth bringeth forth in the seve●●● year, either of the seed which fell into it before the sev●●● year, or of the roots which were reaped, and did grow and bear again. Maimony in jobel ch. 4. sect. 1. shall not reap] to weet, after the manner that they reaped every other year; he that so reaped it, was to be beaten, but he reaped a little at once, and did 〈◊〉 out, and eat it. Maimony ibidem ch. 4. sect. 1. of thy separation] which were separated and exempted from the owners, from salt and merchandise and by the word of God made free and common for all. The Greek translateth of thy sanctifis 〈…〉, the Chaldee of thy leaving, that is, which thou art to leave in common. Or they may be so called, because the land and trees were to be left un 〈…〉 red and undressed, and so after a sort sepa 〈…〉 on the owner's care & husbandry. The Hebrews say, The seventh year is of more weight than the holy thing: for he that redeemeth an holy thing, it goeth out am●●g the common things, and they take the price for 〈…〉 the seventh year, not so: for if one sell the fruits of the seventh year, they take the price, and make it as the fruits of the seventh year: and the fruits thames 〈…〉 (which were sold) are not profaned, or made as 〈◊〉 fruits of other years. Mat. in jebel ch. 6. sect. 6.  
Vers. 6. the Sabbath] that is, the fruits of the S 〈…〉 bathe, to weet of the seventh year. for 〈◊〉 and for drink, and for anointing, and for suc●●ther uses as the creatures naturally served, 〈◊〉 men and beasts. But that which was for 〈◊〉 meat, the Hebrews say, might not be employed to other uses; nor sold as merchandise: see the 〈…〉 on Exod. 23. 11. thy sojourner] the stranger 〈◊〉, that dwelled in the land: and so in common for all in differently, the owner had no more right in it, than any other man; wherefore whosoe 〈…〉 locked up his vineyard, or hedged in his field in the seventh year, broke a commandment. And so if he gathered all his fruits into his house; but all was to be free, and every man's hand alike in every place. Maimony in I●●el ch. 4. sect. 24. But they might not carry the fruits out of the land, nor feed the heathens with them, nor 〈…〉 eling (of the heathens,) except they had agreed to find them meat: but strangers that were guests might eat of them. Maim. ibid. ch. 5. sect. 13.  
Vers. 7. the beast] or, as the Greek translateth, the wild beasts: under which the fowls also are comprehended. But the fruits which were properly m●●s mea●, they might not feed cattles with them. Maimony in jobel, ch. 5. sect. 5. the revenue] or income, which properly is the fruit when it is ripe, and fit to be gathered into the barn. Whereupon the Hebrews say, they might not gather in the fruits of the seventh year, when they were unripe; they might eat a little of them in the field, before they were ripe, as they did others years, but not bring any to be eaten within their houses, till the season of the tithes. Maimony ibid. chap. 5. sect. 15. for to 〈◊〉] for meat. From hence the Hebrews gather, that the fruits of the seventh year, might not be eaten (by men,) save so long as the same kind (of fruits) were found in the field: so long as the beast did eat of that kind, out of the field, thou mayst eat of it that is in the house. If it be all consumed for the beast, out of the field, a man is bound to put that kind (of meat) out of his house. And after the putting away, it is unlawful to be eaten, either of poor or rich, Maimony in jobel, ch. 7. sect. 1. This Sabbath or Rest of the Lords land, and common participation of all the fruits thereof, prefigured the spiritual Rest of his Church which they enter into by the faith of Christ, Heb. 4. and the communion of all graces and good things; as the scriptures mention the common faith, Tit. 1. 4. the common salvation, jude, ver. 3. and the communion of the mystery thereof, Ephes. 3. 9 while both jews and Gentiles are fellow-heires, and of the same body, and partakers of his promise of Christ by the Gospel, Ephes. 3. 6. Besides communion also in outward things, as need requireth; as when all that believed, were together, and had all things common; & sold their possessions & goods, and p 〈…〉ed them to all men, as every man had need; and continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart; and the multitude of them that believed, were of one heart, and of 〈◊〉 soul; neither said any of them, that aught of the things which he possessed was his own, but they had all things common. Act. 2. 44. 45. 46. and 4. 32.  
Vers. 8. thou shalt number] The Hebrews hold, that this commandment of numbering seven times seven years, and the commandment of sanctifying the fiftieth year, vers. 10. was given to the high Sy●●drion (or great Senate of Israel) only: unto whom the care of proclaiming the ●ubile and lib●●●ies of the same, did belong. Ma 〈…〉. treat. of the Intermission and jubilee, ch. 10. sect. 1. seven Sabbathes] in Greeke, seven Rests: in Chaldee, sev 〈…〉 releaseth (or Intermissions.) 49. years] which nine and fortieth year was the seventh rest or Sabbath year. And the beginning of this numbering, fell out in the 8. year of josua, as is showed before on vers. 2. but the Hebrews miss generally in this computation, saying that the beginning of this count, was fourteen years after they came into the land; for six years (were spent) in conquering the land, and seven years in parting of it. Mam. in jobel. c. 10. s. 2. But this agreeth not with Calebs' speech in jos. 14. 7.— 10. neither was the land so long inparting. Wherefore as they have miss of Christ, unto whom all their Sabbathes and jubilees led them: so God hath given them over to miss in the computation of their jubilees, whereby they are the more hardened in their error. Even the Stork in the heaven, knoweth her appointed times; and the Turtle, and the Crane, and the Swallow, observe the time of their coming: but the jews know not the judgement of the LORD; jer. 8. 7. O ye hypocrites, ye can discern the face of the sky, yet can ye not discern the signs of the times? Matt. 16. 3.  
Vers. 9 shalt cause to sound] Hebrew shalt cause to pass: which word when it is used of sounds or voices, meaneth to proclaim, publish, or declare, 〈◊〉 the Greek here translateth it; so after, and in ●zr. 1. 1. They caused the trumpet to pass throughout all the borders of Israel: saith Maim. in jobel ch. 10. sect. 10. the trumpet] or, the cor●●t: see ●ev. 23 24. The trumpet of the jubilee, and of the beginning of the year, is one, in every respect. Maim. in jobel, ch. 10. sect. 11. and Talmud in Rosh hasshanath, chap. 3. of loud-sound] or of alarm, as is Englished in Numb. 10. 5. See the notes on Lev. 23. 14. It is commanded to blow with the trumpet, in the tenth (day) of Tisri (that is Sebtember,) in the year of jubilee, and this commandment is given to the Synedrion first, as it is written, And thou shalt cause to sound, etc. and every particular person is bound to blow, as it is written, ye shall cause the trumpet to sound; etc. Maimony ibidem ch. 13. sect. 10. This blowing with trumpets, figured the preaching of the Gospel, Luk. 4. 18. 19 as is showed also on Levit. 23. day of Atonements] or of expiation, which was the Fasting day, when the whole Church every year afflicted their souls, and the high priest made atonement for them in the most holy place, Lev. 16. ch. & 23. 27. And though the year began ten days before, (the first of the month,) yet as our spiritual bondage was not done away, but by the atonement made through the death of Christ, Heb. 2. 14. 15. so neither was the type hereof performed in Israel till the day of Atonement. The Hebrews say, From the beginning of the year until the day of Atonement, the servants were not released unto their own houses, nor from being in servitude to their masters: Neither were the fields returned to their owners: but the servants did eat and drink, and rejoice, & wear crowns (or garlands) upon their heads. When the day of Atonement came, the Magistrates (the Synedrion) blew the trumpet, the servants were released to their own houses, and the lands returned to their owners. Maimony in jobel, ch. 10. sect. 14.  
Vers. 10. the year of fifty years] an Hebrew Phrase, meaning the year even the fiftieth year: so that they miss which count every nine and fortieth year to be the jubilee: that was the seventh seven, the ordinary Sabbath and year of Rest, and the year following, was the jubilee, even the fiftieth, so two holy years came came together. Thus the Hebrew canons declare it; The year of jubilee cometh not in the count of the years of the seven; but the nine and fourtieth year is the Release, and the fiftieth year the jubilee; and the one and fifth year beginneth the six years of the Seven (following:) and so in every jubilee. Maimony in jobel, ch. 10. sect. 7. And again, The nine and fortieth year itself, is the (year of) Release: and after it is the jubilee, in the fiftieth year. R. Menachem on Lev. 25. proclaim liberty] for Hebrew servants, from their Masters, jer. 34. 8. 9 Such as went not out at the seventh year of their servitude, but were bored through the ear to serve for ever, went out at the jubilee; for than their ever was at an end, as is noted on Exod. 21. 2. 6. & as after followeth in this chap. v. 39 40. 41. Wherefore the other legal ordinances which are commanded to be kept for ever, had also their end at the jubilee of the Gospel, as the Apostle showeth, Heb. 9 9 10. 11. Colos. 2. 14. 16. 17. And the jews which urge the observation of them, may be answered from their own writers. It is a known thing, that this word (legnolam) For ever, is sometime spoken of a time determined, as, He shall serve him for ever, (Exod. 21. 6.) that is to say, unto the ever of the jubilee. And sometime it is spoken of length of days, without knowledge of their limit, but yet they have a limit and an end; as, Let King David live for ever, (1 King. 1. 31.) And sometimes it is spoken of a time which hath none end, as, The Lord shall reign for ever and aye, (Psal. 10. 16.) saith R. Menachem on Lev. 25. This year of liberty, figured the year of grace by Christ, who dying in the last jubilee that ever the land had, did deliver them who through fear of death, were all their life time subject to bondage, Heb. 2. 14. 15. such as were the servants of sin, whom the Son making free, they are free in deed, john 4. 34. 36. Of this time of grace Christ prophesying, calleth it the year of his redeemed, Esay 63. 4. and the acceptable year of the LORD, Esay 61. 2. And the Apostle exhorting us, that we receive not the grace of God in vain, saith, Behold, now is the accepted time; behold, now is the day of salvation, 2 Cor. 6. 1. 2. a jubilee] in Hebrew jobel, which the Chaldee calleth jobela; the Greek here interpreteth it, a year of remission of signification. In Ezek. 46. 17. it is called the year of liberty. The Hebrews some of them think it hath the name (from the Arabike) of a rams horn, whereof the Cornets sounded this year, were made: so the trumpets of jobelim, in jos. 6. 4. are in Chaldee expounded, trumpets of rams horn. But the Hebrew word signifieth neither ram, nor horn, but hath the name of carrying, or leading-along, job 10. 19 and 21. 32. Psal. 60. 11. whereupon jubal is a stream, or water course, that runneth along, and carrieth things with it, jer. 17. 8. Esay 44. 4. And thus R. Menachem, (on Lev. 25.) and the Zohar, derive the name jobel, from jubal: Stream, or watercourse, according to that phrase in jer. 17. 8. It seemeth also to have the name of the longsound of the trumpet; as in Exod. 19 13. jobel is the sound of the trumpet: and because this year was joyful to servants and poor people; of the joyful shout which they made, and sound of trumpets, the Latins have borrowed the word jubilee, which is to make a joyful shout. And in mystery, the jubilee is so named, as carrying men to Christ, by whose redemption all the faithful have cause to shout and rejoice. When he sounded the Trumpet of his Gospel, (as God hath sent him to preach the Gospel to the poor, to preach deliver a 〈…〉 to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.) than he said, This day is this scripture fulfilled in your ears; and all bore him witness, and wondered at the gracious words which proceeded out of his mouth, Luk. 4. 18.— 22. his possession] his tenement, meaning lands and houses which had been sold, and now must be returned to the first owners: a figure of our restoring by Christ into Paradise: the possession whereof, Adam lost by sin: Gen. 3. Luk. 23. 43. So there were three things especial unto this year; the sounding of trumpets, the freedom of servants, and the restoring of lands or tenements: but the resting of the land was one with the seventh years rest, vers. 4. 11. And here note the accord and the difference between the Sabbath (or seventh) year, and the jubilee, which the Hebrews lay, down thus: The Law of the jubilee for the resting of the land, and the Law of the year of Release, is one in every respect. Whatsoever is forbidden in the seventh year concerning the tilling of the land, is forbiaden in the year of jubilee: and whatsoever is lawful in 〈◊〉 seventh year, is lawful in the jubilee: & that work for which they are beaten if they do it in the seventh year they are beaten for the same in the jubilee. And the Law for the fruits of the year of jubilee, concerning eating, or selling, or putting them away, is as the law for the fruits of the seventh year in every respect. The seventh year is above the jubilee, in that the seventh year releaseth (debts of) money, (Deut. 15. 1. 〈◊〉.) which the jubilee doth not: and the jubilee is above the seventh year, in that the jubilee letteth servants go out (free,) and releaseth lands, [which the seventh year doth not.] Lev. 25. 24. The jubilee releaseth lands, in the beginning of the same: but the seventh year releaseth not monies, till the end of the same, (Deut. 15. 1.) Maim, in jobel, chap. 10. sect. 15. 16. Further, from these words, ye shall return every man, etc. they gather, that he which gave his field f 〈…〉 a gift (though he sold it not,) yet it was restored 〈◊〉 him in the year of jubilee: Maim. ibid. ch. 11. s. 19 his family] from which he was departed while through poverty he was sold unto another family, vers. 39 40. 41. It figured our returning unto God the Father, through our Lord jesus Christ; of whom the whole family in heaven and e 〈…〉 is named, Eph. 3. 15.  
Vers. 11. A jubilee shall it be] or, That jubilee, 〈◊〉 be unto you, the year of fifty years; that is, even in the fiftieth year. The Greek translateth it, (A year) of remission of signification shall it be unto you; the fiftieth year shall the year be unto you. of the separations thereof] which the Greek calleth the sanctified fruits thereof. They were separated from the owners, and sanctified of God to be common for all; like the fruits of the seventh year, as before is noted. See vers 4. 5. 7.  
Vers. 12. it is the jubilee] in Greeke, it is the signification of remission. holiness'] that is, a most holy year, to be hallowed or sanctified unto the Lord, by the obedience of these his precepts, & meditation of a better rest, freedom & holiness, which should be obtained by Christ, in the acceptable year of the Lord, Luk. 4. 18. 19 21. out of the field] and not out of the barn; see the notes on ver. 5. and on Exodus 23. 11. By this, God also led them to depend upon him for their daily bread, and not to care for the morrow, Mat. 6. 31. 34. and to w●ane them from the world, that they that buy, may be as though they possessed not, and they that use this world, as though they used it not, 1 Cor. 7. 30 31.  
Vers. 14. if ye sell] that is, if any of you: the Greek for more plainness, changeth the number, if thou sell: so after, the Greek saith oppress (or 〈…〉ing) not thou. not oppress] or, not vex, not make a prey. This Moses here and in the next ve●se shewe●●l to concern both buyer and seller: so that if a man sold too dear, the buyer was oppressed; and if a man bought a thing too chcape, the seller was oppressed.  
V 15. According to] or By the number of years: which two phrases do explain one another, and are used sometime indifferently: as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In (or by) the word of Gad, 1 Chron. 21. 19 is by another Prophet set down, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  According to the word of Gad, 2 Sam. 24. 19 And so the Greek translateth it here, According to. So after, in vers. 50. and in Numb. 14. 34. years of the revenues] that is, of the fruits: so that the land properly was not sold, but the fruits thereof, v. 16. See after on vers. 23 25. From this word years, the Hebrews gather, that Who so selleth his field, he cannot redeem it till after two years, because it is said, according to the number of the years of the revenues, he shall sell unto thee. Yea though he that bought it would consent, yet he may not: till after two years from the sale thereof. And the buyer must eat two revenues of two years, and afterward it may be redeemed. Therefore if the seventh year be one of the two years, or if it be a year of blasting or m●ldew, it is not reckoned in the number. And if he buy it one year before the jubilee, be eateth of it the second year after the jubilee; for it is written, THE YEARS OF THE REVENVES. Maimony in jobel, chap. 11. sect. 9 10. 12.  
Vers. 16. the number of the revenues] that is, according to the number of years of the revenues: as verse 〈◊〉.  
Verse. 17. fear thy God] by abstaining from this evil, and doing the contrary good; for; by the fear of the Lord, men depart from evil, Prov. 16. 6. and whereas it is said, in 1 King. 8. 40 that they may fear 〈…〉 as long as they live: another Prophet openeth ●t thus, that they may fear thee, and walk in thy ways as long as they live: 2 Chro. 6. 31. But the want of the fear of God, is the fountain of evil deeds, Deut. 25. 18. Psal. 36. 2. Rom. 3. 18. So Nehemias blaming cruelty in the jews towards their brethren, said, Ought ye not to walk in the fear of our God? Neh. 5. 9  
V 18. my statutes] the Gr. addeth, all my saint 〈…〉 tes and all my judgements: which addition is here employed, as elsewhere the Holy Ghost explain●●h himself: for, to establish the words of the Law: D 〈…〉 〈◊〉. 26. meaneth all things written in the bo●ke oh 〈…〉 Law, Gal. 3. 10. and They did eat, Luk 9 17. M●r 7. 8. is expounded, They did all eat, Mat. 14. 20. and 15. 37. & many the like. See the notes on Ex. 25. 40 in confident-safety] or, with boldness and security. The original word signifieth both the confidence or boldness which men that trust in God, and walk in his ways, have within themselves, and the safety and secure estate, wherein God serreth them; from danger of evil. This promise is often renewed; as in Lev. 26. 5. Deut. 12. 28. & 23. 12. 28 Prov 1. 33. Ezek. 28 26. & 34. 27. 28. and under this promise's, eternal life is figured; as is showed on Gen. 12. 5.  
Vers. 19 give] or yield her fruit: which was a sign of God's blessing, Lev. 26. 3. 4. Psalm 67. 〈◊〉 7. and a figure of heavenly blessings in Christ, Esay 45. 8. Psal. 85. 11. 12. 13. Ezek 34 26. 27. eat to the full] or, eat unto satiety: see the notes on Lev. 26. 5.  
Vers. 20. behold we shall not sow] the Greek 〈…〉 teth it, if we sow not, nor gather, etc. This saying or thought of theirs, God approveth not o●: for he teacheth men, by the s●wles of the air, and lilies of the field, to take no thought, what to eat or drink, or wherewith to be clothed, Matt. 6. 25. 26. etc. But preventeth the objection of humane infirmity, by promise of extraordinary blessing, to them that obey his Law. The like he doth in Exodus 34. 23. 24. about their going up to this solemn feasts; and in Mitthew 6. 33. to all that seek his kingdom and righteousness.  
Verse 21. will command] that is, will powerfully send: as the Greek interpreteth, I will send: but it noteth the power and efficacy of God's word, who sendeth his edict upon earth, and his word runneth very swiftly, Psalm 147. 15. So Moses again speaketh of commanding the blessing, Deuteronomie 28 8. and David, in Psalm 133. 3. and of commanding salvation, Psalm 44. 5. and 71. 3. of commanding strength, Psalm 68 29. and other things, which he effectually pr●●●●eth and causeth to come to pass, 2 Samuel 17. 14.  
Verse 22. ye shall eat] This promise of blessings and the fruition of them, was to encourage them in obedience to God's Law; for godliness is profitable unto all things; having promise of the life which now is, and of that which is to come, 1 Timothy 4. 8. And God is able to make all grace abound towards us, that we always having all-sufficiency in all things, may abound to every good work. And he that ministereth seed to the sour; will both minister bread for your food, and multiply our seed sown, and increase the fruits of our righteousness, 2 Cor. 9 8. 10.  
Vers. 23. for ever] or absolutely, precisely: Hebrew to binding-fast; meaning unto the buyer, as ver. 30. and this the Greek version favoureth, translating, unto confirmation; that is, to be firm and fast unto him that bought it, as his own for ever. And as the original word is sometime used for cutting off, so it may here be Englished; and than it meaneth, it should not be sold so as to be cut off off from redemption, (as vers. 24.) or to be absolutely cut-off from the first owner. The Chaldee translateth, absolutely or properly, for the propriety of him that buyeth the same. Hereupon Naboth would not sell his inheritance to the King, 1 King, 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites, they might not sell it, neither exchange, nor alienate the first fruits of the land: because it was holy, unto the LORD. is mine] Though the whole earth be the Lords, and the plenty thereof, Psal. 24. 1. yet the land of Canaan was his in more special manner, (even as Israel to whom he gave it, was his peculiar people above others, Exod. 19 5.) because he had sanctified it to be the inheritance of his Church here on earth, Gen. 12. 7. and a figure of the inheritance of his saints in heaven, Hebrews 11. 9 10. Therefore it is called THE LORDS land, Hos. 9 3. and Immanuels' (that is, Christ's) land, Esay 8. 8. and the holy land, Zach. 2. 12. and so being Gods, men had no right to sell it; and it taught them, that the gift of God may not be purchased with money, Act. 8. 20. and that the heavenly heritage which he hath prepared for his in Christ, cannot be alienated from them; but is surely confirmed in his blood, and reserved in heaven for them; unto which they shall return at the great jubilee of his second appearing, when the trumpet of God shall sound, Rom. 8. 38. 39 john 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with me] that is, as the Greek and Chaldee expound it, before me. Thus David professed, I am a stranger with thee, a sojourner as all my fathers, Psalm 39 13. and so he speaketh of all I●rael, in 1 Chron. 29. 15. (where in stead of with thee, he saith before thee.) So that as the heathens that became proselytes, had no inheritance in the land, but dwelled therein as sojourners, so was Israel in the sight of God. Hereby he taught them, to desire and seek a better country, that is, an heavenly; where there remaineth a rest for the people of God: Heb. 11. 13. 14. 16. 9 10. and 4. 8. 9 See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me, as if the Lord himself were but as a sojourner in this world, and his people with him; whereupon R. Menachem, (on this place) bringeth an exposition of more ancient Doctors thus: For ye are strangers and sojourners with me; it is enough for the servant, that he be as his master. This may have use, if it be referred unto Christ, and his sojourning here in our flesh; who also himself used this proverb unto his, saying, It is enough for the disciple, that he be as his master; and the servant, as his Lord, etc. Mat. 10. 25  
Vers. 24. grant] or give a redemption, that is, suffer it to be redeemed; (for giving, is often used for suffering, as is noted on Gen. 20. 6.) And this redemption, is by the year of jubilee, when every man was to let the land return to the owner, as being redeemed for him by the Lord. Of men's redeeming their lands by money, etc. he speaketh afterward. Hereupon the Hebrew canons say, the land of Israel, which was parted among the tribes, may not be sold for ever, Lev. 25. 23. And if a man selleth for ever, both of them [the seller and the buyer] do transgress against a prohibition: and it availeth them nothing; for in the jubilee, the land returneth to the owner thereof. The jubilee is above the seventh year, for that the jubilee letteth servants go out free, and releaseth land: and this is the right of the sale of fields, spoken of in the law, and is a thing commanded, as it is written, YE SHALL GRANT A REDEMPTION FOR THE LAND. Maimony in jobel, chap. 11. sect. 1. and chap. 10. sect. 16. This figured the land and state of grace, which all God's people by the jubilee of the Gospel do return unto by repentance and faith in Christ, though by their former sins, they have for a time deprived themselves of their inheritance in his Church, 2 Cor. 2. 7. 8. 1 john 1. 9  
V 25. waxen-poore] or brought low, as the Greek translateth it in v. 39 though here both the Greek and Chaldee expound it waxed poor. Hereupon the Hebrew canons say, A man may sell his house, or field of his possession, (although they return again unto him after the time,) unless he be a poor man, Lev. 25. 25. But sell them for to put the 〈…〉 any in his purse, or to make merchandise with it, or to get vessels, or servants, or beasts therewith, he may not; save for food only. Yet if he transgress and sell, the sale notwithstanding is confirmed. Maim. in jobel, c. 11. s. 3. the redeemer] the Hebrew Goel, is also a kinsman, Numb. 5. 8. Ruth 3. 9 unto whom the right or redeeming lands, houses, or persons doth belong, & also theavenging of their blood (if they be slain) Num. 35. 10. Which kinsman, in this work of redemption, was often a figure of Christ, who being near unto us, and allied in the flesh (in that he rock part of the same flesh and blood with us, Heb. 2. 14.) is called our Goel, that is, Redeemer or Deliverer: as, the Redeemer shall come to (and out of Zion: Esay 59 20. Romans 26. And he it is, that hath redeemed us, & our heavenly inheritance unto us in our low depressed and poor estate, Hos. 13. 14. 1 Thes. 1. 10 2 Cor. 8. 9 Rom. 5. 6. 8. 10. The Hebrews in Tan●huma upon this place, say, the Redeemer thereof, this is the holy blessed (God) as it is said (in jer. 30. 34.) their redeemer is strong, the Lord of hosts is his name, etc. he that is 〈◊〉 unto him, this is the holy blessed (God) as it is said (in Psal. 148. 14.) a people near him. Thus they saw somewhat a far off; though their eyes are darkened, that they cannot perceive how God was in Christ our redeemer, whom they crucified. near unto him] or next, to weet, in blood: as Lev. ●1. 2. 3. Num. 27. 11. the sale of his brother] that w 〈…〉 his brother hath sold. This duty of the natural kinsman, shadowed the duty of love which all Christians should show one to another, by spiritual alliance; in helping to recover them that are occasionally fallen, and restoring them with the spirit of ●ecknes, Gal. 6. 1. 2. 1 joh. 5. 16.  
Vers. 26. hath attained] in Greeke, aboundeth, or, 〈◊〉; which word is used in Act. 11. 29. every man according to his ability. From hence the Hebrews conclude, that a man must redeem it with his own; for if he borroweth (of an other,) to redeem it with all; they harken not unto him. Maim. in jobel, c. 11. s. 17. found sufficiency for] or, even the sufficiency of theredemption. This the Hebrews understand to be of such things as he hath gotten after the sale; wherefore they say, He that selleth a field of his possession, and hath hath other fields, and selleth of them fields, enough to redeem the field which he sold; they harken not unto him: for it is written, AND FOUND SUFFICIENCY FOR THE REDEMPTION, that is, when he hath found something, which was not found with him, at the time of the sale. Maimony ibid. ch. 11. s. 17.  
V 27. restore the overplus] The Hebrews explain it thus; As if there remain unto the jubilee ten years, and he selleth him his field for an hundred crowns, & ●e that bought it, hath eaten of (the fruits) of it three year, and then the seller would redeem it, he is to give ●0. crowns, and the other is to restore him his field. And so if he have eaten of it six years, he is to give him forty (crowns) and the other restoreth him the field. If he redeem it not, but leave it in the hand of him that bought it, until the year of jubilee; than it returneth to the (first) owner, without price. Maimony in jobel, ch. 11. sect. 5.  
Vers. 28. the jubilee] in Greeke, the Remission. to his possession] that is, to his land, but trees and the like, are by the Hebrews excepted. If a man sell trees; he cannot redeem them before two years, [as is before noted on vers. 15.] and if he do not redeem them, they return not to the owner, in the jubilee: for it is written, HE SHALL RETURNE to his possession, he saith not to the trees. Maimony in jobel, ch. 11. sect. 14. See more in Lev. 27. This returning of the poor to their possessions, figured the grace of God toward us in Christ, whereby we are restored into his favour, and shall be to his heavenly inheritance, Col. 1. 12. 13. 14. and 3. 24. Ephes. 1. 10. 11. 18. 1 Pet. 1. 4. compared with Esay 60. 2●. and 61. 7. and 65. 9 Contrariwise it was a sign of wrath, when God threatened, the seller shall 〈◊〉 return to that which is sold, Ezek. 7. 13.  
Vers. 29. a walled city] Hebrew, city of wall, which the Greek explaineth walled; the Chaldee, compassed with a wall, the end] or, the perfection, the whole accomplishment of the year; in Greek, till the year be fulfilled; meaning, that it might be redeemed by the owner any time within the year; but not after. days] understand, a year of days, as the Hebrew sometime expresseth, Gen. 41. 1. meaning an whole or perfect year, (as the next verse showeth,) which consisteth of 365. days and six hours. Thus the sale and redemption of houses, differed from lands; which in the Hebrew canons is explained thus. He that selleth an house within a city compassed with a wall, he may redeem it all a twelve months (space) from the day that he sold it, at any time that he pleaseth, yea though it be the same day that be sold it. And when he pleaseth to redeem it, he giveth all the price which be taken. and abateth nothing to him that bought it. And his near ki●ne may not redeem it [as they might do his land, verse 25.] but the seller himself, if his hand can attain is it; and he may sell his goods to redeem it: but he may not borrow, and redeem it therewith. If he that bought it be dead, he may redeem it out of the hand of his son: so if he that sold it, be dead; his son may redeem it all the twelve months. If the 12. months be out, and it is not redeemed: than it is absolutely confirmed in the hand of him that bought it. And so if he gave his house for a gift, and redeemed it not within twelve months, it is absolutely his to whom he gave it. If it be leape-yeere, [that is, a year of thirteen months, as the Hebrews had two Adars or Februaries, by reason of odd days:] it is not absolutely made away till the end thereof, as it is written. TILL A WHOLE YEAR BE FULFILLED. Lev. 25. 30. to imply the month that is overplus. If the twelve month day become, and he cannot be found that bought it, that it may be redeemed from him: then (the owner) leaveth the money with the Synedrion, and breaks open the door, and goeth into his house; and when he comes that bought it, he goeth (to the Synedrion,) and taketh his m●ny. Ma●mony in jobel, ch. 12. sect. 1.— 7.  
Vers. 30. hath not a wall] this because it seemeth contrary to the former, is written and noted in the Hebrew margin to be read, hath a wall; there being in the letters a difference, but not in the pronunciation; as the like hath been before in Exod. 21. 8. Lev. 11. 21. The Greek and Chaldee also translate, hath a wall, and that the meaning is so, the words foregoing show. Yet is not the text corrupted, (as is observed from the Hebrews in Exodus 21. 8.) but it seemeth, may thus be reconciled; that if it were in a city which sometimes had a wall, but for the present had none, or very ruinous (as was the case of jerusalem, 2 King. 25. 10.) then the order here set, should stand for the sale of the house. And here I will add● what the Hebrews writ concerning this: The city which was not compassed with a wall, at the time when josua conquered the land; though it be walled now, yet it is like the houses of the villages: and the city which was compassed with a wall in josuahs' days, though it ●ee not walled now, yet it is as if it were walled. And when they went into captivity, at the first desolation (of the Temple, 2 Kings 25.) the holiness of the walled Cities which had been in josuahs' time, ceased: when Ezra came up, at the second coming into the land. (Ezra 1.) all the walled Cities were sanctfied at that time; because their coming in in the days of Ezra, which was the second coming, was at their coming in in the days of josuah: etc. Maimony in jobel, chap. 12. sect. 15. for ever] or, to the cutting off of all redemption; the Greek translateth, firmly, the Chaldee absolutely: see verse 23. And as this is expressly spoken of the house, so the Hebrews say, that gardens, and baths to wash in, and dove-houses, which were within the walls of the city, these were as the houses: but fields if any were within the city, were to be redeemed as fields that were without the city. So for jerusalem; they say, no house might be absolutely sold in it: likewise, that an house builded upon the wall; [as was Rahabs', jos. 2. 25.] was not as the (other) houses of a walled city. Maim. in jobel, c. 12. s. 11. in the jubilee] Greek, in the remission. Likewise, if one sold an house in a walled city, and the jubilee came within the year of the sale, it was not returned in the jubilee; but remained in the hand of him that purchased it; till it pleased the seller to redeem it all the year of the sale, or that the year were fulfilled, and so it was absolutely gone. Maim. in jobel. ch. 12. sect. 9  
Vers. 31. villages] or, open-places; the word is elsewhere used for Courtyards. no wall-round-about] meaning a wall properly, of earth, stone or the like. For, a city that had the gardens thereof for a wall, or that had the Sea for a wall, was not (counted) a walled city. No place was called a walled city, till it had in it three villages (or courtyards) or moe; and in every of those villages, two houses or moe; and it were compassed with a wall at first, and afterward they builded villages within it. But a place that was first inhabited, and afterward walled about; or wherein there were not three villages with two houses in every of them, it was not a walled city; but the houses therein, where as the houses of the villages. Maimony in jobel, chap. 12. sect. 13. 14. redemption shall be to it] that is, it may be redeemed at any time, at the fields before mentioned; or it may be redeemed as the houses forementioned. Both are showed by the Hebrews thus; He that selleth any house in the villages, or in a city which hath no wall, as is meet for it; it may be redeemed as liketh him best, according to the law of the field, or according to the Law of the house in a walled city. As, if he will redeem it out of hand, he may redeem it according to the law for houses: [that is, without abating any thing to him that bought it.] If the 12. months be expired, and he hath not redeemed it; lo he may redeem it till the year of jubilee, according to the law for fields. And when he redeemeth it, he is to count with him that bought it, and abate unto him, for the time that he enjoyed it. If the jubilee come, and he hath not redeemed it: the house returneth (to the owner) without price, after the manner that fields do. Maimony in jobel, ch. 12. sect. 10.  
Vers. 32. of the Levites] which were the six cities of Refuge, & forty two cities moe, (48. in all,) given them to dwell in, and the suburbs of them, for to feed their cattles, Num. 35. jos. 22. a redemption ever] that is, they may ever (or at any time) be redeemed by the Levites: to the Greek explaineth it. And the Hebrews say, The Priests and Levites may redeem their houses in walled cities, at any time when they please, though it be after many years. Maim. in jobel, ch. 13. sect. 7. shall be to the Levites] This caution respecteth the possessions which the Levites enjoyed in their cities; and so doth that which followeth in vers. 33. that the redeemer must be of the Levites. Wherefore the Hebrews have this rule: An Israelite which is heir to his mother's father a Levite, he redeemeth as the Levites do, though he be not a Levite; yet sieing the cities or fields are the Levites, he may redeem (at any time) for ever. For this right dependeth upon those places, and not upon the owners. And a Levite which is heir to his mother's father an Israelite; he redeemeth as an Israelite, and not as the Levites do: for it is not said that the Levites may redeem at any time for ever, but in the cities of the Levites. Maimony in jobel, chap. 13. sect. 8. 9  
Vers. 33. redeem, of the Levites] understood, 〈◊〉 shall be of the Levites, and it shall not be redeemed by other Israelites. Some take redeeming here, for buying or purchasing: though I find not the word so to mean, any other where. the sale of the house] that is, the house which is sold, as vers. 28. and the city] the Greek translateth, and the sale of the houses of the city of their possession, shall got out: and so it agreeth with the reason following. shall go out] unto the first owner, as ver. 28. out of the hands of any Israelite that had bought it, or of any other Levite that had redeemed it. their possession] whereas the Levites might have no part in the spoils of the heathens that were conquered, not inheritance in the houses and lands which were divided to the other Israelites, Deut. 18. 1. God gave them cities and suburbs, for them and their cattles, which was all the possession they had: therefore he confirmed this gift unto them, with a stricter law both for sale and redemption, than the Israelites had for their possessions.  
Ver. 34. the field] that is, the fields: as the Greek translateth. of the suburbs] which we three thousand cubits every way, from the wall of the city and outward; see Numb. 35. 4. 5. with the annotations. not be sold] this seemeth to be an absolute prohibition, that though the Levites might sell their houses, yet not their lands at all: which yet was but a figurative restraint (as the other legal ordinances,) until the jubilee of the Gospel; for then, Barnabas a Levite sold his field, that he might enjoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise, and say; The Priests and the Levites, which sell any field of their cities, 〈…〉 ny house, etc. do redeem them after this manner: they sell fields, though it be near to the jubilee, and redeem them out of hand and they redeem houses in the walled cities, at any time when they please, though it be after many years, Lev. 25. 32. Maimony in jobel, chap. 13. sect. 7. And this law against selling, they expound of alteration or changing, thus: In the Levites cities, they may not make of a city the suburbs; nor of the suburbs a city, nor of the suburbs a field, nor of a field suburbs, as it is written, the field of the suburbs of their cities shall not be sold, Lev. 25. 34. We have been taught, that this which is said SHALL NOT BEE SOLD, meaneth shall not be altered; but the field, and the suburbs, and the city, shall all three of them be as they are, for ever. Maimony ibidem sect. 4. 5.  
Vers. 35. waxed poor] or brought low, as vers. 25. and 39 hand faileth] or, hand is moved, which the Greek translateth, and he be weak (or impotent) in his hands by thee, that is, unable to relieve himself. This phrase is here once applied to the land, in Deut. 32. 35. and often other where to the foot, the moving or sliding whereof, is also a decay or falling into evil. strengthen him] or, take hold on him, and so confirm his weak hands; that is, as the Greek translateth, help or relieve him. So God is said to strengthen or hold the right hand of Cyrus, when he enabled him to subdue nations, Esay 45. 1. so of Christ, in Esay 42. 6. and of his people, when he helpeth them against their enemies, Esay 41. 12. 13. According to this law, is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand, to lend and to give unto the poor: and it is reckoned for one of the sins of Sodom, that she strengthened not the hand of the poor and needy, Ezek. 16. 49. even the stranger] that is, though he be a stranger, and none of thine own nation: or, as the Greek translateth, thou shalt help him as a stranger and saj●urner. Whereby God may intent the natural Israelites, which were but strangers and sojourners with him, verse 13. which is also the state of all the Saints on earth, 1 Pet. 2. 11. that he may] or, and he shall live: so the Gr. saith, and thy brother shall live with thee. By living, is meant the recovering of himself out of his misery, as elsewhere life is opposed to sickness, ruin, and other miseries, Esay 38. 9 Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poor man have sufficient for his need, Deuteronomy 15. 8. see the annotations there. Hereby also was figured, that such as are poor in spirit, aught to be comforted: and such as are impoverished by sin, should be sought after for their recovery, by admonition, exhortation, prayer etc. that life may be given them; 1 Thes. 5. 14. 1 joh. 5. 16. jam. 5. 16. 20.  
V 36. biting-usurie] of this, see what is noted on Ex. 22. 25. increase] or multiplication, overplus; that is, when one taketh more than he lent. So in Ezek. 18. 8. 13. 17. Spiritual usury and exaction (which under this Law is also forbidden) is when the Law is urged upon the conscience of repentant sinners, more than is meet; whereby his life with God (which is by faith in Christ,) is impeached: or when the rudiments of the Law (which Christ hath freed his people from,) are laid as a yoke upon their necks, and burden upon their consciences; both which are hindrances of that true life and joy, which God by the Gospel and Spirit of his Son, ministereth unto the Saints, Matth. 18. 28.— 33. Gal. 2. 14.— 21. and 4. 9 10. 11. and 5. 1. 2. etc. Acts 15. 1. 10. 11. Esay 9 8.  
Vers. 39 waxed poor] in Greeke, be humbled, or, brought low: as vers. 25 be sold] for extreme poverty, debt, or theft; as 2 King. 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thyself] in Greeke, he shall not serve thee. of a servant] of a slave, or bondman, as to compel him to do base and slavish works. The Hebrews say, It is unlawful for an Israelite when he buyeth any Hebrew servant to make him serve in things vile, which are proper for servants (or slaves) to do; as to carry his vessels after him to the bath, or to untie his shoes etc. Lev. 25. 49. Which is to be understood of an Hebrew servant, because his soul is east down by his sale: but an Israelite which is not sold, it is lawful to use his ministry as a servants; for lo he doth not such work but willingly and of his own mind. Maimony tom. 4. treat. of Servants, chap. 1. sect. 7. This Law Solomon kept, as it is said, but of the sons of Israel did Solomon make no servant: but they were men of war, & his servants, & his princes, & his captatins, etc. 1 Kin. 9 22.  
Vers. 40. as a sojourner] in Greeke, or a sojourner: meaning that he should be used kindly, reverently, and as a brother, vers. 46. The Hebrew canons say, Every Hebrew servant or handmaid, their master is bound to make them equal to himself in meat, in drink, in clothing & in dwelling; as it is said (in Deut. 15. 16.) because he is well with thee: so that thou mayst not eat white bread, and he eat brown bread; or thou drink old wine, and he drink new; or thou sleep on a featherbed, and he sleep on straw, etc. Hereupon they say, who so buyeth an Hebrew servant, buyeth himself a master: etc. Nevertheless it is necessary that the servant behave himself with a servants behaviour, in those services which he doth unto him. Maim. in Servants, ch. 1. s. 9 year of jubilee] which was the year of liberty for all manner Hebrew servants: therefore, No Hebrew maid, or Hebrew manservant was in use (in Israel) but at the time when the jubilee was in use: whether it were a servant that sold himself, or that was sold by the Synedrion. Maimony in servants. chap. 1. sect. 10.  
Vers. 41. go out from with thee] the Greek saith, he shall go out to remission, (into liberty.) For what cause, or after what sort soever he hath been sold, the jubilee released him: which was a figure of the time of grace, whereby now Christ hath freed us from the servitude of sin and Satan: joh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say, He whom the Synedrion sold, served six years (Exod. 21. 2.) from the day of his sale; and in the beginning of his seventh year, he went out a free man. If the year of release (Deut. 15. 1.) Fel within those six years yet he did serve therein: but if the year of jubilee fell in them, though he were sold but a year before the jubilee, he goeth out free. (Lev. 25. 40. 41.) A man may sol himself for me then six years; if he sell himself for 10. or 20 years, and the jubilee fall out, though within a year, he goeth out at the jubilee. If a man have sold himself or been sold by the Synedrion, and he runs away: he is bound to make up the six years; but if the jubilee fall, he goeth out free. If he have been sick, either by a continued sickness year after year, or been sick by fits; if the whole time (of his sickene) be less than four years, they are reckoned among the six (years service:) out if he have been four years sick. he is bound to make good all the days of his sickness as it is written (Lev. 25. 40.) As an hireling, as a sojourner: if the jubilee fall, he goeth out. Maim. in Servants, ch. 2. sect. 2. 3. 4. 5. his sons with him] that is, his children (as the Greek translateth,) whether sons, or daughters. In Exod. 21. 3. there is the like, for his wife. And by the parable in Matth. 18. 25. it seemeth that in Israel men might be sold for debt, they, their wives, and their children, and all that they had: and in 2 King. 4. 1. the credit or would take the children bondmen, for their father's debt. Howbeit the Hebrew Doctors understand these otherwise, saying; Every Hebrew servant, his master is bound to find his wife meat etc. and so he is bound to find his sons and daughter's meat. Of him whom the Synedrion sold, it is said (in Exod. 21. 3.) if he were the husband of a wife, than his wife shall go out with him. If thou thinkest that when he was bought, his wife became a servant; it is not so: but to teach that his master was bound to give her food. And of him that sold himself, it is said (in Lev. 25. 41.) he and his sons with him. And of him that was sold to an heathen, it is said (in Lev. 25. 54▪) he and his sons with him. Whether they were the wife and children which he had at the time when he was sold; or wife and children which he had after he was sold, so that he took her with his master's consent; but if he took her without his consent, his master is not bound to find her meat. Though his master be bound to find his wife and children meat, yet hath he nothing of the labours of their hands, but the wife's labours are her husbands: and whatsoever is due from a husband to his wife, is due to her, forasmuch as he is an Hebrew servant. Maimony, treat. of Servants, ch. 3. sect. 1. 2.  
Vers. 42. my servants] their redemption from Pharaoh, figured the redemption from Satan by Christ; and their freedom, that of which it is said, ye are bought with a price, ●ee not the servants of men▪ 1 Cor. 7. 23. and now being made free from sin, and made servants to God; ye have your fruit unto holiness, and the end everlasting life, Rom. 6. 22. the sale of a servant] that is, not after the manner that servants (or slaves) are sold in the market, publicly; but privately and by way of honour, Maimony in Servants. ch. 1. sect. 5.  
Ver. 43. with rigour] as the Egyptians ruled over Israel, Exod. 1. 13. The Hebrews describe it thus: What is rigorous service? It is service which is not determined, and service whereof there is no need: but (the masters) purpose is to make him work, and only that he should not cease. Hereupon our wise men have said, that (the master) should not say unto him, Dig under the vines until I come; for lo he giveth him no determined stint: but he is to say unto him, dig till such an hour, or unto such a place. And so he may not say to him, Dig this place; when there is no need to do it, etc. Maimony in Servants, chap. 1 sect. 6. But this rigour, fierceness or cruelty here forbidden, extendeth further, even to all overmuch labour, above that which is meet, and they are able; as the Greek here translateth, Thou shalt not rack him (or afflict, torment him) with labour: beating if their work be not done, Exod. 1. 14. and 5. 7. 8. 14. and threatening with hard words; Ephes. 6. 9 and the like. fear thy God] and thereby abstain from this evil: see verse 17.  
V 44. of the heathens] as the Hebrew servants set at liberty by the jubilee, figured Gods elect, set free by Christ: so the heathens brought into subjection and bondage, may figure the reprobates, whom Christ and his people shall rule with an iron rod, Psal. 2. 9 Rev. 2. 26. 27. Or, being understood of such servants as were bought and brought unto the faith of God, & were circumcised, (as in Gen. 17. 27.) it might foreshadow the conversion of the heathens, and bringing them into the perpetual service of Christ and his Church; Esay 56. 3. 6. 7. and 60. 3. 7. 10. 12. Compare that promise made by the Prophet, The Lord will have mercy 〈◊〉 jakob, and will yet choose Israel, and set them in the●● own land; & the strangers shall be joined with them, & they shall cleave to the house of jakob. And the peoples shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord, for servants and handmaids, and they shall take them captives, whose captives they were; and they shall rule over their oppressors, Esay 14. 1. 2.  
Verse▪ 45. of the sojourners] or, of the stranger▪ inhabitants; meaning such as were in the land, but not joined to the Church of Israel; as the Chaldee paraphrast here calleth them uncircumcised sojourners: these sojourners are opposed to the heathens out of the land, round about them, verse 44. that do sojourn] or, that are strangers: in Greek, that are among you. of their fa●●the] in Chaldee, of their seed. And this might be, if the mother only were a stranger. An Israelite, the lieth with a Canaanitish bondwoman, for as much as she is a bondwoman, he begetteth a Canaanite 〈◊〉 every respect; and he is fold and bought, and made to ser●● for ever, as other bondmen. Maimony in Servants▪ chap. 9 sect. 1. which accordeth with that law in Exod. 21. 4.  
Vers. 46. as an inheritance for your sons] the Greek translateth, you shall divide (or impart) them unto your children. These words, possession and inheritance, applied thus to servants; mean their subjection under their masters; according to which phrase, God is said to inherit in all nations, Ps. 82. 8. and Christ, to have the heathens &c. for his inheritance and possession, Psal. 2. 8. And in saying for your sons, he implieth a prohibition to sell the● to strangers, especially if the servant were turned to the faith; and by the Hebrew canons, he that sold his servant to the heathens, the servant were out free, and his master was compelled to redeem him out of the heathens hand. Maimony in Servants, ch. 8. s. 1. for ever] they and their 〈…〉 drens after them, are bondmen; until they be made free. They were free by God's Law, if their master had maimed them, as Exod. 21. 26. 27. and by the Hebrew canons, their freedom might be bought by themselves, or their friends: Maimony in Servants, chap. 5. sect. 2. serve yourselves] o●, bring them into servitude, use them as servants. not rule over him] in Chaldee, not serve yourselves with him: in Greek, not rack (or afflict) him with labours; as vers. 43. But might they then rule over the heathens with rigour? The Hebrews say, It is lawful to make a Canaanitish servant serve with rigour: but not with standing this right, it is the property of mercy, and way of wisdom, that a man should be compassionate, and follow justi●●, and not make his yoke heavy upon his servant, nor afflict him. And to give him meat and drink of all sorts. The first wise men, used to give their servants of all meats that they did eat themselves; and they gave their beasts and their servants meat, before they themselves did eat▪ Lo he s●●th (in Psalm 123. 2.) as the eyes of servants, unto the hand of their masters, as the eyes of a maiden, unto the hand of her mistress: Also they used not a servant contemptuously, by hand, or by words: the scripture giveth them for service, not for shame and contempt. And let him not much cry out against him, or show in 〈…〉, but speak gently to him, and hear his plea▪ 〈◊〉 s● it is expressed in the good ways of job, for which be commendeth himself. If I despised the cause of my servant or of my handmaid when they contended with 〈◊〉▪ did not ●e that made me in the womb, make him, etc. job▪ 31. 13. 15. Ne●●her should cruelty and hardness be found, s●ve among the idolatrous heathens: but th● s●●do● Abraham our father, upon whom the blessed God hath poured out the good things of his Law, and commanded them stat●●es and judgements which are righteous; they shall be merciful towards all. And so among the properties of the holy blessed God, which we are commanded to imitate, he saith, His tender mercies are over all his works, (Psal. 145. 9) and who so showeth mercy, mercy shall be showed unto him, etc. Maimony treat▪ of Servants, chap. 9 sect. 8.  
Vers. 47. the stranger] which the Chaldee expoundeth, the uncircumcised: so after. do attain] in Greeke, do find, to weet, enough to buy a poor Israelite; that is, if he be rich and able: so in verse 26. and 49. the stock] or, the stump, as this word is Englished in Dan. 4. 15. that is, any of the lineage or kindred remaining. The Chaldee translateth, to the Aramite (that is, to a paynim or heathen,) of the family of a stranger (or Proselyte:) meaning one that was of a proselytes stock, but was not himself a proselyte, or of the faith of Israel.  
Vers. 48. redemption shall be to him] that is, he shall have right to be redeemed. his brethren] that is, his kindred; as is after explained.  
Vers. 49. his uncle] in Greeke and Chaldee, his father's brother. his hand hath attained] to weet, wealth enough; if he be able of himself. The Hebrew canons say, He that is sold to a stranger, if his own hand attain not to redeem himself, his kindred are to redeem him; and one kinsman before another, as it is said, his uncle, or his uncle's son, etc. And the Synedrion are to compel his kindred to redeem him, that he be not drowned (or swallowed up) among the heathens. If his kindred redeem him not, or his own hand cannot attain to i●▪ every man of Israel is commanded to redeem him. And whether his kindred do redeem him, or any other man, he is to go out free, [and not to be a servant to him that redeemed him.] And he may borrow, for to ●●deeme himself from an heathen, and he may redeem by the half (or in part.) But he that is sold to an Israelite, his kindred may not redeem him, neither may ●e borrow to redeem himself; neither is redeemed by the half (or part,) but if his hand be able to give according to the years that remain, he may give and go out, otherwise he goeth not out. Maimon. in Servants, chap. 2. sect. 7. A practice of this, we find in Nehem. 5. 8. We, after our ability, have redeemed our 〈◊〉 the jews, which were sold unto the heathen: and will you even sell your brethren? or shall they be sold 〈◊〉 us?  
Vers. 50. with him that bought him] This is a common equity; whether he had sold himself to an Israelite, or to an heathen, or had been sold by the Magistrates, he aba●ed of his redemption, and went out, Maimony ibidem, chap. 2. sect. 8. the money] Hebr. the silver: this the Hebrews hold strictly, to be money, not money's worth, as fruits, vessels, or the like. Maimony ibidem, chap. 2. sect. 8. days of an hired servant] that is, a precise or set number of days, not more nor fewer. So this phrase elsewhere noteth, as in job. 7. 1. 2. Is there not an appointed time to man upon earth? and are not his days like the days of an hireling? etc. And in Esa. 16. 14. In three years, as the years of an ●ireling: and in Esa. 21. 16▪ yet a year; according to the years of an hireling: that is, precisely, without longer day.  
Vers. 52. according to his years] As▪ if he had sold himself for an hundred (crowns,) and there remained unto the ●ubile from the year of his sale, ten years: he shall reckon ten (crowns) for every year that he hath served him, and abate the price of them, and return the rest in money, Maim. in Servants, chap. 2. sect. 8.  
V 53. As an hired servant of the year, by the year] that is, as a yearly hireling: see verse 50. before thine eyes] that is, thou shalt not suffer the stranger to rule over him with rigour, and thou wink at it. But every Israelite was bound to forbid: him this; and because it was a stranger that dwelled in the land, the Magistrates of Israel, might restrain him from rigour.  
V 54. by these] Greeke, by these things (or means:) that is, neither by others, nor by himself, before the jubilee. of jubilee] Greeke, of Remission: which was a year of full discharge of all servants from the hands of all other masters, that they might be the Lords, and serve him only. Which thing Christ hath fulfilled for us in truth, who dying in the last jubilee, the acceptable year of the Lord; hath set us free from all sinful servitude; that sin should reign no more in our mortal body, nor we obey it in the lusts thereof; but present ourselves unto God, as those that are alive from the dead; and our members as instruments of righteousness unto God, Rom. 6. 11. 12. 13. joh. 8. 34. 36. Heb. 2. 14. 15.    

CHAP. XXVI.  
1, God forbidding Idolatry, commanded true religion. 3, Promiseth blessings to them that keep his commandments. 14, Threatneth curses to those that break them. 21, And as their stubborness increaseth, so shall his plagues. 40, He promiseth to remember his covenant at last, towards them that repent.  
YE shall not make unto you, Idols; neither shall ye rear up unto you, a graven thing, or a pillar, neither shall ye set, any stone of imagery, in your land; to bow down yourselves unto it: for I jehovah, am your God. Ye shall keep, my Sabbathes; and reverence, my Sanctuary: I am jehovah. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
IF ye shall walk, in my statutes: and keep, my comendements; and do them. Then I will give your raines, in their season, and the land shall give, her increase; and the trees of the field, shall give their fruit. And your threshing, shall reach unto the vintage; and the vintage, shall reach unto the sowing-time: and ye shall eat your bread, to the full; and dwell in confident-safetie, in your land. And I will give peace, in the land; and ye shall lye-downe, and none shall make you afraid: and I will cause the evil beast to cease, out of the land; and the sword, shall not pass through your land. And ye shall pursue, your enemies: and they shall fall before you, by the sword. And five of you, shall pursue an hundred; and an hundred of you, shall pursue ten-thousand: and your enemies shall fall, before you, by the sword. And I will have-respect unto you; and make you fruitful; and multiply you: and establish my covenant with you. And ye shall eat old store, very-old: and bring-forth the old, because of the new. And I will set my Tabernacle, amongst you● and my soul, shall not loath you. And I will walk, among you; and will be to you, a God: and you, shall be to me a people. I am jehovah your God, which brought you forth, out of the land of Egypt; from being servants to them: and I have broken the staves of your yoke, and made you go, upright.  
But if ye will not hearken, unto me: and will not do, all these commandments. And if ye shall despise my statutes; and if your soul loath my judgements: so that ye do not, all my commandments; that ye break, my covenant. I also will do this unto you; I will even appoint over you suddaintertour, the consumption, and the burning-ague; that consume the eyes, and pine-away the soul: and ye shall sow your seed, in vain; and your enemies, shall eat it. And I will set my face, against you; and ye shall be smitten, before your enemies: and they that hate you, shall rule over you; and ye shall flee; when none pursueth you.  
And if yet for these, ye will not hearken unto me: then I will add to chastise you, seven times for your sins. And I will break, the excellency of your power: and I will make your heavens as iron; and your earth, as brass. And your strength shall be spent in vain: and your land shall not give, her increase; and the trees of the land, shall not give their fruit.  
And if ye walk with me, contrary; and be not willing to hearken unto me: then I will add plagues upon you; seven times, according to your sins. And I will send among you, wilde-beasts of the field, which shall rob you of your children; and cut-off your cattles; and make you few: and your ways, shall be desolate.  
And if by these, ye will not be chastised, by me: but will walk with me, contrary. Then will I also, walk with you, contrary: and even I, will plague you; seven times, for your sins. And will bring upon you, a sword; that shall avenge, the vengeance of the covenant; and ye shall be gathered, into your cities: and I will send the pestilence, among you; and ye shall be given, into the hand of the enemy. When I shall break unto you, the staff of bread; then ten women shall bake your bread, in the oven; and they shall return your bread, by weight, and ye shall eat, and not be satisfied.  
And if for this, ye will not hearken unto 
〈◊〉 〈◊〉  me: but will walk with me, contrary. Then I will walk with you, in wrath contrary; and I, even I will chastise you; seven times for your sins. And ye shall eat, the flesh of your sons: and the flesh of your daughters, shall ye eat. And I will destroy your high places; and cut-down your Sunne-images: and cast your carcases, upon the carcases of your filthy idols: & my soul shall loathe you. And I will make your cities, a waist; and will make-desolate, your Sanctuaries: and I will not smell, the smell of your rest. And I, will make the land desolate: and your enemies, which dwell therein, shall be astonished at it. And you, will I scatter among the heathens; and will draw out a sword, after you: and your land, shall be desolate; and your cities, shall be a waist. Then, shall the land enjoy, her Sabbathes; all the days that it lyeth-desolate; and you, in your enemy's land: then, shall the land rest, and enjoy her Sabbathes. All the days that it lyeth-desolate, it shall rest: for that it rested not, in your Sabbathes, when ye dwelled upon it. And they that are left of you, I will even bring a softness, into their heart; in the lands of their enemies: and the sound of a driven leaf, shall pursue then; and they shall flee as fleeing from a sword, and shall fall, when none pusueth. And they shall fall, every man upon his brother, as before a sword, when none pursueth: and ye shall not have, power-to-stand; before your enemies. And ye shall perish among the heathens: and the land of your enemies, shall 〈◊〉 you up. And they that are left of you, shall pi●e away in their iniquity, in your enemy's lands: and also, in the iniquities of their fathers, they shall pine-away with them. And if they shall confess their iniquity, and the iniquity of their fathers; with their transgression, which they transgressed against me: and also, that they have walked with me, contrary. And that I also, have walked with them, contrary; & have brought them, into the land of their enemies: if then, their uncircumcised heart, be humbled; and then, they accept of their iniquity. Then will I remember, my covenant with jakob: and also, my covenant with Isaak, and also my covenant with Abraham, will I remember, and I will remember the land. And the land, shall be left of them, and shall enjoy her Sabbaths, while it lyeth-desolate, without them; and they, shall accept of their iniquity: because even for-because, they despised my judgements; and their soul loathed my statutes. And yet for all that, when they be in the land of their enemies; I will not despise them nor loathe them, to consume them; to break my covenant, with them: for, I am jehovah, their God. But I will remember unto them, the covenant of their Ancestors: them whom I brought forth, out of the land of Egypt, before the eyes of the heathens; to be unto them, a God; I jehovah. These, are the Statutes and the judgements, and the Laws; which jehovah gave, between him and the sons of Israel: in mount Sinai, by the hand of Moses.  

Annotations.  
IDols] in Hebrew Elilim, that is, Vanities or things of nought: in Greek, things made-with hands. Of these and the making of them, see the notes on Levit. 19 4. and Exod. 20. 4. graven thing] which the Chaldee expoundeth an image: see Exod. 20. 4. pillar] or statue, or standing-image; which hath the name of setting-up, or standing; and seemeth to have been usually of stone; as jakob set up a stone for a pillar, Gen. 28. 18. and 35. 14. And pillars were set up either for civil monuments; as was the pillar on Rachel's grave, Gen. 35. 20. and Absoloms pillar, 2 Sam. 18. 18. or for religious monuments, as were altars; Gen. 35. 14. Esa. 19 19 these latter are here forbidden, after that God had appointed the place and ordinances of his worship; and he signifieth his hatred of them, in Deut. 16. 22. Yet were they used, not only by the heathens, as in Egypt, jer. 43. 13. but by the idolatrous Israelites, 1 King. 14. 23. 2 King. 17. 10. The Hebrews say, Matsebah (the Pillar or Statue) which the Law forbiddeth, is a building (or edifice,) by which all do gather themselves together, though it be to serve the LORD; because such was the manner of Idolaters; and who soreareth up a pillar, is to be beaten. Maimony treat. of Idolatry, chap. 6. sect. 6. And Sol. jarchi on Deut. 16. 22. saith; Matsebah (the Pillar) is a stone to offer upon; though it be to (the God of) heaven. set] or put, lay: Hebr. give. Whereby also he may forbid the sufferance of such in their land; for elsewhere they are willed to destroy their pictures, Num. 33. 52. and giving is often used for suffering, see Gen. 20. 6. stone of imagery] or, stone of picture, or of figure, that is, any pictured or figured stone, or image of stone: the Chaldec calleth it stone of adoration (or of worship) upon or unto which they used to bow down. Of this word, pictures have their name, Num. 33. 52. Esa. 2. 16. The Hebrews understand this of such stones as wherewith they used to pave their holy places, and bow down upon them to serve their Gods. The stone of imagery spoken of in the Law, although a man bow down himself thereupon unto God, he is to be beaten: because it was the manner of Idolaters, to lay a stone before (the Idol,) and to bow down upon it; therefore they might not do so unto the LORD. Maimony treat. of Idolatry, chap. 6. sect. 6. 〈…〉 in your land] The Hebrews understand this Law, of stones upon which they worshipped; do by the land here, understand all other places save the Sanctuary, which was paved with stone, upon which they bowed down. In the Sanctuary it was lawful to bow down upon the stones; as it is written IN YOUR LAND: in your land ye may not bow down upon stones, but ye may bow down upon the stones wherewith the Sanctuary is paved. And for this cause, all Israel are wont to lay mats or some such thing, in the Synagogues which are paved with stone; to make a separation between their faces and the stones, etc. Maimony ibidem sect. 7. But this seemeth to savour of superstition, for God forbiddeth not stones simply, but stones of imagery, which were pictured or graved with figures. unto it] or, upon it; for so both the Hebrew and Chaldee may be Englished; but the Greek translateth unto it. And the Hebrew doctors, understanding it to be a prohibition of bowing down upon any such stone, though unto the true God, do determine the punishment to be beating by the magistrate: whereas if they bowed upon it to an idol, they were stoned to death (according to the law in Deut. 13. 10.) Maimony treat. of Idolatry, ch. 6. sect. 6. 8.  
Vers. 2. Sabbathes] in Chaldee Sabbath days: see Levit. 19 3. 30. reverence] or fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Levit. 19 30. where these laws were before given; and are here repeated, as generals implying all other religious duties, because God would by promises and threatenings confirm his whole Law, & bind his people to the more careful obedience.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and thirtieth Section or Lecture of the Law, after the Hebrews computation: whereof see Gen. 6. 9  
Vers. 3. Walk in my statutes] This maketh men just before God, Luk. 1. 6. and if the Law could give life, (and were not weak through the flesh, Rom. 8. 3.) verily justice should have been by the Law, Gal. 3. 21. but when the commandment cometh, Sin reviveth, and man dyeth, Rom. 7. 9 Therefore by the works of the Law, there shall no flesh be justified in God's sight. Rom. 3. 20. but she just shall live by faith, Gal. 3. 11. and by faith this condition here required, is fulfilled; as Enorh walked with God, Gen. 5. 24. when he pleased him by faith, Heb. 11. 5. 6. This then according to the letter, is legal; and promiseth life to them which do these things, Rom. 10. 5. but spiritually leadeth unto Christ, who is the end of the Law, for justice to every one that believeth, Gal. 3. 24. Rom. 10. 4.  
Vers. 4 your raines] in Greeke, rain unto you: he meaneth the rain of the land, the first rain and the latter rain, whereof see Deut. 11. 14. These none can give but God, jer. 14. 22. they figured spiritual blessings, by the doctrine of the Gospel of Christ, Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their season] that is, due season; so they make the earth fruitful: and are of the Lords good treasure, which he openeth unto men, Deut. 28. 12. and should move them to fear him, jer. 5. 24. her increase] or her fruit; which is an effect of the rain, through God's blessing; for when the showers of blessing come in their season, the tree of the field yields her fruit, and the earth her increase, Ezek. 34. 26. 27. And this is spiritually applied to our earthly nature, made fruitful unto God through the rain and dews of his graces, and so it receiveth of him a blessing: Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrews, R. Menachem here saith, the land hath a mystical signification of the land that is on high.  
Vers. 5. reach unto the vintage] or, to the grape-gathering: meaning hereby large blessings, with a abundance and variety of fruits, continued one after another. The like figurative promises are given to the Church under the Gospel, in Amos. 9 13. saying, The ploughman shall overtake the reaper, and the treader of grapes, him that soweth seed. to the full] or, to satiety: this signifieth abundance from God, joel 2. 26. and contentation in men; as they that are never content, are said not to know satiety, Esa. 56. 11. and when God withholdeth increase, they eat, but not to satiety: Hag. 1. 6. Thus God fed them with Manna to the full, Exod. 16. 8. and promiseth so to feed the poor & meek under Christ, Psal. 13●. 15. and 22. 27. The just eateth to the satiety of his soul: Pro. 13. 25. in confident safety] or, in hopeful security, safely. The Hebrew Betach signifieth trust, hope, or confidence, Act. 2. 26. from Psalm 16, which ought to be in God, Psal. 40. 5. whereupon followeth safety through his defence, as the Greek here translateth, ye shall dwell in safety; and so men are secure and bold, without fear of disturbance; Gen. 34. 25. as in Psal. 78. 53. He led them with confident safety; and they dreaded not. This as it is a blessing which God only giveth, Psal. 4. 9 so it is promised to the obedient, Prov. 21. 33. and is performed to such as are in the sheepfold of Christ, Ezek. 34. 25. 27. 28.  
Vers. 6. peace] This though generally it signifieth all prosperity, yet sometime it is specially opposed to the sword, Matth. 10. 34. and unto war, Psal. 120. 7. which seemeth to be that which is intended here, as the former was against famine. none shall make you afraid] This God promiseth to fulfil under Christ, jeremy 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evil beast to cease] that is, as the Greek translateth, I will destroy evil beasts; one being put for a multitude, or many; and ceasing being used for utter abolishing, as in Exod. 12. 15. Psal. 119. verse 119. or at least, for repressing their rage and fury: for in Israel, Lions, Bears, and the like, sometime destroyed the inhabitants, 2 King. 17. 25. 26. and 2. 24. This promise is applied also to the Church under the Gospel, Ezek. 34. 25. So in job 5. 23. the beasts of the field shall be at peace with thee. The contrary followeth in verse 22. By the evil beasts, R. Menachem here understandeth mystically vicious lusts, the powers of uncleanness, which flew from the unclean Spirit; that they shall not prevail to pollute the land which is on high. So they seem to call our nature regenerate, as the Apostle calleth the Church, jerusalem which is on high, Gal. 4. 26. the sword] used ordinarily for war, when it is spoken of men; but the Lords sword, is explained to be the pestilence, 1 Chro. 21. 12. which may specially be intended here; and so God promiseth blessings, opposed to his four sore judgements, which are the sword (or war) the famine, the evil beast, and the pestilence, mentioned in Ezek. 14. 21. and Revel. 6. 8. Or, if we understand this sword for wars; then under peace aforesaid, may the promise be employed against the sword of the Lord the pestilence. These blessings; though they concern this life, yet the end of them is to lead to life eternal; so the Hebrews of old understood them, as their later doctors (though wand'ring out of the way of life) do witness, saying: The holy blessed (God) hath given us a Law, which is the Tree of life; and whosoever doth all that is written therein, and knoweth him with a perfect knowledge, shall thereby be made worthy of the life of the World to come etc. And he hath promised us in the Law, that if we do it with joy and goodness of soul, and exercise ourselves in the ●●●dome thereof continually; he will remove from us, all things that may let us from doing it, as sickness, and war, and famine, and the like. And he will supply us with all good things, that may strengthen our 〈◊〉 to do the Law, as satiety and peace, and store of silver and gold; that we be not employed all our days, in the things which the body hath need of; but may be made fit to 〈◊〉 wisdom, and to do the Commandments, that we may be worthy of the life of the world to come. Maimony in treat. of Repentance, chap. 9 sect. 1. Thus they followed after the Law of righteousness, but attained not to it, because they sought it not by 〈◊〉 in Christ, but as it were by the works of the Law; 〈◊〉 they have stumbled at the stumbling stone, Roman 9 31. 31.  
Vers. 8. five of you shall pursue a hundred] This promise is enlarged in jos. 23. 10. One man of you 〈◊〉 pursue a thousand: and was notably performed it David's Worthies, 1 Chron. 11. of whom some one lift up his spear against eight hundred, and slew three hundred at one time, 2 Sam. 23. 8. 18. 1 Chro. 11. 11. Three men broke through the host of the Philistines, 1 Chron. 11. 18. Of the Gadites, there were men that had faces like the faces of Lions, and were as swift as the Roes of the mountains, 1 Chron. 12. 8. And David himself celebrateth this mercy, I pursued mine enemies, and overtook them: and turned not, till I had consumed them: Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30.  
Vers. 9 I will have respect] or turn my face, in Greek, I will look upon you and bless you: and the Chaldee expoundeth it, I will have respect by my word to do good unto you. For this grace David prayed, Psal. 25. 16. and 69. 17. and when God delivered Israel from their enemies, it is said, he had respect unto them, because of his covenant, etc. 2 King. 13. 23. The contrary hereto, is the hiding of God's face, Deut. 32. 20. fruitful] or, to increase; as he had done before in Egypt, Exod. 1. 7. This blessing is acknowledged, in Nehem. 9 23. Their children thou multiplyest, as the stars of heaven: and promised to be again under Christ; I will bring (my sheep●) again to their folds, and they shall be fruitful and increase: jer. 23. 3. establish my covenant] that is, faithfully keep, and continue to do the things which I have promised: see the notes on Gen. 6. 18.  
Vers. 10. very-old] in Greeke, old of old things: this respecteth the increase of their land, as the 〈◊〉 did of their bodies. See Levit. 25. 22. because of] or, as the Gr. translateth, from the face of the new: they should bring forth the old, for want of roomth to lay up the new. This fruitfulness of the land, figured the many graces wherewith God would enrich the hearts of his people: as in vers. 4. For how ever God persuadeth his people, by promise of outward blessings, to keep his Law; yet the end of the commandment is love, out of a pure hart, end of a good conscience, and of faith unfeigned, 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord, when tribulation or persecution arisith, because of the word, by and by they ●are offended; Matth. 13. 21. The Hebrews say, All love that dependeth on a thing, when the thing ceaseth, the love ceaseth. He that serveth the blessed God, to the end that his riches may be multiplied, or his life preserved; his service is not perfect: as Satan said (in job. 1. 9 10.) doth job fear God for nooght? Hast thou not made an hedge about him, etc. He that serveth God because of bodily things, on which his service dependeth; it shall not be confirmed unto light in the light of the living. For when those things cease, for which he serveth: his love will cease. And there is no eating and drinking in the state of death whether thou goest. But he that serveth God out of entire love, his love shall be in life everlasting, and shall not departed for ever, and his reward that loveth God, shall be eternal. R. Elias in Reshith chochmah, treat. of Love, chap. 2. fol. 77. See also the annotations on Exod. 20. 6.  
Vers. 11. set my tabernacle] Hebr. give, that is, set and establish it; for both these ways, is giving expounded by the holy Ghost, as 1 King. 10. 9 compared with 2 Chron. 9 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. God's Tabernacle was a sign of his dwelling in favour amongst them, Revel. 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ, who should dwell in the Tabernacle of our flesh; by whom God built again the Tabernacle of David, which was fallen down, Act. 15. 16. and in him God was reconciling the world unto himself, 2 Cor. 5. 18. and under this figure, eternal life in heaven was implied; For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens, 2 Cor. 5. 1. And that the Israelites had of old, the true understanding of these promises, that they belonged to the days of Christ, and the end of them was eternal life in heaven; it appeareth by the footsteps which yet remain in their later doctors, though they have quenched the light of grace, in labouring to have it by the works of the Law. For they say, For this cause, have all Israel, their Prophets and their Wise men desired the days of Christ, that they might have rest from the kingdoms, which will not suffer them to study in the Law, etc. that they might be worthy of the life of the world to come. For in those days, knowledge and wisdom, and truth shall be multiplied; as it is written, for the earth shall be full of the knowledge of the LORD. (Esa. 11. 9) it is also written, And they shall teach no more every man his neighbour, etc. (jer. 31. 34.) again it is said, And I will take away the stony heart out of your flesh, (Ezek. 36. 26.) For that King which shall stand up of the seed of David, shall be more wise than Solomon, etc. and therefore he shall learn all the people, and teach them the way of the Lord; and all the heathens shall come to hear him, (Mich. 4. 1. 2.) And the end of all the reward, and later goodness which is without ceasing and diminishing, that is the life of the world to come. But the days of Christ are of this world, and the world goeth after the wont manner, save that the kingdom shall be restored to Israel, Maimony treat. of Repentance: chap. 9 sect. 2. Thus they speak, missing the right way, by going about to establish their own righteousness, Rom. 10. 3. and mistaking Christ's kingdom, which though it be in this world, yet is it not of the same, joh. 18. 36. my soul shall not loath you] or, not abhor, not cast you away as vile and loathsome. Man is by nature loathsome through sin; as it is said, Thou wast cast-out into the open field, to the loathing of thy soul (or person,) in the day that thou wast borne, Ezek. 16. 5. But through the grace of God in Christ, our bloods are washed away, and we are adorned with the gifts of his spirit, Ezek. 16. 8. 9 10. So this promise concerneth such as keep the covenant of God, that they shall not lothesomly be rejected. For my soul, the Chaldee translateth my word shall not loathe you. So in verse 30. Aben Ezra explaineth it thus, And I will set my Tabernacle amongst you, and ye shall not fear that ever ye shall come into want: for my glory resideth with you, and it is not as the son of man, whose soul loatheth to dwell in one place.  
Vers. 12. I will walk among you] the Chaldee paraphraseth, I will cause my divine majesty to dwell among you; that Majesty is Christ, who by his spirit is with his church all days unto the world's end, Math. 28. 20. who walketh in the midst of the seven golden Candlesticks, Revel. 2. 1. For his people are his Temple wherein he dwelleth, as it is written, ye are the Temple of the living God, as God hath said; I will dwell in them and walk in them, 2 Cor. 6. 16. For Gods walking, was in his Tabernacle; 2 Sam. 7. 6. See also Revel. 7. 15. and 21. 3. Under this, eternal life was also promised in heaven, whither Christ went to prepare a place for us, and will come again to receive us unto himself; that where he is, there we may be also, joh. 14. 2. 3. a God] or for a God: that is, as the Greek translateth, your God; of which blessing, see the annotations on Gen. 17. 7.  
V 13. from being servants to them] under whom, all sinful servitude was also signified; from which the church is redeemed by Christ, as from Sin, joh. 8. 34. 36. from Satan, Heb. 2. 14 15. and from bondage to men in things concerning God, as it is said, Ye are bought with a price, be not ye the servants of men: 1 Cor. 7. 23. slaves of your yoke] or, bars, of your yoke: meaning the bondage of Egypt, and of sin which they were entangled with there, Ezek. 20. 7. 8. For though bonds and yokes signify civil bondage, as in jer. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin, Prov. 5. 22. And of this, the church complaineth, The yoke of my trespasses, is bound by his hand; they are wreathed, they are comeup upon my neck, Lam. 1. 14. And from this Christ hath freed us, as it was promised, his yoke (shall be removed) from off thy neck, and the yoke shall be destroyed, because of the Oil, (that is, for Christ's sake) Esa. 10. 27. So in Ezek. 34. 24. 27. jer. 2. 20. Contrariwise, for their sins God threatneth them with a yoke of y●on, Deut. 28. 48. The Hebrew M●t, is properly 〈◊〉 staff, Numb. 13. 23. and so is used for the staves or bars of yokes, and for yokes themselves, as in jer. 27. 2. where it is joined with bonds, where with the staves of the y●●e are tied. made you go upright] or, with upright-stature; not stooping as under the yoke: to the Chaldee saith, I led you forth into freedom, and the Greek, I led you with boldness. This also figured our redemption by Christ, whereby the Church's stature is made upright and tall, like the P 〈…〉 e tree, Song 7. 7. which grace when Israel rejected, God bowed down their back always, Romans 11. 10.  
Vers. 14. not hearken to me] that is, as the Greek saith, not obey me; and the Chaldee, not receive my word. So in verse 18. Here followeth many more threatenings, whereby God prophesied of their falling from him, and his judgements upon them, till they should be restored by grace, verse 44. 45. So in Deut. 28.  
Vers. 15. despise] or, contemptuously reject, as Israel did, 2 King 17. 15. jer. 6. 19 Ezek. 5. 6. and 20. 13. 24. loath or abhor, as after (in verse 43.) he 〈…〉 th' they would do; for which he repaid them according, as the Prophet saith; hath thy soul loathed Zion? why hast thou smitten us, and there is, no healing for us? jer. 14. 19 all my Com.] with this also they are charged, in jer. ●2. 23. whatsoever thou commandedst them to dee, they have not done. break] or, make frustrate, as Gen. 17. 14. and this God foretelleth Moses that Israel would do, Deu●. 31. 16. 20. and complaineth to jeremy that they had done it, jer. 11. 10. and other Prophets charge them with the like, Esa. 24. 5. Ezek. 16. 59 To bre 〈…〉 the covenant, is expounded by the Apostle, not continuing in it, Heb. 8. 9 from jer. 31. 32. as on the contrary, to confirm it, is to continue in doing 〈◊〉 things commanded, Deut. 27. 26. with Gal. 3. 10.  
Vers. 16. appoint] or, constitute, give charge, 〈◊〉 that which should have authority over them, showing the power of God's judgements. Comp 〈…〉 Psal. 109. 6. suddaine-terrour] speedy-plag 〈…〉 which shall consume in haste: the perform 〈…〉 whereof is showed in Psal 78. 33. he consume 〈…〉 their days with suddaine-terrour. So in jerem. 15 8. Zeph. 1. 18. consumption] or, shaking-ague 〈…〉 Greek, scabbedness: so in Deut. 28. 22. and 〈◊〉 where the word is not used. the burning-agu 〈…〉 or, fever: the Greek here translateth it the 〈…〉dise; but better in Deut. 28. 22. the fever, 〈◊〉 〈◊〉 which hath the name orinally of burning. This 〈◊〉 ease, Christ cured, on such as were ready to 〈◊〉 therewith, Luk. 4. 38. 39 joh. 4. 47. 52. 〈◊〉 consume] or make fail, in Chaldee, that darken 〈◊〉 eyes: this is referred to all the former disease; 〈◊〉 the Greek interpreteth it by a word that signifieth consuming with unnatural heat. Or thi● consuming of the eyes, David complaineth in the person of Christ, Psal. 69. 4. pine-away] make languish, with sorrow, care, pain and hunger; as in jer. 31. 25. filling is opposed to the pining soul: the Greek translateth, make your soul to melt away. The word is applied also to the languishing of the eyes. Psal. 88 10. but here, and in Deut. 28. 65. to 〈◊〉 pining or languishing-sorrow of the soul, meaning of the wholeman, or life; as the Chaldee 〈◊〉 translateth it, the breathing-out of the soul. 〈…〉 mies shall eat it] The like is threatened in Deut. 28. 33. 51. and by other Prophets; as, Lo I will 〈◊〉 a nation on you from fare, etc. and they shall 〈◊〉 thine harvest, and thy bread, which thy sons and 〈◊〉 daughters should eat: they shall eat up thy flocks 〈◊〉 thine herds; they shall eat up thy vines and thy fig 〈…〉 jer. 5. 17. The contrary is promised in Christ 〈◊〉 shall not plant, and another eat, etc. they shall 〈…〉 bour in vain: Esa. 65. 22. 23. And the Lord 〈◊〉 sworn, Surely I will no more give thy corn, 〈◊〉 〈◊〉 meat for thine enemies, Esa. 62. 8.  
Vers. 17. set my face] Heb. give my face, which the Chaldee translateth mine anger: so face is used for anger: Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉] that is, as the Chaldee expoundeth, broken; in 〈◊〉 ye shall fall before your enemies. Contrary to the blessing in vers. 7. 8. and Deut. 28. 7. This judgement was executed, judg. 2. 14. 1 Sam. 4. 2. and 〈◊〉 rule over you] in Greeke, persecute you. This was verified, Psal. 106. 41. They that hated them, 〈◊〉 over them; and in Nehem. 9 28. After they had 〈◊〉 they returned to do evil before thee: therefore th' 〈…〉 test them in the hand of their enemies, so that they 〈◊〉 the dominion over them. But when God showeth mercy to Israel, he promiseth they shall rule 〈◊〉 their oppressors, Esa. 14. 2. none pursueth] This showeth great fearfulness of heart, through guiltiness of conscience for sin; fearing where no fear is, Psal. 53. 6. So in Pro. 28. 1. The wicked flee, when no man pursueth. Hereof there is a lively description in job 15. 20. 21. etc. and the contrary in Psalm 27. 1. 2. etc.  
Vers. 18. not hearken] or, not obey; in Chaldee, not receive my word: as vers. 14. Here God, to show his longsufferance, and the more to affect his people, chastiseth by degrees, according to the measure of their sins, and prophesieth of their stubbornness, who would not amend with light punishments; whereof he after complaineth thus, In vain have I smitten your children, they received no correction: jeremy 2. 30. seven times] a certain number, for an uncertain, meaning many times; seven is a complete number, as is noted on Gen. 33. 3. Levit. 4. 6.  
Vers. 19 the excellency] or, the pomp, pride, haughtiness of your strength; called elsewhere, the excellency (or pomp) of the strong-ones; Ezek. 7. 24. This is in particular, applied to their Sanctuary and religion, in Ezek. 24 21. Behold I will profane my Sanctuary, the excellency of your strength, the desire of your eyes, and the pity of your soul. Though it implieth generally all other things, wherein strength and excellency do consist: see Ezek. 30. 6 18. and 33. 28. will make] Hebr. will give your heavens, that is, as the Chaldee translateth, the heavens that are over you: and so Moses expoundeth it in Deut. 28. 23. as iron] the Chaldee explaineth it, hard as iron, that they shall not give-downe rain; and the earth that is under you, strong as brass, that it shall yield no fruit. So in Deut. 28. 23. save that there Moses likeneth the heavens to brass, and the earth to iron. This is contrary to the blessing promised in verse 4. And the compliment hereof is showed in jer. 14. 1. 2. etc. where a dearth is mentioned for which judah mourned, her gates languished, the cry of jerusalem ascended; their Nobles sent their little ones for water, but they found none, they returned with the vessels empty; the ground was chapped, for there was no rain in the earth: the Hind calved in the field, and forsook it; the wild asses snuffed up the wind, & their eyes failed, because there was no grass.  
Vers. 20. her increase] the increase, or fruit ex●pected; or which otherwise it should naturally yield; so in Genes. 4. 12. And this is an effect of the former restraining of rain, as Hag. 1. 10. Deuter. 11. 17. The word increase, is in Greek translated spo 〈…〉, seed sown: and so Paul useth it in like sense, saying, he that ministereth seed to the sour, etc. multiply your seed-sowne; (that is, your increase,) 2 Corinth. 9 10. the trees] the compliment hereof is showed, in joel 1. 12. The vine is dried up, and the fig tree languisheth; the pomegranate-tree, the palm tree also and the appletree, all the trees of the f●ld are withered. their fruit] the fruit which naturally they should bring ●orth. So another Prophet saith; There shall be no grapes on the vine, nor 〈…〉 gges on the fig tree; and the leaf shall fade, and the things that I have given them, shall pass away from them, jer. 8. ●3.  
Verse 21. contrary] Hebr. in contrariety, (which word 〈◊〉, is added in verse. 27.) or, at all-adventure, by chance. The Hebrew Keri; signifieth both contrariety, and chance or accident: the Greek translateth it contrary (or thwart) as opposing themselves to God and his commandments: the Chaldee expoundeth it, if ye walk before me with hardness, (that is, stubbornly.) If we understand it for chance or adventure, the meaning is to walk carelessly; come upon it what will; and to esteem the punishments not as from the hand of God for their sins, but to come by chance, as the Philistines said, in 1 Sam. 6. 9 then we shall know that it is not (the LORDS) hand that smote us; it was a chance that happened to us. This latter the Hebrews follow; for speaking of tribulations upon them, they say, If men cry not to the Lord, but say, this thing happeneth to us according to the custom of the world, and this tribulation is a chance that hath befallen us; then is this the way of cruelty, and occasioneth them to cleave still unto their evil works, & this tribulation, shall add other tribulations; as it is written (in Lev. 26. 27. 28.) and (if) ye walk with me by chance, than I will walk with you in wrath (or heat) of chance: as if he should say, when tribulation cometh on you, to the end you might repent, if you say it is a chance. I will add unto you the hot-wrath of that chance. Maim. in Misn. tom. 1. in Taanioth, (or treat. of Humiliation) ch. 1. sect. 3. not willing to hearken] or, will not obey; which the Chaldee expoundeth, will not receive my word. An higher degree of obstinacy is here foreseen and prophesied of this people; the compliment whereof, the Prophet bewaileth, saying, Oh Lord, thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a Rock, they have refused to return, jer. 5. 3.  
Verse 22. wild beasts] as God sent fiery serpents, Num. 21. 6. Lions, 2 King. 17. 25. Bears, 2 King. 2. 24. and threatneth other the like, Esa. 13. 21. 22. And spiritually, these are wicked rulers, and tyrants that kill and spoil, as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devour souls, Matth. 7. 15. Revel. 13. 1. 2. etc. So the Prophet (speaking of their punishments by Tyrants) saith, A Lion out of the forest shall slay them; a Wolf of the evenings, shall spoil them; a Leopard, shall watch over their cities; every one that goeth out thence, shall be torn in pieces, because their transgressions are many, etc. jerem. 5. 6. And of their Prophets he saith, O Israel, thy Prophets, are like the Foxes in the deserts; Ezek. 13. 4. See also jer. 8. 17. and 15. 3. desolate] or lye-waste, because there shall be none walking in them, Esa. 33. 8. Ezek. 14. 15. For this jeremy lamented, The ways of Zion do mourn, because none come to the solemnefeasts, Lam. 1. 4.  
Vers. 23. by me] or to me, that is, so as to obey me: the Chaldee saith, to my word. contrary] or, stubbornly; or, at all adventures, as verse 21.  
Verse 24. contrary] Hebrew in contrariety: Chaldee in hardness; the Greek addeth, with contrary wrath, as in verse 28. GOD dealeth with men according to their wickedness, and with the froward, he showeth himself w●y, Psal. 18. 27.  
Verse 25. a sword] the Chaldee explaineth it, them that kill with the sword: see before on vers. 6. vengeance of the covenant] meaning the covenant between God and his people, which was the Law; as the Chaldee expoundeth it; and it shall a 〈…〉 on you, the vengeance for that ye have transgressed against the words of the Lafoy 〈…〉. So in jer. 50. 28. he mentioneth the vengeance of the Lords Temple, that is, the punishment of the Babylonians, for robbing and burning his Temple. ye shall be gathered] too went, for fear of the sword, the Greek translateth, ye shall flee into your cities. the pestilence] in Greeke and Chaldee, death; see the annotations on Exod. 5. 3. It implieth the cutting off by death, of man and beast, as Ezek. 14. 19 21.  
Vers. 26. break unto you the staff of bread] that is, take from you the bread, which is the staff (or sustentation) of life. So the Greek translateth, wh●n I shall afflict you with penury of bread. For as to break bread, meaneth to communicate food, Act. 2. 46. so to break the staff of bread, meaneth on the contrary, to take away food, and to punish with penury and famine, Psal. 105. 16● Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staff, (or stay) because it upholdeth the heart of man, Psal. 104. 15. then ten] Hebr. and ten, that is, many: so ten often signifieth many, as Gen. 31. 7. Zach. 8. 23. job 19 3. by weight] a sign of scarcity and want; Revel. 6. 5. 6. So it is said, I will break the staff of bread in jerusalem, and they shall eat bread by weight, and with care, and they shall drink water by measure, and with astonishment: that they may want bread and water, and b● astonished one with another, and consume away for their iniquity, Ezek. 4. 16. 17. nor be satisfied] or, not have enough; either for the small quantity, or for want of God's blessing on that they eat: so in Host 4 10. Mich. 6. 14. This is opposed to the former blessing, in verse 5. And under it, a spiritual famine is implied, as it is said, I will send a famine in the land; not a famine of bread, nor a thirst for ●ater, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the North even to the East they shall run to and fr●, to seek the word of the Lord, and shall not find it. Amos 8. 11. 12.  
Vers. 27. not 〈…〉 rken] or, not obey; in Chaldee, not receive my Word, 〈◊〉 in verse 〈◊〉. contrary] Heb. 〈…〉 chance: see the notes on v. 21.  
Vers. 28. in wrath contrary] Heb. in wrath (or hear) of 〈…〉 riot 〈◊〉 (o● of all adventures,) which the Chaldee 〈…〉 nslateth, in strength (or vehementie) of anger: the Greek, in contrary (or 〈◊〉) wrath. And the word wrath be 〈…〉 added, showeth the increase of God's judgements, as of the people's sins. 〈◊〉 I▪ This addition was, lest they should impute their chastisements, to any other then God, (as the heathens did to Chance, 1 Sam. 6. 9) and to note the certainty and inevitableness of their afflictions.  
Vers. 29. the flesh of 〈◊〉 sons] in Greeke, the flesh's; and so the word is used plurally in Rev. 19 18, This threatening is repeated and enlarged, in Deuteronomic 28. 53. 57 mentioned also in Ezek. 5. 10. fulfilled in jehorams' days, 2 King. 6. 29. and lamented in Ieremies, who saith, The hands of the pitiful women, have sodd 〈…〉 their own children: they were their meat, in the destruction of the daughter of my people; Lam. 4. 10.  
Vers. 30. well destroy your high places] in G●eeke, will make desolate your pillars. In high-places, they used to assemble for worship and sacrifice, 2 Chro. 1. 3. 1 King. 3. 4. especially the Idolaters erected and used such, jer. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction, as doth Moses; Hos. 10. 8. Amos 7. 9 Ezek. 6. 3. 4. 6. And by high-places, understand buildings erected; as of josiah it is said, he burned an high-place; and stamped it small to powder: 2 King. 23. 15. Sun-images] called in Hebrew, Chammanim, of Chammah, the Sun, which Idolaters were wont to worship, 2 Chron. 23. 5. and the Kings of judah gave horses to the Sun, and charrets, 2 King. 23. 11. and these Sunne-images, they used to set on high, above the Altar, 2 Chronicles 34. 4. And God here threatneth their ruin, as also in Ezek. 6. 4. 6. The Greek here translateth them wooden-images made with hands; but in Esa. 27. 9 idols. cast your carcases] or lay; Hebr. give your carcases, that they shall not have seemly burial, or be suffered to rest in their graves; as in Ezek. 6. 4. 5. 13. he saith, I will cast down your slain men before your filthy idols; and I will give the carcases of the sons of Israel, before their filthy idols; and will scatter your bones, round about your altars. And in jerem. 8. 1. 2. At that time saith the Lord, they shall bring out the bones of the Kings of judah, and the bones of his Princes, and the bones of the Priests, and the bones of the Prophets, and the bones of the inhabitants of jerusalem out of their graves: and they shall spread them before the Sun; and the Moon, and all the host of heaven, etc. they shall not be gathered, nor be buried; they shall be for dung, upon the face of the earth. This judgement josiah fulfilled in part, when he burned the bones of the Priests upon the altars; 2 Chro. 34. 5. 2 King. 23. 20. But special●y it: was accomplished by the heathens that destroyed them; Ps. 79. 〈◊〉. 2. 3. filthy idols] or doung 〈…〉 gods, so called in contempt Gillul●●, Excrements or Dung; the Grand Chaldee, here and often 〈◊〉 them idols. my soul] in Chaldee, my Word shall loathe (or abhor) you: This is opposed unto the promise, in verse 11. and it is manifested by God's judgements on this people, as the Prophet complaineth, Hath thy soul loathed Zion? Why hast thou smitten us, and 〈◊〉 〈◊〉 healing for u●? etc. jerem. 14. ●9.  
Vers. 31. a waste] 〈◊〉 〈◊〉- place, a desert: so in verse 33. This was 〈◊〉 even on jerusalem itself, Nehem. 2. 17. So that not only their idols and idolatrous monuments, but their common wealth, and most religious places were rui 〈…〉. And so by another Prophet he saith, I will make jerusalem heaps, a den of Dragons; and I will make the cities of judah a desolation, without an inhabitant, jer. 9 11. your Sanctuaries] or, as the Greek translateth, your holy-places: such as were the Tabernacle, (called a Sanctuary, Exodus 25. 8.) and the Temple, 〈◊〉 Chronicles 22. 19 and each of them, for the sundry roomths in them, (as the courtyard, holy and most holy place,) was called plurally, Sanctuaries, Psalm 73. 17. and 74. 7. jer. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you. The Hebrews refer this word Sanctuaries, to their Synagogues also, which they had in all their cities for the people to meet in on the Sabbathes, Luk. 4. 16. the ruinating of them, is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land. They had also Schools or Academies, for training up their youth in the learning of the Law: such scholars of old were called Sons of the Prophets, 2 King. 2. 3. and 4. 38. and 5. 22. in ages following, they were named Disciples, Mark. 2. 18. The rites and orders of these, are in the Hebrew canons described thus. Schoolmasters were to be appointed in every province, & in every city. And the master sat and taught them all the day long, and some part of the night; to train them up for to learn both day and night. Five and twenty scholars, did learn by one Teacher: if there were moe, from five and twenty unto forty; then they set another with him, to help him to teach them: if they were more than forty, they set them up two schoolmasters. They might not teach the Law, save to a Disciple of honest and good conversation: but if he walked in a way not good, they first converted him unto goodness, and guided him into the right way, and made trial of him, and afterwards they received him into the Academy, (which they called in their tongue ●●th hammid rash, that is, an House of exposition, or study,) and did teach him. The master sat in the chief place, and the disciples were in a round before him like a crown; that they might all see the master and hear his words. And the Master sat not on a seat, and the Disciples on the ground: but either all on the ground, or all on seats. If when the Master taught, the Disciples understood him not: he might not be angry with them, but must again repeat the thing, though it were many times, until they understood the matter. Also the Disciple might not say, he did understand, when he understood not: but was to ask again, though it were many times. Two might not ask together, nor ask the master of any other thing, then that wherein they studied. They might not sleep in the school, nor talk there of any other matter, then of (Gods) Law only: for the holiness of the school, was greater than the holiness of the Synagogue. These and other like orders, are showed by Maimony, in Thalmud T●●ra●, chapter 2. and 4. Now touching the Synagogues, they writ, that every place wherein there were ten men of Israel, it was necessa 〈…〉 that they should prepare there an house, wherein 〈◊〉 assemble for prayer, at all time of p●ayer. And this place they called Beth hacneseth; An house of Assembly, (in the Greek a Synagogue.) And the citizens were to be compelled to build them a Synagogue, and to buy them a Book of the Law, Prophets, and (other holy) Scriptures. When they built a Synagogue, it was on the highest place of the city, and builded higher than all other houses, (as they gather from Proverbes 8. 1. 2.) And they set a pulpit in the house, for him to go up into, that did read the Law, or was to speak unto the people. They had also in the Synagogue an Ark (or Coffer,) wherein the Book of the Law (the Bible) was kept. The Eders sat first, with their faces towards the people; and all the people sat, one rue before another, and the faces of the one rue, towards the backs of the rue that was before them: so the faces of all the people, were towards the Elders, and towards the Ark. And when Sheliach tsibbur (that is, the Messenger, or Minister, of the congregation,) stood at prayer, he stood on the ground before the Ark, as the rest of the people. In the land of Canaan, and those parts, they used to lay mats on the floor, to sit upon: but in the cities of Edom, (so they call the Roman Empire,) they sat in their synagogues upon banks or seats. In the Synagogues and Schools, they might use no lightness, laughing, playing, vain talking, eating, drinking, walking or the like: neither in hot weather, might they go into them from the heat, nor in rainy weather from the rain; nor cast up any accounts or reckonings in them; except they were such reckonings as were commanded, as the coffers for alms to the poor, and redemption of prisoners, and the like. If the Synagogue or School had two doors; they might not go in at the one door and out at the other, to shorten their way: for it was not lawful to go into them, save for the things commanded: But who so went in to pray, or to read, might go out at the door over against him, the nearest way. Synagogues and Schools, though they were ruined, yet they remained (as they say) in their holiness, as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries: though they be desolate, yet they continue in their holiness. They might not pull down a Synagogue, to build another in the same, or in another place: but first they builded another, and afterward pulled down the former; lest any violence should befall them; and it should not be builded. It was lawful to make a School of a Synagogue, but not a Synagogue of a School: because the holiness of a School, was above the holiness of a Synagogue; and they were to ascend in holiness, but not to descend. And if the citizens sold a Synagogue, they might buy an Ark with the money, or a Bible: But if they sold a Bible, they might buy nothing, with the money save another Bible; for there is no holiness (say they) above the holiness of the Book of the Law, (or Bible.) As they might sell a Synagogue, so they might give it for a gift: but they might not let it out to hire, nor mortgage it, etc. Maimony in Misneh treatise of Prayer, ch. 11. Of these Synagogues, though there be no express mention in Moses; yet the Apostle james testifieth, that Moses of old time had in every city them that preached him, being read in the Synagogues every sabbath day, Act. 15. 21. And jesus in the Synagogue of Nazareth, stood up for to read; & there was delivered unto him, the book of the Prophet Esaias; which when he had opened and read, he closed the book, and gave it again to the Minister, and he sat down, and taught the people, Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes, there was the reading of the Law and Prophets, and preaching afterwards: Act. 13. 14. 15. 16. etc. And for the School, the name is used in Act. 19 where Paul having disputed and persuaded the things concerning the kingdom of God, for the space of three months, in the Synagogue: when divers were hardened, and believed not, but spoke evil of that way before the multitude; he departed from them, and separated the disciples, disputing daily in the School of one Tyrannus; (which the Syriak explaineth thus, he separated the disciples from them, and spoke daily with them, in the School of a man whose name was Turannus: and the Arabik likewise saith, he instructed them daily, in the house of a man named Tyrannus:) and this continued by the space of two years, Acts 19 8. 9 10. They are reported to have had of old, above four hundred schools and Synagogues in jerusalem; and there was a place in the Temple where our Lord jesus was found, when he was twelve years of age, sitting in the midst of the doctors, both hearing them, and ask them questions: Luk. 2. 46. And that there were Synagogues in jerusalem besides the Temple, appeareth by Paul's words unto Felix, They neither found me in the Temple disputing with any man, nor raising up the people, neither in the synagogues, nor in the city, (speaking of jerusalem:) Act. 24. 12. I will not smell] that is, as the Chaldee openeth it, I will not accept with favour: and so the phrase is used in 1 Sam. 26. 19 If the Lord have stirred thee up against me, let him smell an offering: and in Amos 5. 21. I will not smell, in your solemn assemblies; that is, not accept with favour the oblation of your solemn assembly, as the Chaldee there interprets it. Compare Gen. 8. 21. This judgement is opposed to that blessing in verse 12. I will walk among you. the swell of your rest] that is, of your sacrifices of rest, and so the Greek translateth it, the smell (or savour) of your sacrifices: and the Chaldee, the offering of your congregation. So the word fire-offring (or sacrifice) elsewhere expressed, is here to be understood. See Levit. 1. 9 and 2. 12.  
Vers. 32 the Land] in Greeke, your land. So in Ezek. 33. 28. 29. I will lay the land most desolate, and the Pomp of her strength shall cease, and the mountains of Israel shall be desolate, that none shall pass through. And they shall know that I am jehovah, when I have laid the land most desolate, because of all their abominations which they have committed. The fulfilling hereof is showed by the Prophets, Esa. 1. 7. 8. even the mountain of Zion was desolate, the Foxes walked upon it, Lam. 5. 18.  
V 33. scatter] or fan, that is, scatter as chaff. Of this they complain in Ps. 44. 12. Thou hast sanned us among the nations. And in Zach. 7. 14. I scattered them with a whirlwind among all the nations, whom they knew not: thus the land was desolate after them, etc. This is opposed to that blessing in v. 5. Ye shall dwell in confident safety in your land. a sword] that is, as the Chaldee explaineth it, them that kill with the sword. The like is threatened in jer. 9 16. and in Ezek. 12. 14. 15. and 52. This is contrary to that blessing in v. 6. the sword shall not pass through your land.  
V 34. enjoy] accept, as v. 41. or, pay, accomplish her Sabbathes: meaning her seventh years, which the Chaldee calleth releases, (or remissions) whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing, as in joh 14. 6. till he accomplish as an hireling, his day; though there also it may mean, a contented-acceptation, and enjoying of that which was desired.  
V 35. it shall rest] or, it shall keep-sabbath; both from the people, the unworthy inhabitants; and from their tillage thereof, as the law required, Lev. 25. 4. Which being a precept figuring the sanctimony of the church, was not kept, whiles they defiled the land by their iniquities, as Lev. 18. 27. Wherefore whiles the land lay desolate, it should as it were be well pleased, and contentedly enjoy the rest which God would give it, from their sinning upon two. This was fulfilled, when they were 70. years captives in Babylon; as appeareth by 2 Chron. 36. 21. where it is said, Until the land had enjoyed her Sabbathes: as long as she lay desolate, she kept Sabbath, to fulfil seventy years. rested not in your sabbaths] This showeth, that it was not the outward rest and intermission of the land, which God chief intended by that law, Lev. 25. (for those Rests, the land enjoyed,) but the resting from sin, by the people that dwelled thereon: even as the Sabbath day, was also a sign of their sanctification. See the notes on Levit. 25. 4.  
Vers. 36. a softness] or tenderness, that is, a faintness or fearfulness, and as the Chaldee translateth it, a breaking or discouragement. So softness; is used for faintness or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe] or a tossed leaf, which the Greek translateth carried, meaning with the wind: and as in Thargum jonathan it is explained, a leaf that is plucked from the tree. This judgement in job 15. 21. 22. is opened thus, A sound of fears is in his ears; in peace the destroyer will come upon him; he believeth not to return out of darkness; and he is waited for of the sword: etc. as fleeing from a sword] Hebr. the flight of a sword; which the Greek explaineth as they that flee from batteil; and the Chaldee, as a flight from before them that kill with the sword. So Solomon saith, The wicked fleeth, where no man pursueth, Prov. 28. 1.  
Vers. 37. shall fall] or, stumble-downe, through weakness; or through haste as they flee, they shall fall one on another. before a sword] Chaldee, before them that kill with sword. power-to-stand] Heb. standing, or uprightness; contrary to the blessing in verse 13. The Greek translateth, ye shall not be able to withstand your enemies.  
Vers. 38. shall perish, etc.] or, shall be lost. The fulfilling hereof is showed in jer. 50. 6. My people hath been perishing (or lost) sheep, their shepherds have caused them to go astray, etc. Unto this curse of the Law, the promise of grace under the Gospel is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria, and the Outcasts in the land of Egypt; and shall worship jehovah, in the 〈◊〉 at jerusalem. eat you up] in Chalden, consume you: that it, ye shall dye in the land of your captivine.  
Vers. 39 pine away] in Chaldee, melt away: to pine in iniquity, is to consume and perish in the punishment for iniquity: whereupon this people complained, If our transgressions and our sins be upon us, and we pine away in them; how should we then live? Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left, (the remnant-according to the election of grace, Romans 11. 5.) who by their chastisements are) brought to a sight and sorrow for their sins: as in: Ezek. 36. 31. ye shall loath yourselves in your own sight, for your iniquities. of their fathers] the Chaldee expoundeth it, in the sins of their evil fathers, which they retain in their hands, they shall meltaway with them.  
Vers. 40. And they shall] that is, And if they shall confess: as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made, in Dan. 9 3. 4. 5. etc. and Nehemiah, Neh. 1. 4. 5. 6. 7. etc. and 9 1. 2. 29. 30. etc. when with fasting and prayer they confessed their own and their forefathers sins. And from hence the Hebrews do gather, that they should humble themselves and fast certain days in the year, for the calamities that have befallen their forefathers; (such days as he spoken of in Zach. 7. 3. 5. and 8. 19 and other the like;) wherein they stir up their hearts unto repentan, by memorial of their own evil deeds, and the deeds of their fathers, which caused those diffesses to come upon them. Moreover they say, W 〈…〉 o seethe the cities of judah in their desolation, saith, Thy holy cities are à wilderness [as in Esa. 64. 10] and re 〈…〉 his clothes. If he see jerusalem in her desolation, be faith, jerusalem is a wilderness, etc. If he see the Sanctuary desolate, he saith, Our holy and our beautiful house, etc. [as in Esa. 64. 11.] and rendeth his clothes. He rendeth them with his hand, all the clothes that are upon him, until he be naked down to the heart. And he never soweth up those rent plico 〈…〉. But all their fasts (they say) shall cease in the ●●yes of Christ: and not so only, but they shall be 〈◊〉 a good day (or festivity,) and to days of joy and 〈…〉, as it is written (in Zach. 8. 19) Thus saith the Lord hosts; the fast of the fourth (month) and the fast of the fift, and the fast of the seventh, and the fast of the tenth, shall be to the house of judah joy and gladness, and cheer full solemnefeasts: therefore love the truth and ●●nce. Maim. tom. 1. in Taanioth, chap. 5. sect. 1. 16. 19 Thus are the unbelievers left to mourn and pine away in their iniquities, and they fast not 〈◊〉 to the Lord; but as he cried and they would 〈…〉 eat; so they cry and he will not hear: because they have refused Christ who is our Peace; and whose glory dwelled amongst us, full of grace and truth, Zach. 7. 5. 13. Eph. 2. 14. joh. 1. 11. 14. against me] in Chaldee, against my word. contrary] Hebr. in conntrarietie: Chaldee, in hardness, (stubbornly) as vers. 21. 27.  
Vers. 41. uncircumcised heart] which the Chaldee expoundeth gross (or foolish) heart; and Targum jonathan, their proud heart. It meaneth also an unbleeving and disobedient heart, which resisted the Spirit of God; according to that saying, Ye stiff necked and uncircumcised in heart, and eares●, ye doe● always resist the holy Ghost: Act. 7. 51. This he speaketh, because the true circumcision is in the liners, and in the spirit, Romans 2. 29. whereupon the Prophet complaineth, all the house of Israel, are uncircumcised in heart, jerom. 9 26. what uncircumcision is, see Genes. 27. be humbled] or, be bowed down, which the Greek translateth, be a shamed; the Chaldee, be broken. It is opposed unto pride, 2 Chronicles 32. 26. job 40. 12. and implieth their repentance, and turning to the Lord, as in 2 Chronicles 30. 11. Whereupon God saith, If my people, upon whom my name is called, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will for give their sin, etc. 2 Chronicles 7. 14. accept of their iniquity] that is, of the punishment of their iniquity; as iniquity and sin, is often used for punishment, Genesis 19 15. Leviticus 20. 17. 19 20. and to accept of that, is willingly to bear it, and contentedly to enjoy it, (the word before used in verse 34. where the land should enjoy her sabbaths;) or pay for the same. This phrase is used in Esa. 40. 2. where jerusalem is comforted, because her iniquity is accepted of, (or paid,) when she hath received of the Lords hand, double for all her sins.  
Vers. 42. Then will I] Hebr. And I will remember. This remembrance of God, signifieth his performance of the thing promised; as he saith, I have remembered my convenant, etc. and I will bring you out from under the burdens of the Egyptians, etc. Exod. 6. 5. 6. So our remembering of God's precepts, is expounded for to do them, Psal. 103. 18. And under this promise, God's mercy towards them is implied; as Moses elsewhere saith, For jehovah thy God, is a merciful God, he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he swore unto them: Deut. 4. 31. And David; And he remembered for them his covenant: and repent, according to the multitude of his mercies. Psal. 106. 45. my covenant with jacob] the Greek translateth, the covenant of jakob, etc. the Chaldee, my covenant that was with jakob, etc. The remembering of this covenant with their ancestors, meaneth the accomplishment of the gracious promises made in respect of Christ unto forgiveness of sins, and Sanctification of the Spirit. Therefore when Christ the horn of salvation, was raised up in the house of David, God is said to do mercy with our fathers, and to remember his holy covenant, the oath which he swore to our father Abraham, etc. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. etc. So whiles Daniel was confessing his sin, and the sin of his people Israel, the Angel Gabriel came and told him of the coming of Christ, to finish the transgression, and to seal up sins, and to make atonement for iniquity, and to bring in everlasting righteousness: Daniel 9 20.— 24. For the Lord will not cast-off for ever: but though he cause grief, yet will he have compassion, according to the multitude of his mercias; Lamentation 3. 31. 32. This Thai 〈…〉 called jonathans', expoundeth e 〈…〉 is verse thus; Then will I remember in mercy, the covenant which I covenanted with jakob at Beth●l, (Gen. 35.) and also the covenant which I covenanted with Isaak in mount Morijah; (Gen. 22.) and also the covenant which I covena 〈…〉 d with Abraham, but 〈◊〉 the pieces (of the sacrifices, Gen. 15.) Whereas otherwhere the covenant is usually mentioned once, and from Abraham downward to Isaak, and so to jakob, as is to be seen in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice, for more confirmation, and beginning with jakob, goeth upward to Abraham (the father of the faithful,) so leading them by degrees to his first and most ancient promises; and in them to Christ, whose Gospel was preached to Abraham; and such as be Christ's, are Abraham's seed, and heirs according to the promise, Gal. 3. 8. 29. the land] which shall again be inhabited and tilled; as it is written, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded, and the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by, etc. Ezek. 36. 33. 34. So another Prophet saith, O Lord thou hast been favourable to thy land, thou hast returned the captivity of jakob; and, our land shall give her fruit, etc. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ; who pronounced this blessing to the meek, that they shall inherit the laud; Matth. 5. 5. But that earthly land, wherein they and their fathers so journed, was à figure of a better country, that is, an heavenly, Heb. 11. 9 16.  
Vers. 43. and shall enjoy] as in verse 34. The Greek translateth, then shall the land accept her sabbaths. 〈◊〉 because even for because] the reason is doubled, for the more vehemency; and to imply their often and manifold sins, in the breaking of his covenant. The like phraseiss in Ezek. 13. 10.  
Vers. 44. in the land of their enemies] cast out thither for their sins, and so unworthy of grace, being to be reputed as enemies themselves. This commendeth the mercy and free grace of God in Christ, for when we were enemies, we were reconciled to God, by the death of his Son: Rom. 5. 10. to consume them.] This promise, was partly fulfilled at their return out of Babylon, as is remembered in Nehem. 9 31. Nevertheless for thy great mercy's sake thou didst not utterly consume them, nor forsake them. But chief the compliment hereof, is by the Gospel, as the Apostle showeth in Rom. 11. 26. 28, 29. Like promises are made in D●uter. 4. 29.— 31. Ezek. 24. 22. 23. I am jehovah] or, I jehovah, 〈◊〉 their God: which on ●his part, signifieth his power, goodness, and readiness to save them; and for them it is a sign of blessing; for blessed is that people, whose God is jehovah. Psal. 144. 15. and 33. 12.  
Vers. 45. of their 〈…〉 rs] or, of the first; which Targum jonathan expoundeth, the covenant which I 〈◊〉 with their ancient fathers. The Greek translateth it, their first covenant, when I brought them for 〈…〉 the land of Egypt. Which deliverance, being a figure of a better by Christ; God, when he would assure them of his grace, if they turn un●o him by faith, mentioneth that covenant and redemption. For though the covenant of the Gospel, be another than that which he made with them, when he brought them out of Egypt, as the Apostle showeth by testimony of the Prophets, Heb. 8. 8. 13. from jer. 31. yet the covenant or law then given, was a Schoolmaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousness, to every one that believeth; Rom. 10. 4. And thus Moses endeth the curses of the Law, due to transgressors; with promise of grace to the remnant of the jews (according to the election of grace, Rom. 11. 5.) which in the latter days shall come again unto him; whom he is able to graft in again, and so will, if they bide not in unbelief; for as touching the election, they are beloved for the Father's sakes, Romans 11. 23. 28.    

CHAP. XXVII.  
A Law for vows, whereby men sanctify the estimation of persons: whose value is set, between twenty and sixty years old; 5, between five, and twenty years old; 6, between a month, and five years old; 7, from sixty years old and upward. 8, Of the poor man's estimation, 9, Of sanctifying beasts, 14, and houses, 16, and fields of a man's possession, 22, or fields of his own buying. 26, The Lords firstlings may not be sanctified by men. 28, No devoted thing may be redeemed. 30, The tithe of the land is holy, and the owners may not redeem it, but by adding a fift part. 32, The tithe of beasts may not be changed or redeemed.  
ANd jehovah spoke, unto Moses, saying Speak unto the sons of Israel, and say unto them; A man, when he shall separate a vow: by thy estimation, of souls, to jehovah. Then thy estimation shall be, of the male; from twenty years old, and unto sixty years old: even thy estimation shall be, fifty shekels of silver, by the shekel of the Sanctuary. And if it be a female: then thy estimation shall be, thirty shekels. And if (it be) from five years old, and unto twenty years old; then thy estimation shall be, of the male, twenty shekels: and for the female, ten shekels. And if (it be) from a month old, and unto five years old; then thy estimation shall be, of the male, five shekels of silver: and for the female, thy estimation shall be, three shekels of silver. And if it be from sixty years old and above, if a male; then thy estimation shall be, fifteen shekels: and for a female, ten shekels. And if he be poorer, than thy estimation; then he shall present him, before the Priest; and the Priest, shall estimate him: according to that which the hand of him that vowed can attain, shall the Priest estimate him.  
And if it be a beast, where of they offer, an oblation, unto jehovah: all th●● he gives of 〈◊〉, unto jehovah, it shall be holy. He shall not alter it, nor change it; a good for a 〈◊〉, or a bad for a good: and if changing he shall change, beast for beast; than it, and the exchange thereof, shall be holy. And if it be any unclean beast, whereof they do not offer, an oblation, unto jehovah: then he shall present the beast, before the Priest. And the Priest shall estimate it; whether it be good or bad: according to thy estimation O Priest, so shall it be. And if redeeming he will redeem it: then he shall add the fift part thereof, unto thy estimation.  
And a man, when he shall sanctify his house to be holy, unto jehovah; then the Priest shall estimate it; whether it be good or bad: as the Priest shall estimate it, so shall it stand, And if he that sanctified it, will redeem his house: then he shall add the fift p●●t, of the money of thy estimation, unto it, and it shall be his.  
And if a man shall sanctify unto jehovah, (same part) of a field of his possession; then thy estimation shall be, according to the seed thereof: the seed of an homer of barley; at 〈◊〉 shekels of silver, If he sanctify his 〈◊〉, from the year of jubilee: according to 〈◊〉 estimation, it shall stand. And if he sanctify his field, after the jubilee: then the Priest shall reckon unto him the money, according to the years that remain; evenunto 〈◊〉 year of jubilee: and it shall be abared 〈◊〉 〈◊〉 estimation. And if redeeming he 〈◊〉 〈◊〉 me the field, that sanctified it: then 〈◊〉 〈…〉 de the fift part, of the money of thy 〈…〉ation, unto it, and it shall stand unto 〈◊〉. And if he will not redeem the field; 〈◊〉 have fold the field, to another man: 〈◊〉 〈◊〉 not be redeemed, any more. And 〈◊〉 〈◊〉, when it goeth-out in the jubilee, 〈◊〉 be holy unto jehovah, as a field devo 〈…〉 〈◊〉 possession thereof, shall be the Priests. 〈◊〉 〈…〉 he sanctify unto jehovah; a field of 〈◊〉 buying; which is not of the field of 〈…〉 session: Then the Priest shall reckon 〈◊〉 him; the tribute of thy estimation; even 〈…〉 the year of jubilee; and he shall give 〈◊〉 estimation, in that day; an holy thing, 〈◊〉 jehovah. In the year of jubilee, the 〈◊〉 shall return, unto him of whom he 〈◊〉 〈◊〉 unto him, to whom the possession of the land (did belong.) And all thine estimation, shall be, accordingto the shekel of the san 〈…〉 arie: twentit Gerahs', shall be the she k●ll. But the firstling, which shall be first borne to jehovah, of the beasts; a man shall no● sanctify it: whether it be ox or sheep, it is jehovahs'. And if it be of an unclean beast, than he shall redeem it accordingto thine estimation; and shall add, a fift part of it, thereto: or if it be not redeemed, than it shall be sold accordingto thy estimation.  
Notwithstanding, any devoted▪ thing, that a man shall devote unto jehovah, of all that he hath; of man and beast, and of the field of his possession; shall not be sold, nor redeemed: every devoted-thing, is holy of holies, unto jehovah. None devoted, which shall be devoted, of man, shall be redeemed: but shall surely be put to death.  
And all the tithe of the land, of the seed of the land, of the fruit of the tree; is jehovahs': holiness, unto jehovah. And if a man redeeming will redeem, aught of his tithe: he shall add thereto, the fift part thereof. And all the tithe of the herd, or of the flock; of all that passeth, under the rod: the tenth, shall be holy, unto jehovah. He shall not search, whether it be good or bad; neither shall he change it: and if changing he shall change it; then both it, and the change thereof, shall be holy, it shall not be redeemed.  
These are the commandments, which jehovah commanded Moses, for the sons of Israel: in the mountain, of Sinai.  

Annotations.  
A Man] or, Any-one, man or woman. The Lord having given throughout this book, Laws, concerning necessary duties appertaining to his service; concludeth it with this Law touching vows and voluntary services, which his people should honour him with, of their own accord, through the working of his spirit in them wherein he requireth a constant mind, that they should not alter their purposes, or change their promises made unto him. separate a vow] in Greeke, vow a vow: the word separate, signifieth to exempt after a singular manner from common use, 〈◊〉 expoundeth it, separate with his mouth: and Ab, Ezra; separate and explain. A vow it a religious promise made unto the Lord, & for the most part was made with prayer, and paid with thanksgiving; Numb. 21. 2. 3. Psal. 66. 13. 14. And vows were either of abstinence, such as are spoken of in Num. 30. & the vow of Nazirites, Numb. 6. or, they were to give something to the Lord, as sacrifices, Levit. 7. 16. or the value of persons; beasts, houses or lands▪ concerning which the Law is here given. The Hebr. say, A vow is parted into two parts 〈◊〉 the first is tha● whereby a man restraineth himself from lawful things▪ as when he saith, such or such fruits be unlawful, 〈◊〉 me, all these 30. 〈◊〉 for ever. 〈◊〉 The 2. is that whereby he bindeth himself to give ●t oblation, which he was though he that estimateth survius, yet he is free. For there is no estimation of the dead: and he that is estimated must needs stand in judgement. If be say, Such a man's price be upon me; and he stand injudgement, and dye before they have determined his price: lo he is free, for there is no price of the dead. Ma 〈…〉 in Erachin, c. 1. s. 21. 23. can attain] that is, according to his ability: as in Lev. 14. 21. 22. So the Greek translateth, is able. Thus God would not suffer his holy name to be abused by any, but even the poorest man that made a vow, was to pay, or remain a perpetual debtor: that all might learn not to be rash with their mouths, not to let their hearts be hasty to utter a word before God; nor suffer their mouth to cause their flesh to sin: for God hath no pleasure in fooles, Eccles. 5. 2. 4. 6. Of this the Hebrews say; All the estimations appointed in the Law; he that estimateth is to give them, if he be rich. But if he be poor, and his hand cannot attain it; he is to give all that is found in his hand, though it be but one shekel, and he is discharged, Lev. 27. 8. And they make account that he is to give though it be one shekel, if he have but one shekel for that it is said, (in v. 25.) All thy estimation shall be according to the shekel of the Sanctuary: Lo thou art taught, that in the estimations, there is no less than a shekel, neither more than fifty. If there be not found in his hand so much as a shekel, they may not take of him less than a shekel, but leave all upon him as a debt, and if he be able, and grow rich her shall give the whole estimation appointed in the Law. A rich man that estimateth (or vometh) and groweth poor; or that estimateth when he is poor, and groweth rich: he 〈◊〉 bound to pay the estimation of the rich. What is the difference between him that oweth the estimation of the poor, & him that oweth the estimation of the rich etc. He that oweth the estimation of the poor. when they have taken of him all that his hand attaineth to, though but one shekel: if afterward he wax rich, he is not bound to pay it. But if he own the estimation of the rich, the rest of the estimation remaineth upon him, till he be rich; und he is to pay the estimation which is upon him. He that expresseth the estimation, and saith, my estimation be upon me fifty shekels; or such a man's estimation be upon me, thirty shekels: he is not to be judged according to that a hu● his hand can attain▪ but they take all that is found in his hand, and the rest, lieth upon him as a debt, till he be rich, than he must give it. He that saith, Lot upon me be an estimation absolute, and 〈…〉 sseth it not &c. he is to be judged according to his ability as others that do estimate. They that own estimations and prices, men may take pans of them, and take of them by force so much as they have vowed: and are not bound to restore them their pawn by day or by night: And they may sell all that is sound to be theirs of unmoveable goodt and of movable, of apparel, householdstuff, servants and cattle; and make payment out of them all. But they may not sell his wife's apparel, nor his children's, etc. Maimony in Erachin. chap. 3. sect. 2. 3. etc. 14.  
Vers. 9 a best] in Greeke, of the beasts whereof a 〈◊〉 is offered, meaning of the bullock, sheep or goat unble mished; which he shall separate by a vow, as in vers. 2. all that he giveth] or, as the Greek trans 〈…〉▪ whosoever giveth of these. shall be holy] for the altar of the Lord: or the price thereof holy for the maintenance of the sanctuary. Thus the Hebrews understand it; because they think that such beasts as were meet for the altar, might not be sanctified to any other use, then upon the altar: but if a man hath sanctified it for other use, than the price of it valued by the Priest, was for that other use, and the beast for the Altar. He that sanctifieth his beasts absolutely, or sanctifieth his goods absolutely, they provide that all perfect beasts meet to be offered on the altar, the males be sold for Burnt-offrings and offered up for Burnt-offrings, and the females be sold and offered for Peace-offrings; and the prices fall to the maintenance of the Sanctuary; for that which is absolutely sanctified, is for the maintenance of (〈◊〉) house. And of this is that spoken in Lov. 27. 9 M 〈…〉 in Erachin, ch. 5. sect. 7.  
Vers. 10. not alter] or, not scorse it, nor change it two words are use of one signification, to show the weight of this law, whereby God forbiddeth and punisheth men's levity and inconstancy in holy things; whether these vows here spoken of, or any other. The Hebrew canons say, Whosoever changeth, is to be beaten (by the Magistrate,) for every beast that he changeth, Lev. 27. 10. Maimony t●m. 3. in Temurah (or treat. of Change) ch. 1. sect. 1. or a bad for a good] Though a man would give a better than he had vowed, the Law suffereth him not to change. For (as the Hebrews say) the nature of man inolineth to increase his wealth, and to spare his goods, and though he have vowed and sanctified, 〈◊〉, may be he will turn and repent, and redeem it for less than it is worth, etc. and when he cannot redeem it, he will change it for a worse than it. And if he 〈◊〉 have leave given him to change a bad for a good, 〈◊〉 would change a good for a bad, and say it is good. Therefore the scripture absolutely forbiddeth him to change, and mulcteth him if he changeth, saying, Than it and the exchange thereof shall be holy, (l. tv. 27. 10.) And all these things are to subdue his evil concupiscence, 〈◊〉 to rectify his mind. And the many judgements the are in the Law, are no other them counsels from fare, from (God, who is great in counsel, to rectify the knowledge and to direct all works. And so he saith, (in Prov. 22. 20. 21.) Have not I written unto thee excellent things, in counsels and knowledge: that I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth, to them that send unto thee. Maim. in Temurah, chap. 4. sect. 13. if changing he shall change] that is, if at all, or any way he change. shall be holy] Hebrew, so all be holiness: that is, both of them shall be the Lords, and neither of them his that through cove 〈…〉, lightness, or for any other respect changeth an hallowed thing. By the Hebrew canons, some changes stood in force, and of some there was a nullity. He that changeth his oblation, for a beast which is not his own, it is no change: for no man can sanctify a thing which is not his own. Priests make no change of a Synoffring, or of a Trespass-offring: for although they be theirs, yet have they no due unto them whiles they are alive; for they have no right to the flesh, till the blood be sprinkled. Neither do the Priests make charge of the firstling, for though if be his due whiles it is alive, 〈◊〉 it is not his due from the beginning, for the beginning of it is in the house of Israel. But the owners that change the firstling all the while it is in their house, they make a change. And so a Priest that changeth a Firstling which is borne of his own, (not a Firstling which he hath received of an Israelite) that is a change. The high Priests ram (Lev. 16.) maketh a change; but his bullock maketh no change, though it be one of his own: because his brethren the Priests have their atonement by it, and so are as partners in it. Fowls, and Meat-offrings, make no change; for the law speaketh but of beasts. He that sanctifieth a beast that hath a fixed blemish, it maketh no change; but he that sanctifieth a beast that hath a transitory blemish, or sanctifieth a perfect beast, and afterward a fixed blemish cometh upon it; this maketh a change. Whether a man change a perfect beast for a blemished, or a blemished for a perfect, or change in Ox for a sheep, or a sheep for an Ox, or a sheep for a goat, or goat for sheep, or males for females, or females for males, or change one for an hundred, or an hundred for one, either at once, or one after another: this is a change, and he is to be beaten, according to the number of beasts which he hath changed. Change is, when the owner of an oblation saith of a beast of the common beasts which are his, This shall be for that; or, This shall be the exchange of that; This shall be for that Sin-offering, or for that Burnt-offring; (having thus said) it is a change. The Law for the offering of exchanges is thus; The exchange of a Burnt-offring, shall be offered for a burnt-offring: and if the exchange of it be a female, it shall feed, till some blemish fall on it, than it is sold, and a burnt-offring is brought with the price of it. The exchange of a Sin-offering, is to dye; of a Trespass-offring, is to feed till it be blemished, and the price they make a voluntary-offring. The exchange of Peace-of-frings, is as the Peace-offrings in all respects, etc. The exchange of the Firstling, is the Priests; and the exchange of the tithe beast, is the owners, etc. Maimony in Temurah, ch. 1. sect. 3 9 14. and ch. 2. sect. 1. and ch. 3. 1. etc.  
Vers. 11 unclean beast] This may be taken generally for all unclean beasts which men did vow, except the dog, the price whereof might not be brought into the house of the Lord, for any vow, Deut. 23. 18. But the Hebrews understand it also of oxen, sheep or goats, upon which are blemishes, whereby they are become unclean for the altas. He that sanctifieth a perfect beast for the altar, and there fall a blemish upon it, whereby it is disalled: lot this is estimated and redeemed. And of this it is said (in Lev. 27. 11.) AND IF ANY UNCLEAN BEAST, etc. and he is to bring with the price thereof another oblation like it, Maim. in Erachin, ch. 5. s. 11. But that other unclean beasts might be sanctified also, they grant, Ibidem, s. 17. present the beast] or, make it stand, as vers. 8. Whosoever sanctifieth a beast, either clean or unclean, either of the holy things for (Gods) house, or holy for the altar, whereupon a blemish is f 〈…〉, or which is perfect and meet to be offered: it is necessary that it be presented in the judgement hall, Lev. 27. 11. Therefore ●f the beast dye, before it be estimated and redeemed; they redeem it not after it is dead, but do bury it. But if he sanctify a stain, or a dead beast for the reparation of the sanctuary; lo● that is redeemed as other movable goods, Maimony, in Erachin, ch. 5. sect. 12.  
Vers. 12. thy estimation o Priest] The Greek here changeth the person, saying. As the Priest valueth it; likewise the Chaldee, According to the estimation of the Priest. This rate or value which the Priest set, was (as Sol. jarchi here noteth,) for any other man that would come to buy it. But if the owner would redeem it, the scripture layeth more upon him, to add the fift part: and so for him that sanctifieth his house, or his field, or that would redeem his second ●ithe; the owners are to add a●●ist part, but not any other man.  
Vers. 13. If redeeming he will redeem it] that is, will at all redeem it, as repenting of his vow which he hath made, and will not have the beast sold, that the price thereof may be given to the Lord, but reserve it for his own use. the fift part] and the fift part which is added, lo it is as the holy thing itself, and there is one law for them (both.) Maimony in Erachin, chap. 7 sect. 〈◊〉. For abusing or p●rioyning holy things, the Law otherwhere commandeth a fift part to be added besides the principal, as a mulct upon the offender for his fault, Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vows, when he that voweth will not stand to his promise, the Lord layeth on him this penalty for his inconstancy and lightness of mind: that 〈◊〉 might learn to be faithful and stable minded, in all things pertaining unto him and his service, though they proceeded at first from their own voluntary will. unto thy estimation] unto the value which thou the Priest hast set the beast a●●, by the estimation: or, unto the money which thou hast valued it at; as in v. 15. 19 So the owner was to give so much as any other man, and a fift part more.  
V 14. his house] and so by proportion, any other of his movable goods. He that sanctifieth his house, or his unclean beast, or any other of his moveables; they are to be valued according to that they are worth, be they good or bad; and if he that sanctified them, he or his wife or his heir will redeem them, he is to add a fift part etc. whether it be an house in a walled city, or an house in a village, it may be redeemed always, Maimony in Erachin c. 5. s. 3. To sanctify an house, was by vow, as if a man said, This house be holy unto the Lord, or any like words. so shall it stand] so shall the value be, neither less nor more. Only the owner, if he will redeem it, must give the fift part more them the value, ver. 15.  
V 15. the money] Hebrew, the silver of thy estimation, which the Greek explaineth, the silver of the price, and the Chaldee, the silver of the estimation thereof, so in v. 19 From this word Silver, the Hebrews say, Sanctified things might not be redeemed with lands, or with servants, or with bills (of writing) but either with money, or other movables that are like unto money. Maintony in Erachin ch. 7. sect. 1.  
Ver. 16. field of his possession] which in vers. 22. is distinguished from a field of his own buying; the field which cometh to a man by inheritance, that is called the field of his possession (or tenement,) saith Maimony in Erachin, chap. 4. sect. 1. to the seed thereof] that is, the seed which is enough to sow the field. Not according to the worth of (the field) for whether the field were good or bad, the ransom of the holiness thereof was alike. an Homer] the name of a measure, which contained ten Ephahs or bushels, Ezek. 45. 11. The Greek and Chaldee, translate it a Cor, and that was one with the Homer, Ezek. 45. 14. Of it there is mention in King. 4. 22. where King solomon's daily bread for his house, was thirty Cors, of fine flower, and three score Cors of meal, that is, three hundred Ephahs or bushels of flower, and six hundred of meal. The Hebrews likewise explain it thus. The Homer is a Cor: and that is two Letheks [which Lethek is mentioned in Hos. 3. 2.] and the Lethek is fifteen Seahs' [or pecks, whereof see Gen. 18. 6.] So the Homer is found to be thirty Seahs' which are ten Ephahs, every three Seahs' an Ephah. Maim. in Erachin. ch. 4. sect. 4. By this we may understand that judgement threatened in Esay 5. 10. the seed of an Homer, shall yield an Ephah; where ten bushels are sown, one bushel shall be reaped. at fifty shekels] that is, shall be esteemed as 50 shekels, for 49. years, to weet, from jubilee to jubilee, and so the Hebrews explain it, Every place which is sit to have an Homer of barley sown therein, etc. the estimation thereof is fifty shekels, for all the years of the jubilee; but the jubilee year is none of the number. And whether he sanctify the best field that is in all Israel, or the worst of all; the estimation is this same. Maimony in Erachin chap. 4. sect. 2. This estimation God set for a field meet to be sown; of which the Hebrews say further, that if it were full of trees, though he expressed them not, yet he, hath sanctified the trees also. If he sanctify a field which is not fit to be sown; they redeem it according to the worth of it: and so if he sanctify the trees only; they are redeemed by the worth of them: Ibidem, chap. 4. sect. 15. 16.  
Vers. 17. to thy estimation] in Greeke and Chaldee, to the estimation thereof, meaning the fifty shekels before mentioned.  
Ver. 18. abated] or diminished from thy estimation, which the Greek and Chaldee expound, from the estimation (or value) thereof. As, if a man sanctify the field of his possession, when there remain eight years to the jubilee, besides the year of jubilee, which is none of the reckoning, who so will redeem it, must give for the seed of every, Homer of barley, eight shekels, and eight half Gerahs' (which the Rabbins call Pundions.) And if the owner▪ will redeem it, they must give ten shekels, and ten half Gerahs', for they must add a fift part, v. 19 Thus the Hebrews open it, in Erachin, ch. 4. l. 5. And jarchi (on Lev. 27.) saith: A place (to be ●owne with) an Homer of barley, is at 50. shekels, so the scripture determineth, when a man cometh to redeem it from the beginning of a jubilee, (which was every fiftieth year:) but if he came to redeem it in the midst of a jubilee, he gave according to the reckoning, a shekel and an half Gerah for a year, because there is no sanctifying, but according to the court of the years of the jubilee, for if it be redeemed, it is wel● if not, the Treasurer selleth it for this price to another, and it remaineth in the hand of the buyer until the jubilee, as all other fields that are sold etc. Of those sales till the jubilee, see Lev. 25. years that re 〈…〉 he saith not year, but years: whereupon they say, if there remain but a year, he may not give a shekel to redeem it, it is not redeemed by abating of money, but two years or more before the jubilee. Maimony in Erachin, chap. 4. sect. 7.  
Vers. 19 that sanctified it] The Hebrews say, if either he himself, or his wife, or any of his heirs, will redeem it, they are to add the fift part thereto: Maimony in Erachin, c. 4. s. 5. The reason why the owners were to pay more than other men, when they redeemed their land, seemeth to be in mistake of their lightness, (as before is noted,) for that they would vow a thing to God, and so soon change their minds, as to get it again into their own hand: for all rashness and levity in vows, is blamed, Eccles. 5. 2. 4. 5. shall stand unto him that is, be his, and so continue assured: the Greek translateth, shall be to him. If he that sanctified it, hath redeemed it, before the jubilee come, than it returneth to the owner: and the estimation which he hath given, falleth to the maintenance of the Sanctuary, as is aforesaid. Likewise if the son of him that sanctified it, hath redeemed it, it returneth to his father at the jubilee. But if his daughter, or some other of his kin, or a stranger hath redeemed it: then if he that sanctified it, redeem it again out of their hand, it returneth to him for ever: but if he redeem it not out of their hand, but the jubilee come, whiles it is under the hand of the daughter, or other of the kindred, or of the stranger; than it goeth out as a sanctified thing, and never returneth to the owner thereof, but is a possession for the Prie 〈…〉 v. 21. And the Priests need not give the price of it, because it is already redeemed, and the estimation is received of another; but it returneth to the Priests, 〈◊〉 they were the owners. Provided, that it be an Israe 〈…〉 but if a Priest or Levite sanctified it, he may read 〈…〉 it at any time, though after the jubilee is gone over 〈◊〉, Lev. 25. 32. 34. Maim. in Erachin, c. 4. s. 20. 21.  
V 20. or if he have sold] Hebrew, and if, &c: b●t (as Chazkuni here observeth) there is many an A 〈…〉 instead of Or. The Hebrews (as Sol. jarchi on this place) understand this He have sold, to be mean 〈◊〉 of the owner (who having sanctified it, could not then sell it,) but of the Treasurer which in the Sanctuary hath the disposing of such sanctified things.  
V 21. when it goeth out] out of the hand of him that bought it of the Treasurer; as other fields that go out of the hands of those that bought them, at the jubilee: saith Sol. jarchi. holy] Hebrew holiness; that is, an holy field: so in v. 23. a field devoted] Hebrew, a field of devotion, or of separation, as the Greek translateth it, a separated land; see after on v. 28. the Priests] but, as the Hebrews writ, not without paying for it to the Lord, to whom it was vowed. He that sanctifieth a field of his possession, and th● jubilee come, and he hath not redeemed it, but it still remaineth sanctified; the Priests do give the price of it, and it is a possession unto them: because no holy thing goeth out without redemption. And that price, falleth to be holy, for the maintenance of the Sanctuary. Maimony in Erachin, ch. 4. s. 19 But if it had been redeemed before by another, they had it free, as is noted on v. 20. Now what Priests should have the field, is showed thus: When a field goeth out to the Priests in the jubilee, it shall be given to the Priests that are in the Ward (or course of ministration) wherein the jubilee falleth. And if the beginning of the year of jubilee be on a Sabbath when one ward goeth out. & another cometh in: it shall be given to the ward that goeth out. Ibidem in Erachin, ch. 4. sect. 24. Of these wards or courses, see 1 Chron. 24.  
Vers. 22. of his own buying] not left him by inheritance from his ancestors: and therefore was not his, but farmed by him for term of years, till the jubilee. of the field] that is, of the fields, or land: for the word field is used for an whole country, Gen. 14. 7.  
V 23. the tribute] or, the sum, called by the Gr. and Chaldee, the tribute of the value thereof so much as he was to give as a tribute to the Lord, according as the priest valued it. And he valued not the land, but the fruits or revenue, according to the number of years: for he that bought it, had no power to sanctify save the fruits which he had in it, until the jubilee, saith Chazkuni. This redemption of purchased or farmed land, differed from the redemption of inheritances aforesaid, thus; They set it at a price, looking how much it was worth until the jubilee; and who so would, redeemed it. And if he that sanctified it did redeem it, he added not the fift part thereof unto it, for the maintenance of the Sanctuary, as in other estimations and prices (he did, v. 19) And when the jubilee cometh, it returneth to the first owner that sold it, etc. And it goeth not out to the Priests, because no man can sanctify a thing which is not his own, Maim. in Erachin, ch. 4. s. 26. And we have been taught in Lev. 25. that Israelites lands could not be sold properly, but let out till the jubilee; their sales, were but leases for 〈◊〉 me of years. thine estimation] the Greek and Chaldee expound it, the estimation (or value) thereof. in that day] and in that place, when and where the thing is estimated. Hereupon th●y say, that if any man pleaded, this thing would be wor●h more after such a time, or in such a place, whereas now or here it is worth little, they hearkened not unto him, but sold every thing in the place thereof, and in the time thereof, whensoever it was. Excepting lands, for they cried the sale of them sixty days together, morning and evening, and afterward sold them. Maim. 〈◊〉 Erachin, ch. 3. sect. 19 20. an holy thing▪ ●r, estimation of holiness.  
Ver. 24. the possession] or, the inheritance of the land; that is, the first owner; according to the law in Lev. 25. And this though it had gone through many hands. If (a man) sold is field to the first, and the first sold it to the second, and the second to the third, though it were to a hundred one after another ●n the year of jubilee, it shall return to the first owner, Lev. 27. 24: Maim. in jobel, c. 11. s. 15. So the Priests had not this land at the jubilee, as they had the former, in vers. 21.  
V 25. all 〈◊〉 estimation] Greeke, every valuation. of the Sanctuary] Hebrew of sanctity or holiness; which the Greek translateth holy weights: as the Hebrew Shekel properly signifieth a weight: and in Israel, they used to pay their money by weight; as, I weighed him the money, seventeen shekels of silver, etc. and I weighed him the money in the balances: jer. 32 9 10. twenty Gerahs'] The holy shekel was the weight of 32●. barley corns, of pure silver. The Gerah (called of the Hebrew Doctors Megnah) weighed sixteen barley corns. Under the second Temple, they added to the Shekel, and made it the weight of a Selangh, which weighed 384. barley grains, as witnesseth Maim. tom. 1. in shekels, ch. 1. l. 2. 3. See the annotations on Gen. 20. 16. and Exodus 30. 13. But Ezekiel in the captivity prophesied to those that returned, and that should see the City and Temple of Christ, The shekel shall be twenty Gerahs', Ezek. 45. 12. that all corruption in the holy weights should be done away; and spiritually, the ancient truth in religion restored.  
Ver. 26. But the firstling] the Greek translateth, And every firstborn, (or firstling,) which shall be born among thy beasts, shall be the Lords; and 〈…〉 ne shall sanctify it. Because the firstborn were already sanctified by the Law, Exod. 13. 2. 12. and w●re 〈◊〉 Lords; therefore they could not by any man be sanctified or consecrated by vow, because a m●n cannot sanctify that which is not his own. Whereupon the Hebrews have these rules; No man may sanctify a thing which is not his own. If he devote his son, or his daughter, or his servant, or a field that he hath bought, [for no field was a man's own, but by inheritance;] lo they are not devoted: for a man cannot sanctify a thing, the body whereof is not his own. Neither can a man sanctify a thing which is not in his own power; as if he have left in another man's hand a thing to keep, and he which had it to keep denyeth it; the owner cannot sanctify it. But if he deny it not, it is in the owner's power, etc. Maim. in Erachin, chap. 6. sect. 21. 22. So because the Law in Levit. 25. 39 etc. forbiddeth the Hebrews to be sold for servants or slaves, a man could no otherwise devote or sanctify himself, then to pay his valuation or price. And this the Hebrew canons also do aver; He that sanctifieth himself, sanctifieth nothing but his price; and he is bound to give the price of himself; and it is lawful for him to do (his business) and to eat, for lo he hath not sanctified his body, as a servant. Maim. ibidem sect. 20. or sheep] or goat, for that also is employed in the original word, Exod. 12. 3. 5.  
V 27. of an unclean beast] the Greek translateth plurally, of unclean beasts. jarchi expoundeth this of such unclean beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the sanctuary. to thine estimation] the Greek and Chaldee translate, the estimation (or value) thereof. So after, and usually in this chapter.  
Vers. 28. devoted thing] in Hebrew Cherem, in Greek Anathema: which word Luke useth in Greek for the gifts wherewith the Temple was adorned, Luk. 21. 5. It meaneth things devoted, dedicated, and separated from common use to God. And often this Cherem is used for destroying a thing utterly as accursed, Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods, Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things, wholly given unto God. There is also a difference between the estimations forementioned, and the devoted things, as the Hebrews observe: that the estimations are determined (or set) by the Law, but the devoted things are not. Maim. in Erachin, c. 1. s. 23. Likewise of devoted things (they say) some were the Lords, some the Priests, Num. 18. 14. He that saith, This be a devoted thing to the maintenance of the sanctuary, or devoted unto God, etc. it falleth to the maintenance of the Sanctuary: but if he saith, Devoted absolutely, than it is the Priests; for absolute devoted things are for the Priests, Numb. 18. 14. What differ the devoted things of the priests, from the devoted things of God? God's devoted things are holy, and may be redeemed by the worth of them, and the price falleth to the maintenance of the Sanctuary, and the goods themselves go out for common (or profane) things. But the things devoted for the priests, may never be redeemed, but are given to the Priest as an heave-offring. And of the thing devoted for the Priests, he saith (in Levit. 27. 28.) IT SHALL NOT BE SOLD, NOR REDEEMED: not sold to another, nor redeemed by the owners. Maim. in Erachin, ch. 6. sect. 1. 4. Howbeit, this difference appeareth not by the Law of God, which speaketh of all devote things in general. of all that he hath] Hereupon they say, A man may devote of his herd, and of his flock, and of his servants that are Canaanites, and of the field of his possession: but not devote all his beasts, or all his servants, or all his fields, or all the movable goods that he hath; for it is written, OF ALL THAT HE HATH. But if he do devote all his goods, lo they are devoted; whether he have devoted them for the priests, or for the maintenance of the Sanctuary. And who so devoteth or sanctifieth all his goods, they take all that he hath, even to the Phylacteries that are on his head, etc. Maim. in Erachia, c. 6. sect. 2. 3. And again, Let a man never sanctify or devote all his goods: for he that so doth, transgresseth against the meaning of this Scripture, which saith, OF ALL THAT HE HATH; and not, All that he hath. Neither is this piety, but folly; for lo he wasteth all his substance, when he hath need of the creatures, etc. Of the sacrifices which a man is bound to bring, lo the Law spares his goods, and saith that he shall bring according to the tribute of his hand, Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow; that he should not vow, but as is meet for him, as it is written (in Deu●. 16. 17.) Every man according to the gift of his hand; according to the blessing of the LORD thy God, which he hath given thee. Maim. in Erachin, ch. 8. s. 13. of a man] as of his slaves, which were his to ●el, or give, or devote, as his beasts; because they were his own. And thus Sol. larchi here expoundeth it, as if he devote his manservants or woman-servants that are Canaanites. holy of holies] Hebrew, holiness of holinesses, that is, most holy, meaning in respect of him that devoted them; but the Priests which enjoyed them, used them as their common goods; as the Hebrews say, At the time when he 〈◊〉 〈…〉 voted things for the Priests, so long as they are in 〈◊〉 owner's house, lo they are holy in all respects, Lev. 27. 28. when he hath given them to the Priest, than they are as common things in all respects; as it is said Num. 18. 14. Every thing devoted in Israel, shal● be thine. Maim. in Erachin, ch. 6. sect. 5.  
V 29. None devoted shall] or, Any devoted thing shall not, Some understand this of beasts, devoted by men: but it seemeth rather to be spoken of men (as in the former verse,) which were devoted unto death. Which was not only done by God, as when he devoted jericho, jos. 6. 17. & the Amalekites, Deut. 25. 19 1 Sam. 15. 3. and other the like; but by men, as in special vows, Num. 21. 2. 3. o● when they were adjudged to death for sin, Exod. 22. 20. And to this latter, the Hebrews do apply this law, saying; Who so hath his judgement decreed by the Magistrates of Israel, that he is to be k 〈…〉ed for his transgression committed; if another do estimate him, or that he estimateth himself, or saith; My price be upon me, or another saith, the price of this man be upon me; he is not bound (to give) any thing; for this is as a dead man; and there is no valuation or price of the dead. And of this it is said (in Lev. 27. 29) None devoted which shall be devoted, of man, shall ●e re 〈…〉med: as if he should say, there is no redemption 〈◊〉 him, but as a dead man. Maim in Erachin, ch. 1. s. 13. The like exposition is given by Sol. jarchi, Chazkuni, and others. shall be redeemed] A devotement, was more than a simple vow, whereof there might be redemption, but things devoted had no redemption. And as all vows were to tend un●o the honour of God, and strengthening of men's faith, with manifestation of their thankfulness: so the not redeeming of any thing devoted by vow; nor of other single vows, without a 〈◊〉 on him that vowed and afterward would redeem it, was to teach men constancy in all good purposes and words. For if a man had but sworn to h●s neighbour, though it were to his own hindrance, he might not change; Psal. 15 4. how much less might he change his solemn promise un 〈…〉 the Lord: who recompenseth abundantly 〈◊〉 worldly losses, with heavenly blessings; and 〈◊〉 addeth earthly to them also: Mar. 10. 29. 30. P 〈…〉 verbs 3. 9 10.  
V 30. All the tithe] There are two s●●ts of 〈◊〉 in the Law: the first which (after the payment of the first fruits) was given to the Levites, Num. 18. 21. the second which (after the payment of the former tithe) was separated and carried up to I 〈…〉 salem, and there eaten by the owners, Deut. 1●. 6. 7. 11. and 14. 22. 23. which second tithe every third year, was given to the poor, Deut. 14. 28. 29. The Hebrews understand this Law, not 〈◊〉 the first tithe, but of the second, thus they writ: after that they have separated the great heave-offring they separate one of ten out of that which is left 〈◊〉 is called the first tithe; and of it is spoken in Numb. 18. And this tithe is for the Levites both males and 〈…〉 males, Num. 18. 20. 21. The first tithe may law 〈…〉 be eaten of (common) Israelites, and a man may 〈◊〉 thereof in his uncleanness, for there is no holiness in 〈◊〉 〈◊〉. And wheresoever any holiness is spoken of tithes, or redemption of them, it is not (meant) but of the second tithe. And they count the first tithes as common things, because it is said (in Num. 18. 27.) And this heave-offring shall be reckoned unto you, as though it were the corn of the threshing-floore, etc. as the corne-floore & winepress are common things, so is the first tithe. Maim. tom. 3. treat. of Tithes, ch. 1. s. 1. 2. of the tree] that is, of all trees, whose fruit was man's meat: and all manner of herbs: Luk. 11. 42. The Hebrews say, All meat of man which is kept, whose growth (or nourishment) is out of the ground, oweth an heave-offring. And we are commanded to separate thereof, the first fruits for the Priest; Deut. 18. 4. As corn and wine and oil (mentioned in Deut. 18 4.) are man's meat, and grow out of the earth, and have owners, as it is said, THY CORN; so all that is like unto them, oweth an heave-offring, and also the tithes. Vetches, though they be not man's meat, forasmuch as they eat them in years of famine; they own an heave offering and tithes, etc. Garden seeds which are not eaten. as Rape seed, Radish seed, Onion seed and the like are free from the heave offerings, and from tithes, because they are not man's meat: but the seeds of the green-herbe, 〈◊〉 them. Herbs, though they be man's meat, own not the tithes, save by the doctrine of the Scribes, etc. Maim. tom. 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe, is free from the second, and from the tithe of the poor: and whatsoever oweth the first, oweth both the other. Maim. treat of the second 〈◊〉 the, ch. 1. sect. 12. holiness] in Greek, an holy thing. Therefore the second tithe might not be eaten, save before the Lord, in the place which he should choose: Deut. 12. 5. 6. 7. 17. neither might it be eaten by any unclean, Deut. 26. 12. 14. But the first tithe, and the tenth of it, (which was given to the Priests) might be eaten in every place, Numb. 18. 31.  
Vers. 31. will redeem] to weet, for himself and his own private use: for if he dwelled far from the place which God had chosen, he might turn his tithe fruits into money, and go up therewith, Deut. 14. 23. 24. 25. so if they were unclean, they were to be redeemed; but the fift part was added by such as would redeem their own tithe for their own use. So the Hebrew doctor's say, He that redeemeth his tithe for himself, whether it be his own, or fall'n to him by inheritance, etc. must add the fift part thereto: if it be worth four, he must give five, Lev. 27. 31. If he 〈◊〉 redeemed his 〈◊〉 fruits, and added a fift part; and would again redeem their redemption for himself the second time, he is to add a second fift part for the principal only, and not add a fift part for the fift part. But all tithe which he redeemeth not of his own, he addeth not a fift part. Maimony treat. of the Second tithe. ch. 5. sect. 1. 3. 4.  
Ver. 32. the herd or of the flock] The Hebrews understand this law of these only, saying: We are commanded to separate one of ten of all clean beasts which are borne unto men every year: and this commandment is not in use, but for the herd and the flock 〈◊〉 〈…〉. The tithe beast is to be paid of common things, 〈◊〉 not of things sanctified: and it is due, both within the land, and without the land. All are 〈◊〉 to give the tithe beast; Priests, Levites, and Israelites. And the Law for the tithe beast is, that it be killed in the court (of the Sanctuary,) & the blood sprinkled (on the altar,) and the fat burned; and the rest of the flesh is eaten by the owners in jerusalem, as the other leight holy things, and the Priests have nothing thereof, but it is all for the owners, as the Paschal lamb. And if it be a blemished beast, whether a blemish hath befalls it (after,) or that he separated it at first with a blemish thereon; than it is to be eaten in any place. Maim tom. 3. in Becoroth (or treat. of Firstborne,) ch. 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord, the people acknowledged their subjection and thankfulness unto him; for the giving of tithes was a sign of subjection, as the Apostle showeth in Hebrews 7. And as the giving of the Firstborne, was a thankful acknowledgement that the beginning of all propagation & increase was from God, without whose blessings all creatures are barren and fruitless, Gen. 1. so the giving of the tenth, was a like acknowledgement, that his blessing made them plenteous in the fruit of their ca●tel, and other substance, Deut. 28. 11. Gen. 31. 8. 9 Psal. 144. 13. for ten is often used to signify many: as is noted on Gen. 31. 7. and Levit. 26. 26. And God it is that promised, I will sow the house of Israel, and the house of judah, with the s●ed of man, and with the seed of beast, jer. 31. 27. that passeth under the rod] this showeth the manner of tithing not to be at the will of man, but as the beasts of their own accord went out of the sold or bawne. The Hebrews declare it thus; Who so hath ten lambs, and separateth one of them for a tithe, or hath an hundred, and separateth ten for tithe, these are no tithes: but thus he must do: He is to gather all 〈◊〉 Lambs, or all his calves into the fold; and make there to a little door, so that two may not go out ut once. And their dam●, must stand with out; and as they 〈◊〉 or bellow and the young ones hear their voice, they go out of the fold to meet them; as it is said, THAT PASSETH UNDER THE ROD, (Lev. 27. 32.) it must pass of itself, and not be carried out by his hand. And as they come out of the fold one after another, he beginneth and counteth them with a rod, one, two, three, four, etc. and the tenth that cometh out, whether it be 〈◊〉 〈◊〉 female, perfect or blemished, he marketh it with a red mark, and saith this is the 〈◊〉. He needeth not gather all his beasts which are borne to him, into one fold together, but every flock by itself. They may not tithe of the sheep for the bullocks, no● of the bull 〈…〉 for the sheep, but they may tithe of the sheep for the goats, and of the goats for the sheep for (Tson) the flock, comprehendeth them both. They may not tithe them that are born this year, from them that are borne in another year; even as they may not tithe of the seed of the land, of the new for the old, or of the old for the new. All that are borne in the first of T●●ri (September) until the 29. of El●● August) are alike, and they may tithe of the one for the other. If five lambs be borne the 29. day of August, and five the first of September, they are not alike (or matches.) If a lamb bring forth a young within her year, than she and her young are put into the fold together to be tithed. Maim. in Becoroth, ch. 7. s. 1. 5. The tithes (as also the First fruits) in Israel, which the Lord sanctified to himself; besides their use for his honour, the sustentation of his ministers, and the poor; had also a further signification of God's elect people, whom he sanctifieth and reserveth unto himself for salvation, as the tithes and first fruits of his creatures, Esay 6. 13. jer. 2. 3. jam. 1. 18. Heb. 12. 23. Rev. 14. 4.  
Vers. 33. He shall not search] the Greek translateth, Thou shalt not change them, a good for a bad, or a bad for a good. the change thereof] that is, the beast put in the place thereof. not be redeemed] under this, the Hebrews understand also a prohibition to sell it, if it were unblemished: as Maimony in Becoroth, c. 6. s. 5. etc. saith, It is unlawful to sell the tithe beast if it be perfect (without blemish:) for it is said, It shall not be redeemed. We have been taught, that this is also a prohibition to sell it. And it seemeth unto me, that be that selleth his tithe, doth nothing, [his sale is of no force:] neither shall the buyer receive it. By the doctrine of our Scribes, it is unlawful to sell the blemished tithe, yea though it be slain. But if a blemished tithe beast be slain, it is lawful to ●ell the fat, sinews, skin, or bones thereof; and they have forbidden nothing to be sold but the flesh only. T 〈…〉 tithes in Israel being thus sanctified by the commandment of God, unto his honour, the maintenance of his ministers, and relief of his poor people; it taught them, and teacheth us, to honour the Lord with our substance, Prov. 3. 9 acknowledging him to be the author of all our increase and store, Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers, and to communicate unto them in 〈◊〉 good things, 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spiritual things, should reap our carnal things, 1 Cor. 9 11. and to give alms of such things as we have, that all things may be clean unto us, Luk. 11. 41. yea even to see 〈…〉 that we have, and give alms; to provide ourselves bags which wax not old, a treasure in the heaven: that faileth not, Luk. 12. 33. And as we believe that the purpose of God towards us, in his election of grace, standeth firm, and unchangeable; and he loveth us unto the end, Rom. 9 11. joh. 13. 1. so ought our love again unto him and his to be constant for ever: and with purpose of heart, we should cleave unto the Lord, Act. 11. 23.  HEB. 7. 11. 12. If perfection were by the levitical Priesthood, (for under it the people received the Law:) what further need was there, that another Priest should rise, after the order of Melchisedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessity a change also of the Law. HEB. 8. 1. 2. We have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens: a minister of the Holies, and of the true Tabernacle, which the Lord pitched, and not man. HEB. 9 28. Christ was once offered, to bear the sins of many: and unto them that look for him, shall he appear the second time without Sin, unto salvation.    

ANNOTATIONS UPON THE FOURTH BOOK OF MOSES, CALLED NUMBERS: WHEREIN, BY CONFERENCE OF THE Scriptures, by comparing the Greek and Chaldee Versions, and Testimonies of Hebrew Writers, the Laws and Ordinances given of old unto ISRAEL in this Book, are explained.  
BY HENRY AINSWORTH.  JUDAS, vers. 5. 
I will put you in remembrance, though ye once knew this, how that the Lord having saved a people out of the Land of Egypt, afterward destroyed them that believed not.  PSALM. 95. 10. 
Forty years was I grieved with this generation.  HEB. 3. 17, 18, 19 & 4. 11. 
But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom swore he, that they should not enter into his rest; but to them that believed not? So we see, that they could not enter in, because of unbelief. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.   printer's or publisher's device 
LONDON, ¶ Printed by John Haviland for John Bellamy, and are to be sold at his shop near the ROYAL EXCHANGE. 1626.   

The sum of the Book of NUMBERS.  
THis fourth book of Moses, showeth the numbers and order of the Tribes of Israel, as they camped about God's Sanctuary, and journeyed thorough the Wilderness; with the many troubles, rebellions, punishments, favours, deliverances, conquests, etc. in their travels, during the time of almost 39 years. With additions and explanations of sundry Laws given of God for their sanctification, and preparation to the inheritance of the Land of Canaan.  

More particularly.  
THe numbering of the Tribes of Israel, except the Levites. Chap. 1  
The order of the Tribes, when they encamped and journeyed. 2  
The numbers, order, charges of the Priests and Levites. 3. and 4  
Laws for the sanctifying of the Camp, for jealousy, Nazirites, and blessing of the people. 5. and 6  
The Prince's oblations at the dedication of the Tabernacle and Altar. 7  
The consecration of the Levites to their ministeries. 8  
The Passeover in the wilderness. The cloud that guided the people. 9  
Silver trumpets, with their uses. The camp ariseth and setteth forward. 10  
The people murmur, and lust for flesh: are fed, and punished. seventy Elders are joined with Moses. 11  
Mary murmureth against Moses, and is stricken with leprosy. 12  
Twelve men are sent to spy the Land of Canaan. 13  
They bring up an evil report of the Land: the people murmur and rebel, and are condemned to die in the wilderness. 14  
Laws how to sacrifice in Canaan. 15  
The rebellions, and punishments of Korah, Dathan, Abiram, and the Congregation of Israel. 16  
Aaron's rod flourisheth, for a sign to confirm the levitical priesthood. 17  
The Priests and Levites charges; with their portions for their livelihod. Chap. 〈◊〉  
The making and use of the water of purification. 19  
Mary dieth. The people murmur for water, and have it from the Rock: where Moses and Aaron offend. Aaron dieth. 2●  
Israel conquer some Canaanites; murmur▪ and are bitten of fiery serpents, but healead by a brazen Serpent. Their conquest over S 〈…〉 and Og, kings of the Amorites. 2●  
Balaam is hired of the Moabites to curse Israel, but God turneth his curse into a 〈◊〉 sing. 22, 23, 24  
Israel joineth to Baal-peor, and i● plagu 〈…〉 25  
The last numbering of the Israelites, 〈◊〉 should possess the land. 26  
A law for women to inherit. josua is appointed successor to Moses. 2●  
The Oblations on Sabbaths, and at sol 〈…〉 feasts. 28. and 29  
The law concerning vows. 30  
Israel overcommeth the Midianites. 31  
Reuben, Gad, and half Manasses, have their inheritance assigned in the land of S 〈…〉 and Og. 32  
The 42. journeys of Israel in the wilderness. 33  
The bounds of the land of Canaan, and 〈…〉 dividing it by lot. 34  
The 48. cities of the Levites, and 〈◊〉 refuge for unwilling manslayers. 〈◊〉  
A law for marriage in their own tribes, 〈◊〉 inheritances should be removed. Chap. 〈◊〉    

THE FOURTH BOOK OF MOSES, CALLED NUMBERS.  

CHAPTER I.  
1. In the second year after Israel was come out of Egypt, God commandeth Moses to number all the males of the people, from twenty years old and upward. 5. The Princes of the tribes, that were joined with Moses and Aaron for this business. 17. The number of every tribe particularly. 45. The sum of them all together. 47. The Levites are not numbered among the tribes. 50. but are exempted for the service of the Lord, about the Tabernacle.  
ANd jehovah spoke unto Moses, in the wilderness of Sina●, in the Tent of the congregation: in the first [day] of the second month, in the second year; after their coming forth, out of the land of Egypt, saying; Take ye, the sum of all the congregation of the sons of Israel; according to their families, according to the house of their fathers: by the number of the names; every male, according to their poles. From twenty years old, and upward; every one that goeth forth with the army, in Israel: ye shall muster them, by their armies, thou and Aaron. And with you there shallbe a man of every Tribe: every man shallbe head of the house of his fathers. And these are the names of the men, which shall stand with you: Of Reuben; Elizur, the son of Shedeur. Of Simeon; Shelumiel, the son of Zurishaddai. Of judah; Naasson, the son of Amminadab. Of Issachar; Nethaneel, the son of Zuar Of Zabulon; Eliab, the son of Helon. Of the sons of joseph; of Ephraim; Elishama, the son of Ammihud: of Manasses; Gamaliel, the son of Pedahzur. Of Benjamin; Abidan, the son of Gideoni. Of Dan; Ahiezer, the son of Ammishaddai. Of Aser; Pagiel, the son of Ocran. Of Gad; Eliasaph, the son of Deguel. Of Naphtali; Ahira, the son of Enan. These be the called of the congregation; Princes, of the tribes of their fathers: heads, of the thousands of Israel. And Moses and Aaron took these men, which are expressed, by names. And they assembled all the congregation, in the first day of the second month; and they declared their genealogies according to their families, according to the house of their fathers: by the number of the names; from twenty years old, and upward, according to their poles. As jehovah commanded Moses; so he mustered them, in the wilderness of Sinai.  
And the sons of Reuben, the firstborn of Israel, were, by their generations according to their families, according to the house of their fathers: by the number of the names, according to their poles; every male, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Reuben, were six and forty thousand, and five hundred.  
Of the sons of Simeon; by their generations according to their families, according to the house of their fathers: those that were mustered of him, by the number of the names, according to their poles; every male, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Simeon, were nine and fifty thousand, and three hundred.  
Of the sons of Gad; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Gad, were five and forty thousand, and six hundred, and fifty.  
Of the sons of judah; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of judah, were four and seventy thousand, and six hundred.  
Of the sons of Issachar; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Issachar, were four and fifty thousand, and four hundred.  
Of the sons of Zabulon; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Zabulon, were seven and fifty thousand, and four hundred.  
Of the sons of joseph, of the sons of Ephraim; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Ephraim, were forty thousand, and five hundred.  
Of the sons of Manasses; by their generations, according to their families, according to the house of their fathers: by the number of their names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Manasses, were two and thirty thousand, and two hundred.  
Of the sons of Benjamin; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Benjamin, were five and thirty thousand, and four hundred.  
Of the sons of Dan; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one that went forth with the army. Those that were mustered of them, of the tribe of Dan, were two and sixty thousand, and seven hundred.  
Of the sons of Aser; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Aser, were one and forty thousand, and five hundred.  
The sons of Naphtali; by their generations according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; every one, that went forth with the army. Those that were mustered of them, of the tribe of Naphtali, were three and fifty thousand, and four hundred.  
These are those that were mustered, which Moses mustered, and Aaron, and the Princes of Israel; twelve men: each one was, for the house of his fathers. And they were, all those that were mustered of the sons of Israel, according to the house of their fathers: from twenty years old, and upward; everyone, that went forth with the army, in Israel. Even all that were mustered, were six hundred thousand, and three thousand, and five hundred, and fifty. But the Levites, according to the tribe of their fathers, were not mustered among them.  
For jehovah had spoken unto Moses, saying; Only the tribe of Levi, thou shalt not muster; neither take the sum of them, among the sons of Israel. But thou, appoint the Levites over the Tabernacle of the Testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the Tabernacle, and all the vessels thereof; and they sha' 〈…〉 minister unto it: and shall encamp round about the Tabernacle. And when the Tabernacle setteth forward, the Levites shall take it down; and when the Tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh, shall be put to death. And the sons of Israel shall encamp, every man by his own camp, and every man by his own standard, throughout their armies. But the Levites shall encamp round about the Tabernacle of the Testimony; that there be no fervent wrath, upon the congregation of the sons of Israel: and the Levites shall keep the charge of the Tabernacle of the Testimony. And the sons of Israel did so: according to all that jehovah commanded Moses, so did they.  

Annotations.  
Nvmbers'] This name is given unto this book, according to the Greek title: because the first chief thing here handled, is the numbering of the tribes of Israel. The Hebrews give it no other name then of the first words, Vajedabber, that is, And (the LORD) spoke; or Bemidbar, that is, In the wilderness: see the first annotations on Genesis and Exodus. And here beginneth the 34. section, or lecture of the Law: whereof see Gen. 6. 9  
Verse 1. Sinai] the mount whereon the Law had been given, Exod. 19 by which mountain Israel yet abode, until the twentieth day of this month, Numb. 10. 11. 12. the Tent] or, Tabernacle of meeting; whither the people were to assemble at the times appointed, and where God met with them, as he promised, Exod. 25. 22. It is called also the Tabernacle of Testimony, v. 43. and so the Greek translateth it here. the first] Hebr. the one, understanding day; as in Mat. 26. 17. compared with Mark 14. 12. see the notes on Gen. 8. 13. And one is often put for first, as is noted on Gen. 1. 5. And every first day of the month was a feast, Numb. 28. 11. etc. second month] which we now call April: so in Thargum jonathan it is said, the first of the month Ijar (that is April) which is the second month. In the Scripture it is named Ziv, 1. King. 6. 1. of the brightness and beauty of the flowers which then do spring. But God had spoken before unto them in the first month, which is related after, in Numb. 9 1. etc. after their coming forth] or, of their departing: seethe annotations on Exod. 16. 1. God having given them laws for his service, in Exodus and Leviticus; doth now settle their church and commonwealth in order.  
Vers. 2. the sum] Hebr. the head; which some understand for heads; that is, the Rulers: but the Chaldee expoundeth it, the sum (or count,) see the notes on Exod. 30. 12. This people was numbered by Moses, three times; in the first year after they came out of Egypt, when every man gave a ransom for his soul; whereby their redemption by Christ was figured, Exod. 30. 11, 12. etc. & 38. 25, 26. In the second year, when now they were to be set in order for their encamping about the Sanctuary, and journeying with it towards Canaan; whereof the 4. first chapters of this book do treat. The third and last muster was in the fortieth year (the last of their travel;) when all this generation being dead, their sons were numbered, for to receive inheritance in the land of promise, a Figure of the Kingdom of Heaven. the sons of Israel] the twelve tribes, Gen. 49. 1. 2. 28. So all strangers are excluded from this numbering. The Levites also were numbered apart: vers. 49. etc. families] or kindreds, which next descended of those twelve tribes; of which families, see Numb. 26. 5. etc. house] that is, as the Greek translateth, houses: and these were the next descent of the families aforesaid. See jos. 7. 14. Aben Esra here noteth, that it is said, the house of their fathers, because the family of the mother, is not called a family. everymale] whereby the females are excluded; as also all children, vers. 3. their poles] or, their skulls, that is, as the Greek translateth, their heads; meaning the particular persons: so in Exod. 38. 26.  
V 3. old] Hebr. son of twenty years; that is, going in his twentieth year; of which phrase, see the annotations on Gen. 5. 32. So all children and youths under 20. years, were not in this account. upward] some of the Hebrews limit the time, unto sixty years old: R. Menachem, on Numb. 1. but the law setteth no such limitation. that goeth forth] to wit, usually; or is able to go forth. So all that were unable for the war, through old age, sickness, or other infirmities, are not mustered here with Israel. shall muster] or, shall number; which in the Hebrew and Greek, hath the name of visiting. This numbering of Israel signified God's providence and care over them, which extendeth not only to their persons, but to the very hairs of their heads, which are all numbered, Luk. 12. 7. And in that they are numbered or mustered by their armies, it shown whereunto God had called them, even to fight the good sight of faith, 1 Tim. 6. 12. By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the least; 2 Cor. 6. 7. Therefore they were to follow the Lord and his Tabernacle, going before them to fight against the Canaanites: as in our spiritual warfare, we are to follow Christ; Reu. 12. 7. & 19 11.— 14. And only males or men of strength, are mustered: to teach what we ought all to be in Christ; even strong in the Lord, and in the power of his might; putting on the whole armour of God, that we may be able to stand against the wiles of the Devil, etc. Ephes. 6. 10, 11, 12, 13. So the Church in her travail, bringeth forth a male or manchild, Revel. 12. 5. Esai. 66. 7, 8.  
V 4. a man of every tribe] Hebr. a man a man of (or for) a tribe. So there were twelve Princes, besides Moses and Aaron; fourteen in all: as in the Christian church, there were twelve Apostles, besides Paul and Barnabas. head] that is, chief ' or ruler.  
V 5. Of Reuben] understand, from the 10. verse, Of the sons of Reuben: and so the Greek explaineth it, Of those of Reuben. Elizur] in Greek Elisour. As the Patriarches had their name significant in their own tongue, given them upon special occasion, and applied some of them to spiritual use, as is to be seen in Gen. 29. 32. etc. & 30. 6. etc. & 49. 8. etc. so their posterity had names of good notation and use; though the special occasions are not noted. As Elizur signifieth, The Rock (Christ) is my God: and his father Shedeur, The light of the Almighty.  
V 6. Of Simeon] Gr. Of those of Simeon; that is, of his sons: and so the rest which follow. Shelumiel] in Greeke, Salamiel son of Sourisadai. By interpretation, Shelumiel signifieth, God is my recompense; & Zurishadd●i, The Almighty is my Rock.  
V 7. Naasson] so the Greek writeth him, here and in Mat. 1. 4. in Hebrew Nachshon: by interpretation Experiment; and Amninadab, My people ●s●oble.  
V 8. Nethaneel] i. The gift of God: in Greek, Nathanael; and so the name is written in joh. 1. 46, 47.  
V 9 Zabulon] Hebr. Zebulun. Eliab] by interpretation, My God is the Father.  
Helon] or Chelon; in Greek Chailon: he hath his name of strength.  
V 10. Ammihud] Hebr. Gnammihud, written in Greek Semioud; & so in Num. 7. 48. the Hebrew letter Gnajin, being sounded like S after the Chaldee manner: as Begnor. Numb. 22. 5. is Bosor in 2 Pet. 2. 15 Ammihud signifieth, My people hath the Glory; and Elishama, My God hath heard.  
Gamaliel] so the Greek pronounceth him, here, and in Act. 5. 34. in Hebrew, Gamliel; that is, God is my reward. Pedahzur] in Greeke, Phadasour; by interpretation, The Rock (Christ) redeemeth.  
V 11. Abidan] that is, My Father is the judge. Gideoni] in Greeke, Gadaioni, The cutter down, a warlike name.  
V 12. Ahiezer] or, Achiez●r, The brother's help. Ammishaddai] in Greeke, Amisadai; The people of the Almighty.  
V 13. Pagi●l] in Greeke, Phagaiel: by interpretation, God hath met me. The same word is applied to Christ's intercession, in Esai. 53 12.  
V 14. Eljasaph] that is, God hath added: it hath affinity with joseph's name. Deguel] in Greeke, Dagovel; afterward he is named Reguel, Num. 2. 14. Deguel signifieth, Know God; as Reguel, The friend of God.  
V 15. Naphtali] in Greeke, Nephthaleim; and so his name is written in Mat. 4. 15. Here the order of the tribes, as the Princes were chosen out of them, may be viewed thus:  



Sons of Leah.  
1. Reuben  
2. Simeon  
3. judah  
4. Isachar  
5. Zabulun    


Of Rachel.  
6. Ephraim  
7. Manasses  
8. Benjamin    
9 Dan, The 1. son of Billa Rachel's maid  
10. Aser, The 2. son of Zilpha Leahs maid.  
11. Gad, The 1. son of Zilpha.  
12. Naphtali, The 2. son of Billa.   
Reuben is first, for being Israel's first borne, Gen. 46. 8. Then, Simeon, his nex● brother. Levi is omitted: because that tribe was to be numbered by itself, not with the other, Numb. 1. 47. 49. ye● of that tribe was Moses and Aaron, chief numberers of the people, verse 3. judah, Isachar and Zabulon, were Leahs next sons in order, reckoned here as in Exod. 1. 2, 3. and in their precious stones, Exod. 28. joseph Rachel's firstborn, hath the first birthright, that is, a double portion, so o● him are two tribes, 1 Chron. 5. 1, 2. Gen. 48. 5, 6. Ephraim the younger son of joseph, is set before his elder brother Manasses, according 〈◊〉 jacob's disposition, in Gen. 48. 19, 20. and God made him standard-bearer, Num. 2. 18. and ●●ese with Benjamin the free woman's children, are set before all the handmaid's sons, as being the most noble. Dan is the first of all the bondwomens' seed, both in birth, Gen. 30. 6. and in the high Priests Ephod, Exod. 28. and is one of the standard bearers, Num. 2. 25. Aser, the second son of Zilpha, is (contrary to the usual order in Exod. 1. & 28.) named next to Dan, Bilhahs' son; for he was next to his standard in pitching about the Tabernacle; Num. 2. 25. 27. Gad, as he was the firstborn of Leahs handmaid, so was he preferred to the higher place, being now joined unto the standard of Reuben, Numb. 2. 10.— 14. So Nathtali remaineth for the last place, as he was the l 〈…〉 of the tribes that camped about the Tabernacle, Num. 2. 29. Thus God's wisdom appeareth in naming the tribes, according to the present occasion of their employments: that all things might be ordered in peace; for he is not the author 〈◊〉 confusion, but of peace; as in all churches of the Saint● 1 Cor. 14. 33.  
V 16. the called] or, the renowned; that is, states men; such as were men of renown for age and wisdom; and called to consult about matters of state: see Numb. 16. 2. Sol. jarchi (on Num 7 2.) saith, these were the officers over them in Egypt. which had been beaten for them, Exod. 5. 14. princes] or rulers. Nasi, 〈◊〉 prince, captain or ruler, is so named of lifting up, or easing the burdens of the people by their government, as Num. 11. 17. Exod. 18. 22. or, of being li●ted up, and preferred above the people. heads] or captains of thousands, in Greek Chiliarches. 〈◊〉 the thousands] that is, of the bands or companies, which consisted every one of a thousand men: for so the tribes were divided into thousands, hundreds, fifties, and ten, with captains over them, Exod. 18. 21. 25. Whereupon such a company and their generation, is called a thousand, as in juag. 6. 15. my thousand is poor in Manasseh, where the Chaldee translateth it my family. So Bethleem 〈◊〉 town, is called one of the thousands of judah, 〈◊〉 5. 2. where the Greek (which the holy Ghost alloweth in Mat. 2. 6.) translateth the Rulers, or Governors.  
V 18. the second month] called Ziv, with us April, as is noted on v. 1. So this assembling, was at the new Moon, (which signified a renewing or change of the people's state and order,) and on the same day that God spoke unto Moses out of the Tabernacle, v. 1. they declared their genealogies] of what tribe and family every man came: or, they were genealogized, that is, were mustered by Moses and the Princes according to their genealogy and pedigree. So the Greek translateth, they were visited or mustered. their poles] in Greeke, their heads, as in vers. 2. So after in verse 20. 22. etc.  
Vers. 19 of Sinai] where the Laws, judgements, and Statutes were given to Israel; there also was their order set, for encamping about God's sanctuary, and marching with it towards Canaan. And this also is to distinguish it from the second mustering, which was in the plains of Moab, when all this generation was dead, Numb. 26. 3. 63, 64.  
V 20. by their generations] in Greeke, according to their kindreds: so after in v. 22. 24. etc. that went forth] or, that goeth forth with the host; that is, was able to go forth to war. So after  
Vers. 24. Gad] he is set in the third place, (in Levies roomth, who was numbered apart, v. 47.) because Gad was joined with Reuben and Simeon, on the South quarter of the host, Num. 2. 10— 14. All the other tribes are mustered in the order before set down, vers. 5.— 15.  
V 25. and fifty] Gad the handmaid's son, is the only of all the tribes, whose number endeth with fifty: all the other are by thousands, and end with hundreds; which shown God's admirable providence and blessing in multiplying them after such a sort, that no odd or broken number was among all the tribes; (as when Moses blessed joseph, he mentioned the ten thousands of Ephraim, and the thousands of Manasses, Deut. 33. 17.) whereas in other numberings, we shall find few but broken numbers, as in the first borne of Israel, Num. 3. 43. and in those that returned out of Babylon, Ezr. 2. 1.— 42. Nehem. 7. 6.— 45. Here we may behold the number of every tribe, beginning at the greatest, and so in order to the least, thus; 

1. judah 74600.  
2. Dan 62700.  
3. Simeon 59300.  
4. Zabulon 57400.  
5. Issachar 54400.  
6. Naphtali 53400.  
7. Reuben 46500.  
8. Gad 45650.  
9 Aser 41500.  
10. Ephraim 40500.  
11. Benjamin 35400.  
12. Manasses 32200.   judah hath the greatest number, for he was to be celebrated of his brethren, Gen. 49. 8. he was standard-bearer in the foremost quarter as they camped about the Tabernacle, Numb. 2. 3. His standard (Lion-like, Gen. 49. 9) marched in the first place, as they journeyed towards the land of promise, Nam. 10. 13, 14. He had halt the first birthright, that of him the chief ruler should come, and our Lord Christ himself concerning the flesh, 1 Chron. 5. 2. Heb. 7. 14. Here he hath valiant men of war, moe than double the number of Benjamin or Manasses; almost twelve thousand more than the greatest tribe.  
Dan the handmaid's son hath the next number to the most, for Rachel's sake; for jacob's blessing, Gen. 49. 16. and for his place in the camp, to be standard-bearer to the rearward; which was the greatest quarter next judah's, Numb. 3. 9 3●. & 10. 25. that the foremost standard, and the hindmost, might have the greatest number of warriors. And whereas at the first Dan had but one son, Gen. 46. 23. (and so one family, Num. 26. 42.) when Benjamin had ten, Gen. 46. 21. now God so disposed that Dan should be one of the greatest in number, and Benjamin one of the least. For God is the judge: he putteth down one, and setteth up another, Psal. 75. 7. The barren hath borne seven; and she that had many children is waxed feeble, 1 Sam. 2. 5.  
Simeon the second patriarch, is the third in number of warriors, at this time, but before they came into Canaan, his tribe was diminished, for their sin, exceedingly: but being now 5930●. it was at the latter muster, bu● 22200. men, Num. 26. 14. so that Moses blessing the tribes, mentioneth not his name at all, Deut. 33.  
Reuben, Israel's firstborn, as he lost his dignity for defiling his father's bed, Gen. 49. 3, 4. so here, his increase is none of the greatest, but six of his brethren have moe than he.  
Ephraim, as he was blessed before his elder brother Manasses, Gen. 48. 20. so here he is increased by thousands more ●●an Manasseh, and more than the whole tribe of Benjamin; and his blessing continueth above his brother, Deut. 33. 17. yet Satan to hinder this, had slain by the Philistimes of Gath, the sons of Ephraim, whiles they dwelled in Egypt, for which their father Ephraim mourned many days, 1 Chr. 7. 20, 21, 22. And as they traveled in the wilderness, his posterity was diminished eight thousand, Numb. 26. 37.  
Benjamin, as he was the youngest of all the patriarches, so here his number is one of the least, (though at the first, his children were moe than any of his brethren, Gen. 46. 21.) Afterwards in Canaan, his tribe was almost rooted out, juag. 20. that he hath not without cause this attribute, Benjamin the little, Psal. 6 8. 28.  
Manasses hath the last place in this count, that jacob's prophecy might have effect, his younger brother (Ephraim) shall be greater than he, Gen. 48. 19 But God blessed this tribe in their travel thorough the wilderness; that at the next muster, they were inreased above twenty thousand more than at this time; whereas Ephraim his brother was not increased at all, but diminished, Num. 26. 34. 37. Thus the blessings of God were distributed among the tribes, for their number, and for their order, according as in wisdom he saw meet. He increaseth the nations, and destroyeth them: he enlargeth the nations, and strayteneth them, job 12. 23.  
V 32. of joseph] he, as his blessing was to be like a fruitful vine, Gen. 49. 22. so of him by his two sons, here are more warriors than any tribe had, saving judah. And his two sons, Ephraim and Manasseh, are not families but tribes, as if they had been jacob's own, according to his adoption of them, Gen. 48. 5. Thus joseph hath a double portion, the first birthright, 1 Chron. 5. 1. 2.  
V 42. The sons of Naphtali] Of all the other it is said, Of the sons, and so the Greek translateth this here. Some of the Hebrews (as Baal hatturim upon this place) give a reason, which appeareth not in Moses, that Of Naphtali only he saith THE SONS, because Naphtalies' tribe had more daughters than sons: and therefore in Naphtalies' blessing (Gen. 49. 21.) he is resembled to a female, an Hind let lose: Therefore also in Numb. 26. it is written of them all, THE SONS: because the men were dead, (Num. 26. 64, 65.) but the women multiplied.  
V 44. each one was] Hebr. one man, for the house of his fathers, were they: which the Greek explaineth thus, one man for one tribe, according to the tribe of their father's houses were they.  
V 46. six hundred thousand etc.] a marvellous increase of seventy souls which came into Egypt, Gen. 46. 27. that so many thousands of able men (besides women and children) should in so few years be multiplied, even as the stars of heaven, Deut. 10. 22. & this was the reward of faith, Heb. 11. 11, 12. Baalam looking upon them with admiration, said, Who can count the dust of jakob, and the number of the fourth part of Israel? Numb. 23. 10. And such is the increase of the spiritual seed of Christ promised to be; that the Church shall say in her heart, Who hath begotten me these? Esai. 49. 21. For by twelve Apostles, and seventy disciples, Christ's kingdom began to be preached: and that immortal seed of the word, soon begat many ten thousands of jews, Act. 21. 20. and many more of the Gentiles, even innumerable, Reu. 7. 9 And here also we may observe, that whereas the year before, when all the tribes were first numbered from 20. years old and upward, their sum was 603550. men, Exod. 30. 14. & 38. 26. now in the second year when they are again numbered, and the tribe of Levi not reckoned with them, there are found the same just number of 603550. so there were so many young men of nineteen years old, as now supplied the want of the Levites, put apart for the Lords service: that Israel might s●e they should lose nothing by whatsoever was employed in the service of God.  
V 49. Only] or But the tribe; it is an exception, which the Greek translateth thus; See, the tribe of Levi, thou shalt not muster; to wit, among the other Israelites, but apart by themselves, Num. 3. 15, etc.  
V 50. appoint] or constitute, give charge as bishops, which hereof have their name. Testimony] that is, the Tables of the Law, kept in an Ark, within the Tabernacle: Exod. 31. 18. they shall be are] according as God appointed their burdens, Num. 4. 25. 31. 36. and to help them for some things, six wagons were allowed them, Num. 7. 7, 8, 9 round about the Tab.] and next unto the Tabernacle, betwixt the camps of Israel and it: whereof see chap. 2. & 3.  
V 51. setteth forward] being carried after the cloud, when God removed it from place to place, Num. 10. 11.— 17.— 21. the stranger] any Israelite or other, that is not of the tribe of Levi. So for the work of the Priesthood, both Israelites and Levites are counted strangers, save the seed of Aaron only: Num. 16. 40. put to death] either by men, or by the hand of God; as was Vzzah, for putting his hand to the Ark, 1 Chron. 13. 10. So in Thargum jonathan it is expounded, he shall be killed with fire flaming out from before the Lord.  
V 52. by his own camp] the Greek translateth, in his own order; which is described in chap. 2. by his own standard] in Greeke, according to his own regiment: see Num. 2. 2.  
V 53. no fervent wrath] no punishment from God, as was in Vzzahs' case, 1 Chron. 13. 〈◊〉 charge] or, the custody; the watch and ward, and do the works appointed of God: see Num. 3. 7. 8. etc. and 18. 3. This debarring of the people from the work of the sanctuary, and committing it to the Levites charge, shown the separation o● of all mankind from God, and their unworthiness to come near unto him or his holy things, until they be called and sanctified of God thereunto. Which being not effected by the Law, or rudiments thereof, (for the Mount where the L 〈…〉 was given might not be touched, Heb. 12. 18) is now performed unto us by Christ, who 〈…〉 shed us from our sins, in his own blood, and 〈◊〉 made us Kings and Priests unto God, and his Father Revel. 1. 5, 6. so that we have liberty to exter 〈…〉 the Holiest, by the blood of jesus, Heb. 10. 19    

CHAP. II.  
1. The order of the Tribes pitching about the Tabernacle. 3. On the East side, judah, Issachar and Zabulon. 10. On the South side, Reuben, Simeon and Gad. 17. The Tabernacle in the midst of 〈◊〉 camp. 18. On the West side, Ephraim, Man 〈…〉 and Benjamin. 25. On the North side, Dan, A 〈…〉 and Naphtali.  
ANd jehovah spoke unto Moses and unto Aaron, saying; The sons of Israel shall encamp, every man by his standard, with the ensigns, according to the house of their fathers: over against, round about the Tent of the congregation, shall the● encamp. And they that encamp for most Eastward, shallbe the standard of the camp of judah, according to their armies; and the captain of the sons of judah, shallbe Naasson the son of Aminadab. And his army, and those that were mustered of them, were seventy and four thousand, and six hundred. And they that encamp next unto him, shall be the tribe of Issachar: and the captain of the sons of Issachar, shallbe Nethaneel, the son of Zuar. And his army, and those that were mustered thereof, were four and fifty thousand, and four hundred. The tribe of Zabulon, and the Prince of the sons of Zabulon, shallbe Eliab the son of Helon. And his army, and those that were mustered thereof, were seven and fifty thousand, and four hundred. All that were mustered, of the camp of judah, were an hundred thousand, and eighty thousand, and six thousand, and four hundred, according to their armies: they shall set forward, first.  
The standard of the camp of Reuben shallbe Southward, according to their armies: and the captain of the sons of Reuben, shallbe Elizur the son of Shedeur. And his army, and those that were mustered thereof, were six and forty thousand, and five hundred. And they that encamp next unto him, shallbe the tribe of Simeon: and the captain of the sons of Simeon, shallbe Shelumiel, the son of Zurishaddai. And his army, and those that were mustered thereof, were nine and fifty thousand, and three hundred. And the tribe of Gad, and the captain of the sons of Gad, Eliasaph, the son of Reguel. And his army, and those that were mustered of them, were five and forty thousand, and six hundred, and fifty. All that were mustered, of the camp of Reuben, were an hundred thousand, and one and fifty thousand, and four hundred and fifty, according to their armies: and they shall set forward, second.  
And the Tent of the congregation shall set forward, the camp of the Levites, in the midst of the camps: as they encamp, so shall they set forward: every man in his place, according to their standards.  
The standard of the camp of Ephraim, according to their armies, shallbe Seaward: and the captain of the sons of Ephraim, shallbe Elishama the son of Ammihud. And his army, and those that were mustered of them, forty thousand, and five hundred. And next unto him, shallbe the tribe of Manasses: and the captain of the sons of Manasses, shallbe Gamaliel, the son of Pedahzur. And his army, and those that were mustered of them, two and thirty thousand, and two hundred. And the tribe of Benjamin, and the captain of the sons of Benjamin, shallbe Abidan, the son of Gideoni. And his army, and those that were mustered of them, five and thirty thousand, and four hundred. All that were mustered, of the camp of Ephraim, were an hundred thousand, and eight thousand, and an hundred, according to their armies: and they shall set forward, third.  
The standard of the camp of Dan, shallbe Northward, according to their armies: and the captain of the sons of Dan, shallbe Ahiezer, the son of Ammishaddai. And his army, and those that were mustered of them, sixty and two thousand, and seven hundred. And they that encamp next unto him, shallbe the tribe of Aser: and the captain of the sons of Aser, shallbe P●giel, the son of Ocran. And his army, and those that were mustered of them, were one and forty thousand, and five hundred. And the tribe of Naphtali, and the captain of the sons of Naphtali, Ahira the son of Enan. And his army, and those that were mustered of them, were three and fifty thousand, and four hundred. All that were mustered, of the camp of Dan, were an hundred thousand, and seven and fifty thousand, and six hundred: they shall set forth hindmost, according to their standards.  
These are those that were mustered of the sons of Israel, according to the house of their fathers: all that were mustered of the camps, according to their armies, were six hundred thousand, and three thousand, and five hundred, and fifty. But the Levites were not mustered, among the sons of Israel, as jehovah commanded Moses. And the sons of Israel did according to all that jehovah commanded Moses; so they encamped according to their standards, and so they set forward, every man according to his families, according to the house of his fathers.  

Annotations.  
SHall encamp] or, as the Greek translateth, let them encamp, that is, pitch their tents, as an army about the Sanctuary of the Lord of hosts. Here God (having in the former chapter given charge to muster his warriors,) commandeth now to set them in order, and under government: as in the church, all things ought to be done decently and in order, 1 Cor. 14. 40. his standard] or, his banner; which the Greek translateth his order; and so the Chaldee calleth it Tekes (a word borrowed of the Greek Taxis.) Order. And this phrase the Apostle useth (from this place) in 1 Cor. 15. 23. every man in his own order. Here it is properly a standard, banner or flag, such as is used in the wars: which fitly denoteth the state of the Church in her spiritual warfare, said therefore to be terrible as an army with banners, Song. 6. 4. 10. and it signifieth her victory; whereupon David saith, we will shout, in thy salvation; and in the name of our God, we will set up the banner, Psal. 20. 6. See also jer. 50. 2. and 51. 27. where the setting up of a standard, is a sign of preparation unto war against Babylon, as here against the Canaanites. with the ensigns] or, with the signs; which were in the standards, for discerning of one from an other. What these were the Scripture showeth not: it is not unlikely, that they were such colours as the precious stones had on Aaron's breastplate, Exod. 28. on which the tribes names were engraved. In the Thargum called jonathans', upon this place, it is said; The standard of the camp of judah, was of linen of three colours, according to the three precious stones in the Breastplate (of the Chalcedonie, Saphir, and Sardonyx,) and in it were engraved and expressed the names of the three tribes, judah, Issachar and Zabulon; and in the midst thereof was written; (from Num. 10. 35.) Rise up Lord, and let thine enemies be scattered; and let them that hate thee, flee before thee; in it also was portrayed the form of a Lion. The standard of the camp of Reuben, was of linen of three colours, answerable to the three precious stones in the Breastplate, (of the Sardine, Topaz and Amethyst,) and therein were engraved and expressed the names of the three tribes, Reuben, Simeon, God: and in the midst thereof was written, Hear ò Israel, the Lord our God, the Lord is one: (Deut. 6. 4.) Therein also was portrayed, the form of an Hart, etc. So he proceedeth for the rest. Howbeit, that proportion will not hold in all, seeing Levi (who is not here among the other tribes) was there one of the twelve; and joseph, there graved on the Beryl, hath here two tribes, Ephraim and Manasses; unto whom two colours cannot be allowed from the breastplate, as the Thargum here would. Others therefore explain it otherwise, having herein no certainty. Chazkuni (on Num. 3.) bringeth this exposition, The portraiture of a man, was on Roubens' standard, died after the colour of the Sardine set in the breastplate for his name, in sign of the Mandrakes which he found (Gen. 30. 14.) which are after the fashion of a man. The portraiture of a Lion, was on judah's standard, who is called a Lion, (Gen. 49. 9) and it was died into the colour of a Chalcedoni. The figure of a Bullock (or Ox) was on Ephraim's standard, whose father is likened to a bullock, (Deut. 33. 17.) It was died in colour like a Beryl. The figure of an Eagle was on Dans standard, died like an Hyacinth: etc. To this Aben Esra (on Num. 2.) agreeth, saying; There were signs in every stand 〈…〉 Ancestors have said, that in Re 〈…〉 was the figure of a Man, etc. in In 〈…〉 figure of a Lion, etc. in Ephraim's, th' 〈…〉 lock, etc. and in the standard of Dan, the 〈…〉 Eagle: so they were like the Ch 〈…〉 Prophet Ezekiel saw, (Ezek. 1. 10.) Wha●●●ever the signs were, (which the holy Ghost 〈◊〉 concealeth,) this ordering of the people under their standards with ensigns, taught all, to abide in that state wherein God placed them; and not to 〈◊〉 from tribe to tribe, or from ensign to ensign; but to continue every one under his governor: for to stand for an ensign of the people (as is prophesied of jesus the root of less, Esai. 11. 10.) is 〈…〉 pounded by the Apostle, to rule over the G 〈…〉 Rom. 15. 12. house] in Greeke, houses. over against] or, from before it: whereby is meant, aloof, or a fare off, (as this word is explained in Psal. 38. 12. they stand from b 〈…〉 stroke: and my neighbours stand a fare off;) ye 〈…〉 as they should view it, and have their faces tow 〈…〉 it; as the like phrase showeth, in 2 King. 2. 7. De●●. 32. 52. Gen. 21. 16. So that the doors of all 〈◊〉 tents were to be inward towards the T 〈…〉 cle, to show due respect thereto; and y 〈…〉, in reverence of the holy place, (as in Exod. 3. 5. And the distance may be guessed to be two 〈…〉 sand cubits, that is, an English mile, a 〈◊〉 day's journey, (whereof see the notes on 〈◊〉. 16. 29.) for such a space was between the A 〈…〉 and the people, in jos. 3. 4. So R. Solomon 〈◊〉 expoundeth it, Over against, that is, a 〈…〉 a mile distance, as it is said in josua, yet there 〈…〉 a space between you and it, about two th' 〈…〉 bits by measure. round about▪ so 〈…〉 Lord dwelled in the midst of his people, and 〈◊〉 tents of the Saints were as a wall round about G 〈…〉 sanctuary to guard it. For as in jer. 50. 2● 〈◊〉 camping against Babylon round about, w●● 〈◊〉 none thereof might escape: so here they 〈…〉 bed about God's sanctuary, for the safety the 〈…〉 According to which type, the Christian chu 〈…〉 described in Reu. 4. 2. 4. etc. where th' 〈…〉 Throne in the midst answerable to the Tab 〈…〉 cle and Temple called God's throne, in Ez●● 〈…〉. and round about the throne, are four 〈…〉 thrones; which is double the numb 〈…〉 twelve tribes here camping, because th' 〈…〉 increased under the gospel, and the pl 〈…〉 tents enlarged, Esai. 54 2. And be 〈…〉 throne, and the circuit round about the 〈◊〉 are four living creatures full of eyes, etc. 〈◊〉. 4. 〈◊〉 the watchmen or ministers of the church, 〈…〉 between the Lord's Tent and the tents 〈…〉 the Levites camped in four quarters, where 〈…〉 Num. chap. 3. and c. 1. v. 50. Hereupon the c 〈…〉 is described to be those that are 〈…〉 Lord, Psal. 76. 12.  
V 3. foremost] or, on the ●●re part, 〈…〉 loweth, eastward, or towards the Sun 〈…〉 the East is said to be before, and the West 〈…〉 Esai. 12. the South is called the 〈…〉 world, Psal. 89. 13. and the North the 〈…〉 which job describeth by these names, in job 23. 8, 9 So R. Sol. jarchi noteth on this place, foremost or before, is the east quarter, and the west is called behind. the captain] or, the Prince, ruler; as in Num. 1. 16. so after in this chapter. judah] the father of our Lord Christ after the flesh, Luk. 3. he as he was most in number of all the tribes, Num. 1. 27. so as a Lion whom none durst rouse up, Gen. 49. 8, 9 he is the chief standard-bearer and chief captain of all the captains of Israel; camping in the first place; as did Moses and Aaron the chiefest of the Levites, in the same quarter between judah and the sanctuary, Numb. 3. 38. Also when they marched, judah went foremost, Num. 10. 14. And after josuahs' death, judah went first up to fight against the Canaanites, judg. 1. 1, 2. He figured Christ the Lion of the tribe of judah, who also is Michael, that with his Angels fighteth against the Dragon, and goeth before his heavenly armies; Rev. 5. 5. and 12. 7. and 19 11. 14.  
V 5. Issachar] and with him Zabulon, vers. 7. both younger brothers to judah, that they might the more willingly be under his regiment: all of them sons of Leah the free woman, placed in this first quarter.  
V 7. The tribe of Zabulon] understand from v. 5. shall encamp next: so the Greek explaineth it. And they that encamp next, etc. So in vers. 14. 22. 29.  
V 9 an hundred thousand etc.] the greatest number of warriors, by many, were in this first quarter, where judah was standard-bearer; almost thirty thousand moc than in any other quarter. The next in number to him, was the last squadron, where Dan bore the standard: so they that went foremost, and came hindmost, had the greatest armies, for the more safety of the Sanctuary (which matched in the midst) and of all Israel. The number of every one, may be viewed thus: 

1. In the camp of judah, 186400. East.  
2. In the camp of Reuben, 151450. South.  
3. In the camp of Ephraim, 108100. West.  
4. In the camp of Dan, 157600. North.   set forward first] or, march and journey first, when the host removeth, Num. 10. 14. as they encamped in the first place, Eastward, before the door of God's Tabernacle.  
V 10. Southward] the order proceedeth from East to South, and so to the West & North; according to the course of the Sun, and climates of the world. And this second place is given to Reuben, because he was the first borne, though he lost his first birthright, Gen. 49. which judas and joseph had shared between them; and he is put down to the second place.  
V 12. Simeon] Next brother to Reuben, and of the same mother: with whom is joined God the firstborn of that mother's maid Zilpha, (vers 14.) both for to keep them the more easily in subjection, and to nourish brotherly love.  
V 14. Reguel] in Greek Rago 〈…〉: he was before called Deg 〈…〉, Num. 1 14. because the●● Hebrew letters are like one another, and often changed; as is noted on Gen. 4. 18.  
V 16. second] in the second place: see Num. 10. 18.  
V 17. Tent of the congregation] in Greeke, the Tent of the Testimony; the sanctuary of God: which was to set forward in the midst of the camps, both to show God's presence among them; and the honour again that they should do unto him As it is written of the church, God is in the midst of her, she shall not be moved, Psal. 64. 5. See also Song. 3. 7, 8. The manner and order of carrying the Tabernacle, is showed in Num. 10. 17 etc. the camp] the order of the Levites camping, is showed in Num. 3. their marching in Num. 10.  
V 18. Ephraim] he the younger brother, is standard-bearer before his elder, Manasses: as jakob prophesied his superiority, Gen. 48. 14. 20. seaward] that is, as the Chald●● expounds it, Westward: see the notes on Gen. 12. 8.  
V 20. Manasses] and next him Berjamin, v. 22. so all Rachel's sons encamped together, on the west quarter of the Sanctuary.  
V 24. an hundred thousand, etc.] this was the smallest number of all the armie●; almost 80 thousand fewer than in the standard o● judah, v. 9  
V 25. Dan] He was the first borne of the handmaid's children, and jacob's fist son; Gen. 30. 6. and by prophecy he was to judge his people, as the other tribes, Genes. 49. 16. so God here appointeth him the standard; and he hath the greatest number of warriors, saving judas.  
V 27. Aser] the youngest son of the other handmaid Zilpha; yet set next unto Dan, as is noted on Num. 1. 15. with whom Naphtali Dans brother is joined, v. 29. so the three handmaid's children, were in the Northern and hindmost quarter: that in Gods ordering of the Tribes, his wisdom might appear. We may behold the order of the Lords armies, as they encamped, thus:   

1. JUDAH, Isachar, and Zabulon: in whose camps were 186400 warriors.  
The Sanctuary and the Courtyard about it, were in a long square, twice so long as they were broad; as their description in Exod. 26. and 27. showeth. But in what form the camp of Israel was, the Scripture expresseth not, save that it was round about the Tabernacle, Num. 2. 2. It is likely therefore to be in a square; and so many thousand tents as Israel had, could not be pitched in a little roomth. josephus (in Antiq. jud. l. 3. c. 11.) saith, that between every tribe, in the four quarters, there was a distant space, and like a mart or fair, to buy and sell in their booths, with artificers in their shops, as if it had been a city. jonathan in his Thargum on Num. 2. 3. saith, The camp of Israel was twelve miles long, and twelve miles broad. Unto this form of the Church in the wilderness the Scriptures after have reference, both in the name, calling the beloved City, the Camp of the Saints, Rev. 20. 9 (as in 2 Chron. 31. 2. the Temple is called the Camps of the LORD:) also for the manner of situation, the heavenly jerusalem is foursquare, the length as large as the breadth, Revel. 21. 16. which form was likewise showed in vision to Ezekiel, Ezek. 48. 20. and is the most firm and settled, against all troubles. And as here, God's sanctuary is walled about with the twelve tribes of Israel: so the new jerusalem hath a wall with twelve gates, and names written thereon, of the twelve tribes of the sons of Israel: and the wall hath twelve foundations, and in them the names of the twelve Apostles of the Lamb, Rev. 21. 12. 14. As here there were three tribes on every quarter; so jerusalem hath three gates on the East, three on the North, three on the South, and three on the West, Rev. 21. 13. Ezek. 48. 31.— 34. As these twelve tribes, (the walls of God's Tabernacle,) had their father's names graven on twelve sundry precious stones, Exod. 28. so the foundations of the wall of the heavenly city, is of the like stones, Rev. 21. 19, 20. As here between the Sanctuary and the Tribes of Israel, were four companies of Levites, to watch and ward the holy place: so between God's Throne, and the four and twenty Elders compassing it, there are four Living creatures full of eyes, glorifying God night and day; after whom, the twenty four Elders fall down and worship God, Revel. a. 6.— 10. Finally, as into this camp of the Lord in the wilderness, no unclean persons might enter, but were shut out, Num. 5. 2, 3, 4. so into the new jerusalem, there may in no wise enter any thing that defileth etc. Rev. 21. 27. And the earthly jerusalem (called the holy City, Mat. 4. 5. Luke 4. 9) was in the ages following (when Israel dwelled in Canaan) answerable in holiness to this camp of Israel, as the Hebrews record, saying; As was the Camp in the wilderness, such was the Camp in jerusalem. From jerusalem (gates) to the mountain of the House (of the Lord:) the camp of Israel. From the Mountain of the House, to the gate of Nicanor (which was the East gate of the Temple,) the camp of Levi. From thence and forward, the camp of the Divine Majesty; answerable to the tapestrie-hanging (of the Lords court) that were in the wilderness. Thalmud Bab. in Zebachim. ch. 14. in Gemara. See also the annotations on Exod. 40. 33. In the second Temple, the East gate of the court was called the gate of Nicanor; as the comment on the foresaid place of the Thalmud showeth. And Maimony in Misn. tom. 3. in Beth habchirah, ch. 5. sect. 5. saith of it thus; Every of the gates was ten cubits broad, and twenty cubits high, and had doors covered with gold, except the East gate, which was covered with brass, like gold, and that gate was called the high gate [2 Chron. 27. 3.] and that was the gate of Nicanor.  
V 29. And the tribe] in Greeke, And they that camp next, shall be the tribe of Naphtali. See vers. 7. Thus God adjoined to every of the four standards, two tribes; and those the next of blood inferior unto them, for to maintain order, and nourish love, and to afford mutual help. Our Saviour also ordained among his Apostles a kind of combination and fraternity, as is to be seen by the rehearsal of their names, in Mat. 10. 2, 3, 4. 

1. Simon Peter, and Andrew his brother.  
2. james (or jacob) son of Zebedee, and john his brother.  
3. Philip, and Bartholomew.  
4. Thomas, and Matthew the Publican.  
5. james son of Alpheus, and Lebbeus (or judas his brother, Luk. 6. 16. jude v. 1.)  
6. Simon Kananites (or the zealous,) and judas Iscariot.   And these did Christ send forth by two and two, Mark 6. 7. to war the warfare of his Gospel; (as 1 Tim. 1. 18) And when Iscariot lost his office, Mathias was chosen in his place, Act. 1. 26. Afterward there were added Paul and Barnabas, Act. 13. 2.  
Vers. 32. These are those mustered] in Greeke, This is the muster (or visitation.) the house] that is, as the Greek saith, the houses: so in vers. 34. 〈◊〉 600. thousand etc.] the sum that was mentioned before, in Num. 1. 46. See the notes there.  
V 34. so they camped] or, pitched their tents. The holy Ghost commendeth unto us the obedience of Israel, as before in the making of the Sanctuary, Exod. 39 42, 43. so here in their orderly camping about, and marching before and after it. That as Order in all things is beautiful, and delectable; so especially in the Church, and things pertaining to the service of God: wherefore the Apostle joyed to behold the order of the Church in Colosse, and the steadfastness of their faith in Christ, wherein he exhorted them still to walk in him 〈◊〉 Coloss. 2. 5, 6. And Balaam when he beheld this Camp of Israel, from the top of the Rocks, did not only admire the multitude of them, and the presence of the Lord among them; but said, How goodly are thy Tents, o jakob; thy Tabernacles, o Israel! As the valleys are they spread forth, as gardens by the river's side etc. Num. 23. 9 10. 21. and 24. 5, 6. And Solomon describeth the church to be beautiful, as Tirzah, (a pleasant place where the King of Israel dwelled, 1 King. 14. 17.) comely as jerusalem, (which was also beautiful for situation, Psal. 48. 2. and compact together, Psal. 122. 3.) terrible as an army with banners, Song. 6. 4.    

CHAP. III.  
1. The sons of Aaron, the Priests. 5. The Levites are given to the Priests, for the service of the Tabernacle, 11. Instead of the firstborn of Israel. 14. The Levites are numbered by their families. 21. The families, number and charge of the Gershonites, 27. Of the Kohathites, 33. Of the Merarites. 38. The place and charge of Moses and Aaron. 40. The firstborn of Israel are freed by the Levites. 44. The overplus are redeemed.  
ANd these are the generations of Aaron, and Moses, in the day that jehovah spoke with Moses, in mount Sinai. And these are the names of the sons of Aaron; Nadab the firstborn, and Abihu, Eleazar, and Ithamar. These are the names of the sons of Aaron; the Priests, which were anointed: whose hand he filled, to minister in the Priest's office. And Nadab and Abihu died before jehovah, when they offered strange fire before jehovah, in the wilderness of Sinai: and they had no sons: and Eleazar and Ithamar ministered in the Priest's office; in the sight of Aaron their father.  
And jehovah spoke unto Moses, saying; Bring near the tribe of Levi, and present it before Aaron the Priest: and they shall minister unto him. And they shall keep his charge, and the charge of all the congregation, before the Tent of the congregation, to serve the service of the Tabernacle. And they shall keep all the instruments of the Tent of the congregation, and the charge of the sons of Israel, to serve the service of the Tabernacle. And thou shalt give the Levites to Aaron, and to his sons: they are given are given, unto him, out of the sons of Israel. And thou shalt appoint Aaron and his sons; and they shall keep their Priest's office: and the stranger that cometh nigh shall be put to death.  
And jehovah spoke unto Moses, saying; And I, behold I have taken the Levites from among the sons of Israel, in stead of every firstborn, that openeth the womb, of the sons of Israel: and the Levites shall be mine. Because every firstborn is mine: in the day that I smote every firstborn in the land of Egypt, I sanctified unto me every firstborn in Israel, from man unto beast: mine they shall be, I am jehovah.  
And jehovah spoke unto Moses, in the wilderness of Sinai, saying; Muster the sons of Levi, according to the house of their fathers, according to their families; every male, from a month old and upward, shalt thou muster them. And Moses mustered them, according to the mouth of jehovah, as he was commanded. And these were the sons of Levi, by their names: Gershon, and Kohath, and Merari. And these were the names of the sons of Gershon, according to their families: Libni, and Shimei. And the sons of Kohath, according to their families: Amtam, and Izhar; Hebron, and Vzziel. And the sons of Merari, according to their families, Mahli, and Mushi: these are the families of the Levites, according to the house of their fathers. Of Gershon, was the family of Libni, and the family of Shimei: these are the families of the Gershonites. Those that were mustered of them, by the number of every male, from a month old and upward, the mustered of them were seven thousand, and five hundred. The families of the Gershonites shall encamp behind the Tabernacle, Seaward. And the Prince of the house of the father of the Gershonites, shall be Eliasaph, the son of Lael. And the charge of the sons of Gershon, in the Tent of the congregation shall be the Tabernacle, and the Tent, the covering thereof, and the hanging veil for the door of the Tent of the congregation. And the tapestrie-hanging of the Court, and the hanging veil for the door of the Court, which is by the Tabernacle, and by the altar round about, and the cords thereof, for all the service thereof.  
And of Kohath was the family of the Amramites, and the family of the Izharites, and the family of the Hebronites, and the family of the Vzzielites: these are the families of the Kohathites. By the number of every male, from a month old and upward, eight thousand, and six hundred, keeping the charge of the Sanctuary. The families of the sons of Kohath shall encamp on the side of the Tabernacle, Southward. And the Prince of the house of the father of the families of the Kohathites shall be Elizaphan, the son of Vzziel. And their charge shall be the Ark, and the Table, and the Candlestick, and the Altars, and the vessels of the Sanctuary, with which they shall minister, and the hanging veil, and all the service thereof. And the Prince of the Princes of the Levites shall be Eleazar, the son of Aaron the Priest, having the oversight of them that keep the charge of the Sanctuary.  
Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari. And those that were mustered of them by the number of every male, from a month old and upward, were six thousand, and two hundred. And the Prince of the house of the father of the families of Merari shall be Zuriel the son of Abihail: they shall pitch on the side of the Tabernacle, Northward. And the oversight of the charge of the sons of Merari shall be the boards of the Tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, & all the service thereof; And the pillars of the Court round about, and their sockets, and their pins, and their cords. And they that emcampe before the Tabernacle, foremost before the Tent of the congregation, Eastward, shall be Moses, and Aaron and his sons, keeping the charge of the Sanctuary, for the charge of the sons of Israel: and the stranger that cometh nigh shall be put to death. All that were mustered of the Levites, which Moses mustered and Aaron, at the mouth of jehovah, according to their families, every male, from a month old and upward, were two and twenty thousand.  
And jehovah said unto Moses, Muster every firstborn male of the sons of Israel, from a month old and upward, and take the number of their names. And thou shalt take the Levites for me, I am jehovah; in stead of every firstborn of the sons of Israel; and the cattle of the Levites, in stead of every firstling among the cattle of the sons of Israel. And Moses mustered, as jehovah commanded him, every firstborn among the sons of Israel. And all the firstborn males by the number of names, from a month old and upward, of those that were mustered of them, were two and twenty thousand, two hundred, and seventy and three.  
And jehovah spoke unto Moses, saying; Take the Levites in stead of every firstborn among the sons of Israel, and the cattle of the Levites, in stead of their cattle: and the Levites shall be mine, I am jehovah. And for those that are to be redeemed of the two hundred, and seventy and three, which are mo● than the Levites, of the firstborn of the sons of Israel, Thou shalt even take five shekels a peace by the poll: after the shekel of the sanctuary, shalt thou take; the shekel is twenty gerahs. And thou shalt give the money to Aaron and to his sons, of the redeemed that are moe, among them. And Moses took the redemption money, of those that were more than the redeemed of the Levites. Of the firstborn of the sons of Israel, took he the money: a thousand, three hundred, and sixty and five shekels, after the shekel of the sanctuary. And Moses gave the money of them that were redeemed, to Aaron and to his sons, according to the mouth of jehovah, as jehovah had commanded Moses.  

Annotations.  
THe generations] that is, the children of Aaron, and genealogy of the Levites, and the things that befell unto them; for so the word generations is used for accidents that fall out unto any, as is noted on Gen. 5. 1. In this and the next chapter, he showeth the numbering of the Levites, and their order in administration: who were numbered apart, and not with the other tribes, because they were to attend the service of the Tabernacle, and encamp about it, not with the other twelve tribes, Num. 1. 49. 50. and 3. 8, 9, 10. 23. 38. And they were to be numbered after an other manner, not from twenty years old, as the tribes were, Num. 1. 3. but from a month old, as touching their tale, Num. 3. 15. and from thirty years old to fifty, as touching their service, Num. 4. 3. And also, because there 〈◊〉 〈◊〉 inheritance given them, among the sons of Israel, Num. 26. 62. but the Lord was their inheritance, Deut. 10. 8, 9 Now to be numbered apart, and not with others, signified some special favour towards such, and care over them; as Num. 23. 9  
Aaron Aaron] the elder brother of Moses; and 〈◊〉 Levites: therefore their names are mentioned here.  
V 3. he filled] that is, consecrated (or perfected) 〈◊〉 the Greek translateth. See the annotations on Ex●●. 29. 9 and Levit. 8.  
V 4. died] by a fire from the Lord, Levit. 10. 1, 2. This is mentioned again, in Num. 26. 61. 1 Chron. 24. 1, 2. had no sons] the Hebrews (as Chazkuni upon this place,) say, if they had had sons, those sons had been before Eleazar and Ithamar: for whosoever is fore-most in inheritance, is foremost for honour (or dignity.) in the sight of Aaron] or, before the face, that is, whiles Aaron lived; as before the face of Tharah, Gen. 11. 38. is, while Tharah lived, before the Moon and Sun, Psal. 72. 5. 17. is, whiles they continue to give light. The Greek translateth With Aaron. Elsewhere it is said, by the hand of Aaron, 1 Chron. 24. 19 Of these two, there were so many Priests in David's days, that he distributed them into 24. courses, sixteen of Eleazar, and eight of Ithamar, 1 Chron. 24. 3. 4. The Hebrew Doctors say, Moses divided the Priests into eight wards (or courses,) four of Eleazar, and four of Ithamar: and so they were until the Prophet samuel's days. Then Samuel and David the King parted them into 24. courses. And over every course (or ward) there was one chief Provost. And they went up to jerusalem to serve by course every week. And every sabbath day they changed, one course went out; and the next after them, came in, etc. Maimony tom. 3. treat. of the Instruments of the Sanctuary, chapt. 4. sect. 3. Compare 1 Chron. 9 22. 25. 2 King. 11. 5. 7.  
V 6. present it] or, cause it to stand; speaking of the tribe. In Greek, present them.  
V 7. his charge] Hebr. his custody (or observation;) that is, that which he commandeth them to observe. See this phrase in Lev. 18. 30. 〈…〉 of all the congregation] the Greek explaineth it, of the sons of Israel, as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God, and his people Israel. It meaneth also such things, as they were charged to keep: but the Levites now were taken in their stead. 〈…〉 to serve the service] in Greeke, to work (or do) the works of the Tabernacle: which in Num. 8. 11. is said, to serve the service of the Lord. After, in the 8. verse, the Greek translateth, according to all the works of the Tabernacle. The Hebrews writ thus; The s●ed of Levi are all of them separated for the service of the Sanctuary. And it is commanded that the Levites be prepared and ready for the service of the Sanctuary, whether they be willing or not willing; (as in Num. 18. 23.) And the Levite, he shall serve the service of the Tent of the congregation. And the son of Levi which will take upon him all the Levites commandments saving one thing, they receive him not in, till he take all upon him. Maimony treat, of the Instruments of the Sanct. chap. 3. sect. 1.  
V 9 are given are given] that is, as the Greek here, and Moses himself in Num. 18. 6. explaineth it, are a gift given: o●, they are wholly given. So the Ministers of the Gospel are called gifts, Ephes. 4. 8. 11. 〈…〉 unto him] for his help, in the charge and work of the Sanctuary: they ministering unto him, and he and his son's ministering before the Tabernacle, Num. 18. 2. 6.  
V 11. shalt appoint] or, constitute, set in office as Bishops, or Overseers. The Greek explaineth it, thou shalt constitute over the Tabernacle of Testimony. their Priest's office] for every thing of the Altar, and within the veil, Num. 18. 7. the stranger] that is, whosoever is not of Aaron's seed, as is explained in Num. 16. 40. for no man taketh the honour unto himself, but he that is called of God, as was Aaron, Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that cometh near to minister. And Maimony in Biath hamikdash, chap. 9 sect. 1. saith, Who is the stranger? Whosoever is not of the seed of Aaron, the males. And after, God himself forbiddeth the Levites to come night he vessels of the Sanctuary and the Altar, on pain of death, Numb. 18. 3. put to death] by the magistrate, or by the hand of God, as was Korah, for presuming to do the Priest's office, Numb. 16.  
V 12. every firstborn] which (before the Levites were taken in their stead) did minister to the Lord, as is noted on Exod. 24. 5. And upon what occasion God took the Levites instead of the firstborn, is to be seen in Exod. 32. 26. 29. Deut. 33. 9 shall be mine] to minister before me, as the Chaldee expoundeth it.  
V 13. I smote] in Chaldee, I killed: see Exod. 12. 29, 30. The Lord having slain all the firstborn of Egypt, and spared the Israelites, did therefore challenge for his own, and sanctify to himself all Israel's firstborn, Exod. 13. 2. but taken the Levites and their cattle, in stead of Israel's firstborn men and cattle, Num. 3. 45. and gave them as a gift to Aaron, to minister unto him. Who being in his Priesthood a type of Christ, all these rites are in him fulfilled: For unto Christ, God gave children, Hebr. 2. 13. and they are a congregation of firstborn written in heaven, Hebr. 12. 23. being of Gods own will begotten by the word of truth, that they should be a kind of first-fruits of his creatures, jam. 1. 18. to whom he also giveth the first-fruits of his Spirit, Rom. 8. 23. These wait on, and follow the Lamb (Christ) being bought from among men, and first-fruits unto God and to the Lamb, Rev. 14. 4. These were brought for an offering unto the Lord, out of all nations; and of them the Lord hath taken for Priests and for Levites, Esai. 66. 20, 21. and Christ hath made us Kings and Priests unto God and his Father, that we may serve him day and night; in his Temple, Rev. 1. 6. and 7. 15.  
V 15. Muster] or Number, Hebr. Visit. This was done by Moses and Aaron, v. 39 and by the Princes of the congregation, Num. 4. 34. though here the commandment is directed unto Moses only house] in Greeke, houses. old] Heb. son of a month. Tho cause why the Levites were numbered from this age, was for that they came in place of the firstborn of Israel, whose redemption is appointed from a month old, Num. 18. 15, 16. And they were counted after the houses of their fathers, not of their mothers; for if a woman of Levi were married to a man of judah, or any other tribe, her son was not a Levite. The Hebrew canons say; Priests and Levites and Israelites 〈…〉 fully go in (that is, 〈◊〉) one to ano 〈…〉; 〈◊〉 〈◊〉 which is 〈◊〉 goeth 〈◊〉 〈◊〉 〈◊〉, & ●. as it is written, ACCORDING TO THE HOUSE OF THEIR FATHERS: the house of his father, that is, his family, and not the house of his mother. Maimony in Issure biah, c. 19 sect. 15.  
V 16. the mouth] that is, as the Chaldee expoundeth it, the word: and the Greek saith, the voice of the Lord.  
V 17. Gershon] in Greek Gersom (but in vers. 25. Gerson.) So Ezron, in Gen. 46. 12. is Esrom, Mat. 1. 3. Kohath] or as in Greek, Kaath, See Gen. 46. 11. Exod. 6. 16.  
V 18. Libni] in Greeke, Lobnei and Semeei. See Exod. 6. 17.  
V 19 Hebron] or, as the Greek also writeth it, Chebron, and Oziel. See Exod. 6. 18. Here Kohath hath four families: so many as both his brethren had together.  
V 20. Mahli] in Greek Moolei and M●usi. See Exod. 6. 19  
Vers. 21. Gershon] in Greeke Gedsom; mistaking D. for R. by reason of the likeness of the letters in Hebrew. See the notes on Gen. 4. 18.  
V 23. Seaward] that is, as the Chaldee explaineth it, westward: See Num. 2. 18.  
V 24. house of the father] that is, principal house: so in v. 30. and 35. Eliasaph] in Greeke, Elisaph; by interpretation, God hath added. Lael] that is, For God.  
V 25. the charge] or the custody; the Holy things which they were to carry, keep and look unto: whereof see more in Num. 4. Tabernacle] the curtains of the Tabernacle, Num. 4. 25. for the boards were under Meraries charge, Num. 3. 36. Tent] made of ten curtains: see Exod. 26. 1. etc. covering] made of goat's hair, Exod. 26. 7. And here is to be understood the other cover also made of rams skins, and Tachash skins, Exod. 26. 14. for they belonged to the Gershonites charge, Num. 4. 25. hanging veil] whereof see Exod. 26. 36.  
V 26. tapestry hangings] whereof see Exod. 27. 9 etc. hanging veil] mentioned in Exod. 27. 16.  
V 28. of the Sanctuary] Hebr. of the sanctify, or holiness: meaning the holy things; as the Greek saith, of the Holies: what they were, is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers; 

1. Of the Gersonites 7500.  
2. Of the Kohathites 8600.  
3. Of the Merarites 6200.    
By their situation when they camped about the Tabernacle; 

1. Gersonites, behind westward, v. 23.  
2. Kohathites; Southward, v. 29.  
3. Merarites, Northward, v. 35.   And to make up the square, Moses and Aaron with the Priests encamped foremost Eastward, v. ●8.  
By their charges, for there was committed unto the care and carriage of the 

1. Gersonites, the Tent, cover, veil, hanging of the court, etc.  
〈◊〉. Koha 〈…〉, the Ark, Table, Altars, and Instruments of the Sanctuary.  
3. Merarites, the boards, bars, pillars, sockers, etc.   Among these families of Levi, we may observe the special prerogatives of Kohath the second son:  
1. He excelleth in multitude of families, or chief fathers, having four, when as each of his brethren had but two.  
2. He excelleth in multitude of children, having 8600. that is, 1100 more than his elder brother Gerson, and 2400. more than Merari.  
3. Of him came Moses the king, Aaron the priest, and Marie the prophetess; and so all the Priests were of this family; Exod. 6. 18. 20. Num. 26. 58, 59  
4. His families have the chiefest place about the Sanctuary, the South quarter, next unto Moses, Aaron and the priests, Num. 3. 29.  
5. They have the charge of the most holy things within the Sanctuary, as the Ark, Table, Candlestick, Altars, etc. Num. 3. 31.  
6. Whereas the tribe of Levi had 48. cities allowed them in Canaan, Kohaths' posterity had 23. of them; for the Priests had 13. cities, and the other Kohathites ten; and so he had in a manner a double portion, as much as both his brethren, jos. 21.  
7. Of the Prince of these Kohathites Elizaphan (Num. 3. 30.) there were 200. Levites to help home with the Ark in David's days, (no such mention being made of the other two princes,) besides 312. Kohathites of other families: when of Gershon and Merari, there were not so many: 1 Chron. 15. 5.— 8, 9, 10.  
V 29. Southward] the south is in Psal. 89. 13. called the right side; and in this place it hath a name in Hebrew derived also of the right hand; because so it is when men stand with their faces to the East: see the notes on Num. 2. 3.  
V 30. Elizapham. son of Vzziel] he was of the fourth and youngest family of the Kohathites, yet preferred to be the prince over them. This (as the Hebrews think) was offensive to Korah who was of the second family of Izhar; and occasioned him to rebel. See the notes on Num. 16. 1. Elizaphan is by interpretation, My God hath stored ●p; and Uzziel, God is my strength.  
V 31. all the service thereof] in Greeke, all the 〈…〉 ks of them.  
V 32. of the princes] the Greek saith, over the princes; and the Chaldee addeth, appointed over the princes. of the Levites] Hebr. of Levi, whose name is put for all his posterity, as the Greek and Chaldee translate Levites. So Aaron, is used for the Aaronites; 1 Chron. 12. 27. Eleazar] by interpretation The help of God. having the oversight] or, the Bishop, having the Bis 〈…〉 office; which hath the name in Hebrew, of Visitation; in Greek, of Overseeing: and so this word is translated by the holy Ghost, Episcopee, that is, a Bishops office or charge, in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greek translateth it Episcopos, Bishop. So in Ezek. 44. 11. having charges (that is, Bishops) at the got: of the house; where the Greek translateth it Porters. In Thargum jonathan it is explained thus: He inquired by Urim and Thummim, under his hand were they appointed that keep the custody of the Sanctuary. As Aaron the high Priest figured Christ, Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes, shadowed the office of our Lord jesus, who is the Prince of the Kings of the earth, Rev. 1. 5. the Archpastor, 1 Pet. 5. 4. the great Pastor of the sheep, Hebr. 13. 20. and Bishop of our souls, 1 Pet. 2. 25. And hence arose the distinction of the high Priest, and the second priest, as in 2 King. 25. 18. And when Aaron was dead, and Eleazar high priest in his place, Num. 20. 26. 28. then Phinehas Eleazar's son, was Governor over the Levites, 1 Chron. 9 20.  
V 35. Zuriel] in Greek Souriel, which signifieth God is my Rock. Abihail] or Abichail, as the Greek pronounceth it: by interpretation, The father's strength.  
V 36. the oversight of the charge] that is, as the Chaldee expoundeth it, that which shall be committed to the charge (or custody) of the sons of Merari. the service thereof] in Greeke, the works of them. And because these things were heavy to bear, the Lord allowed them four wagons, according unto their service, for to ease the carriage, Num. 7. 5.— 8.  
Vers. 38. foremost] or, as the Greek translateth it, Eastward: see Num. 2. 3. Moses, and Aaron] The Hebrews (as Baal hatturim upon this place) do observe, that here is a pause (or, distinction) between Moses and Aaron; to teach that Moses (pitched) in one place, by himself; and Aaron and his sons in another place by themselves. Thus Moses a Levite of Kohath, was King in jeshurun, Deut. 33. 5. and Aaron his brother, Priest: as for Moses two sons, Gershon and Eliezer (Exod. 18. 3, 4.) here is no mention of them, neither in Num. 26. neither had they any prerogative, but were among the other Kohathites, and named of the tribe of Levi, that is, common Levites, 1 Chron. 24. 14. the charge] or, the custody, the watch of the Sanctuary: the Levites being assistants under them, Num. 18. 2, 3. Of the watch which was wont to be kept in the Sanctuary, see the annotations on Num. 15. 8. the stranger] that is, any saving Aaron and his sons; see verse 10.  
Vers. 39 and Aaron] in the Hebrew, there are many extraordinary pricks over the name of Aaron, for special cause: R. Sol. jarchi saith they were to signify that Aaron himself was not among the number of the Levites, none of the 22000. here mentioned. Observe Aaron's dignity; He was the elder brother unto Moses the King. Exod. 7. 7. He was by marriage brother to Naasson Prince of judah, for he had to wife Elisabeth his sister, Exod. 6. 23. He was joined with Moses, in the government of Israel, Psal. 77. 20. He had the prerogative to sacrifice for the whole Church, 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek, fare excelleth him, H●b. 7. and 8. chap. two and twenty thousand] This sum accordeth not with the former particulars; for there were of Gershon, 7500. of Kohath, 8600. of Merari, 6200. which make in all 22. thousand and three hundred. But Aaron and the Priests, as also the firstborn of the Levites, were the Lords after a peculiar manner, Exod. 13. 2. and therefore deducted from the rest, which were all taken in stead of the firstborn of Israel. So there were so many thousand Levites, as there are Hebrew letters: because they were above others, to apply the study of God's Law, Deut. 33. 10. which because they did not according to their duty, God so disposed that jehozadak the Priest, in the 22. generation after Aaron, was carried captive with the people into Babylon, 1 Chron. 6. 3.— 15. And here again God's providence appeareth, that the Levites increase should be by just thousands, and the Priests and firstborn of Levi, by hundreds: without any broken number, such as was among the firstborn of Israel, vers. 43. See the notes on Num. 1. 25. Again, whereas the least of all the other tribes of Israel, from twenty years old and upward, had 32000. and 200. (Num. 1. v. 34, 35.) and the greatest, 54000. and 600. (v. 27.) here the Levites which were counted from a month old and upward, were but 22000. so the Lords portion was the least. Yea of these 22. thousand, there were found but eight thousand five hundred and fourscore, that were fit for to do service in the Sanctuary, Num. 4. 47, 48. so small was the number of those that served God in his ministry, in comparison with the camps of Israel.  
Vers. 40. Muster] or Number. month old] Hebr. son of a month.  
Vers. 41. for me] or, unto me, as the Chaldee expounds it, thou shalt bring near the Levites before me. every firstborn] or, all the firstborn, which being appointed unto the Lord's service, the Lord taketh the Levites to serve him in their stead. This was for the firstborn males of man and beast which the Israelites now had: all the firstborn that came after this, were to be redeemed, or given to the Priest, Num. 18. 15. See the notes on verse 12. and 13.  
Vers. 43. and seventy and three] Gods special providence appeareth again in this number of the firstborn, that it should be so near unto the number of the Levites taken in their stead: whom God destinated from the womb unto his service, and made the sums of them so near. A like work of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples, according to the number of the sons of Israel. And whereas six hundred thousand men and moe (Num. 1. 46.) had but 22. thousand and 273. firstborn males in all their families, it appeareth that the fare greater number of Israel's firstborn were females, who by reason of their sex were not fit to serve God in his sanctuary. Which figured the small number of Gods elect, among the many that are called, Mat. 22. 14. Rom. 9 6, 7, 8. For the elect are such as do serve God day and night in his Temple, Revel. 7. 15. and are Priests unto God, Rev. 5. 10.  
Vers. 45. shall be mine] which the Chaldee explaineth, shall minister before me.  
Vers. 46. those that are to be redeemed] Hebr. And the redeemed; or, as the Greek translateth it, And the redemptions (or ransoms.) So after in vers. 48, 49, 51. Here the overplus of the firstborn of man, is reckoned, and the sum of their ransom vers. 50. but the overplus of cattle is not reckoned.  
Vers. 47. five shekels a piece] Heb. five five shekels: which the Greek translateth five shekels by the head. These five shekels (the price set here, and in Num. 18. 16.) was the value set in Lev. 27. 6. from a month old to five years old; and it was the least of all the valuations: so that God burdened the Israelites with the ransoms as little as might be. twenty gera●s] or, twenty pence; the gerah was a piece of silver that weighed sixteen barley grains: so the shekel weighed 320. grains; see the notes on Exod. 30. 13.  
Vers. 48. the money] Hebr. the silver: so in vers. 49, 50, 51. of the redeemed] understand, the money of those that are redeemed: or, as the Greek translateth, the redemptions of those that are moe.  
Vers. 50. Of the firstborn] in Hebrew, B●chor the Firstborn is singular, as spoken of one; but translated in Greek plurally, as implying all. And this seemeth to be taken, not of particular persons (as, of them that were last numbered, or any other) for so the burden should have lain unequally upon a few: but of the church in general. Or, to cut off contention, it was done by lot, as R. Solomon jarchi saith, he brought 22000. scrolls or papers (according to the number of the Levites, vers. 39) and on every of them was written, A son of Levi: and 273. papers, (according to the number of the Firstborn Israelites moe than the Levites, vers. 46.) and on every of them was written, Five shekels; they mingled them and put them in a basket; then said he unto them, come draw your papers according to your lot.  
Vers. 51. of them that were redeemed] the Greek translateth, the silver, the ransoms of them that were overplus: this was given to Aaron, because the Levites were given to him, vers. 9 and when Levites failed, this money was in their stead, not the firstborn themselves, but their ransoms, for which the other Levites supplied their place and service. This redeeming of men by silver, foreshadowed a better redemption by Christ; as it is written, Ye know that ye were not redeemed 〈◊〉 corruptible things, as silver and gold, etc. but with the precious blood of Christ, 1 Pet. 1. 18, 19 according to the mo●th] that is, the word, as the Chaldee translateth; and the Greek, by the voice of the Lord.    

CHAP. IU.  
1. The age and time of the Levites service. 4. The carriage of the Kohathites, when the Priests have taken down the Tabernacle. 16. The charge of Eleazar. 17. The office of the Priests. 21. The carriage of the Gershonites. 29. The carriage of the Merarites. 34. The number of the Kohathites that served. 38. of the Gershonites, 42. and of the Merarites.  
ANd jehovah spoke unto Moses, and unto Aaron, saying; Take the sum of the sons of Kohath, from among the sons of Levi, according to their families, according to the house of their fathers. From thirty years old, and upward, even until fifty years old, every one that entereth into the army, to do the work in the tent of the congregation. This shall be the service of the sons of Kohath, in the tent of the congregation, the holiness of holinesses. And Aaron shall come and his sons, when the camp setteth forward; and they shall take down the Veil of the covering, and cover with it the Ark of the Testimony. And they shall put thereon a covering of Tachash skin, and shall spread a cloth wholly of blue, above; and shall put in the bars thereof. And upon the Table of Shewbread they shall spread a cloth of blue, and put thereon the dishes, and the cups, and the bowls, and the covers to cover withal; and the continual bread shall be thereon. And they shall spread upon them a cloth of scarlet, and cover it with a covering of Tachash skin, and shall put in the bars thereof. And they shall take a cloth of blue, and cover the Candlestick of the light, and the lamps thereof, and the tongs thereof, and the snuffe-dishes thereof, and all the oil vessels thereof, wherewith they minister unto it.  
And they shall put it, and all the vessels thereof, within a covering of Tachash skin, and shall put it upon a staff. And upon the Altar of gold they shall spread a cloth of blue, and cover it with a covering of Tachash skin, and shall put in the bars thereof. And they shall take all the instruments of ministry, wherewith they minister in the Sanctuary, and put them in a cloth of blue, and cover them with a covering of Tachash 〈◊〉, and shall put them on a staff. And they shall take away the ashes from the altar, and spread upon it a cloth of purple. And they shall put upon it all the vessels thereof, wherewith they minister about it; the firepans, the flesh-hooks, and the shovels, and the basons; all the vessels of the Altar: and they shall spread upon it a covering of Tachash skin, and put in the bars of it. And Aaron and his sons shall make an end of covering the Sanctuary, and all the vessels of the Sanctuary, when the camp is to set forward; and after that, the sons of Kohath shall come to bear it; and they shall not touch the holiness, lest they die: these things shall be the burden of the sons of Kohath, in the Tent of the congregation. And to the oversight of Eleazar the son of Aaron the Priest (pertaineth) the oil of the Light, and the incense of sweet spices, and the continual meat-offering, and the anointing oil; the oversight of all the Tabernacle, and of all that therein is, in the Sanctuary, and in the vessels thereof.  
And jehovah spoke unto Moses and unto Aaron, saying; Cut ye not off the tribe of the families of the Kohathites from among the Levites. But this do unto them, that they may live, and not die, when they approach unto the holiness of holinesses: Aaron and his sons shall go in, and appoint them every man unto his service, and to his burden. But they shall not go in to see when the Sanctuary is covered, lest they die. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And jehovah spoke unto Moses, saying; Take the sum of the sons of Gershon, of them also; according to the house of their fathers, according to their families. From thirty years old, and upward, unto fifty years old, shalt thou muster them, every one that entereth to war the warfare, to serve the service, in the Tent of the congregation. This shall be the service of the families of the Gershonites, to serve, and for the burden. And they shall bear the curtains of the Tabernacle, and the Tent of the congregation, the covering thereof, and the covering of Tachash skin, that is upon it above, and the hanging veil for the door of the Tent of the congregation. And the tapestry hangings of the Court, and the hanging veil for the door of the gate of the Court, which is by the Tabernacle, and by the Altar, round about; and their cords, and all the instruments of their service, and all that is made for them; and they shall serve. At the mouth of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their butden, and in all their service; and ye shall appoint unto them in charge all their burden. This is the service of the families of the sons of the Gershonites, in the Tent of the congregation; and their charge shall be under Ithamar the son of Aaron the priest.  
The sons of Merari, according to their families, according to the house of their fathers, shalt thou muster them. From thirty years old and upward, even unto fifty years old, shalt thou muster them, every one that entereth into the army, to serve the service of the Tent of the congregation. And this shall be the charge of their burden, according to all their service in the Tent of the congregation: the boards of the Tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof. And the pillars of the Court round about, and their sockets, and their pins, and their coards, with all their instruments, and with all their service: and by names shall ye reckon the instruments of the charge of their burden. This is the service of the families of the sons of Merari, according to all their service in the Tent of the congregation under the hand of Ithamar the son of Aaron the priest. And Moses and Aaron, and the Princes of the congregation, mustered the sons of the Kohathites, according to their families, and according to the house of their fathers. From thirty years old and upward, even unto fifty years old, every one that entered into the Army, for the service, in the Tent of the Congregation. And those that were mustered of them, according to their families, were two thousand, seven hundred, and fifty. These were they that were mustered of the families of the Kohathites, every one that served in the Tent of the congregation, which Moses and Aaron did muster according to the mouth of jehovah by the hand of Moses. And those that were mustered of the sons of Gershon, according to their families, and according to the house of their fathers. Form thirty years old and upward, even unto fifty years old, every one that entered into the army, for the service in the Tent of the congregation. Even those that were mustered of them, according to their families, according to the house of their fathers, were two thousand and six hundred and thirty. These were they that were mustered of the families of the sons of Gershon: every one that served in the Tent of the congregation, whom Moses and Aaron did muster, according to the mouth of jehovah.  
And those that were mustered of the families of the sons of Merari, according to their families, according to the house of their fathers. From thirty years old and upward, even unto fifty years old, every one that entered into the army for the service in the Tent of the congregation. Even those that were mustered of them, according to their families, were three thousand, and two hundred. These were they that were mustered of the families of the sons of Merari, whom Moses and Aaron mustered, according to the mouth of jehovah, by the hand of Moses. All those that were mustered, whom Moses and Aaron, and the Princes of Israel mustered, of the Levites, according to their families, and according to the house of their fathers. From thirty years old and upward, even unto fifty years old, every one that entered to serve the service of service, and the service of burden, in the Tent of the congregation. Even those that were mustered of them, were eight thousand, and five hundred, and eighty. According to the mouth of jehovah mustered he them by the hand of Moses, every man according to his service, and according to his burden: and they were mustered of him, as jehovah commanded Moses.  

Annotations.  
TAke the sum] Hebr. To take (of which phrase see the notes on Exod. 13. 3.) the head, and that in number, is the sum, as the Greek translateth it: and the Chaldee saith, the Count (or reckoning) of the sons of Kohath; whose families are here first reckoned, because they were to carry the holiest things. Of Kohaths' pre-eminence, see the notes on Num. 3. 28. Of him Chazkuni here observeth, Though Gershon was the firstborn, yet Kohath is first reckoned, because ●ee carried the Ark. house] in Greek houses: so after sundry times in this chapter.  
Vers. 3. thirty years old] Hebr. a son of thirty years, of which phrase see the notes on Gen. 5. 32. Here the beginning of their service is at thirty years of age; in Num. 8. 24. it is said to be at five and twenty years; (according to which, the Greek here, and in vers. 23. 30. translateth it five and twenty:) and in David's 〈◊〉 began at twenty, 1 Chron. 23. 24. and so in Ezeki 〈◊〉 days, 2 Chron. 31. 17. and after in Ezraes' 〈◊〉 the Levites were appointed from twenty years old and upward, Ezra. 3. 8. The places in Moses may thus be accorded, that here he speaketh of catring upon their full ministration, which being laborious, to carry the Sanctuary, etc. required full strength of body, and discretion of mind, and began therefore at 30. But in Num. 8. 24. he appointeth 25. for the beginning of their learning to do the works. So Maimony saith; A son of L 〈…〉mmeth not into the Court unto his service, until they have first learned him five years; as it is said (in Num. 8. 24.) FROM FIVE AND TWENTY YEARS OLD; and another scripture saith, (in Num. 4. 3.) FROM THIRTY YEARS OLD; lo five are for him to learn. And he entereth not upon his service, till he be grown great, and be a man; as it is said (in Num. 4. 49.) EVERY MAN ACCORDING TO HIS SERVICE: Misn. tom. 3. treat. of the instruments of the Sanct. c. 3. s. 7. Chazkuni (on Num. 8.) reconcileth it thus; at 25. years old, they entered all of them to do the lighter works, as to watch that no stranger came into the Sanctuary, etc. and at 30. years of age, they were in their strength, and did bear the Sanctuary, etc. Now this age of 30. years for the numbering of the Levites, continued also in David's time, 1 Chron. 23. 3. But then the Levites were no more to carry the Tabernacle nor any vessels of it, vers. 26. so by the last words of David, the Levites were numbered from twenty years old and about, vers. 27. which David did by direction from the Lord, 1 Chron. 28. 13. 19 that beginning to learn sooner, they might be the fit at thirty, to serve the Lord and his people. And it is probable that the multitude of people, and so of sacrifices increasing, the Levites if they had not ministered till 30. years old, would not have sufficed for the service of the Temple; therefore God then by David altered the time of their entrance. This age of 30. years, was by God's providence in joseph, when he began to govern Egypt, Gen. 41. 4●▪ in David, when he began to reign, 2 Sam. 5. 4. john the Baptist (a Levite) began also his ministry at that age; and Christ (fulfilling all figures) at the same age began the preaching of the Gospel, Luke. 1. 35, 36. and 3. 2. 3. 23, etc. It 〈◊〉 them also, that the ministers of the Lord should be no Novices (or young scholars,) as 〈…〉. 6. until 50. years old] Hebr. and 〈…〉 son of 50. ●eenes, at what time natural 〈◊〉 usually beginneth to decay; therefore God would have them then leave off the harder 〈◊〉; but still they ministered with their brethren in the Tabernacle, to keep the charge, etc. 〈◊〉. 8. 26. into the armie●] or, to the man 〈◊〉 is further explained in vers. 23. to war 〈…〉 are, which the Greecke translateth, to 〈◊〉 〈…〉 upon the Apostle calleth the work of the 〈…〉 ry, to war a good warfare, 1 Tim. 1. ●8. and 〈…〉 tioneth the weapons of their warfare, 2 Cor. 10. 4. and calleth Timothee a good soldier of jesus Christ, 2 Tim. 2. 3, 4. because by the sword of the spirit, and other weapons of right cousnesse, they were to cast down imaginations, and lusts that war in men's members, Eph. 6. 17. 2 Cor. 6. 7. and 10. 5. jam. 4. 1. Compare Exod. 38. 8. to do the work] in Greeke, all the works; in Chaldee, to serve the service: this explaineth the former warfare, to be holy and spiritual. So the Bishop's office is called a good work, 1 Tim. 3. 1. for it is to labour in the word and doctrine, 1 Tim. 5. 17.  
Vers. 4. the holinesse● of holinesses.] that is, the most holy things; as the Ark, Table, Candlestick, Altar, etc. which the Kohathites were to bear, vers. 5. 7. 9 11. 15. These are generally named the Sanctuary, Num. 10. 21. and 3. 28.  
Vers. 5. setteth forward] or, removeth, journieth from Mount Sinai towards Canaan; and this was when the cloud was taken up from off the Tabernacle, by the Lord, Num. 10. 11, 12. the veil of the covering] called in Greek, the shadowing veil; by the Apostle, the second veil, Heb. 9 3. which was made of blue, purple, scarlet, and fine linen, with Cherubims, and was hanged between the holy place and the most holy, Exod. 26. 31. 33. This veil figured the flesh of Christ, Heb. 10. 20. as the Ark principally signified Christ also, & God's presence with his church in him. See the notes on Exod. 25. 10. 17. the Testimony] the Tables of God's law, which were in the Ark, as in the heart (or bowels) of Christ, Exo. 25. 16. Psal. 40. 8. This Ark of the testimony was covered with the veil, whiles the Tabernacle did stand, Exod. 40. 3. and now when the Tabernacle is to be taken down and removed, the Ark is covered with the same veil.  
Vers. 6. shall put] Hebr. shall give; in Greek, put over, to wit, over the Ark and veil. Tachash skin] in Greeke, hyacinth (or blue colour) skin: see Exod. 25. 5. This was to cover it from all injury of weather, as rain or the like; even as the whole Tabernacle, when it stood, was covered with such, Exod. 26. 14. ●●ai. 4. 5, 6. It was also to signify the hiding of these mysteries, for a time: see after on vers. 13. 〈…〉 a cloth wholly of blew] these were those clothes or garments of ministry mentioned in Exod. 31. 10. above] upmost: and herein the Ark had the preeminence of glory above all the other holy, things; for their upmost cover were of skin; but the Ark had above the skin a cloth of blue, or sky colour, for the honour of Christ whom it figured. the bars thereof] made to bear the Ark with them, Exod. 25. 14, 15. see the annotations there.  
Vers. 7. of Shewbread] Hebr. table of faces, or of presence: meaning of the bread of Presence (or Shewbread) as the Chaldee here explaineth it, and Moses elsewhere expresseth. They were twelve cakes, representing the twelve tribes of Israel, or whole church: see the annotations on Exod. 25. 30. and Lev. 24. 5. of blue] the Greek ●ere translateth it purple. to cover withal] Heb 〈…〉 of covering or of pouring out: of these, seo the notes on Exod. 25. 29. continual bread] or, bread of continuance; so called because it was always upon the table; and when the old was taken off, new was set on, every sabbath, as is noted on Levit. 24. 8.  
Vers. 8. sccarlet] Only the Ark (representing Christ,) and the Table with Show bread (representing the church) had three cover; all the other holy things, had but two. And none was covered with scarlet, but this Table only.  
Vers. 9 of the light] in Greeke, enlightening (or shining) candlestick: see the notes on Exod. 35. 14. This was a figure of God's Law, Psal. 119. 105. Prov. 6. 23. 2 Pet. 1. 19  
Vers. 10. upon a staff] or, upon a leaver, or bar; such as things are removed and carried with between two, or moe, Num. 13. 23. The Greek translateth it, upon bars; so in vers. 12. Chazkuni noteth here, that it is said, upon a staff, and not under a staff, lest that which was carried should be dragged on the ground.  
Vers. 11. Altar of Gold] the Incense altar, which stood within the holy place: a figure of Christ's mediation for his church, and of their presenting their prayers unto God by him. See the notes on Exod. 30. 1,— 6.  
Vers. 12. instruments] or vessels of ministry; Censers, cups, etc. or such as are mentioned in 2 King. 25. 14, 15. Sanctuary] Hebr. sanctity; in Greek, the holies. a staff] in Greeke, bars, as vers. 10.  
Vers. 13. the ashes from the altar] This the Greek translateth, They shall put a covering upon the altar. The Altar of brass, which stood in the courtyard, is heremeant. of purple] Only the brazen altar wa● covered with purple; as the Table only with scarlet, vers. 8. and these two colours are sometime used one for another; as, They put on him a scarlet robe, Mat. 27. 28. for which in joh. 19 2. is written, they put on him a purple robe: so in Mark. 15. 17. they clothed him with purple: all these colours signified the heavenly dignity of these holy things, by the blood of Christ. And although the Altar of brass stood in the open court, where all might see it, yet when they removed, it also was covered as the other holy things.  
Vers. 14. Vessels] or instruments, as vers. 12. firepans] of these and the rest, see the notes on Exod. 27. 3. At the end of this verse the Greek version mentioneth the Laver, Exod. 30. 18. (which in Moses is here altogether omitted) thus; And they shall take a purple cloth, and cover the Laver and the base (or foot) thereof, and shall put them into a covering of ●y●ointh skin; and shall put (them) upon bars. It seemeth to be not without mystery, that Moses mentioning firepans, flesh-hooks, and other less things, should quite omit the Laver, which usually is reckoned among the holy things of the Sanctuary, Exod. ●5. 16. and 38. 8. and 39 39 and 40. 30. And as in Melchisedeks' history in Gen. 14. he omitted his parentage, kindred, birth and death; from which silence in the holy story, the Apostle reasoneth as if he had been without parents or kindred, beginning of days, or end of life, Heb. 7. So here (if it may be lawful to conjecture the like) the Laver is left uncovered, and always open to the eyes of the people, that it might be a lively representation of God's grace in Christ, continuing and opened as an everspringing fountain: that by the washing of the new birth, by repentance and faith in the blood of Christ, we may in all our travels, at all times, cleanse our hands and feet, (our works and ways,) as the sacrificers did from the Laver, Exod. 30, 19, 20. That albeit the face of the church is sometime hid, (as the Tabernacle wrapped up,) and the Light of the Word shineth not, nor public worship performed: yet always Gods elect, having faith in him, may wash and purge themselves in Christ his blood, unto forgiveness of sins, sanctification of the spirit, and salvation.  
Vers. 15. the sanctuary] Hebr. Sanctity, or Holiness, that is, as the Greek explaineth it, Holy things: see Num. 3. 28. This covering of the Sanctuary, besides that it was for the honour and defence thereof, had also a further mystery. For as Moses put a veil upon his face, Exod. 34. 33. that the sons of Israel could not steadfastly look to the end of that which is abolished, 2 Cor. 3. 1●. so the Tabernacle (which our fathers carried with jesus into the possession of the Gentiles, Act. 7. 45.) was solden up, and veils and cover were cast upon the holy things, that the Israelites could not behold the end of those types, whose end and accomplishment we now clearly see by the Gospel, by the revelation of the mystery which was kept secret since the world began: but is now made manifest, and by the scriptures of the Prophets, according to the commandment of the everlasting God, made known to all rations, for the obedience of faith, Rom. 16. 25, 26. Therefore we have God's Throne and true tabernacle set forth without veils or covers, Rev. 4. 2, etc. The Temple of God is opened in heaven, and there is seen in his Temple, the Ark of the testamental covenant, Revel. 11. 19 not touch the holiness] that is, the holy things, as the Greek translateth. This restraint, was like that concerning mount Sinai, which by reason of God's presence thereon, might not be touched, upon pain of death, Exod. 19 12. Heb. 12. 18. left they die] Hebr. and dye: which the Chaldee expoundeth, and not dye: the Greek, that they die not: the word not before used, being here again to be understood, as it is in job 30. 20. 25. and 31. 20. Psal. 9 19 Prov. 30. 3. Deut. 7. 26. and often otherwhere. The Scripture itself showeth this want, and supplieth it; as in 2 Chron. 9 20. 〈◊〉 were of silver, it was accounted of: that is, it was not accounted of; as is expressed in 1 King. 10. 21. This judgement here threatened, was executed upon Uzzah a Levite, who putting his hand to the Ark of God, was therefore smitten of God, and died, 1 Chron. 13. 10. shall be the burden] that is, as the Greek translateth, they s 〈…〉 ●eare these things, to wit, on their own shoulders, and not by wagons, or any other means, Num. 7. 9 Therefore it was a fault in David's days, that the Ark was carried upon a cart, 1 Chron. 13 7. for they fought not the Lord, after the due order, 1 Chron. 15. 12, 13.  
Vers. 16. to the oversight] the Bishops office, o● 〈…〉 the Greek translateth, Bishop Eleazar; the Chaldee, that which shall be committed to the charge (〈◊〉 custody) of Eleazar. oil of the Light] that is, of (or for) the golden candlestick. These four particulars, the Hebrews say, Eleazar was to carry himself: for Chazkuni (on this place) writeth; The oil of the Light, and the oil of Anointing, the 〈◊〉 〈◊〉 his right hand, and the other in his left. And the Incense in his bosom; and the Meat-offring on his shoulder. R. Elias, in Reshith chocmah, treat of 〈◊〉, ch. 16. noteth the like from the jerusalemy Thalmud, adding withal, Behold, according to his high place was his humility, to honour the Lord, to bear all this burden at one time. the Sanctuary] Hebr. the sanctity: Greek, the Holy. Eleazar had besides the charge of the oil, incense, etc. the care of all the sanctuary also, and of the burdens of the Ko 〈…〉 it's, Num. 3. 32. vessels] or instruments; in Greek, the works thereof. In this office, Bishop Eleazar was a figure of Christ (the Bishop of our souls, 1 Pet. 2. 25.) unto whom it pertaineth to give grace (the oil of the Spirit) for understanding of the Scriptures, Luk. 4. 18. and 24. 45. joh. 1. 16. To put odours of sweet incense unto the prayers of all Saints, by his mediation, Revel. 8. 3. 1. Tim. 2. 5. To present his Church as a pure Meat-offring and sacrifice unto his Father, Ephe. 5. 26, 27. 1. Cor. 5. 7. To give the anointing oil of the holy Ghost for our sanctification, and rejoicing of our hearts, joh. 7. 39 1 joh. 2. 27. To oversee all Churches and Ministers, and all actions in Churches, where he is present, and walketh among them till the world's end, Mat. 28. 20. Rev. 1. 13. and 2. 1. 2. etc.  
Verse, 18. Cut ye not off] or, Cause not to cut off; in Greek, destroy not, that is, Cause not, or occasion not by your default, them to be cut off, whiles you not looking to your charge, they haply transgress, and so I destroy them, as I did Nadab and Abihu, Lev. 10. the families] understand, any of the families: the Greek translateth, Destroy not of the tribe, the family of Kaath.  
Vers. 19 live and not die] of this phrase, see Deut. 33. 6. Thargum jonathan expounds it, live in the life of the righteous, and not die with flaming fire: having reference to Levit. 10. 2. of holinesses] that is, the most holy things, in Greek, the holies of holies. every man] Hebr. man man, to his service, that is, each one to his several work, that so disorder and confusion might be avoided, & none might intrude into another's work. The Hebrew 〈◊〉 say, The Levites are to be warned that they 〈◊〉 〈◊〉 one another's work; as that the Singer help not to 〈◊〉 〈◊〉 Porter's work, or the Porter the Singers; as it is written, EVERY MAN UNTO HIS SERVICE, AND TO HIS BURDEN. The Levites that do the Priest's service, or a L●●●●● that employeth himself in that work which is not his own work, are in danger of death by the 〈◊〉 of God, Num. 4. 19 Maimony in Misn. treat. of the Instruments of the Sanct. ch. 3. sect. 10. 11.  
Vers. 20. to see] so in Exod. 19 21. the people were charged not to break through unto the LORD to see: and because the men of Bethshemesh looked into the Ark of the Lord, he smote of the people fifty thousand and seventy men, 1 Sam. 6. 19 This restraint taught them what discord there is between God and sinful men, and how great need we have of a Mediator. And as the Priests themselves might not always enter into the most holy place, Lev. 16. 2. whereby the holy Ghost this signified, that the way into the holy of holies was not yet made manifest, while as the first Tabernacle was yet standing, Hebr. 9 8. so in that the Levites bare things which they might not touch nor see, it signified a concealing in part of the mystery of the Gospel, which in other ages was not made known unto the sons of men, as it was afterward revealed unto his holy Apostles and Prophets by the Spirit, Ephes. 3. 5. the mystery which was hid from ages and from generations, but now is made manifest to his Saints, Coloss. 1. 26. is covered] Hebr. is swallowed up; which word is often used for destroying and abolishing, job 2. 3. Num. 16. 30. 32. Esai. 9 16. and 3. 12. applied here to the hiding and covering of the holy things, which was done suddenly, and is by the Chaldee interpreted, when they cover the vessels of the Sanctuary. It signified the abolishing that after should be of this worldly sanctuary, and shadows therein, by Christ, Heb. 9 1.— 11. whos's death was a destroying of the true Tabernacle and Temple, joh. 2. 19 21. The Apostle also treating of the death of the Saints, useth this similitude; If our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hand, eternal in the heavens. For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon; that the mortal thing might be swallowed up of life, etc. 2 Cor. 5. 1. 4. So Peter calleth his death, the putting off of his Tabernacle, 2 Pet. 1. 14. And this similitude is very fit: for as here in Moses Tabernacle, the most holy things were first covered and taken away; so the soul and powers thereof are first withdrawn from the body by death. Then, as the curtains and cover were taken off, and folded up; so the flesh and skin of our bodies are pulled off, and eaten with worms. And as the boards of the Tabernacle were lastly disjoined and pulled asunder; so shall our bones & sinews. Compare the description of man's making in job 10. 8— 12. & of his dissolution, Eccles. 12. And as the Tabernacle dissolved, was afterward set up again, Num. 10. 21. so shall our bodies at the day of resurrection, 1 Cor. 15. lest they die] Hebr. and die: in Chaldee, and not die; as before in vers. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the 35 section of the Law: see Gen. 6. 9  
Vers. 22. Take] Hebr. to take: see vers. 2. of them also] in Greeke, these also. Though the Kaathites (of the second brother) were first numbered, because they were to carry the holy things on their shoulders; yet God would not have the other families neglected, or to administer confusedly, but counted & appointed also to their charges: wherein his providence shineth no less than before  
Vers. 23. towarre the warfare] which the Greek explaineth, to minister: see the notes on vers. 3. to serve the service] in Greeke, to do the works: this is an explanation of the former warfare.  
Vers. 24. the service] in Greeke, the ministry. and for the burden] in Greeke, to serve and so boar. By the service. understand their ministry in the Tabernacle when it stood, wherein they assisted the Priests; as also the taking down and setting up of it, Num. 10. 21. and by the burden, their carrying of the Sanctuary, when it removed.  
Vers. 27. At the mouth] or, according to the mouth; in Chaldee, At the word. So after in vers. 37. and 41. and 45. and 49. in all their burden] in Greeke, according to all their ministrations, and according to all their works. ye shall appoint] in Greeke, thou shalt appoint (or number) them. in charge] or, in custody; in Greek, by names, as in vers. 32. all their burden] in Greeke, all their works.  
Vers. 28. their charge] or, their custody, their observation. under the hand, or, in the hand, that is, under the government and direction of Ithamar: so in vers. 33. The Priests being the chief in the Sanctuary, and figures of Christ, were to appoint and oversee all the works of the inferior ministers; and so Christ and his Apostles did unto the ministers of the christian Churches, Mat. 28. 20. 1 Cor. 12. 4, 5, 6. Tit. 1. 5. etc. 1. Tim. 1. 3. and 3. 1.— 15.  
Vers. 30. thirty years] in Greeke, twenty five years: the reason of this difference is noted on ver. 3. So after, in v. 35. into the army] or, warfare; that is, service in the Tabernacle; as the Greek translateth it, to minister: see vers. 3.  
Vers. 31. the charge] or, custody; in Greek, observations. the sockets] which were an hundred, made of an hundred talents of silver, Exod. 38. 27. of the boards, & bars, see Exod. 26. 18.— 27. By reason of the weight of these things, the Merarites had four wagons allowed them, for the carriage, Num. 7. 8.  
Vers. 32. their sockets] which were of brass, Exod. 27. 10— 17. by names] in Chaldee, by their names: the Greek said the like of the Gershonites charge, in vers. 27. Whereas the sockets, pillars, pins, cords, and other instruments were many, and seemed of less importance than the other holy things within the Sanctuary; the Lord appointeth to have them delivered by names, lest any should be neglected, or left, or to seek when the Tabernacle should be set up again. Signifying hereby the care that he hath of his Church, and of every member, even the least; and so of all his ordinances. Thus the good Shepherd is said to call his own sheep by name, joh. 10. 3. And David gave unto Solomon, both the pattern of all things to be made in the Temple, and gave gold and silver by weight, for every table, candlestick, lamp, fleshhook, bowl, cup, basin, etc. 1 Chron. 28. 11.— 17.  
Vers. 35. into the army] or, to the warfare; in Greek, to minister: see vers. 3. So after, in vers. 39 and 43.  
Vers. 36. two thousand, seven hundred, and fifty] there were of the Kohathites in all, eight thousand and six hundred, Num. 3. 28. of which, not a third part were able men for the Lords service, as here we see.  
Vers. 40. two thousand and six hundred and thirty] In all there were seven thousand and five hundred Gershonites, Numb. 3. 22. of which, little more than the third part were fit to serve in the Tabernacle.  
Vers. 44. three thousand and two hundred] So of six thousand and two hundred Merarites (Num. 3. 34) there were more than half fit to serve the Lord in his Sanctuary. The numbers of them all, and of such as were able to serve the Lord, and contrary, may be viewed thus;  
Kohathires, In all, 8600. Able men, 2750. Unable, 5850. Gershonites, In all, 7500. Able men, 2630. Unable, 4870. Merarites, In all, 6200. Able men, 3200. Unable. 3000.  
The wisdom and providence of God appeareth in these numbers. The Kohathites, that were most in the whose sum, are fewest for the service of God: the Merarites, that were fewest in number, yield most for his service. And whereas the greatest burden was for the Merarires, as the boards of the Sanctuary, overlaid with gold, the pillars, the sockets, some of silver, and some of brass; lest they should murmur at their charge, God furnisheth them with more able men than any of the other families, besides wagons given to ease them. And whereas commonly in families, the younger and the aged sort are many moe than men of middle years; it is here otherwise, that the greater half of the Merarites are strong men, between thirty and fifty years of age. By this diversity of number among the Levites families, God showeth his wisdom in fitting men for the work whereto he hath appointed them, whether it requireth multitude, or gifts: for, To one is given by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit, etc. dividing to every man severally as he will. 1 Cor. 12. 8.— 12. David being employed in wars, had many valiant Worthies, and strong men for that purpose, rehearsed in 1. Chron. 11. & 12. ch. So had judah, and the other tribes, as we see in Num. 2. Moses was furnished with wisdom and knowledge, but wanted speech and utterance; therefore Aaron was given to be his mouth and spokesman, Act. 7. 22. Exod. 4. 10. 14. 16. ye● Moses by his writings, speaketh now eloquently in all Churches, and shall do to the world's end, when Aaron is silent. The like was in Paul, whose weakness in speech was his reproach among the false Apostles, 2 Cor. 10. 10. and 11. 6. though he 〈…〉 lled in knowledge and other graces, the fruits 〈…〉 eof the world still reapeth from his Epistles.  
Vers. 47. that entered] to wit, into the warfare, or 〈◊〉, as vers. 3. the service of service] the 〈…〉ke of ministry, assisting the Priests, when the Tabernacle stood; and taking it down, and setting it up: the Greek translateth it, the work of works. the service of burden] the work of bearing the Tabernacle, when it was removed: in Greek, the works that were to be borne.  
Vers. 48. eight thousand and 500 and 80.] Behold the small number of such as warred the spiritual warfare of God in his Sanctuary, that of the whole tribe of Levi, there were but 8580. fit men: when the tribe of judah afforded 74. thousand and 600. for the outward warfare, in the host of Israel, Num. 1. 27.  
Vers. 49. the month] in Chaldee, the word; in Greek, the voice. mustered he] or, he numbered: meaning Moses and the Princes, as vers. 34. spoken of as of one man.    

CHAP. V.  
1: The unclean are removed out of the Campe. 5. Confession & restitution is to be made in trespasses: 11. The law of jealousy. 15. How the suspected woman is to be brought unto the Priest, with an oblation. 19 is to be abjured by the Priest. 24. and is to drink of the bitter water that causeth the curse. 17. The events following if she be defiled, or not defiled.  
ANd jehovah spoke unto Moses, saying; Command the sons of Israel, that they send away out of the camp, every leper, and every one that hath an issue, and every one defiled by a soul. Both male and female shall ye send away; without the camp shall ye send them, that they defile not their camps, in the midst whereof I dwell. And the sons of Israel did so, and sent them away without the camp; as jehovah spoke unto Moses, so did the sons of Israel.  
And jehovah spoke unto Moses, saying; Speak unto the sons of Israel: A man or a woman, when they shall do any of all the so 〈…〉 es of men, to transgress a transgression against jehovah, and that soul be guilty; Their they shall confess their sin which they have done, and he shall restore his trespass in the principal thereof; and the fist p 〈…〉 t thereof shall he add unto it, and shall give it to him against whom he hath trespassed. And if the man have no kinsman, to restore the trespass unto him, the trespass shall be restored unto jehovah, unto the Priest, beside the ram of the atonements; whereby atonement shall be made for him. And every heaveoffering of all the holy things of the sons of Israel, which they shall bring near unto the priest, shall be his. And every man's hallowed things shall be his: that which any man giveth to the priest, his it shall be.  
And jehovah spoke unto Moses, saying; Speak unto the sons of Israel, and say unto them: Any man, if his wife go aside, and transgress against him a transgression; And a man lie with her, with seed of copulation, and it be kept close from the eyes of her husband, and she hath hid herself, and she is defiled, and there is no witness against her, and she is not taken: And the spirit of jealousy pass upon him, and he be jealous of his wife, and she be defiled; or the spirit of jealousy pass upon him, and he be jealous of his wife, and she be not defiled: Then shall the man bring his wife unto the Priest, and he shall bring her offering for her, the tenth part of an Ephah of barley meal: he shall not pour oil upon it, nor put frankincense thereon, for it is a Meat-offering of jealousies, a Meat-offering of memorial, making memorial of iniquity. And the Priest shall bring her near, and make her stand before jehovah. And the priest shall take holy water, in an earthen vessel; and of the dust which is in the floor of the Tabernacle, shall the Priest take, and put it into the water. And the Priest shall make the woman to stand before jehovah, and shall uncover the woman's head, and put in her hands the Meat-offering of memorial; it is the Meat-offring of jealousies: & in the hand of the Priest shall be the bitter water, that causeth the curse. And the Priest shall charge her by an oath, and say unto the woman; If no man have lain with thee; and if thou hast not gone aside to uncleanness, under thy husband, be thou free from the bitter water that causeth the curse. But thou, if thou hast gone aside under thy husband, and if thou be defiled, and some man hath had his copulation with thee, beside thine husband: And the Priest shall by oath charge the woman, with an oath of cursing; and the Priest shall say unto the woman; jehovah give thee, to be for a curse and for an oath, among thy people, when jehovah doth give thy thigh to fall, and thy belly to swell. And this water that causeth the cu●se, shall enter into thy bowels, to make the belly to swell, and the thigh to fall: and the woman shall say, Amen, Amen. And the Priest shall write these curses in a book: and he shall blot them out, into the bitter water. And he shall cause the woman to drink the bitter water, that causeth the curse: and the water that causeth the curse, shall enter into her to bitternesses. And the Priest shall take out of the woman's hand, the Meat-offering of jealousies, and shall wave the Meat-offering before jehovah, and offer it upon the Altar. And the Priest shall take an handful of the Meat-offering, even the memorial thereof, and burn it upon the Altar; and afterward he shall cause the woman to drink the water. And when he hath caused her to drink the water, than it shall be if she be defiled, and have transgressed a transgression against her husband, that the water that causeth the curse, shall enter into her to bitternesses; and her belly shall swell, and her thigh shall fall, and the woman shall be for a curse among her people. And if the woman be not defiled, but be clean, than she shall be free, and shall conceive seed. This is the law of jealousies, when a woman goeth aside under her husband, and is defiled. Or a man, when the spirit of jealousy passeth upon him, and he be jealous of his wife, and shall make the woman to stand before jehovah; and the Priest shall do unto her all this law. And the man shall be free from iniquity: and that woman shall bear her iniquity.  

Annotations.  
COmmand] After that God had set his church and ministry in order, he next giveth laws for the purity and holiness of his church in that order, by removing all sin and uncleanness from among them; and after, by appointing the exercises of godliness. Of this he saith, Command: whereby the weight of the things here spoken of, is signified. that they send away] or, as the Greek translateth, and let them send away, that is, put out of the camp; and there were three Camps, the Sanctuary, called the Camp (or tents) of the LORD, 2 Chron. 31. 2. the Camp of the Levites, Num. 3. and the Camp of Israel, the twelve tribes, Num. 2. See the annotations on Exod. 40. 33. And as the unclean were to be put out of the Camp, pitching about the Sanctuary: so out of he camp which went to war against their enemies, D●●s. 23. 10, 11. The Camp of the Lords Sanctuary was most holy; none which was unclean in any thing, might enter in, 2 Chron. 23. 19 Leper] who was defiled and unclean, all the days that the plague was upon him, and was to dwell alone, without the camp, Lev. 13. 46. see the annotations there. an issue] the Law of their uncleanness is given in Levit. 15. a soul] that is, a dead soul, as Num. 6. 6. meaning a body; the Chaldee here translateth, by the bones of the soul of a man; taking the soul for a dead carcase; as in Levit. 21. 1. there the Chaldee hath, the dead. Who so touched any dead man, was unclean seven days, Num. 19 11, etc. whereas for touching other dead creatures, they were unclean but un●●ll evening, Lev. 11. 24. 39, 40. These legal pollutions, figured our pollution by sin of all sorts, (as in their places is showed:) and the removing of such out of the Lords camp, figured the removal of unrepentant sinners out of the church; into which any thing that defileth may in no wise enter, Rev. 21.— 27. the unclean may not come into it, Esai. 52. 1.  
Vers. 3. male and female] Hebr. From male unto female, whereby he meaneth both sorts: and as Chazkuni here observeth, he saith not man and woman, to teach that in case of uncleanness, the great and the small are alike. Upon this Law, Marry the sister of Moses & Aaron, being stricken with leprosy, was put out of the Camp, Num. 12 14, 15. without the camp] or, to without, that is, to a place without the camp. But were they all to be together in one place? seeing the Lepers were to remain alone, Lev. 13. 46. The Hebrew doctors expound this Law thus; There were three ●ampes; the camp of the Divine Majesty (that is, the Sanctuary:) about that the camp of the Levites, and from thence unto the end, the camp of the standards on all four quarters, that was the camp of Israel. The Leper was put forth out of them all: he that had an issue might be in the camp of Israel, but was put forth out of the second: and the defiled by the dead, he might be even in Lev●es camp, and was 〈◊〉 put forth save from the camp of the Majesty (of God.) Sol. jarchion Num. 5. This, though it seemeth contrary to Moses, is the common opinion of the Hebrews, as may be seen in Thalmud B●●. in Pesachim, chap. 6. and Maimony in Mis●. in B●ath h●mikdash, ch. 3. where he rendereth this reason; The Leper because his uncleanness is greater, he is sent away further than his fellows; for every one whose uncleanness is greater, his putting forth is further than his neighbours. Therefore they send forth the Leper out of the three camps, which is out of jerusalem, because he defileth by entrance, whereas ●e that hath an issue, defileth not so. And they send forth men and women that have issues, the menstruous, and women in childbed, out of the two camps, which is, out of the mountain of the house (of God:) because they defile bed, and seat, which the unclean by the dead do not. The C●el] that is, the Ramp 〈…〉 or Courtyard, in the Temple, which was more outward than the women's court, as the women's was more than the men's court; they put forth out of it, heathens, and such as are defiled by the dead, and 〈◊〉 by lying with the menstruous. If a Leper 〈◊〉 into jerusalem, he 〈…〉 eaten (with 40. stripes;) if 〈◊〉 come into the mountain of the house (of God) ●e is beaten with fourscore stripes, etc. We may here note the difference and degrees of places, and their holiness, which the Hebrews say were ten, within the Land of Canaan, jerusalem, and the Temple. 1. The walled towns; 2. The city jerusalem; 3. The mountain of God's house, (mount Zion;) 4. The Chel, or outmost court; 5. The women's court, (which some think to be that which is called the new court, 2 Chron. 20. 5.) 6. The men's court. 7. The Priest's court, (2 Chro. 4. 9) 8. The place between the Porch and the Altar, (2 Chron. 8. 12.) 9 The Temple, or House itself. 10. And the most holy place, or Oracle within the Temple; 1 King. 6. 16. 17. 19 Of these it is written in the Bab. Thalmud in Celim, ch. 1. sect. 6, etc. and by Maimony in M●sn. in Beth h●●chirah, chap. 7. sect. 12, etc. thus: All the land of Israel is holy above all other lands; for they bring out of it, the Sheafe, and the Two loaves, (Lev. 23. 10. 17.) and the First-fruits, which they 〈◊〉 not out of other lands. Ten holinesses are in the land of Israel one above another. The walled towns are holier than the rest of the land, for out of them they put the leprous: neither do they bury the dead within them, without consent of seven good men of the city, or of all the people of the city, etc. jerusalem is holier than other walled cities; for they eat the light holy things, and the second tithes, within the walies thereof. The mountain of (Gods) house, is holier than it; for none that have issues, are menstruous, or in childbed, may come in thither. The Chel (or Rampart,) is holier than it, for no heathens, or defiled by the dead, or that hath ●●en with the menstruous, may come in thither. The women's court is holier than the Chel; for none that is washed (from his uncleanness) that day (before Sun setting, as Levit. 15. 6.) may come thereinto. The court of (the men of) Israel, 〈◊〉 holier than the women's court, for none that hath not brought his offering for a●oxement (though he be otherwise clean, as Levit. 12. 6. 7. and 14. 9 10. and 15. 13, 14, 15.) may come into it. And the 〈◊〉 that cometh there into, is guilty of cutting off. The Priest's c●●rt, is holier than that, for no 〈◊〉 may come in thither, save at the time of their 〈…〉 ssities, for imposing of hands, or for atone 〈…〉 〈◊〉 for staying, or for waving (the Sacrifices.) 〈◊〉 the Porch and the Altar, is holier than 〈◊〉, for none that are blemished, or bore headed, or 〈◊〉 their clothes rend, may come thither. The Tem 〈…〉 r than between the Porch and the Altar: 〈◊〉 〈◊〉 may come thereinto, but he that hath his 〈◊〉 and feet washed. The Holy of holies is ho 〈…〉 it; for none may come in there, but the high 〈◊〉, in Atonement day, at the time of service, 〈◊〉▪ 6. For the better understanding of these things, we may further observe touching the Temple i● jerusalem, how they say; The mountain of the house (of God,) which was mount Morijah (〈◊〉 〈◊〉. 3. 1.) was five hundred cubits (long) and five hundred (broad) and was enclosed with a 〈◊〉. And it had ●ive gates, one on the West, and one on the East, and one on the North, and two on the South: and the breadth of a gate was ten cubits, and the height twenty: and they had doors. Within that was a (wooden) fence compassing round about, the height whereof was ten hands bredths, and within that fence was the Chel (or Rampart) ten cubits high; and of that it is said in Lam. 2. 8. He made the Rampart and the wall to lament: this was the wall of the court. Within the Rampart was the court, and all the court was in length 187. and in breadth 135. (cubits,) and had seven gates, etc. The Sanctuary was not all of it in a plain, but in a cliff (or ascent,) of the Mount. When a man went in at the East gate of the Mountain, he went to the end of the Chel (or Rampart) in a level ground. And he went up from the Chel to the women's court by twelve steps: the height of every step was half a cubit, and the breadth half a cubit. And all the women's court he went on a level: and from it to the court of Israel (the men's court) by 15. steps; and all the court of Israel he went on a level. Thence he went up to the Priest's court, which was two cubits & an half higher than Israel's. And he went all the Priest's court, and between the porch and the altar in a level. Thence he went up to the porch by twelve steps. And the porch and the Temple was all on a level. So the height of the floor of the Temple was above the floor of the East gate of the mount of the house, 22. cubits. Maimony in Beth habchirah, chap. 5. & 6. that they defile not] or, and let them not defile (or make unclean) their camps: for the least of these three, namely the unclean by the dead, whatsoever he touched was unclean: Num. 19 22. Hag. 2. 12. This taught them sanctification, in abstaining from communion with sin and sinners; as the Apostle showeth in 2 Cor. 6. 17. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, etc. And in Heb. 12. 15. Looking diligently, etc. lest any root of bitterness springing up, trouble you, and thereby many be defiled. I dwell] in Chaldee, my divine presence (Sh●●inah) dwelleth. This reason respecteth not only the former uncleanesses, but the sins also that follow, of transgression, v. 6. and secret adultery, vers. 12. 13. So the Hebrews also acknowledge; as Chazkuni (on this place) saith, Forasmuch as the Divine presence (of God) is among them, & they encamp round about the Tabernacle: it is necessary that they purify their camps from uncleanness, & clear themselves from robbery, & from doubtful wickedness, as of the woman that goeth aside; and to observe the things decreed for purification.  
Vers. 6 the sins of men] in Greeke, humane sins, that is, any such sin as men use to fall into through their frailty. to transgress a transgression] that is, to commit (or by committing) a transgression: so in Lev. 6. 2. where this law is more explained. The Chaldee expoundeth it, to falsify a falsehood, that is, to speak (or deal) falsely: the Greek, despising despised; in Hebrew Mag●nal: whereof see the notes on Lev. 5. 15. This is the second Law of Israel's purity, and it is against moral sin & pollution thereby; which the sinner was to purge by confession of sin restitution of damage, and sacrifice. against jehovah] in the Chaldee, before the Lord. This is meant in regard of his denial or oath before the Lord; as Lev. 6. 2, 3. that soul] in Chaldee, that man: it meaneth man or woman, as before is expressed. be guilty] or, be in trespass.  
Vers. 7. shall confess] This, though it be here adjoined to this particular, belongeth to all sin, which he that confesseth and for saketh shall have mer●ie, Prov. 28. 13. for God looketh upon men; if any say, I have sinned & perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light, Io● 33. 27, 28. The Hebrews set down this duty thus; All the precepts in the Law, whether they command or forbid a thing, if a man transgress against any one of them, either presumptuously, or ignorantly, when he maketh repentance, and turneth from his sin, he is bound to confess before the blessed God, as in Num. 5. 7. This confession is with words; and it is commanded to be done. How do they confess? He saith, Oh God I have sinned, I have done perversely, I have trespassed before thee, and have done thus and thus; and ●oe I repent, and am ashamed of my doings, and I will never do this thing again: and this is the foundation of confession. And who so maketh a large confession, and is long in this thing, he is to be commended, and so the owners of sin and trespass offerings, when they bring their oblations for their ignorant, or for their presumptuous sins, atonement is not made for them by their oblation, until they have made repentance, & confession by ward of mouth. Likewise, all condemned to death by the Magistrates, or condemned to stripes, no atonement is made for them by their death, or by their stripes, until they have repent and confessed. And so he that hurteth his neighbour, or doth him damage, though he pay him whatsoever he oweth him, atonement is not made for him till he confess, and turn away from doing so again for ever, as it is written, (in Num. 5. 6.) any OF ALL THE SINNES OF MEN. Maimony in Misn. treat. of Repentance, chap. 1. s. 1. his trespass] or, his guiltiness, Hebr. Asham: meaning the thing for which he is guilty: as is explained in Lev. 6. 4. & noted on Lev. 5. 16. The Asham (Guiltiness) here spoken of, is the thing taken by rap 〈…〉, or the price thereof, saith Maimon. in treat, of Robbery, & l●st things, c. 8. s. 6. in the principal] or, 〈◊〉 the sum (the head) thereof; that is, every whit of it: so in Lev. 6. 5. the fift] see the notes on Levit. 5. 16. and 6. 5. Of this point the Hebrews say, He that sweareth upon denial of goods, payeth not the fift part, until he confess it of himself: but if there come witnesses, and he stand still in his denial, he payeth the principal only upon the mouth (that is, the testimony) of the witnesses: but payeth not the fi●t part, because the fift part with the sacrifice, do come for atonement, and he bringeth not them, but upon his 〈◊〉 mouth (or confession.) Maimony treat, of Robbery, chap. 7. sect. 8.  
Vers. 8. no kinsman] Hebr. Goel; which is general for any kinsman, that redeemeth, avengeth, or to whom a thing appertaineth when the other is dead. Hereupon the Hebrews apply this law to the stranger; for they say, there is no man in Israel without kinsmen, either brother, or child, or other of his blood, etc. 〈…〉 t this is (meant of) the stranger that dieth and hath no heirs: Sol. 〈◊〉 on Num. 5. and Maimony in treat. of Robbery etc. chap. 8. sect. 6. the trespass] or guiltiness, the thing for which he is guilty; as vers. 7. unto the Priest] who being the Lords minister, should receive it for him. The holy blessed (God) is the Father of the stranger, and meet to inherit that which is his, therefore it should be given to the son of his house, which is the Priest, saith Chazkuni on Num. 5. If (a man) have done rapine unto a stranger, and swear unto him (falsely) and the stranger die, than he is bound to pay the principal, and the fift part, unto the Priests of that custody (or ward) If a Priest rob a stranger which hath no herres, and swear unto him, and the stranger die; this (Prie●●) hath no right to his robbery which is under his hand; but it goeth out from under his hand, to all his brethren the priests, the sons of the custody (that is, which serve in that ward) Maimony treat, of Robbery etc. chap. 8. sect. 4. 9 ram of 〈…〉ments] whereby atonement was made for him with God, by the Priest: whereof see Levit. 6. 6, 7. Here also they say, the trespass offering is not offered, until he that hath done the robbery have restored the principal to the owners, or to the Priests, of he have rob a stranger that hath no heirs. If he have given the principal, and offered his trespa●●●-offring, atonement is made for him, and the fi●t part hindereth not the atonement; and he is bound to give the fift part, after the atonement. Maimony trea●▪ of Robbery, chap. 8. sect. 13.  
Vers. 9 heave-offring] or oblation, in Chaldee, separation (or separated thing.) of all] or, with all the holy things: according to which sense the Greek translateth, and all the hallowed things. So in Ezek. 44. 30. the first of all the first fruits of all things, and every heave-offring of all, of all your heave-offrings shall be the Priests, and the first of your dough shall ye give unto the Priest, that he may cause the blessing to rest in thine house. shall bring near] or, shall offer to the Priest, and so unto God by him: therefore the Greek translateth, shall ●ffe● to the Lord, to the priest, to him shall it be. Of the gifts which God appointed to the Priests, see Num. 18. In that the Lords offerings were given to the Priest, it figured, that all things were given of the Father unto Christ, whom he hath made heir of all things, Heb. 1. 2. And it taught the people their duty, for the maintaining of his ministers, Mal. 3. 8, 9, 10. 1 Cor. 9 13, 14.  
Vers. 10. shall be his] that is, shall be the priests, as in Ezek. 44. 30.  
Vers. 12. Any man] Hebr. man man, that is, who-soever. This is the third Law, for the sanctification of the church, in a case of sin suspected, and not manifest: which God would have to be looked unto, and purged. go aside] to wit, from him to another man, and commit adultery. A figurative speech, taken from going aside out of the right way: so in Prov. 7. 25. transgress] disloyally and unfaithfully, as the Hebrew Magical signifieth, Levit. 5. 15. The Greek trans●●eth it 〈◊〉▪ the Chaldee, deal falsely.  
Vers. 13. Aman] in Greeke, any: meaning a 〈…〉 her man besides her husband. from the e●es] that is, from the knowledge. Of the way of an a 〈…〉 s woman, it is said, She eateth, and wipeth ●er mouth, and saith; I have done no wickedness, Prev. 30. 20. hath ●id herself] or, hath been 〈◊〉, hath been in secret; meaning either that she hath dissembled her iniquity, or, hath been in a secret place with some other man, whereby she may justly be suspected, and her husband hath cause to be jealous. In this latter sense, the Hebrews understand it, and make it the ground of the Law following, for her trial. They say, The jealousy spoken of in the Law, Num. 5. 14. is when (the man) hath said unto his wife before witnesses, be not in secret with such a man. The hiding [or secrecy] spoken of i● Num. 5. 13. is, when she hath been in secret with that man, touching whom he hath said unto her before two witnesses, be not in secret with him: if she hath stayed with him so long as till she might be defiled, than it is unlawful for her husband to company with her, until she hath drunk of the bitter water, and the thing be tried. And at such time as there is ●o water for her that goeth aside (to drink,) she is unlawful for him for ever, and is put away from him without a bill of dowry. If he be jealous of her for two at once, and have said unto her, be not in secret with such and such: if she have been in secret with them two together, and tarried so long as till she might be defiled, though they were both her brethren, or her father and her brother, she is unlawful (for her husband) until she have drunk. If he have said unto ●er before two, speak not with such a man; this is not jealousy; yea, though she have been in secret with him by (testimony of) witnesses, and tarried till she might be defiled, she is not unlawful (for her husband) neither doth she drink for this jealousy. Likewise, if he have said unto her, be not in secret with him; and ●he be seen speaking with him, this is not to be in secret, neither is she unlawful (for her husband) neither is she to drink. Also, if there have not been jealousy before, though two do come and testisy, she was in secret with this man, and tarried till she might be defiled, she is not unlawful for her husband, neither is she to drink. If he have been jealous of her before two (witnesses) and he hath seen her in secret with him touching whom he was jealous, and that she 〈◊〉 till she might be defiled; lo she is unlawful for 〈◊〉 husband, and is put from him, and he shall give a 〈◊〉 (of ●●wrie,) for ●e cannot cause her to drink upon 〈◊〉 own mouth (or testimony.) Maimony in Misn. 〈◊〉 in Sotah. chap. 1. sect. 1▪ 8. These and the like cautions they put concerning this law: some of which seem to be uncertain traditions. 〈…〉 sse] that she is defiled: for upon testimony, 〈◊〉 〈◊〉 ●he were taken with the manner, she was not to drink, but to dye by the Magistrate, Levit. 20. 10. Io●. 8. 4, 5. And whereas he speaketh here singularly of a witness, the Hebrews observe, that 〈◊〉 there be but one witness against her, who saith, she 〈◊〉 〈…〉 d, she is not to drink, Sol. jarchi, on Num. 5. 〈◊〉 〈◊〉 unlawful (they say) for her husband (to come 〈…〉 with her) for ever; and doth not drink, but is put away without a dowry. If two witnesses come together, and one say, she is defiled, another say, she is not defiled: or, if one say, she is defiled, and afterward two other come and say, she is not defiled; then she drinketh, Maim. in Sotah. c. 1. sect. 14. 17.  
Vers. 14. the spirit of jealousy 〈…〉 sse upon him] or, pass over him: the Greek saith, come upon him, that he be affected with a jealous mind; as the wind is said to pass over the grass, when it is smitten or blasted with the wind, Psal. 103. 15, 16. which in Esai. 40. 7. is said to blow ●pen it. And the spirit of jealousy, meaneth a jealous motion or affection of the mind, wherewith it is carried, as the Scriptures elsewhere speak, of the spirit of wisdom, the spirit of counsel, the spirit of knowledge, Esai. 11. 2. Eph s. 1. 17. the spirit of fornications, H●s. 4. 12 the spirit of fear, 2. Tim. 1. 7. the spirit of meekness, Gal. 6. 1. the spirit of 〈…〉 by'r, Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit. 〈◊〉] or, after the Greek, Zealousie, a zealous affection, which is sometime used in the good part, sometime in the evil; as Zeal also is sometimes good, joh. 2. 17. 2. Cor. 7. 11. sometime evil, Gal. 5 20. called bitter zeal, jam. 3. 14. So the Hebrews have one word Kinah, for zeal, jealousy, 〈◊〉, and emulation; as Phineas was zealous for the Lord, Num. 25. 11. Elias was jealous for him, 1. King 19 10. josuah ●●vied for Moses sake, Num. 11. 29. And jealousy is an affection hard (or cruel) as the grav●; the co●les thereof are co●les of fire, Song 8. 6. it is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. This affection is said (after the manner of men) to be in God himself, exod. 20. 5. & Paul was jealous for the Corinthians, fearing le●t they should be corrupted, 2. Cor. 11▪ 2, 3. upon him] the husband, who only had the power to bring his wife to this trial. Wherefore the Hebrews writ, that if a man be out of the country, or in prison, or the like; and his wife have an evil report for lightness, etc. the Magistrates are to call her, and say unto her, be not in secret with such a man. If witnesss afterward come, that she was with him in secret, so long as that she might be defiled; the Magistrates are to forbid her her husband's company ever after, and rend her b●l (of dowry.) And when her husband comes home, or out of the prison, he gives her a bill of divorce; but he cannot cause her to drinks, because himself was not jealous of her. Maimony in Sotah. chap. 1. sect. 11.  
Vers. 15. his wife unto the Priest] who was in his office a figure of Christ, by whom God will judge the secrets of men, Rom. 2. 16. the order of this action is said to be this; The husband cometh to the Magistrates of his city (where he dwelleth) and saith unto them; This my wife, I am jealous of her for such a man, and she hath been in secret with him, and these are witnesses; and lo, she saith that she is clear, and is willing to drink, for trial of the thing. Then the Magistrates shall hear the words of the witnesses: and they appoint two to be with the man, to keep him that he company not with her, before she have dr 〈…〉ke: for she is unlawful for him, until she have drunk. And they send him to jerusalem: for they cause not the suspected woman to drink, but in the great council of seventy Elders in the Sanctuary. When they are come to jerusalem, the great Council set her among them, and they terrify her, and make her sore afraid, that she should not drink, etc. If she say, I am defiled; or, I will not drink; she is put from her husband without a dowry. But if she stand in her cause that she is clear, they bring her to the East gate of the Court-yard, which is over against the most holy place, etc. If she be arrayed in white garments they put upon her black: or if she hath fair black clothes, they put upon her clothes that are not fair; and take off all ornaments of silver and gold that are on her. And they gather a great company of women unto her; for all the women there present are bound to see her; as it is said (in Ezek. 23. 48.) That all women may be taught not to do after your lewdness. And every man that will come and see, may come and see. And she standeth among them without scarf or veil, only in her clothes, and her coif that is on her head, as a woman within her house, etc. and afterward the Priest adjureth her, in the language that she knoweth, and understandeth. Maimony in Sotah. chap. 3. sect. 1, 2. etc. of barley] it might be of no other grain, nor any other quantity than the tenth of an Ephah, neither more nor less: see the annotations on Levit. 2. 1. The Prophet Hoseah, in a mystery, bought an Adultress for fifteen pieces of silver, and an homer and an half of barley, Hos. 3. 1, 2. The Hebrews here note, Meal, not flower; barley, not wheat: she hath done the act of a beast, and her oblation is the meat of a beast. Sol. jarchi, on Num. 5. not put] Hebr. nor give frankincense: oil figured grace, which was wanting in her actions; frankincense gave a sweet savour, which her works did not before God; therefore both must be wanting, as in all meat offerings that were for sin. See the notes on Levit. 5. 11. and 2. 2. The Hebrews make these two distinct precepts: so that he which transgresseth and putteth oil, and frankincense, is beaten for the oil in particular, and for the frankincense in particular. Maim. in Sotah. chap. 3. sect. 13. a meat-offring of jealousies] Hebr. a Minchah (whereof see Levit. 2. 1.) in Greeke, a sacrifice of jealousy. From this word the Hebrews say; If a man be jealous of his wife for many men, and she hath been in secret with every one of them; he is to bring but one Meat-offring for them all, when he causeth her to drink; for it is said, It is A MEAT OFFERING OF JEALOUSIES: one Meat-offring for many jealousies. Maim. in Sotah. chap. 4. sect. 16. making memorial] or, causing iniquity to be remembered. And this is the reason why it might have neither oil nor incense, which other Meat-offrings had, Lev. 2.  
Vers. 16. make her stand] present her before the Lord, for the judgement was his, not man's: by standing, some understand, her staying there, till the Priest went into the Tabernacle, to gather up dust to put in the water, (vers. 17.) For he went into the Tabernacle to take dust from thence: but she went not in, Chazkuni on Num. 5.  
Vers. 17. holy water] the Chaldee expoundeth it, Water of the Laver, (whereof see Exod. 30. 18. the Greek translateth it, pure living water. The quantity, Moses mentioneth not: the Hebrews say, half a log of water out of the Laver, and he measured it by the half log which was in the Sanctuary. Maim. in Sotah. cap. 3. sect. 9 The half Log contained as much as three eggs: see the notes on Exod. 30. 24. and Levit. 14. 10. earthen vessel] this they say, was to be a new vessel, wherewith no work had ever been done. Maim. in Sotah, cap. 3. sect. 9 And they make this use of it, She had drunk with the adulterer, good wine in fair goblet's: therefore she is to drink bitter water, in a contemptible earthen dish. Sol. jarchi, on Num. 5. and jonathan in Thargum. dust] in all use, dust was a sign of baseness, sorrow, and affliction, job 2. 12. Psal. 7. 5. and 22. 15. Lam. 3. 29. it was the food of the cursed Serpent, Gen. 3. 14. Esa. 65. 25. This was given her to drink, that if she had harkened to the Serpent's tentation, she should be partaker or his curse. Yet being the dust of the Sanctuary, it was in respect thereof, holy, (as the ground whereon Moses and josua stood where God appeared, was holy, Exod. 3. 5. jos. 5. 15.) so it taught her to fear judgement from the Lord. into the water] or, upon the water: as the Hebrews say, he put it upon the top of the water, that it might be seen on the upper part of the water. And again, je he put in the dust before the water, it was unlawful. Maim. in Sotah. c. 3. s. 10. and c. 4. s. 12.  
Vers. 18. to stand] the same was said before, in vers. 16. Hereupon the Hebrews say, the woman was led about from place to place in the court, to weary and tire her, to see if she would confess. Sel. jarchi on Num. 5. and Maim. in Sotah, c. 3. s. 3. uncover the woman's head] The covering on the woman's head, is a sign of her subjection to the man, 1. Cor. 11. 5, 6, 7, 10. so the uncovering of her head might be a sign, that now she was in her own power, to clear or condemn herself. It was also a sign of sorrow, Levit. 21. 10. so this her case and action was sorrowful; & for a woman to have her head bare in such an assembly, was shameful, 1. Cor. 11. 5, 6. Of this action the Hebrews written that one of the Priests came and took hold on her clothes before, and rend them down to her heart; and uncovered her hair, and untied the locks of her head, for to make her unseemly. Maim. in Sotah, c. 3. s. 11. the Meat-offring] which being brought by her husband for her, vers. 15. she was to take, as by that sign offering herself to the Lords try all; unto whom this Meat-offring was by her presented. in the hand of the Priest] All the while that her head is bare, and the Meat-offring in her hands, the water is to be in a vessel in the Priest's hand, that she may see the water. Maim. in Sotah c. 3. s. 14. the bitter water] or water of bitterness, in Greek, water of conviction; because it convinced her if she were guilty: but how was it bitter? By reason of the effect, for it killed her if she were guilty, and death is said to be bitter, 1 Sam. 15. 32. Eccles. 7. 28. and afflictions are bitter, Esai. 38. 17. The Hebrews think also it was bitter in cast, and that the Priest put into the water some bitter thing, as wormwood, or the like. Maim. in Sotah cap. 3. sect. 10. Solomon, speaking of an harlot, saith, that the end of her is bitter as wormwood, Prev. 5. 4. as it is to others, so unto herself. that causeth the curse] or, the bitter curse-bringing water: so called, because it brought the curse into her, if she were guilty, vers. 22. This similitude David useth, praying against the wicked, let (the curse) come into his bowels like water, Psal. 109. 18. jonathan in his Thargum expoundeth it, the bitter water of trial; because it tried her honesty: But Onkelos the Chaldee paraphrast expoundeth it, that causeth the curse, or maketh cursed.  
Vers. 19 charge her by oath] or, adjure her, make her to swear. In ages following, when Israel in dispersion lost their language, this adjuration was to be in that tongue which the woman knew and understood. Maim. in Sotah cap. 3. sect. 7. If no man] that is, no other man, besides thine husband: Rom. 7. 3. as in Gen. 36. 6. unto a land, is by the Chaldee expounded, to an other land. under thy husband] that is, since thou wast married: for a married woman is in Scripture phrase, said to be under an husband, Rom. 7. 2. Or, in stead of thine husband, that is, beside him. The Hebrews say, The husband may deal by oath with her, that she hath not committed whoredom with that man concerning whom he is jealous of her, nor with any other man. And that she hath not committed whoredom under him, after she was betrothed, before he married her, or after. But he may not deal with her, that she did not commit whoredom before they were betrothed, neither after she was put away, if she had been put away, and returned to him again: for if she committed whoredom in that time, she is not unlawful for him. Maim. in Sotah, cap. 4. sect. 17. be thou free] or, be guiltless, clear, innocent: that is, thou shalt have no hurt by this bitter water. From this example, the Hebrews hold that in all judging of persons, they should first see if they may be cleared.  
Vers. 20. had his copulation] or, given his copulation, that is, his seed of couplation, as is expressed in Lev. 15. 18.  
Vers. 21. by oath charge] or, adjure the woman, lay an oath upon her: as jos. 6. 26. 1. Sam. 14. 24. oath of cursing] or, of exsecration: in Greek, 〈◊〉 the oaths of this curse. give thee to be for a curse,] that is, make thee a curse and an oath: that thy name and punishment may be mentioned for an example and terror to others: as in jer. 29. 22, 23. of them shall be taken up a curse by all the capti 〈◊〉 etc. saying; The LORD make thee like 〈◊〉 and like Ahab, whom the king of Babylon 〈◊〉 〈◊〉 the fire; because they committed villainy in Israel, and committed adultery with their neighbour's ●ines. So if any took an oath upon themselves, they might likewise say, The Lord make me like such a woman, whose belly did swell, etc. if I 〈◊〉 done this thing. And as for a curse, so for an 〈◊〉 (as in Esai. 65. 15. ye shall leave your name for 〈◊〉 〈◊〉, unto my chosen; meaning for an oath of execration, as in this place. thy thigh to fall] Hebr. thy thigh falling: in Greek, thy thigh fallen: in Chaldee, thy thigh dissolved. The thigh is used for the place or instrument of generation, as in Gen. 46. 26. the souls that came out of jacob's thigh. Falling is often used for dying, as in 1 Chron. 21. 14. there fell of Israel; which is expounded in 2 Sam. 24. 15. there died. So the falling of the thigh, may be understood of the dying and rotting of the thigh or womb: or properly of the falling down of the womb out of the place, whereby it became unfit for generation. belly to swell] in Greeke, thy belly burst: so in vers. 27. It is a tradition of the jews, that the water which Moses made the Israelites to drink with the powder of their golden calf, Exod. 32. 20. had like effect in such as were guilty of that sin, and could no be convicted by witnesses, that their bellies swelled. Sol. jarchi on Exod. 32. and R. Monachem.  
Vers. 22. shall enter] or, let it enter, and the thigh] that is, thy thigh, as the Greek explaineth it. Amen Amen] in Greeke, So be it So be it, Amen is an Hebrew word, but retained by the Apostles in Greek, 1 Cor. 14. 16. and so is now used in all languages. By interpretation it signifieth Truth, Verily, or faithfulness, as in Esai. 65. 16. the God Amen, is the God of Truth: and so Christ is called Amen, which is expounded the faithful and true witness, Rev. 3. 14. And in speech unto men, it is an earnest asseveration, as Amen I say unto you, Mat. 24. 47. which another Evangelist interpreteth in Greek Alethoos, that is Uerily, or Of a truth, Luke 12. 44. It is also interpreted in Greek Nai, that is Yea, as in Mat. 23. 36. Amen I say unto you; for which in Luk. 11. 51. is written Yea (or Verily) I say unto you, wherefore both Hebrew and Greek are joined together in Rev. 1. 7. yea Amen: so in 2 Cor. 1. 20. And when it is added to the end of prayers, or of curses, as here & in Deut. 27. 15. it is an approbation & confirmation, with desire that the thing may so be; which is explained by adding the word Lord unto it; as in jer. 11. 5. I answered and said, Amen o LORD: and more fully in jer. 28. 6. Amen, the LORD do so, the LORD perform the words, etc. Wherefore in the prayers of the Church, they used of old, (and so at this day) to answer and say Amen, 1 Cor. 14. 16. and sometime twice Amen Amen, Neh. 8. 6. and in other constant affirmations, it is also used, as in 2 Cor. 1. 20. all the promises of God are in Christ, yea and are in him Amen. Thus the woman by her answer, confirmed the oath and curse, and took it upon herself if she were defiled; or testified her faith in God, that he would clear her being not defield; and therefore the word is doubled.  
Vers. 23. writ these curses] all these words wherewith he adjured the woman. in a book] or, in a scroll. The Hebrews use to call all writings, books, whether they be large or brief, all bills, bands, letters or epistles, and the like; as in Deut. 24. 1. a book (that is a hill) of divorcement: and in 2 Sam. 11. 14. David wrote a book (that is, a letter, an epistle) to joah, in Esai. 39 1. Merodach sent books (that is, letters, as the Greek translateth it epistles) to Ezekias. The manner of writing this, is by the Hebrews thus described; He (the Priest) brought a roll of parchment vellan, as the book of the Law, and wrote thereon in the holy tongue (that is, in Hebrew) the woman's name, as in the bill of divorce, and all the words wherewith he adjured her, letter by letter, word by word; but he writeth not Amen Amen. Maimony in Sotah, chap. 3. sect. 8. They have moreover divers observations, without which they say the writing was unlawful; as that it must not be written by night, but by day, as her drinking, and oblation was in the day time; nor written backward or confusedly, but in order; nor written before she had taken the oath upon her; for it is said (in vers. 21.) he shall adjure her, and then (in vers. 23.) the Priest shall write. Nor written on paper or any thing save parchment: nor written by a (common) Israelite, or a young Priest, but by a Priest that ministereth; nor written with such ink or any such thing, as leaveth a mark or impression upon the parchment; but with such as may be all wiped (or scraped) off into the water: and other like rites, Ibidem chap. 4. sect. 7, 8, 9 blot them out] or, wipe out, scrape them into the water, that no word, letter, or mark of the writing should remain on the book: if there remain on the scroll any mark● of the writing which may be known, it is unlawful; until he have wiped it out well and thoroughly. Maim. in Sotah. chap. 4. sect. 10. It signified, that all the words of the curse should enter into▪ her, that if she were guilty, her name might be blotted out of Israel, with infamy, by the judgement of God, the swift witness against adulterers, Mal. 3. 5. if she were guiltless, the curses written against her were blotted out, and should not appear to her reproach. So this word is used in the defacing of sin, through the mercy of God, as in Esai. 43. 25. I, I am he that bl●tteth out thy transgressions for mine own sake, and will not remember thy sins.  
Vers. 24. to bitternesses] in Chaldee to cursing: meaning that they shall be evil and bitter in their effect unto her.  
Vers. 25. wave the Meat-offering] that is, move it to and fro: see the notes on Exod. 19 24. The Hebrews writ, that the Priest took the ministering vessel wherein the Meat-offering was, and put it upon her hands; and the priest put his hand under hers, and waved it. Maim. in S●tah. chap. 3. sect. 15. upon the alter] he brought the Meat-offering to the south-west ●orne of the altar, like the other Meat-offerings of particular persons; and took an handful thereof, and burned it on the altar, and the residue was eaten by the priests. Maim. in Sotah. chap. 3. sect. 15. Of this they further say, If the Meat-offering be polluted before it be put into a ministering vessel, it is to be redeemed as all other Meat-offrings that are polluted before they be sanctified by a ministering vessel, and he is to bring another Meat-offring. If it be polluted after it is sanctified in a ministering vessel, than it is b●●nt. And so if she say, I am defiled, before the handful be taken of it; or if she say, I will not drink▪; or if her husband will not have her drink, or if there come witnesses that she is defiled, or if he die, or if 〈◊〉 die, than the Meat-offering is all burnt. And if any of these things 〈…〉 pen after the handful is offered, the 〈…〉 not eaten. If her husband be a priest, the 〈◊〉 of the Meat-offering is not eaten, because her husband hath a part therein, etc. but the handful is offered by itself, and the remainder is scattered upon the place of the ashes. Ibid. c. 4. sect. 14, 15. That which is spoken of burning it▪ when it is polluted, is not meant of burning it upon the altar: but in another place, where unclean things were burnt, which might neither be offered to God, not eaten by men.  
Vers. 26. the memorial] so the handful is called: see the notes on Lev. 2. 2.  
Vers. 27. to bitternesses] with most bitter effect; in Chaldee to cursing; as vers. 24. The Hebrews say, that if she be defiled, immediately her face 〈◊〉 turn yellowish, her eyes will sti●k● out, etc. and 〈◊〉 carry her out of the women's court wherein she 〈…〉 death; and first her belly will swell, and 〈…〉 thigh will fall, and she shall die. And in the 〈◊〉 hour that she dieth, the adulterer 〈…〉 whose means she was made to drink, 〈…〉 be. Maim. in Sotah. chap. 3. sect. 16, 17. 〈…〉 fall] or rot, see vers. 21. This judgement 〈…〉 ding to the transgression; that as with that part 〈◊〉 sinned, so therein she should be punished. An● thus the curse entered into her bowels like water, (as in Psal. 109. 18.) not by any natural effect 〈◊〉 this drink, but by the power of God; who often bringeth great things to pass, by unlikely means; as with clay made of spittle, Christ opened the eyes of the blind, joh. 9 6, 7.  
Vers. 28. shall be free] not ha●e any 〈◊〉 by the drink: as in vers. 19 〈…〉] 〈◊〉. shall be sown with sced; which the Chald●● 〈…〉 death, shall prove with child. This setteth forth God's power & goodness, in effecting such things for clearing the innocent; and working by one drink such contrary effects, according to the uncleanness or cleanness of the party that receiu 〈…〉 it. Even as his word is to one, the savour of death ●●to death; and to another the savour of life 〈◊〉, 2 Cor. 2. 16. The Hebrews writ of this woman, When she hath drunk the bitter water, if she die 〈◊〉 out of hand, she is lawful for her husband▪ (t● 〈◊〉 pany with,) though he be a priest. And although 〈…〉nesse begin to come upon her, and she have pai●e in other parts of her body; yet for as much as her 〈◊〉 swelleth not, nor her thigh gins to fall, she is 〈◊〉; but if her belly begin to swell, and her thigh to 〈◊〉, she is certainly unlawful. And if she be 〈◊〉 when she hath drunk she will wax strong, and her face waxeth clear; and if she have any likeness 〈◊〉 will leave her, and she shall conceive and bear a man child. And if she were w●nt to have hard travel▪ 〈◊〉 shall have speedy travel; and of she were wont to bring forth females she shall bring forth males. Maim. 〈◊〉 Sotah. chap. 3. sect. 21. 22.  
Vers. 29. under her husband] that is, being 〈◊〉 ●●ed: in Greek, being under an husband▪ s●● 〈◊〉. 19▪  
Vers. 20. shall make the woman to stand] or, 〈◊〉▪ present her. The Hebrews hold that some women might not drink; and that none was ever for ced to drink, except she would herself. They say, A woman of whom (her husband) is jealous, and she hath been in secret (with another man) they compel her not to drink: but if she agree, and say, I am defiled, she is put away without dowry, and is unlawful for her husband ever after; and drinketh not. Likewise if she say, I am not defiled, neither will I drink; they compel her not to drink, but she is put away without dowry. Also if her husband say, I will not cause her to drink; or if he hath lain with her after that she was in secret (with another) she drinketh not, but takes her dowry, and goes her way, and is unlawful for him ever after. Some women (they say) are not meet to drink, though they be willing, and their husbands also would have them drink, but are put away without dowries: as, she that is wife to a man blind, or lame, or dumb, or deaf, or that wants a hand: likewise if the woman herself be lame, or dumb, or blind, or wanteth an hand, or is deaf; or she that is but betrothed, and not married. But if a man be jealous of his betrothed wife, and she be in secret (with another man) after she is married, than she drinketh as all other women. A woman that standeth to drink, if her husband die before she do drink, than she drinketh not, neither receiveth she any dowry. Maimony in Sotah chap. 2. sect. 1, 2. etc. These and the like exceptions they make, some of which seem to be devised for to favour divorcement, whereunto the jews have been overmuch addicted, as appeareth by Mal. 2. 16. Matth. 19 3— 8, 9 Moreover they say, If a woman have drunk of the bitter water, and have been cleared thereby, and her husband be jealous again of her concerning the man for whose sake she was made to drink, and she hath been in secret with him; he cannot make her drink for his sake the second time, but she is unlawful for her husband ever after, and is put away without dowry. But if he be jealous over her for another man, and it be proved by witnesses, that she hath been in secret with that other, she is made to drink the second time; yea though it be many times, if he cause her to drink for several men. Maim. in Sotah, chap. 1. sect. 12.  
Vers. 30. free from iniquity] or guiltless, innocent from iniquity, by doing what in him lieth for to find out and purge this sin in his wife, and not nourishing jealousy in his mind still. Whereas by not doing this, he partaked after a sort with his wife's sin. So Chazkuni on this place saith, The man shall be free for that he letteth not his wife alone playing the where under him. The Targum called jonathans', translateth it thus; And if the man be free from sins, that woman shall bear her sin. And the same exposition others give of these words, saying, Any man that hath used unlawful copulation in his days after that he is waxed great, the curse-bringing water doth not try his wife, Num. 5. 30. When the man is free from iniquity, the woman beareth her iniquity. Maim. in Sotah, ch. 2. sect. 8. and ch. 3. sect. 17. 23. Therefore among the Israelites it is said, that no man which had himself been guilty that way, could bring his wife to this trial. And of their care about this case of jealousy, it is thus recorded: On the fifteenth day of Adar, (which was the Hebrews twelfth month. Esth. 9 1. (called now February,) the Magistrates looked unto the necessities of the multitude, and made examination of such as were meet to drink, to cause them to drink; and of such as should be jealous of a woman, and to cause her to be put away without dowry. And at all times they made the suspected woman to drink. The wisemen commanded the sons of Israel to be jealous of their wives, etc. but not in the midst of laughter, or lightness, nor in the midst of contention, nor to bring terror upon them, etc. It is not meet for a man to contain himself, and to be jealous before witnesses at the first, but 〈…〉 wixt him and her, in gentleness and by way of purity and admonition, that he may guide her in the right way, and remove scandal. And whosoever is not careful of his wife, and children, and 〈◊〉, to admonish them and visit their ways continually until he know that they are at peace from all sin and iniquity, he is a sinner; as it is written (i● joh 5. 24.) AND THOU SHALT KNOW, THAT THY TENT shall be in PEACE: AND thou SHALT VISIT THINE HABITATION, AND SHALT NOT SIN. M 〈…〉. in Sotah, chap. 4. sect. 1. 18, 19 shall bear her iniquity] that is, the punishment of her iniquity, as Lev. 20. 17, 19, 20. Ezek. 4. 4, 5. And this tended to the glory of God, (who findeth out and punisheth all sin, & adultery in special, Ezek. 13. 38. Mal. 3. 5.) to the purging of the Church, (which should be as a new lump, without the leaven of fornication, 1 Cor. 5. 7.) and to the pacifying of men's jealous spirits, with peace in their families. By this severity of God against secret whoredom, above other sins, we are taught what judgement remaineth for such as commi● idolatry, which is spiritual whoredom, Ezek. 23. 37. and often done in secret, Ezek. 8. 12. for which sin, God is jealous, to visit the iniquity of the fathers upon the children, Exod. 20. 5. and will give them blood, in wrath and jealousy, and they shall bear their lewdness and their abomination, Ezek. 16. 38. 58. and 23. 35. so that the curse of the Law entereth as water into their bowels, Dan. 9 11. Psal. 109. 18.    

CHAP. VI  
1. The Law of the Nazarite, what he must abstain from in his d●et, habit, and conversation, whiles the vow is upon him. 9 How when he is defiled, he shall make an atonement by sacrifices, let all fall which was done before, and begin again to observe his vow. 13. What sacrifices the Nazarite must bring, when his vow is fulfilled, and what rites he is to perform withal. 22. The Law how the Priests should bless the people of the Lord.  
ANd jehovah spoke unto Moses, saying; Speak unto the sons of Israel, and say unto them: A man or woman, when he shall separate, to vow a vow of a Nazarite, to separate himself unto jehovah: He shall separate himself from wine & strong drink; he shall not drink vinegar of wine, or vinegar of strong drink; neither shall he drink any liquor of grapes, nor eat grapes moist or dried. All the days of his Nazariteship, he shall not eat of any thing that is made of the wine vinetree, from the kernels, even to the husk. All the days of the vow of his Nazariteship, the razor shall not pass upon his head; until the days be fulfilled, which he separateth himself unto jehovah, he shall be holy, letting the ●o●ks grow, the hair of his head. All the days that he separateth himself unto jehovah, he shall not come at a dead soul. For his father, or for his mother; for his brother, or for his sister; he shall not make himself unclean for them, when they die: for the Nazariteship of his God, is upon his head. All the days of his Nazariteship, he shall be holy unto jehovah. And if the dead dieth by him, unawares suddenly, and he hath defiled the head of his Nazariteship, than he shall shave his head, in the day of his cleansing, in the seventh day shall he shave it. And in the eighth day he shall bring two turtles, or two young pigeons, to the Priest, to the door of the Tent of the congregation. And the Priest shall do the one for a Sin offering, & the other for a Burnt offering, and shall make atonement for him, for that he sinned by a soul; and he shall sanctify his head in that day. And he shall separate unto jehovah, the days of his Nazariteship, and shall bring a lamb of his first year, for a Trespass offering: and the former days shall fall, because his Nazariteship was defiled.  
And this is the Law of the Nazarite: in the day, when the days of his Nazariteship are fulfilled, he shall bring him to the door of the Tent of the congregation. And he shall offer his oblation unto jehovah, one he lamb of his first year, perfect for a Burnt offering: and one she lamb of her first year, perfect, for a Sin offering: and one ram perfect, for Peace offerings. And a basket of unleavened cakes, cakes of fine flower mingled with oil, and wafers of unleavened cakes, anointed with oil: and their Meat offering, and their drink offerings. And the priest shall bring them near before jehovah, and shall make his Sin offering, and his Burnt offering. And the ram, he shall make a sacrifice of Peace offerings, unto jehovah; with the basket of unleavened cakes: and the Priest shall make his Meat offering and his drink offering. And the Nazarite shall shave, at the door of the Te●t of the congregation, the head of his Nazariteship: and he shall take the hair of the head of his Nazariteship, and put it on the fire, which is under the sacrifice of Peace offerings. And the priest shall take the sodden shoulder of the ram, and one unleavened cake, out of the basket, and one unleavened wafer, and shall put them on the palms of the hands of the Nazarite, after he hath shaved himself of his Nazariteship. And the priest shall wave them for a wave offering before jehovah; it is holy, for the priest, with the wave breast, and with the heave shoulder: and after the Nazarite may drink wine. This is the Law of the Nazarite, who shall vow his oblation unto jehovah, for his Nazariteship, besides that, that his hand shall attain: according to his vow, which he shall have vowed, so shall he do, according to the law of his Nazariteship.  
And jehovah spoke unto Moses, saying; 
〈◊〉 〈◊〉  Speak unto Aaron, and unto his s 〈…〉 es, saying; Thus shall ye bless the son's o● Israel: saying unto them;  
jehovah bless thee, and keep thee. 
〈◊〉 〈◊〉   
jehovah make his face shine upon thee, and be gracious unto thee.  
jehovah lift up his face upon thee, and give unto thee peace.  
And they shall put my name upon the sons of Israel: and I will bless them.  

Annotations.  
WHen he shall separate] to wit, himself. This word separate, signifieth to exempt, after a special and marvelous manner, from common estate, as is noted on Levit. 27. 2. The Greek translateth it, Who so shall greatly 〈…〉. The Lord having before given order for the pu 〈…〉tion of the Camp of Israel, in ne 〈…〉 duties and things commanded, doth the like here for voluntary service, which he would accept 〈◊〉 their hands. And this Law for abstinence from wine and strong drink, is set next the Law for the d●●●led or suspected woman; because by drinking such things, people do often fall into 〈◊〉, Gen. 19 32.— 35. as it is said, Look● not up●● the wine when it is red, etc. thi●e eyes will behold 〈…〉 women, Prov. 23. 31. 33. But by abstaining therefrom, the body and mind may be kept 〈◊〉 and pure. 〈…〉 vow] which is a religious 〈…〉 made unto God: see the annotations on Lev. 27. 2. And whereas he spoke of man or woman, it is to be understood of such as are free, and in their own power; for they that were under the power of an other, their superior might disannul their vow if he would, by the Law in Num. 3●. 4, etc. So in this special vow, as the Hebrew canons say, The father (of a child) or the husband (of a wife) may disannul the Naziriteship of his wife, if he will, as in other vows. Maimony in Misn. tom. 3. in Nazi●●th, chap. 2. sect. 17. a Nazirite] this name we retain of the Hebrew Nazir; (whom the Greek sometime calleth Naz●raios after the Hebrew, judg. 13. 5. sometime expoundeth Sanctified or Consecrated, Amos 2▪ 12.) and Nazir by interpretation is one Separated or exempt unto some special sanctity, or dignity, as joseph is called a Nazirite, or, separated, Gen 49. 26. D●ut. 33. 16. and Nezer is used for a Crown: see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene, Matth. 2. 23. it was not of this name Nazi●, no● of this vow, (for he both drank wine, and was polluted by the dead, Luk. 7. 33, 34. and 8. 49▪ 54. which the Nazirites might not do:) but because he was Ne●●er the Branch out of the roots of jesse, Esa●. 11. 1. and was brought up in the city Nazareth (or N●tsrath) Mat. 2 23▪ therefore he was called a Natsarene, or (according to the Greek pronunciation) a Naz 〈…〉: which title the Evangelists give him sundry ways, Nazarenes the Nazaren, Mar. 16. 6. Nazar●ios the Naz●raean, Ma●. 2. 23. and 26. 71. Nazorai●s, the Nazoraean, Act. 2. 22. and 6. 14. and jesus of Nazaret, Act. 10. ●8 all which differ from Naz●raios, the word by which the Greeks sometime express the N●zir or Nazirite, mentioned in this Law. Not withstanding though Christ was no Nazirite according to this carnal commandment (as the Apostle speaketh of the Priesthood, Heb. 7. 16.) yet the truth of this type was fulfilled in him, by the spirit of Sanctification, and after the power of an endless life. to separate himself] or, to make himself a Nazirite; for thereof here it hath the name, and differeth from the word separate used before, which was more general. The Greek translateth to sanctify (or purify himself: which word the Holy Ghost useth in Act. 21. 24. sanctify (or purify) thyself ●ith them, that is, be a Nazirite with them. Nazi 〈…〉 es were some appointed of God, as Samson, ●●●g. 13. 5. and ●ohn the Baptist, Luke 1. 15. some by men; and they were either Nazirites all the days of their life, as was Samuel, 1 Sam. 1. 11. or but for certain days, as the laws here given by Moses, show. And for the vow of a Nazirite, the Hebrews have these rules: He that saith, I will not departed 〈◊〉 of this world until I be a Nazirite; he is to be a Nazirite out of hand, l●st ●e die presently: and if he de●er his N 〈…〉 ship, he transgresseth against (this l●w i● D 〈…〉 2●. 21.) Thou shalt not delay to pay it. When a man hath purposed in his heart, and uttered with his 〈◊〉, w●rds which carry this sense that 〈◊〉 will 〈◊〉 a Nazirite; though they carry this sense a far ●ff (●●t plainly) he is a Nazirite. He that 〈◊〉, lo I will be a Nazirite from the kernels of grapes only, or from the ●usks only; or a Nazirite from shaving, or from uncleanness only; he is a full Nazirite; and all the particular (r●●es) of Naziriteship are upon him; ye● though it was not in his heart to separate himself but from that thing only; forasmuch 〈◊〉 he hath spoken that he ●ill separate from that which is forbidden the Nazirites, he is a full Naz●rit. If they fill him a cup of wine, and give it him to drink, and he say. I am a Nazirite from it; he is a full Nazirite. But if he have a grieved ●●ule, or 〈◊〉, and they request him to drink th●t he may forg●t his sorrow, and he say, I am a Nazirite from it; th●n that ●up only is 〈…〉 lawful unto him, and he is no Nazirite; for there was no further 〈◊〉 than that he would ●●t drink this cup. He that saith, I will be a Nazirite, upon condition that I will drink wine, or 〈◊〉 polluted by the dead, or sh●ve my hair; lo● he is a Nazirite, and is forbidden th●se all; because he conditioneth against that which is written in the Law, and who so●om ditioneth against that which is written in the Law, his c 〈…〉 ion is frustrate. He 〈◊〉 saith, I will be a Nazirite when I ●ave a s●n; when 〈…〉 is borne unto him, he is a Nazirite. H● that v 〈…〉 th' Nazirit●ship in ignorance▪ or by 〈◊〉, etc. 〈…〉 ree, as f●r other vows. But ●e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉. If a 〈…〉 to his 〈◊〉 〈◊〉, 〈◊〉 〈…〉 son be 〈◊〉; th' 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship: if the 〈◊〉 〈…〉 Nazirite. M●imo●y in N●ziru●h, 〈…〉 ch. 2. sect. 1. 3. 14 〈…〉 〈…〉 lie unto him, as ●●s. 8 in C●aldee, 〈…〉; and I●nathan explaineth it, to the name of 〈…〉 This showeth the end and use of these vows to be religious, for the strengthening of faith, ●nd 〈…〉 of virtue, and for honour and thank 〈…〉 God, after men have obtained his blessings, as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people, when he raised up such among them, whereby they might be i●ci●ed unto holiness of life; as he saith, I r 〈…〉 sed up of your sons for Prophet's▪ a●d of your young m●n for Nazirites, Amos 2. 11. Hereupon the Hebrews teach; He that saith, Loc I will 〈…〉 Nazi 〈…〉 I do so or so; or, if I do it not, and the li 〈…〉; ●e is a wicked man, and such Naz 〈…〉 iteship is 〈…〉 m●ns. But ●e that voweth to the Lord by way of holiness, is honest and commendable; and of him it is said, (in Num. 6. 7.) the Crown of his God is upon his head▪ and the Scripture compareth him with a Prop 〈…〉, 〈◊〉. 2. 11. M 〈…〉. in Nazir 〈…〉 h, ch. 10. sect. 14. It appeareth by 1 Macca●. 3. 49. that in public calamities they used to make and keep this vow more specially; for there, when they warred against An●iochus, they stirred up the Nazirites, who had accomplished their days.  
Vers. 〈◊〉. separate from wine] or, be a Nazirite, (in Greek 〈…〉) from w●ne, that is, abstain from drinking i●. God giveth order for the Nazirites' diet, to abstain from all fruit of the vine tree; ●o● their habit, to abstain from cu 〈…〉 g their hair, and for their conversing with others, That they abstain from all pollution by the dead, vers. 5, 6. All which figured out mortification, as in the particulars shall appear. and strong drink] in Hebrew, Shecar, so called for that it causeth drunkenness; and hereof the Greek borroweth the name Sikera; but the Chaldee expoundeth it, old wine, saying, From wine new and old he shall separate himself: and in Psal. 69. 13: the Greek calleth Shecar wine: but the Holy Ghost in Luk. 1. 15. keepeth the name Sikera. And it generally comprehendeth all strong drink made of any fruit: howbeit the Hebrews restrain it here to such only as is made of the fruit of the vine, saying, Three sorts of things are forbidden the Nazirite; pollution, and shaving, and the fruit of the vine: but strong drink made of Dates, or such like, is lawful for the Nazirite; and the strong drink which is forbidden him by the Law, is strong drink made with mixture of wine. Maim. in Nezir. chap. 5. sect. 1. But this restraint may be their own tradition. By this prohibition, God taught the Nazirites' sanctification in mortifying the lufts of the flesh; for the drinking of these indangereth men to forget the law of God, Prov. 31. 45. to mock, and to rage, Prov. 20. 1. they take away the heart, Hos. 4. 11. the Priest and the Prophet erred through these in vision, and stumbled in judgement, Esai. 28. 7. Therefore Daniel in his mourning drank no wine, Dan. 10. 3. john Baptist the Nazirite drank no wine, and is therefore counted a mourner, Luk. 7. 32, 33. & the Nazirites by this abstinence were taught, in stead of wine, to be filled with the Spirit, Eph. 5. 18. and with the love of the Lord, which is better than wine, Song 1. 2. Vinegar of strong drink] in Chaldee, vinegar of old wine. liquor] or moisture, the Greek translateth, whatsoever things are wrought (or made) of the grape, though mixed with water, or other drink; for generally any thing that cometh of the vine, is forbidden, as the Angel explaineth this law in judg. 13. 14. which notwithstanding the Hebrew doctors do restrain to that which cometh of the fruit of the vine only, holding the juice of the leaves, or the like to be lawful. And further they say, if a little wine be mingled with honey, or the like, so that there be no taste of the wine, that is lawful for the Nazirite to drink. Yet for the things here expressed, as wine, grapes ripe or unripe, green or dry, husk or kernel, whosoever did eat any one of them presumptuously, was to be beaten by the Magistrate. Maim. in Nezir. c. 5. s. 2. 6. 8.  
Vers. 4. of his Naziriteship] or of his separation, consecration, meaning the vow thereof, as vers. 5. so the Greek here translateth of his vow. made of the wine vinetree] that is, any of the fruit thereof: for a tree is said to make fruit, when it yields or bringeth it forth, as in Gen. 1. 11. therefore in judg. 13. 14. it is explained, that cometh of (or proceedeth from) the wine vinetree: and the word wine is added to the vine, only here and in that place, to signify that wine, or the fruit of the vine (which cheereth God and man, judg. 9 13.) is in special manner forbidden the Nazirite, for the mystery before touched. And by judg. 13. it appeareth, that such as God sanctified to be Nazirites from the womb, their mothers also (whiles they went with child of them) were to abstain from these things; because by the mother's meat the child is nourished. So it figured a full and whole renunciation of worldly pleasures, even from the time of our new birth, until the accomplishment of our sanctification. from the kernel●] that is, either kernels or husk of the grape; which though they have not such force as the liquor to affect the mind, yet God here forbiddeth, to teach an exact care to avoid evil, and danger, occasion, provocation, yea or appearance of evil, as 1 The●. 5. 22. as we are also to hate not only pollution or the flesh, but even the garment spotted by the first, jude v. 23. not Idols only, but also their 〈…〉 rings and ornaments, Esai. 30. 22. And for this, the Hebrews say, that All things forbidden of the 〈◊〉 are equal one with another: so that if he put green grapes with dry, or with unripe grapes, and 〈◊〉 kernels and husks, and eat of this mixture but so much as an olive, he is to be beaten. Likewise if he drink a quarter (of a Log) of the mixture of 〈◊〉 with vinegar, he is beaten. If he eat the like quantity but of the husks, which are the outward 〈◊〉, or of the kernels which are the seeds within, he is beaten. Maim. in Nezir. ca 5. s. 3. 2. Moreover they teach, that it is unlawful for a Nazirite to stand in the company of them that drink wine, but he is to keep himself far away, for there is a stumbling block before him: our wise men have said, he should not come near a vineyard. Ibidem ca 5. sect. 10. As the Nazirites were to abstain from all that cometh of the vine, so from eating any unclean thing. judg. 13. 4. 14. which also was a sign of their sanctification: see Levit. 11.  
Vers. 5. of his Naziriteship] or separation; in Greek, of his sanctimony (or purity.) 〈◊〉 pass] in Greeke, not come upon his head; that is, he shall not cut his hair. The Naz 〈…〉 that shaveth his head, is to be beaten; whether 〈…〉 with razor or with scissors; likewise if he pinch 〈◊〉 his hair with his hand, he is to be beaten. M 〈…〉 Neziruth, c. 5. sect. 11. till the days be 〈◊〉 The Scripture setteth no number of days how long a man shall be a Nazirite; but as he vow 〈…〉 was he to perform. Howbeit the Hebrew doctors writ, A Naziriteship absolutely is 〈◊〉 days: as he that saith, I will be a Nazirite, he 〈◊〉 one not less than thirty days; and though he say, I will be a Nazirite with a very great Naziriteship he is one but thirty days, because he expressed no time. If he express a time less than thirty; as if be say, I will be a Nazirite one day, or ten, or twenty days; yet is he a Nazirite thirty days: for there is no Naziriteship less than thirty days. This thing we 〈◊〉 by tradition. If he express a time more than 〈◊〉 days, as 31. or 40. or 100 days, or 100 〈◊〉 than he is to be a Nazirite according to the 〈◊〉 which he expressed, neither less nor more. If he 〈◊〉 I will be a Nazirite for an hour, he is to be a Nazirite thirty days. If he say, I will be a Nazirite thirty days and an hour, he is to be a Nazirite thirty one days; for there are no hours determined. He that saith, I will be a Nazirite two Naziriteships, or 〈◊〉 he is to be a Nazirite according to the number which he hath mentioned; every Naziriteship of them shall be 30 days. And at the end of every 30 days, he is to shave his hair, and bring his offerings, and begin to count for his second Naziriteship; though he have spoken of 100 thousand Naziriteships: though it be impossible he should live so long, he is to count one after another until he die, or until he have accomplished the number of his Naziriteships. He that saith, I will be a Nazirite for ever, or all days of my life; he is a Nazirite for ever. If he say, I will be a Nazirite 1000 years: he is a Nazirite for the time determined, although it is impossible for a man to live 1000 years. And what differeth a Nazirite for ever, from a Nazirite for a determined time? A Nazirite for a determined time, may not shave his hair, till the end of the days of his separation, Num. 6. 5. But a Nazirite for ever, if his hair be too heavy for him, may lighten it with a razor at every twelvemonth's end, and bring three beasts for his oblation, when he shaveth himself: as it is written of Absalon, (2 Sam. 14. 26.) at every year's end he polled, etc. And Absalon was a Nazirite for ever; as we have been taught by tradition. Samson was not a full Nazirite: for he vowed not to be a Nazirite, but the Angel separated him from uncleanness. And what was required of him? He might not drink wine, nor shave his head; but he might be polluted by the dead; this also we have by tradition. Therefore he that saith, I will be a Nazirite like Samson, he is to be a Nazirite from polling his head, and from wine, for ever; but may be defiled by the dead, Maimony in Neziruth ch. 3. And Thalmud Bab. in Nazer, ch. 1. He that saith, I will be a Nazirite one day before my death, it is unlawful for him to drink wine, or to defile himself or to shave his head, for ever, Maim. ibidem. chap. 4. sect. 10. the locks] or, the hair, as after is explained by another word of like signification. The hair is an ornament and a covering by nature: and as by washing of garments, the cleansing from impurity was shadowed, Exod. 19 10. so by keeping them white and clean, the continuance of sanctification is signified, Revel. 3. 4. & 7. 14. 15. &. 19 8. Such was the keeping of the head from the rasort for when the Nazirite (v. 9) or the Leper (Levit. 14. 8. 9) was cleansed from impurity, their hair was shaved off: so the keeping it from shaving, signified, that they had kept themselves from uncleanness. Therefore when the Lord would figure out the rejection of Israel, as being unclean before him, he did it by this sign of cutting off the 〈◊〉 with a razor, Esai. 7. 20. Ezek. 5 1.— 10. The growing of the hair signified also the growing of the graces of God's Spirit in them, as in Samson; who with the loss of his hair, lost also the power of God and as his hair grew again, so his strength in God renewed, judg. 13. 25. &. 14. 19 &. 16. 17. 19 20. 22. 28. This strength came not by the growth of the hair, (for long hair rather weakeneth the body than strengtheneth it naturally,) but by the Lord, who sanctifieth to his people outward signs, whereunto himself only addeth grace: as he sanctified the waters of jordan to wash away Naamans' leprosy, which of themselves had no such esticacie, 2 King. 5. 10. 14. Moreover, as the woman's long hair, is noted as a sign of her husband's power over her, and her subjection unto him, 1 Cor. 11. 5.— 10. so the Nazirites' hair might be the like sign of their subjection to the Lord, under whose power they had by this vow, inspectall manner committed themselves for further sanctification in his sight.  
Vers. 6. at a dead soul] that is, a dead person, whereby he should be defiled: the soul is often used for the whole man, living or dead, see Lev. 19 28. & 21. 1. and so jonathan in his Thargum here explaineth it, at the son of man that is dead. Thus the soul is put for the body, for at death the soul departeth, Gen. 35. 18. and by the Hebrew Canons, the dead d●fileth not, until his soul be departed; Maimony in Tumoth m. ch. 1. sect. 15. Of pollution by the dead, see Numb. 19 11. etc. This refraining from the dead, (in whom the image as it were of God's curse for sin, was to be seen, for the wages of sin is death, Rom. 6. 23.) figured our abstaining from sinful and dead works, and such as live in them, (which are dead while they are alive, 1 Tim. 5. 6.) that we may keep ourselves unspotted of the world, I am. 1. 27.  
Vers. 7. not make himself unclean] or, as the Greek translateth, not be defiled for them; namely in touching, mourning for, or burying them. For this, as for the former, the Nazirite if he did it presumptuously, was to be beaten by the Magistrate, Maim. in Nazir. ch. 5. sect. 15. etc. This also taught them to moderate their affections and sorrow, for their earthly parents, that they might be holy unto their father which is in heaven. Here the Hebrews have their traditional exceptions, saying, It is lawful for a Nazirite to leave the pollution by the dead which is commanded, as if walking by the way, he light upon a dead body, and there is none there to bury him, then is he to defile himself for him, and to bury him. If two Nazirites light upon a dead, the one a Nazirite for 30 days, the other for an hundred; he that is a Nazirite for 30 days shall make himself unclean, (and the other not.) The like they say, for shaving his head, that it is lawful for him, if it be a shaving commanded; as, if a Nazirite prove a Loper, and be healed of his leprosy within the days of his Naziriteship, he is to shave off all his hair, for the shaving of him is commanded in Levit. 14. 8. And wheresoever thou findest a commandment to do a thing, and a prohibition from doing it, if a man can keep them both, he doth well; and if not, the commandment is to be done, and the prohibition is to be let pass. Maimony in Neziruth, chapt. 7. sect. 11. 12. 14. 15. and Thalmud in Nazir. chap. 7. the Naziriteship] or the separation, Hebr. Nezer, in Greek, the vow; in Chaldee, the crown of his God, (as the word Nezer here used, is else-where●● crown, Levit. 21. 12.) This is the reason why he must mortify his affections, and rather follow his vow in honouring the Lord, than to follow natural duty in honouring his dead parents. So unto him that would have had leave to bury his father, Christ said, Fellow me, and let the dead bury their dead, Mat. 8. 21. 22. And here we may compare the Nazirites with the high Priests, for sanctimony. The Priests might drink no wine, or strong drink, when they went to minister before the Lord, Levit. 10. 9 so the Nazirite might drink no wine, or strong drink, whiles he was separated to be holy to the Lord. The high Priest might not go in to any dead body, nor defile himself for his father or for his mother, Lev. 21. 10, 11. so neither might the Nazirite. The high Priest had on his head the Nezer (or crown) of the anointing oil of his God, Levit. 21. 12. the Nazirite here hath the Nezer (or crown) of his God, upon his head. These both of them in their office and sanctimony were types of Christ, on whose head, his Nezer (or crown) was to flourish, as is promised in Psalm. 132. 18. And Christians, made Kings and Priests unto God, Rev. 1. 6. have on their heads crowns of gold, Rev. 4. 4.  
Vers. 8. holy] ●hus God, besides the former outward observations, requireth inward and spiritual holiness; without which all the other were but vanity.  
Verse 9 unawares] or, on a sudden, which is by another word after repeated, to show that whatsoever sudden unexpected death it were, he was thereby defiled. And here is the second part of the Nazirites' Law, when his sanctimony begun, should be by uncleanness nullified and fall; till by sacrifice he was reconciled unto God, and began a new through his grace in Christ. and he hath defiled] or, than he hath defiled, etc. and shall shave his head. so the Greek explaineth it, defiled shall be the head of his vow, and he shall shave, etc. Because all the days of his Naziriteship he should be pure from pollution by the dead. shave his head] this sh●ving was to cleanse him from pollution; and differeth from the shaving, when he had fulfilled his vow, verse 18. which was to be at the door of the Sanctuary; & the hair burned there. When the Nazirite shaveth himself for his uncleanness, ●e need not shave him at the door of the Sanctuary, nor cast his hair into the fire. But whether he be shaved without or within the Sanctuary, his hair is unlawful to be put to any use, but must be buried, saith Maimony in Nezir. chap. 6. sect. 14. This had like mystery, as the shaving of the Leper when he was cleansed, in Levit. 14. and signified the renouncing of his own righteousness by the works of the Law, as being defiled by sin: compare Phil. 3. 8. 9 the seventh day] which was the day when all defiled by the dead, were clean, being sprinkled with the holy water, Numb. 19 11. 12.  
Verse 10. two turtles] This accordeth with the Law, for making atonement for such as had unclean issues, when they were cleansed, Levit. 15. 14. etc. see the annotations there. The Hebrews say, When a Nazirite is defiled with any uncleanness, for which he is to shave himself, one is to sprinkle upon him on the third day, & on the seventh day, (Num. 19 12.) and he is to shave off the hair of his head, in the seventh day, and to wash in the seventh day, after he is sprinkled, as do all that are defiled by the dead, (Num. 19 19) and when his sun is set, he shall bring his offerings on the eight day, and they are two turtles, or two young daves, etc. Ma●m. in Nezir. ch. 6. sect. 11.  
Verse 11. shall do] or, make ready, that is, 〈◊〉 unto God: as that which is said in 1 Chron. 21. 〈◊〉. let my lord the King do; is by an other Prophet explained, let my lord the King take 〈◊〉 〈◊〉 〈◊〉 2 Sam. 24. 22. If a Nazirite be unclean 〈◊〉 uncleannesses, he bringeth for them but one 〈◊〉 to wit, if he be unclean the secon● time, before 〈◊〉 bring his oblations for the first uncleanness; 〈◊〉 〈◊〉 he delay many days after his cleansing before he bring his sin-offering, & is defiled in these days, he br 〈…〉 but one oblation. But if he be unclean, and then 〈◊〉 said, and have brought his sin-offering, and is 〈◊〉 the second time after that he hath brought his sin-offering, although he hath not as yet brought his 〈◊〉 passe-offering, and his burnt-offering, he is 〈◊〉 to bring other oblations. Maimony in Nezirath, chap. 6. sect. 15. he sinned by a soul] in Ch●ldet, by the dead: that is, for that he miss of his sanctification or Naziriteship, having been polluted by the dead. So sinning is used for missing of the thing aimed at or intended, judg. 20. 16. This caught 〈◊〉 contagion of sin, which a man unawares and inevitably often falleth into, (for in many things we offend all, jam. 3. 2.) for which, when we know that we have sinned, we are to make confession unto God, and by faith to apprehend the sacrifice o● Christ, whereby atonement is made for us, 1 joh. 2. 1, 2. sanctify his head] that is, the head of his Naziriteship, as vers. 9 by beginning anew, the days of his vow of Naziriteship, during which, the hair● o● his head must grow, and he keep himself from uncleanness. So Sol. jarchi here explaineth it; sanctify his head, to begin again the count of his Naziriteship. And the verse following confirmeth 〈◊〉. 〈◊〉.  
Verse 12. shall separate] to wit, as a Nazirite, ●or so the Hebrew word meaneth, which the Greek translateth sanctific. Hereby God taught, that as he hath given Christ to be an atonement for our sins, so when we are cleansed by faith in him, we must not continue in sin, that 〈◊〉 may abound, but endeavour anew to fulfil 〈◊〉 vow, and walk in newness of life, and yield our-selves unto God, as those that are alive from 〈◊〉 dead, Rom. 6. 1. 4 13. And as by sacrifices 〈◊〉 ring Christ, the Nazirite was cleansed from his former uncleanness, so by a trespasse-offering, which also figured Christ, he was prepared 〈◊〉 the observation of his vow renewed; because all grace and ability to do good, is of God, obtained by Christ jesus our Lord, james 1. 17. john 15. 5. the days of his Naz 〈…〉 〈◊〉] in Greeke, all the days of his vow; that is, so many days as he had vowed at the first. And wh●● beginneth he to reckon? From the time that he bringeth his sin-offering: but his burnt-offering and his trespasse-offering binder him not from 〈◊〉ning [if they be not brought.] Ma●m. in 〈◊〉 chap. 6. sect. 12. of his first year] Hebr 〈…〉 〈◊〉 of his year, so in verse 14. of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. and of the 〈◊〉 passe-offering, see Levit. 5. shall 〈◊〉] that 〈◊〉 shall be lost and counted as none; as the Greek translateth, shall be uncounted, or not 〈◊〉▪ in Chaldee, frustrate. Thus one little pollution unawares, nullifieth many day's purity; for the Law requireth perfect observation, and curseth him that continueth not in doing all things commanded, Deut. 27. 26. Galat. 3. 10. and whosoever shall keep the whole Law, and yet faileth in one point, he is guilty of all, I am. 2. 10. And here this nullity of the former days is added only to the third duty of the Nazirite, that he should not defile himself by the dead; and not to either of the former two, which might seem to be greater. Of this the Hebrews have these observations. A Nazirite that drinketh wine, or each that which cometh of the vine, though many days, he destroyeth not (or frustrateth not) the days of his Naziriteship, no not one day. And so if he shall shave off a little hair of his head, or either ignorantly or presumptuaously shave all his head, etc. he frustrateth (but) 30 days, till he have locks again, and after that he beginneth to reckon: As if he vowed to be a Nazirite an 100 days, and after 20 days his head is shaved; then he must wait 30 days till the hair of his head be grown: and after 30 days, he is to reckon 80 days, for the compliment of the days of his Naziriteship. And all those 30 days, all the particular duties of a Nazirite, lie upon him; only they come not into his reckoning. A Nazerite that is defiled, whether presumptuously or ignorantly, yea, though it be by the pollution of an heathen by constraint, he s 〈…〉 slratch all; and must be shaved with the shaving for uncleanness, & bring the oblations for uncleanness; and is to began again to reckon the days of his Naziriteship, Num. 6 12. Yea though he be defiled in the day, when the days of his Naziriteship are fulfilled, and in the end of the day, all is frustrate. If he be defiled the day after the fulfilling, that is, the day when he bringeth the oblations of purity; he frustrateth 30 days only; and thus he is to do. He is to bring the oblations for uncleanness, and shave for uncleanness, and begin to reckon the Naziriteship of 30 days; and then he is to shave for cleanness, and bring the oblations of cleanness [mentioned in v. 14, etc.] And if he be defiled after any one of the bloods be sprinkled for him, he frustrateth not a whit, but bringeth the rest of the oblations for cleanness. If he vow to be a Nazirite, while he is unclean by the dead, his Naziriteship beginneth upon him: & if he defile himself the second time, or drink wine, or shave his head, he is to be beaten. And if he congrue in his uncleanness many days, they profit him not (for his account) until he 〈◊〉 sprinkled the third day and the seventh & be washed in the seventh: and that seventh day goeth into his account of Naziriteship, for him that voweth while he is unclean▪ but a clean Nazirite which is defiled, he beginneth not to reckon till the eighth day, and forward. If he have an issue in his flesh, be he man or woman, all the days of their issue, go on in their reckoning, although they be unclean, (Levit. 15.) and this was taught Moses at Mount Sinai. And I need not speak, how if a Nazirite be unclean with other uncleannesses, the days of his uncleanness go on in his reckoning, and he loseth not any. Maim. in Nezir. ch. 6. s. 1.▪ 8. and c. 7. s 9, 10.  
Verse 13. the Law] the third part of the Nazirites' Law, how heshould show himself thankful unto God, when through his grace he hath fulfiled his vow, and is orderly to be discharged of the same. he shall bring him] he▪ shall present himself to the Lord by the Priest▪ or, the Priest shall bring him. It appeareth by Act. 21. 26. that the Nazirite was to go into the Sanctuary, to signify the accomplishment of the days of the sanctification, or Naziriteship. Some translate, he shall bring it, the oblation after mentioned; and this the Greek Version favoureth. Sol. jarchi expoundeth it, he shall bring himself.  
Vers. 14. shall offer] or, shall bring near, as the Greek translateth, he shall bring his gift. perfect] in Greeke, without blemish: see Exod. 12. Peace-offerings] in Greeke, Salvation. Of these sacrifices, see Lev. 1. an● 3. and 4. 〈◊〉. for according to the rites there specified, were they to be offered. And whereas the Nazirite, though he had fulfilled his vow without any pollution, is here commanded notwithstanding to bring a Sin-offering, etc. it taught the secret and unseen guiltiness which cleaveth to the most holy men in their best and most perfect works; which without atonement by the blood of Christ, cannot be pure and pleasing in the sight of God. For though a man know nothing by himself, yet is he not hereby 〈…〉; but he that judgeth him, is the Lord, 1 Cor. 4. 4. in whose sight no man can be justified by the works o● the Law, Gal. 2. 15, 16. These 〈◊〉 〈…〉, 〈◊〉 here saith, were to looseth 〈◊〉 pro 〈…〉 s 〈◊〉 〈◊〉. ●he Nazirite, the fruit of 〈…〉 e, his shaving, and defiling by the day 〈…〉 R. Mena 〈…〉 applieth th' male 〈◊〉 for a b 〈…〉 〈…〉 ffering, to the property of mercy, and the female 〈…〉 Sin-offering, to the property of judgement; and the peace-offerings to the glory of Israel, that setteth peace in the world.  
Verse 15. and wafers] The Hebrews (as Sol. jarchi) here say, there were teno 〈…〉 ach sort, ten cakes and ten wafers; which Maimony in Nazir. ch. 8, sect. 1. declareth thus: And he bringeth with the ram for peace-offerings, six tenthdeales of figure, etc. of them he baketh twenty cakes, ten cakes of unleavened bread, and ten wafers of unleavened bread, and anointeth the twenty, with the fourth part (of a Log) of oil; and he bringeth the twenty in one vessel. See Lev. 7. 12. their meat-offering] besides the former extraordinary cakes & wafers, he was to bring the ordinary meat-offering, and drink-offerings appointed for all sacrifices, whereof see Num. 28.  
Verse 16. shall offer them] or, shall bring them near; which words do one explain another, in the Hebrew text, as, they brought near burnt sacrifices, 1 Chr. 16. 1. that is, offered burnt sacrifices, 2 Sam. 6. 17. For the order, it is said, He killed the sin-offering first; and after that, the burnt-offering; and after that, the peace-offerings; and after that, he was shaved. And if he were shaved after the kill of the sin-offering, or of the burnt-offering, it would serve. Maim. in Nazir. ch. 8. s. 2. shall do] that is, shall offer, (as v. 11.) his sin-offering; whereby the Nazirite acknowledged himself a sinner, even in the most sanctified time and actions of his life; and that he could have no access unto God, but by the sacrifice of Christ; so man's best works have no place in justification, Rom. 3. 20.  
Verse 17. shall make] or, shall do, that is, offer (as verse 16.) for a sacrifice of peace-offerings, to give chan●es unto God, by whose grace he had fulfilled his vow. Therefore he rejoiced, keeping a feast before the Lord; for the flesh of the Peace-offerings was eaten by him that brought the sacrifice, when the Lord and his Priest had their portions, Levit. 7. 14, 15.  
Verse 18. the Nazirite] in Greeke, he that viewed; in Hebrew, Nazir. shave] this the Hebrews call, the shaving of purity (or, for cleanness) and it differeth from the former shaving, in verse 9 which was for uncleanness; and figured the purging of his uncleanness▪ but this shaving was in thankfulness, to signify that he had the perfection of his Naziriteship from God, and therefore burned his hair under his sacrifice. This shaving was to be of all his hair: the Hebrews say, if he left but two haeres, he had done nothing, neither had he kept the commandment of shaving, whether he were a clean Nazirite, or an unclean. If he had left two hairs, he was to let all his hair grow, and shave it all again with those two hairs, [after thirty days.] Maim. in N●z. chap. 8. sect. 67. at the door of the Tent] afterward when the Temple was built, they say it was in the women's Court, in the Nazirites' chamber, which was there 〈◊〉 the Southeast corner, and there they boiled their peace-offerings, and cast their hair into the fire. And if he shaved in the City, it would serve: but whether it were in the City or Sanctuary, under the cauldron he was to cast his hair; and he might not shave, till the door● of the court were opened; as it is said, at THED 〈…〉 RE OF THE TENT: not that 〈◊〉 shaved before the door, for that were a contempt of the Sanctuary. Maim▪ in Nezir. ch. 8. sect. 3. Compare here with that in Act. 18. 18. where it is said, having shaved his head in Cenchrea, for he had a vow; by which it seemeth, the shaving was not of necessity to be in the Sanctuary, or in the City of jerusalem. of his Naziriteship] in Greeke, of his vow: so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship. under the sacrifice] to burn it there, and consume it, signifying the end of his vow, performed acceptably to God in Christ, and presented unto him by the Spirit, which is like unto fire, Mat. 3. 11. The Hebrews say, If he be shaved by the peace-offerings, and he be found disallowable, his shaving is disallowable, and his sacrifices profit him not. If he be shaved by the sin-offering, and it be found that it was not stain by the name of a sin-offering; and afterward he bring the peace-offerings and burnt-offering, and oblations as they are commanded; his shaving is disallowable, & his sacrifices profit him not. If he be shaved by the burnt-offering, or by the peace-offrings, and they be slain not by their name, and afterward he bring the other oblations to offer them by their name, his shaving is disallowable, and his sacrifices profit him not. If he be shaved by them three, and any one of them be found right, his shaving is right; And he is to bring the other sacrifices, and offer them after their manner. And wheresoever we say his shaving is disallowable, it frustrateth 30 days; and he is to count 30 days after his disallowed shaving, and bring his offerings. Maiman M 〈…〉 11. of peace-offerings] in Greeke, of 〈◊〉; in Chaldee, of Sanctifications: see Lev. 3. 〈…〉 every Nazirite was to fulfil his vow, and b 〈…〉 own sacrifices, yet are there certain observations by the Hebrews, which are of use for understanding some things in the New Testament. They say, If a man vow to be a Nazirite, he may bring 〈◊〉 father's oblations for himself, and be shaved 〈◊〉 〈…〉 but a woman is not shaved for her father's offerings; this we have learned by tradition. As, he whose 〈◊〉 was a Nazirite, and he separated money to 〈…〉 on's therewith, and he dye, and leave the money 〈…〉 lute (without expressing for what sacrifice it is, 〈◊〉 the son say after his father's death, I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the money which my father separated for his offering: lo, he may bring his offerings with that more 〈…〉 so, if he and his father were Nazirites, and 〈◊〉 father separated money absolutely, and dyeth; and the 〈◊〉 after his father's death, I will shave for my 〈◊〉 money: lo, he may bring his offerings wish the 〈◊〉 but if he say not so, the money falleth to a vo 〈…〉 fearing. If the father die, and leave many sons▪ they 〈◊〉 the money among them, for it is their inherit 〈…〉 every one of them must be shaved for his 〈◊〉 & the first borne hath a double portion. He that 〈◊〉. Upon me be the shaving of a Nazirite, he is 〈…〉 bring the offerings of shaving for cleanness, and 〈…〉 far them by the hand of what Nazirite he 〈◊〉. If he say, upon me be half the oblations of a Nazirite; 〈◊〉 on me be the half of the shaving of a Nazirite; then he bringeth half the offerings by what Naz 〈…〉 he will; and that Nazirite payeth his offerings 〈…〉 that which is his. But if he say, Upon me be the▪ 〈◊〉 of half a Nazirite; then he is to bring the offering 〈…〉 a full Nazirite: for we have no half Naz 〈…〉 Maimony in Nezir. ch. 8. sect. 15▪ 18. By this, 〈◊〉 may see the reason of that which james said unto Paul, though he had no Nazirites vow upon him; We have four men which have a vow on them; 〈◊〉 take, and sanctify thyself with them, and he at 〈…〉 ges with them, that they may shave their heads, 〈◊〉 Then Paul took the men, and the next day sancti 〈…〉 himself with them entered into the Temple, to 〈◊〉 the accomplishment of the days of Sanctification. 〈◊〉, Naziriteship] until that an offering should be 〈◊〉 for every one of them: Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship himself, yet might he contribute with them, and they be partakers of his charges about the sacrifices.  
Verse 19 the sodden shoulder] or, 〈◊〉 arm, meaning the left shoulder, for the right shoulder was due unto him raw, of all peace-offerings. Lev. 7. 32. this was peculiar of the Nazirites ram only, and not due to the Priest from any other sacrifice. The manner of this service, was thus; The ram was killed, and the blood sprinkled, and the b 〈…〉 〈◊〉 and the fat of the intralls taken out. After 〈◊〉 the flesh was cut in pieces, and the breast and the 〈…〉 der were put apart: and the rest of the ram was 〈…〉 den in the women's court. And the Priest tocke 〈…〉 sodden shoulder of the ram, with one of 〈◊〉 〈…〉 cakes brought therewith, with the breast and the (other shoulder, and the fat: and he 〈…〉 th' them all on the Nazirites hands; and the Priest put his heads under the owner's hands, and waved all before the Lord. Maimony in Maaseh hak 〈…〉, ch●●. 9 sect. 6. 9 After the waving, the fat was salted, and burned 〈◊〉 the Altar: the breast and shoulder was meat for the Priests; but they had no right unto them, till after the fat was burned. And the cake which was waved, and the sodden shoulder were eaten by the priests; and therest of the bread, with the residue of the flesh, was eaten by the owners; as is showed by Maimony in Maaseh ●akorbanoth, ●h. 9 sect. 6. 9 12. See the notes on Lev. 3. and 7. ch. In that the other shoulder (besides the ordinary gift) was here given to the Lords Priest, it taught the Nazirites as they had received more special grace of God to perform their vows, so they should give him more special thankes.  
Verse 20. wave them] this shoulder was waved (of which word, see the annotations on Exod. 29. 24.) the other was heaved up ward, called therefore the heave shoulder, by which motions, performed by the Priest's hands under the Nazirites, God taught them that the perfection and acceptation of all their actions, was through the mediation of our great Priest Christ jesus, by whom we are to offer the sacrifice of praise to God continually, that is, the fruit of the lips, confessing to his name, Heb. 13. 15. holy] Hebr. holiness, that is, an holy portion for the Priest to eat; so the Nazirite was taught to give the glory of his Sanctification unto Christ, whom the Priest here figured. wave breast▪ Hebr. breast of waving, and shoulder of heaving; those which the Priest had of all the Peace-offerings, Levit. 7. may drink wine] or, shall drink, if he will, and also shave his head when he will, and be unclean by the dead; for now he was discharged of his vow. Though here special mention is made of drinking wine, which being for the comfort and cheering of man's hart, might signify the fruit and comfort which followeth affliction and humiliation, when sorrow and mourning shall be done away. And where it is said, and after, he may drink; it showeth that before the shaving and sacrifices here appointed, he might not drink wine, though the time of his vow were expired. The Hebrews say, A Nazirite that hath fulfilled the days of his Nazirite ship, and is not shaved with the shaving for cleanness; it is unlawful for him to be shaved, or to drink wine, or to be defiled by the dead, as he was before: & all the particulars of Naziriteship are upon him; and if he be shaved, or drink wine, or be defiled, he is beaten. Maim. in Neziruth, ch. 4. s. 12.  
Verse 21. his oblation] understand, this is his oblation; or, as the Greek saith, his gift. for his N 〈…〉 ship] in thankfulness to God for giving him grace to fulfil his Naziriteship; and to make atonement for his sins committed under that his vow. This ordinance of Nazirites, was a special glory in Israel, Amos 2. 11. where their Nazirites were purer than snow, they were whiter than milk, they were more ruddy in body than Rubies, their polishing 〈◊〉 of Saphir, Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow, were endued. Yet was it but a legal service, which by Christ is taken away; in whom we have obtained a more glorious state, being washed from our sins in his own blood, whereby we are whiter than Snow, Rev●●. 1. 5. Psalm. 51. 9 and being sanctified by his Spirit, we have our conversation in Heaven, from whence also we look for our Saviour, the Lord jesus Christ, Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which believe, we have written and concluded, that they observe no such thing: and it is a Canon of the Hebrew Doctors, that The Samaritan (or Gentile) hath no Naziriteship; Thalmud in Nazir. ch. 9 And by the overthrow of the City and Temple of the jews by Nebuchadnezar, the Nazirites visags became blacker than acoale, they were not known in the streets, their skin cleaved to their bones, it was withered, it became like a stick. Lam. 4. 8. that they might be taught to look for a better sanctification, which Christ should give in the heavenly jerusalem, in the light whereof, the nations of them which are saved do walk, and into which, nothing that defileth shall enter, Rev. 21. 24. 27. where that is fulfilled which the Hebrews say of the Nazirite, that he is warned not to defile himself by the dead, because the power of uncleanness may not enter into the holy Temple; as it is written (in Song. 4. 7.) Thou art all fair, my love, there is no blemish in thee. R. Menachem on Num. 6.  
Verse 22. jehovah spoke] after that the people were instructed with God's Covenant, set in order round about his Sanctuary, and sanctified in that their order; the Law is here given for the blessing of them in that holy state of life. For who so looketh into the perfect law of liberty, and continueth, he, being not a forgetful hearer, but a doer of the work, he shall be blessed in his doing. jam. 1. 25.  
Verse 23. his sons] the Priests to whom this office of blessing the people is in special manner committed; as it is said, them hath Ichovah thy God chosen, to minster unto him; and to bless in the name of jehovah, Deut. 21. 5. And Aaron was separated, that he should sanctify the most holy things, he and his sons for ever; to burn (incense) before jehovah, to minister unto him, and to bless in his name for ever, 1 Chron. 23. 13. Herein the work of Christ (a Priest for ever after the order of Melchisedeck, Psal. 110.) was figured; whom God sent to bless us, in turning away every one of us from his iniquities, Act. 3. 26. whose first Doctrine began with manifold blessings, Matth. 5. 2.— 12. who also having fulfilled his ministry here on earth, lifted up his hands and blessed his Disciples, and so was carried up into heaven, Luke 24. 50, 51. Therefore when he was to come into the world, the Priest of Aaron's seed, when he should have blessed the peo ple, was speechless, Luke 1. 21, 22. to signify that the end of his Priesthood was at hand, and that the people should look for another Priest, in whom all nations should be blessed, Gal. 3. 8. And in this respect we may have use of the jews tradition, that their Priests (of Aaron's stock) were to lift up their hands and bless the people in the Morning, but not at the Minchah (or Evening sacrifice,) Maimony treat, of Prayer, chap. 14. 〈◊〉. 1. for in these last days (the Evening of times) God hath spoken unto us by his Son, whom he hath appointed heir of all things, Heb. 1. 1. 2. The Hebrews also say, the reason why this blessing is mentioned when the Tabernacle was erected, was because from the Tabernacle that is above the abundance of blessing is spread abroad on them that are beneath▪ R. Menachem Rakanat, on Num. 6. Which is indeed fulfilled in Christ, the Minister of the true Tabernacle, which the Lord pitched, and not man: who if he were on earth, should not be a Priest; but, through the veil that is his flesh, he is entered into heaven itself, now to appear unto the face of God for us: Heb. 8. 2. 4. and 10. 2. 20. and 9 24. Thus shall ye bless] The Priest blessed standing, as it is written, to stand before jehovah, to minister unto him, and to bless in his name, Deut. 10. 8. And it was with lifting up of hands, as it is said, And Aaron lift up his hand towards the people, and blessed them, Levit. 9 22. which gesture our Lord Christ also used, when he blessed his disciples, Lu. 24. 50. The Hebrew Doctors understand the word Thus, to imply both matter and manner, whereof they have sundry traditions; as, Thus shall ye bless, standing; Thus, with lifting up of hands; Thus, in the holy tongue [that is Hebrew;] Thus, with your faces against (the people's) faces; Thus with an high voice; Thus, by (Gods) expressed name [jehovah] if (ye bless) in the Sanctuary. It is not lawful for the Priests in any place, to add any blessing unto these three verses; as to say (like Deu. 1. 11.) The Lord God of your fathers, make you a thousand times so many more as ye are, or any the like: Maimony in treat. of Prayer, chap. 14. sect. 11. 12. The manner they also say was thus, The Priests went up to the bank (or stage) after that the Priests had finished the daily morning service, and lifted up their hands on high above their heads, and their fingers spread abroad; except the high Priest, who might not lift his hands higher than the Plate (whereof see Exod. 28. 36.) and one pronounced (the blessing) word by word, till the three verses were ended. And the people answered not after every verse, but they made it in the Sanctuary one blessing, and when they had finished, all the people answered, Blessed be the Lord God, the God of Israel, for ever and ever. And he pronounced God's name as it is written with I●●h: but in the city (or country) they pronounced it Adonai (Lord) for they mention not the name as it is written, save in the Sanctuary only. And after Simeon the just was dead, the Priests left off blessing by God's proper name [jehovah] even in the Sanctuary, to the end that no man which was not honest and of good esteem, might learn it. The Priest's blessing is not pronounced in any place, but in the holy (Hebrew) tongue; as it is said, THUS SHALL YE BLESS, etc. The lifting up of hands, is by ten Priests of the number. A Synagogue which is all of Priests, they all lift up hands, and the women and children answer Amen. If there remain ten Priests moe than they which are gone up the bank, the ten answer Amen. A Congregation wherein there is no Priest, but a Minister only, he lifteth not up his hands: but when he is come to conclude with peace, he he saith, Our God, and the God of our father's ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant, which was pronounced out of the mouth of Aaron and his sons the Priests with thy Saints, as it is said, THE LORD BLESS THEE AND KEEP ETHEE, etc. A Priest that hath lift up his hands in one Synagogue, and goeth to another Synagogue, and findeth the Congregation at prayer, and they are not come to the Priest's blessing, he lifteth up his hands for them, and blesseth them, though it be oft times in a day, Maim▪ treat. of prayer▪ chap. 14. sect. 9, 10, 11. and chap. 15. sect. 9, 10, 11. By these their traditions it appeareth, that the not pronouncing of God's name jehovah, as it is written, was a device of their own, first restraining it to the Sanctuary and blessing only; at last, omitting it in the Sanctuary also, lest it should be by the unworthy polluted, as they supposed. Yea so fare went they in this their preciseness, as they say, that their first wise men taught not this name to their disciples or sons which were of honest conversation, but once in seven years: Maim. ibidem, c. 14. sect. 10. And this it seemeth they did because the nations corrupted the name, calling him jao, jave, jabe, jevo, jovis, and sundry other ways, (as in humane writers is yet to be seen;) and applied those names sometime to false Gods. Of the meaning of this name jehovah, see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing, see Gen. 14. 19 20.  
Vers. 24. jehovah bless thee] The name jehovah thrice repeated in this blessing, is a mystery of the Trinity in the Godhead, the Father, the Son, and the Holy Ghost, into whose name we are baptised, Mat. 28. 19 which jehovah is one, and his name one, Deut. 6. 4. Zach. 14. 9 So the Apostle beginneth wishing Grace and Peace, from him which Is, and which Was, and which Is to come, [that is, jehovah God the Father] and from the seven Spirits which are before his throne, [that is, the Holy Spirit, whose graces are seven, that is, manifold and plentiful; but though there be diversities of gracious gifts, yet it is the same Spirit, 1 Cor. 12. 4.] and from jesus Christ: Revel. 1. 4, 5. And another Apostle concludeth, The grace of the Lord jesus Christ, and the love of God, and the communion of the holy Spirit 〈◊〉 with you all, Amen. 2 Cor. 13. 14. Which, as all other blessings, are derived from this set down by Moses: who showeth the grace of God the Father, in blessing, that is, giving all good things, both for this life, and that which is to come; as it is written, Blessed be the God and Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings, in heavenly (things) in Christ, etc. Ephes. 1. 3. This blessing God offered the jews, when he sent his Son jesus to bless them, in turning away every one of them, from his iniquity; Act. 3. 26. The Hebrew Doctors (as R. Menachem Rakanat on th●● place) have also noted how this name of God [jehovah] is thrice mentioned, and every time with 〈◊〉 different accent in the Hebrew, implying a mystery: which cannot better be applied than to the three distinct persons of the holy Trinity. 〈◊〉 thee] in grace and good estate, and safe from evil, as it is said, jehovah will keep thee from all evil, he will keep thy soul, Psal. 121. 7. And for good, it is spoken in 1 Chron. 29. 18. So our Saviour prayeth, Holy Father, keep through thine own name, those whom thou hast given me, that they may be one, as we are: and, keep them from the evil: john 17. 11. 15.  
Ver. 25. his face to shine upon thee] or, his countenance to shine (to be lightsome) unto thee. For face, the Chaldee putteth Shecinah, the Divine Majesty: whereby Christ seemeth to be meant, as is noted on Exod. 34. 9 God's face, sometime signifieth his anger, as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour, Psal. 21. 7. But the light or shining of his face, usually meaneth his loving favour and salvation in Christ; as, Cause thy face to shine, and we shall be saved, Psal. 80. 4. 8. 20. and, The light of thy face, because thou didst favour them. Psal. 44. 4. So this second branch respecteth Christ, the Lamb which is the light of the world, and of the heavenly jerusalem, joh. 8. 12. Rev. 21. 23. whose face shined at the Sun, Rev. 1. 16. of whom it is said, God who commanded the light to shine out of darkness, hath shined in our hearts, (giving) the light of the knowledge of the glory of God, in the face of jesus Christ, 2 Cor. 4. 6. So in him is that saying fulfilled, In the light of the king's face is life: and his favour is as a cloud of the latter rain: Prov. 16. 15. And this blessing implieth deliverance out of misery, as appeareth by Psal. 80. and Dan. 9 17. who saith, Cause thy face to shine upon thy Sanctuary, which is desolate. be gracious] or, as the Greek translateth, be merciful. This Grace is opposed to all man's works, with which it cannot stand, Rom. 11. 6. and 4. 4. and it is bestowed on whom God will, Exod. 33. 19 Rom. 9 15, 16. by which grace, we are saved, through faith, God having showed the exceeding riches of his grace, in his goodness towards us, through Christ jesus, Ephes. 2. 7. 8. by whom grace reigneth through righteousness, unto eternal life, Rom. 5. 21. Therefore the Apostle blesseth the Churches, with the grace of our Lord jesus Christ, Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses; but grace and truth came by jesus Christ, joh. 1. 17.  
Verse 26. lift up his face] this in men, signifieth a comfortable and cheerful countenance and carriage, joh 29. 24. 2 Sam. 2. 22. so here in God towards his people; and by face understand as before the light of his face, that is, his favour; as in Psal. 4. 7. jehovah lift thou up the light of thy face upon us; and it signifieth the applying and communicating of God's foresaid grace, to man's conscience and ceiling, as after it is said, Thou hast put gladness in mine heart, etc. Psal. 4. 8. Thus the first branch of the blessing (in verse 24.) implieth the love of the Father; the second (in verse 25.) the grace of the Son; and this third, the communion of the Holy Ghost; as the Apostle distinctly expoundeth this blessing, in 2 Cor. 13. 14. And by this Spirit, all gracious gifts, of wisdom, knowledge, faith, prophecy,, and the like, are given to the Church, 1 Cor. 12. 8-11. The word face sometime meaneth anger, as before is noted; and the Hebrew Nasa, Lift up, is sometime used for taking away, as in Exod. 10. 19 and so the Chaldee translateth this here, The LORD remove (or take away) his anger from thee. The same exposition the Zohar also giveth of this place, that wrath may be taken away, and not found in the world. and give] Hebr. and put (or dispose) unto thee, that is, communicate with thee: which the Greek translateth give: and in the Scriptures one of these words is used for another: as he hath put thee, 1 Kings 10. 9 or, he hath given thee, 2 Chron. 9 8. So, put glory, jos. 7. 19 that is, give glory, and to put mercy, Esai. 47. 6. is to give or communicate the same. Peace] this word generally signifieth all prosperity, and the perfect enjoying of all good things; it is opposed to war, Eccles. 3. 8. to discord and onmitie, Ephes. 2. 14, 15. Luke 12. 51. to tumult and confusion, 1 Cor. 14. 33. and to all adversity, Gen. 43. 27. 2 Kings 4. 26. joh. 16. 33. and is therefore added for a conclusion of blessings, Psal. 29. 11. & 125. 4. 1 Pet. 5. 14. This peace is obtained by jesus Christ, Eph. 2. 14, 15, 17. Rom. 5. 1. and enjoyed by the Holy Ghost, Rom. 8. 6. 9 & 14. 17. And the peace of God which passeth all understanding, shall guard our hearts and minds through Christ jesus, Phil. 4. 7. And the Hebrew Doctors expound this peace, to be the kingdom of the house of David; R. Nathan in Siphri: which is true, for when the Angel said, Unto you is borne this day, in the city of David, a Saviour, which is Christ the Lord; then the heavenly host sang, Glory to God in the highest, and on earth peace, Luke 2. 11— 14. and one part of his name is, THE PRINCE OF PEACE; Esai. 9 6.  
Verse 27. And they shall] the Priests in all ages, such as were meet to serve in the Sanctuary, performed this as the other services. The Hebrew Canons have here their limitations; they say, Six things do let from lifting up the hands (to bless) 1 the tongue, 2 blemishes, 3 transgression, 4 years, 5 wine, 6 and uncleanness of hands. The tongue, as if they stammer and cannot pronounce the letters aright, or lisp, etc. Blemishes, as if they have any blemishes in their face, hands, or feet; as if they have crooked fingers, etc. Transgression, as if a Priest hath killed a man, though unawares, and though he have repent for it, yet may he not lift up his hands, Esai. 1. 15. Or, if the Priest have served idols, etc. though he have repent for it, he may never lift up hands; as it is written (in 2 Kings 23. 9) The Priests of the high places came not up to the Altar, etc. and blessing is as a service, Deut. 21. 5. Years, as a young Priest lifteth not up his hands till he be fully come to his age. Wine, as if he have drunk a quarter (of a Log) of wine, he may not lift up his hands, till he hath put away his wine from him, Levit. 10. 9 Uncleanness of hands, as a Priest that hath not washed his hands, may not lift them up (to bless) but he must wash his hands, as they use to sanctify them for service, and afterwards he blesseth. Maim. treat. of Prayer, chapt. 15. sect. 1. 5. put my name] or, impose my name; which the Chaldee expoundeth, shall put the blessing of my name; and Chazkuni saith, the memorial of my name in every blessing. It seemeth to be meant of the Priest's gesture, that they should lift up their hands towards the people, as did Aaron, Levit. 9 22. for a sign that the name and blessing of God was imposed upon them; and The name of jehovah is a strong tower: the righteous runneth into it and is safe, Prov. 18. 10. So now in Baptism, the name of the Father, Son and Holy Ghost, is put upon us, Matth. 28. 19 and they that inhabit jerusalem which is from above, see the face of God, and his name 〈◊〉 in their foreheads, Rev. 22. 4. I will bless them] the Greek addeth, I the LORD will bless them: and jonathan in his Thargum paraphraseth, I by my word will bless them; and Chazkuni explaineth it, that the Priests should not say, we have blessed Israel. God here annexeth a promise to this ordinance, for to strengthen the faith of Israel walking in his fear; & so the word them is to be understood both of people and Priests; as it is said, He will bless the house of Israel, he will bless the house of Aaron; he will bless them that fear jehovah, the small with the great, Psalm. 115. 12, 13. and his blessing, it maketh rich; and he addeth no sorrow with it, Prov. 10. 22. And whereas the Priests were sometime simple, and sometime wicked men; as the sons of Eli, were sons of Belial, 1 Sam. 2. 12. lest any should despise the ordinance of God for their unworthiness, this promise is here added. And in the Hebrew Canons, they have this rule; Do not marvel and say, what availeth the blessing of this simple (priest?) For the receiving of the blessing dependeth not on the Priests, but on the holy blessed God; as it is written, They shall put my name upon the sons of Israel, and I will bless them, Numb. 6. 27. The Priests do the commandment which is commanded them; and the holy blessed God, in his mercy blesseth Israel, according to his pleasure. Maim. treat. of prayer, chap. 15. sect. 7.    

CHAP. VII.  
1 When the Tabernacle was set up, anointed and sanctified, the Princes of the tribes give six wagons and twelve Oxen, for the service of the Sanctuary, which were given to the Levites of Gershon and Merari. 10. The twelve Princes offer every one in his day, vessels of silver and gold, and cattles for sacrifices of all sorts, at the dedication of the Altar, 84. The sum and weight of all the vessels, and number of all the sacrifices which the Princes did offer. 89. God speaketh unto Moses from the Mercy-seat in the Tabernacle.  
ANd it was, in the day when Moses had finished the rearing up of the tabernacle, & had anointed it, & sanctified it, & all the instruments thereof; & the altar, and all the instruments thereof; and had anointed them, and sanctified them: Then offered the Princes of Israel, heads of the house of their fathers; they were the Princes of the Tribes: they were those that stood over them that were mustered. And they brought their oblation before jehovah; six covered wagons, and twelve oxen; a waggon for two of the Princes, and an ox for one: and they brought them near, before the Tabernacle. And jehovah said unto Moses, saying; Take it of them, that they may be to serve the service of the Tent of the Congregation: and thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. Two wagons and four oxen, he gave unto the sons of Gershon, according to their service. And four wagons and eight oxen, he gave unto the sons of Merari, according to their service, under the hand of Ithamar, the son of Aaron the Priest. But unto the sons of Kohath he gave none, because the service of the Sanctuary was upon them, they should bear with shoulder.  
And the Princes offered, for the dedication of the altar, in the day that it was anointed▪ and the Princes offered their oblation, before the altar. And jehovah said unto Moses: One Prince for a day, one Prince for a day shall they offer their oblation, for the dedication of the altar.  
And he that offered his oblation in the first day, was Naasson the son of Amminadab, of the tribe of judah. And his oblation was one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin, of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a meat-offering. One cup, of ten shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke, of the goats, for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this Was the oblation of Naasson, the son of Amminadab.  
In the second day, offered Nethaneel the son of Zuar, the Prince of Issachar. He offered his oblation, one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin, of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offring. One cup of ten shekels of gold, full of incense. One bullock, a youngling of the herd; One ram, one lamb of his first year, for a burnt offering. One goat-bucke o● the goats, for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Nethaneel the son of Zuar.  
In the third day, the Prince of the sons of Zabulon: Eliab, the son of Helon. His oblation was, one silver dish, an hundred and thirty shekels was the weight thereof: one silver basin, of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a burnt offering. One goat-bucke of the goats, for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Eliab, the son of Helon.  
In the fourth day, the Prince of the sons of Reuben: Elizur, the son of Shedeur. His oblation was one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a burnt-offering. One goat-bucke of the goats for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lams of the first year: this was the oblation of Elizur, the son of Shedeur.  
In the fift day, the Prince of the sons of Simeon: Shelumiel the son of Zurishaddai. His oblation was one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullock, a youngling of the ●erd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goats for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Shelumiel, the son of Zurishaddai.  
In the sixth day, the Prince of the sons of Gad: Eliasaph the son of Deguel. His oblation was, one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin, of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goats for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Eliasaph, the son of Deguel.  
In the seventh day, the Prince of the sons of Ephraim: Elishama, the son of Ammihud. His oblation was, one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goats, for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Elishama, the son of Ammihud.  
In the eighth day, the Prince of the sons of Manasses: Gamaliel, the son of Pedahzur. His oblation was one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goats, for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Gamaliel, the son of Pedahzur.  
In the ninth day, the Prince of the sons of Benjamin: Abidan, the son of Gidioni. His oblation was one silver dish, an hundred and thirty Shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup of ten shekels of gold, full of incense. One Bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goats, for a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Abidan, the son of Gideon●.  
In the tenth day, the Prince of the sons of Dan: Ahi●zer, the son of Ammishaddai. His oblation was, one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup often shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a burnt-offering. One goat-bucke of the goats, for a sin offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Ahiezer, the son of Ammishaddai.  
In the eleventh day, the Prince of the sons of Aser: Pagiel, the son of Ocra●. His oblation was, one silver dish, an hundred and thirty shekels was the weigh● thereof; one silver basin of seventy shekels, by the shekel of the Sanctuary: both of them full of fine flower mingled with oil, for a Meat-offering. One cup often shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goats, for a sin-offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Pagiel, the son of Ocran.  
In the twelfth day, the Prince of the sons of Naphtali: Ahira, the son of Enan.  
His oblation was, one silver dish, an hundred and thirty shekels was the weight thereof; one silver basin of seventy shekels, by the shekel of the Sanctuatie: both of them full of fine flower mingled with oil, for a Meat-offering. One cup often shekels of gold, full of incense. One bullock, a youngling of the herd; one ram, one lamb of his first year, for a Burnt-offering. One goat-bucke of the goat's ●o● a sin- offering. And for a sacrifice of Peace-offerings, two oxen, five rams, five hee-goats, five lambs of the first year: this was the oblation of Ahira, the son of Enan.  
This was the Dedication of the Altar, (in the day when it was anointed;) by the Princes of Israel: twelve silver dishes, twelve silver basons, twelve cups of gold. Every silver dish weighed an hundred and thirty shekels, and every basin, seventy: all the silver of the vessels, weighed two thousand and four hundred shekels, by the shekel of the S 〈…〉▪ The cups of gold were twelve, full of incen 〈…〉 every cup weighed ten shekels, by the 〈…〉 the Sanctuary: all the gold of the cups, was an hundred and twenty shekels. All the oxen for the Burnt-offering, were twelve bullocks; the rams twelve; the lambs of the first year, twelve; and their Meat-offering: and the goat-buckes of the goats, twelve, for the sin- offering. And all the oxen for the sacrifice of Peace-offerings, were twenty and four bullocks; the rams sixty, the hee-goats sixty, the lambs of the first year, sixty: This was the Dedication of the Altar, after that it was anointed. And when Mo●●● was gone in, into the Tent of the Congregation, to speak with him; then he heard the voice of him speaking unto him, from above the Covering-mercie-seat, that was upon the Ark of the Testimony, from between the two Cherubims: and he spoke unto him.  

Annotations.  
FInished the rearing up] that is, had fully set u● the Tabernacle, which was reared the first day of the first month of the second year after their coming out of Egypt, Exod. 40. 17, 18, etc. anointed it] as was commanded, Exod. 40. 9 (〈◊〉 the holy oil appointed to be made, in Ex●●. 〈◊〉 23— 26, 27, 28.) the performance whereof is mentioned in Levit. 8. 10, 11. Because the Sanct●●●● and Altar were the chiefest things, and 〈◊〉 the oblations, Matth. 23. 17. 19 therefore the P 〈…〉 ces performed not this homage following, till they were set up and anointed.  
Verse 2. Then offered] Heb. And the Princes, &c▪ offered. This offering was in the second month of the second year after they were come out of Egypt, after that the Princes had been appo 〈…〉 with Moses and Aaron to number the people, Numb. 1. 1, 2, etc. and the tribes had been 〈◊〉 in order about the Tabernacle, Numb. 2. according to which order they here bring their offerings ●or the dedication of the Altar. And so the first note on Exod. 40. 2. is to be corrected, where the offerings of these Princes are said to be in the first month, which should follow after in the second▪ heads] that is, governor's, as the Greek translateth the twelve rulers (or, princes) 〈…〉 houses: see Numb. 〈◊〉. 16. stood over them that were mustered] or, that were numbered: the Greek ●aith over the visitation, (or, muster:) of whom it 〈◊〉 said to Moses, in Numb. 1. 5. these are the 〈◊〉 〈◊〉 the men which shall stand with you. So at the making of the Tabernacle, the Rulers brought pr●●●ous beryl stones, and filling stones for the Ep●●●, etc. Exod. 35. 27. And for the building of the Temple▪ the Princes offered willingly, and gave for the 〈…〉 of the house of God, gold, silver, brass, etc. 1 Chron. 29. 6, 7, 8.  
Verse 3. their oblation] Hebr. their Korban; in Greek, their gifts. This oblation was for the public service of the Tabernacle, to carry it when 〈◊〉 removed, verse 5. Chazkuni here saith, it was to make atonement, for that they had numbered Israel, as in Numb. 31. 49, 50. Thy servants have taken the sum of the men of war, etc. and there lacketh not one man of us; we have therefore brought an oblation for the LORD, etc. to make an atonement for our souls before the LORD. covered wagons] or, coach wagons, according to the Greek version: and so the Hebrew Tsabbim is used for coaches in Esai. 66. 20. The Chaldee and other Hebrews expound them covered wagons. In Levit. 11. 29. Tsab is a Tortoise, so called of the shell that covereth it: accordingly here they may be called wagons Tsab, of the Tortoise (or of covering) because they were like to a Tortoise, covered above. Chazkuni expoundeth Tsab for Tsaba an host (or army,) by cutting off the last letter, and so they were named, wagons that went in the army for the service of the Tabernacle: to which one Greek version agreeth, translating it Dunameos. a wag●n] that is, one waggon for two Princes. for one] that is, as the Greek translateth, for every one. Thus in their gifts they were partly several, partly joined in communion, two and two, for a waggon. The Hebrews compare the number of six, with the six several blessings, in Numb. 6. 24, 25, 26. and the twelve oxen, according to the number of the twelve tribes: R. Menachem on Numb. 7. before the Tabernacle] to present them there unto God. jonathan in his Chaldee paraphrase addeth, Moses would not receive them of them, & they brought them near (or offered them) before the Tabernacle. And Sol. jarchi so explaineth it, because Moses received them not from their hand, till he was commanded by the mouth of God.  
Verse 5. that they may be to serve] or, and let them be to serve the service, that is, to do the work; as the Greek translateth, and they shall be for the ministerial works of the Tabernacle of Testimony.  
Verse 8. four wagons, etc.] Because the service of the Merarites was heavier than the Gersonites, as having the charge of the boards, bars, pillars, and sockets of the Tabernacle; whereas the Gersonites carried but the curtains, cover and hanging, Numb. 4. 31. 25. therefore the Merarites had as many more wagons and oxen, as the Gersonites. in the hand] that is, under the guidance and government of Ithamar: see Num. 4. 28, 33.  
Verse 9 of the Sanctuary] or, of the holy things, Hebr. of the holiness: meaning, the Ark, Table, Candlestick, Altars, etc. see Num 4 5— 15. was upon them] the Greek translateth, they have the ministerial things of the holy. with shoulder] that is, as the Greek explaineth it, they shall be are them on (their) shoulders, and no otherwise; therefore when the Ark was carried on a waggon, God was angry, and killed Vzzah, 2 Sam. 6. 3, 7. then David acknowledged that the Lord had made a breach among them, because they sought him not in d●e order, 1 Chron. 15. 1●.  
Verse 10. the 〈◊〉] or, the 〈◊〉, consecration; called in Hebrew Chanuc 〈…〉, which when it is spoken of men, meaneth the C 〈…〉 sing▪ initiation, information and training up to any new thing which they were not accustomed to before: when of other things, as of Temples, Altars, Houses, or the like, it meaneth the first using of them, or dedication & consecration to their first use, which was done with solemnity; as Solomon 〈…〉ted the house of God, 2 Chron. 7. 5. and kept the dedication of the Altar seven days, 2 Chro●. 7. 9 and at the return out of Babylon, they kept the dedication of the house of God, with joy, and offered at the dedication thereof, 100 bull●●cks, 200 rams, 400 lambs, etc. Ezr. 6. 16▪ 17. So they kept the dedication of the wall of jerusalem, with gladness, thanksgiving, singing, cymbals, psalteries, harps, etc. and with offering of sacrifices and great joy, N●hem. 12. 27— 43. And David made the 30 Psalm, for the dedication of his house. And all the Israelites used to dedicate their dwelling houses, Deut. 20. 5. Likewise in the Maccabees' time, they kept the dediction of the Altar eight days, with sacrifices and gladness, and ordained it to be so kept yearly, 1 Mac. 4 54, 56▪ 59 which ordinance was kept in Christ's time, joh. 10. 22. The like observation is found also among the Heathens, who dedicated their idols with music and solemnity, Dan. 3. 2, 〈◊〉▪ This Dedication is named in Greek, 〈◊〉, and the feast is called 〈◊〉▪ ●o●. 10. 22. of new making or using, or in memory of the new making of any thing. So the solemnity of the Law at Mount Sinai, in Exod. 24. was a dedication; as the Apostle saith, it was not dedicated without blood, Heb. 9 18. and Christ is said to have dedicated for us a new and living way into the holy heavens. Heb. 10. 20. And now, that the altar might be consecrated for the oblations of all Israel at all times, the Princes of the twelve tribes dedicate the same with gifts and sacrifices of all sorts, and great solemnity twelve days; so testifying their faith and joy in Christ (whom the Altar figured) by whom they should offer the sacrifice of praise to God continually, Heb. 13. 10— 15. And this was a distinct thing from the former oblation, as S●l▪ ●arc●i here observeth; After they had voluntarily given the wagons and oxen to carry the Tabernacle, their heart stirred them up to offer voluntary offerings for the Altar, to dedicate it. before the Altar] to present them there unto the Lord: whereupon jarchi again saith, that Moses received it not from their hana, until he was commanded by the mouth of the Power▪ that is, of God. And here we may observe the Hebrews phrase, which call God the Pow●r; as do the Evangelists, saying, Ye shall see the So●●e of man sitting on the right hand of the Power, Mat. 26. 64. and Mark 14. 62. which is explained in Luk. 22. 69. the power of God. So the Son of the Blesssed▪ Mark 14. 61. that is, the Son of God, Matth. 26. 63.  
Verse 11. One Prince for a day] this sentence twice written, is for more plainness & exactness, and solemniey of the action: as also to show an equal right that all the Princes and Tribes had in the Altar now to be dedicated; and how the Lord esteemed of the religious duty now to be performed, which he would have done in distinct days. Wherefore he also writeth their particular offerings at large, repeating the same things twelve times together.  
Verse 12. Naasson] Hebr. Nachshon: so in Num. 1. 7. of the tribe] or, for the tribe; in which sense the oblation was not for his own person, but for the whole tribe whereof he was governor: but the Greek translateth, Prince of the tribe of Indas. Here the Captains of the tribes offer every one in his day, not according to their births, or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary, in Num. 2. beginning at the East quarter, proceeding to the South, then to the West, and ending at the North, (according to the course of the Sun) as may be viewed thus; of 



East.  
1. judah: Naasson, verse 12.  
2. Issachar: Nethaneel, verse 18.  
3. Zabulon: Eliab, verse 24.    


South.  
4. Reuben: Elizur, verse 30.  
5. Simeon: She lumiel, verse 36.  
6. Gad: Eliasaph, verse 42.    


West.  
7. Ephraim: Elishama, verse 48.  
8. Manasses: Gamaliel, verse 54.  
9 Benjamin: Abidan, verse 60.    


North.  
10 Dan: Ahiczer, verse 66.  
11. Aser: Pagiel, verse 7●.  
12. Naphtali: Ahira, verse 78.     Thus God would have that order kept in their oblations, which he had appointed for their situations, Num. 2. and so likewise for their journeyings, Num. 10. 14— 27. to show that he is not the author of confused tumult, but of peace, 1 Cor. 14. 33. And judah in Naasson his son, was first in these oblations (as in many other things,) for to type out the honour of Christ, who was to be his son according to the flesh, Heb. 7. 14.  
Verse 13. dish] or, charger, platter, in Hebrew Kag●nara●; in Greek, Trublion, which word is used for a dish, in Mat. 26. 23. Such dishes were used to set the Shewbread in, on the golden Table, Exod. 25. 29. and thirty shekels] the word shekels is expressed in the Chaldee version, and rightly, as the next words manifest: the shekel spoken of in the Law weighed three hundred and twenty barley corns, saith Maimony in treat. of shekels, ch. 1. sect. 2. See the notes on Gen. 20. 16. basin] or, vial; called in Hebrew Miz●ak, of pouring out; in Greek Phialee, a vial; which word is used in Rev. l. 16. where the vials of God's wrath are poured out. Such basons or vials were used to carry the blood of the sacrifices to the Altar, where it was poured out: of them mention is made in Zach. 14. 20. the p●ts in the LORDS house, shall be like the basons before the Altar. shekel of the Sanctuary] or, of Sanctity, that is, the holy shekel, as the Greek translateth it; which weighed 〈…〉 rahs, Num. 3. 47. and Exod. 30. 13. 〈…〉 offering] or, Minchah: of this see Levit●. 2.  
Verse 14. of gold] touching this, C 〈…〉 noteth, the cup itself was of gold, and the weight o● it was by silver shekels. So jonathan in his T●●rgum saith, One cup weighing ten shekels of silver, 〈◊〉 (the cup) was of gold. This is plain by the 〈◊〉 verse following: there Sol. jarches saith, that 〈◊〉 shekels of gold weighed not so much as the silver 〈…〉 kels. of incense] or, perfume, in Hebr. K 〈…〉 every meat-offering of flower as it was 〈◊〉 with oil, so it had frankincense (Lebonah) 〈◊〉 Levit. 2. 1. but the incense (Ke●oreth) was ●or the golden Altar, the making whereof is described 〈◊〉 Exod. 30. 34. etc. Sol. jarchi here noteth, 〈◊〉 incense for any particular person, nor for the 〈◊〉 (brazen) Altar, but this only. So it was an extraordinary oblation for this present action.  
Verse 15. bullock] in Chaldee, a 〈◊〉; in Hebrew, Par, which is a young bull of the second or third year: see the notes on Exod. 29. 1. 〈◊〉 ling] Hebrew, son of the herd (or 〈◊〉 Exod. 29. 1. ram] which also was of the second year, as lambs were of the first: see the notes on Levit. 1. 10. his first year] Hebr. son of his year: of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering] the Law and signification hereof, see in Levit. 1.  
Verse 16. goat-bucke] a goat of the second year such was the ordinary Sin-offering for a ruler; see Levit. 4. 22, 23. But this is brought for s 〈…〉 e 〈◊〉 general, not for any special sin, which L 〈…〉. 4. treateth of: and so it was also extraordinary, 〈◊〉 Chazkuni here observeth, This (man) 〈◊〉 voluntary incense, whereas no particular p 〈…〉eth voluntary incense: this bringeth a 〈…〉 which is not for sin, whereas no particular 〈◊〉 bringeth a sin-offering, but for sin.  
Verse 17. of Peace-offerings] in greek, of 〈…〉tion; in Chaldee, of sanctifications: see Levit. 〈◊〉 where the Law of this sacrifice is opened. T 〈…〉 sacrifices of all sorts, figuring the death of C 〈…〉, and benefits to be reaped thereby, they recon 〈…〉 and made themselves & theirs acceptable to God, and were made partakers of his grace, to rem 〈…〉 of sins, justification and sanctification through faith, and by the work of the Holy Ghost; in the communion and feeling whereof they rejoiced before God.  
Verse 18. Nethaneel the son of Zuar] called in Greek Nathanael the son of Sogar: see Num. 1. 〈◊〉 Prince] this title is given to all 〈◊〉 〈…〉 cept Naasson of judah, who offered first: 〈◊〉 Chazkuni giveth this reason, He is not 〈…〉 that he might not be puffed up because he 〈…〉 and all the other are called Princes, ●●r that 〈◊〉 〈…〉 mitted themselves and offered after 〈◊〉.  
Verse 19 He offered] In the Chaldee of 〈◊〉 than there is added, He offered hi● 〈…〉 dah by the mouth of the Holy 〈◊〉. S 〈…〉 writeth thus; Why speaketh the 〈…〉 Prince of) the tribe of Issachar HEO 〈…〉 when the like is not said of all the 〈…〉 cause Reuben came, and made a stir, and said, It is enough that my brother judah offered before me, I will offer after him. Moses answered, It was said unto me by the mouth of the Almighty, that they should offer according to the order of their journeying by their standards. Therefore is it said, He offered his offering: and the word [Hikrib offered] wanteth the letter jod; that after the plain writing (by the consonant letters) it is Imperative [Hakreb, offer thou] for that by the mouth of God he was commanded to offer.  
Verse 42. Deguel] in Num. 2. 14. he is called Reguel; and so the Greek here hath Elisaph the son of Rigovel: see Num. 1. 14.  
Verse 48. the seventh day] the Hebrews note this to be extraordinary, that on the Sabbath day the same course of offering was kept as on the other days without intermission. Ammihud] in Greeke, Semioud: see the notes on Numb. 1. 10.  
Verse 54. Gamaliel] in Hebrew, Gamliel. Pedahzur] in Greeke, Phaddasour: see Numb. 1. 10.  
Verse 72. In the eleventh day] so the Greek translateth it, which in the Hebrew and Chaldee phrase is, In the day of eleven days. So in ver. 78. In the day of twelve days; which the Greek expoundeth, In the twelfth day. Pagiel] in Greeke, Phageel the son of E●ran.  
Verse 84. dedication of the Altar] The Chaldee called sonathans, expoundeth it, the dedication of the anointing of the alter. Here God summeth up the offerings of the Princes, the number of vessels, and the weight of them, and the number of all their sacrifices; to show how acceptable this their service was unto him, which he so largely set down in the particulars and in the general. And as the Altar now dedicated, was a type of Christ: so the oblations of the Princes of the twelve tribes, shown the faith, hope, and love of Israel towards God in Christ; of whom the Apostle giveth this testimony; Now I stand and am judged, for the hope of the promise made of God unto our fathers: unto which promise, our twelve tribes instantly serving [God] day and night, hope to come, Acts 26. 6, 7. And they are an example unto all Princes of the earth, how they should honour the Lord with their persons and substance, and willingly offer to the maintenance of his continual public service: as is promised unto jerusalem, They shall bring gold, and incense, and they shall show forth the praises of the Lord. All the flocks of Kedar shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee: they shall come up with acceptance upon 〈◊〉 Altar, and I will glorify the house of my glory. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee, Esai. 60. 6, 7, 10. And the Nations of them which are saved, shall walk in the light of it: and the kings of the earth do bring their glory and honour unto it; Rev. 21. 24. See examples of the like liberality, in Neh. 7. 70, 71, 72. Ez 2. 68, 69. 1 Chr. 29. 6, 7, 8.  
Verse 85. Every] Hebr. one. 2400. shekels] The reason of this exactness of their weight severally and jointly, was for the honour of the Lords Sanctuary, and vessels of the same, all which were holy: for which cause also at the return of the jews out of Babylon, the vessels of the house of God, were delivered by weight, and received again at jerusalem by weight; for they were holy, and therefore warily to be kep●; and they were taken by number, and by weight of every one: and all the weight was written at that time, Ezr. 8. 25, 27, 28, 29, 30, 33, 34.  
Verse 86. an hundred and twenty] so there was just the twentieth part of the weight of all the silver vessels in these twelve golden cups. And jonathan in his Thargum maketh these 120 shekels, answerable to the 120 years of Moses life.  
Verse 87. their meat-offering] the Greek version addeth, their meat-offerings, and their drinke-offerings: which though they were not mentioned before, yet were to be understood by the sacrifices that were offered. For by the Law every burnt offering was to have with it a meat-offering of flower mingled with oil and wine for a drinke-offering: the appointed measure of them, is to be seen in Num. 15. 3— 12.  
Verse 88 sixty] so all the beasts which the 12 Princes offered at this dedication, were two hundred fifty and two: of which two hundred and four were Peace offerings; whereof themselves with the Priests did eat, and so kept a feast with joy before the Lord, for his mercy towards his people. See Lev. 7. 15. 29— 34.  
Verse 89. to speaker with him] that is, with God: of him speaking] or, of one speaking; which the Greek translateth, of the Lord speaking. And Thargum jonathan expoundeth it, of the Spirit speaking. Herein Moses excelled all other Prophets; in that the Lord spoke so familiarly with him. See the notes on Num. 12. 8. the covering mercy seat] thus the promise was fulfilled, I will meet with thee there; and I will speak with thee from above the covering mercy seat, Exod. 25. 22. And hereupon the most holy Place of the Sanctuary, where the Ark and the Mercy-seat was, is called Debir, the Oracle or speaking place, 1 Kings 6. 23. And the Covering mercy seat (or Propitiatory) being a figure of Christ, Rom. 3. 25. (as it is noted on Exod. 25. 17.) it was a Testimony of God's grace to his Church in Christ his Son, by whom he always spoke unto our fathers, but more clearly unto us in these last days, Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spoke unto Moses out of the Tabernacle; this place showeth how it is to be understood; as Sol. jarchi here saith, Two Scriptures contradict one another, the third cometh and decideth the case between them. One Scripture saith. The Lord spoke unto him out of the Tabernacle which was without the veil; and another Scripture saith, I will speak unto thee from above the Mercy-seat. This cometh and decideth it between them; Moses went into the Tent, and there he heard though voice that came from above the Mercy-seat. The voice came out from heaven to between the Cherubims; & from thence it came out into the Tent of the congrega●on. From hence also some of the Hebrews gather (as Chazkuni here noteth) that the beginning of the book of Leviticus, was when the dedication (here spoken of) was finished, and he spoke unto him] the Hebrews observe how this, HE SPOKE UNTO HIM, is doubled; to show that the voice came from heaven to the mercy-seat, and from thence spoke with him: for all the speech with Moses was from heaven, in the day time, and was heard from between the two Cherubims, according to that (in Deut. 4. 36.) Out of heaven he made thee to hear his voice, etc. and thou heardest his words out of the midst of the fire. R. Menachem on Num. 7.    

CHAP. VIII.  
1 How the Lamps were to be lighted, and what was the workmanship of the Candlestick. 5 A commandment to cleanse the Levites, with sprinkling, shaving, and washing of clothes. 8 To offer two bullocks for a Burnt-offering and a Sin-offering to make atonement for them. 10 The Israelites were to impose hands on them. 11 And Aaron to wave them. 14 The Levites are separated to serve in the Tabernacle, in stead of all the firstborn of Israel. 20 The commandment is performed concerning the Levites, and they enter upon their service. 23 The age and time when they were to begin, and when to leave off their service.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovah spoke unto Moses, saying; Speak unto Aaron, and say unto him: when thou makest the lamps to ascend up, the seven lamps shall give light over against the face of the Candlestick.  
And Aaron did so; he made the lamps thereof to ascend up over against the face of the Candlestick, as jehovah commanded Moses. And this work of the Candlestick was of beaten work of gold; unto the shaft thereof, unto the flower thereof, it was beaten work: according to the pattern which jehovah had showed Moses, so he made the Candlestick. And jehovah spoke unto Moses, saying, Take the Levites from among the sons of Israel, and cleanse them. And thus shalt thou do unto them to cleanse them; Sprinkle upon them the sin water, and let them cause a razor to pass over all their flesh, and let them wash their clothes and cleanse themselves. And let them take a bullock; a youngling of the herd; and his Meat-offering, fine flower mingled with oil: and a second bullock a youngling of the herd shalt thou take for a Sin- offering. And thou shalt bring near the Levites before the tent of the Congregation; and thou shalt gather together the whole Congregation of the sons of Israel. And thou shalt bring near the Levites, before jehovah: and the son's 〈◊〉 Israel shall lay their hands upon the Levites.  
And Aaron shall wave the Levites for a waveoffering, before jehovah, offered of the sons of Israel; that they may be to serve the service of jehovah. And the Levites shall lay their hands upon the head of the bullocks, and make thou the one a Sin- offering, and the other a Burnt-offering, unto jehovah, to make atonement for the Levites.  
And thou shalt set the Levites before Aaron, and before his sons; and wave them for a waveoffering unto jehovah.  
And thou shalt separate the Levites from among the sons of Israel, and the Levites shall be mine. And after that shall the Levites go in to serve the Tent of the Congregation, and thou shalt cleanse them, and wave them for a waveoffering. For they are given, are given unto me from among the sons of Israel; in stead of such as open every womb, in stead of the firstborn of every one of the sons of Israel, I have taken them unto me. For every firstborn of the sons of Israel, is mine; of man, and of beast: in the day that I smote every firstborn in the land of Egypt, I sanctified them unto me. And I have taken the Levites, in stead of every first borne of the sons of Israel. And I have given the Levites as given to Aaron and to his sons, from among the sons of Israel, to serve the service of the sons of Israel, 〈◊〉 the Tent of the Congregation, and to make atonement for the sons of Israel, that there be no plague among the sons of Israel, when the sons of Israel come nigh unto the Sanctuary. Then did Moses and A●ron, and all the Congregation of the sons of Israel to the Levites; according to all that jehovah commanded Moses, concerning the Levites, so did the sons of Israel unto them. And the Levites purified themselves, and washed their clothes; and Aaron waved them for a waveoffering before jehovah: and Aaron made atonement for them to cleanse them. And after that went the Levites in to serve their service in the Tent of the Congregation, before Aaron and before his sons: as jehovah had commanded Moses concerning the Levites, so did they unto them.  
And jehovah spoke unto Moses, saving, This is it, that belongeth unto the Levites, 〈◊〉 five and twenty years old, and upward; he shall go in to war the war-fare in the service of the Tent of the Congregation.  
And from the age of fifty years, he shall return from the warfare of the service, and shall not serve any more. But he shall minister with his brethren in the Tent of the Congregation, to keep the charge; and shall not serve the service: thus shalt thou do unto the Levites in their charges.  

Annotations.  
Here beginneth the 36 Lecture of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law; see the annotations on Gen. 6. 9  
Lamps to ascend] that is, to burn, as the Chaldee translateth: so in Exod. 25. 37. and 27. 20. Levit. 24. 2. The Greek interpreteth, when thou shalt set up the lamps, to wit, upon the branches of the Candlestick: howbeit in the next verse, the Greek translateth, he kindled. As the Princes of the twelve tribes (in the former Chapter) offered to the dedication of the Altar; whereby the sanctified works of the body of the Church was signified: so here followeth the like, touching the Ministers, both Priests and Levites, which tribe offered nothing at the former dedication. over against the face of the Candlestick] that is, towards the middlemost of the seven branches: for this word Candlestick, sometime comprehendeth the whole, consisting of the shaft and seven branches jointly, Ex. 25. 31. sometime the middle branch which went rightup from the shaft, out of which the six other bowed branches proceeded, Ex. 25. 34, 35. So the meaning is, that all the lamps should be lighted on that part which was toward the midst, as looking all to it, from whence they first arose and had their light. For they used to light the middlemost lamp, from the fire on the Altar, and all the other lamps were lighted from the middle lamp, and others next them, as is noted on Ex. 27. 21. The Hebrews say, The six lamps that were fastened unto the six branches that went out of the Candlestick, all of them bad their faces towards the middlemost lamp which was on the branch of the Candlestick: and this middlemost lamp, the face of it was towards the most holy place, and it is called the Western Lamp, Mai●o●y in Misn. tom. 3. in Beth habchirah, chap. 3. sect. 8. Accordingly Sol. jarchi here explaineth this, Over against the face of the Candlestick, that is, the middle lamp, which is none of the branches but of the body of the Candlestick. The seven lamps shall give light; six which are upon the six branches, the three that are Eastward, having the wickes in them turned towards the middlemost; and so the three that are Westward, having the tops of the wickes towards the middlemost. This Law God briefly gave before in Exod. 25. 37.  
Verse 4. And this work] or, And this was the work of the Candlestick; or of the Light vessel. The making hereof is described in Exod. 25. 31— 39 and 37. 17— 24. beaten work] in Greeke, strong (or solid;) meaning, it was sound, not hollow, beaten with the hammer out of one piece, not of many pieces: understanding the whole Candlestick with the branches, bowls, knops, and flowers. But the Lamps were made a part, (as were the ●ongs and snuff dishes.) Ex. 37. 23. and were set upon the tops of the seven branches. So Chazkuni noteth on Ex. 25. that the lampswere vessels by themselves, and might be removed from the branches. unto the shaft, etc.] that is, both the shaft and the flower (which the Chaldee calleth Lily, and the Greek Lilies.) were of beaten work. This Sol. jarchi expoundeth thus, as if he should say, the body of the Candlestick all of it, and all that pertaineth thereto. Maimony in Beth hab●●irah (or treat of the Temple) chap. 3. describeth the manner of the Candlestick thus; that it had four bowls (or cups) and two knops, and two flowers in the branch of the Candlestick, Exod. 25. 34. and moreover a third flower was next to the shaft of the Candlestick, Num. 8. 4. And it had three feet. And three other knops were on the branch of the Candlestick, from which knops there proceedeth six branches, three on the one side, & three on the other: and in every of them branches were three bowls, and a knop, and a flower, and all made like Almonds. So there were in all, two and twenty bowls, and nine flowers, and eleven knops. And they all were requisite, so that if there wanted one of these two and forty, it hindered all the rest. The bowls were like the cups of Alexandria, wide at the mouth, and narrow at the bottom. The knops were like the apples (or heads) of leeks, somewhat long like an egg. The flowers were like the flowers of Ammudinis, which are like a dish whose lip is doubled on the outside. The height of the Candlestick was eighteen handbredths [that is three cubits.] The feet and the flower were three hand-bredths: then two handbredths smooth, than a hand-bredth wherein was a bowl, a knop, and a flower. Then two handbredths smooth, & then a handbredth knop; and out of it issued two branches, one on this side, and another on that, which went up as high as the Candlestick. Then an handbredth smooth, and an hand-bredth knop, with two branches issuing out of it as high also as the Candlestick. Then an handbredth smooth & an handbredth knop, with two branches issuing from it as high as the Candlestick. Then two handbredths smooth, so there remained three handbredths, wherein were three bowls, a knop, and a flower. And there was a stone before the Candlestick, wherein were three steps, on which the Priest stood and trimmed the Lamps; and upon it he set down the vessel of oil, and the tongs, and the snuffe-dishes, when he trimmed the Lamps. Other things touching the manner of trimming them, and the measure of oil in every one, are noted on Exod. 27. 21. This Candlestick figured the Law of God shining in the Tabernacle of his Church, with the oil of grace, in the seven lamps which are the seven spirits of God, Rev. 4. 5. The Commandment is a Lamp, and the Law a light, Prov. 6. 23. so is the prophetical word, as a light shining in a dark place, 2 Pet. 1. 19 And as the Candlestick was of solid beaten work, and the oil of beaten olive, Levit. 24. 2. so is the preaching and practice of the Law, laborious and with much affliction, 2 Tim. 1. 8. and 2. 3. And the work of Christ, and of his Ministers, was signified by the Priests continual ordering and trimming of these Lamps; & the lighting of one Lamp from another, shown the opening and enlightening of one place of Scripture by another; and the middle Lamp lighted from the fire of the Altar, signified that the fountain of all light and knowledge cometh from Christ, who hath the seven spirits of God, Revel. 3. 1. figured by the seven lamps of fire, Rev. 4. 5. The variety of cups, knops and flowers, taught the sundry things that are in the scriptures, histories, precepts, prophecies, parables, etc. And as seven is the number of perfection: so by the seven branches and lamps, the full perfection of the Scriptures is showed, which are able to make us wise unto salvation, through the faith which is in Christ jesus; and perfect, throughly furnished unto every good work, 2 Tim. 3. 15, 16, 17. This Candlestick, might also be a figure of the Church, shining as lights in the world, and holding forth the word of life, Phil. 2. 15, 16. (as the seven golden Candlsticks, in Revel. 1. 20. were the seven Churches in Asia, in the midst of which, Christ our great high Priest walked to order their light, and to pour the oil of his grace into their lamps:) which Church is in nature one in Christ, though it hath many particular Churches, as branches out of one stock; the chief branch whereof was the Church of Israel; from whose light we all receive light, they having first received the Oracles of God. See Rom. 3. 2. and 11. 16, 17, 18, etc. 2 Pet. 1. 19 So the state of the Church by the word and Spirit of God is set forth by a vision of the Candlestick, whose lamps are filled with oil from two olive trees, Zach. 4. Rev. 11. and john the Baptist a preacher of the word of grace, is called a burning and shining lamp, joh. 5, 3 5. the pattern] Hebr. the show or vision, appearance, that is, the pattern shown, as Exod. 25. 40. This teacheth that no other ground or form of doctrine, or of the Church, is to be brought in, than that which is showed of God, 2 Tim. 1. 13. 1 Tim. 1. 3, 4. & 3. 15. Mat. 28. 20. Eccl. 12. 11, 12.  
Vers. 6. Levites] the residue of the tribe of Levi, besides the Priests, whose consecration is described in Levit. 8. unto whom the other Levites were adjoined to assist them in the service of God's Sanctuary, as was signified before, in Num. 3. 6. etc. but their consecration is showed in this chapter. from among the sons] hereupon the Levites, as in office, so in name are distinguished from the other Israelites, as are also the Priests from the Levites, 1 Chron. 9 2. the Israelites, the Priests, the Levites, and the Nethinims. cleanse them] or purify them, after the manner following. This though it were the duty of all the people, to be clean and pure when they came to the Sanctuary, 2 Chron. 23. 19 2 Cor. 7. 1. yet in special manner it belonged to the ministers, which did bear the vessels of the Lord, Esai. 52. 11. Ezr. 6. 20. so the Apostles among other graces whereby they approved themselves as the ministers of God, nameth one to be by pureness, 2 Cor. 6. 4. 6.  
Verse 7. Sin-water] that is, the water of purification from sin, which was made with the ashes of an heiffer, whereof the Law is after given in Nu● 19 As the sacrifice that maketh expiation for 〈◊〉, is called the sin (offering;) so this purifying water is called the water of sin, which the Greek expoundeth the water of purification. And this water sprinkled on the unclean, sanctified to the purifying of the flesh: but figured the blood of Christ, which purgeth the conscience from dead work●, to serve the living God, Heb. 9 13, 14. all their 〈◊〉 in Greek, all their body, that is, shave off all the●r hair; which was another sign of purification, as in the cleansing of the Leper, he shaved off all his hair, Lev. 14. 8, 9 and in the cleansing of the polluted Nazirite, Num. 6. 9 So the Levites which were in themselves as lepers, that is, sinners, are cleansed through faith in Christ. their clothes their garments; an other rite used in purifying the unclean, Exod. 19 10. Levit. 14. 9 and 15. 5. By these three rites were signified the purifying from sin of all sorts, inward and outward; from all filthiness of the flesh and spirit, 2 Cor. 7. 1. of the hear: and conscience, of the body, and of the conversation, Heb. 10. 22. Which pureness is in special required of the ministers, whom the Lord take●● for his service, as he did the Priests and Lev 〈…〉. Esai. 66. 21. and generally of all Christians, called also the Priests and Ministers of God, Esai. 61. 6. Rev. 1. 6. whose garments are washed and made white in the blood of the Lamb (Christ) that they may serve him day and night in his Temple, Rev. 7. 9 14, 15. and cleanse] or, purify themselves, by repentance and faith in God; without which all outward rites availed nothing. Or, cleanse themselves by washing their bodies in water, as did other unclean persons, Levit. 14. 8. and 15. 5. so the Chaldee called jonathans', expoundeth it 〈◊〉 cleansing in water. The Greek translateth, 〈◊〉 they shall be pure.  
Vers. 8. youngling of the herd] or, young ox, of the second year: see the notes on Exod. 29. 1. where the like was brought for the Priests. This was for a Burnt-offring, to make atonement for the Levites, vers. 12. and as Chazkuni here observe●, for the consecration of their service. The forme● cleansings were to take away sin: these sacrifices after, were also to reconcile them unto God in Christ, whom all sacrifices figured, Heb. 9 12. and 10. 5— 10. his Meat-offring] speaking as of a thing known: now the ordinary Meat-offering for a bullock, was three tenth deals of fine 〈◊〉 mingled with oil; & for a drink-offring, half an H 〈…〉 of wine, Num. 28. 12. 14. See the annotations there. And of the Meat-offring, see Lev. 2. a second 〈◊〉 lock] that is, an other bullock, which though it is the second here named, yet was it first offered, v. 1●. Lev. 8. 14. 18. and 14. 19 And no bullock was 〈◊〉 fred for sin, save the sin of the high Priest, or of the congregation, Lev. 4. 3. 13. 14. 22. 23. and the Levites now taken for all the firstborn of Israel, o 〈…〉 such a sin-offering as the whole congregation vnderst〈◊〉  
Verse 9 the whole] or, all the congrega 〈…〉 because the thing concerned them all to know and to approve, the Levites being now taken 〈…〉 stead of their firstborn, vers. 18, 19 So all the Congregation was assembled at the Consecration of the Priests, Levit. 8. 3, 4.  
Verse 10. the sons of Israel] that is, some of the chief of them, (as the first borne) in the name of the rest, shall lay or impose hands on the Levites. which rite was kept at the ordination of officers both in the Old Testament and in the New, Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus, The sons of Israel, that is, the firstborn which were in Israel; for the Levites gave an atonement for them: and every firstborn laid on (hands) on (the Levite) that was for him. This ordinance fitted the present business, for the Levites being taken to serve the service of the sons of Israel, & in stead of every firstborn, and 〈◊〉 make atonement for them, verse 18, 19 and offered by them, verse 11. they were by this sign, to put the charge and service of the Church upon them, and to consecrate them unto God in their name. And herein they figured the Church of Christ, called the general assembly and Church of the firstborn, which are written in heaven, Heb. 12. 23.  
Verse 11. wave the Levites] this waving the Greek expoundeth separate; which word is used for the ministers of Christ; as Separate me Barnabas and Saul, for the work whereunto I have called them, Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith, thou shalt separate the Levites. But ●aving is used for offering, as the sacrifices that were waved or moved to and fro; whereby the troubles and afflictions of the ministers of God were figured: see the annotations on Ex. 29 24, 27. Waveoffring] in Greeke, a gift. So the ministers of the Church are called gifts, Eph. 4. 8. 11. to serve the service] in Greeke, to work, (or do) the works of the Lord; so in verse 15. This phrase the Apostle useth, he worketh the work of the Lord, as I also do, 1 Cor. 16. 10. so of the Priests and Levites, he saith, that they did work (that is, minister, or serve about) the holy things, 1 Cor. 9 13.  
Verse 12. the head] that is, the heads of the bullocks, as the Greek translateth: but called head, because it was to be done on each of them severally: so Chazkuni explaineth it, on the head of every one of the bullocks. By this rite they testified their faith in Christ, (figured by these sacrifices) from whom they expected forgiveness of sins, & sanctification unto the work of their ministry. make thou] in Greeke, thou shalt make, that is, offer to God by the hands of Aaron the Priest. to make atonement] this showeth the unworthiness of all flesh, to minister before God, until reconciliation be made for their sins by Christ So Paul showeth man's insuffiency (or unworthiness) for such things, and showeth our sufficiency to be of God, 2 Cor. 2. 16. & 3. 5, 6.  
Verse 13. shalt set] or, shalt present, shalt make to stand, as a sign that they were given to him and his sons; as in verse 19  
Verse 14. shall be mine] which the Chaldee explaineth, shallbe ministers before me. See the notes on Num. 16. 9  
Verse 15. to serve the Tent] in Greeke, to do the the works of the Tent: this is explained in v. 19 to serve the service of the sons of Israel in the Tent. A like phrase is in Ezek. 48. 18, 19 to serve the city: and in 2 Chron. 24. 18. they served the groves. and wave them] in Greeke, and give them before the Lord. This is the third time that the waving of the Levites is commanded: Sol. jarchi faith, that the first (in ver. 11.) respected the Koathites; the second (in vers. 13.) was for the Gershonites; and this third for the Merariees.  
Verse 16. are given, are given] that is, as the Greek translateth, they are a gift given: or, the doubling of the word meaneth, they are wholly given: and the gift confirmed, and now presently they were to be employed in God's service; see Gen. 41. 32. Giving is sometime used for confirming, as, Thou hast given thy people, 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people, 2 Sam. 7. 24. So in Esai. 33. 16. his bread shall be given, his waters shall be sure. Chazkuni applieth it thus, Given of the sons of Israel unto God, and given of God unto Aaron: Sol jarchi referreth it to their divers works, given for the bearing (of the Tabernacle) given for the song: as in 1 Chron. 25. such as open] Hebr. the opening of every womb: whereof see Exod. 13. 2. this is explained after, to mean the first borne. unto me] or, for me: which the Chaldee expoundeth for my service.  
Verse 17. the day that I smote] in Chaldee, the day that I killed: by day, comprehending the night also, as in Gen. 1. where the day consisteth of evening and morning; for properly the first borne of Egypt were smitten at midnight, Exod. 12. 29. I sanctified them] as is to be seen in Exod. 13. 2. 12, 13. The prerogative of the first borne, was from the beginning before the smiting of the Egyptians, Gen. 25. 31. and 49. 3. but upon that deliverance in Egypt, the ordinance was renewed: that they might know the heavenly birthright should be of grace, not by nature; jam. 1. 18. and obtained through faith in the blood of the Lamb Christ, Heb. 11. 28. and 12. 16, 17, 23. Rev. 14. 4, 5. So the firstborn, and the Levites taken in their stead, were figures of the Elect, whom God of his grace hath chosen out of many, unto himself.  
Verse 19 as given] in Greeke, a gift given to Aaron: who being a figure of Christ, these Levites (in stead of the first borne) figured the Elect children given of God the Father unto Christ, joh. 17. 6. 9 11. Heb. 2. 13. to serve the service] in Greeke, to do the works of the sons of Israel; that is, which the first borne of Israel should have done themselves, had not the Levites been taken for them. to make atonement for the sons of Israel] this the Levites did, not by offering sacrifices for the people's sins, (which was done by the Priests only) but by their other service in the Tent; which being performed according to the will of God, he was pleased with the people, and sent no plague upon them, either for neglect of his service, or for doing it amiss: and this the words following do confirm, that there be no plague among the sons of Israel, etc. Thus Phineas, when he had killed the whoremongers, whereupon the Plague was stayed from the Israelites, is said to have made atonement for the sons of Israel, Num. 25. 7. 8. 13. no plague] which the Chaldee expoundeth, no death. 〈◊〉▪ unto the Sanctuary] Hebr. unto the: Holiness; that is, the place and things of Holiness, which the Greek translateth, the Holies. Unto which if they came near, and should perform the work amiss, they werein danger of death, as there be examples in Nadab and Abihu, Levit. 10. 1, 2. in Vzzah, 1 Chron. 13. 10. and the like. Chazkuni explaineth it thus; If all the firstborn should have served, there might have been a plague amongst them. For the father of a firstborn perhaps was no firstborn himself, nor his father's father, neither were they enured with the service: so when (the son) came to serve, he should have no experience or skill therein; and doing that which was not meet, he should be plagued, as we find in Nadab and Abihu. But the Levites when they were chosen, they and their sons, and their son's sons throughout their generations, they were enured and instructed in the service to do as was meet. And therefore the Scripture saith, The Levite shall have no part nor inheritance, etc. (Deut. 18. 1.) that they might not employ themselves in any work save in the service of the Sanctuary: lest if he should learn his hands profane work, his arms and fingers should thereby become hard, and unfit to be applied to minister on the psaltery, Harp, etc.  
Verse 20. Then did Moses] Hebr. And Moses did, etc. Moses set, or presented the Levites, verse 13. Aaron waved them, verse 11. and the sons of Israel laid their hands on them, verse 10. every one his work as God had commanded.  
Verse 21. purified themselves] from sin, as the original word implieth; the outward rite whereof, was by sprinkling the sin water upon them, verse 7. waved them] the Greek saith, gave them for a gift: see verse 11. made atonement by offering their sactifices, verse 12.  
Verse 22. to serve their service] in Greeke, to minister their ministry (or liturgy.)  
Verse 24. from twenty five years old] Hebr. from a son of twenty five years: so in verse 25. In Num. 4. 3. it was said, from thirty years old: there he spoke of their entrance upon their full administration, here, of their beginning to learn the service: see the notes on Num. 4. 3. he shall] that is, every of them shall; as the Greek translateth, they shall go in: so in verse 25. to war the warfare] in Greeke, to minister the ministry (or liturgy.) Why their service is called a warfare, see Num. 4. 3 23.  
Verse 25. from the age] Hebr. from a son of fifty years. he shall return] that is, every of them shall return, or cease; in Greek, shall departed from the liturgy, and shall not work any more. Meaning of the hard labour in bearing the Sanctuary, but not of other ministration, as the next verse showeth. Maimony (in treat. of the Implements of the Sanctuary, chap. 3. sect. 8.) saith, That which is spoken in the Law of the Levites, From fifty years old, he shall return, etc. is not meant but for the time that they carried the Sanctuary from place to place; and it is nos a commandment of force in the generations (following.) But in the ages (following) a Levite was not disallowable by years, neither by blemishes, but by voice, when his voice failed through much age, he was disabled from serving in the S 〈…〉. And it seemeth to me, that he is not disallowable, save for singing the song, but he might be of the P●●ters.  
Verse 26. the charge] or, the custody, the watch or ward; in Greek, the custodies. not 〈◊〉 service] in Greeke, not work the works. This the Hebrews (as Sol. ●archi and Chazkuni on this place) expound to be the service of bearing (the holy things) on the shoulders; but he was to keep the charge, to encamp round about the Tent; 〈◊〉 to sing, and to beware that no stranger came into the 〈◊〉 bernacle. Hereby God taught, that his ministers should be both for years and graces, fitted ●or●● work wherein they are employed; and no long●● continued therein, than they have ability to perform their duty, but employed in more easy service.    

CHAP. IX.  
1 The Passeover is commanded again to be kept in the first month, 5 and so it was. 6 Upon occasion of some that were unclean, and could not keep it, a second Passeover is allowed in the second month, for them that were before unclean or 〈◊〉, 13 but not for others. 15 The cloud that covered●●● Tabernacle, guideth the remove and incamp 〈…〉 the Israelites.  
ANd jehovah spoke unto Moses in the Wilderness of Sinai, in the second year after they were gone out from the land of Egypt, in the first month, saving;  
And let the sons of Israel do the Passeover in his appointed season. In the fourteenth day in this month, between the 〈◊〉 Evenings, ye shall do it in his appointed season: according to all the statutes of it, and according to all the judgements of it 〈◊〉 shall do it. And Moses spoke unto the sons of Israel to do the Passeover. And they did the Passeover in the first month, in the fourteenth day of the month, between the two evenings, in the Wilderness of Sinai: according to all that jehovah commanded Moses, so did the sons of Israel.  
And there were men who were unclean by the soul of a man, that they could not 〈◊〉 the Passeover in that day: and they ca●● near before Moses, and before Aaron 〈◊〉 that day. And those men said unto him: We are unclean by the soul of a man, wherefore are we kept back, that we 〈◊〉 not offer the oblation of jehovah in his appointed season, among the sons of Isra●●.  
And Moses said unto them, Stand still and I will hear what jehovah will command concerning you.  
And jehovah spoke unto Moses, saying; Speak unto the sons of Israel, saying; Any man when he shall be unclean by a soul, or be in a journey a fare off of you, or of your generations; yet he shall do the Passeover unto jehovah. In the second month, in the fourteenth day, between the two evenings, they shall do it: with unleavened cakes and bitter herbs shall they eat it. They shall not let ought remain of it until the morning; and they shall not break a bone thereof: according to every statute of the Passeover they shall do it. But the man that is clean, and is not in a journey, and forbeareth to do the Passeover; even that soul shall be cut off from his peoples: because he offered not the oblation of jehovah in his appointed season, that man shall bear his sin. And if a stranger shall so journey with you, and will do the Passeover unto jehovah, according to the statute of the Passeover, and according to the judgement thereof, so shall he do: ye shall have one statute, both for the stranger, and for the home-born of the land.  
And in the day, that the Tabernacle was reared up, the cloud covered the Tabernacle, even the Tent of the Testimony: and in the evening there was upon the Tabernacle, as the appearance of fire, until the morning. So it was continually, the cloud covered it: and the appearance of fire by night. And when the cloud was taken up from off the Tent; then after that, the sons of Israel journeyed: and in the place where the cloud abode, there encamped the sons of Israel.  
At the mouth of jehovah the sons of Israel journeyed; and at the mouth of jehovah they encamped: all the days that the cloud abode upon the Tabernacle, they encamped.  
And when the cloud tarried long upon the Tabernacle, many days; then the sons of Israel kept the charge of jehovah, and journied not. And it was when the cloud was a few days upon the Tabernacle, according to the mouth of jehovah they encamped; and according to the mouth of jehovah they journeyed. And it was when the cloud was from evening until morning, and the cloud was taken up in the morning, than they journeyed, either by day or by night, when the cloud was taken up, than they journeyed. Or two days or a month, or a year of days, when the cloud tarried long upon the Tabernacle, abiding upon it; the sons of Israel encamped and journeyed not: but when it was taken up they journeyed. At the mouth of jehovah they encamped; and at the mouth of jehovah they journeyed; they kept the charge of jehovah, at the mouth of jehovah, by the hand of Moses.  

Annotations.  
IN the first month] This Commandment to keep the Passeover, was in time before the numbering and ordering of the tribes, mentioned in the former part of this book: for that was commanded in the first day of the second month, Num. 1. 1, 2. Whereupon the Hebrews (as Sol. jarchi here) do observe, that there is no order of former and latter in the Law; but things done after, are sometimes ser before. The reason why it is mentioned here, is because of the second Passeover kept the 14 day of the second month, verse 11. which was after the foresaid master, after the dedication of the Altar, & ordination of the Levites. And the cause why God commanded them to keep the Passeover in the Wilderness, was for that by the first institution they were bound to keep it, when they were come into the land of Canaan, Exod. 12. 25. and therefore without special warrant, they would not have kept it in the desert: neither kept they any mo● but this, till they came into the land jos. 5.  
Verse 3. doc the Passeover] that is, keep, offer, or sacrifice the Passeover, called in Hebrew Pesach, in Greek Pascha; so named because the Lord when he smote all the firstborn in the houses of the Egyptians, passed over the houses of the Israelites (whose doore-posts were sprinkled with the lambs blood) and slew not their firstborn. Hereupon the Lord appointed a yearly feast in remembrance thereof, which should continue till Christ came, who is our Passeover (or Paschal Lamb) sacrificed for us, in whom we keep the feast in spirit and truth, 1 Cor. 5. 7, 8. See the annotations on Exod. 12. in his appointed season] every fourteenth day of the first month, as verse 3. which the Greek here calleth the hour thereof; and in verse 3. the season thereof; and the Hebrews explain it, though it be on the Sabbath. So all the feasts in Israel were to be kept at the times appointed of God, Levit. 23. 4 etc. Therefore jeroboam keeping the feast of Tabernacles in the eighth month, which God had appointed in the seventh, Levit. 23. 34. it is said to be the month which he had devised of his own heart, 1 Kings 12. 32. 33.  
Verse 3. between the two evenings] that is, in the afternoon; Sol. jarchi (on Exod. 12.) saith, from the sixth hour (which is at midday) and upward, it is called between the two evenings, for that the Sun declineth towards his going down, etc. between the evening of the day, and the evening of the night: the evening of the day is in the beginning of the seventh hour, and the evening of the night, is when the night beginneth. See the notes on Exod. 12. 6. where the hours of killing the Passeover are observed. It figured the time of Christ's coming, in these last days, Heb. 〈◊〉. 1, 2. as towards the evening of the world, and the hour of his death, which was the ninth hour, that is, three a clock in the afternoon, Matth. 27. 46-50. all the statutes] that is, all the rites and ordinances prescribed, which the Greek translateth the Law thereof: So in Exod. 12. 43. where it is showed who were to eat the Passeover. the judgements] this the Hebrews refer to the unleavened cakes which were to be eaten with it, and seven days after; also to the putting away of Leaven, etc. Exod. 12. 8. 15, etc. But here are to be accepted the special rites which belonged only to the first Passeover in Egypt, as the sprinkling of their posts with blood, the eating of it standing, etc. of which see the annotations on Exod. 12. 6, 7, 11.  
Verse 4. to do] that is, to keep (or offer) the Passeover, as verse 2. This was for the sanctification of the whole Church in their persons; as the Priests and Levites were before sanctified to their ministeries.  
Verse 6. by the soul] the soul is here put for the body; and that dead, as often otherwhere; see Levit. 19 28. and Num. 5. 2. sometime the Scripture explaineth it, calling it a dead soul, Num. 6. 6. The Chaldee, Greek, and Latin, keep the Hebrew phrase. They that were unclean by the dead, were unclean seven days, Num. 19 11. and such might not come into the Lord's Sanctuary, Num. 5. 2. nor eat of the holy things, Levit. 7. 20. Hereupon they came to Moses and Aaron, to inquire what they should do: for unto them the Law touching the unclean was commanded, Lev. 11. 1.  
Verse 7. wherefore are we kept back] the Greek explaineth it, shall we be kept back (or deprived?) A religious demand how they could perform their duty unto God, being in their legal pollution. the oblation of jehovah] the Passeover is so called, as being commanded by the Lord, and kept unto his honour; and it is called a sacrifice, Exod. 12. 27. The Greek translateth it, a gift unto the Lord. So Korban, an Oblation, is by the Holy Ghost interpreted, a gift, Mar. 7. 11.  
Verse 8. Stand still] or, Stay: which the Chaldee explaineth, Tarry till I hear. A religious answer, signifying that he might do nothing without word from the Lord: so Christ spoke not, neither did any thing of himself; but spoke things as his father taught him, joh. 7. 16, 17. and 8. 28. From this, and other the like examples of Moses, jonathan in his Chaldee paraphrase on this place, saith, That the judges of the Sanhedrin (or courts) should not be ashamed to ask concerning the judgement which is to hard for them; for Moses who was the Master of Israel, had need to say, I have not heard.  
Verse 10. Any man] Hebr. Man man; that is, whosoever; and by man understand the woman also. jonathan expoundeth it, young man or old man. when he shall] or, though he be unclean. by a soul] the Greek and Chaldee add the soul of a man, meaning a dead man, as verse 6. and so jonathan explaineth it, by pollution of a man which is dead. This one kind of uncleanness, seemeth to be named for all other that continued any number of days, so the Hebrews understand it. Who is the unclean that is put off to the second Passeover▪ Who-soever may not eat the Passeover in the fifteenth night of (the first month) Nisan, because of his uncleanness: as men or women that have running issues (Levit. 15.) the menstruous and women in childbed, and men that lie with the menstruous. But who so ●●●cheth a dead beast, or creeping thing, or the like, in the fourteenth day; he is to wash, and they kill (the Passeover) for him after he is washed; and in the evening when his sun is set, he eateth the Passeover. [The reason hereof is, that such uncleanness by the Law, continued but till the evening; so that having washed himself, he was clean at even, and might eat, Levit. 11. 24, 25.] He that is unclean by a dead man, and his seventh day [which is the day of his cleansing, Num. 19 11, 12.] beginneth to be on the fourteenth day (of the first month;) though he wash and be sprinkled (with the purifying water, Num. 19 19) so that he is fit to eat the holy things at evening; yet they kill not (the Passeover) for him, but he is put off to the second Passeover, Num. 9 6— 11. we have been taught by tradition that it was their seventh day (who then came unto Moses and Aaron:) and hereupon they asked if (the Passeover) should be killed for them, and they should eat at evening: and it was told them that they should not kill for them. But hereby is meant, when he is defiled with such uncleanness, as a Nazirite is to shave himself for it (Num. 6. 9) for if he be defiled with other uncleanness by the dead, such as the Nazarite shav 〈…〉 not himself for; then they kill for him in his seve 〈…〉 day, after that he is washed and sprinkled, and when his Sun is set, he eateth the Passeover. They 〈◊〉 for the menstruous in her seventh day, because 〈◊〉 〈◊〉 not washed till the eighth night, and so she is ●ot f●t 〈◊〉 eat the holy things, until the ninth night. Who so searcheth in a well to find a dead body, they kill net (the Passeover) for him, lest he find the dead there in the well, and so be unclean at the kill time. If they have killed for him, and he find not the dead there, than he may eat it at evening, etc. May 〈…〉 my in Korban Pesach, chap. 6. sect. 1 etc. a journey] or, a way fare off. The Hebrew of this word fare off, hath extraordinary pricks over it, for special consideration. Hereby the Lord might signify that we Gentiles which were unclean, even dea● in trespasses and sins, and fare off, Ephes. 2. 1. 13. should be made nigh by the blood of Christ, and 〈◊〉 partakers of him the second Passeover, who now 〈◊〉 sacrificed for us, 1 Cor. 5. 7. But touching this legal ordinance, the Hebrews say, What is this j 〈…〉 fare off? Fifteen miles without the wal●s of jerusalem, [and so by proportion fifteen miles from the camp of Israel.] Who so is 〈◊〉 〈◊〉 jerusalem, on the 14 day (of the first month) when the Sun riseth, 15 miles or moe; lo this is a journey fare off: if less than this, he is not in a journey fare off, for he may be come to jerusalem by after midday, though he go on foot easily, Maim. in Korban Pesach, ch. 5. s. 8, 9 your generations] that is, your posterity hereafter: so this was not a temporary Law, but perpetual.  
Verse 11. In the second month] of this second Passeover the Hebrews say; It is a commandment by itself, and therefore to be done even on the Sabbath: for the second is no recompense for the first, but is a feast by itself; therefore they are guilty of cutting off for the breach of it. Maim. in Korban Pesach, chap. 5. sect. 1. between the two evenings] in Greeke, towards evening; see v. 3. unleavened cakes] which figured sincerity and truth, 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. jarchi here faith, There is no prohibition of Leaven, save with it when it is eaten. But he might have leavened bread with him in the house. Otherwise than at the first Passeover, Exod. 12. 15. 19 which therefore needeth further inquiry. bitter herbs] Hebrew, bitternesses: the Latin version counted hierom's, expoundeth it wild lettices; which are sad to be bitter in taste: Dioscorid. lib. 2. chap. 166. though it is not to be restrained to that herb only; see the annotations on Exod. 12. 8. So the Greek translateth it Picridoon, which are herbs of bitter taste, as wild chicory and endive. These were to the jews a remembrance of their bitter life in Egypt, Exod. 1. 14. and so a figure of the bitterness of Christ's afflictions, whereof we that believe, are made partakers by the fellowship of his sufferings, being male conformable unto his death, Phil. 3. 10.  
Ver● 12. till the morning] if any were left till then, it vas to be burnt; see Exod. 12. 10. with the annotations. not break a bone] this was fulfilled in Christ himself, as joh. 19 33. 36. See Exod. 12. 46. The Hebrew Doctors say, that for breaking abo●e a man was to be beaten. But he is not guilty save for breaking a bone, whereupon some flesh is, or uherein is some marrow. For breaking any other bone 〈◊〉 is not guilty. But if there be any flesh upon it, though he break the bone in any other place than where he flesh is, he is guilty; although that place of the 〈◊〉 where he breaketh it be bare without flesh. Also●e that breaketh it after another hath broken it, is 〈◊〉 be beaten. Maimony in Korban Pesach, chap. 10. sect. 1. 3, 4. every statute of the Passe-over] i● Greeke, the Law of the Pascha. This seemeth robe meant of the first Passeover, the Law whereo 〈…〉 s given in Exod. 12. Howbeit here, the Hebre 〈…〉 s have their exceptions and differences; but 〈◊〉 warrantable, I leave to be considered. What d 〈…〉 feareth (say they) the second Passeover from the first▪ At the first there is a prohibition that no lee 〈…〉 〈◊〉 〈…〉 even or found (in their houses,) neither may it be 〈◊〉 with leaven (in them:) neither may they 〈◊〉 〈◊〉 of it out of the company: and they must use the Pr●se (or hymn) in the 〈…〉ng of it: and do bring 〈◊〉 it the Ch 〈…〉 ah (or F●ast-offering spoken of in Deut. 1 〈◊〉.) And it ●ay be kept in un 〈…〉 〈◊〉 most part of the Church be unclean by the dead. But the second Passeover, may have leavened and unleavened bread with it in the house: and they are not bound to use the hymn in the eating of it: and they may carry it out of the house where it is eaten: neither bring they the Chagigah with it: neither may it be kept in uncleanness. But both of them put away the Sabbath (that is, are to be kept even on the Sabbath day,) and the praise (or Hymn) is to be used in the doing of them, and they must be eaten roasted in one house, with unleavened cakes and bitter herbs: and they must not leave aught of them (till the morning) nor break a bone of them. And why is not the second (Passeover) equal to the first in all things seeing it is sad (in Num. 9 12.) according to every statute of the Passeover they shall do it. Because there are expressedin it some of the statutes of the Passeover: to teach that it is not equal to the first, save in the things that are expressed concerning it: & they are the commandments concerning the body (or substance) of it: & they are the statutes of the Passeover. For this is a general rule, that their dispersion in Egypt, their taking of the Paschal lamb on the tenth day, and the charge to strike the blood with a bunch of hyssop on the upper doorepost, & on the two side-posts, and to eat it in●aste: they were not things to be observed in the genrations following, but in the Passeover of Egypt on●l. Maim. in Korban Pesach, ch. 10. s. 15. Touching t●e eating of the Passeover by the unclean (fore●entioned,) thus they say of it, & of other the like: All the offerings of the Congregation, their time is set, (Lev. 23.) therefore they all do put away the Sabbath and uncleanness by the dead. And every oblation of them which is offered in uncleanness, is no● eaten: but they burn on the altar such things thereof as are to be burned thereon; & the residue which sho 〈…〉 d be eaten, are burnt as other holy things that are de 〈…〉ed, (Levit. 7. 19) How doth it put away unc 〈…〉 nnesse? If the time of that oblation be come, and th● most part of the Church that offer it be unclean by t●e dead: or if the Church be clean, & the Priests that s●●uld offer it be unclean by the dead: or, if the people a●d Priests be clean, and the ministering vessels be unclean by the dead: lo than it is performed in uncleanne; & the unclean and the clean are employed there 〈…〉 together, and come all of them into the ●●urt (of the Sanctuary.) But they that are uncleave by other un 〈…〉 annes, as by running issues, etc. or ●y creeping things, or dead beasts, & the like; they a●e not employed thereabout, neither come they into 〈◊〉 court; although it be performed in uncleanness. A●● if they transgress & do it, or come into the court, t●ey are guilty of cutting off for coming in; and of ●ath for serving: for nothing is put off but unclean 〈…〉 s by the dead (man) only, etc. Uncleanness by a 〈…〉 ad man, is put away concerning the Congregation as it is written in Num. 9 6. And there were men ●ho w●re unclean by the soul of a man: we have been ●ught by word of mouth that they are particular me which are put off to the second Passeover, if they 〈…〉 nclean. But if the congregation be unclean by 〈◊〉 dead, they are not put away, but the uncleanness 〈◊〉 put away, & they do the Passeover with uncleanness▪ And the same law is for every oblation, which hath 〈◊〉 time appointed therefore with the Passeover, that 〈◊〉 putteth away uncleanness. And lo the thing is expressed in the Scriptures, for it is said (in 2 Chron. 30. 17.) For there were many in the Church that were not sanctified; therefore the Levites (had the charge) of the kill of the Passovers, for every one that was not clean, to sanctify (them) unto the LORD. For a multitude of the people, many of Ephraim and Manasses, Issachar, and Zabulon, had not cleansed themselves. And what is that which is said (in 1 Chron. 30. 18.) yet they did eat the Passeover otherwise than it was written? Because they made an intercalation of that year (that is, added a month) because of uncleanness, as it is said (in 2 Chron. 30. 2.) And the King consulted, and his Princes, and all the congregation in jerusalem, to keep the Passeover in the second month; for they could not keep it at that time, because the Priests had not sanctified themselves sufficiently. And elsewhere I have showed that they are to make no intercalation of the year at all, because of uncleanness. There was also an other thing in that year, that King Ezekias made intercalation of the year, in the 30. day of Adar (or February) which s●ould have been the beginning of the month Nisan for March) and he made that month Adar the second: but the wise men agreed not unto him, for they are to make no intercalation in that day, as I have showed in the treatise of sanctifying the New Moon. And for these things which he did, not according to he custom, it is said, they did eat the passover othrwise than it is written. And he besought mercy forhimselfes and for the wise men that consented to his drags, as it is said (in 2 Chron. 30. 18, 19) The god LORD pardon every one, that prepareth his heart, etc. and it is said (invers. 20.) and the LORD harkened to Ezekias, and healed the people, that their offering was acceptable, Maim. in Biath hammikdash, 〈◊〉. 4. sect. 10. etc. The same man, in Korban Pesach, ch. 7. writeth thus: Many that are unclean by the dead at the first Passeover, if they be the lesser part of the Church, they are put off to the second Paseever, as other unclean persons: but if the most of the Church be unclean by the dead; or if the Priest's, or the ministering vessels be unclean by pollution of the dead, they are not put off, but do all of them ofer the Passeo●er in uncleanness, the unclean with the clean. As 〈◊〉 is said, And there were men that were unclean, etc. ●um. 9 6. particular persons are ●ut off, and not the congregation; and this thing is for uncleanness by a de●d (man) only. If the Church be half of them clea●, and half unclean by the dead, they all keep it 〈◊〉 ●he first (month) and the clean keep it by themselv 〈…〉 in cleanness, and the unclean keep it by themselves 〈◊〉 uncleanness, and d●e eat it in uncleanness. And if ●●ey that be unclean by the dead, be more than the clea●●, though but one, they all keep it in uncleanness, etc. If the most part of the Church have running issues, 〈◊〉 lepers, etc. and the lesser part be defiled by the dead those that are unclean by the dead, keep it not in th● first (month) because they are the lesser part; neith 〈…〉 keep they the second (Passeover,) for no Particular persons ●eepe the second, save in the time when he most of the Church have kept the first. If the more 〈…〉 part of the Church be unclean by the dead, and 〈◊〉 lesser part have running issues, or the like; the unclean 〈◊〉 the dead keep the first (Passeover;) and those 〈◊〉 have running issues or the like, keep neither the 〈◊〉 nor the second; for there is no keeping of the 〈◊〉 Passeover, save when the first is brought in cleanne 〈…〉 if the first be kept in uncleanness, there is no 〈◊〉 Passeover: If a third part of the Church be clea 〈…〉, and a third part have running issues, or the like, and a third part be unclean by the dead; those that are unclean by the dead, keep neither the first Passeover nor the second: not the first, because they are 〈◊〉 lesser part in respect of the clean with those that have issues; nor the second, because the lesser part 〈◊〉 the first Passeover. How do they estimate the Passeover, to know whether the most of the Church be unclean or clean? They estimate it not by all that 〈◊〉 for it may be that twenty are reckoned for one Paschalambe; and they send it by the hand of one to kill it 〈◊〉 them: But they estimate it by all that come to the 〈◊〉 (of the Sanctuary;) and whiles they are yet without, before the first company comes in, they estimate them.  
Verse 13. not in a journey] the Greek explaineth it, in a far journey, as v. 10. Here other 〈◊〉 necessary and inevitable hindrances are likew 〈…〉 implied, by reason whereof they could not ke●p● the first Passeover, but might the second, or were discharged of both, without sin or danger▪ 〈◊〉 the Hebrew Doctors note, if a man be for 〈…〉 〈…〉 ted, or if he have ignorantly erred, and not o●●r●d in the first (month,) than he is to bring the Pa 〈…〉 o in the 14. day of the second month. Who s● hath ignorantly erred, or hath been violently hindered, so that he offered not in the first month; if he p 〈…〉 tuously neglect to offer in the second, he is gum 〈…〉 o● cutting off: but if he ignorantly erred, or was 〈◊〉 hindered in the second also, he is free. If he 〈◊〉 〈…〉 tuously neglected to offer in the first, than 〈◊〉 〈◊〉 in the second: and if he offer not in the second, 〈◊〉 he faileth of ignorance, he is guilty of c 〈…〉ng 〈◊〉 because he offered not the Lords offering in the app〈…〉 appointed time, and neglected presumptuously, Ma 〈…〉 Korban Pesach, ch. 5. sect. 1, 2. Now for in 〈…〉 nces, they give these; If a man in a journey betravelling towards the Sanctuary, and reacheth not 〈…〉 ther, because he is hindered by the beasts w●ich 〈◊〉 driveth: or being (come) to jerusalem, is 〈◊〉 feet, that he cannot come to the court (of the Sanctuary) till the time of the offering be past, this is 〈◊〉 (or a constrained let.) Ibidem ch. 5. sect. 9 F 〈…〉 e men that have the skins of their Paschall lamb mixed together, and there is found a war● [w●ich is a sign of uncleanness] in the skin of one 〈◊〉 them; all those lambs are to be carried out to th' place o● burning; and if they were mixed before their blood was sprinkled on the Altar, themen 〈◊〉 bound to keep the second Passeover: b 〈…〉 〈◊〉 〈◊〉 were mixed after the sprinkling, they ar● d●●charge● from keeping th● second Passeover, Ibidem 〈◊〉 3. 〈◊〉 9 If the owners of a Paschall lamb be defiled, 〈◊〉 that the lamb is killed for them; the blo 〈…〉 thereof may not be Sp 〈…〉 nkled on the Altar, an● if it be sprinkled it is ●ot acceptable, therefore they are bound to keep the second Passeover, Ibidem 〈◊〉 4. sect. 2. A proselye that joineth 〈◊〉 (to 〈◊〉 Church) between the first Passeover and the second; likewise a child that is come to full age between the two Passovers [that is, to the age of 13. years, at what time he is Bar mitsva●, a son of the commandment, that is, bound to keep all the Law, as his father was, and so bound to eat the Passeover;] they are bound to keep the second Passeover, Ibidem ch. 5. sect. 7. and sundry the like. and forbeareth] or ceaseth, in Greek, faileth; meaning wittingly and presumptuously, as appeareth by Num. 15. 30. that soul] which the Chaldee explaineth, that man: and so Moses speaketh in Lev. 17. 4. 9 cut off] in Greeke destroyed. The Hebrews understand it of death by the hand of God, when the sin is secret and unpunishable by man: see the notes on Gen. 17. 14. And it may be meant of soul or body, or both. Cutting off, is sometimes of the soul, and sometimes of the body. Of the body, when he dieth in the midst of his days; as if he die at fifty years of age, that is death by cutting off, etc. R. Menachem on Gen. 17. The same man there further showeth, that the state of a man may be such, that though he be cut off in his body from this life, yet he goeth not down to Gehenna (or Hell) but hath his portion in the garden of Eden (or kingdom of Heaven:) but there is some man guilty of cutting off, whose iniquities are so many, that he is cut off from the light of the garden of Eden; of whom it is written, that soul shall he cut off from my presence, Levit. 22. 3. and, I will even destroy that soul, Levit. 23: 30: and these wicked ones are not cut off in their body, but wax old in this world, as it is said, There is a wicked man that prolongeth (his life) in his wickedness, Eccles. 7. 15. from his people's] in Greeke, from his people: by people's meaning the tribes of Israel, called the peoples of Israel, in Act. 4. 27. So Moses elsewhere explaineth it, saying, he shall be cut off from Israel, Exod. 12. 15. Num. 19 13. and, from the congregation, Num. 19 20. and, from the congregation of Israel, Exod. 12. 19 and, from among his people, Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. bear his sin] that is, the punishment due for his sin: so in Lev. 22. 9 Num. 18. 32.  
Verse 14. sojourn with you] this the Greek explaineth, if a proselyte come unto y●u in your la●d. Of strangers to be admitted to the Passeover, see in the annotations on Exod. 12. 48, 49.  
Vers. 15. was reared up] or, that he (Moses) reared up the Tabernacle; which was the first day of the first month, in the second year, after they were come out of Egypt, Exod. 40. 1. 17. the cloud] a sign of God's favour and presence, possessing and protecting the Tabernacle, and dwelling amongst h●s people in Christ: see Exod. 33. 10, 11. and 40. 34. and the annotations there. Also Num. 14. 14. Ez●k. 10. 3, 4. even the Tent of the Testimony] or, 〈◊〉 the Tent, which the Greek translateth, and the house of the Testimony; meaning the most holy place, in which was the Ark with the Tables of the Testimony (or Law) in it; over which place the cloud speciaily was to cover the same. The Hebrew word which usually signifieth to, or f●r, is by the Greek translated and, as here, so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signify the thing covered, as in Esai. 11. 9 and so in this place. Sol. jarchi expoundeth it thus; the Tabernacle which was made to be a Tent for the Tables of the Testimony. as the appearance] or, the very appearance of fire: in Exod. 40. 38. it is said, and fire was on it by night. The same cloud, was darkness by day, and fire by night, as in Exod. 14. 20. 24. both signified God's presence and defence of his Tabernacle; as it is said, The LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence, Esai. 4. 5. And in Psal. 105. 39 He spread a cloud, for a covering; and fire, to give light in th● night. So Christ, by the Scriptures of the holy Prophets and Apostles (which are a cloud of witnesses, Heb. 12. 1.) and by his Spirit, is a shadow in the day time from the heat, and for a place of refuge, Esai. 4. 6. as it is written, Thou (Lord) hast been a refuge from the storm, a shadow from the heat, Esai. 5. 4. and the Prophetical word, is a light that shineth in a dark place, 2 Pet. 1. 19 See the annotations on Exod. 13. 21.  
Vers. 16. cloud covered it] to wit, by day, as is expressed in Exod. 40. ●8. and to be understood here, therefore the Greek version also addeth by day; and so doth the Chaldee called jonathans'. The continuance of this sign (notwithstanding the people's unworthiness) is remembered by Nehemiah thus; Yet thou in thy manifold mercies, forsook●st them not in the wilderness: the pillar of the cloud departed not from them by day to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should 〈◊〉 N●hem. 9 19  
Vers. 17. was taken up from off the Te●t] or, from upon (or over) the Tent; which the Greek translateth, went up from the Tent. journeyed] or, removed, set forward. encamped] or pitched, rested. Thus God in Christ, was the cause and beginning of all rest and motion, and the director of his Church, in the way that they should go. Therefore Moses sanctified both their journeyings and their restings by prayer unto God, Num. 10. 35 36. According to this ancient sign, Christ is said to come with clouds, Dan. 7. 13. Rev. 1. 7. and appeareth clothed with a cloud, and his feet as pillars of fire, Rev. 10. 1. for the salvation of his people, and destruction of their enemies. The same grace is set forth by the similitude of a shepherd, leading his flock in and out, whom they follow, Psal 8●. 1. 2. joh. 10 9 Under whose conduct they feed in the 〈◊〉, and their pastures are in all high 〈◊〉; they 〈◊〉 not, nor 〈◊〉, neither doth the he 〈…〉 〈◊〉 s 〈…〉 them; for he that hath mercy on 〈◊〉 〈◊〉 them, etc. Esai. 40. 9, 10. Rev. 7. 16. Wherefore the Church desireth to be told, where he s●●d●th his flock, and where he maketh them to rest at noon, Song 1. 7. And that which the Church saith of Christ, His l●ft hand 〈◊〉 under min● head, and his right hand doth embrace me, ●ong 〈◊〉 〈◊〉 the Chaldee paraphrast (on that place) applieth to this cloud and the effects thereof.  
Verse 18. At the mouth] that is, as the Greek translateth it, By the commandment; or, as the Chaldee saith, At the word of the Lord: for this sign from heaven, the removing and resting of the cloud, was to them as the mouth or word of God. For God speaketh by his signs, which are therefore called, the words of his signs, Psal. 105. 27. And it signified, that whatsoever we do, in word or deed, we should do all in the name of the Lord jesus, Coloss. 3. 17.  
Vers. 19 tarried long] or, prolonged the time: here the spaces of time, shorter or longer, between the journeyings of the people, are also showed to be by the Lord's cloud: that so, not only the works, but the times and seasons might appear to be in God's hand & power, Act. 1. 7. kept the charge] or, the watch: Hebr. observed the observation: of which phrase see Levit. 8. 35. The Chaldee here translateth the charge (or observation) of the word of the LORD. They kept watch and ward night and day, to see when the cloud should arise; or, they kept the charge (in the mean while) of serving the Lord, whiles the Sanctuary was erected. So after, in v. 23.  
Vers. 20. a few day's] Hebr. days of number: that is, days easily numbered, meaning a few: see this phrase in Gen. 34. 30.  
Vers. 22. a year of days] that is, a whole year: see the notes on Lev. 25. 29. and Gen. 4. 3.  
Vers. 23. the mouth] that is, as the Chaldee saith, the word; in Greek the commandment: and that the Lord signified his will sometimes by word, and not by sign only of the clouds removing, appeareth by Deut. 1. 6, 7. and 2. 3, 4. by the hand] that is, by the ministry of Moses, who both governed the people under God, and used prayer at their journeying and encamping, Num. 10. 35, 36. Compare Psal. 77. 21. Esai. 63. 12.    

CHAP. X.  
1 The Lord commandeth to make two silver trumpets, and to use them for calling of the assembly, and for the journeying of the camps, and when they went to war, and when they offered sacrifice in their solemnities. 11 The cloud rising, the Israelites remove from Sinai to Paran. 14 The order of their march. 29 Hobab is entreated by Moses not to leave them. 33 The prayer of Moses, at the removing and resting of the Ark.  
ANd jehovah spoke unto Moses, saying; Make unto thee, two trumpets of silver; of beaten work shalt thou make them: and they shall be unto thee, for the calling of the assembly, and for the journeying of the camps. And they shall blow with them; and all the assembly shall assemble themselves unto thee, at the door of the Tent of the congregation. And if they blow with one, than the Princes, the heads of the thousands of Israel, shall assemble themselves unto thee. And (if) ye blow an alarm, than the camps, that encamp on the East- side, shall take their journey. And if ye blow an alarm the second time, than the camps, that encamp on the South- side, shall take their journey: they shall blow an alarm for their journeys. And when ye gather together the Congregation, ye shall blow, and shall not sound an alarm. And the sons of Aaron the Priests, shall blow with the trumpets; and they shall be unto you, for a statute for ever, throughout your generations. And if ye go to war in your land, against the distresser that distresseth you; than ye shall sound an alarm with the trumpets, and ye shall be remembered before jehovah your God, and ye shall be saved from your enemies. And in the day of your gladness, and in your solemn feasts, and in the beginnings of your months, than ye shall blow with the trumpets, over your Burnt-offrings, and over the sacrifices of your Peace-offrings: and they shall be unto you for a memorial before your God; I, am jehovah your God.  
And it was in the second year, in the second month, in the twentieth day of the month, the cloud was taken up from off the Tabernacle of the Testimony. And the sons of Israel journeyed, by their journeys, out of the wilderness of Sinai; and the cloud rested in the wilderness of Pharan. And they journeyed, at the first, at the mouth of jehovah, by the hand of Moses. And the standard of the camp of the sons of judah, journyed in the first (place,) according to their armies: and over his army, was Naasson the son of Amminadab. And over the army of the tribe of the sons of Issachar, was Nethaneel, the son of Zuar. And over the army of the tribe of the sons of Zabulon, was Eliab, the son of Helon. And the Tabernacle was taken down: and the sons of Gershon, and the sons of Merari journeyed, bearing the Tabernacle. And the standard of the camp of Reuben journeyed, according to their armies: and over his army, was Elizur, the son of Shedeur. And over the army of the tribe of the sons of Simeon, was Shelumiel, the son of Zurishaddai. And over the army of the tribe of the sons of Gad, was Eliasaph, the son of Deguel. And the Kohathites journeyed, bearing the Sanctuary: and they set up the Tabernacle against they came. And the standard of the camp of the sons of Ephraim journeyed, according to their armies: and over his army, was Elishama, the son of Ammihud. And over the army of the tribe of the sons of Manasses, was Gamaliel, the son of Pedahzur. And over the army of the tribe of the sons of Benjamin, was Abidan, the son of Gideoni. And the standard of the camp of the sons of Dan journeyed; the rearward of all the camps throughout their armies: and over his army, was Ahiezer, the son of Ammishaddai. And over the army of the tribe of the sons of Aser, was Pagiel, the son of Ocran. And over the army of the tribe of the sons of Naphtali, was Ahira, the son of Enan. These were the journeyings of the sons of Israel, according to their armies, when they journeyed.  
And Moses said unto Hobab the son of Reguel the Midianite, the father in law of Moses; We are journeying unto the place, of which jehovah said, I will give it unto you; go thou with us, and we will do thee good, for jehovah hath spoken good concerning Israel. And he said unto him, I will not go: but unto my land, and unto my kindred, I will go. And he said, Leave us not I pray thee; forasmuch as thou knowest our encamping in the wilderness; and thou mayest be to us for eyes. And it shall be, if thou wilt go with us; yea it shall be, that that good, wherewith jehovah shall do good unto us, we also will do good unto thee. And they journeyed from the mountain of jehovah, three day's journey: and the Ark of the covenant of jehovah journeyed before them, the three day's journey, to search out for them a rest. And the cloud of jehovah was over them by day, when they journeyed out of the camp.  
And it was, when the Ark journeyed, that Moses said; Rise up, jehovah, and let thine enemies be scattered; and let them that hate thee, flee from thy face. And when it rested, he said; Return jehovah, (unto) the ten thousands thousands of Israel.  

Annotations.  
MAke unto thee] After the constitution and order of the Church about the Lords San 〈…〉 ie, and for their journeying towards Canaan; here followeth the appointment of such public instruments as were requisite for the congregation, both when they journeyed and when they rested, when they went to war, or were in distress, and when they were in peace. two trumpets] a trumpet (called Chatsotsrah) was of metal, a Cornet (called Shophar, whereof see Levit. 23. 24.) was of horn; both these were used after in Israel, 2 Chron. 15. 14. Psalm. 98. 6. Here at first were but two trumpets, as Aaron had but two son's Priests, Eleazar and Ithamar: after as the Priests and business were increased, so were the number of trumpets, that in Solomon's time there were 120. Priests sounding with trumpets, 2 Chron. 5. 12. From which places compared, the Hebrew canons show, that there never might be in the Sanctuary at God's public worship there, fewer than two trumpets, nor moe than 120. Maimony in Cle hammikdash, ch. 3. sect. 4. of silver] which was the purest metal, and fittest for sound; fit also for signification, for the word of God, and lively graces of his spirit, were figured by these trumpets, as Esai. 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrews say, the trumpets were to be made of silver; if of any other kind of metal, they were unlawful, Maim. in Cle hammikdash, ch. 3. sect. 5. The tongue of the just, is as choice silver, Prov. 10. 20. and, the words of the LORD, are pure words, as silver tried, etc. Psalm. 12. 7. beaten work] wrought with the hammer, beaten into a plate, of one whole piece: so the golden Candlestick was, Exod. 25. 31. It signified the labour of the ministers of God, giving themselves continually to prayer, and to the ministry of the word, Act. 6. 4. that the trumpets may give a clear and certain sound, for and unto the people. for the calling] for to call together the congregation. This was the first of the four special uses of these trumpets, when the people rested, to assemble them unto the Lord in his Sanctuary, for to hear his word, to pray, and to doehim worship. As, Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, Gather the people, sanctify the congregation, etc. joel 2. 15, 16. and, Blow the trumpet in the new moon, etc. Psalm. 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer. for the journeying] to cause the camps, (that is, the people in their camps or tents) to take their journeys. This was the second use of the trumpets, to sanctify by their sound, the journeys and travels of God's people; that as their rest, so all their motions might be in God, by the conduct of his word and spirit. Thus were there three things to be observed at their remove; the Lords taking up of the cloud, Num. 9 18. 22. the sound of the trumpets, Num. 10. 2. 5. 6. and the prayer of Moses, Num. 10. 35.  
Verse 3. And they] that is, the Priests shall blow, as is expressed in vers. 8. The Greek translateth, thou shalt blow, meaning Moses, by the Priests whom he appointed thereto. with them] with both of them: for when but one was blown, the Princes only assembled, vers. 4.  
Verse 4. with one] the Latin translateth it, once; but the Greek better, with one trumpet's heads] that is, captains (governor's) of thousands; in Greek, Chiliarches: see Exod. 18. 21. Thus was there one trumpet for the rulers, and one for the people, that all their assemblies might be in the name, and by the sign of the Lord: and the Governors might have their meeting apart, but not the people without the Governors' presence; for whatsoever concerned the people, it belonged also to the Princes with them, in resting or journeying, peace or war. And all assembled unto Moses the chief, and figure of Christ, Heb. 3. 1, 2.  
Verse 5. And if ye blow] or, And ye shall blow an alarm, and the camps, etc. So after: and thus the Greek translateth it. an alarm] or, a broken sound; in Hebrew, Trugnah, which is generally any loud broken ringing noise, either with trumpets, as here; or with men's voices and shoutings, as in 1 Sam. 4. 5. and this, either a joyful shout, and triumphant noise, as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11, 12. or a mournful cry, as jer. 20. 16. See the notes on Levit. 23. 24. This broken sound or alarm, was fittest to stir up and encourage the minds of the people to rise and march forward to battle against the Canaanites: as the former continued equal sound, was for their quiet assembling unto the service of God, and hearing of his Law. And unto this difference the Apostle hath respect, when he saith, If the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Cor. 14. 8. And therefore also the Greek here and often otherwhere, translateth it sign, or signification, because by it, the people distinctly perceived what they were to do. Andir signified, how God by his trumpeters the Prophets and Apostles, hath distinctly signified his will unto his Church, for all things needful, to furnish them unto all good works, 2 Tim. 3. 16, 17. and such should be the teaching of all his Ministers. The Hebrew Doctors have understood the former blowing with an equal continued sound, to be a sign of mercy to Israel; and this alarm or broken sound, to be a sign of judgement against their enemies. R. Menachem on Num. 10. saith, The blowing (of trumpets) signified mercies; therefore in the time of assembling the people, he saith, And they shall blow with them, and all the assembly shall assemble themselves unto thee, Num. 10. 3. for the gathering of them is in mercy, as it is written, Return, o LORD, unto the ten thousand thousands of Israel, Numb. 10. 36. Likewise, And he was King in jesurun, when the beads of the people, the tribes of Israel were gathered together, Deut. 33. 5. But their journeying was with an alarm, Num. 10. 5. because the divine Majesty went before them; and it is written, Rise up LORD, and let thine enemies be scattered, Num. 10. 35. So the walls of jericho fell with an alarm (or shout) jof. 6. 20. because God's Majesty went before them to consume their enemies, etc. on the East side] which were judah, Issachar and Zabulon, Num. 2. 3-7.  
Verse 6. on the South side] Reuben, Simeon, and Gad, Num. 2. 10. etc. for their journeys] or, according to their journeyings; that is, not for these two quarters only, but for the other also: as Chazkuni observeth, for all the four camps. Here therefore the Greek version addeth by way of explanation, And ye shall sound the third alarm, and the camps that encamp towards the West shall 〈◊〉 their journey: and ye shall sound the fourth alarms and the camps that encamp towards the North, 〈◊〉 take their journey. The like is signified also by F●. josephus, in Antiq. judaic. lib. 3. c. 11. Where the Latin version misseth, interpreting Noton, the back part of the Tabernacle (which was westward,) when it meaneth the South: and the third, 〈◊〉 Liba, westward, he turneth Southward; when Li 〈…〉 is one of the western winds, as showeth Aul. Gellius, in Noct. Attic. l. 2. c. 22.  
Vers. 8. a statute for ever] an everlasting ordinance: the outward rite continuing till Christ's coming, the spiritual use abiding still for ever; that by the preaching of the word, and prayer, the Ministers of God should guide his people in all their affairs.  
Vers. 9 ye go to war] Hebr. ye come to war, which the Greek translateth, come forth. But coming is often used for going: as in jon. 1. 3. coming (that is, going) to Tharshish. the distre 〈…〉 in Greek, the adversaries that resist you. This was the third use of the trumpets, to be sounded in time of war and tribulation: whereof there be examples in Israel's war against the Midianites, Num. 31. 6. in the jews war against the Apostate Israelites, when they said, Behold God is with us, for a captain; and his Priests with sounding trumpets, to cry alarm against you, 2 Chron. 13. 12. and sundry the like. This one distress of war, is of some thought to be named for all other calamities; as the Hebrew canons declare, saying; It is commanded by the Law, to cry out, and to sound an alarm with trumpets, for every distress that shall come upo● the congregation; as it is written, Against the distresser, that distresseth you, Num. 10. 9 as 〈◊〉 〈◊〉 should say, every thing that shall distress you, 〈◊〉 〈…〉 mine, and pestilence, and locusts, and the like; ye 〈◊〉 cry out for them, and sound an alarm. And 〈◊〉 thing belongeth unto repentance: for when distr 〈…〉 cometh, and they cry out because of it, and make an alarm; all do know, that for their evil deeds, they are afflicted; as it is written, Your iniquities have turned away these things, and your sins have with-bolden good things from you, (jer. 5. 25.) etc. And by the exposition of our Scribes, we are to humble ourselves for every distress that 〈◊〉 come upon the Congregation, till mercy be showed from heaven. Maimony in Misn. tom. 1. in Taanioth, or treat. of Fasts (or Humiliation) chap. 1. sect. 1. etc. with the trumpets] with which sound, they were also to lift up their voice in supplication to the Lord, to fast, and pray; as in joel 2. 15. 17. 〈◊〉 the trumpet (or Cornet) in Zion, sanctify a 〈◊〉 call a solemn assembly, etc. Let the Priests the ministers of the LORD, weep between the P●●●● and the Altar; and let them say. Spare thy people, o LORD, etc. So in the war of Abijah, 〈◊〉 cried unto the LORD, and the Priests sounded with the trumpets, and the men of judah gave a shout, etc. 2 Chron. 13. 14, 15. And jehosaphat in his war, proclaimed a fast, and prayed, 2 Chron. 20. 3. 6. etc. The order and manner of such fasts, the Hebrews describe thus: In these days of Humiliation, men are to cry out with prayers and supplications, and to sound an alarm with trumpets only. But if they be in the Sanctuary, they sound an alarm with trumpets and with cornet; and not with both of them together, save in the Sanctuary; as it is written, With trumpets and voice of the cornet, sound an alarm before the King the LORD, Psal. 98. 6. These Fasts (or Humiliations) which they have decreed for the Congregation because of distresses, are not day after day, for the multitude of the congregation cannot continue in so doing. Neither do they decree the fast to begin, save on the second day of the week, and then on the fift day after that, and in the second day (of the week) after that again; and so after this order, on the second day, and the fift, and the second, till mercy be showed them. They decree no fasts for the congregation, on the Sabbaths, or Feast-days; neither blow they in them with cornet or trumpets, nor cry out and make supplications in them; unless it be in a City that is besieged by heathens, or invaded by a 'slud, or in a ship ready to be cast away in the sea, etc. Neither decree they that a fast shall begin at the new Moons, or at the Feast of the Dedication of the Temple, or feast of Purim, or in the working day of any solemn feast. But if they have begun the Fast, though but one day, and any of these days fall out, they fast, and accomplish the day in humiliation. These Fasts which are for distress, women with child, and that give suck, and little children fast not. And it is lawful to eat in the night, when the fast is on the morrow. As the congregation is to fast for their distress: so is a private man to do for his; as if he be sick, or wander in the wilderness, or be imprisoned, he is to humble himself, and seek mercy by prayer (to God.) Every fasting day decreed for the congregation, the judges and Elders sit in the Synagogue, and make inquiry of the deeds of the men of that City, from after morning prayer till midday; and remove the stumbling blocks of transgressions; and do admonish, and inquire, and search concerning injurious persons and transgressors, and separate them; and concerning violent persons, and humble them, etc. These are the distresses, for which the congregation are to fast and 〈◊〉 an alarm. For the enemies of Israel that come against Israel; and for the sword that passeth by the land, as of heathens warring with heathens; and for the pestilence; and for evil beasts; and for Locusts; and for Caterpillars; and for blasting of fruits; and for mildew; and for ruin or downfall of buildings, by earthquake, winds, or the like; and for sicknesses that spread among the people; and for means of livelihood failing, to the decay of trading; and for rain, if it be too excessive, or too scarce: Every City that is distressed with any of these, is to fast, and sound an alarm, until the distress be taken away; and all that are round about that City, are to fast, but not to sound an alarm, but to request mercy for them. Maimony in Taanioth ch. 1. & 2. That humiliations in times of distress, were appointed of God, the Prophet joel showeth us, in whose time, Palmer-worms, Locusts, Canker-worms, Caterpillars, wasted the fruits of the earth; and drought, as fire and flame, burnt up the pastures, and trees of the field: for which the people were exhorted to fast and pray, which was performed with blowing of trumpets, and sounding alarm, etc. joel. 1. 4, 5. 13. 14. 19 20. and 2. 1. 12. 13. 15. 16. etc. ye shall ●e remembered] the Chaldee explaineth it, the remembrance of you shall come up for good before the Lord. This is a promise of grace, annexed to the signs, the trumpets: for remembrance is sometime for evil, to punish iniquity, Nehem. 6. 14. jer. 14. 10. sometime for good, as Neh. 5. 19 and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Minister's duty, by preaching of the Law, to call men unto repentance for then sins, Esa. 58. 1. Ezek. 33. 3.— 7. 8. H●s. 8. 1. ●el 2. 1. 15, 16. and to stir them up to fight the Lords battles against Satan, sin, Antichrist, &c 2 Chron. 13. 12. 15. jer. 51. 27. jos. 6. 8. Rev. 8. 6, 7, etc. In which battles, the Lord himself will be with his people, and blow the trumpet before them, Zach. 9 14.  
Verse 10. day of your gladness] in Greeke, days; one named for all. This is the fourth use of the trumpets, for joy and triumph before the Lord. And by the day of gladness, (distinguished from the solemn feasts) Baal 〈◊〉 understandeth the Sabbath day: or, it may be meant of any extraordinary day of rejoicing for any special mercy received, or deliverance from evil. As a● 〈◊〉 first dedication of Solomon's Temple, 2 Chr●●. 5. 12, 13. also at the return out of 〈◊〉 p●ivi●ie, and at the foundation of the second Temple, they set th● Priests in their apparel with trumpets, etc. and praised the Lord, whose mercy endureth for ever towards Israel, Ezr. 3. 10, 11. and likewise at the dedication of the wall of jerusalem, Nehem. 12. 27. 35. solemn feasts] the ordinary feasts appointed of God, whereof see Levit. 23. beginnings] called in Greek New Moons, which were in Israel at the beginning of every month, and were among the Solemnities, Num. 28. 11. etc. at which times trumpets and cornets were blown, as appeareth also by Psalm. 81. 4. with the Trumpets] Afterward God by David and the Prophets ordained other instruments whereon the Levites played, called the instruments of music of the LORD, 2 Chron. 7. 6. and they were, Psalteries, Harps, Cymbals, 1 Chron. 16. 5, 6. Flutes (or Pipes) and Timbrels, Psal. 149. 3. David also and the Prophets made Psalms and Songs, which some of the Levites sung, whiles other played on the instruments, 1 Chron. 25. and 16. 7, 8. etc. And the Hebrews recording the manner of service in the Temple, say, There might not be fewer than twelve Levites, standing upon the stage every day, to sing th● song over the sacrifice always. And they sung the song with meuth, without instrument. There might not be fewer Psalteries than two, nor moe than six: not fewer Pipes than two, nor moe than twelve: not fewer Trumpets than two, nor moe than an hundred and twenty: not fewer Harps than nine, but as many more always as they would: and but one Cymbal only. Maimony tom. 3. in Cle hammikdash, chap. 3. sect. 3, 4. over your Burnt-offrings] a practice of this is showed in Ezekialis time; for he set the Levites in the house of the Lord, with Cymbals, with Psalteries and with Harps, according to the commandment of David, and of Gad the King's Seer, and of Nathan the Prophet, (for the commandment was by the hand of the Lord, by the hand of his Prophets;) and the Levites stood with the instruments of David, and the Priests with the Trumpets. And Ezekiah commanded to offer the Burnt-offering upon the Altar, and when the Burnt-offring began, the Song of the Lord began, with the Trumpets and with the instruments ordained by David King of Israel. And all the Congregation worshipped, and the singers sang, and the trumpeters sounded: all (this continued) until the Burnt-offring was finished, 2 Chron. 29. 25.— 28. So when Solomon sacrificed at the dedication of the Temple, the Levites that were singers, and others with Cymbals, Psalteries and Harps, were arrayed in white linen, and stood at the East end of the Altar, and with them 120. Priests, sounding with trumpets. And the trumpeters and singers were as one, to make one sound to be heard, in praising and thanking the Lord; and they lift up their voice with the trumpets, and cymbals, and instruments of music, and praised the Lord; For he is good, for his mercy (endureth) for ever, 2 Chron. 5. 12, 13. of your Peace-offrings] The Hebrews say, they used to sing the Song, over all the Burnt-offrings of the Congregation, which were due (to be offered;) and over the Peace-offrings of the solemn assembly, at the time when the wine (the drink-offering) was poured out. But the voluntary Burnt-offrings which the Congregation offered, etc. they sang not the song over them. Maimony in Cle hammikdash, ch. 3. sect. 3. So they understood this Law, not for private men's sacrifices, but for the public Churches: they did not blow, save only at the Congregations offering which was appointed them, saith; Chazkuni on Numb. 10. This use of the trumpets signified the spiritual graces and joy that God's people should show forth in his service, directed thereto by his Ministers, Psal. 98. 6. and 150. 3. and 81. 3, 4. Ezr. 3. 10. 2 Chron. 5. 12, 13. Coloss. 3. 16. Ephes. 5. 18, 19 Blessed are the people that know the shouting-sound (or alarm of the trumpet,) Psal. 89. 16.  
Vers. 11. second year] after Israel was come out of Egypt, Num. 9 1. second month] which we now call April, the Hebrews called it Ijar. twentieth day] the second Passeover being ended, Num. 9 11. when by Mount Sinai (where the Law was given them,) they had abidden twelve months, lacking ten days, as appeareth by comparing Exod. 19 1, 2. the cloud was taken up] by the Lord, which was a sign that now the people should remove, Numb. 9 17. But they had withal, word from the Lord, who spoke unto them, saying; Ye have dwelled long enough in this mountain; turn you, and take your journey, and go to the mount of the Amorites, etc. Behold I have given the land before you; go in, and posse 〈…〉 which jehovah swore unto your fathers, Deu●. 1. 6, 7, 8. So both by word and sign, God called them from Sinai, the place of bondage, by reason of the Law there given, Gal. 4. 24, 25. unto the land 〈…〉 promise, which figured the state of grace and freedom by jesus Christ: see the notes on Gen. 〈◊〉. 5.  
Verse 12. by their journeys] from Sinai to Taberah and Kibroth-hattaavah, Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H 〈…〉, 〈◊〉 from Hazeroth, into the wilderness of 〈◊〉, Num. 11. 35. and 12. 16. Pharan] or 〈◊〉, the name of a wilderness and mountain in it, mentioned again in Deut. 1. 1. and 33. 2. In this wilderness Ishmael dwelled, Gen. 21. 22.  
Verse 13. at the mouth] that is, the word, as the Chaldee saith, or, by the voice, as the Greek translateth: see Num. 9 18. 23. the hand] that 〈◊〉, the ministry of Moses, who ordered the blowing of the trumpets, and sanctified the journey by prayer, v. 35. Thus they had four things (at this first removal) to confirm their faith in their 〈◊〉 well through that terrible wilderness; the Word●: God commanding them; and the lifting up of his cloud, for a sign visible; the word of Mosses in pra●er, and the sound of the trumpets for a sign 〈◊〉ble. And thus they were furnished with all go●d means to conduct them into their promised inheritance: wherefore amongst other mercies or God to Israel, the memorial of this was after celebrated, that he led his people in the wilderness, for his 〈◊〉 endureth for ever, Psal. 136. 16. Deut. 8. 15. 〈◊〉. 63. 14. jer. 2. 6.  
Verse 14. according to] or, with their armies; that is, with the army of Issachar, and army or Zabulon, both which were under the standard 〈◊〉 〈◊〉 dah, Num. 2. 2, 3.— 9 So the Lion of judah as standard-bearer, and figure of Christ, goeth before them all, to fight in the forefront of the 〈◊〉. against the Canaanites: see Gen. 49. 8. judg. 〈◊〉. 〈◊〉. 〈◊〉.  
Verse 17. was taken down] after that the Priest had with veils and clothes, covered the Ark 〈…〉 other holy things in the Tabernacle, as is prescribed in Numb. 4. 5. etc. The taking down of the Tabernacle, and removal thereof, and setting it up in another place; signified (among other th' 〈…〉 the instability of that legal figurative worship, which Christ at his coming was to abolish, 〈◊〉. 12. 27, 28. Also the unsettled estate of the Church, and all the members thereof, in the wildernesse●: this world, 2 Cor. 5. 1.— 4. 2 Pet. 1. 14. Likewise the removal of the Church from one place and nation to another, from the jews to the Gentiles. Mat. ●1. 43. In regard of this unstaidness, Moses said unto them, Ye are not yet come to the 〈◊〉 Deut. 12. 9 But in David's time he said, The 〈◊〉 hath given rest unto his people: and, the L 〈…〉 shall no more carry the Tabernacle, nor any of it, for the service thereof, 1 Chron. 23. 25, 26. 〈◊〉 further in the notes on Num. 4, 20. 〈…〉 Tab.] having six wagons on which they 〈…〉 boards and cover; as is showed in 〈…〉 5. 7, 8, 9  
Verse 18. of Reuben] who was stand●●be●●er to the second quarter, Numb. 2. 10.— 16.  
Vers. 20. Deguel▪ called sometimes Reguel. Numb. 2. 14. so here the Greek nameth him Ragovel.  
Vers. 21. the Sanctuary that is, (as the Greek translateth) the holy things, as the Ark, Candlestick, Table, Altar, etc. which they were to bear on their shoulders, Numb. 4. 5.— 15. and 7. 9 and they] that is, the Gershonites and Merarites forespoken of, in vers. 17. who therefore went before, that the house or tabernacle might be set up ready, to receive these holy things; for which the Tabernacle was made, and not they for the Tabernacle.  
Vers. 22. Ephraim] the standard-bearer to the third quarter: see Numb. 2. 18.— 24.  
Vers. 25. the rearward] or, the gatherer, (in Greek, the last of all the camps,) that gathered up and took care of the weak ones and hindmost, (such as Amalek had before smitten, Exod. 17. Deut. 25. 17, 18.) as also of the Leprous and unclean, such as had been put out of the host, Num, 5. 2. (as in Num. 12. 15. the people journeyed not, till Mary (who had been a Leper) was gathered,) This shown God's love and care of the most weak among his people, in taking such order for their safety. And unto this order of march, the Prophet hath reference in Esai. 52. 12. jehovah will go before you, and the God of Israel will be your rearward (or gatherer.) And David processing his faith in God, saith, Though my father and my mother should forsake me; yet jehovah would gather me, Psal. 27. 10. In like manner at the siege of jericho, armed men went before the Priests that blew with the trumpets; and the rearward came after the Ark, jos. 6. 9 13.  
Vers. 28. These were the journeyings] in Greek, These were the hosts (or armies.) By Th●se, is meant the order of their marching in their journeys, which God, by this repetition, would have men to observe; & we may summarily view thus, When God took up the cloud, Moses prayed, and the Priests with the trumpets blew an alarm, than judah (the first standard) rose up, with Issachar and Zabulen; in which camp were 186. thousand and 400. men of war (Num. 2. 9) and they marched foremost. Then followed the Levites of Gershon, and Merari, with six wagons bearing the boards and cover of the Tabernacle.  
The trumpets sounded an alarm the second time, then Reuben, Simeon and Gad, (with their army of 151. thousand, 450. fight men,) rose up, and followed the tabernacle.  
After them went the Levites, sons of Kohath, in the midst of the twelve tribes, bearing on their shoulders, the Ark, Candlestick, Table, Altar, and other holy things.  
At the sound of the trumpets third alarm, rose up the standard of Ephraim, under which were of Ephraim, Manasses and Benjamin, 100 thousand and 8000. & an hundred men of war; and these followed the Sanctuary going before them: unto which the Psalmist hath reference, when he prayeth, Before Ephraim up thy strength, and come for salvation 〈…〉 Psalm. 80. 3.  
At the fourth alarm, the standard of ●an arose, in whose camp were one hundred fifty seven thousand, and six hundred fight m●n, of Dan, Aser and Naphtali; who not guarding the tabernacle, had charge of gathering all, and looking to the feeble, etc. that nothing should be lost, or 〈◊〉 behind. Thus the Sanctuary ●ad the midst, most safe and honourable place: the greatest camp went foremost, the next in greatness went hin● most, for to resist all enemies, before and after. But the Lord 〈…〉 self was he that went before, and gathered behind, (〈◊〉 52. 12.) who when he rose up, his enemies were scattered, and they that hated him, fled before him, 〈◊〉. 〈◊〉. ●5. when he marched before his people in the wilderness, the earth quaked 〈◊〉 the 〈…〉 ens dropped, and he confirmed his inheritance when it was wearied, Psal. 68, 2. 8, 9, 10.  
Verse 29. 〈…〉 bah] or, 〈◊〉, called in Greek, johah, son o● Rag●v●l the M 〈…〉 He was also called 〈◊〉, Exod. 〈◊〉. 1. and 〈◊〉. jarcht here expoundeth it H 〈…〉▪ but Ab●n 〈◊〉 〈◊〉 of another minds, that it was the brother of Zippora Moses wife, and so not father in law, but brother in law to Moses. This speech of Moses to his father in law, some think 〈◊〉 before, when he came to him with Zippo●ah, 〈◊〉. 18. 1, 2. etc. and so it may be translated, And Moses had said unto Hobab.  
Verse 30. I will not go] This denial is thought to be but for the present; and that Hobab went to his own country first, and after returned again to Moses in the wilderness; because there is mention of the posterity of Hobab dwelling among the Israelites in Canaan, judg. 1. 16. and 4. 11. 1 Sam. 15. 6. Or, if he returned not into the wilderness, yet at the least, his posterity came unto Israel in Canaan, as the Scriptures 〈◊〉 mentioned show.  
Verse 31. for eyes] in stead of eyes, to guide us by thy counsel and providence. The Greek translateth it, Thou shalt be an Elder amongst us. Or, by eyes, may be meant dear, loved, and tendered, as men do their own eyes.  
Verse 33. mount of 〈…〉 vah] the Chaldee explaineth it, the mountain whereon the glory of the Lord had been revealed: that was Mount Sinai, where the Law had been given. three days journey] or, three days way; which was both by God's direction, & by his special power enabling the people to travel so long. The like journey was mentioned from Egypt, Exod. 3. 18. and after from the red Sea, ●x. 15. 22. and now from mount Sinai where the Ark of the covenant journeyed before them: which was a figure of Christ, and of his conducting and strengthening of the people; and his resurrection from the dead was the third day, 1 Cor. 15. 4. which was for our justification, and so for rest and peace unto our souls, Rom. 4, 25, and 5. 1, 2, 3. who said of himself, Behold I cast out Devilt, and I doecures today and tomorrow, and the third day I shall be perfected, etc. Luke 13. 32, 33. Of the mystery of this number three, and of the third day, see the annotations on Goe 22. 4. journeyed before them] The Ark was carried by the Levites in the midst of them, as appeareth by verse 14. 21. but the eyes of all the people were unto the cloud conducting them, and to the Ark amongst them; the journeying and resting whereof was sanctified by Moses prayer, before that the people might either set forward, or pitch their tents: and therefore it is said to journey before them. to search out] or, to espy; which the Chaldee expoundeth to prepare; the Greek, to consider: it meaneth a diligent search and looking about for to know and find out the estate of a place, as Num. 13. 2. 17, 18, 19, 20. So God is said to have searched out (or espied) the land of Canaan which he gave unto Israel, Ezek. 20. 6. And that which is here spoken of the Ark, Moses speaketh of God himself, in Deut. 1. 33. that he went before them to search out a place for them to pitch their Tents in. So God's love and providence towards his Church in Christ, is hereby signified. Wherefore that which Moses said to Hobab, Thou mayest be for eyes unto us verse 31. was not meant that he should appoint them a place to pitch and rest in; but that he being acquainted with the places in that Wilderness, might signify the conditions, commodities or discommodities of the places which God should design them for to pitch their camps in. a rest] that is, as in Esai. 66. 1. a place of rest: so the Chaldee expoundeth it, a place of encamping, or resting. Thus rest, is often used for a resting place, Psal. 132. 8. Gen. 8. 9 1 Chr. 28. 2. Mic. 2. 10. Zac. 9 1. This outward rest which God prepared for his people, figured the spiritual rest which we find for our souls, by following Christ in faith, Matth. 11. 29. Hebr. 4. 3. 10, 11.  
Verse 34. the cloud of jehovah] which had conducted them from Egypt to mount Sinai, Exod. 13. 21. 22. the same guided them still. The Chaldee calleth it the cloud of the glory of the Lord. was over them] or, upon them; the Chaldee understandeth, went (or journeyed) over them: the Greek saith, did overshadow them: and David teacheth that it was spread for a covering, Psal. 105. 39 namely to shadow them from the heat of the Sun: and in Num. 14. 14. Moses saith it stood over them. It signified unto them the glorious grace, guidance, and protection of God: and figured the like unto the Church after in Christ; who by his Word and Spirit, guideth and protecteth all his people, Esai. 4. 5, 6. For as God now led his people like a flock in the Wilderness, Psal. 78. 52. So Christ the good Shepherd calleth his own sheep by name, and leadeth them out, goeth before them, and the sheep follow him, for they know his voice; and go in and out and find pasture, joh. 10. 3, 4. 9 11. See also the notes in Ex. 13. 21. by day] that is, in the day time, and daily, continually: for by day it was a cloud, and by night a fire: and this continued till they came to the promised land, Exod. 14. 20. 24. and 13. 22. Nehem. 9 12. 19 Psal. 78. 14. Num. 14. 14.  
Verse 35. Rise up] or, Stand up: it is opposed to sitting still, and is meant here for the help and comfort of his people whom he conducted and for the destruction of his enemies, as the words following manifest: and thus David often useth it, as in Psal. 3. 8. and 7. 7. and 10. 12. and 17. 13. and 4●. 27. But specially in the 68 Psalm, (which is a prophecy of Christ, his resurrection, and ascension into heaven,) and which he beginneth with these words of Moses, Let God rise up, let his enemies be scattered, etc. which showeth that the fulfilling of all these mysteries, is by Christ and his rising from the dead, for the justification and salvation of his Church. Onkelos translateth it in Chaldee, Be thou reveiled, O Lord: and jonathan paraphraseth, Be thou reveiled now, O Word of the Lord, in the strength of thine anger. thine enemies] jonathan in Chaldee saith, the enemies of thy people: and after, those that hate them: for the enemies and persecutors of the Church, are the enemies of God himself, Act. 9 4. Matth. 25. 45. Zach. 2. 8. This David showeth, when saying unto God, thine enemies and thine haters; he annexeth, Against thy people they have craftily taken secret counsel, etc. Psal. 83. 3, 4. scattered] as broken asunder: so the word signifieth, Psal. 2. 9 The effect of Christ's death and resurrection, is the breaking and scattering of the conjoined forces of his enemies, Psal. 68 2, 3. 13. 15. and the contrary gathering together in one, of the children of God that were scattered abroad, joh. 11. 51, 52, Esai. 11. 10, 12. Return jehovah (unto) the ten thousands] that is, as the Chaldee paraphraseth, Return LORD, dwell with thy glory, among the ten thousands thousands of Israel. Or, without supplying the word unto, as the Greek translateth it, Return, Lord, th● thousands the ten thousands in Israel: that is, cause them to return unto their rest from their travels. For the word Return, may mean either God's action in himself, returning to his people: or his action in them, returning, reducing & bringing them again; as in Deut. 30. 3. Psal. 14. 7. and 126. 1. In both senses rest and quietness is implied, which Moses intreateth God to give unto his people, and himself to remain with them. So R. Menachem here expoundeth it to mean quietneesse; according to Esai. 30. 15. In returning and rest shall ye be saved. But the first interpretation seemeth most fitting, that as when the cloud, Ark, and host removed, he prayed God to Rise up and go with them against their enemies: so when the Ark and people rested, he prayeth God to return and remain among them: for in his presence their chief joy and safety consisted, as he elsewhere showeth, Ex. 33. 14, 15, 16. And that there is often a want of such words necessary to be supplied, the Scripture elsewhere showeth, as in 2 Sam. 4. 1. 〈◊〉 men were saul's son, that is, were unto saul's s 〈…〉: or, he had two men: and such wants are many times supplied by other prophets: as the pillars that were the house, 2 King. 25. 13. that is, which wer● in the house, jerem. 52. 17. The Ark continu● the house, 2 Sam. 6. 11. that is, continued in the house, 1 Chron. 13. 14. and sundry the like. See; Deut. 32. 43.    

CHAP. XI.  
1 The people complaining, God punisheth them with fire, which at Moses prayer is quenched. 4 They lust for flesh, and loath Manna. 10 Moses grieved at their murmuring, complaineth to God of his charge. 16 God divideth his burden unto seventy Elders which should bear it with him, 18 and promiseth to give the people flesh. 24 The seventy Elders have the spirit of prophecy. 31 God by a wind bringeth Quails into the Camp, which the people gathering and eating, do die of a plague at Kibr●th-hattaavah. 35 The Camp removeth to Hazeroth.  
ANd the people was when they were complainers, evil in the ears of jehovah: and jehovah heard, and his anger was kindled; and a fire of jehovah burnt among them and consumed them in the utmost part of the camp. And the people cried out unto Moses, and Moses prayed unto jehovah, and the fire sunk down. And he called the name of that place Taberah, because the fire of jehovah burnt among them. And the mixed multitude that was among them lusted with lust, and the sons of Israel also returned and wept; and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt for nought: the cucumbers and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away, there is nothing at all, only out eyes are unto the Manna. And the Manna was as Coriander seed, & the colour of it as the colour of Bdelium. The people went about and gathered it, and ground it in mills; or beat it in a mortar; and baked it in pans, and made cakes of it; and the taste of it was, as the taste of the best moisture of oil. And when the dew fell down upon the camp in the night, the Manna fell down upon it. And Moses heard the people weeping throughout their families; every man in the door of his tent; and the anger of jehovah was kindled greatly, and in the eyes of Moses it was evil. And Moses said unto jehovah; Wherefore hast thou done evil to thy servant? and wherefore have I not found grace in thine eyes, that thou layest the burden of all these people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Bear them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? for they weep unto me, saying; Give us flesh that we may eat. I am not able myself alone to bear all this people, for it is too heavy for me. And if thou do thus unto me, kill me I pray thee, kill me, if I have found grace in thine eyes, and let me not see mine evil.  
And jehovah said unto Moses; Gather unto me seventy men of the Elders of Israel, whom thou knowest, that they are the Elders of the people and the officers of them, and take them unto the Tent of the Congregation, that they may stand there with thee. And I will come down and will speak with thee there, and I will take of the spirit which is upon thee, and will put it upon them, and they shall bear with thee the burden of the people, and thou shalt not bear it thyself alone. And say thou unto the people, sanctify yourselves against to morrow, and ye shall eat flesh; for you have wept in the ears of jehovah, saying; Who shall give us flesh to eat? for it was well with us in Egypt; therefore jehovah will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, nor ten days, nor twenty days. Until a month of days, until it come out at your nostrils, and it be unto you loathsome, because that you have despised jehovah who is among you, and have wept before him, saying; Wherefore now came we forth out of Egypt? And Moses said, The people amongst whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, and they shall eat it a month of days. Shall the flocks and the herds be slain for them to suffice them? or shall all the fishes of the Sea be gathered together for them to suffice them?  
And jehovah said unto Moses, Is jehovahs' hand waxed short? thou shalt see now, whether my word shall come to pass unto thee, or not. And Moses went out, and spoke unto the people the words of jehovah; and he gathered the seventy men of the Elders of the people, and made them stand round about the Tent. And jehovah came down in a cloud, and spoke unto him, and took of the Spirit that was upon him; and gave it unto the seventy men the Elders; and it was when the Spirit rested upon them, they prophesied, & did not add. And there remained two of the men in the camp; the name of the one was Eldad; and the name of the second, Medad; and the Spirit rested upon them; and they were of them that were written, but went not out unto the Tent, and they prophesied in the camp.  
And there ran a young man; and told Moses, and said; Eldad and Medad do prophecy in the camp. And joshua the son of Nun, the minister of Moses, one of his choice young men, answered and said; My lord Moses, forbidden thou them. And Moses said unto him; Enviest thou for me? but O who shall give that all the people of jehovah were prophets; that jehovah would give his spirit upon them. And Moses gathered himself into the camp; he, and the Elders of Israel. And there went forth a wind from jehovah, and brought Quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on that side, round about the camp: and as it were two cubits above the face of the earth. And the people stood up all that day, and all the night, and all the next day; and they gathered the Quails; he ●hat gathered least, gathered ten homers: and spreading they spread them for themselves, round about the camp. The flesh was yet between their teeth; it was not yet cut off, when the anger of jehovah was kindled against the people, and jehovah smote the people with a very great plague. And he called the name of that place Kibroth hattaavah, because there they buried the people that lusted. From Kibroth hattaavah, the people journeyed unto Hazeroth: and they were in Hazeroth.  

Annotations.  
ANd the people] Hitherto in this book, God's grace to his people hath been manifested in the ordering; directing, and governing of them in the Wilderness, towards their promised inheritance: now followeth their unthankfulness, and unworthy carriage among so great blessings, by their many murmurings and rebellions; whereby both the disobedient nature of man, and the impossibility of the Law to bring men unto God, is declared. when they were complainers] or, as complainers; that is, even complainers, very murmurers; grudging, and showing themselves discontented with their estate; and (as is likely) for their so long travel in that Wilderness, three days journey before they came to a resting place, 〈…〉▪ 10. 33. and thus Sol. larchi here expou 〈…〉▪ So whereas they should have rejoiced in the 〈◊〉 now among them, they shown themselves 〈◊〉 mourners, sorrowful, and (as the Greek 〈…〉 teth) murmuring. Of such murmurers and complainers, the Apostle also speaketh, jude verse 〈◊〉. evil] this seemeth to have reference to the first, the people was evil, that is, wicked, and so 〈◊〉 pleasing the Lord: the Greek referreth it to the latter, the people murmured evil things 〈…〉 Lord. a fire of jehovah] that is, as the Greek expoundeth it, from the Lord, and the Chaldee, from before the Lord: though it may also means great and vehement fire. Their rebellions before the Law was given at Mount Sinai, God punished not, Exod. 14. 11— 15. and 15. 24, 26. and 16. 〈◊〉. 〈◊〉▪ 4 9, 20, 27, 28. and 17. 2— 5, save only when they made the molten Calf at the mount, Exod. 32 27▪ 28. 35. But their sins committed after, he punisheth severely, as here and after is to be 〈◊〉: for, the Law worketh wrath, Rom. 4 15. And 〈◊〉 these things happened unto them for ensamples tous, 1 Cor. 10. 5— 11. consumca] or, devoure●▪ Hebr. did eat. The Greek translateth, devoured a part 〈◊〉 the camp. In that the fire consumed in the 〈◊〉 part, it is probable that there the sin began among them that were faint and weary with travel; as Deut. 25. 18.  
Verse 2. sunk down] that is, went out, or, was quenched; in Greek, ceased. Their seeking to the Lord in their afflictions, and his mercies towards them, are mentioned in Psal. 78. 34.— 38.  
Vers. 3. he called] that is, Moses called: or, as the Geeeke translateth, the name of that 〈◊〉 was called: see the notes on Gen. 16. 14▪ 〈◊〉▪ rah] that is, Burning: which name was given 〈◊〉 imprint a memorial of their sin and 〈…〉 judgements in their hearts, as Moses after 〈◊〉 tioneth them, in Deut. 9 7. 22. 24.  
Vers. 4. the mixt-multitude] or, the ga 〈…〉 multitude; so called in Hebrew of gathering▪ 〈◊〉 Greek and Chaldee, of mixture: and in the Ch 〈…〉 dye said to be jonathans', they are called, the 〈…〉 gers that were gathered among them. These were that mixed-people that came up with Israel out of Egypt, mentioned in Exod. 12. 38. 〈◊〉 with lust] that is, lusted greatly and greedily. 〈…〉ned and wept] that is, again wept, the Greek 〈◊〉▪ they sat and wept. The Israelites that a 〈◊〉 before complained, were punished, and repent▪ now again, by the example of the strangers among them, return to their sinful course. Ch 〈…〉 here saith, After that (the sons of Israel) had murmured already themselves alone, (verse 1.) they turned and murmured with the mixed-multitude, and 〈◊〉 〈◊〉 desire of flesh. So this was another mutiny, differing from that forespoken of; though in time and 〈◊〉 n●●re together▪ who shall give] a wish, meaning. O that some wo●●d give us flesh: and a tentation, 〈◊〉 not believing that God could do it. This their lusting is rehearsed, in Psal. 106. 14. and 78. 18, 19 20. they tempted God in their heart, ask 〈…〉 their soul (or lust:) and they spoke against 〈◊〉▪ they said; Can God furnish a Table in the Wilderness? Behold h 〈…〉 smote the Rock, and the waters g●shed out, and streams overflowed: can he give ●read also? or can be prepare flesh for his people?  
Verse 5. we remember] they stirred and inflamed their lust, with remembrance of their former Egyptian diet. for nought] this may be referred to the fish which they had for nought, without price, getting them out of the rivers freely; or, for nought, that is, for very little, very cheap; as nothing is used for very little, Act. 27. 33. joh. 18. 20. none, for very few, jer. 8. 6. 1. Cor. 2. 8. It may also have reference to the former, we remember for nought, that is, in vain: so the Hebrew, Chinnam; and Greek, Dorean, sometime signifieth a thing done or spoken in vain and without effect; as Pro. 1. 17. Ezek. 6. 10. Gal. 2. 21. garlic] these gross meats used to be eaten by the poorer sort in Egypt, and by the Israelites when they were slaves there, they now remember, (forgetting their slavery;) and prefer before the Manna which God gave them from heaven, which was both pleasant and wholesome. Of the things here spoken of, and other the like, the Hebrews themselves say: Some meats are exceeding evil, and it is n●t meet that a man should ever eat of them, as great fishes that are salted and old, etc. and some meats are evil, but not so bad; therefore it is not meet for a man to eat of them, save a little and very seldom; and he may not use to make them his meat, or to eat them with his meat continually, as great fishes, cheese, etc. and leeks, and onions, and garlic, etc. these meats are naught, which a man should eat of but a very little, and in winter days; but in summer not at all. Maim. in Misn. tom. 1. in Degnoth chap. 4. sect. 9  
Verse 6. our soul is dried] The soul is often put for the body, or whole man, and for the appetite or desire of meat, drink, and other things: so here they complain that they had no nourishment by the wheat of heaven (as Manna is called, Psal. 78. 24.) neither was their appetite satisfied: and hereupon it is said, they asked meat for their soul, Psal. 78. 18. to satisfy their fleshly lust. our eyes are] or, our eyes behold only the Manna; that is, we see no other food; neither can we expect for any other, but depend upon Manna only. For the eyes unto any, signify hope and expectation, as Psal. 25. 15. and 141. 8. Manna was unto them both a corporal food, and a spiritual, figuring Christ himself, with his word and grace, joh. 6. 31, 32, 33. 1 Cor. 10. 3. So the loathing of Manna, and longing for the meats of Egypt, figured the rejecting of Christ and his graces, for to have nourishment and life by the works and righteousness of men, Gal. 3. 3, 10. and 4. 9 Such men's eyes cannot see the Manna which is hid. Rev. 2. 17.  
Verse 7. Manna] in Hebrew, Man: the reason of this name, see in the notes on Exod. 16. 14. Chazkuni on that place saith, Man, in the Egyptian tongue, is as Mah, (that is, What) in the Hebrew tongue: and they asked one of another, Man, that is, what is this? Coriander] of it, see Exod. 16. 31. These are the words of Moses, convincing the people's ingratitude, by the description of Manna, which they disdained. the colour] Hebr. the eye, that is, the colour, or appearance, as the Greek and Chaldee explain it: so eye is used for colour, etc. in Lev. 13. 55. Ezek. 1. 16. and 8. 2. and 10. 9 Bdelium] in Hebrew Bdolach, in Greek, (and by Sol. jarchies' exposition) Crystal: which is white and transparent: so Manna is said to be white, Exod. 16. 31. Of Bdelium, see Gen. 2. 12.  
Verse 8. went about] or, went to and fro, to search, find, espy, as in jer. 5. 1. Amos 8. 12. Dan. 12. 4. therefore this word is applied sometime to the eye, as in 2 Chron. 16 9 It figured the labour and diligence that men should use to get the meat which endureth unto everlasting life, john 6. 27. ground it] the grinding and beating of it, etc. figured also the afflictions of Christ, whereby he was prepared to be for us the bread of life, john 6. 48— 51. Heb. 2. 9, 10. 1 ●et. 3. 18. But though the Manna was thus hard as wheat to be ground, yet it used to melt as it lay on the earth, with the heat of the Sun, that they gathered it only in the morning, Exod. 16. 21. baked] or, boiled, coqued; the word is sometime used for baking, as in 2 Sam. 13. 8. though usually it signifieth to 〈◊〉. the best moisture oil] fresh oil, which hath no rank favour. The Hebrew Leshad, is the best o●ly moisture in man's body, Psal. 32. 4. so here it is the best sweet moisture of oil, which is the uppermost part. It had also the taste of wafers with honey, Ex. 16. 31. And here the Greek translateth it wafers of oil, and the Chaldee, paste, (or cakes) with oil. So it was both pleasnt and wholesome food, and the taste of oil and honey figured the sweetness of grace, which we by faith perceive in Christ the true Manna, Psal. 119. 103. Song. 5. 16. 〈◊〉 Pet. 2. 3.  
Verse 9 ●ell down upon it] and upon the Manna fell dew again, which when it was drawn up by the Sun, than the Manna appeared, Exod. 16. 13, 14. so the Manna lay as it were hidden between two dews. But after was manifested, and given them of God freely every day: a wheat which they sowed not, nor laboured for, but had for the taking up, a meat which they knew not, neither had their fathers known it: whereby they were taught, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3.  
Verse 10. throughout] or, by their families; so the sin was generally spread among the people. in the door] that is, openly; and sinned not in secret only, but as it were proclaimed their iniquity, and stirred up themselves, and one another, to follow their lusts.  
Verse 11. done evil to thy servant] that is, afflicted me: for evil when it cometh from God, meaneth trouble and affliction wherewith he chastiseth his servants, and exerciseth their faith and patience; as jer. 18. 8. Esai. 45. 7. Amos 3. 6. that thou layest] Heb. for to lay, or to put: so it hath reference to the former part of the speech. See the notes on Gen. 6. 19 the burden] the weighty care and charge: so in Deut. 1. 12. The Greek here translateth it anger; but after in vers. 17▪ violence, or assault. This showeth the great charge that lieth upon governor's: so Paul mentioneth the caere of all the Churches, which came upon him daily, 2 Cor. 11. 28.  
Verse 12. Have I conceived] so also the Greek translateth it; but the Chaldee saith, Am I the father of all this people? are they my sons? begotten them] Hebr. begotten it; or, brought forth it; speaking of the people, as of one man, begotten, as by a father; or brought forth, as by a mother. So the Apostle applieth both similes to himself, saying to the Corinthians, Ye have not many fathers; for in Christ jesus I have begotten you through the Gospel, 1 Cor. 4. 15. and to the Galathians, My children of whom I travel in birth again, until Christ be form in you, Gal. 4. 19 In this complaint of Moses, the weakness of the Law is signified, which begetteth no children to God, Rom. 7. 4. 5, etc. and 8. 3. but by the word of Truth, the Gospel, and by belief in Christ, we are borne of God, I am. 1. 18. 1 Pet. 1. 23— 25. 1 joh. 5. 1. in thy bosom] that is, lovingly, tenderly, carefully: which Moses the Lawgiver could not do as is done by Christ, of whom it is said, He shall feed his flock like a shepherd, he shall gather his lambs with his arm, and be are them in his bosom, he shall gently lead those that are with young, Esai. 40. 11. a nursing father] This showeth the love, mildness, gentleness which should be in governor's; and so it is said unto the Church, Kings shall be thy nursing fathers, etc. Esai. 49. 23. And the Apostle saith, We were gentle among you, even as a nurse cherisheth her children: we exhorted, and comforted, and charged every one of you, as a father doth his children, 1 Thes. 2. 7. 11. Accordingly the Hebrews have this rule for all governor's of the Church, It is unlawful for a man to govern with stateliness over the congregation, and with haughtiness of spirit, but with meekness and fear. And every pastor that bringeth more terror upon the congregation than is for the name of God, he shall be punished, and shall not see himself to have a learned wise son: as it is said, (in job 37. 24.) Men do therefore fear him; he respecteth not any that are wise of heart. And so it is not lawful for him to govern them with contemptuous carriage; although they be the (common) people of the land: neither may he tread upon the heads of the holy people, although they be unlearned & base, they are the sons of Abraham, Isaac and jacob, and the armies of the Lord that brought them out of the land of Egypt by great might, and by strong hand; but he must be are the toil of the Congregation, and their burden; as Moses our Master, of whom it is said, AS A NURSING FATHER BE ar THE SUCKING CHILD, etc. Maimony in Misn. tom. 4. in Sanhedrin, ch. 25. sect. 1, 2. That which Moses speaketh of a Nursing father, the Chaldee that goeth in the name of jonathan, and Targum jerusalemy, calleth Pedagoga, which word Paul useth, when he saith, the Law was our Pedagogue (or Schoolmaster) unto Christ, Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them; as is showed in the annotations on Gen. 12. 5.  
Verse 13. flesh to give] By these complaints Moses showeth his insufficiency to govern this people, and to supply their wants: neither indeed could he bring them into the promised land, but died ere they came thither, Deut. 34. whereby the impossibility of the Law was signified, that it could not bring men unto God, or satisfy, or restrain the lusts that reign in our members, though the Law itself is holy, Rom. 7. 5— 12. But what the Law could not do, in that it was weak through the flesh, God (hath done) sending his own Son, Rom. 8. 3. who giveth us not flesh to satisfy our carnal lusts, but his own flesh to be the food of our souls, which he hath given for the life of the world, and which who so eateth, hath eternal life, joh. 6. 51. 54.  
Verse 15. if thou do thus] to leave the whole burden upon me still. Here the word thou, spoken to God, is of the feminine gender, contrary to common rule of speech, At, for Attah: which some think doth intimate Moses trouble of mind, as if he could not perfectly utter his word● and the like is in Deut. 5. 27. where the people terrified with the Majesty of God when he gave his Law, said unto Moses, Speak thou (At) unto 〈◊〉 Sol. jarchi here saith, The strength of Moses became feeble as a woman, when the holy blessed (God) shown him the punishments that he would bring upon them (the people) for this he said before him, If thus, kill me first. kill me] or, killing me: that is, kill me quite, and out of hand; the word is doubled, for more vehemency and speed. see mine evil] that is, my misery and affliction. By seeing evil, is meant the feeling or suffering of misery; as to see death, is to dye, Luke 2. 26. Psal. 89. 49. and as on the contrary, to see the salvation of God, meaneth the fruition or enjoying thereof, Psal. 50. 23. and 91. 16. Compare with this, Elijahs speech, 1 Kings 19 4.  
Verse 16. Gather unto me] in Chaldee, Gather before me; and Thargum jonathan explaineth it, Gather in my name seventy worthy men. This is answerable to the number of the seventy souls of the house of Israel, which went down into Egypt, Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Sinai, Exod. 24. 1, 9 From hence the Hebrews in their commonwealth, continued their chiefs: Senate in jerusalem of 71 Elders, as here there were 70, and Moses the Prince. So they record in Talmud Bab. in Sanhedrin, ch. 1. and Maimony in Sanhedrin, c. 1. s. 3, 4, 5, explaineth it thus; there was in Israel, first a great court (or judgement hall) in th● Sanctuary, and that was called the great Synedrion, and their number was 71, as it is written, Gather to me 70 men, etc. and Moses was chief over them, as it is said, And let them stand there with thee. Numb. 11. 16. lo here are 71. The greatest in wisdom among them all, they set him for head over them, and he was called Nasi (the Prince) in every place, and he stood in stead of Moses cur Master. And they placed the greatest among the 70, next 〈◊〉 the head, and he sat on his right hand, and was call 〈…〉 Ab beth din (the father of the judgement hall) A 〈…〉 the residue of the 70 sat before him, according 〈◊〉 their ears and according to their dignity: wh●seever was in wisdom greater than his 〈◊〉 nearer unto the Prince on his left hand. And they sat as in the form of an half circle round, so that the Prince, with the Father of the Court, might see them all. Moreover they set two judgement halls, each of 23. judges, the one at the door of the Court (of the Sanctuary,) the other at the door of the mountain of the Temple. And in every city of Israel wherein were 120. (fathers of families) or moe, they set a lesser Synedrion, which sat in the gate of the city, as it is written, And establish judgement in the gate, (Amos 5. 15.) And their number was 23 judges, and the wisest among them was head of them; and the residue sat in a round like half a circle, that he which was head might see them all. If it were a city which had not 120 men in it, they set therein three judges, for there is no judgement hall of less than three, that there might be more or fewer, if there happened to be among them dissension in judgement. But every city which had not in it two wise men, the one fit to teach the whole Law, and the other skilful to hear, and skilful to demand and make answer; they set no Synedrion therein, although it had in it two thousand Israelites, etc. the officers] in Greeke, the Scribes, and Targum jonathan addeth, in Egypt: as if these were such as are mentioned in Exod. 5. 14. and of them Sol. jarchi also understandeth it. What these Officers were after in the commonwealth of Israel, is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well known and had approved themselves for wisdom and good carriage, for which they might with comfort be preferred to this high Senate: for they that have ministered well, (as the Apostle saith) purchase to themselves a good degree, 1 Tim. 3. 13. Afterwards in Israel about the choice of these chief Magistrates, it is thus recorded; Our wise men have said, that from the great Synedrion they sent into all the land of Israel, and made diligent inquiry; whomsoever they found to be wise, and afraid to sin, and meek, etc. they made him a judge in his city. And from thence they preferred him to the gate of the mountain of the house (of the Lord:) and from thence they promoted him to the gate of the Court (of the Sanctuary,) and from thence they advanced him to the great judgement hall. Maim. in Sanhedrin, chap. 2. sect. 8. stand there] or, present themselves there with thee. They were to stand before the Tabernacle, to present themselves unto God, and to receive authority from him; and with Moses, who was to be chief over them. The Hebrews from this word with, gather a likeness unto Moses, saying, They constitute none in the Synedrion but Priests, Levites and Israelites whose genealogy is known, etc. as it is said (in Num. 11. 16.) WITH THEE; which are like thee in wisdom, religion, and genealogy. Maim. in Sanhedrin, ch. 2 sect. 1.  
Vers. 17. I will come down] to wit, in sign or apparition; as the Chaldee translateth, I will reveal myself; and Targum jonathan addeth, I will reveal myself in the glory of my Majesty; this was in the cloud, vers. 25. I will take] or, will separate; in Chaldee, will increase of the spirit that is on thee; meaning, the gifts of the Spirit, as prophesy, vers. 25. and other meet for their charge: for there are diversities of gifts, but the same Spirit, 1 Cor. 12. 4. So spirits are named for spiritual gifts, 1 Cor. 14. 12. 32. and the Holy Ghost, for the gifts of the Holy Ghost, joh. 7. 39 Act. 19 2. 6. Thus the spirit of Elijah rested on Elish●, 2 King. 2. 15. when he had the same gifts and power of prophecy, miracles, etc. Neither was Moses spirit hereby diminished; for as Sol. jarchi saith, Moses in that hour was like unto the Lamp that was left (burning) on the Candlesticks, (in the Sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit. God shown hereby, that none without gifts of his Spirit, are fit for office and government, Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrews have this rule, Any Synedrion, King, or Governor, that shall set up a judge for Israel, that is not fit, and is not wise in the wisdom of the Law, and meet to be a judge; although he be wholly amiable, and have in him other good things, yet he that setteth him up, transgresseth etc. Maim. in Sanhedrin, chap. 3. sect 8.  
V 18. Sanctify] in Chaldee, prepare yourselves: so to sanctify war is to prepare therefore, jer. 64. & 51. 28. It meaneth an holy prepara 〈…〉 o receive the gifts that they desired. Sol jarchi expoundeth it, Prepare yourselves for vengeance; and so he saith, (in servant 12. 3.) Sanctify (that is, prepare) them for the day of slaughter. The 20 verse showeth that this may be implied. wept in the ears] in ver. 20. wept before the Lord; and so the Chaldee turneth it here. I● meaneth, that the Lord had seen and heard their complaint: for weeping is often joined with lifting up the voice, or crying out; as Ger. 27. 39 judg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4.  
Verse 20. Until a month of days] to wit, ye shall eat, as the Greek expresseth. Meaning a whole month; as a year of days is an whole year, 2 Sam. 14 28. So in Gen. 29. 14. loathsome] Hebr. to loathsomeness or alienation; which the Greek translateth, to choler; the Chaldee, to offence, that is, offensive, have despised] or, contemptuously refased, set at nought; which the Greek translateth, disobeyed the Lord; the Chaldee, rejected the Word of the LORD. who is] the Chaldee saith, whose Majesty (or Divine presence) remaineth among you.  
Verse 22. to suffice them] so the Greek and Chaldee expound the Hebrew Ma●sa, which usually signifieth to find; but here is used for obtaining that which is sufficient: so in jos. 17. 16. judg. 21. 14. Here Mose, showeth that the thing promised was impossible in man's judgement, both in respect of the multitude of men, and length of time: and therefore he mentioneth beasts and fishes which also are flesh, 1 Cor 15. 39 but speaketh not of fowls, as thinking least of all that they should be filled with them: yet God sufficed them with such, verse 31. So Philip said unto Christ, Two hundred 〈…〉 worth of bread is not sufficient for (this multitude) that every one may have a little, joh. 6. 7, 9  
Verse 23. hand waxed short] that is, power abated; the Greek expoundeth it, Shall not the Lords hand be sufficient? the Chaldee thus, Shall the word of the Lord be hindered? Hand is often used for power, as being the instrument wherewith power is showed, Deut. 32. 36. jos. 4. 24. and 8. 20. shortness signifieth lessening; and is applied sometime to the Lords Spirit, as in Mic. 2. 7. is the spirit of jehovah shortened? Sometime to his hand, as here, and in Esai. 59 1. Behold jehovahs' hand is not shortened, that it cannot save: and in Esai. 50. 2. Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? where the latter sentence explaineth the former.  
Verse 25. they prophesied] this was a gift and effect of God's Spirit upon them: and is elsewhere so explained; as, upon the handmaids in those days, I will pour out my spirit, joel 2. 29. that is, I will power out of my spirit, and they shall prophesy, Act. 2. 18. So in Act. 19 2. 6. And when Saul was anointed to be King, the Spirit of God came upon him, and he prophesied, 1 Sam. 10. 6, 10. Prophesying was not only a foretelling of things to come, but sometime a declaring of the word of God unto the people; see Exod. 7. 1. Gen. 20. 7. And thus Paul saith, He that prophesieth, speaketh unto men to edification, and exhortation, and comfort, 1 Cor. 14. 3. Sometime it was a singing of praises unto God; as they that prophesied with Harps, with Psalteries and with Cymbals; to confess and to praise the LORD, 1 Chron. 25. 1, 3. did not add] that is, prophesied no more but that day, as God spoke the ten commandments, and added not, that is, spoke no moe, or after such a manner to the people, Deut. 52. 2. Thus the Greek here translateth, and they added no more: and Sol. jarchi saith, they did not add, i. they prophesied not save that day only; so it is expounded is Siphre. Howbeit the Chaldee translateth it, ceased not; in a contrary signification, which sometime is in the Hebrew words. But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not, which seemeth to mean a continuance till all those ten words were finished; we may likewise understand him here to mean a continuance for that day; (as Saul in Naioth prophesied all that day and all that night, 1 Sam. 19 24.) and not a continuance always; for this seemeth to be a temporary gift and miracle for confirmation of their Office; as in 1 Sam. 10. 6, 11.  
Verse 26. Medad] in Greeke, Modad. the spirit] in Chaldee, the spirit of prophecy. that were written] by Moses in a book; or in papers (as the Hebrews think) and so were appointed among the rest to come to the Tabernacle, verse 16. 24. but went not out] for what cause, the Scripture showeth not: but by comparing this their fact with others, it is probable, that as Saul when he should have been made King, withdrew and hid himself among the stuff, 1 Sam. 10. 22. so these two, unwilling to take the charge upon them, withdrew their shoulders, and came not to the Tabernacle: yet the Lord by his Spirit found them out: for whither shall men go from his Spirit? or whither shall they flee from his presence? Psal. 139. 7. The Hebrews have here their uncertain conjectures: Sol. jarchi saith, They were all written expressly by their names, and should have been taken by Lots. For the count was made for the twelve tribes out of every tribe six, except two tribes, of which were but five. Moses took seventy two papers (or 〈◊〉 and on seventy of them he wrote AN ELDER, and on two, A PART: and he chose six out of every tribe, so there were seventy and two. Then he sa●● unto them, take up your papers out of the basket. Who so took up with his hand (a paper on which was written) AN ELDER, he was sanctified (to that office:) but he in whose hand came up A PART; unto him he said, The Lord will not have thee.  
Verse 28. of his choice young men] in Greeke, his chosen one; the Chaldee saith, of his young men. The original word signifieth also youth: whereupon some translate it, the minister of Moses, from his youth: but this seemeth not fit; for Moses shepherds life in Midian, from which he came but a little before this, argueth the contrary. forbidden thou them This he spoke of envious zeal for his master Moses sake, (as the verse following showeth;) that he would not have the use of the gift of prophecy common; or, because they obeyed not Moses to come out as he commanded. So the disciples forbade one that cast our devils in Christ's name, because he followed not with them, Luk 9 49, 50. Mark 9 38. Targum jonathan explaineth it, M. Lord Moses request mercy from before the Lord, and forbidden them the spirit of Prophecy.  
Verse 29. Enviest thou] or, Hast thou en●isus zeal, or jealousy for my sake? which is a prohibition, Have it not: as, Think ye that I am come to give peace on earth? Luke 12. 51. that is, Think it not, Mat. 10. 34. but O who shall give] or, and O who, etc. this is an earnest wish, as would God, or the like: the word and, setteth forth the earnestness of his passion, as Act. 23. 3. Psal. 2. 6. his spirit] that is, the gifts of his spirit; as the Chaldee saith, his spirit of prophecy. So Paul wisheth that all the Church could prophesy, and saith, Fellow after love, and zealously desire spiritual gifts; but rather that ye may prophesy, 1 Cor. 14. 1.  
Verse 30. gathered] that is, got himself, or, at the Greek saith, departed. the Elders] who were authorised of God to be of the high Council or Synedrion with Moses, and his assistants: and thus they differed from those inferior Magistrates, which had been appointed before by jechroes' advice, Exod. 18. 21, 25. And as then all hard causes were brought unto Moses, Exod. 18. 26. so after this, such causes were brought to the high court or Synedrion, first ordained here. This is showed by the Hebrew Canons in Talmud Bab. Sanbedrin, c. 1. and Maimony in Sanbedrin, c. 5. thus: They set up no King, but by the mouth of the Senate of 71. (Elders:) neither make they any lesser Synedrion for every tribe and for every city, but by the Senate of 71. Neither judge they a whole tribe revolted (to idolatry,) nor a false Prophet, nor the high Priest in judgement of life and death, but by the great Synedrion. But money-matters are judged by the Court of three judges. Likewise they make (or judge) no elder rebellious (Deut. 17.) nor any city drawn 〈◊〉 to idolatry (Deut. 13.) neither cause they the suspected woman to drink the bitter waters (Nam. 5.) but in the great Synedrion. Neither do they add unto (or in Large) the City or the Courtyard, neither go they forth to permitted war, etc. [whereof see the notes on Deut. 20. 1.] but by the great Synedrion, as it is said, (in Exod. 18. 22.) every great matter they shall bring unto thee.  
Verse 31. a wind] God made an East wind to pass forth in heaven; and brought on a South wind by his strength, Psal. 78. 26. brought Quails] such fowls as he had fed them with before, in Exod. 16. 13. them now God again brought swiftly and as with violence; which the Chaldee translateth, made to fly. let them fall] or, spread them abroad; so this word is Englished in 1 Sam. 30. 16. two cubits] Sol. jarchi saith, they flew so high as against a man's heart, that he was not toiled in getting them, either by reaching high, or by stooping low.  
Verse 32. ten homers] or, ten heaps, as the Chaldee translateth: for the Hebrew homer sometime signifieth an heap, as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels, Ez. 45. 11. the which measure is called also a Cor. Eze. 45. 14. & so Targum jerusalemy interpreteth it here. Thus also the Greek translateth it ten Cors; (for of the Hebrew Cor, the Greek Coros, in Luk. 16. 7. & Latin Corus are derived.) And Chazkuni here explaineth it, ten homers; there are in an homer thirty Seahs' (or Pecks;) so ten homers contain three hundred Seahs': lo he that gathered least, had every day ten Seahs'. Of the Seah or Peck, see the notes on Gen. 18. 6. This abundance of fowls was miraculous, whereupon it is said, God reigned flesh upon them as dust; and feathered fowls as the sand of the seas, Psal. 78. 27. And with these they filled their greedy lust; (seeding themselves without fear, as jude verse 12.) though the Lord had threatened to punish them, verse 20.  
Verse 33. not yet cut off] to wit, from their mouth; that is, not taken from them, which the Greek translateth, before it (that is, the flesh) failed. Thus the phrase is opened in joel 1. 5. the new wine is cut off from your mouth; that is, taken away from you. Or, by cutting, may be meant chewing. The Psalmist alleging this, saith; They were not estranged from their desire; the meat was yet in their mouth, when the anger of God came up against them, etc. Psal. 78. 30, 31. And here Chazkuni observeth, how they were plagued of God, after that he had sufficed all of them with flesh; that men should not say, he had not plagued them, but because he was not able to suffice them all with flesh. a very great plague] or, ve●●ment great smiting: Abr. Ezra writeth that it was the pestilence: God gave-them their request, when they lusted for flesh; but sent leanness into their soul, Psal. 106. 14, 15. The anger of God came up against them, and slew of the fat of them; and smote down the choice young men of Israel, Psal. 78. 31.  
Verse 34. he called] meaning, Moses called, and by the name of the place, left a memorial of their sin and punishment, for a warning to them after, Deut. 9 22. and to us, that we should not lust after evil things as they lusted, 1 Cor. 10. 6. Or, as the Greek translateth it, the name of the place was called; see verse 3. Kibroth hattaavah] that is, as the Greek expoundeth it, Graves (or monuments) of lust. Where lust may be used for the men that lusted; as circumcision, in Rom. 2. 26. is for men circumcised; Pride, for the proud man, jer. 50. 31, 32. Psal. 36. 12. and many the like. See the notes on Gen. 45. 7.  
Vers. 35. were in Hazeroth] or, Chatseroth, in Greek, Aseiroth; here they were, that is, abode, or continued; (as Daniel was, that is, continued, Dan. 1. 21. and they were, that is, continued there, Ruth 1. 2.) The cause of which abode, was a new trouble which Moses sister and brother raised against him, Num. 12.    

CHAP. XII.  
1 Marie and Aaron speak against Moses, about his wife, and office. 4 The Lord calleth them all before him, justifieth Moses, magnifieth his office, rebuketh the murmurers, and departeth in anger. 10 Marie is made a Loper, Aaron confesseth sin, Moses prayeth God to heal her. 14 The Lord commandeth her to be shut out of the camp seven days. 15 The people's journey is stayed till she was brought in again; then they go on into Pharan.  
ANd Marie and Aaron spoke against Moses, because of the Aethiopian woman, whom he had taken; for he had taken an Aethiopian woman. And they said; Hath jehovah spoken only indeed by Moses? hath he not spoken also by us? And jehovah heard it. Now the man Moses was very meek, above all the men which were upon the face of the earth.  
And jehovah said suddenly unto Moses, and unto Aaron, and unto Marie; Come out ye three unto the Tent of the Congregation; and they three went out. And jehovah came down in the pillar of the cloud, and stood in the door of the Tent, and called Aaron and Marie; & they two came forth. And he said, Hear now my words: If there shall be a Prophet among you, I jehovah will make myself known unto him in a vision; I will speak unto him in a dream. My servant Moses is not so, he is faithful in all mine house. Mouth to mouth will I speak with him, and in vision, and not in dark speeches; and the similitude of jehovah shall he behold: and wherefore were ye not afraid to speak against my servant against Moses? And the anger of jehovah was kindled against them, and he went away. And the cloud departed from off the Tent; and behold, Marie became leprous as snow: and Aaron looked upon Marie, and behold she was leprous. And Aaron said unto Moses; Alas my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. I beseech thee, let her not be as one dead; of whom when he cometh out of his Mother's womb, half his flesh is even consumed. And Moses cried out unto jehovah, saying; O God, I beseech thee, heal her now.  
And jehovah said unto Moses; And if her father had spitting spitted in her face, should she not be ashamed seven days? let her be shut seven days out from the camp; and after let her be gathered in. And Marie was shut out from the camp seven days; and the people journeyed not till Marie was gathered in again. And afterward the people journeyed from Hazeroth, and encamped in the Wilderness of Pharan.  

Annotations.  
Marry] in Hebrew, Mirjam; in Greek, Mariam; she was a Prophetess, sister of Moses and Aaron, Ex. 15. 20 & she it was that began the quarrel, as in the original it appeareth; Marry she spoke: therefore she, not Aaron, was plagued with leprosy, v. 10. As Satan prevailed first with Eve, then by her with Adam, Gen. 1. 3. so here first with Marry, and then by her, with Aaron the high Priest. And as the former sin of lust for flesh, began among the base sort, Num. 11. 4. so this sin of ambition and vain glory, began among the chiefest of the Church: for these three, Moses, Aaron and Mary, were the chief guides, whom God sent before his people, Mic. 6. 4. because] or, upon occasion, for the sake. Aethiopian] Hebr. Cushite, which the Greek translateth, Aethiopian. This seemeth to be no other than Zipporah the Midianiresse, who Moses had married, Ex. 2. 16, 21. & because the Midianites dwelled in Cush his land, they were called Cushites (or Aethiopians,) and it may be also because they were tawny coloured like them. For otherwise Cush was the son of Cham, Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem, Gen. 25. 1, 2. The Chaldee, in stead of Cushith, saith Fair, which may be spoken by the contrary. josephus, Philo, and some others, take this wife not to be Sipporah, but another Aethiopians taken] to wit, to wife; that is, married: so in 1 Chron. 2. 19, 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth, the marrying of that woman, (who was not of the stock of Israel, and who hindered him from circumcising his son, Exod. 4. 24, 25, 26.) was the occasion of their murmuring. Howbeit, the Hebrew Doctors make his not companying with his wife, to be the occasion: for that he being a Prophet, daily conversant with the Lord, and frequenting his Tabernacle, abstained from her, lest he should have legal pollution, which would have kept him from the Sanctuary, Levit. 15. 16— 31. Compare also Exod. 19 15. Thus the Chaldee expoundeth it, for he had put away (or, abstained from) the fair wife which he had taken. And Sol. jarchi thus, for he had taken a Cushite woman, and had now put her away.  
Verse 2. by Moses] or, in Moses; as speaking of inward revelation by the Spirit: The Targum called jonathans', paraphraseth thus; Hath the Lord spoken only indeed with Moses, who is separated from copulation of the bed, meaning with his wife. also by us] or, in us: as David said, The spirit of jehovah spoke in me, 2 Sam. 23. 2. Here Sol. jarchi addeth for explanation, hath he not spoken also by us, and yet we have not separated ourselves from the way of the earth: meaning, from mutual society, such as is between man and wife; a phrase taken from Gen. 19 31. But it may be understood, as before is noted, that they would not have Moses esteemed the only Prophet, who had so stained himself by marriage with a strange woman. Their drift was, by disgracing Moses for his infirmity, to grace and advance themselves; against which it is said, Let us not be desirous of vainglory, provoking one another, envying one another, Gal. 5. 26. heard it] that is, took notice of this their speech, to reprove and punish it. So of Reubens' sin, it is said, Israel heard it, Gen. 35. 22. Or, God is said to hear it, as a witness of that which it may be they murmured in secret: as in Psal. 59 8. swords are in their lips, for who (say they) doth hear? and in Psal. 55. 20. God will hear and afflict them. See also Psal. 94. 7 8 9  
Vers. 3. meek] the original word hath affinity with affliction and lowliness; for by affliction this virtue is furthered, Lam. 3. 27, 28, 29, 30. and is seated in the heart and spirit, as the Apostle mentioneth a meek and quiet spirit, 1 Pet. 3. 4. As Moses, so Christ is set forth for an example of meekness, Mat. 21. 5. and 11. 29. It is a virtue which keepeth a mean in anger, and avenging of ourselves when we are offended, wronged, and contemned. above all the men] or, more than any man. This commendation the Spirit of God giveth of Moses, though by Moses own pen, (as the Apostle also writeth in his own behalf, 2 Cor. 11. 5, 6, 10, 22, etc. and 12. 11, 12.) although Moses is noted to have been very angry, sundry times, Exod. 11. 8. and 16. 20. and 32. 19 Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10, 11. compared with Psal. 106. 32, 33.  
Vers. 4. said suddenly] so showing the greatness of his displeasure against them, which suffered no delay, Psal. 64. 7. Prov. 6. 15. Esai. 30 13. and preventing any that might think Moses complained to God and sought revenge. Thus God who will be a swift witness against evil doers, Mal. 3. 5. suddenly rose to plead the cause of his meekest servant. Compare Psal. 50. 19, 20, 21. ye t●ree] both parties are judicially summoned to appear before the Lord, in the Tent of his habitation: as he riseth up to judgement, to save all the meek of the earth, Psal. 76. 9 So in Num. 16. 16.  
Verse 5. came down] in Chaldee, revealed himself: see Gen. 11. 5. of the cloud] as the throne o● his glory, out of which he used to appear & speak unto them, Psal. 99 7. Num. 16. 42. Unto these apparitions, those visions of john hath reference, Rev. 10. 1, 2, 3. and 14 14, etc.  
Vers. 6. a Prophet among you] or, of you; Hebr. your Prophet: which the Chaldee expoundeth, 〈◊〉 there shall be Prophets to (or among) you. What this word Prophet meaneth, see in the notes on Gen. 20. 7. Exod. 7. 1. I jehovah,] so the Chaldee also explaineth it: or it may be interpreted, of jehovah; that is, a Prophet of the LORD: so the Greek translateth, a Prophet of you to the Lord. in a vision] or, by a vision, or sight; that is, as the Chaldee saith, in visions: so God appeared to Abrahim the Prophet, in a vision, Gen. 20. 7. and 15. 1. and to jakob, Gen. 46. 2. to Ezekiel, Ezek. 1. 1. to Daniel, Dan. 8. 2. and others, job 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophecy is called a vision, Esai 1. 1. Obad. 1. 1. Nahum 1. 1. in a dream] Chald. in dreams: another way by which God revealed his word to the Prophets, Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. jer. 23. 25. 28. 32. Dreams are in the night, and then as it were in darkness God spoke with the other Prophets; but as R. Menachem here noteth, it was not so with Moses, for (God) spoke not with him but by day. Moreover dreams and visions do soon vanish and fly away, job 20. 8.  
V 7. not so] is not such a Prophet, that I should speak to him by dreams and visions. faithful in all mine house] that is, in all my Church; for the house of God, is expounded the Church of the living God, 1. Tim. 3. 15. and so the Chaldee here translateth it, in all my people; and jonathan, in all the house of Israel my people: and Chazkuni explaineth it thus, all the men of my house hold him for faithful. This is further opened by the Apostle, saying; Consider the Apostle and high Priest of our procession, Christ jesus, who was faithful to him that made him, as also Moses was in all his house, etc. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after, but Christ as the Son over his own house; whose house we are, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Hebr. 3. 1— 6. Touching Moses faithfulness, and the confidence that Israel reposed in him, see the notes on Exod. 19 9  
Verse 8. Mouth to mouth] that is, familiarly, plainly, in mine own presence, without any interposed means; as the Chaldee translateth, Speech with speech. So when joseph spoke without an interpreter, he said, it is my mouth that speaketh unto 〈◊〉, Gen. 45. 12. and the Apostle opposeth it to speech by writing; as, I would not write with paper and ink, but I trust to come unto you, & speak mouth to mouth, that our joy may be full, 2 joh. v. 12, and 3 joh. 14. A like phrase is in Exod. 33. 11. jehovah spoke unto Moses face to face, as a man speaketh unto his friend: and in this manner of communication, Moses excelled all other Prophets, Deut. 34. 10. The Hebrew Doctors have explained this matter thus; It is one of the foundations of the Law, to know that God maketh the sons of men to prophesy; and prophecy resteth not but on a wise man, great in wisdom mighty in his virtuous qualities, that his affections (or natural corruption) prevail not over him, in any thing in the world but he prevaileth by his knowledge over his affections continually, etc. On such a man the holy Ghost dwelleth, and when the Spirit resteth upon him, his soul is associated to the degree of Angels which are called men, and he is turned to another man, and perceiveth in his own knowledge that he is not so as he was, but that he is advanced above the degree of other wise men, as it is said of Saul, And thou shalt prophesy with them, and shalt be turned to another man, (1 Sam. 10. 6.) The Prophets were of divers degrees: as in wisdom one wise man is greater than another, so in prophecy one Prophet was greater than another. And all of them saw not the vision of prophecy but by dream, by vision of the night, or in the day time, after that a deep sleep was fallen upon them. Num. 12. 6. and all of them when they prophesied, their joints crembled, and strength of body failed, and their thoughts were troubled, and the mind was le●t changed to understand that which was seen; as is said of Abraham, And ●oe a terror, a great darkness fall upon him (Gen. 15.) and as is said of Daniel, And my vigour was turned in me into corruption, and I retained no strength, (Dan. 10. 8.) The things that were made known to a Prophet by vision prophetical, were made known to him by way of parable, and forthwith the interpretation of the parable was written in his heart, and he knew what it was. As the ladder that jacob our father did see, and the Angels ascending and descending o● it, (Gen. 28. 12.) and the living creatures which Ezekiel saw, (Ezek. 1. and the ●ecthing pot, and Almond rod which jeromy saw, (jer. 1.) and the Ephah which Zacharie saw, (Zach. 5.) and so the other Prophets, of whom some spoke the parable and the interpretation thereof, some the interpretation only; and sometime they uttered the parable only, without the interpretation, as part of Ezekiels' and Zacharies' words: and they all prophecies by parables and after the way of dark speeches. None of the Prophets prophesied at all times when they would; but prepared their understanding, and sat joyful, & with cheerful heart, and with contemplation. For prophecy cometh not upon men, either when they are sorrowful, or when they are slothful, but when they are joyful: therefore the sons of the Prophets had before them Psalteries, and Timbrels, and Pipes, and Harps, (1 S●. 10 5.) and they sought for prophesy; and this is that which is written, AND THEY PROPHESYING, (1 Sam. 10. 5.) as if he should say, walking in the way of prophecy, until they do prophesy. Those which sought to prophesy, are called sons of the Prophets: and although they prepared their wit's derstanding;) it might be the holy Ghost would come down upon them, and it might be not. All these things that we have spoken of were the way of prophecy for all the former and latter Prophets except Moses our master, the master of all the Prophets. And what difference was there between the prophecy of Moses, and of all the other Prophets? All the Prophets prophesied by dream or by vision: but Moses prophesied when he was ●aking and standing; as it is written, And when Moses was gone into the Tent of the congregation, to speak with him thou he heard; the voice of one speaking unto him; (Num. 7. 89.) All, the Prophets prophesied by the hands of an Angel therefore they did see that which they saw in parables and dark speeches: Moses prophesied not by the hands of an Angel, as it is said, MOuth to mouth. I will speak with him (Num. 12. ●8.) it is also 〈◊〉 The Lord spoke unto Moses face to face, (Ex. 33. 11.) & again it is said. And the similitude of the LORD shall he behold, (Num. 12. 8.) as if he should say, there is no parable there, but he seethe the thing concerning his Creator, without dark speech, without parable. He it is of whom the Law testifieth, APPARENTLY, AND NOT IN DARK SPEECHES, (Num. 12. 8.) for he prophesied not by dark speech, but apparently for he saw the thing concerning his Creator. All the Prophets were afraid, and troubled, and fainted, but Moses was not so; for the Scripture saith. As a man speaketh unto his friend, (Exod. 33. 11.) as if he should say, as a man is not troubled to hear the words of his friend, so there was strength in the mind of Moses, to understand the words of prophecy, and he stood on his place safe and well. None of the Prophets prophesied at all times when they would: but Moses was otherwise, for at any time when he would, the holy Ghost clothed him, and prophecy came upon him; and he needed not to prepare his mind, and make himself ready for it; for he was prepared and ready, and stood as the Angels of ministry, therefore he prophesied at all times, as it is said, Stand still and I will hear what the LORD will command concerning you, (Num. 9 8.) And this God caused him to trust upon, as it is said, But as for thee, Stand thou here with me, &c (Deut. 5. 31.) whereby thou mayst learn that all the Prophets, when prophecy was taken up from them, returned to their tents, which was for things necessary to the body of them all, as the rest of the people; therefore they were not separated from their wives: but Moses our master returned not to his first tent, therefore he was separated from his wife for ever; and his mind was fast bound unto God the Rock everlasting, and his glory was never taken up from upon him, but the skin of his face shined, and he was sanctified as the Angels. Maimony in Misn. tom. 1 in jesude hattorah, chap 7 sect. 1.— 6. Now as the Apostle compareth Christ with Moses, and preferreth him before Moses, Heb. 3. so in this gift of prophecy he did excel him: for the Lord God gave him the tongue of the learned that he knew how to speak a word in season, Esai. 50. 4. and this he learned not by dreams or visions, nor by Angels, nor by speech communicated mouth to mouth; but by clear seeing of God, (which no man ever did at any time;) and being in the bosom of the Father, joh. 1. 18. and having the Spirit not by measure he testified what he had seen and heard with his Father, john 3. 34. 32. and 8. 38. and in him all fullness dwelled, even the fullness of the Godhead bodily, Coloss. 1. 19 and 2. 9 will I speak] that is, I usually speak: the time to come is used to signify a continued action. in vision] or by sight, or, appearance, that is, apparently: the Greek translateth, in an appearance, or sight; which word is opposed (in 2 Cor. 5. 7.) to faith, which is of things not seen, Hebr. 11. 1. and here the Lord opposeth it to dark speeches, so it meaneth an apparent or clear revelation. Aben Ezra explaineth it thus; I will show him the thing as it is, as the form of the Tabernacle (Exod. 25. 40) and not in a dark speech, (or riddle) like that (in Ezek. 17. 2.) a great Eagle with great wings, etc. dark speeches] or, hidden speeches, riddles: a 〈…〉 speech is called in Hebrew Chidah, of sharpness, because it requireth sharpness of wit, both to propound & expound the same, as we have example 〈◊〉 sampson's riddle, judg. 14. 13, 14, etc. & it is of the nature of a parable, as in Eze. 17. 2. 3. Son of man put forth a riddle, & speak a parable to the house of Israel; A great Eagle with great wings, long winged, full● feathers, which had divers colours, came unto Lebanan, etc. And all close and hidden doctrine is called a riddle, Psal. 49. 5. And the holy Ghost translateth it in Greek, sometime Ainigma, a riddle, 1 Cor. 13. 12. (as the common Greek version he hath,) sometime hidden things, Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of jonathan expoundeth it here. The Apostle showeth the meaning of this word, when he saith, Now we see thorough a glasses, a riddle, (that is, darkly) but then (we shall see face to face, 1 Corinth. 13. 12. the similitude or, the likeness, image, which the Greek interpreteth the glory of the Lord: Sol. IIrchi saith, This was the sight of (Gods) backparts, mentioned in Exod. 33. 23. And this prerogative Moses h●● above all Israel, which saw no similitude of God, Deut. 4. 12. 15. and above all Prophets, who saw no vision of God so clear as he did. For even Moses himself could not see the face of God, Ex●●, 33 20. No man hath seen God at any time, john 1. 18. neither can see, 1 Tim. 6. 16. against my servant, against Moses] a manner of speech both earnest and elegant, like that in Gen. 21. 10. with my son, with Isaac; and that in 2 Sam. 7. 23. like thy people, like Israel. Sol. jarchi noteth; He saith not, against my servant Moses; but, against my servant against Moses; against my servant, though he were not Moses; against Moses, for though he were not my servant, it were meet ye should fear before him, 〈◊〉 much more seeing he is my servant. According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speak evil of dignities.  
Vers. 9 he went away] withdrew the sign of his glorious presence, not vouchsafing to locate their answer; which was a token of his great d●pleasure.  
Vers. 10. the cloud departed] the cloud of the glory of the divine presence of the Lord, saith Targum jonathan. leprous as snow] that is, leprous white as snow; and this was the sorest leprosy, and most incurable, see Exod. 4. 6. 2 King. 5. 27. and they that had this disease, were put out of the Lords camp as unclean, Levit. 13. and therefore God departed now away, for (as Chazkuni here saith,) It is not the way of the earth, that holiness should stay in an unclean place. This punishment was very memorable, both for the suddenness and soreness of it; wherefore it is after said, Remember what jehovah thy God did unto Marie by the way 〈…〉ter that ye were come forth out of Egypt, Deut. 24. 9 And if God did thus unto so great a woman for Moses sake, what will he do to such as rebel against Christ, who is counted worthy of more glory than Moses, Heb. 3. 3. For if they escaped not, who refused him that spoke on earth; much more shall not 〈◊〉 (escape,) if we turn away from him that (speakth) from heaven, Hebr. 12. 25. For Christ is not the servant, but the Son, even the Lord from heaven, 1 Cor. 15. 47.  
Verse 11. Alas my lord] or, Oh my lord, Hebr. unto me, to wit, have respect; the Chaldee explaineth it, We pray thee, my lord: see this phrase in Gen. 43. 20. Aaron as unworthy of access himself unto God now departed, maketh request unto Moses, honoureth him (though Aaron himself was both the elder brother, and the high Priest) with the title of his lord, confesseth their sin against him, craveth pardon; and by Moses mediation, to have their sister cured. sinne] that is, the punishment of sin, (as Levit. 22. 9 Num. 18. 32.) which he desireth that by Moses intercession, it might not be laid upon them of God. wherein we have done foolishly] or, because we are become foolish: the Greek translateth, because we have done ignorantly in that we have sinned: in which sense it is a lessening of their sin, as done through unadvisedness and oversight, not maliciously.  
Vers. 12. as one dead] by continuance of the leprosy upon her, whereby she should be shut out of the communion of the Church, Num. 5. 2. should defile all that touched her, as do the dead; and in the end be consumed and die utterly with that fretting plague, as the words following show. The Chaldee expoundeth this verse thus; Let her not now be separated from among us, for she is our sister: pray now for this dead flesh that is in her, that it may be healed. is even consumed] or, is even eaten, to wit, with the disease: and by coming out of his mother's womb, the Greek understandeth and translateth, an untimely birth coming out, etc. for as of such a dead birth the flesh is half consumed, so is the flesh of a Leper.  
Verse 13. cried out] that is, as the Chaldee translateth, prayed, but earnestly, and as grieved for her affliction: so the word usually signifieth. O God] Hebr. Ael, which is one of God's names signifying his Might, and together implying his mercy; as is noted on Gen. 14. 18. So in Targum jonathan, it is here explained; And Moses prayed and besought mercy before the Lord, saying; I beseech for mercy of the merciful God, I beseech God that hath power of the spirits of all flesh, heal her I beseech thee.  
Verse 14. had spitting spitted] that is, had but spitted, to wit, in anger. The Chaldee expoundeth it, had rebuked. Spitting on the face, is a sign of anger, shame and contempt, job 30. 10. Esai. 50. 6. which if it had been from her earthly father, should have made her ashamed and sorrowful seven days: how much more now that it is from her father which is in heaven. seven days] so long every leper was to be shut up by the Law, for every trial; and also at his cleansing: see Levit. 13. 4, 5. 21, 26. and 14. 8. So long was he unclean, that touched a dead man, Num. 19 11. gathered] that is, received in, or as the Greek translateth, enter in. So gathering is used for receiving or taking in, after that one is neglected or forsaken, judg. 19 15. jos. 20. 4. Psal. 27. 10. Here Targum jonathan addeth this paraphrase, and I will cause to stay, for thy sake, the cloud of my glory, and the Tabernacle, and the Ark, and all Israel, until the time that she is healed, and afterward she shall be gathered in.  
Ver. 15. Marry was shut] in Greeke, was separated: this was an example of justice against sinners, without respect of persons: therefore they are after willed to remember this, Deut. 24. 9 And even Kings when they were Lepers, were separated and dwelled apart, 2 Chron. 26. 20, 21. the people journeyed not] but stayed mourning for her, till she was recured; which was a special honour unto Marie above other Lepers, for whom there was no such stay, Num. 5. 2, 4. Because this Mary was one of those who God sent before his people, Mic. 6. 4. Ex. 15. 20. Sol. jarchi saith, The Lord imparted this honour unto her, because she once stayed for Moses when he was cast into the river, as it is written, and his sister stood a fare off, etc. Exod. 2. 4.  
Verse 16. Wilderness of Pharan] or of Paran; which had been Ismaels' habitation, Gen. 21. 21. and the place where they pitched in this Wilderness was called Rithmah, Num. 33. 18. and Cades barnea, Num. 13. 3. 26. Deut. 1. 19, etc.    

CHAP. XIII.  
1 The Lord biddeth Moses send one man of every tribe to search the land of Canaan. 4 Their names and tribes. 17 Their instructions. 21 Their acts and return after forty days. 26 Their relation of the goodness of the land, and strength of the inhabitants. 30 Caleb encourageth the people, but the other discourage them, and bring up an evil report upon the land.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovah spoke unto Moses, saying; Send thou men, that they may search the land of Canaan, which I give to the sons of Israel: one man, one man for a tribe of his fathers, shall ye send every one a ruler among them. And Moses sent them from the Wilderness of Pharan, at the mouth of jehovah: all those men were heads of the sons of Israel. And these were their names: Of the tribe of Reuben, Shammua the son of Zaccur. Of the tribe of Simeon, Shaphat the son of Hori.  
Of the trbe of judah, Caleb the son of jephunneh. Of the tribe of Issachar, jigal the son of joseph. Of the tribe of Ephraim, Hoshea the son of Nun. Of the tribe of Benjamin, Palti the son of Raphu. Of the tribe of Zabulon, Gaddiel the son of Sodi. Of the tribe of joseph, of the tribe of Manasses, Gaddi the son of Susi. Of the tribe of Dan, Ammiel the son of Gemalli. Of the tribe of Aser, Sethur the son of Michael. Of the tribe of Naphtali; Nahbi the son of Vophsi. Of the tribe of Gad; Gevel the son of Machi. These are the names of the men which Moses sent to spy out the land: and Moses called Hoshea the son of Nun, joshua. And Moses sent them to search the land of Canaan, and said unto them; Go up this way Southward, and go up into the mountain. And see the land what it is, and the people that dwelleth thereon, whether they be strong or weak, whether they be few or many. And what the land is that they dwell in; whether it be good or bad, and what the cities be that they dwell in; whether in tents or in strong holds. And what the land is, whether it be fat or lean, whether there be wood therein or not: and be ye of good courage, and take of the fruit of the land; (Now the days were the days of the first ripe grapes.) And they went up and searched the land, from the Wilderness of Zin, unto Rehob, to the entrance of Hamath. And they went up by the South, and he came unto Chebron: and there were Ahiman, Sheshai and Talmai, the children of Anak: now Hebron was built seven years, before Zoan in Egypt. And they came unto the bourn of Eshcol, and cut down from thence a branch, and one cluster of grapes; and they bore it on a staff, by two: and (they brought) of the pomegranates, and of the figs. That place was called the bourn of Eshcol, because of the cluster which the sons of Israel cut down from thence. And they returned from searching the land at the end of forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, unto the Wilderness of Pharan, to Kadesh: and brought back word unto them and unto all the congregation; and shown them the fruit of the land. And they told him, and said; We came unto the land whither thou sentest us: and surely it floweth with milk and honey, and this is the fruit of it. Nevertheless, the people is strong that dwelleth in the land; and the cities sensed very great: and moreover, we saw the children of Anak there. Amalek dwelleth in the land of the South: and the Chethite, and the jebusite, and the Amorite dwelleth in the mountain; and the Canaanite dwelleth by the sea, and by the coast of jordan. And Caleb stilled the people before Moses, and said, Going up, let us go up and possess it; for we are well able to overcome it. But the men that went up with him, said; We be not able to go up against the people: for they are stronger than we. And they brought up an evil report of the land which they had searched, unto the sons of Israel, saying; The land, thorough which we have gone to search it, is a land that eateth up the Inhabitants thereof; and all the people that we saw within it, are men of statures. And there we saw the Giants, the sons of Anak, which come of the Giants: and we were in our own eyes as grasshoppers; and so we were in their eyes.  

Annotations.  
Here beginneth the 37 section of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law: see Gen. 6. 9  
IEhovah spoke] By Moses relation after, it appeareth, that when God had led his people from mount Horeb to Cadesh Barnea, thorough the great and fearful Wilderness, and they were come to the mountain of the Amorites; then Moses said, See, the LORD thy God hath given the land before thee; Go up possess it. And all the people came near unto Moses, and said; We will send men before us, and they shall search out the land for us, and bring us word again by what way we shall go up, etc. That word liked Moses well; and he took of them twelve men, and sent them to spy out the land, Deut. 1. 19— 24. So where here it is said, jehovah spoke, etc. it is not meant, that this motion came first from the Lord; but the people first spoke of it to Moses, he consulted with the Lord about it; and the Lord approved, or at least permitted the thing which they desired.  
Verse 2. Send thou] or, Send for thee: which Sol. jarchi expoundeth to this sense; I comm●●● thee not; if thou pleasest, send: for as much as Israel came and said, we will send men, etc. Deut. 1. 22. that they may search] or, and let them search, or espy, by searching round about: and the word implieth the action of the heart and mind, not of the eyes only, Eccles. 1. 13. and 7. 25. Thus God let them go search or espy the land, which he himself before had espied for them, Ezek. 20. 6. and went before them in the way, to search them out a place to pitch their tents in, in fire by night, and in a cloud by day, Deut. 1. 33. of Canaan] that is, as the Greek translateth, of the Chanaanites: named as the chief, for it was the land of seven mighty nations, Deut. 7. 1. I give] or, am giving: so he speaketh as of a thing present, for more assurance. one man one man] an Hebrew phrase, meaning, of every tribe one man, excepting the tribe of Levi, for of them none was sent; because they were to have no inheritance in the land, Deut. 18. 1. a ruler] or, a prince; not of the base sort, because the business was weighty: whereupon their rebellion following was of the more note.  
Verse 3. at the mouth] or, according to the mouth, that is, the word of the LORD, as the Chaldee translateth; and the Greek, by the voice of the Lord: and this Sol. jarchi expoundeth by his permission. So in the commentary called Phesikta. f. 47. it is said, The election of the Spies was according to the mouth of the LORD; not that God commanded them to send them. If thou sayest, why did he not forbid them to send? To accomplish their desire, and to render them their recompense, and to give unto joshua and Caleb a goodreward. heads] that is, as the Greek saith, Chiefe-rulers; and Chazkuni expoundeth them Captains over thousands: as in Exod. 18. 25.  
Verse 4. Shammua] in Greeke, Samiel son of Zacchour.  
Verse 5. Shaphat] in Greeke, Saphat son of Souri.  
Verse 6. Caleb] in Greeke, Chaleb son of jephonne. See 1 Chron. 4. 15. His name signifieth Hearty: and he brought Moses word again, as it was in his heart, jos. 14. 7.  
Verse 7. jigal] in Greeke, Igad.  
Verse 8. Hoshea] in Greeke, Auses son of Nave.  
Verse 9 Palti] or as in Greek, Phalti.  
Verse 10. Gaddiel] in Greeke, Goudiel son of Soudi.  
Verse 11. of joseph] He was father of Ephraim in vers. 8. as well as of Manasseh here; and sometime joseph is named for Ephraim, Ezek. 37. 16. 19 Revel. 7. 8. Here he is named as father of Manasseh, who was his firstborn, jos. 17. 1. although the Hebrews give another reason; namely, because both of them uttered an ill report; joseph, of his brethren, (Gen. 37. 2.) and the Prince of Manasseh, of the land: which Hoshea of Ephraim did not. Chazkuni on Num. 13.  
Verse 13. Sethur] in Greeke, Sadour.  
Verse 14. Nahbi] or Nachbi; in Greek, Naabi son of Sabi.  
Verse 15. Gevel] in Greeke, Goudiel.  
Verse 16. These are the names] Chazkuni here observeth, He sent no spy of the tribe of Levi, because he had no portion in the land. Nun] called also Non, 1 Chron. 7. 27. in Greek, Nave. joshua] or, jehoshua, called sometime jeshua, Neh. 8. 17. in Greek, jesus; and so the New testament writeth him, Act. 7. 45. Heb. 4. 8. that signifieth 〈◊〉 Saviour, Mat. 1. 21. And this name Moses gave him by the spirit of God; either as foreseeing that be should be his successor, and save the people from their enemies the Canaanites; or, (as Sol. jarchi here noteth) praying for him, that the Lord would save him from the counsel of the (wicked) spies. But Chazkuni readeth it, Moses had called Hoshea the son of Nun, joshua, not that he now first called him joshua, but before when he was made his 〈…〉 ister, and found grace in his eyes. We find him called joshua, before they came to mount Si 〈…〉 i, Exod 17. 9 and after this, when Moses is ready to die, he is called Hoshea, in Deut. 32. 44. where Chazkuni saith thus; At the first when he was taken to be Moses minister, Moses called him joshua; for so is the manner of Kings to change the name of their ministers, Gen. 41. 45. Dan. 1. 7. But now when he is made King himself, his first name is restored: nevertheless thorough all the scripture he is called joshua, because he was accustomed thereto already. By this reason, the change of his name should seem to diminish from his dignity; whereas it was changed rather for honour; as were the names of Abram, Sarai, jacob, and others, Gen. 17. 5. 15. and 32. 28. Neh. 9 7. Esai. 62. 2. Mar. 3. 16, 17.  
Verse 17. Southward] or, by the South; as in vers. 22. meaning the South part of the land of Canaan, as Chazkuni explaineth it. For that was nearest unto them, and the worst part of the land, because it was wilderness, and waterless, as the original word Negeb, signifieth D●ie ground: and Calebs' daughter said to her father, Thou hast given me a south (that is, a dry) land, give me also springs of water, judg. 1. 15. and rivers in the south, Psal. 126. 4. meaneth refreshing after bondage and affliction. The Greek here translateth, Go up by this wilderness: and so in that part was a wilderness, jos. 15. 1.— 3. And Sol. jarchi saith, Go up this way by the south; that was the worst part of the land of Israel: for so is the manner of Merchants; they show the worst things first, and afterward they show the best. the mountain] which was inhabited by Amalekites, Canaanites, and Amorites, Num. 14. 40. 45. Deut. 1. 44. Of this, Chazkuni giveth a reason thus; And when ye shall know how to subdue the mountain, the valley will be ●asi● to subdue.  
Verse 18. the land what it is] This is again repeated in vers. 19 and the third time in vers. ●0. which may thus be distinguished: by the land here, is meant the people of the land, as after Moses explaineth it; by the land in vers. 19 is meant the air of the country, and the cities, villages, tents, which were by the hand of man set thereon; and by the land in v. 20. is meant the soil or ground itself, & fruits that grew thereon. and the people] and is here for explanàtion, that is, or I mean the people: see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow down to thee, that is, all peoples of the earth: likewise in Psal. 100 1. and 96. 1. and often in the scriptures. So house for household or people in it, Gen. 45. 11. 18. Cities for citizens, jos. 17. 12. whether they] Hebr. whether it be strong etc. speaking of the people, as one in multitude.  
Verse 19 good or bad] this seemeth to respect the wholesomeness of the country, for air, waters, etc. as in 2 King. 2. 19 the situation of this city is good, but the water is bad, and the land causeth to miscarry. To this Chazkuni referreth it, saying, or bad, if it cause the inhabitants thereof to miss 〈…〉 (or to be barren,) as 2 King. 2. 19 and hereupon they answered, It is a land that eateth up the inhabitants thereof, Num. 13. 32. intents] or, in camps, troops: the Chaldee calleth them Villages (or unwalled towns) the Greek changeth the order, saying, in walled or in unwalled towns.  
Vers. 20. fat or lean] This respecteth the soil itself, which if it be fat, is fertile; if lean, barren. The Chaldee changeth the metaphor, saying, whether it be rich or poor. So in Neh. 9 25. 35. they took strong cities, and a fat land; and in Ezek. 34. 14. fat pasture. would] or, trees, as the Greek and Chaldee interpret it, and Targum jonathan, trees of food; that is, of fruit to be eaten. be ye of good courage] or, strengthen, encourage yourselves. the first ripe grapes] or, the first fruits of grapes. And then, as Chazkuni: observeth, they had need to have courage, because the keepers (of the vineyards) watched them there.  
Verse 21. of Zin] or, of Tsin: there was a wilderness into which they came before, called Sin, so named of an Egyptian city Sin near it, Exod. 16. 1. Ezek. 30. 15, 16. This desert of Zin, seemeth to be so named as being a Thorny wilderness; for Zinnim (in the form plural) signifieth thorns, job 5. 5. And as the former Sin bordered upon Egypt, so Zin bordered on the land of Canaan, Num. 34. 3, 4. jos. 15. 3. Rehob] or Rechob, called in Greek, Roob, (as Rechabham or Rehoboam, 1 King. 12. 1. is written in Greek by the Holy Ghost Roboam, Mat. 1. 7.) This Rehob was a city in the west part of the land of Canaan near unto Sidon, which fell by lot to the tribe of Aser, jos. 19 28. judg. 1. 31. to the entrance] or, to the entering in of Hamath: so in Num. 34. 8. jos. 13. 5. judg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it. Hamath or Chamath, called also Hemath the great, Amos 6. 2. was a city on the north part of Canaan, and on the East side, (as Rehob was on the West,) Num. 34. 8. jos. 13. 5. By this description of their voyage, they went from south to north, and from west to east, so viewing the wholeland. This Hamath is in Targum jonathan called Antiochia, (and so Hamath was after named of K. Antiochus:) and it was situate under mount Lebanan, by the river jabok.  
Verse 22. by the south] or Southward; Gr. by the wilderness: see vers. 17. and he came unto Chebron] or, unto Hebron; a place in the south parts of Canaan, where Abraham, Isaak and jacob, with their wives, had been buried, Gen. 23. 2. 19 and 49. 31. see the notes on Gen. 13. 18. By he came, Sol. jarchi and others, understand Caleb only; as if the twelve spies went not in one company, but one or two of them together: and Calebs' coming thither is specially mentioned in jos. 14. 9 the land whereon thy feet have trodden, shall be thine inheritance; and in vers. 12. now therefore give me this mountain, whereof the Lord spoke in that day; and in vers. 14. Chebron therefore became the inheritance of Caleb. Others understand he came, that is, they came; as Chazkuni saith, It is the manner of the scripture to speak of many spies and liars in wait, in the singular number; as (in jos. 8. 19) the liar in ambush rose quickly out of his place. The Greek translateth they came▪ the Chaldee hath in some copies Atha, he came; in othersome Atho, THEY came.  
Animan] or, as the Greek writeth him, Achiman: he was one of the heathen Giants dwelling in Chebron: the Hebrews interpret his name, Who is my brother? and that he was so called, because none in the world was brother to him (that is, like unto him) in strength: yet Caleb slew him and his two brethren; jos. 15. 14. judg. 1. 10. 〈◊〉 in Greek, Sesei. Talmai] in Greeke, Thelames▪ children of Anak] in Greeke, generations of Enak: in Chaldee, sons of the Giant (or, of the mighty man.) Anak was the son of Arba, whereupon Chebron was in former times called Kirjah Arba, that is, the city of Arba, jos. 15. 13. Gen. 23. 2. before Zoan] or Tsoan, called in Greek and Chaldee Tanes: (as of Tsor or Zor, is Tyrus in Greek.) This declareth not only the antiquity of Chebron, but by consequence the goodness of the land. For the Anakims' which reigned over all, seated themselves in the best places. Sol. jatchi saith; It may be that Chambuilded Chebron for his younger son Canaan, before he builded Zoan for Mizraim his elder son, etc. Of all countries none excelled Egypt; as it is written, Like the garden of the Lord, like the land of Egypt, (Gen. 13. 10.) And Zoan was the most excellent in the land of Egypt, for there the kings dwelled, as it is written, For his Princes were at Zoan, (Esai 30. 4.) but Chebron was seven time: better than it.  
Verse 23. bourn] or valley, brook. The Hebrew Nachal signifieth both a valley, Gen. 26. 17. 19 and a river or brook running in a valley: our English word bourn answereth to them both▪ Esh 〈…〉 signifieth a cluster; and of the Israelites cutting of the cluster, this place had the name, for a memorial, vers. 24. The Greek translateth it, the valley of the cluster. This place is reported to have been in the tribe of Dan, within a little of the valley Sorck mentioned in judg. 16 4. a branch] to wit, of a vine, and one cluster of grapes upon it, as the Greek version saith; and so jarchi explaineth it, a branch of a vine, and a cluster of grapes hanging upon it. on a staff] or, on a bar; the Greek translateth, on bars (or levers▪) and omitteth the words following by two: which seemeth to favour the exposition that Chazkuni giveth here, they bore it on a bar of the branch, with two other bars. But the more simple and plain meaning is set down in Targum jonathan thus, on a bar, on the shoulders of two of them.  
Vers. 25. at the end of 40. days] in Greeke, after 40. days. In Targum jonathan there is added, in the month of Ab (which we call july) at the end of 40. days. And Chazkuni explaineth it further, that they began on the 29. of Sivan (which we name May,) and ended on the eighth of Ab (or july) So many days, our Lord Christ after his resurrection viewed his disciples, being seen of them 40. days, Act. 1. 3. And according to this number of days, the Israelites had years allotted them to wander and perish in the wilderness, because they believed not God, but refused to go into the good land proffered them, Numb. 14. 33. 34. Of the mystery in this number 40. see more in the notes on Deut. 25. 3.  
Verse 26. to Kadesh] called also Kadesh 〈◊〉 Deut. 1. 19 There was a city of the Edomite called Kadesh, Num. 20. 16. whereupon the widernesse by it was called also Kadesh, Psal. 29. 〈◊〉 and the same was called the wilderness of Zin, Num. 33. 36. Chazkuni here saith, The wilderness of Pharan, and the wilderness of Zin, and Hazeroth, and Kadesh barnea, and Rithmah (Num. 33. 18.) were one near to another. This Kadesh (in Greek Kades) The Chaldee nameth Rekam.  
Verse 27. they told him] to wit, Moses, in the hearing of all the congregation. and honey] that is, with all good things: see the notes on Exod. 3. 8. Thus they acknowledged the truth of God's promises; they said, It is a good land which the Lord our God doth give unto us, Deut. 1. 25.  
Verse 28. Nevertheless] or, But that. This latter part of the speech, was from the ten spies (not from Caleb or josua,) who here take occasion to terrify the people from going to possess the land, Deut. 1. 28. fenced] with strong holds, high walls and munition; the Greek expresseth it by two words, fenced, walled: in Deut. 1. 28. and 9 1. it is said, fenced up to heaven: and in Deut. 3. 5. fenced with high walls, gates and bars. children of Anak] in Greeke, the generation of Enak, in Chaldee, sons of the Giant: so in Deut. 1. 28. the Greek translateth them, sons of the Giants; see before on vers. 20. Of these there went a proverb, Who can stand before the sons of Anak? Deut. 9 2. And of this, the Greeks borrowed the word Anakes, to signify Kings: and by interpretation Anak signifieth a chain, Prov. 1. 9 which is an ornament for kings and great personages, and of old, upon their beasts necks also, judg. 8. 26. And many such men were chained with pride, as Ps. 73. 6.  
Vers. 29. Amalek] that is, the Amalekites, the posterity of Amalek the son of Esau; of whom see Exod. 17. 8, etc. Because they had been smitten by Amalek (Deut. 25. 17, 18.) the spies do now make mention of him, to make them afraid, saith jarchion Num. 13. This Amalek (who was the first of the nations. Num. 24. 20. and an enemy to Israel) would hinder, as they thought, their entrance on the South side. in the mountain] that is, the mountains, or, as the Greek translateth, the mountainy part; for these nations here reckoned were the most mighty; and the Chethites possessed mount Thabor, the jebusites jerusalem and mountains about it, the Amorites mount Heres etc. judg. 1. 21. 34, 35, 36. and these Amorites were high as Cedars, and strong as Oakes, Amos 2. 9 so the land seemed in their eyes impossible to be conquered. the coast] or side, Hebr. the land of jordan; which was towards the East, as the Sea was to the west.  
Vers. 30. Caleb] and josua with him afterward, Num. 14. 6. 7. though now at first it may be josua purposely held his peace in prudence, because he was Moses minister, and let Caleb speak. stilled the people before Moses] or made the people to keep silence before (or unto) Moses: that is, the people beginning to mumure and speak unto Moses and against him, Caleb stilled them. The Chaldee expoundeth it, he made the people to attend (that is, to hearken) unto Moses: and jonathan in his Targum saith, he stilled the people and caused them to attend unto Moses. And it appeareth by Deut. 1. 29, 30. that Moses himself spoke to encourage the people; but they would not obey. and said] that is, Caleb said; as the 31. vers. manifesteth; and the Greek addeth, he said unto him. we are well able to overcome it] or, prevailing we shall prevail over it; meaning the land; which the Greek explaineth, over them, the people. And this was a speech of faith, believing in the power and promise of God; for Caleb now spoke as it was in his heart, jos. 14. 7.  
Vers. 31. But the men] Hebr. And the men; meaning ten of the twelve, all the other spies except josua, Num. 14. 6.  
Vers. 32. an evil report] an infamy, or diffamation: of which Solomon saith, he that uttereth it, is a fool, Prov. 10. 18. And for this their sin, these men died by a plague, before the Lord, Num. 14. 37. This infamy, the Chaldee calleth an evil name: the Greek here, a dread of the land, but in Num. 14. 36. the Greek expoundeth it evil words. And whereas the Hebrew Dibbah signifieth but a speech or report, though commonly of faults, which may be done without sin; the word evil is added by Moses, in Num. 14. 37. to show that this their diffamation was very sinful. eateth up] consumeth; in Chaldee, killeth the inhabitants; which may be understood of their civil wars, whereby they devoured one another. For the Amorites had conquered the Moabites, Num. 21. 28, 29. the Caphtorims (or Philistines) had destroyed the Avims, Deut. 2. 23. This phrase was after used against the land, when the Heathens had destroyed the Israelites in it, Thou (land) eatest up men, and hast bereft thy nations, Ezek. 36. 13. of statures] or of dimensions, of measures; that is, of great stature, tall and big; as the Greek translateth, exceeding tall men. And as the Prophet openeth it, high as Cedars, strong as Oakes, Amos 2. 9 An example of such a man of stature we have in 2 Sam. 21. 20. that had on every hand fix fingers, and on every foot six toes, etc. and another of an Egyptian five cubits high, with a spear in his hand like a weaver's beam, 1 Chron. 11. 23. So in jer. 22. 14. an house of measures (or of statures) is for a large high house.  
Vers. 33. Giant's] Hebr. Nephilim, such as were before noah's flood; see Gen. 6. 4. with the annotations. as Grasshoppers] or as locusts, that is, low, weak, base in comparison with them. So it is said of God, He sitteth upon the circle of the earth, and the inhabitants thereof are as Grasshoppers, Esai. 40. 22. in their eyes] that is, they so esteemed us. And by reason hereof, it may be the spies passed thorough their land more safely, whiles these mighty men despised and neglected them; as the Philistine disdained to meddle with little David, 1 Sam. 17. 42. The Hebrew Doctors to show this, feign this explanation; We heard them say one to another, there are pismires in the vineyards like unto men. Chazkuni on Num. 13. 33.    

CHAP. XIIII.  
1. The Israelites weep and murmur at the news that the spies brought out of Canaan; and speak of returning into Egypt. 〈◊〉 josua a●d Caleb labour to still and encourage them, but the Israelites would have stoned them. 11. God threatneth to destroy the people. 13. Moses intreateth for them, and obtaineth pardon. 23. The murmurers are deprived of entering into the land, and condemned to wander forty years in the wilderness, and die there. 36. The spies who raised the evil report, die by a plague. 39 The people hearing the sentence of God against them, mourn, and offer themselves to go up; but Moses forbiddeth them. 44. Yet they presume to go up, and are smitten by their enemies.  
ANd all the congregation lifted up, and gave their voice, and the people wept that night. And all the sons of Israel murmured against Moses and against Aaron: and all the congregation said unto them; Oh that we had died in the land of Egypt, o● in this wilderness, oh that we might die. And wherefore doth jehovah bring us unto this land, to fall by the sword? our wives and our littleones shall be for a prey: were it not better for us to return into Egypt? And they said, every man unto his brother: Let us make a captain, and let us return into Egypt. And Moses and Aaron fell on their faces, before all the assembly of the congregation of the sons of Israel. And joshua the son of Nun, and Caleb the son of jephunneh, which were of them that searched the land, rend their clothes. And they said unto all the congregation of the sons of Israel, saying; The land which we passed thorough to search it, is an exceeding good land. If jehovah delight in us, than he will bring us into this land, and will give it unto us, a land which floweth with milk and honey. Only rebel not ye against jehovah; and you, fear not the people of the land, for they are bread for us: their shadow is departed from them, and jehovah is with us, fear them not.  
But all the congregation said, to stone them with stones: and the glory of jehovah appeared in the Tent of the Congregation, before all the sons of Israel. And jehovah said unto Moses; How long will this people provoke me? and how long will they not believe in me, for all the signs which I have done amongst them? I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they. And Moses said unto jehovah; Then the Egyptians shall hear it, for thou broughtest up this people, in thy might, from among them. And they will say to the inhabitants of this land, for they have heard, that thou jehovah art among this people, that thou jehovah art seen eye to eye, and that thy cloud standeth over them, and in a pillar of a cloud thou goest before them by day, and in a pillar of fire by night. Now if thou shalt kill this people as one man, than the nations will say, which have heard the fame of thee, saying; Because jehovah was not able to bring this people into the land, which he swore unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of the Lord be great, according as thou hast spoken, saying;  
jehovah is long suffering, & much in mercy, forgiving iniquity, and trespass: and clearing will not clear (the guilty;) visiting the iniquity of the fathers upon the sons, unto the third, and unto the fourth generation. Pardon I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt, even until now. And jehovah said, I have pardoned, according to thy word. But assuredly, as I live, a●● the earth shall be filled with the glory of jehovah. For all the men which have seen my glory, and my signs, which I did in Egypt, and in the wilderness, & have tempted me these ten times, and have not harkened to my voice; If they shall see the land, which I swore unto their fathers, neither shall any of them that provoked me, see it. But my servant Caleb, because there was another spirit in him, and he followed me fully; even him will I bring into the land, whereinto he went, & his seed shall possess it. (Now the Amalekite, and the Canaanite, dwelled in the valley:) to morrow, turn ye, and journey you into the wilderness by the way of the red sea.  
And jehovah spoke unto Moses and unto Aaron, saying; How long (shall I pardon) this evil congregation, which murmur against me? I have heard the murmurings of the sons of Israel, which they murmur against me. Say unto them, A● I live, assuredly saith jehovah, if I do not so unto you, as ye have spoken in mine ears. Your carcases shall fall in this wilderness; and all that were mustered of you, according to your whole number, from twenty years old and upward, which have murmured against me.  
If you shall come into the land, concerning which I lifted up my hand, to make you dwell therein, save Caleb the son of jephunneh, and joshua the son of Nun. And your littleones, which ye said should be for a prey, even them will I bring in, and they shall know the land, which ye have despised.  
But as for you, your carcases shall fall in this wilderness. And your children shall feed in the wilderness forty years, and shall bear your whoredoms, until your carcases be consumed in the wilderness. After the number of the days in which ye searched the land, forty days; a day for a year, a day for a year, ye shall bear your iniquities, forty years; and ye shall know my breach (of promise.) I jehovah have spoken, If I do not this unto all this evil congregation, that are gathered together against me; in this wilderness they shall be consumed, and there they shall die. And the men which Moses had sent to search the land, and which returned, and made all the congregation to murmur against him, by bringing up an evil report upon the land: Even the men died that did bring up the evil report of the land, by the plague, before jehovah. But joshua the son of Nun, and Caleb the son of jephunneh, lived, of those men that went to search the land. And Moses spoke these words unto all the sons of Israel, and the people mourned greatly. And they rose up early in the morning, and went up unto the top of the mountain, saying; Lo we be here, and will go up unto the place, which jehovah hath said, for we have sinned. And Moses said, Wherefore now do you transgress the mouth of jehovah? But it shall not prosper.  
Go not up, for jehovah is not among you, that ye be not smitten, before your enemies.  
For the Amalekite and the Canaanite is there before you, and ye shall fall by the sword, for because ye are turned from after jehovah, and jehovah will not be with you.  
But they loftily presumed to go up to the top of the mountain: but the Ark of the covenant of jehovah, and Moses, departed not from within the camp. And the Amalekite came down, and the Canaanite, which dwelled in that mountain; and smote them, and discomfited them, even unto Hormah.  

Annotations.  
LIfted up] to wit, their voice, as after followeth, and as is expressed in Gen. 21. 16. she lifted up 〈◊〉 〈◊〉, and wept. Or, all the congregation took ●p, that is, received, to wit, the evil report which the spies gave of the land, Num. 13. 32. So the phrase is used, in Exod. 23. 1. Thou shalt not take up a vain report. This latter, the Greek version favoureth. gave their voice] that is, cried out. This manner of speech is used to signify any loud voice, noise or cry, or any creature, or of God himself; as in Psal. 18. 14. the Most high gave his voice; in jer. ●2. 15. the Lions gave their voice, in Psal. 104. 12. the fowls give the voice; in Psal. 77. 18. the skies gave a voice; in Habak. 3. 10. the deep gave his voice; and in 2 Chron. 24. 9 men are said to give a voice, when they made a proclamation thorough judah and jerusalem. So this people here openly rebelled, and uttered their evil hearts without fear, or shame. that night] Hebr. in or through that night; which the Greek explaineth, that whole night.  
Verse 2. and against Aaron] which were the Lords ministers, therefore their murmuring was not against them only, but against the LORD, as Moses told them, in Exod. 16. 2. 8. and as after appeareth in vers. 3. Oh that we might die] or, (Would God) that we were dead: they are words of unbelief and despair, and of great unthankfulness: compare Exod. 16. 3. Psal. 106. 24, 25. The Greek translateth, If we were dead: which is a form of wishing, both in the Greek and Hebrew tongues, as in 1 Chron. 4. 10. If thou wilt bless me; that is, Oh that thou wouldst bless me; so in Luke 12. 49. If it were (for, Oh that it were) already kindled; and so the Syriak version there explaineth it.  
Vers. 3. to fall] i. that we should fall, that is, die by the sword? Here they murmur against God himself through unbelief; as David saith, They contemptuously refused the land of desire, (the pleasant land;) they believed not his word, but murmured in their tents; they heard not the voice of jehovah, Psal. 106. 24. 25. were it not better] or, were it not good? The Greek changeth the phrase thus, Now therefore it is better for us to turn back into Egypt. So, are they not written, 2 King. 20. 20. is explained thus, Behold they are written, 2 Chron. 32. 32.  
Verse 4. Let us make a captain] Hebr. Let us give a head: where by give, is meant make or appoint, as the Chaldee expoundeth it; and by head they mean a captain or chief governor, as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greek here explaineth it. Targum jonathan paraphraseth thus; Let us appoint a King over us for head. Of this their sin the scripture saith, They dealt proudly, and hardened their necks, and harkened not to God's commandments; and refused to hear, and were not mindful of the wonders that he had done among them: but hardened their necks, and in their rebellion appointed a captain (or made a head) to return to their bondage, Nehem. 9 16, 17. So their evil words and purpose, is counted unto them as the deed done. Sol. jarchi openeth their words thus, Let us appoint a King over us; and he saith, the Rabbins have expounded this, as meaning idolatry. The same is also noted by R. Menachen, who further likeneth this sin, to theirs that builded the tower of Babylon, Gen. 11. So their sin was against God, who is exalted as head above all, 1 Chron. 29. 11.  
Verse 5. fell on their faces] as much affected with the murmuring of the people: and they fell down, either to pray unto God for them, as in Numb. 16. 22. or to entreat them, not to proceed in their rebellion, as it followeth, before all the assembly. And elsewhere it appeareth, that Moses spoke to encourage the people, saying, Dread not, neither be afraid of them: jehovah your God, who goeth before you, he will fight for you, etc. Deut. 1. 29. 30.  
Verse 6. that searched the land] as appeareth in Num. 13. 7. 9 17. rent their clothes] in sign of sorrow, for the people's rebellion and blasphemy; for they said, the Lord had brought them out of Egypt, because he hated them, etc. neither did they believe the Lord their God, for all that Moses spoke unto them, Deut. 1. 27.— 32. Of rending garments in sorrow, see Gen. 37. 29. Lev. 10. 6. in the annotations.  
Vers. 9 Only] or, But rebel not ye; which the Greek interpreteth, But be not ye apostates (or revolters) from the Lord: the Chaldee, But rebel not ye against the word of the LORD. are bread for us] or, shall be our bread, our food; that is, we shall devour and consume them. The Chaldee expoundeth it, They are delivered into our hand. So Balaam prophesied of Israel, He shall eat up the nations, his enemies, Num. 24. 8. And in Psal. 79. 7. He hath eaten up jakob, that is, consumed: and in Psal. 14. 4. They eat my people, as they eat bread. Also in Deut. 7. 16. Thou shalt eat (that is, consume) all the people. their shadow] that is, God, their defence, covert, protection; which the Chaldee expoundeth their strength; so in Esai. 30. 2. the strength of Pharaoh, and the shadow of Egypt, do explain one another: and shadow is used often for defence; as, the shadow of the Almighty, Psal. 91. 1. and, jehovah thy shadow, Psal. 121. 5. and God saith, I have covered thee in the shadow of mine hand, Esai. 51. 16. and 49. 2. jehovah is with us] the Chaldee explaineth it, the Word of the LORD is for our help.  
Vers. 10. said, to stone them] that is, spoke one to another, that they should stone josua and Caleb. An example of notorious obstinacy and outrage; and at another time, they had almost done the like unto Moses, Exod. 17. 4. So after this, jerusalem stoned the Prophets, which spoke the things pertaining to her peace, Mat. 23. 37. appeared in the Tent] the Greek explaineth it, appeared in the cloud over the Tent of the Testimony. This is confirmed by the like apparition, in Num. 16. 42. and Sol. jarchi here saith, The cloud descended there. It was an extraordinary appearance, to restrain the people's fury, and to help his faithful witnesses.  
Vers. 11. provoke me] or, despite, blaspheme, contemptuously provoke me. So the Apostle expoundeth this word, blaspheme, in Rom. 2. 24. from Esai. 52. 5. and it implieth also a contempt or despising, Prov. 1. 30. and 15. 5. Esai. 5. 24. not believe in me] in Greeke, not believe me; which the Chaldee explaineth, not believe in my word. This unbelief is noted as a chief cause of their rebellion, and so of their destruction after in the wilderness, Deut. 1. 32. Heb. 3. 18, 19 for all the signs] though many signs and wonders had been showed, yet they believed not: so of their posterity it is said, Though (jesus) had done so many signs before them, yet they believed not in him, joh. 12. 37. among them] Hebr. in the midds thereof, to wit, of the people.  
Vers. 12. smite them] Hebr. smite him, that is, the people, spoken of as one man: see vers. 15. pestilence] in Greeke and Chaldee, death: see the notes on Exod. 5. 3. disinherit them] deprive them of the land promised unto their fathers: the Greek and Chaldee translate, destroy them. make of thee] Hebr. make thee, to a nation: the like speech God used, when they had made the golden calf, Exod. 32. 10. The Greek here addeth, I will make thee and thy father's house, etc.  
Vers. 14. they will say] that which after followeth in vers. 16. to the inhabitants] or, with the inhabitants, meaning the Canaanites; so both the one and the other people, will take occasion to blaspheme. The Hebrew word which usually signifieth unto, is sometime used for with; as in 1 Sam. 23. 23. Ezr. 2. 63. thou jehovah art] the Chaldee expoundeth it, that thy divine presence (or Majesty) abideth among this people. art seen] or, hast been seen eye to eye; that is, visibly, apparently, plainly; according to the like phrase, in Num. 12. 8. mouth to mouth; and in Exod. 33. 11. and Deut. 5. 4. face to face. The Chaldee here explaineth it thus, that with their eyes they have seen the Majesty of thy glory; and by Targum jonathan, this is referred to the giving of the law upon mount Sinai. standeth over them] as protecting them from evil; which in Targum jonathan is explained, that they should not be hurt with heat or with rain. Compare Exod. 13. 21, 22. Num. 9 17, etc.  
Vers. 15. as one man] that is, all of them together, and suddenly. the fame of thee] the hear-say or report of thee; which the Greek translateth, thy name; the Chaldee, the fame of thy might.  
Vers. 16. was not able] elsewhere Moses showeth, that he had respect unto two things, by which Gods name and glory might be impeached among the Gentiles; because he could not, or because he would not, but hated his people, Deut. 9 28. Exod. 32. 12. And this is the first argument of Moses supplication, that God's name might not be blasphemed among the heathens.  
Vers. 17. the power of the Lord] or, the might, as in vers. 13. that is, as the Greek explaineth it, the power of thee o Lord. Lord is here in Hebrew Adonai, which the Chaldee expresseth by the letters for jehovah, and it signifieth My stays, or sustainers: see the notes on Gen. 15. 2. be great] that is, be showed to be great; the Greek translateth it, be exalted.  
Vers. 18. long suffering] Hebr. long of anger; that is, long ere he be angry. Here Moses mentioneth that Name of God, which was proclaimed at mount Sinai, when the people had formerly sinned in making the golden calf, Exod. 34. 5, 6, 7. in mercy] the Greek addeth, & true; from Ex. 34. 6. forgiving] or, as the Greek translateth, taking away. iniquity] in Greeke, iniquities, and unrighteousnesses, and sins; the Chaldee also addeth the word sins, as was in Exod. 34 7. This is the second reason of Moses request, from the nature and covenant of God. the guilty] this word is supplied also in the Greek version. The Chaldee paraphraseth, being merciful unto them that turn to his Law, but not clearing them that turn not. visiting] that is, punishing; in Greek, recompensing; see Exod. 20. 5. upon the sons] or children; in Chaldee, upon the rebellious sons. the third] in Chaldee, 〈◊〉 the third generation, and unto the fourth generation. Thus Moses requested not an absolute pardon for all; but that God would in wrath remember mercy, though in justice he punished the chief transgressors.  
Verse 19 even until now] or, hitherto; as for example, when they sinned in making the calf, Exod. 32. (besides other times,) at which time God destroyed them not as they deserved, but some of them only perished.  
Verse 20. I have pardoned] or, I do pardon, as the Greek explaineth it, in the time present. Howbeit Chazkuni understandeth it of the time past, that God should say, he had pardoned them once, when they made the calf; but now he would not pardon them, but execute vengeance. The former sense seemeth best, with the limitation following, according to thy word, viz. that he would not destroy them all as one man, at once with the pestilence, having respect to the glory of his Name. For which cause, he spared them at other times also, both before and after, as he showeth by the Prophets, Ezek. 10. 8, 9 13, 14, 21, 22, etc. Psal. 106. 7, 8. And hereupon the people after confessed, Tho● art a God of pardons, gracious, and merciful, long suffering, and of great kindness, and forsookest the● 〈◊〉, Neh. 9 17.  
Verse 21. as I live] Hebr. and assuredly I live; and all the earth shall be filled: which is a form of ●a●h, often used of the Lord, Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said, And thou shalt swear jehovah liveth, etc. jer. 4. 2. and where he saith in the Prophet, I have sworn by myself, Esai. 45. 25. the Apostle expresseth it with these words, I live, saith the Lord, Rom. 14. 11. And the sign of an oath, was the lifting up of the hand; so both of them are joined in Deut. 32. 40. I lift up my hand to 〈◊〉 and say, I live for ever: Wherefore the oath 〈◊〉 God here swore, is signified by the lifting up of his hand, in Psal. 106. 26. and Ezek. 20. 15. 〈…〉 lled with the glory] that is, all peoples of the earth shall see and acknowledge the powerful and just administration of the Lord, unto his glory and honour. Compare Esai. 6. 3. and Psal. 72. 19 where Christ's kingdom is prophesied of, with whose glory all the earth is full.  
Verse 22. my glory] under this, all Gods glorious works are comprehended; as powers are used for powerful works, Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signs] that is, miracles, miraculous and significant works. ten times] hereby may be meant no certain number, but many times, as in Gen. 31. 7. job. 19 〈◊〉. so ten is for many, in Levit. 26. 26. It may also be taken properly; for now they had sinned ten times; First, at the red sea, Exod. 14. 11, 12. then in Marah, Exod. 15. 23, 24. again in the wilderness of Sin, Exod. 16. 2. then twice about Manna, Ex. 16. 20. 27, 28. after that at Rephidim, Exod. 17. 1, 2, 3. then by the Calf at Horeb, Ex. 32. at Taberah, Num. 11. 1. and again, at Kibroth Hattaavah, Num. 11. 4. and now the tenth time by their rebellion in Pharan.  
Verse 23. If they shall see] that is, as the Greek translateth it, Surely they shall not see. This also is an oath, whereby God sweareth they shall not see, that is, not go in to enjoy the land, as is explained by David, in Psal. 95. 11. I swore in my anger, if they shall enter into my rest; which the Apostle openeth thus; He swore that they should not enter into his rest, Hebr. 3. 18. So, If a sign be given, Mark 8. 12. is more plainly expounded, A sign shall not be given, Matth. 16. 4. which I swore unto] that is, which I swore to give unto your fathers, Deut. 1. 35. this was the land of Canaan, Gen. 12. 5. 7. called the holy land, Zach. 2. 12. the land of jehovah, Hos. 9 3. the land of Immanuel, that is, of Christ, Esai. 8. 8. for it was a figure of the heavenly inheritance to be obtained by Christ, Hebr. 11. 9, 10. therefore the keeping of them out of this land, figured also the excluding of them and of all unbelievers out of the kingdom of heaven, Heb. 3. 12— 19 and 4. 1, 2, 3— 11.  
Verse 24. spirit in him] or, with him; that is, he was guided by another spirit than the ten spies. The same is to be understood of joshua, as appeareth by Num. 32. 12. though not here mentioned. This other spirit, was the spirit of faith, which the Law cannot give, Gal. 3. 2. the spirit of adoption of sons, not of bondage to fear again, Rom. 8. 14, 15. by the guidance of this spirit, Caleb constantly followed the Lord, & obtained the promised inheritance. he followed me fully] Hebr. he fulfilled after me: so in Deut. 1. 36. and jos. 14. 8, 9 14. By this manner of speech, is meant a full and constant following and obedience unto the end; the contrary whereof was in Solomon, of whom it is said, he fulfilled not after the LORD, as did David his father, 1 Kings 11. 6. and in this people of Israel now generally, of whom God saith, they fulfilled not after me, Num. 32. 11. The Greek translateth it, he followed me; the Chaldee, he fulfilled (or accomplished) after my fear. Chazkuni expoundeth it, he hath accomplished the word after me; and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee, and fulfil (that is, confirm) thy words. his seed] in Chaldee, his sons. shall possess it] shall inherit it: thus both the Greek & Chaldee do interpret it: or, shall cause to inherit it, that is, leave it to their posterity for an inheritance; as it is written, It shall be thine inheritance, and thy children's for ever, jos. 14. 9 The word is also used in a contrary meaning, to disinherit, as before in v. 12. & so it may here be translated, shall disinherit it, that is, disinherit and drive out the inhabitants of it, and seize upon it, as in jos. 8. 7. ye shall disinherit (or seize upon) the city: and thus it agreeth with Calebs' speech, If so be the LORD will be with me, than I shall disinherit them (or drive them out) as the LORD said, jos. 14. 12. In this latter sense, Sol. jarchi here expoundeth it, drive it out, that is, they shall drive out the Anakims' and people that are therein. This promise Moses related unto Caleb, and in the name of the Lord, he swore unto him for the performance of it, jos. 14. 9  
Verse 25. Now] Hebr. And. dwelled] or, dwelleth, Heb. sitteth in the valley: after in vers. 45. they are said to dwell (or sit) in the mountain; and sitting, as it is often put for dwelling, so sometime for lying in wait, as in jos. 8. 9 which may be meant here. Chazkuni expoundeth this place thus; that as the spies were afraid of Amalek. (Num. 13. 29.) so with them the holy blessed (God) made them afraid. And whereas it is here said, in the valley and in v. 45. in that mountain; he accordeth them thus, that the most of them sat in the valley, & some few of them in the mountain, & those few warred against them; and therefore it is written, WHICH SAT IN THAT MOUNTAIN, to imply that there were of them which sat in another place; or it may be they dwelled in the valley, and when they heard that the sons of Israel came against them, they went up into the mountain, and lay in wait for them there: and we find that sitting sometime, meaneth lying in wait, as it is written (in Psal. 10. 8.) He sitteth in the waiting place of the villages. tomorrow turn ye] The people were now in Kadesh, from whence they sent the spies, Num. 13. 26. Deu. 1. 19 & after this their rebellion, and the slaughter following, they abode in Kadesh many days, and then turned and journeyed into the wilderness, by the way of the red sea, Deut. 1. 46. and 2. 1. Chazkuni here saith, Tomorrow meaneth after this time; for lo they abode in Kadesh many days before they began to compass mount Seir: and it is like that (phrase in Exod. 12. 34.) when thy son shall ask thee tomorrow. journey you] or, journey for you, which some understand, to mean, for your good, see Gen. 12. 1. the way of the red sea] that is, the way towards the red sea; see the notes on Exod. 13. 17. In this red Sea the people had been baptised, 1 Cor. 10. 1 2. Ex. 14. Baptism was unto repentance, and with confession of sins, and into the death of Christ, Mat. 3. 6, 11. Rom. 6. 3. so this sending them back into the wilderness, towards the red sea, was to humble them by repentance, that through faith in Christ they might have entrance into the Kingdom of heaven; otherwise they should perish for ever, as their carcases perished in this wilderness.  
Verse 27. How long] to wit, shall I pardon, (as in v. 19 20.) or, shall I bear with. An unperfect speech, such as men use in passion of mind, when through grief they utter not all their words; as may be seen in Moses, Exod. 32. 32. Psal. 90. 13. in David, Psal. 6. 4. and sundry the like. which murmur] or, which cause (the people) to murmur, as in verse 36. Thus Sol. jarchi expoundeth it, referring the congregation forementioned, to the ten spies; but the Greek and Chaldee translate, which murmur; so in the sentence following.  
Verse 28. I live] it is an oath, as in v. 21. whereby the Lord sweareth in his anger, that they should not enter into his rest, Psal. 95. 11. Heb. 3. 18. Num. 32. 10, 11. assuredly saith] or, the faithful saying; see Gen. 22. 16. if I do not] that is, as the Greek explaineth it, surely I will do: see before, on v. 23. spoken in mine ears] in Chaldee, spoken before me: this hath reference to their words, in verse 2. where they wished they might die in the wilderness.  
V 29. your carcases] the Greek calleth them Cola, that is, members, which word the Apostle also useth in Heb. 3. 17. for carcases, or dead bodies. So in Levit. 26. 30. fall] that is, die, being destroyed of the destroyer, 1 Cor. 10. 10. mustered] numbered as able men for the war, Num. 1. This sentence was executed upon them, as is after showed in Num. 26. 64, 65.  
Verse 30. I lifted up my hand] that is, swore, as the Chaldee expoundeth it, I swore by my word: see Deut. 32. 40. and the notes before on v. 21. and Gen. 14. 22.  
Verse 31. your little ones] your children under twenty years of age: see verse 3. shall know] in Greeke, shall inherit, rightly explaining the sense: for to know the land, is to enjoy the same. And so Moses relating this promise, saith, they shall possess the land, Deut. 1. 39  
Verse 32. But as for you, your carcases] Hebr. And your carcases, you: where the latter you, is for explanation, to exempt their children, you or yours only.  
V 33. shall feed] or, shall be feeding; so likewise the Greek translateth it: by feed, meaning wander as sheep for pasture in the wilderness: the Chaldee of Onkelos expoundeth it, tarry or abide; but jonathan saith, wander; and Chazkuni explaineth it, feed as sheep sometimes here and sometimes there, so your sons shall remove hither & thither, till their carcases be consumed. Thus may we understand that in the Prophet, The LORD will feed them as a lamb in a large place, Hos. 4. 16. that is, will let them wander to destruction. So in other languages, wand'ring is used for feeding; as in Virgil. Bucol. eclog. 2. mille meae Siculis errant in montibus agn●. forty year's] implying the time passed also, from their coming out of Egypt: for one whole year, and part of the second, were now passed already, when God gave this sentence against them, Num. 10. 11. bear your whoredoms] that is, bear the punishment of your sins; as the Chaldee, for whoredoms, translateth sins; though this name whoredom, is commonly used for idolatry, jer. 3. 9 Ezek. 16. 15. 16, 17, etc. See Exod. 34. 15, 16. Lev. 17. 7.  
Verse 34. After] or, According to the number; in the Hebrew, In is used for As, or according to, as the Greek translateth it: see the notes on Lev. 25. 15. a day for a year, a day for a year] that is, each day for a year, or a year for every day: so in Eze. 4. 6. where the Prophet in a figure bore the iniquity of Israel so many days as they had sinned years. Hereupon in prophecies, days are put for years, Dan. 9 24. etc. Rev. 11. 3. ye shall know my br●●ch] to wit, of promise; or simply, my breaking off: that is, ye shall know and have experience by the punishment which you shall suffer, how great your sin is in breaking promise, and disannulling your word and covenant with me, and in breaking off from me. Thus my breach may be understood, breach, or breaking with me; or from me; as, he that eateth my bread, Psal. 41. 10. is expounded, he that eateth bread with me, joh. 13. 18. Or, my breach, that is, when I break promise with you, or break off from you, ye shall know how great evil is upon you. For when men forsake God, he also forsaketh them, and breaketh his covenant with them, that is, performeth not his promise, which is conditional, if men continue in his faith, Deut. 31. 16, 17. Zac. 11. 10. jude v. 5. Rom. 11. 22. The Greek translateth, ye shall know the wrath (or indignation) of mine anger: the Chaldee, ye shall know that ye have murmured against me. Sol. jarchi expoundeth it, my breach, in that ye have broken (that is, turned away) your heart from (following) after me. This word is after used by Moses, in Num. 32. 23. Wherefore break ye the heart, (that is, discourage ye) the sons of Israel from going, etc. & in Num. 30. 5. if her father break (that is, disallow) her; disannul her promise.  
Verse 35. have spoken] the Chaldee explaineth it, have decreed by my word. If I do not] that is, surely I will do, as the Greek expoundeth it: it is an oath, as before in vers. 23. This sentence decreed, seized upon them, that all this generation died in the Wilderness, Num. 26. 64, 65. & upon this occasion, Moses made the 90. Psalm, wherein he bewaileth the shortness and misery of man's life; being finished now in 70 or 80 years; and intreateth God for mercy. And of this and other the like punishments, the Apostle saith, they happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11. So we see that they could not enter in (to the rest of God) because of unbelief: let us study therefore to enter into that rest, lest any man fall, after the same example of unbelief, Hebr. 3. 19 and 4. 11.  
Verse 36. the men] the ten spies. made to murmur] and murmured themselves; as the Hebrews signifieth both their own act, and that which they caused in others. So the Greek translateth it, murmured against it, unto (or before) the congregation. against him] against Moses, as in v. 2. or, as the Greek translateth, against it; for they murmured also against the land, Num. 13. 32. and 14. 3. evil report] or, defamation: in Greek, evil words; in Chaldee, an evil name. The word evil, is expressed in the next verse: see the notes on Num. 13. 32.  
Ver. 37. the plague before jehovah] that is, by an extraordinary plague from the hand of God: either the pestilence fore-threatned, v. 12. or some other d●ath. And before jehovah, may mean sudden death there by the Sanctuary, where the glory of jehovah appeared, v. 10. as it is said of Vzza, there he died before God, 1 Chron. 13. 10. which another Prophet explaineth, there he died by the Ark of God, 2 〈◊〉. 6. 7. The Hebrews, (as Sol. jarchi and Targum jonathan on this place,) report these men's death to have been by an inflammation of their tongues, and worms issuing out of them; as a just recompense, because with their tongues they had sinned.  
Ver. 38. lived] that is, remained alive, safe and in health. So the judge of all the earth did judgement, and would not slay the righteous with the wicked; as Gen. 18. 25. And they survived, not only the other spies, but all the rebellious Israelites, and went in and possessed the land of promise, jos. 14: ●0. and 19 49. This showeth the small number of God's Elect, though many be called to the profession of the faith. The Hebrew Doctors speaking of jer. 3. 14. where it is written, I will take you one of a city, and two of a family, and I will bring you to Zion, do say, As of six hundred thousand Israelites, only two entered into the land of promise, to wit, joshua and Caleb; so shall it also be in the days of Christ. Talmud in Sanhedrin, ch. 11. wherein they bear witness against themselves, that they fulfilled the in●asu●e of their fathers, in rebelling against Christ, and despising the Gospel of their salvation.  
Verse 40. and went up] that is, girded their weapons of war about them, and pressed forward of themselves to go up, as Moses explaineth it, in Deut. 1. 41. For things which men endeavour and are ready to do, are said to be done by them, as Reuben delivered joseph out of his brethren's hand, when he endeavoured by exhorting & persuading with them, that he might deliver him, Gen. 37. 21, 22. See also the annotations on Ex. 8. 18. will go up] and fight, Deut. 1. 41. we have sinned] against jehovah, Deut. 1. 41. Thus they shown a kind of repentance and sorrow for their sin, which was not sincere, nor a godly sorrow; for they turned from one evil to another, and overthrew themselves.  
Verse 41. Moses said] being first commanded of the Lord, so to say, Deut. 1. 42. the mouth] that is, as the Greek translateth, the word of the Lord: and the Chaldee addeth, against the decree of the word of the LORD. But it] or, for it, that is, the thing which ye do, shall not prosper, that is, not have good success: in Greek, It shall not be prosperous unto you. R. Menachem referreth this word It. to Shecinah, the divine Majesty which would not prosper them; and compareth here with a like phrase in Ezek. 1. 13. it went up and down among the living creatures.  
Verse 42. jehovah is not among you] thus God bade him say, for I am not among you, Deu. 1. 42. The Chaldee expoundeth it, for Shecinah (the Majesty or presence) of the LORD is not among you. not smitten] in Chaldee, not broken; in Greek, and ye shall fall before your enemies.  
V 43. from after jehovah] in Chaldee, from after the service of the LORD; which the Greek translateth, disobeying (or not believing) the Lord Chazkuni explaineth it thus, Because the spies made you afraid of the Canaanite & Amalekite that abide there, ye are turned from after the LORD, and are afraid to go into the land, and you trust not in him: therefore he will not be with you, if you transgress his mouth, to go to sight, till after 40 years. jehovah will not be with you] this the Chaldee expoundeth, the Word of the Lord will not be for your holp.  
Verse 44. they loftily presumed.] or, took upon them by violence, with a lofty presumptuous mind: in the Chaldee, they dealt wickedly, or, turbulently. The original word Aphal, (from which Ophel a Tower, or Fort is derived, 2 Chron. 33. 14.) signifieth lifting up, as in Abak. 2. 4. which the Apostle showeth, to mean a drawing back from God by unbeleese, Heb. 10. 38, 39 So here in this their presumptuous enterprise, their souls were lifted up in them, but withdrawn from God▪ And Moses explaineth this by two other words, ye pressed forward, Deut. 1. 41. and ye were presumptuous, Deut. 1. 43. The Hebrew Commentary Tanchuma, compareth it with another like word which signifieth darkness, and explaineth it, they went dark (or obscure) for that they went without leau● from God: and Targum jonathan, thus; they set forward in the dark, before day dawning▪ to which the old Latin version agreeth, translating it darkened. departed not] in Greeke, moved not. The Arkeremoved not, but at the removal of the cloud, Num. 9 15, etc. which God not taking up, shown thereby his dislike of their action. Moses obeying the Lord, would not accompany the presumptuous sinners: so they went without the Lord, and without the signs of his grace, or company of his ministers.  
Verse 45. The Canaanite] that is, the Amorite, Deut. 5. 44. which was of the posterity of Canaan, Gen. 10. 15, 16. which dwelled] or, which sat, lay in wait. discomfited them] pursued them as Bees do, and destroyed them, Deut. 1. 44. Because they rebelled against God, and vexed his holy Spirit, therefore he was turned to be their enemy, he fought against them, Esai. 63. 10. unto Hormah] in Greek Herme, the name of a place, so called of the event, signifying utter destruction, or Anathema: so after in Num. 21. 3. After this discomfiture, the Israelites returned and wept before the LORD: but he would not hear their voice, nor give ear unto them; so they abode in Kadesh many days, Deut. 1. 45, 46. These things which happened unto them for types, 1 Cor. 10. 11. do show the nature of man, of his freewill, and works without faith, that they procure nothing but wrath from God, and destruction unto men. And as Israel carried themselves under Moses, so did they under Christ: for the Lord jesus himself, & john the Baptist (as joshua and Caleb) faithfully testified the truth of God's promise, and persuaded the people to enter into the Kingdom of God, Mat. 3. 1, 2, 3. and 4. 17. But the Priests, Scribes, and Pharisees (like the unfaithful spies) discouraged the people, and would neither go themselves into the kingdom of heaven, nor suffer them that were entering, to go in, Mat 23. 13. but pretended worldly fears, john 11. 48. Yet after they would seem to enter by force, going about to establish their own righteousness, but not submitting themselves unto the righteousness of God, Rom. 10. 3. so they pleased not God, but filled up their sins always, and wrath came upon them to the uttermost, 1 Thess. 2. 15, 16.    

CHAP. XV.  
1 The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan, and what measure of Meat-offerings and Drinke-offerings should be for every sacrifice. 13 The stranger is under the same Law. 17 The Law of the first of the daughter an Heave-offring. 22 The sacrifice for sin of ignorance, done by Israelite or stranger. 30 The punishment of sin done with an high hand. 32 A man that was found gathering sticks on the Sabbath, is by the commandment of God stoned to death. 37 The law of fringes on the borders of their garments, and use that the people should make of them.  
ANd jehovah spoke unto Moses, saying; Speak unto the sons of Israel, and say unto them: When ye be come into the land of your habitations which I give unto you. And ye will make a Fire- offering unto jehovah, a Burnt-offering or a sacrifice, to separate a vow, or a voluntary offering; or in your solemn feasts, to make a savour of rest, unto jehovah, of the herd, or of the flock. Then he that offereth his oblation unto jehovah, shall bring near a Meat-offering of a tenth part of fine flower, mingled with the fourth part of an Hin of oil. And the fourth part of an Hin of wine for a drinke-offering, shalt thou make ready for the Burnt-offering, or for the sacrifice, for one lamb. Or for a ram thou shalt make a Meat-offering of two tenth parts of fine flower, mingled with the third part of an Hin of oil. And for a drinke-offering, the third part of an Hin of wine shalt thou offer for a savour of rest unto jehovah. And when thou shalt make a youngling of the herd, a Burnt-offring or a sacrifice, to separate a vow or Peace-offrings unto jehovah; Then shall he bring near with the youngling of the herd, a Meat-offering of three tenth parts of fine flower, mingled with half an Hin of oil. And thou shalt offer for a Drinke-offering, half an Hin of wine for a Fire- offering of a savour of rest unto jehovah. Thus shall it be done for one bullock, or for one ram, or for a lamb of the sheep, or of the goats. According to the number that ye shall make ready, so shall ye make ready for (every) one, according to their number. Every home-born of 〈◊〉 country shall thus do these things, to offer a Fire- offering of a savour of rest unto jehovah.  
And if a stranger sojourn with you, 〈◊〉 who- soever be among you in your generations, and will make a Fire- offering of a savour of rest unto jehovah; as ye do, so he shall do. Ye of the Church, one stature shall be for you, and for the stranger that sojourneth: a statute for ever in your generations; as ye are, so shall the stranger be before jehovah. One law, and one manner shall be for you, and for the stranger that sojourneth with you.  
And jehovah spoke unto Moses, saying; Speak unto the sons of Israel, and say unto them; When ye come into the land whither I bring you; Then it shall be, when ye eat of the bread of the land, ye shall heave an heave- offering unto jehovah. Of the first of your dough, a cake shall ye heave for an heaveoffering; as the heave- offering of the threshing-floore, so shall ye heave it. Of the first of your dough, ye shall give unto jehovah an heave- offering in your generations.  
And when ye shall have sinned ignorantly, and have not done all these commandments which jehovah hath spoken unto Moses: Even all that jehovah hath commanded you by the hand of Moses, from the day that jehovah commanded Moses, and henceforward, throughout your generations: Then it shall be, if ought be done by ignorance, from the eyes of the congregation, that all the congregation shall make ready one bullock, a youngling of the herd, for a Burnt-offering, for a savour of rest unto jehovah; and his Meat-offering, and his Drinke-offering, according to the manner: and one goat-bucke of the goats, for a Sin- offering. And the Priest shall make atonement for all the congregation of the sons of Israel, and it shall be mercifully forgiven them: for it is an ignorance, and they have brought their oblation, a Fire- offering unto jehovah, and their Sin- offering before jehovah, for their ignorance. And it shall be mercifully forgiven, all the congregation of the sons of Israel, & the stranger that sojourneth among them, because all the people was in ignorance.  
And if one soul sin through ignorance, than it shall bring near a shee-goat of her first year for a Sin- offering. And the Priest shall make atonement for the soul that sinneth ignorantly, when it hath sinned by ignorance, before jehovah, to make atonement for him, and it shall be mercifully forgiven him. For the home-born amongst the sons of Israel, and for the stranger that sojourneth among them, one law shall be to you for him that 〈◊〉 through ignorance. But the soul that shall do with an high hand, whether he be home-born, or a stranger, the same reproacheth jehovah; and that soul shall be cut off from among his people. Because he hath despised the word of jehovah, and hath broken his commandment, that soul shall utterly be cut off, his iniquity shall be upon him.  
And the sons of Israel were in the Wilderness: and they found a man gathering sticks on the Sabbath day. And they that found him gathering sticks, brought him near unto Moses, and unto Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him.  
And jehovah said unto Moses; The man shall be made to die the death: all the congregation shall stone him with stones without the camp. And all the congregation brought him forth without the camp, and stoned him with stones, and he died, as jehovah commanded Moses.  
And jehovah said unto Moses, saying; Speak unto the sons of Israel, and say unto them; that they make unto them a Fringe on the skirts of their clothes, throughout their generations; and that they put upon the Fringe of the skirt, ar●bband of blue. And it shall be unto you for a Fringe, that ye may see it, and remember all the commandments of jehovah, and do them: and that ye seek not after your own heart, and after your own eyes, after which you go a whoring. That ye may remember and do all my commandments, and be holy unto your God. I am jehovah your God, which brought you forth out of the land of Egypt, to be unto you a God; I am jehovah your God.  

Annotations.  
Spoke unto Moses] After the judgement upon the disobedient Israelites, who should perish in the wilderness, God now repeateth and enlargeth the Law of sacrificing, which their children should observe in the land of Canaan: whereby their reconciliation unto him, and his grace towards them in Christ, was figured: thus after the curse of the Law for sin, is annexed the grace of the Gospel through faith. In like manner after the destruction of twenty four thousand for the sin of Baal pehor, in Num. 25. the Lord causeth the people to be mustered, Num. 26. and appointeth the land to be given them for inheritance, and repeateth again the Law of sacrificing at the solemn feasts, in Num. 28. and 29. that upon the example of wrath on the sinful parents, he might show his remembrance of mercy in Christ, unto the repentant believing children.  
Verse 2. land of your habitations] wherein you shall dwell: not in the wilderness, but in the land of promise, (which figured the state of grace in Christ) did God require the sacrifices of his people, and promiseth to accept them. So after by the Prophet Ezekiel, he saith, I will bring you into the wilderness of the peoples, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD. And I will cause you to pass under the rod, etc. and I will purge out from among you the rebels, and them that transgress against me, etc. For in the mountain of mine holiness, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things; with a savour of rest will I accept you, etc. Ezek. 20. 35, 36, 37, 38, 40, 41.  
Verse 3. a Fire-offering] in Chaldee, an oblation before the LORD. Burnt-offering] the Law whereof was given in Levit. 1. a sacrifice] to wit, of Peace-offerings, as the Chaldee explaineth it: the Law concerning them, see in Lev. 3. And the word sacrifice being put absolutely, is often used for Peace-offerings; as in Exod. 18. 12. Lev. 17. 5, 8. and 23. 37. Deut. 12. 27. So it is meant here; for the meat and drinke-offerings following, were not added to the Sin or Trespass-offerings. The Hebrew Canons say, They are not charged with Meat and Drinke-offerings, save for the Burnt-offering of beasts, and for Peace-offerings only; whether they be the oblation of the congregation, or of a private person, or the lamb of a woman after childbirth (Levit. 12. G.) and those that the high Priest offereth, forasmuch as they are Burnt-offerings, they are charged to have Meat and Drinke-offerings. But the (Burnt-offerings of) fowls; and the Trespusse and Sin-offerings, they bring no Meat or Drink-offerings with them, save with the Sin-offering of the Leper, and his Trespasse-offering, whose Meat-offerings are expressed in the Law, (Lev. 14. 10.) Maimony in Magnaseh hakorbanoth, ch. 2. sect. 2. to separate] or, in separating a vow: whereof see the notes on Lev. 27. 2. voluntary offering] what these are, and how they differ one from another, is noted on Lev. 7. 16. After, in verse 8. it is called Peace-offerings. And from hence the Hebrews gather, that Sin and Trespass offerings were not required to have Meat and Drink-offerings with them; for, Sin and Traspasse-offerings, and First-fruits, and Tithes, and the Passeover, for as much as they come not by vow or voluntary offering, they are not charged with the Meat and Drink-offerings. Maim. in Magnas. hakorb. ch. 2. sect. 3. folemne feasts] whereof see Lev. 23. So the Peace-offerings of the Chagigah (or Passeover mentioned in Deut, 16. 1, 2, etc.) and the burnt-offerings, were to have meat and drinke-offerings with them: Maim, ibidem ch. 2. sect. 3. savour of rest] that is, of sweet smell, as the Greek translateth it; which the Chaldee expoundeth, to be acceptedwith favour: see the notes on Gen. 8. 21. and Lev. 1. 9 or of the flock] to except the burnt-offering of fowls, as before is noted.  
Verse 4. his oblation] in Greeke, his gift: so the Hebrew Korban, is interpreted, a gift, in Mar. 7. 11. shall bring near] or, shall offer: so after. Meat-offering] in Hebrew, Minchah: of Minchah: of i●, and the signification thereof, see the notes on Let. 2. a tenth part] to wit, of an Ephah, as is expressed in Num. 28. 5. and as the Greek version here addeth: of the Ephah or bushel, see Exod. 16. 36. Hence the Hebrews gather, (as Chazkuni here noteth from R. Nathan) that whosoever would voluntarily offer a Meat-offering, might not bring less than a tenth deal. an Hin] a measure in the Sanctuary for liquid things. The Hin is twelve Logs, saith Maimony in Magn. bakorbanoth, ch. 2. sect. 7. The Log was as much as six eggs, as is noted on Lev. 14. 10. and Exod. 30. 24. so the H●● contained as much as 72 eggs: the fourth part o● an Hin, as much as 18 eggs. oil] to wit, oil olive, as in Targum jonathan is expressed.  
Verse 5. wine] expounded in Targum jonathan, red wine of the grapes. So in those that follow. It is called Shecar, or, strong wine, in Num. 28. 7. a drinke-offering] or, an effusion, a poured out offering, because it was poured out upon the Altar, but not upon the fire, as Maimony showeth, in Magn. hakorbanoth, ch. 2. sect. 1. or for the sacrifice] to wit, of Peace-offerings, as the Chaldee expoundeth it; and by this word or, he showeth, that he is to bring for the one by itself, and for the other by itself; saith Chazkuni on Num. 15. for one] that is, for every one severally, as in verse 12.  
Verse 6. Or for a ram] The Greek interpreteth it, And for aramme. Aramme was of the second year, or upward: the lamb of the first year. two tenth parts] two Omers, which was deuble the measure for a lamb, verse 4. and this the Hebrews understand for the ram only, 〈◊〉 for the ewe, or goat; as they writ, The quantity 〈◊〉 the meat and drinke-offrings, for an hee-lambe, or 〈…〉 lamb, is a tenth of flower, and the fourth part of 〈◊〉 Hin of wine. Likewise for a goat, whether it be 〈◊〉 or great, male or female; also for an ewe, though 〈◊〉 be great. But for aram, two tenth deals of flower, etc. and the third part of an Hin of wine. Maim, in Magn. hakorb. ch. 2. sect. 4.  
Verse 7. of rest] in Greeke, of sweet smell, or good odour: as in verse 3.  
Verse 8. when thou shalt make] in Greeke, i● ye shall make; that is, shall sacrifice. youngling] Hebr. a son of the herd: meaning a bullock: as in Exod. 29. 1. And here is no difference between young or old, as was before between lamb and ram; but one quantity is for the calf, and for the bull. The bullock or the calf, be it male or female, hath for the meat-offering three tenth deals of flow●● etc. Maim. ibidem, ch. 2. sect. 4.  
Verse 9 he bring] or, he offer: here the person is changed: before he said, when thou, verse 8. 〈◊〉 he saith, then shall he: the Greek keepeth the person as before, then shall ye offer. three texth parts three Ome●s; that is, three times so much as set a Lamb, verse 4.  
Verse 10. a Fire-offering] in Chaldee, an oblation. This is meant, as Sol. larchi saith, but of the Meat-offering and of the oil: for the wine was no Fire-offering, because it was not put upon the fire.  
Verse 11. or of the goats] be it kid, or goat-bucke, male or female, old or young; for the Law putteth no difference, as is before observed; and so noted by Chazkuni here. As for the manner of offering these Meat-offerings, the Hebrew canons say, that they were not charged to bring frankincense with them (as they were with the Meat-offerings that were brought alone, Lev. 2. 1.) but they were charged to have salt, (according to the Law in Lev. 2. 13.) and this Meat-offering was all of it burned upon the Altar in the Courtyard, (whereas of the other Meat-offering, an handful only was burnt, and the residue eaten by the Priests, Lev. 2. 2, 3.) and the wine was poured upon the Altar. Maim. in Magn. hakorbanoth, chap. 2. sect. 1.  
Verse 12. so shall ye make ready] or, thus shall ye do: The Hebrews say, These Meat and Drinke-offerings, whether they be for Burnt-offering or Peace-offerings, must be according to this measure for every one; (Num. 15. 12.) they may not add more to these measures, nor diminish aught from them: and if they do diminish, or add more, the whole is made unlawful. Except it be the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits (Levit. 23. 12, 13.) for the Meat-offering thereof is two tenthdeales of fine flower, mingled with the third part of an Hin of oil: but though the flower thereof be doubled, yet is not the wine doubled, but the wine for the drinke-offering, is the fourth part of an Hin. When they measure the Meat or Drinke-offering, either of a particular person, or of the congregation, they meet it not by a measure of three tenth deals for a bullock, or of two for aramme; but they measure all in one tenth deal, which is in the sanctuary, & likewise the oil etc. The flower with the oil of the Meat-offerings, hinder not the wine; neither doth the wine hinder them: neither do the meat or drinke-offerings hinder the sacrifice. But a man may bring his oblation to day, & his meat and drinke-offerings ten days after; provided, that he have not sanctified them in a ministering vessel. For if he have put them into a ministering vessel (of the Sanctuary,) if they abide all night, they become thereby unlawful. They may bring no Meat or Drinke-offerings, save of common things; they may not bring them of the heaveoffering, nor of the second tithe, nor of the first-fruits, but of common things only. Maimony in Magn. hakorbanoth, chap. 2. sect. 5. 8. 12, 13. The Burnt and Peace-offerings, served (as other sacrificer) to make atonement for the house of Israel, Ezek. 45. 17. Levit. 1. 4. and figured Christ's oblation of himself, to reconcile us unto God his Father, and to be our Peace, Heb. 9 14. and 10. 8. 10. Eph. 2. 14, 15, 16. The Meat-offering, (besides the signification that it had of Christ, Eph. 5. 2.) figured in special manner the faith and sanctimony of his people, and of their service of God, Esai. 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10, 11. So the Lord by this addition of the Meat-offering to the other sacrifices in Canaan, taught his people sanctity in the faith and profession of the Gospel, both touching their persons and actions: and the Drinke-offerings, of wine poured out upon, and sanctified by the Altar, were not only a type of Christ's blood shed for remission of sins, Mat. 26. 28, 29. but of our fellowship with him in his afflictions, even to be poured out upon the sacrifice and service of Christians faith, Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levit. 2.  
Verse 13. home-born] the natural Israelite.  
Vers. 14. stranger] in Greeke, Proselyte: the Gentile converted to the jews religion. in your generations] or, throughout, that is, in all ages successively: so in verse 15.  
Verse 15. Ye of the church] or, O Church, or congregation: or, Concerning the church; which in Targum jonathan is expounded, the whole church. before jehovah] in the exercises of religion before the Lord: for in civil things, there was not one law for both Israelites and strangers.  
Verse 16. one manner] that is, one manner of practice and obedience, and one punishment for transgression: Hebr. one judgement. So in vers. 24.  
Vers. 17. And jehovah spoke] A second ordinance by the Lord's authority, is here imposed upon them that should come into the land of Canaan; that they should give him a cake of the first of their dough: which law is no where mentioned by Moses, save in this place. And as the former Law for sacrificing, taught them holiness by faith in Christ, who should be sacrificed for his church; so this commandment of First-fruits, taught them to show forth the fruits of faith, by good works, which God appointed his people to walk in.  
Verse 18. When ye come into the land] As a promise is here included, that God would bring them into that good land: so a duty of thankfulness is commanded, that they might remember and acknowledge his mercy, and have his blessing continued upon them. The Hebrews do observe, that This COMING, differeth from all the COMMINGS mentioned in the Law: for, in them all it is said, When thou art (or shalt) come; When ye are come, meaning, after the possession thereof, and dwelling therein: but here it is said, When ye come, meaning, after they were entered into it, and did eat of the bread thereof, they were bound to give the cake, saith Sol. jarchi on Num. 15. Now this they did, before the land was parted for inheritance, as appeareth in jos. 5. 11, 12. where they did eat of the old corn of the land; and then the Manna ceased. And as an Omer of Manna was reserved before the Lord, for the generations of Israel, that they might see and thankfully remember the bread which God gave them to eat in the wilderness, Exod. 16. 32, 33. so a cake of the bread which he should give them in Canaan, was to be given unto him, that they might acknowledge him, to be the preserver and nourisher of them in the land; for it is he that giveth bread unto all flesh, because his mercy endureth for ever, Psal. 136. 25. whither I bring you] or, am bringing you thither. Hence the Hebrews say, They were not bound by the Law to give the cake save in the land of Israel only, & when all Israel were there, etc. Fruits without the land, that are brought into the land, own the cake: but the fruits of the land, that are carried out of the land, are discharged; as it is said, WHITHER I BRING YOU: there are you bound, both concerning the fruits of the land, and the fruits without the land. But by the doctrine of the Scribes, they were to separate a cake also out of the land, that the law of the Cake might not be forgotten out of Israel. Maimony in Biccurim (or treat. of First-fruits) chap. 5. sect. 5, 6, 7.  
Verse 19 of the bread] that is, of the bread-corne, as in Esai. 28. 28. Bread (that is, Corn) is bruised; and out of the earth cometh bread, job 28. 5. Psal. 104. 14. The Chaldee of jonathan here paraphraseth thus; Of the bread of the revenue of the land, and not of rice, and millet, and lesser seeds. So by the Hebrew canons; Nothing oweth the cake, but the five kinds of grain only; which are, Wheat, and Barley, and Rye, and Fox-eare barley, and Oats: for nothing is called BREAD, save that which is made of these. But he that maketh meat of Rice, Millet, or other like pulse (or seeds,) they own no cake at all. Maim. in Biccurim, chap. 6 sect. 2. and Talmud. Bab. in Challah, c. 1. ye shall heave] that is, shall offer up; or, as the Greek and Chaldee translate, shall separate; for it was separated by the owner, and offered to the Lord; and so was one of the heave-offrings which God gave unto his Priests, Num. 18. 19 Wherefore it was holy, and whosoever separated a cake, he first blessed God who sanctified them by his commandments, and commanded them to separate a cake. Maim. in Biccurim, chap. 5. sect 11. An heathen that separated a cake, though in the land of Israel, it was no cake. Ibidem chap. 6. sect. 10. unto jehovah] in Chaldee, before the LORD. Not that it was brought into the Sanctuary, or offered on the Altar, but given to the Lords minister: as it is written, Ye shall also give unto the Priest, the first of your dough, Ezek. 44. 30. By the Hebrew canons, The first-fruits, and the heave-offerings, and the Cake, and the principal and the fift part, [spoken of in Num. 5. 7, 8.] and the gifts of the beast [that is killed, Deut. 18. 3.] these are the Priest's goods: with them he may buy servants, and lands, and unclean beasts, and pay his debts, or wife's dowry, and buy books. Maim. in Biccurim, chap. 4. sect. 14.  
Verse 20. Of the first] or, The first-fruit: with the first-fruits of all things, God was to be honoured, Prov. 3. 9 that thereby all the rest of their food might be sanctified unto them: For if the first-fruit be holy, the lump (or dough) is also holy, Rom. 11. 16. and a promise of plenty is added to them that thus do, Prov. 3. 10. as of this particular it is said, ye shall also give unto the Priest, the first of your dough, that be may cause the blessing to rest in thine house, Ezek. 44. 30. of your dough] of your paste, or lump. They gave of their corn, first-fruits and tithes, and other gifts, to the Priests, Levites, and poor, when they first reaped and threshed it, Exod. 23. 19 Num. 18. 12. 26. Lev. 23. 22. After them, when they made bread of it, they separated also this cake. And as the Levites separated an heaveoffering, out of their tithe, Num. 18. 26. so the poor that glained, separated of their dough; as the Hebrews writ, That which is glained, and which is forgotten, (Deut. 24. 19) and the corner, Lev. 19 9 etc. though they be free from the Trumah (or heaveoffering,) yet they own the cake. Likewise the first tithes, etc. Maim. in Biccurim, chap. 6. sect. 3. And though other seeds or pulse, own not the cake, as is before noted, yet they say, He that mixeth the meal of wheat, & the meal of rice, and maketh dough of them, if it have the taste of the wheat, it oweth the cake; and if not, it is discharged. Though it be but the leaven of wheat among dough of rice, if it have any taste of the wheat, it oweth the cake. Doughty that is kneaded with wine, or oil, or honey, etc. if they bake it in an oven, or on the hearth, or pan, or in a frying-pan, etc. oweth the cake. But he that maketh dough to dry it in the sun only, or to boil it in a cauldron, it is discharged of the cake, etc. Also parched corn, that is kneaded with water, or honey, and eaten without baking, is discharged; for nonothing oweth the cake, but dough, the end whereof is to be bread baken for man's meat. Ibidem sect. 11. 12. And for the quantity of dough, out of which a cake is to be given, they say, An Omer full of meal, whether it be of one of the five sorts of grain, or of all of them mixed together, the dough thereof oweth a cake. And it is unlawful for a man to make his dough of a lesser quantity, that it may be free from paying the cake. Ibidem sect. 15, 16. What the Omer is, see on Exod. 16. 36. And from that measure of Manna which God gave every one for a day, did they gather this quantity, that an Omer of meal should pay a cake to the Lord, as Sol. jarchi on this place showeth. a cake] or, loaf, made of the dough aforesaid. He that separateth meal for his cake, it is no cake: but the residue of the dough oweth a cake. When they put water to it, and the meal is mixed with the water, they saparate a cake of the first thing which is kneaded, as it is written, THE FIRST OF YOUR DOUGHTY. That dough which oweth a cake by the Law, he that eateth thereof is to be beaten. Maim. in Biccurim, c. 8. s. 1. 2. 5. of the threshing-floore] that is, of the corn in the threshing-floore; as it is your duty religiously to separate first-fruits of your corn in the floor; so of the dough it your houses. Thus the floor is used for the corn therein, in Deut. 16. 13. Sol. jarchi understandeth it thus; as the heaveoffering of the floor, of which there is no stinted measure (by the Law;) & not as the heaveoffering of the tithes, whereof there is a stinted measure: So for the quantity, it should be voluntary, so much as men would give. Howbeit, their wise men (they say) set a measure, viz. that they should separate the four and twentieth part of the dough, that it might be a gift meet to be given. But the baker, that maketh bread to sell in the street, separateth the eight and fortieth part: for because his dough is much there is in this quantity sufficient for a gift. Maim. in Biccurim, chap. 5. sect. 2. So the Chaldee of jonathan expoundeth this verse, The first-fruits of your dough, a cake, one of 24. (that is, the four and twentieth part) shall ye separate as a separated-offering for the Priest, etc.  
Vers. 21. ye shall give] The repeating of the commandment, showeth it to be of importance; and though the Priest had it, yet was it given to the LORD, whose blessing therefore was promised to the observers of this Law, Ezek. 44. 30 And as all things given unto God, were to be holy, pure and clean; so of this the Hebrews writ, A man may not make his dough in uncleanness at all; but is to be admonished, & must be careful that he be clean, both he and his vessels, that he may separate a pure cake. Maim, in Biccurim, chap. 8. sect. 11 in your] or, throughout your generations, in all ages: wherefore this ordinance was kept by Israel, after they were returned out of Babylon, Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits, and God was honoured, by whose word man liveth, and not by bread only, Deut. 8. 3. it seemeth to have a further signification of the chosen people of God, as Paul applieth this phrase of the first-fruits, and of the lump of dough, unto the state of Israel, Rom. 11. 16. as the Prophet speaking of the first-fruits also saith, Israel was holiness to the LORD, the first-fruits of his increase; all that eat him, shall beguilty, etc. jer. 2. 3. And thus the jews of old understood this commandment of the Cake, that it signified in mystery the congregation of Israel, called the first-fruits of the world; which whe● it is put into the oven that burneth with the fire of the holy blessed God, it is necessary to separate therefrom a cake, that it be not partaker of severe judgement; and therefrom is a blessing reserved in the world, (Ezek. 44. 30.) R. Menachem on Num. 15.  
Vers. 22. when ye shall have sinned ignorantly] or, if ye have erred, that is, done unadvisedly of ignorance, error, or oversight; whereto is opposed sinning with an high hand, vers. 30. See the annotations on Levit. 4. 2. As in the two former Laws, the Lord repeated and enlarged the doctrines of faith, and of good works: so here he doth the like concerning the forgiveness of sins, which his people through infirmity do fall into; that all the chief points of Christian religion, are here renewed unto them. have not done all] The words of this Law differ from the former in Lev. 4. 2. 13. which spoke of doing that which should not be done; whereas this speaketh of not doing all which should be done. There also, the sacrifice which the congregation should bring, was Sin-offering, Lev. 4. 14. here (in vers. 24.) they are willed to bring Sin-offering. Whether is this difference, in respect of the commandments, forbidding evil works, and requiring good, as the words seem to import? Or, as the Hebrews expound it, doth this here respect the sin of idolatry only? Or, as others understand it, is that for all the tribes generally, and this for the several tribes, cities and towns as they were severed in the land of Canaan? Or, is this (in mystery) an increase of the sacrifice in Canaan; as in prophecy of the days of the Gospel, the Meat and Drinke-offerings (which Christians should spiritually offer with their sacrifices,) are of greater quantity, than those which were offered under Moses, Ezek. 46. 5. 11. compared with Num 15. 4, 5, 6, 7. and 28. 20, etc.  
Vers. 23. Even all] This showeth the large extent of this Law, and the weight thereof, by repeating things so expressly. The Hebrews, which understand this of idolatry only, say, that that one commandment, is as all the commandments, etc. and that this showeth, that whosoever professeth idolatry, is as if he denied all the Law wholly, and all that the Prophets have prophesied; as it is written, AND HENCE FORWARD: Sol. jarchi on Num. 15. and Maimony tom. 1. treat. of Idolatry, chap. 2. sect. 4.  
Verse 24. by ignorance] in Greeke, unwillingly: see Lev. 4. 2. from the eyes] understand, hidden from the eyes, as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governor's, and practised by the people, concerning idolatry; as is showed in the annotations on Lev. 4. 13. and so Sol. jarchi expoundeth here this place. shall make readie● that is, shall offer for a sacrifice, Levit. 4. 14. And this the Hebrews understand not of one sacrifice for the twelve tribes, but for every tribe so much. If the error be in idolatry, that they (the governor's) have erred, and taught it; they bring a Bullock for a Burnt-offering, and a goat-bucke for a Sin-offering, for every tribe; and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth, chap. 12. sect. 1 and Talmud in Horajoth, chap. 2. See the notes on Lev. 4. 14. This exposition for the number, may seem probable, because the people returned from captivity, offered for all Israel, in Burnt-offerings twelve bullocks, and twelve goat-bucks for a Sin-offering, according to the number of the tribes, Ezr. 8. 35. youngling] Hebr. son of the herd: a bullock was always of the second year or upward: so, the goat-bucke following. Burnt-offering] which signified atonement and sanctification by the death of Christ, as is showed on Lev. 1. of rest] that is, of sweet smell, as the Greek translateth: the Chaldee saith, to be accepted with favour before the LORD. to the manner] or, right, ordinance: Heb. to the judgement: meaning, the measure prescribed of God, in v. 9, 10. for a Sin-offering] in Greeke, for sin. This word in Hebrew is written with want of a letter, which elsewhere usually is expressed: whereupon Sol. jarchi noteth, Sin-offering. The manner of offering this Sin-offering was like the bullock, in Lev. 4. it was killed in the court-yard, the blood was carried into the Sanctuary, and sprinkled seven times before the Lord; the fat was burned on the Altar in the courtyard; and the body of the beast was carried forth, and burnt without the camp: so figuring Christ, who should be slain for the sins of his people, and by his own blood enter into heaven; his body being crucified without the gate of jerusalem, Heb. 9 11, 12. 24 and 13. 11, 12. If the great assize (of Magistrates) ignorantly sin in teaching idolatry, the whole congregation bringeth twelve bullocks for Burnt-offerings, and twelve goat's Sin-offerings, and they are burned, because their blood is carried into the Sanctuary, etc. Though but one tribe only commit (the sin,) if it be the most part of the church; then all the congregation bring, for idolatry, twelve bullocks & twelve goats, Maimony in Shegagoth, chap. 12. sect. 1.  
V 25. for all the congregation] or, for every congregation; whereby may be implied the several tribes, cities, towns, and synagogues. So in vers. 26. an ignorance] or, an error; in Greek, and unwilling Sin, so in v. 26. brought their oblatio] in Greeke, Fire-offering] in Chaldee, an oblation before the LORD: & this is meant of the Bullock the Burnt-offring, as Sol. jarchi noteth. their Sin-offering] this is the goat; saith Sol. jarchi. before jehovah] R. Menachem ●rom former authors speaketh of these phrases here used, unto the LORD, and before the LORD, that it is meant of him and his judgement hall; whereby i● appeareth that the mystery of the Trinity in th● Godhead, was of old believed by the jews, though how they oppugn the same. For there was no Court or judgement hall in Israel, less than of three judges: and being by them here and in other places applied unto God, and in case of sacrifice and expiation of sin, which they did hold peculiar unto God alone; it showeth that they once acknowledged a Trinity of persons in the Godhead, to whom sacrifices for the sins of men were offered.  
Verse 26. and the stranger] the believing gentile, as the Greek translateth, and the proselyte that cometh unto you. Thus the Lord showeth himself to be the God of the Gentiles also, Rom. 3. 29.  
Vers. 27. if one soul] or, any soul, that is, any person: the Chaldee expoundeth it one man. So in Lev. 4. 27. through ignorance] in Greeke, unwillingly. This also by the Hebrews (as Sol. jarchi here) is expounded of the sin of idolatry. of her first year] Hebr. daughter of her year; in Greek, a yeareling: see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sin; which may likewise be understood here. But Sol. jarchi saith, For other transgressions, a particular man bringeth an ewe-lamb, or a she-goat: but for this (of idolatry) a she-goat is appointed.  
Verse 29. one law shall be to you] that is, ye shall have one law: the Greek translateth, one law shall be among them, (or for them.) that doth] or, that committeth, to wit, the sin, through ignorance: in Greek, whosoever doth unwillingly. Thus the Law promiseth grace in Christ, in that it appointeth sacrifices and priests that can have compassion on the ignorant, and on them that err, Heb. 5. 2. In this faith, David prayeth unto God, Ignorances (or, Unadvised errors) who doth understand? cleanse thou me from secret sins, Ps. 19 13.  
Vers. 30. the soul] in Chaldee, the man. with an high hand] that is, boldly, proudly and presumptuously, as the Greek translateth, with the hand of pride; and Targum jonathan, with pr 〈…〉, (or presumption.) This phrase, when it is spoken of good works, meaneth boldness, courage and magnanimity, in heart and carriage; as, Israel went out of Egypt with an high hand, Num. 33. 3. Exod. 14. 8. but here of evil, it meaneth pride and presumption showing itself openly and boldly; which Onkelos in Chaldee expoundeth with an uncovered head, as being not ashamed of the deed, (for when men were ashamed, they used to cover their heads, Ier 14. 4.) Of like sort, is the high arm, in job 38. 15. (where the Greek also expoundeth it, the arm of the proud:) and the high (or lofty) eyes, Psal. 18. 28. and 131. 1. reproacheth] or, blasphemeth; which the Greek and Chaldee translate, provoketh to anger. It meaneth a reproaching with words, as in 2 King. 19 6. 22. and is applied here unto deeds, as also in Ezek. 20. 27. yet in this your fathers have reproached (or blasphemed) me, in that they have trespassed a trespass against me. So a presumptuous sinner is counted as a blasphemer of God, and hath no sacrifice for his sin, but is to be cut off. And this word Christ hath respect unto, in Luke 12. 10. unto him that blasphemeth against the holy Ghost, it shall not be forgiven. that soul] in Chaldee, that man. cut 〈◊〉 in Greek and Chaldee, destroyed: which phrase the Apostle useth in Act. 3. 23. shall be destroyed from among the people. That word meaneth destruction by the hand of God, as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off, mentioned in the Law of Moses: which sometime is so explained, as in Lev. 17. 10. God saith, I will cut him off from among his people. But if there were witnesses of the fact, the Magistrates punished them, either by death, or beating: see the notes on Deut. 25. 2.  
Vers. 31. despised the word] or, contemned, 〈◊〉 it at nought, as vile; dishonoured it. Hereupon is that proverb, He that despiseth the word, shall be destroyed; but he that feareth the commandment, shall be rewarded, Prov. 13. 13. broken] or, disannulled, frustrated, made void: it is opposed unto stablishing or confirming. This word Christ useth in Mark. 7. 9 Full well ye frustrate the commandment of God. Usually it is applied to the breaking of the covenant of God, as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets; sometime of the Law and commandments, Psal. 119. 126. Ezr. 9 14. Heb. 10. 28. shall utterly be cut off] or, shall be cut off with cutting off: the doubling of the word, is for more certainty, and speed; and as the Hebrew Doctors gather from it, in this world and in the world to come: See the annotations on Gen. 17. 14. So R. Menachem here saith, Although we find Apostates (from God) to live more than 50. years, and that they are not cut off from the 〈◊〉 of this world; yet know that their deserts hang up●● them in this world, and vengeance shall be taken 〈◊〉 them abundantly in the world to come. 〈◊〉 quitie] or, the iniquity of it, (of the soul, that is, of the person) shall be upon it; or, in it; or, with 〈◊〉: By iniquity, understanding punishment for iniquity, as in Gen. 19 15. and as Sin, is for the punishment of sin, Lev. 22. 9 Or, we may take iniquity properly; as Sol. jarchi expoundeth it, when iniquity is in him, that he repenteth not. R. Menachen here allegeth an exposition of the ancients, that soul shall be cut off, and the iniquity thereof with it: as if he should say, the iniquity shall cleave unto it after it is cut off, to be punished for ever; according to that (in Esai 66. 24.) Their worm shall not die; which jonathan (the Chaldee paraphrast) expoundeth, Their soul shall not die. And our Doctors have said, It shall be cut off in this world, it shall be cut off from the world to come. So the Chaldee on Moses, which goeth under the name of jonathan paraphraseth, that man shall be destroyed in the world that is to come, and shall give account of his sin at the great day of judgement.  
Verse 32. were in the wilderness] For so (saith Chazkuni) it was decreed concerning them, that they should not come into the land (of Canaan.) In the former commandments of the drinke-offerings, and Cake, it was written, When ye be come into the land, etc. to teach, that they were not to practise them save in the land: but the Sabbath was to be kept both within the land and without, though it were in the wilderness; and therefore it is written concerning it, IN THE WILDERNESS.  
Verse 34. in ward] that is, in prison. So they dealt with the blasphemer, in Lev. 24. 12. it was not declared] in Greeke, they had not judged, or determined. Wherefore was it thus? seeing the Law had twice said, that the breaker of the Sabbath should die, Exod. 31. 4. and 35. 2. Sol. jarchi saith, it was not declared what manner of death he should die: but they knew that he that profaned the Sabbath was to die. And the Chaldee called jonathans' paraphraseth thus; This judgement was one of the four judgements that came before Moses the Prophet, which he judged according to the word of the holy (God.) Some of them were judgements of lesser moment, and some of them judgements of life and death. In the judgements of lesser moment (of pecuniary matters) Moses was ready, but in judgements of life and death be made delays. And both in the one and in the other, Moses said, I have not heard, [viz. what God would have done.] For to teach the heads (or chief) of the Synedrions (or Assizes) that should rise up after him, that they should be ready to dispatch inferior causes (or money matters,) but not hasty in matters of life and death. And that they should not be ashamed to inquire, in causes that are too hard for them; seeing Moses who was the maste● of Israel, had need to say, I have not heard. Therefore he imprisoned him; because as yet it was not declared, what sentence should pass upon him. The four judgements which he speaketh of, were about the unclean that would keep the Passeover, Num. 9 7, 8. and the daughters of Zelophead that claimed possession in the land, Num. 27. 4, 5. (these were the cases of less importance:) about the blasphemer, Lev. 24. and the Sabbath. breaker here: both which he kept in 〈…〉 ard, till he had answer from the Lord.  
Verse 35. stone him] This was esteemed the heaviest of all the four kinds of death, that malesa 〈…〉 s suffered in Israel: see the notes on Exod. 21. 12. without the camp] Hereupon they used to carry such out of the cities, and execute them fare off from the judgement hall, as S●l. jarchi noteth. So they dealt with Stephen, casting him out of the city, and stoning him, Act. 7. 58. likewise with Naboth, 1 Kings 21. 13. also with the blasphemer, Levit. 24. 14. which was a circumstance that aggravated the punishment, being a kind of reproach, as the Apostle noteth, Heb. 13. 11, 12, 13. And this severity, showeth of what weight the commandment touching the Sabbath is, the profanation whereof God would have thus to be avenged. And it further signified the eternal death of such as do not keep the Sabbath of Christ, entering into the rest of God by faith, and ceasing from their own works, as God did from his, Heb. 4. 1, 2, 3, 4, 10. 11.  
Verse 37. And jehovah said] After the violating of the Sabbath, and punishment for it, God giveth a Law and ordaineth a sign of remembrance, to further the sanctification of his people, that they might think upon his commandments and do them.  
Vers. 38. sons of Israel] This Law for Fringes, concerned Israel only, not other nations; and as the Hebrews say, men only were bound to wear them, not women. Women and servants and little children are not bound by the Law to wear the Fringe. But by the words of the Scribes, every child that knoweth to cloth himself, is bound to wear the fringe, to the end he may be trained up in the commandments. And women and servants that will wear them, may so do, but they bless not [God, as men do when they put them on:] and so all other commandments which women are not bound unto, if they will do them, they do them without blessing first. Maimony tom. 1. in Zizith. (or treat. of Fringes) ch. 3. sect. 9 that they make] they themselves, and not heathens for them: a Fringe which is made by an heathen, is unlawful; as it is written, Speak to the sons of Israel, that they make unto them. Maim. in Zizith, ch. 1. sect. 12. a Fringe] that is, Fringes, as in Deut. 22. 12. Moses speaketh of many: and so the Greek and Chaldee translate it here. A Fringe is in Hebrew called Tsitsith (or Zizith,) which in Ezek. 8. 3. is used for a lock of hair of the head; and is here applied to a Fringe, the threads whereof hang down as locks of hair. And the Hebrew Doctors call it also Gnanaph, that is, a Branch, because it hangeth as branches or twigs of a tree. The Branch which they make upon the skirt of a garment, is called Tsitsith, because it is like to (Tsitsith) a lock of the head, Ezek. 8. 3. And this Branch is called White, because we are not commanded to die (or colour) it. And for the threads of this Branch, there is no set number by the Law. And they take a thread of wool which is died like the colour of the Firmament, and tie it upon the Branch (or Fringe;) and this thread is called Blue. Maim. in Zizith, ch. 1. sect. 1. 2. The Fringe is called in Greek, Craspoda, and this word is used by the holy Ghost in Matt. 23. 5. and of it, the Chaldee also calleth it Cruspedin. The word Gedilim used for Pringes, in Deut. 22. 12. were the thrums of the cloth which was woven: and Tsitsith the Fringe here spoken of, were threads tied unto those thrums with knots. on the skirts] Hebr. on the wings. This is expounded in Deut. 22. 12. on the four skirts, (or wings.) The skirt end, or border of a garment, is usually called a wing. as in Ruth 3. 9 1 Sam. 15. 27. and 24. 5, 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the four ends or corners of the earth, are called the four wings thereof, Esai. 11. 12. Eze. 7. 2. job 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law, is a garment which hath four skirts, or more than four: and it is a garment of woollen or of linen only. But a garment of other stuff, as of silk, or cotton, or camels hair, or the like, are not bound to have the Fringe, save by the words of our wise men, that men may be admonished to keep the precept of the Fringe. For all clothes spoken of in the Law absolutely, are not, save of woollen and linen only. When he maketh a fringe on a garment that hath five or six skirts, he maketh it but on four of the skirts, as it is said, UPON THE FOUR SKIRTS, Deu. 22. 12. A garment that is borrowed, is not bound to have the Fringe for 30 days; after and thence forward it is bound. A garment of wool, they make the white thereof of threads of wool: and a garment of flax (or linen) they make the white thereof of threads of flax; and so of every garment after the kind thereof, etc. Every man that is bound to do this commandment, if he put upon him a garment which is meet to have the Fringe, must put on the Fringe, and then put the garment on; and if he put it on without the Fringe, he breaketh the commandment. But clothes meet to have the Fringe, so long as a man puts them not on, but foldeth and layeth them up, they are not bound to have the fringe: for it is not a duty in respect of the garment, but in respect of the man which hath the garment. Maim. in Zizith, ch. 3. sect. 1— 5. 10. upon the Fringe] or, with the Fringe. a ribbon] or, a thread, as the word is Englished in judg. 16. 9 or, a lace, as in Exod. 39 31. it hath the name of twisting or wreathing. The Greek and Chaldee translate it, a thread: and so it is explained by the Hebrew Doctors; who also say, whether they were threads of white, or threads of blue, if he would make them of twisted threads, he might so do; and though the thread were twisted of eight threads, & a ribbon made of them, it was counted but one thread. The threads of the fringe, whether white or blue, must be spun for the fringe by name. Maimony in Zizith, c. 1. s. 10, 11. of blue] or, of skie-colour. The Hebrews say, the blew spoken of in the law in every place, is wool died, and like the clear firmament. And the blue for the Fringe must be died in a known die that will continue in the fair colour and not change: and whatsoever is not so died, is unlawful for the Frings, though it be like the colour of the Firmament. The die for this blue was made (they say) with the blood of the Chalazon, which is a fish of blue colour, & the blood of it is black as ink; & it is found in the salt sea. And with that blood they mix vermilion, etc. Also it must be died for the Fringe by name. Maim. in Zizith, ch. 2. sect. 1, 2, 3. and Talmud in Menacheth, ch. 4. As for the Fringe, (which they usually call the White, because it was not commanded to be died, it might be of any colour, as the garment itself, except blue: whereof they writ thus; The garment which is all red, or green, or of other died colours, they make the white threads (〈◊〉 Fringe) thereof, like the died colour thereof; green, if it be green; or red, if it be red. If it be 〈◊〉 blew then they make the white (the Fringe) thereof o● other colours, any save black, for that will turn and appear bluish: & they tie upon all, one thread of 〈◊〉 like as they do in other Fringes which are not 〈◊〉. Maim. ibidem, ch. 2. sect. 8. By reason of this different colour, they also say, There are foud in the commandment (of the fringe.) two commandments; that a man make on the skirt, a branch issuing out of it; and that he tie upon the branch a thread of blue, (Num. 15. 38.) And the blue hindereth not the white; neither doth the white hinder the blue. A 〈…〉 if a man have no blue, he maketh the white alone, etc. Though one hindereth not another, yet are they not two commandments, but one. Our former wise men have said (from these words,) And it shall be unto you for a Fringe, Num. 15. 39 this teacheth that both of them are one commandment. And the four Fringes (on the four skirts) do hinder one another [so that one may not be without another,] for they four are one commandment, (Deut. 22. 12.) A 〈…〉 he that weareth a garment wherein is the white (Fringe) or the blue (ribbon,) or both of them together, he keepeth one commanding precept. Maim, in Zizith, ch. 1. sect. 3, 4, 5.  
Verse 39 for a Fringe] By the institution of God it was made unto them a Fringe, and so a religious sign to help their memories, and to further their sanctification: wherefore they used to sanctify this, as all other like divine ordinances, by prayer; and when they put on this garment, they blessed the Lord their God, the King of the world, which sanctified them by his commandments, and co 〈…〉 them to array themselves with Fringes. And whe●●ever they clothed themselves herewith in the daytime, they blessed for them before they put them on. But they blessed not for the Fringes at the time 〈◊〉 the making of them, because the end of the commandment is, that they should be arrayed herewith. M 〈…〉 in Zizith, ch. 3. s. 8. that ye may see it] or, and ye shall see (or look upon) it; on yourselves and one on another. Wherefore the Hebrews say, A 〈…〉 man was bound to wear the Fringe: for though he saw it not, others did see it. Maim. in Zizith, ch. 3. sect. 7. By many means of sundry sorts, God warned his people of old, to walk religiously and holily before him; and it is observed by some of themselves, that The holy blessed God left nothing i● the world, wherein he gave not some commandment to Israel: if they went out to blow, (he said) Th●s shalt not blow with an ox and an ass together, Deut. 22. 10. if to sow; Thou shalt not sow with 〈◊〉 kinds, Lev. 19 19 if to reap; Thou shalt not 〈◊〉 reap the corner of thy field, etc. Levit. 19 9 〈…〉 knead their dough; Of the first of your dough, 〈◊〉 offer a cake, Num. 15. 20. if they killed (〈◊〉 They shall give unto the Priest, the shoulder it's two cheeks, etc. Deut. 18. 3. if they found a 〈◊〉 nest; Thou shalt send away the D 〈…〉 e, Deut. 22. 6, 〈◊〉. if they caught wild beast or fowl; He shall pour out the blood thereof, and cover it with dust, Levit. 17. 13. if they planted; Ye shall count as uncircumcised the uncircumcision thereof, etc. Levit. 19 23. if they had a manchild borne, the foreskin of his flesh shall be circumcised, Lev. 12. 2. if they buried the dead; Ye shall not cut yourselves, etc. Deut. 14. 1. if they shaved themselves; Ye shall not round a corner of your head, etc. Lev. 19 27. if they builded an house; This shalt make a battlement, etc. Deut. 22. 8. And thou shalt write them upon the posts, etc. Deut. 6. 9 if they clothed themselves; Ye shall make ye a Fringe, etc. Chazkunion Num. 15. and remember all] This was the spiritual use of this ordinance, that it might lead them unto a continual remembrance and practice of all the Law; without which, the outward rite was vain. The many threads of the Fringes on the four skirts of their garment, signified the many commandments of God which they should put upon them, to be as it were clothed with them, and to walk in them: the heaven-coloured ribbon, taught them an heavenly affection to all the Law, and an holy conversation; and led them spiritually to put on the wedding garment, Matth. 22. 11. the Lord jesus Christ, Rom. 13. 14. the whole armour of God, Ephes. 6. 11. and the new man, which after God is created in righteousness and holiness of truth, Ephes. 4. 24. that their conversation might be in heaven, Phil. 3. 20. From these words, The Hebrew Doctors say; A man should always be careful to array himself with such a garment as was bound to have the Fringe, that he might keep this commandment: and in the time of prayer, he is to be warned hereof more especially. It is a great shame for wise men, that they should pray, and not be arrayed herewith. A man must for ever be warned of this commandment of the Fringe, for the Scripture maketh it of great weight, and all the commandments, every one depend upon it. Maim. in Zizith, ch. 3. sect. 11, 12. But they abused this, as other divine ordinances, to superstition & hypocrisy; & were reproved by our Saviour for making their Phylacteries broad, & enlarging the borders (or Fringes) of their garments, Mat. 23. 5. And this their vanity (neglecting the spiritual end) appeareth in their writings; for unto the thrums or threads of the garment, which were three inches, they fastened threads doubled in the midst, whose length (they say) might not be less than four inches, but more than so they might be, though a cubit, or two cum 〈…〉. Maim. in Zizith, ch. 1. s. 6. And for the virtue hereof, they say, Who so diligently keepeth this Law of Fringes, is made worthy, and shall see the face of the Majestic of God: (Baal hatturini on Num. 15.) and when a man is clothed with the Fringe, and g 〈…〉 out therewith to the door of his habitation, he is safe, and God rejoiceth, and the destroying Angel departeth from thence, and the man shall be delivered from all hurt, and from all destruction, etc. (R. Menachem on Num. 15.) Thus easy it is for men to abuse holy things, and to pervert the right use and end of them by their own inventions. See the annotations on Exod. 13. 9 And although they 〈◊〉 so great religion in these Fringes, yet as they have lost the spirit and life of this commandment, so God hath deprived them of the outward ri●e, that they have not at this day, (by their own confession (the blue or heaven-coloured ribbon; The blue (Teceleth) is not found in our hands at this day, because we know not to make the die (or colour) of it: for every blue in wool is not called Teceleth. But the Teceleth (or Blew spoken of in the Law,) it is known that it is impossible to make it at this day; and therefore we make the white o●ely, saith Rambam (or Maimony) in his exposition on Talmud Bab. in Menachoth, ch. 4. and that ye seek not] or, and ye shall not seek, (or search, as Num. 14. 36.) which word Solomon applieth to his heart, searching out things by wisdom, Eccles. 1. 13. and 7. 25. The Greek here translateth it, turn aside; the Chaldee, err, (or go astray.) your heart▪ in Chaldee, the imagination of your heart. Here God calleth men from their own wisdom and inventions to his Law only; for every imagination of the thoughts of man's heart, is only evil every day, Gen. 6. 5. And, he that trusteth in his own heart, is a fool, Prov. 28. 26. your eyes] in Chaldee, the sight of your eyes. So the holy Ghost saith, Walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9 And the Apostle mentioneth the lust of the eyes, as that which is not of the Father, but of the world, 1 john 2. 16. The Hebrews say, The heart and the eyes are the spies of the body, and brokers to bring it into transgression; the eye feeths, and the heart lusteth, and the body acteth the transgression. Sol. jarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts, and the eyes which are the most excellent of all the outward, teacheth that the whole man is corrupted throughout, and to be reform by the Law and Spirit of God. For, except a man be borne of water and of the Spirit, he cannot enter into the kingdom of God, john 3. 5. you go a whoring] in Chaldee, you orre (or go astray.) To go a whoring after other gods, is an usual phrase for idolatry, Exod. 34. 15. Deut. 31. 16. 1 Chr●. 5. 25. judg. 2. 17. the same is implied here, as God saith, I am broken with their whorish heart, which hath departed from me; and with their eyes, which go a whoring after their idols, Ezek. 6. 9 but it meaneth also all other sins which men's unclean hearts and impure eyes carry them unto, with consent and delight: see Lev. 20. 5, 6. Psal. 106. 39 jam. 4. 4. The Hebrews say; If any man be drawn after the thoughts of his heart, he will be found a waster of the world, because of the slenderness (or shortness) of his understanding. As, sometimes he will search after idolatry, and sometimes will think peculiarly of the Creator, whether there be any or none: What is above, and what beneath; what was before, and what shall be after. And sometimes of prophecy, whether it be truth or no; and sometimes of the Law, whether it be from heaven or no. And he knoweth ●●t what to judge of them, till he know the truth concerning his Creator, but will be found a revolter unto heresies. Concerning this thing is that warning in the Law, where it is said, And ye shall not seek after your heart, and after your eyes, after which ye go a whoring, Num. 15. 39 as if he should say, there shall not any one of you be drawn after his own slender understanding (or knowledge,) as to imagine that his cogitation can attain to the truth: so have our wise men said, AFTER YOUR HEART; this (meaneth) heresies; and AFTER YOUR EYES, this is whoredom. And this is an occasion for a man to deprive himself of the world (or life) that is to come. Maimony treat. of Idolatry, ch. 2. sect. 3.    

CHAP. XVI.  
1 Korah, Dathan, Abiram, and On, with 250 Princes, rise up against Moses and Aaron, about the Priesthood and government of the Church. 5 Moses referreth the trial of the cause unto God, and reproveth Korahs' ambition. 12 He sendeth for Dathan and Abiram, who reproach him, and will not come up. 15 He prayeth against them, 16 and gathereth Korah and his company with their censers, before the Tabernacle. 20 The Lord threatneth to consume the rebels, and commandeth the people to separate from them. 31 The earth swalloweth up Dathan, Abiram, and all Korahs' men, and a fire from the Lord devoureth the 250 that burned incense. 36 The censers are reserved to cover the altar, for a sign unto Israel. 41 All the congregation murmur against Moses and Aaron, as they that bade killed the Lords people. 44 The Lord killeth 14700 of them with a plague. 46 Aaron by incense stayeth the plague.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd Korah the son of Izhar, the son of Kohath, the son of Levi, he took men; and Dathan and Abiram the sons of Eliab, and On the son of Peleth, sons of Reuben. And they rose up before Moses, and men of the sons of Israel, two hundred and fifty, Princes of the congregation, the called of the assembly, men of name.  
And they gathered themselves together, against Moses and against Aaron, and said unto them; Ye take too much upon you; for all the congregation, all of them are holy, and jehovah is among them; and wherefore lift ye up yourselves above the Church of jehovah? And Moses heard it, and fell upon his face. And he spoke unto Korah, and unto all his congregation, saying; Even in the morning jehovah will make known him that is his, and who is holy, and whom he will cause to come near unto him: even him whom he hath chosen, he will cause to come near unto him. This do ye: take unto you censers, Korah and all his congregation. And put ye fire in them, and put incense on them before jehovah to morrow; and it shall be, that the man whom jehovah doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. And Moses said unto Korah, Hear I pray you, ye sons of Levi. Is it a small thing for you, that the God of Israel hath separated you, from the congregation of Israel, to bring you near unto him, to serve the service of the Tabernacle of jehovah, and to stand before the congregation to minister unto them? And he hath brought thee near, and all thy brethren the sons of Levi with thee; and seek ye the Priesthood also? For which cause, thou and all thy congregation are gathered together against jehovah: and Aaron what is he, that ye murmur against him? And Moses sent to call Dathan and Abiram, the sons of Eliab: and they said, We will not come up. Is it a small thing that thou hast brought us up out of the land that floweth with milk and honey, to kill us in the wilderness: that thou makest thyself a Prince over us, even making thyself a Prince? Moreover, thou hast not brought us into a land that floweth with milk & honey, & given unto us an inheritance of field & vineyard: wilt thou dig out the eyes of these men? we will not comeup. And Moses was very wroth; and he said unto jehovah, Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them. And Moses said unto Korah; Thou and all thy congregation, be ye before jehovah; thou and they, and Aaron, to morrow. And take ye every man his censer, and put incense on them; and bring ye near before jehovah, every man his censer, two hundred and fifty censers: and thou and Aaron, each man his censer. And they took every man his censer, and put fire on them, and put incense on them: and they stood at the door of the Tent of the congregation, and Moses and Aaron. And Korah gathered against them, all the congregation, unto the door of the Tent of the congregation, and the glory of jehovah appeared unto all the congregation.  
And jehovah spoke unto Moses, and unto Aaron, saying; Separate yourselves from among this congregation, and I will consume them, as in a moment. And they fell upon their faces, and said; O God, the God of the spirits of all flesh; shall one man sin, and wilt thou be fervently wroth with all the congregation?  
And jehovah spoke unto Moses, saying; Speak unto the congregation, saying: Get you up from about the Tabernacle of Korah, Dathan, and Abiram. And Moses rose up and went unto Dathan and Abiram: and the Elders of Israel went after him. And he spoke unto the congregation, saying; Depart, I pray you, from the tents of these wicked men, and touch not any thing that is theirs, lest ye be consumed in all their sins.  
And they went up from the Tabernacle of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out and stood in the door of their Tents, and their wives, and their sons, and their little ones. And Moses said, Hereby ye shall know that jehovah hath sent me to do all these works: for (I do them) not of mine own heart. If these men die, as all men die, and they be visited after the visitation of all men, jehovah hath not sent me. But if jehovah create a new thing, and the earth open her mouth, and swallow up them, and all that appertain unto them, and they go down alive unto hell; than ye shall know, that these men have provoked jehovah. And it was as he had made an end of speaking all these words, that the ground clavae asunder which was under them. And the earth opened her mouth, and swallowed up them and their houses, and all the men that appertained unto Korah, and all their substance. And they, and all that appertained unto them, went down alive unto hell: and the earth closed upon them, and they perished from among the Church. And all Israel that were round about them, fled at the voice of them: for they said, Lest the earth swallow up us. And a fire came forth from jehovah, and devoured the two hundred and fifty men that offered incense.  
And jehovah spoke unto Moses, saying; Speak unto Eleazar the son of Aaron the Priest, that he take up the censers out of the burning; and scatter thou the fire yonder, for they are hallowed. The censers of these sinners against their own souls, and let them make them broad plates, for a covering of the Altar; for they offered them before jehovah, and they are hallowed, and they shall be for a sign unto the sons of Israel. And Eleazar the Priest took the brazen censers, which they that were burnt had offered, and they were made broad plates, for a covering of the Altar. A memorial unto the sons of Israel, that not any stranger, which is not of the seed of Aaron, come near to offer incense before jehovah; that he be not as Korah, and as his congregation, as jehovah spoke by the hand of Moses unto him.  
And on the morrow, all the congregation of the sons of Israel murmured against Moses, and against Aaron, saying; you have killed the people of jehovah. And it was when the congregation was gathered against Moses, and against Aaron, that they looked towards the Tent of the congregation; and behold the cloud covered it, and the glory of jehovah appeared. And Moses and Aaron came before the Tent of the congregation.  
And jehovah spoke unto Moses, saying; Get you up from among this congregation; & I will consume them as in a moment: and they fell upon their faces. And Moses said unto Aaron; Take the censer, and put fire thereon from off the Altar, and put on incense, and go quickly unto the congregation, and make atonement for them: for fervent wrath is gone out from before jehovah, the plague is begun. And Aaron took as Moses had spoken, and ran into the midst of the Church, and behold the plague was begun among the people: and he put on incense, and made atonement for the people.  
And he stood between the dead and the living, and the plague was stayed. And they that died in the plague, were fourteen thousand and seven hundred, beside them that died about the matter of Korah. And Aaron returned unto Moses, unto the door of the Tent of the congregation, and the plague was stayed.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law, which the Hebrews call Korah, because his rebellion is the principal thing here treated of: see Gen. 6. 9  
VErse 1. Korah] or Korach; in Greek, Kore, jude, ver. 11. Izhar] in Greeke, Isaar. Kohath] in Greeke, Kaath. he took] to wit, men with him: so Korah is noted as the principal in the rebellion, which the Apostle therefore calleth the gainsaying of Kore, jude verse 11. and in Num. 27. 3. only Korahs' company is mentioned, where speech is of this mutiny. The Greek translateth, he spoke, to signify that he took others by persuading them to his faction. The Chaldee understands it of taking, that is, withdrawing of himself, saying, And Korah separated himself. Thus Sol. jarchi also expoundeth it, he took himself aside to be apart from the congregation. and Dathan and Abiram] this may be understood, that they also took men and separated themselves: or rather, that Kore took these men unto him, and so to read it, he took Dathan and Abiram, or he took both Dathan and Abiram; for the word and in Hebrew, may sometime be omitted in our English speech, as is showed on Gen. 8. 6. or be interpreted both, as explaining the former words: see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it, And Korah took: it meaneth the taking of men; and whom took he? Dathan and Abiram, etc. AND before DATHAN is redundant here, as often elsewhere. Abiram] in Greeke, Ab●iron. Eliab] in Greeke, Eliam: he was son to Phallu the son of Reuben, Num. 26. 7, 8, 9 Gen. 46. 9 On] in Greeke, Ann, and Aunan. Peleth] in Greeke, Phaleth. sons of Reuben] Dathan, Abiram, and On, were all sons, that is, of the posterity of Reuben, who was the firstborn of Israel, but lost his honour by his sin, 1 Chron. 5. 1. which his sons by unlawful means seek to recover. And these Reubenites camped next unto Korah and the Kohathites, on the Southside of the Tabernacie, (as is showed in Num. 2.) and so being neighbours in situation, associated themselves in evil, which Sol. jarchi observing, saith thereupon, Woe be to the wicked, and woe unto his neighbour. Korah being a Levite of the Kohathites, which was the chief family of the Levites, as is noted on Num. 3. 28. he took offence (as jarchi on this place saith;) and envied at the preferment of Elizaphan the son of Vzziel, whom Moses had made Prince over the sons of Kohath, Num. 3. 30. when he was of the youngest brother Vzziell, and Korah himself was of Izhar, elder than he: see Num. 3. 27. 30. But by the sequel here it appeareth, that the lift up himself not only against Elizaphan, but against Moses and Aaron, and sought the Priesthood also, verse 10.  
Verse 2. and men] that is, Korah and men, as appeareth by verse 5. 16, 17. where these are called Korahs' congregation. the called of the assembly] Senators called to the assembly (and as the Greek translateth it, council) of the governor's: in Chap. 1. 16. such are named the called of the congregation, and in Chap. 26. 9 Dathan and Abiram are named the called of the congregation, who strove against Moses, etc. so these were Statesmen, famous and renowned, whereby the conspiracy was the stronger. men of name] that is, of renown; this title is given to the Giants before the Flood, Gen. 6. 4. Whereupon Baal hatturim here noteth, Men of name for wisdom and for wealth; and they condemned themselves, as did the generation of the Flood, which were of old, men of name.  
Verse 3. Ye take too much upon you] or, Let it suffice you, as this phrase is translated in Deut. 3. 26. Hebr. much to you: or, enough for you: which Sol. jarchi expoundeth thus, ye have taken to yourselves greatness, much more than enough. So after in verse 7. holy] and therefore may approach unto God and offer their sacrifices. This they meant, as Moses answer showeth in verse 5. and 10. So the presumption of their own holiness, brought them to ambition and affectation of the Priesthood: an honour which no man should take to himself, but he that is called of God, as was Aaron, Hebr. 5. 4. jehovah is] in Chaldee, the divine presence (or Majesty) of the LORD dwelleth among them.  
Verse 4. fell on his face] as affected with their words, humbling himself, and (in likelihood) praying unto God, as in verse 22. Chazkuni saith, He was abashed, and cast down his face on the ground unto prayer: and there it was said unto him (of God) what he should say unto Korah. Like gesture he used at their former murmuring, Num. 14. 5. and after in Num. 20. 6.  
Verse 5. Even in the morning] or, the morning (shall come) and jehovah will make known, etc. judgement is deferred till the morrow morning, so they had that time to consider of their fact: and the morning is usually the time of judgement, both by men, as, In the mornings I will suppress all the wicked of the land, Psal. 101. 8. judge judgement in the morning, jer. 21. 12. and by God himself; as, Morning by morning doth he bring his judgement to light, Zeph. 3. 5. and, my rebuke is in the mornings, Psal. 73. 14. So in the morning judgement came upon Sodom, Gen. 19 23, 24. and the plagues or Egypt, Exod. 7. 15. and 8. 20. and 9 13. and 10. 1●. and the pestilence on Israel, 2 Sam. 24. 15. and so shall evil come upon sinners, and they shall not know the morning thereof, Esai. 47. 11. Boker, the morning, is derived of Baker, he inquired, or looked out; whereupon the Greek Interpreters reading without vowels, translated it, The Lord hath looked out and known those that are his: but the Chaldee saith, in the morning, them the LORD will make known, etc. make known him] or, make known those that are his; so the Greek translateth, knoweth, (or hath known) those that are his: which very words Paul (from this history) applieth to God's knowledge, care and love of his Elect whom he sanctifieth, and keepeth from falling away, as did certain heretics in those days, 2 Tim. 2. 17, 18, 19, 20. This therefore is a speech of faith, whereby Moses testifieth his confidence in God, who had separated Aaron unto the Priesthood, and himself unto the government in Israel; and would maintain their cause and calling against all opposers. And because these two offices figured the grace given by Christ unto his Elect, whom he hath made Kings and Priests, even a kingly Priesthood, and an holy Nation, Revel. 1. 6. and 5. 10. 1 Pet. 2. 9 therefore the Apostle (in 2 Tim. 2.) fitly citeth these words for the comfort of the Saints, & faithful ministers of Christ, against revolters: even as an other Apostle applieth also against such, the way of Kain, the error of Balaam, and the contradiction (or rebellion) of Kore; wherein they perish, jude verse 11. The Chaldee translateth it, and will make known him that is fit for him. and who is hol● or, and the holy one, that is, him whom he hath sanctified and separated unto the Priest's office. So David (speaking of this rebellion) calleth Aaron the holy one (or Saint) of jehovah, Psal. 106. 16. and he wore on the golden plate, this engraving, Holiness to jehovah, Exod. 28. 36. for he figured our high Priest Christ, who was holy, harmless, undefiled, separate from sinners, & made higher than the heavens, Heb. 7. 26. and who glorified not himself to be made an high Priest, but had the honour given him of his Father, Heb. 5. 5, 6. and Korahs' rebellion against Aaron was a type of men's rebellion against Christ, as the Apostles have taught us. The Greek translateth (as before) plurally, saying, and the holy ones he hath brought near unto himself. cause to come near] or, bring near, to wit, to minister unto him, as the Chaldee interpreteth it. And this honour of Priesthood, given now unto all Saints, who are to offer up spiritual sacrifices, acceptable to God by jesus Christ, 1 Pet. 2. 5. is commended by David, when he saith, Blessed is he whom thou choosest and causest to come near unto thee, that he may dwell in thy courts, Ps. 65. 5. Which bringing near, (or, access) we all have through Christ by one spirit unto the Father, with confidence by the faith of him, Ephes. 2. 18. and 3. 12. This latter part of the verse, is by the Greek interpreted thus; And these whom he hath not chosen to himself, he hath not brought near unto himself.  
Verse 6. censers] or, fire vessels, as the Greek translateth it, fire pans; whereof see Exod. 27. 3. called sometime incense-vessels, (because incense was burnt in them,) 2 Chron. 26. 19 Ezek. 8. 11. which name the Apostle followeth in the Greek, Hebr. 9 4.  
Verse 7. put ye fire] Hebr. give ye fire, and put incense. doth choose] or, shall choose, that is, declare by manifest sign that he chooseth and liketh. he shall be holy] that is, shall be declared to be holy, and so to be a Priest unto God. Because the burning of incense in the censer, was the means of atonement and expiation before God, as after is showed by Aaron's i●ct, in verse 46, 47, 48. and was the peculiar work of the Priest, Levit. 16. 12, 13. 2 Chron. 26. 18. wherein they that transgressed, were in danger of death, as the example of Nadab and Abihu showeth, Lev. 10. and it figured in special manner the prayers and mediation of Christ for his Church, Psal. 141. 2. Rev. 8. 3. 1 john 2. 1. therefore the trial of the Priesthood, is put upon this work, rather than on any other sacrifice; and the holiness whereof Korath boasted, verse 3. should either be approved or reproved of God. For no man hath right to the honour of Priesthood, unless it be given him of God, Hebr. 5. 4, 5. nor can without divine authority, that is, without the commandment and promise of God, please him, or appease his wrath towards himself or others. Therefore it is a great prerogative and comfort unto all Saints, that they are by Christ made Priests unto God, and through him may boldly offer up their prayers and praises unto the Father, Revel. 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 john 5. 14— 16. ye take too much upon you] or, Let it suffice you, that you have thus fare provoked the Lord, and now leave off. Thus Moses returneth the blame upon themselves, which they had unjustly laid upon him, in verse 3. So Elias doth upon Achab, 1 Kings 18. 17, 18.  
Verse 9 Is it a small thing] or, Seemeth it too little for you: meaning on the contrary, that it was a great thing, and that they should therewith have been contented; for the Tribe of Levi were in the place of all the firstborn of Israel, Num. 3. 41. So here he reproveth their unthankfulness to God. separated you from the congregation] as Israel was separated from all other peoples, to be the Lords peculiar, Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sons of Israel, to be the Lords, Num. 8. 14. And hereupon the Scripture speaketh of the Levites, as distinct from the Israelites, 1 Chron. 9 2. Psal. 135. 19, 20. So the Minister's of Christ are said to be separated unto the Gospel of God, Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle] the works belonging to the service of God therein, being assistants to the Priests; see Num. 8. 11, 15, 16. and 18. 21. 23. to stand before the congregation] standing is a sign of service, and used for it; as the Scripture in one place saith, which stood before the King, jerem. 52. 112. and in another, a servant of the King, 2 King. 25. 8. Whereupon the standing of the Levites is used for their service, in Nehem. 12. 44. and as they were to stand before the Lord, to minister unto him. Deut. 10. 8. so here it is said, to stand before the congregation, to minister unto them: thus they were servants of God, and of his Church; as josiah said unto them, Serve now the Lord your God, and his people Israel, 2 Chron. 35. 3. See also ●zek. 44. 11.  
Verse 10. the Priesthood] in Chaldee, the high-Priesthood; in Greek, to do the Priests Office. That was in degree above the Levites, who were to minister unto the Priests, but not to come nigh the Altar, as did the Priests, Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God: but Aaron and his sons offered on the Altar of Burnt-offering, and on the Altar of incense, (and were) for all the work of the most holy place, and to make atonement for Israel, 1 Chron. 6. 48, 49. And Aaron was separated, [to wit, from the other Levites] that he should sanctify the most holy things, he and his sons for ever, to burn (incense) before the Lord, to minister unto him, and to bless in his Name for ever, 1 Chron. 23. 13. To usurp, affect or seeked this office of Priesthood, without the calling of God, was a great sin against divine order and authority, severely punished here in Korah and his company, in King Vzziah, 2 Chron. 26. 19— 21. and others.  
Verse 11. against jehovah] because it was against his ordinance and minister, it is said to be against the Lord himself. So when the people refused samuel's government, God said, They have not rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 87. and Christ said to his ministers, He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me, Luke 10. 16. john 13. 20. Aaron, what is he? to wit, other than the Minister of God. So the Apostle saith, Who is Paul? and who is Apollo? but ministers by whom ye believed, 1 Cor. 3. 5. And thus had Moses said in their former murmurings, What are we that ye murmur against us? your murmurings are not against us, but against jehovah, Exod. 16. 7, 8.  
Vers. 12. We will not come up] An obstinate answer, and refusal of the means of their bettering, by Moses debating the matter with them; so might they have been persuaded to desist from their evil course, and have found mercy. By coming up, is meant unto the public place of judgement, whither (in the Scripture phrase) men are said to go up, as in Deut. 25. 7. Ruth. 4. 1. And in Ezra 10. 7. 8. whosoever would not go to jerusalem at the time appointed by the Princes and the Elders, all his substance should be forfeited, and himself separated from the Church of those that had been in captivity. Of Dathan and Abiram, Sol. jarchi here observeth, that Their own mouth caused them to offend (or signified their fall:) they were not but to go down, to wit, alive into hell, verse 33.  
Vers. 13. out of the land] of Egypt, as is added in Targum jonathan: which having been the place of their bondage and misery, an iron furnace unto them, Deut. 4. 20. they here call it a land flowing with milk and honey: so despising their redemption, & God their Redeemer, who laid their bring from thence, for a ground of their obedience unto him, Exod. 19, 4, 5. and 20. 2. even making] or, also making thyself a Prince; that is, without God, of thine own presumption advancing thyself only, wholly, and continually. The doubling of the word, is to aggravate their crimination. This latter branch the Greek translateth, Thou art a Prince: as if it were spoken in derision.  
Verse 14. not brought us] according to promise, Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is, as the Chaldee explaineth it, of fields and vineyards: one named generally for many, as is noted on Gen. 3. 2. dig out the eyes] that is, make them blind, as the Chaldee expoundeth it: so in jude. 16. 21. 1 Sam. 11. 2. of these men] or, as the Greek translateth it, of those men; which may be meant, of the whole congregation, as if they were so blind that they could not espy his fraud; or it may have special reference to Korah and his company. And thus Chazkuni here explaineth it; Thou hopest to dig out the eyes of Korah, and of all his congregation; as though they had no eyes to see and understand this offence, that thou hast brought us up from the good land of Egypt, and hast not performed unto us that which thou promisedst. to bring us into a land that floweth with milk and honey; but hast said, In this wilderness they shall be consumed, and there they shall die, (Num. 14. 35.) Moreover, thou hast perverted judgement against us, and therefore we will not come up unto thee, for we believe thee not, concerning the trial of this matter.  
Verse 15. very wrath] or, very much grieved; see the notes on Gen. 4. 5. Respect not] or, Look not, Turn not the face unto; which the Chaldee expoundeth, Accept not with favour their oblation. their offering] or, their Meat-offering, their Minchab; whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. jarchi expoundeth, their incense which they shall offer before thee to morrow so it hath reference to Korah & his company, 2. 7. and 17. But others (as he saith) explain it thus; 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation, let not their part be accepted be●●re 〈◊〉. And thus some understand this imprecation to be against Dathan and Abiram only; as Chazkum saith, The reason why Moses cursed Dathan 〈◊〉 Abiram, was because when Moses sent to call them they said, we will not come up. It was not their 〈◊〉 to convert; for though the Lord should have said, I have chosen Aaron, yet they would have m●●ined against the Priesthood. But Korah and the 250 men which took upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron, but that he had done it of his own mind, he would not curse. o●● ass] that is, not the vilest beast; the Greek translateth it, the desire of any of them, that is, any desirable thing. They mistook and read Cham●● for Chamur, because the Hebrew letters 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dand 〈…〉 be one like another, as is also noted on Gen. 4 18. But josippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely, lest Prolemie the King (at whose request they ●●rned the Law into Greeke) should say, He 〈…〉 ass, but some other gift he did take.  
Verse 16. Thou and all thy congregation] The Greek expoundeth it, Sanctify thy congregation, and be ye ready before the Lord, etc. Because their rebellion was against God, verse 11. therefore Moses committeth the deciding of the controversy unto God.  
Ver. 18. at the door] in the court-yard of the Sanctuary. and Moses and Aaron] Targum jonathan explaineth it, they on the one side, and 〈◊〉 and Aaron on the other side.  
Verse 19 assembled against them all] not only the 250 forementioned, but the general multitude, too ready to incline to his faction. See verse. 41. glory of jehovah] in the cloud over the Sanctuary, as it did at other times in the like cases, 〈◊〉. 42. Num. 12. 5. and 14. 10.  
Verse 21. as in a moment] or, even in a moment; suddenly, and as the Greek translateth, at once. So in verse 45. and thus God had before threatened, after they had made the ●●lfe, Exod. 33. 5.  
Verse 22. God of the spirits of all flesh] By all flesh, is meant, all mankind; as in Gen. 6. 13. 〈◊〉. 40. 5. 6. Ezek. 20. 48. and 21. 4, 5. joel. 2. 28. and so it is explained in job 12. 10. the spirit of 〈◊〉 fl●●h of man. And the Lord is called God of the spirits o● men, both as he is creator of them, who ●orm 〈…〉 the spirit of man within him, Zach. 12. 1. called therefore the Father of spirits, Heb. 12. 9 and as the preservation, ordering and government 〈◊〉 them is in his hand, both in life and death; 〈…〉 hand is the soul of all living, and the spirit of 〈…〉 of man, job 12. 10. Therefore Moses useth the like phrase, when he prayeth that a governor might be substituted in his stead, Num. 27. 16. Targum jonathan explaineth it, God that putt●●● the 〈◊〉 of the soul, in the bodies of all the sons of men: and Targum jerusalemy thus; God which rulest 〈◊〉 the souls of all flesh; Chazkuni saith, which knowest the spirit of every one of them. The Greek translateth, God of the Fathers, and of all flesh; understanding (as it seemeth) by spirits, such as the Apostle calleth the spirits of just men made perfect, Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them; as Eccles. 12. 7. shall one man sin] in Greeke, if one man hath sinned: as if they should say, All have not sinned, why wilt thou be wroth with all? Upon this intercession, the Lord spareth the people, that would departed from the rebels, verse. 24.  
Verse 24. the tabernacle] this seemeth to be put for tabernacles, or dwellings; the Greek translateth it, the congregation: so in vers. 27. where the Greek also keepeth the word Tabernacle, which in vers. 26. is called Tents.  
Vers. 25. the elders] the Greek addeth, all the elders. went after him] in Greeke, went with him, that is, accompanied him.  
Verse 26. these wicked men] in Greeke, these hard men: the original word properly signifieth restless, turbulent, and such as for their sins are worthy to be condemned: see the notes on Psal. 1. 1. touch not any thing] because as they themselves, so all things of theirs were unclean and execrable, and therefore to perish with them, vers. 32.  
Verse 27. came out and stood] Heb. came out standing; which the Greek explaineth, came out and stood: and these two phrases are one; as where it is said that jesus blessed, and breaking gave to the disciples, Mat. 14. 19 the other Evangelists explain it, he blessed, and broke, and gave, Luke 9 16. Mark. 6. 41. so, Saying unto them, Matth. 21. 2. is, And saith unto them, Mark. 11. 2. This their standing up, argueth their boldness in so bad a cause: for standing up is a gesture denoting courage, job 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction, and an haughty spirit before a fall; as Prov. 16. 18.  
Verse 28. all these works] both the former, in appointing Aaron to the Priesthood, and the Levites in stead of the firstborn; and these latter, in appointing Korah and his company to bring their censers with incense, etc. of mine own heart] which the Chaldee explaineth, of mine own will; the Greek, of myself. For things devised of ones own heart, are noted for evil, 1 King. 12. 33. Ezek. 13. 17.  
Vers. 29. as all men die] their ordinary natural death; which the Greek translateth, after the death of all men.  
Verse 30. create a new thing] Hebr. create a creature, that is, do a new and wonderful work, to kill them with such a death as never man died before them. Of this word create, see the notes on Gen. 1. 1. it is applied here to a strange and extraordinary work of judgement, as in Esai. 45. 7. God is said to create evil; and in Exod. 34. 10. to create marvels; and in Esai. 48. 6. 7. new and ●idden things God would create. And as evil, so good things which are new and strange, are said to be created of God, Esa. 65. 18. alive] living, hail and sound; not consumed with sickness, as ordinarily men are before death and burial. unto hell] into the grave, or state of death: see the notes on Gen. 37. 35. To this judgement the Prophet hath reference, praying against his enemies, L●t them go down alive to hell, Psal. 55. 16.  
Verse 32. swallowed up them] to wit, Dathan and Abiram, as in Psal. 106. 17. The earth opened and swallowed up Dathan, and covered over the congregation of Abiram. So David prayed against his enemies, swallow them up o Lord, Psal. 55. 10. their houses] that is, households; as the Chaldee expoundeth it, the men of their houses. appertained unto Korah] The Greek translateth, and all the men that were with Kore: and the Chaldee, the men that pertained to Korah. But the sons of Korah are to be excepted, for they, either not partaking with, or forsaking their Father's sin, died not: see Num. 26. 21. And whereas mention was made of On, the son of Reuben, in verse 1. but not here nor any where of his death, neither in verse 12. of his calling, or refusal to come up; it is to be thought, that either he repent upon Moses reproof, and so was spared from destruction; or if not so, he is implied among the rest, though not named in particular. their substance] or, their goods; which the Greek translateth, their cattles; and so the original word implieth, as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattles only, but all their other goods, even their tents, were swallowed into the earth, Deut. 11. 6. Here we may behold the truth of that Proverb, Riches profit not in the day of wrath: but justice delivereth from death; Prov. 11. 4.  
Vers. 33. closed upon them] or, covered over them: so there was no hope left for their recovery. Against such judgement David prayeth, Let not the gulse swallow me, neither let the pit shut her mouth upon me, Psal. 69. 16.  
Vers. 34. at the voice of them] at their cry or noise, which they made when they perished. So in jer. 49. 21. At the voice (or noise) of their fall, the earth is moved, etc. and, I made the nations to shake, at the noise of his fall, Ezek. 31. 16. Lest the earth swallow us] an unperfect speech, through fear: such as is often used in dangers; as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them; and, When the scorner is punished, the simple is made wise, Prov. 21. 11.  
Vers. 35. devoured] or, did eat the 250. men. They sinned in burning incense, which belonged to the Priests only; and with burning they were punished, like the judgement on Aaron's sons, that transgressed also therein, Levit. 10. 1, 2. Of this, David singeth, A fire burned in their congregation, a flame burnt up the wicked, Psal. 106. 18.  
Vers. 37. unto Eleazar] Chazkuni here observeth, that God would not have Aaron to be defiled (by going among the dead,) because he was one of them that offered, vers. 17. out of the burning] that is, as the Greek well explaineth it, from among those that are burnt. So in Num. 21. 1. captivity, is for a company of captives; and in 2 King. 24. 14. Poverty, for a company of poor people; and many the like. the fire] which is in the censers, vers. 7. The Greek saith, the strange fire; as Lev. 10. 1. yonder] in Greeke, there; which Sol. jarchi expoundeth, on the earth, out of the censers: others, out of the court of the Sanctuary. By casting away the fire; the Lord signifieth the rejecting of their service as profane. So in Rev. 8. 5. the Angel took the censer, and filled it with fire of the Altar, and cast it into the earth; and there were voices, and thunderings, etc. Which being compared with vers. 3, 4. seemeth to teach likewise a rejecting of the service of Antichristians, which abuse and despise Christ's mediation; and therefore it is turned unto them to judgement.  
Vers. 38. sinners against their souls] Sinners are here & often used for notorious wicked persons; as, Destroy the sinners the Amalekites, 1 Sam. 15. 18. and, the men of Sodem were evil and sinners, Gen. 13. 13. And they sinned against their souls, in causing their own death and destruction: for the soul is often used for the life, as in Gen. 19 17. and 37. 21. So he that provoketh a King to anger, sinneth against his own soul, Prov. 20. 2. broad plates] Hebr. out-spreadings of plates, that is, plates beaten out and spread broad, to cover the brazen altar with them. and they are hallowed] or, sanctified: & so (as Sol. jarchi explaineth it) unlawful for common use, because they had made them for vessels of ministry. Or, they were now sanctified of God (before whom they sinfully offered them,) to be an holy sign unto the people. for a sign] and a memortall to the sons of Israel, vers. 40. to make them remember the transgression of these sinners, and to warn them that none hereafter do the like. So Aaron's rod was kept for a sign, Num. 17. 10. and God threatneth by destroying the wicked, to make him a sign, and aproverbe, Ezek. 14. 8. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11.  
Vers. 40. not any stranger] or, no man which is a stranger. seed of Aaron] that is, sons, or, posterity of Aaron: so all Israelites or Levites (save Aaron's sons only,) are counted strangers in this case of priesthood. that he be not] Heb. and he be not as Korah, like him in rebellion, and in punishment. Therefore Moses afterward rehearseth this history, to keep the people in obedience, Deut. 11. 6, 7, 8. unto him] or, of him; having reference to Moses speech in vers. 29, 30. that the truth of the judgement denounced might be manifest. So the Apostle pronounceth woe unto such, and saith they perish in the gain saying of Kore, jude verse 11.  
Vers. 41. you have killed] or, as the Chaldee explaineth it, you have caused the death. Though they had prayed for the people, v. 32. and the strangeness of the punishments showed unto all that they were of God, and the judgements were still even before the eyes of the congregation; yet do they thus break out into a new rebellion.  
Vers. 42. the glory of jehovah] it appeared to help his servants, and to repress and punish the rebellious, now as in former times, Num. 12. 5. and 14. 10. and 16. 19  
Vers. 45. Get you up] that is, Depart, or Separate yourselves; as he said before, in verse 21. as in a moment] in Greeke, at o●ce: see the notes on verse 21. fell on their faces] to pray, as 〈◊〉 jonathan addeth, and as they did before, in vers● 22. So did David and the Elders of ●●rael, in 1 Chron. 21. 16.  
Verse 46. from off the Altar] of this, Chazkuni saith, he warned him hereof, that he might 〈◊〉 err through haste, and effer strange fire a● 〈◊〉 and Abihu (Levit. 10.) and these other had ●●re incense] Incense that caused death, when it was not in the hand of the Friest, giveth li●e when it is in the Priest's hand, saith Chazkuni on this place. Hereby the mediation of Christ for sinners was figured; who is represented by the A●g●ll standing at the Altar, having a golden cens●●, and much incense given unto him, to offer it with the 〈◊〉 all Saints, etc. Rev. 8. 3. go quickly] or, 〈◊〉 to go with speed; that is, as the Chaldee and Greeke translateth, carry quickly, or in 〈◊〉. the 〈◊〉] in Chaldee, death; the Greek translateth, ●e 〈◊〉 begun to break (that is, destroy) the p●●ple.  
Vers. 47. he put on incense] to make atonement▪ and to appease God's wrath; as it is said or the Priests, They shall put it cense in thy 〈◊〉 (or, 〈◊〉 thine anger) etc. and favourably accept th●● (〈◊〉 Lord) the work of his hands; Deut. 33. 10. 11. Herein he figured Christ our Mediarcur, who ma●● intercession for the transgressors, Esai. 53. 12. 〈◊〉 23. 34. So the Hebrews (as R. Menachem on Num. 16.) apply that prophecy of Es 〈…〉 ching Christ, unto this work of Aaron, saying, The meaning of this, And he stood between the l●ving 〈◊〉 〈◊〉 dead, is like that (in Esai 53. 12.) ●e hath 〈◊〉 out his soul unto death, etc.  
Verse 48. between the dead and the living] so interposing, and as it were exposing himselve to the wrath of God for the people; that by the atonement which he now made, the plague might be stayed from the living which yet remained. 〈◊〉 him that is joined to all the living, there is hope, etc. but the dead know not any thing, etc. neither 〈◊〉 they any more a portion for ever, in any thing that is done under the Sun, etc. There is no work, 〈◊〉 〈◊〉 vice, nor knowledge, nor wisdom, in the grave w●●ther thou goest, Eccle. 9 4. 5. 6. 10. The dead 〈◊〉 not the Lord, neither any that go down into 〈◊〉 Psal. 115. 17. They that go down into the 〈…〉 not hope for the truth (of God) Esai. 38. 18. for after death, cometh the judgement, Heb. 9 27. And so by the Hebrew Doctors it is said, There is no atonement for the dead. Maimony in Misn. ●om. 3. in Pesulei hamukdashin, chap. 15. sect. 9 And the Chaldee paraphrast on Eccles. 1. 15. hath this saying; A man whose ways are rebellious in this 〈◊〉 and he dieth in them, and turneth not by reap 〈…〉 he hath no power to reform himself after his 〈◊〉 and a man that faileth of the Law and 〈◊〉 whiles he liveth, he hath no means, after his death, 〈◊〉 be reckoned with the just men in the gar 〈…〉 〈◊〉 (or Paradise of God.) And on Ecclis. 6. 6. 〈◊〉 Chaldee paraphraseth thus; yea though the 〈◊〉 of the life of a man be two thousand years, if he have not exercised himself in the Law, and hath not done judgement and justice; by the oath of the Word of the LORD which (shall be) in the day of his death, his soul goeth down to Gehenna (or Hell torments,) unto one place, whither all sinners do go. So there was no estimation, nor price of the dead, for any vow, in Israel, as is noted on Levit. 27. 8. the plague was stayed] This showeth how greatly the prayers and actions of his servants do prevail with God, when they are faithful, servant, and according to his will, I am. 5. 16. 1 joh. 5. 14. and fore-shewed the power and efficacy of Christ's mediation; for God heareth him always, joh. 11. 42. and he is the Atonement for our sins, 1 john. 2. 2. and for his sake, God before whom the pestilence goeth, in wrath remembreth mercy, Habak. 3. 5. 2. And as the blood of the Paschall lamb (figuring the blood of Christ, 1 Cor. 5. 7.) stayed the Angel which destroyed the Egyptians, from touching the Israelites, Exod. 12. 23. Heb. 11. 28. so the smoke of Aaron's incense (figuring the mediation of Christ, Psal. 141. 2. Revel. 8. 4.) stayed the plague here from the Israelites which survived; that as it is written of the pestilence in David's time, the LORD repent him of the evil, and said to the Angel that destroyed the people, It is enough, stay now thine hand, 2 Sam. 24. 16. so in this case. Some footsteps of the understanding of this mystery may be seen in the Hebrews, though superstitiously depraved: as when they say, that all hurtful and destroying (spirits) slay away at the odour of the incense of sweet spices. Targum on Song 4. 6.  
Vers. 49. about the matter] or, as the Greek explaineth it, for the cause of Kore; which the Chaldee calleth the division of Korah.  
Vers. 50. unto the door of the Tent] into the court-yard of the Sanctuary, where Moses remained; both to signify unto Moses the effect and fruit of his action, through the mercifulness of God; and to give thanks unto the Lord, who had so graciously accepted the work of his hands. As David offered Burnt-offering and Peace-offerings; after that the Lord was entreated for the land, and the plague was stayed from Israel, 2 Sam. 24. 25. 1 Chron. 21. 26, 27.    

CHAP. XVII.  
1 Twelve rods of the tribes of Israel being laid in the Tabernacle, on the morrow Aaron's rod among them all, only flourisheth and beareth almonds. 10 It is left in the Tabernacle for a monument against the rebels. 12 The people show Moses their fear of death.  
ANd jehovah spoke unto Moses, saying; speak unto the sons of Israel, and take of them, a rod for every father's house, of all their Princes, according to the house of their fathers, twelve rods: every man's name thou shalt write upon his rod. And Aaron's name thou shalt write upon the rod of Levi: for, one rod shall be for the head of the house of their fathers. And thou shalt lay them up, in the Tent of the Congregation, before the Testimony, where I will meet with you. And it shall be, that the man whom I shall cause, his rod shall bud; and I will make to cease from me, the murmurings of the sons of Israel, wherewith they murmur against you. And Moses spoke unto the sons of Israel; and all their Princes gave unto him, a rod for one Prince, a rod for one Prince, according to the house of their fathers, twelve rods; & the rod of Aaron was among their rods. And Moses laid up the rods before jehovah, in the Tent of the Testimony. And it was on the morrow, that Moses went into the Tent of the Testimony; and behold, the rod of Aaron for the house of Levi, had budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before jehovah, unto all the sons of Israel; and they saw, and took every man his rod.  
And jehovah said unto Moses; Bring Aaron's rod again before the Testimony, to be kept for a sign, against the sons of rebellion: and thou shalt quite take away their murmurings from me, that they die not. And Moses did as jehovah commanded him: so did he.  
And the sons of Israel said unto Moses, saying, Behold, we give up the ghost, we perish, we all of us perish. Every one that cometh near, that cometh near unto the Tabernacle of jehovah, shall die: Shall we be consumed in giving up the ghost?  

Annotations.  
Speak unto] When God saw the continual murmurings of the people, how they ceased not, he commandeth this that followeth to be done, that so by miracle the Priesthood of Aaron might be confirmed, and a full end put to all strife thereabout; as vers. 10. a rod for every father's house] Hebr. a rod a rod, for (or according to) the house of a father: which the Greek explaineth thus; Take of them a rod, a rod of all their Princes, according to their father's houses. A rod (or staff) was such as men used to carry in their hands, Gen. 38. 18. Exod. 4. 2. the same word (called in Hebrew Matteh) is often used for a Tribe, as in Num. 1. 4. 16. 21. etc. either because of this writing of their names upon rods, or because the twelve tribes grew out of the stock of Israel, as rods or branches out of a tree. The Princes also carried staves in their hands, as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16, 17. etc. where the Prophet wrote the names of tribes upon sticks, which were joined together as one in his hand, to signify the uniting of the divided tribes. the house] that is, as the Greek expoundeth it, the houses: see the notes on Num. 1. 2.  
Vers. 3. for one rod shall be] The Greek explaineth it thus; for it is one rod: according to the 〈◊〉 of their father's house shall they give. The tribe of Levi, though they were distinguished into Priests and Levites; yet as all came by one father Levi, so one rod was for them all. So jarchi here expoundeth it, Although I have divided them into two families, the family of the Priests and the family of the Levites; notwithstanding it is one tribe. Of this their division, see Num. 3. and 18. 1.— 7.  
Vers. 4. lay them up] or, leave them, or as the Greek translateth, put them. Tent of the congregation] or, Tent of meeting. the Testimony] that is, the A●ke, wherein the Tables of the Law, (called the Testimony) were kept. See the notes on Exod. 25. 16. where I will meet] that is, where I use to meet with you; according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting, or of congregation.  
Vers. 5. I shall choose] that i●, shall like of, and approve to administer the priesthood; as in Targum jonathan this is added to minister before me. rod shall bud] or, shall flourish: see vers. 8. will make to cease from me] in Greeke, will take away from thee. This word is spoken of the ceasing or assuaging of waters, Gen. 8. 1. and of wrath, Esth. 2. 1. and is here applied to the murmurings of the people, which were like raging waters, foxing out their owneshame.  
Vers. 8. blessomes] or flowers. yielded] or, ripened (as the word is Englished, in Esai. 18. 5.) that is, brought forth ripe almonds. almonds] 〈◊〉 Greek, & in Targum jonathan, Nuts. An almond, in Hebrew, Shaked, is named Shaked, which signifieth with care, haste & watchfulness, to look unto and perform a thing. And because the almond tree blossometh and beareth fruit sooner than other trees, therefore hath it this name. And Solomon for the same cause, likeneth the white hairs which soon grow upon us in age, to the flourishing of the Almond tree, Eccles. 12. 5. By this miracle, God did confirm the Priesthood unto Aaron; as by the vision of the vine-branches budding, bloss●ming, & bringing forth ripe grapes, etc. he signified the confirmation of office unto Pharaohs butler, Gen. 40. 10.— 13. He signified further by the buds, the continuance and propagation of the Priesthood to his posterity; who should sprout and grow out of him, by the blessing of God, who maketh the cry tree to bud (or flourish,) Ezek. 17. 24. as also it is prophesied of the church, He shall cause them that come of jakob, to take root; Israel shall blessome and bud, and fill the face of the world with fruit, Esat. 27. 6. And the original word for buds, is also use● for younglings or youth; as in job 30. 12. The bless soming (or flourishing) of this rod, figured also the comfortable and glorious effect of the 〈◊〉 〈…〉tion of the Priest's office: as Christ is 〈◊〉 to 〈◊〉 forth ●t the window, flourishing there● the 〈◊〉 Serg 2. 9 that we all with open face may 〈◊〉 as in a glass the glory of the Lord, 2 Cor. 3. 18 and this to the shame of his enemies. Psal. 1 32. 18. The Almonds figured the fruits of his administration, which hastily should show forth themselves, to the comfort of the Saints, and punishment of al● that should resist him; as unto jeremy (one of Aaron's sons) God shown in a vision, the r●● of an Almond tree, (which hath the name of 〈…〉ning,) and opened the same unto him thus; Then hast well seen; for I will hasten my word, to perform it, jer. 1. 11, 12. Therefore as soon as Uzziah the King rose up to usurp the Priest's office, the leprosy even rose up in his forehead, 2 Chron. 26. 18. 19  
Vers. 10. Bring again] or, Return Aaron's red before the Testimony] in Greeke, the Testimonies; meaning the Tables of the covenant in the Ark; as is noted on vers. 4. before which it was laid up, and not in it: for nothing was in the Ark, save the two tables of stone, 1 King. 8. 9 The Hebrews record how in Solomon's Temple, there was a stone in the most holy place, in the west part thereof, on which they set the Ark: and before it, was the golden pot of Manna, and the rod of Aaron. Maim. tom. 3. in Beth habchirah, chap. 4. sect. 1. to be kept] Hebr. for a keeping (or reservation.) As the Manna was kept in the golden pot within the most holy place of the sanctuary, for a reservation and monument to the Israclites, that the generations after might see the bread which God had given their fathers to eat in the wilderness, Exod. 16. 32.— 34. so this rod was kept in the same place for a reservation, and for a sign, that all generations might know the confirmation of their Priest 〈◊〉 in Aaron's line. Both did lead them unto Christ; the Manna figuring the flesh of Christ, the 〈◊〉 bread from heaven, wherewith the faithful should be nourished unto life eternal, Ioh● 6. 31, 32, 33. 51. and the rod, the Priesthood of Christ, whereby they should be reconciled unto God, Heb, 9 11, 12. Therefore the Apostle mentioneth this budding rod, with the pot of Manna, among the most memorable things that were kept in the Holy o● holies, Heb. 9 3, 4. the sons of rebellion which the Greek translateth, the disobedient sons; meaning the Israelites, called sons (or children) of rebellion, because they were so much addicted thereunto, as if rebellion itself had been their mother: so that Moses testified, Ye have been rebellions against the LORD, from the day that I kn●w you, Deut. 9 24. This phrase is common in the Scriptures, as, a son of injurious evils (or 〈◊〉 wickedness) Psal. 8. 23. for an injurious or wicked person: and sons of affliction, Prov. 31. 5. for afflicted persons: so, sons of Belial, Deut. 13. 〈◊〉. 1 Sam. 2. 12. sons of disobedience, Ephes. 2. 2. and 5. 6. sons of the light and of the day, 1 Thes. 5. 〈◊〉 children of wisdom, Mat. 11. 19 children of obedience, 1 Pet. 1. 14. and sundry the like. 〈◊〉 shalt quite take away] or, shalt consume, shalt wh 〈…〉 end their murmurings: the Greek translateth it, and let their murmuring cease from me; and they shall not die.  
Vers. 12. we give up the ghost] or, have given up the ghost, that is, died: or, as the Greek translateth, are consumed. This may be taken as an unjust complaint of theirs, for the punishments that they had felt, and should still feel for their sins. Or rather, as a serious complaint of their own misery, being under sin, and so by the Law under punishment and wrath: like that which the Apostle saith, I was alive without the Law once; but when the commandment came, sin revived, and I died; and the commandment which (was ordained) unto life, I found (to be) unto death, Rom. 7. 9, 10. The Chaldee paraphraseth upon their words, thus; Behold the sword hath killed some of us, and behold the earth hath swallowed some of us; and behold some of us are dead with the pestilence. And Targum jonathan thus; Behold some of us are consumed with flaming fire, and some of us are swallowed up into the earth, and perished; behold we think that as they, so we all shall perish.  
Vers. 13. that cometh near] in Greeke, that toucheth the Tabernacle. Shall we be consumed in giving up the ghost?] that is, shall we die every one? This seemeth to be a deprecation; whereby acknowledging their sins to be worthy of death, they pray for mercy: for so questions are often used in earnest deprecations; as, Wilt thou be angry with us for ever? etc. Psal. 85. 6. Wilt thou utterly reject us? Lam. 5. 22. Wilt thou hold thy peace, and afflict us very fore? Esay. 64. 12. and many the like.    

CHAP. XVIII.  
1 The different charges of the Priests, and of the Levites adjoined unto them. 9 The Priests portion of the people's offerings, and hallowed things; and the use of them. 21 The Levites portion is the tithes of the Israelites, but no inheritance in the land. 26. The Levites must give unto the Priests the tenth of their tithes, as the Lords heave-offring: and the rest themselves should enjoy, for a reward of their service.  
ANd jehovah said unto Aaron; Thou, and thy sons, and thy father's house with thee, shall bear the iniquity of the Sanctuary: and thou, and thy sons with thee, shall bear the iniquity of your Priesthood. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee: but thou, and thy sons with thee, (shall minister) before the Tent of the Testimony. And they shall keep thy charge, and the charge of all the Tent: but they shall not come nigh unto the vessels of holiness, and unto the Altar; that they die not, both they and you. And they shall be joined unto thee, and shall keep the charge of the Tent of the Congregation, for all the service of the Tent: and a stranger shall not come nigh unto you. And ye shall keep the charge of the Holy place, and the charge of the Altar, that there be no servant wrath any more upon the sons of Israel. And I, behold I have taken your brethren the Levites, from among the sons of Israel: to you they are given as a gift for jehovah, to serve the service of the Tent of the Congregation. And thou and thy sons with thee, shall keep your Priest's office for every thing of the Altar, and within the veil, and ye shall serve: I have given your Priest's office, as a service of gift; and the stranger that cometh nigh, shall be put to death.  
And jehovah spoke unto Aaron; And I, behold I have given unto thee the charge of mine heave-offrings, of all the holy things of the sons of Israel; unto thee have I given them, for the anointing, and to thy sons, by a statute for ever. This shall be thine, of the Holy of Holies, (reserved) from the fire: every oblation of theirs, of every Meat-offering of theirs, & of every Sin- offering of theirs, and of every Trespass- offering of theirs, which they shall render unto me; it shall be holy of holyes, for thee and for thy sons. In the holy of holyes shalt thou eat it: every male shall eat it; holy shall it be unto thee. And this shall be thine; the heave-offring of their gift, with all the wave-offrings of the sons of Israel; unto thee have I given them, and to thy sons and to thy daughters with thee, by a statute for ever: every clean person in thine house shall eat it. All the fat of the new oil, and all the fat of the new wine, and of the corn; the first fruits of them, which they shall give unto jehovah, them have I given unto thee. The first-fruits of all which shall be in their land, which they shall bring unto jehovah, shall be thine: every clean person in thine house shall eat it. Every devoted thing in Israel shall be thine. Every thing that openeth the womb, of all flesh, which they shall bring near unto jehovah, of man or of beast, shall be thine: but redeeming thou shalt redeem the firstborn of man; and the firstling of the unclean beast shalt thou redeem. And those that are to be redeemed of him, from a month old, shalt thou redeem, by thy estimation; for the silver of five shekels, by the shekel of the Sanctuary, which is twenty gerahs. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat thou shalt not redeem, they are holy: their blood thou shalt sprinkle upon the Altar, and their fat thou shalt burn, for a Fire-offering, for a savour of rest unto jehovah.  
And the flesh of them shall be thine: as the wave breast, and as the right shoulder, shall it be thine. All the heave-offerings of the holy things, which the sons of Israel shall offer unto jehovah, I have given to thee, and to thy sons, and to thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before jehovah, to thee and to thy seed with thee. And jehovah said unto Aaron; Thou shalt have no inheritance in their land, neither shalt thou have a part among them; I am thy part, and thine inheritance, among the sons of Israel. And to the sons of Levi, behold I have given all the tenth in Israel, for an inheritance, for their service which they serve, the service of the Tent of the congregation. And the sons of Israel shall not come nigh henceforth, unto the Tent of the congregation, to bear sin, to die. But the Levite, he shall serve the service of the Tent of the Congregation; and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the sons of Israel they shall not inherit any inheritance. But the tithe of the sons of Israel, which they shall offer up unto jehovah, for an heaveoffering, I have given to the Levites for an inheritance: therefore I have said unto them; among the sons of Israel they shall not inherit any inheritance.  
And jehovah spoke unto Moses, saying; And unto the Levites thou shalt speak, and say unto them; When ye take of the sons of Israel the tithe, which I have given unto you from them, for your inheritance, than ye shall offer up thereof, the heaveoffering of jehovah, the tithe of the tithe. And your heaveoffering shall be counted unto you as the corn of the threshing floor, and as the fullness of the winepress. Thus you also shall offer the heaveoffering of jehovah, of all your tithe which ye receive of the sons of Israel, and ye shall give thereof the heaveoffering of jehovah, to Aaron the Priest.  
Out of all your gifts ye shall offer every heaveoffering of jehovah, of all the fat thereof, the hallowed part thereof out of it. And thou shalt say unto them; When ye have heaved the fat thereof from it, than it shall be counted unto the Levites, as the revenue of the threshing floor, and as the revenue of the winepress. And ve shall eat it in every place; you, and your house: for it is a reward unto you for your service in the Tent of the congregation. And ye shall not bear sin for it, when ye have heaved the fat thereof from it: & ye shall not profane the holy things of the sons of Israel, that ye die not.  

Annotations.  
SAid unto Aaron] Because of the people's fear and complaint, in the end of the former chapter, God here taketh order for the watch of the Sanctuary, that the care thereof should lie upon the Priests, that the people might not transgress and perish. So the remedy for terrors of conscience, wrought by the Law, is faith in Christ, whose Priesthood was foreshadowed in Aaron's, and which should deliver them who through fear of death, were all their life-time subject to bondage, Heb. 2. 15. thy father's house] the house or posterity of Levi, who was father to all the Priests and Levites. the iniquity of the Sanctuary] that is, shall bear the punishment for all iniquity that is done in the Sanctuary; at your hands will I require it. Thus jarchi expoundeth it; Upon you I will bring the punishment of the strangers that shall sin concerning the sanctified things that are d 〈…〉 red unto you. And as the Sanctuary comprehended both the Tabernacle and the Court-yard, with all things in them: so this is generally spoken concerning the Priests and Levites (which were of Aaron's father's house,) who were all to ward the Sanctuary, though in distinct places, as shall after be showed. iniquity of your Priesthood] that is, the punishment for all iniquity done about your Priest's office. And this is special concerning the Priests, whose care and charge was over the Levites also, which might not come near some things belonging to the Priesthood. R. Menachem here saith, that By this admonition was signified, how the Priests should not intermeddle with the service of the Levites, nor the Levites with the ●ervice of the Priests. Whereof see more on verse 〈◊〉.  
Verse 2. the tribe] The Hebrew here hath two words, Matteh (the tribe) of Levi, and Shebet (the tribe) of thy father: of which, the former signifieth a staff; the latter, a rod: both of them applied to a tribe or kindred, which did spring and grow out of Levi, as rods, staves or branches from the stock o● a tree. Of this name tribe, see what is noted on Gen. 49. 16. that they may be joined] or, and let them be joined; as the Greek translateth, and 〈◊〉 them be added unto thee. Here is an allusion to Levies name, which signifieth joined. The Father Levi had the name, because at his birth his mother said, Now my husband will be joined unto me, Gen. 29. 34. his children (called of him Levites,) are according to the notation of their name, made A●joynts to the Priests. And this word is after used and applied to such as adjoined themselves to the Lord, and to his people, Esai 56. 3, 6. jer. 50. 〈◊〉 Est●. 9 27. so in the New Testament, Act. 5. 14 and 11. 24. and 2 41, 47. 〈◊〉 minister unto thee] so in Num. 3. 6. the Levites are appointed to minister unto Aaron: elsewhere they are said to minister unto the congregation, Num. 16. 9 and unto the Lord, Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6, 7. and are called the ministers of his house, Ez●k. 45. 5. before the Tent] herein is the difference: between the Priests and Levites office, that the Priests served at the Altar, and in the holy place; the Levites served the outer services, helped to kill, slay, take the blood, etc. and gave it to the Priests, who sprinkled the blood received from their hands, 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28.— 32. of the Testimony] that is, of the Law, written on the two Tables kept in an Ark within the Tent or Tabernacle; and thereof it had this name, as is noted on Exod. 25. 16.  
Vers. 3. shall keep thy charge] or observe thy observation; by custody, or, thy ward; at thy appointment doing their service: see Num. 3. 7. the vessels of holiness] in Greeke, the holy vessels: to come nigh unto them to serve with them at the altar, or in the holy place the Levites might not: which the Hebrew Canons explain thus; All the Levites are forbidden the service at the Altar, as it is said (in Num. 18. 3.) But they shall not come nigh unto the vessels, etc. They shall not come nigh to the service; but to touch them it was lawful. Maimony tom. 3. in Cle hatnik dash, ch. 3. sect. 9 So in Num. 3. 8. the Levites were appointed to keep all the vessels of the Tabernacle: both they and you] they for doing so, you for suffering it. But from these words the Hebrews say, As the Levites are forbidden to do the service of the Priests; so the Priests are forbidden to do the service of the Levites, as it is written, Both they and you. Maim. in Cle hamikdash, ch. 3. sect. 10.  
Vers. 4. the charge] or, the custody; in Greek, the custodies, or the wards, watches; for so the word is used for keeping watch by night also, as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger] any of Israel that is not a Levite, is counted a stranger in this business: and in the Priest's affairs, the Levites themselves were counted strangers, ver. 7. See the notes on Num. 3. 10.  
Vers. 5. keep the charge of the holy place] Heb. observe the observation of the holiness; which the Greek translateth, of the holies: by this name the Apostle calleth the first Tabernacle, wherein was the Candlestick, Table, and Shewbread; as the inmost part of the Tabernacle is called holy of holies, that is, the holiest of all, Heb. 9 2, 3. To keep the charge, or observe the observation, is to have continual care day and night, that all things be kept pure and uncorrupted, and administered according to the will of God: as they that kept the charge, (or ●ard) of the house of Saul, were such as endeavoured to keep and maintain the Kingdom in saul's fa 〈…〉, 1 Chron. 12. 29. This duty of the Priests and Levites in the Tabernacle, continued also in the Temple, where some were porters, keepers of the 〈◊〉, and lodged round about the house of God; some had charge of the ministering vessels, that they should bring them in and out by tale: some of the 〈◊〉 flower, and the wine, and the oil, and the frankincense, and the spices, & of the Shewbread: some were singers. employed in that work day and night, etc. 1 Chron. 9 19, 23.— 33. Of their manner of keeping the Temple, the Hebrews have thus recorded: The keeping of the Sanctuary is a thing commanded, yea though there be no fear of enemies, or of thiefs; for the keeping thereof is but for the honour thereof. And this keeping is commanded to be all the night: and the keepers are the Priests and the Levites, as it is said, And thou and thy sons with thee (shall be) before the Tent of the testimony, (Num. 18. 2.) as if he should say, you shall be the keepers (or watchmen) thereof. Moreover it is said of the Levites,) And they shall keep the charge of the Tent, (Num. 18. 4.) It is also said, And they that encamp before the Tabernacle, fore-most before the Tent of the Congregation Eastward, (shall be) Moses and Aaron, and his sons, keeping the charge of the holy place, (Num. 3. 38.) And if they leave off the keeping of it, they transgress against a prohibition. The commandment of keeping it, is that the Priests be the keepers in the inner (places) and the Levites in the outer. And twenty four companies kept it every night continually in twenty four places; the Priests in three places, and the Levites in one and twenty places, etc. The Priests that warded, slept not in their priestly garments, but folded them up, and laid them at their heads, and put on their own garments, and slept on the ground, as is the manner of all that ward King's courts, that they sleep not on beds. And they set one Provost over all the wards (or custodies) of the keepers, and he was called the man of the mountain of the house (of God) And he went round about unto every ward, all the night, with torches burning before him; and every warder that did not stand and say, Thou man of the mountain of the house, Peace be unto thee, it was known that he was asleep, and he did beat him with his staff. And he had authority to burn his garment, so that (sometimes) they said in jerusalem, What noise is in the Court? It is the cry of a Levite that is beaten, and his garments burnt, because he slept at his watch. In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning (the holy things,) and they opened unto him. He took a key and opened the little gate, that was between the place of burning and the court-yard, and went from the burning place into the court-yard, and the Priests went in after him. And two torches of fire were in their hand, and they divided themselves into two companies; one company went Eastward, and another Westward; and they searched and went thorough all the court-yard, till both companies came to the place where they mad● the Priests Meat-offering (spoken of in Levit. 6. 20. 21.) When both sides came thither, they said, Peace, all is peace, and they set those that made the Meat-offering, to make the same. After this order did they every night, save the nights of the Sabbath: for than they had not fire (torches) in their hand, but searched with the lamps that were lighted there on the evening of the Sabbath. Maimony Tom. 3. in Beth habchirah, ch. 8. no servant wrath any more] for transgressing, as in former time, when servant wrath went out from the Lord, Num. 16. 46. See also Num. 8. 19  
Vers. 6. I have taken] in stead of all the firstborn of Israel, who otherwise should have ministered unto me: see Num 3. 12. and the annotations there. a gift for jehovah] or, unto jehovah, as the Greek saith, to the Lord; the Chaldee, before the LORD. See Num. 3. 9 12. and 8. 13, 16, 19 where they were offered unto the Lord, and given unto him, and by him given unto Aaron.  
Vers. 7. within the veil] not only the second veil (as it is called in Heb. 9 3.) but the first veil, within which the Priests went always, accomplishing the services, Heb. 9 6. as to burn incense, Luk. 1. 9 to trim the lamps, Exod. 27. 20, 21. to set on the Shewbread every Sabbath, Lev. 24. 8. 9 and the like. I have given] Hebr. I will giv●; which form of speech noteth a continuance of the gift. a service of gift] a service freely given you; which Sol. jarchi and Chazkuni explain thus; I have given it unto you by gift, that none should say, ye are come into it of yourselves. the stranger] any Israelite, Levite, or whosoever is not of Aaron's seed: see the notes on Num. 3. 10.  
Vers. 8. I have given] after the office of the Priests and Levites prescribed, God here provideth for their maintenance and livelihood, which they should have from the people for their service. The equity whereof remaineth perpetual, as the Apostle observeth, saying, Do ye not know that they which minister about holy things, eat of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9 13, 14. the charge] Hebr. the keeping, (or observation) of mine heave-offerings; which the Greek translateth, the keeping of my first-fruits; in Chaldee, the keeping of my separated things. They are said to be a charge or keeping, because they were carefully to be taken and used holily, as gifts from the Lord. Sol. jarchi explaineth it, which thou must keep in cleanness (or purity.) Therefore they are called holy things, and were to be eaten (some of them) in the holy place, and by clean persons only; a sin v. 9, 10, 11, etc. And in the Hebrew Canons it is said, It is unlawful to defile the heaveoffering (or first-fruits) of the land of Israel, like as other holy things, or to bring it into the estate of uncleanness; but it is to be eaten being clean, and to be burnt if it be unclean. Maimony tom. 3. in Trumoth, 6. 12. s. 1. of all the holy things] or, with all the holy things, as Chazkuni here explaineth it: see the notes on Num. 5. 9 The Greek translateth, of all things sanctified unto me by the sons of Israel. for the anointing] that is, for the office sake whereunto thou art anointed: that as thou art consecrated with the holy oil, to attend upon mine holy things, Lev. 21. 10— 12. so thou shalt have mine holy things to keep and live upon. Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron, and the anointing of his sons. For this cause the nation of the jews was cursed with a curse, as having rob God, because they kep● back their tithes and offerings, which they should have brought into the store-house, that there might have been meat in the house of God for his ministers, Mal. 3. 8, 9, 10.  
Vers. 9 of the holy of holies] Heb. of the holiness of holinesses, that is, of the most holy things; which the Greek translateth, of the hallowed (or sanctified) holy things. Some oblations in the Sanctuary are called holy, (and by the Hebrew Doctors, light holy things,) some holy of holies, that is, most holy things: of which difference, see the annotations on Lev. 6. 17. With these he here beginneth, which the Priests only were to eat, and that within the Sanctuary, vers. 10. then he proceedeth to the light holy things, which the Priests and their families were to eat within the camp, (and in ages following, within the walls of jerusalem:) last of all he speaketh of other gifts, which were common, and might be eaten by any, and in any place, verse 14. etc. from the fire] in Chaldee, left (or remaining) from the fire, meaning the fire of the Altar, where some part of the most holy things were burned to the Lord. every oblation] This may be understood ●s the general; and the Meat-offering, Sin-offering, etc. as the particulars thereof: or, if it be meant of things different, it may be referred to those oblations appointed for the Congregation in Levit. 23. 17— 20. Thus jarchi here explaineth it, the Peace-offerings of the congregation. And there were no Peace-offerings of the Congregation, but only those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19 But Chazkuni understandeth it of the two loaves, in Levit. 23. 17. and of the Shewbread, saying, What oblation is this? We find afterward the Sin-offering, (to be expressed,) and after that the Trespasse-offering, which were holy of holies. If (we understand it) of the Burnt, offering, that was not eaten: if of the Peace-offerings, they were not holy of holies. Behold he speaketh not but of the two loaves, (Levit. 23.) and of the Shewbread. Now both these were most holy, and for the Priests only to eat, as is showed on Lev. 23. 20. and 24. 9 Meat-offering] the remainder whereof was most holy, for the Priests only to eat in the holy place, by the Law in Lev. 6. 16, 17. Sin-offering] which the Priests were to eat also in the holy place, as in Lev. 6. 26. Trespasse-offering which likewise was most holy, and for the Priests only to eat, as the Law showeth in Lev. 7. 16. which they shall render] or, shall return (shall restore) unto me. This may be referred to the sacrifice forementioned: and by reason of this word re●●● (or restore,) and for that the Greek translateth i●, whatsoever things they shall render to me; it may in special be understood of that ram of atonem 〈…〉 which was given for a Trespasse-offering, when 〈◊〉 man restored unto the Lord the thing which he had rob; according to the Law in Num. 5. 8 compared with Lev. 6. 2,— 6. And unto that particular, do jarchi & Chazkuni here refer it. N●● that ram was most holy, because it was a Trespasse-offring: but the thing itself which was stolen, and restored to the Priest, was of the common things, as after shall be showed.  
Vers. 10. In the holy of holies] Observe how the Court of the Sanctuary is here called the holy of holies, or most holy place, in respect of the Camp of Israel and city jerusalem, which were holy places, for the light holy things, as the Passeover, Peace-offerings, and the like, to be eaten in; as also in comparison with the great court for the people which was without the Priest's court, 2 Chron. 4. 9 Ezek. 42. 14. For that which is commonly called the holy of holies, or most holy place, (which was in the Tabernacle after the second veil,) was not a place to eat in, or for any to come into, save for the high Priest once in the year to make atonement, Levit. 16. Hebr. 9 3. 7. Neither might they eat in the Tabernacle, but in the Court; and that is here meant, as the Law showeth, In the holy place in the court of the Tent of the congregation they shall eat it, Levit. 6. 16. And in the court of the Temple there were chambers for such uses, Nehem. 13. 5, 9 whereupon in Ezek. 42. 13. he speaketh of holy chambers, where the Priests that approach unto the LORD shall eat the most holy things; there shall they lay the most holy things, and the Meat-offering, and the Sin-offering, and the Trespasse-offering, for the place is holy. And whereas Ezekiel there prophesieth of the third Temple, the Temple of the Gospel which Christ should build, at which time the legal Priesthood of Aaron should have an end, Heb. 7. these ordinances did signify (besides the Minister's maintenance forespoken of, 1 Cor. 9 13, 14.) that they which should by Christ be made Priests unto God his Father, Rev. 1. 6. (as all true Christians are, 1 Pet. 2, 5, 9) should be made partakers of Christ (who is both our Meat-offering, our Sin & Trespasse-offring;) and feeding on his flesh by faith, should be nourished unto life eternal, joh. 6. 35. 50. 51. compared with Heb. 13. 10.— 15. every male] and not the female: for the Priests wives & daughters might not eat of the most holythings, as they did of the holy and common things, v. 11. 13, 19 Lev. 6. 18, 29. and 7. 6. But now for our partaking of Christ, there is neither male nor female, for we are all one in Christ jesus, Gal. 3. 28. holy] Hebr. holiness; in Greek, holy things shall they be unto thee: meaning that only the Priests, and they in their holiness and cleanness should eat thereof. The blemished Priests might eat, but the unclean might not eat, Lev. 21. 21, 22. & 22. 3— 6. The flesh i● self also must be holy, for if any unclean thing touched it, it was burnt and might not be eaten, Lev. 7. 19  
Vers. 11. And this] Here he passeth on to the light holy things, which might be eaten by the Priests, male & female, without the Sanctuary. the heaveoffering of their gift] that is, which the Israelites give to the Priest out of their heave-offerings: such were (as jarchi also here explaineth,) the heave-offring of the sacrifice of confession, & of the peace-offerings, and of the Nazirites' ram: whereof see Lev. 7. 11, 12, 14. 32, 34. & Num. 6. 17— 20. In Deu. 12. 6. 17. there is mentioned the heaveoffering of your hand, which is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places. the wave-offerings] as the breast of the Peace-offerings, Levit. 7. 30, 31, 34. for that was waved, as the shoulder was heaved. thy daughters] understand, whiles they remained in their father's house: but being married to strangers, they might not eat of the holy things; see Levit. 22. 12, 13. every clean person] though the Priest's slave, bought into, or borne in his house; but no stranger, nor hired servant, Levit. 22. 10. 11. neither might any unclean person eat of it, Lev. 7. 20, 21.  
Verse 12. All the fat] that is, as the Chaldee expoundeth it, All the best; which the Greek translateth, All the first-fruits. The fat is often used for that which is good, and best of things; not of beasts only, but of wheat, as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here, of oil and wine; and so of the land in general; as Gen. 27. 28. and 45. 18. And as after God saith to the Levites, in v. 30. when ye have heaved the fat thereof: so this concerned all the people, that they should do the like. They heave not up any but the fairest, saith Maimony in Trumoth, ch. 5. sect. 1. See the annotations on Gen. 4. 4. the new oil] in Greeke, the oil: so after, of the wine. The Law concerning these, is repeated in Deut. 18. 4. thus; The first-fruits of thy corn, of thy new wine, and of thy new oil. etc. shalt thou give unto him, that is, unto the Priest. Under these three, all other of like sort are comprehended; which the Hebrews explain thus: All man's meat that i● kept, which groweth out of the earth, is bound (to pay) the Heaveoffering (or first-fruits.) And it is a commandment to separate out of it the first-fruits for the Priest, Deut. 18. 4. As corn, wine and oil are man's meat, and grow out of the earth, and have owners, as it is written, THY CORN: so whatsoever is of like sort, is bound (to pay) the heaveoffering, and likewise the tithes. Maimony in Trumoth, ch. 2. s. 1. See after on v. 21. for the tithes. As for the first-fruits which the owners brought into the Sanctuary, Deut. 26. the Hebrews say, they were but of seven things only, as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests, & the first-fruits brought before the Lord, & there given to the Priest: for these were two gifts, as after shall be showed. the first-fruits] called in Hebrew, Reshith, that is, the first or the beginning: after in v. 13. he speaketh of first-fruits, called in Hebrew Biccurim; of them he saith, which they shall bring unto jehovah, to wit, into the Sanctuary, according to the Law in Deut. 26. 2. 3, etc. of these he saith, which they shall give unto jehovah; for they were not bound to bring them out of their place, but the Priests came where they were, and took them. These (for distinctions sake) the Hebrews call the great heaveoffering; the other they call the first-fruits. So in this place, Sol. jarchi saith, the first-fruits of them, this is the great heaveoffering. And of these, the Hebrew Canons say, The Israelites are not bound to take pains about the Heaveoffering, and to bring it from the corne-floore to the City, or from the wilderness to the inhabited land; but the Priests go out to the cornefloores, and the Israelites give them their portion there. And if (the Priests) come not, than he separateth it, and leaveth it in the cornest●●re. And if there be wild beasts or cattles that wi●● devour it there, and there be none to keep it from them, our wisemen have ordained, that they should then bring it to the city, and be paid of the Priest for the bringing of it. For if he separate it, and leave it for the beasts, be profaneth the name (of God.) Maimony in Trumoth, ch. 12. sect. 17 For the practice of these ordinances, see Nehem. 10. 35,— 39 how the people brought their first-fruits and tithes to the noose of God. which they shall give] The Law saith not how much they should give, but leaveth it to the people's liberality. Howbeit in Ezek. 45. 13. it is written, This is the Heave-offring which ye shall heave up; the sixth part of an Ephah of an Homer of wheat, etc. that was the sixtieth part; for an Homer contained ten Ephahs, Ezek. 45 11. whereupon the wisemen of Israel ordained that none should give for his first-fruits, less than the sixtieth part. The great Heave-offring hath no set measure by the Law; for it is said (in Deut. 18. 4.) The first (fruits) of thy corn, etc. But a man may not separate, save according to the measure which our wisemen have set, etc. And what measure is that? A good eye [that is, a liberal person] one of forty, and a mean (eye) one of fifty; an evil [eye, that is, a niggard] one of sixty. And he may not give less than one of sixty. Maimony in Trumoth, ch. 3. s. 1, 2. The like measure they set for the other First-fruits brought into the Sanctuary. Maim. in Biccurim (or First-fruits) ch. 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach, give the Lord his honour with a good eye, and diminish not the first-fruits of thine hands, Ecclus. 35 8. unto jehovah] They were given unto the Lord, in that they were given by his appointment to his Priests, for their anointing (ve s. 8.) and service in his Sanctuary: therefore they were holy. For this cause the Priests were not to receive them after any base or servile manner, but as gifts due to the Lord, and to them from him; and as the Hebrew Canons show, the Israelites were to give them their portion with honour. And it was unlawful (for the Priests or Levites) to snatch away the heave-offrings, or the tithes: yea if they did but ask their portion with their mouth, it was unlawful; but they were to receive them with honour. For at the Lords table they did eat, and at his: able they did drink; these gifts were the Lords, and he did vouchsafe them unto them; as it is written, I have given unto thee the charge of mine heave-offrings, (Num. 18. 8.) Maimony in Trumoth, ch. 12. sect. 18, etc. given unto thee] namely, for the Priest to eat, drink, and anoint himself with them, according to the ordinary use of the creatures. The (great) Heave-offring is given for meat, and for drink, and for anointing: for, anointing is as drinking, as it is said, And let it enter as water into his inward part, and as oil into his bones, (Psal. 109. 18.) And drinking is comprehended under eating; that he is to eat that which is wont to be eaten, and drink that which is wont to be drunk, and anoint with that which they use to anoint with, not with wine or vinegar. But they anoint with oil that is clean, and burn (in lamps) that which is unclean. Maim. in Trumoth, ch. 11. sect. 1. Who they were that might eat, and who might not eat of these Heave-offrings, i● showed in Levit. 22. 3, etc.  
Vers. 13. The First-fruits] These were another gift, which the people brought into the Sanctuary, made confession over them to the Lord, and then gave them to his Priest: whereof see Deut. 26. 〈◊〉. etc. These were paid before all other duties, before the great Heave-offring forementioned, or the tithes after spoken of in vers. 21. The Hebrews say, When men separate the Heave-offring, and the Tithe, they are to separate them in order: as, he separateth the First-fruits [spoken of in Deut. 26.] first of all, and after them, the great Heave-offring; and after that, the first tithe [which was given to the Levites, vers. 21.] and after that, the second tithe, or tithe of the poor, [whereof fee Deut. 14. 22, 23, 28, 29.] Maim. in Trumoth, ch. 3. sect. 23. shall eat it] in Greek, shall eat them. Of the clean person in the Priest's house, see vers. 11. The eating of these first-fruits, was to be only in jerusalem, the holy City: and whosoever eateth of that gift wherein holiness is, blesseth (God) who sanctified them with the sanctification of Aaron, and commanded them to eat so or s●. Maim. in Biccurim, ch. 1. sect. 2.  
Vers. 14. devoted thing] in Hebr. Cherem: of this the Hebrews say, some things were devoted absolutely; and such are spoken of here, and given to the Priests: some things were devoted in special unto God, or to his Sanctuary; and they, o● the price of them, went to the Sanctuary. See the Annotations on Lev. ch. 27. vers. 28. etc. shall be thine] The use of these is not restrained to the Sanctuary, or holy City, or to the Priests alone; but (by the Hebrews) these were the Priests due in every place, and were common things. Maimony in Biccurim, ch. 1. sect. 7.  
Vers. 15. that openeth the womb] Hebr. every opening of the womb; which the Greek translateth, every thing that openeth every womb (or matrice.) Hereby the firstborn only is meant, as the Law showeth in Exo. 13. 2. and such as were males, Deut. 15. 19 Exo. 34. 19 redeeming thou shalt redeem,] that is, thou shalt surely, or in any case redeem: the father was to give, the Priest to take the redemption money. It figured the redemption of God's people, called the Church of the firstborn, which are written in Heaven, Hebr. 12. 23. who are not redeemed with corruptible things, as silver and gold, etc. but with the precious blood of Christ, 1 Pet. 1. 18, 19 So being bought from among men, they are the First-fruits unto God, and to the Lamb, Rev. 14. 4. of the unclean beast] this is translated in Greek, of unclean beasts, as implying all sorts: elsewhere the Law mentioneth the Ass, it may be for an instance, Exod. 13. 13. and 34. 20. But the Hebrews say, The unclean bea● spoken of here, is the Ass only. Maim. in Biccurim, chap. 12. sect. 3. thou shalt redeem] the Ass, was to be redeemed with a Lamb, or else, the owner was to break the neck of the Ass: see the notes on Exod. 13. 13. and 34. 20. The Hebrews say, These two commandments (of redeeming it with a Lamb, or of breaking the neck of it,) were of force in every place, and at every time: and the commandment of redeeming it, was before the commandment of breaking the neck of it. The Lamb wherewith it was redeemed, was given to the Priest, Numb. 18 15. The firstborn Ass was unlawful to be used (or made profit of) till it were redeemed. And if he sold it before it were redeemed, the price of it was unlawful etc. Priests and Levites are freed from redeeming the firstborn Ass; for it is said (in Num. 18. 15.) The firstborn of man, and she firstborn of the unclean beast, thou shalt redeem. Whosoever was charged to redeem the firstborn of man, was likewise for the unclean beast: and he that was free from the one, was free from the other. Maim. in Biccurim, ch. 12. See other things noted hereabout, on Exod. 34. 20.  
Vers. 16. Redeemed of him] or of them, meaning the men fore-spoken of: the Greek translateth, the redemption of him: and Targum jonathan addeth for explanation, of the son of man. from a month old] Hebr. from the son of a month. See the Annotations on Lev. 27. 6. the silver of five shekels] that is, five shekels of silver. This sum was before given for every firstborn, Num. 3. 46. 45. twenty gerahs] The gerah weighed 16. barley-cornes, the shekel of the Sanctuary (or holy shekel) weighed 320. barley-cornes, as is before noted on Levit. 17 25. The Hebrews hold that this redemption of the son, might be either with money, or money's worth, so as it were of movable goods, but not with lands, nor with servants, nor with bills (or writings;) and if he redeemed his son with them, he was not redeemed. Maim. in Biccurim, c. 11. sect. 6 Now because the tribe of Levi was taken in stead of all the firstborn of Israel, Numb. 3. therefore they and their seed were freefrom this redemption: and so the Hebrew Canons say, Priests and Levites are freed from the redemption of their sons. And further, an Israelite that cometh of a woman of Levi, is free; for the case dependeth not on the father, but on the mother; as it is said, That which openeth the womb etc. Maim. ibidem, cap. 11. sect. 9  
Vers. 17. the firstling] or, the firstborn: in Greek, the firstlings of cows, etc. understand, being a male firstling, as Exod. 34 19 otherwise it was not sanctified, or given to the Priest. A firstling which is both male and female hath no holiness in it at all; but it as a female, whereto the Priest hath no right. Maim. in Becoroth, ch. 2. s. 5. shalt not redeem] thou mayest not give the worth of it, or any other for it, but the beast itself is to be given: neither may the owner use, or make profit of it, or of the ●●oll, or any thing thereon, Deut. 15. 19 they are holy] and therefore must be hallowed (or sanctified) to the Lord, Exod. 13. 2. The Hebrews say, A man is commanded to sanctify the firstborn of his clean beast, and to say, Behold, this is holy. All are bound (to sanctify) the firstling of a clean beast; both Priests Levites, and Israelites: although the firstling is the Priests. If he have a firstling borne, he is to offer the blood & fat (on the altar,) and to eat the rest of the flesh according to the Law of the Firstlings. Maim. in Bechoroth, c. 1. s. 4. 7. a savour of rest] that is, as the Greek translateth, of sweet smell; which the Chaldee explaineth, that it may be accepted with favour before the LORD. But if it were blemished, it might not be offered by the Law, Lev. 22. 20, ●1 etc. What did they then with their blemished firstlings? The Law showeth in Deut. 15. and the Hebrews explain it, The firstling o● the clean beast is slain in the court-yard (of the Sanctuary,) as other light holy things: they sprinkle the blood, and burn the fat, and the residue of the flesh is eaten by the Priests. If the firstling have a blemish, whether it be borne with his blemish, or a blemish 〈◊〉 on it after it is perfect, yet it is the Priests. If he 〈◊〉 he may eat it in any place, or he may sell it; or feed others with it, whom he will, though it be an keathen: for it is a common thing; as it is written (〈◊〉 Deut. 15 21, 22.) And if there be any blemish therein, etc. thou shalt eat it within thy gates, the unclean and the clean shall eat it alike, as the Roebuck, and as the Hart: and lo that is the Priest's goods. Maimon. in Bechoroth, ch. 1. s●ct. 2, 3.  
Vers. 18. as the wave-broast] the parts of the Peace-offrings given to the Priests, Levit. 7. 34. Set also before, on vers. 11.  
Vers. 19 All the heave-offrings] the Greek and Chaldee expound it, Every separated thing. This conclusion implieth all other holy gifts, expressed in other places of the Law, though not particulared here. And this showeth God's bounty to his Priests, in allowing them so large means of livelihood, for their service of him; that they might be encouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doors of God's Sanctuary, or kindle fire on his altar for nought. Malac. 1 10. And when the people neglected their duty, in not giving such things as were appointed, then was the house of God forsaken: and the godly governor's looked to the redress hereof, Nehem. 13. 10, 11, 12, etc. The Hebrew Doctors writ of 24. several gifts, which God bestowed on the Priests, with the order and use of them all. Four and twenty gifts were given to the Priests, and they are all expressed in the Law: and concerning them all, was the covenant made with Aaron. And whosoever eateth of any gift wherein holiness is, blesseth (God) who sanctified him with the holiness of Aaron, and commanded him to eat so and so. Eight of these gifts, the Priests did eat no where but in the Sanctuary, within the wall of the Court-yard. And fine gifts they did not eat but in jerusalem, within the wal● of the city. And five gifts were not due unto them by the Law, but in the land of Israel only. And five gifts were due unto them, both within the land, a● a without the land. And one gift was due unto them from the Sanctuary. The eight gifts which they did not eat but within the Sanctuary, were these:  

1 The flesh of the Sin-offering, whether fowl or beast, (Levit. 6. 25, 26.)  
2 The flesh of the Trespasse-offring, (Lev. 7. 1, 6.)  
3 The Peace-offrings of the congregation, (Levit. 23. 19, 20.)  
4 The remainder of the Omor (or Sheafe, Levit. 23. 10, etc.)  
5 The remnants of the Meat-offrings of the Israelites, (Levit 6. 16.)  
6 The two Loaves, (Levit. 23. 17.  
7 The Shewbread, (Levit. 24. 9)  
8 The Lepers log of oil, (Levit. 14. 10. etc.)   
These were not eaten but in the Sanctuary.  
The five which they might not eat but in jerusalem, [and before that, within the camp of Israel, to which jerusalem afterward was answerable, as is noted on Numb. 2. 27.] were these:  

1 The breast and shoulder of the Peace-offrings, (Levit. 7. 31. 34.)  
2 The Heave-offring of the sacrifice of confession, (Levit. 7. 12. 14.)  
3 The Heave-offring of the Nazirites' Ram, (Numb. 6. 17. 20.)  
4 The First long of the clean beast, (Num. 18. 15. Deut. 15. 19, 20.)  
5 The First-fruits, (Num. 18. 13.) These were not eaten but in jerusalem.   
The five things due from the land of Israel only, were:  
1 The Heave-offring (or First-fruits, Numb. 18. 12.)  
2 The Heave-offring of the Tithe, (Numb. 18. 28.)  
3 The Cake, (Numb. 15. 20.) And these three were holy.  
4 The First of the Fleece, (Deut. 18. 4.)  
5 The field of possession, (Numb. 35.) and both of these were common. These were not due unto them by the Law; save in the Land of Israel.  
The five things due to the Priests in every place, were;  

1 The gifts (of the beasts slain, Deut. 18. 3.)  
2 The redemption of the Firstborn son, (Numb. 18. 15.)  
3 The Firstling of the Ass, (Exod. 34. 20. Num. 18.)  
4 The restitution of that which is taken by rapine from a stranger, (Num. 5. 8.)  
5 The devoted things, (Num. 18. 14)   
These five are common things, in all respects.  
Th●▪ gift due unto them from the Sanctuary, was;  
1 The skins of the Burnt-offrings, (Levit. 7. 8.) And the same Law was for the skins of the other most holy things: they all were the Priests.  
The gifts which the females had part in, as well as the male (Priests) were five. 1 The Heave-offring (or first fruits.) 2 The Heave-offring of the tithe. 3. The cake. 4 The gifts of the beast, (Deut. 18. 3.) 5. And the first of the fleece. Maimony in Biccurim ch. 1. sect. 1. etc. a covenant of salt] that is, a stable, firm and incorruptible covenant. So the kingdom over Israel was given to David and to his sons, by a covenant of salt, 2. Chron. 13. 5. and there the Greek explaineth it, an everlasting covena 〈…〉.  
Vers. 20. Thou shalt have] This concerneth not so much Aaron himself, (who died before he came into the Land, Numb. 20. 28.) as his posterity; and not them only, but all the Levites; as alter Moses showeth in Deut. 18. 1. The Priests the Levites; all the tribe of Levi, shall have no part, nor inheritance with Israel. inheritance in their land] which was divided by lot to the other tribes, according as God numbered them, when the tribe of Levi was numbered apart, Numb. 26. 53, 55, 57, 62. Notwithstanding, they had cities to dwell in, and suburb given from the other tribes, Num. 35. and in Ezek. 48. 10. etc. an holy oblation out of the spiritual land, is given to the Priests and Levites. a part or, a portion, a share among them. This word, though often it be spoken of a part or portion of land, as in jos. 15. 13. and 19 9 and 18. 5. etc. yet also it is meant of a part in the spoils or prey, as in Numb. 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here, of the spoils gotten by war of the Canaanites, which were of great worth, as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that josua said to some of the people, Return with much riches unto your tents, and with very much cattles, and with silver, and with gold, and with brass, and with iron, and with very much-raiment, etc. jos. 22. 8. yet Levi might have none, because the Lord had given him his portion in the holy things; and he was to war another warfare in the Lord's Sanctuary, Numb. 4. 23. and according to the Apostles doctrine, No man that warreth, entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier, 2 Tim. 2. 4. O● this matter the Hebrews say; All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan; likewise they are warned that they take no part of the spoil, at the time when they conquer the cities, Deut. 18. 1. And a son of Levi, that taketh a part of the spoil, is to be beaten: and if he have received an inheritance in the land, they are to taken away from him. It seemeth unto me, that these things are not spoken but of the land, which was promised by covenant to Abraham, Isaak and jakob▪ etc. But all other lands; which any of the Kings of Israel should subdue, the Priests and Levites were for those lands, and the spoils of them, like all other Israelites. And why had Levi no right of inheritance in the land of Israel, and spoils thereof, with his brethren? Because he was separated to serve the LORD, and to 〈◊〉 star unto him, and to teach his right ways, and his just judgements unto many, as Deut. 33. 10. Therefore were they separated from the ways of the world; they wage not war, like other Israelites, neither have they inheritance, etc. but they are the Lords power 〈…〉 written, Bless, Lord, his power, Deut. 33. 11. and the blessed (God) himself is their reward, as he saith, I am thy part and thine inheritance. Maimonytom. 3. Treat. of the Release and jubilee, ch. 13. sect. 10, 11, 12. So in Ezek. 44. 28. God saith of the Priests, ye shall give them no possession in Israel, I am their possession. 1 I am thy part] both by the g●ts fore-appointed, (as is said in Fire-offrings of jehovah, and his inheritance, shall they eat;) and by other blessings, wherewith he would abundantly recompense their worldly want, administering unto them his heavenly graces. Hereupon the godly testified their faith, and hope in God, by these and such like speeches; God is my part for 〈…〉 Psal. 73. 26. Thou art my part, in the land of the living, Psal. 1. 42. 6. jehovah is my part, saith my 〈…〉 therefore will I hope in him, Lament. 3. 24. 〈…〉 at thy word, 〈◊〉 that findeth great spoil, Psalm. 119. 162.  
Vers. 21. And to the sons of Levi] Now followeth the Law concerning the Levites, who were joined to the Priests in service, and so in provision for their maintenance. And this word And, Ch●zkuni her 〈…〉 teth as an addition to that which went before; saying that the covenant of salt for ever, was to the Levites also. all the tenth] or, all the tithes. This is the first tithe which the Israelites paid to the Levites; after which they separated a second tithe, which they themselves did eat before the Lord, the first year and the second, and every third year gave it to the Levites and poor: whereof see Deut. 14. 22, 23. etc. Touching this, the Hebrews say, that the Israelites, After they had separated the great Heave-offring (or First-fruits spoken of in Numb. 18. 12.) they separated one of ten out of that which remained, and this is called the first tithe; and it is that which is spoken of in Numb. 18. 24. and this tithe was for the males and females of the Levites. They pay no tithe but of the choice (or best,) as it is said (in Numb. 18. 30.) When ye have heaved the fat thereof, etc. as the tithes which the Levites separate, is to be of the fat thereof; so the tithe which the Israelites separate from the floor or winepress, is to be of the fat. They pay not the tithe but by measure, or by weight, or by number. He that separateth this tithe, blesseth (God) first, as they use to bless for other commandments: so he blesseth for the second tithe, and for the poor men's tithe, and for the tithe of the tithe, he blesseth for every one severally. Maim. tom. 3. Treat. of Tithes, chap. 1. sect. 1. 13, 14, 16.  
Vers. 22. not come nigh any more] to serve in the Tabernacle, as they did in the rebellion of Korah, Num. 16. to bear sin] that is, lest they suffer the punishment for their sin. So in vers. 23. bear their iniquity; as in v. 1. to die] or, and die; see the notes on Gen. 2. 3. this showeth the punishment to be death: the Greek translateth it, deadly (or death-bringing) sin.  
Vers. 23. bear their iniquity] that is, bear the punishment of their own iniquity, if they transgress; and of the peoples, if they suffer them to transgress. Thus Sol. jarchi expoundeth it; They the Levites shall bear the iniquity of the Israelites; for it is their duty to warn strangers from coming near unto them.  
Vers. 24. Heave up] in Greeke and Chaldee, separate unto the Lord: so in vers. 26. This showeth the tithes to be an oblation to the Lord, and a sign of the Israelites homage, subjection and thankfulness unto him for his blessings. And upon this ground, the Apostle proveth Melchisedek to be a greater Priest than Abraham, or Aaron; because Abraham (and all the Levites & Priests in his joins) paid tithes to Melchisedek, Gen. 14. Heb. 7. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils; Heb. 7. 4.  
Vers. 26. the tithe of the tithe] or, a tenth part of the tenth.  
Vers. 27. as the fullness] or, as the plenty, that is, the plentiful increase; or, the full that is ripe liquor: the Greek translateth it, as the separated thing. Sol. jarchi saith, Fullness meaneth the ripe fruit, which is full. See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit. From hence the Hebrews gather, that seeing the Levites first tithes, (out of which they paid the Priest's tithes,) were as the corn of the floor, and liquor of the press; therefore they were as common things. The first tithe is lawful to be 〈◊〉 by Israelites, and lawful to be eaten in uncleanness, for there is in it no holiness at all: and wheresoever holiness, or redemption of the tithe is spoken of, [as in Levit. 27.] it is not meant but of the second 〈…〉 they count the first tithes as common things, because it is said, And your heave-offring shall be reckoned unto you as the corn of the floor etc. as the floor and▪ winepress are common for every thing, so the first tithe (out of which the heave-offring is taken) is common for every thing. Maimony 〈◊〉. of Tithe, chap. 1. s. 2. This is to be understood, after the Levites had separated the tenth of the tithe, than the rest should be common, like the corn of the floor, as is explained in vers. 30.  
Vers. 28. Thus you also] or, So you also; you Levites as well as the other Israelites, though you have no inheritance in the land, yet shall you honour the Lord with an heave-offring out of your first tithe: and it shall be reckoned or imputed unto you, as if you had lands and possessions, and offered tithes out of them. to Aaron] and so to his posterity the Priests, as was observed in the ages following, as it is written, And the Priest the son of Aaron, shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithe, unto the house of our God, to the chambers into the treasure-house, Nehem. 10. 38. Thus also are we to understand the Apostle, when he saith that the Priests, the sons of Levi who receive the office of Priesthood, have a commandment to take tithes of the people according to the Law, etc. Heb. 7. 5. that the Levites took them of the people immediately, and the Priest mediately, in taking the tithe of the tithe from the Levites, as this place showeth, compared with Nehem. 10. 37, 38.  
Vers. 29. Out of all your gifts▪ This is more general, and seemeth to imply, besides the tenth of their tithe, the tenth also of other things, as of their own ground, the suburbs and fields which were given to the Levites, Num. 35. 4. So Chazkunt here saith, Out of all your gifts, ye shall heave up: to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities, they were bound to give unto the Priests▪ etc. And it is proportionable, that as God was to be honoured with the tithes of other men's lands, so of the Levites, that they also hereby might signify their homage and thankfulness to God. Yea the Hebrews bring the Priests themselves also under this duty, saying; Levites and Priests do separate the first tithe, for to separate out of it the heave-offring of the tithe. And so the Priests do separate the other heave-offrings & the tithe for themselves, that the Priests may receive of all. Lest they should eat their fruits untithed, the Scripture saith, Thus you also shall heave up (Numb. 18. 28.) which we have heard expounded thus; YOU▪ these are the Levites; ALSO YOU, this implieth the Priests. Maim. Treat. of Tithe, ch. 1. sect. 3. the fat] that is, as the Chaldee expoundeth, the best, or fairest: in Greek, the first-fruits: see before, on vers. 12. & 21. So Chazkuni here saith, Of all the best and of all the fairest thereof, ye shall separate out of it the hallowed part thereof; that it may be an heaveoffering.  
Vers. 30. the revenue] in Greeke, the fruit of the threshing-floore. This word revenue, as the Hebrews distinguish it, is corn after it is cared; and after it is threshed and fanned, it is called (dagan) corn. Maimony tom. 1. in Beracoth, ch. 3. sect. 1.  
Vers. 31. in every place] Sol. jarchi explaineth it, though it be in the place of burial; and that was an unclean place. The first tithes therefore which were paid to the Levites, might be eaten by them as common things, in every place: but the second tithe (which the owners separated after the first, and did eat themselves,) might not be eaten every where, but before the Lord only, that is, within the city of jerusalem, after the Temple was built therein. See Deut. 14. 22, 23. etc. your house] that is, your household; as the Chaldee translateth it, the men of your house. a reward] or, wages; and so your due for your service: so the Apostle speaking of the honour due to the Ministers of Christ, saith, The labourer is worthy of his reward, 1 Tim. 5. 17, 18. and Christ himself sending his disciples to preach, said unto them, And in the same house remain, ●aing and drinking such things as they give: for the labourer is worthy of his reward. Go not from house to house, Luke 10 7.  
Vers. 32. bear sin for it] that is, bear the punishment of sin for the tithe; which the Levites should do, if they heaved (or separated) not a tenth part of the best of that tithe from it, as is before commanded. profane the holy things] Hebr. the holinesses. This is a general warning both to Priests and Levites, that the holy things of the people be not profaned by them, nor suffered to be profaned by others. And holy things might be profaned, if either they were eaten out of the time limited by God, as in Lev. 19 7, 8. or if the Priests were unclean when they did eat them, as Lev. 22 2, 3, 9 or, if others did eat them, to whom they did not pertain; as Levit. 22. 10, 15, 16. or if other the like unlawful actions were done or suffered. The Ministers of God therefore had this charge upon them, by all means to sanctify the Lord, his Tabernacle and holy things; that so they might procure the welfare and salvation both of themselves and others; as 1 Tim. 4. 16.    

CHAP. XIX.  
1. The Lord commandeth a red heiffer to be slain by the Priest, some of her blood to be sprinkled, the residue with her body to be burned, together with Cedar wood; byssop and scarlet; and the ashes of all these to be gathered up and kept for the congregation, to make therewith a water of separation and purification from sin. 1● The Law for the use of it, in purification of the unclean by the dead.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd jehovah spoke unto Moses and unto Aaron, saying; This is the ordinance of the Law, which jehovah hath commanded, saying: Speak unto the sons of Israel, that they take unto thee a red heiffer, perfect, wherein is no blemish, upon which never came yoke. And ye shall give her unto Eleazar the Priest, and he shall bring her forth, without the camp; and one shall slay her, before his face. And Eleazar the Priest shall take of her blood, with his finger, and shall sprinkle of her blood directly before the Tent of the Congregation, seven times. And one shall burn the heiffer, in his eyes: her skin, and her flesh, and her blood, with her dung, shall he burn.  
And the Priest shall take Cedar wood, and hyssop, and scarlet, and shall cast them into the midst of the burning of the heiffer.  
And the Priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the Priest shall be unclean until the evening.  
And he that burneth her, shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the evening.  
And a man that is clean shall gather up the ashes of the heiffer, and lay them up without the camp in a clean place; and it shall be for a reservation for the congregation of the sons of Israel, for a water of separation, it is a purification for sin. And he that gathereth the ashes of the heiffer, shall wesh his clothes, and shall be unclean until the evening: and it shall be unto the sons of Israel, and unto the stranger that s● j●urneth among them, for a statute for ever. He that toucheth the dead of any soul of man, he shall be even unclean seven days. He shall purify himself with it in the third day, and in the seventh day he shall be clean; and if he purify not himself in the third day, and in the seventh day, he shall not be clean. Who-soever toucheth the dead, the soul of a man that is dead, and purifieth not himself, he defileth the Tabernacle of jehovah, and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. This is the Law: When 〈◊〉 man dieth in a tent, all that come into the tent, and all that is in the tent, shallbe unclean seven days. And every open vessel, which hath no covering bound upon it, it is unclean. And whosoever toucheth in the face of the field, one that is slain with the sword, or a dead body, or a bone of a man, or a grave, he shall be unclean seven days. And they shall take for the unclean person, of the dust of the burned heiffer of purification for sin; and he shall put thereto living water in a vessel. And a clean man shall take hyssop, and dip it in the water, and shall sprinkle it upon the tent, and upon all the vessels, and upon the souls which were there, and upon him that touched a bone, or one slain, or one dead, or a grave. And a clean person shall sprinkle upon the unclean, in the third day, and in the seventh day; and he shall purify him- self in the seventh day, and shall wash his clothes, and bathe (his flesh) in water, and shall be clean at evening. And the man that shall be unclean, and shall not purify himself, that soul shall even be cut off from among the Church, because he hath defiled the Sanctuary of jehovah; the water of separation hath not been sprinkled upon him, he is unclean. And it shall be unto them for a statute for ever; and he that sprinkleth the water of separation, shall wash his clothes; and he that toucheth the water of separation, shall be unclean until the evening. And whatsoever the unclean person toucheth, shall be unclean; and the soul that toucheth, shall be unclean until the evening.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the 39 Section of the Law, after the Hebrews account: See Genes. 6. 9  
THe ordinance] or, the statute, constitution, the prescript ordinance; in Greek, the distinction of the Law. As in the former Chapter God gave order for his Ministers, the tribe of Levi, by whom the service in his Tabernacle should be performed, and his people should come near unto him, to offer all their sacrifices: so here he giveth a Law for all men generally, how they should be purified from their uncleanness, whensoever they were to come into his Sanctuary with their sacrifices, and for the service of his holy Majesty; that their hearts might be confirmed in his grace, against their own infirmities. take unto thee] that is, take and bring unto thee: see the like phrase in Gen. 15. 9 and Exod. 25. 2. and Levit. 24. 2. This heiffer was taken of the people, to show the interest that they all had in it; and by faith, in that which it figured, Christ. a red heiffer] Targum jonathan addeth, a three yeereling: so in the Hebrew canons they say, It is commanded that the red heiffer be of the third year, or of the fourth year, and it may be older. Maimony in Pharah adummah (or Treat. of the Red heiffer) chap. 1. sect. 1. perfect] in Greeke, without blemish. As all sacrifices were to be unblemished, Levit. 22. so this; but the perfection here spoken of, the Hebrews refer to the colour also, that it be perfect in redness, because if it have but two hairs black, it is unlawful, saith Sol. jarchi. The same is affirmed also by Maimony, If it have two hairs white, or black●, etc. it is to be refused. Maimony in Pharah, ch. 1. sect 2. no blemish] If it hath had a wen (or wart) and it be cut off though red hair be grown in the place, yet is it disallowable. All blemishes that disable the holy things, disable this heiffer. If it have been cut out of the mother's body, or been the price of a dog; or hire of an whore, (Deut. 23. 18.) or been torn, or been abused by mankind (Levit. 20. 15.) it is unlawful. For whatsoever maketh holy things unlawful for the Altar, maketh the heiffer unlawful. Maim. in Pharah, c. 1. sect. 6, 7. yoke] that is, which hath not been used of men for any work: and this is peculiar to this heiffer, for other sacrifices were not disabled by the yoke, or any work, save the heiffer for expiation of murder, Deut. 21. 3. This heiffer excelleth other holy things, for work done by it, disableth it. As the yoke spoken of concerning the heiffer, (Deut. 21.) maketh all other work like the yoke: so in this heiffer, etc. But the yoke disableth her, whether it be in the time of working, or not: whereas other works disable her not, save in the time of working. As, if one bind a yoke upon her, although she hath not ploughed with it, she is unlawful: but if one took her in to tread out corn, (as Deut. 25. 4.) she is not made disallowable, until he tread out corn with her; and so in all like cases. Maim. in Pharah, ch. 1. sect. 7. As other sacrifices of beasts prefigured Christ, ●o this in special figured him; red▪ in his humane nature and participation of our afflictions, Esai. 63. 1, 2. Heb. 2. 14. 17, 18. perfect and without blemish of sin, both in his nature and actions, Luke 1. 35. 1 Pet. 1. 19 and 2. 22. without yoke, as being free from the bondage of sin and corruption, and from servitude to the ordinances of men in religion, and as doing voluntarily the things that pertained to our redemption, Lam. 1. 14. joh. 8. 33, 34, 35, 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉. 23. joh. 10. 17, 18.  
Vers. 3. unto Eleazar] he was Aaron's son, and by doing this work, he was unclean, vers. 7. wherefore Aaron himself, who was the high Priest, did it not. Hence the Hebrews say, that An ordinary Priest was fit for to burn the heiffer: for it is said, Give her unto Eleazar the Priest, and yet Aaron himself was living. And by word of mouth we have been taught, that this was done by Eleazar; and all other heiffers (were done) either by the high Priest, or by a common Priest. And he that did it, was arrayed with the four ornaments of a common Priest, whether he were the high Priest, or an ordinary Priest that did it. Maimony in Pharah, ch. 1. sect. 11. 12. It figured that the work of our redemption and purification from sin, should be the work of Christ's Priestly office, Heb. 9 9, 13, 14. He in performing the truth of this type, was both Priest and sacrifice. he shall bring] The Greek translateth, they shall bring; and so after, they shall slay; as if, not Eleazar himself, but some other at his appointment did it. And the words following, he shall slay her before his face, seem to imply so much, that some other man did slay her before Eleazar's face. And it is frequent in Scriptures to make one the doer of a thing, which he commandeth to be done; as Pilate gave the body of Christ to joseph, Mark. 15. 45. that is, commanded it to be given, Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen: 39 22. and 48. 22. without the camp] which figured Christ's suffering without the gates of jerusalem, Hebr. 13. 11, 12. So in ages following, they burned this heiffer without jerusalem, as in the Hebrew records it is said, They burn not the Heiffer, but without the mountain of the house (of God,) as it is written, And he shall bring her forth without the camp, (Numb. 19 3.) and they use to burn it on mount Olivet. Maimony in Pharah, ch. 3. sect. 1. Without the Camp, malefactors were to be put to death, Lev. 24. 10. Num. 15. 36. one shall slay her] a stranger (or other man) did slay her, and Eleazar beheld it, saith Sol. jarchi on this place. So in vers. 5. he shall burn the heiffer, in his eyes; that is, another man shall burn her in Eleazar's sight: which is confirmed by vers. 7, 8. where first the Priest (Eleazar) is commanded to wash his clothes, and after, he that burned her was to wash his clothes; so that these were divers men. Hence also the Hebrews say, They may not slay two red heiffers at once, for it is written, And he shall slay her. Maim. in Pharah, ch. 4. sect. 1.  
Vers. 4. with his finger] figuring the finger, that is, the Spirit of our Priest Christ jesus, whereby he hath sprinkled the way for us into heaven, and our hearts from an evil conscience, that we may have access thither by his blood, Heb. 9 22, 23, 24. and 10. 19, 20, 22. For as the fi●ger of God, Luk. 11. 20. is interpreted the Spirit of God, Matth. 12. 28. so the finger of the Priest here, signified the Spirit of our High Priest Christ, by the power whereof, our way is prepared into the kingdom of God, through the applying and sprinkling of his own blood, Heb. 12. 24. and 10. 19 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrews gather from this precept, that it was unlawful to receive the blood in a vessel, because it is said, the Priest shall take of her blood with his finger. Maim. in Pharah, ch. 4. sect. 4. directly before the Tent] that is, towards the forepart, or door of the Tabernacle. The Priest stood without the camp, where the heiffer was slain, and there sprinkled towards the Sanctuary seven times, (which is a full and complete number, as is noted on Levit. 4. 6.) and that place being a figure of Heaven, Hebr. 9 24. this sprinkling thitherward, typed out how liberty should be procured for God's people, to enter into the holiest by the blood of jesus, by the new and living way, which he hath consecrated for us. Hebr. 10. 19, 29. By the Hebrew Canons, If he sprinkled (the blood) and not towards the Sanctuary, it was unlawful. Likewise if he did slay or burn her, and not over against the Sanctuary, it was unlawful. Maimony in Pharah, ch. 4. sect. 5.  
Vers. 5. one shall burn] that is, some shall burn in Eleazar's sight; or, Eleazar shall cause it to be burnt before his eyes. For another man burned it, as appeareth by vers. 8. wherefore Targum jonathan explaineth it, another Priest shall burn. The burning of the heiffer without the camp, figured how jesus, that he might sanctify the people with his own blood, should suffer without the gate (of jerusalem,) Hebr. 13. 11, 12.  
Vers. 6. Cedar wood] this, with the hyssop and scarlet following, were used in the cleansing of Lepers that were healed, Lev. 14. 4. See the Annotations on that place. The Cedar is one of the greatest and tallest trees (opposed to the hyssop as the lowest, 1 King. 4. 33.) it is durable wood and rotteth not, being choice (or excellent) Song. 5. 15. figuring the perpetual efficacy of the death of Christ, who by one offering hath perfected for ever them that are sanctified, Hebr. 10. 14. eyzop] or hyssop, whereof see Exod. 12. 22. As here it was burned with the heiffer, so after in vers. 18. a sprinkle was made with it, figuring the virtue and odour of Christ's death, to purge our sins, and to sprinkle our hearts from an evil conscience, Hebr. 1. 3. and 10. 22. scarlet] or, twice died scarlet, called in Hebrew Sheni tholagnath; whereof see Exod. 25. 4. This bloody colour sometime signifieth Sins, Esai. 1. 18. and it is the death and blood of Christ that cleanseth us from all sin, Rom. 6. 10. 1 john 1. 7. the preaching hereof maketh the lips like a thread of scarlet, Song 4. 3. into the midst of the burning] The manner of burning this heiffer in the ages following, is described by the Hebrews thus: They made a bank (or causey) from the mountain of the house of God (in jerusalem) unto mount Olivet; [the mountain which our Lord jesus used to frequent, Luke 21. 37. Joh. 18. 2. whither he went the night that he was betrayed ●o death, Luke 22. 39, 40, etc. and it was over against the Temple, Mar. 13. 3. and from thence, after his resurrection, he ascended up into heaven, Act. 1. 9— 12.] and the heiffer, and he that burned her, and all that assisted him in the burning of her, went out from the mount of the Temple, unto mount Olivet, upon that bank. The Elders of Israel wen● before them on their feet to mount Olivet, and there was a place to baptise (or wash) in: and the Priest and they that assisted him to burn the heiffer, went on the bank, and came to mount Olivet, etc. and the Elders imposed their hands upon the Priest, and said unto him, wash once. He went down and washed, and came up and wiped himself. And there was wood laid in a row, wood of Cedar, and Oak, and Fir-tree, and Figtree, which they took and made a pile of, like a tower; etc. and the forepart was towards the West; [that was towards the Temple.] Then they bond the heiffer, and laid her upon the pile of wood, with her head to the South, and her face to the West; and the Priest stood on the East-side, with his face 〈◊〉 the West. He killed her with his right hand, and took the blood in his left hand, and sprinkled with the finger of his right hand, of the blood that was in 〈◊〉 palm of his left hand, seven times towards the 〈◊〉 holy place (of the Temple.) At every sprinkling, 〈◊〉 dipped his finger in the blood, and the residue of 〈◊〉 blood which was on his finger, was unlawful to sprinkle with; therefore at every sprinkling he wiped his finger on the body of the heiffer. When he had made an end of sprinkling, he wiped his hands on the heiffers body, and came down from the pile, and kindled the fire with small sticks, which he put under the sticks of the pile, and the fire began to burn, and the Priest stood a far off, and observed it, till the fire burned upon her, and her belly cleft asunder. And afterward he took Cedar wood and eyzop, not less than an hand-bredth, and wool died in scarlet, five shekels weight, etc. And he bond the eyzop with the Cedar, with the tongue [or long piece] of scarlet, and cast them into her belly, (Numb. 19 6) And he cast them not in, before the fire was kindled upon the b 〈…〉ke of her body, nor after that she was burnt to ashes; and if he did, it was unlawful; for it is said, into the midst of the burning, not before the fire is kindled on her body, nor after she is turned to ashes. Maimony in Pharah adummah, ch. 3. sect. 1, 2.  
Vers. 7. Wash his clothes] which was a sign of purification from uncleanness, as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heiffer, vers. 8. and the clean man that gathered up her ashes, vers. 9, 10. Hereby the imperfection of the Legal Priesthood was showed, in that the Priests which prepared the means of sanctification for the Church, were themselves polluted in the preparing and doing of them, as may be gathered by proportion from Hebr. 7. 27, 28. and 10. 1, 2, 3. The sin also of the Priests, and others that procured the death of Christ, (though it was the life of the world,) seemeth hereby to be signified, Matth. 26. 65, 66, etc. Act. 2. 22, 23, 38. and 3. 14, 15, 17, 18, 19 Albeit by the tradition of the Hebrews, they were very careful about the cleanness of the Priests, when they did this work: for, the Priest that burned this heiffer, they separated him (from his house) to a chamber prepared in the Court (of the Temple,) which was called the Stone chamber, because all the vessels thereof were of stone, which do receive no uncleanness, and he ministered in a vessel of stone all the seven days that he was separated, and his brethren the Priests might not touch him, for the more care of his cleanness. Seven days before the burning of the heiffer, they separated the Priest that burned her from his house, as they separated the High Priest for his service on Atonement-day, (whereof see the notes on Levit. 16. 33.) Also they separated him from his wife, lest she should have her disease, and so he be unclean seven days, (as Levit. 15. 24.) Every of those seven days of his separation, they sprinkled him with the water of purification, (lest ●e should be unclean by the dead, and not know it.) end with the ashes of the heiffer that had been burned already (before.) Maimony in Pharah, ch. 2. Notwithstanding all this care, Whosoever busy themselves about this heiffer, from the beginning to the end, do make their garments unclean, and are bound to wash themselves, and are unclean till the evening. And wheresoever the Law speaketh of washing of clothes for uncleanness, it is to teach us, that not the clothes only upon him are unclean, but every cloth 〈◊〉 vessel which this unclean person shall touch, whiles his uncleanness is on him is made unclean. And not this heiffer only, but all Sin-offrings that are burnt (without the camp) whether bullocks or goats; he that burneth them, defileth ●is clothes, the time of the burning of them, till they be turned to ashes: (Levit. 16. 28.) Maim. ibidem, c. 5.  
Vers. 9 a man that is clean] this man is said in Targum jonathan to be a Priest. the ashes] It is reported, that After they had finished the burning of her, they beat her with staves, her and all the wood of the pile wherewith she was burned; and sifted all with sives: and whatsoever was black, which possibly they could pound and make it ashes, either of her flesh, or of the wood, they pounded it till it was made ashes; and that which had no ashes in it, they left the same; and every of her bones that remained unburnt, they pounded. Maimony in Pharah, ch. 3. sect. 3. As the burning of the heiffer signified the sufferings of Christ, Hebr. 13. 11, 12. so the ashes were the monument of his most base and utmost afflictions; for ashes were used as greatest signs of sorrow and misery, 2 Sam. 13. 19 job 30. 19 and 42. 6. jer. 6. 26. and to be brought to ashes upon the earth, is noted for the extremity of God's fiery judgements, Ezek. 28. 18. But the memorial of Christ's most ignominious death, is to be kept as a most glorious monument of our life, justification and sanctification through faith in his name, 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8, 9, 10. without the camp] to signify, that they which would have part in the death of Christ, must go forth unto him, without the camp, bearing his reproach, Heb. 13. 13. in a clean place] figuring a clean heart, and pure conscience, in which only the monuments of Christ's death are reserved by faith, Act. 15. 9 Heb. 10. 22. Eph. 3. 17. The Hebrews say, They gathered not any of her ashes to lay it up in the court (of the Sanctuary:) but they divided all the ashes into three parts. One part they put in (the place called) the Cheil, [the Fort or Frontier,] and another part, in mount Olivet, and the third was parted to all the Wards (or Custodies of the Levites.) That which was parted to all the Wards, the Priests sanctified therewith; and that which was put in mount Olivet, the Israelites sprinkled with it: and that which was put in the Cheil, was reserved and laid up, as it is written, AND IT SHALL BE FOR THE CONGREGATION FOR A RESERVATION; to teach that they laid up (some) of it. And thus they laid up some of every heiffer which they burned, in the Cheil. And they did (burn) nine red heiffers, after they were commanded this precept, till the desolation of the second Temple. The first was done by Moses our Master, the second by Ezra, and seven after Ezra, till the Temple was destroyed. And the tenth shall be done by the King Christ, who be reveiled with speed, Amen, So be the good will of God. Maimony in Pharah, ch. 3. sect. 4. This last speech of the jew, showeth their zeal without knowledge; for we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son jesus Christ, 1 joh. 5. 20. and by him was this legal type (as all other) accomplished; as it is written, If the ashes of an heiffer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ. who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God? Hebr. 9 13, 14. Wherefore Christ the King hath been revealed, and they have done unto him whatsoever they would: but even unto this day, when Moses is read, a veil is laid upon their heart, so that they cannot steadfastly look to the end of that which is abolished; nevertheless when it shall turn to the Lord, the veil shall be taken away, 2 Cor. 3. 15, 16. Then shall they look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, etc. Zach. 12. 10. And this day, God cause to come with speed, Amen. for a reservation] or, for an asservation, a keeping, that is, to be reserved or kept: See the like phrase in Exod. 16. 32, 33, 34. Num. 17. 10. Sol. jarchi here saith, That which was in the Cheil (or Fort) was put there for a reservation, according to that sore-noted out of Maimony. But this may be understood of all the ashes, (and not of a third part only,) which was kept for the use of Israel, as after followeth. for the congregation] Hence the Hebrews say, that all Israelites were sit to keep it. Therefore any of the common people, which bringeth a vessel out of his house, though an earthen vessel, and saith, This vessel is clean for the Sin (water,) l●e it is clean, they sanctify in it, and sprinkle out of it; though that vessel is unclean for the Sanctuary, and for the heaveoffering. And so any of the common people that shall say, I am clean for the Sin-water, or that hath the Sin-water by him, and saith it is clean, he is to be trusted: for there is no man of Israel too vile for it. Maim. in Pharah, ch. 13. sect. 12. water of separation] that is, water to be sprinkled for separation, to be sprinkled on such as are separated and removed, because of uncleanness, from other people. This appeareth by vers. 13. where it is said, because the water of separation was not sprinkled upon him. The Hebrew Niddah, which properly signifieth a separation or removal for uncleanness, is sometime figuratively used for uncleanness itself, which is to be done away; as in 2 Chron. 29. 5. Ezra 9 11. Whereupon the water which cleanseth it, is called the water of separation; which the Greek and Chaldee versions call water of sprinkling, because it was sprinkled on the unclean to purify him; vers. 18. 19 According to which phrase, Christ's blood is called the blood of sprinkling, Hebr. 12. 24. because it purifieth the conscience, and was figured by this sprinkling water, Heb. 9 13, 14. a purification for sin] Hebr. a sin: which word as it is often used for a Sin-offering, or sacrifice that expiateth sin, as in Lev●●. 4. 3, etc. so here it is the name of that water which purified sin, as a●ter is manifested in vers. 12. etc. Wherefore the Greek translateth, it is a sanctification, or a purification. And these two names here given to this water, the Prophet useth, when he foretelleth the grace of Christ; In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for Sin, and for Separation, Zach. 13. 1. that is, for a purification for sin, and for a water of separation for uncleanness, which the Greek there interpreteth, for a removal away, and for a sprinkling.  
Vers. 10. shall wash] as when any blood of the Sin-offering was sprinkled on a garment, it was to be washed, Levit. 6. 27. so here he that gathered up ashes was to wash his clothes, for it could not be but some of the ashes would light upon them. See the notes on vers. 7. the stranger that sojourneth] in Greeke, the proselytes that are adjoined.  
Vers. 11. of any soul of man] that is, of any dead man, or any corpse of man: the soul is here used for the dead body, as is noted on Levit. 19 26. and Numb. 6. 6. and this is an explanation of the former dead, that it is meant of man only: for he that touched a dead beast, was not unclean seven days, but one day only, Lev. 11. 24, 27, 39 neither was he to be sprinkled with these ashes. Sol. jarchi here saith, it is spoken to except the soul of a beast, for the uncleanness thereby needeth no sprinkling▪ unclean seven days] during which time of his uncleanness, he might not come into the Sanctuary, nor touch any holy thing, Levit. 7. 19, 21. nor be in the Lord's Camp, Numb. 6. 2. (unto which the city jerusalem was answerable in the ages following, called therefore the Holy City, Nehem. 11. 1, 18. Matth. 4. 5.) And hereby was figured such as were dead in trespasses and sins, Ephes. 2. 1. and such as have their consciences defiled by dead works, Heb. 9 13, 14. which may not enter, during their uncleanness, into the city of God, R●vel. 2●. 27. Of this legal pollution, the Hebrews have these sayings; A dead person defileth by touching & by bearing, and by the Tent, with seven day's uncleanness. The uncleanness by touching, and by the Tent▪ are expressed in the Law, Num. 19 11, 14. Uncleanness by bearing, is by tradition [gathered by consequence.) For if a dead beast, which maketh one unclean but till evening, and defileth not by the Te●t, doth defile by bearing, as is written in Levit. 11. 25. how much more doth a dead man. And as a dead beast which by touching defileth till evening, defileth 〈…〉 evening by bearing; so a dead man which by touching de●ileth seven days, defileth also seven days by bearing. Uncleanness by touching▪ spoken of in every place, whether of a dead man or other unclean things, is when a man with his flesh toucheth the unclean thing it 〈◊〉▪ whether it be with his hand, or with his foot, or with any other part of his flesh, etc. Uncleanness by bearing spoken of in any place, either of a dead man, or of other unclean things, is when a man beareth the unclean thing, although he touch it not; although a store be betwixt him and it. Forasmuch as he beareth it, he is unclean; whether he bear it on his head, ●r 〈◊〉 his hand, or with any other part of his body▪ 〈◊〉 though the unclean thing hang by a thread, or by 〈◊〉 hair, if he hand the thread on his hand, and l●●t up 〈◊〉 unclean thing by it, lo he beareth it, and is uncleave. Nothing is defiled by bearing, save man only▪ 〈◊〉 vessels. As; if a man hold in his hand ten vessels, one above another▪ & a dead carcase, or any the like thing be in the uppermost vessel, the man is unclean by bearing the carcase, and the vessels upon his hand are all clean, save the uppermost vessel which the unclean thing toucheth; and so in all like cases, etc. There is no kind of living thing, which is defiled whiles it is alive, or that doth defile whiles it is alive, save man only, and he that is of Israel, etc. A dead man defileth not till his soul be departed from him, as it is written, The soul of a man that is dead, Num. 19 13. A dead untimely birth, etc. defileth by touching, by bearing, and by tent, as a great man which is dead; as it is written, He that toucheth the dead of any soul of man, Num. 19 11. Likewise so much as an olive of a dead man's flesh, either moist or dry as a potsherd, defileth as doth a whole dead man. A limb cut off from a living man, is as an whole dead man, & defileth by touching, by bearing, and by tent, though it be but a little limb of a child of a day old, etc. A limb separated from a dead man, defileth also by touching, by bearing, & by tent, as doth the dead man, etc. Maim. tom. 3. in Tumath m, ch. 1. & 2. These & other the like legal pollutions, teach God's people how careful they should be, that they defile not themselves with sin, or communion with dead and sinful works; as the Apostle saith, Touch not the unclean thing, 2 Cor. 6. 17. Be not partaker of other men's sins, keep thyself pure, 1 Tim. 5. 22.  
Vers. 12. He shall purify himself] by sprinkling the foresaid water; as the Chaldee expoundeth it, He shall sprinkle; the Greek, He shall be purified. The original word signifieth to purify from sin; which showeth that this outward uncleanness figured the pollution of the soul by sin; and the purification here commanded, signified repentance from dead works, and faith towards God, which purifieth the heart, Heb. 6. 1. Act. 15. 9 with it] with the water fore-spoken of, v. 9 and the ashes, as Targum lonathan here expresseth: the manner whereof followeth. he shall be clean] that is, as the Greek translateth, and he shall be clean, and in the seventh] Chazkuni here observeth, Lest any should think, if he forget and be not sprinkled in the third day, he may be sprinkled twice on the seventh day, and it will serve the turn as if he were sprinkled on the third day, and on the seventh; therefore the Scripture saith, If he purify not himself in the third day, and in the seventh, etc. for it is necessary that there be three days between sprinkling and sprinkling.  
Vers. 13. the soul] that is, the corpse, as before is showed. that is dead] in Greeke, if he be dead. From these words the Hebrews gather, that the diad defileth not, till his soul be departed. Maim. in Tumath m, c. 1. s. 15. For death is the departing of the soul from the body, Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle] if he come in that estate into the court of the Tabernacle: yea though he have washed himself, yet if he have not been sprinkled the third day and the seventh day, he defileth it, as I●●chi here noteth, and Moses after showeth. that soul shall be cut off] in Chaldee, that man shall be destroyed. This is mean● if he come in presumptuously; but if he do it ignorantly, he is to bring a sacrifice, Lev. 5. 3.— 6. So the Hebrews explain this Law. Maim▪ in Biath hamikdash, ch. 3. sect. 12. See the notes on Num. 6. the water of separation] in Greek and Chaldee, the water of sprinkling. This signified, that when any have sinned he cannot be cleansed from it before God, by any of his own works, nor satisfy by his own sufferings, but only by having his conscience sprinkled with the blood of Christ by his spirit; for that is it which cleanseth us from all sin. 1 joh 1. 7. Heb. 9 13. 14.  
Vers. 14. in a tent] and so by proportion, in a house, as the Greek here translateth it; for a tent is named, because the people than dwelled in tents in the wilderness. But for uncleanness the Hebrews say, that only a tent was unclean, and to be sprinkled, as is after noted on vers. 18. and all that is in the ●ent] the pollution by the dead is in this respect above all other pollutions, as the Hebrews say, The uncleanness of the t●nt is not like other uncleannesses, but by the dead only. And whether there come into the tent (of the dead) man or vessel, or the dead be brought into the tent where men or vessels are, or that the dead be with men or vessels under the same tent, they are unclean. Whether he come wholly into the tent of the dead, or come but some part of him, he is unclean by the t●nt. Though he do but put in his hand, or the tops of his fingers, etc. he is all unclean, etc. Whether the dead person be an Israelite or an heathen, he defileth by being touched or carried, but an heathen defileth not by tent. This is by tradition, for l●e he saith of the war of Midian, whosoever hath touched any slain, Num. 31. 19 and he mentioneth not there the tent. Likewise an heathen is not made unclean by the dead, but an heathen that toucheth the dead, or beareth him, or cometh into the tent where (the dead) is, lo he is as if he had not touched him. And why? because he is as a beast that toucheth the dead, etc. And this is not for the dead only, but for all other uncleannesses every one, heathens and beasts are not made unclean by them. Ma●m. in Tumath m, c. 1. s. 10, 11, 12, 13. unclean seven days] This is the ordinary time for the uncleanness of men or of vessels that are defiled by the dead; but those which touch such a defiled man, are unclean but until evening, vers. 22.  
Vers. 15. every open vessel] The Chaldee translateth it, every open earthen vessel, (or vessel of potter's clay:) and so the Hebrew Doctors expound this Law, as jarchi saith, The Scripture speaketh of an earthen vessel which receiveth no uncleanness in the outside of it, but in the inside▪ etc. So Maimony in Tumath m, c. 21▪ Of vessels & their uncleanness, see the annotations on Lev. 11. 32, 33. no covering bound upon it] in Creek, not bound with a bond upon it: by covering, some understand a cloth upon it. The vessel was so to be stopped, that the air of the tent might not go into it▪ then both it and all things in it were clean, otherwise they were unclean. From hence the Hebrews gather also by proportion, that if another tent were within the tent of the dead, the things in it were clean, because they were hid or covered; and likewise if the unclean thing were swallowed up by a living creature. But nothing put up in vessels was free from uncleanness, except the vessel had a covering bound upon it. Neither was any thing clean by being buried in the ground under the tent or house: but if an house were unclean, and vessels were hidden in the floor thereof, though an hundred cubits underneath, they were unclean. Maim. in Tumath m, ch. 20.  
Vers. 16. in the face of the field] that is, in the open field where no tent is, there pollution is by touching only. slain with the sword] or with any other instrument; the sword is named for an instance. Therefore in Num. 31. 19 the law saith more generally, whosoever hath killed any person, and whosoever hath touched any slain, etc. Targum jonathan here addeth, one that is slain with the sword, or the sword wherewith he was slain. So in the Hebrew Canons it is said, the sword is as the dead person, to wit, for defiling him that touched it. Maim. in Tumath m, c. 5. s. 3. The word sometime is used for wounded, though not dead, as in Ps. 69. 27. and 109. 22. Hereupon the Hebrews say, A limb cut off from a living man, it is as an whole dead man, and maketh unclean by touching, by bearing, and by tent, though it be but a small limb of a child of a day old. For there is no stinted measure of limbs, as it is written, whosoever toucheth in the face of the field, one that is slain with the sword, and it is a known thing that it is all one whether he be slain with the sword, or with a stone, or with other things. This teacheth that he is unclean, which toucheth a limb that the sword hath cut off; provided that it be a whole limb as it is created of flesh, sinews and ●●nes. Maim. in Tumath m, c. 2. s. 3● or a dead body] though not slain by violence, but dying alone. aboue of a man] By reason of this uncleanness by dead men's bones, the Prophet saith, When any seethe a man's bone, he shall set up a sign by it, till the buriers have buried it, etc. Eze. 39 15. The Hebrews writ that the blood also of a dead man defileth as doth the dead man: but the blood of a living man (they say) is clean, so long as he is alive. Maim. in Tumath m, c. 2. a grave] or a sepulchre, to wit, wherein any dead have been buried. A grave, all the while that uncleanness is within it, defileth by touching and by tent, as doth the dead person, by the sentence of the law, Num. 19 16. And whether one touch the top of a grave, or touch the sides of it (he is unclean.) A field wherein a grave is ploughed up and the bones of the dead are consumed into dust, that dust defileth by touching and by bearing. Maim. in Tumath m, c. 2. s. 15, 16. Thus the pollution by mankind being dead, is above all other legal pollutions whatsoever: which lively sheweth the fruit and effect of sin, which caused death, Rom. 6. 23. and the horror of death, holding men in subjection, until by the voice of Christ they be raised & brought out of their graves, joh. 5. 28, 29. The Hebrews say, The cause of the uncleanness of the dead, is by means of the Angel of death [the devil] that brought poison into man. R. Menachem on Num. 19 Hereby also was figured the estate of such as are dead in sin, even dead whiles they are alive, Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave, Psal. 5. 10. so that their corrupt words and sinful works do infect others, 2 Tim. 2. 17, 18. 1 Cor. 5. 6.  
Vers. 17. And they shall take] that is, some shall take, some clean man, as v. 18. for the unclean] to cleanse him. of the dust] that is, of the ashes, as the Greek explaineth it. of the burnt ●e●●er of purification for sin] Hebr. of the burning of ●●nne, that is, of the Sin-offering (the heifer) that is burned, v. 9 he shall put] that is, some clean man shall put. living water] that is, as the Chaldee expoundeth it, spring (or welling) water, which for the continual motion is called living water, as is noted on Lev. 14. 5. and Gen. 26. 19 in a vessel Touching the manner of performing this rite, the Hebrews have many observations. The water on which the heifers ashes are put, is not filled but in a vessel, and out of fountains that spring, or of rivers derived from them: and the putting of the ashes upon the water that is filled is called sanctifying. And the water on which the ashes are put, is called the water of purification from sin, & sanctified water, & the Scripture calleth it water of separation, (Num. 19 9) It is lawful for any to fill the water, save for the deaf, and the fool, and the child; and lawful for any to sanctify, save for the deaf, the fool, and the child: and they sanctify not but in a vessel, neither do they sprinkle, but out of a vessel; and the filling and sanctifying may be done by night, but they do not sprinkle, nor wa 〈…〉, but by day; and all the day long they may sprinkle or wa●●. In any vessel they may fill, and sprinkle, and sanctify▪ though vessels of stone, of earth, etc. He that turneth a spring into his winepress, or into a cistern, and then filleth a vessel out of that press or cistern, it is unlawful: for it is necessary to take the water out of the Spring into a vessel at the first. The main sea, as the gathering together of water, is not as a Spring, therefore they fill not out of it to sanctify, etc. When they sanctify the water with the ashes, he putteth the water which is filled by the name of sin-water, into a vessel, and putteth the ashes upon the face of the water, and mixeth all together; and if he put in the ashes first, and afterward the water, it is unlawful. And whereas it is said in the law, And he shall put thereto 〈◊〉 water, (Num. 19 17.) it is meant to mix the 〈…〉 es with the water. He that sanctifieth, must do it purposely, and put the ashes with his hand on the water; as it is said, And they shall take for the unclean person; so that he must have an intent to sanctify, and to 〈◊〉, and to sprinkle, etc. He that delivereth sanctified water, or water filled for sanctification, to an unclean person to keep it, it is become unlawful. He that is 〈◊〉 red is unlawful to sanctify or to sprinkle, but not unlawful to fill the water, etc. he may receive wages for filling, or for carrying the water; but he must sanctify for nothing, and he that sprinkleth must sprinkle for nothing. Maim. in Pharah adummah, ch. 6. sect. 1. etc. and ch. 9 sect. 1. etc. and ch. 7. sect. 2.  
Vers. 18. a clean man] either he that took the ashes and put them to the water, or any other: see the notes on v. 9 He that filleth the water for sanctification, it is not necessary that it be he himself that sanctifieth, and that sprinkleth; but one may sanctify, and another may sprinkle. Maim. in Pharah, ch. 10. hyssop] that herb which was used in cleansing of the Leper, whereof see Lev. 14. 4. A clean man take 〈…〉 three stalks of hyssop, and bindeth them in a bunch, etc. and dippeth the tops of the branches in the water 〈◊〉 separation which is in a vessel, and purposely 〈◊〉 let on the man, or on the vessels, etc. Maim. in Pharah, ch. 11. sect. 1. dip it in the water] He that sprinkleth, needeth not to dip for every sprinkling, but dippeth the hyssop, and sprinkleth one time after another, till the water be ended. And he may sprinkle with one sprinkling on many men, or on many vessels at once, though they be an hundred: whatsoever the water toucheth, it is clean every whit, if so be he that sprinkleth do intent to sprinkle upon it. Maim. in Pharah, ch. 10. sect. 8. upon the tent] in Greeke, upon the house. The tent was unclean by the dead, though it touched it not, as this Law showeth. The Tent itself whereinto the uncleanness came, though the uncleanness touched it not, yet is it unclean with seven days uncleanness by the Law, and is as clothes that touch the dead corpses; for it is said, And he shall sprinkle upon the Tent. Maim. in Tumath m, ch. 5. sect. 12. all the vessels] nothing but this water could purify the vessels; though they were melted in the fire, yet they were in part unclean, as it is said, Every thing that may abide the fire, ye shall make it go thorough the fire, and it shall be clean: nevertheless it shall be purified with the water of separation, Num. 31. 23. the souls] the living persons, or men, as Targum jonathan explaineth it. And this is spoken largely without limitation, though they had other uncleanness upon them, than by the dead. And so the Hebrews explain it largely, saying; All that are unclean do receive the sprinkling; as men or women that have running issues, women separated for their disease, and women in childbed, which are defiled by the dead, they sprinkle upon them in the third day, and in the seventh, and lo they are cleansed from the uncleanness by the dead, although they are unclean still with other uncleanness. For it is said, (in Num. 19 19) And a clean person shall sprinkle upon the unclean, etc. whereby thou mayst learn, that the sprinkling is available for him, though he be unclean. And so an uncircumcised person receiveth the sprinkling; as an uncircumcised person that is unclean by the dead, and one sprinkle upon him in the third day and in the seventh, lo he is clean from the uncleanness by the dead; and when he is circumcised, he washeth (or baptiseth) and eateth of the holy things at evening. Maim. in Pharah, ch. 1. sect. 3. And for the effect of this sprinkling, they say, A man defiled by the dead, and one hath sprinkled on him, when any of the water of separation hath touched any place of the skin of his flesh who was unclean, the sprinkling is available for him, though it fall but upon the top of his finger, or of his lip, etc. And so for an unclean vessel sprinkled, when any whit of the water toucheth the body of the vessel, the sprinkling is availeble for it. Maim. ibid. c. 12. s. 1. a bone] that is, a man's bone, as the Greek translateth, and as was expressed in v. 16.  
Vers. 19 in the third day] to wit, after his uncleanness being certainly known. Who so is unclean by the dead, and tarrieth many days without sprinkling, when he cometh to be sprinkled, he counteth before him three days, and they sprinkle on him in the third day, and in the seventh, etc. Maim. in Pharah, c. 11. s. 2. and in the seventh] which is the day of the accomplishment of his purification: the third day was mystical, having reference to the resurrection of Christ, which was on the third day after his death, 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mystical, as being the number of perfection of the Sabbath, and of accomplishing a work, as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing, and ceasing from our sinful and dead works, after that we are sprinkled with the blood of jesus, and water of his Spirit, Heb. 4. 9, 10. and 9 13, 14. wash his clothes] which was a common rite, for all that were defiled with other uncleannesses; whereof see Lev. 11. 25. and 14. 8, 9 and 15. 5. bathe his flesh] in Greeke, wash his body: the word flesh is expressed before in v. 7. & it is meant of his whole body, or all his flesh, as Lev. 15. 16. clean at evening] after the Sun is set, at what time a new day beginneth; and so in mystery, a new life to begin. This cleansing of the defiled by the dead, figured Christ's work of grace upon dead and sinful men; of him it is prophesied, He shall sprinkle many nations, Esai. 52. 15. and of him doth the Apostle open this figure, saying, If the blend of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, purge your conscience from dead works to serve the living God? Heb. 9 13, 14. The sprinkling of the ashes of the heifer, figured the applying unto us of Christ's death, whereunto he was delivered for our offences, and was raised again for our justification, Rom. 4. 25. The living water wherewith the ashes were mixed, figured the Spirit of God, which they that believe in Christ do receive, joh. 7. 38, 39 of which he gave this promise, Then will I sprinkle clean water upon you, and ye shall be clean, Eze. 36. 25. These being applied unto our consciences by faith (as with hyssop) which purifieth the heart, Act. 15. 9 & by the preaching thereof, Gal. 3. 2. do baptise us into Christ's death, that like as he was raised up from the dead, unto the glory of the Father; even so we also should walk in newness of life, Rom. 6. 3, 4. And so we draw near unto God, with a true heart, in ful assurance of faith, having hearts sprinkled from an evil conscience, and bodies washed with pure water, & our robes washed, and made white in the blood of the Lamb, Heb. 10. 22. Rev. 7. 14. and cleansing ourselves from all filthiness of the flesh and spirit, we perfect holiness in the fear of God, 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors, though estranged from the true life and light of Christ, retained some knowledge; for they say, When the living water is mixed with the ashes, it purifieth the unclean, whereas before that, while the ashes were alone, they defiled all that were employed about them. And behold, the living water signified the water that is on high, which taketh away uncleanness from the ashes, etc. And lo when it is sprinkled on the unclean, the uncleanness fleeth from him, etc. and a clean spirit resteth upon him, and purifieth him. R. Menachem on Num. 19  
Vers. 20. unclean] by any of the things aforesaid, about the dead. not purify himself] or, not be purified, to wit, by having the water sprinkled upon him, as the Chaldee explaineth it; and the latter part of this verse manifesteth. that soul] in Chaldee, that man cut off] in Greeke and Chaldee, destroyed. defiled the Sanctuary] by coming into it before he hath been purified. For such were shut out of the host, Num. 5. 3. how much more out of the Sanctuary? Therefore Porters were see there at the gates, that none which was unclean in any thing should enter in, 2 Chr. 23. 19 An unoleane person that cometh into the Sanctuary presumptuously, his punishment is cutting off, Num. 19 20. if ignorantly, than he is to bring the sacrifice appointed, Lev. 7. Maim in Biath hamikdesh, 〈◊〉. 3. s. 12. See the annotations on Lev. 5. 2, 3.  
Vers. 21. wash his clothes] as being unclean, and so to continue until evening; likewise he that toucheth the water of separation shall wash his clothes, and be unclean until evening. This interpretation Chazkuni here giveth of it; that in the former branch, uncleanness is implied until evening; and in the latter branch, the washing of his clothes also is implied, though not expressed. This is one of the mysteries of this Law, that a clean man (as he is called in v. 18, 19) was made unclean, by sprinkling or touching the holy water, which sanctified those that were unclean; and so it had contrary effects to purify the unclean, and to poulute the clean; as the Sun melteth wax, and hardeneth clay. Hereby the Holy Ghost seemeth to signify the imperfection and insufficiency of these legal rites, which in their greatest virtue did but sanctify to the purifying of the flesh, as the Apostle saith, Heb. 9 13. and yet even then also, left the purifier himself in uncleanness, which he had not before. That by consideration of these effects, the people might be led unto Christ and his Spirit, who is able to purge the conscience from dead works, and to save them to the uttermost that come unto God by him, Heb. 9 14. & 7. 25. The Hebrews understand this of such as sprinkled or touched the water, when there was no need, as when no unclean person or vessel was to be sprinkled with it. Maimony in Pharah, ch. 15.  
Vers. 22. whatsoever] or whomsoever; Hebr. all, implying men, vessels, etc. the unclean] to wit, by the dead, of whom was spoken before. shall be unclean] to wit, until evening, as the end of the verse showeth: and this is an inferior degree of uncleanness; for the man or vessel polluted by the dead, was unclean seven days, vers. 11. 14. but that which such an unclean man or vessel touched, was unclean till the end of that day. So in the Hebrew Canons, A man which is defiled by the dead, and the vessels which that man toucheth, are unclean seven days, as it is said, And ye shall wash your clothes in the seventh day, and ye shall be clean, (Num. 31. 24.) But a man that shall touch a man which is defiled by the dead, whether he touch him after that he is separated from the things that defiled him, or touch him whiles he toucheth the dead, lo this second man is unclean till the evening, as it is said, (in Num. 19 22.) And the soul that toucheth, shall be unclean until the evening. Mai. in Tumath m, ch. 5. s. 2. the soul] in Chaldee, the man. that toucheth] to wit, him that is defiled, as before is noted; or it, the thing which is defiled by the te●d of an unclean man. Thus pollution passed from one thing to another, and from that other to third; whereby God figured the contagioness no spreading abroad, and infecting where it goeth; leaving uncleanness till the end of that day, and beginning of a new: then washing ourselves by repentance and faith in the blood of Christ, we are clean. For we are buried with him by baptism into death, that like as Christ was raised up from the dead, unto the glory of the father, even so we also 〈◊〉 walk in newness of life, Rom. 6. 4.    

CHAP. XX.  
1 The children of Israel come to Zin, where Marie dieth. 2 They murmur for want of water. 7 The Lord biddeth Moses speak to the Rock. and it should give forth water. 11 Moses smi●elt the Rock, and water cometh out. 12 The Lora● angry with Moses and Aaron for their unbelief 14 Moses at Kadesh desireth passage thorough Edom which is denied him. 22 At mount Hor, Aaron resigneth his place to Eleazar his son, and dieth.  
ANd the sons of Israel, even the whole congregation, came into the wilderness of Zin, in the first month; and the people abode in Kadesh, and Marie died there, and was buried there. And there was no water for the congregation; and they gathered themselves together against Moses and against Aaron. And the people contended with Moses; and they said, saying; And oh that we had given up the ghost, when our brethren gave up the ghost, before jehovah. And why have ye brought the Church of jehovah into this wilderness to die there, we and our cattles? And why have ye made us to come up out of Egypt to bring us in, unto this evil place? it is no place of seed, or of figs, or vines, or of pomegranates, neither is there any water to drink. And Moses and Aaron went from the presence of the church unto the door of the Tent of the Congregation, and they fell upon their faces, and the glory of jehovah appeared unto them.  
And jehovah spoke unto Moses, saying; Take the rod, and gather together the Congregation, thou and Aaron thy brother, and speak ye unto the Rock before their eyes, and it shall give forth his water: and thou shalt bring forth to them water out of the Rock; and thou shalt give the congregation and their cattles drink. And Moses took the rod from before jehovah, as he commanded him. And Moses and Aaron gathered together the Church before the Rock, and he said unto them, Hear now ye rebels, shall we bring forth water for you out of this rock? And Moses lifted up his hand, and he smote the Rock with his rod twice; and much water came out, and the Congregation drank, and their cattles.  
And jehovah said unto Moses and unto Aaron, Because ye believed not in me, to sanctify me, in the eyes of the sons of Israel, therefore ye shall not bring this Church into the land which I have given them. This is the water of Meribah, because the sons of Israel contended with jehovah: and he was sanctified in them.  
And Moses sent messengers from Kadesh, unto the king of Edom: Thus saith thy brother Israel; Thou knowest all the travel that hath found us. And our fathers went down into Egypt, and we have dwelled in Egypt many days, and the Egyptians did evil to us, and to our fathers. And we cried out unto jehovah, and he heard our voice, and sent an Angel, and hath brought us forth out of Egypt; and behold, we are in Kadesh, a city in the utterrmost of thy border. Let us pass, I pray thee, thorough thy country; we will not pass thorough the fields, or thorough the vine-yards, neither will we drink of the water of the well: we will go by the king's way, we will not turn aside, to the right hand or to the left, until we have passed thy border. And Edom said unto him; Thou shalt not pass thorough me, lest I come out against thee with the sword. And the sons of Israel said unto him; We will go up by the highway; and if we drinken of thy water, I and my cattles, than I will give the price of it; only without doing any thing else, I will pass thorough on my feet. And he said, Thou shalt not pass thorough: And Edom came out against him with much people, and with a strong hand. And Edom refused to give Israel, to pass thorough his border; and Israel turned aside from him.  
And they journeyed from Kadesh, & the sons of Israel, even the whole congregation, came unto mount Hor. And jehovah said unto Moses and unto Aaron, in mount Hor, by the border of the land of Edom, saying; Aaron shall be gathered unto his peoples, for he shall not enter into the land which I have given unto the sons of Israel, because ye rebelled against my mouth at the water of Meribah.  
Take Aaron and Eleazar his son, and bring them up unto mount Hor. And strip Aaron of his garments, and put them upon Eleazar his son, and Aaron shall be gathered and shall die there. And Moses did as jehovah commanded, and they went up into mount Hor, in the eyes of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mountain: and Moses and Eleazar came down from the mountain. And all the congregation saw, that Aaron had given up the ghost: and they wept for Aaron thirty days, even all the house of Israel.  

Annotations.  
THe whole Congregation] to wit, of the next generation of the Israelites, when their fathers (according to the judgement threatened in Num. 14. 29. etc.) were for the most part now dead in the wilderness, as appeareth by Deut. 2. 14, 15. Zin] or Tsin: whereof see the notes on Num. 23. 21. Between Hazeroth, mentioned in Num. 12. 16. and this place in Zin, where now they camped, there were eighteen other stations or resting places, whither the Israelites had come, Num. 33. 18.— 36. the first month] to wit, of the fortieth year, after they were come out of Egypt, as appeareth by Num. 33. 38. compared with the 28. verse of this chapter, and Deut. 2. 1.— 7. So this was the last year of Israel's travel in the wilderness: and from the sending of the Spies, Num. 23. unto this time, was about 38 years, Deut. 〈◊〉. 22. 23. and 2. 14. In all which space, we see how few things are recorded concerning Israel; and the things that are mentioned, are partly their murmurings & rebellions, by which they provoked God, & for which they were punished: partly the means of grace, reconciliation and sanctification, taught them of the Lord, to be obtained by jesus Christ, figured by the sacrifices and ordinances which Moses shown them; that it might appear, that where sin abounded, grace did much more abound, Rom. 5. 20. abode in Kadesh] about four months they stayed here; then removing to mount Hor, there Aaron died, the first day of the fift month, Num. 33. 38. This Kadesh (which the Chaldee nameth Rekam,) was either another wilderness, or another place in the wilderness, than that from which the spies were sent, Num. 13. 26. called Kadesh barnea, Deu. 1. 19 Chazkuni here saith, This is not the Kadesh whereof it is said, and ye abode in Kadesh many days, (Deut. 1. 46.) for that Kadesh is El-Pharan (Gen. 14. 6.) and is called Kadeshbarnea, and from thence the spies were sent; but this Kadesh in Num. 20. is in the wilderness of Zin, in the border of the land of Edom. After the rebellion of the Spies, God sent the people back again thorough the wilderness towards the red Sea, Num. 14. 25. (where they might renew the memorial of their baptism, 1, Cor. 10. 2.) and from Ezion gaber (which is a port on the shore of them red sea. 1 Kin. 9 26.) they removed next to this Kadesh, Num. 33. 36. So jephthah saith, Israel walked thorough the wilderness unto the red sea, & came to Kadesh, judg. 11. 16 Marry] Hebr. Mirjam; in Greek, Mariam: she was sister to Moses and Aaron, and a Prophetess, by whom God guided the Israelites in their travels, as it is written, I sent before thee, Moses, Aaron, and Marry, Mic. 6. 4. Of her, see Exod. 15. 20. Num. 1. 2. In this fortieth year of Israel's travel, God took from them by death, Marry their Prophetess, in the first month; Aaron their Priest, in the fift month, Num. 33. 38. and Moses their King in the end of the year, Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased, jesus the son of Nun (a figure of jesus the jonne of God,) bringeth them into the promised land, jos. 1. 1. 2. etc. so after the abrogating of the Law, our Lord jesus Christ bringeth us into the kingdom of God, Mar. 1. 15. Rom. 7. 4, 5. 6. Dan. 9 24.  
Vers. 2. there was no water] In the first year, when they were come out of Egypt to Rephidim in the wilderness, they wanted water, Exod. 17. 1. and in this last, the fortieth year, they wanted water again: here God tried the children, as he had done the Fathers, and they also rebelled against him. And many things were alike in both places. That Rephidim was the tenth encamping place or station from Egypt: this in Kades was the tenth encamping place before they entered Canaan, as by their rehearsal of their journeys in Num. 33. is to be seen. There the people in their thirst, in stead of praying unto God, contended with Moses, and murmured for that he had brought them out of Egypt, Exod. 17. 2, 3. here they do the same, vers. 3 4. There Moses cried unto the Lord for the outrage of the people, Exod. 17. 4. here Moses and Aaron fall down before the Lord, v. 6. There God promised and gave them water out of the Rock, Exod. 17. 6. here he doth likewise, v. 8. There God willed Moses to take his rod: here also he commandeth him, Take the rod. There the Lord promised to stand before Moses, Exod. 17. 6. here his glory appeareth unto him and Aaron, v. 6. There Moses by commandment smiting the Rock with his rod, waters came out of it: here he smiting the Rock without commandment, waters came out. There the place was named Meribah or Contention, Exod. 17. 7. here the place is named Meribah, v. 13. That was the people's sixth rebellion, after they were come out of Egypt, as is noted on Num. 14. 22. this was their sixth rebellion after they were come from mount Sinai, (if we except the private murmuring of Mary and Aaron against Moses, Num. 12.) For the first was at Taberab, Num. 11. 1, 3. the next at Kibroth haitaavah, Num. 11. 24. then in the wilderness of Pharan, Num. 14. 1, 2. after that followed the rebellion of Korah and his company, Num. 16. and after it, of all the congregation, for the death of those rebels, Num. 16. 41. now the sixth is in Kadesh.  
Vers. 3. contended] chode with bitter and reproachful words, which the Greek translateth, reviled: see Exod. 17. 2. And oh] or, And would God. The word And, sheweth the passion of mind, out of which they spoke abruptly: see the notes on Gen. 27. 28. and Num. 11. 29. we had given up the ghost] in Chaldee, we had and in Greek, we had perished in the perdition of our brethren, before the Lord: whereby they seem specially to mean the pestilence (the last plague wherewith their brethren died, Num. 16. 49.) which pest, above other judgements, cometh most immediately from the hand of God, as David acknowledgeth, 2 Sam. 24. 14, 15. And this evil they wished, as being easier than to perish with hunger or thirst: as the Prophet also complaineth, They that be slain with the sword, are better than they that be slain with hunger: for these pine away, stricken thorough for the fruits of the field, Lam. 4. 9 Wherefore they here use the word giving up (or breathing out) the ghost; which seemeth to mean a more easy kind of death, than that which is by force of sword, or by hunger, or thirst, or other like violent means. So the Hebrews explain, giving up the ghost, to be a death without pain or long sickness.  
Vers. 4. to die there] understand, that we should die there with thirst; the Greek translateth, to bill us and our children, which words they spoke in Exod. 17. 3.  
Vers. 5. of seed] to sow seed in, or to plant figtrees, vines, etc. for the wilderness was a land of deserts & of pits, a land of drought, and of the shadow of death, a land that no man passed thorough, and where no man dwelled, jer. 2. 6. Otherwise, had there been commodiousness of place, the Israelites might have sown and reaped, planted and gathered fruits in those 38 years, which they abode therein, Deu. 2. 14.  
Vers. 6. from the presence] or, from the face, for fear of them, and because of their outrage: so in Rev. 12. 14. Psal. 3. 1. fell on their faces] in prayer unto God, whose glory dwelled in that Sanctuary: so in Exod. 17. 4. Moses cr●ed unto the LORD. See Num. 16. 4. 45. appeared▪ in the cloud, as Num. 12. 5. a sign that he heard their prayer, and would save them: see Num. 14. 10. and 16. 19 42.  
Vers. 8. Take the rod] in Greeke, Take thy rod: so God spoke before, in Exod. 17. 5. but here, some gather from verse 9 that it was the rod of Aaron which had budded, and was laid up before the Testimony, Num. 17. 10. Chazkuni saith, This was Aaron's rod, for lo it is here written (in verse 9) And Moses took the rod from before the LORD, and this was the rod of Aaron, as it is written (in Num. 17. 10.) Bring Aaron's rod against before the Testimony, to be kept for a sign against the sons of rebellion: and forasmuch as Aaron's rod was a sign against the sons of rebellion, hereupon Moses said (in verse 10.) Hear now ye rebels. Howbeit Moses rod (which is also called the rod of God, Exod. 4. 20. and 17. 9) might be kept also in the Sanctuary: and after in verse 11. it is said, Moses smote the rock with his rod. speak ye unto the▪ Rock] He saith not, smite the rock: yet in verse 11. Moses smote the rock; and in vers. 10. he spoke to the people; but it is not said that he spoke to the rock, as here he was commanded. Some others think, that God's intendment in bidding him. Take the rod, was to smite the Rock with it; and that he sinned not in smiting it, but in unbelief; for which he is blamed in vers. 12. it shall give forth his water] or, the waters of it: this promise of God, was that whereon the faith of Moses and Aaron should have rested. thou shalt bring forth] God was he that brought forth, and gave water to the people, as is often mentioned to his glory; He clavae the Rocks in the wilderness, and gave drink, as out of the great deeps, and brought forth streams out of the Rock, etc. Psal. 78. 15, 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9 15, 20. But that work is here ascribed to Moses ministerially, for that the waters should come out at his speaking. So in other works of grace, the Ministers of the Word are called Saviour's, Obad. vers. 21▪ for in the faithful performance of their office, they both save themselves, and those that hear them, 1 Tim. 4 16.  
Vers. 9 from before Jehovah] that is, out of the Tabernacle; for so the phrase importeth, as in Num. 17. 7. Exod. 16. 33, 34.  
Vers. 10. Hear now ye rebels] As here he speaketh to the people, who was bidden speak to the Rock, vers. 8. so the manner of his speech showeth great passion of mind, more than at other times: and the Scripture noteth, that now the people had bitterly provoked his spirit, so that he spoke unadvisedly (uttering his anger) with his lips, Psal. 106. 33. shall we bring forth water] a speech of doubting and unbelief, both in Moses and Aaron, as in vers. 12. God blameth them because they believed not in him. So before, when Moses said, Shall the flocks and the herds be slain for them, etc. he was blamed with this answer, Is the Lord's hand waxed short? Numb. 11. 22, 23. Moses was sore moved against this latter generation of Israelites, who had seen so many miracles, and their fathers perished for rebellion, and yet they were not bettered: he might fear, lest for their sinning like their fathers, the Lord would leave them, as he after speaketh in Numb. 32. 14, 15.  
Vers. 11. lifted up his hand] another sign of indignation, being joined with smiting. twice] the doubling of his stroke shown also the heat of his anger. Sol. jarchi (on this place) conjectureth, that 〈◊〉 smote it twice, because at first it brought forth b●● drops, (of water) because God had not bidden him smite it, but speak unto it. much water] or, many waters. He clavae the rocks in the wilderrasse, and gave drink, as out of the great deeps, Psal. 78. 15. The unbelief of man maketh not the faith of God without effect, Rom. 3. 3. Moses and Aaron believed not God, to sanctify him, vers. 12. yet he faithfully kept his promise, and sanctified himself, vers▪ 13. the Congregation drank] Thus the Lord know his people in the wilderness, in the land of droughts, Hos. 13. 5. And they thirsted not, when be led them thorough the deserts; he caused the waters to flow out of the rocks for them: he clavae the rocks 〈…〉 so, and the waters gushed out, Esai. 48. 21. The 〈◊〉▪ out of the Rock, besides the refreshing which it gave unto their bodies, was also a spiritual 〈◊〉 from that spiritual Rock Christ, 1 Cor. 10. 4. who being smitten for our transgressions, Esai. 53. with the rod of the Law, which worketh wrath, Rom. 4. 15. from him proceedeth the living water, wherewith the Israel of God may quench their thirst for ever, John 4. 10, 14. For who so believeth in him, out of his belly shall flow rivers of living water, even the waters of the holy Ghost, joh. 7. 38, 39 To these waters, every one that thirsteth is called to come freely, Esai. 55. 1. Rev. 22. 17. their cattles] that water, which was both a natural and spiritual refreshing to the people, is given also to the beasts for their natural thirst, because the signs and seals of God's grace are such in respect of the use of them, to those unto whom they are sanctified of God for that purpose. So the waters of jordan were sanctified for Baptism, unto repentant and believing sinners, Matth. 3. 6. which out of that use were common waters. And now, not only the Israelites cattles, but the wild beasts also of the wilderness, had benefit by this mercy of God to his people: whereunto the Lord hath reference, when he saith by his Prophet, The beast of the field shall honour me, the dragons and the owls, because I give waters in the wilderness, rivers in the desert, to give drink to my people, my chosen, Esai. 43. 20.  
Vers. 12. ye believed not in me] the Chaldee expoundeth it, ye believed not in my word. Thus unbelief was here the chief sin, and cause of other sins, as before in the people, Numb. 14. so here in Moses and Aaron, who were 〈◊〉 partners in the transgression. And this their sin is called a rebellion against the mouth of the Lord, Numb. 27. 14. and a transgression, Deut. 32. 51. which word, as R. Menachem here noteth, implieth salfhood, as in Lev. 6. 2. it is joined with false denial: and the Apostle saith, He that believeth not God, hath made him a liar, 1 joh. 5. 10. to sanctify me] inwardly in the heart by faith, outwardly by obedience, to do that which I commanded; and by both to ascribe unto me the glory of my truth and power. So when it is said, Sanctify the Lord of hosts, Esai. 8. 13. the Apostle expoundeth it, Sanctify the Lord God in your hearts, 1 Pet. 3. 15. in the eyes] the Greek translateth it, before the sons of Israel. This seemeth to be the reason of God's severity at this time against Moses and Aaron, more than before, when Moses bewrayed also his unbelief, in Num. 11. 21, 22, 23. because he now publicly dishonoured God before all the people, (which did aggravate the sin,) whereas the former time he did it not in their eyes, but in private before the Lord. therefore] Chazkuni observeth, that this word implieth an oath. Neither indeed could Moses repentance or prayer get this sentence to be reversed: for when the Lord hath sworn, he will not repent, Psal. 110. 4. 〈◊〉 ye shall not bring] This chastisement was grievous unto Moses, so that he besought the Lord that he might go over, and see the good land; but the Lord was wroth with him for the people's▪ sakes, and would not hear him, Deut. 3. 23,— 26. And as God here spoke, so it came to pass; for Aaron died in mount Hor, Numb. 20. 24, 28. and Moses on mount Nebo, after he had seen the land with his eyes, but might not go over thither, Deut. 34. The Psalmist saith, Thou wast unto them a God that forgiveth, and taking vengeance on their practices, Psal. 99 8. Moses the Minister of the Law, though he guided Israel thorough the wilderness, to the borders of the promised land, yet could not bring the people thereinto; but jesus (or josua) his successor, gave them the possession of it; to signify, that the Law (which worketh wrath, Rom. 4. 15.) and the works thereof (by which no flesh shall be justified, Gal. 2. 16.) cannot bring us into the kingdom of God, but jesus Christ (who hath loved us, and given himself for us,) giveth us by faith the inheritance of the heavenly kingdom, Rom. 4. 24, 25. and 5. 1, 2, etc. Gal. 2. 16. and 3. 13, 14, etc.  
Vers. 13. of Meribah] that is, of Contention, or Strife; which the Greek translateth, of Contradiction; so called for a memorial of their sin, and for a warning to ages following, not to do the like; whereupon it is said by David, Harden not your heart, as in Meribah, Psalm. 95. 8. The same name was given to the former place in Rephidim, Exod. 17. 7. To distinguish between them, the Scripture calleth this, Meribah of Kadesh, in the wilderness of Zin, Deut. 32. 51. contended with jehovah] in that they contended with Moses, vers. 3. it is accounted as contention against the Lord himself, as he told them before, in Exod. 16. 8. The Greek translateth, reviled before the Lord. he was sanctified▪ or, he sanctified himself in them. Though Moses and Aaron sanctified him not by faith and obedience, yet was he sanctified among the people, by the work of his grace, in giving waters for their thirst. Or, he was sanctified in them, that is, in Moses and Aaron, as Targum jonathan explaineth it: for by punishing their rebellion, he sanctified himself in them; as it is written, That the heathen may know me, when I shall be sanctified in thee. O Gog, before their eyes; where it is understood of punishment; as it followeth, And I will plead against him with postilence, and with blood, etc. thus will I magnify myself, and sanctify myself, and I will be known in the eyes of many nations, Ezek. 38. 16, 22, 23. See also the Annotations on Levit. 10. 3. And thus ●ol. jarchi expoundeth it, in them, for Moses and Aaron died because of them; for when the holy blessed God doth judgement, etc. he sanctifieth himself before his creatures; and so it is said, Fearful art thou, o God, out of thy Sanctuaries, Psalm. 68 36.  
Vers. 14. Edom] the Edomites, the posterity of Esais, who was surnamed Edom, Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom, and all things about it following, were done by the direction and word of God, as appeareth by Deut: 2. 1, 2, 4, etc. 〈◊〉 thy brother Israel] so the whole nation is called, because jakob, whose name was called Israel, Gen. ●2. 28. was natural brother to Esau: and this title of brotherhood continued long after, as in O 〈◊〉 vers. 10, 〈◊〉. Also the Law saith, Thou shalt not abhor an Edomite, for he is thy brother. Deut. 23. 7● 〈…〉 travel that hath found us] the wearisome molestation that hath befallen us. See the like phrase in Exod. 18. 8. Nehem. 9 32.  
Vers. 15. into Egypt] The history hereof is in Gen. 46. dwelled] Hebr. sitten, that is, continued; in Greek, sojourned. Many days] see Exod. 12. 40. Did evil] afflicted with rigorous bondage, and other cruelty: See Exod. 1, etc.  
Vers. 16. We cried out] as is recorded in Exod. 2. 23. an Angel] This was Christ: See Exod. 3. 2. and 14. 19 and 23. 20. with the Annotations. Some of the Hebrews understand it of Moses, because the Prophets are called Angels or Messengers, as in judg. 2. 1. 2 Chron. 36. 15, 16. Hag. 1. 13. in Kadesh a city] or, by Kadesh, to wit, in the wilderness lying near, and having the name of Kadesh the city, Numb. 33. 36. The Chaldee here and usually nameth it Rekam.  
Vers. 17. thorough thy country] because it was the nearest way: therefore when Edom refused to let them go thorough, they turned and passed by the way of the wilderness of Moab, Deut. 2. 8. judg. 11. 17, 18. the vineyards] to rob, or make spoil of any man's goods. water of the well] that is, of the wells, or, of any well: the Greek translateth, of thy well: Meaning either that they would not drink without paying for it, as in vers. 19 or, that they would drink of the rivers which were common, not of wells which were private, and digged of men for their own use. the king's way] that is, the highway, which is common for all to pass by, vers. 19 So again in Numb. 21. 22.  
Vers. 18. Not pass thorough me] that is, thorough my country, vers. 17. as the Chaldee explaineth it, thorough my border. See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come] it is a threatening which the Greek explaineth, otherwise I will come: See the Annotations on Gen. 3. 3. with the sword] the Chaldee expoundeth it, with them that kill with the sword; the Greek, in war. It had been the duty of Edom, to have met their brother Israel with bread and with water in the way, as God speaketh of the Moabites, Deut. 23. 4. but by this unkindness the Lord would have his people to see, how all worldly friends and kindred after the flesh will fail them, yea and oppose them, that their hope and strength may be in him alone, Mat. 10. 21, 22.  
Vers. 19 the high way] or causey; that which before was called the King's way, vers. 17. the Greek here translateth it, the mountain. the price] Hebr. the sale; which both Greek and Chaldee translate, the price. This was so commanded of God, Ye shall buy meat of them for money, that 〈◊〉 may eat: and ye shall also buy water of them for money, that ye may drink. For jehovah thy God hath blessed thee in all the work of thine hand, Deut. 2. 6, 7. without doing anything else Hebr. without a word, that is, without any thing; which the Chaldee explaineth, any evil thing (or ward.)  
Vers. 20. with much people] Hebr. with an heavy people; which the Chaldee expoundeth, a great army. The Scripture confirmeth this; as that which in 1 King. 3. 9 is written an heavy (or 〈◊〉, people, is in 2 Chro. 1. 10. expounded a great 〈◊〉. This coming out was to resist Israel by force an● strong hand, for Edom was afraid of them, Deut. 2. 4. and trusted not their words.  
Vers. 21. to give] that is, to suffer, or to give Israel leave to pass, as the Chaldee expoundeth it. Nor withstanding, as they went along their coast, the Edomites suffered them to buy victuals of them, as appeareth by Deut. 2. 28, 29. 〈◊〉 aside] and went along thorough the wilderness, and compassed the land of Edom, judg. 11. 18. For the Lord had charged them that they should not meddle with the sons of Esau, or their possession, Deut. 2. 4, 5. So Targum jonathan here paraphraseth, they were commanded by the word of (the God of) heaven, that they should not wage war with them, because the time was not yet come, when he would execute 〈◊〉 on Edom by their hands. Thus Israel suffered patiently the unkindness of Edom, and obeyed the Lord herein, though the way which they after went thorough the wilderness, was very grievous unto them, and their souls were much discouraged because of the same, Numb. 21. 4, 5.  
Vers. 22. mount Hor] a mount in the edge of the land of E●ora, and the next resting place which they came unto from Kadesh, Num. 33. 37. The name itself signifieth a mount, for Har in Hebrew is a mountain; and Sol. jarchi here explaineth it, a ●ountaine upon a mountain: 〈◊〉 argum jonathan nameth it mount Omanos.  
Vers. 24. gathered unto his people] that is, die, and be buried, and his soul be among the spirits of just men made perfect, as Hebr. 12. 23. Gathering signifieth here taking away by death, as in vers. 26. and in Esai. 57 1. merciful men are gathered, that is, taken away: and that which is gathered, is the spirit of man, as in Psal. 104. 20. thou gatherest their spirit, they give up the ghost, and return unto their dust. The people's mean the Father's deceased, as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers. So his peoples here, are Aaron's godly forefathers: as David desireth the contrary, Gather not my soul with sinners, Psal. 26. 9 See the Annotations on Gen. 25. 8. rebelled against my mouth] that is against my word, as the Chaldee expoundeth it: the Greek saith, ye provoked me. See before on vers. 12.  
Vers. 26. strip Aaron] or, disarray Aaron of his garments, meaning of his Priestly robes, the garments of holiness, which Moses had made him for 〈◊〉, and for beautiful glory, Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him, Levit. 8. 7, 8, 9 So Targum Io 〈…〉 expoundeth it, strip Aaron of the honourable garments of the Priesthood. The taking off of these garments, and putting them upon Eleazar, signified the taking away of his office and dignity, and giving the same to another: as by a like similitude God said unto Shebna the treasurer, I will drive thee 〈◊〉 thy station, and from thy state shall he pull thee down. And it shall be in that day, that I will call my servant Eliakim, the son of Hilkiaeh, and I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government ●●to his hand, and he shall be a father to the inhabitants of 〈◊〉, etc. Esay 22. 15, 19, 20, 21. As by Aaron's offering for his own sins first, and then for the sins of the people, Levit. 16. 6. 11. 15. the holy Ghost shown the inability of the legal Priesthood (in comparison with Christ's) to reconcile men unto God, Hebr. 7. 26, 27, 28. so by this disaraying and death of Aaron, he signified the disannulling of that Priesthood, for the weakness and unprofitableness thereof, Hobr. 7. 11,— 18. When therefore the same hands of Moses, which had put on the garments, did pull them off, & now at this time for the sin which the high Priest had committed, vers. 12. Deut. 32. 50, 51. they and all the people were taught to expect a better Priesthood of the Son of God, who is perfected for evermore, Hebr. 7. 28. Eleazar his son] This was a comfort to all, especially to Aaron the father, that the Priestly function ended not with the death of the Priest, but was derived to his posterity, and so continued thorough all ages, till Christ came, who is a Priest for ever; after the order of Melchisedek, the true Eliazar, that is, the Help of God; who is made, not after the law of a carnal commandment, but after the power of an endless life, Heb. 7. 11. 16. Wherefore to signify the continuance of his grace and love to the Church, God promised that the Priests the Levites should not want a man before him, to offer Burnt-offerings, and to kindle Meat-offerings, and to do sacrifice continually, jer. 33. 18. So Aaron did behold in the clothing of his son, a type of his own, and of all Israel's salvation, that his death might not be bitter unto him, but he might departed in peace, because his eyes did see (though as a fare off) the salvation of God, as Luke 2. 29, 30. shall be gathered] unto his peoples, vers. 24. and shall die] He that before in the work of his Priesthood, made atonement for the people, and stood between the dead and the living, and the plague was stayed, Numb. 16. 47, 48. now dieth himself, for his own sin: an evident demonstration of the insufficiency of the levitical Priesthood. Whereupon the Apostle teacheth, that they were many Priests, because they were not suffered to continue by reason of death. But Christ, because he continueth ever, hath a priesthood which passeth not from one to another: wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them, Hebr. 7. 23, 24, 25.  
Vers. 28. Moses stripped Aaron] The actions of Moses signified the effects of his ministry and Law, 2 Cor. 3. 13. Whereas therefore he unvested Auron, by reason of sin and death which was to ensue, it shown that no Priest who was a sinner, and under the power of death, could satisfy the justice of the Law, and avoid the wrath of God: so the Legal Priesthood now might say, He hath stripped me of my glory, and taken the crown from my head, job. 19 9 Again, in putting the priestly garments upon Eleazar, (who was before this, the Prince of the Princes of the Levites, Numb. 3. 32.) he signified, that the Law had a shadow of good things to come, Heb. 10. 1, and therefore the blessings figured thereby, should not be frustrate, but continued under hope by succession, till he should come unto whom the right of the high Priesthood belonged, even the Branch that should build the Temple of the Lord, and should bear the glory, and sit and rule upon his throne, and should be a Priest upon his throne, and the counsel of peace be between them both, Zac. 6. 12, 13. ●er. 33. 18. Thus the Law was a Schoolmaster unto Christ, Gal. 3. 24. It may also be observed, how among the Gentiles, their prophets and prophetesses, who did wear some ornaments and ensigns of their dignity, used solemnly to put them off before their death, as resigning them up unto God, and judging it an unmeet thing to die in them, as appeareth by the example of Cassandra, in the Greek Poet Aeschylus, and of Amphi 〈…〉 s the Prophet, in Statius Papinius, Thebay. 7. top of the mountain] Things that were very memorable and significative, are often noted in Scripture to be done in mountains, as being conspicuous, remarkable, and implying high and heavenly mysteries. So the Ark of No rested on mount Ararat, Gen. 8. 4. Abraham sacrificed his son on mount Morijah, Gen. 22. 2. etc. as the Son of God was sacrificed on Calvary, Luke 23. 33. The Law of Moses was given upon mount Sinai, Exod. 19 the Law of Christ came from mount Zion, Mic. 4. 1, 2. and on a mountain he preached the Gospel, and expounded the Law, Matth. 5. 1, etc. Ezekiel in a vision was showed the city called The Lord is there, upon a very high mountain, Ezek. 42. etc. and 48. 35. john was also showed the same city upon a great and high mountain, Rev. 21. 10. etc. Moses himself on the mountain of Nebo, viewed all the promised land, and died there, Deut. 34. 1.— 5. and was with Christ when he was transfigured, and spoke of his death, upon an high mountain, Mat. 17. 1, 2, 3. Luke 9 30, 31. and now he was with Aaron at his death, and translation of the Priesthood from him unto Eleazar, where he also beheld the end of the levitical Priesthood a fare off, and so the translation of it, and of the law thereof, unto Christ, whose day he desired, Hebr. 7. 11, 12.  
Vers. 29. saw that Aaron had given up the ghost] seeing is here for perceiving by knowledge and understanding, as by the relation of Moses and Eleazar, as also that Aaron came not down with them. So jakob saw that there was corn in Egypt, when he heard thereof, Gen. 42. 1. Act. 7. 12. The people saw the voices, Exod. 20. 18. and sundry the like. Here also they might see the hand of God, chastifing their sin upon Aaron, who died now not only for his own transgression, but for their sakes, as Moses after speaketh of himself, The Lord was wroth with me for your sakes, Deut. 3. 26. yet in beholding his Priesthood continued in his son, they might also behold God's mercy towards them in Christ, who should perfectly reconcile them unto God, when the Priesthood of the Law, which now began to die away, should utterly be abolished. they wept] that is, they mourned. For public persons, the whole congregation mourned, as here for Aaron, so for the death of his sons, Levit. 10. 6. and for the death of Moses, Deut. 34. 8. thirty days] See the Annotations on Gen. 50. 10. Mourning for the dead is honourable, and here the people mourn for Aaron thirty days, whom they had dishonoured by rebelling against him forty years. So long also they wept for Moses, Deut. 34. 8. and it is the lot of many of the servants of God, to have more honour after their death, than in their life. As Mary the sister, the prophetess of Israel, died in the first month, vers. 1. so Aaron the high Priest died in the first day of the fifth month, in the fortieth year after their coming out of Egypt, when he was 123. years old, Numb. 33. 38, 39 His burial also (though here omitted) is spoken of in Deut. 10. 6.    

CHAP. XXI.  
1 The Canaanites fight with Israel, and captive some of them; but Israel by a vow, obtain help of God, and destroy them and their cities. 4 The people murmuring because of their wants in the way, are plagued with fiery serpents. 7 They repenting, are healed by a brazen serpent. 10 Sundry journeys of the Israelites. 16 Their song at Beer, for water which God gave them. 21 They requesting passage thorough the Amorites country, are denied it. 24 Israel vanquisheth them, and Sihon their King, and possesseth their cities. 27 Proverbs or Prophecies of Sihons' overthrow. 33 Og King of Basan fighteth against Israel, and is also vanquished, and Israel possesseth his land.  
ANd the Canaanite the King of Arad, which dwelled in the South, heard that Israel came, the way of the spies: and he fought against Israel, and took captive of them, a captivity. And Israel vowed a vow unto jehovah, and said: If giving thou wilt give this people into my hand, than I will utterly destroy their cities. And jehovah harkened to the voice of Israel, and gave up the Canaanite, and they utterly destroyed them and their cities: and he called the name of the place Hormah.  
And they journeyed from mount Hor, by the way of the red sea, to compass the land of Edom; and the soul of the people was shortened, because of the way. And the people spoke against God, and against Moses; Wherefore have ye brought us up out of Egypt, to die in the wilderness? for there is no bread, neither is there water, and our soul loatheth this light bread. And jehovah sent among the people fiery serpents, & they bitten the people, & much people of Israel died. And the people came unto Moses, and said; We have sinned: for we have spoken against jehovah, & against thee; Pray unto jehovah, that he take away the serpents from us; & Moses prayed for the people. And jehovah said unto Moses, Make thee a fiery serpent, and put it upon a pole; and it shall be, that every one that is bitten, when he looketh upon it, shall live.  
And Moses made a serpent of brass, and put it upon a pole; and it was, that if a serpent had bitten a man, when he beheld the serpent of brass, he lived.  
And the sons of Israel journeyed, and encamped in Oboth. And they journeyed from Oboth, and encamped in Ije Abarim, in the wilderness which is before Moab, toward the Sunrising. From thence they journeyed, and camped in the valley of Zared. From thence they journeyed, and camped on the other side of Arnon, which is in the wilderness, which cometh out of the border of the Amorite; for Arnon is the border of Moab, between Moab and the Amorite.  
Wherefore it is said in the book of the wars of jehovah, Vaheb in a whirlwind, and the brooks of Arnon. And the stream of the brooks, which declineth to the situation of Are, and leaneth upon the border of Moab. And from thence to Beer, that is, the Well whereof jehovah said unto Moses, Gather together the people, and I will give them water.  
Then sang Israel this song: Spring up O Well, answer ye unto it. The Well, the Princes digged it, the Nobles of the people delved it, with the Lawgiver, with their staves. And from the wilderness, (they journeyed) to Mattanah. And from Mattanah to Nahaliel, and from Nahaliel to Bamoth. And from Bamoth to the valley which is in the field of Moab, the head of Pisgah, and it looketh toward jeshimon.  
And Israel sent messengers unto Sihon King of the Amorites, saying: Let me pass thorough thy land; we will not turn aside into field, or into vineyard; we will not drink of the waters of the well; we will go in the king's way until we be passed thy border. And Sihon would not grant Israel to pass thorough his border: but Sihon gathered together all his people, and went out against Israel into the wilderness; and he came to jahaz, and fought against Israel. And Israel smote him with the edge of the sword, and possessed his land, from Arnon unto jabbok, even unto the sons of Ammon; for the border of the sons of Ammon was strong. And Israel took all these cities, and Israel dwelled in all the cities of the Amorite, in Heshbon, and in all the daughters thereof. For Heshbon was the city of Sihon, the King of the Amorites: and he had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. Wherefore they that speak in proverbs, say, Come into H 〈…〉 bon, let the city of Sihon be built and prepared.  
For a fire is gone out from Heshbon, a flame from the city of Sihon; it hath consumed Are of Moab, the Lords of the high places of Arnon. Woe to thee, Moab, thou art perished, o people of Chemosh: he hath given his sons t●at escaped, and his daughters into captivity, unto Sihon, the king of the Amorites. And their lamp is perished from Heshbon, even unto Dibon; and we have laid them waste even unto Nophah, which reacheth unto Medeba. And Israel dwelled in the land of the Amorite. And Moses sent to spy out jazer, and they took the daughters thereof, and drove out the Amorite that was there. And they turned, and went up the way of Bashan; and Og the king of Bashan went out against them, he and all his people, to the battle at Edrei. And jehovah said unto Moses, Fear him not, for into thy hand have I given him, and all his people, and his land; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelled in Heshbon. And they smote him, and his sons, and all his people, until there was none left him remaining; and they possessed his land.  

Annotations.  
KIng of Arad] Arad seemeth to be the name of the city where the King reigned, as in jos. 12. 14. and so the Chaldee here explaineth it. in the South] the South part in the land of Canaan, Numb. 33. 40. the way of the spies] or the way of Atharim, as the Greek version retaineth the Hebrew name, as proper; and it might be a way so called, and well known in that time. But the Chaldee translateth it, the way of the spies; meaning that they came towards Canaan, after they had been turned back towards the red sea, Num. 14. 25. and had been at Ezion-gaber, Num. 33. 35. they returned towards Canaan again, along by Edom's coast, to come unto the land which the spies had searched, Num. 13. a captivity] that is, some captives, or prisoners. So captivity is used for captives, or people taken in war, in Num. 31. 12. judg. 5. 12. 2 Chron. 28. 5. and often: as poverty, for a company of poor people, 2 King. 24. 14. and spoil, for spoiled people, Amos 5. 9 thanksgivings, for a company of thanksgivers, Neh. 12. 31. and many the like. The Canaanites having heard of the overthrow which was given Israel, ●8. years before, Numb. 14. 45. and of the hand of God against them so long in the wilderness, were hardened and emboldened to encounter them now when they heard again of their coming; and Satan endeavoured hereby to discourage Israel, that as their fathers through unbelief being afraid, entered not into the promised land, Deut. 1. 27, 32, 35. so the children also might be deprived. And God for a chastisement of their sins, and for the trial of their faith, suffereth the enemy at first to prevail, that his people might know that they should not conquer the land by their own strength, or for their own worthiness, Psal. 44. 3, 4. Deut. 9 4.  
Vers. 2. vowed a vow] calling upon God for help, and religiously promising to devote unto him their enemies and all their substance. See the Annotations on Gen. 28. 20. If giving thou wilt give] that is, if thou wilt indeed give; and it implieth a prayer, which often is uttered after this manner: as, jabez called on the God of Israel. saying, If blessing thou wilt bless me, etc. 1 Chron. 4. 10. utterly destroy] or, devote; in Greek, anathematise: things devoted after this manner, the persons were to die, their goods confiscate to the Lord, Levit. 27. 28, 29. So when jericho was devoted, the people and beasts were killed, the city burnt, the goods carried into the Lord's treasury, jos. 6. 17, 19, 21, 24.  
Vers. 3. harkened to the voice] that is, as the Chaldee explaineth it, received the prayer of Israel. gave up the Canaanite] to wit, into their hand, as the Greek here repeateth from vers. 2. they utterly destroyed] Hebr. he utterly destroyed, or devoted, speaking of Israel, as of one body. But how could they being so fare off in the wilderness, destroy their cities, lying within Canaan, Numb. 33. 40. into which they came not, till after Moses death? It seemeth the accomplishment of this vow was performed long after, when they were come into the land. For the King of Arad is reckoned for one of those that josua conquered, jos. 12. 14. See also Judg. 1. 16, 17. They now conquered the Canaanites army that came out against them, and devoted the spoils which they took; and when their cities came into their possession, they utterly destroyed and devoted them, and so paid their vow, which now they promised. he called] or, they called, meaning Israel; unless it be applied in special to Moses. The Greek translateth, they called. Hormah] or Chormah; in Greek, Anathema, that is, Devotement, or utter destruction. By this name they both set up a memorial of God's mercy, who gave their enemies into their hand; and of their duty, to keep the vow which they had promised.  
Vers. 4. to compass the land] because Edom had denied them passage thorough it, Numb. 20. 18, 21. by reason whereof their travel was increased. soul of the people was shortened] or, was straitened, that is, was grieved, or discouraged. This word, when it is applied to the hand, signifieth inability, as in Numb. 11. 23. Esay 37. 27. 2 King. 19 26. unto the soul (as in this place) it meaneth grief, vexation, or discomfort; so in judg. 16. 16. Samsons soul was shortened (that is, vexed) unto death; and in Judg. 10. 16. the Lords soul was shortened, (that is, grieved) for the misery of Israel: and sometime it is with a kind of loathing, as in Zach. 11. 8. my soul was shortened for them, that is, loathed them. A like phrase is of the shortness of the spirit, which also signifieth anguish, trouble, and vexation, as in Exod. 6. 6. job 21. 4. and want of power, as in Asic. 2. 7. The Greek here translateth, the people was feeble minded, or of small soul, or courage. because of the way] or, in the way: but In often noteth the cause of a thing; as, the Lords soul was grieved in (that is, for, or because of) the misery of Israel, judg. 10. 16. or according to the like phrase in Zach. 11. 8. their soul loathed the way, both for the longsomeness of it, and for the many wants and troubles that they found therein, as in vers. 5. So the Greek interpreteth it, for the way: and jarchi in like manner, saying, Because it was hard unto them, they said, we were now near to enter into the land, and we turn backward: so our fathers turned, and lingered 39 years, unto this day; therefore their soul was shortened for the afflictions of the way. This way into the land of promise, figured the way into the kingdom of God, thorough the wilderness of this world, (the wilderness of peoples, as in Ezek. 20. 35.) into which kingdom we cannot enter, but through much tribulation, Act. 14. 22. because the gate is straight, and the way is narrow that leadeth unto life, Matth. 7. 14. and we are to go thorough fire and thorough water, Psalm. 66. 12. The discouragement of this people, showeth humane frailty and infirmity, through want of faith and patience: for as they erred in heart, and knew not the Lords ways, Psal. 95. 10. so many, when tribulation or persecution ariseth because of the Word, by and by they are offended, Matth. 13. 21.  
Vers. 5. spoke against God] The Chaldee expoundeth it, murmured before the Lord, and contended with Moses, and so in vers. 7. This was their wont carriage, in their tentations: see Exod. 14. 11. and 15. 24. and 16. 2, 3. and 17. 2, 3. Num. 11. 1, 4, 5. & 16. 13, 14. and 20. 3, 4, 5. By God here is meant Christ, the Angel of God's face or presence, in whom his name was, Exod. 23. 20, 21. Esay 63. 9 as the Apostle openeth this place, saying, Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents, 1 Cor. 10. 9 this light bread] meaning Manna; as the Chaldee explaineth it, this Manna the light meat: in Greek, this vain (or empty) bread. So they call it, either because it was light of digestion, that they felt it not in their hot stomaches; or in contempt, counting it base and vile, in comparison with other meats: See Numb. 11. 5, 6, 8. This Manna being reigned upon them from heaven, Psal. 78. 23, 24. was both corporal and spiritual food unto them, a figure of the hidden Manna, which Christ seedeth his people with, unto life eternal, Rev. 2. 17. joh. 6. 48, 49, 50, 51. So the contempt thereof, was the contempt of Christ and his grace: and into this sin do all they fall, that loath and leave Christ and has Gospel, for the momentany pleasures of this life; the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things, Philip. 3. 18, 19  
Vers. 6. fiery serpents] or, burning serpents, as the Chaldee translateth: the Greek in this place calleth them deadly (or killing) serpents. In the Hebrew they are named Seraphim, that is, Burners, because when they bite a man, he burneth with extreme heat and thirst: it may be also in respect of their colour, for some serpents are of a fiery colour: Nicander in Theriacis. Of the Hebrew Saraph, the Greeks by changing the order of letters, have borrowed the name Prester, which is a kind of venomous serpent, called also Dipsas, and Causon; of which it is reported, that who so is stung therewith, he hath such a vehement thirst, that he cannot be satisfied, but is tormented with it centinually, and though he drink never so largely, yet is he presently as thirsty as before. And again, that the bitings of these serpents were left of the most ancient (Physicians) as altogether incurable, Dioscorid. lib. 6. cap. 38. & 40. They are said to be like unto Vipers, but their biting more hurtful; for the heart of a man is inflamed with their biting, and his lips are parched and dry with thirst, as Nicander writeth of them. Sol. jarchi saith, they are called Seraphim (burners) because they burned men with the venom of their teeth. The Prophet Esay mentioneth the flying fiery serpent, in Esay 14. 29. and 30. 6. whereby it seemeth to be a kind of serpent with wings. With these and other serpents, the wilderness thorough which they went, did abound, as Moses showeth in Deut. 8. 15. but God, who guided them thorough it, kept them from hurting his people, till now for their sin, he gave them power to bite and kill them: as he saith otherwhere, I will command the serpent, and he shall bite them, Amos 9 3. Here also there was a remembrance of the first sin that came into mankind by the serpent, and the death that followed thereupon, Gen. 3. for as the venom of serpents killeth the body; so the venom of Satan, which is sin, killeth both body and soul: and as the Serpent biting any one part, the venom and contagion spreadeth over all the body, and killeth the whole man: so the poison of sin, which entered by one man, hath infected and killed all the lump of mankind, Rom. 5. 15.— 18. died] The judgements of God are both inevitable, and incurable of man, jer. 8. 17. Amas 5. 19, 20. and 9 1, 2, 3. Deut. 28. 27. And as no salve or medicine could heal the bodies of those that were bitten: so can no work of man cure the biting of that old Serpent or sting of sin, but the venom thereof rageth and reigneth, tormenting the conscience unto death, Rom. 5. 12, 14, 21. and 3. 20.  
Vers. 7. We have sinned] The afflictions which God layeth upon his people, are a mean (through his grace) to bring them to the sight and acknowledgement of their sins, and seeking unto him, as it is said, When he slew them, than they sought him: and they returned, and enquired early after God, Psal. 78. 34. Yea the wicked are often forced hereby, to confess and seek help of God, as did Pharaoh. Exod. 9 27, 28. that he take away] or, and let him take away the serpents; in Hebr. the serpent, put for the multitude of them; as in Exod. 8. 6. the frog, is for frogs; and in Exod. 8. 17. the louse, for li●e, and many the like. They desire the removing of the punishment, after repentance and confession of sin; without which, plagues are not only continued, but increased, Levit. 26. 21, 23, 24, 28. Howbeit God did not presently take away the serpents, but gave a remedy for such as were bitten, vers. 8. 9 Moses prayed] As at other times, so still he showeth himself an example of meekness, unmindfulness of injuries, and readiness to forgive the wrongs done unto him. Thus Samuel also did in like case, and said, Far be it that I should sinne against the Lord, in ceasing to pray for you; but I will teach you the good & the right way, 1 Sam. 12. 19, 23.  
Vers. 8. Make thee a fiery serpent] or, a burning serpent, Hebr. Saraph, which the Greek translateth a serpent: hereby is meant, a serpent of brass, vers. 9 a similitude of one of those fiery serpents, a figure of Christ, as himself hath opened it, saying, As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, joh. 3. 14. For as this had the similitude of a serpent, but had no venom; so Christ had the similitude of a sinful man, yet without sin, Heb. 4. 15. upon a pole] or, for a sign; the original Nes signifieth an ensign or banner lifted up on high, and is here by the Grecke and Chaldee translated a sign, meaning a pole or pertch, which is usually set up for a sign or signification of some thing. And hereupon our Saviour useth the word of lifting up, or setting on high, in Joh. 3. 14. meaning of his cross, upon which he was lifted up at his death, or of the the preaching of him crucified: as elsewhere he likewise saith, When ye have lifted up the Son of Man, joh. 8. 28. and again when he signified What death he should die, he said, And I, if I be lifted up from the earth, will draw all men unto me, joh. 12. 32. So the setting of this Serpent on a pole or sign, was a figure unto them of Christ to be crucified, and preached unto the world for salvation. when he looketh upon it, shall live] or, than he shall see (or look upon) it, and he shall live; so implying both a commandment and a promise. And this was the reason of the putting it upon a pole, that the people which were fare off, might presently see it, every man from his place. As the Serpent lifted up, was a figure of Christ; so the looking upon it signified faith in Christ; as it is written, At that day shall a man look to his Maker, and his eyes shall have respect to the holy one of Israel, Esay 17. 7. And thus our Lord himself expoundeth it, As Moses lifted up the Serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever BELIEVETH in him should not perish, but have eternal life, john 3. 14, 15. Likewise among the Hebrews Targum jonathan explaineth it thus, He shall look upon it and live, if his heart be attended unto the name of the Word of the Lord. And Sol. jarchi saith, when they submitted their heart unto their Father which is in heaven, they were healed, otherwise they perished. shall live] that is, shall be healed, and have his life and health continued; as in Esay 38. 21. he shall live, that is, shall recover, or be cured. And by this recovery and continuance of natural life, was figured life eternal to all that believed in Christ▪ john 8. 15. who is the root of jesse, standing up for an ensign of the people, whereunto then at 〈◊〉 should seek, Esay 11. 10. And the work of 〈◊〉 was hereby lively signified. As they that were bitte● with these serpent's, if they looked upon their sores, and not to the sign 〈…〉 cted of God, they died: so they that are bitten with sin, if they six their eyes ther●●, though with repentance, and look not unto Christ, do despair and die, Matth. 27. 3. 〈◊〉. As they, if they sought to Surgeons or Physicians, or used salves or medicines of their own or others; perished: so whosoever seeketh to any but Christ, or endevoureth by his own works or sufferings to have life with God, dieth in his sins, joh. 8. 24. Gal. 5. 4. As the brazen serpent was an unlikely thing in humane reason, to heal such deadly wounds: so Christ crucified, is unto the jewer a stumbling-blocke, and unto the Greeks▪ foolishness; but unto them which are called both Iewes and greeks, Christ is the power of God, and the wisdom of God, 1 Cor. 1. 23, 24.  
Vers. 9 a serpent of Brass] which metal, besides that is of a fiery colour, Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent's 〈◊〉 is also strong and durable, and in that respect might figure out the strength of Christ, who was enabled by the power of the Godhead to endure a●d overcome all 〈…〉 is tribulations, otherwise than any man could: whereupon job faith in his sorrows, Is my strength the strength of stones? or is my flesh of brass? joh. 6. ●2. But unto the Prophet Christ shown himself à man, whose appearance was like the appearance of brass, Ezek. 40. 3. 〈…〉, for a sign●, as in vers. 8. This was the work of Mose●; whereupon it is said, As Moses lifted 〈◊〉 the Serpenting the wilderness, john 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ, that we might be justified by faith, Gal. 3. 24. by his writings, Christ is lifted up as an ensign unto all peoples for he wrote of Christ, joh. 5▪ 46▪ and by the rigour of his Law, which urgeth satisfaction for sin, ●nd curseth all transgressors, Gl 〈…〉 was lifted up upon the cross, God sending his own Son in the likeness of sinful flesh▪ who by his sacrifice▪ for sin, condemned sin in the flesh, Gal. 3. 10.▪ 13. Rom. 8. 3. if a serpent] or, as the Greek translateth, When a serpent bi● a man; so that the serpents were not taken away from the people, as they desired, in 〈…〉 s. 7. but continued still as a 〈◊〉, to n 〈…〉 re the disobedient people: only God provideth a remedy to heal the repentant and believing sinners. Wherefore also the brazen serpent was not l●●● standing in that place, but they carried it along thorough the wilderness, even into the land of Canaan, where it continued many years, 2 King. 18. 4. Such is the work of grace towards us 〈◊〉 this life, for neither are our sins utterly taken from us in this life, but we have forgiveness of them by the blood of Christ, 1 john 1. 7, 8, 9, 10. 〈◊〉. 3. 2. neither are our tentations and afflictions wholly removed, though we be●●●ch the Lord therefore; but we receive grace from him, which is suffi 〈…〉 for us; and his strength is 〈◊〉 perfect in weakness, 〈◊〉 Cor. 12. 7, 8, 9 when he beheld] or, and if he beheld (or looked unto:) the serpent of brass, than he lived: where Ta●gum jonathan addeth again, ad directed his heart to the name of the word of the Lord, than he lived. And the Author of the book of Wisdom, speaking of this serpent, (which he calleth a sign of salvation) saith, He that turned himself towards it, was not saved by the thing that he saw, but by thee [O God] that art the Saviour; of all, Wisd. 16. 6, 7. This showeth the truth of God's promises and signs, that they give life to them that obey and believe in Christ: and when God promiseth to pour out the Spirit of grace upon his people, it is with these words, They shall look upon 〈◊〉 whom they have pierced, Zach. 12. 10. Thus the just shall live by his faith, Habak. 2. 4. and he that heareth the word of Christ, and believeth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, joh. 5. 24. For the wages of sin is death but the gift of God is eternal life, through jesus Christ our Lod, Rom. 6. 23.  
Vers. 10. Oboth] Of these places and journeys, see Numb. 33. where they are reckoned in order; for here some are named, and other▪ some omitted.  
Vers. 11. before Moab] before the Moabites country. The posterity of Moab and Ammon the sons of Lot, Gen. 19 36.— 38. had vanquished the Giants (called Emims and Zamzummims) which before dwelled in those parts, and succeeded them, and dwelled in their stead, Deut. 2. 10, 11, 20, 〈◊〉. Through the wilderness, along by their coasts did Israel palse, but were forbidden to war with them, or with the Edomites, Deut. 2. 9 19▪ 5.  
Vers. 12. The valley of Zared] or, the bourn of Zared, or Zered: which word bourn (as also the Hebrew Nachal) is both a valley. and a river running thorough a valley: and so this Zared was a river or brook also, over which Israel passed: See Deut. 2. 13.  
Vers. 14. it is said] Hebr. it shall be said. The time to come, noteth a continued or common saying; so he speaketh as of a known speech. the book] or, the narration, (the rehearsal) of the wars of Jehovah: what book this was is uncertain; whether some writing of Israel, not now extant; or, some writing of the Amorites, which contained songs and triumphs of their King Sihons' victories, out of which Moses may cite this testimony, as Paul sometime doth out of heathen Poets, Act. 17. 28. Tit. 1. 12. Vaheb] this is thought by some to be the name of the King of Moab, whom Sihon vanquished, vers. 26. by others, to be the name of a place or city. The Greek Interpreters mistaking 
* 〈…〉  Z. for † V (which in Hebrew are one like another) read it Zoob, and give this sense, Therefore it is said in the book, The war of the Lord hath set on fire (or burned) Zoob, and the brooks of Arnon. The Chaldee Paraphrast (whom others also follow) taketh it for no proper name, but expoundeth it thus: The wars that the Lord did at the red Sea, and the mighty works at the brooks of Arnon. in a whirlwind] o●, 〈◊〉 〈◊〉 tempest; understand, the Lord (by the 〈◊〉 of Sihon against Moab) hath consumed 〈◊〉 i● a whirlwind, or with a tempest. So wars 〈◊〉 often set forth by the similitudes of fire, tempest, 〈◊〉 winds, and the like; as, I will kindle a fire 〈◊〉 th● wall of Rabah, and it shall devour the pa 〈…〉 thereof with shouting in the day of battle, with 〈…〉 pest in the day of the whirlwind, A●●● 〈◊〉 14▪ and, Thou shalt be visited of the Lord of h●sts with thunder, etc. with whirlwind and tempest, and the flame of devouring fire, Esay 29. 6. and again, The Lord will come with fire, and with his chariots like a whirlwind, Esay 66. 15. So in Na●um 1. 3. Esay 5. 28. jerem. 4. 13. And thus the Greek explaineth it, The war of the Lord hath set Zoob on fire. Some take the Hebrew Suphah (which usually signifieth whirlwind or storm) to be here the name of a place, the same that is called Suph in Deut. 1. 1. which also is the name of the redsea, as is noted on Exod. 10. 19 so the Chaldee interpreteth it, the red sea. and the brooks] or, the bournes of Arnon, to wit, the Lord hath consumed; or (as in vers. 28.) the flame hath consumed the bournes of Arnon. It may also be expounded, The Lord warred with Vaheb in a whirlwind, and with the brooks of Arnon. Moses intendeth by this testimony to show how the Israelites had right to this country: for it being sometimes Moabs' land, with whom Israel might not meddle, Deut. 2. 9 the Lord had before Israel's coming, ●●●rred up the spirit of Sihon King of the Amorites, to sight against the King of Moab, and to take this p●rt of his country from him, as is after mentioned, Num. 21. 28, 29. Then Israel coming, and being commanded of God to war against the Amorites, Deut. 2. 24. took it again out of Sihons' hand, and so became lawful possessor of this land by conquest. This right jephthah defended for Israel, when after many years the Ammonites (brethren 〈◊〉 〈…〉 ab) required these lands to be restored again: see the story in Judg. 11. 12, 13.— 27. For the Moa●●●e● and Ammonites were neighbours; and Chaz 〈…〉eth on Numb. 21. 23. that as Sihon had taken the land of Moab on the Southside, from jordan 〈◊〉 the river Arnon; so he had taken on the Northsid● 〈◊〉 land of the sons of Ammon unto Jabok: and for th●● 〈◊〉 it was lawful for Israel (to possess it:) 〈◊〉 〈◊〉 is that which our Doctors have said, Moab 〈◊〉 A●●mon were purified by Sihon.  
Vers. 15. And the stream] or, the shedding, the 〈…〉 usion of the brooks. This verse seemeth to be a continuance of the former testimony, out of the 〈◊〉 of the wars of Jehovah; to show the limits 〈◊〉 ●ounds of this country which Sihon had won, 〈◊〉 〈◊〉 it was distinguished from Moabs' land. 〈◊〉.] a city of Moab, vers. 28. called in Greek Er. leaneth upon the border] that is, as the Greek explaineth it, lieth by, or is adjoined to the ●●●ders of Moab.  
Vers. 16. From thence to Beer] or, to the Well; ●or 〈◊〉 Beer signifieth; and the Greek translateth it, front thence the Well (or pit.) Some understand here, from thence they journeyed to Beer: the Chaldee Paraphrast expoundeth it, from thence was given unto them the Well. Of this Beer there is no mention among the journeys of the people in Num. 33. I will give them water] The Greek addeth water to drink. The Lord, who before had suffered the people to thirst, and gave them water when they murmured against him, Exod. 17. Numb. 20. doth now of his grace give them a Well of water, when they murmured not, to teach them to depend upon him by faith, for they that seek the Lord, shall not want any good thing, Psal. 34. 10. Wherefore the people were to be assembled, that all might behold the goodness of God, and sing his praise. And this water of the Well had also a like spiritual signification as the waters of the Rock; for as the Rock was Christ, 1 Cor. 10. 4. so the Well figured him, who is the fountain of the gardens, the Well of living waters, Song 4. 15. and the waters signified the Spirit, which they that believe on him shall receive, john 7. 38, 39 Esay 44. 3. of which water, whosoever drinketh, shall never thirst, but the water that Christ shall give him, shall be in him a well of water springing up into everlasting life, john 4. 14. This grace he promised of old to his people, saying, The poor and needy seek water, and there is none; their tongue faileth for thirst: I jehovah will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water, etc. That they may see, and know, and consider, and understand together, that the hand of jehovah hath done this, and the Holy one of Israel hath created it, Esay 41. 17, 18, 20. And again, A fountain shall come forth of the house of the LORD, and shall water the valley of Shittim, ●oel 3. 18.  
Vers. 17. Then sang Israel] sing here was in them a sign of mi●th and joy, as in jam. 5. 13. and of belief in God, and thankfulness, as in Psal. 106. 12. and signified the spiritual joy which the faithful have in Christ: concerning which it is prophesied, With joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise jehovah, call upon his name, declare his doings among the people, etc. Esay 12. 3, 4. Spring up] or, Ascend O Well. Answer ye to it] that is, sing (or shout) ye to it, or sing ye of it. The word Answer, here meaneth to sing one after another, as when they sung at the red sea, Mary answered them, that is, sung after the men, Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another, as they played on instruments, and sung the victory. So in Psal. 147. 7. Answer ye (that is, Sing ye) to jehovah with confession. And the order of the words may be thus, Answer (or Song) ye unto it, Spring up O Well. A like phrase is in Esay 27. 2. A vineyard of red wine, answer ye unto her; or, Answer (that is, Sing) ye unto her, A vineyard of red wine. For the Scripture itself often changeth the order of words and sentences; as, I will put my laws into their mind, and write them on their heart, Hebr. 8. 10. or, put them into their heart, and write them on their mind, Hebr. 10. 16. So in Esay 〈…〉 1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. 〈◊〉 39▪ with Mar. 12. 8. & many the like. See the notes on Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them: and if they sung it at the first, when they assembled to diggeit, it shown also their faith in the promise of God, who had said, he would give them water; and so they speak unto the Well (as Moses was bidden speak to the Rock, Numb. 20. 8.) that it should ascend or spring up, according to the word of the Lord. This Targum jonathan explaineth it, Ascend o Well, ascend o Well, did they sing unto it, and it ascended. Or if they sang it after; it is a memorial and celebration of God's goodness and faithfulness, as he had spoken unto them: Ascend o Well, that is, Come up into our heart or memory; answer (or sing) ye of it, that it may never be forgotten. And ascending or coming up, is often used in this sense, as in jer. 3. 16. neither shall it ascend (or come up) on the heart, neither shall they remember it: and in jer. 51. 50. Remember the Lord a far off, & let jerusalem ascend upon your heart, that is, come into your mind.  
Vers. 18. The Well, the Princes digged it] or, O Well, which the Princes digged, which the Nobles of the people delved: where digged and delved are two words of the same meaning, as in the Hebrew Caphar and Carah. The Princes and Nobles of Israel digging this Well, and the memory thereof thus celebrated by the song of Israel, setteth forth the glory of this gracious gift of God unto his people, and figured the labours and industry of the governor's of the Church, to bring forth the waters of the Spirit, by the preaching of the word, and opening of the Scriptures, 2 Chron. 17. 7, 8, 9 Gal. 3. 2. 1 Tim. 5. 17, 18. Hebr. 13. 7, 17. 1 Pet. 1. 10, 11, 12. So in ages following this Well was renowned, being called Beer Elim, that is, the Well of the Mighty ones, Esay 15. 8. with the Lawgiver] or, by the Lawgiver, that is, together with him, and by his direction, as in vers. 16. understanding by the Lawgiver, Moses, as in Deut. 33. 21. or God himself, as in Esa. 33. 22. the LORD is our Lawgiver. And the Lawgiver in Israel was a figure of Christ, Gen. 49. 10. jam. 4. 12. The Chaldee taketh one here to be used for many, and translateth it the Scribes, as Ezra the Priest is called a Scribe of the words of the commandments of the Lord, and of his statutes to Israel, Ezr. 7. 11. with their staves] a staff or rod in the hand of governors, was a sign of their power and authority from God; wherefore the Scripture useth these words for such signification, Numb. 17. 2, 3, etc. Psal. 23. 4. and 110. 2. jer. 48. 17. 1 Cor. 4. 21. So the Greek translateth this here; when they ruled over them. The Hebrews have feigned many things of this Well, of the springing and running of it from place to place, and of the mysteries of it concerning Israel: but our Saviour is the best Expositor, who hath taught us to apply the brazen Serpent fore-spoken of, to himself and his dying for the people, job. 3. 14. and this Well of water (which was the next token of grace to Israel in the wilderness) to the waters of the Spirit, which is a Well springing up to eternal life, in such as believe in him, john 4. 10.— 14. and 7. 37, 38, 39 Also the Hebrews themselves do thus far testify in Midrash Koheleth, on Eccles. 1. 9 As the first Redeemer (Moses) brought down Manna, Exod. 16. so the last Redeemer (Christ) shall do Psal. 72. 16. And as the first Redeemer caused a W●● to spring up; so the last Redeemer shall cause waters to spring up; as it is said, And a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim, joel 3. 18. to Mattanah] which is by interpretation a Gift, and is likely to be the name of a place (as the Greek version also confirmeth) though neither it, nor those that here sollow, are rehearsed by these names in Numb. 33. where all their journeys are told: neither is it here expressed by Moses, that they journeyed to these places; but such words may well be understood. Chazkuni (on this Scripture) saith, this is added to that before (in vers. 13.) They camped on the other side of Arnon, which is in the wilderness, etc. and from that other side which is in the wilderness, which (in Numb. 33. 46.) is Almon Diblathaim, they came to Mattanah, called in Numb. 33. 47. the Mounts of Abarim before Nebo, the name of a place on the North side of the river Arnon, in the beginning of the land of Sihon; and it is called Mattanah (a Gift) because there began the gift of the land unto Israel, (Deut. 2. 24. 31.) But afterward he showeth another interpretation, that from the wilderness, a place of drought, water was given them for a gift: and so the Chaldee interpreteth it, from the wilderness it was given unto them: and Targum jonathan, from the wilderness it was given them for a gift.  
Vers. 19 to Nahaliel] by interpretation, the valley (or bourn) of God: the Greek calleth it Naadiel. Chazkuni saith, this is that which in Numb. 33. 48. is called the plains of Moab. to Bamoth] by interpretation High-places: that is called Beth jesimoth (saith Chazkuni) in Numb. 33. 49.  
Vers. 20. in the field] that is, in the country of Moab. This valley, as Chazkuni saith, is called in Numb. 33. 49. Abel Shittim, in the plains of Moab. the head of Pisgah] by head, may be understood the top of the mount Pisgah, or the beginning of the same: the Greek translateth it from the top. Chazkuni expoundeth it thus, That Samab (or High place) which is in the field of Moab, is the head of Pisgah (or of the Hill) that looketh toward jesbimon, which is a great wilderness. and it looketh] that is, the Hill Pisgah looketh; and so the Greek version referreth it thereto. And Sol. jarchi saith, That Pisagh looketh toward the place named jeshimon, which signifieth a wilderness, because it is desolate. jeshimon] in Greeke, the Wilderness, and so the word is used for a wilderness, in Deut. 32. 10. Psal. 68 8. and 78. 40. and otherwhere. All these places are by the Chaldee paraphrast referred to the Well aforesaid, thus; And from (the place) where it was given unto them, it descended with them to the valleys, and from the valleys it ascended with them to the High places, and from the High places to the valley that is in the field of Moab, etc. So Targum jonathan to the like effect, and others.  
Vers. 21. Israel sent Messengers] in Greeke, Moses sent Messengers: which seemeth to be taken from D 〈…〉 2. 26. where Moses saith, I sent messengers. F 〈…〉 ie is very frequent, when things are done by a multitude, where one is chief, that the action is ascribed either to the multitude, or to him that is 〈◊〉 indifferently: as, They made peace with 〈◊〉, and served him, 1 Chron. 19 19 or, They 〈◊〉 peace with Israel, and served them, as another Prophet recordeth it, 2 Sam. 10. 19 So je 〈…〉, he brought forth the King's son, and he put the 〈◊〉 upon him, 2 King. 11. 12. or, They brought forth the King's son, and they put upon him the crown, 2 Chron. 23. 11. and, they offered burnt-offerings, 1 Chron. 16. 1. or, David offered burnt-offerings, 2 Sam. 6. 17. and many the like. The occasion of this message now sent by Israel, was the commandment of God, who willed them to go 〈◊〉 against Sihon, and to possess his land, Deut. 2. 24, 25. S●hon] or Sichon; in Greek, Seon King of the Amorites, his chief city was Hesbon, Deut. 2. 26. saying] the Greek version addeth (from Deut. 2. 26.) with peaceable words, saying.  
Vers. 22. Let me pass] in Greeke, Let us pass: which phrases are often used indifferently, when they are spoken of a multitude: and so the Scripture serreth this down both ways, Let me pass, as here, and in Deut. 2. 27. and Let us pass, judg. 11. 19 thorough thy land] that so I may come into the land of Canaan, unto my place, judg. 11. 19 Deut. 2. 29. we will not turn] in Deut. 2. 27. I will not turn, speaking of the multitude as of one man. into field, or into vineyard] to the right hand, or to the left Deut. 2. 27. See Num. 20. 17. of the well] in Greeke of thy well, meaning of any of his wells, for nought; but they would buy their water of him for money, Deut. 2. 28. the King's way] the high way, common for all, which in Deut. 2. 27. is set down thus, by the way, by the way. See also Num. 20. 17.  
Vers. 23. would not grant] Hebr. granted (or gave) not: that is, would not give or suffer: as where it is said, David removed not the Ark, 1 Chro. 13. 13. another Prophet openeth it thus, David would not 〈◊〉 the Ark, 2 Sum. 6. 10. And so Moses explains this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉 let us pass thorough him. The cause why he would ●ot, was fear & distrust, as it is written, But Si 〈…〉 〈◊〉 not Israel to pass thorough his coast, judg. 11. 〈◊〉 ●ut chief it was of the Lord, who purposed to destroy the Amorites, as Moses saith, For fehovah thy God hardened his spirit, and made his heart strong, that he might give him into thine hand, Deut. 〈◊〉, jahaz] or jahats', in Greek, Fassa; in Lafoy 〈…〉, jasa; the name of a city mentioned also in Deut. 2. 12. judg. 11. 20. Esay 15. 4. jer. 48. 21, 34.  
Vers. 24. Israel smote him] for, jehovah the God of Is●ael delivered Sihon and all his people into Israel's had, judg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God, in Ps. 135. 10, 11. and 136. 17, 18, 19 And in Amos 2. 9 God saith, I destroyed the Amorite before them, whose height was like the height of the Cedars, and he was strong as the O 〈…〉: yet I destroyed his fruit from above, & his roots from beneath. was strong] by reason that it was fenced with jabbok which was a river, & by mountines and cities on them, Deut. 2. 37. therefore the Ammonites held their territories beyond jabbok, so that Sihon took them not from them: and as for Israel, they might not war ●gainst the Ammonites, Deut. 2. 19  
Vers. 25. took all these cities] utterly destroying men, women, and children of every city, but the cattles and spoil of the cities they took also, Deut. 2. 34, 35. the daughters] that is, as the Chaldee explaineth it, the towns or villages thereof: for the chiefe-cities are counted as mothers, the villages about them as daughters, throughout the Scriptures, Ezek. 16. 44, 45, 46, 48, 53. Therefore as here it is said, Hesbon and her daughters; so elsewhere we read, Hesbon and all her cities, jos. 13. 17. And that which is called a city, and a mother in Israel, 2 Sam. 20. 19 is in the Greek interpreted, a city and a mother city (Metropolis) in Israel. These daughters Moses calleth unwalled cities, Deut. 3. 5.  
Vers. 27. that speak in proverbs] or, that speak parables; in Greek, Aenigmatists they that speak riddles: such in Israel were the prophets, that used to speak by parables, as Ezek. 17. 2. and 20. 49. But it is also used for proverbs and bywords, to the reproach of persons that are brought down from high estate to misery; as Deut. 28. 37. 2 Chron. 7. 20. jerem. 24. 9 Habak. 2. 6. and so it is meant in this place. The Hebrews Tanchuma, and Sol. jarchi, expound these that spoke in proverbs, to be Balaam and Beor his father, (as we read that Balaam took up his parable against Amalek and others, when he prophesied their destruction, Numb. 24. 20.— 23.) jarchi saith, that Sihon was not able to subdue them, and he went and hired Balaam to curse them; and hereupon Balak said unto him (in Numb. 22. 6.) I know that he whom thou blessest is blessed, etc. But this is an uncertainry, and it may be also understood of the Israelites, that they used these parables in rehearsing the works and wars of the Lord. Come into Hesbon] or, into Cheshbon; in Greek, Esebon. Chazkuni expoundeth it, Come to dwell in Hesbon, for now it shall be established, after that Sihon hath the dominion of it: for so long as it was in the hand of the King of Moab, they were afraid to dwell within it, because the King was weak. Let the city of Sihon] in Greeke thus, that the city of Seon may be built: by which it appeareth, that this proverb was first taken up after that Sihon had won Hesbon out of Moabs' hand. prepared] or, firmly established; meaning, more than in former times it had been; or, as jarchi saith, prepared in Sihons' name, for to be his city.  
Vers. 28. a fire] by fire and flame, wars that consume are usually meant, as in Esay 47. 14. Dan. 11. 33. Amos 1. 7, 10, 12, 14. and 2. 2, 5. Hobad. 1. 18. Psal. 78. 63. So this is spoken of Sihons' wars against the Moabites. The Chaldee expoundeth it, A strong east wind like fire, and warriors like a flame: and the jerusalemy Targum thus; A people strong, and burning like fire, and warriors like a flame of fire. from the city of Sihon] from the city which now is Sihons', as Chazkuni explaineth it. These parables are after by jeremy applied against the Moabites, They that fled stood under the shadow of Hesbon, because of the force (of the enemy:) but a fire is gone out of Mesbon, and a flame from the midst of Sihon, [that is, of the city of Sihon] and hath consumed the corner of Moab, etc. jer. 48. 45. consumed Are] or, eaten up (devoured) Are of Moah. The Chaldee explaineth it, hath killed the people of Lechajath of Moab. And this seemeth to be right, that the people was destroyed, and not the city or country. For Are (which the Chaldee calleth Lechajath) remained still the possession of the Moabites, Deut. 2. 9, 18, 29. Esay 15. 1. In stead of this, jeremy saith, the corner of Moab, jer. 48. 45. Are is the name of that country in the Hebrew tongue; and in Syriak it is called Lecajath, saith Sol. jarchi on Numb. 21. the Lords] or, the Masters (patrons) of the high places of Arnon. These the Chaldee expoundeth Chemarims (or Priests) which served in the God's house (or temple) of the high place of Arnon: the Greek translateth it, the pillars of Arnon. The Prophet calleth them, the crown of the head, (that is, the chief or principal) of the sons of tumult, jer. 48. 45. high places] where they used to serve their God, as appeareth also by the Prophet, saying, 〈◊〉 will cause to cease in Moab, saith jehovah, him that offereth in the high place, and him that burneth incense to his God, jer. 48. 35. So Targum jerusalemy expoundeth this place of Moses thus; Killed the Priests that sacrificed before their Idols in Arnon.  
Vers. 29. Woe to the Moab] in Chaldee, Woe to you Moabites. It is a continuance of the parable taken up against them. people of Chemosh] in Greeke, of Chamos; which the Chaldee explaineth, people that serve Chemosh. So in jer. 48. 46. Woe to thee Moab, the people of Chemosh is perished. This Chemosh was the god of the Moabites, 1 King. 1. 33. and as it seemeth also of the Ammonites, judg. 11. 24. for their service of which Idol, they are called the people of Chemosh, as the Israelites are usually called the people of jehovah. he hath given] that is, Chemosh hath given, or suffered his sons that escaped the sword, to be taken captives. Thus Moabs' idolatry is here upbraided as the cause of their ruin: and so jeremy after saith of them, Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence, jer. 48. 13. And again, Chemosh shall go forth into captivity, with his Priests and his Princes together, jer. 48. 7. Likewise another Prophet saith, When it is seen that Moab is weary on his high place, he sh●●d come to his sanctuary to pray, but he shall not prevail, Esay 16. 12. And though Chemosh was an Idol, and so nothing in the world, as the Apostle saith, 1 Cor. 8 4. and therefore could not do evil, neither was it in him to do good, jer. 10. 5. yet thus it is spoken of him, he hath given according to the speech and opinion of the idolaters; as jephthah also said to the King of Ammon, Wilt not thou possess that which Chemosh thy god giveth thee to possess? judg. 11. 24. But indeed the God of Israel was he that brought this judgement upon the Moabites for their idolatry, jer. 48. 12, 13.  
Vers. 30. their lamp is perished] their light is lost, that is, as the Greek translateth it, their seed is perished; by seed, meaning such as should inherit the kingdom; and so the Chaldee paraphrast explaineth it, the kingdom is ceased from Heshbon: and Targum jerusalemy giveth the same exposition, the kingdom is ceased from Hesbon, and ruler from Dibon. The like metaphor is elsewhere used; as, And unto his some will I give one tribe, that David my servant may have a lamp always before me in jerusalem, that is, a seed, or son to reign in jerusalem, 1 King. 11. 36. So in 1 King 15. 4. for David's sake, did the Lord his God give him a lamp in jerusalem, to set up his son after him; where the lamp is expounded his son. Thus the Hebrews here also expound it; their lamp is perished, that is, saith jarchi, their kingdom is perished. And Chazkunithus; the city Hesbon hath lost her heir, from over all the land unto Dibon, so that no heir of Moab shall inherit it any more: a Lamp meaneth an heir, as in 1 King. 11. 36. To this sense the old Latin version saith, Their yoke is perished from Hesebon: for a yoke often signifieth dominion, as in jer. 27. 8, 11. and 28. 2, 14. A lamp signifieth a kingdom, and a yoke, and dominion, saith Sol. jarchi. It may also be translated, And we have shot at them: so it agreeth with that which followeth, and we have laid them waste; and they are the words of Sinon and his favourites, triumphing for their conquest over Moab. Dibon] one of the high places and cities in Moabs' country, Esay 15. 2. jerem. 48. 18, 22. The Chaldee expoundeth it, the dominion is departed from Dibon. which reacheth unto Me●eba] the Chaldee saith, which is adjoined unto Medeba, that was another city in Moabs' land, Esay 12. 2. The word which, (in Hebrew asher) is noted extraordinarily in the Hebrew, with pricks over it, for some hidden meaning. Baalhatturim saith of it thus; R (in asher) is pricked, and there remaineth (that letter being taken away) ash (that is, fire,) because it was burnt with fire, and the R of it is taken away. The Greek version favoureth this, for it translateth, yet they kindled fire upon Moab.  
Vers. 31. the land of the Amorite] in Greeke, all the cities of the Amorites. This country, which before had been the Moabites, was conquered by the Amorites, and so became their land; and was taken from them by Israel, and inhabited, as is after showed in Numb. 32. 33, 34, etc.  
Vers. 32. jazer] a city also that had been sometime the Moabites, jer. 48. 32. but ●ow the Amorites; the land about it was goodly pasture ground, and was after given to the tribe of Ga●, Numb. 32. 1, 3, 34, 35. daughters] that is, the towns or villages, as the Greek and Chaldee explain it: see vers. 25.  
Vers. 33. the way of Bashan] that is, as the Greek translateth, the way which (leadeth) unto Basan. This Basan (which the Chaldee calleth Matnan) was a goodly soil, the pastures nourished strong and fat cattles, whereto the Scripture hath often reference, as in Deut. 32. 14. A 〈…〉 s 4. 1. Mic. 7. 14. jerem. 50. 19 Og] another King of the Amorites, a Giant of great statute: See Deut. 3. where this history is repeated and enlarged.  
Vers. 35. they possessed] or, they inherited his ●and. These country's God gave unto Israel, as the first-fruits of their inheritance, after their wearisome travels and troubles in the wilderness; by which they were to be encouraged against the residue of their enemies beyond the river; as Moses afterward saith, Thine eyes have seen all that jehovah your God hath done unto these two Kings; so will jehovah do unto all the kingdoms whither thou passest: ye shall not fear them; for jehovah your God he will fight for you. And jehovah will do unto them as he did to Sihon and to Og, Kings of the Amorites, and to the land of them whom he destroyed, Deut. 3. 21, 22. and 31. 4. For which also they were to be thankful unto God, and sing his praises, as David after teacheth them, saying, Confess ye to jehovah, for he is good, for his mercy endureth for ever. To him which smote great kings, for his mercy endureth for ever. And slew famous kings, for his mercy endureth for ever. Sihon king of the Amorites, for his mercy endureth for ever. And Og the king of Bashan, for his mercy endureth for ever. And gave their land for an heritage, for his mercy endureth for ever. Even an heritage unto Israel his servant, for his mercy endureth for ever, Psal. 136. 1. 17.— 22.    

CHAP. XXII.  
〈◊〉 Balak king of Moab sendeth for Balaam a Prophet to curse Israel. 8 Balaam consulting with the Lord, is forbidden to go. 15 Balak sendeth the second time, and Balaam ask again of the Lord, is permitted to go. 22 An Angel would have slain him▪ If, if his ass had not turned aside, which dumb 〈◊〉 speaking with man's voice, forbade the Prophet's foolishness. 31 balaam's eyes being opened, seethe the Angel, confesseth his sin, and offereth to turn 〈◊〉, but is willed to go forward. 36 Balak goeth 〈◊〉 〈◊〉 Balaam, and entertaineth him royally.  
ANd the sons of Israel set forward and encamped in the plains of Moab, on this side jordan, by jericho. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people because they were many, and Moab was irked because of the sons of Israel. And Moab said unto the Elders of Midian; Now will this company lick up all that are round about us, as the ox licketh up the green grass of the field: And Balak the son of Zippor was King of Moab at that time. And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the river of the land of the sons of his people, to call him, saying, Behold a people is come out from Egypt, behold they cover the eye of the land, and they abide over against me. Now therefore come I pray thee, curse me this people, for they are mightier than I, peradventure I shall be able to smite them, and shall drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed. And the Elders of Moab, and the Elders of Midian went, and divinations in their hand, and they came unto Balaam, and spoke unto him the words of Balak. And he said unto them; Lodge here 〈◊〉 ●ight, and I will bring you word again, as jehovah shall speak unto me: and the Princes of Moab abode with Balaam.  
And God came unto Balaam, and said, What men are these with thee? And Balaam said unto God, Balak the son of Zippor, King of Moab, hath sent unto me. Behold, a people is come out from Egypt, and covereth the eye of the land: now come, curse me them, peradventure I shall be able to fight against them, and shall drive them out.  
And God said unto Balaam, Thou shalt not go with them, thou shalt not curse the people, for they are blessed. And Balaam ●ose up in the morning, and said unto the Princes of Balak, Go you unto your land, for jehovah refuseth to give me leave to go with you.  
And the Princes of Moab rose up and came unto Balak, and said, Balaam refuseth to come with us. And Balak yet again sent Princes moe, and more honourable than they.  
And they came to Balaam, and said to him, Thus saith Balak the son of Zippor; Be not thou letted, I pray thee, from coming unto me. For honouring I will honour thee very greatly: and whatsoever thou shalt say unto me, I will do: come therefore, I pray thee, curse me this people. And Balaam answered, and said unto the servants of Balak; If Balak would give me his house full of silver and gold, I cannot go beyond the mouth of jehovah my God, to do less or more. And now, I pray you, tarry you also here this night, that I may know what jehovah will speak unto me more. And God came unto Balaam by night, and said unto him, If the men be come to call thee, rise up, go with them: but yet the word which I shall speak unto thee, that shalt thou do.  
And Balaam rose up in the morning, and saddled his Ass, and went with the Princes of Moab. And God's anger was kindled because he went, and the Angel of jehovah see himself in the way for an adversary against him: and he was riding upon his Ass, and two of his young men were with him. And the Ass saw the Angel of jehovah standing in the way, & his sword drawn in his hand; and the Ass turned aside out of the way and went into the field: and Balaam smote the Ass to turn her into the way. And the Angel of jehovah stood in a path of the vineyards, a wall being on this side, and a wall on that side. And the Ass saw the Angel of jehovah; and she thrust herself unto the wall, and thrust balaam's foot against the wall; and he smote her again. And the Angel of jehovah went further and stood in a narrow place, where was no way to turn aside, to the right hand, or to the left.  
And the Ass saw the Angel of jehovah, and she fell down under Balaam; and balaam's anger was kindled, and he smote the Ass with a staff. And jehovah opened the mouth of the Ass, and she said unto Balaam, What have I done unto thee that thou hast smitten me these three times? And Balaam said unto the Ass, Because thou hast mocked me; I would there were a sword in mine hand▪ for now I would kill thee. And the Ass said unto Balaam, Am not I thine Ass which thou hast ridden upon ever since I was thine unto this day, was I ever wont to do so unto thee? And he said, Nay. And jehovah uncovered the eyes of Balaam, and he saw the Angel of jehovah standing in the way, and his sword drawn in his hand, and he bended down the head and bowed himself down on his face. And the Angel of jehovah said unto him, Wherefore hast thou smitten thine Ass these three times? Behold, I came out to be an adversary, because thy was is perverse before me. And the Ass saw me and turned aside before me these three times: unless she had turned aside from me, surely now also I had slain thee and saved her alive. And Balaam said unto the Angel of jehovah, I have sinned, for I knew not that thou stoodst against me in the way: and now if it be evil in thine eyes, I will get me back again. And the Angel of jehovah said unto Balaam, Go with the men, but only the word that I shall speak unto thee, that shalt thou speak: and Balaam went with the Princes of Balak. And Balak heard that Balaam was come, and he went out to meet him unto a city of Moab which is by the border of Arnon, which is in the utmost of the border. And Balak said unto Balaam, Did not I sending send unto thee to call thee? Wherefore camest thou not unto me? Am I not able indeed to honour thee? And Balaam said unto Balak, Lo I am come unto thee; now am I able at all to speak any thing? the word that God shall put in my mouth that shall I speak.  
And Balaam went with Balak, and they came unto Kirjath-huzoth. And Balak slew oxen and sheep, and sent to Balaam, and the Princes that were with him. And it was in the morning that Balak took Balaam, and brought him up into the high places of Baal, that he might see from thence the utmost part of the people.  

Annotations.  
SEt forward] removed their camp from the mountains of Abarim, Num. 33. 48. the plains of Moab] or, champion country, which sometime had been Moabs, afterward the Amorites, and now Israel's by conquest. These plains reached unto the river jordan, in that part which was near to, or over against jericho, (the first city which they conquered in Canaan, jos. 6.) and therefore it is called jordan of jericho: and here they remained till Moses died, encamping in these plains from Bethjesimoth unto Abel shittim, Num. 33. 49. Here many notable things fell out, even all that are recorded from this place to the end of Deuteronomie, and in the beginning of josua; their deliverance from balaam's curse, their mustering for the inheritance of Canaan, their victory over the Midianites, the addition of sundry divine ordinances, especially the repeating and explaining of the whole Law, and renewing of the covenant between God and them by Moses in Deuteronomie, and the like: whereupon God saith unto their posterity, O my people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him, from Shittim unto ●ilgal, [that is, the many good things which fell out between Shittim where now they were, and Gilgal where josua circumcised them, jos. 5.] that ye may know the righteousness of the Lord, Mic. 6. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the fortieth Lecture of the Law, as it was divided to be lead in the jews Synagogues: see Gen. 6. 9  
Vers. 2. Balak the son of Zippor] in Greeke, the son of Sepphor. This Balak was now King of Moab, vers. 4. a man of note, both for policy and power, Mic. 6. 5. judg. 11. 25. he saw all that Israel had done, but with an evil eye, and looked not upon it to receive instruction, as do the wise, Prov. 24. 32.  
Vers. 3. afraid of the people] or, because of the people. Thus the prophecy was fulfilled, The mighty men of Moab trembling shall take hold upon them, Exod. 15. 15. Moab was irked] that is, grieved, distressed in themselves pricked in their hearts with a loaching of this people. The same is spoken of the Egyptians, they were●●ked because of the sons of Israel, Exod. 1. 12. There was no cause for the Moabites thus to fret: for Israel passed by them in peace, and touched not their border, being forbidden of God, Deu. 2. 9 They had also by the slaughter of the Amorites, freed them from evil neighbours, which had before taken away a part of their land, and were likely in time to have taken more, Num. 21. 26. And they were allied unto Israel▪ for Moab was the posterity of Lot, unto whom Abraham the Father of Israel was uncle, and whom Abraham had rescued out of captivity, Gen. 19 36, 37. and 14. 12, 16. But being now degenerate from the faith of their father Lot, and fallen to idolatry, Num. 21. 29. they feared (as do the wicked) where no fear was, Psal. 53. 5. and do loath the people of the God of Abraham, and Let their father▪  
Vers. 4. Elders of Midian] in Greeke, the Senate of Madiam. These Elders were Senators, such as governed the State, called afterward Princes, vers. 7, 8. and the Midianites were by nature the children of Abraham, Gen. 25. 1, 2. and so brethren unto Israel; but now conspired against them; being also fallen from Abraham's faith to idolatry with Baal-Pehor, Num. 25. 17, 18. They were neighbours to the Moabites, and as it seemeth had been confederates with them in former wars; as when Hadad King of Edom smote Midian in the field of Moab, 1 Chron. 1. 46. These were not the people against whom Israel should war; neither had they occasion to be offended at the Amorites overthrow, who held them in subjection: for the five Kings of Midian that combined with Moab, and perished for the same, Num. 31. 8. are called the Dukes of Sihon, jos. 13. 21. They had cause therefore to have been thankful unto Israel; who freed them from Sihons' tyrannous yoke, and to have rejoiced with the joy, and for the prosperity of their brethren. this company] or, the Church; in Greek, this Synagogue, or Congregation. 〈…〉 lick up] that is, devour, or consume, as the Chaldee explaineth it. So fire that consumeth, is said to lick up in 1 Kings 18. 38. but here the simi 〈…〉 de is taken from oxen that lick up the grass as they seed. And not unfitly doth Moab hereby, as it were, prophesy of their own destruction: for the strength and beauty of Israel may well be likened hereto, as joseph's was by Moses to his firstborn bullock, Deut. 33. 17. and the wicked are as grass, and shall soon be cut down, and whither as the green herb, Psal. 37. 2. And though at this time Israel might not meddle with Moab, (for they had other enemies to prey upon, and the ox loweth not when he hath fodder, job 6. 5.) yet Ba 〈◊〉 their Prophet foretold of a star and sceptre that should rise out of Israel, and sinite the corners of Moab, Num. 24. 17. which was fulfilled in part by David, who smote Moab, and they became his servants, 1▪ Chron. 18. 2. And God further prophesieth their destruction afterward, I have broken Moab, like a vessel wherein is no pleasure, saith the LORD, jer. 48. 38.  
Vers. 5. Balaam] so written after the Greek, and the New Testament, Rev. 2. 14. in Hebrew, Bilghnam. He was a Diviner, or Scothsayer, as is said in jos. 13. 22. Balaam also the son of Beor▪ the Diviner, did the sons of Israel s●ay with the sword: where the name Diviner, (or Soothsayer) is to be understood of the son Balaam, not of the father Beor; as the like phrase in Esai. 37. 2. showeth, where it is said, Unto Esaias the son of Amos the Prophet; which another Scripture explaineth thus, Unto Esaias the Prophet, the son of Amos, 2 King. 19 2. And that Balaam was indeed such a kind of man, is after showed by Moses, in Num. 24. 1. The Apostle calleth him a Prophet, 2 Pet. 2. 16. and false prophets are called Diviners, jer. 27. 9 and their prophesying, Divination, Ezek. 13. 6, 7, 23. What a Diviner was, is showed on Deut. 18. son of Beor] so the Greek here writeth that which in Hebrew is Beghnor: But the Apostle Peter writing from Babylon, 1 Pet. 5. 13. calleth him son of Bosor, 2 Pet. 2. 15. For in the Baby lonian or Chaldee language, the Hebrew letter 
* 〈◊〉  Ghnajn, is often pronounced like S, whereupon the Greek Interpreters sometime put S in stead thereof; as Gnamnciud, Num. 1. 10. is in Greek Semioud, and in jer. 46. 17. Saon heghnebir, the Interpreters (taking it for a proper name) express it in Greek thus, Sao neeshe 〈…〉 so jehojadangh, in jer. 29. 26. is in Greek, jodese; Hosheangh, in Num. 13. 8. is A●ses; and jeshuangh, Ezr. 2. 2. is jesus, and many the like. Pethor] in Greeke, Phathourra; it was a city in Mesopotamia, or Aram, Num. 23. 7. Deut. 23. 4. the country where Abraham first dwelled, Act. 7. 2. Gen. 24. 4, 10. and there he served strange gods, jos. 24. 2. In this country all the Patriarches (except Benjamin) the heads of the tribes of Israel were borne and brought up, Gen. 35. 26. till jakob their father fled the land, after he had there served for a wife, and for a wife had kept sheep, Hos. 12. 12. Gen. 31. 21. jacob's posterity hereupon professed their father to be an Aramite, or Syrian, Deut. 26. 5. and from Aram is Balaam now sent for to curse them. And as it was in the East country, Num. 23. 7. so the Eastern land was infamous for Divination and such like arts: see Esai. 2. 6. by the river] to wit, Euphrates, called the river by excellency, because it was the greatest, Gen. 15. 18. so in jos. 24. 2. 15. 2 Sam. 10. 16. 1 King. 4. 24. 1 Chron. 19 16. And thus the Chaldee here explaineth it, to Pethor of Aram which is by Euphrates. they cover] Hebr. it covereth, speaking of the people as of one. The Scripture useth the singular or plural number indifferently, as is noted on Gen. 22. 19 th● eye] that is, the face, or sight (as the Greek translateth) of the land (or earth) See the like phrase in Exod. 10. 5. 15. abide] sit, or dwell over against me. These words implied reasons to persuade Balaam to come; for their coming out of Egypt, intimateth that they being strangers, had no right to invade the land; their covering the face of the land, shown their number to be great; and they having subdued the Amorites, and filled their land, could not easily be resisted; their abiding over against Moab was a sign (as they thought) that Israel would next invade their country. But in all this, the truth of Israel's case and carriage was concealed; for here is no meation how God had of old promised them the land of Canaan, Gen. 15. 18. or, how the Canaanites wickedness was grown so great, that their land should spew them out, Lev. 18. 24, 25. neither speaketh he of their wrongful oppression and bondage in Egypt, and miraculous deliverance from thence, Exod. 1. etc. nor how Israel being come, had not harmed either Edom or Moab, but passed by them in peace, Deut. 2. 4. 8▪ 9 13. and warred only with the cursed Canaanites devoted unto destruction. Though Moab could not but know these things as well as Edom, Num. 20. 14, 15. etc. yet would he mention none of them; neither was he content that his brother Israel should do to the Canaanites, as Moab himself, and Edom, and Ammon had done before to the Emims, Horims, and Zamzummims, whom they had cast out of their inheritances, and dwelled in their steads, Deut. 2. 9, 10, 12, 20, 21. For this conspiracy with Balaam, and his endeavour to destroy God's people, it is said, Balakarose and warred against Israel, jos. 24. 9  
Vers. 6. Now therefore come] Hebr. And now come. His purpose being by a curse upon them, to bereave them of God's favour and protection, he would have him to come, that by nearness of his person, and by beholding them, his speech might have more vehemency of spirit, and better effect, as he supposed. So Elisha the Prophet turned back and looked on the children whom he cursed in the Name of the Lord, 2. Kings. 2. 24. And on the contrary, when Isaak would bless his son, he called him near and kissed him, and smelling the savour of his garments, he uttered a more powerful blessing, Gen. 27. 26, 27. and so did jakob to joseph's children, Gen. 48. 9 10, etc. And for this cause Balak led Balaam (when he was come) unto high mountains, from whence he might view them whom he was to curse, Num. 22. 41. and 23. 9 14. 28. curse me this] or, curse for me this people. The curse was first laid upon the creatures by God himself for sin, Gen. 3. and heavy effects followed thereof: the earth cursed, brought forth thorns and briers in stead of wholesome fruits, Gen. 3. 17, 18▪ and cursed again for cain's wickedness, it yielded▪ no more the strength thereof, Gen. 4. 12. the figtree cursed by Christ, suddenly withered, Mark. 11. 21. And when the curse is duly pronounced by Prophets, and men of God, it wanteth not effect; as the curse-bringing water of jealousy, which should cause the belly of the polluted to swell, and her thigh to rot, Num. 5. 21, 22, 27. and the children cursed by Elisha, were rend in pieces of Bears, 2 Kings 2. 24▪ Wherefore the plot which Balak laid, was most dangerous and wicked, and the most likely course to obtain his desire. For those whom God blesseth, their enemies flee, and fall before them, Deut. 28. 7. but they whom he curseth, are exposed to all misery, and made a prey unto their enemies, Deut. 28. 25, 33. And if now the King could have obtained from God a curse upon Israel, he might soon have vanquished them, for they that are cursed of him shall be cut off; Psal. 37. 22. How curses were pronounced by the Prophets of God, may be seen in Gen. 9 25. Psal. 109.— 6. 20. jos. 6. 26. jer. 17. 5, 6, they are mightier] Hebr. it is mightier than I; meaning both in number & strength, and so too mighty for him to encounter with. This was upon Israel a fruit of God's blessing, who had promised that Abraham should be a mighty nation, Gen. 18. 18. and performed it, whiles in the land of their affliction, he made them mightier than their enemies, Psal. 105. 24. as their enemy himself acknowledged, Exod. 1. 9 And Balak here confessing himself unable to match them in might, seeketh therefore to weaken them first by magical execrations. peradventure] or, if so be; or, as the Greek translateth it, if perhaps; which phrase Peter useth in Act. 8. 22. if perhaps the thought of thi●e heart may be forgiven thee. It is a word that implieth difficulty in a thing, but with good hope to be attained. See the notes on Exod. 32. 30. I shall be able to smite them] or, I shall prevail, and we shall smite them, and I shall drive them, etc. The Greek translateth, I shall be able to smite of them, and cast them out. In vers. 11. it is repeated thus, I shall be able to fight against them, (or, overcome them in battle) and so the Chaldee explaineth it here, I shall be able to fight against them. Wars were wont to be taken in hand holily; and the Lord useth this phrase, Sanctify war against her, jer. 6 4. he commandeth that the camp of his people should be holy, and no uncleanness in it, Deut. 23. 9, 10.— 14. he appointed Priests with holy instruments, and silver trumpets, to sound an alarm, Num. 10. 9 and 31. 6. and they were to fight the battles of the Lord, 1 Sam. 25. 28. and he was with them as their Captain, as it is said, And behold, God is with us for our Captain, and his Priests with sounding trumpets to cry alarm against you: O children of Israel, fight ye not against jehovah the God of your fathers, for ye shall not prosper, 2 Chron. 13. 12. Hereupon his people were wont to ask counsel of him, and to have his direction in their wars, judg. 1. 1. and 20. 18, 27, 28. 1 Chr. 14. 10, 14, 15, 16. And after victories, they used to praise the Lord with songs, judg. 5. Psal. 18. and to honour him with the spoils of the enemies, consecrated to his house and service, Num. 31. 50. 1 Chron. 26. 26, 27. And this the nations of the world after a sort practised, save that in stead of seeking to the Lord according to his word, they sought by divination and unlawful arts, as Balak now did by Balaam the Soothsayer; Nebuch●dnezzar by divination consulting▪ with Teraphims, and looking in the liver and entrailes of beasts, Ezek. 21. 21. Agamemnon by sacrifice to lupi●● and praying to him for victory over the Trojans, Homer. Iliad. 2. and other the like. Moreover, as Balak sought to turn the favour of God from Isra●l, and to bring his curse upon them by balaam's means: so other nations are said to use, before they warred against any people, to endeavour by prayers, sacrifices, and enchantments, to turn the 〈◊〉 of God from them. Before the Heathen Romans besieged by Cieie, their Priests called out the god, under whose tutelage the City was, and promised him more ample honour or place among them▪ Plin 〈…〉. hist. lib. 28. cap. 2. The same is also 〈◊〉 by others; and the manner of doing it is recorded to▪ be first with a supplication to the gods, and that god specially which had taken upon him the defence of the city, that he would forsake the people, city, places, temples, and holy things▪ & having stricken a fear and forgetfulness in that people and city, would come into Rome to accept of them, their places, temples, holy things, and city, and to be provost unto them, their people and soldiers, vowing if so he would do, to honour him with temples and games. When thus they did, they offered also sacrifices▪ and looked for divination in the entrailes of beasts. And having thus called out the gods, the Dictator or Emperor devoted (or cursed) the enemy's city and army, that they might be filled with flight, fear, terror; and that whosoever of them carried arms against their legions or army, might both they, their countries, fields, cities, etc. be deprived of light from above, and reputed for devoted and consecrared, as any the greatest enemies whosoever, etc. Macr●●. Saturnal. lib. 3. cap. 9 Hereupon their Po●●s, wh●● countries were conquered, ascribed it to the depa●●●re of their gods from them, as in Virgil. Aenei●. 2. 
Excessere omnes, adytis, arisque relictis,  
Di● qui● us imperium hoc steterat.  In which heathenish opinions and practices, there may some footsteps be seen of the ancient true Religion● for when God▪ would deliver up jerusalem into the hands of the Chaldeans, he first by a signeto his Prophet, signified his departure from, and 〈…〉 saking of his Temple that stood herein, Ezek. 10. 1, 4, 18, 19 and 11. 22, 23. When Caleb and losua would encourage the people to war against the Canaanites, they used this argument, They are but bread for us, their Shadow (meaning God their defence) is departed from them, and Ie●●●ah 〈◊〉 with us, fear them not, Num. 14. 9 So when the heathens carried Images and Idols with the● in their armies (as the Philistims did their gods, which David burned with fire, 1 Chro. 14. 12.) they foolishly imitated God's people, who sometimes carried the Ark of his covenant (the token of his presence) before them in their battles, 1 S●●. 4. 3, 4.— 8. Num. 14. 44. he whom thou blessest] or, whom thou shalt bless, the Greek translateth it plurally, they whom thou blessest, art blo●●●d; and they whom thou cursest, are cursed. By this it appeareth of how great reputation Balaam was among men, as Simon Magus in Samaria was esteemed The great power of God, Act. 8. 10. But the Lord doth curse the blessings, and bless the curses of his own Priests and people, when they do them amiss, Mal. 2. 2. Psal. 109. 28. how much more when they are done by Soothsayers and profane. The curse causeless shall not come, Prov. 26. 2. and if Balaam had cursed Israel without the Lord, it had no more prevailed than Goliaths words, who before he fought, cursed David by his gods. 1 Sam. 17. 43.  
Vers. 7. divinations] that is the wages or reward of divinations was in their hand; the wages of unrighteousness, as the Apostle calleth it, 2 Pet. 2. 15. being for a wicked art, and to an ●nrighteous end; so Targum jonathan expoundeth it, The fruits of divinations sealed in thei● hand. And thus Besorah, i Good tidings, is used for the reward of good tidings, in 2 Sam. 4. 10. In Israel, when the heads judged for reward the Priests taught for hire, and the Prophets divined for money; the Lord threatneth that for their sake Zion should be ploughed, as a field, and jerusalem become ●●aps, M●●. 〈◊〉. 11, 12. Balaamites see their reward in this world in the hands of men, and that they follow; but the people of God walk by faith, not by sight; and their rewards is in heaven hid with God, not in the hands of man, 2 Cor. 5. 7. Mat. 5. 11, 12.  
Vers. 8. I will bring you word again] or, I will return you word; which the Greek explaineth, I will answer you the things which the Lord shall speak unto me. He would have them lodge there that night, because he would ask counsel of God, who used to speak to the Prophets by dreams and visions of the night, Num. 12. 6. Io● 4. 13. and 33. 14, 15. jer. 23. 25, 28. He con●ulteth with jehovah the true God, whose Prophet he would seem to be, and calleth him his God, vers. 18. and because the business concerned the people of jehovah, of him he was to inquire. But his promise to bring them word what jehovah said, he performed not faithfully, as appeareth by comparing vers. 13. with vers. 12. the Princes of M 〈…〉] and also of Midian, which are here to be understood from vers. 7. where they were called 〈◊〉.  
Vers. 9 God came] to wit, by night, as in v. 20. which the Chaldee expoundeth, word came from before the LORD. So God came to Abimel●●● in a dream by night, Gen. 20. 3. and God came to L●b●n the Syrian in a dream by night, Gen. 31. 24. Sometimes for his people's sake, and sometimes for their own, God revealed his counsels of old unto men that were wicked, Gen. 41. 25. Dan. 2. 45. and 4 21, 22. So still he giveth gifts of knowledge and understanding in his word to men that are none of his, Mat. 7. 22▪ 23. and 24. 24. 2 Tim. 3. 8. the eye] the face, as vers. 5. curse me them] the word curse here, is another word in the original, than that before used in vers. 6. but of the same signification, as appeareth also after in Num. 23. 7. 8. It meaneth a piercing or striking thorough with evil speeches, and so is used for cuising or blaspheming: see the notes on Lev. 24. 11. be able to sight] or, prevail in fight (or warring) against them, as the word is used for prevailing, in Esai. 7. 1● see before on vers. 6. Here Balaam having to deal with God that knoweth all things, would not corrupt their speech, but fully related the message sent unto him: but in his answer to the Princes, he dealeth otherwise, vers. 13.  
Vers. 12. not curse] As the message had two branches, to go, and to curse; so God answereth unto, and forbiddeth both, adding a reason, because they were blessed. And as he forbid him to go to any other place, so he forbade him to curse them in any place, or where now he was. So that Balaam here might know the whole will of God about this business, and needed not to inquire what the Lord would speak unto him more, as he did in vers. 19 And though Israel had often provoked the Lord by their sins in the wilderness, yet would he not suffer the wicked to curse them, but made them heirs of that blessedness which belongeth to those whose iniquities are forgiven, and whose sins are covered, Rom. 4. 6, 7. are blessed] and therefore may not be cursed of any; for the gifts and calling of God are without repentance, Rom. 11. 29. And when jakob the father of this people had got the blessing of Isaak unawares, Esau could not get him to reverse it, but Isaak said, I have blessed him, yea and he shall be blessed, Gen. 27. 33. neither could Balaam with all his altars and sacrifices, procure God to change, but was himself forced also to bless them three times, Num. 24. 10. Wherefore they are after put in mind of this mercy, the LORD thy God would not hearken unto Balaam, but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee, Deut. 23. 5.  
Vers. 13. jehovah refuseth to give me] the Chaldee explaineth it, it pleaseth not the LORD to suffer me; and in Greek, God permitteth me not. Here Balaam telleth them but the first part of God's speech, concealing the other, and the reason which God gave, wherein the weight of the answer lay. If he had faithfully showed them the whole counsel of God, it might have stayed this evil enter prize, & cut off all occasion of further sending. But as a man loath to displease, and loving the proffered gain, he useth a faint and favourable speech, as if he should have said, I could be content and glad to gratify the King herein, but God will not suffer me at this time to go, the fault is not mine, therefore I pray you have me excused. The contrary duty is showed in jer. 23. 28. The Prophet that hath a dream, let him tell the dream; and he that hath my word, let him speak my word faithfully, etc. and in the Apostles practise, who saith, I have not shunned to declare unto you all the counsel of God, Act. 20. 27.  
Vers. 14. Balaam refuseth to come] in Greeke, Balaam will not come. Observe Satan's practice against God's word, seeking to lessen the same, and that by degrees from hand to hand, till either he bring it to nothing, or at least pervert it to a wrong purpose. Balaam told the Princes less than God spoke to him; and they relate to Balak less than Balaam told them; that when the answer came to the King, it was not now the word of God, but of man; it was only Balaam refuseth to come; as if God had not forbidden or hindered this action, but only there wanted a will in the Prophet; there being no word brought either of the Lords will touching his people, or of their blessed estate, as was signified in vers. 12. Hereupon grew occasion for this mischief to be further followed; and Balaam was the second time solicited with stronger tentations than before, vers. 15, 16. etc.  
Vers. 15. more, and more honourable] or, greater and more honourable. Of the Hebrews, Sol. jarchi gathereth from balaam's words to go with you, v. 13. that he being haughty and of a proud spirit, insinuated thereby, as if with them he might not go, but with other greater than they he might: but this is uncertain. The holy Ghost showeth rather, how balaam's word (as it was related,) was so fare from causing the King to leave off his wicked purpose, that it was as a whetstone to sharpen it; and caused him to attempt it a fresh with stronger assaults both in persons and proffers.  
Vers. 16. Be not letted] or, be not forbidden, or withholden; the Greek translateth, I pray thee delay not (or slack not) to come unto me: which phrase is used in Act. 9 38. where the disciples send to Peter, desiring him that he would not delay to come to them. It meaneth here, that Balaam neither of his own will, nor by any other means would be stayed or hindered from coming.  
Vers. 17. Honouring I will honour thee] that is, I will surely and highly honour thee, which the Greek explaineth, I will honourably honour thee. This offer, as it agreed with the majesty of the King, so with the ambition and covetousness of the Prophet: and Satan so carried the matter between them, as made most for his advantage. By this bait he alured the woman to eat of the forbidden fruit, promising unto her opening of eyes, and likeness unto God, Gen. 3. and by it he hoped to have taken Christ himself, when he promised to give him all the kingdoms of the world, and the glory of them, Matth. 4. 8, 9 and now with it he prevaileth over Balaam, and still doth over Prophets of balaam's spirit. I will do] in Greeke, I will do unto thee. The kings of the earth, if they may have their desires fulfilled, will honour their Prophets, and do all that they say. Thus the Prophets of Baal were fed at jezabels' table, when the Prophets of the Lord were fed in caves, with bread and water, 1 King. 18. 19, 13. and the witnesses of Christ prophecy in sackcloth, Rev. 11. 3.  
Vers. 18. I cannot go beyond] or, I may not transgress. The word signifieth sometime unability, whereby a man cannot; sometime unlawfulness, whereby one may not, and consequently will not do a thing; as in Gen. 34. 14. and 43. 32. and 44. 26. balaam's speech here seemeth to imply all; for as he might not lawfully, being forbidden of God; so neither could he, being restrained of God, who would not suffer him to curse Israel. But for balaam's will, it was corrupt, being in love with the wages of unrighteousness, 2 Pet. 2. 15. therefore he sought of God that he might have done it, Num. 23. 1. 14. but the Lord would not hear him, Deut. 23. 5. the mouth] that is, as the Greek openeth it, the word; in Chaldee, the decree of the word of the LORD. jehovah my God] by this it appeareth, that Balaam the Syrian (and so the people to whom he was a Prophet,) did know and worship the true God, though corruptly, and it may be other gods also with him. And that other peoples, as the Temanites, Shubites, Naamathites and Buzites, kept the knowledge and service of the true God, is manifest by jobs history, job. 2. 11. and 32. 2. and 42. 7, 8, 9 Also the Name of God jehovah was both known and pronounced by Balaam, and other peoples, together with the Hebrews, who now many ages since have abstained from pronouncing of it, as is noted on Num. 6. 24. less or more] or, little or great: understand, little thing or great, (as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36.) meaning any thing at all; to which the Greek addeth, of mine own mind. In Balaam here is a picture of covetous hypocrites, which pretend they would not do against the Word of God, for an house full of gold, when they will do it for an handful: as this Prophet laboured with all his might to do the thing which God had forbidden him.  
Vers. 19 that I may know] or, and I will know, (that is, inquire) what jehovah will add to speak with me, that is, will speak more unto me. Here he beginneth to discover himself and his love to Balaks wages, in that he resteth not in God's will, plainly revealed to him before: and that he tempteth God by this second consultation, as if he were changeable like himself, and would respect the person of the King or Prophet, to speak otherwise than he had done. For where he pretended to know more, he intended and desired to hear otherwise, and contrary to that which he knew to be the mind of God. But God's people should rest in that which they know to be his word and will; and if any teach otherwise, to let him be accursed, Galat. 1. 8, 9  
Vers. 20. If the men be come] that is, Forasmuch is, or, Seeing the men are come. So the word If meaneth also in Song 1. 8. go with them] Gods permitting of Balaam to go with these second Ambassadors, when he had forbidden him to go with the first, was in wrath against the Prophet, who stood not in the Lords first counsel: and therefore he was in danger to have died by the sword of the Angel, verse 33. and ●aindeed slain by the sword of Israel, jos. 13. 22. In the mean time, both he and the King had hope that they might effect their evil purpose, seeing that God himself seemed to change his mind: so being hardened, they went on, with altars and sacrifices, to procure leave from God to 〈…〉 se his people, Num. 23. 1. For when men will not hearken to the voice of the Lord, he withdraweth his grace, and giveth them up to the perver intendment of their own heart, and lets them walk in their own counsels, Psal. 81. 12, 13. but yet] or, but surely the word, etc. By this restraint, God signifieth the continuance of his good will towards Israel, though in such words, as Balaam might still conceive hope to obtain his desire: for the first answer was plain, thou shalt not curse the people, verse. 12. in which he not resting, hath now a darker Oracle, thou shalt do the word that I shall speak unto the●, when he knew not what God would speak. Thus when the will of God is known and not regarded, he taketh from men the certainty of their knowledge, and causeth his word to be dark and doubtful unto them, so that they stumble at it, 1 Pet. 2. 8. the Sun goeth down over the Prophets, and the day is dark over them, Mich. 3. 6. Balaam thought he should have heard more from God, but heareth less, and loseth that which he had learned before. that shalt thou do] this both taught Balaam his duty, that he ought to do it willingly, and closely signified that that he should do, though against his will. For, the Lord bringeth to nought the counsel of the heathens, he maketh of none effect the devices of the people's: but the counsel of the Lord standeth for ever, Psalm. 33. 10, 11. And he restraineth the wicked of their wills, putting his hook in their nose, and his bridle in their lips, Esay 37. 29. even Satan himself is limited, (as in jobs case, job 1. 12. and 2. 6.) and cannot hurt the very swine, without leave from the Lord, Mat. 8. 31, 32.  
Vers. 21. in the morning] as Abraham being spoken to of God to sacrifice his son, raze early in the morning and saddled his Ass, and took two of his young men with him, etc. Gen. 22. 3. showing his readiness to obey the will of the Lord, though with the loss of his only son whom he loved: so Balaam here riseth in the morning, sadleth his Ass, and taketh two of his young men with him, vers. 22. showing his greediness to get preferment, and the wages of iniquity which he loved, though with the loss of the favour of God, and (in the end) of his own life. God's children run not so fast in the way of his commandments, when he enlargeth their heart, Psalm. 119. 32. but the children of Satan run as fast to evil, and make haste to shed innocent blood, Esay 59 7. They run and prepare themselves without iniquity in God's people, Psal. 59 4, 5. So are the ways of every one that is greedy of gain, which taketh away the life of the owners thereof, Prov. 1. 16, 19  
Vers. 22. God's anger was kindled] in Greeke, God was angry in wrath. The judgements of God are a great depth, Psalm. 36. 7. he is often offended, and that justly, when men do that which he saith Do, because they do it not with that mind, and to that end which he requireth, Esay 10. 6, 7. and his word or leave, is in displeasure against sinners that have no love to the truth. The young Prophets of jericho would have leave to send fifty men to seek Elijahs body, but Elisha forbade them: after by their importunacy, he said, Send. They sent, and sought, but found him not: then Elisha gave them this reproof, Did not I say unto you, Go not, 2. King. 2. 16, 17, 18. As they ought to have rested in the Prophet's first word, so should Balaam have done fiere in the first answer of God; and for not doing it, wrath from the Lord was upon him. the Angel of jebovah] this Angel speaketh as the Lord himself, only the word that I shall speak unto thee, that shalt thou speak, v. 35. Wherefore this seemeth to be Christ, the Angel which redeemed jakob from all evil, Gen. 48. 16. and now cometh to redeem jacob's children from the curse intended against them; the Angel that was sent before Israel, to keep them in their way, in whom jehovahs' name was, Exo. 23. 20, 21. even Michael the great prince, which standeth for his people, Dan. 10. 21. and 12. 1. an adversary] in Hebr. Satan, which name when it is used for an adversary to God's people, usually meaneth the Devil, job 1. 6. Mat. 4. 10. Rev. 12, 9 and 20. 2. but here being spoken of an adversary to the wicked, & defender of the church, is applied to an holy Angel, or to the Prince of Angels and men. And here the love of God unto Israel appeareth, that when he giveth a wicked man leave to go out against them, forthwith he sendeth his Angel to resist him, and to stand for the help of his chosen; as all the Angels are ministering spirits, sent forth to minister for them, who shall be heirs of salvation, Heb. 1. 14. two of his young men] that is, of his servants: see the notes on Exo. 33. 11. So Abraham went with two of his young men, Gen. 22. 3.  
Vers. 23. the Ass saw the Angel] It pleaseth God to confound the wisdom of the wise and arrogant, by base and contemptible means, for the foolishness of God is wiser than (the wisdom of) men, 1 Cor. 1. 25. Balaam was a great Prophet, accustomed to visions and revelations, yet saw not with his eyes, neither knew with all his skill (v. 34.) that the Angel stood against him, whom his Ass, a rude and silly beast, did see and avoid, to the safety of his master: and he that could advertise others of things that should befall them, Num. 24. 14. could not advertise himself of the danger of death which was before him. So God destroyeth the wisdom of the wise, and bringeth to nought the understanding of the prudent, 1 Cor. 1. 19 When visions appeared, the Prophets were wont to see them, and others in their company saw them not, as in Dan. 10. 7. & Act. 9 7. here the Prophet seethe nothing, but the beast under him hath the eyes opened to see the apparition. his sword drawn] a sign of wrath and vengeance; so David saw the Angel that plagued Israel with a drawn sword in his hand, 1 Chron. 21. 16. and josua the like, in that Angel's hand, who as captain of the Lords host, was to destroy the Canaanites, jos. 5. 13. 14. Balaam went with a purpose to curse Israel, and after to have them killed with the sword: his curses would have been like the piercings of a sword, Prov. 12. 18. he had whetted his tongue as a sword, and bend his arrow, even a bitter word, Ps. 64. 4. the Lord to reward him according to his works, sendeth out a sword against him. the Ass turned aside] The beasts, and fowls, and other brutish creatures, are often taken to teach & convince men, job 12. 7, 8. Esay 1. 3. jer. 8. 7. & balaam's folly was reproved here by the action of this dumb beast, as after it was by words, Num. 22. 28, 30. 2 Pet. 2. 16. balaam's way was perverse before the Lord, v. 32. he had forsaken the right way, & went astray, 2 Pet. 2. 15. the ass turning aside out of the way, might have taught him to have desisted from his evil course. The Ass avoideth the danger & evil before his eyes; the master being blinded with ambition and covetousness, seethe it not, but would go on to destruction, v. 33. smote the ass] the Greek here addeth, with his rod (or staff) which is taken from v. 27. As he that judgeth another, condemneth himself doing the same things, Rom. 2. 1. so the Prophet in smiting his beast, showeth himself to be worthy of more stripes, doing much worse than it. A whip for the horse, a bridle for the ass, and a rod for the fool's back, Prov. 26. 3.  
V 24. and a wall] in Chaldee, and another wall. The Angel needed not have chosen such places; but these things happened unto Balaam for ensamples, and are written for our admonition: for when men go on in a way not good, if they escape one peril, they fall into another greater, and at last into inevitable danger; as the Prophet signifieth by fear, and pit, and snare; He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit, shall be taken in the snare, jer. 48. 43, 44.  
Vers. 25. and thrust balaam's foot] or, pressed, crushed his foot. This word is used in 2 Kings 6. 32. where the King's messenger, who was sent to take away Elishaes' head, was pressed (or crushed) in the door. God by this second sign came nearer unto Balaam, who went on in his perverse way, and withal discovereth the vanity of his art, who being a diviner, could not presage the evil that should befall him, though such things as these happened in his way; which in the opinion of vain men, are signs of ill luck: and therefore by the grounds of his own craft, should have turned him back, or made him to suspect at least that his journey should be unfortunate: see 1 Sam. 6. 2, 3. 9 But God taketh the wise in their own craftiness, and the counsel of the froward is carried headlong: they meet with darkness in the day time, and grope in the noon day, as in the night. But he saveth the poor from the sword, from their mouth, and from the hand of the mighty, job 5. 13, 14, 15. The children of God have the Angels to keep them in all their ways, and to bear them up, lest they dash their foot against a stone, Psalm. 91. 11, 12. But Balaam tempting the Lord, hath his Angel to withstand him, whereby his foot is crushed against the wall: yet maketh he no good use thereof.  
Vers. 26. no way to turn aside] In this carriage of the Angel, the Lord would have us see the proceeding of his judgements against sinners; first more mildly, shaking his rod at them, but letting them go untouched; then coming nearer, he toucheth them with an easy correction, as it were wring their foot against a wall; but bringeth them at last to such a straight, as they can no way escape his hand, but must fall before him.  
Vers. 27. balaam's anger was kindled] the wrath of man worketh not the righteousness of God, jam. 1. 20. but a furious man aboundeth in transgression, Prov. 29. 22. Balaam learned no good by this strange carriage of his beast, but is more enraged, and smiteth it, not knowing that by means of it his own life was saved, vers. 33. This foolishness of the Prophet the dumb beast reproveth, vers. 28. etc. and in him God would let us see the nature of wicked men, which make no good use of his works, neither see his providence in the creatures, the service whereof he dareth unto them.  
Vers. 28. opened the mouth of the Ass] that the dumb ass spoke with man's voice, 2 Pet. 2. 16. by which miracle the Prophet had not only a rebuke, but a cause of fear and astonishment, yet hardened he himself against it also, and pleaded for to maintain his folly, vers. 29. so no works, signs or miracles, are able to change the hardness of man's heart, but grace from God only, john 12. 37, 38. And here we may observe how the devil, to draw into sin, chose the Serpent for his instrument, the most subtle beast of the field, Gen. 3. 1. but God to rebuke and convince the wicked, useth the Ass, the most silly of all beasts: showing as in a figure, how Satan's continual practice is to corrupt men's minds from the simplicity that is in Christ, by deceitful workers, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, 2 Cor. 11. 3. 13. Ephes. 4. 14. while Christ sendeth men to preach the Gospel, not with wisdom of words, but with the plain demonstration of the truth, and chooseth the foolish things of the world to confound the wise, the weak things of the world to confound the mighty, and base things of the world, and things despised, yea and things which are not, to bring to nought things that are, 1 Cor. 1. 17. 27, 28. For the children of this world are in their generation wiser than the children of light, Luke 16. 8.  
Vers. 29. I would kill thee] The Prophet is neither dismayed with the speaking of his dumb beast nor abated from his wrath, but increaseth in evil, who before he knew or inquired of the cau●e, would presently kill the Ass that saved his life. A righteous man regardeth the life of his beast, but the bowels of the wicked are cruel, Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast, and would not be mocked or abused thereby, he being a reasonable creature, and wiser than many, should much less have mocked with God, and resisted his counsel: but by his own words against his Ass, he condemneth himself, being guilty of death for his sin against God, as the Angel showeth in vers. 32, 33.  
Vers. 30. ever since I was thine] or, since thou, to wit, hast had me: the Greek translateth it, from by youth: the Chaldee, since thou hast been: and the Hebrew phrase sometime so meaneth, as in Gen. ●8. 15. since I was; where the Greek also expoundeth it, from my youth. was I ever wont] 〈◊〉 〈◊〉 I accustoming been accustomed? By this demand, the beast convinceth the Prophet's foolishness, who should have gathered that some extraordinary cause moved it thus to do, seeing it had never done so before: & teacheth us, that when the creatures depart from their kind, and customed obedience unto us, we should look for the cause thereof in ourselves: for our sins against God, occasion the creatures to rebel against us, Levit. 26. 20, 21, 22.  
Vers. 31. uncovered the eyes] opened them to see the Angel as the Ass did before him, vers. 23. signifying, that as men cannot see the marvellous things of his Law, unless he uncover their eyes, 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law, unless he reveal them, Esay 47. 11. The way of the wicked is as darkness, they know not at what they stumble, Pro. 4. 19 bowed himself down on his face] or, to his face; as the Greek translateth, he bowed down to his face, that is, worshipped the face or person of the Angel.  
Vers. 32. Wherefore hast thou smitten, etc.] The Angel rebuketh the misesage of his beast, which ought not to be smitten without cause; how much less than might he smite innocent men, with the curse of his tongue? And God, who saveth man and beast. Psal. 36. 7. and commanded that the beasts also should rest from their ●oile on the Sabbath day, Deut. 5. 14. and defendeth their innocence against their cruel masters, will much more defend the cause of his people against their wrongful oppressors, Exod. 22. 23. thy way is perverse] or, the way which thou goest is perverse, that is, thy purpose and intent in going this journey, is contrary to my will which I first revealed unto thee, vers. 12. The Chaldee paraphraseth thus, because it is manifest before me, that then wouldst go in away against me. The Apostle openeth and applieth it against the Balaamites of his time, in these words; an heart they have exercised with covetous practices, children of the curse, which have forsaken the right way, and are gone astray, following the way of Balaam (the son) of Bosor, who loved the wages of unrighteousness, 2 Pet. 2. 14, 15. The Apostle jude (in vers. 11.) calleth it the error of Balaam.  
Vers. 33. turned aside before me] or, at my face or presence: so after, turned aside from me, or, from my face or presence. I had slain thee] or, killed thee: in the Angels former words the justice of his judgement is implied; for if Balaam did smite his Ass, for turning aside out of the way, vers. 23. and would have killed her for falling down under him, though thereby his life was saved, vers. 29. how much more deserved he himself to be smitten and killed, for departing out of the Lords way, and following his own crooked ways, with a purpose to destroy the lives of his people Israel. Therefore a woe is pronounced on those that run greedily after balaam's error for reward, jude vers. 11. saved her alive] as we have an example in the Prophet, who being disobedient unto the mouth of the Lord, a lion met him by the way and slew him, but the Ass whereon he road was not torn, 1 King. 13. 23, 24, 26, 28.  
Vers. 34. I have sinned] this seemeth to be acknowledged, for his smiting of the Ass, and his reason following so showeth: but the sin that lay hid in his heart, his wicked purpose & covetousness, he dissembleth, & prosecuteth still unto the end. if it be evil in thine eyes] that is, as the Greek translateth, if it please thee not; meaning, that he should go on his journey. He could not be ignorant, that his evil intent to curse God's people for his own promotion, was most evil in the Lords eyes, and the cause why the Angel came out against him; but concealing that, he speaketh of his outward actions, and faintly offereth to turn back, with an if it were evil. His love to the wages of unrighteousness caused him thus to speak, together with the leave which God had given him, in vers. 20. fain he would go, but if necessity constrain him he will turn back.  
Vers. 35. Go with the men] When neither the first words of God who forbade him, v. 12. nor the signs and dangers which met him by the way, could turn his heart, or deliver him from his error, the Lord again biddeth him go on, so giving him up to his own lusts; which he followed to his destruction. See the notes on v. 20. So jarchi explaineth these words, Go with the men, for thy portion is with them, and thine end to perish out of the world.  
Vers. 36. he went out to meet him] for to welcome him, and entertain him with honour; as Moses to like end, went out to meet his father in law, Exod. 18. 7. and joseph went out to meet Israel his father, Gen. 46. 29. and the kings of Sodom & of Salem, to meet Abraham, Gen. 14. 17, 18. Heb. 7. 1. It showeth how greatly Balaam was respected of the King, as false prophets have always been of wicked Rulers, because they serve their lusts. It had been Moabs' duty to have met their brother Israel with bread and water in the way when they came out of Egypt: but lo the King of Moab goeth out (even to the utmost border of his land) to meet this soothsayer, whom he had hired to curse Israel; therefore God commandeth his people not to seek their peace or good for ever, Deut. 23. 3.— 6. Arnon] the border between Moab and the Amorites, Num. 21. 13, 26.  
Vers. 37. Did not I sending send] that is, earnestly send unto thee. Am I not able indeed] a vain boast, and such as had no effect; for he was not able indeed to honour Balaam in the end, but sent him away in wrath, and with disgrace, confessing that the LORD had kept him back from honour, Num. 24. 10, 11. But as Satan himself proudly offereth the kingdoms and glory of the world to those that will worship him, Mat. 4. 8, 9 so wicked Princes do offer promotion to false prophets and flatterers, which oftentimes God suffereth them not to perform: and they turn the edge of their sword against the Israel of God, which they are often forced to put up empty into the sheath, the Lord turning their intended curse into a blessing.  
Vers. 38. am I able at all] the word is doubled for more vehemency, canning can I speak; that is, surely I cannot in any wise. He speaketh to excuse himself, signifying his willingness to gratify the king, as appeared by his coming to him, but showing withal his inability to do aught against God or his people. For the LORD their redeemer, he frustrateth the tokens of the ●●rs, and maketh diviners mad; he turneth wise men backward, & maketh their knowledge foolish, Esa. 44. 25.  
Vers. 39 Kirjath-huzeth] which is by interpretation, the city of the outmost parts, or the city of streets. It is the name of a city, of the situation in the utmost part of the land; as the Chaldee interpreteth it, the city of his borders; and the old Latin version calleth it, the city which was in the utmost borders of his kingdom: which some think to be Are, forementioned in Num. 21. 28. called the corner of Moab, in jer. 48. 45. Sol. jarchi in his annotations on this place expoundeth it, a city full of streets, men, and children in the outer parts of it.  
Vers. 40. Balak slew oxen] either for sacrifice, (as the word is often used for sacrificing) or for a feast to welcome Balaam, or for both; as the Moabites used such idolatrous feasts whereof the people did eat, Num. 25. 1, 2. Thus Balak rejoiced at the coming of his friend, and received him with all royal solemnity. Wherein as we see the entertainment that this wicked prophet had, that his honour and good cheer might make him to forget the perils which he had passed, and might again fall into by the hand of God: so may we observe the contrary dealing of the LORD, and of this King. The Angel of the Lord came out as an adversary to withstand him; the King as a friend to welcome him. The King blameth him for coming no sooner; the Angel for going so soon. The Angel met him with a sword, to signify that that should be his end if he went on in his wickedness: the king receiveth him with a banquet, and all honourable entertainment, that by it, and hope of more gain and preferment, he might be encouraged to go on with his wicked enterprise. Between these two, Balaam chooseth the worse part for the honour of this world, though even that also was taken away from him. As the Partridge sitteth on eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool, jer. 17. 11.  
Vers. 41. in the morning] that is, the next day early after the feast. Thus Balak delaieth no time, to accomplish his evil purpose, beginning the day with mischief. David was diligent in the mornings to destroy all the wicked of the land, Psal. 101. 8. Balak riseth early to destroy the people of God, and is of them whose feet run to evil, and they make haste to shed blood, Prov. 1. 16. the high places of Baal] in Greeke, the pillar of Baal; the Chaldee expoundeth it, the high place of his fear, meaning of his god or idol whom he feared, (as God is called the Fear, in Psal. 76. 12.) and Targum jonathan nameth it the Fear (or idol) of Poor; whereof see Num. 25. 3. Baal (by interpretation, a Lord, Master or Patron) is a name given to the idols of many nations, which they used to worship on high places, hills or mountains, De●●. 12. 2. And here do Balak and Balaam build altars and offer sacrifices, Numb. 23. 1. that they might curse Israel; for as God sendeth his people help from his Sanctuary, and supporteth them out of Zion, Psalm. 20. 2. and cometh unto them to bless them, in all places where he putteth the memorial of his name, Ex●● 10. 24. so the Idolaters thought of their high p●●ces, that they were the fittest to obtain their requests in, from the hand of God, though it were to curse his people. that he might see] or, and he saw, meaning Balaam: the Greek translateth, and ●e (to wit, B●lak) shown him a part of the people, to wit, of Israel: whom he would have him to behold, that his curse might be the more powerful and effectual. See Num. 23. 13.    

CHAP. XXIII.  
1 Balaam and Balak offer sacrifices. 4 God meeteth Balaam, and putteth in his mouth a blessing, which offendeth Balak. 13 They come to another place to curse the people of the Lord, and there again they offer sacrifices. 16 God meeteth Balaam, and putteth in his mouth a more ample blessing. 26 Balak being more offended, bringeth Balaam to a third place, where also they sacrifice.  
ANd Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks, and seven ●ams. And Balak did as Balaam had spoken, and Balak and Balaam offered a bullock and a ram on an altar. And Balaam said unto Balak; Stand by thy Burnt-offering, and I will go, peradventure jehovah will come to meet me, and what word soever he showeth me, I will tell thee: and he went to an high place. And God met Balaam, and he said unto him, I have prepared seven alta●s, and I have offered a bullock and a ram on an altar. And jehovah put a word in balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. And he returned unto him, and lo he stood by his Burnt-offering; he, and all the Princes of Moab. And he took up his parable, and said, Balak the King of Moab hath brought me from Aram, from the mountains of the East, (saying;) Come curse me jakob, and come de●ie Israel. How shall I curse whom God hath not cursed, and how shall I de●●e whom jehovah hath not defied? For from the top of the ●ocks I see him, and from the hi●s I behold him: lo the people shall dwell alone, and shall not be reckoned among the Nations. Who can count the dust of jakob, and the number of the fourth part of Israel? Let my soul die the death of the righteous men, and let my last end be like his. And Balak said unto Balaam; What hast thou done unto me? I took thee to curse mine enemies; and behold, blessing thou hast blessed them. And he answered, and said, Must I not take heed to speak that which jehovah hath put in my mouth?  
And Balak said unto him, Come I pray thee with me unto another place, that thou mayst see them from thence; thou shalt see but the utmost part of them, and shalt not see them all, and curse me them from thence.  
And he took him to the field of Zophim, to the top of Pisgah; and he built seven altars, and offered a bullock and a ram on an altar. And he said unto Balak; Stand here, by thy Burnt-offering, and I will meet yonder. And jehovah met Balaam, and put a word in his mouth, and said, Return unto Balak, and thus thou shalt speak. And he came unto him, and lo he stood by his burnt-offering, and the Princes of Moab with him; and Balak said unto him, What hath jehovah spoken? And he took up his parable, and said, Rise up Balak, and hear▪ harken unto me thou son of Zippor. God is not a man that he should lie, or a son of Adam that he should repent: hath he said, and shall he not do? and hath he spoken, and shall he not confirm it? Behold I have received to bless, and he hath blessed, & I can not reverse it. He hath not beheld iniquity in jakob, neither hath he seen perverseness in Israel: jehovah his God is with him, and the shout of a King is among them. God brought them forth out of Egypt; he hath as the strengths of an Unicorn. Surely there is no enchantment against jakob, nor divination against Israel; according to this time, it shall be said of jakob, and of Israel, What hath God wrought? Behold, the people shall rise up as a courageous Lion, and lift up himself as a renting lion: he shall not lie down until he eat the prey, and drink the blood of the slain. And Balak said unto Balaam, Neither cursing curse him, nor blessing bless him. And Balaam answered and said unto Balak; Spoke I not unto thee, saying; All that jehovah speaketh that I must do? And Balak said unto Balaam; Come I pray thee, I will take thee unto another place; peradventure it will be right in the ●ies of God, that thou shalt curse me them from thence.  
And Balak took Balaam unto the top of Peor that looketh toward jeshimon. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had said, and he offered a bullock and a ram on an altar.  

Annotations.  
Build me here] or, Build for me in this place seven altars. Balaam here bewrayeth his impiety, when in stead of dissuading the king from his evil enterprise, by the word of God, who had forbidden him to curse Israel, Num. 22. 12. he attempteth together with him, to effect his wicked purpose; and that (which is worst of all) under the colour of religious actions, building altars, and offering sacrifices to God, hereby to entreat and obtain leave of him to curse his people. For it was the manner in those days to seek the Lord, and obtain his favour by sacrifice, Gen. 46. 1, 2. etc. 1 Sam. 13. 9, 12. Hos. 5. 6. Thus Balaam hath soon forgotten the Oracle of God, the sword of the Angel, and dangers that he so hardly escaped by the way, and greedily runneth after the error of his evil heart, fulfilling the saying of the Prophet, Let favour be showed to the wicked, yet will he not learn righteousness, Esai. 26. 10. prepare me] or, prepare for me. As Balak said, Curse me jakob, and de●ie Israel: so Balaam saith, Build me altars, and prepare me sacrifices; his intent being not to honour God, but to curse his people. Thus religion is made a cloak of wickedness. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind, Prov. 21. 27. God desireth mercy and not sacrifice, Hos. 6. 6. But Balaam was of their religion which think that gain is godliness, 1 Tim. 6. 5. and for the wages of iniquity, abuseth the ordinances of the blessed God, unto cursing and cruelty. seven bullocks] as bullocks and rams were sacrifices which God himself required in the Law, Levit. 1. and which the Patriarches had learned from God of old, Gen. 15. 9 so seven was a number sanctified of God for many mysteries, (as is noted on Levit. 4. 6.) and particularly in sacrifices, as he said to jobs friends, Take unto you now seven bullocks and seven rams, and go to my servant job, and offer up for yourselves a Burnt-offering, job 42. 8. So at the bringing up of the Ark, David and the Elders of Israel offered seven bullocks and seven rams, 1 Chron. 15. 26. and Ezekias with the rulers brought seven bullocks, & seven rams, and seven lambs, and seven hee-goats for a Sin-offering for the kingdom, etc. 2 Chron. 29. 21. Wherefore the Aramites, Moabites, and other nations, having learned from their ancestors the manner of sacrificing unto God, retained it till Moses time, and long after, though corrupted with their own superstitions, and abused to much impiety. Hereupon Balaam sacrificeth to the Lord in this sort, to purchase favour of him, and vainly boasteth unto God himself of his good work, v. 4. And according to this number, it is seven times said of Balaam, that he took up his parable, Num. 23. 7. 18. and Num. 24. 3. 15. 20. 21, 23.  
Vers. 2. Balak did] Though Chemosh was Balaks God, Num. 21. 29. yet now by balaam's counsel he sacrificeth to jehovah the God of Israel v. 3. 17. as unstable men in hope to obtain their purposes are easily drawn to communicate with all religions true or false, & to make a sinful mixture of them, 2 King. 17. 28, 29,— 33. Ezr. 4. 1. 2. Act. 17. 23. on an altar] that is, as the Chaldee explaineth it, on every altar. The altar being an holy ordinance, which sanctified the offering, Matth. 23. 19 and a figure of Christ, Heb. 13. 10. joh. 17. 19 they (for the more sanctimony) offer their gifts on several altars. Wherein they add superstition to the religion received from the fathers: for holy men used one altar in a place, though many sacrifices, 〈◊〉. 8. 20. & 12. 7. and 13. 4. 18. and 26. 25. and 33. 20. and 35. 〈◊〉 Exod. 17. 15. and 24. 4. but Idolaters accustomed themselves to many altars, 2 Kings 18. 22. jer. 11. 13. Hos. 10. 1. & 12. 11. Amos 3. 14. Esa. 17. 8. such many altars were multiplied to sin, Hos. 8. 11.  
Vers. 3. Stand] or, Present thyself, to wit, unto God, here by thy burnt-offering, and go not with me: as they were wont to stand by their sacrifices whiles they burned, and present themselves there unto the Lord, who first had respect unto the offerer, and then unto the gift, Gen. 4. 4, 5. so Balak and his princes were to stay there, if perhaps God would respect their persons. peradventure jehovah 〈◊〉 come] or, as the Greek translateth, if perhaps the Lord will appear. Balaam went now to meet with enchantments, or signs of good luck, Num. 24. 1. which after the manner of false Prophets, he coloureth with the name of the Lord. what word] or, what thing soever. to an high place] to a cliff o● the rock: or, solitary, to a solitary place: and thus the Chaldee expounds it, he went alone. He went as soothe sayers were wont, to an high & solitary place, to make his prayers, and to observe signs if any should appear.  
Vers. 4. God met Balaam] in Greeke, God appeared to Balaam; in Chaldee, the word from before the LORD met (or came unto) Balaam: and so again in v. 16. Though he sought the Lord both by an unlawful means of enchantment, Num. 24. 1. Deu. 18. 10. and to a wicked end, that he might curse Israel, Deut. 23. 4, 5. yet the Lord meeteth with him, and putteth his word in his mouth, for the good of his people. So when Nabuchadnezzar used divinations, and consulted with Idols, being unresolved whether he should first war against the jews or the Ammonites, the Lord so disposed of it, that he first fell upon the jews, and signified the same to his Prophet, Ezek. 21. 19— 23. he said] that is, as the Greek explaineth it, Balaam said. I have prepared] or, I have ordered. He vainly glorieth of his religious works before God, supposing that he would be pleased with his many altars and sacrifices wherewith he honoured him; and with all implying his request, that he might have leave to curse Israel: but the Lord would not hear Balaam, Deut. 23. 5. for he hath not so great delight in Burnt-offerings and sacrifices, as in obedience to his voice, 1 Sam. 15. 22. To do justice and judgement, is more acceptable to the LORD, than sacrifice, Prov. 21. 3.  
Vers. 5. put a word in balaam's mouth] The Lord giveth no answer to balaam's boasting speech, nor showeth any regard of his altars and sacrifices, (which were an abomination unto him, Prov. 15. 8.) but sendeth him back with a blessing upon his people, contrary to his own and the king's desire and expectation. The preparations of the heart in man, and the answer of the tongue from the LORD, Prov. 16. 1.  
Vers. 7. he took up his parable] the parable of his prophecy, saith Targum jonathan. By taking up, is meant apronouncing with an high voice; so God would have them all take knowledge of his word against them, and for his people. By a parable or proverb, is meant a grave speech, which groweth into common use among men. And it is used both in the good part, for excellent matter of doctrine and comfort, as job 27. 1. and 29. 1. Prov. 1. 1. and in the evil part, for proverbs of reproach and reprehension, as in Deut. 28. 37. Esay 14. 4. Parables also are opposed to plain and familiar speeches easy to be understood, Ezek. 20. 49. joh. 16. 25. so now God speaketh by Balaam to the wicked Moabites, but in parables; that seeing, they might not see; and hearing, they might not understand, as in Luke 8. 10. brought me from Aram] to wit, from Aram naharajim, or Mesopotamia, as Moses showeth in Deut. 23. 4. and so the Greek here translateth, sent for me out of Mesopotamia; and Targum jonathan explaineth it, Aram which is by Euphrates. See the notes on Gen. 24. 10. and Numb. 22. 5. of the east] situate eastward from Moabs and Israel's land: that country was infamous for sorcery and divination, Esay 2. 6. defy] or, detest, with angry threats, and hateful indignation, as the word signifieth in Dan. 11. 30. The Greek translateth it Acourse.  
Vers. 8. whom God hath not cursed?] Thus the Greek also readeth, adding the word whom: such wants the Scripture sometime supplieth; as, this house is high, 1 King. 9 8. for this house which is high, 2 Chron. 7 21. Otherwise it may be translated, How shall I curse? God hath not cursed. Targum jonathan explaineth it, How shall I curse, when the word of the Lord blessed them? Here God by balaam's own mouth reproveth the error of the King, who had sent so fare twice to fetch him, that of himself was able to do nothing in this business; and taxeth the vanity of this Art of Magic or divination, which is not able either to help or hurt any without leave from God. So the Babylonian is convinced by the prophet, saying, Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayest prevail. Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Stargazers, the monthly Prognosticators stand up, and sav thee from those things that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them, etc. Esay 47. 12, 13, 14.  
Vers. 9 For from the top] or, when from the top (Hebr. the head) of the rocks, I see him, meaning, the people, spoken of as one body. I behold him] in Greeke, I consider him, speaking again of the people: as Targum jonathan explaineth it, I consider this people. Balak brought him to the mountains, that seeing the people from thence, he might the more easily curse them: but the sight of them did so amaze him, as he blessed them. Thus all occasions and circumstances which the wicked choose for their advantage, God turneth against them, and for the accomplishment of his own wil shall dwell alone] separated from other people's. And this further signifieth, how they should be sufficiently provided for of God, having neither need nor fear of other peoples; for so dwelling alone, implieth a security from evil; as in jer. 49. 31. And thus Moses blessing them, said, Israel shall dwell in confident safety alone, Deut. 33. 28. shall not be reckoned] or, shall not reckon themselves: this respecteth their faith in God, and service of him, whereby they were his peculiar, and separated from other peoples, as Exod. 19 5. Lev. 20. 24, 26. Ezr. 9 2. So Christ hath chosen his Church out of the world, joh. 15. 19 1 Pet. 2. 9 and this grace the faithful apply unto themselves, as it is said, We know that we are of God, and the whole world lieth in wickedness, 1 joh. 5. 19  
Vers. 10. Who can count] that is, None can count, they are so many, Heb. Who counteth; which the Chaldee expoundeth, who can (or is able to) count. And thus the Scripture sometime explaineth itself; as, Not that which goeth into the mouth, defileth a man, Matth. 15. 11. that is, can defile him, Mark. 7. 15. See the Annotations on Gen. 13. 6. So after in vers. 20. the dust of jakob] that is, the children of jakob; as the Greek translateth it, the seed of jakob. Here balaam's mouth confirmeth the promise which God made of old unto jakob, saying, Thy seed shall be as the dust of the earth, Gen. 28. 14. and the like was before unto Abraham, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore, Gen. 22. 17. And thus the Chaldee here expoundeth it, Who can count the little ones of the house of jakob, of whom it was said, they shall be multiplied as the dust of the earth. of the fourth part] or, of a quarter, as the Chaldee explaineth it, of one of the four camps of Israel: for they camped about the Tabernacle in four quarters, Numb. 2. Whereas the promise of the blessing to Abraham consisted of two branches; 1. that God would give the land of Canaan to him and to his seed for ever: 2. and that he would make his seed as the dust of the earth, Gen. 13. 15, 16. under which, spiritual graces in Christ were also comprehended: the Lord causeth Balaam here to ratify them both, for their dwelling alone in the land, and for their innumerable increase. And whereas Balak envied their multitude, and would therefore have them cursed, that they might be diminished, Num. 22. 3, 5, 6. Balaam is here forced to utter a blessing for their further increase. Thus God resisteth him in all his counsels and enterprises. Let my soul die] that is, Let me die: an Hebrew phrase, whereby the soul is put for the person, I, thou, or he: and death is the departure of the soul from the body, Gen. 35. 18. Then dust returneth unto the earth as it was, and the spirit returneth to God that gave it, Eccles. 12. 7. So Samson said, Let my soul die with the Philistines, judg. 16. 30. the death of the righteous men] the Greek translateth, with the souls of the just men; meaning the righteous of Israel, as the Chaldee explaineth it, the death of the just men thereof, that is, of that people. Balaam, who lived the life of the wicked, desireth (as many do) to die the death of the righteous: but as he lived, so he died among the enemies of God, by the sword of Israel, Numb. 31. 8. Howbeit he pronounceth here a greater blessing upon Israel, as they that were happy not only in life, but in death. For, righteousness (which is by faith in Christ, Phil. 3. 9) delivereth from death; but when a wicked man dieth, his expectation perisheth, Prov. 11. 4, 7. Here also Balaam testifieth of the soul's immortality, and different case of good & bad: for otherwise what were the death of the righteous better than of the wicked? let my last end] or, let my posterity. The original word sometime signifieth the end, opposed to the beginning, as in Deut. 11. 12. Prov. 19 20. and so the Chaldee translateth it here, let my end be like theirs: sometime it is the posterity, or children which come after; as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greek Interpreters understood it here, saying, and let my seed be like their seed: thus Balaam prophesieth a blessing also to the seed of every righteous Israelite, according to the promise made unto Abraham and his seed after him, Gen. 17. 7. And further, this word, end, is often used for reward, which is after labours, Prov. 23. 18. and 24. 20. 1 Pet. 1. 9 which also may be implied here, of a blessed reward which the righteous have after this life in heaven, Mat. 5. 12. But Balaam being a minister of Satan, though transformed as a minister of righteousness, his end was according to his works, as the Apostle telleth us of all such, 2 Cor. 11. 15.  
Vers. 11. I took thee to curse mine enemies] Balak who had before builded altars, and offered sacrifices, as to serve the Lord with great devotion, being now crossed in his purpose, manifesteth his hypocrisy, pride, malice, and notorious profanation of religious exercises; in that he regarded not, nor rested in the answer of Godby Balaam, but opposed his own will, as that which the Prophet should have fulfilled; unjustly calleth the Israelites his enemies, who passed by him in peace; repineth against their blessing, and blameth the Prophet for pronouncing it.  
Vers. 12. Must I not take heed to speak] or, Shall I not observe to speak. Though balaam's will was bend to curse Israel for Balaks wages, yet could he not, because God restrained him: wherefore he bore his blame at the King's hand. And now to excuse himself, he signifieth not only the necessity laid upon him by the Lord, but a pretended care and observance in himself to speak his word only: thus the hypocrites mocked one with another; and he that sitteth in the heavens, laughed; the Lord had them both in derision, Psal. 2. 4.  
Vers. 13. see but the utmost part of them] or, but a part of him, and shalt not see him all: speaking of Israel, as one body. The King gathered from balaam's words, in vers. 9 that by seeing the whole multitude, he was dismayed; (so looking to the secondary cause, not to God the principal:) wherefore though he failed of his purpose at the first, he secondeth it in another place, with hope to prevail; as the Syrians being foiled by Israel in the mountains, would fight against them in the plain, hoping there to be stronger than they, 1 King. 20. 20.— 23. And when he could not have the whole people cursed, he bringeth Balaam to see a part of them as when the Dragon could not hurt the Woman (the Church) that escaped his persecution with her eagle's wings; he being wroth, went to make war with the remnant of her seed, Rev. 12. 13.— 17. and as Amalek, who smote the hindmost of Israel, even all that were feeble behind them, Deut. 25. 17, 18.  
Vers. 14. field of Zophim] that is by interpretation, of the Spies (or Scoutwatches:) and the Greek interpreteth it, the Scoutwatch of the field: it seemeth to be a place where they kept the watch of the country against enemies; as Sol. jarchi here saith, It was an high place, where the Spy stood to watch whether any forces came against the city▪ of Pisgah] or, of the hill, which the Chaldee expoundeth of the high place. Such hills and high places idolaters used to sacrifice upon, Deut. 12. 2. And Balak thought them lucky to achieve his purposes, but all in vain; as it is written, Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in ●ehovah our God is the salvation of Israel, jer. 3. 23. seven altars] so prosecuting their wickedness still, under colour of religion: see the notes on vers. 1. 2.  
Vers. 15. I will meet yonder] to wit, with jehovah; and so the Greek explaineth it, I will go to inquire of God. See before in vers. 3, 4, etc.  
Vers. 18. Rise up Balak] to hear the word of God with reverence; for at it even Kings were wont to rise up, when it was spoken: as afterward Eglon King of Moab also did, in judg. 3. 20. ●eark is unto me] that is, as the Chaldee explaineth it, unto my word.  
Vers. 19 God is not a man, etc.] The Chaldee paraphraseth thus, The word of God is not like the speeches of the sons of man; for the sons of man do say and lie. By lying is meant failing in the performance of that which is spoken, as in Habak. 2. 3. Psal. 89. 35, 36. 2 King. 4. 16. that he should repent] The like testimony Samuel beareth of God before King Saul, The strength of Israel will not lie, nor repent; for he is not a man that he should repext, 1 Sam. 15. 25. Though the Scripture speaketh sometime of God, that he repenteth, as in Amos 7. 3, 6. ●er. 18. 8. yet that is spoken of him, according to our capacity, because his work is changed, when he himself continueth unchangeable, for with him is no variableness, neither shadow of turning, jam. 1. 17. See the notes on Gen. 6. 6. In this speech of Balaam there is a reproof of Balaks 〈◊〉, who thought by his endeavours to turn God's affection from Israel, and therefore rested not in the word before revealed, but struggled against it still, as if God were false or variable. shall he not confirm it?] meaning, he will doubtless confirm and establish it; as the Chaldee expoundeth it, he confirmeth all his words. The Greek translateth, shall he speak, and shall he not continue? that is, constantly perform it? So to confirm a thing, is by the holy Ghost expounded, to continue to do it, Gal. 3. 10. from. Deut. 27. 26.  
Vers. 20. I have received to bless] understand, received a commandment to bless. See the Annotations on Gen. 24. 33. and I can not reverse it] or, shall not turn it away; which the Chaldee explaineth, and I shall not turn my blessing from them. The Greek translateth, I shall bless, and shall not reverse. Here Balaam preacheth the stableness of God's love unto his people; and how all powers and potentates, all magical enchantments and divinations, and what things else soever, are not able to separate God's people from his love and blessing in Christ.  
Vers. 21. He hath not beheld] or, He (that is, God) be holdeth not iniquity. Here Balaam blesseth Israel the second time, pronouncing first their justification in the sight of God, even that blessedness which they have, whose iniquities are forgiven, and whose sins are covered, Rom. 4. 7. For not to behold, or see iniquity in sinful men, is (as David speaketh) to hide his face from their sins, and to blot out all their iniquities, Psal. 51. 11. the contrary whereof is, when God setteth men's iniquities before him, and to the light of his face, Psal. 90. 8. and 109. 14, 15. And this is opened by the Prophet, when the Lord saith, The iniquity of Israel shall be sought for, and there shall be none; and the sins of judah, and they shall not be found: for I will pard●m them whom I reserve, jer. 50. 20. iniquity] this word, in Hebrew Aven, is of large signification, applied to all kind of sin, which causeth pain, sorrow, and misery; and in particular to idolatry, 1 Sam. 15. 22. and Aven is an idol, in Esay 66. 3. and to this the Chaldee here referreth it, saying, no servers of Idols in the house of jacob; so doth Targum jonathan likewise; and the old Latin version saith, There is no Idol in jakob, meaning among the Israelites, the posterity of jakob. But the word being more general, implieth this and all other iniquity, original or actual, all which God in mercy pardoned to his people, that it was no more seen of him, to be imputed unto them. And as iniquity is often used for the punishment of the same, so is this word Aven in Psal. 90. 10. Hab. 1. 3. in which meaning the Greek Interpreters translate it here, There shall be no painfulness (or misery) in jakob. perverseness] or molestation: a word which signifieth both sin and affliction for sin, Psal. 94. 20. and 25. 18. and 73. 5. The Chaldee taketh it in the first sense, for them that do 〈◊〉; and this is most fit: but the Greek translateth it pain. his God is with him] this the Chaldee expoundeth, the word of the LORD their God is for their help. Hereby is signified the cause and author of their former blessedness, to be God himself in the midst of them; as Moses said, Let the Lord now go amongst us; for it is a stiffnecked 〈◊〉; and pardon thou our iniquity and our sin, etc. Exod. 34. 9 And his presence with them was a sign of their estate in grace, otherwise they could have had no communion with him, 1 joh. 1. 6, 7. as himself said, whiles they were in their sins, I will not go up in the midst of thee, for thou art a stiffnecked people, lest I consume thee in the way, Exod. 33. 3. and by his being with them, they were secured both from balaam's curse, and from all fear of evil, Psal. 23. 4. and 91. 15. the shout of a King] or the alarm (the sounding shout) of a king, that is, of God. He hath reference to the silver trumpets which Israel used in their wars, by the ordinance of God, who also promised, that they should be remembered before the Lord their God, and saved from their enemies, Num. 10. 9 Whereupon Abijah said, Behold, God is with us for a captain, and his Priests with sounding trumpets to cry alarm against you: o sons of Israel, fight ye not against the LORD the God of your fathers, for ye shall not prospero, 2 Chron. 13. 12. So by the shout or alarm of this King among his people, they now were saved from the evils that Balak and Balaam conspired against them. Herewith also may be compared the sounding of trumpets, and shout at the sing of jericho, jos. 6. 16. 20. and in the battle of G●deon, judg. 7. 20. And thus jesus Christ, the King and defender of the Church, causeth continual joy and triumph in the hearts of his people, justifying, sanctifying, and preserving them in peace with God, who always causeth them to triumph in Christ, 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies. Wherein they rejoice and say, Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that condemneth? Rom. 8. 33, 34. among them] Hebr. in him, that is, in jakob: which phrase may also signify the faith that his people have in God their King. The Chaldee expoundeth it, The presence (or habitation) of their King is among them.  
Vers. 22. God brought them] or, God the bringer of them. This answereth Balaks complaint, there is a people come out of Egypt, Numb. 22. 5. Balaam telleth him, they came not of themselves, (as he imputed unto them for evil,) but they were brought up of God. So again in Numb. 24. 8. he hath] or, to him is. It may be understood first of God, and then of Israel, unto whom God giveth strength, Psal. 68 36. the strengths of an Unicorn] or, as the Greek translateth it, the glory of an Unicorn. The Unicorn is a beast commended in the Scripture for the excellency of his horn: whereupon the Prophet saith, My horn shall be exalted as the Unicorns, Psal. 92. 11. and for his strength; as it is said, Wilt thou trust him, because his strength is great? job 39 11. Therefore the prowess of a people against their enemies is set forth by this similitude; as Moses saith of joseph, His horns, the horns of an Unicorn, with them he shall push the people's together, Deut. 33. 17. And in this sense Balaam speaketh here of Israel, as in his third blessing he explaineth it, He hath as the strengths of an Unicorn, he shall eat up the nations his enemies, and shall break their bones, etc. Numb. 24. 8. And Christ being delivered from the power of his enemies, faith, Thou hast answered me from the horns of Unicorns, Psal. 22. 22. And God himself showeth the nature of this beast to be such, as he will not be tamed, or made serviceable to man, nor bide by the crib, nor plough, or harrow, or bring home the seed into the barn, job 39 9, 10, 12. The original word of strengths here used, (which the Greek translateth glory, the Chaldee, strength;) is properly such lustiness, courage and prowess, as whereby one endureth labour without weariness or fainting. Hereby then is signified, that as God himself is Almighty, so of his grace he communicateth to his people such strength, as whereby they shall vanquish their enemies, but shall be vanquished of none, for being strong in faith, and the word of God abiding in them, they overcome the world, and the wicked one (Satan,) 1 ●oh. 5. 4. and 2. 14. sin shall not have dominion over them, Rom. 6. 14. neither are they the servants of men, 1 Cor. 7. 23. they renew their strength, they run and are not weary, they walk and faint not, Esay 40. 31.  
Vers. 23. Surely there is] or, as the Greek and Chaldee interpret it, For there is: so making this that followeth a reason of the former comparison. And whereas humane Writers report a special virtue to be in the Unicorn's horn against poison, some apply that to the poison of enchantment and divination next spoken of, which could not prevail against Israel, because of the virtue of God's grace given to his people. no enchantment] or, no observing of fortunes; a sinful art, when by observing the events of things, they gathered signs of good or evil luck to themselves or others: see the Annotations on Lev. 19 26. and Deut. 18. 10. against jakob] or, in jakob: but in is often used for against, as in Numb. 12. 1. In this sense he teacheth that no devilish arts could hurt God's people, for the gates of hell shall not prevail against the Church of Christ, Matth. 16. 18. Although therefore Balak had led him from place to place, to try if one were more lucky for him than another, that Israel might be cursed; and Balaam had now twice gone to meet with enchantments, that he might have cursed them, Num. 24. 1. yet all was in vain, for God would not suffer it. But the Chaldee giveth the latter sense, as if no such enchantments were pleasing unto, or in use among this people, being forbidden them of God, Levit. 19 Deut. 18. divination] that is, presaging or soretelling of things to come: see the notes on Deut. 18. 10. according to this time] or, even at this time it shall be said: that is, not hereafter only, but even now, it shall be said by me, who am to prophecy of this people, what great things God hath wrought and will work for them. It may also be referred unto time to come, as Chazkuni expoundeth it, The next year, after they are gone over jordan, about this time, it shall be said concerning jakob and Israel, how many (great) works the holy blessed (God) hath wrought for them. See the like phrase in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought!] that is, how wonderful things God hath wrought for them. The Greek translateth it, What God shall perform. He teacheth that all the valiant acts of Israel should not be done by themselves, but by God for them, as it is showed in Psal. 44. 1, 2, etc. Wherefore it is written, Lord thou wilt ordain peace for us: for thou also hast wrought all our works in us, Esay 26. 12. And so the Apostle saith, It is God which worketh in you both to will, and to do, of his good pleasure, Philip. 2. 13. and, he which hath begun a good work in you, will perform it, until the day of jesus Christ, Phil. 1. 6.  
Vers. 24. as a courageous Lion] Of these names of Lions, see the Annotations on Gen. 49. 9 Of the Lion's nature, Solomon saith, it is strongest among beasts, and turneth not away for any, Prov. 30. 30. Here, the blessing which was specially given to the tribe of judah, Gen. 49. is applied to all Israel, which were in Christ, the Lion of the tribe of judah, Rev. 5. 5. for, just men are bold as a Lion, Prov. 28. 1. lift up himself] a sign of stoutness, courage, and Majesty. By this, and the former rising up, is meant the valiant onset which they should make upon their enemies the Canaanites, whereof the book of josua is a testimony: and under them were figured the spiritual enemies of the salvation of Israel; Satan, sin, the world, etc. which the Church of Christ should resist and overcome by faith, 1 Pet. 5. 9 and 2. 11. 1 joh. 5. 4. until he cat the prey] that is, as the Chaldee, and Targum jonathan expound it, until he have killed his enemies. Signifying hereby Israel's constant fight of the Lords battles, not lying down, or giving themselves rest, till they had gotten a full victory. This was in part fulfilled in the conquest of Canaan, at the end whereof the two tribes and an half returned with much riches, cattles, silver, gold, etc. to divide the spoil of their enemies, with their brethren, jos. 22. 3, 4, 8. And when David having fought the battles of the Lord, sang unto his praise, I have pursued mine enemies, and destroyed them, and turned not again, until I had consumed them, 2 Sam. 22. 38. But chief it is performed by the grace of God in Christ, against the enemies of our souls; whereof it is thus prophesied, And the remnant of jakob shall be among the nations, in the midst of many peoples, as a renting Lion among the beasts of the forest, as a young Lion among the flocks of sheep; who if he go thorough, both treadeth down, and teareth in pecces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off, Mic. 5. 8, 9 And this spiritual warfare is not like the battles of the world, with confused noise, and garments rolled in blood, Esay 9 5. but with the sword of the Spirit, which is the word of God, Ephes. 6. 17. in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in toss to and fro, in labours, in watchings, in fastings, by pureness, by knowledge, by long-suffering, by kindness, by the holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand, and on the left, etc. 2 Cor. 6. 4.— 7. For even Christ himself, when he was called the Lion of the tribe of juda, appeared like a Lamb as it had been slain, Revel. 5. 5, 6. and his people for his sake are killed all the day long, are counted as s●●epe for 〈◊〉 〈…〉 ghter; and yet in all these things, are more than 〈…〉 qutrours', through him that loved them, Rom. 8. 36, 37.  
Vers. 25. Neither cursing curse him] in Greeke, Neither curse me him with curses, neither blessing bless him: that is, neither curse Israel at all, nor bless him at all. Here Balaks indignation against Balaam, and sin against God, is increased: rejecting his own Prophet, resisting the word of the Lord now the second time: and when he could do no evil to Israel, he would hinder them from good.  
Vers. 27. per adventure it will be right in the eyes of God] that is, it will please God, as the Chaldee expoundeth it; and so the Greek saith, if it may please God. This is Balaks third and last attempt against the Church of Christ in another place; as Satan tempted Christ himself thrice in three several places, which not succeeding, he then left him, Matth. 4. 1,— 11. And whereas before, the King supposed that balaam's seeing of the whole multitude, was the let why he did not curse them; he now perceiveth God to be the cause, and therefore by sacrifices in a place idolatrous, he seeketh to obtain his favour.  
Vers. 28. the top of Pe●r] the name of a mountain, called in Greek Phogor; and in Chaldee, the top of the high-place of Peor, where the Moabites used to sacrifice unto their idol, called Baal▪ peor, Num. 25. 2. 3. 18. and there they had a temple called Bethpeor, or the house of Peor, Deut. 3. 29. and near it was a city called Bethpeor, which the Israelites had taken from King Sihon, and it was after given for a possession to the Reubenites, jos. 13. 15, 20. In this idolatrous mountain, the King hoping to be heard of God, maketh supplication with new altars and sacrifices: so continuing the abuse of his religion, bend against the will of God, and to the destruction of his people.    

CHAP. XXIV.  
1 Balaam leaving enchantments, prophesieth by the Spirit of God the happiness of Israel. 10 Balak in anger dismisseth him; 14 but before his departure he prophesieth of the Star of jakob, and the destruction of some nations.  
ANd Balaam saw that it was good in the eyes of jehovah, to bless Israel; and he went not as at other times, to meet with enchantments, but he set his face toward the wilderness. And Balaam lifted up his eyes, and he saw Israel abiding in tents, according to their tribes, and the Spirit of God was upon him. And he took up his parable and said, Balaam the son of Beor assuredly saith, and the man whose eye is open, assuredly saith. He assuredly saith, which heard the oracles of God, which saw the vision of the Almighty, falling and having his eyes uncovered. How goodly are thy tents, O jakob, thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river side: as Lign-aloes-trees, which jehovah hath planted, as Cedar trees beside the waters. He shall pour waters out of his buckets, and his seed shall be in many waters, and his King shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he hath as the strengths of an Unicorn: he shall ●at up the nations his distressers, and shall break their bones, and pierce them thorough with his arrows. He couched, he lay down as a renting Lion, and as a courageous Lion, who shall stir him up? Blessed be every one of them that bless thee; and cursed be every one of them that curse thee.  
And Balaks anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies; and behold, blessing thou hast blessed them these three times. And now flee thou unto thy place: I said, honouring I will honour thee; but lo, jehovah hath kept thee back from honour. And Balaam said unto Balak, Spoke I not also to thy messengers which thou sentest unto me, saying, If Balak would give me his housefull of silver and gold, I cannot go beyond the mouth of jehovah, to do good or evil out of mine own heart: what jehovah shall speak, that will I speak. And now, behold I go unto my people: Come, I will counsel thee what this people shall do to thy people, in the latter days.  
And he took up his parable, and said, Balaam the son of Beor assuredly saith; and the man whose eye is open, assuredly saith.  
He assuredly saith, which heard the o 〈…〉 cles of God, and knew the knowledge of the Most high, which saw the vision of the Almighty, falling, and having his eyes uncovered. I shall see him, but not now; I shall behold him, but not nigh: There shall proceed a star out of jakob, and a sceptre shall rise out of Israel, and shall smite thorough the corners of Moab, and shall unwall all the sons of Seth. And Edom shall be a possession, and Seir shall be a possession for his enemies, and Israel shall do valiantness. And he shall have dominion out of jakob, and shall destroy him that remaineth, out of the city.  
And he looked on Amalek; and he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be, that he perish for ever.  
And he looked on the Kenite, and took up his parable, and said, Strong is thy dwelling place, and thou puttest thy nest in a rock.  
Nevertheless, Kain shall be wasted, until Ashur shall carry thee away captive.  
And he took up his parable, and said, Alas, who shall live when God doth this?  
And ships (shall come) from the coast of Kitim, and shall afflict Asshur, and shall afflict Heber, and he also shall perish for ever.  
And Balaam rose up, and went and returned to his place; and Balak also went to his way.  

Annotations.  
HE went not as at other times] or, not at this time, as the time before, (which the Greek translateth, according to his custom,) to meet with enchantments. This showeth, that all his former altars, and sacrifices, and consultations with the Lord, were by that wicked art of enchantment, or observing of fortunes, such as the Prophets and diviners of the nations used, Deut. 18. 10. 14. Which thing he now left, as seeing it not available for his purpose; but that his evil heart was not changed, appeareth by his going with the King to mount Peor, to see if from thence he might curse Israel, by his commanding of altars and sacrifices as before, Numb. 23. 27,— 30. and by his pestilent counsel which he gave the king after this, for the destruction of God's people, Numb. 31. 16. Rev. 2. 14. set his face toward the wilderness] where Israel lay encamping, that he might as it were prevent God, and suddenly utter a curse against his people. The Chaldee paraphraseth, he set his face towards the Calf that Israel had made in the wilderness, (Exod. 32.) as if, looking upon their sins, he thought for them he might have cursed Israel: and so in Targum jerusalemy it is explained, He set his face toward the wilderness, and remembered concerning them the work of the Calf, and would have cursed Israel.  
Verse▪ 2. abiding in tents] or, dwelling; which the Greek translateth, camping, or having their army, or l●●●er. The order wherein God had placed the armies of Israel about his sanctuary, Numb. 2. they always kept, when they pitched in the wilderness: the sight whereof astonished the enemy, so that he could not curse them as he desired, but blessed them the third time. the Spirit of God was upon him] that is, as the Chaldee explaineth it, the spirit of prophecy from before the Lord rested upon him: and as Sol. jarchi here noteth, it came into his heart that he should not curse them. The like phrase was before in Numb. 11. vers. 26. the Spirit rested upon them, and they prophesied: and again in vers. 29. would God that all the Lords people were prophets, and that the Lord would put his Spirit upon them. This was Gods powerful work, changing balaam's heart when he intended evil; as when Saul and his messengers went with an evil purpose to have taken David in Naioth, the Spirit of God was upon them, and they also prophesied, 1 Sam. 19 19, 20,— 23. And when wicked men, being thus overruled, uttered divine oracles, as now Balaam did, they spoke not of themselves, as it is said of the holy Prophets, For prophecy came not at any time by the will of man; but holy men of God spoke, being moved (or carried) by the holy Ghost, 2 Pet. 1. 21.  
Vers. 3. he took up his parable] that is, prophesied; see Numb. 23. 7. assuredly saith] or affirmeth, averreth: a word appropriate to the oracle of God, which is a faithful saying, 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemn preface, avouching the truth and constancy of it from God; against whose will the more he struggleth, the stronger he is resisted. the man whose eye is open] which the Chaldee expoundeth, the man that is fair sighted, that seethe well; the Greek translateth, the true man: he seemeth hereby to signify that he was a Prophet, who in old time was called a Seer, 1 Sam. 9 9 Shethum the original word, used only here, and in vers. 15. is of contrary signification to Sethum, that is, closed, or shut up: howbeit some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, understanding the eyes of his mind opened by the spirit of prophecy: though some of the Hebrews (as jarchi here observeth) have from hence conjectured, that Balaam was blind of one eye.  
Vers. 4. the oracles of God] or, the sayings of God, as the Chaldee saith, the word from before God: but the Greek translateth strong oracles, because God (in Hebrew El) is so named of being strong or mighty. vision of the Almighty] or, of the Alsufficient, that is, as the Greek translateth, of God. falling] understand, into a trance, or deep sleep, or falling on my face to the ground: for even the holy men of God, when they saw divine visions, used to fall down on their faces, and into deep sleeps, as dead men. So a deep sleep (or trance) f●ll upon Abraham, Gen. 15. 12. and Daniel was afraid, and fell on his face, and was in a deep sleep on his face toward the ground, Dan. 8. 17, 18. and john fell at his feet as dead, Rev. 1. 17. and Ezekiel fell on his face, Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophecy came upon men, they are said to fall, or lie down, as did Saul, 1 Sam. 19 24. And in this place of Balaam, the Chaldee translateth it, lying down; the Greek, in a sleep; so after, in vers. 16. eyes uncovered] or, unvailed, to wit, to see the vision, as the Chaldee saith, and it was revealed unto him.  
Vers. 5. How goodly] or, how good! which word implieth profit, pleasure, beauty, joy, delight, etc. See the Notes on Gen. 1. 4. thy tents] in Greek, thy houses, or dwellings; but tents are a movable habitation, fitting the people of God in this world. Hebr. 11. 9 and a warlike life, jer. 6. 3. Afterward the Church is called the tents of jakob, Mal. 2. 12 and the tents of judah, Zach. 12. 7. And lakob their f●ther is noted to have dwelled in tents, Gen. 25. 27. Moreover, when this people were seated in Canaan, their dwelling places were called their Tents, 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church, not only then present, but throughout all ages. thy tabernacles] or, thy habitacles, dwelling places; which have their name of vicinity, or nearness together. This therefore noteth the communion of the Church with Christ, and one with another: and is by Targum jonathan expounded, the Tabernacle of the congregation which is set among you, and your tabernacles which are round about it, O house of Israel. O Israel] that is, O Israelites. The Church is named after their father jakob and Israel; jakob is their name in respect of their own infirmity, (whereupon it is said, Fear not, thou worm jakob, Esay 41. 14. and, by whom shall jakob arise? for he is small, Amos 7. 2. 5.) but Israel is the name of their power and prevailing with God and men. See the Annotations on Gen. 32. 28.  
Vers. 6. spread forth] or stretched out, implying both length, and breadth, and large extent of Israel's habitations; compared therefore to valleys or bournes, which are long, large, pleasant to behold, and watered with rivers, whereby they are fruitful, as Song 6. 11. as Gardens] which are enclosed, set with pleasant and wholesome plants, and by rivers are made always fresh, green, and fruitful. Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits, Song 4. 12.— 16. Esay 61. 11. by the river] in Greeke, by rivers: whereby the gardens are made green and fruitful, without which they whither. Therefore when God threatneth judgement to Israel, he saith, ye shall be as a garden that hath no water, Esay 1. ●0. and promising mercy, he saith, Thou shalt be like a watered garden, Esay 58. 11. Hereby was signified that river of God full of water, Psal. 65. 9 the river, the streams whereof make glad the city of God, Psal, 46. 4. even the Word and Spirit of the Lord, which refresheth and comforteth his people, as it is written, Their soul shall be as a watered garden, and they shall not sorrow any more at all, jer. 31. 12. Lign-aloes-trees] or, as some think, Santalltrees, in Hebrew Ahalim, which hath affinity with the ●ame of Aloes derived of it. The Greek translateth it Tents; but the Chaldee Spices. The Lig● aloes is a tree growing in Arabia and India, which giveth a sweet odour, and is like the Thyine wood mentioned in Revel. 18. 12. and is here used to signify the good fame of the Church, and report of her graces, which is as a sweet smell. Ie●●●●● hath planted] this signifieth the excellency of this tree above others, and the growth in the n 〈…〉 ll place, where it best prospereth: so the Cedars are said to be planted by him, in Psal. 104. 16. and he is the Planter of his Church, jer. 2. 21. 〈◊〉 by the waters] The Cedar is one of the goodliest trees, for tallness, bigness, strength and durance; with the timber of it the Temple was built, 1 King. 6. 9, 10. & by the waters it best flourisheth, and signifieth the glory of the kingdom of Israel; as it is written of the kingdom of Assyria, Behold the Assyrian was a Cedar in 〈…〉 non, with fair branches, and with a shadowing shrend, & of an high stature, etc. The waters made him great, the deep ●et him up on high, with her rivers running re●●●d about his plants, etc. Ezek 31. 3, 4. See also Psal. 1. 3.  
Vers. 7. He shall pour waters] or, water shall flow out of his buckets: speaking of Israel. This parable is translated by the Greek Interpreters thus; There shall come forth a man out of his seed, and shall have dominion over many nations, and his kingdom shall be higher than Gog, and his kingdom shall be increased. And by the Chaldee Paraphrast thus; There shall grow up a King, which shall be anointed of his sons, and shall have dominion over many people's; and his King shall be mightier than Agog, and his kingdom shall be exalted. And Targum jonathan expoundeth it to the like effect; and the exposition accordeth with other Scriptures which speak of the propagation of children, by the similitude of waters, fountains, eisternes, and the like: as, Hear ye this, O house of I●kob, etc. which are come forth out of the waters of judah, Esay 48. 1. and ye of the fountain of Israel, Psal. 68 27. And Solomon speaking of wife and children in the lawful state of marriage, saith, Drink waters out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of waters in the streets; Let them be only thine own, etc. Prov. 5. 15.— 18. And again speaking of the harlot, he saith, Stolen waters are sweet, Prov. 9 17. Thus Balaam prophesieth here of Israel's great increase, and of the glory of their kingdom, in David and Solomon, but chief in Christ. Otherwise, by waters may be understood the Word and Spirit of God, as joh. 3▪ 5. and 4. 10. and 7. 38, 39 which should plentifully be poured out in the Church; that they might with joy draw water out of the wells of salvation, as Esay 12. 3. his seed, in many waters] this seed may be understood as before, of children; and many waters, of many peoples, as in Revel. 17. 15. Esay 57 19 Psal. 144. 7. Or seed may mean corn, sown in watery, moist and fruitful places, to bring forth much increase: as, Blessed are ye that sow beside all waters, that send forth thither the sect of the Ox and the Ass, Esay 32. 20. higher than Agag] the King of the Amalekites, whom Saul the King of Israel subdued, 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek, as Pharaoh was to all the Kings of Egypt. Spiritually the King of Israel is Christ, john 1. 49. and 12. 13, 15. who is higher than the Kings of the earth, Psal. 89. 28. amongst whom Agag sometime excelled. his kingdom] the kingdom of Israel, exalted by David and Solomon, but above all by Christ, whose Church and kingdom is above all kingdoms, in grace, glory, and incorruption, Esay 2. 2. Dan. 2. 44. Rev. 11. 15.  
Vers. 8. of an Unicorn] This similitude is here repeated and enlarged from the former blessing, in Num. 23. 22. ●●t up] that is, consume the nations, as the seven nations in Canaan, Deut. 7. 1. and all other, subdued by faith, as it is said, The nation and kingdom that will not serve thee, shall perish: yea those nations shall be utterly wasted, Esay 60. 12. See also Num. 14. 9 break their bones] in Greeke, unmarrow (or eat out the marrow of) their fat bones. It signifieth an utter weakening of them, that they should never recover their strength. pierce them] in Greeke, shoot thorough the enemy with his arrows. Arrows are often mentioned among other instruments of war, Jer. 50. 9 14. and 51. 11. Zac. 9 14. These pierce inwardly, and are figuratively applied to piercing words, Psal. 64. 4. and spiritually to the words of Christ, whose arrows are sharp in the heart of the king's enemies, Psal. 45. 6.  
Vers. 9 He couched] Hear Balaam applieth unto Israel that blessing which jakob gave unto his son judah, the father of our Lord Christ, the Lion of that tribe, Gen. 49. 9 and it signifieth the victory of the Church over their enemies: See also Numb. 23. 24. who shall stir him up] who dare provoke him? meaning, none. So the victory gotten shall quietly be held; and the peace of the Church after her warfare, is here foretold, but accomplished in Christ. Blessed be every one of them] The conclusion of this blessing is the same wherewith Isaak ended the blessing upon jakob the father of this people, Gen. 27. 29. and like that which God gave unto Abraham, Gen. 12. 3. Thus God continueth his grace to the faithful and their seed for ever; and here, by balaam's own mouth, curseth all this wicked plot and practise of the king and prophet, who had endeavoured with their utmost craft to curse the people whom God had blessed, and Balaam is condemned of himself.  
Vers. 10. he smote his hands] or, clapped the palms of his hands; a sign of indignation and grief in the king, with a contempt of the prophet; as elsewhere it is said, Men shall clap their hands at him, and shall hisse him out of his place, job 27. 23. and, All that pass by the way, clap their hands at thee, they hisse, and wag their head, etc. Lam. 2. 15.  
Vers. 11. Flee thou] or, Flee for thyself, that is, Get thee gone speedily: so fleeing is used for speedy departing, in Esay 48. 20. Zac. 2. 6. job 9 25. and 14. 2. Amos 7. 12. Here Balak being out of hope to effect his purpose, leadeth not Balaam to another place, as he had done before, but turneth him off with ignominy. unto thy place] thy country Mesopotamia, as the place of the Canaanites, etc. in Exod. 3. 8. is their country, and in Exod. 23. 20. the place, is in Greek, the land. Or, unto thy city Pethor, as, unto the place of Sichem, Gen. 12. 6. is the city of Sichem: See Amos 4. 6. kept thee back] in Greek, deprived thee of honour. Here Balaam, who ambitiously sought after honour and riches, is sent away with shame, and misseth of the wages of unrighteousness which he loved: for, The wicked worketh adeceit full work; but to him that soweth righteousness, shall be a sure reward. Prov. 11. 18.  
Vers. 13. go beyond the mouth] in Greeke, transgress the word: See Numb. 22. 18. out of mine own heart] in Greeke, of myself.  
Vers. 14. I will counseil thee what this people shall do] This seemeth to be an unperfect speech, which the Chaldee Paraphrast well explaineth thus; I widow 〈…〉 counsel thee what thou shalt do, and I will show thee what this people shall do. For the Scriptures have many like brief speeches, as is noted on Exod. 4. 5. & 13. 8. and Moses after showeth, that Balaam gave Balak wicked counsel against Israel, to draw them unto idolatry and fornication, Num. 31. 16 and our Saviour calleth it the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication, Rev. 2. 14. the history whereof followeth in Num. 25. And thus the Hebrews also expound this place: Chazkuni in these words, I will counsel thee: Moses our Teacher concealeth the counsel, because Balaam said it to Balak in secret: but in Num. 31. 16. it is revealed. To like effect writeth Sol. jarchi, saying, This Scripture is brief, I will counsel thee to cause them to stumble (or fall) & I will tell thee what evil they shall do to Moab in the latter days: and Targum jonathan openeth it by Num. 25. 1, 2, etc. in the latter days] that is, the days after following: See the like in Gen. 49. 1. For the time present Israel might not meddle with the people of Moab, Deut. 2. 9 but after in David's days, he smote Moab and measured them with a line, casting them down to the ground: even with two lines measured he to put to death, and with one full line to keep alive; and so the Moabites became david's servants, 2 Sam. 8. 2. Again in jer. 48. there is a large prophecy of Moabs' destruction, with a promise of the returning of their captivity in the latter days.  
Vers. 15. took up his parable] that is, prophesied, but darkly and in parables: see vers. 3. whose eye is open] in Greeke, the true man: See the notes on vers. 3.  
Vers. 16. the knowledge of the Most high] in Chaldee, knowledge from before the Most high, that is, made known to him of God. This sentence is here added more than in vers. 4. Baalhatturim here noteth, that he saith this, because he would reveal the days of Christ. falling] into a trance; the Greek translateth it, in a sleep: see this opened on vers. 4.  
Vers. 17. I shall see him] or, shall see it; meaning the person or thing that now he is to speak of; namely David, and his kingdom, the accomplishment whereof should be in Christ and his Church. Sol. jarchi explaineth it thus; I see the praise of jacob, and their greatness: but it is not now, but after a time. Chazkuni here saith, He prophesieth of David. but not nigh] that is, as the Chaldee explaineth it, his coming is not nigh. This may be understood of Christ, for of him he after prophesieth; whom Balaam saith, he shall behold, (for every eye shall see him, and they also which pierced him, Rev. 1. 17.) but he had not jobs faith, to behold him his Redeemer, job 19 25. 27. shall proceed a star] or, a star hath proceeded, speaking after the manner of prophecy of a thing to come, as already done. The Greek translateth, a star shall arise: which the Chaldee expoundeth, A king shall arise out of the house jacob. This is to be understood in part of David, and chief of Christ our Lord, who thus rectifieth of himself, I am the root and the offspring of David, the bright and morning star. Thus also the Hebrews understood it of old; for the 〈◊〉 Christ that arose unto the jews in the day 〈…〉 of Traj●n the Emperor, was called (in allu sion 〈◊〉 is prophesy) Bar Chochab, that is, the s 〈…〉 e of the star: but being after slain in battle, the jews seeing themselves deceived, called him Bar Coziba, that is, the son of falsehood. Of him there is mention in Talmud Bab. in Sanhedrin, cap. Chelek▪ and Maimony in Treat. of Kings, cap. 11. sect. 〈◊〉. saith of R. Akiba, who was the armour-bea 〈…〉 of Ben Coziba the King, that he said of him, he was the King Christ. And he and all the wise men of his age thought that he was the King Christ until he was killed for uniquity: when he was killed, they knew he was not. a scopter] or, a rod, a staff, a sign of kingdom and government: See the notes on Gen. 49. 10. The Greek translateth it, a man shall rise out of Israel; the Chaldee saith, Messiah (or Christ) shall be anointed of the house of Israel. As David and other Kings had sceptres, so Christ is said to have a rod on sceptre, as, The sceptre of thy kingdom is a sceptre of righteousness, Psal. 45. 7. Hebr. 1. 8. and, Thou shalt rule them with a rod (or sceptre) of iron, Psal. 2. 9 the corners] or, the sides, (the quarters) of Moab; meaning a conquest of the whole country, in every quarter and corner of it. The Greek Interpreters understood it figuratively, the Dukes, of Moab; likewise the Chaldee 〈…〉 phrast, saying, he shall kill the Princes of Moab. This was literally fulfilled by David, who 〈◊〉 Moab, and cast them down to the ground, etc. 2. Su●▪ 8. 2. spiritually by Christ, destroying idolaters and antichristians, in religion like Moabites. shall unwall] shall cast down the walls, that is, conquer and subdue; which the Greek expoundeth shall captive (or make a prey;) the Chaldee, shall ride, 〈◊〉 dominion. the sons of Seth] who was the son of Adam, set in Abel's room, whom Kain killed, Ge●. 4. 〈◊〉 and all Kains ●●ce being drowned in the 〈◊〉, only Seths' posterity in Noah remained: so 〈◊〉 all the world now are the sons of Seth, as of A 〈…〉 〈…〉 erefore the Chaldee explaineth it, he shall 〈◊〉 〈…〉 ion over all the sons of men. So it is a prophecy of Christ, whom all Kings should wor 〈…〉, 〈…〉ions should serve, Psal. 72. 11. and the 〈◊〉 of the earth should be his possession, Psal. 2. 8. 〈◊〉 〈◊〉 the name of jesus every knee should bow, Phil. 〈◊〉. 10. And this conquest is gotten by the preaching of the Gospel, as it is written, The weapons of our 〈…〉 fore are not carnal, but mighty through God, to the p 〈…〉ing down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into cap 〈…〉 〈…〉 ry thought to the obedience of Christ, and having in a readiness to revenge all disobedience, 2 ●er. 10. 4, 5, 6. Some take Seth here to be meant not of a●ans name, but to signify the hinder part, and to mean the people's then behind Balaam, as the Ammonites, Midianites, and the like: but besides the Chaldee forementioned, the Greek also 〈…〉eth it, all the sons of Seth: and the Hebrews do most so expound it; as Sol. jarchi saith, all the sons of Seth, i. all peoples, which do all come of Seth the son of Adam the first. Maimony in Misn. tom. 4. Treat. of Kings, cap. 11. sect. 1. explaineth balaam's prophecy thus; I shall see him, but not now; this is David: I shall behold him, but not nigh; this is the King Christ. There shall proceed a star out of jakob; this is David: and a sceptre shall rise out of Israel; this is the King Christ: and shall smite thorough the corners of Moab; this is David, as it is written (in 2 Sam. 8. 2.) And he smete Moab, etc. And he shall unwall all the sons of Seth; this is the King Christ, of whom it is written (in Psal. 72. 8.) He shall have dominion from sea to sea. And Edom shall be a possession to David, as it is said, And all they of Edom became David's servants. 2 Sam. 8. 14. And Seir shall be a possesston; this is unto the King Christ: as it is said, And Saviour's shall come up on mount Zion, to judge the mount of Esau, and the kingdom shall be the Lords, Hobad. vers. 21.  
Vers. 18. Edom] the Edomites the posterity of Esau; these became a possession to David, 1 Chron. 18. 13. after that unto Christ; as it is written, Who is this that cometh from Edom, etc. Esay 63. 1.— 6. Seir] the mountain where Esau dwelled, Gen. 36. 7, 8. wherefore the Greek in stead of Seir, nameth Esau. shall do valiantness] or, do valiantly, valiant acts: which phrase is sometime understood of wars and victories, as in 1 Sam. 14. 48. sometime of getting wealth and riches, as in Ezek. 28. 4. Both may be here meant, and the Chaldee expoundeth it of the latter. And as this was answerable to the name of Israel, which signified his power and prevailing with God and with men, Gen. 32. 28. so David, after he had vanquished the Edomites, celebrated the truth of this promise, saying, Through God we shall do valiantness, and he will tread down our enemies, Psal. 60. 14.  
Vers. 19 And he shall have dominion] he, that is, one of the house of jakob, as the Chaldee expresseth it. So Targum jonathan saith, And a ruler shall rise up out of the house of jakob. And it may be understood of David first, then and chief of Christ. Sol. jarchi openeth it thus, And yet there shall be another ruler out of jakob, and he shall destroy him that remaineth out of the city. Of the King Christ he speaketh thus, of whom it is said (in Psal. 72.) he shall have dominion from sea to sea. out of the city] that is, of every city, to wit, of the Edomites, as vers. 18. or more generally, of all cities; as the Chaldee expoundeth it, the city of the peoples. Chazkuni referreth it to joab, David's captain, of whom it is said, Six months did joab remain there with all Israel, until he had cut off every male in Edom, 1 King. 11. 15, 16. But it hath reference also to further victories, as is said, The house of Jakob shall be a fire, and the house of joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not be any remaining of the house of Esau, for the Lord hath spoken it, Hobad. vers. 18. The Targum called jonathans', nameth it Constantinople: by which it is evident, that the Author of that work was not jonathan ben Vzziel, who paraphrased on the Prophets, and was of the Apostles age, but some later jew, who put forth his work in that jonathans' name.  
Vers. 20. he looked on Amalek] on the country or people of the Amalekites, the posterity of Esau, Gen. 36. 12. As the sight of Israel occasioned Balaam to bless them, vers. 2, etc. so the beholding of the wicked, occasioned the utterance of their judgement and curse. the first] or the beginning of the nations; meaning either the chiefest of them, or, as the Chaldee expoundeth it, the first of them that warred against Israel; for which God threatened their ruin before, in Exod. 17. as now he foretelleth it again by Balaam. As Israel was the Lords first-fruits, jer. 2. 3. and therefore by him preserved: so Amalek being the first-fruits of the wicked nations, is devoted to destruction, fulfilled in part by Saul, 1 Sam. 15. and after in Mordecays time, Ester 7. but spiritually accomplished by Christ. Thus jericho the first-fruits of the Cananean cities, was also devoted and destroyed, jos. 6. his later end] or, his posterity; as the Greek translateth, his seed: See Psal. 37. 38. that he perish for ever] or, unto perdition, which the Greek translateth, shall perish; the Chaldee, shall perish for ever: So in vers. 24.  
Vers. 21. the Kenite] that is, the Kenites, or Kenaeans; these the Chaldee calleth Salmeans; so that he took them for those Kenites mentioned in Gen. 15. 19 But Targum jonathan expoundeth it of jethro, that became a Proselyte, Exod. 18. And so in judg. 1. 16. it is said, the children of the Kenite, Moses father in law, went up, etc. And these are mentioned here next Amalek, because they dwelled with them; as is written, And Saul said unto the Kenites; Go, depart, get you down from among the Amalekites, etc. 1 Sam. 15. 6. thou puttest thy nest] Hebr. to put thy nest, of which phrase see the Annotations on Gen. 6. 19 And here the Hebrew Ken, which is a nest, hath allusion to the Kenites name: by nest, meaning an habitation, as in job 29. 18. a similitude taken from Eagles, which build their nests on high rocks; see Obad. vers. 4. Habak. 2. 9 So hereby was signified the secure dwelling of the Kenites by Israel, without disturbance, till the Assyrian wasted all.  
Vers. 22. Kain] that is, the Kenite, who came, as it seemeth, of a man named Kain, and so is by the Chaldee expounded as before, the Sal●●aean. Some think it to be the name of the place where they dwelled. wasted] or, eaten up, to wit, by enemies. until Asshur] or, whiles Assur; the Assyrians, and Babylonians, who carried away captive the ten tribes of Israel, 2 King. 17. 6. and the jews into Babylon, 2 King. 25. and so the Kenites with them, as appeareth by this prophecy; and after the return of the people out of Babylon, there is mention of these Kenites also, in 1 Chron. 2. 55.  
Vers. 23. Alas, who shall live] the Chaldee explaineth it, Woe to the sinners that shall live, etc. He signifieth hereby extraordinary and grievous calamities. doth this] Hebr. putteth, or disposeth this, to wit, this that followeth. Targum jonathan explaineth it, When the word of the Lord shall be revealed, to give a good reward unto the just, and to take vengeance on the wicked, etc.  
Vers. 24. from the coast of Kitim] Hebr. from the hand of Kitim, which the Chaldee expoundeth from the Romans; the old Latin version, from Italy; the Greek keepeth the Hebrew phrase, from the hand of the Kitaeans. Kitim (or Chittim) was one of the sons of javan, the son of japher, the son of No, Gen. 10. 4. His posterity seated in Cilicia, Macedonia, Cyprus, and Italy also, as josephus observeth in Ant●q. lib. 4. cap. 22. Wherefore Kitim is taken sometime for the one, and sometime for the other. Here it may imply both the troubles that befell the Assyrians and jews, by the Greeks and Seleucidae in the troublous days of Antiochus, according to that in Dan. 11. 30. For the ships of Kitim shall come against him: and after calamities that befell the Hebrews, from the Romans. shall afflict Assur] they, the ships, that is, the armies of Kitim shall afflict the Assyrians, which come of Assur, the son of Sem, the son of No, Gen. 10. 22. Heber] or Eber, that is, Heber's children, as the Greek translateth it, the Hebrews: of Heber, see Gen. 10. 22, 24. All Israel were his posterity, afflicted by Greeks and Romans. Christ was the chiefest of Eber, Luke 3. 23, 35. he was killed by Pilate the Roman Deputy. Since that time, Rome by Antichrist there reigning, hath afflicted Christ in his members. he also] that is, Kitim shall perish for ever: or, shall go unto perdition. Thus Balaam, as he began with the blessing of Israel, endeth with the destruction of their enemies: God by his mouth confirming the promises made unto Abraham, and to his seed for ever; the accomplishment of all which, is in Christ.  
Vers. 25. returned to his place] that is, went away with a purpose to return home, but was stayed by the Midianites, and among them was killed by the sword of Israel, Numb. 31. 8. But this is here so signified, to show how God disappointed their first plots and practices, that Balaam returned as he came, and could not curse Israel, but denounced woes against their enemies. Things which men purpose and endeavour to do, are said to be done by them, though perhaps not effected; as is noted on Exod. 8. 18. Numb. 14. 40. It might also be, that Balaam indeed returned to his place, and afterward came again to the Midianites. So Chazkuni (on Numb. 31.) saith, After that he had returned to his place, to Mesopotamia, he came again to Midian, to receive money of the Elders of Midian, when he heard say of the plagne which had been in Israel by his counsel.    

CHAP. XXV.  
1 Israel at Shittim commit whoredom with the daughters of Moab, and idolatry with Baal-Peor. 4 The idolaters are commanded to be slain. 6 P●inehas killeth Zimri and Cozbi. 10 God therefore giveth him an everlasting Priesthood. 16 The Midianites are to be vexed for their wiles against Israel.  
ANd Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed themselves down to their gods.  
And Israel was joined to Baal-Peor, and the anger of jehovah was kindled against Israel.  
And jehovah said unto Moses, Take all the heads of the people, and hang them up before jehovah, against the Sun, that the fierce anger of jehovah may be turned away from Israel. And Moses said unto the judges of Israel; Slay ye every man his men that were joined unto Baal-Peor.  
And behold, a man of the sons of Israel came, and brought near unto his brethren a Midianitesse, in the eyes of Moses, and in the eyes of all the congregation of the sons of Israel: and they were weeping at the door of the Tent of the congregation. And Phinehas the son of Eleazar, the son of Aaron the Priest, saw it; and he rose up from amongst the Congregation, and took a javelin in his hand. And he went in after the man of Israel, into the tent, and thrust both of them thorough, the man of Israel, and the woman, thorough her belly; and the plague was stayed from the sons of Israel.  
And those that died in the plague were four and twenty thousand. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And jehovah spoke unto Moses, saying: Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned my wrath away from the sons of Israel, whiles he was zealous with my zeal among them, that I consumed not the sons of Israel in my zeal. Therefore say, Behold I give unto him my covenant of peace. And there shall be to him, and to his seed after him, the covenant of an everlasting Priesthood, because he was zealous for his God, and made atonement for the sons of Israel. And the name of the man of Israel that was smitten, that was smitten with the Midianitesse, was Zimri, the son of Salu, a Prince of a father's house, of the Simeonites. And the name of the woman the Midianitesse that was smitten, was Cozbi the daughter of Zur; he was an head of nations, of a father's house of Midian.  
And jehovah spoke unto Moses, saying: Vex thou the Midianites, and smite ye them. For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a Prince of Midian their sister, which was smitten in the day of the plague, for Peors' sake.  

Annotations.  
ABode in Shittim] a place in the wilderness, in the plains of Moab, near jordan, called Abel Shittim, in Num. 33. 48, 49. In this place Israel did sit, or abide, until after Moses death; and from thence josua removed them to jordan, where they passed over to Gilgal, jos. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them, from Shittim to Gilgal, that they might know the righteousness of the Lord, Mic. 6. 5. And the history now following showeth, how when Balak, the Princes of Moab and Midian, and Balaam their prophet, had plotted and practised with all their art and might, to withdraw God's favour and blessing from his people, but prevailed nothing; the prophet gave Balak and the Midianites counsel to put a stumbling-blocke before the Israelites, to see if they could withdraw the people from the love, fear, and obedience of the Lord their God, that Israel sinning, might fall and bring themselves into the curse, (which Balaam could not bring upon them) and so perish. By this wicked counsel they prevailed against many, to the death of 24. thousand Israelites: but the state and body of the Church was by God's grace still preserved, the wicked being taken away by his judgement. the people] some of the people of Israel; for they that fell to this wickedness, did all perish; but they that cleaved to the Lord, remained alive, Deut. 4. 3, 4. to commit whoredom] or, to commit fornication; which the Chaldee expoundeth, to err (or go astray) after the daughters of Moab; understanding also, the daughters of Midian, as appeareth by vers. 6. 17, 18. This evil they fell into, by the wicked counsel and doctrine of Balaam, who taught Balak to cast a stumbling-blocke before the sons of Israel, to eat things sacrificed to Idols, and to commit fornication, Revel. 2. 14. So Moses likewise saith, Behold these (women) caused the sons of Israel, through the word of Balaam to commit traspasse against jehovah in the matter of Peor, Num. 31. 16. That hypocrite who had so often blessed Israel, and pronounced those accursed which cursed them, who had heard and uttered the oracles of God, had his eyes opened, had escaped the sword of the Angel, etc. to the end that he should not speak or do any thing but what the Lord commanded: yet after all this, he was the author of this mischief; that it might appear how evil men and seducers wax worse and worse, decei 〈…〉 g, and being deceived, 2 Tim. 3. 13. and t 〈…〉 me● might beware of false prophets, which come in sheep's clothing, but inwardly are ravening wolves, Matth. 7. 15.  
Vers. 2. they called] that is, the daughters of Moab called, or invited. Thus the intended war of Moab against Israel was turned to a pretended peace, and feigned amity, alluring the people by fleshly baits, to defile their bodies and souls with whoredom and idolatry. By the women of Moab, and of other strange peoples, Solomon the wise was also drawn into sin, 1 King. 11. 1, 4. sacrifices of their gods] or, of their god; in Greek and Chaldee, of their idols: meaning of Baal-Peor: whereof David speaketh thus, They were joined unto Baal-Peor, and ate the sacrifices of the dead, Ps. 106. 28. By the dead, meaning Idols, unto which the Scriptures do oppose the living and true God, 1. Thess. 1. 9 jer. 10. 9, 10. did eat] and so communicated with their idolatry; for they which eat of the sacrifices, are partakers of the Altar, 1. Cor. 10. 18. This sin God in special manner had forewarned them of, in Exod. 34. 14, 15. bowed to their gods] in Greeke and Chaldee, to their idols. This people whom God had guided thorough the wilderness forty years, who had seen God's works, and felt his punishments for their own and their father's sins, were delivered from many enemies round about, and now abiding in Shittim, were ready to enter into the promised land, are here prevented and overthrown through their own corruption.  
Vers. 3. was joined] or, was coupled, was yoked: unto which word the Apostle seemeth to have respect, when he saith, Be ye not unequally yoked together with unbelievers, 2 Cor. 6. 14. to Baal-Peor] which the Chaldee expoundeth, to them that served Baal-Peor, that was the Idol of the Moabites and Midianites, called in Greek Belphegor. Baal is by interpretation a Lord or Patron: by which name it is probable that the heathens called the Sun, or some star, as is noted on Lev. 18. 21. Peor, or Phegor, was the name of a mountain, Numb. 23. 28. and of the Idol there worshipped, Numb. 25. 17. jos. 22. 17. And because Baal was a common name to many Idols, and much reverenced of the peoples, through corruption the Israelites called also the LORD, Baal: but he blameth them for it, saying, Thou shalt call me no more Baali, Hos. 2. 16. and in detestation of the name, the Prophets put Bosheth, that is, Shame, in●stead of Baal, that is, Lord: as it is written, They went to Baal Peor, and separated themselves unto that Shame, Hos. 9 10. and the Greek Interpreters in 1 King. 18. 25. translate Baal, Shame: yea and the Hebrew Prophets sometime put one for another, as jerub Baal (who was Gedeon) judg. 8. 35. and 9 1. is called jerubbesheth, 2 Sam. 11. 21. Esh-Baal, 1 Chro. 8. 33. is called Ishbosheth, 2 Sam. 2. 10. and Merib Baal, 1 Chron. 8. 34. is Mephibosheth, 2 Sam. 9 10. Hereupon it is said, Ye set up Altars to that Shame, even Altars to burn incense unto Baal, jer. ●1. 13. Peor hath the signification of opening the m 〈…〉 th', and was the name of this Idol, as some think of filthiness and fornication committed together 〈◊〉 idolatry, (as this history showeth,) and to be that which in other language was called Priapus. But as Nebo the god of Babylon hath his name of Prophesying, so Peor might likewise be so called of opening the mouth in speech and prophecy; as the Scripture mentioneth the prophets of Baal, 1 King. 18. 22. and of the Prophets that prophesied by Baal, jer. 2. 8. and 23. 13. the anger of jehovah] They provoked him to indignation by their actions, and the plague broke in upon them, Psal. 106. 29. Thus Balaam by his counsel brought them into sin, and so under wrath and curse through their own default; which he could not obtain of God otherwise against them by any means.  
Vers. 4. the heads] that is, as the Greek translateth, the captains of the people, such as were chief in the transgression. hang them up] the Greek translateth it, Make them a public example: the Chaldee, judge & kill him that is worthy to be killed; but Targum jonathan expoundeth it, crucify them. The Law after saith, he that is hanged is the curse of God, that is, accursed of God, Deut. 21. 23. so the sinners brought the curse upon themselves. before jehovah] or, for, or, unto jehovah, to his honour, in doing vengeance on his enemies. Both these phrases are used as one, in 2 Sam. 21. we will hang them up unto jehovah, v. 6. and they hanged them before ●ehovah, vers. 9 that the fierce anger] or, as the Greek translateth, and the fierce anger (or heat of the anger) of the Lord shall be turned away. Signifying that the rooting out of sinners turneth away God's anger from a people: for, to do justice and judgement, is more acceptable to the Lord than sacrifice, Prov. 21. 3.  
Vers. 5. his men] the men under his government, as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischief, yet God first punisheth and purgeth his Church, and after he giveth order to destroy the Midianites, vers. 17. Num. 31. 2. for judgement must begin at the house of God, 1 Pet. 4. 17. Ezek, 9 6. Compare herewith the judgement inflicted for the golden Calf, Exod. 32. 27, &c:  
Vers. 6. brought near] this word signifieth a bringing to commit fornication, as in Gen. 20. 4. Abimelech had not come near unto her: See the Notes on Levit. 18. 6. they were weeping] these circumstances show the sin to be done with an high hand, in contempt of Moses, of the congregation, of God himself and his judgements (for which the people now wept:) and so of all religion; and with a purpose to stir up the people unto open rebellion.  
Vers. 8. into the tent] The original word used here for a tent, is not the ordinary name, but such as signifieth a cave, or hollow place; and is thought to mean such a tent as was made for fornication: and so it more showeth the height of his impierie, that erected such a place of wickedness. her belly] in Chaldee, her bowels; in Greek, her woe 〈…〉 e (or matrice.) the plague was stayed] or, was restrained: this plague, which the Chaldee calleth death, seemeth to be a pestilence which God sent among the people, as the like speech elsewhere showeth, Numb. 16. 50. 1 Chron. 21. 22. as also in that David saith, the plague broke in upon them, Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword, as in 1 Sam. 4. 17.  
Vers. 9 24 thousand] all the men that had followed Baal-Peor, the Lord destroyed them from among his people, Deut. 4. 3. The Apostle speaking hereof, saith, Neither let us commit fornication, 〈◊〉 some of them committed, and fell in one day three and twenty thousand, 1 Cor. 10. 8. It seemeth that one thousand were slain by the judges, vers. 5. and ●3 thousand by the hand of God, of which latter number the Apostle speaketh: or, one thousand of the chief were hanged, and the rest slain by the sword. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrews begin the 41 Section or Lecture of the Law, which they call Phinehas.   
Vers. 11. hath turned away] in Greeke, hath caused my wrath to cease. The fact of Phinehas, who was but a Priest's son, no ordinary Magistrate, and who proceeded not with the malefactors judicially, but carried with zeal of God, thrust them thorough suddenly, might seem blame-worthy in the eyes of men, and might procure him much ill will, considering the persons whom he killed, the man being a Prince in Israel, and the woman a Prince's daughter of Midian: therefore God here justifieth and rewardeth his work done by the motion of his Spirit. he was zealous with my zeal] or, he was jealous with my jealousy, for God's cause, not his own. The Apostle hath a like speech, I am jealous over you with jealousy of God, that is, with godly jealousy. Zeal or jealousy, (both which are signified by one word in the Hebrew) meaneth both a fervent indignation against the sinners, and a fervent love unto the Lord, showed in his former act, as Targum jonathan addeth for explanation, and he killed the guilty among them. in my zeal] or, in my jealousy; it is the word before used, and applied here to God, as in Exod. 20. 5. and often.  
Vers. 12. I give] in Chaldee, I decree. of peace] understand, my covenant, (the covenant of) peace: so God saith of Levi, my covenant was with him, (the covenant of) life and peace; and I gave them unto him, for the fear where with he feared me, etc. Mal. 2. 5. So in this place Targum jonathan paraphraseth, Behold I decree unto him my covenant of peace, & I will make him the messenger of my covenant, and he shall live for ever, to preach the Gospel of redemption in the end of days. By which words Phinehas in his covenant was a figure of Christ, who is called the messenger of the covenant, Mal. 3. 1. and hath an everlasting priesthood, after the power of an endless life, Heb. 7. 16, 17. and hath both wrought and preached redemption in these latter days, Heb. 1. 1, 2, 3.  
Vers. 13. of an everlasting priesthood] meaning until Christ's coming, to whom the Priesthood of Aaron was to give place, Heb. 7. 11. etc. Phinehas himself lived to a great old age, as appeareth by judg. 20. 28. his sons successively were high Priests till the captivity of Babylon, 1 Chron. 6. 4. 15. and at the return out of captivity, Ezra the great Priest and Scribe was of his line, Ezra 7. 1. 5. And God by his Prophet promiseth, that David shall never want a man to sit upon the throne of the house of Israel: neither shall the Priests the Levites want a man before me, to offer burnt-offerings, and to kindle meat-offerings, and to do sacrifice continually, jer. 33. 17, 18. 21, 22. Both which are accomplished in Christ, Luke 1. 32, 33. Heb. 3. 1. and 5. 1.— 5. and 8. 1, 2, 3, etc. zealous for his God] or, jealous for his God, that is, for the dishonour done unto his God; as God himself is said to be jealous for jerusalem, when he was sore displeased with the heathens that afflicted it, Zach. 1. 14, 15. It is good to be zealously affected always in a good thing, Gal. 4. 18. that God showeth here in rewarding Phinehas zeal, who stood up and executed judgement, and the plague was stayed: and it was counted to him for justice, to generation and generation for ever, Psal. 106. 30, 31. The Hebrews in ages following mentioned his glory; as Ben Sirach saith, because he had zeal in the fear of the Lord, and stood up with good courage of heart; when the people were turned back, and made atonement for Israel, therefore was there a covenant of peace made with him, that he should be the chief of the Sanctuary, & of his people; and that he and his posterity should have the dignity of the Priesthood for ever, Ecclus 45. 23, 24. The Scripture noteth the contrary of Eli (who came of Ithamar the brother of Eleazar) for when his own sons committed whoredom with the women of Israel, that assembled at the door of the Tabernacle of the congregation, and made themselves vile, he restrained them not, but honoured his sons above the Lord: therefore God threatened to cut off his arm; and the arm of his father's house, that there should not be an old man in his house for ever. And he swore unto the house of Eli, that the iniquity of Elies' house should not be purged with sacrifice, nor offering for ever, 1 Sam. 2. 22. 29, 31. and 3. 13, 14. made atonement] or, made reconciliation, pacified God's wrath through faith: this word used for atonement by sacrifice, is here applied to the executing of judgement upon the malefactors; whereupon God stayed the plague which had begun upon the congregation. As oftentimes for the sin of some, God is wroth with the whole congregation, jos. 7. 1. 12. and 22. 17, 18. so here for the just fact of Phinehas his wrath was turned away, vers. 11. and atonement is made. So the proverb was fulfilled, The king's wrath is as messengers of death; but a wise man will pacify it, Prov. 16. 14. Thus David also made atonement by doing justice on Savis' house, 2 Sam. 21. 3. etc.  
Vers. 14. smitten] that is, killed, as the Chaldee explaineth it: so in vers. 15. and 17. Zimri] in Greeke, Zambri, son of Salo; the notation of this name agreeth with his end; for Zimri signifieth cutting off, as superfluous boughs are pruned, or cut off from the Vine: Salo signifieth treading under foot; so as a fruitless branch he was cut off from the vine of Israel, and trodden down of God and men; as it is written, Thou hast trodden down all them that go astray from thy statutes; for their d 〈…〉 t is falsehood; 〈…〉 19▪ 1●8. among the Si 〈…〉 tes] in Chalde●, of the tribe of Simeon. And being a Prince, and bringing that harlot unto 〈◊〉 〈◊〉, vers. 6. it is likely that many of that tribe took part with him, and perished in the plague aforesaid. For whereas that tribe at the former muster, had 59 thousand and three hundred men of war among them, Num. 1. 22, 23. they were diminished now after this plague 37. thousand and one hundred, that there remained at the next muster, but 22 thousand and two hundred men, Num. 26. 1. 14.  
Vers. 15. 〈◊〉] in Greeke, Chasbi daughter of Sour. Cozhi signifieth lying, or falsehood; Zur is a Rock, an head of nations] that is, a governor of peoples; for he was a Prince of Midian, vers. 17. and afterward he it said to be one of the five Kings of Midian, Num. 31, 8. And as Balaam with his wicked counsel and doctrine, is named as a figure of Antichristian seducers, corrupting the Christian Church with fornication and idolatry, Rev. 2. 14. so in this Prince of Midian, and the harlot his daughter, we may behold the type of Antichrist, who by the spirit and doctrine of Balaam hath drawn the Church unto fornication and idolatry, with false gods, and heresies. His false prophets, like the daughters of Moab, allure men unto those abominations: for as the wisdom of God (in Christ▪) sendeth forth her maidens to invite the simple to come and eat of her bread, and drink of the wine that she hath mingled, Prov. 9 1.— 5. so the foolish woman, (or whore of Babylon, Revel. 17▪ 〈◊〉. 5.) hath also her toll-guests, the spirits of devils▪ working miracles, which go forth unto the Kings of the earth, etc. Rev. 16. 13, 14. and she calleth passengers, who go right on their ways to partake of her stolen waters which are sweet, and bread in secret, which is pleasant: and many do follow her pernicious ways, yea many strong men have been slain by her, Pro. 〈◊〉 13.— 18. and 7. 26. 2 Pet. 2. 1, 2. The kings also of the earth have committed fornication with her, Rev. 18. 3. & brought her by their laws unto their brethren & subjects. And as the harlot's name was Cozhi, that is, a lie, or falsehood, the daughter of Zur, that is, a Rock, a Prince of Midian of Abraham's degenerate children, Gen. 25. 1, 2. so is the Church of Antichrist false & deceitful, yet the pretended, daughter of the Rock, which Christ hath promised to build his Church upon, Matth. 16. 18. though being departed from the true faith of Christ, as the Midianites were from the faith of their father Abraham. For those Antichristian idolatries, God sendeth forth his plagues, Rev. 16. But when with the sword of the Spirit, (which is the word of God, Ephes. 6. 17.) those abominations are cut off, and the authors of them thrust thorough, as in Ziach. 13. 2, 3, the wrath of God which now is kindled against the sinners, shall be turned away. of a father's house] Sol. jarchi here noteth from Gen. 25. 4. that Midian had five father's houses, Ephah, and Epher, and Hanoch, and Abida, and Eldaah: and this man was king of one of them.  
Vers. 17. Vex the Midianites] or, Distress, that is, war against the Mi●●anites; as the Greek translateth, Use enmity against them: Hebr. To vex or To distress, of which phrase-see the notes on Ewod. 13. 〈◊〉. God who had first punished his own people for their sins, doth now decree vengeance against their enemies, which was done by Moses before his death, Num. 31. 2. For as God faith to the nations, Lo I begin to bring evil on the city, upon which my name is called; and should ye be utterly unpunished? ye shall not be unpunished, 〈◊〉. 25. 29. He speaketh this against; the Midianites, rather than against the Moabites (whom he had forbidden Israel to vex or distress, Deut. 2. 9) because they were chief in the mischief. For though Balaam gave the counsel to the king of Moab, Rev. 2. 14. and the Moabitish women were prostitute also unto whoredom, Num. 25. 1. yet Balak at first did not much regard that counsel, but turned B●laam away with shame, Num. 24. 11, 25. but the Midianites retained him, and amongst them he was slain, Num. 31. 8. And Cezbi a king's daughter of Midian was a principal instrument of evil unto Israel, as God showeth in vers. 18. therefore the Midianites were first in the punishment. smite ye them,] that is, as the Chaldee expoundeth it, kill ye them.  
Vers. 18. For they vox you] or, disiresses you, not with war, but with wiles and deceit. So God saith of Babylon, Reward her even as she hath rewarded you, Rev. 18. 6. The reward of unrighteous works, is righteous judgement. their wiles] or, their guiles, deceits, crafts. beguiled you] or, dealt wilily and craftily with you; as the Egyptians when they thought to deal wisely for the suppressing of Israel, Exod. 1. 10. are said to deal craftily, Psal. 105. 25. and joseph's brethren, when they craftily conspired his death, Gen. 37. 18. By this it appeareth, that the amity of the Midianites was but feigned, and that they plotted the destruction of Israel. matter] Hebr. word of Peor; the idolatry with Baal-Peor, which Israel was drawn unto, vers. 2, 3. So the matter (or word) of Cozhi, is meant the fornication with her, vers. 6. for Peors sake] Hebr. for the word of Peor, that is, which plague came on Israel for Peors' sake or cause.    

CHAP. XXVI.  
1 The sum of all the men of Israel from twenty years old and upward, is taken in the plains of Moab. 5. The families and numbers of Reuben. 12 Simeon. 15 Gad. 19 judah. 23 Issachar. 26 Zabulon. 29 Manasseh. 35 Ephraim. 38 Benjamin. 42 Dan. 44 Aser. 48 Nathtali. 51 The sum of them all. 52 The Law of dividing among them the inheritance of the land. 57 The families and number of the Levites. 62 The cause why they were not numbered among the Israelites. 63 None were left of them which were numbered at Sinai, but Caleh and josua.  
ANd it was after the plague that jehovah said unto Moses, and unto Eleazar, the son of Aaron the Priest, saying; Take ye the sum of all the congregation of the sons of Israel, from twenty years old and upward, according to the house of their fathers, every one that goeth forth with the army in Israel. And Moses and Eleazar the Priest spoke with them in the plains of Moab, by jordan near jericho, saying; From twenty years old and upward, as jehovah commanded Moses, and the sons of Israel which went forth out of the land of Egypt.  
Reuben, the firstborn of Israel; the sons of Reuben, of Enoch, the family of the Enochites; of Phallu, the family of the Phalluites. Of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites'.  
These are the families of the Reubenites, and they that were mustered of them were three and forty thousand, and seven hundred and thirty. And the sons of Phallu, Eliab. And the sons of Eliab, Nemuel, and Dathan and Abiram: this is that Dathan and Abiram, the called of the congregation, who strove against Moses, & against Aaron, in the congregation of Korah, when they strove against jehovah. And the earth opened her mouth and swallowed up them, and Korah, when the congregation died; when the fire devoured two hundred and fifty men, and they were for a sign. But the sons of Korah died not.  
The sons of Simeon, according to their families; Of Nemuel, the family of the Nemuelites; of jamin, the family of the jaminites; of jachin, the family of the jachinites.  
Of Zerah, ●he family of the Zarhites; of Saul, the family of the Saulites. These are the families of the Simeonites; two and twenty thousand, and two hundred.  
The sons of Gad, according to their families; of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Suni, the family of the Sunites. Of Ozni, the family of the Oznites; Of Eri, the family of the Erites. Of Arod, the family of the Arodites; of Areli, the family of the Arelites. These are the families of the sons of Gad, according to those that were mustered of them, forty thousand and five hundred.  
The sons of judah were Er and Onan: and Er and Onan died in the land of Canaan. And the sons of judah, according to their families, were; of Selah, the family of the Selanites; of Pharez, the family of the Pharzites; of Zarah, the family of the Zarhites. And the sons of Pharez were of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites. These are the families of judah, according to those that were mustered of them, seventy and six thousand, and five hundred.  
The sons of Issachar, according to their families: of Thola, the family of the Tholaites; of Phuva, the family of the Phunites. Of jashub, the family of the jashubites; of Simron, the family of the Simronites. These are the families of Issachar, according to those that were mustered of them, sixty and four thousand, and three hundred.  
The sons of Zabulon, according to their families; of Sered, the family of the Sardites; of Elon, the family of the Elonites; of jahleel, the family of the jahleelites. These are the families of the Zabulonites, according to those that were mustered of them, sixty thousand and five hundred.  
The sons of joseph, according to their families, were Man esses and Ephraim. The sons of Manasses; of Machir, the family of the Machirites; and Machir begat Gilead; of Gilead, the family of the Gileadites. These are the sons of Gilead; of jeezer, the family of the jeezerites: of Helek, the family of the Helekites. And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites. And of Shemida, the family of the Shemidaites; and of Hepher, the family of the Hepherites. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad, were Machlah, and Noah, Hoglah, Milcah, and Tirzah. These are the families of Manasses; and those that were mustered of them, two and fifty thousand, and seven hundred.  
These are the sons of Ephraim, according to their families: of Shuthelah, the family of the Shuthalhites; of Becher, the family of the Bachrites; of Tahan, the family of the Tahanites. And these are the sons of Shuthelah: of Eran, the family of the Eranites. These are the families of the sons of Ephraim, according to those that were mustered of them, two and thirty thousand and five hundred; these are the sons of joseph, according to their families.  
The sons of Benjamin, according to their families: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites. Of Shephupham, the family of the Shuphamites; of Hupham, the family of the Huphamites. And the sons of Bela were Ard and Naaman, the family of the Ardites; of Naaman, the family of the Naamites. These are the sons of Benjamin, according to their families, and those that were mustered of them, five and forty thousand and six hundred.  
These are the sons of Dan, according to their families; of Shuham, the family of the Shuhamites: these are the families of Dan, according to their families. All the families of the Shuhamites, according to those that were mustered of them, sixty and four thousand and four hundred.  
The sons of Aser, according to their families; of jimnah, the family of the jimnaites; of jisvi, the family of the jisvites; of Beriah, the family of the Beriites. Of the sons of Beriah; of Cheber, the family of the Chebrites; of Malchiel, the family of the Malchielites. And the name of the daughter of Aser was Serah. These are the families of the sons of Aser, according to those that were mustered of them, three and fifty thousand and four hundred.  
The sons of Naphtali, according to their families; of jachzeel, the family of the jachzeelites; of Guni, the family of the Gunites.  
Of jezer, the family of the jizrites: of Sillem, the family of the Sillemites. These are the families of Naphtali, according to their families, and they that were mustered of them, five and forty thousand and four hundred.  
These were the mustered of the sons of Israel; six hundred thousand, and a thousand seven hundred and thirty.  
And jehovah spoke unto Moses, saying;  
Unto these the land shall be divided for an inheritance, according to the number of names. To the many thou shalt give them the more inheritance, and to the few thou shalt give them the less inheritance: to every man according to those that were mustered of him, shall his inheritance be given. Notwithstanding, the land shall be divided by lot; according to the names of the tribes of their fathers they shall inherit. According to the lot, shall the inheritance thereof be divided between many and few.  
And these are they that were mustered of the Levites, according to their families; of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites. These are the families of the Levites, the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korachites: and Kohath begat Amram. And the name of Amrams' wife was jochebed the daughter of Levi, whom she bore to Levi in Egypt: and she bore unto Amram, Aaron and Moses, and Mary their sister. And unto Aaron was borne Nadab and Abihu, Eleazar and Ithamar. And Nadab and Abihu died, when they offered strange fire before jehovah. And those that were mustered of them, were three and twenty thousand, all males, from a month old and upward, for they were not mustered among the sons of Israel, because there was no inheritance given to them among the sons of Israel.  
These are they that were mustered by Moses and Eleazar the Priest, who mustered the sons of Israel in the plains of Moab by jordan, near jericho. And among these, there was not a man of those that were mustered by Moses and Aaron the Priest, who mustered the sons of Israel in the wilderness of Sinai. For jehovah had said of them, Dying they shall die in the wilderness: and there was not left a man of them, save Caleb the son of jephunneh, and joshua the son of Nun.  

Annotations.  
AFter the plague] after the death of the 24 thousand that perished for the sin of Peor, (Num. 25. 9) the Lord commandeth the people to be numbered, which should have inheritance in his land; to signify his love and care of those that cleaved unto him, Deut. 4. 3, 4. The Hebrews explain it by the similitude of a shepherd, who when wolves have gotten among his flock, and w●rried some of them, he counteth them, to know the number of those that are left. Again; As when they came out of Egypt, and were delivered to Moses, they were delivered him by tale, (Exod. 38. 26.) so now when Moses was ready to die, and to deliver his flock again, he delivered them by tale. Sol. jarchi on Num. 26. Eleazar] who now was high Priest after the death of Aaron his father, who had before numbered them with Moses, Num. 1. 3. And this Eleazar was he, who after with josua divided the land of Canaan to this people, jos. 14. 1. etc.  
Vers. 2. the sum] Hebr. the head; which the Chaldee expoundeth, the count, or summ●: see Exod. 30. 12. This was the third time that Israel was numbered for to fight the Lords battles against the Canaanites, and to receive their land for an inheritance. See the Annotations on Num. 1. 2. 20 years old] Hebr. son of twenty year: see Num. 1. 3. house] that is, as the Greek explaineth it, houses of their fathers. jarchi saith, they were reckoned by the tribe of the father, and not after the mother: So in Num. 1. 2. goeth forth with the army] able to go out to war the warfare of the Lord: see the notes on Num. 1. 3.  
Vers. 3. spoke with them] in Chaldee, spoke, and said to number them; but Targum jonathan addeth, spoke with the Princes, and said, to number them. So it accordeth with Num. 1. 4. plains] or, champion country of Moab: see Num. 22. 1.  
Vers. 4. From 20 years old] Hebr. from a son of 20 years; as vers. 2. and here is to be understood, the people are to be numbered, or the like.  
Vers. 5. the firstborn] Reuben for this cause is here first numbered, as also in Num. 1. 5, 20. though he lost his dignity by his sin, 1 Chron. 5. 1. and was put down to the second quarter, as they encamped about the Sanctuary, and marched towards Canaan, Num. 2. 10.— 16. Enoch] in Hebr. Chanoch. see Gen. 5. 18. and 46. 9 of the Enochites] Hebr. of the Enochite, (or Chanochite) the singular number put for the plural: so after throughout this chapter. See the annotations on Gen. 10. 16. And here Reuben hath four families, according to Gen. 46. 9 and 1 Chron. 5. 3.  
Vers. 7. mustered] or numbered; Hebr. visited. See the notes on Num. 1. 3. 43 thousand, etc.] at the former muster they were 46 thousand and five hundred, Num. 1. 21. so they increased not, but decreased whiles they traveled in the wilderness.  
Vers. 9 the called] that is, renowned, famous: see Num. 1. 16. and 16. 1, 2. etc. strove] in Greeke, made insurrection: in Chaldee, gathered themselves together. This mutiny stirred by the chief of the tribe, seemeth to be one cause of their decrease by the hand of God against them.  
Vers. 10. and Korah] that is, the men and goods that pertained unto Korah, as Num. 16 32. the congregation died] in Greeke, his congregation, meaning Korahs', as Num. 16. 40. 250 men] that offered incense, Num. 16. 35. for a sign] or, for an ensign, a banner; the Greek and Chaldee translate it, a sign: whereby God signified his anger to be displayed against all that should rebel in like manner. In Num. 16. 40. it is called A memorial unto the sons of Israel, that no stranger, etc. come ne●re to offer incense before jehovah; that he be not as Korah, etc. Of such things the Apostle saith, they were our examples, 1 Cor. 10. 6.  
Vers. 11. died not] to wit, either by that fire, or by the swallowing up of the earth, Num. 16. 32. 35. It seemeth they consented not to their father's rebellion, or at least repent at the warning given by Moses, Num. 16. 5. etc. The sons of Korah were Assir▪ and Elkanah, and Abjasaph, Exod 6. 24. these and their posterity lived and kept their office in Israel; for their genealogy is reckoned in 1 Chron. 6. 22.— 38. and they were appointed by David to be singers in the house of the Lord, 1 Chro. 6. 31. 32. and of them came Samuel the Prophet, 1 Chron. 6. 33, 34. compared with 1 Sam. 1. 20. and Heman, who with his offspring were singers, 1 Chron. 6. 33. and 25. 4, 5, 6. And many Psalms have in their titles, To the sons of Korah, as Psal. 42. and 44 and 45. and 46. and 47. and 48. and 49. and 84. and 85. and 87. and 88  
Vers. 12. Nemuel] called also jemuel, in Gen. 46. 10. and Exod. 6. 15. in Greek here, Namov●l. So in 1 Chron. 4. 24. jachin] in Greeke, Achein: he is called jarib, in 1 Chron. 4. 24.  
Vers. 13. Zerah] in Greeke, Zara; so in 1 Chr. 4. 24. elsewhere called Zohar, Gen. 46. 10. Exod. 6. 15. Saul] the son of a Canaanitesse, Gen. 46. 10.  
Vers. 14. These are the families] to wit, which remained: for there was one family more of Obad, Gen. 46. 10 Exod. 6. 15. but that was extinct in the wilderness, and therefore omitted here and in 1 Chron. 4. 24. 〈◊〉 and 200.] their number was greatly diminished; for at the former muster, they were 59 thousand and 300, Num. 1. 23. Among other sins, that forementioned in Num. 25. 14. seemeth to be a special cause hereof. And Moses blessing all the other tribes before his death, maketh no express mention of Simeons', in Deut. 33.  
Vers. 15. Gad] though he was not the next borne to Simeon, nor of that mother, yet is he 〈…〉 stered in the third place, because he was joined with Reuben and Simeon in the South quarter, as they encamped about the Sanctuary, Num. 2. 10. 14. Zephon] in Greeke, Sapho●, he was called also Ziphion. in Gen. 46. 16.  
Vers. 16. Oz●i] in Greeke, Az●ni: in Gen. 46. 16. he is named Ezbo●.  
Vers. 17. Arod] in Greeke, Aroadi, and in Gen. 46 16. Arodi.  
Vers. 18. and five hundred] so this tribe had fewer now by five thousand one hundred and fifty men, than at the former muster, Num. 2. 15.  
Vers. 19 and Onan died] both of them died without issue, God did cut them off for their wickedness in their youth, Gen. 38. 7. 10.  
Vers. 20. Selah] in Greeke, Selon.  
Vers. 21. of Pharez] The sons of judah were five in all, Gen. 38. so noted by the holy Ghost, in 1 Chron. 2. 4. they were all to have been heads of families; but two dying childless, here are taken two of his son's sons (H●zron and Hamul) in their stead; and these were of Pharez, (the second brother of the twins, Gen. 38. 28, 29.) of whom our Lord Christ came according to the flesh, Matth. 1. So judah hath five families continued, according to the number of his five sons.  
Vers. 22. and six thousand] at the first muster he had but 74 thousand and six hundred, Num. 2. 4. now he is increased nineteen hundred mo●: and as he, so all the tribes under his standard were increased also; whereas in Reubens' they were all diminished. For judah prevailed above his brethren, for the honour of Christ who was to come of his stock: see 1 Chron. 5. 2. Gen. 49. 8.— 10. Heb. 7. 14.  
Vers. 23. Issachar] he is numbered next judah, for he was next him under his standard, Num. 2. 5. next him graved on the high Priests breastplate, Exod. 28. born next of the same mother Leah, Gen. 30. 17, 18. Of him and his four families here reckoned, see the notes on Gen. 46. 13. Phuvah] called also Phuah, in 1 Chron. 7. 1. and so here in Greek, Phova.  
Vers. 24. jashub] he is called job, in Gen. 46. 13.  
Vers. 25. 64 thousand] he had before but 54 thousand and four hundred, Num. 2. 6. so that his tribe is increased nine thousand and nine hundred men of war.  
Vers. 26. Zabulon] or Zebulun, he was next brother to Issachar, Gen. 30. 19, 20. next him on Aaron's breastplate, Exod. 28. and next him in marching and camping about the Tabernacle, Num. 2. His three families continue here, as they were in Gen. 46. 14.  
Vers. 27. sixty thousand, etc.] who were before 57 thousand and four hundred, Num. 2. 8. so they are increased three thousand and one hundred men.  
Vers. 28. joseph] of him came two tribes, for he had the first birthright, a double portion, 1 Chron. 5. 2. Gen. 48. 1. 5.  
Vers. 29. Manasses] he, though the elder brother, was put down to the second place, by jacob's prophesy, Gen. 48. 14. 19, 20. and by God's disposition of the tribes, Num. 2. 18. 20. yet here he is mustered before Ephraim the standard-bearer; as his army was increased in the wilderness, when Ephraim's was diminished, which after doth appear. Machir] he was the son of Manasses by his concubine an Aramitesse, 1 Chron. 7. 14. Gilead] in Greeke, Galaad. There was also a place called Gilead, which the sons of this Machir conquered, and had it for their possession, Num. 32. 39, 40. jos. 17. 1.  
Vers. 30. jeezer] in Greeke, Achiezer: in jos. 17. 2. Abiezer. Here not only the son's sons (as was noted before of judah, vers. 21.) but the son's son's sons are made heads of families in the tribe of Manasses: the like whereof is not in any other tribe. This honour hath joseph above his brethren; who also whiles he lived, saw unto Ephraim sons of the third generation: also the sons of Machir son of Manasses, were borne upon joseph's knees, Gen. 50. 23. And Manasses here hath eight families, when no other tribe hath so many.  
V 33. Zelophehad] or Zelophehad, in Greek, S●lpa●d. the names] Hebr. the name. Machlah] in Greeke their names are written, Maala, Nova, Aigla, Melcha, and Thersa: Of these daughters, see Num. 27. 1. etc. Num. 36 11. jos. 17. 3.  
Vers. 34. 52 thousand, etc.] he had before but 32 thousand and 200. Num. 2. 21. so that now he was increased 20 thousand and five hundred men of war: none of all the other tribes had half so much increase. Thus jacob's prophecy is fulfilled, joseph shall be the son of a fruitful vine, Gen. 49. 22.  
Vers. 35. Shuthelah] in Greeke, Southala. Becher] this some think to be he which is called bere, in 1 Chron. 7. 20. Tahan] or Tachan; in Greek, Tanach, by transposition of letters.  
Vers. 36. Eran] in 1 Chron. 7. 26. called Edan (or Laadan:) so the Greek here writeth him Eden, for the likeness of the Hebrew letters, whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran (or Edan) came josua the son of Nun, 1 Chro. 7. 26, 27. And here Ephraim's son's son is head of a family, as was before in judah's tribe, vers. 21.  
Vers. 37. 32 thousand, etc.] he had before 40 thousand, Num. 2. 19 so eight thousand of this tribe are now diminished.  
Vers. 38. Bela] in Greeke, Bale: he was Benjamins firstborn, 1 Chron. 8. 1. Ashbel] called jediael, 1 Chron. 7. 6. Benjamins second son, 1 Chron. 8. 1. The Greek here writeth him As●ber, or as some copies have it, Asubel. Abiram] or, Achiram, in Greek, Acheiran: elsewhere he is named Aechi, Gen. 46. 22. and Achrah the 〈◊〉 son of Benjamin, 1 Chron. 8. 1.  
Vers. 39 Shephupham] in Greeke, Sopha●, in 1 Chron. 7. 12. he is called S●uppim, in Gen. 46. 22. Muppim. Hupham] otherwise Huppim, Gen. 46. 22. 1 Chron. 7. 12.  
Vers. 40. Ard] in Greeke, Ader: so in 1 Chro. 8. 3. the Hebrew writeth him Adar. the family] understand (as the Greek also supplieth) of Ard, the family of the Ardites. Here Benjamin hath but seven families, who in Gen. 46. 21. had ten.  
Vers. 41. 45 thousand, etc.] he had before but 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred; that though his families were diminished, yet he had the greatest increase of men of war amongst all the tribes, save Manasseh and Aser.  
Vers. 42. Shuham] or Shucham, called by transplacing of letters Hushim (or Chushim) in Gen. 46. 23. in Greek, Same.  
Vers. 43. 64 thousand, etc.] of one family of Dan there sprang so many thousand men, that none of all the tribes save judah have the like multitude: and he is increased 17 hundred men moe than at the former numbering, Num. 2. 26.  
Vers. 44. jimnah] in Greeke, jamein. 〈◊〉] in Greeke, I●sovi. Between these there was another called jisvah, Gen. 46. 17. whose family here omitted, seemeth to be perished.  
Vers. 45. Cheber] or Heber, in Greek, Cheber: of his posterity, see 1 Chron. 7. 32. Here Asers son's sons are also heads of families, as were before in judah and Ephraim, vers. 21. and 36.  
Verse 46. Serah] or Serach; in Greek, Sara mentioned also in Gen. 46. 17. 1 Chron. 7. 30.  
Vers. 47. 53 thousand, etc.] when before 〈◊〉 had but 45 thousand and five hundred, Num. 2. 28. that his increase in the wilderness was elev●● thousand and nine hundred men of war: none but Manasseh was before him.  
Vers. 48. Naphtali] in Greeke, Naphthal 〈…〉. jachzeel] in Greeke, Asiel. The four families of Napthtali continue, as in Gen. 46. 24.  
Vers. 50. 45 thousand, etc.] whereas before he had been 53 thousand and 4 hundred, Num. 2. 30. so that eight thousand fewer are at the last than at the first.  
Vers. 51. and a thousand, etc.] The number of all at the former count was 600 thousand, and three thousand, and 550, Num. 2. 32. so that now in the whole sum the host of Israel is decreased in their 38 year's traveil, eighteen hundred and twenty men, exempting the Levites which were numbered apart. Wherein Gods work for them all in general, and for the tribes and families in particular is to be regarded. When they were under bondage and affliction in Egypt, they multiplied like fish, and filled the land, Exod. 1. (for outward persecution increaseth the Church, and lesseneth it not:) but when they were come out from that iron furnace, and carried of God as on eagle's wings, thorough the wilderness in safety, they so provoked him by their murmurings, rebellions, and idolatries, that he consumed their days in vanity, and their years in hasty terror, Psal. 78. 17.— 33. And though amongst other blessings, God give them his laws to direct them, Exod. 20. etc. and his good spirit to instruct them, Neh. 9 20. and led them like a flock, by the hand of Moses and Aaron, Psal. 77. 21. yet learned they not obedience, but mount Sinai gendered to bondage, Gal. 4. 24. and the Law wrought wrath, Rom. 4. 15. and Moses their Lawgiver could not bring them into the promised land, but left that unto his successor jesus the son of Nun, who figured jesus the Son of God, by whom cometh grace and truth, and the inheritance of the Kingdom of heaven, Deut. 31. 2. 7. 14. joh. 1. 17. Rom. 6. 23.  
The special hand of God touching the tribes, and the mothers that bore them, and the families and persons that proceeded of them, may thus be viewed:  
Seven of the twelve tribes did increase in multitude as they traveled, besides the tribe of Levi, which also was a thousand at the last numbering moe than at the first, ver. 62.  

1 judah increased 1900.  
2 Issachar 9900.  
3 Zabulon 3100.  
4 Manasseh 20500.  
5 Benjamin 10200.  
6 Dan 1700.  
7 Aser 11900.   
The sum of all increased, was nine and fifty thousand and two hundred, besides the thousand Levites. Notwithstanding the decrease of the five 〈◊〉 was more: for  

1 Reuben decreased 2770.  
2 Simeon— 37100.  
3 Gad— 5150.  
4 Ephraim— 8000.  
5 Naphtali— 8000.   
So the sum of all that were diminished, was one and sixty thousand and twenty men.  
Observe also the work of God in respect of jacob's wives, the four mothers of the tribes, Leah, R 〈…〉 el, Zilpah, and Bilhah, whom the holy Ghost mentioneth in Gen. 46. 15. 18, 19 25.  
1 Leah was multiplied 


in judah 1900.  
in Issachar 9900.  
in Zabulon 3100.     
So the fruit of Leahs body increased in the wilderness, fourteen thousand and nine hundred, besides the thousand of Levi.  
2 Rachel was multiplied 


in Manasseh 20500.  
in Benjamin 10200.     
So Rachel's increase was thirty thousand and seven hundred.  
3 Zilphah Leahs handmaid increased in her son Aser, eleven thousand and nine hundred.  
4 Bilhah Rachel's handmaid was multiplied in her son Dan seventeen hundred. Thus God unparted his blessing among them all, but chief to Rachel whom jakob loved; for her increase was more than of all the other three.  
They were likewise all of them partakers of his chastisements in their posterity: for,  
1 Leah was diminished in Reuben, 2770. in Simeon, 37100. so the lost of her increase in the wilderness, nine and thirty thousand eight hundred and seventy men.  
2 Rachel was diminished in Ephraim, 8000.  
3 Zilphah lost in Gad her son, five thousand one hundred and fifty.  
4 Bilhah lost in Naphtali, eight thousand men.  
So the fare greatest loss was Leahs, who now might weep for her children, because they were not, as long after befell unto Rachel, Mat. 2. 18.  
Again, as the twelve tribes camped in four quarters about the tabernacle, Num 2. so the hand of God for the increase and diminishing of their camps may be seen thus:  
In the first and chiefest quarter Eastward, were JUDAH, Issachar, and Zabulon, all increased. judah was the father and figure of Christ, under whose standard, all that camp & march are blessed.  
In the second quarter Southward, were REUBEN, Simeon, and Gad, who were all diminished; as Reuben for his sin lost his honour and birthright, 1 Chro. 5. 1. so his sons rebelled, Num. 16. and Simeon sinned with an high hand, Num. 25.  
In the third quarter Westward, were EPHRAIM, Manasseh, and Benjamin; of whom the first was diminished, the other two increased.  
In the fourth quarter Northward, were DAN, Aser, and Naphtali; of whom the two former were multiplied, the third and last diminished.  
Concerning the families of the tribes (excepting Levi) they are 57 in all. For here are families  

1 Of Manasseh 8.  
2 Of Benjamin 7.  
3 Of Gad 7.  
4 Of Simeon 5.  
5 Of judah 5.  
6 Of Aser 5.  
7 Of Reuben 4.  
8 Of Issachar 4.  
9 Of Ephraim 4.  
10 Of Naphtali 4.  
11 Of Zabulon 3.  
12 Of Dan 1.   
The sum of all the families is 57: to whom if we add the twelve tribes, and jakob himself the father of them all, the whole number is seventy, which was the number of the souls of jacob's house that went into Egypt, Gen. 46. 27. But comparing these now with the heads of families named in Gen. 46. we shall see five families rooted out; one of Simeon, Leahs son; one of Aser, the son of Leahs handmaid; and three of Benjamin, Rachel's son; whose ten families are decayed unto seven. In these numbers, increase and decrease of the tribes and families of Israel, we may behold that which job saith of God's works; Who knoweth not in all these, that the hand of the Lord hath wrought this? in whose hand is the soul of every living thing, and the breath of all flesh of man. Behold he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. He increaseth the nations, and destroyeth them: he enlargeth the nations, and straitneth them, job 12. 9, 10. 14. 23.  
Vers. 53. Unto these the land shall be divided] So the natural sons of Israel only had inheritance; but under the Gospel it is prophesied, that the strangers also should have inheritance among the tribes; Ezek. 47. 22, 23. By this also it appeareth, that the tribes diminished had a double punishment, loss of men, and a lesser inheritance in the holy land: both which are opposed to the covenant and promise made to their fathers, which stood on these two branches, multitude of children, and inheritance of the land, Gen. 12. 2. 7. and 13. 15, 16. and 15. 5. 8. 18. and 17. 2. 6. 8. and 22. 17. and 26. 3, 4. and 28. 13, 14. and 35. 11, 12. Sol. larchi here saith, To these and not to them that are less than twenty years old, although they came to full twenty before the division of the land. For lo the land was seven years in conquering, etc. yet none had portion in the land but these six hundred thousand, & one thousand: and if one of them had six sons, they received but their father's portion only. But Chazkuni referreth it to the families, saying; To these the 57 families reckoned here, shall the land be divided for inheritance by the number of names, 57 portions according to the 57 heads of families. So it is written in Num. 33. 54. Ye shall divide the land by lot; for an inheritance among your families. This figured, that only such shall have their part in the kingdom of heaven, as are chosen and called of God, and have their names written in the lambs book of life, Rom. 8. 28, 29, 30. 1 Pet. 1. 2, 3, 4. 5. Rev. 21. 27.  
Vers. 54. To the many] To the tribe and family which hath many persons in it, Thou shalt give them the more (Hebr. thou shalt multiply his) inheritance. So the portions were not all equal in quantity, but proportioned to the multitude of men in the tribes and families. To the tribes which had the greater multitudes, they gave the greater portion, though the portions were not equal: for lo every tribe had his portion according to his multitude; saith Sol. jarchi on Num. 26. Hereupon the sons of joseph complained of their small portion in respect of their great multitude, jos. 17. 14.  
Vers. 55. by lot] Although Eleazar the high Priest, josua the governor, and 12 princes of the tribes, (appointed of God, Num. 34. 17, 18. etc.) were to divide the land; yet to cut off contention, and to show the providence & disposition of God, according to the purpose of his will, he commandeth lots to be cast; for, The lot causeth contention to cease, and parteth between the mighty, Prov. 18. 18. and, The lot is cast into the lap, but the Whole disposing thereof is of the LORD, Pro. 16. 33. And the Hebrew Doctors say, The portions were not made but by lot, and the lot was by the mouth of the holy Ghost. Sol. jarchi on Num. 26. The manner of doing it was thus; First the land was by men divided into parts, according to the number of the tribes; as josua sent men to divide the land which remained into seven parts, and to describe it according to the inheritance of them, and so to bring the description unto him, that he might cast lots for them before the Lord. And they described it by cities, into seven parts, in a book, and brought it to josua, who cast lots for them in Shiloh before the Lord; and so every tribe received as their lot came up, according to their families, jos. 18. 4.— 11. etc. Moreover, in the Hebrew records it is said, that it was not divided but by Vrim and Thummim, [which was the oracle of God in the breastplate of the high Priest, Exo. 28. Num. 27. 21.] as it is said (in Num. 26. 56.) According to (or At the mouth of) the lot. When Eleazar was clothed with Vrim and Thummim, & josua and all Israel stood before him, there was a Kalphi [a vessel whereinto the lots were put, whereof see the Annotations on Lev. 16. 8.] of the Tribes names, and a Kalphi of the names of the limits (or bounds of the countries) set before him; and he being directed by the holy Ghost, said; Naphtali cometh up, the limit Genasareth cometh up: he took out of the Kalphi of the tribes, and Naphtali came up in his hand; out of the Kalphi of the limits, and the limit Genasareth came up in his hand. And so for every tribe. Talmud Bab. in Baba bathra, c. 8. in Gemara, and Sol. jarchi on Num. 26. But observe that the land within lordan was divided only to nine tribes and an half, because two tribes & an half had their portion on the outside of jordan, Num. 34. 13. 14, 15. By reason of this dividing the land by lot, the Scripture calleth inheritances by the name of Lets; as, Come up with me into my lot, judg. 1. 3. And not lands only, but whatsoever befalleth unto men from the hand of God, is called a lot; as, This is the portion of them that spoil us, and the lot of them that rob us, Esay 17. 14. and, Thou hast neither part nor lot in this matter, Act. 8. 21. and, That they may receive forgiveness of sins, and a lot (that is, inheritance) among them which are sanctified by faith, etc. Act. 26. 18. &, The part of the lot, (that is, of the inheritance) of the Saints, in light, Col. 1. 12. So that in the Greek, used by the Apostles, Cleros, a lot, and Cleronomia a division by lot, is the common name of an inheritance, 1 Pet. 5. 3. Ephes. 1. 14. 18.  
Vers. 56. According to the lot] Hebr. At (or Upon) the mouth of the lot: as the lot (whereon the name of the tribe, or of the inheritance is written) shall speak. This lot being of the Lord, figured the diversities of gifts in the Church, which the Spirit of God divideth to every man severally 〈◊〉 will, 1 Cor. 12. 4.— 11. as also the dispensation of his graces concerning our heavenly inheritance, which the Election only obtaineth, that the purpose of God according to election might stand, not of works, but of him that calleth, Rom. 11. 7. and 9 11.  
Vers. 57 of the Levites] who though they had no inheritance in the land, vers. 62. yet were they to have 48 cities and their suburbs for their habitation, Num. 35. which also fell unto them by lot, jos. 21. 4. etc.  
Vers. 58. Korachites] or, Korhites, of Korah the son of Izhar, the son of Kohath, the son of Levi, Num. 16. 1. Korah himself died in the rebellion, but his sons died not, Num. 26. 11. therefore they are reckoned here for a family in the fourth generation from Levi, which is one degree further than the other families. And whereas in Exod. 6. 16. etc. there are reckoned of Gershon two sons, Libni and Shimei; here the family of the Libnites is mustered, but Shimei left out. There Kohath hath four sons, Amram, and Ishar, and Hebron, and Vzziel; here Vzziel is omitted; neither is Ishar named, but in his sons the Korhites.  
Vers. 59 she bore to Levi] by she understand Levies wise, or jochebeds mother: Sol. jarchi expoundeth it, his wise bore her in Egypt. she bore to Amram] that is, jochebed Amrams wife, (who was also his aunt) bore to Amram, Exo. 6. 20. Marry] Hebr. Mirjam: she was a prophetess: see Exod. 15. 20. Num. 12. 1.  
Vers. 60. unto Aaron was borne] Hear Moses children, Gershon and Eliezer, are again omitted: see the notes on Num. 3. 38.  
Vers. 61. and Abihu died] and they had no sons, Num. 3. 4. See the history in Levit. 10.  
Vers. 62. 23 thousand] who at the former numbering were but 22 thousand, Num. 3. 39 So they increased in the wilderness a thousand males.  
Vers. 65. dying they shall die] i. they shall surely die: this was threatened for their rebellion, & refusing to go into the promised land, Num. 14. and the fulfilling of God's judgement is here showed. and josova] in Greeke, jesus the son of Nave: these two survived, because they faithfully followed the Lord, Num. 14. 24. 38. See the Annotations there. In that, all the rest were dead save these two, it showeth that all the 600 thousand men now mustered, which should conquer Canaan, were a valiant company, between 20 and 60 years of age, (none being above 60 but Caleb and josua;) and as they were in body, so in mind, being trained up these 38 years in the study of the Law and ordinances of God, and beholding his works, having Moses and Aaron for their leaders, and Gods good spirit for their instructor, Neh. 9 20.    

CHAP. XXVII.  
1 The daughters of Zelophehad sue for an inheritance. 5 Moses bringeth their cause before the Lord, who granteth their request. 8 The Law of inheritances, when a man dieth without a son. 12 Moses is bidden go up and see the land, and is told of his death for his trespass. 15 He requesteth of the Lord that a man may be set governor in his place. 18 The Lord appointeth josua to succeed him. 22 And Moses by imposition of hands, ordaineth him to his office.  
THen came the daughters of Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasses, of the families of Manasses the son of joseph: and these are the names of his daughters; Machlah, Noah, & Hoglah, and Milcah, and Tirzah. And they stood before Moses, and before Eleazar the Priest, and before the Princes and all the congregation, at the door of the Tent of the Congregation, saying; Our father died in the wilderness, and he was not among the Congregation of them that gathered themselves together against jehovah, in the congregation of Korah: but in his sin he died, and he had no sons. Why should the name of our father be done away from among his family, because he hath no son? Give unto us a possession among the brethren of our father. And Moses brought their cause before jehovah.  
And jehovah said unto Moses, saying; The daughters of Zelophehad speak right; giving thou shalt give them a possession of an inheritance among the brethren of their father: and thou shalt cause the inheritance of their father to pass unto them. And thou shalt speak unto the sons of Israel, saying, If a man die, and he have no son, than ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, than ye shall give his inheritance unto his brethren. And if he have no brethren, than ye shall give his inheritance unto the brethren of his father. And if his father have no brethren, than ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall inherit it, & it shall be unto the sons of Israel for a statute of judgement, as jehovah commanded Moses.  
And jehovah said unto Moses, Go thou up into this mountain of Abarim, and see the land which I have given to the sons of Israel. And thou shalt see it, and thou also shalt be gathered unto thy peoples, as Aaron thy brother was gathered. For ye rebelled against my mouth in the wilderness of Zin, in the strife of the congregation, to sanctify me at the water before their eyes; that is the water of Meribah of Kadesh, in the wilderness of Zin.  
And Moses spoke unto jehovah, saying; Let jehovah the God of the spirits of all flesh, set a man over the congregation: Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in: that the congregation of jehovah be not as sheep which have no shepherd. And jehovah said unto Moses; Take unto thee josua the son of Nun, a man in whom is the spirit, and lay thine hand upon him. And cause him to stand before Eleazar the Priest, and before all the congregation, and charge thou him before their eyes. And thou shalt give of thine honour upon him, that all the congregation of the sons of Israel may hear.  
And he shall stand before Eleazar the Priest, and he shall ask (counsel) for him, by the judgement of Vrim, before jehovah: at his mouth shall they go out, & at his mouth shall they come in; he, and all the sons of Israel with him, and all the congregation.  
And Moses did as jehovah commanded him: and he took joshua and caused him to stand before Eleazar the Priest, and before all the congregation. And he laid his hands upon him, and charged him, as jehovah spoke, by the hand of Moses.  

Annotations.  
THen came] Hebr. And they came near (or approached) to wit, unto Moses, etc. v. 2. Targum jonathan saith, they came to the place of judgement. Zelophehad] or, Zelophchad; in Greek, Salpaad son of Opher, son of Galaad, etc. See Num. 26. 33. of the families] or with (among) the families of Manasseh; as coming before when all the other families came to be mustered, ch. 26. but the Greek translateth, of the family of Manasses. of joseph] what needeth he to be named here? Sol. jarchi answereth, because joseph loved the land, as it is said (in Gen. 50. 25.) and ye shall carry up my bones from hence: and his daughters loved the land, as it is said, (in Num. 27. 4) Give unto us a possession, etc. Machlah] or Mahlah, Nognah, Choglah, etc. in Greek, Maala, Nova, Aigla, etc. the Scripture nameth them four times; here, and in ch. 26. 33. and 36. 11. & jos. 17. 3. The order of their names is altered in Num. 36. 11. Machlah, Tirzah, and Hoglah, etc. whereupon jarchi here saith, they were all of like esteem one as another, therefore the order of them is changed.  
Vers. 3. of Korah] who was a rebel, Num. 16. Zelophehad was not among other Rebels, whereby he and his posterity might be deprived of his inheritance. in his sin] in (or for) his own sin, as other men died in the wilderness: and he had not been a mean to draw other men into sin, as did Korah, and other rebellious persons.  
Vers. 4. Why should the name of our father be done away] or, be diminished; that is, let not his name be done away; as the Greek translateth, Let not our father's name be blotted out: see the notes on Exod. 32. 11. It was esteemed as a curse to have their father's name abolished; as it is written, In the generation following let his name be b●●ted out, Psal. 109. 13. Give unto us a possession] These daughters, as they honoured their father deceased, in seeking to have his name continued, so they shown faith in God, believing that the land should be given them for inheritance, which the men of Israel before believed not, and therefore could not come into it, but it was promised to their children, Num. 14. And though these were women, no warriors, not mustered among the army, Num. 26. yet believed they the promise to belong unto them; as the inheritance was given to Abraham by promise, not by the Law, Gal. 3. 18. Wherefore in claiming right in the holy land, they figuratively claimed inheritance in the kingdom of heaven, which shall be given to them which work not, but believe in him which justifieth the ungodly, Rom. 4. 5, 6. etc. So these five virgins may be considered as the five wise virgins, which took oil in their vessels with their lambs, that they might be ready to go in with the bridegroom to the marriage, Matth. 25. 1.— 10. and they are our examples, that we should seek comfort and assurance (in the wilderness of this world, where we are weak and Orphans,) of our in heritance with those that are sanctified by faith in Christ: & to claim this portion in the land of the living, without respecting either our works or weakness, by virtue of the covenant of grace confirmed by Christ, in whom there is neither jew nor Gentile, bond nor free, male nor female; but all are one: and whosoever are Christ's, are Abraham's seed, and heirs according to the promise, Gal. 3. 28, 29. Their names also seem to be not without mystery: for Zelophehad by interpretation signifieth The shadow of fear, or of dread: his first daughter Machlah, Infirmity; the second, Noghnah, Wand'ring; the third, Choglah, Turning about for joy, or Da●●ing; the fourth, Milcah, a Queen; the fift, Tirzah, Wel-pleasing, or Acceptable. By these names we may observe the degrees of our reviving by grace in Christ: for we all are borne as of the shadow of fear, being brought forth in sin, and for fear of death were all our life time subject to bondage, Hebr. 2. 15. This begetteth Infirmity, or Sickness, grief of heart for our estate; after which, Wand'ring abroad for help and comfort, we find it in Christ, by whom our sorrow is turned into joy. He communicateth to us of his royalty, making us Kings and Priests unto God his Father, Rev. 1. 6. and shall be presented unto him glorious, and without blemish, Ephes. 5. 27. So the Church is beautiful as Tirzah, Song 6. 3.  
Vers. 5. brought their cause] or, brought near their judgement, that is, their cause to be judged of, as in difficult cases he used to do. Four principally are observed, of which this was one: see the Annotations on Num. 15. 34.  
Vers. 7. speak right] speak that which is just and meet to be done: so God approveth their desire and request of faith, and showeth himself to be the father of the fatherless, Psal. 68 5. And of them Sol. jarchi here observeth, that their eyes saw that which Moses eyes saw not. giving then shalt give them] that is, thou shalt surely give them without fail. This commandment was fulfilled in jos. 17. 4. Here the word them, (as Chazkuni also noteth) is of the male or masculine gender, though he speaketh of females: which may be either in respect of their faith and confidence, such as might beseem men; or of God's gift (especially of his grace in Christ hereby figured) which he giveth without difference of male and female, Gal. 3. 28. The Hebrews (in Talmud Bab. in Baba hathra, ch. 8.) have recorded that The daughters of Zelophehad had three portions for inheritance; their father's portion, because he was one of them that came out of Egypt; and his portion with his brethren in the goods of Hepher (his father) and because he was the firstborn, he had two portions. Which Rambam in his Annotations on that place, explaineth thus; All that came out of Egypt were to have part in the land; and if the father and his son both came out, each of them had a portion alike. And Zelophehad and Hepher were both of them that came out of Egypt: so Zelophehad was to have had his part, and to have had by inheritance of Hepher, two parts, because he was the firstborn, etc.  
Vers. 8. If a man] or, Any man when he dieth and have no son: here God passeth from the special case of these virgins, and giveth a general law for inheritances, that they should pass to the female, if the father died without male issue: but otherwise the daughters had no part in the inheritance with the sons:  
Vers. 11. unto his kinsman] or, unto his near kin; of which words, see the notes on Levit. 18. 6. From this word, and that which followeth, next to him, Sol. jarchi noteth he should be of his family; and none is called a family but on the father's side. Touching the right of inheritances, the Hebrew Canons lay it downethus'; Who so dieth, his children do inherit that which is his, and they are before all other. And the males are before the females. But the female never inheriteth with the male. If he have no children, his father shall be his heir; or if it be a ●●ther, she is heir to her children; and this thing is by tradition. And whosoever is first for inheritance, is of them that first come out of the thigh (that is, are begotten first.) Therefore whoso dieth, 〈◊〉 it man or woman, if they leave a son, he inheriteth all; if his son be not found alive, they look next to the seed of that son. If any of his seed be found, whether males or females, though it be the son's daughter's daughters daughter to the end of the world, she inheriteth all. If he have no male issue, they turn to the daughter. If he have a daughter, she inheriteth all. If his daughter be not found in the world, they look unto the daughter's seed, which if any be found, whether males or females to the world's end, it inheriteth all. If the daughter have no seed, the inheritance returneth to his father. If his father be not living, they look next to the seed of the father, which are the brethren of him that is dead. If he have a brother found, or brother's seed, he inherits all: if not, they turn to the sisters; if he have a sister or sister's seed, it inherits all. And if there be neither brother's seed nor sister's seed, forasmuch as the father hath no seed, the inheritance returneth to the father's father. If the grandfather be not living, they look to the grandfathers seed, which are the brethren of his father that is deceased: and there the males are before the females, and the seed of the males before the females, as was the right of the seed of the dead himself. If none of his father's brethren, nor of their seed be found, the inheritance returneth to the great grandfather: and after this manner it proceedeth upwards. Thus the son is before the daughter, and all the issue of the son before the daughter, and the daughter is before her grandfather, and all her issue are before her grandfather. And the father of the deceased is before the brethren of the deceased, and the brother before the sister, and all the brother's issue before the sister: and the sister before her grandfather, and all the sister's issue before her grandfather. The grandfather is before the brethren of the father of him that is deceased, and his father's brethren are before his father's sisters, and all that come out of the thigh of his father's brother, are before his father's sisters; and his father's sisters are before the father's grandfather of him that is deceased; and so all that come out of the thigh of his father's sister are before his father's grandfather: and after this manner it proceedeth and ascendeth until the beginning of the generations. Therefore there is no man of Israel that is without heirs. Who so dieth & leaveth a son, and a son's daughter, though it be a son's daughter's daughters daughter, to the end of many generations, she is for most and heir of all, and the (first man's) daughter hath nothing. And the same law is for the brother's daughter with the sister, and for the daughter of his father's brother's son, with his father's sister, and so all in like sort. Who so hath two sons, and they both die while he liveth, and the one son leave three sons, and the other son leave one daughter, afterward when the old man dieth, the three sons of his son shall inherit the half of his heritage, and the daughter of his (other) son shall inherit the (other) half; for cach of them was to inherit aportion of his father: and after this manner do the sons of brethren divides, and the sons of the father's brother, unto the beginning of the generations. The family of the mother is not called a family, neither is there inheritance but to the family of the father: therefore brethren by the mother are not heirs one of another, but brethren by the father are heirs one of another: and this, whether it be his brother by his father only, or his brother by his father and his mother. All that are near (in blood) by transgression do inherit, as they which are lawfully begotten; as if one have a bastard son, or a bastard brother, lo they are as other sons and as other brethren for inheritance. But the sons of a bondwoman, or of a strange woman, is not counted a son for any matter, neither is he an heir at all. Maimony tom. 4. in Nachaloth (or treat. of Inheritances) ch. 1. sect. 1.— 7. As the sons had their father's inheritance divided among them, (the firstborn having a double portion, Deut. 21. 17.) so for relief of the widow, and of the daughters, the Hebrews had these laws. A widow is to be sustained by the goods of the heirs all the time of her widowhood, until she receive her dowry; and after she hath received her dowry in the judgement Hall, she hath not that sustenance. As they sustain her (with food) after her husband's death with his goods; so they give her raiment, and householdstuff, and dwelling; or she remaineth in the dwelling which she had whiles her husband lived. If the widow die, her husband's heirs are bound to bury her. Our wise men have commanded that a man should give a little of his goods to his daughter, etc. If a father die and leave a daughter, they measure his purpose how much was in his heart to give unto her for her livelihood, and they give it her: and his acquaintance are they that measure his purpose. If they know it not, the Magistrates rate it, and give her a tenth part of his goods for her livelihood. If he leave many daughters, every one of them when she cometh to be married, hath a tenth of his goods. And she which is after her, hath a tenth part of that which remaineth of the first: and she which is after her, hath a tenth of that which is left of the second. And if they come all to be married at once, the first receiveth a tenth part, and the second a tenth part of that which remaineth of the first, and the third a tenth of that which remaineth of the second; and so (the rest) though they be ten, etc. and the residue of the goods are the brethren's. If the brethren have sold or mortgaged their father's lands, the daughter taketh her livelihood from the purchasers, even as a creditor taketh his debt of the purchasers. Who so commandeth at his death, that they should give his daughters no livelihood of his goods, they do hearken unto him; for this is not of the nature of a dowry. Maimony tom. 2. treat. of Wives, ch. 18. sect. 1. etc. and ch. 20. sect. 1. etc.  
Vers. 12. this mountain of Abarim] There were many mountains of Abarim, Num. 33. 47. by this mountain therefore is meant one special, which was called Nebo, which was in the land of Moab, over against jericho, Deut. 32. 49. And they were called Abarim, of the fords or passages which were by them over jordan into the land of Canaan. Wherefore the Greek version saith, Go thou up into the mountain which is on this side (jordan) of mount Naban, (or this mount Nabais:) And Mos. Gerundens. explaineth it thus; The mountain of Abarim is mount Nebo, as is expounded in Deut. 32. and is so called, because it is by the fords of jordan, where they pass over into the land of Canaan. see the land] the land of Canaan, saith the Greek: and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses, to see the land a fare off, and salute the same (as the faithful fathers are said to do the promises which they received not, Heb. 11. 13.) yet his desire and earnest suit unto the Lord was, that he might have gone over and seen it: but he would not grant it him, because he had sinned, and God had denounced his death before, Deut. 3. 23.— 26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described.  
Vers. 13. be gathered unto thy peoples] in Greeke, be added unto thy people: meaning, that he should die there, and be buried, Deut. 32. 50. and 34. 5, 6. and his soul should be gathered unto his godly forefathers: see Num. 20. 24.  
Vers. 14. For ye rebelled] or, For as much as yet rebelled against my mouth, that is, as the Greek and Chaldee expound it, against my word: so in Num. 20. 24. to sanctify me] that is, which word and commandment of mine was, that ye by faith should sanctify me, but ye sanctified me not. Wherefore the Greek here translateth, ye sanctified me not: and so it is explained in Deut. 32. 51. because ye sanctified me not. Meribah of Kadesh] or, strife of Kadesh; as the Greek translateth it, of the contradiction of Kades; & the Chaldee, the strife of Rekam. By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51.  
V 15. of the spirits of all flesh] the Greek translateth, of the spirits, and of all flesh: so before in Num. 16. 22. It meaneth that God is both the Creator of all men's souls or spirits, Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdom, knowledge, grace, etc. as spirits are used for spiritual gifts, in 1 Cor. 14. 12. set] or, visit, that is, provide & constitute for Bishop or overseer; who therefore is called in v. 17. a shepherd, or Pastor. Though for the people's sake the Lord was angry with Moses, and would not let him go into the good land, Deut. 4. 21. yet such was Moses love unto them, and care for their welfare, that he procureth what in him lieth, their good after his decease, by having a faithful governor set over them of God, which is a blessing unto a land or people, Eccles. 10. 17.  
Vers. 17. go out before them] by this phrase of going out, and coming in, and that which followeth, leading out and bringing in, is signified the administration of the officer, and government of his people, both in time of peace and of war: wherefore when Moses was old, and the time of his administration expired, he said, I can no more go out and come in, Deut. 31. 2. So the Priest's administration in the Lord's house, is called a going in thereto, 1 Chron. 24. 19 The similitude is taken from a shepherd, whose duty is to go before the sheep, and to lead them out, that by his guidance they may go in and out and sinde pasture, as is spoken of our great shepherd, the Lord jesus, whom this jesus the successor of Moses prefigured, john 10. 3, 4, 9 which have no shepherd] or, no Pastor: which estate is miserable, as is noted of our Saviour, that when he saw the multitudes, he was moved with compassion on them, because they fainted & were scattered abroad, as sheep having no shepherd, Mat. 9 36.  
Vers. 18. josua the son of Nun] in Greeke, jesus the son of Nave: so in the new Testament he is called jesus, Act. 7. 45. Heb. 4. 8. the spirit] to wit, the spirit of God; meaning the gifts and graces of the Spirit; as wisdom, Deut. 34. 9 and the like. The Chaldee expoundeth it, the spirit of prophecy; and Targ. jonat. saith, the spirit of prophecy from before the Lord remaineth upon him: which accordeth with Num. 11. 24. But whether in prophecy or other graces, he was but a shadow of jesus the son of God, to whom he gave not the spirit by measure, job. 3. 34. lay thine hand] or, impose thine hand, that is, thine hands, as the Greek translateth, and as Moses after sheweth in vers. 23. which was a sign of his calling and ordination to his office, as in Numb. 8. 10. with which also it seemeth he received a greater measure of the Spirit; as it is said, And josua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him, Deut. 34. 9  
Vers. 19 charge thou him] or, command him; give him a charge for the faithful executing of his office: such as we read of in Deut. 31. 7, 8. Besides that which was now done by Moses, God himself did after give him a charge in the Tabernacle, Deut. 31. 14, 15.  
Vers. 20. give of thine honour] or, give (that is, put) of thy glory, or of thy Majesty: whereby the gifts fitting the government of Israel seem to be meant, as wisdom, according to Deut. 34. 9 or some other exterior sign of his calling from God, whereby the people might be obedient to him. As it is said of Solomon, when he sat on the throne of the Lord, and all Israel obeyed him, that the Lord magnified Solomon exceedingly before the eyes of all Israel, and gave upon him the honour of the kingdom, (or royal majesty) such as had not been on any king before him in Israel, 1 Chron. 29. 23, 25. And the contrary is spoken of Antiochus, that vile person, they shall not give upon him the honour of the kingdom; but he shall come in peaceably, and obtain the kingdom by slatteries, Dan. 11. 21. The Chaldee translateth, thou shalt give of thy brightness (in Greek, thy glory) upon him: as referring it to the shining of Moses face, spoken of in Exod. 34. 30, 35. and so other Hebrews expound it, as Sol. jarchi here saith, This is the shining of the skin of his face; and R. Menachem from the judgement of former Doctors, saith thus, of thine honour, and not all thine honour: Hereupon they say, The face of Moses was like the face of the Sun; the face of josualike the face of the Moon. Though josua had not all the honour of Moses, for There arose not a Prophet since in Israel like unto Moses, Deut. 34. 10. yet jesus Christ was counted worthy of more glory than Moses, Hebr. 3. 3. may hear] that is, hear him, as the Greek translateth, and so obey his authority. Thus it is opened in Deut. 34. 9 Moses had laid his hands upon him, and the sons of Israel harkened unto him, that is, obeyed him: which is further manifested by their words unto him, in jos. 1. 16, 17, 18. Herein jesus the son of Nun was a figure of jesus the Son of God, of whom it is written, We were eye-witnesses of his Majesty, for he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased, HEAR YE HIM, 2 Pet. 1. 16, 17. Matth. 17. 5.  
Vers. 21. and he shall ask for him] that is, Eleazar shall ask counsel of God for josua in all doubtful cases; in all their wars, etc. Or, and he shall ask of him, that is, josua shall ask of Eleazar: this the Greek favoureth, translating, and they shall ask of him the judgement of Vrim (or of manifestations.) by the judgement of Vrim] by the breastplate of judgement, wherein were Vrim and Thummim; whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim, but he answered him not, 1 Sam. 28. 6. at his mouth] in Chaldee, at his word; by his, understanding God's mouth, or Eleazar's mouth, speaking from the Lord: so in Targum jonathan it is expounded, At the word of Eleazar the Priest they shall go out. But than is implied the Lords word, by which the Priest was to give answer: for it is a rule among the Hebrew Doctors, Every Priest that speaketh not by the Holy Ghost, and the divine Majesty residing on him, they ask not (counsel) by him. Talmud Bab. in joma, cap. 7. in Gemara. For in such consultations, though they inquired by the Priest, yet the answer came from the Lord; as there is an example in David, 1 Sam. 23. 9, 10, 11, 12. shall they go out] out to war, and in again from the same; and so in all weighty affairs which were extraordinary. Wherefore it was an over sight in josua and Israel that they made peace with the Gibeonites, and asked not (counsel at) the mouth of the Lord, jos. 9 14, 15. he] that is, josua himself, and all the people. Whereas the High Priest with Urim and Thummim, Lights and Perfections, was a figure of Christ, (as is showed on Exod. 28. 30.) the Lord by this ordinance signified, that all governor's and people should have their administrations directed by the mouth of Christ: For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ, 2 Cor. 4. 6.    

CHAP. XXVIII.  
1 The Lords oblations are commanded to be offered in the time appointed. 3 The continual Burnt-offerings every day, with their Meat and Drink offerings. 9 The offerings in the Sabbath; 11 in the beginnings of the months; 16 at the Passeover; 26 and in the day of First-fruits, or Pentecost.  
ANd jehovah spoke unto Moses, saying; Command the sons of Israel, and say unto them: Mine oblation, my bread for my Fire- offerings, the savour of my rest, ye shall observe to offer unto me in his appointed time. And thou shalt say unto them; This is the Fire- offering which ye shall offer unto jehovah; Two hee-lambes of the first year, perfect, day by day, for a continual Burnt-offering. The one lamb thou shalt make ready in the morning, and the other lamb thou shalt make ready between the two evenings. And a tenth part of an Ephah of fine flower for a Meat-offering, mingled with the fourth part of an Hin of beaten oil.  
The continual Burnt-offering which was made in mount Sinai for a savour of rest, a Fire- offering unto jehovah. And the Drink-offering thereof shall be the fourth part of an Hin for the one lamb; in the holy place shalt thou cause to be poured out a drink-offering of strong wine unto jehovah. And the other lamb thou shalt make ready between the two evenings: as the Meat-offering of the morning, and as the Drink-offering thereof, thou shalt make ready; a Fire- offering, a favour of rest unto jehovah.  
And in the Sabbath day, two hee-lambes of the first year, perfect, and two tenth parts of fine flower for a Meat-offering, mingled with oil, and the Drinke-offering thereof.  
The Burnt-offering of the Sabbath, in his Sabbath, beside the continual Burnt-offering, and his Drinke-offering.  
And in the beginnings of your months ye shall offer a Burnt-offering unto jehovah: Two bullocks, younglings of the herd, and one ram; seven he-lambs of the first year, perfect. And three tenth parts of fine flower for a Meat-offering, mingled with oil, for one bullock: and two tenth parts of flower for a Meat-offering, mingled with oil, for one ram. And a several tenth part of fine flower, for a Meat-offering mingled with oil, for one lamb: for a Burnt-offering, a savour of rest, a Fire- offering unto jehovah.  
And their Drinke-offerings, half an Hin of wine shall be for a bullock, and the third part of an Hin for a ram, and the fourth part of an Hin for a lamb: This is the Burnt-offering of the month, in his month, throughout the months of the year. And one goatbuck of the goats for a Sin- offering unto jehovah: it shall be made ready beside the continual Burnt-offering, and his Drink-offering.  
And in the first month, in the fourteenth day of the month shall be the Passeover unto jehovah. And in the fifteenth day of this month shall be the feast: seven days shall unleavened cakes be eaten. In the first day shall be a convocation of holiness; ye shall not do any servile work. But ye shall offer a Fire offering for a Burnt-offering unto jehovah; two bullocks, younglings of the herd, and one ram, and seven he-lambes of the first year, perfect shall they be unto you.  
And their Meat-offering, fine flower mingled with oil; three tenth parts shall ye make ready for a bullock, and two tenth parts for a ram. A several tenth part shalt thou make ready for one lamb, throughout the seven lambs. And one goat-bucke for a Sin- offering, to make atonement for you.  
Beside the Burnt-offering of the morning, which is for a continual Burnt-offering, ye shall make ready these. After this manner ye shall make ready for every day, seven days, the bread of the Fire- offering of a savour of rest unto jehovah: it shall be made ready, beside the continual Burnt-offering, and his Drinke-offering. And in the seventh day ye shall have a convocation of holiness, ye shall not do any servile work.  
And in the day of the First-fruits, when ye offer a new Meat-offering unto jehovah after your weeks, ye shall have a convocation of holiness, ye shall not do any servile work.  
And ye shall offer a Burnt-offering for a savour of rest unto jehovah; two bullocks, younglings of the herd, one ram, seven hee-lambes of the first year. And their Meat-offering, fine flower mingled with oil; three tenth parts for one bullock, two tenth parts for one ram. A several tenth part for one lamb throughout the seven lambs.  
One goatbuck of the goats, to make atonement for you. Ye shall make them ready, beside the continual Burnt-offering, and his Meat-offering; perfect shall they be unto you, and their Drinke-offerings.  

Annotations.  
COmmand the sons of Israel] After that God had numbered the people, and appointed them their inheritance, he now repeateth and explaineth former laws concerning his service which they should do unto him in that their inheritance, daily, weekly, monthly, and at their solemn Feasts as they fell every year: for he therefore would give unto them the lands of the heathens, and they should inherit the labour of the peoples, that they might observe his statutes, and keep his laws, Psal. 105. 44, 45. And because they had omitted the solemnising of these feasts now 38. years, (from the keeping of the Passeover in the wilderness in the second year, Num. 9 until the Circumcision and Passeover at Gilgal, jos. 5.) by reason of their travels, wherein the Sanctuary, Altar, and holy things were folden up and removed from place to place, and the generation which had been before mustered was dead, Numb. 26. 64, 65. therefore lest the ordinances formerly given should be forgotten or neglected, and the people continue to do as now they did, every man whatsoever was right in his own eyes, Deut. 12. 8. the Lord causeth the law of sacrificing to be again commanded. Which sacrifices being all figures of Christ, and our service of God by him, (as hath been showed in the book of Leviticus) teach us to serve the Lord under the Gospel of his Son, in spirit and truth: for thereof were these legal feasts a figure, Esay 66. 23. Zach. 14. 16,— 19 1 Cor. 5. 7, 8. Coloss. 2. 16, 17. Heb. 13. 15. Mine oblation] that is, mine oblations; in Greek, my gifts: Hebr. my Korban, which is an offering or gift by which men drew nigh unto God, through faith in Christ. See the notes on Fire-offerings] the Chaldee expoundeth it, the bread ordained for my oblations. Under the name of bread all food is implied, and the flesh itself, or fat of the sacrifices, as is noted on Levit. 3. 11. the savour of my rest] the savour or odour of sacrifices which may quiet or pacify my spirit and anger, and make you and your service pleasing and acceptable to me. The Greek translateth it, for a savour of sweet smell; the Chaldee, to be accepted with favour. See Lev. 1. 9 in his appointed time] every one in the time appointed therefore of God: the Greek saith, in my feasts; for the same word which signifieth an appointed time, is also used for a solemn feast appointed of God, Levit. 23. 2. Hereby God limiteth every sacrifice his proper day and time; which if it were let slip, that oblation might not be offered in another day or time. This is further manifested in vers. 10. where he saith, The Burnt-offering of the Sabbath, in his Sabbath; which the Hebrews expound thus, and not the Burnt-offering of one Sabbath, in another Sabbath. Maimony tom. 3. in Tamidin, chap. 1. s. 7. And it is a common proverb among them, Gnabar Zeman, gnabar korban; If the time be past, the oblation is past: and it is prophesied of Antiochus the wicked, that he should think to change the times and the laws. Dan. 7. 25. And jeroboam king of Israel, who kept the feast of the seventh month, in the eighth month, is taxed for it in the Scripture, which calleth it the month which he had devised of his own heart, 1 King. 12. 32, 33.  
Vers. 3. the Fire-offering] the sacrifices to be burned with fire unto the Lord; which Fire signified both the work of God's Spirit, and the fiery trials and afflictions through which Christ and his children should be consecrated unto God, Matth. 3. 11. Hebr. 9 14. 1 Pet. 4. 12, 13, 14. of the first year] Hebr. son of the year: so after often in this and the next chapter: of which phrase see the Annotations on Exod. 12. 5. perfect] that is, perfect lambs, without blemish or corruption: what this meant is showed on Lev. 1. 3. and 22. 21. day by day] or for a day, that is, daily. a continual Burnt-offering] Hebr. a Burnt-offering of continuation, which should be offered without intermission. See the notes on Exod. 29. 42. and Levit. 1.  
Vers. 4. make ready] or do, that is, kill, sprinkle the blood, cut in pieces, burn on the Altar, and all other rites pertaining to sacrificing, shown in Levit. 1. between the two evenings] that is, in the afternoon: of which phrase, see the Annotations on Exod. 12. 6. God setteth no hours for the morning or evening sacrifices, because they might occasionally be changed. By the Hebrew Canons, the ordinary time of killing the morning sacrifice, was before Sunrising, after that the face of all the East was enlightened, that is, between daybreaking and Sunrising. The time of killing the evening sacrifice, though it might be all the afternoon, yet they used not to kill it till half an hour after two of the clock: and this they did by reason of the sacrifices of particular persons, or of the congregation, because it was unlawful to offer any oblation at all, before the continual Burnt-offering of the morning: neither killed they any oblation after the continual evening sacrifice, save the oblation of the Passeover only: for it was impossible for all Israel to offer their Passovers in two hours: So they killed not the Passeover, but after the daily evening sacrifice. Maimony in Tamidin, chap. 1. sect. 3, 4. By this daily sacrifice morning and evening, was signified the reconciliation of the Church unto God by faith in Christ; notwithstanding their continual infirmities which they fell into night and day, (as one end of the Burnt-offering was to make atonement for sins, job 1. 5.) and that being reconciled, they should both show their thankfulness for it unto God, and expect from him a blessing upon them, their labours, and their rest. Wherefore at such times, special favours were showed of God unto his people; as, in the morning, when the Meat-offering was offered, the country was miraculously filled with water, for Israel, when they were in distress, 2 King. 3. 9, 10, 20. And about the time of the evening oblation, God answered unto daniel's prayers, by sending the Angel Gabriel unto him, who foretell him when Christ should come for the salvation of his people, Dan. 9 20, 21, 22, etc. See also the notes on Exod. 29. 39  
Vers. 5. a tenth part] that is, an omer; for that was the tenth deal of an Ephah or bushel, as is showed in Exod. 16. 36. fine flower] meaning wheaten flower, as Exod. 29. 2. So Chazkuni here saith, as the flower spoken of in the consecration (of the Priests) was of wheat; so all flower spoken of in the Law is of wheat. the fourth part] that was somewhat less than a quart of oil; for an Hin contained twelve Logs, and a Log held as much as six eggs: See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shown unto Ezekid the spiritual Temple which Christ should build, and the service therein, (declared after the similitude of the Legal service of Moses,) he saith, that every Lamb should have for the Meat-offering the sixth part of an Ephah, and the third part of an Hin of oil. Ezek. 46. 13, 14. where the quantity is increased more than was offered under Moses: to teach, that as God's grace and blessing aboundeth towards us in Christ, so should our thankfulness again towards him, abound more than under the Law, by a more cheerful obedience unto him, and more ample fruits of the spirit figured by the flower and oil. beaten oil] oil signified grace; beating of it signified afflictions, whereby the grace of God is more perfected in us, 2 Cor. 1. 21. and 12. 9, 10. The oil was beaten in a mortar and they stratned it out with hands, and pressed it not out in an (oil) press, to the end there might be found no dregs in it, saith Chazkuni on Numb. 28.  
Vers. 6. which was made] that is, which (or such as) was offered; as in Targum jonathan it is expounded, such as was offered at the mount of Sinai. Or, by made, understand ordained of God, having reference to the ordinance in Exod. 29. 38.— 42. Thus God calleth them throughout their generations, unto his first institution, which they were to keep, till he himself made a change of the Law. And here observe, that the Lamb, the flower, and the oil, are all of them together called a Burnt-offering, as also in Ezek. 46. 15. because the Meat-offering with the oil was all burned on the Altar, as was the lamb, and so differed from the Meat-offering in Levit. 2. whereof an handful only was burned.  
Vers. 7. Drinke-offering] so named of pouring out upon the Altar, as is noted on Num. 15. 5. in the holy place] the Court of the Sanctuary; Hebr. in the Holiness. strong wine] in Hebrew Shecar, which name the Greek retaineth, calling it Sikera, and so in the Evangelists writing, Luk. 1. 15. It is generally used for all strong drink, which causeth mirth, fullness, and (if it be taken excessively) drunkenness: See the notes on Gen. 43. 34. The Chaldee here translateth it, old wine, and that is better than new, Luke 5. 39 Thus God required the best liquor, wine; and the best sort of wine to be given with his sacrifice: which was a figure, not only of the blood of Christ, (the memorial whereof he hath still left unto his Church in wine, Matth. 26. 27, 28, 29.) but of the blood also of his servants, poured out in martyrdom, upon the sacrifice and service of the faith (as in the holy place) Phil. 2. 17. See the Annotations on Numb. 15. 12.  
Vers. 9 the Sabbath day] Hebr. the day of Sabbath, that is, of Rest; which the Greek expresseth in the form plural, the day of Sabbaths, and so in the new Testament, Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes] understand, as the Greek version addeth, ye shall bring two he-lambs: these were over and beside the daily sacrifices forementioned, vers. 10. The Sabbath was a remembrance of the creation of the world; Exod. 20. 11. of Israel's coming out of Egypt, Deut. 5. 15. a sign of their sanctification by the Lord, Ez●k 20. 12. and a figure of grace and rest, which should come by faith in Christ, Hebr. 4. As therefore this day was a sign of more than ordinary favours from the Lord, so he required greater testimonies of their thankfulness and sanctification. And Ezekiel prophesying of the Church's service under the Gospel, under the figure of these legal ordinances, he saith, And the Burnt-offering that the Prince shall offer unto the LORD, in the Sabbath day, shall be six lambs perfect, and a ram perfect: and the Meat-offering shall be an Ephah for a ram; and the Meat-offering for the lambs shall be the gift of his hand, and an Hin of oil to an Ephah, Ezek. 46. 4, 5. signifying that the service of God now in spirit and truth should exceed the legal services of old.  
Vers. 10. in his Sabbath] the Chaldee expoundeth it, that shall be done in the Sabbath; it meaneth, that on the Sabbath it should be offered, and not deferred till another day or week, as is before noted, vers. 2. The like is for the month in vers. 14.  
Vers. 11. the beginnings of your months] that is, as the Greek translateth it, the new-moones; for in Israel they began the month with the new moo●; and it was proclaimed by the Synedrion, or M 〈…〉 strates, as Maimony showeth in Kiddush ba 〈…〉 cap. 1. These new-moones were days sanctified to the service of God, by special sacrifices appointed, as after followeth; then did they blow with the silver trumpets in the Sanctuary, Numb. 10. 10. and for Burnt-offerings on the Sabbaths, New-moones, and solemn Feasts, was Solomon's Temple dedicated, 2 Chron. 2. 4. Then also did they throughout the coasts of Israel repair unto the Prophets, or other Ministers of God, for to hear his Word, as appeareth by 2 King. 4. 23. Wherefore wilt thou go to him (to the man of God) to day? it is neither New-moon, nor Sabbath. Then also they kept religious feasts, 1 Sam. 20. 5, 6. neither was it lawful to buy or sell, or do other like worldly works, Amos 8. 5. but they were to meditate of their light, sanctification, graces, and comforts to come by Christ, whereof these and other holy-days were a shadow, Col. 2. 16, 17. And in Christ we spiritually keep this feast (as the Apostle speaketh of the Passeover, 1 Cor. 5. 7, 8.) for so it is prophesied, From one New-moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD, Esay 66. 23. Not that we are now bound to observe days, and months, and times, and years, Gal. 4. 10. but are taught by those figurative speeches in the Prophets, to worship the Father in spirit and in truth, joh. 4. 21. 23. who will accept of our service performed in Christ, in every place, as he did at jerusalem, Malac. 1. 11. and at all times, as he did at the solemn Feasts of Israel. The renewing of the Moon, (which borroweth her light of the Sun) might figure the renewing of the Church (said to be fair as the Moon, Song 6. 10.) by Christ the Sun of righteousness, Mal. 4. 2. while her light and joy is by him increased and continued; as it is written, Thy Sun shall no more go down, neither shall thy Moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended. Esay 60. 20. And Ezekiel (prophesying of the days of Christ) saith of the gate of the inner Court of the Sanctuary, that looketh toward the East, which should be shut the six working days, that in the Sabbath, and in the day of the New-moon, it should be opened, Ezek. 46. 1. The Hebrews say, As the beginnings of the months are sanctified and renewed in this world, so shall Israel be sanctified and renewed in time to come. Pirke R. Eliezer, per. 51. two bullocks] The service at the New-moon was much more than in the Sabbath, for that was but two lambs, vers. 9 but this at the New-moon, is two bullocks, one-ramme, and seven lambs, all Burnt-offerings, and one goat-bucke, for a Sin-offering, vers. 11. 15. These sacrifices were offered, beside the daily Burnt-offering, and after the s●me: but Ezekiel foretelleth a lessening of this service, speaking but of one bullock, six lambs, and a ram, which the Prince should offer, Ezek. 46. 6.  
Vers. 12. three tenth parts] of an Ephah or bushel, as in vers. 5. that is, three Omers. The like quantity was prescribed in Numb. 15. 9 and so two Omers for a ram, Num. 15. 6. But in Ezek. 46. 7. the Meat-offering is increased; an Ephah for a bullock, and an Ephah for a ram; and for the lambs, according as his hand shall attain unto. See before on vers. 9  
Vers. 13. a several tenth part] Hebr. a tenth part a tenth part, that is, for every one a tenth part; or, (as Moses explaineth it in Numb. 29. 4.) one tenth part for one lamb. So after in vers. 21. and 29. and chap. 29. vers. 10. 15. with oil] with the fourth part of an Hin of beaten oil, as was declared in vers. 5. But when there was an Ephah of flower for a Meat-offering, there was an Hin of oil to an Ephah, Ezek. 46. 5. 7. 11.  
Vers. 15. for a Sin-offering] in Greeke, for sin; this was to make atonement for them, vers. 22. the law for sin-offerings was given in Levit. 4. And whereas some Sinne-offerings were eaten by the Priests, and othersome (whose blood was carried into the Holy place) were not eaten, but burnt without the camp, Levit. 6. 26. 30. of this the Hebrews say, The offering (or doing) of the Sin-offerings at the beginnings of the months, and at the solemn feasts, is like the offering of the Sin-offering that is eaten. Maimony in Tamidin, chap. 7. sect. 2.  
Vers. 16. the first month] called of the Hebrews Abib, and Nisan; it answereth in part to that which we call March: see the notes on Exod. 12. 2. and Levit. 23. 5.  
Vers. 17. the feast] of unleavened cakes, as is expressed in Levit. 23. 6. The Passeover was a figure of Christ our Passeover, to be sacrificed for us: the unleavened cakes signified sincerity and truth, with which we should keep the feast, 1 Cor. 5. 7, 8. See the Annotations on Exod. 12. 15.  
Vers. 18. any servile work] Hebr. any work of service: it meaneth any work save about that which men should eat; that only was to be done of them, Exod. 12. 16. See the notes there, and on Levit. 23. 7.  
Vers. 19 two bullocks, etc.] the same sacrifices, and so many as were offered at the New-moones, vers. 11. The Meat and Drinke-offerings also were the same, vers. 12, 13. 20, 21. But Ezekiel prophesieth of a change, how at the Passeover on the fourteenth day, the Prince should prepare for himself, and for all the people of the land, a bullock for a Sin-offering. And the seven days of the feast (of unleavened cakes) he should prepare a Burnt-offering to the LORD, seven bullocks, and seven rams perfect, daily the seven days; and for a Sin-offering, a goat-bucke of the goats daily. The Meat-offerings also should be increased; an Ephah for a bullock, and an Ephah for a ram, and an Hin of oil for an Ephah, Ezek. 45. 22, 23, 24.  
Vers. 22. a Sin-offering] of it the Hebrews say, it was eaten in the second day of the Passeover, which was the sixteenth day of (the first month) Nisan. Maim. in Tamidin, chap. 7. sect. 3. See before on vers. 15.  
Vers. 23. Beside the Burnt-offering] the daily sacrifice appointed in vers. 3. unto which these sacrifices forementioned were added. And beside all these, there was the Lamb for a Burnt-offering, which was sacrificed with the wave Sheafe or Omer, as was commanded in Levit. 23. 10.— 13.  
Vers. 25. the seventh day] which was the last day of the feast of unleavened cakes, and in this day it is said, there should be a feast to jehovah, Exod. 13. 6. called here a convocation of holiness, or holy assembly. So in Exod. 12. 16. and Lev. 23. 8.  
Vers. 26. day of the First-fruits] called Pentecost, Act. 2. 1. the feast of harvest, Exod. 23. 16. the feast of Weeks, of the first-fruits of wheat-harvest, Exod. 34. 22. a new Meat-offering] called so in respect of the former offered at the Passeover: the law for this was given in Levit. 23 16. after your weeks] after the seven weeks, or fifty days, which the Israelites were commanded to number unto them from the Passeover, Levit. 23. 15, 16. The Hebrew which usually signifieth in your weeks, is here to be interpreted after: See the Annotations on Exod. 2. 23.  
Vers. 27. two bullocks] these and the rest following are here added to the Feast, over and beside those seven lambs, one bullock, and two rams, which were offered with the first-fruits, Levit. 23. 18. as is showed in the Annotations there; and beside the continual Burnt-offering, or daily sacrifice, as after followeth in vers. 31.  
Vers. 31. and their drinke-offerings] This seemeth to be referred not only to the former, ye shall make them ready, but also to the latter, they shall be perfect: that as the beasts, flower and oil, were to be perfect, unblemished, sound and sweet; so the wine for drinke-offerings should likewise be perfect, (as he called it strong wine, in vers. 7.) not dead, sour, mixed with dregs or lees, or otherwise corrupted. See the Annotations on Gen. 4. 4.    

CHAP. XXIX.  
1 The offerings at the feast of Trumpets on the first day of the seventh month; 7 at the day of afflicting their souls, which was the tenth day of the seventh month; 12 and on the eight days of the feast of Tabernacles, which began on the fifteenth day of the seventh month.  
ANd in the seventh month, in the first day of the month, ye shall have a convocation of holiness; ye shall not do any servile work: a day of blowing of trumpets shall it be unto you. And ye shall make ready a Burnt-offering for a savour of rest unto jehovah; one bullock, a youngling of the herd, one ram, seven hee-lambes of the first year, perfect. And their Meat-offering shall be of fine flower mingled with oil; three tenth parts for a bullock, two tenth parts for a ram. And one tenth part for one lamb, throughout the seven lambs. And one goat-bucke of the goats for a Sin- offering, to make atonement for you.  
Beside the Burnt-offering of the month, and his Meant-offering, and the continual Burnt-offering, and his Meat-offering, and their Drink-offerings according to their manner, for a favour of rest; a Fire- offering unto jehovah.  
And in the tenth day of this seventh month ye shall have a convocation of holiness, and ye shall afflict your souls; ye shall not do any work. And ye shall offer a Burnt-offering unto jehovah for a savour of rest; one bullock, a youngling of the herd, one ram, seven he-lambs, of the first year, perfect shall they be unto you. And their Meat-offering shall be of fine flower, mingled with oil; three tenth parts for a bullock, two tenth parts for one ram. A several tenth part for one lamb, throughout the seven lambs. One goat-bucke of the goats, for a Sin- offering, beside the Sin- offering of atonements, and the continual Burnt-offering, and the Meat-offering of it, and their Drinke-offerings.  
And in the fifteenth day of the seventh month ye shall have a convocation of holiness; ye shall not do any servile work, and ye shall festival keep a feast unto jehovah seven days. And ye shall offer a Burnt-offering, a Fire- offering for a savour of rest unto jehovah; thirteen bullocks, younglings of the herd, two rams, fourteen hee-lambes of the first year, they shall be perfect. And their Meat-offering shall be of fine flower, mingled with oil; three tenth parts for one bullock, throughout the thirteen bullocks; two tenth parts for each ram, of the two rams. And a several tenth part for one lamb, throughout the fourteen lambs.  
And one goatbuck of the goats for a Sin-offering, beside the continual Burnt-offering, his Meat-offering, and his Drinke-offering.  
And in the second day, twelve bullocks, younglings of the herd, two rams, fourteen hee-lambes of the first year, perfect.  
And their Meat-offering and their Drink-offerings, for the bullocks, for the rams, and for the-lambes, by the number of them according to the manner. And one goat-bucke of the goats for a Sin- offering, beside the continual Burnt-offering, and the Meat-offering thereof, and their Drinke-offerings.  
And in the third day, eleven bullocks, two rams, fourteen he-lambs of the first year, perfect. And their Meat-offering and their Drinke-offerings, for the bullocks, for the rams, and for the lambs by the number of them, according to the manner. And one goatbuck for a Sin-offering, beside the continual Burnt-offering, and his Meat-offering, and his Drinke-offering.  
And in the fourth day, ten bullocks, two rams, fourteen he-lambs of the first year, perfect. Their Meat-offering and their Drinke-offerings, for the bullocks, for the rams, and for the lambs, by the number of them, according to the manner. And one goat-bucke of the goats for a Sin- offering, beside the continual Burnt-offering, his Meat-offering, and his Drinke-offering.  
And in the fifth day, nine bullocks, two rams, fourteen he-lambs of the first year, perfect. And their Meat-offering, and their Drinke-offerings, for the bullocks, for the rams, and for the lambs, by the number of them, according to the manner. And one goat-bucke for a Sin- offering, beside the continual Burnt-offering, and his Meat-offering, and his Drinke-offering.  
And in the sixth day, eight bullocks, two rams, fourteen he-lambs of the first year, perfect. And their Meat-offering, and their Drinke-offerings, for the bullocks, for the rams, and for the lambs, by the number of them, according to the manner. And one goatbuck for a Sin- offering, beside the continual Burnt-offering, his Meat-offering, and his Drinke-offering.  
And in the seventh day, seven bullocks, two rams, fourteen hee-lambs of the first year, perfect. And their Meat-offering, and their Drinke-offerings, for the Bullocks, for the rams, and for the lambs, by the number of them, according to the manner.  
And one goat-bucke for a Sin- offering, beside the continual Burnt-offering, his Meat-offering, and his Drinke-offering.  
In the eighth day ye shall have a solemn assembly; ye shall not do any servile work.  
And ye shall offer a Burnt-offering, a Fire-offering for a favour of rest unto jehovah; one bullock, one ram, seven hee-lambs of the first year, perfect. Their Meat-offering, and their Drinke-offerings, for the bullock, for the ram, and for the lambs, by the number of them, according to the manner.  
And one goat-bucke for a Sin- offering, beside the continual Burnt-offering, and his Meat-offering, and his Drinke-offering.  
These things ye shall do unto jehovah in your solemn feasts, beside your vows, and your voluntary offerings, for your Burnt-offerings, and for your Meat-offerings, and for your Drinke-offerings, and for your Peace-offerings. And Moses spoke unto the sons of Israel, according to all that jehovah commanded Moses.  

Annotations.  
THE seventh month] called in 1 King. 8. 2. the month Ethanim, of the Hebrews commonly Tisri; of us, September. This month was the going out of the year, Exod. 23. 16. and the revolution of the year, Exod. 34. 22. for then the old year went out, and the new began, as touching the jubilees, Levit. 25. 9, 10. and other civil affairs: but by reason of Israel's coming out of Egypt in Abib, or March, that month was made unto them the first of the months of the year, Exod. 12. 2. So the Ecclesiastical feasts were reckoned after this order; and that which had been the first month, is here and usually called the seventh. the first day] Hebr. the one day; of which phrase see Gen. 1. 5. blowing of trumpets] of this rite, see Levit. 23. 24. and the Annotations there.  
Vers. 2. savour of rest] which the Greek translateth, of sweet smell; the Chaldee, to be accepted with favour before the LORD. See Gen. 8. 21. one bullock] at every new moon they were to offer two bullocks, one ram, and seven lambs, Numb. 28. 11. the same were to be offered at this New-moon, and this one bullock, one ram, and seven lambs, etc. here mentioned, were added over and beside the Burnt-offering of the month, as is after expressed in vers. 6. So this day they sacrificed three bullocks, two rams, and fourteen lambs for Burnt-offerings, and two goats for Sin, besides the two lambs for the daily oblation. For as the solemnity was greater, by reason of the blowing of the Trumpets, (which figured the preaching of repentance and beleese in Christ, Esay 58. 1. Mark. 1. 1, 2, 3, 4.) so their service and thankfulness unto God was to be testified by the more sacrifices. And if this new-moon fell to be on the Sabbath, then besides all the former oblations, they offered also the two lambs, which were added for the Sabbath, Numb. 28. 9, 10. The Order of offering is said to be thus; After the daily morning sacrifice was offered, the addition of the Sabbath was first, and after that, the addition of the new-moon; and after it, the addition of this good day (or seast) Maimony in Tamidin, chap. 9 sect. 2.  
Vers. 6. their manner] Hebr. their judgement, that is, the law and ordinance prescribed of God. So in vers. 18. 21. 24. etc. Under this word manner, or judgement, the Hebrews understand the order also h●●e set down: for whereas sometimes the Sin-offering was offered first, before the Burnt-offering, Leo. 5. 7, 8, 10. in the oblations of the feast (they say) it was not so, but they offered according to the order that is written, as it is said, According to their manner. As, first the Bullocks, and after them the Rams, and after them the Lambs, and after them the Goat-buckes, although the Goat-buckes were Sin-offerings, and all those before them were Burnt-offerings. Maimony in Tamidin, chap. 9 sect. 7.  
Vers. 7. the tenth day] which was the day of Atonements, Lev. 23. 27. called the Fast, Act. 27. 9 The manner of Atonement, and the service on that day, is described at large in Levit. 16. afflict your souls] with fasting and abstinence: see the Annotations on Lev. 16. 29.  
Vers. 11. beside the Sin-offering of Atonements] that Goat-bucke, whose blood was carried into the Holy place, & the body burned without the camp, Lev. 16. 9 29. besides it, this sacrifice here commanded was to be offered, and besides the daily Burnt-offering. On Atonement day, they offer an addition according to the addition of the beginning of the year [which was the first day of the seventh month, forementioned in vers. 1, 2.] a bullock & a ram, and this ram is called the people's ram; and seven lambs, all of them for Burnt-offerings, and a goatbuck for a Sin-offering, & that was eaten at evening. Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt, the fellow whereof was sent away for a Scape-goat, (Lev. 16. 9, 10.) Maim. in Tamidin, c. 10. s. 1, 2. This Atonement was a lively figure of our reconciliation unto God, by the death of Christ, (as is showed on Levit. 16.) the afflicting of their souls figured repentance and humiliation for sins, with our fellowship in the afflictions of Christ, Rom. 6. 3, 4, 6. 1 Pet. 2. 21. The sacrifices added here, signified the faith that God's people should have in Christ sacrificed, and thankfulness unto God therefore, 1 joh. 2. 1, 2. Hebr. 10. 10. 19 22. etc. Rom. 12. 1, 2.  
Vers. 12. the fifteenth day] when the feast of Booths, or of Tabernacles did begin, which lasted seven days, Lev. 23. 34, 35, 36, etc. the signification of which feast is showed in the Annotations on that place.  
Vers. 13. thirteen bullocks] Whereas at the other feasts forementioned, they offered but two bullocks, one ram, and seven lambs in a day; at this, they were to offer thirteen bullocks, two rams, and fourteen lambs; both because the solemnity was greater, and at this time they had gathered in their corn and wine, and had seen the blessing of God in all their increase, and in all the works of their hands, Deut. 16. 13, 15. therefore the Lord required more sacrifices in sign of thankfulness. But Ezekiel prophesying of the days of Christ (under whom we keep this feast in spirit and truth, Zach. 14. 16.— 19) appointeth like sacrifices as were to be offered at the Passeover; as that the Prince should prepare seven bullocks and seven rams daily for a Burnt-offering, etc. Ezek. 45. 23, 25.  
Vers. 17. twelve bullocks] in every of the seven days of this feast, one bullock is abated, as on the second day twelve, on the third day eleven, vers. 20. on the fourth day ten, vers. 23. and so forward, till on the seventh day they were to offer seven bullocks, vers. 32. (all which, in seven days amounted to seventy bullocks) but the rams and lambs were every day alike. By this diminishing of one bullock every day, the Holy Ghost might teach their duty to grow in grace, and increase in sanctification: that their sins decreasing, the number of their sacrifices (whereby Atonement was made for their sins) should also decrease daily. Or it might signify a diminishing and wearing away of the legal offerings, to lead them unto the spiritual and reasonable service, by presenting their own bodies a living sacrifice, holy, acceptable unto God, Rom. 12. 1.  
Vers. 18. and for the lambs] the Hebrews say that the Meat and Drink-offerings of these several sacrifices were never to be mixed together, but the Meat and Drinke-offerings of the bullocks were by themselves, and the Meat and Drink-offerings of the rams by themselves, and of the lambs by themselves; whether they were the oblations of the congregation, or the oblations of a particular person. Maimony in Tamidin, chap. 10. sect. 15.  
Vers. 35. In the eighth day] Chazkuni here observeth, that it is not said (as was of the former days) And in the eighth day; to teach that it was a good day (or feast) by itself. a solemn assembly] or, general assembly: See the notes on Lev. 23. 36.  
Vers. 36. one bullock] though this was the last, and the great day of the feast, joh. 7. 37. yet were the sacrifices fewer than on any other day; as if God would call them from the multitude of outward oblations to his spiritual worship, as is noted on vers. 17. And our Saviour on that day called the people from their many carnal observations (some whereof are noted on Levit. 23. 40.) unto himself to drink the waters of his Spirit, joh. 7. 38, 39  
Vers. 39 beside your vows, etc.] of the difference between Vows and Voluntary offerings, see the Annotations on Lev. 7. 16. The sacrifices forementioned the congregation of Israel was bound to offer, every thing in his day: but all men as they had either vowed, or voluntarily would, brought their sacrifices at the feasts, (especially Peace-offerings, which the owners did eat before the Lord,) that according to the blessing of God upon them, they, their children and their servants, the Levites, the stranger, the fatherless and the widow with them, might eat and drink, and rejoice before the Lord, Deut. 16. 10, 11. 14, 15. The truth and compliment of all which solemnities are now fulfilled unto us by Christ, who by once offering of himself, hath reconciled us unto God, and wrought our eternal redemption, and hath given us of his Spirit, whereby we know that he abideth in us, and hath placed in us the kingdom of God, which consisteth in righteousness and peace, and joy in the holy Ghost: That by him we should offer the sacrifice of praise to God continually, that is, the fruit of our lips, confessing to his Name, and should not forget to do good, and to communicate, for with such sacrifices God is well pleased, Coloss. 2. 16, 17. Heb. 9 12. 26. 28. 1 joh. 3. 24. Rom. 14. 17. Heb. 13. 15, 16.    

CHAP. XXX.  
1 The Lord commandeth that men's vows or oaths be not profaned, but kept. 3 Amaid in her father's house, the father hath power to establish her vow, or to disannul it. 6 Likewise a married woman is in her husband's power, he may confirm or disannul. her vow, in the day that he heareth it. 9 But the vows of a widow, or divorced woman, are to stand. 10 An explanation of the case between man and wife, concerning vows or oaths.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd Moses spoke unto the heads of the tribes, concerning the sons of Israel, saying, This is the thing which jehovah commanded. A man, when he shall vow a vow unto jehovah, or swear an oath to bind a bond upon his soul, he shall not profane his word, he shall do according to all that proceedeth out of his mouth. And a woman, when she shall vow a vow unto jehovah, and bind a bond in her father's house in her youth: And her father hear her vow and her bond, which she hath bound upon her soul, and her father shall hold his peace at her; then all her vows shall stand, and every bond which she hath bound upon her soul shall stand. But if her father disannul her in the day that he heareth, not any of her vows or of her bonds which she hath bound upon her soul shall stand: and jehovah will mercifully forgive her, because her father disallowed her. And if having she have an husband, and her vows be upon her, or the utterance of her lips, which she hath bound upon her soul; And her husband hear, and hold his peace at her in the day that he heareth; then her vows shall stand, & her bonds which she hath bound upon her soul shall stand. But if in the day that her husband heareth he disallow her, than he shall make void her vow which is upon her, and the utterance of her lips which she hath bound upon her soul; and jehovah will mercifully forgive her. But the vow of a widow, and of her that is put away, whatsoever she hath bound upon her soul shall stand upon her.  
And if she vowed in her husband's house, or bound a bond upon her soul with an oath:  
And her husband heard, and held his peace at her, and disallowed her not; then all her vows shall stand, and every bond which she hath bound upon her soul shall stand. But if her husband hath utterly made them void in the day that he heard, whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand; her husband hath made them void, and jehovah will mercifully forgive her. Every vow, and every oath of bond to afflict the soul, her husband may establish it, and her husband may make it void.  
But if her husband altogether hold his peace at her from day to day, than he establisheth all her vows, or all her bonds, which are upon her: he establisheth them, because he held his peace at her in the day that he heard them. But if he shall utterly make them void, after that he hath heard them, than he shall bear her iniquity. These are the statutes, which jehovah commanded Moses, between a man and his wife, between a father and his daughter, in her youth, in her father's house.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 42. Lecture of the Law: See Gen. 6. 9  
THE heads] that is, as the Greek translateth, the Rulers (or Princes) of the Tribes. In the two former Chapters were laws for necessary duties commanded: here followeth the law for voluntary things, which people having by vow or oath taken upon them, were bound to perform. concerning the sons] or, to the sons of Israel; or as the Greek joineth it with the former, the Princes of the Tribes of the sons of Israel. It was spoken by Moses to the Princes, that by them it might be orderly communicated unto the people; as in Exod. 12. 3. 21. and 4. 29. also that the Governors should look unto the people for the performance of their religious promises. the thing] Hebr. the word.  
Vers. 2. a vow] a religious promise to the Lord. Of a vow, and how it differed from a voluntary gift, see the Annotations on Levit. 27. 2. and 7. 16. and of an oath, see the notes on Levit. 5. 1. 4. And that alms promised for the poor, is comprehended also under the name of vows, is showed on Deut. 23. 21. a bond upon his soul] that is, to bind his soul (or himself) with a bond▪ Hereupon is that manner of speech, Thy 〈◊〉 are upon me, O God, Psal. 56. 12. not vowe● his word] not violate or break his promise, but shall have an holy care to keep it. A like phrase is of profaning a covenant, in Psal. 55. 20. and 89. 34. And as vows might not be broken, so neither might they be delayed, Deut. 23. 21. all that proceedeth out of his mouth] that is, every word of his, as the phrase is opened in Luk. 4. 4. from Deut. 8. 3. This is to be understood of good and lawful vows, and such as are in a man's power to performe● for impossible vows are to be repent of, and wicked vows or oaths are not to be kept, but broken, Act. 23. 21. etc.  
Vers. 3. and bind a bond] to wit, upon her soul, as ●n vers. 4. that is, bound herself with a bond. And, may ●●●re be used for Or (as it is often, and as the Greek here translateth, or determine a determination) to imply either a vow to sanctify any thing to the Lord, or a bond to restrain herself from something, as by afflicting her soul, or absteinance, as in vers. 13. in her father's house] she abiding there, and being under his power. The Hebrews (as Sol. jarchi on this place) by house, do understand power, saying, under the power of her father, though she be not in his house. in her youth] youth differeth from childhood, for in her youth she understandeth what a vow is, whereof in childhood she is ignorant. The Hebrew Canons have limited the time both for men and women, t●us: A young man that is a son of twelve years and one day, and a young woman that is a daughter of eleven years and one day, which do swear or vow, either vows of binding (or restraint,) or vows of sanctifying (any thing to the Lord.) they do examine them, and ask questions of them. If they know to whose name they have vowed, etc. then their vows are established: but if they know not, then is there nothing in their vows or words. And this examination is necessary all that year, which is the twelfth year for a young maid, and the thirteenth year for a young man. Before this time, although they say, we know to whose name we have vowed, their vows are no vows. But after this time, when the son is a son of thirteen years and one day; and the daughter is a daughter of twelve years and one day; although they say, we know not to whose name we have vowed; their words are established, and their vows are vows, etc. And this is the time of vows spoken of in every place: for as much as they are come to the years of great (or aged) persons, their vows are established. Maimon. tom. 3. Treat. of Vows, chap. 11. sect. 1, 3, 4.  
Vers. 4. hold his peace at her] or, keep silence at it: though he do not by words app●●v, yet by silence he seemeth to consent, therefore her vow standeth firm. shall stand] that is, shall be stable, firm and sure; as the field which Abraham bought, was said to stand, when by sale it was made sure, Gen. 23. 17. 20. So one's counsel or word is said to stand, when it abideth firm, Prov. 19 21. Esay 14. 24. and 40. 8. jer. 44. 29.  
Vers. 5. disallow her] or, disallow (nulli●●e) it, to wit, her vow: so after. the day that he heareth] whether it be in the day that she vowed, or many days after that her father heareth of it. If she vow and wait many days, and afterward her father or her husband hear of it, than he may break it in the day that he hears, etc. as it is said, In the day that he heareth, and not in the day that she voweth only. Maimony in Vows, chap. 12. sect. 16. will mercifully forgive her] in Greeke, will purge (or cleanse) her: her sin in vowing, (when she was not in her own power, but in her fathers) shall be forgiven: but she may not perform her vow, which by her father's authority is disannulled. So for her husband in like fort, vers. 12.  
Vers. 6. if having she have a h●sband] Hebr. if being she be to a man; that is, 〈◊〉 〈◊〉 at all married. or the utterance of her lips] or pronunciation; that which she hath pronounced, or distinctly uttered, to wit, by oath; as appeaseth by the word Or, which distinguisheth it from her vows: and by that which followeth, which she hath bound upon her soul, that is, by oath, as in vers. 2. and 10. So the pronouncing with the lips, is joined with swearing, in Lev. 5. 4 and Chazkuni here saith, the pronunciation is not (meant) but of an oath.  
Vers. 8. he disallow her] or, disallow it, that is, signify his disallowance of her vow or oath. The Hebrews say, A man maketh void, or establisheth the words of his wife, or of his daughter in any language, although she know it not; for it is not of necessity that the woman should hear the making void, or the establishment, etc. He that maketh void the words of his daughter, or of his wife, it is necessary that he utter it with his lips; and if he make it void in his heart (only) he doth not make it void: Maim. in Vows, chap. 13. sect. 1. 7.  
Vers. 9 put away] to wit, from her husband, as is expressed in Levit. 21. 7. that is, divorced. shall stand] she is to perform her vow; and this (as the Hebrews think) though she be afterward married. As, A woman which hath no husband, and which is not under her father's power, if she say, Lo (such) flesh be unlawful to me after thirty days, and she be married within thirty days; although at the time when the vow beginneth, she be under the power of a husband, he cannot make it void; because at the time of the vow (making) she was not under his power. And of this it is said (in Num. 30. 9) But the vow of a widow, and of her that is put away, etc. Maim. in Vows, chap. 13. sect. 16.  
Vers. 10. in her husband's house] after that she is married, and in her husband's power. But what if she were betrothed only, and remained yet in her father's house? Of this case the Hebrews say, A maid that is betrothed, none can make there vow void, but her father and her husband jointly together. And if the one of them alone do make it void, it is not made void. If her espoused husband die, she returneth into the power of her father: and whatsoever she voweth, her father may make void, as before her espousals. If her father die after that she is betrothed, and she make a vow after his death, her husband cannot make it void; for an husband maketh not the vows of his wife void, until she be come into the wedding chamber, (or married.) Maim. in Vows, chap. 11. sect. 9, 10.  
Vers. 11. shall stand] she is to keep her vow, though after her husband's death. A young woman, whom her father hath given in marriage, if she become a widow, or be divorced after marriage, lo she is as an Orphan whiles her father liveth, and her father cannot make her vows of none effect, although she be yet but a young woman. Maim. ibidem, sect. 25.  
Vers. 12. hath utterly made them void] or, hath any ways made them void; Hebr. making void hath made them void: so in vers. 15.  
Vers. 13. oath of bond] that is, binding oath, or bond confirmed with an oath. to afflict the soul] by abstenance, fasting, etc. See the notes on Levit. 16. 29. This seemeth to be added for amplification, rather than limitation or restraint: howbeit, the Hebrews from hence gather, that although the father may disannul all his daughter's vows, of what sort soever, yet the husband hath not power to disannul the vows of his wife, unless they be of this sort, to wit, vows or bonds to afflict the soul, etc. Sol. jarchi on Numb. 30. and Maimony in Vows, chap. 12. sect. 1. may establish it] or, may make it stand, shall confirm it. Some understand these words to be a commandment, and translate thus, Let her husband establish it, or let her husband make it void, to wit, out of hand, and let him not defer it till afterward.  
Vers. 14. altogether hold his peace] Hebr. holding his peace shall hold his peace, (or keep silence.) from day to day] and do not disannul it the same day that he heareth it.  
Vers. 15. shall utterly make them void] or, shall any ways make them of none effect: see this phrase in vers. 12. shall bear her iniquity] that is, shall bear the punishment of her iniquity; God will require her sin at his hand. From hence we learn (saith Sol. jarchi) that he which is a cause of scandal (or offence) unto his neighbour, shall cone in his stead unto all punishments.    

CHAP. XXXI.  
1 The Israelites are commanded to take vengeance on the Midianites. 5 Twelve thousand of the tribes of Israel, with Phinehas the Priest, are sent to war. 7 They slay all the males, and the five kings of Midian, and Balaam the son of Beor. 9 They take the women and children captives, and the spoil of their goods and cartel, and burn their cities. 13 Moses is wroth with the Officers for saving the women alive. 19 How the soldiers with their captives and spoil are to be purified. 25 The proportion whereby the prey is to be divided. 28 The tribute levied unto the Lord of the divided prey, and given to the Priests and Levites. 48 The captains of Israel numbering their soldiers, miss not a man, and therefore give a voluntary oblation unto the Treasury of the Lord.  
ANd jehovah spoke unto Moses, saying; Avenge the vengeance of the sons of Israel upon the Midianites: afterward shalt thou be gathered unto thy peoples. And Moses spoke unto the people, saying; Arm ye some men of yourselves unto the war, and let them be against Midian, to render the vengeance of jehovah, upon Midian. A thousand of a tribe, a thousand of a tribe, of all the tribes of Israel, shall ye send to the war. So there were delivered of the thousands of Israel, a thousand of a tribe, twelve thousand armed for war. And Moses sent them, a thousand of a tribe, to the war: them and Phinehas the son of Eleazar the Priest, to the war; and the holy instruments, and the trumpets of alarm in his hand. And they warred against Midian, as jehovah commanded Moses, and they killed every male. And they killed the Kings of Midian, beside those that were slain of them; Evi, and Rekem, and Zur, and Hur, and Reba, five Kings of Midian: Balaam also the son of Beor they killed with the sword.  
And the sons of Israel took the women of Midian captives, and their little ones, and took the prey of all their cattles, and all their flocks, and all their goods. And they burned all their cities in their habitations, and all their castles with fire. And they took all the spoil, and all the booty, of men, and of beasts. And they brought the captivity, and the booty, and the spoil, unto Moses, and unto Eleazar the Priest, and unto the congregation of the sons of Israel, unto the camp, unto the plains of Moab, which are by jordan, near jericho.  
And Moses, and Eleazar the Priest, and all the Princes of the Congregation went forth to meet them without the camp. And Moses was wroth with the Officers of the host, the captains of thousands, and the captains of hundreds, which came from the battle of the war. And Moses said unto them, Have ye saved alive all the females?  
Behold, these were to the sons of Israel through the word of Balaam (a cause) to commit trespass against jehovah in the matter of Peor: and there was a plague among the Congregation of jehovah. Now therefore kill every male among the little ones, and kill every woman that hath known man, by lying with a male. But all the little ones among the women, that have not known the lying with a male, keep alive for yourselves. And you, encamp ye without the camp, seven days, whosoever hath killed any soul, and whosoever hath touched any slain; purify yourselves and your captivity, in the third day, and in the seventh day. And purify every garment, and every instrument of skin, and every work of goats (hair,) and every instrument of wood.  
And Eleazar the Priest said unto the men of the Army, which went to the war, This is the ordinance of the Law, which jehovah commanded Moses. Only the gold, and the silver, the brass, the iron, the tin, and the lead; Every thing that goeth thorough the fire, ye shall make it pass thorough the fire, and it shall be clean; nevertheless, it shall be purified with the water of separation: and every thing that goeth not thorough the fire, ye shall make pass thorough the water. And ye shall wash your clothes in the seventh day, and ye shall be clean; and afterward ye shall come into the camp.  
And jehovah spoke unto Moses, saying;  
Take thou the sum of the booty of the captivity, of man, and of beast; thou, and Eleazar the Priest, and the heads of the Fathers of the Congregation. And divide the booty into two parts between them that took upon them the war, who went out to battle, and between all the Congregation. And levy a tribute unto jehovah, of the men of war which went out to battle, one soul of five hundred; of the men, and of the beefs, and of the asses, and of the sheep.  
Of their half shall ye take it, and thou shalt give it unto Eleazar the Priest, for an heaveoffering of jehovah. And of the sons of Israel's half, thou shalt take one portion of fifty, of the men, of the beefs, of the asses, and of the sheep, of all beasts: and thou shalt give them unto the Levites, which keep the charge of the Tabernacle of jehovah.  
And Moses and Eleazar the Priest did as jehovah commanded Moses. And the booty, the residue of the prey, which the people of the army had made prey of, was six hundred thousand, and seventy thousand, and five thousand sheep. And seventy and two thousand beefs. And sixty and one thousand asses. And souls of mankind, of the women which had not known the lying with male, all the souls were two and thirty thousand. And the half, which was the portion of them that went out to war, was, the number of sheep, three hundred thousand, & thirty thousand, and seven thousand, and five hundred. And jehovahs' tribute of the sheep was six hundred seventy and five. And the beefs were six and thirty thousand; and jehovahs' tribute of them was seventy and two. And the asses were thirty thousand and five hundred: and jehovahs' tribute of them was sixty and one.  
And the souls of mankind were sixteen thousand: and jehovahs' tribute of them was two and thirty souls. And Moses gave the tribute, the heaveoffering of jehovah, unto Eleazar the Priest, as jehovah commanded Moses. And of the sons of Israel's half, which Moses divided from the men that warred. (Now the Congregations half was, of the sheep, three hundred thousand, and thirty thousand, seven thousand, & five hundred. And beefs, six and thirty thousand.  
And Asses, thirty thousand and five hundred. And souls of mankind, sixteen thousand.) And Moses took of the sons of Israel half, one portion of fifty, of man and of beast, and gave them unto the Levites, which kept the charge of the Tabernacle of jehovah, as jehovah commanded Moses.  
And the officers which were over the thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses. And they said unto Moses, Thy servants have taken the sum of the men of war which were in our hand, and there lacketh not a man of us. Therefore we have brought an oblation for jehovah, what every man hath found of jewels of gold, chains, and bracelets, rings, earrings, & tablets, to make atonement for our souls before jehovah. And Moses and Eleazar the Priest took the gold of them, every wrought jewel.  
And all the gold of the heaveoffering, that they offered up to jehovah, was sixteen thousand, seven hundred, and fifty shekels, of the captains of thousands, and of the captains of hundreds. The men of the army had taken spoil, every man for himself. And Moses and Eleazar the Priest took the gold of the captains of thousands, and of hundreds, and brought it into the Tent of the congregation, for a memorial for the sons of Israel, before jehovah.  

Annotations.  
AVenge the vengeance] or, Revenge the revengement of the sons of Israel, that is, take vengeance for the Israelites wrong and injury upon the Midianites, who vexed Israel with their wiles, and beguiled them in the matter of Peor, Numb. 25. 17, 18. The Lord, to whom vengeance and recompense belongeth, Dent. 32. 35. (and would not therefore have men avenge themselves, Rom. 12. 19) commandeth this vengeance for his people's sake, many of whom he had formerly slain for sinning with the Midianites, Numb. 25. 9 and now turneth his hand against their enemies, because he is the avenger of all such, 1 Thess. 4. 6. Therefore he calleth it here, the vengeance of the sons of Israel; but Moses calleth it the vengeance of jehovah, vers. 3. And the commandment is given to Moses the Magistrate, the Minister of God, a revenger to execute wrath upon evil doers, Rom. 13. 4. Midianites] in Greeke, Madianites, the posterity of Midian the son of Abraham by his wife Keturah, Gen. 25. 1, 2. Why these were now punished rather than the Moabites (their partners in sin,) is touched on Numb. 25. 17. gathered unto thy peoples] that is, die and be buried: See the Annotations on Numb. 20. 24. and Gen. 25. 8.  
Vers. 3. to render] or, to give the vengeance of jehovah, which phrase the Apostle useth in 2 Thess. 1. 8. giving (or rendering) vengeance on them that know not God. That which in vers. 2. was called the vengeance of the sons of Israel, is here named the vengeance of the Lord, as being executed by his word, and for the injury done unto him; for he that toucheth his people, toucheth the apple of his eye, Zach. 2. 8. The Chaldee here expoundeth it, the vengeance of the people of the LORD.  
Vers. 4. A thousand of a tribe a thousand] that is, of every tribe a thousand; in all, twelve thousand, vers. 5. which was but a small company in respect both of the six hundred thousands of Israel, Numb. 26. 51. and of the nation of the Midianites, governed by five Kings, vers. 8. But there is no restrain: to the Lord, to save by many, or by few, 1 Sam. 14. 6. And this small number was chosen, that the victory might be acknowledged the Lords; as after this he said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me, judg. 7. 2.  
Vers. 5. there were delivered] in Chaldee, there were chosen; in Greek, they numbered.  
Vers. 6. Phinehas] the zealous Priest, who had formerly slain Cozbi the Prince's daughter of Midian, Num. 25. 7.— 15. holy instruments] Hebr. instruments (or vessels) of holiness: hereby the Ark and things belonging thereto may be meant, as appeareth by Numb. 14. 44. Or, because the Ark was but one, and he speaketh here of more instruments, the trumpets may be understood: and so to read it, the holy instruments, that is, the trumpets, etc. for and is sometime used by way of explication for that is, or to wit, as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim, or Golden plate (as some do) is unprobable, because they were not in the hand of Phinehas, but of Eleazar, who was the high Priest, Numb. 27. 21. and 20. 26. trumpets of alarm] to blow an alarm, that they might be remembered before the Lord their God, and saved from their enemies, according to the law and promise in Num. 10. 9 and practise in ages following, 2 Chron. 13. 12, 14, 15. Thus had they both God's commandment, and the signs of his presence and aid, to sanctify their expedition.  
Vers. 8. beside those] or, with those that were slain; for the Hebrew gnal often signifieth with, as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and otherwhere. five kings] called elsewhere Princes and Dukes of Sibon, jos. 13. 21. But Sihon the Amorite being slain before (Num. 21. 23, 24.) these Dukes of his now reigned as Kings, & fought against Israel, and were overcome by faith which subdueth kingdoms, Hebr. 11. 33. The Antichristian Amorite (the Beast) hath twice five, that is, ten Kings, as horns on his head, which make war with the Lamb (Christ,) and the Lamb overcommeth them, Rev. 17. 12, 14. and 19 19— 21. Balaam also] they killed among (or with) those that were slain of them, as is expressed in Numb. 13. 22. which also is added in the Greek version here. So that either he stayed with the Midianites, when he departed from Balak, or returned from his place unto them, as is noted on Num. 24. 25. And he died not the death of the righteous, (as he seemed to desire, Num. 23. 10.) but his iniquity was upon his bones, though he was the terror of the mighty in the land of the living; yet was he broken in the midst of the uncircumcised, and lay with them that were slain with the sword, as the Prophet speaketh of others, in Ezek. 32. 27, 28.  
Vers. 10. castles] or, goodly buildings, or, villages: see this word in Gen. 25. 16. The Chaldee here expoundeth it, their houses of worship or adoration, their Temples.  
Vers. 12. the captivity] that is, the captives, women and children: see Num. 21. 1. So after in vers. 19 the booty] or, the thing taken; which being here distinguished from the captives, meaneth the beasts and cattles, as appeareth by vers. 32. and 26. the spoil] a general word for things taken in war, jos. 22. 8. implying sometime beasts and cattles also, as in 2 Chron. 15. 11. and all other things, as garments, gold, silver, etc. vers. 20. 22. jos. 7. 21. 2 Chron. 28. 15. victuals, 1 Sam. 14. 30. and the like. These all they brought unto the Governors and Congregation, to be disposed of according to the will of God, whose the victory was.  
Vers. 13. to meet them] As Melchisedek King and Priest, went forth to meet A bram returning from the slaughter of the Kings, Gen. 14. so Moses the King, Eleazar the Priest, and the Princes go forth here to meet Abraham's children returning from the slaughter of the Kings of Midian. Wherein the work of Christ (our King and Priest) was figured: who after our spiritual warfare with the enemies of our salvation, meeteth us with his gracious Spirit, to sanctify and bless us, Hebr. 7. Also they went out to meet them, to provide for the cleansing of the Soldiers, which were polluted by the dead, and might not therefore come into the camp before they were purified, Num. 5. 2, 3. and 19 11, 12, 13.  
Vers. 14. the officers] or, the Bishops of the host, as both the Hebrew and Greek words signify: these were the captains, as after is explained. Moses who was the meekest man on earth in his own matters, is yet observed to have been often angry for the Lords cause, as is noted on Num. 12. 3. And he was wroth with the officers, because upon them lay the charge to direct and govern the people in the ways of God. Compare Acts 20. 28. 〈◊〉 Pet. 5. 2, 3. Rev. 2. 1,— 5. etc. the battle of the war] the battell-ray (or host) of the war: the first word signifieth warfare, as it is orderly set in array; the second meaneth the war, fight or combat with the enemy.  
Vers. 16. the word of Balaam] the doctrine of Balaam, as Rev. 2. 14. or, (as the Chaldee expoundeth it) the counsel of Balaam; having reference to that counsel intimated, Num. 24. 14. a cause to commit] or, an occasion to commit (Heb. to give) atrespasse by fornication and idolatry, Num. 25. 1, 2, 3. The Greek translateth, to revolt and to despise the word of the Lord. the matter] Heb. the word; in Greek, because of Phogor: see Num. 25. 3. 18.  
Vers. 17. known man by lying with a male] the latter explaineth the former, which sometime is used alone in the same meaning, as in Gen. 4. 1. Luke 1. 34. After it is said, known the lying with a male: the like phrases are in judg. 21. 11, 12.  
Vers. 19 seven days] for so long did the pollution by the dead continue, Num. 19 11. any soul] that is, any person. purify] with the water of separation, vers. 23. the law whereof was given in Num. 19 your captivity] that is, your captives, or prisoners; as in vers. 12. The jews hold, that the heathens are not polluted by the dead, or with other like legal uncleanness, as is noted on Num. 19 14. But in this case, when heathens are captived by Israelites, and so become their lawful possession, they are unclean, and to be purified, by proportion from the law in Gen. 17. 12, 13. Whereupon jarchi here saith, Yourselves and your captivity, not that heathens do receive uncleanness, and need to be sprinkled; but as you the children of the covenant, so your captives also which come into the covenant, and are unclean, have need to be sprinkled. and in the seventh day] according to the law in Num. 19 19 the signification whereof is showed there.  
Vers. 20. every garment] or, every cloth: the word implieth not only garments for man's body, but clothes for other use; as in Num. 4. 6 7, 8. instrument] or, vessel of skin; whatsoever is made of the skin of any beast: so after, every instrument (or vessel) of wood. work of goat's hair] that is, thing made of goat's hair: the word hair may here be understood, as in Exod. 25. 4. some add, of goat's skins, it may also mean any other part, as Sol. jarchi here saith, it implieth any instrument of the horns, and of the hooves, and of the bones.  
Vers. 21. which went] that is, which had gone: Hebr. which came; wherefore it may also be Englished, which came from the battle: so the Greek here translateth it; and so the Hebrew word which usually signifieth to, is by the holy Ghost in Greek translated from, or out of, as in Rom. 11. 26. from Esay 59 20. See the like noted on Gen. 36. 6. the ordinance] or the statute of the law; which the Greek calleth Dicaioma, that is, the just ordinance, or righteous statute of the law. The same word Paul useth in Rom. 2. 26. if the uncircumcision (that is, the uncircumcised Gentile) keep the ordinances (or righteous statutes) of the Law: and in Rom. 8. 4. that the ordinance (the righteous statute) of the Law might be fulfilled in us. So in Hebr. 9 1. ordinances of divine service. Here Eleazar the Priest declareth to the people the Law which God had commanded Moses; as it was generally the duty of Priests and Levites to teach jakob Gods judgements, and Israel his Law, Deut. 33. 8. 10. Hag. 2. 11, 12. Mal. 2. 7. Moreover the heiffer, with whose ashes the purifying water was prepared, was expressly given to Eleazar, Num. 19 3. etc.  
Vers. 23. that goeth thorough the fire] that is, will, or may abide the fire, and not be consumed therewith. Or, that cometh in the fire. and it shall be] or, that it may be clean. water of separation] in Greeke, water of purification: the water mentioned in Num. 19 9 which was to be sprinkled upon the vessels with hyssop, Num. 19 18. after they had passed thorough the fire. goeth not thorough the fire] that will not abide the fire, or cometh not in the fire. This latter, some of the Hebrew Expositors (as jarchi and Targum jonathan) do follow, and understand by things that come in the fire, such vessels and instruments as are used at the fire, kettles, spits, and the like: and by things that come not in the fire, they understand cups, platters, and such like. But the former seemeth best. thorough the water] to be washed therewith, and not sprinkled only with that water of separation, Num. 19 By this passing thorough fire and water, the vessels had a legal purification from their ceremonial uncleanness; to signify that the creatures are sanctified unto our use by the word of God and prayer, 1 Tim. 4. 4, 5. And sometime by vessels the Scripture signifieth men; and by their passing thorough fire and water, their cleansing from corruption by afflictions, and through the grace and spirit of Christ: as, I will gather you into the midst of jerusalem, as they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it, so will I gather you in mine anger, etc. Ezek. 22. 19▪— ●2. And, in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use; etc. 2 Tim. 2. 20, 21. Again▪ Thou hast tried us as silver is txied, etc. we went thorough fire, and thorough water, Psal. 66. 10, 12. See also Zach. 13. 9 Mal. 3. 3.  
Vers. 26. the sum] Hebr. the head, that is, the sum, or count, as the Greek and Chaldee expound it: see Num. 1. 2. So after in vers. 49.  
Vers. 27. into two parts] or into halves: Hebr. divide (or half) the booty. The war and victory being the Lords, he divideth the prey at his pleasure, half to the 12 thousand soldiers, and half to the congregation who went not out to war. So David made it an ordinance in Israel, As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike, 1. Sam. 30. 24, 25. And to the warriors of the two tribes and the half that fought against the Canaanites, josua said, Divide the spoil of your enemies with your brethren, jos. 22. 8.  
Vers. 28. And levy] or, And heave up; which the Greek and Chaldee translate, And separate a tribute to the Lord: by this homage and tribute, they were to acknowledge the victory to be of God, and to show their thankfulness for his salvation. So David dedicated unto the Lord, silver and gold, of all nations which he had subdued, 2▪ Sam. 8. 11. 12. And Esaias prophesieth, In that time shall a present be brought unto the LORD of hosts, of a people scattered and peeled, etc. Esay 18. 7. one soul of 500] by soul is here meant person of mankind, and living body of beasts, as after is explained. And as the 12000 soldiers had much more of the spoil, considering their small number, than the other many thousands of the congregation; so their tribute to the Lord was much less by proportion, they giving but the five hundreth part, when the congregation gave the fiftieth, ver. 30. God requireth less of them, as their labour, service, and jeoparding of their lives, had been greater than their brethren's.  
Vers. 29. unto Eleazar] The Lord, who was the inheritance of the Priests and Levites, Dent. 18. 1, 2. and had given them the ordinary heave-offerings which the Israelites offered unto him, Num. 18. 19 giveth them also this extraordinary tribute which was levied for him. So Abram gave to Melchisedek the Priest the tithe of the spoils which he had gotten in war, Gen. 14. 20. And as the Levites had the tithes in Israel, and the Priests had but a tenth of those tithes, Num. 18. 21. 24. 26. 28. so is there here a like proportion allotted, whiles the Levites had the fiftieth part, vers. 30. and the Priests but the five hundreth.  
Vers. 30. one portion of fifty] or, one taken (or detained) of fifty: so in vers. 47. of the sheep] or, of the flocke-beasts, that is, of sheep and of goats; for both these are implied under the name flock; as in Lev. 1. 10. of all beasts] that is, of all manner of beasts: but this seemeth to be meant of the beasts forenamed only, and not of Camels, or other unclean beasts; because in the particular sums after rehearsed, vers. 32.— 39 there are no unclean but Asses only spoken of. Chazkuni here saith, If thou ask why God commanded not to take a tribute of the Camels, seeing there were man) camels there, as it is written in the war of Gideon (against the Midianites) Their Camels were without number, judg. 6. 5. and 7. 12. the answer is, The Scripture mentioneth those only whereof they took the tribute; and they took no tribute of unclean beasts, save of Asses, because they are sanctified by the firstling of the Ass, Exod. 13. 13. and 34. 19, 20. which keep the charge] or, observe the observation, keep watch and do the service: see the notes on Num. 18. 5.  
Vers. 32. the residue of the prey] the cattles (whose numbers follow) are called the residue or remainder, either because some had been slain for the soldiers to eat, or in respect of the gold and silver, and other such spoils, whereof there was no tribute levied.  
Vers. 33. seventy and two thousand] that is, seventy thousand and two thousand, as was explained in the former verse. So after.  
Vers. 35. souls of mankind] Heb. soul of Adam, meaning by soul, the persons; and by Adam or mankind, the women, as after is explained. For as at the first; both man and woman were called Adam, Gen. 5. 2. so the same name is often used for both sexes, as here and in vers. 40. 46, 47.  
Vers. 40. two and thirty] So the whole number of beasts and girls (which were the Lord's tribute out of the Soldiers half,) was eight hundred and forty, which were given to Eleazar the Priest, vers. 41.  
Vers. 47. one portion of fifty] or, one taken of fifty,; as in vers. 30. The particular sums (as may be gathered by the former computation) were six thousand seven hundred and fifty sheep, seven hundred and twenty oxen, six hundred and ten Asses, three hundred and twenty souls of young women: the whole sum of them altogether, was eight thousand and four hundred, which were taken out of the Congregations half, and given to the Levites. So the whole prize brought home from the Midianites, and kept for the use of Israel, was of beasts and womenkind, eight hundred thousand, and forty thousand: out of which the Lord took for his Priests and Levites, nine thousand two hundred and forty. Thus he enriched his people with the spoils of their enemies; and they in homage & thankfulness to the Lord, gave him one of five hundred out of the one half, and one of fifty, out of the other half; as Abram gave one of ten, to Melchisedek the Priest of God, of all the spoils that he had taken from his enemies, Gen. 14. 20.  
Vers. 48. the Officers] or Bishops, as in vers. 14.  
Vers. 49. in our hand] that is, in our power, under our leading and charge: which the Greek and Chaldee translate, with us. there lacketh not Heb. there is not numbered, or mustered, to wit, as wanting or missing: for in such musters the number is observed, of those that are absent, as of those present. This was a rare and wonderful mercy, that twelve thousand men of Israel should vanquish so great a nation of Midian without loss of any man's life, whereas commonly the sword devoureth one as well as another, 2 Sam. 11. 25. But hereby appeareth, that precious in the eyes of the LORD, is the death of his Saints, Psal. 116. 15. and a much like speech was uttered by our Saviour; Of them which thou gavest me, have I lost none, joh. 18. 9 Moreover, by this victory, God encouraged his people to fight the residue of his battles against the Canaanites.  
Vers. 50. an oblation for jehovah] or, as the Chaldee explaineth it, the oblation of the Lord: in Greeke▪ a gift to the Lord. This was a voluntary gift, whereas the former levy was commanded, v. 25▪ etc. hath found] that is, hath gotten in this war. jewels] or instruments, vessels. atonement for our souls] that is, for our lives which God hath spared; and that there be no plague amongst us, as Exod. 30. 12. Herein also they might have respect unto their sin in sparing the women alive, for which Moses reproved them, vers. 14. 17. Thus though they found all alive, yet were they not proud, neither boasted of their valour, but gave the glory unto God, and in themselves they were humbled in conscience of their unworthiness.  
Vers. 51. every wrought jewel] Hebr. jewel (or instrument) of work; that is, cunningly wrought. So as the matter was the best of gold; the form also was the best. Chazkuni here saith; The Scripture showeth that they brought no broken instrument.  
Vers. 52. shekels] what the shekel weighed, see on Gen. 20. 16. of the captains] or, from the captains; that is, Moses took the gold of them; as in vers. 51. and 54.  
Vers. 54. the Tent] the Lords Tabernacle, where it was a memorial for them: as the like is spoken of the half shekels which the Israelites gave when they were numbered, to make atonement for their souls, Exod. 30. 15, 16.    

CHAP. XXXII.  
1 The Reubenites and Gadites sue for their inheritance on that side jordan. 6 Moses reproveth them. 16 They offer him conditions to his content. 28 Moses commandeth Eleazar and josua to give them that inheritance when they had performed the conditions. 31 The Gadites and Reubenites promise again to perform them. 33 Moses assigneth them the land. 34 They build fenced cities for their wives and children, and folds for their cattles. 39 The sons of Manasses conquer the Amorites in Gilead, and have it and the villages thereof given them by Moses for a possession.  
NOw the sons of Reuben, and the sons of Gad, had a very great multitude of cattles: and they saw the land of jazer, and the land of Gilead; and behold, the place was a place for cattles. And the sons of Gad, and the sons of Reuben came, and said unto Moses, and unto Eleazar the Priest, and unto the Princes of the Congregation, saying; Ataroth and Dibon, and jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon; The land which jehovah smote before the Congregation of Israel, is a land for cattles, and thy servants have cattles. And they said; If we have found grace in thine eyes, let this land be given unto thy servants for a possession, bring us not over jordan.  
And Moses said unto the sons of Gad, and to the sons of Reben; Shall your brethren go to war, and shall you sit here? And wherefore break ye the heart of the sons of Israel, from going over into the land which jehovah hath given them? Thus did your fathers, when I sent them from Kadeshbarnea to see the land. For they went up into the land of Eshcol and saw the land, and broke the heart of the sons of Israel, that they should not go into the land which jehovah had given them. And jehovahs' anger was kindled in that day, and he swore, saying; If the men that came up out of Egypt, from twenty years old and upward, shall see the land which I swore unto Abraham, unto Isaak, and unto jakob, because they have not followed me fully. Save Caleb the son of jephunneh, the Kenizite, and josua the son of Nun, for because they have followed jehovah fully. And jehovahs' anger was kindled against Israel; and he made them wander in the wilderness forty years, until all the generation was consumed that had done evil in the eyes of jehovah. And behold, ye are risen up in your father's stead, an increase of sinful men, to augment yet the burning anger of jehovah against Israel. For if ye turn away from after him, then will he yet again leave them in the wilderness, and ye shall destroy all this people.  
And they came near unto him, and said; We will build sheepfolds here, for our cattles, and cities for our little ones. But we ourselves will go ready armed before the sons of Israel, until that we have brought them unto their place; and our little ones shall dwell in the fenced cities, because of the Inhabitants of the land. We will not return unto our houses, until the sons of Israel have inherited, every man his inheritance. For we will not inherit with them on yonder side jordan and forward, because our inheritance is come unto us on this side jordan Eastward.  
And Moses said unto them, If ye will do this thing, if ye will go armed before jehovah to war; And will go all of you armed over jordan before jehovah, until he have driven out his enemies from before him. When the land is subdued before jehovah, then afterward ye shall return, and ye shall be guiltless before jehovah, and before Israel; and this land shall be yours for a possession before jehovah. But if ye will not do so; behold you have sinned against jehovah: and know ye your sin which will find you out. Build ye cities for your little ones, and folds for your sheep, and do that which hath proceeded out of your mouth. And the sons of Gad, and t●e sons of Reuben said unto Moses, saying; Thy servants will do as my lord commandeth. Our little ones, our wives, our flocks and all our cattles shall be there in the cities of Gilead. But thy servants will pass over every one armed for war before jehovah to battle, as my lord speaketh.  
So concerning them, Moses commanded Eleazar the Priest, and josua the son of Nun; and the heads of the fathers of the tribes of the sons of Israel. And Moses said unto them; If the sons of Gad, and the sons of Reuben, will pass with you over jordan, every man armed to battle before jehovah; and the land shall be subdued before you: than ye shall give unto them the land of Gilead for a possession. But if they will not pass over with you armed, than they shall have possessions among you in the land of Canaan.  
And the sons of Gad, and the sons of Reuben, answered, saying; As jehovah hath spoken unto thy servants, so will I do. We will pass over armed before jehovah into the land of Canaan; and the possession of our inheritance on this side jordan, shall be ours. And Moses gave unto them, unto the sons of Gad, and unto the sons of Reuben, and unto half the tribe of Manasses the son of joseph, the kingdom of Sihon king of the Amotites, and the kingdom of Og king of Bashan, the land with the cities thereof in the coasts, the cities of the land round about.  
And the sons of Gad built Dibon, and Ataroth, and Aroer. And Atroth, Shophan, and jazer, and jogbehah. And Beth-Nimrah, and Beth-Haran, fenced cities, and folds for sheep. And the sons of Reuben built Heshbon, and Elealeh, and Kirjathaim. And Nebo, and Baal-Meon, (the names being changed) and Sibmah: and they called by names, the names of the cities which they builded. And the sons of Machir, the son of Manasses, went to Gilead and took it, and dispossessed the Amorite which was in it. And Moses gave Gilead unto Machir the son of Manasses, and he dwelled therein. And jair the son of Manasses, went and took the villages, and called them the villages of jair. And Nobah went and took Kenath, and the daughters thereof, and he called it Nobah, after his own name.  

Annotations.  
REuben] he was Israel's firstborn of his wife Leah, Gen. 29. 32. and Gad was the first son of Zilpah Leahs handmaid, Gen. 30. 10. 11. To these are added some of the sons of Manasses, (vers. 39 etc.) who was the son of joseph, the eldest son of Israel by his wife Rachel, Gen. 30. 22. 24. jazer] a city taken a while before from the Amorites, Num. 21. 32. Gilead] in Greeke, Galaad, a mountain also of the Amorites which had many cities; half that mount was given to the sons of God, the other half to the son of Manasses, vers. 40. Deut. 3. 12, 13. jos. 13. 24. 25. 31. a place for cattles] that is, meet to seed and nourish cattles. Therefore God promising to feed his people Israel, signifieth the goodness of their pasture by the similitude of Bashan and Gilead, Mic. 7. 14. jer. 50. 19  
Vers. 2. sons of Gad] they are named before the sons of Reuben, both here and in vers. 6. 25. 29. 32. 33. so it seemeth they were first in this counsel and foremost in the suit.  
Vers. 3. Ataroth, and Dibon, etc.] These were places in the country of Sihon and Og on the outside of jordan: there was also an Ataroth within the land of Canaan, whereof see jos. 16. 2. 5 7. Of Dibon, see Num. 28. 30. jos. 13. 9 17. Nimrah] called also Beth-Nimrah, in vers. 36. and Nimrim, Esay 15. 6. in Greek Namra. This place was given to the sons of God, jos. 13. 27. Heshbon] the city of King Sihon, Num. 21. 26. given to the Reubenites, jos. 13. 15. 17. Sheham] or Sebam, called also Sibmah, in vers. 38. and jos. 13. 19 in Greek S●bama: it was a place of vines, Esay 16. 8, 9 jer. 48. 32. Beon] called in vers. 38. Baal-meon; and in jer. 48. 23. Beth 〈…〉, and in jos. 13. 17. Beth-Baalmeon. The Greek here corrupteth it Bailian.  
Verse 4. jehovah smote] that is, smote or killed the inhabitants thereof, delivering them before his people, so that they smote them, Deut. 2. 33. but the victory is ascribed unto the Lord. for cattles] in Greeke, that nourisheth cattles: see vers. 1.  
Vers. 5. bring us not over] or, lead us not, cause ●e not to pass over jordan, to wit, for to have possession there. This their request (whereat Moses was offended) might seem at this first propounding of it, very evil. For, it might argue in them a covetous mind, for their own benefit, which also might turn to the injury of their other brethren. They prevented the time before all the land was conquered. They seemed to contrary the word of God, who commanded the land to be divided by l●●, Num. 26. 55. which they now would prevent. It might imply a distiust in them, of subduing and inheriting the land of Canaan. It might be a discouragement of their brethren. It argued want of love, or a neglect of duty in assistance. It might be an evil precedent to others, who when some part of the land should be conquered, might likewise crave the same for their inheritance; and so great trouble and confusion might ensue.  
Vers. 6. Shall your brethren] the other tribes. In this reproof, Moses teacheth brotherly duty, to love their neighbours as themselves; not to look every man on his own things, but every man also o● the things of others, Phil. 2. 4. and that they ought to lay down their lives for the brethren, 2 joh. 3. 16.  
Vers. 7. break ye the heart] that is, discourage ye, or make ye it to turn; as the Greek translateth, pervert ye the minds. A like phrase is of melting the heart, for discouraging, in Deut. 1. 28.  
Vers. 8. Thus did your fathers] the Greek expresseth this by a question, Did not your fathers thus? So where the Prophet saith, All these my hand hath made, Esay 66. 1. the holy Ghost turneth it in Greek, Hath not my hand made all these? Act. 7. 49.  
Vers. 9 valley] or bourn of Eshcol, that is, as the Greek translateth it, valley of the cluster of grapes: see Num. 13. 23, 24.  
Vers. 11. If the men] that is, Surely the men, etc. shall not see: this is an oath: see the notes on Num. 14. 23. twenty years old] Hebr. son of twenty years. followed me fully] Hebr. fulfilled after me, which the Chaldee expoundeth, fulfilled after my fear; the Greek, followed after me: see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul, that is, followed him trembling.  
Vers. 12. the Kenizite] of the posterity of Kenaz, of the tribe of judah, 1 Chron. 4. 13. 15.  
Vers. 13. wander] this is an explanation of that phrase, shall feed in the wilderness; whereof see Num. 14. 33. the generation] that is, the men of the generation, as, this generation, Mat. 12. 42. is expounded the men of this generation, Luke 11. 31. And the consuming of the Israelites in the wilderness, is before observed in Num. 26. 64, 65.  
Vers. 14. an increase of sinful men] or, a crew (a multitude) of men sinners: that is, bred and brought up of men most sinful, which the Chaldee expoundeth, disciples of sinful of men. By sinners, is meant men given unto sin: see the notes on Gen. 13. 13. & Num. 16. 38. the burning anger] Hebr. the burning of the ●anger (or of the nostril) of jehovah toward (or against) Israel. In this sharp rebuke, Moses upbraideth them with their father's sin also, as he doth likewise in Deut. 1. 26, 27. etc. and 9 7.— 24. and signifieth that the renewing of their sins, augmenteth wrath upon the children, (as Christ also teacheth in Matth. 23. 31, 32,— 36.) and upon the whole congregation, as after in vers. 15. and jos. 22. 17, 18.  
Vers. 15. from after him] that is, from following, from obeying him; which the Chaldee expoundeth from after his fear. So Christ calling james and john, they went after him, Mark. 1. 20, that is, they followed him, Mat. 4. 22. then he will yet again leave them] Heb. & he will add again, to leave him; that is, God will again leave Israel, who are spoken of as one man; therefore the Chaldee expoundeth it, he will yet again detain them, or make them to tarry. But the Greek seemeth to understand it of their leaving of God, saying, For ye will turn away from him, to add again to leave him in the wilderness. destroy all this people] or corrupt them, that is, occasion them to sin and so to be destroyed: for, corrupting is used both for sinning, and for destroying because of sin, as is noted on Gen. 6. 13. The Greek translateth, Ye shall do wickedly against this whole Congregation.  
Vers. 17. will go ready armed] Heb. will be armed, making haste, before the sons of Israel: which the Greek explaineth, it being armed will go in the forward, before the sons of Israel. Signifying both their ready mind to jeopard their lives in the battle; and that by leaving their wives, children, and cattles behind them, they should be freed from that cumbrance which others had.  
Vers. 18. we will not return] Here they promise a continuance with their brethren in all their wars and troubles unto the end: which also they performed, as josua said unto them, Ye have not left your brethren these many days, unto this day, etc. And now the LORD your God hath given rest unto your brethren, etc. jos. 22. 3, 4.  
Vers. 19 we will not inherit with them] By taking upon them these conditions, they free themselves of those evils with might justly seem at first to be impured unto them. For they shown both faith in God, & love to their brethren, so to go in the forefront of the battle, with their lives in their hands against so many and mighty enemies, leaving their weak families behind them, unto the Lord's protection. And that they would thus do freely, without any further benefit to themselves, resting contented with their portion now allotted them. Wherefore Moses changing his mind yielded to their request, upon the performance of these conditions, vers. 20. etc.  
Vers. 20. this thing] Hebr. this word: in Greek, according to this word. before jehovah] the Chaldee explaineth it here and in ver. 21. and in jos. 4. 13. before the people of the LORD. So, the help of the LORD, in judg. 5. 23. is in Chaldee, the help of the people of the LORD. See the notes on Num. 31. 3.  
Vers. 21. all of you armed] or, every armed man of you: Thus things are carried between Moses and them, as if the land should be conquered by force of arms: but it was lest they should tempt God, by neglect of the means; and that under this war-fare the good fight of faith might be fought of Israel. For though they were all bound by their promise to aid their brethren, yet josua took not all, but a competent number of them, namely, about forty thousand, jos. 4. 12, 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad, and the half tribe of Manasses, as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind, to keep their country and families: or, God would not have all to go to war, that the victory might appear to be his, as the Church after acknowledgeth to his praise, in Psal. 44. 2, 3, 4. etc. and lest Israel should vaunt themselves against him, saying, Mine own hand hath saved me: as in judg. 7. 2.  
Vers. 22. before jehovah] in Chaldee, before the people of the LORD, as in vers. 20. So again in vers. 27. and 29. and 32. guiltless before jehovah] or, from jehovah, and from Israel, that is, innocent and free from being punished by the Lord and his people. So in 2 Sam. 3. 28. a possession before jehovah] Hereby is signified the Lords approbation, and so their just possession of the country, as being given them not by Moses only, (as in vers. 33.) but by the Lord, as he after saith, jehovah your God hath given you this land to possess it, Deut, 3. 18.  
Vers. 23. sinned against jehovah] or, unto jehovah; which the Greek and Chaldee translate, before the Lord. your sin] hereby may be meant both the guiltiness, and the punishment: see the notes on Levit. 22. 9 which will find you] or, that it will find you out, that is, will come upon you; being referred to punishment: see Gen. 44. 34. The Greek translateth, and ye shall know your sin, when evils shall overtake (or come upon) you. So the people acknowledge in their afflictions, Our sins testify against us; for our transgressions are with us, and our iniquities we know them, Esay 59 12.  
Vers. 25. said] Hebr. he said, signifying their joint consent to speak as one man in this repetition of their promise.  
Vers. 29. than ye shall give] Moses giveth them not the inheritance, but upon condition, if they with their brethren should subdue the land: which was not done under his ministry, but under Eleazar and josua, the types of Christ. A figure that the Law should make nothing perfect, but the bringing in of a better hope, Heb. 7. 19  
Vers. 32. shall be ours] or, that it may be ours: Heb. with us, that is, remain with us as our own. So in Plsal. 12. 5. our lips are with us, that is, are ours.  
Vers. 33. half the tribe of Manasses] There is no mention of these before among them that sued for in heritance: but because the sons of Manasses shown their faith and valour in conquering Gilead, vers. 39 therefore the Lord by Moses giveth them a possession there. And of Machir the son of Manasses it is said, Because he was a man of war, therefore he had Gilead and Bashan, jos. 17. 1. This half tribe had also their inheritance given them upon like condition as the former two tribes, jos. 4. 12. with the cities thereof in the coasts] or, as the Greek translateth, and the cities with the coasts thereof. The Hebrew preposition Lamed is often in Greek translated and, with good sense, as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9 15. and 33. 2.  
Vers. 34. built Dibon] that is, repaired and fortified these cities which had been partly ruined before in the conquest, or fallen into decay. So in ver. 37.  
Vers. 38. the names being changed] or, being turned in name: which seemeth to be in respect of the former idolatry whereto by name they were dedicated: for Nebo and Baal were the names of false gods, Esay. 46. 1. judg. 6. 31. which the Lord would not have to be mentioned, Exod. 23. 13. And thus the Hebrews (as Sol. jarchi here) explain it, saying, They were idolatrous names, and the Amorites had called their cities by the names of their idols; but the sons of Reuben turned their name to other names. they called by names] that is, by other names for the cause forementioned: the Greek translateth, they named by their names: so it accordeth with vers. 42. where Nobah having taken Kenath, called it Nobah by his own name.  
Vers. 40. gave Gilead] to wit, half of mount Gilead, for the other half was given to the sons of Reuben and Gad, Deut. 3. 12, 13. unto Ma 〈…〉] Seeing Machir was the firstborn of Manasses, jos. 17. 1. and Machirs sons were borne upon joseph's knees, Gen. 50. 23. it is not likely that Machir himself was now alive, but that his posterity are called here by their father's name; and this is usual throughout the Scriptures, to give the father's name unto the children.  
Vers. 41. jair the son of Manasses] jair was the son of Hezron the son of judah by the father's side, and the son of Machir the son of Manasses by his mother, 1 Chron. 2. 21, 22. and taking these villages with the other Manassites, he is here reckoned of that tribe. So elsewhere some of the Priests are called the sons of Barzillai, which took a wife of the daughters of Barzillai the Gileadite, and was called after their name, Ezr. 2. 61. the villages of jair] in Hebrew, Havoth jair. There was also one jair son of Segub, who had three and twenty cities in the land of Gilead, 1 Chro. 2. 22. and another jair of the tribe of Manasses, who was judge of Israel twenty years: he had thirty sons, and they had thirty cities in the land of Gilead, which were also called Havoth jair, judg. 10. 3, 4.  
Vers. 42. the daughters] that is, the towns or villages, as is noted on Num. 21. 25. So again in 1 Chron. 2. 23. These two tribes and an half, as they were the first of all Israel that had their inheritance assigned them, so were they of the first that for their sins were carried captives out of their land, 2 Kings 15. 29. For they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them. And the God of Israel stirred up the spirit of Pull King of Assyria, and the spirit of T●●gath-pilneser King of Assyria: and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasses, and brought them unto H 〈…〉, and Habor, and Hara, and to the river Go 〈…〉, unto this day, 1 Chron. 5. 25, 26.    

CHAP. XXXIII.  
1 Two and forty journeys of the Israelites tho●●● the wilderness, from Egypt to jordan. 50 A commandment to destroy the Canaanites and their 〈…〉ments of idolatire. 54 The land must be divided by lot.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
THese are the journeys of the sons of Israel, which went forth out of the land of Egypt by their armies, by the hand of Moses and Aaron. And Moses wrote their doings out, according to their journeys at the mouth of jehovah: and these are their journey's according to their doings out. And they journied from Rameses, in the first month, in the fifteenth day of the first month: on the morrow after the Passeover, the sons of Israel went out with an high hand, in the eyes of all the Egyptians. And the Egyptians buried those which jehovah had smitten among them, every first-horne: upon their gods also jehovah executed judgements. And the sons of Israel journied from Rameses, and encamped in Succoth. And they journied from Succoth, & encamped in Etham, which is in the edge of the wilderness. And they journied from Etham, and turned again unto Pihahiroth, which is before Baal-zephon, and they encamped before Migdol. And they journied from before Hiroth, and passed thorough the midst of the sea into the wilderness, and went three days journey in the wilderness of Etham, and encamped in Marah. And they journied from Marah and came unto Elim: and in Elim were twelve fountains of water, and seventy Palm trees, and they encamped there. And they journied from Elim, and encamped by the red sea. And they journied from the red sea, and encamped in the wilderness of Sin. And they journied from the wilderness of Sin; and encamped in Dophkah. And they journied from Dophkah, and encamped in Alush. And they journied from Alush, and encamped in Rephidim; and there was no water there for the people to drink. And they journied from Rephidim, and encamped in the wilderness of Sinai. And they journied from the wilderness of Sinai, and encamped in Kibroth hattavah. And they journied from Kibroth hattaavah, and encamped in Hazeroth. And they journied from Hazeroth, and encamped in Rithmah. And they journied from Rithmah, and encamped in Rimmon Parez. And they journied from Rimmon Parez, and encamped in Libnah. And they journied from Libnah, and encamped in Rissah. And they journied from Rissah, and encamped in Kehelathah. And they journied from Kehelathah, and encamped in mount Shapher. And they journied from mount Shapher, and encamped in Haradah. And they journied from Haradah, and encamped in Makheloth. And they journied from Makheloth, and encamped in Tahath. And they journied from Tahath, and encamped in Tarah. And they journied from Tarah, and encamped in Mithkah. And they journied from Mithkah, and encamped in Hashmonah. And they journied from Hashmonah, and encamped in Moseroth. And they journied from Moseroth, and encamped in Bene-Iaakan. And they journied from Bene-Iaakan, and encamped in Horhagidgad.  
And they journied from Horhagidgad, and encamped in jotbathah. And they journied from jotbathah, and encamped in Ebronah. And they journied from Ebronah, and encamped in Ezion-gaber. And they journied from Ezion-gaber, and encamped in the wilderness of Zin, which is Kadesh. And they journied from Kadesh, and encamped in mount Hor in the edge of the land of Edom. And Aaron the Priest went up into mount Hor at the mouth of jehovah, and died there, in the fortieth year after the sons of Israel were come out from the land of Egypt, in the fift month, in the first day of the month. And Aaron was an hundred and twenty and three years old when he died in mount Hor. And the Canaanite the King of Arad, which dwelled in the South, in the land of Canaan, heard of the coming of the sons of Israel. And they journied from mount Hor, and encamped in Zalmonah. And they journied from Zalmonah, and encamped in Punon. And they journied from Punon, and encamped in Oboth. And they journied from Oboth, and encamped in Ije-Abarim, in the border of Moab. And they journied from Ijim, and encamped in Dibon G▪ And they journied from Dibon Gad, and encamped in Almon Diblathaim.  
And they journied from Almon-Diblathaim, and encamped in the mountains of Abarim before Nebo. And they journied from the mountains of Abarim, and encamped in the plains of Moab, by jordan near jericho. And they encamped by jordan, from Beth je●imoth even unto Abel Shittim, in the plains of Moab.  
And jehovah spoke unto. Moses in the plains of Moab, by jordan near jericho, saying; Speak unto the sons of Israel, and say unto them; When ye are passed over jordan into the land of Canaan, Than ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and all their molten. Images ye shall destroy, and quite pluck down all their high places. And ye shall dispossess the land and dwell therein: for unto you have I given the land to possess it. And ye shall divide the land by lot for an inheritance among your families: to the many ye shall give them the more inheritance; and to the few, thou shalt give them the less inheritance; wheresoever the lot shall come forth for him, his shall it be, according to the tribes of your fathers ye shall inherit. But if ye will not drive out the inhabitants of the land from before you, than it shall be that those which ye let remain of them, shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. And it shall be that I will do unto you as I thought to do unto them.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 43 Lecture of the Law, called the journeys: see Gen. 6. 9  
THe journey's] or the remove, to wit, from place to place, which was a sign of their unsettled estate, as not being yet come unto their rest, Deut. 12. 9 Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospel of Christ, where we which have believed do enter into rest, Heb. 4. 3. Of which unmoveable state it is prophesied, Look upon Zion the city of our solemnities: thine eyes shall see jerusalem a quiet habitation, a Tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken, Esay 33. 20. The compliment hereof is showed by the Apostle, saying, that this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made; that those things which cannot be shaken may remain: and, that we receive a kingdom which cannot be moved, Hebr. 12. 27, 28. And as here Moses reckoneth forty two journeys from Egypt to the river jordan, over which josua led them into Canaan: so the Apostle (in Matth. 1.) reckoneth 42 generations from Abraham unto Christ, by whom we have entrance into the kingdom of God. with their armies] or, by their armies, being about six hundred thousand men, beside little ones, and much mixed people with them, Exod. 12. 37, 38. They are called also the Lords armies, Exod. 7. 4. and 12. 41. by the hand] under the guidance or conduct. This Asaph mentioneth to the praise of God; Thou didst lead thy people like a flock, by the hand of Moses and Aa 〈…〉 Psal. 77. 21.  
Vers. 2. according to their journeys] or, 〈◊〉 their journeys (or remove) as the Greek translateth, and their journeys (or stations.) the mo●th] that is, the word, or commandment of jeho 〈◊〉. This may be understood either of his commandment to write these journeys here, or of their journeyings; as it is said, At the mouth of jehovah the sons of Israel journied, and at the mouth of jehovah they encamped, Num. 9 18. 20.  
Vers. 3. from Rameses] a city in the land of Egypt, Gen. 47. 11. See also Exod. 12. 37. the first month] called Abib, and Nisan, Exod. 13. 4. Nehem. 2. 1. answering to that which we call March. Why it was the first month, is showed on Exod. 12. 2. the Passe-over] whereof see Exod. 12. with an high hand] in Chaldee, with an uncovered head: meaning openly, boldly, powerfully: see Exod. 14. 8.  
Vers. 4. had smitten] that is, as the Chaldee expoundeth it, had killed; and the Greek, all the dead which the Lord had smitten: see Exod. 12. 29. their gods] in Chaldee, their idols. Some understand it of the beasts which the Egyptians worshipped. judgements] in Greeke, did (or executed) vengeance: see Exod. 12. 12. and 18. 11.  
Vers. 5. Succoth] by interpretation, Booths: see Exod. 12. 37.  
Vers. 6. Etham which is in the edge] in Greeke, Bouthan, which is a part of the wilderness: see Exod. 13. 20.  
Vers. 7. Pihahiroth] or, as the Greek and Chaldee translate, the mouth of Hiroth: for in the next verse, the place is called only Hiroth: which seem to be mountains between which was a narrow passage, called figuratively a mouth. It was by the red sea, and there the Egyptians overtook the Israelites, Exod. 14. 2. 9  
Vers. 8. the sea] the red sea, the waters whereof God divided, & led his people thorough it; but the Egyptians following them, were drowned, Exod. 14. 21, 22, 23, etc. three days journey] Hebr. three days way. Etham] called the wilderness of Sh●r. Exod. 15. 22. Marah] that is, bitterness, as the Greek here interpreteth it: so called of the bitter waters which the people could not drink, therefore they murmured: but God sweetened the waters with a tree, Exod. 15. 23, etc.  
Vers. 9 plame trees] or Date trees: see Exod. 15. 〈◊〉, there] there by the waters, Exod. 15. 27. So God refreshed his pe●ple with water, in the dry and barren wilderness.  
Vers. 10. by the red sea] of this resting place there hath been no mention before.  
Vers. 11. of Sin] a wilderness which adjoined unto Sin, a city of Egypt so called, Ezek. 30. 15, 16. Hither they came a just month after their departure from Rameses, vers. 3. namely in the fifteenth day of the second month: in this wilderness they murmured for want of food, and God gave them Quails, and reigned Manna from heaven, Exod. 16. 1, 2, etc.  
Vers. 12. Dephkah] in Greeke, Raphakah: putting R for D, through likeness of the letters in Hebrew: see the notes on Gen. 4. 18. Of this place there is no mention in Exodus.  
Vers. 13. Alush] in Greeke, Ailous: Neither is this station named before, but Moses intimated them, when he said, the Israelites journied from the wilderness of Sin, after their journeys, Exod. 17. 1.  
Vers. 14. Rephidim] in Greeke, Rephidein. no water] therefore the people contended with Moses, and almost stoned him: God gave them water out of the Rock in Horeb; and the place was called Massah, and Meribah, that is, Tentation, and contention. Here also at Rephidim, the Amalekites fought against Israel, and were overcome, Ex. 17.  
V 15. wilderness of Sinai] the wilderness of mount Sinai, Act. 7. 30. Thither they came in the beginning of the third month, Exod. 19 1. There God gave them his Laws, Statutes and judgements, Exod. 20. and 21, etc. There they sinned and made the golden Calf, Exod. 32. Afterward they made the Tabernacle, Exod. 36, etc. Out of it God speaking, taught them how they should serve him with sacrifices, etc. Lev. 1, etc. He numbered and ordered the twelve tribes, both for their encamping about the Tabernacle, and for their journeyings with it towards Canaan, Num. 1, etc. And in this place they abode, till the twentieth day of the second month of the second year after their coming out of Egypt, Num. 10. 11, 12.  
Vers. 16. Kibroth hattaavah] that is, the graves of lust, where the people lusted for flesh, died whiles the flesh was between their teeth, and were buried there, Num. 11. 14,— 34.  
Vers. 17. Hazeroth] In this place Marie with Aaron murmured against Moses, and she was smitten with leprosy, Num. 12.  
Vers. 18. Rithmah] a place in the wilderness of Pharan, Num. 13. 1. It hath the name of juniper, which either grew there, or (as some of the Hebrews think) because the evil tongues of the Spies which were sent from thence to view the land, (Num. 13. 3.) and brought up an cvill report thereof, were like the coals of juniper, (as in Psal. 120. 3, 4.) and kindled a rebellion among the people, Num. 14.  
Vers. 19 Rimmon Parez] in Greeke, Rhembon Phares: by interpretation, the Pomegranate (or the lifting up) of the breach. This place is not named before: Chazkuni thinketh they came hither after God had bidden them turn back into the wilderness, by the way of the red sea, Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption, Num. 14. 44, 45. as Perez Vzza, in 1 Chron. 13. 11. and Baal Perazim, in 1 Chron. 14. 11. were places so named of the death of Vzza, and slaughter of the Philistines.  
Vers. 20. Libnah] in Greeke, Lembona: some think it to be that which is called Laban, in Deut. 1. 1.  
Vers. 21. Rissah] in Greeke, Ressan: it is not elsewhere mentioned.  
Vers. 22. Kehelathah] in Greeke, Makelath: it signifieth Assembling.  
Vers. 23. mount Shapher] in Hebrew, Har Shapher; by interpretation, Fair mount: in Greek, Arsaphath.  
Vers. 24. Haradah] or Charadah; in Greek, Charadath: it signifieth Trembling.  
Vers. 25. Makheloth] in Greeke, Makedoth: it is interpreted Assemblies, or Congregations, and is thought of some to be so called of the mutinous assemblies of Korah, Dathan & Abiram, Num. 16.  
Vers. 26. Tahath] in Greeke, Kataath, signifiing underneath, or below.  
Vers. 27. Tarah] or Therach; in Greek, Tharath.  
Vers. 28. Mithkah] in Greeke, Matheka; by interpretation, sweet.  
Vers. 29. Hashmonah] in Greeke, Aselmona.  
Vers. 30. Moseroth] in Greeke, Masurouth; in English, Bonds. In Deut. 10. 6. it is called singularly Moserah.  
Vers. 31. Bene jaakan] that is, the sons of jaakan, called in Deut. 10. 6. Beeroth Bene jaakan, that is, the Wells of the sons of jaakan: though some think that was another place. Of one jaakan, we read in 1 Chron. 1. 42.  
Vers. 32. Horhagidgad] that is, the hole of Gidgad, called also Gudgod, in Deut. 10. 7.  
Vers. 33. jotbathah] in Greeke, Etebatha: it was a land of rivers of waters, named also jotbath, Deut. 10. 7.  
Vers. 34. Ebronah] or Gnabronah, not elsewhere mentioned.  
Vers. 35. Ezion-gaber] in Greeke, Gethsion-gaber, mentioned again in Deut. 2. 8. It was by the red sea, where was a place for shipping in Edom's land, 1 Kings 9 26. and 22. 48. Thus Israel had been brought back again towards the red sea, as was commanded in Num. 14. 25. Deut. 2. 1.  
Vers. 36. Zin which is Kadesh] or, that is Kades, which the Chaldee calleth Rekam. Hither they came in the first month of the 40 year of their travel: and here Marry the Prophetess, the sister of Moses and Aaron, died. Here again the people murmured for water, which was given them out of a Rock. And at this Kadesh they sent unto Edom for leave to pass thorough his country, but were denied it, Num. 20. See the Annotations there.  
Vers. 37. in the edge] by the border of the land, Num. 20. 23. the Greek translateth, near the land of Edom.  
Vers. 38. at the mouth] that is, as the Chaldee explaineth it, at the word; in Greek, by the commandment of the Lord. died there] being stripped of his Priestly garments which were put upon Eleazar his son: and he died there on mount Hor for his sin committed at the water of Meribah in Kadesh, Num: 20. 24, 26. etc.  
Vers. 40. King of Arad] of whom see Num. 21. 1. heard of the coming] and sought against Israel, and took some of them captives; but Israel by help from God vanquished him, Num. 21. 1, 2, 3.  
Vers. 41. from mount Hor] by the way of the red sea to compass the land of Edom, Num. 21. 4. Zalmonah] in Greeke, Selmona; which seemeth to be so named of Zelem an Image, and to be meant of that place where the brazen serpent was set up, to heal those that were stung of fiery serpents, because they had murmured against God, Num. 21. 5, 6, etc.  
Vers. 42. Funon] or Phunon; in Greek, Phinon; hereof there is no mention otherwhere.  
Vers. 43. Oboth] mentioned in Num. 21. 10.  
Vers. 44. Ije Abarim] that is, the heaps of Abarim; which Abarim were mountains, vers. 47. In the verse following this place is called only Ijem, that is, Heaps.  
Vers. 45. Dibon Gad] in Greeke, Daibon Gad, that is, Dibon of the Gadites: Dibon was the name of an high place and city, whereof see Num. 21. 30. This Dibon was repaired and possessed by the sons of Gad, Num. 32. 34. and it is so named to distinguish it from another Dibon which was given to Reuben, jos. 13. 15. 17.  
Vers. 46. Almon] or Gnalmon; in Greek, Gelmon diblathaim: of which Diblathaim, see jer. 48. 22.  
Vers. 47. Before Nebo] the name of a mountain, where afterward Moses died, Deut. 32. 49, 50: and 34. 1. 5.  
Vers. 48. jordan near jericho] that part of the river jordan which is over against jericho, called therefore in Hebrew jarden of jericho.  
Vers. 49. Beth jesimoth] which place was allotted to the Reubenites, jos. 13. 15. 20. mentioned also in Ezek. 25. 9 Abel Shittim] the Chaldee expoundeth it, the plain of Shittim: it seemeth to have the name of the Shittim trees that grew there; as Abel Ceramim, is the plain of the Uineyard, judg. 11. 33. The travels of Israel thorough that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water, Deut. 8. 15. which was a land of deserts & of pits, a land of drought, and of the shadow of death, a land that no man passed thorough, and where no man dwelled, jer. 2. 6. signified the many troubles and afflictions through which we must enter into the kingdom of God, Act. 14. 22. The helps, comforts and deliverances which God gave unto his people in their distresses, are examples of his love and mercy towards his, who comforteth them in all their tribulation, that as the sufferings of Christ abound in them, so their consolation also aboundeth in Christ, 2 Cor. 1. 45. The punishments which God inflicted upon the disobedient, who perished in the wilderness for their sins, happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 1,— 11. Heb. 3. 17, 18, 19 and 4. 1, 2. By the names of their encamping places, and histories adjoined, it appeareth how Israel came sometimes into straits and troublesome ways, as at Pihahiroth, Ex. 14. 2, 3. 10. etc. & at Zalmonah, Num. 21. 4 etc. sometimes into large and ample roomth, as at the plains of Moab: sometimes to places of hunger and thirst, as at Rephidim and Kadesh, Ex. 16 & 17. Num. 20. sometimes to places of refreshing, as at Elim, and Beer, Ex. 15. 27. Num. 21. 16. sometimes where they had wars, as at Rephidim, Kadesh, Edrehi, Exod. 17. 8. Num. 21. 1. 33. sometimes where they had rest, as at mount Sinai. Sometimes they went right forward, as from Sinai to Kadeshbarnea: sometimes they turned backward, as from Kadesh barnea to the red Sea. Sometimes they came to mountains, as Sinai, Shepher, Hor, Gidgad: sometimes to valleys, as Tahath, etc. sometimes to places of bitterness, as Marah: sometimes of sweetness, as Mithkah. The sins which they committed in the wilderness, were many and great; as open idolatry by the Calf at Horeb, Ex. 32. and with Baal-peor, Num. 25. unbeleese at Kadesh, Num. 14. and afterwards presumptuous boldness in the same place; murmurings against God sundry times, with tempting of Christ (as the Apostle speaketh, 1 Cor. 10.) Contention & rebellion against their governors often: lusting for flesh to fill their appetite, & soathing Manna the heavenly food: whoredom with the daughters of Moab, and sundry the like: that this complaint is after made of them, How oft did they provoke him in the wilderness, and grieve him in the desert! Psal. 78. 40. All sorts of persons sinned against God; the multitude of people very often; the mixed multitude of strangers among them, Num. 11. The Princes, as the ten spies, Dathan, Abiram, etc. The Levites, as Korah and his company. Marry the Prophetess, Num. 12. Aaron the Priest with her, besides his sin at Horeb, Ex. 32. and at the water of Meribah, Num. 20. Moses also himself at the same place, for which he could not come into the land of Canaan. The punishments laid on them by the Lord for their disobedience were many. They died by the sword of the enemy, as of the Amalekites, Exod. 17. and of the Canaanites, Num. 14. 45. and some by the sword of their brethren, Exod. 32. Some were burnt with fire, Num. 11. and 16. some died with surfe●, Num. 11. some were swallowed up alive into the earth, Num. 16. some were killed with serpents, Num. 21. many died of the pestilence, Num. 16. 46. and c. 5. 25. and generally all that generation which were first mustered after their coming out of Egypt, perished, Num. 26. 64, 65. God consumed their days in vanity, and their years in terror, Psal. 78. 33. Nevertheless for his name's sake, he magnified his mercies unto them and their posterity. He had divided the sea, and led them thorough on dry land, drowning their enemies, Exod. 14. He led them with a cloud by day, and a pillar of fire by night continually. He gave them Manna from heaven daily. He clavae the rocks, and gave them water for their thirst. He said them with Quails when they longed for flesh. He sweetened the bitter waters. He saved them from the sword of their enemies. He delivered them from the fiery serpents and scorpions. Their raiment waxed not old upon them, neither did their foot swell those 40 years, Deut. 8. 4. He delivered them from the curse of Balaam, and turned it into a blessing, because he loved them, Num. 22. Deut. 23. 5. He came down upon mount Sinai, and spoke with them from heaven, and gave them right judgements and true laws, good statutes and commandments, and gave also his good spirit to instruct them, Nehem. 9 13. 20. In the times of his wrath he remembered mercy; his eye spared them from destroying them, neither did he make an end of them in the wilderness, Ezek. 20. 17. 22. He gave them Kingdoms and Nations, and they possessed the lands of their enemies; and he multiplied their children as the stars of heaven, and brought them into the land promised unto their fathers, Nehem. 9 22. 23. Now whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4.  
Vers. 52. Ye shall drive out] or, ye shall dispossess, as in vers. 53. in Greek, ye shall destroy. So Moses explaineth this law to be meant of their destruction, in Deut. 7. 1, 2. And they might not be suffered to dwell in the land, Exod. 23. 33. their pictures] or, their imagery works; which the Chaldee expoundeth, the house (or place) of their worship: see the Annotations on Lev. 26. 1. their molten image] Hebr. the images of their melt, that is, which they have melted; under which name, graven images and all other idols are implied, as is showed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite pluck down] or, destroy, abolish, letting nothing remain; in Greek, take away their pillars: see Lev. 26. 30.  
Vers. 53. dispossess the land] or, disinherit, drive out (as in v. 52.) the land; that is, as the Greek translateth, destroy the inhabitants of the land: and so Moses explaineth it in v. 55. A like phrase is in jos. 17. 17. they could not dispossess (or drive out) the cities, meaning the inhabitants of those cities: so house is for the household, or men of the house, Gen. 45. 11. 18. It may also be translated, ye shall inherit the land; and so it agreeth with the words following.  
Vers. 54. by lot] as was commanded before in Num. 26. 55. ye shall give them the more inheritance] Hebr. ye shall multiply his inheritance: see this phrase in Num. 26. 54. for him] that is, for any one, or for every one.  
Vers. 55. shall be pricks] or shall be for pricks in your eyes, and for thorns in your sides: which joshua repeating, saith, scourges in your sides, and thorns in your eyes, jos. 23. 13. And the Prophet speaking of the enemies of God's people, calleth them a pricking briar unto the house of Israel, and a grieving thorn, Ezek. 28. 24. By these similitudes the hurt and mischief is signified, which such wicked people would do unto the Church in soul and body, being a mean to draw them into sin, and to afflict them, as it is written, They destroyed not the Nations, concerning whom the LORD commanded them; but were mingled among the heathen, and learned their works, and served their idols which were a snare unto them, Psal. 106. 34, 35, 36. And the troubles which they brought upon Israel, are set forth in the book of judges, in the history of jabin, Sisera, and other. So the Chaldee expoundeth these pricks and thorns, thus; They shall be companies taking up arms against you, and troops causing you to fall. shall vex you in the land] and josua addeth, until ye perish from off this good land, which jehovah your God hath given you, jos. 23. 13.    

CHAP. XXXIV.  
1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit. 16 The names of the Princes that should divide the land.  
ANd jehovah spoke unto Moses, saying; Command the sons of Israel, and say unto them; When ye come into the land of Canaan, that is the land that shall fall unto you for an inheritance, the land of Canaan with the borders thereof. And your South quarter shall be from the wilderness of Zin, by the sides of Edom: and your South border shall be the outmost coast of the salt sea Eastward. And your border shall turn about from the South, to the ascent of Akrabbim, and pass on to Zin; and the doings out thereof shall be from the South to Kadeshbarnea, and it shall go out to Hazar Addar, and pass on to Azmon. And the border shall turn about from Azmon unto the river of Egypt, and the doings out of it shall be at the sea. And the sea border, you shall even have the great sea and the border thereof: this shall be your sea border. And this shall be your North border: from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath: and the doings out of the border shall be to Zedad. And the border shall go out to Ziphron, and the doings out of it shall be at Hazar Enan: this shall be your North border. And ye shall point out for you for the East border from Hazar Enan, to Shepham. And the border shall go down from Shepham to Riblah on the East side of Ain: and the border shall go down, and shall reach unto the side of the sea of Chinnereth Eastward. And the border shall go down to jordan, and the doings out of it shall be at the salt sea: this shall be your land with the borders thereof round about. And Moses commanded the sons of Israel, saying; This is the land, the which ye shall inherit by lot, which jehovah commanded to give unto the nine tribes, and to the half tribe. For the tribe of the sons of the Reubenites, according to the house of their fathers; and the tribe of the sons of the Gadites, according to the house of their fathers, have received; and half the tribe of Manasses have received their inheritance. The two tribes, and the half tribe, have received their inheritance on this side jordan 〈…〉 re jericho, Eastward toward the Sun rising.  
And jehovah spoke unto Moses, saying; These are the names of the men which shall divide the land by inheritance unto you: Eleazar the Priest, and josua the son of Nun. And ye shall take one Prince, one Prince of a tribe to divide the land by inheritance. And these are the names of the men: Of the tribe of judah, Caleb the son of jephunneh. And of the tribe of the sons of Simeon, Samuel the son of Ammihud. Of the tribe of Benjamin, Elidad the son of Chislon. And the Prince of the tribe of the sons of Dan, Bukki the son of jogli. Of the sons of joseph, the Prince of the tribe of the sons of Manesses, Hanniel the son of Ephod. And the Prince of the tribe of the sons of Ephraim, Kemuel the son of Shiphtan. And the Prince of the tribe of the sons of Zabulon, Elizaphan the son of Parnach. And the Prince of the tribe of the sons of Issachar, Paltiel the son of Azzan. And the Prince of the tribe of the sons of Aser, Ahihud the son of Shelomi. And the Prince of the tribe of the sons of Naphtali, Pedahel the son of Ammihud. These are they whom jehovah commanded to divide the inheritance unto the sons of Israel, in the land of Canaan.  

Annotations.  
COmmand the sons of Israel] After the commandment to destroy the Canaanites, and to root out the monuments of their idolatry, the Lord now giveth laws for Israel's quiet inheritance of the promised land: which first he limiteth out unto them, then sheweth who should possess it, and appointeth twelve men by name to divide the possession. And this is by command from God, to signify the weight of the precept and care which Israel should have to observeit. shall fall unto you] to wit, by lot, or by line: as, he made them fall by line of inheritance, Psal. 78. 55. and, The lines are fallen unto me in pleasant places, Psal. 16. 6. and, there fell ten lines, (that is, ten portions) to Manasses, jos. 17. 5. with the borders] or, according to the borders or coasts, bounds, limits, or confines. God who set all the borders of the earth, Psal. 74. 17. and limited the bounds of all men's habitations, Act. 17. 26. doth here in special and exact manner determine the limits of the holy land, called the border of his holiness (or Sanctuary) Psal. 78. 54. to the end that his people might behold his bounty and providence in giving them so large and good a land: wherefore he after expostulateth with Israel, whether the border of the neighbour kingdoms were greater than their border, Amos 6. 2. Also that his people might not be defrauded of their right by other n 〈…〉 on's which sometimes fought with Israel hereabout, judg. 11. 13. etc. as the Ammonites ripped up the women with child of Gilead, that they might enlarge their border, Amos 1. 13. Likewise, that Israel ●ight rest conte●ted with their limits allotted them 〈◊〉 ●od, both generally and particularly, and not remove the ancient bound, Prov. 23. 10. and 22. 28. Deut. 2. 5. 9 19 And these limits of Canaan figured the state and condition of the Church of Christ, (who rejoiceth that the lines are fallen unto him in pleasant places, and that he hath a goodly heritage, Psal. 16. 6.) which therefore is showed to the Prophet in a vision, like the land of Canaan, inherited by the tribes of Israel, and the borders appointed of their habitations, Ezek. 47. 13, 14, 15, etc.  
Vers. 3. South quarter] or So●th corner, which the Chaldee calleth the South wind: as in Matth. 24. 31. the four w●nds are put for the four quarters of the world. The limits here are set towards all the four quarters, South, West, North, and East: the order of proceeding is thus; for the Southside he beginneth at the East corner, and goeth along to the West; the West side beginneth at the South end, and extendeth to the North; the Northern quarter likewise is from the West to the East; and the Eastern side from the North to the South. But in Ezek. 47. 15. etc. he beginneth with the North, which here is begun at the South, and endeth at the West, as here at the East. wilderness of Zin] whereof see Num. 33. 36. This was the uttermost part of the South coast, and ●ell by lot unto the tribe of judah, jos. 15. 1. the sides of Edom] Hebr. the hands of Edom, that is, the border of Edom, as is explained in jos. 15. 1. the salt sea] or, sea of salt, so in vers. 12. This was the lake of Sodom, called also the dead sea, for that it had no fish or living thing in it; whereof see Gen. 14. 3. From the end of that sea, from the tongue (or ●ay) thereof that looketh Southward, was their South border, jos. 15. 2. This sea is in humane writers called Asphaltites, Plin. l. 5. c. 16.  
Vers. 4. shall turn about] that is, fetch a compass; as the Greek translateth it, shall compass, for which in jos. 15. 3. is said, it went out. from the South] or, on the Southside: so after. the ascent of A●rabbim] or, Maaleh Akrabbim, as in jos. 15. 3. which is by interpretation, the ascent (or going 〈◊〉) of Scorpions: which place some think was so named of the Scorpions which were in the wilderness, Deut. 8. 15. the doings out thereof] for this, in jos. 15. 3. is said, it ascended up. it shall go 〈◊〉 to Hazar Addar] by going out is meant a passing along, as is expounded in jos. 15. 3. where Hazar Addar are two places, Hezron and Addar; for it is said, it passed along to Hezron, and went up to Addar. to Azmon] in jos. 15. 3. 4. there is added, that it turned about (or fetched a compass) to Karkaa, and passed on to Azmon. This Azmon is in Targum jonathan called Kesam; in Greek, Asel 〈…〉.  
Vers. 5. unto the river of Egypt] it went out unto the river of Egypt, jos. 15. 4. the river called Sihor, jos. 13. 3. in Targum jonathan, Nilos. doings out of it] namely, of the coast (or border) jos. 15. 4. at the sea] to wit, the great Sea, as the Greek translateth it, whereof Moses speaketh in the verse following: the Chaldee calleth it the West sea.  
Vers. 6. the sea border] that is, as the Chaldee explaineth it, the West border: so called because the great sea lay Westward from the land of Canaan: see Gen. 12. 8. you shall even have] or, shall be to you: which two phrases expound one another; as is noted on Gen. 12. 16. So after in vers. 7. and 12. the great sea] so called in respect of the lesser inland seas, as the salt sea, vers. 3. and the sea of Chinnereth, vers. 11. This great sea is commonly called the Mediterrane sea. and the border thereof] so the Chaldee here translateth it, supplying the word thereof: and so it is Englished in jos. 15. 12. 47. The Greek interpreteth it, the great sea shall bond (or shall limit.)  
Vers. 7. you shall point out] or, shall mark out, shall design; in Greek, ye shall measure out: so in vers. 8. and 10. mount Hor] This is not that mount Hor where Aaron died, which was southward in the edge of Edom's land, Num. 33. 37, 38. but another mountain on the North side of Canaan, which in jos. 13. 5. is called mount Hermon, and near the entering into Hamath, as mount Hor is here. And Hermon had many names, as Moses showeth in Deut. 3. 9 and 4. 48.  
Vers. 8. the entrance of Hamath] or, the entering into Chamath: this Hamath (in Greek, Emath) is in Amos 6. 2. called Hemath the great. See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northern borders of the land, in Ezek. 47. 16, 17. Zedad] in Greeke, Sedada: so in Ezek. 47. 15.  
Vers. 9 Hazar-●nan] in Ezek. 47. 17. Hazarenon: in Greek, Arsenain. This was the North-East part of the land.  
Vers. 10. Shepham] called in 1 Sam. 30. 28. Siphmoth: in Greek, Sepphama: by Targum jonathan, and some other, it is called Apamiah.  
Vers. 11. Riblah] a city in the land of Hamath, where God executed his judgements on the Kings of judah, for their sins, by the Kings of Egypt and of Babylon, 2 King. 23. 33. and 25. 6. 20, 21. jer. 39 5, 6. east of Ain] Ain by interpretation is aneie, or a fountain, and so is translated here in Greek, Fountains: and by the old Latin interpreter, the fountain Daphnis. the side] or, the shoulder, that is, the shore of the sea. the sea of Chinnereth] called in Greek, Chenereth; in Chaldee, Ginnosar; and in the New Testament, the lake of Gennesaret, Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar. And the country adjoining was called the land of Gennesaret, Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee, & the sea of Tibertas, joh. 6. 1. & a lake and sea are the same; as, they ran into the lake, Luk. 8. 33. that is, into the sea, Mat. 8. 32. Of the sea Chinnereth there is mention also in jos. 12. 3. & 13. 27. & of a city so named, jos. 19 35. and of the country, jos. 11. 2. 1 King. 15. 20. It is thought to be called in Chaldee, Ginnosar and Genesar, of Princely gardens which were in those parts. This sea had store of fishes, and from hence our Lord took his four first Apostles, fishers of Galilce, and made them fishers of men, by the preaching of his Gospel, Mat. 4. 18, 19, 20, 21. On this sea Christ walked, and allayed the waves thereof, Mark. 6. 45. 48. 51. 53. john 6. 16,— 21. and here he appeared to his Disciples after his resurrection, at what time they took at one draught an hundred fifty and three great fishes, john 21. 1,— 11.  
Vers. 12. jordan] in Hebrew jarden; in Greek, and in the New Testament, jordanes. It was the goodliest river of all Canaan, famous throughout the Scriptures. The waters of this river God did cut off, and made them stand upon an heap, (at that time when jordan over-flowed all his banks) until his people Israel passed over it on dry ground into the land of Canaan, jos. 3. 13,— 17. Elijah and Elisha the Prophets divided also the waters thereof, and went over on dry ground, 2 King. 2. 8. 14. Naaman the Syrian washing seven times in it, by the word of the Prophet, was cleansed of his leprosy, 2 King. 5. 10. 14. In this river our Lord jesus himself, and the nation of the jews were baptised, Mark 1. 5. 9 salt sea] or sea of salt: See vers. 3. The river jordan ran all along by the land of Canaan on the East side, from the North end of the country to the South, beginning at the foot of mount Lebanon, (where it is said to spring out of two fountains, the one called jor, and the other Dan,) and passed on to the lake of Merom, (by the waters whereof joshua vanquished the Canaanites, jos. 11. 4, 5, 7, 8.) and from thence it ran and emptied itself into the sea of Chinnereth forementioned: and from that sea it passed along, till it ended at the salt sea, here spoken of, where also the limits of the land began, in vers. 3. The promised land being thus enclosed and guarded with the main sea Westward, the inland seas and the river jordan Eastward, and at each end North and South with mountains, fore-shewed God's providence towards his people for their safe defence on every side. And so it is written, As the mountains are round about jerusalem, so the LORD is round about his people, from henceforth even for ever, Psal. 125. 2.  
Vers. 14. sons of the Reubenites] Hebr. of the Reubenite, and after, of the Gadite; which the Greek and Chaldee translate, sons of Reuben, and of Gad. Of these two tribes receiving their inheritance, see Numb. 32.  
Vers. 17. shall divide the land by inheritance unto you] or, shall inherit the land for you, that is, shall take possession of the land for you, and in your names, and after divide it unto you, as in vers. 29. See vers. 18. Eleazar the Priest, and joshua] in Greeke, jesus. These were the two chief Princes, and both of them figures of Christ, who divideth to his people the inheritance of the kingdom of heaven: the one figuring him in his Priesthood, the other in his kingdom: for if jesus (that is, joshua) had given them rest, than would he not afterward have spoken of another day, Hebr. 4. 8. The Priest had an hand in parting the inheritance, to signify that it was an holy work, and a shadow of heavenly things. Also, that if difficulty did arise, he might ask counsel for joshua, after the judgement of Vrim before jehovah, Numb. 27. 21. And likewise for that the Priests and Levites, though they had no inheritance as the other tribes, yet had they cities and suburbs from among their brethren, Numb. 35. which also the Levites claimed of Eleazar the Priest, and of joshua, and the other Princes, and had the cities and suburbs given them by lot before the Lord, jos. 21. Thus also the truth of God's promise to Abraham was manifested; for he had said, that in the fourth generation they should return from their affliction and servitude into the land of Canaan, Gen. 15. 14, 15, 16. And so it came to pass, for Kohath the son of Levi was one of them that went with jakob into Egypt, Gen. 46. 11. 26. of Koath proceeded Amram, of him Aaron, and of him Eleazar, 1 Chron. 6. 1, 2, 3.  
Vers. 18. one Prince, one Prince of a tribe] that is, of every tribe one Prince. See the like phrase in Numb. 13. 2. and 17. 6. jos. 3. 12. and 4. 2. 4. to divide the land by inheritance] or, to inherit the land, as the Hebrew properly and usually signifieth; and this latter some of the Hebrews, as larchis and Kimchi, do retain, expounding it of the Princes, who in stead of the people, and as their tutors and governor's, first took the possession in the name of their tribes, and after distributed it unto them by their families. But the Chaldee here, and again in jos. 19 49. (where the like phrase is also used) both the Chaldee and Greeke do there translate it, cause to inherit, or divide by inheritance; and so Moses explaineth it in vers. 29.  
Vers. 19 Caleb] he was one of the Spies sent to view the land: of whom see Num. 13. 7, 31. and 14. 24. jos. 14. 6. etc.  
Vers. 20. Samuel] or Shemuel: the notation of which name, see in 1 Sam. 1. 20. The Greek calleth him Salamiel, by a mistaking from Num. 1. 6. Ammihud] in Greeke, Semioud: so in Numb. 1. 10.  
Vers. 21. Elidad] in Greeke, Eldas the son of Chaslon.  
Vers. 22. Bukkis] in Greeke, Bokk●r son of jekli.  
Vers. 23. Hanniel] in Greeke, Aniel son of S●●phid.  
Vers. 24. Kemuel] in Greeke, Kamovel son of Saphtan.  
Vers. 25. Parnach] or, Pharnach; in Greek, Charnach.  
Vers. 26. Paltiel] or, Phaltiel; in Greek, Phantiel son of Oza.  
Vers. 27. Ahihud] or, Achihud; in Greek, Achiod son of Selemi.  
Vers. 28. Pedahel] in Greeke, Phadiel. Observe here the order of the tribes, as they were named with their Princes; 1. judah, 2. Si 〈…〉 3. Benjamin, 4. Dan, 5. Manasses, 6. Ephraim, 7. Zabulon, 8. Issachar, 9 Aser, 10. Naphtali. This order agreeth not with that in Numb. 1. nor with that in Numb. 7. nor in Numb. 26. nor any before set down; but is thus disposed by God's wisdom and providence before hand, as they did after inherit the land. judah is first, having the first lot, and he dwelled in the South part of the land, jos. 15. 1, etc. Simeon is next him, because his inheritance was within the inheritance of the sons of judah, jos. 19 1. The next was Benjamin, who had his lot by judah, between the sons of judah and the sons of joseph, jos. 18. 11. The fourth was Dan, for his lot ●ell by Benjamins westward, in the Philistines country, as is to be seen by his cities, in jos. 19 40, 41, etc. Then Manasses, and by him Ephraim his brother, whose inheritances were behind Bejamins, as before is noted, jos. 16. and 17. Next them dwelled Zabulon and Issachar, of whose lots see jos. 19 10. 17. Last of all dwelled Aser and Naphtali in the North parts of Canaan, of whose lots see jos. 19 24. 32, etc. And as when they encamped about God's Tabernacle, they were ordered according to their brotherhoods, as is noted on Numb. 2. so in the dividing and inheriting of the land we may see the like. For judah and Simeon, both sons of Leah, dwelled abrest one by another. Benjamin of Rachel, and Dan of Rachel's maid, dwelled next abrest, Manasses and Ephraim, both sons of joseph, by his mother Rachel, had the next place one by another. Zabulon and Issachar, who dwelled next together, were both sons of Leah. So the last pair were Aser of Leahs maid, and Naphtali of Rachel's maid. Thus God, in nominating the Princes that should divide the land, foresignified the manner of their possession, and that they should be seated to dwell as bre 〈…〉 together in unity, for the mutual help and comfort one of another, as is noted of the first two, judah and Simeon, who joined together in war against the Canaanites, judg. 1. 1, 2, 3.  
Vers. 29. to divide the inheritance unto] or, to give the sons of Israel inheritance. According to this commandment, so was it fulfilled by Eleazar the Priest, and josua the son of Nun, and the beads of the fathers of the tribes of the sons of Israel, who divided the inheritance unto the people by lot, in Shiloh, before the LORD, at the door of the Tabernacle of the Congregation, jos. 19 51.    

CHAP. XXXV.  
1 The Lord commandeth Israel to give eight and forty cities for the Levites, with their suburbs and measure thereof. 6 Six of them are to be cities of ref●g●. 9 The laws of murder, when the manslayer might have the benefit of the cities of refuge, and when he must be put to death. 31 No ransom might be taken for the murderer that was worthy of death.  
ANd jehovah spoke unto Moses, in the plains of Moab, by jordan, near jericho, saying; Command the sons of Israel that they give unto the Levites of the inheritance of their possession, cities to dwell in; and suburbs to the cities round about them, shall ye give unto the Levites.  
And the cities shall be for them to dwell in, and the suburbs of them shall be for their cattles, and for their goods, and for all their beasts. And the suburbs of the cities which ye shall give unto the Levites, shall be from the wall of the city, and outward, a thousand cubits round about. And ye shall measure from without the city on the East-side two thousand cubits, and on the Southside two thousand cubits, and on the Seaside two thousand cubits, and on the North-side two thousand cubits, and the city shall be in the midst; this shall be to them the suburbs of the cities. And the cities which ye shall give unto the Levites, shall be the six cities of refuge, which ye shall give, for the manslayer to flee thither; and above them ye shall give forty and two cities. All the cities which ye shall give unto the Levites, shall be forty and eight cities, them and their suburbs. And the cities which ye shall give for the possession of the sons of Israel, from them that have many, ye shall give many; and from them that have few, ye shall give few; every man according to his inheritance which they inherit, he shall give of his cities unto the Levites.  
And jehovah spoke unto Moses, saying;  
Speak unto the sons of Israel, and say unto them; When ye be come over jordan into the land of Canaan; Then ye shall appoint for you cities, cities of refuge shall they be for you, that the manslayer may flee thither, which smiteth a soul by error. And the cities shall be unto you for refuge from the avenger, that the manslayer die not until he stand before the Congregation for judgement. And the cities which ye shall give, the six cities of refuge shall be for you. Three cities ye shall give on this side jordan, and three cities shall ye give in the land of Canaan, cities of refuge shall they be. For the sons of Israel, and for the stranger, and for the sojourner among them, shall these six cities be for a refuge; that every one that smiteth a soul by error may flee thither. And if he smite him with an instrument of iron, and he die, he is a manslayer; the manslayer shall be surely put to death. And if he smite him with a stone of the hand, wherewith he may die, and he die, he is a manslayer; the manslayer shallbe surely put to death. Or, if he smite him with an instrument of wood of the hand, wherewith he may die, and he die, he is a manslayer; the manslayer shall be surely put to death. The avenger of the blood, he shall put to death the manslayer; when he meeteth him, he shall put him to death. And if he thrust him of hatred, or have cast upon him by laying of wait, and he die: Or in enmity smite him with his hand, and he die, the smiter shall be surely put to death, he is a manslayer: the avenger of the blood shall put to death the manslayer when he meeteth him. But if he thrust him suddenly, without enmity, or have cast upon him any instrument without laying of wait: Or with any stone, wherewith he may die, without seeing him; and he hath caused it to fall upon him, and he die, and he was not his enemy, nor a seeker of his evil.  
Then the Congregation shall judge between the smiter and the avenger of the blood, according to these judgements. And the Congregation shall deliver the manslayer out of the hand of the avenger of the blood, and the Congregation shall restore him unto the city of his refuge, whither he was fled; and he shall abide in it until the death of the great Priest, which was anointed with the oil of holiness. And if the manslayer going shall go forth, out of the border of the city of his refuge, whither he was fled: And the avenger of the blood find him without the border of the city of his refuge, and the avenger of the blood shall slay the manslayer, no blood shall be unto him.  
Because he should have abidden in the city of his refuge, until the death of the great Priest; and after the death of the great Priest, the manslayer shall return into the land of his possession. And these things shall be unto you for a statute of judgement, throughout your generations, in all your dwellings.  
Every one that smiteth a soul by the mouth of witnesses, the manslayer shall be slain; but one witness shall not answer against a soul, to die. And ye shall take no ransom for the soul of the manslayer, which is guilty of death, but he shall be surely put to death. Neither shall ye take ransom for him that is fled unto the city of his refuge, to return to dwell in the land, until the death of the Priest. And ye shall not pollute the land, wherein ye are, for blood, it polluteth the land; and for the land there shall be no expiation for the blood that is shed therein, but by the blood of him that shed it. And thou shalt not defile the land which ye inhabit in, within which I do dwell, for I jehovah dwell among the sons of Israel.  

Annotations.  
THat they give] or, and let them give unto the Levites. The Lord having given order in Chap. 34. for dividing the land unto Israel, commandeth here a portion to be given out of all their possessions unto him, which he bestoweth on his Ministers the Levites, for a part of their livelihood. The equity of which law, both for honouring the Lord with our substance, Prov. 3. 9 and for maintaining his Ministers, Gal. 6. 6. is perpetual. Therefore speaking of the Church under the Gospel, according to these legal figures, he saith, When ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land, etc. The holy portion of the land shall be for the Priests, the Ministers of the Sanctuary, which shall come near to minister unto the LORD, etc. Ezek. 45. 1, 4, 5. and 48. 9, 10, 13. suburbs to the cities] or, as the Greek translateth, the suburbs of the cities: which suburbs are called in Hebrew Migrash, that is, a place cast out, as lying without the walls of the city; in Chaldee, R●v●ch, that is, a Space; in Greek, Proásteia, as lying before the city; and in vers. 3. Aphorismata, as being separated from the city; and in vers. 5. homora, confines, or limits.  
Vers. 3. their goods] or, their substance, their gathered goods: see the notes on Gen. 12. 5. it is a general word, and sometime implieth cattles also, as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts] in Hebrew Chajah, which is a general name for living things; but here translated in Greek fourfooted beasts. And from hence the Hebrews gather, that they gave the Levites a place of burial to every city, without these bounds (or suburbs:) for they buried not their dead in the suburbs of their cities, because it is said, AND FOR ALL THEIR LIVING THINGS; they gave it for the living, and not for burial. Maimony Treat. of Release and jubilee, chap. 13. sect. 3. That they used in Israel to bury their dead without the cities, appeareth by Luke 7. 11, 12.  
Vers. 4. a thousand cubit's] The Greek saith, two thousand cubits, as it is in the verse following, where the Lord speaketh of two thousand cubits: so the thousand cubits here mentioned, some think to be meant of holy measure, double so much as the common measure, and that the latter do expound the former. The Hebrews explain it thus; The suburbs of the cities are expressed in the Law to be three thousand cubits on every side, from the wall of the city, and outward, Num. 35. 4, 5. The first thousand are the suburbs, and the two thousand which they measured without the suburbs, were for fields and vineyards. Maim. Treat. of the Release and jubilee, chap. 13. sect. 2.  
Vers. 5. without the city] by the city, the Hebrews understand here the city with the suburbs, that is, the thousand cubits forementioned, which were for their cattles, and these two thousand more for fields and vineyards, as is before noted. East side] or, East quarter; in Chaldee, East wind: See the notes on Numb. 34. 3. Sea side] that is, the West side, as the Chaldee saith, the West wind. Moses useth to call the West, the Sea, as is noted on Gen. 12. 8. So in Numb. 34. 6.  
Vers. 6. of refuge] that city is called in Hebrew Miklat, of gathering, because the manslayer was there gathered and detained; in Greek, Phugad●nterion, a place of flight and exile; in Chaldee, Shezabuth, of deliverance and preservation. The six cities appointed for refuge, were these; Bezer of the Reubenites country, Ramoth in Gilead of the Gadites, and Golan in Basan of the Manassites; these three Moses separated, Deut. 4. 41, 43. the other three appointed by joshua, were Kedesh in Galilee in mount Naphtali, Shechem in mount Ephraim, and Kirjath-arba (which is Hebron) in the mount of judah, jos. 20. 7. the use of these is after showed. 42. cities] These with the six cities of refuge, are declared in jos. 21. how they were given out of every tribe. Of the Kohathites, the Priests the sons of Aaron had thirteen cities, jos. 21. 19 the residue of the Kohathites had ten cities, jos. 21. 26. The Gershonites had thirteen cities, jos. 21. 33. The Merarites had twelve cities, jos. 21. 40. So all the cities of the Levites, within the possession of the sums of Israel, were forty and eight cities with their suburbs, jos. 21. 41. Thus jacob's prophesy of Levi was fulfilled, that he should be scattered in Israel, Gen. 49. 5, 7. But because of the Levites zeal for the Lord, the curse was turned into a blessing, (as is noted on Exod. 32. 29.) and they were teachers of the law 〈…〉 o the tribes of Israel, Deut. 33. 8, 10. Wherefore God gave them cities out of every tribe. How 〈◊〉, whatsoever remained of these cities, besides the habitations of the Levites, and the suburbs forementioned, as the fields of the cities, and their villages, continued under the dominion, and in the possession of the tribes, to whom they had been distributed before, as the example of Hebron given unto Caleb showeth, jos. 14. 13, 14. and 21. 11, 12.  
Vers. 8. ye shall give many] or, ye shall multiply to give: so the tribes that had many cities, and 〈…〉 ge inheritances, gave the more cities. For 〈◊〉 of the tribes of the sons of judah and of Si 〈◊〉, were given nine cities, out of Benjamin four, out of Ephraim four, out of Dan four, out of the half tribe of Manasses two, out of the other half 〈◊〉 of Manasses two, out of Issachar four, out of Aser four, out of Naphtali three, out of Zabulon four, out of Reuben four, out of Gad four, jos. 21. 9, 16, etc.  
Vers. 11. shall appoint] or prepare, as the Chaldee explaineth it; in Greek, ye shall distinguish, (or distinctly separate:) elsewhere it is called separ 〈…〉ng, Deut. 4. 41. and sanctifying, jos. 20. 7. by error] or, ignorantly, unadvisedly, unawares: the Greek translateth, unwillingly; this is opened in vers. 22, 23. and Deut. 19 5. In ●os. 20. 3. it is declared by two words, by error, (o● unawares,) and without knowledge, (or unwittingly.)  
Vers. 12. the avenger] to wit, of the blood, as is expressed in vers. 19 and the Chaldee and Greek here add the same. Goel, here Englished an Avonger, elsewhere signifieth a Redeemer, but properly one of the same blood and kindred, as Ruth 2. 20. and 3. 9, 12. who if things were sold, was to redeem them, as Levit. 25. 25. if blood were shed, was to avenge it, as in this case. And so the Greek here & usually calleth him Agchiste●on, that is, one near of kin. Of this kinsman the avenger, it is said in v. 19 that he should put the murderer to death; see the notes there. before the congregation] When a man had done a murder, he fled to some city of refuge, the way being always prepared, that he might flee thither without hindrance, as is noted on Deut. 19 3. Coming thither, at the entering of the gate, he shown his cause to the Elders of the city of refuge, who took him in till he was sent after, and fetched home to the city where he had done the murder, and there he stood before the congregation, jos. 20. 4, 6. who if they found him worthy of death, they delivered him to the avenger, to kill him; if not, they returned him to his city of refuge, where he lived in a kind of exile and imprisonment, until the death of the high Priest, as after followeth. See Deut. 19 12. Before the cities of refuge were appointed, the Altar was a place of refuge, as is probable by Exod. 21. 13, 14. And from that place the Hebrews gather that the Altar was a place of refuge. Maim. Treat. of Murder, chap. 5. sect. 12.  
Vers. 14. Three cities] which were Bezer, Ramoth, and Golan, Deut. 4. 41, 43. and three cities] Kedesh, Shechem, and Hebron, jos. 20. 7. And if the Lord enlarged their coast, and gave them all the land, they were to add three cities moe, Deut. 19 8, 9  
Vers. 15. the stranger] in Greeke, the proselyte, meaning him that was not an Israelite by nature, but by religion. the sojourner] that dwelled a stranger in the land of Israel, and yet not of their Church and religion, Deut. 14. 21. These all had benefit by the cities of refuge; but if an heathen by error killed an heathen, the cities of refuge received him not, saith Maim. Treat. of Murder, chap. 5. sect. 4. smiteth a soul] that is, killeth any person; so vers. 11.  
Vers. 16. if he smite him] to wit, purposely, and presumptuously, as the punishment after showeth. surely put to death] or, put to die the death; Hebr. dying he shall be put to death; so in vers. 17, 18, 21.  
Vers. 17. a stone of the hand, that is, thrown with the hand; the Greek translateth it, a stone out of the hand; the Chaldee, a stone that is taken in the hand. he may die] the Chaldee more fully explaineth it, which is enough for him to die therewith; so in vers. 18.  
Vers. 18. wood of the hand] Greeke, out of the hand; Chaldee, wood taken in the hand, which is sufficient for him to die thereby; as in vers. 17. These cautions are here added to discern of murders; the Hebrews explain them thus: He that smiteth his fellow presumptuously with a stone, or with wood, that he die, they measure the thing wherewith he smote him, and the place whereon he smote him to see ●f that thing were enough to kill him upon such a member (of his body) or not, as it is written, WITH A STONE OF THE HAND, etc. so that it be enough to kill him. They measure also the might of him that smote, etc. For iron instruments the Law gives no measure, Num. 35. 16. He is to die that killed him, though it were with a needle; and whatsoever is sharp like a needle, as bodkin, knife, or the like. He that smiteth his fellow without any instrument, and killeth him, as with his hand, or his foot, etc. they measure the strength of him that smote, and of him that was killed, and the place of the blow, etc. Maim. Treat. of Murder, chap. 3. sect. 1. etc.  
Vers. 19 he shall put to death] or, he may put him to death, to wit, after he is adjudged to death by the Magistrate, vers. 12. If the avenger of blood will not, or if he be not able to kill him, or if he have no avenger of blood, than the judges shall kill the murderer with the sword. Maim. Treat. of Murder, chap. 1. sect. 1. When he meeteth him] though it be within the cities of refuge, saith jarchi. But this is to be understood, after lawful judgement by the Magistrate; for the Elders of his city were to send and fetch him from the city of refuge, and deliver him into the hand of the avenger of blood, Deut. 19 12. Wherefore the Chaldee, in stead of meeteth him, saith, When he shall be condemned unto him by judgement: So in vers. 21.  
Vers. 20. of hatred] which is inveterate anger, and inward grudge, differing from enmity or open hostility, spoken of in v. 21. He that hateth, dissembleth with his lips, and layeth up deceit within him, Prov. 26. 24. The Hebrews say, He that hateth, if he kill by error (or unadvisedly) he is not kept in (the city of) refuge, as it is said, And he was not his enemy, (Numb. 35. 23.) etc. And who is he that hateth? he that for enmities sake speaketh not unto him for three days (space.) Maim. Treat. of Murder, chap. 6. sect. 10. cast upon him] to wit, any instrument, as is expressed in vers. 22. and so the Greek explaineth it here. by laying of wait] with intent and purpose of evil, when occasion is offered: so Saul laid wait (or hunted) for David's soul, 1 Sam. 24. 11. the jews for Christ, Luke 11. 54. and for Paul's life, Act. 23. 21.  
Vers. 21. enmity] or hostility, ill will open and professed.  
Vers. 22. suddenly] or, unawares, and as it were by chance.  
Vers. 23. with any stone] that is, have smitten him with any stone, as in vers. 17. wherewith he may die] in Chaldee, which is sufficient that he may die therewith: See the notes on vers. 18.  
Vers. 25. of the great Priest] a figure of Christ, called the great Priest over the house of God, Hebr. 10. 21. and the great Highpriest that is passed into the heavens, Hebr. 4. 14. who is the Mediator of the new Testament, that by means of death, for the redemption of the transgressions under the first Testament, they which are called might receive the promise of the eternal inheritance, Heb. 9 15. As the high Priests, whiles they lived, by their service and sacrificing made atonement for the sins of the people, especially one day in the year, Levit. 16. wherein they figured the work of Christ for us: so at the high Priests death, by releasing such as were exiled for unwitting murder, there was a shadow of redemption in Israel.  
Vers. 26. going shall go forth] that is, shall at any time, upon any occasion go forth. So he was not only exiled from his own city, but confined as a prisoner within the limits of the city of refuge. The Hebrews say, He might never go out of the city of his refuge, no not though it were for a thing commanded [as to worship at the solemn feasts, or the like] or for to bear witness, whether it were in money matters, or to testify in case of life and death, etc. Maim. Treat. of Murder, chap. 7. sect. 8.  
Vers. 27. without the border] so not the city only, but the borders and limits of the territories thereof were his refuge. Every city of refuge, the borders thereof are a refuge as well as it, etc. and if (the avenger of blood) kill him there, he is to be killed for him. Notwithstanding though the border be a refuge, yet the manslayer may not dwell in it; for it is said (in vers. 25.) AND HE SHALL ABIDE IN IT; in it (the city,) and not in the border of it. Maim. ibid. chap. 8. sect. 11. no blood shall be unto him] that is, the avenger shall have no blood imputed to him; or, as the Greek translateth it, he shall not be guilty, to wit, of bloodshed.  
Vers. 28. into the land of his possession] into his own city or village, that part of the land which he possessed. It is holden by the Hebrews, that although by the high Priests death atonement was made for him, yet he never returned to the princely state (or dignity) that he had (in the city,) but was debased from his greatness all does days, because that great scandal came by his hand. Maimon. ibid. chap. 7. sect. 14. Moreover they say, A manslayer upon whom sentence is past that he shall be exiled, if he die before he go into exile, they carry his bones thither. And a manslayer that dieth in the city of his refuge, they bury him there; and when the high Priest dieth, they carry the man-slayers bones from thence unto the sepulchers of his fathers. Ibid. sect. 3.  
Vers. 30. Every one that smiteth a soul] that is, who so killeth a person, to wit, him that is a murderer. by the mouth] that is, by the testimony of witnesses, which after is explained of two witnesses, or three witnesses, Deut. 17. 6. and 19 15. See the Annotations there. not answer] that is, not testify, as the Greek and Chaldee translate it, meaning, to have the sentence of death confirmed against him: See Deut. 19 15. to die] that is, to cause him to die; or, that he should die: See the notes on Gen. 6. 19  
Vers. 31. the soul of the manslayer] that is, the life of the murderer, to redeem him from death. The judges are warned that they take no ransom of the murderer, and though he could give all the wealth that is in the world, and though the avenger of blood should be willing to free him; for the soul of him that is killed, is not the possession of the avenger of blood, but the possession of the holy blessed (God.) Maimon. Treat. of Murder, ch. 1. sect. 4. guilty of death] Hebr. which is wicked, to die, that is, as the Greek and Chaldee explain it, guilty, or condemned to die. According to this phrase David saith, When he shall be judged, let him go forth wicked, (that is, condemned,) Psal. 109. 7.  
Vers. 32. for him that is fled] Hebr. to flee; which is explained by jarchi and others, for him that is fled. in the land] in the land of his possession, as in vers. 28.  
Vers. 33. polluteth] or impiously staineth, foully deformeth the land. This word which Moses here useth of murder, and the Prophets after apply unto spiritual whoredom or idolatry, jerem. 3. 2, 9 and idolatrous bloodshed, Psal. 106. 38. showeth the heinousness of this sin, that defileth not only him that doth it, but the whole land, if it be not avenged. Hereupon the Hebrews say, Thou hast not any thing concerning which the Law giveth such a charge, as for shedding of blood; as it is said (in Numb. 35. 33.) And ye shall not pollute the land, etc. Maimony Treat. of Murder, chap. 1. sect. 4. the blood of him that shed it] if it were wilful murder; or by the death of the high Priest, if it were unwilling manslaughter. Hereupon it is said, A man that doth violence to the blood of any person, shall fly to the pit, let no man stay him, Prov. 28. 17.  
Vers. 34. I do dwell] the land of Israel was the LORDS land, Hos. 9 3. and by his dwelling there among his people, was sanctified, and called the holy land, Zach. 2. 12. and though he dwelled most specially in his Sanctuary there, which afterward was in jerusalem, Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by his habitation therein, which was a reason why the people might not pollute it, either with blood, or with any other wickedness; for holiness becometh his house for ever, Psal. 93. 5. And for this cause the unclean were to be put out of the camp of Israel, in the midst whereof God did dwell, Numb. 5. 3.    

CHAP. XXXVI.  
1 The inconvenience of the inheritance of daughters is remedied by marrying in their own tribes, lest the inheritance should be removed from the tribe. 10 The daughters of Zelophehad obey the Lords commandment, and marry their uncle's sons.  
AND the heads of the fathers of the family of the sons of Gilead, the son of Machir, the son of Manasses, of the families of the sons of joseph, came near, and spoke before Moses and before the Princes, the heads of the fathers of the sons of Israel. And they said, jehovah commanded my lord to give the land for an inheritance, by lot, to the sons of Israel: and my lord was commanded by jehovah to give the inheritance of Zelophehad our brother unto his daughters. And if they become wives to any of the sons of the tribes of the sons of Israel, then shall their inheritance be taken away from the inheritance of our fathers, and shall be put to the inheritance of the tribe, unto whom they shall be; so it shall be taken away from the lot of our inheritance. And when the jubilee of the sons of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe, unto whom they shall be: so their inheritance shall be taken away from the inheritance of the tribe of our fathers.  
And Moses commanded the sons of Israel according to the mouth of jehovah, saying; The tribe of the sons of joseph speak right. This is the thing which jehovah doth command concerning the daughters of Zelophehad, saying; Let them become wives to whom it is good in their eyes, only to the family of the tribe of their father shall they become wives. And the inheritance of the sons of Israel shall not remove from tribe to tribe; for every man of the sons of Israel shall cleave to the inheritance of the tribe of his fathers. And every daughter that possesseth an inheritance of the tribes of the sons of Israel, shall be wife unto one of the family of the tribe of her father, that the sons of Israel may possess, every man the inheritance of his fathers. And the inheritance shall not remove from one tribe to another tribe, but every man of the tribes of the sons of Israel shall cleave to his inheritance.  
Even as jehovah commanded Moses, so did the daughters of Zelophehad. For Machlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were wives unto their uncle's sons. (To men) of the families of the sons of Manasses, the son of joseph, they became wives; and their inheritance was unto the tribe of the family of their father.  
These are the commandments and the judgements which jehovah commanded, by the hand of Moses, unto the sons of Israel, in the plains of Moab, by jordan, near jericho.  

Annotations.  
THE heads] in Greeke, the Princes, that is, the chief fathers. God having designed the limits of the holy land which Israel should inherit, in Numb. 34. and appointed his own portion out of the same, to be given unto the Priests and Levites, Numb. 35. doth now conclude his laws with an ordinance for the settled continuing of the inheritances unto the tribes, as they should at first be allotted unto them. The occasion of this ordinance is a complaint made by some of the Manassites, concerning Zelophehads' daughters, if they should be married to men of other tribes. Gilead] in Greeke, Galaad, of whom see Numb. 27. 1.  
Vers. 2. my lord] meaning Moses, for to him was the commandment given, Numb. 26. 52, 53. etc. and 27. 6, 7. And by this title they give honour unto Moses, and show their obedience; as the Scripture noteth by the like title given unto others, 1 Pet. 3. 6. Matth. 22. 44, 45. Zelophehad] in Greeke, Salpaad: See Numb. 27. 1, etc.  
Vers. 3. of the tribes] of any of the other tribes, beside their own. be taken away] or, be diminished; contrary to adding or putting to, after mentioned: so the inheritances of this, and of other tribes by like accidents might in time be changed, disturbed, and come to confusion, contrary to the order before set of God.  
Vers. 4. the jubilee shall be] which was every fiftieth year, in which the inheritances that were alienated to others, were by the law given in Lev. 25. to return unto the first owners; which ordinance also should by such marriages be disannulled.  
Vers. 5. the mouth] that is, the word of the Lord, as the Chaldee translateth; in Greek, by the commandment of the Lord. So the answer which Moses gave, was not of himself, but by advice from God: See Numb. 27. 5.  
Vers. 6. good in their eyes] that is, pleaseth them: Daughters are not to be forced to marry with such as they like not: See Gen. 24. 57, 58. to the family] to some of the family, or, in the family: See vers. 12.  
Vers. 7. shall cleave to the inheritance] keeping himself thereto, and (for the better performance hereof) marrying within his tribe. For this word cleave, is often used in case of marriage, Gen. 2. 24. Dan. 2. 43. Thus God provideth that the order which he should set for the inheritances in his land, to be divided by lot, might continue throughout all generations; by which means strife also might be cut off, and peace preserved among his people.  
Vers. 8. that possesseth an inheritance] or, that is heir of a possession; by reason that her father had no son to inherit, as in this case of Zelophehad. So here is no restraint of other women, save such as had inheritance. The Priests also and Levites, (which might have no inheritance with Israel, Deut. 18. 1.) had liberty to marry with the women of any tribe; as jehojada the Priest had to wife the King's daughter of judah, 2 Chron. 22. 11. another took a wife of the daughters of Barzillai the Gileadite, Ezra 2. 61. and the like. By reason of such marriages there might be kindred between Elizabeth the mother of john the Baptist, who was of the daughters of Aaron, and Mary the Virgin, the mother of our Lord Christ, who was of the lineage of David, of the tribe of judah, Luke 1. 5. 36. and 3. 23,— 31.  
Vers. 11. For Machalh] Hebr. And Machlah, etc. Of these daughters see Numb. 27. 1. their uncle's sons] the sons of their father's brethren. Compare Levit. 18. 12, 13, 14.  
Vers. 12. was unto the tribe] that is, remained unto (or in) the tribe. So Daniel was (that is, continued) even unto the first year of King Cyrus, Dan. 1. 21. and, they were (that is, continued) there, Ruth 1. 2. and sundry the like. By this example and observation of the Law for inheritances in the holy land, the people of God are taught to hold fast their inheritance in his promises, and right in Christ, which they enjoy by faith; that as the Father hath made them meet to be partakers of the inheritance of the Saints in light, Coloss. 1. 12. so they may keep the faith and grace which they have obtained, unto the end, 1 King. 21. 3. Ezek. 46. 18. jude vers. 3. Hebr. 6. 12.  ESAY 65. 9 I Will bring forth out of Jakob a seed, and out of Judah an inheritor of my mountains, and mine elect shall inherit it, and my servants shall dwell there. EZEK. 20. 35, 36, 37. I will bring you into the wilderness of peoples, and there will I plead with you face to face, like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to pass under the rod, and I will bring you into the bond of the Covenant, etc. HEBR. 9 15. Christ, he is the Mediator of the New 
* Or, Testament.  Covenant, that by means of death, for the redemption of the transgressions that were under the first Covenant, they which are called, might receive the promise of the eternal inheritance.    

ANNOTATIONS UPON THE FIFTH BOOK OF MOSES CALLED DEUTERONOMIE: WHEREIN, BY CONFERENCE OF THE Holy Scriptures, by comparing the Greek and Chaldee Versions, and Testimonies of Hebrew Writers, the Histories, Laws, and Ordinances, which MOSES (a little before his death) repeated and enlarged unto ISRAEL in this Book, are explained.  
BY HENRY AINSWORTH.  JOSVA 1. 8. 
This book of the Law shall not departed out of thy mouth; but thou shalt meditate therein, day and night, that thou mayest observe to do, according to all that is written therein; for than thou shalt make thy way prosperous, and then thou shalt have good success.  LUKE 16. 31. 
If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.   printer's or publisher's device 
LONDON, Printed by John Haviland for John Bellamy, and are to be sold at his shop near the ROYAL EXCHANGE. 1626.   

The sum of the Book of DEUTERONOMIE.  
IN this fifth Book, Moses, to prepare the Israelites unto their inheritance in the Holy Land, rehearseth the chief things that had befallen them in their forty year's travel thorough the wilderness; exhorteth them to the love of God, and observation of his Law; repeateth the ten Commandments, and explaineth them particularly, with the Ordinances to them belonging, adding some more which he had not before mentioned; confirmeth the whole Law, with promises to those that keep it, and threatenings to the disobedient; reneweth the Covenant between God and his people; prophesieth of things that should come to pass in ages following; blesseth the Tribes of Israel with several blessings; and having viewed the Land of promise from an high mountain, he dyeth, and is buried of God; josua being his successor in the Government of the people.  

More particularly.  
MOses rehearseth God's calling of Israel from Horeb towards Canaan. The Officers set to govern them. The Spies sent to view the land, and the people's rebellion following thereupon. Chap. 1  
How they passed by Edom, Moab, and Ammon; but fought with the Amorites, and conquered King Sihon. 2  
How Ogwas conquered, and their Countries allotted to some tribes of Israel. 3  
An exhortation to obey God's law, and to shun idlatrie. 4  
Of the ten Commandments given at Horeb; and how the people were affected at the giving of the Law. 5  
An exposition of the first Commandment, how God should be known, loved, and obeyed. 6  
To root out the Canaanites, and their Idolatry. 7  
To beware lest forgetfulness of former mercies, or plenty of good things in Canaan, turn them from God. 8  
Moses would humble Israel under the Lord their God, by remembrance of their former many rebellions, and Gods mercies renewed and continued, notwithstanding. 9 and 10  
He exhorteth them to love and obey the Lord, by many weighty reasons. 11  
An explanation of the second Commandment, of abolishing false worship, and serving God according to his law. 12  
The third Commandment expounded against abuse of God's name, by false prophets, inticers, and revolters to Idolatry. 13  
The holy Communion of God's people, taught by shadows, of clean meats, tithes, etc. 14  
The fourth Commandment explained, by the rites of the Sabbath year, and the solemn feasts, etc. 15 and 16  
The fifth Commandment, of obedience to governor's civil and ecclesiastical, appointed of God: but not to hearken to any heathenish ministers, or false Prophets. 17 and 18  
The sixth Commandment, touching manslaughter, wars, murder by one unknown, etc. 19, 20, 21  
The seventh Commandment, touching adultery, rape, fornication, incest. 22  
The eighth Commandment, touching usury, payment of vows, liberty in another's field, pledges, manstealers, wages, alms, justice, weights and measures, etc. 23, 24, 25  
The solemn profession of homage unto God in Canaan, at the bringing of first-fruits, tithes, etc. 26  
Of writing the Law upon stones, the blessings and curses openly pronounced, and confirmed by the people. 27  
Moses promiseth many blessings to them that keep the Law, and threatneth many curses to the disobedient. 28  
The renewing of the Covenant between God and Israel. 29  
A promise of mercy to repentant sinners, believing in Christ. 30  
The people are encouraged to enter into Canaan, with josua their Captain. Their falling from God is foretold. 31  
Moses song, wherein he prophesieth of the state of Israel until the latter days. 32  
Before his death Moses blesseth the Tribes of Israel. 33  
Moses vieweth the land, and dyeth; is buried of God, mourned for of the people, and praised above all Prophets. 34    

THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMIE.  

CHAPTER I.  
1 Moses speech in the end of the fortieth year, briefly rehearsing the Story. 6 Of God's promise and offer to give Israel the Land of Canaan. 9 Of Officers given them. 19 Of Spies sent to search the Land. 34 Of God's anger for Israel's incredulity, 41 and disobedience.  
THese be the words which Moses spoke unto all Israel on this side jordan, in the wilderness, in the plain, over against the red Sea, between Pharan and Tophel, and Laban, and Hazeroth, and Dizahab. Eleven day's journey from Horeb, by the way of mount Seir unto Kadeshbarnea. And it was in the fortieth year, in the eleventh month, in the first day of the month, Moses spoke unto the sons of Israel, according unto all that jehovah had commanded him, unto them. After he had smitten Sihon King of the Amorites, which dwelled in Heshbon, and Og king of Bashan, which dwelled in Ashtaroth, in Edrei. On this side jordan, in the Land of Moab, began Moses to declare this Law, saying; jehovah our God spoke unto us in Horeb saying, Ye have dwelled long enough in this mountain. Turn you and take your journey, and go to the mount of the Amorite, and unto all his neighbours, in the plain, in the mountain, and in the vale, and in the south, and by the Sea side: to the land of the Canaanite, and Lebanon, unto the great River, the river Euphrates. Behold, I have given the land before you, go in and possess the land which jehovah swore unto your fathers, to Abraham, to Isaac, and to jakob, to give unto them, and to their seed after them.  
And I spoke unto you at that time, saying, I am not able myself alone to bear you. jehovah your God hath multiplied you: and behold you are this day, as the Stars of the heavens for multitude. jehovah, God of your fathers, add unto you a thousand times so many as you are, and bless you as he hath spoken unto you. How shall I bear myself alone, your cumbrance, and your burden, and your strife? Give ye for you wise men, and understanding, and known among your tribes, and I will appoint them for to be your heads. And ye answered me and said, The word which thou hast spoken is good to do. And I took the heads of your tribes, wise men and known, and gave them to be heads over you; rulers of thousands, and rulers of hundreds, and rulers of fifties, and rulers of ten, and officers among your tribes. And I commanded your judges at that time, saying, Hear between your brethren, and judge justice between a man and his brother, and his stranger. Ye shall not respect persons in judgement; you shall hear alike, the small and the great; you shall not be afraid of the face of man, for the judgement, that is Gods: and the cause which shall be too hard for you, bring it unto me, and I will hear it.  
And I commanded you at that time, all the things which ye should do.  
And we journeyed from Horeb, and went thorough all that great and fearful wilderness which you have seen, by the way of the mountain of the Amorites, as jehovah our God commanded us; and we came unto Kadesh Barnea. And I said unto you, Ye are come unto the mountain of the Amorites, which jehovah our God giveth unto us. Behold, jehovah thy God hath given the land before thee, go up, possess it, as jehovah the God of thy Fathers hath spoken unto thee; fear not, neither be discouraged.  
And ye came near unto me, all of you, and said, We will send men before us, and they shall search out for us the land, and shall bring us word again, by what way we shall go up, and into what Cities we shall come.  
And the word was good in mine eyes, and I took of you twelve men, one man of a tribe.  
And they turned & went up into the mountain, and came unto the valley of Eshcol: and they searched it out. And they took in their hand of the fruit of the land, and brought it down unto us, and brought us word again and said, It is a good land which jehovah our God giveth us. But ye would not go up, but rebelled against the mouth of jehovah your God. And murmured in your Tents, and said, In the hatred of jehovah towards us, he hath brought us forth out of the land of Egypt, to give us into the hand of the Amorite to destroy us. Whither go we up? Our brethren have caused our heart to melt, saying, The people is greater and taller than we; the Cities are great and walled up to heaven: and moreover we have seen the sons of the Anakims' there.  
And I said unto you, Be not terrified, neither be afraid of them. jehovah your God, that goeth before you, he will fight for you, according to all that he did for you in Egypt, before your eyes; And in the wilderness, which thou hast seen, how that jehovah thy God bore thee, as a man doth bear his son, in all the way that ye went, until ye came unto this place. Yet in this thing you did not believe in jehovah your God.  
Who went before you in the way, to search you out a place to pitch your tents in: in fire by night, to show you by what way ye should go; and in a cloud by day. And jehovah heard the voice of your words, and was wroth, and swore, saying, If there shall a man see, of these men, of this evil generation, the good land which I swore to give unto your fathers. Except Caleb, the son of jephunneh, he shall see it, and to him will I give the land that he hath trodden upon, and to his sons, because he hath fully followed jehovah. Also jehovah was angry with me for your sakes, saying, Thou also shalt not go in thither. joshua the son of Nun, which standeth before thee, he shall go in thither; strengthen thou him, for he shall cause Israel to inherit it. And your little ones, which you said should be for a prey, and your sons which know not this day good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.  
But as for you, turn ye, and take your journey into the wilderness, by the way of the red sea. And ye answered and said unto me, we have sinned against jehovah: we will go up and fight, according to all that jehovah our God hath commanded us: and ye girded on every man his weapons of war, and pressed forward to go up into the mountain. And jehovah said unto me, Say unto them, Go not up, neither fight, for I am not among you, that ye be not smitten before your enemies. And I spoke unto you, and you heard not, but rebelled against the mouth of jehovah, and you were presumptuous, and went up into the mountain. And the Amorite that dwelleth in that mountain, came out against you; and they pursued you as Bees do, and destroyed you in Seir, even unto Hormah. And ye returned and wept before jehovah: but jehovah heard not your voice, neither gave ear unto you. And ye abode in Kadesh many days, according to the days that ye abode there.  

Annotations.  
DEuteronomie:] A Greek word, by interpretation, The repetition, (or second declaration) of the Law. This name is borrowed from Deut. 17. 18. where Mishneh hatorah, the Copy of the Law, is in Greek translated Deuteronomion, which title is given to the whole book, as that which containeth a repetition and explanation of the Laws before given, as v. 5. The Ebrews call this book by the first words thereof, ELLEH HADBARIM, THESE be THE WORDS. And here beginneth the 44 Section, or Lecture of the Law: see the notes on Gen. 6. 9  
Vers. 1. On this side] or, on the out side; that is, beyond jordan, as the Greek translateth. The word signifieth both sides, and by circumstance of place is to be understood. To those out of the land of Canaan, it was on this side: to the Israelites in Canaan, it was beyond, or the out side of jordan, where Moses spoke these things: For Moses might not enter into the land. Here Thargum jerusalemy (whom Onkelos the Chaldee Paraphrast also followeth) explaineth it thus: These be the words which Moses spoke unto all Israel; he rebuked them, for that they had sinned on this side jordan, etc. Hereupon the Rabbins call this book, Sepher Thocbechoth, that is, the book of Rebukes. jordan] Hebr. jarden: a River springing out of mount Lebanon, in the north end of Canaan, running along the Country. Of it, and the mystery thereof, see Num. 34. 12. joshua 3. the plain] to wit, of Moabs' land, as vers. 5. see Num. 22. 1. There Moses spoke these things and died, Deut. 34. 5. The Chaldee saith, Moses rebuked them, because they had provoked God in the plain. the red sea] so both Greek and Chaldee do translate it, adding the word sea: others keep the Hebrew name Suph, which signifieth flags, such as grow by the sea and rivers sides, Exod. 2. 3. and so expound it, not of the Sea Suph (called the Red Sea) but of a flaggie place by the sides of jordan inwards the wilderness of Arabia. So in Num. 21. 14. Pharan] or Paran, a wilderness southward from the place where Moses now was, thorough which Israel had passed, Num. 13. 1. in it was a mountain so named, Deut. 33. 2. The Chaldee here addeth, in Pharan, where they mur 〈…〉 against the Manna. Tophel] this is thought to be atowne, called afterwards Pella, which was northward from where Moses now spoke. Laban in Greek, Lobon; of others, Lybia's; a City lying from them northwest. Hazeroth] by interpretation, Court-yards, and so the Greek expounds it: a place lying eastward. Of Hazeroth we read also in Numb. 11. 35. and 13. 1. Unto it the Chaldee here referreth it, saying, In Hazereth where they provoked God for flesh. Diza 〈…〉 a region, wherein was the City Mezahab, as some suppose. Zahab signifies gold; and so the Greek here translateth, by the Gold-mines. The Chaldee refers it to the golden Calf which they made. All these are limits of the place where Moses gave this Deuteronomie, which was without the holy Land, and river jordan (wherein 〈…〉 tisme was administered, Matth. 3.) environed with places, which in name and situation, signified 〈◊〉; and teach us the use of this Law, which is in afflict the soul by showing it sin, and to pre〈…〉 for Christ, who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan, Hebr. 4. 1, 2, 3. etc.  
Verse. 2. Eleven day's journey] so the Chaldee expounds it, adding also the word journey. Some of the Hebrews think, that in eleven days, all things in this Book of Deuteronomie were by Moses rehearsed. Neither could it be any long time seeing Moses began the first day of the eleventh 〈◊〉▪ ver. 3. and having ended all things in this book, died and was mourned for thirty days, Deut. 34. 8. Then josua sendeth spies to view the land, jos. 2. leadeth the people thorough jordan, jos. 3. circumciseth them, and after keepeth the Passeover the foureteenth day of the first month, jos. 5. Horeb] called also Sinai, the mount where the law was given; see Exod. 3. 1. mount Seir] the mountainy country of Seir, wherein the Edomites dwelled, Gen. 36. 8, 9 Kadesh barnea] the southern border of the land of Canaan, Num. 34. 4. Though the way was so short, yet Israel for their sins wandered forty years in the wilderness, as God had threatened, Num. 14. 33, 34. in which time all the fathers died.  
Verse 3. Fortieth year] of Israel's coming out of Egypt. In the first month of this year, Marry, Moses sister, died, Num. 20. 1. in the first day of the fifth month thereof, Aaron his brother died, Num. 33. 38. and now at the end of the year, Moses himself dieth, when he had repeated the Law, and renewed the Covenant between God and his people Israel.  
Vers. 4. Sihon] the story hereof see in Num. 21. and after in Deut. 2. 26. etc. The slaughter of Sihon and Og, was an encouragement to Israel, for their after wars; and an argument to move them unto thankful obedience to the Law now repeated. in Astaroth, in Edrei] he dwelled in Astaroth, and was smitten in Edrei, where the battle was fought, Num. 21. 33. or as the Greek translateth it, he dwelled in Astaroth and in Edrei; for they were both Cities in Ogs' land, jos. 13. 31. and Og is said to have reigned in Astaroth, and Edrei, jos. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim.  
Verse 5. began] or, willingly taken upon him: for the word implieth willingness and contentedness: see Gen. 18. 27. So all Ministers should feed their flocks willingly, and of a ready mind, 1 Pet. 5. 2. And Moses began to declare, that is, he declared as jesus began to say unto his Disciples, Luk. 12. 1. that is, he said unto them, Mat. 16. 6. and his disciples began to pluck the ears of corn, Mat. 12. 1. that is, they plucked, Luk. 6. 1. to declare] or, to make plain, clearly manifest, to the understanding of the people, as in Habak. 2. 2. a thing is said to be made plain in writing, that he may run that readeth it.  
Verse 6. dwelled] or sitten (that is, continued) much. They came to that mount, in the third month after their departure out of Egypt, Exod. 19 1, 2. and removed from the mount, the 20 of the second month in the second year, Num. 10. 11, 12. so they remained there almost a whole year, where they received the Law, or Old Testament, and had made a Tabernacle for God to dwell among them: from thence God calleth them by word and sign, the cloud removing, Num. 10. 11. 13. 33. to journey towards Canaan, the land promised to Abraham, the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under, but for a time, till they be fitted and brought unto Christ: see Gal. 3. 16, 17, 18. and 4. 1.— 5. Heb. 3. 18, 19 and 4. 6.— 11.  
Verse 7. Amorite] put for Amorites, as the Greek translateth, whose neighbours were the Canaanites, Pherezites, and other Nations promised to be their possession, Exod. 23. 23, 28, 31. side] or, sea Port, which was their western border, Num. 34. 6. Lebanon] which was a mount on the north part of the Land. Euphrates] in Hebrew, Phrath; which was their eastern bound, in the utmost extent without jordan. And so far Solomon reigned, 1 King. 4. 21. Of this Euphrates, see the notes on Gen. 2. 14.  
Vers. 8. I have given] or, I give: which implieth both Israel's right unto that land, Levit. 25. 23. judg. 11. 23, 24. and their assured victory over the inhabitants, Exod. 23. 27— 31. Both these proceeding from the gracious gift of God: as eternal life (shadowed by this land) is also the gift of God through jesus Christ our Lord, Rom. 6. 23. Seed] that is, children, or posterity: see the notes on Gen. 13. 15.  
Vers. 9 I said] Moses was occasioned unto this motion, not only by the conscience of his own inability (here mentioned,) but by the counsel of jethro, and commandment of the Lord, Exod. 18. 14, 18, 19, 21, 23. Thus the people were furnished with all helps, for their orderly and peaceable travels.  
Vers. 10. As the Stars] so the promise was fulfilled which Abraham believed, Gen. 15. 5, 6. They were six hundred thousand men, besides women and children, Exod. 12. 37. Numb. 1. see also Deut. 10. 22.  
Vers. 11. Add] that is, increase: Moses envied not their multitude, but wished them still more; as David also did, Psal. 115. 14. And the increase of the Church is a special blessing, fulfilled in Christ, as Esay 49. 20, 21. and 54. 1, 2, 3.  
Vers. 12. Your cumbrance] or, wearisome molestation; trouble, as Esay 1. 14. this showeth the Magistrate's office to be weighty and laborious. And by your cumbrance, understand, the cumbrance that cometh unto me by you. For when a people is increased, the care and trouble of their Governors is increased also, 1 King. 3, 8, 9 2 Cor. 11. 28.  
Vers. 13. Give ye] of your own looking out, and choice. So Ministers were looked out, and presented by the people, Act. 1. 15, 23. and 6. 3, 5, 6. In Ex. 18. 25. it is said, Moses chose men of ability, etc. Here the people gave them: and after in v. 15. Again, Moses gave, that is, made them heads: for when things are done by many, under the government of one principal, they are said to be done by them, or by him. See the Annotations on Num. 21. 21. understanding] or prudent: the Greek translateth, skilful, or endued with knowledge; which word the Apostle useth, jam. 3. 13. known] or expert, as the word signifieth in Esay 53. 3. This latter the Greek favoureth here, and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set down. Hands] that is, Captains, Governors, or Leaders, as the Greek here translateth; and in v. 15. and c. 5. v. 23. and often otherwhere.  
Vers. 15. and gave them] that is, set them, made them, or constituted them, as the Greek and Chaldee versions explain it. So, he hath given thee over them for king, 2 Chron. 9 8. is expounded, he hath set (or constituted) thee King, 1 King. 10. 9 Officers] in Hebrew, Shotrim: they were such as executed the Magistrates laws, as the Hebrews think: see the notes on Deut. 16. 18. among] or, to your Tribes. The Greek translateth it, to your judges: which seemeth to be a mistaking, Shophte for Shibte: although even in the Hebrew text we may see one of these put for another, as judges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes.  
Verse 16. Hear between your brethren] to wit, the causes and controversies between them. Hebr. To hear, which phrase is often used in commandments, as is noted on Exod. 13. 3. and it may be a defective speech; for hearing, hear ye; that is, hear diligently. judge justice] that is, just and righteous judgement: which is opposed unto judging according to the appearance, joh. 7. 24. his stranger] that is, the stranger that is with him, or contendeth with him: as, he that eateth my bread, Psal. 41. 10. that is, which eateth bread with me, joh. 13. 18.  
Verse 17. respect persons] or, acknowledge faces, either by honouring the person of the mighty, or by countenancing a poor man in his cause, Levit. 19 15. Exod. 23. 3. Solomon noteth this as one of the things belonging to the wise, that it is not good to acknowledge faces (or respect persons) in judgement, Prov. 24. 23. alike the small, etc.] that is, the small as well as the great, and the great as well as the small. Hebr. like small, like great. It implieth both persons, and causes. of man] or, of any man. that is Gods] or, of God, and belonging to him: appointed by his Law. So in 2 Chron. 19 6. Ye judge not for man, but for the LORD. And a like phrase is in another case, The battle is not yours, but Gods, 2 Chron. 20. 15. the cause] or, the word, the matter. See Exod. 18. 22.  
Verse 18. all the things] Hebr. all the words. Thus Moses faithfully taught the judges and people all their duties, and they had a perfect law. So Christ, (who was faithful to him that appointed him, as Moses was, Heb. 3. 2.) made known to his Disciples, all things that he had heard of his father, joh. 15. 15. which they should teach also his people to observe, Mat. 28. 20.  
Verse 19 journied] or departed. Here Moses showeth the obedience which they began to show unto God, in leaving the mount of God, the place which might seem sanctified, and where men might have said, Lord, it is good for us to be here: as Mat. 17. 4. great] for it bordered upon many countries, Madian, Edom, Moab, etc. and fearful, for the many troubles and terrors in it. Num. 11. 1. etc. it was a land of deserts and of pits, a land of drought and of the shadow of death, a land that no man passed thorough, and where no man dwelled, jer. 2. 6. wherein were fiery serpents and scorpions, Deut. 8. 15. It was the wilderness of Pharan, Num. 10. 12. and 13. 1. where Ishmael dwelled, when his mother Agar and he had lost themselves in wand'ring, after that they were cast out of Abraham's house, Gen. 21. 21. It figured the estate and dominion of the law, thorough which Gods people pass with many wants, sins, terrors, and stings of conscience, etc. Compare Psal. 63. 2. and 32. 4. and 107. 4, 5. and the healing of all these spiritual defects by the Gospel, Esa. 40. 3, 4. Mark. 16. 18. of the mount] that is, which leadeth to the mount of the Amorites; a people high as Cedars, strong as Okes, Amos 2. 9, 10. Kadesh Barnea] called sometime Kadesh only; it was in the wilderness of Pharan, Num. 13. 26.  
Verse. 21. discouraged] or, cast down, broken: which word, when it is applied to the mind, signifieth discouragement through fear. Here Moses shown them the right that they had in the promises of God; the ability which they had in him to obtain them; and his commandment to take their inheritance set before them.  
Verse 23. was good] that is, pleased, or liked me well: because it was approved, or at least permitted of the Lord, Num. 13. 2, 3. For prudent policy (so it be not mixed with unbelief) doth well beseem us, in the execution of God's commandments. So josua sendeth spies and useth other stratagems, jos. 2. etc. one man of a tribe] or, for a tribe, of every tribe one: See Num. 13. 2, 4. etc. where their names are set down, and the charge given them.  
Verse 24. Eshcol] that is, the Cluster of grapes, whereof the place had the name, Num. 13. 25.  
Verse 25. the fruit] as grapes, pomegranates, figs, Num. 13. 23. a good land] flowing with milk 〈…〉 neigh, Num. 13. 27.  
Verse 26. rebelled] in Greeke, disobeyed: properly it signifieth turned, or changed, as in Ezek. 5. 6. which figuratively is used for rebellion or disobedience, whereby God's word is as it were changed and disannulled. the mouth] that is, the word, as the Greek translateth. So Exod. 17. 1. Gen. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after here in vers. 43. Of their rebellion, see Num. 14. 2, 3, etc.  
Verse 27. In the hatred] or, for the hatred of je 〈…〉 (wherewith he hateth) us: that is, for that the Lord hateth us; as in the Greek version. See 〈…〉 phrase in Gen. 19 16. and 29. 20. Hos. 3. 〈…〉 evil saying Moses would not have to come 〈◊〉 of the mouth of their enemies, Deut. 9 28. and it showeth the height of their sin, which imp●●ed that to hatred, wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8.  
Vers. 28. to melt] that is, discouraged, or (as the Chaldee translateth it) broken. The Greek saith, Have turned away our heart. David amplifieth this 〈…〉 litude, in Psal. 22. 15. My heart is as wax, it 〈…〉 ten etc. So jos. 2. 11. and 7. 5. and 14. 8. Es●● 19 1. These brethren were ten of the twelve Spies sent to view the Land, Num. 13. 28. etc. 〈…〉 kims] in Greeke and Chaldee, Giants: see N●●. 13. 28. 33. where it is singular Anak.  
Vers. 30. He] the Chaldee paraphraseth, his 〈◊〉 will fight for you.  
Verse 31. bare thee] this word meaneth not bearing of the body only, but bearing of their infirmities, and suffering the evils and troubles in the education of them, as a father doth in his children: which the Greek explaineth by etrophophsrese, a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished: or, as some copies have it, etropophorese, he suffered their manners.  
Verse 32. yet in this thing] or, for this word: notwithstanding this exhortation and encouragement, you believed not. in jehovah] Chald. in the word of the LORD. This unbelief Paul noteth to be the cause why they entered not into the Lord's rest, Heb. 3. 1, 2. 18. 19  
Verse 33. Who went] namely, by his Ark, Fire, and Cloud, the signs of his presence, Numb. 10. 33. 34. or, who goeth, to wit, still before you.  
Verse. 35. If there shall] that is, surely there shall not: as Paul openeth the phrase, Heb. 3. 11. 18. Though Moses entreated for the people, Num. 14. 13.— 19 and the Lord pardoned them, that they were not then destroyed, Num. 14. 20. yet he swore (and so it was irrevocable, and without repentance, Psal. 110. 4.) that they should not come into the promised land: See the notes on Num. 14. see] that is, come into and enjoy: as to see good, is to enjoy the same, Psal. 106. 5.  
Verse 36. Caleb] one of the twelve Spies who was faithful: see Num. 13. 6. 30. and 14. 6. etc. fully followed] Hebr. fulfilled after jehovah; which the Greek translateth, followed the things pertaining to the Lord. This he did, being guided by another spirit, Num. 14. 24.  
Verse 37. with me] with Aaron also; for they both were in one transgression and punishment, Num. 20. 10, 12, 24. for your sakes] for the people provoked his spirit, whereupon he uttered his sin with his lips, Psal. 106. 32, 33. his sin proceeded also from unbelief: see Num. 20. 12. Thus God shown severity towards all, after many provocations: and by it the people were taught, that not Moses Law, but jesus Gospel should bring them into their heavenly rest.  
Vers. 38. joshuah] or, jehoshuah; in Greek, jesus: he was another of the Spies; see Num. 13. 8. 16. and 14. 6. 38. standeth] that is, ministereth, or, is thy servant, as the phrase meaneth, Gen. 18. 8. and so he is named Moses minister, jos. 1. 1. strengthen] by word and sign, which was imposition of hands, whereby Moses put off his honour upon jesus, and he was filled with the Spirit, Num. 27. 18. 20. 23. Deut. 34. 9  
Verse 39 for a prey] to be spoiled and devoured of the enemy: of this their speech see Num. 14. 3. they shall go in] after forty years wand'ring in the wilderness, and bearing their father's whoredoms: see Num. 14. 31. 33. So God showeth grace to weaklings and babes in Christ, 1 Cor. 1. 28. Mat. 11. 25.  
Verse 40. way of] that is, which leadeth towards the red sea, where Israel had been baptised, Exod. 14. and whither they were now led again, to learn repentance and a new life. See Num. 14. 25.  
Vers. 41. sinned] The people mourned greatly, when they heard that evil tidings from the Lord; confessed their sin, and offered amendment, Num. 14. 39, 40. but their repentance was not according to God; (for presently they rushed into another extremity;) neither could they reverse the decree passed against them. his weapons of war] or, the weapons of his war, which is an Hebrew phrase very common, translated in Greek, his weapons of War: so in Dan. 9 24. city of thy holiness, that is, thy holy city; and the house of my prayer, Esay 56. 7. that is, my house of prayer; and many the like. pressed forward] assayed of your own accord, or thronged; as the Greek translateth, gathered together; the Chaldee, ye began. The Hebrew word is used here only: in Num. 14. 44. there is said, they loftily presumed, or lifted up themselves; answerable to their presumption here following.  
Vers. 42. I am not] the Chaldee expoundeth it, my majesty (or presence) dwelleth not among you: see Num. 14. 42. smitten] in Greeke, broken, or crushed. The Lord threatened their fall by the sword of the Amalekites and Canaanites, Num. 14. 43.  
Verse 43. were presumptuous] or, were proud, arrogant: compare Num. 14. 44. The people having by their evil heart and unfaithful, departed from the living God, would return to him by the works of their own hands; which was a presumptuous sin, and shown their repentance not to be sincere, but that the flesh repined and struggled against the chastisements of God, not willing to bear the punishment of their iniquity. See the notes on Num. 14.  
Verse 44. Amorite] with the Amalekites: See Numb. 14. 45. Bees do] or, Bees use to do: which when they are angered, get them together, and fly on the faces of their provokers: see Psal. 118. 12. Our sins are enemies, like Bees, many compact in the hive of the heart: being troubled and provoked, they become more eager and fierce, sting and pursue us. They cannot be subdued but by faith in Christ, (as they that were stung of Serpents were healed by him, Num. 21.) for, by the works of the Law, no sin can be expelled, Rom. 7. 7, 8. etc. Hormah] the Greek saith, from Seir unto Herma: see Num. 14. 45.  
Verse 45. returned] the Greek saith, ye sat down and wept. heard not] Chaldee, accepted not your prayer. This figured, how Israel following the Law of justice, could not attain unto it, because they sought it not by faith, but as it were by the works of the Law, Rom. 9 31, 32.  
Verse 46. Kadesh] a large wilderness, where Israel abode long, as appeareth by Num. 13. 27. and 20. 1. 14, 21. judg. 11. 17. Deut. 2. 14.    

CHAP. II.  
1. The story is continued, that the Israelites were not suffered to meddle with the Edomites, 9 nor with the Moabites. 19 nor with the Ammonites; 24. but with Sihon the Amorite; who refusing peace, and opposing himself, 33. was subdued by them.  
AND we turned and took our journey into the wilderness, by the way of the Red sea, as jehovah had spoken unto me: and we compassed mount Seir, many days. And jehovah spoke unto me, saying, Ye have compassed this mountain, long enough: turn you northward. And command thou the people, saying, Ye are to pass thorough the coast of your brethren, the sons of Esau, which dwell in Seir: and they shall be afraid of you; and take ye great heed unto yourselves. Meddle not with them, for I will not give you of their land, even to the treading of the sole of the foot, because I have given mount Seir, for a possession unto Esau. Ye shall buy meat of them for money, that ye may eat: and ye shall also buy water of them for money, that ye may drink. For jehovah thy God hath blessed thee in every work of thy hand; he knoweth thy walking thorough this great wilderness: these forty years jehovah thy God hath been with thee, thou hast not lacked any thing. And we passed by from our brethren the sons of Esau, that dwelled in Seir, thorough the way of the plain, from Elath, and from Ezion-Gaber: And we turned and passed by, by the way of the wilderness of Moab. And jehovah said unto me, Distress not Moab, neither meddle thou with them in battle: for I will not give thee of his land, for a possession; because I have given Are unto the sons of Lot for a possession. The Emins before time dwelled therein, a people great & many, & tall as the Anakims'. They also were accounted Giants, as the Anakims': and the Moabites call them Emims. And in Seir the Horims dwelled, before time; and the sons of Esau possessed them, and destroyed them from before them, and dwelled in their stead, as Israel did, unto the land of his possession, which jehovah gave unto them. Now rise up, and pass you over the brook Zered: and we passed over the brook Zered. And the days, in which we came from Kadeshbarnea, until we passed over the brook Zered, were thirty and eight years, until all the generation of the men of war were wasted out from among the camp, as jehovah swore unto them. And indeed, the hand of jehovah was against them, to destroy them from among the Camp, until they were consumed. And it was, when all the men of war were consumed, and dead, from among the people; Then jehovah spoke unto me, saying, Thou art to pass over this day, thorough At, the coast of Moab. And thou shalt come nigh, over against the sons of Ammon; distress them not, neither meddle with them: for I will not give thee of the land of the sons of Ammon any possession, because I have given it for a possession to the sons of Lot. That also was accounted a land of Giants: Giants dwelled therein before time; and the Ammonites call them Zamzummims. A people great, and many, and tall, as the Anakims': and jehovah destroyed them from before them; and they possessed them, and dwelled in their stead. As he did to the sons of Esau, which dwelled in Seir, when he destroyed the Horims from before them; and they possessed them, and have dwelled in their stead unto this day. And the Avims, which dwelled in Hazerim, even to Gaza: the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelled in their stead. Rise ye-up, take your journey, and pass over the brook Arnon: see, I have given into thy hand, Sihon king of Heshbon, the Amorite, and his land; begin, possess it, and meddle with him in battle. This day will I begin to give the dread of thee, and the fear of thee upon the peoples under all the heavens, who shall hear report of thee, and shall tremble and be in anguish because of thee. And I sent messengers out of the wilderness of Kedemoth, unto Sihon, king of Heshbon, with words of peace, saying, Let me pass thorough thy land; by the way, by the way will I go; I will not turn aside, to the right hand or to the left. Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only, I will pass thorough on my feet. As did unto me the sons of Esau that dwell in Seir, and the Moabites that dwell in Ar: until I shall pass over jordan, into the land which jehovah our God giveth us. But Sihon king of Heshbon would not let us pass thorough him; for jehovah thy God hardened his spirit, and made his heart obstinate, that he might give him into thy hand, as this day. And jehovah said unto me, Behold, I have begun to give before thee, Sihon & his land; begin, possess it, that thou mayest possess his land. And Sihon came out against us, he and all his people to battle, at jahaz. And jehovah our God delivered him before us: and we smote him, and his sons, and all his people. And we took all his cities at that time; and utterly destroyed of every city the men, and the women, and the little ones; we left none to remain. Only the cattles we took for a prey unto ourselves, and the spoil of the Cities which we took.  
From Aroer, which is by the brink of the brook Arnon, and the city which is by the brook, even unto Gilead, there was not a city that exalted itself above us; jehovah our God delivered all before us. Only unto the land of the sons of Ammon, thou approachedst not, nor unto any place of the brook jabbok, or the cities of the mountain, or whatsoever jehovah our God commanded us.  

Annotations.  
HAD spoken] as is before mentioned, Deut. 1. 40. which then the people were unwilling to do, but would needs go fight, till they had learned by their discomfiture, what it was to disobey, and were enforced to yield unto the word of God. mount Seir] the mountainy country of Seir, which was Edom's Land, Gen. 36. 8, 9, 20. but they went in the wilderness, and were sore cumbered in the way: see Num. 21. 4.  
Verse 3. Long enough] a like speech God used before, Deut. 1. 6. so here is mentioned a second calling of Israel, from the deserts of Seir, to go northward again towards Canaan, after they had wandered almost thirty eight years in Kadesh wilderness, about mount Seir, vers. 14. by which travel, God taught them to mortify their unruly affections, and by the death of so many thousands there, led them to seek life (by repentance and faith) in the heavenly Canaan, seeing they could not come into the earthly. In the mean while, the Amorites, Canaanites, etc. (unto whom God gave this long time of repentance) were hardened in their sins, and took occasion to insult over God's people, beholding their afflictions: but the posterity of Israel were humbled and prepared for to receive the land promised. Northward] towards Canaan; Not the way they went before by Kadesh Barnea, but between the coasts of Edom on the one hand, and of Moab and Ammon on the other; so to enter into Canaan, thorough Sihon the Amorites land. Thus God's word was their director, unto all places, and in all actions: in which respect these histories of holy Scripture excel all humane histories in the world.  
Verse 4. afraid] as was prophesied of them and others, in Exod. 15. 15. etc. yet Edom was a mighty people, settled in their mountain, and fortified. See also Num. 22. 3. great] or vehement heed; meaning, that they offered Edom no wrong, neither suffered themselves to be overcome by them: Walk wisely towards them that are without, Col. 4. 5.  
Verse 5. Meddle not] or, contend not with them, to wit, in battle, as is explained in vers. 9 and so the Greek here saith, Make not war with them. As all wars should be made by wise counsels, Pro. 24. 6. so chief by the mouth of God, who teacheth man's hands to war, Psal. 144. 1. who hath willed us, If it be possible, as much as lieth in you, be at peace with all men, Rom. 12. 18. In special it was commanded, Thou shalt not abhor an Edomite, for he is thy brother, Deut. 23. 7. to the treading, etc.] that is, not a foot breadth; the Greek translateth it, not the step (or breadth) of a foot: which phrase Luke useth, in Act. 7. 5. concerning Abraham in Canaan. Though the Edomites were wicked, yet God continued their state for a time; during which no man might lawfully disturb them. By this God teacheth also the difference between Esau's portion and jacob's: see Rom. 9 11. 12. etc. Col. 1. 12. See the notes on Gen. 36. 43. a possession] or, an inheritance to Esau; that is (as the Greek translateth) to the sons of Esau. The most high divided to the Nations their inheritance, Deut. 32. 8. and Esau had their portion and state long before Israel, Gen. 36. 8. 31. 43. jos. 24. 4. with such worldly baits God's people should not be alured.  
Vers. 6. buy] Hebr. break: which both Greek and Chaldee translate, buy: see Gen. 41. 56. in the Annotations. In the stranger's land nothing was to be had freely, but with money, figuring the estate of those under the Law: in Canaan they had all things freely; signifying the free grace in Christ, Deut. 11. 9, 10, etc. Esa. 55. 1. Rev. 21. 6. money] Hebr. silver. buy] Hebr. dig; which the Chaldee translateth, buy; the Greek, receive by measure. It may be meant of buying wells digged out of Edom's ground; for so they were wont; see Gen. 26. 18. etc. Num. 21. 18. or, after the Arabic manner, which useth this word for buying.  
Vers. 7. he knoweth] this is meant of careful regarding their estate, wants, etc. wherefore the Chaldee paraphraseth, He hath sufficiently given thee things necessary when thou walkest. jehovah] in Chaldee, the word of the LORD.  
Vers. 8. we passed by] though the Edomites shown great unkindness, that would not suffer Israel to pass thorough their country quietly, Num. 20. 14. 18. etc. yet upon warning and charge given from God, his people turned away from fight, and contented themselves in their tentations, with the promises of God. See Num. 20. 21. judg. 11. 17. Afterward this favour of Israel, and the ill reward of Edom, Moab, and Ammon, is remembered in the prayer of King jehosaphat, 2 Chron. 20. 10, 11, 12. Ezion-gaber] these were port towns, by the brink of the Red sea, in the land of Edom, 1 King. 9 26.  
Vers. 9 Moab] that is, the Moabites, as the next words manifest. So the Greek, deal not enemiously with the Moabites. They were the posterity of Lot, Gen. 19 37. which dealt unkindly with Israel, as Edom had done, judg. 11. 17. and were (for their neglect of duty) not to enter into the congregation of the Lord, Deut. 23. 3, 4. They were also become Idolaters, Num. 25. 1, 2. and 21. 29. yet God suffered not Israel to hurt them, for the reasons before alleged. meddle] or, contend, as before in vers. 5. Are] a chief mountain, and city thereon, Num. 21. 15. 28. put here for the whole country. The Greek for Are here hath Aroer, whereof see vers. 36. so in v. 18, 29.  
Verse 10. Emims] in Greeke, Ommeins, by interpretation, terrible ones, and so the Chaldee translateth: see Gen. 14. 5. Anakims'] in the Chaldee, Giants: see Num. 13. 29.  
Vers. 11. Giant's] in Hebrew, Rephaim, which the Greek keepeth as a proper name Raphaein, of one Rapha, who was a Giant; whereupon it is a name for all Giants: see the notes on Ger. 14. 5. so after in Deut. 3. 11.  
Vers. 12. Horims'] or, Chorites; in Greek, Chorraeans: see Gen. 14. 6. and 36. 20. possessed] or, disinherited, and so succeeded in their inheritance: the Greek translateth, destroyed them. as Israel did] to wit, afterward, in the days of josua: thus it is spoken by way of prophecy; or, it may have reference to that part of Israel's inheritance which they had now conquered on the out side of jordan. By this and the like, in vers. 22, 23. God would teach Israel not to insult upon their outward conquests (such as he had given to other nations before them) but to seek for an heavenly country. This he remembered to them by the Prophet, Amos 9 7. Are ye not as the sons of Ethiopians unto me, O sons of Israel, etc.  
Verse 13. brook] or bourn: a valley and river running therein. So the Greek saith, the valley Zareth. Of it see Num. 21. 12.  
Verse 14. from Kadesh barnea] to wit, from the time that they came to Kadesh barnea (where they abode in the wilderness of Kadesh many days, Deut. 1. 46.) and after till they passed over Zared. swore] or, had sworn: see Numb. 14. 21, 22, 23.  
Verse 15. the hand] the Chaldee expounds it, A plague from before the Lord. This is after mentioned, how God consumed their days in vanity, and their years in hasty terror, Psal. 78. 33. and upon occasion of this mortality, Moses made the 90. Psalm. to destroy] with trouble and tumult: for the word elsewhere signifieth, to trouble, Exod. 14. 24. so in Deut. 7. 23.  
Verse 19 sons of Ammon] the Ammenites, the posterity of Ben-ammi the son of Lot, Gen. 19 38. so in vers. 37.  
Verse 20. Giant's] or Rephaims, as vers. 11. Zamzummims] that is, presumptuous wicked ones; in Greek Zommein. These are thought to be those that were of old called Zuzims, Gen. 14. 5. The Chaldee calleth them Chushbanin.  
Verse 22. Horims'] or Horites; Hebr. the Chorite; in Greek, the Chorraean: see Gen. 14. 6.  
Verse 23. Avims'] or Avites; in Greek, Evites: these were the ancient inhabitants of the Philistians country, jos. 13. 3. Caphthorims'] the Philistians: see Gen. 10. 14. Though Israel fought the battles of the Lord, and had their limits and territories in special manner appointed by his Word, Num. 34. yet other nations also had by his secret providence, their times appointed, and the bounds of their habitation, Act. 17. 26. He increaseth the nations, and destroyeth them; He enlargeth the nations, and straitneth them, job. 12. 23. Wherefore he saith by the Prophet, Have not I brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir? Amos 9 7.  
Vers. 24. brook] or, as the Greek translateth, the valley Arnon: as vers. 13. see Num. 21. 13. Sihon] in Greeke, Seonking of Esebon. He had afore time taken this Country from the Moabites, Num. 21. 26. which now God taketh again from him, and giveth to the Israelites, who else might not have taken any of Moabs' possession, vers. 9 meddle] or contend. Here after long travels in the wilderness, God calleth his people unto wars (which their fathers before were afraid of:) and gave them his word to embolden them, as his truth was their shield and buckler.  
Vers. 25. report] or fame; Hebr. hearing, which the Greek translateth, name. See this promise fulfilled among the Canaanites, jos. 2. 9, 10, 11. be in anguish] have pains as a woman in travel. A similitude often used to show the terrors of conscience in the wicked, Psal. 48. 7. and the mighty power of God, who taketh away the heart of the chief of the people of the earth, job 12. 24.  
Verse 26. Kedemoth] there was a City of that name in Sihons' Country, which after was given to the tribe of Reuben, jos. 13. 18. and by them given to the Levites, jos. 21. 37. near which there was a wilderness where Israel now lay, when they sent this ambassage. of peace] according to the law alter given, Deut. 20. 10. which being refused, the war was now just before God and men.  
Vers. 27. by the way by the way] that is, only by the way, and not turning aside into fields, or into vin 〈◊〉 see Num. 21. 21, 22. where it is called, The 〈…〉. So in Deut. 16. 20. justice's justice, that is, only justice, and all manner justice.  
Verse 28. sell] Hebr. break, as in vers. 6.  
Vers. 29. of Esau] the Edomites, who though 〈…〉 th●y denied Israel passage thorough their land, 〈◊〉 10. 18. etc. yet as they passed along their 〈◊〉 they suffered them to buy necessaries. 〈◊〉 etc.] It appeareth by this, that if Sihon had 〈◊〉 them to pass thorough his land, they would 〈…〉 time have taken his country, but first 〈◊〉 conquered the Canaanites beyond jordan: 〈◊〉 upon Sihons' denial they now set upon him. 〈◊〉 God doth not impart all his counsel at once to the 〈…〉ed; but they refusing to yield unto any thing, do hasten their own destruction. Come 〈…〉. 3. 18. So the Gospel, the word of peace, is 〈◊〉 unto all; which they that refuse, hasten 〈…〉 judgement.  
Vers. 30. thorough him] that is, thorough his coun 〈◊〉 〈◊〉 Num. 20. 18. hardened] as is spoken 〈◊〉 Pharaoh also, and others; see Exod. 4. 21. in the 〈…〉 otations. The like is said of the Canaanites be●●nd the river, jos. 11. 20.  
Verse 32. to battle] or, unto war; refusing peace, as they of whom David saith, When I speak (for peace) they are for war, Psal. 120. 7. jahaz] in Greeke, jassa: see Num. 21. 23.  
Verse 33. smote him] with the edge of the sword, Num. 21. 24. his sons] or, his son: the Hebrew hath both readings, the one in the consonant letters, the other in the vowels: so in Deut. 33. 9 The Greek and Chaldee translate, his sons: it may intent all and every of his sons, or all the sons he had, which were but one. So Manasses caused his sons to pass thorough the fire, 2 Chron. 33. 6. which another Prophet writeth, his son, 2 King. 21. 6. See the notes on Gen. 46. 23.  
Verse 34. of every city] or, we destroyed every city, (consisting) of men, and women, and little ones: or, city full of men, and women, etc. This was according to the law, Deut. 20. 14, 15, 16. and here is fulfilled upon the wicked, the judgement which is written, His roots shall be dried up beneath, and above shall his branch be cut off: his remembrance shall perish from the earth, job 18. 16, 17.  
Verse 36. by the brook] or, in the bourn (or valley) as the Greek translateth it. This city was Are, Num. 21. 15. Gilead] the mount Galaad, as the Greek saith. Of it see Gen. 31. 21. etc. exalted itself] that is, was too strong for us; or, as the Greek expounds it, escaped us. before us] as the Greek saith, into our hands. Here the whole victory is ascribed unto God, which removeth the mountains, and they know not; which overturneth them in his anger; which shaketh the earth out of her place, and the pillars thereof tremble; job 9 5, 6.  
Verse 37. thou approachedst not] in Greeke, we came not, meaning, to war against the Ammonites, or invade their possessions. any place] or, all the place; Hebr. all the land; in Greek, all (places) pertaining to the brook jabok; to wit, on the out side thereof; for Sihon ruled from Aroer etc. unto the river jabok, which was the border of the sons of Ammon, jos. 12. 2. and all that the Israelites possessed: but the land of the Ammonites, which also reached unto jabok, Num. 21. 24. they took not: so that jephtah answered truly, Israel took not away the land of Moab, nor the land of the sons of Ammon, judg. 11. 15. of the mountain] possessed also by the Ammonites, whose border was strong, Num. 21. 24. commanded us] or, charged us, namely, to abstain from, that is, forbade us to meddle with. The word command is used also in things forbidden: see Deut. 4. 23. Now though the Moabites and Ammonites were thus spared by Israel, yet they ill rewarded them afterward, when they warred against God's people, to cast them out of their possession, judg. 11. 4, 5, etc. 2 Chron. 20. 1, 10, 11. and ripped up the women with child of Gilead, that they might enlarge their border, Amos. 1. 13. and dwelled in the cities of Gad, jer. 49. 1. For which the Lord God of Israel plagued them, as also for their unkindness already past, a law is enacted against them, in Deut. 23. 3.— 6.    

CHAP. III.  
1 The Story of the conquest of Og king of Basan: 11 The bigness of his bed. 12 The distribution of those lands to the two Tribes, and half. 18 Who were to go over armed before their brethren till they also had rest. 21 Moses encourageth josua. 23 Prayeth that himself might go into the land. 26. Which God would not permit, but suffereth him to see it a far off.  
AND we turned and went up the way of Bashan: and Og the king of Bashan came out against us, he and all his people, to the battle at Edrei. And jehovah said unto me, Fear him not, for into thy hand have I given him, and all his people, and his land: and thoushalt do unto him, as thou didst unto Sihon King of the Amorites, which dwelled in Heshbon. And jehovah our God gave into our hand Og also, the king of Bashan, and all his people: and we smote him, until there was none left him remaining. And we took all his Cities at that time; there was not a City which we took not from them: threescore Cities, all the region of Argob, the kingdom of Og in Bashan. All these Cities were sensed with high walls, gates, and bars: besides unwalled Cities very many. And we utterly destroyed them, as we did unto Sihon king of Heshbon; utterly destroying of every City, the men, the women, and the little ones.  
But all the cattles, and the spoil of the cities, we took for a prey to ourselves. And we took at that time, out of the hand of the two kings of the Amorites, the land which is on this side jordan, from the brook of Arnon, unto mount Hermon. The Sidonians call Hermon, Shirjon; and the Amorites call it Shenir. All the cities of the plain, and all Gilead, and all Bashan, unto Salcah and Edrei, cities of the kingdom of Og in Bashan. For only Og king of Bashan remained of the remnant of Giants; behold his bedstead was a bedstead of iron; is it not in Rabbah of the sons of Ammon? nine cubits was the length thereof, and four cubits the breadth thereof, after the cubit of a man. And this land, which we possessed at that time, from Aroer which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I to the Reubenites, and to the Gadites. And the rest of Gilead, and all Bashan, the kingdom of Og gave I to the half tribe of Manasses: all the region of Argob, with all Bashan, that which is called the land of Giants. jair the son of Manasses, took all the country of Argob, unto the coast of Geshuri, and Maachathi, and called them after his own name, Bashan Havot● jair, unto this day. And to Machir I gave Gilead. And to the Reubenites, and to the Gadites, I gave from Gilead, even unto the river Arnon, half the valley, and the border: and unto the river jabbok, the border of the sons of Ammon. And the plain, and jordan, and the coast thereof, from Chinnereth, and unto the Sea of the plain, the sea of salt, under Ashdoth Pisgah, eastward.  
And I commanded you at that time saying, jehovah your God hath given you this land to possess it; ye shall pass over armed before your brethren the sons of Israel, all sons of power. But your wives, and your little ones, and your cattles, (I know that you have much cattles,) shall abide in your Cities which I have given you. Until jehovah shall have given rest to your brethren, as unto you; and they also possess the land which jehovah your God giveth them, on that side jordan: and then ye shall return, every man unto his possession, which I have given unto you. And I commanded josua, at that time, saying, Thine eyes have seen all that jehovah your God hath done unto these two Kings; so will jehovah do unto all the kingdoms whither thou passest. Ye shall not fear them; for jehovah your God, he fighteth for you. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And I besought jehovah for grace, at that time, saying, O Lord jehovah, thou hast begun to show thy servant thy greatness, and thy mighty hand; for what God (is there) in the heavens, or in the earth, that can do according to thy works, and according to thy powerful acts? Let me pass over, I pray thee, and see the good land that is beyond jordan; this good mountain, and Lebanon.  
But jehovah was exceeding wroth with me, for your sakes; and would not hear me: and jehovah said unto me, Let it suffice thee; speak no more unto me of this matter.  
Go thou up to the top of Pisgah, and lift up thine eyes, Seaward, and Northward, and Southward, and Eastward, & see it with thine eyes: for thou shalt not pass over this jordan. But command thou josua; and encourage him, and strengthen him: for he shall pass over before this people; and he shall cause them to inherit the land which thou shalt see. And we abode in the valley over against Beth-Peor.  

Annotations.  
WAY of Bashan] in Greeke, the way that (leadeth) unto Basan; which Basan the Chaldee nameth Matnan: so in Num. 21. 33. Edrei] in Greeke, Adraein. Of this battle, see Num. 21. 33. etc.  
Vers. 3. his people] in Num. 21. 35. his sons also are mentioned. none remaining] the Greek translateth it, no seed: meaning none left alive, of whom, as of a seed, others might spring. So when the Prophet speaketh of a remnent, Esay 1. 9 the Apostle in Greek calleth it, a seed, Rom. 9 29.  
Vers. 4. threescore Cities] which showeth the large dominion of this Giant Og, who reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites, and the Maachathites, etc. los. 12. 4, 5. region] in Hebrew, a line, or cord, such as lands are meted by, Amos 7. 17. Micha 2. 5. used figuratively for a country or region (as the Greek and Chaldee also translate it) which is measured by line. Argob] a province or shire in Bashan forementioned, 1 King. 4. 13.  
Vers. 5. unwalled] or, villages; in Hebr. Peraz●; which the Greek mistaking, turned cities of the Pherezites; but it meaneth unwalled towns (as Est●. 9 19 Zach. 2. 4.) so named of their dwelling scattered.  
Vers. 6. destroying of every city the men] or, de 〈◊〉 every city of men, etc. as in Deut. 2. 34. 〈◊〉 God destroyed the Amorite before them; 〈◊〉 his height was like the Cedars, and his strength as the Oaks, yet destroyed he his fruit from above, and his roots from beneath, Amos 2. 9  
Vers. 8. the land] The killing of the Amorites, and taking of their land, was a testimony of God's goodness and love unto his people, Psal. 136. 17. 〈◊〉 in encouragement of them to fight against 〈◊〉 residue of the heathen, Deut. 3. 21, 22. and a 〈…〉 ragement to the heathen themselves, jos. 2. 10, 11.  
Vers. 9 Sidonians] the dwellers in Sidon the great 〈…〉 Greek calleth them Phanicians. Shir 〈◊〉 Greek, Sanior. This mount had five names, 〈◊〉, Shirjon, Shenir, and Zion, Deut. 4. 48. 〈…〉, Num. 34. 7. for that divers peoples call 〈◊〉 〈◊〉 by divers names, and because of divers 〈◊〉 of this mountain: wherefore in Song 4. 8. 〈◊〉 and Hermon are set down as distinct: Shir 〈◊〉 〈◊〉 Psal. 29. 6. is by the Chaldee paraphrast there expounded, the mount that bringeth forth fr 〈…〉: and Shenir (in Greek Saner) is by the Chaldee here expounded, the Snow-mount: for it was so 〈◊〉, that snow used to lie on the top of it. A 〈◊〉] Hebr. the Amorite, they call it: which showeth 〈◊〉 singular number to be put for the whole 〈…〉.  
Vers. 11. Giant's] in Hebrew, Rephaim, which 〈◊〉 the Greek retaineth Rephaein, as before in Deut. 7. 11. This Og seemeth to be of the rem 〈◊〉 of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth, Gen. 14. 5. for Og reigned in Ashteroth, jos. 13. 12. is it not in Rabbah?] that is, it is in Rabbah: the question maketh it an earnest affirmation, as the Greek also translateth it. Rabbah was the chief City of the Ammonites, their royal City, 2 Sam. 12. 26. The Greek here translateth it, the chief. of a man] which ordinarily is a foot and a half; but the Chaldee here translateth it, the cubit of the King.  
Vers. 12. Reubenites] Hebr. the Reubenite, which the Chaldee expoundeth, the tribe of Reuben, so vers. 16. Of this gift, see Num. 32. 1. etc.  
Vers. 13. of Manasses] for conquering the Amorites there, Num. 32. 39, 40. Argob] this the Chaldee calleth Tracona. Basan] in Chaldee, Matnan. Giant's] in Hebrew, Rephaim, which the Chaldee expoundeth, Mighties.  
Vers. 14. Basan Chavoth jair] the Chaldee saith, Matnan the towns of jair: see Numb. 32. 41.  
Vers. 15. Gilead] in Greeke, Galaad; that is, the rest of Galaad, as vers. 13.  
Vers. 17. Chinnereth] or, Kinnereth, as the Greek writeth it; which the Chaldee calleth Ginnosar; in the new Testament, Gennesaret, Matt. 14. 34. see the notes on Numb. 34. 11. sea of salt] or, salt sea: see Gen. 14. 3. Ashdoth Pisgah] in Greek, Asedoth Phasga, by interpretation, the Streams (or Sheddings-out, that is, the Springs) of Pisgah (or, of the hill) and so the Chaldee translateth it, The shedding (or, powring-out) of the waters of Ramatha. Pisgah is a hill, mentioned after in vers. 27. and Ashdoth pisgah was afterward the name of a city there adjoining in Reubens' land, jos. 13. 20. So jos. 12. 3.  
Vers. 18. you] he speaketh to the Reubenites, and the rest on this side jordan: see Num. 32. 20. etc. sons of power] or, sons of valour; that is, able and valiant men, as in 2 Sam. 13. 28. be ye sons of valour, that is, be valiant men: so in 2 King. 2. 16. 1 Chron. 5. 18. The Greek here expounds it, every prudent man; the Chaldee, all armed men of the army.  
Vers. 21. josua] in Greeke, jesus: see Num. 27. 18. etc. so will jehovah do.] The examples of Gods former mercies, serve for the encouragement and strengthening of the faith of his people, in the like, or greater trials that may follow: such use also David made, 1 Sam. 17. 36, 37. and Paul, 2 Tim. 4. 17, 18.  
Vers. 22. he fighteth] or, he it is that sighteth, or (as the Greek translateth) will sight. The Chaldee for He, saith, his Word. As Moses here encouraged jesus the son of Nun, to fight the Lords battles in Canaan; so Moses and Elias, talking with jesus the Son of God, told him of his departing which he should accomplish at jerusalem, Luk. 9 30, 31. at what time this figure was fulfilled. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the 45 Lecture of the Law: see Gen. 6. 9  
Verse 23. I besought jehovah for grace] or, I supplicated for grace unto jehovah. Here Moses repea●ing his earnest prayer to go into the land, and God's denial of his request, showeth how greatly the people's sin, and his own, displeased the Lord, Num, 20.  
Verse 24 Lord jehovah] or, Lord God: the Greek hath, Lord Lord: See Gen. 15. 2. for what God?] meaning, there is none. The Chaldee turneth it thus, That thou art God, whose glorious habitation is in the heavens above, and thou rulest in the earth beneath, and there is note that can do according to thy works. powerful acts] Hebr. powers: whereby powerful and mighty works are often meant; as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5.  
Verse 25. mountain] that is, mountainy country: see Exod. 15. 17. Lebanon] in Greeke, Antili●anon; in Chaldee, the house of the sanctuary, because the Temple was built of the Cedars that grew on mount Lebanon, 1 King. 5. 6, 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here; but rather the mount Lebanon, in the north part of the Land, which was both an high and fragrant mountain, with sweet and goodly trees growing thereon: whereto the Scripture hath reference in Song 4. 11. This great desire Moses had, because of the promises which God had made to Israel, to be accomplished in that land, the figure of our heavenly heritage.  
Verse 26. for your sakes] for they rebelling, grieved Moses, and caused him to sin; for which, this wrath came upon him, Num. 20. 3.— 12. Psal. 106. 32, 33. And the Lord swore that Moses therefore should not come into Canaan, Deut. 4. 21. which oath Moses, though he repent and entreated for grace, could not get reversed: for when the Lord sweareth, he repenteth not afterward, Psal. 110. 4. would not hear me] Hebr. heard me● not, or, he arkened not unto me: whereby Gods will is signified; (as David removed not the Ark, 1 Chron. 13. 13 that is, would not remove the Ark, 2 Sam. 6. 10.) for, If we ask any thing according to his will, be heareth us, 1 joh. 5. 14.  
Vers. 27. Pisgah] the Greek here translateth, of the hewn hill, because it seemeth they used to hewstones out of it, as they did out of other mounts, 2 Ch●●●. 2. 18. The Chaldee of the height calleth it Ramatha: see Deut. 34. 1. Seaward] that is, We stward, as the Chaldee expresseth. As the Fathers saw the promises a far off and b●leaved, Heb. 11. 13. so Moses a ●arre off vieweth the promised Land, and is comforted: see Deut. 34. 1.— 4.  
Vers. 28. josua] or, jesus; as vers. 21. As jesus, not Moses, bringeth Israel into the promised land: So the Gospel of jesus, not the Law of Moses, bringeth us into the kingdom of heaven, joh. 1. 17. Gal. 2. 16. and 3. 12, 13, 24. So it is said of the Tabernacle, that it was brought in with jesus, into the possession of the Gentiles, Act. 7. 45.  
Verse 29. Bethpeor] in Greeke, the house of Phogor, an Idol temple on the mount Peor, where Baal-peor was worshipped: see Num. 23. 28. and 25. 〈◊〉. Deut. 4 3.    

CHAP. four  
1 An exhortation to obedience unto the Law, 6 because of the wisdom and righteousness, 9 and the miraculous giving of the same. 15 Against Images, and worshipping of Creatures, 25 which prevoke God's anger, and cause men's destruction, 29. unless they repent, and so find mercy with the Lord. 32 No people like Israel, who heard God speak, and saw his wonders, 37 and were his beloved and chosen. 41 Moses appointeth three Cities of refuge on the out side of jordan.  
AND now Israel, harken thou unto the statutes, and unto the judgements which I teach you for to do; that ye may live, and go in, and possess the land, which jehovah the God of your fathers giveth you. Ye shall not add unto the word which I command you, neither shall ye diminish from it, for to keep the commandments of jehovah your God, which I command you. Your eyes have seen that which jehovah did, because of Baal-peor: for every man which went after Baal-peor, jehovah thy God hath destroyed him from the midst of thee. But ye that did cleave unto jehovah your God, are alive all of you, this day. Behold, I have taught you statutes, and judgements, as jehovah my God commanded me, for to do so, within the land, whither ye are going, to possess it. And ye shall keep and do them: for this is your wisdom, and your understanding, in the eyes of the peoples, which shall hear all these statutes, and say, Surely, this great nation is a wise and understanding people. For what nation is there so great, which hath God nigh unto the same, as jehovah our God is, in all that we call upon him for. And what nation is there so great, which hath just statutes, and judgements, as all this law which I set before you this day. Only take heed to thy self, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thine heart, all the days of thy life: but thou shalt make them known to thy sons, and to thy sons sons. The day that thou stoodst before jehovah thy God in Horeb, when jehovah said unto me, Gather together the people unto me, and I will make them hear my words, that they may learn to fear me, all the days that they live upon the earth, and that they may teach their sons. And ye came near, and stood under the mountain: and the mountain b●●ed with fire, unto the heart of the heavens; with darkness, cloud, and thick darkness. And jehovah spoke unto you out of the midst of the fire: you heard a voice of words, but saw no similitude, save a voice.  
And he declared unto you his covenant, which he commanded you to do; the ten Words: and he wrote them upon two tables of stone. And jehovah commanded me at that time, to teach you statutes and judgements, that ye may do them in the land whither ye are going over to possess it.  
And take ye heed diligently unto your souls; for ye saw not any similitude, in the day that jehovah spoke unto you in Horeb, out of the midst of the fire. Lest ye corrupt yourselves, and make unto you a graven thing, the similitude of any figure: the likeness of male or female. The likeness of any beast that is on the earth: the likeness of any winged fowl, that flieth in the heavens.  
The likeness of any thing that creepeth on the ground: the likeness of any fish that 〈◊〉 in the waters beneath the earth. And lest thou lift up thine eyes to the heavens, and seest the Sun, and the Moon, and the Starts, all the Host of the heavens; and be'st driven away, and bowest down thyself unto them, & servest them: them which I 〈…〉 thy God hath imparted to all peoples under all the heavens. But jehovah hath taken you, and brought you forth out of the furnace of it on, out of Egypt, to be unto him a people of inheritance, as this day.  
And jehovah was angry with me, for your sakes; and swore, that I should not go over jordan, and that I should not go in into the good land, which jehovah thy God giveth th●●, for an inheritance. For I must die in 〈◊〉 〈◊〉, I must not go over jordan: but ye shall go over and possess that good land.  
Take heed unto your selves, lest ye forget the covenant of jehovah your God, which he struck with you, and make to you a 〈◊〉 thing, the likeness of any thing, which jehovah thy God hath charged thee.  
For jehovah thy God, he is a consuming 〈◊〉▪ 〈…〉 alous God.  
When thou shalt beget children, and children's children, and ye shall have waxed old in th● land, and shall corrupt yourselves, and make a graven thing, the likeness of any thing; and shall do evil in the eyes of jehovah thy God, to provoke him to anger. I call the heavens & the earth to witness against you, this day, that perishing ye shall perish soon, from off the land, whereunto you pass over jordan to possess it; ye shall not prolong your ●●ies upon it, but shall utterly be destroyed. And jehovah will scatter you among the people's; and ye shall be left few men in number, among the heathens, whither jehovah shall lead you. And there ye shall serve Gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. But if from thence ye shall seek jehovah thy God, than thou shalt find him: if thou shalt seek him with all thy heart, and with all thy soul. When tribulation shall be on thee, and all these things shall find thee, in the latter days, and thou shalt turn to jehovah thy God, and harken unto his voice. For jehovah thy God, is a merciful God; he will not leave thee, neither destroy thee: neither will he forget the covenant of thy fathers which he swore unto them. For ask now of the days forepast, which were before thee, since the day that God created man upon the earth; and (ask) from the utmost part of the heavens, and unto the (other) utmost part of the heavens, whether there hath been (any such thing) as this great thing is; or hath been heard like it. Hath a people heard the voice of God speaking out of the midst of the fire, as thou hast heard, and lived? Or, hath God assayed to come to take him a nation, from the midst of a nation, by tentations, by signs, and by wonders, and by war, and by a strong hand, and by a stretched-out arm, and by great terrors, according to all that jehovah your God did for you, in Egypt, before your eyes. Thou hast been made see to know, that jehovah he is God: there is none else besides him. Out of the heavens he made thee to hear his voice, to instruct thee; and upon the earth he made thee to see his great fire; and thou heardest his words out of the midst of the fire. And because he loved thy fathers, therefore he chose his seed after him; and he brought thee out, in his sight, with his great power, out of Egypt. To drive out nations greater and mightier than thou, from before thee; to bring thee in, to give thee their land for an inheritance, as it is this day. And thou shalt know this day, and cause it to return into thy heart; that jehovah, he is God, in the heavens above, and on the earth beneath: there is none else. And thou shalt keep his statutes & his commandments, which I command thee this day, that it may be well with thee, and with thy sons after thee; and that thou mayest prolong thy days upon the land, which jehovah thy God giveth thee, all days.  
Then Moses separated three Cities on this side jordan, towards the Sun rising. For the manflayer to flee thither, which should kill his neighbour unwittingly, and he hated him not in times past: and that he might fly unto one of these cities and live. Bezer in the wilderness, in the plain country of the Reubenites: and Ramoth in Gilead, of the Gadites: and Golan in Basan, of the Manassites. And this is the law, which Moses set before the sons of Israel. These are the testimonies, and the statutes, and the judgements, which Moses spoke unto the sons of Israel, after they came forth out of Egypt.  
On this side jordan, in the valley over against Bethpeor, in the land of Sihon, king of the Amorites, who dwelled in Heshbon: whom Moses and the sons of Israel smote, after they were come forth out of Egypt.  
And they possessed his land, and the land of Og, king of Bashan, two kings of the Amorites, which were on this side jordan, toward the Sun rising. From Aroer, which is by the bank of the river Arnon, and unto mount Zion, that is Hermon. And all the plain of this side jordan, Eastward, and unto the Sea of the plain, under Ashdoth Pisgah.  

Annotations●  
STatutes] or, Ordinances, which taught the service of God, (Heb. 9 1.) as the next word judgements, are for duties towards men, and punishments of transgressors. These are often joined together: see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes mean the legal services, appeareth by the continual use of this word, as in Exod. 12. 24. 43. and 27. 21. and 29. 9 and 30. 21. teach] or, am teaching: this showeth the work of the law, still urging the conscience to d●●] for, not the hearers of the Law are just before God, but the d●ers of the Law shallbe justified, Rom. 2. 13. may live] Moses describeth the justice which is of the law, that the man which doth those things shall live by them, Rom. 10. 5. possess] or, inherit the land; which was a figure of our heavenly inheritance (Gen, 12. 5.) proposed to them that do the Law, but given to them that are of the faith of Christ, joh. 1. 17. Rom. 4. 13.— 16. and 6. 23.  
Vers. 2. not add] Hereby all doctrines of men are condemned, Matt. 15. 9 and the all-sufficiency and authority of God's word, established for ever, Gal. 3. 1●. 2 Tim. 3. 16, 17. Add thou not unto his words, lest he reprove thee, and thou be found a liar, Prov. 30. 6. diminish] for every word of God is pure, Prov. 30. 5. and profitable for doctrine, for reproof▪ for correction, for instruction in righteousness, 2 Tim. 3. 16. Till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law, Matt. 5. 18. for to keep] that is, that you may keep; understanding the persons forementioned: so in vers. 5. see the notes on Gen. 6. 19  
Vers. 3. Baal-peor] in Greeke, Beelphegor, the Idol of the Moabites, unto which many of Israel declined, by the counsel of Balaam: see Num. 25. 1, 2.— 18. and 31. 16. Psal. 106. 28. The Chaldee translateth, against them that served Baal-peor. destroyed] or, abolished: by sending a plague, to the death of twenty four thousand, Num. 25. 9 This judgement was remembered after, in jos. 22. 17. Have we too little for the wickedness of Peor? etc.  
Vers. 4. unto jehovah] the Chaldee saith, unto the fear (or religion) of the Lord. Thus they that keep themselves pure in general defections, are saved from the common destruction, Ezek. 9 4, 6. 2 Tim. 2. 19 Rev. 20. 4.  
Vers. 6. wisdom] Hereupon the Oracles of God are often commended, as making wise the simple, Psal. 19 8. making us wiser than ou● enemies, and to have more understanding than all our teachers, Psal. 119. 98, 99 and able to make us wise unto salvation, through the faith which is in Christ jesus, 2 Tim. 3. 15. On the contrary it is said, They have rejected the word of the Lord, and what wisdom is in them? jer. 8. 9 Surely] or, Only. The Greek turneth it, Behold.  
Vers. 7. what nation is there so great] or, what other great nation is there? meaning, there is not any. So in vers. 8. God nigh] or, God's ●igh. The Hebrew words are both of the plural number, yet meaning one God in the plurality of persons; as the like is in Deut. 5. 26. jos. 24. 19 The Greek and Chaldee here translate it singularly, God. And he is said to be nigh us, specially when he heareth, and granteth our requests, Psal. 145. 18. So the Chaldee here paraphraseth, nigh unto the same, toreceive the prayer thereof, in the time of the tribulation thereof. We likewise are said to draw nigh unto God, when we call upon him in faith, Psal. 73. 28. Heb. 7. 19 Esa. 58. 2. and both are conjoined in jam. 4. 8.  
Vers. 9 thy soul] that is, thyself: the soul is often put for the whole man. So where one Evangelist saith, lose his soul, Matth. 16. 26. another saith, Iose himself, Luk. 9 25. diligently] or, vehemently; so vers. 15. and often. The word implieth strength as well as diligence. See Deut. 6. 5. things] Hebr. words, which the Greek also and Chaldee here keepeth. least] or, that they depart not: in Greek, Let them not departed from thy heart. Compare Prov. 3. 1. 3. and 4. 21.  
Vers. 10. Horeb] or, Choreb, called also Sina●: see Exod. 19 Paul calleth it, The mount that might be touched, Heb. 12. 18.  
Vers. 11. heart] that is, the midst: as the heart of the Sea is the midst thereof, Exod. 15. 8. So here, the heart of heaven is the midst of the ai●e. thick darkness] or, tempestuous darkness, glockner 〈◊〉, as the Greek version, and the holy Ghost in Heb. 12. 18. implieth. See Exod. 20. 21. Unto this ●●●ible mount where the Law was given, Paul opposeth mount Zion, or the state of grace by the Gospel, Heb. 12. 18▪ 22. It noteth the hidden glory of God's kingly administration in his Church, Psal. 97. 1, 2.  
Vers. 12. voice of words] This also Paul mentioneth, Heb. 12. 19 In the next verse Moses calleth them ten words, that is, ten commandments, whereof see the notes on Exod. 34. 28. no similitude] to wit, of God: so after, save a voice, that is, the voice of God, as in verse 33. Hereupon it is said, To whom then will ye liken God, or what likeness will ye compare unto him? Esa. 40. 18.  
Vers. 13. of stone] signifying the perpetuity of these words, and also the stoniness of men's hearts, as is noted on Exod. 31. 18.  
Vers. 14. statutes] for the worship of God, as judgements were for the repressing and punishing of vice, Exod. 21. 1. These were spoken to Moses only, and by him written to Israel: but the ten words were spoken to all the people, and written by the singer of God.  
Vers. 19 the sun] It was a common corruption, not only amongst the heathens, but in Israel, to worship the Sun, and Stars, and host of heaven, 2 King. 21. 3. and 17. 16. Amos 5. 25, 26. of which sin job cleareth himself, job 31. 26, 27. driven away] or thrust, to wit, out of the ●ay, as is after expressed in Deut. 13. 5. which is meant by the seduction of others, or of their own hearts. Therefore the Greek and Chaldee here 〈◊〉 translate it, be'st deceived, or made to err and 〈◊〉 〈◊〉, which the Hebrew word implieth, being after used for the straying of cattles, Deut. 22. 1. Imparted] or, divided, distributed as a port●●. It noteth God's bounty in giving all peoples the use of those creatures, (as on the contrary false gods are said to divide or impart nothing unto them Deut. 29. 26.) and the base mind of men, to worship such things as are given for servants unto all men.  
Vers. 20. furnace of iron] that is, furnace wherein 〈◊〉 melted: so Egypt is called for the cruel op 〈…〉 Israel: likewise in 1 King. 8. 51. jer. 11. 4. people of inheritance,] that is, whom God shall 〈◊〉, & take for his possession: the Greek 〈◊〉 and inheritance. as this day] under 〈…〉 〈◊〉 ye are, or, as ye see this day.  
Vers. 21. your sakes] or, your words: as the Greek 〈◊〉, the things spoken by you: meaning 〈◊〉 〈…〉 ring words, Num. 20. 3, 4, 5. where 〈…〉 〈◊〉 being grieved, obeyed not the common 〈…〉 God, Num. 20. 12. Psal. 106. 32, 33. 〈◊〉 spoke of before, Deut. 3. 26. and now a 〈…〉, to show God's severity against all 〈…〉.  
Vers. 23. stroke] or cut, that is, covenanted or 〈◊〉 ●●●es doth often speak of the covenant first 〈◊〉 between God and them, as that which was 〈◊〉 〈◊〉 of all religion, to them and their seed after them: and whatsoever men added, altered, 〈◊〉 diminished from it, was to be reputed evil. So Paul reforming abuses in the Churches, calleth them to the first institution, 1 Cor. 11. 23, 24. charged thee] or, commanded thee, that is, commanded thee not to do, or, forbidden thee: so in Deut. 2. 37. for God's precepts in the Decalogue, are for the most part for bodes, or prohibitions; yet usually called commandments. The whole phrase is expressed in Goe 3. 11. which I commanded thee not to eat of it, that is, which I forbade thee to eat of.  
Vers. 24. fire] to consume all his enemies; and thine, if thou obey him, as Deut. 9 3. and thee thyself, if thou disobey him; as Zeph. 1. 18. Heb. 12. 29. See also Exod. 24. 17. The Chaldee addeth, his word is a consuming fire: which is also true, jer. 23. 29. Deut. 33. 2. jealous] the former word signified God's power, this his will: having a jealous affection, whereby he will not spare; as Prov. 6. 34, 35. See Exod. 20. 5.  
Vers. 25. waxed old] that is, continued long, as the Greek explaineth it, and become ancient inhabitants. God's blessings were by Israel abused to sin, as is here foretold, and again in Deut. 32. 15.  
Vers. 26. perishing ye shall perish] that is, surely and speedily perish: in Greek, perish with perdition: so in Deut. 30. 18, 19 where again he calleth heaven and earth to witness.  
Vers. 27. few men] Hebr. men of number; that is, soon numbered for your fewness; as the Greek translateth, few in number; and in job 16. 22. years of number, are a few years: see Gen. 34. 30. This is contrary to that promised blessing in Gen. 15. 5.  
Vers. 28. serve gods] being given over to your own lusts, as it is written, God turned, and gave them up to worship the host of heaven, Act. 7. 42. This same God threatened afterward, in jer. 16. 13. But the Chaldee here turneth it, ye shall serve peoples that serve Idols, the work of men's hands. nor smell] the vanity of Idols is after this sort described in Psal. 115. 4.— 7. jer. 10. 3.— 9  
Vers. 29. seek jehovah] the Chaldee translateth, seek the fear of the Lord; meaning his true service. Here Moses annexeth promises, to comfort repentant sinners: as also in Deut. 30. 1, 2, 3, etc. all thy heart] see an example of this in 2 Chron. 15. 15.  
Vers. 30. find thee] that is, come upon, or befall thee, as the Chaldee explaineth it.  
Vers. 31. thy fathers] Abraham, Isaak, and jacob. See Levit. 26. 42. etc.  
Vers. 32. of the heavens] that is, from one utmost part of the world unto the other. By the heavens are meant the parts of the world under the heavens: and the holy Ghost openeth this phrase; for in Mat. 24. 31. it is written, from the utmost parts of the heavens, unto the utmost pa●ts of them: for which in Mark. 13. 27. is said, from the utmost part of the earth, unto the utmost part of the heavens. By which it is evident, that the heavens in this speech, is put for the earth under the heavens; for heavens comprehendeth the Air also, wherein we breath, as is noted on Genesis 1. 8. great thing] Hebr. great word. Moses hereby would teach, that God's words and works unto his Church are more great and marvellous than all his actions to other peoples whatsoever; and therefore ought the more seriously to be considered.  
Verse 33. voice of God] the Chaldee saith, the voice of the word of the Lord: the Greek, of the living God. and lived] As at the apparitions of God, men were wont to fear they should die, judg. 13. 22. and 6. 22. So at the giving of the law, all Israel desired that they might hear the voice of God no more, lest they died, Exod. 20. 19 Deut. 18. 16. which manifested the power of the law, and the weakness of men, Heb. 12. 19 So no man can see the face of God, and live, Exod. 33. 20. when God giveth his voice the earth melteth, Psal. 46. 7.  
Verse 34. hath God] or, hath any God; speaking of the true God, and his works unto Israel, above all other people: or of the reputed gods of the Gentiles, none of which ever did such a thing. assayed] or, tempted. This is spoken not of God trying his own strength, but proving the obedience of his people, and trying the strength of his adversaries. The Chaldee translateth, Or the tentations, (or signs) which the Lord hath made to reveal himself, etc. tentations] Moses here reckoneth seven things, about Israel's deliverance; Tentations, whereby God, propounding his will, tried their obedience: (as when God tempted Abraham, Gen. 22. 1.) Signs, which many times are of ordinary works and natural, as Exod. 3. 12. Wonders, which are of extraordinary, and supernatural works, as Exod. 4. 21. and 7. 9 War, upon the refusal and resistance of the enemy, Exod. 8. 1, 2. Strong hand, not by cunning policies and stratagems, as men often use in wars; but by force, compelling the enemy to yield, Exod. 6. 1. Stretched out arm, by open manifesting his power, and plagues continually upon the resisters, Esay 9 12, 17. Exod. 6. 6. and Great terrors, which wounded the hearts of the very enemies, Exod. 9 20, 27, 28. and 10. 7. and 12. 30. terrors] or fears, the Greek and Chaldee translate, visions, or, sights, which are oftentimes fearful; but the Hebrew for fears and visions, are one much like another, which might cause the mistaking. So in Deut. 26. 8.  
Vers. 35. so know] that is, that thou mightest know, and acknowledge. The end of all God's works was the manifesting of his glory, to the information and salvation of his people. This Moses often urgeth in this book.  
Vers. 36 to instruct] or, to nurture, chastise: by restraining from vice. So Gods chastening, and teaching out of his law, are joined together, in Ps. 94. ●2. Though chastening be often with works (as Levit. 26. 18, 28. Deut. 8. 5.) yet is it also with words: is here, (where the Chaldee translateth it teach) and Prov. 9 7. and 31. 1. Ezek. 23. 48. job 4. 3. the fire] before, he said, out of heaven; and now, out of the midst of the fire: for though the voice came out of heaven, Israel perceived it not, but only out of the fire, saith R. Menachem on Deut. 4.  
Vers. 37. therefore he chose] or, and chose (that is, loved) his seed after him, therefore he brought thee out. God's love, and election out of love, is the cause of man's redemption and salvation. his seed] that is, the seed of thy fathers, every one particularly; as the promise was made to Abraham, then to Isaac, and after that to jacob severally. The Greek and Chaldee translate it plurally, their seed (or sons) after them. in his sight] or, with his face (or presence) The Greek saith, he brought thee out himself; the Chaldee, he brought thee out by his word. Thus the face or presence of God, may imply Christ, the Word, the Angel of God's face, Esa. 63. 9 He it was that brought Israel out, as 1 Cor. 10. 1, 9 and the sign of his presence was in the pillar of the cloud and fire, Exod. 13. 21. and 14. 19, 20.  
Vers. 38. to drive out] to wit, out of possession (as the original word implieth) or, to disinherit; the Greek saith, to destroy, (or, root out.) as it is] the Greek addeth, as thou hast this day. Meaning of the land of Sihon and Og, which they had now in possession, a sign of further victory, Deut. 3. 21.  
Vers. 39 And thou shalt know] or, know (and acknowledge) therefore: see vers. 35. The knowledge of, and obedience unto God, is continually urged, upon the remembrance of his former mercies. So 1 Chron. 28. 9 cause it to return] or, bring again, reduce, that is, call to mind, and consider, that not only for the present, but always after, God's true fear might continue in them. So in Deut. 30. 1. where this phrase is used: see the annotations there.  
Vers. 40. all days] this may be referred both to the latter, the possessing of the land; and to the former, the welfare and length of life. In Mat. 28. 20. all days, is explained, unto the end of the world.  
Vers. 42. unwittingly] or, without knowledge thereof, unawares. See the law for this, in Num. 35. 9, 10, etc. and after in Deut. 19 2. in times passed] or, in former days; Hebr. from yesterday, and the third day. See Gen. 31. 2.  
Vers. 43. Bezer] in Greeke, Bof●r: see jos. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78, 80. Golan] in Greeke, Gaulon.  
Vers. 44. this is] He meaneth, that which hereafter followeth; so this belongeth to the next chapter, where the repetition of the laws beginneth.  
Vers. 45. after they came forth] Hebr. in their coming forth: but In is often used for After, as is noted on Exod. 2. 23. so again, in vers. 46.  
Vers. 46. Bethpeor] in Greeke, the house of Phogor, an Idol Temple: see Deut. 3. 29. Amorites] Hebr. Amorite: in Greek, Amorreans. smote] that is, killed, as is noted on Gen. 14. 17. This victory is here again touched, the more to stir up the hearts of the people, to obey God's law, who had begun to show them his power and goodness.  
Vers. 48. bank] Hebr. lip. Zion] in Greeke, Seon. This is not that which usually the Scripture calleth mount Zion, in jerusalem; but otherwise written, and called Hermon: see Deut. 3. 9  
Vers. 49. sea of the plain] the sea of salt, Deut. 3. 17. the lake of Sodom, or dead sea. Ashdoth Pisgah] or, the springs of Pisgah: see the notes on Deut. 3. 17.    

CHAP. V.  
1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandments; 22 the manner of the speaking and writing of them. 24 The people being afraid, did request Moses to receive the Law from God, and to speak it unto them. 28 The Lord liked their motion, 30 and sent them into their tents; 31 but willed Moses to stay, and hear the Law, which he was to teach Israel to observe and do, for their good.  
AND Moses called unto all Israel, and said unto them, Hear O Israel, the statutes and the judgements which I speak in your ears, this day: and ye shall learn them, and keep, to do them. jehovah our God struck a covenant with us in Horeb. Not with our father's stroke jehovah this covenant, but with us; even us, who are all of us here alive this day. jehovah spoke unto you, face to face, in the mount, out of the midst of the fire. I standing between jehovah and you, at that time, to show unto you the word of jehovah; for ye were afraid, by reason of the fire, and went not up into the mount, saying,  
I, jehovah thy God, which have brought thee out from the land of Egypt, from the house of servants. Thou shalt not have any other Gods before my face.  
Thou shalt not make unto thee a graven thing, any likeness, of things which are in the heavens above, or which are in the earth beneath, or which are in the waters beneath the earth. Thou shalt not bow down thyself to them, neither serve them: for I, jehovah thy God, am a jealous God, visiting the iniquity of the fathers upon the sons, and upon the third and upon the fourth generation, of them that hate me. And doing mercy unto thousands, of them that love me, and of them that keep his commandments.  
Thou shalt not take up the name of jeho 〈…〉 〈…〉 y God in vain; for jehovah will not hold him guiltless that shall take up his name in vain.  
Keep thou the Sabbath day, to sanctify it, as jehovah thy God hath commanded thee. Six days shalt thou labour, and shalt 〈◊〉 all thy work. But the seventh day is a Sabbath to jehovah thy God: in it thou shalt not do any work; thou, or thy son, or thy daughter, or thy manservant, or thy woman-servant, or thine ox, or thine ass, or any of thy cattles, or thy stranger which is within thy gates, that thy manservant and thy woman-servant may rest as well as thou.  
And thou shalt remember that thou wast a servant in the land of Egypt; and jehovah thy God brought thee out thence, by a strong hand, and by a streched-out arm: Therefore jehovah thy God hath commanded thee to do the Sabbath day.  
Honour thy father and thy mother, as jehovah thy God hath commanded thee, that thy days may be prolonged, and that it may be well with thee, upon the land which jehovah thy God giveth thee.  
Thou shalt not kill.  
Neither shalt thou commit adultery.  
Neither shalt thou steal.  
Neither shalt thou answer a false witness against thy neighbour.  
Neither shalt thou covet thy neighbour's wife, neither shalt thou desire thy neighbour's house; his field, or his manservant, or his woman-servant, his ox, or his ass, or any thing which is thy neighbours.  
These words jehovah spoke unto all your assembly in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more: and he wrote them on two tables of stones, and gave them unto me. And it was, when ye heard the voice, out of the midst of the darkness, and the mountain burning with fire, that ye came near unto me, all the heads of your tribes, and your Elders. And ye said, Behold, jehovah our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire: this day we have seen, that God doth speak with man, and he liveth. And now why should we dye; for this great fire will consume us: if we add to hear the voice of jehovah our God any more, than we shall dye. For who is there of all flesh, that hath heard the voice of the living God, speaking out of the midst of the fire, as we have, and lived? Go near thou, and hear all that jehovah our God shall say, and do thou speak unto us all that jehovah our God shall speak unto thee, and we will hear, and do it. And jehovah heard the voice of your words when ye spoke unto me: and jehovah said unto me, I have heard the voice of the words of this people, which they have spoken unto thee; they have well said, all that they have spoken. Who will give that their heart may be such in them, to fear me, and to keep all my commandments, all days, that it may be well with them, and with their sons for ever.  
Go say to them, Get you again into your rents. But thou, stand thou here with me, and I will speak unto thee, all the commandment, and the statutes, and the judgements, which thou shalt teach them, that they may do them in the land which I give to them to possess it. And ye shall observe to do, as jehovah your God hath commanded you: ye shall not turn aside, to the right hand or to the left. You shall walk in all the way which jehovah your God hath commanded you, that ye may live, and (that it may be) well with you, and ye may prolong your days, in the land which ye shall possess.  

Annotations.  
IN your ears] that is, in your hearing, and to your understanding: the Chaldee translateth it, before you. Here Moses purposing to repeat the ten commandments, prepareth the ears and hearts of the people unto obedience. to do] or, and do: see the notes on Gen. 2. 3.  
Vers. 2. stroke] Heb. cut a covenant, the reason of which phrase is showed on Gen. 15. 18. in Horeb] or, at Choreb, called also Sinai: see Exod. 19 20. and 24. 8. God, though he might absolutely command, yet vouchsafed to enter into covenant with his people, that by mutual stipulation and promises, he might have not constrained, but free and voluntary obedience performed by them, to his glory, and their further good.  
Vers. 3. father's] which are dead: hereby all the Patriarches unto Adam may be meant, who had the promise of the covenant of Christ; but the covenant of the Law came after, as the Apostle observeth, Gal. 3. 17. Or it may mean, our father's only, as jarchi here expoundeth it, such as died in the wilderness, after the Law was given. See also Deut. 11. 2. even us] or, we are they, which are here this day, the Greek translateth, & you are here all alive this day. So the covenant was yet fresh in memory. Also they had a greater benefit than their fathers: for though the Law could not give the life, yet was it a Schoolmaster unto Christ, Gal. 3. 21. 24.  
Vers. 4. face to face] that is, openly, clearly, plainly; as Exod. 33. 11. Gen. 32. 30. Deut. 34. 10. 1 Cor. 13. 12. opposed to the dark visions, by which God before time revealed his will.  
Vers. 5. I standing] or, stood, as the Greek translateth, And I stood between the Lord, which the Chaldee calleth, the Word of the Lord. Thus the Law was given in the hand of a mediator, Gal. 3. 19 for God and the people were not one; by reason of their sins: therefore they were afraid.  
Vers. 6. servants] in Greeke and Chaldee, servitude. God redeemed Israel; not only from outward slavery, but from the idolatry of Egypt, Ezak. 20. 5.— 9, and 〈◊〉 their gods, 2 Sam. 7. 23. therefore he commanded them to have no other gods, before his face. See the annotations upon, Exod. 20. where these commandments are more largely opened.  
Vers. 7. any other gods] or, another god: see the notes on Deut. 4. 7.  
Vers. 8. graven thing] the Chaldee translateth it Image. any] the Greek saith, nor the likeness of any thing. The word or, is in Exod. 20. 4.  
Vers. 10. his commandments] or, his commandment; meaning all and every one of them, or, the whole Law in general: see the notes on vers. 31. The like is in Deut. 8. 2. and 27. 10. The Greek and Chaldee translate, my commandments, and so Moses wrote in Exod. 20. 6. but here he changeth the person, as Daniel also in his prayer faith, O Lord, etc. keeping covenant and mercy to them that love him, & to them that keep his commandments, Dan. 9 4. We may also observe such changes in the other Prophets; as, to make him a name, 2 Sam. 7. 23. for which, in 1 Chron. 17. 21. is written, to make thee a name: so in 2 Sam. 14. 22.  
Vers. 12. Keep] or, Observe; for this, in Exod. 20. 8. he said, Remember. as jehovah, etc.] this sentence is added, more than in Exod. 20. 8. So again in the fift commandment, vers. 16. And these two charges only are affirmative, all the other are prohibitions.  
Vers. 14. Ox, etc.] these particulars are also here added, for explanation. as well as thou] or, even as thou. This reason was not expressed in Exod. 20. 10. And it showeth that the Sabbath was commanded in part for the ease of servants, which were of the heathens that were round about them, Lev. 25. 44.  
Vers. 15. to do] that is, to celebrate: the Greek translateth, to keep the Sabbath day, and to sanctify it. In Exod. 20. 11. the creation of the world is there rendered as a reason, which is here omitted; and the coming out of Egypt (which seemeth to be on the Sabbath day) is here made a reason of observing this day. For it was a figure of deliverance out of spiritual bondage by Christ (as is showed upon Exodus,) and lo fit to be meditated on upon the Sabbath.  
Vers. 16. be well with thee] or, good may be done unto thee. This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth, in Ephes. 6. 3. but putteth it there in the first place, changing the order of the words, which the Scripture often doth, as may be seen, in 2 King. 11. 8. compared with 2 Chron. 23. 7. joel 2. 28. with Act. 2. 17. 1 King. 19 10. with Rom. 11. 3. Esai. 65. 1. with Rom. 10. 20. Mat. 21. 13. with Mark 12. 8.  
Vers. 18. Neither shalt thou] or, And thou shalt not: and so in the precepts following; all which are joined to the former, with this copulative And, (otherwise than was in Exod. 20.) to teach the conjoining of all these commandments, as into one body of the Law: which must be likewise in our obedience. Because, Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For he that said, Do not cemmit adultery; said also, Do not kill, etc. jam. 2. 10, 11.  
Vers. 20. false] or, rash, vain. The same word Shav, used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker, false: and so the Chaldee hath in this place.  
Vers. 21. wife] in Exod. 20. 17. our neighbour's house is put in the first place, and his wife in the second, otherwise than here. So they that would divide this commandment into two, cannot show which is the ninth, and which is the tenth, seeing Moses hath purposely changed the order. desire] Here again Moses useth another word, 〈…〉 veh, whereas in Exod. 20. 17. he keepeth one word in all the particulars, tachmod, covet: which are two words in sound, but one in signification; (though it may be with some difference of degree) whereof there be sundry other examples in Scripture; as Hinneh, Behold, 1 Chron. 17. 1. for which another Prophet saith, Reeh, See, 2 Sam. 7. 2. Chajath, a troop, in 2. Sam. 23. 13. or Machanah, an host, in 1 Chron. 11. 15. he returned, jashab, 2 Sam. 6. 20. or, he turned again, jissob, 1 Chron. 16. 43. jaghnal, he offered up, 2 Sam. 6. 17. or, jakrib, he offered, 1 Chron. 16. 1. and many the like: so that from two words of like sense, here cannot be gathered two sundry commandments. The like was in the ninth commandment before, in vers. 20. And if this Desire be another commandment, there were but nine given in Exod. 20. Or if there were ten, as is avouched in Exod. 34. 28. then here must be eleven, contrary to Deut. 10. 4. But degrees of the same sin, make not here several precepts. The Hebrews make this desire to be less than coveting, and say, Desire bringeth a man to coveting, and coveting bringeth him to unjust taking away; for if the owners be not willing to sell, though he would give them a great price, and he is urgent upon them, than he falleth to taking by violence; as it is said (in Mic. 2. 2.) And they covet fields; and take them by violence. Maimony tom. 4. treat of Rapine, etc. c. 1. s. 10, 11. his field] the Greek saith, nor his field: this also is added more than in Exod. 20. 17. And usually, when any thing it repeated, either by the Prophets or Evangelists, i● 〈◊〉 with variety of words and phrases; of which, being compared, there is very great use, for the understanding of the Scriptures.  
Vers. 22. added no more] meaning, no more commandments of this sort, (for they were but ten 〈◊〉 Deut. 4. 13.) or no more unto the people; there were spoken to Moses, Exod. 21. 1. etc. The Chaldee translateth, ceased not: see the notes on Nam. 11. 25. of stones] both to have them perpetual to his Church, job 19 23, 24. and in mystery, to show the stony nature of men's hearts: see the annotations on Exod. 31. 18. unto me] that Moses might carry them to the people, and see then duly executed. So the Magistrate is the keeper of both the tables of the Law; for Moses was 〈◊〉 in jeshurun, Deut. 33. 5.  
Vers. 23. and the mount] understand, and saw the mount, as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw, were terrible unto then, because they were sinners; but a mean to humble them, and drive them unto Christ, H 〈…〉. 12. 18.— 24. Gal. 3. 19— 24. Elders] in Greeke, Senate, or Eldership. The people all, and even the greatest and best, fled from before the Lord, and came to Moses for to be a Mediator. See Exod. 20. 18, 19 in the annotations.  
Vers. 24. his voice] the Chaldee saith, the voice of his Word. So in vers. 25.  
Vers. 25. why should we die?] The Greek translateth, let us not die: so it is a deprecation. This speech implieth the sentence of death also, which their own hearts pronounced against them for their sins: for such a question is likewise an affirmation; as, Why doth he speak blasphemies? Mark. 2. 7. is expounded, this man blasphemeth, Matt. 9 3. And this showeth the effect of the Law in our consciences; it causeth the spirit of bondage to fear, Rom. 8. 15. and when the voice of God in his Law is heard and understood of men, it terrifieth and killeth; before that, they think they are alive without the Law, Rom. 7. 9, 10. fire] which signified the force of the fiery Law, Deut. 33. 2. that it is in man's heart, as a burning fire shut up in his bones, as jer. 20. 9 both manifesting sins, and tormenting the conscience; wherein it differeth from the Gospel, Heb. 12. 18. then] or, surely; Heb. and we shall dic. Thus there was not a law given which could give life, Gal. 3. 21. but the letter killeth, 2 Cor. 3. 6. and the law is not of faith, Gal. 3. 12. the hearing of it, and escaping death, caused them not to believe: but the just shall live by faith, through the Gospel of Christ, Rom. 1. 16, 17. unto whom the Law was a Schoolmaster, Gal. 3. 24.  
Vers. 26. all flesh] or, who is any flesh, that is, any frail man: for, all flesh is grass, Esa. 40. 6. The Greek translateth, For what flesh? Which word flesh is often used for unregenerate man, as is noted on Gen. 6. 3. and to such especially, the Law is the terrors of death: though all humane nature being in sin, is here condemned. So in Psal. 143. 2. the living God] The Hebrew words are both plural, implying the mystery of the Trinity, as is noted on Gen. 1. 1. and he is called the living God, (as here, so in jos. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places) to oppose him unto all false gods, which are called the dead, Psal. 106. 28. whereupon it is said, Ye turned to God, from Idols, to serve the living and true God, 1 Thess. 1. 9 Also to show that God is powerful in operation, being not only living in himself, (so that he only hath immortality, 1 Tim. 6. 16.) but the giver of life unto all; For in him we live, and move, and have our being, Act. 17. 28. and he is the fountain of living waters, jer. 17. 13. who continually and abundantly refresheth his people. It signifieth also his eternity, as he that liveth for ever and ever, Revel. 10. 6. of whom it is said, For he is the living God, and continuing for ever, Dan. 6. 26. Wherefore that speech of job, My Redeemer liveth, job 19 25. is translated in the Greek, The Eternal is he that shall unloose me. and lived] Men till they be redeemed by Christ, are through fear of death, all their life time subject to bondage, Heb. 2. 15. Though God came not now to judge them, neither so much as up braided them with their sins past, yet could they not hear his voice, but (as the Apostle noteth) they that heard it, entreated that the word should not be spoken to them any more, for they could not endure that which was commanded, Heb. 12. 19, 20.  
Vers. 27. Go near thou] The people being terrified, seek for a Mediator; and that is the end and use of the Law, to drive men unto Christ. Wherefore their affection now pleased God, vers. 28, 29. and he gave them Moses to help them for the present, and further promised them a Prophet like unto him, which was Christ, Deut. 18. 15.— 18. Act. 3. 22. 26. thou speak unto us] The office of a Mediator, as he is a Prophet, (Deut. 18. 15.) is here described; which is, to go near unto God, & having received the word from him, to speak it unto the people. This was fulfilled in Christ, joh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew do thou speak, the words are in the feminine gender, as if they had spoken to a woman; which is thought to be a note of the people's troubled mind: see the like in Num. 11. 15. and doc] The like they promised before God spoke these words, Exod. 19 8. not knowing the impossibility of the Law: but how fare they were from performing this, the golden calf which they made ere forty days were expired, is a witness; for which sin Moses broke the Tables of the covenant, Exod. 32. Deut. 9 9 etc. yet their good affection pleaseth the Lord.  
Vers. 28. well said] The Greek translateth, they have spoken all things rightly (or well.)  
Vers. 29. Who will give] An Hebrew phrase, meaning, O that some would give, or, O that there were; and so the Chaldee explaineth it. The like is in job 6. 8. Psal. 14. 7. and 55. 7. and otherwhere. to fear, etc.] The things that God approveth in men, are, fear, humility, distrust in themselves, and a confidence in him, with love unto his Law. Hereunto God called them, by this his covenant, drawing them unto Christ.  
Vers. 31. all the commandment] that is, the Law in general, or commandments, as the Greek translateth it, the singular being often put for the plural; or, every commandment. So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2.  
Vers. 32. observe to do] or, and do, as this phrase often signifieth: see the notes on Gen. 2. 3. right hand or to the left] This signifieth an exact care to walk in God's Law, as in the high way, from which men may not turn aside; as in Deut. 2. 27. Therefore all aberration from the right way, is noted by the turning to the right hand or to the left, Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27.    

CHAP. VI  
1 Moses setting himself to explain God's commandments, exhorteth Israel unto obedience. 4 He beginneth with the first and great commandment, the love of the Lord, 6 and of his Law in their heart, 7 and of teaching it to their children, 8 and professing it by outward signs. 10 He warneth them that they forsake not God by prosperity, 16 nor by adversity; 17 but to keep his Law, for their good, 20 and to endeavour the continuance and propagation of his religion among their posterity.  
ANd this is the Commandment, the Statutes and the judgements, which jehovah your God commanded to teach you, to do in the Land, whither ye pass over to possess it. That thou mayest fear jehovah thy God, to keep all his statutes and his commandments, which I command thee; thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. Hear therefore, o Israel, and observe to do, that it may be well with thee, and that ye may multiply mightily, as jehovah the God of thy fathers hath spoken unto thee, in the land that floweth with milk and honey.  
Hear, o Israel: jehovah our God, jehovah is one. And thou shalt love jehovah thy God, with all thy heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thy heart. And thou shalt whet them on thy children, and shalt speak of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for phylacteries between thine eyes. And thou shalt write them upon the doore-posts of thine house, and on thy gates. And it shall be, when jehovah thy God shall have brought thee into the land which he swore unto thy fathers, to Abraham, to Isaak, and to jakob, to give unto thee, cities great & good, which thou buildedst not; And houses full of all good things, which thou filledst not; and wells digged, which thou diggedst not; vineyards and olive-trees, which thou plantedst not; and thou shalt have eaten, and be full: Take heed to thyself, left thou forget jehovah, which brought thee forth out of the land of Egypt, out of the house of servants. Thou shalt fear jehovah thy God, and serve him, and shalt swear by his name. Ye shall not go after other gods, of the gods of the peoples, which are round about you. For jehovah thy God is a jealous God, in the midst of thee; lest the anger of jehovah thy God be kindled against thee, and he destroy thee from off the face of the earth.  
Ye shall not tempt jehovah your God, as ye tempted him in Massah. Keeping ye shal● keep the commandments of jehovah your God, and his testimonies, and his statutes, which he hath commanded thee. And thou shalt do that which is right and good in the eyes of jehovah, that it may be well with thee, and thou mayst go in, and possess the good land which jehovah swore unto thy fathers. To drive out all thy enemies from thy face, as jehovah hath spoken.  
When thy son shall ask thee to morrow, saying, What are the testimonies, and the statutes, and the judgements, which jehovah our God hath commanded you? Then thou shalt say unto thy son, We were servants to Pharaoh in Egypt, and jehovah brought us forth out of Egypt with a strong hand. And jehovah shown signs and wonders, great and evil, upon Egypt, upon Pharaoh, and upon all his house, before our eyes.  
And he brought us out from thence, that he might bring us in, to give unto us the land which he swore unto our fathers. And jehovah commanded us to do all these statutes, to fear jehovah our God, for good unto us, all days, to preserve us alive, as (it is) this day. And justice shall it be unto us, when we observe to do all this commandment, before jehovah our God, as he hath commanded us.  

Annotations.  
Commandment] put generally for Commandments, as the Greek translateth it: see Deut. 5. 〈◊〉. Here Moses entereth upon the explanation of the first commandment of the ten before rehear●●●, in chap. 5. to do] that ye may do them, 〈◊〉 〈◊〉, continually. For practise and obedience is that which the Law requireth for blessedness, jam. 〈◊〉. ●5. And that which one prophet calleth Doing the words of the covenant, 2 Chron. 34. 31. another calls Stablishing (or Confirming) 2 King. 23. 3. and Confirming is expounded by the holy Ghost, 〈◊〉, Gal. 3. 10. from Deut. 27. 26. 〈◊〉] to wit, the river jordan, that so they might come into Canaan. This was by the cond●●t of josua, jos. 1. 1, 2, etc. and it figured the 〈◊〉 of the Church under Christ, by whom these commandments are fulfilled in us that believe, 〈◊〉. 20. 40.— 44. Rom. 8. 1, 2, 3, etc. In the 〈◊〉, time, the possession of Canaan and good thin●s therein, was a gracious inducement of that People unto voluntary obedience and keeping of God●●aw: which notwithstanding they perform▪ not, Psal. 105. 44. 45. Nehem. 9 24, 25, 26, 35.  
Vers. 〈◊〉. fear] this is the beginning of wisdom, Psal. 111. 10. and by it we depart from evil, Prov. 16. 6. and it comprehendeth generally God's worship, and true religion, Esay 29. 13. Matt. 15. 8, 9 therefore it is mentioned in the first place. prolonged] under which, eternal life is also implied; for God's commandments when they are kept, do add unto men, length of days, and years of life, and peace, Prov. 3. 2. 1 Pet. 3. 10, 11, etc.  
Vers. 3. and honey] signifying heavenly graces, as is observed on Exod. 3. 8.  
Vers. 4. Hear] The last letter of this first word Hear, and of the last word One, are extraordinarily great in the Hebrew, and so noted in the margin, to cause heed and attention. And here beginneth the first and great commandment, as our Saviour calleth it, Mark. 12. 29, 30. Matt. 22. 38. And this place of Scripture, unto the end of the ninth verse, was one of the four paragraphs which the jews were wont to write upon their Phylacteries, as is noted on Exod. 13. 9 and fastened to their doore-posts, and read in their houses twice a day: as the Hebrews say, Twice every day do men read the lecture, HEAR O ISRAEL, etc. at evening and at morning, as it is written (in Deut. 6. 7.) when thou liest down, and when thou risest up; at the time when men are wont to lie down, which is at night; and at the time when men are wont to rise up, which is at day. And what is it that he readeth? Three sections; to wit, Hear O Israel, etc. (Deut. 6. 4) And it shall be if you shall hearken, etc. (Deut. 11. 13.) And Moses said unto the people, etc. (Exod. 13. 3.) And they read first the section, Hear O Israel, because in it there is the property of God, and the love of him, and the doctrine of him, which is the great foundation, whereupon all do depend. Maim. in Misn. b. 2. in Keriath Shemangh, ch. 1. sect. 1, 2. is one] so in Mark. 12. 29. the LORD our God, the LORD is one: where the word is (which the Hebrew wanteth) is supplied in the Greek, and explained by a learned Scribe, saying; Well, Master, thou hast said the truth, for there is one God, and there is none other but he, Mark. 12. 32. So Paul saith, There is no other God but one, 1 Cor. 8. 4. Here it is probable, that Moses closely taught the unity of the Godhead, and trinity of persons; jehovah, the Father; our God, the Son; and jehovah, the Holy Ghost: thus many do understand these words. But the Apostle clearly openeth the mystery, saying, There are three that bear record in heaven; the Father, the Word, and the Holy Ghost; and these three are one, 1 joh. 5. 7. And here is the ground of saith.  
Vers. 5. love] The end of the commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned. 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ie●●vah thy God] these imply the causes of our love of the Lord; the one, for his own nature and being, jebovah; the other, for the covenant of his grace, whereby he is our God. These two are often joined together by Moses and all the Prophets. heart] unto the heart the Scripture attributeth wisdom and understanding, 1 King. 3. 9 11. 12. Prov. 2. 2. 10, and belief in God, differing from confession with the mouth, Rom. 10. 10. and it is opposed unto hypocrisy, Matth. 15. 8. soul] the seat of the will and affections, Deut. 21. 14. and 24. 15▪ and 12. 20, 21. might] in Hebrew, Meod, which signifieth might or vehemency, all that we can. The Chaldee translateth it riches; the Greek, power (dunamis:) but the holy Ghost useth a more significant Greek word, (ischus) might, or, ability, Mark. 12. 32. where also another word is added for explanation, dianoia, which is the efficacy both of the mind and will, and the Scribe useth a fit word, Sunesis, understanding, Mark. 12. 33. By which variety of words, God would teach us to love him unfeignedly, with all whatsoever is in us, and in our power; for we ought to honour him with our substance also, Prov. 3. 9 This praise is of King josias above all kings, that he turned to the Lord, with all his heart, and with all his soul, and with all his might, according to all the law of Moses, 2 King. 23. 25. Moreover from this word, with all thy might, the Heb●ewsteach, that a man is bound to bless (God) with cheerfulness of soul, for evil (or affliction) even as he blesseth for good (or prosperity) with gladness. Maimony in Beracoth, chap. 10. sect. 3. And hereof we have a good example in job, job 1. 21.  
Vers. 6. these Words] the Oracles of God are also to be loved, as the outward means, whereby we are bronght to the love and obedience of God, Psal. 119. 97, 98. in thy heart] as the fleshly tables wherein God's law is to be written, Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greek addeth, in thy heart, and in thy soul.  
Vers. 7. What them] that is, often, earnestly, and diligently teach them, that they may pierce the hearts of thy children, to understand and affect them. So the Greek and Chaldee explain it, to fore-instruct and teach. thy children] or, thy sons: under this name the Hebrews understand, not the natural sons only, but scholars also, or disciples; because disciples are called sons, as it is written (in 2 King 2. 3.) and the sons of the Prophets came forth, etc. Maimony in Thalmud Torah, chap. 1 sect. 2. Children are to be trained up (or catechised) in the way they should go, and brought up in the nurture and admonition of the Lord, Prov. 22. 6. Ephes. 6. 4.  
Vers. 8. phylacteries] or, frontlet's: ornaments fastened unto the liead; the Greek therefore calleth them unmoveable. Of these, see the notes on Ex. 13. 9 16. By these outward rites, God would teach them to apply all their study, and all their practice, unto the keeping of his law.  
Vers. 9 door posts] by this sign to profess unto all, their love unto the Law, and to have it always in remembrance. So the blood of the Paschal Lamb was stricken on their door posts, Exod. 12. 7. Of this ri●● the jews are to this day very careful, and even superstitious. The manner of observing it they have recorded this. They wrote two several places of the Law, namely, Hear O Israel, etc. Deut. 6. 4.— 9 And it shall be if you shall hearken etc. Deut. 〈◊〉. 13. 21. upon one piece of parchment, which they rolled ●p beginning at the be●●me, and so to the top; that when any should open to read it, he might read from the beginning to the end. After it was rolled up, they put it within a pipe of reed, or of wood, or of any other matter, and fastened it to the door post with a nail; but blessed God before they so fastened it, who had commanded them that thing. If it were hung up on a stick, it was unlawful, for that was no fastening: or if it were laid behind the door, it was as good as nothing. The writing was fastened a good height upon the door post within, and it must be on the right hand, as a man went into the house: if it were on the left hand, it was unlawful. These things Maimony showeth at large, in Misneh, treat. Tephilin, (or of Phylacteries &c.) chap. 5. and 6. adding this in the end; A man must be warned of the post writings, because it is every one's duty continually. And every time that he goeth in, and goeth out, he meeteth with the name of the holy blessed God, and shall remember the love of him, and awake out of his sleep, and his erroars among the vanities of the time; and know that there is nothing which abideth for ever, and for ever and ever, but the knowledge of (God) the everlasting Rock; and forthwith he returneth to his knowledge, and walketh in the straight & even ways. Our ancient wise men have said, Whosoever hath his phylacteries on his head and on his arm, and fringes on his garment, and postwriting on his door, he is fortified that he shall not sin: for behold, he hath many remembrancers, and they are the Angels which deliver him from sinning; as it is written, The Angel of the Lord encampeth round about them that fear him, and delivereth them, Psal. 34. 8. Thus have they magnified their outward observances; and were taxed by our Saviour, for making their phylacteries broad, and the fringes of their garments large, Matth. 23. 5. See the annotations on Exod. 13. 9  
Vers. 10. to give unto thee] understand, he swore that he would give unto thee: so in vers. 19  
Vers. 11. digged] or, hewed, to wit, out of the Rock. Under these particulars, all other good things are employed: for which men ought to serve the Lord with joyfulness, and with a good heart, Deut. 28. 47. Prov. 3. 9, 10. And by earthly riches, the spiritual graces of God in Christ, are also understood, as 1 Cor. 1. 4, 5, 7. Ephes. 1. 18. and 2. 5, 6, 7. full] or, satisfied: which also is a blessing of God, Levit. 26. 5. But by men's corruption may easily be abused, unto lasciviousness, Deut. 32. 13, 14, 15.  
Vers. 12. forget jehovah] the Chaldeesaith, forget the fear of the LORD, that is, his true Religion. The Greek addeth, lest thy heart be deceived, and thou forget the Lord. When men do corrupt their religion, they are said to forget God, Psal. 106. 20, 21. and 44. 21. judg. 3. 7. jer. 3. 21. and 18. 15. And this we are prone unto in prosperity: therefore the Prophet prayeth, Give me not riches, lest I be full, and belie thee, and say, who is the Lord ' Prov. 30. 8, 9 This doctrine Moses repeateth in Deut. 8. 10, 11. servants] the Greek and Chaldee ●●●●slate, servi●d●● (or bondage.) Of this he jews made yearly mention, when the brought their first-fruits unto God, Deut. 26 5, 6. etc.  
Vers. 13. fear] this is for the inward worship of God, as the two next are for his outward service, and profession of the same. Fear is expounded worship, Matth. 15. 9 from Esay 29. 13. and so Christ speaketh, having reference to this Scripture, Matth. 4. 10. See after on Deut. 10. 12. serve him] the Greek addeth, serve him ●●ly and so Christ all eageth it against Satan, Matt. 4. 10. The like is to be understood of the other two things here mentioned. Under service, prayer is comprehended, which Christ hath taught us, that it must be to our Father which is in heaven, Luk. 11. 2. So of the Hebrews it is said, We are commanded to pray every day, as it is written, And ye shall serve the Lord your God, Exod. 23. 25. We have been taught, that this service is prayer, as it is written, And to serve him with all your heart: Our wise men have said, W●at service is this with the heart? It is prayer. And there is no number of prayers by the Law, neither is there any set form of this prayer by the Law, nor any appointed time for prayer by the Law. And therefore women and servants are bound to pray, because it is a commandment, the time whereof is not determined. But the duty of this commandment is thus, That a man make supplication and prayer every day, and show forth the praise of the holy blessed (God) and afterward ask such things as are needful for him, by request, and by supplication; and afterward give praise and thankes unto the Lord for his goodness which he abundantly ministereth unto him, every one according to his might. If he be accustomed unto it, let him use such supplication and pra●●●: and if he be of uncircumcised lips, let him speak according as he is able, at any time when he will; and so they make prayers every one according to his ability. Maimony in Misn●h, treat. of prayer, chap. 1. sect. 1, 2, 3. swear] before this the Greek addeth, and shalt cleave unto him which words are used by Moses in Deut. 10. 20. and from thence here taken. Swearing is used for all other profession of God's name and truth: as when the Prophet saith, Every 〈◊〉 shall swear, Esay 45. 23. the Apostle exp 〈…〉 s it, Every tongue shall confess unto God, R●●▪ 14. 11.  
Verse▪ 14. other gods] which the Chaldee inter 〈…〉, Idols of the peoples. By going, or walking after such, is meant, worshipping or serving them, as afterward is showed, Deut. 8. 19 and 13. 2. 4.  
Vers. 15. in the midst] the Chaldee expounds 〈◊〉, his Majesty dwelleth is the midst of thee. God's presence, and diligent looking to the ways of his people, is hereby meant, Esay 12. 6. Rev. 2. 〈◊〉. 2. Of jealousy, see Exod. 20. 5. by it was signified, that God would not forgive their transgressions, jos. 24. 19  
Vers. 16. in Massah] or, in the tentation (as the Greek and Chaldee explain it;) where in their distress and want, they tempted the Lord, saying. Is the Lord amongst us or no? Exod. 17. 1.— 7. As prosperity, so adversity often occasioneth men to sione; therefore the Prophet prayeth against both extremities, Proverb. 30. 8▪ 9  
Vers. 18. right] in Greeke, pleasing, which the word also signifies, as is noted on Exod. 15. 26. And so our Saviour did always those things that pleased his Father, joh. 8. 29. By things right and good, are meant the things commanded of God, and the doing of them with a sincere heart. To perform this, the Apostle saith, Be ye transformed by the renewing of your mind, that ye may prove what is that good, that wellpleasing and perfect will of God, Rom. 12. 2.  
Vers. 19 to drive out] that is, he swore unto thy fathers, that he would drive out, etc. But because the people obeyed not the voice of God, he would not drive out all from before them, judg. 2. 1, 2, 3, 12, 14. and 3, 1.— 4.  
Vers. 20. tomorrow] that is, hereafter in time to come. See Exod. 13. 14. Here followeth a brief Catechism, containing the grounds of religion. what are] that is, what mean, or signify. The word are is supplied also in the Greek, (as before in vers. 4.) and by it the meaning of God's precepts is intended, as the answer following sheweth. Here God provideth for the continuance and propagation of his true religion in Israel, in respect of the whole Law, moral, ceremonial, and judicial. commanded you] The Law was commanded the Fathers, that they should make them known to their children, that the generation after, even children that should be borne, might know, might rise up, and tell their children, Psal. 78. 5, 6.  
Vers. 21. to Pharaoh] the History hereof is in Exod. 1. and 2. etc. the mystery was, our servitude unto sin and Satan, from which God hath redeemed us, as Rom. 6. 17, 18. Heb. 2. 14, 15. The memorial whereof is always to be continued amongst us and our posterity, to the praise of God's grace, Deut. 26. 5, 6, 7, 8, 9 strong hand] that is, by force and constraint, through great judgements: see Exod. 6. 1. and 3. 19  
Vers. 22. evil] that is, hurtful, grievous, noisome to the enemy, as were all the plagues of Egypt, Exod. 7. and 8, etc. So in Revel. 16. 12. a noisome and evil sore. house] that is, household, as the Chaldee translateth it, men of his house. our eyes] that is, our sight. This is one of God's promises to such as trust in him; With thine eyes shalt thou behold, and shalt see the reward of the wicked, Psalm 91. 8.  
Vers. 24. for good] or as the Greek explaineth, that it may be well with us. The end of our redemption from misery is, that we may serve God, and keep his Law, for his glory in our good and salvation, Rom. 6. 17, 18, 22. to preserve] meaning, that he may preserve us alive: the Greek translateth, that we may live. Here Life is promised to the doers of the Law; as also▪ in Luke 10. 28. but this is a legal promise, impossible for us to fulfil, Romans 8. 3. and is not of faith, (as the Apostle teacheth) by which the just shall live, Galathians. 3. 11, 12.  
Vers. 25. justice] or righteousness; the Greek translateth, Mercy shall be to us: so the word justice sometime signifieth, Psal. 112. 9 But here it meaneth justice or righteousness, whereby men if they could do the law, might be justified before God; and differeth from the justice of faith which we have obtained in Christ, as Paul saith, Moses describeth the justice which is of the Law, that the man which doth those things shall live by them. But the justice which is by faith, speaketh, etc. Rom. 10. 5, 6. Thus the law was a Schoolmaster unto Christ, that we might be made righteous by saith, Gal. 3. 24.    

CHAP. VII.  
1 A commandment to root out the seven nations in Canaan, 4 lest they corrupted Israel. 5 To abolish their idolatry. 6 The holiness and election of Israel, whence it proceedeth, 9 and what use they should make thereof. 12 The blessings promised upon the keeping of the Law. 16 The commandment repeated, to abolish Idolaters and their religion. 17 A confirmation of the faith of Israel against the multitude of their enemies, 22 whom God promiseth to destroy, but not all at once. 25 The abomination of their idolatry.  
WHen jehovah thy God shall have brought thee in, into the land whither thou goest in, to possess it, and hath cast out many nations from thy face; the Chethite, and the Girgasite, and the Amorite, and the Canaanite, and the Pherizzite, and the Evite, and the jebusite; seven nations, greater and mightier than thou. And jehovah thy God shall have delivered them before thee, and thou shalt smite them; utterly destroying thou shalt utterly destroy them: thou shalt not strike any covenant with them, nor show them grace.  
Neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, and his daughter thou shalt not take unto thy son. For he will turn away thy son from after me, that they may serve other gods; and the anger of jehovah will be kindled against you, and will destroy thee suddenly. But thus shall ye do unto them; ye shall destroy their altars, and break down their pillars, and cut down their groves; and their graven Images ye shall burn with fire. For thou art an holy people unto jehovah thy God: jehovah thy God hath chosen thee to be unto him a peculiar people, above all peoples that are upon the face of the earth. Not for your multitude above all people's did jehovah set his love upon you, and chose you, for ye were the fewest of all peoples. But because jehovah loved you, and because he would keep the oath which he had sworn unto your fathers, hath jehovah brought you out with a strong hand, and hath redeemed thee out of the house of servants, out of the hand of Pharaoh king of Egypt. Know therefore that jehovah thy God, he is God, the faithful God, that keepeth covenant and mercy to them that love him, & that keep his commandments, to the thousand generation. And repayeth them that hate him unto his face, to destroy him: he will not delay to him that hateth him, unto his face he will repay him. Therefore thou shalt keep the commandment, and the statutes, and the judgements which I command thee this day, to do them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
And it shall be, because ye shall hearken to these judgements, and shall keep and do them, that jehovah thy God will keep unto thee the covenant, and the mercy which he swore unto thy fathers. And he will love thee, and will bless thee, and multiply thee: and he will bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy new wine, and thy new oil, the increase of thy kine, and the flocks of thy sheep, upon the land which he swore unto thy fathers to give unto thee. Blessed shalt thou be above all people's: there shall not be a barren male, or a barren female, among thee, or among thy cattles. And jehovah will take away from thee all sickness, and all the evil diseases of Egypt, which thou knowest, he will not put upon thee, but will lay them upon all that hate thee. And thou shalt cat up all the peoples which jehovah thy God giveth unto thee; thine eye shall not spare them, neither shalt thou serve their gods, for that will be a snare unto thee. If thou shalt say in thine heart, These nations are more than I, how shall I be able to dispossess them? Thou shalt not be afraid of them: remembering thou shalt remember that which jehovah thy God did unto Pharaoh, and unto all Egypt. The great tentations which thine eye saw, and the signs, and the wonders, and the strong hand, and the stretched-out arm, with which jehovah thy God brought thee out: so will jehovah thy God do unto all people's, of whose faces thou art afraid. And also jehovah thy God will send the hornet among them. until they perish that are left, and that hide themselves from thy face. Thou shalt not be affrighted at their faces: for jehovah thy God 〈◊〉 the midst of thee, a great God, & a fearful.  
And jehovah thy God will pluck out these nations from thy face, by little and little: thou shalt not be able to consume them suddenly, lest the wild beasts of the field multiply upon thee. But jehovah thy God will deliver them before thy face, and will destroy them with a great destruction, until they be wasted out.  
And he will deliver their Kings into thine hand, and thou shalt destroy their name from under the heavens: there shall not a man stand before thy face, until thou have wasted them out. The graven images of their gods shall ye burn with fire; thou shalt not desire the silver and gold that is on them, nor take it unto thee, left thou be snared therein; for it is an abomination to jehovah thy God. And thou shalt not bring an abomination unto thine house, lest thou be a cursed thing like it: detesting, thou shalt detest it, and abhorring, thou shalt abhor it, for it is a cursed thing.  

Annotations.  
CHethite] that is, as the Chaldee explains them; Chethites; G● g●site●, etc. See the notes 〈◊〉 〈◊〉. 10. 16. Here Moses shewe● 〈◊〉 her 〈◊〉 whereby Is 〈…〉 might be draw●● from the love and 〈…〉 diente of God; even by communi 〈◊〉 〈…〉 h idolaters, and their abomi●qtions, which therefore they ought carefully to avoid 〈◊〉 〈◊〉] that 〈◊〉 Paul also mentioneth in Act. 1●. 19 in rehearsing them, the Scripture sometime 〈…〉 h ●o● 〈◊〉 fewer, Gen. 15. 19 E●●d. 23 l 23. 〈◊〉 a f●ll and perfect number Ascanio 〈…〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 signifieth the many enemies of 〈◊〉 Church, 〈◊〉 God will subdue, though they 〈◊〉 might 〈…〉 〈◊〉 〈◊〉, for his strength is made perfect 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 9  
Vers. 2. before thee] that is, as the G●●●ke explai 〈◊〉 here, and in ve●. ●3. into th●●● 〈…〉ds. So in D 〈…〉. 23. 14. 〈◊〉 utter ●y destroy] as accursed, or ana 〈…〉 said▪ see the notes on Exod. 〈◊〉. 〈◊〉. Come 〈◊〉 with this Law, Exod. 34. 11, 1●, etc.  
Vers. 3. make marriages] or, ●oyne in affinity, by 〈◊〉 of 〈…〉 ge: and this concerned not the seven 〈◊〉 only, but all heathens, E●r. 9▪ 1. ●2. The Hebrews say, An Israel●te that ly●t● 〈…〉 th' an 〈◊〉 of any other nation, by way of 〈◊〉; or 〈◊〉 Is 〈…〉 〈…〉 sse that so lieth with 〈◊〉 heathen man they 〈◊〉 〈◊〉 ●●e b 〈…〉 en by the Law. Deut. 7. 5. whether it 〈◊〉 of the seven nations, or of any other peoples, it is 〈◊〉 〈◊〉 prohibition. And so it is expounded by Ezra, etc. Maimony in, Issurei biah, chap. 12. sect. 1.  
Vers. 4. from after me] that is, from following me and my Law. The G●●eke translateth, from me▪ the Chaldee, from after my fear. other gods] the Chaldee explains it, the idols of the peoples. This was fulfilled even in Solomon the wise, who clavae in love unto strange women, and they turned away his heart after other gods; and his heart was not perfect with the LORD his God, 1. King. 11. 2. 4. will be kindled] so it was against Solomon for this sin, the LORD was angry with him; because his heart was turned from the LORD; the God of Israel. 〈◊〉. King. 11. 9  
Vers. 5. pillars] or, statues, or standing images: see Exod. 23. 24. and Levit. 26. 1. This Law was executed by the good Kings of judah, 2 King. 18. 4. and 23. 6.— 14. grow 〈…〉] or, trees planted for religious use, whereof see the notes on Exod. 34. 13. here they are commanded to be 〈◊〉 down, in Deut. 12. 3. to be burnt with fire. The Hebrews say, A tree which is planted at the first to be served (or worshipped) is unlawful for any use, and that is Asherah (the grove) spoken of in the Law. If it were not planted for religious use at the first, but that afterward some man had worshipped it, though all the body (or stock) be not unlawful; all the boughs, and the leaves▪ and the branches, and the fruits ●hat it bringeth forth all the while that it is worshipped, they are unlawful for any use. A tree under which they have se● upon idol, all the while that it 〈◊〉 under it, (the trge.) 〈◊〉 unlawful for any use▪ if (the Idol) ●e taken from under it, than it is lawful, because it was not the tr●● itself which was worshipped. M 〈…〉. in treat of Idolot●ie, ●●ap. 8. sect. 3. 4. 〈◊〉 images] to wit● 〈◊〉 〈◊〉 〈◊〉, as is expressed in 〈…〉 s. 25.  
Vers. 6. 〈◊〉] 〈◊〉 Chaldee translateth it be 〈◊〉 pro 〈…〉 is 〈◊〉 treasure 〈◊〉, which is d 〈…〉 to any see Exod. 19 〈◊〉. This space proceeding from 〈◊〉 〈◊〉 of God, 〈◊〉 〈◊〉 〈…〉 lled in Christ, Who ga●● himself 〈◊〉 us▪ that he himself a peo 〈…〉 people 〈◊〉 of good work●●; 〈◊〉. 〈◊〉 〈◊〉 〈◊〉▪  
Vers. 7. 〈◊〉 his love] o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  
Vers. 8. the oath] God irrevocable promise, (proceeding from agrace) of which there is often that by two immutable things in which it was impossible for God ●o 〈◊〉 ●ee might 〈◊〉 a strong consolation, Heb. 6. 17, 18. ser 〈…〉] in Greeke and Chaldee, ser 〈…〉, o● bo 〈…〉. A figure of our deliverance from these 〈◊〉 of ●●nne, and of men, joh. 8. 34. 36. 〈◊〉. 6. 14. 16, 〈◊〉 〈◊〉 20. 1 Gor. 7. 〈◊〉 3.  
Vers. 9 Know therefore] Hebr. And thou shalt know: so in v. 11: See the notes on Gen. 31. 44. that love him] see the notes on Exod. 20. 6. Unto this promise Daniel hath respect in his prayer, Dan. 9 4. and Nehemiah, Neh. 1. 5.  
Vers. 10. his face] that is, the face of every of them. So after, to destroy him, that is, every one of them: therefore the Greek translateth plurally, them. The Chaldee saith, In their life (time) he will repay them. Chazkuni likewise and others expound it, In his life time. And so it is said, Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner, Prov. 11. 31. A like phrase there is of recompensing the wicked into their bosom, Esay 65. 6. not delay] that is, not fail, See the notes on Exod. 22. 29. will repay him] or, recompense, reward him, to wit, with vengeance or punishment, as these are joined together in Deut. 32. 35, 41. and it is called payment or reward, because it shall be according to man's work, job 34. 11. Psal. 62. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the 46 Section of the Law: whereof see Gen. 6. 9  
Vers. 12. because] the Greek translateth it, when 〈◊〉 it implieth a reward of their obedience, which God of his grace will give: as in Gen. 22. ●8. And the original word sometime is used for a reward, as Psal. 19 12. sometime it signifieth for, or, because of, Esay 5. 23. these] the Greek addeth, all these; which is intended as the like phrase in Deut. 27. 2●. is opened by the Apostle, Gal. 3. 10. And under the name judgements, the commandments and statutes are also contained. keep unto the●] understand again, keep & do, (that is, perform) unto thee. Here by promises of communicating good things, and turning away evil, he exciteth them unto obedience: for godliness is profitable unto all things, having promise of the life that now is, and of that which is to some, 〈◊〉. Tim. 4. 8. s 〈…〉 unto thy fathers] The oath and promise unto the fathers, pertaineth unto the faithful children, which are all implied in the covenant, Psal. 105. 8. 11. Luk. 〈…〉 5. 72, 73, 74. Act. 3. 25, 26. Gal. 3. 29. So punishment remaineth for the wicked, from the parents to the children, for God recompenseth the iniquity of the fathers, into the bosom of their children after them, ser. 32. ●8.  
Vers. 13. love thee] that is, continue to love thee; for the love of God to his people, was the cause why he chose and called them, 〈◊〉. 7, 8. not that we loved God; but that he loved us, 1 job. 4. 10. and from the feeling of this in our hearts, proceedeth our love towards God; and out of love obedience; and so God continueth his love, which is the fountain of all blessings. So Christ faith, He that hath my commandments; and keepeth them, is he that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will show myself unto him, job. 14. 〈◊〉. fruit of thy womb] in Chaldee, the child of thy bowels: so in Deut. 28. 4. The just man walking in his integrity, his children are blessed after him, Prov. 20. 7. increase] or, young, as Exod. 13. 12. the Greek and Chaldee here translate, herds of thy kine.  
Vers. 14. barren male] the Greek translateth, without seed (or generation) compare this with Ex. 23. 26. Hereupon barrenness was a reproach, Luk. 1. 25. and fruitfulness counted a blessing, Psalm. 128. 1, 3.  
Vers. 15. evil diseases] that is, painful, malignant, and incurable diseases, as Deut. 28. 27. Compare Exod. 15. 26. and 23. 25. lay] Hebrew, give: that is, lay, or, impose, as the Greek translateth.  
Vers. 16. eat up] that is, as the Chaldee translateth it, consume: But the word, eat, hath respect unto that in Num. 14. 9 they are bread for us. See also Psal. 14. 4. This is not only a promise of victory, but a precept also, to abolish those cursed nations, as the words following manifest, and v. 1, 2, 3. spare] to wit, from vengeance, not take pity on them. This affection is often given to the eye, (as in other cases, Matt. 20. 15.) See Gen. 45. 20. Deut. 13. 8. Ezek. 5. 11. snare] a cause of thy ruin: the Chaldee faith, a scandal, or stumbling-blocke: so after in v. 25. See Exod. 23. 33. and the performance hereof mentioned in Psal. 106. 36. they served their Idols, which were a snare unto them.  
Vers. 17. dispossess them] or, as the Chaldee translateth, cast them out; in Greek, destroy them. These words of God tend to the strengthening of faith, against the fears and infirmities of the Saints, and power of their enemies. Compare Num. 13. 32.— 34.  
Vers. 18. Egypt] or, the Egyptians, as both Greek and Chaldee do translate. This example is often mentioned for the comfort of faith, Deut. 4. 34. etc. and 29. 2, 3. for it was a manifestation both of the power of God, and of his good will towards his people.  
Vers. 19 tentations] or, trials, essays: see Deut. 4. 34. and 29. 3.  
Vers. 20. the hornet] or, hornets, as the Greek translateth. As God by frogs, lice, and other creatures, plagued the Egyptians, Exod. 8. so did he the Canaanites with hornets, jos. 24. 12. showing his power in confounding mighty enemies by small and weak means, 1 Cor. 1. 27, 28. Hereby also the pricks and terrors of conscience sent upon the wicked, may fitly be signified. So in Exod. 23. 28. from thy face] the Greek translateth, from thee: so it is referred to the latter word hide, rather than to the former, perish.  
Vers. 21. fearful] or, terrible; in Greek, strong, that is, able to save thee, terrible to thine enemies, (as 1 Sam. 4. 7. 8.) and unto thee fearful and to be reverenced, Psal. 89. 7.  
Vers. 22. by little] This was accomplished, when some could not at the first be driven out, jos. 15. 63. judg. 3. 1. suddenly, or, hastily, quickly, that is, at once, but by degrees. Yet in Deut. 9 3. he promiseth that they should destroy them suddenly, to wit, in respect of their enemies, 〈◊〉 whom sudden destruction come 〈◊〉 they 〈◊〉 aware● but in respect of Israel, it was not so 〈◊〉 as they looked for and desired. For God foresaw their infirmities, and how they would sin against him, if they were not exercised with troubles: yea, and for their sins it is observed, that he would not drive out the nations, that through them he might prov 〈…〉, whether they would keep the way of the Lord, etc. Therefore the Lord 〈◊〉 〈◊〉 nations, 〈◊〉 have 〈…〉ing them 〈◊〉 hast●ly, 〈◊〉 delivered he them into the hand of joshua, 〈◊〉. 21, 22, 23. beasts] Hebr. beast. Here the Greek addeth, lest the land be wilderness, and the 〈◊〉 beasts of the field multiply: God could also have destroyed the wild beast's from before them (as 〈◊〉 promiseth in L●v●. 26. 6. Ezek. 34. 25.) but if Israel had suddenly destroyed the people's, pride, or security, or other vices would have crept upon them, which God in justice must also have punished 〈…〉 judg. 3. 1, 2, 3, 4.  
Vers. 23. destroy] or, vex, with 〈◊〉 and tumult: see Deut. 2. 15. and 2●. 20. Exod. 14. 24. It implieth troubles and vexations, which should cause their destruction. So the promise of God should certainly be performed, though not so speedily as men desired, that their faith and patience might be tried.  
Vers. 24. their kings] as was fulfilled in jos. 10. 24. and ●2. 7. 9— 24. where one and thirty kings are 〈…〉ed, whom Israel conquered. from under heaven] out of this world: the Greek translateth, out of that place. This hath long since been accomplished; that now there is no memory either of 〈◊〉 Kings, or of any of those peoples on the earth.  
Vers. 25. The graven images of their gods] in Chaldee, The Images of their Idols: under the name 〈◊〉, all other sorts are employed, as images mol 〈…〉 painted, or the like, Esay 30. 22. And by saying, of their gods, he excepteth other Images for civil use, as the Image of Caesar upon his coin 〈…〉 wfull, Matt. 22. 20, 21. The Hebrews say, Figures (or Images) which idolatrous heathens 〈◊〉 beauty (or civil ornament) are lawful to 〈◊〉 〈◊〉 but figures which they make for Idolatry, 〈…〉 full. Maimony treat of Idolatry, chap. 7. 〈◊〉 burn] so David burned the Philistines 〈◊〉 Chron. 14. 12. See Deut. 12. 3. silver 〈◊〉 these are named for an instance, but all o 〈…〉 〈…〉ous instruments are employed, covering, 〈◊〉, etc. Esay 30. 22. nor take it] Hebr. 〈◊〉 ●●ke it, that is, and not take it: the former pro 〈…〉 is here again to be understood, as in the verse following, and often in the Scriptures. 〈◊〉 〈◊〉 be snared] that thou be not snared; this 〈…〉 t often implieth certain danger, as is no 〈…〉 〈◊〉 Gen. 3. 3. and by snared, is meant falling into sin, and so into destruction, as before in ver. 16. an abomination to jehovah] Hebr. the ab 〈…〉tion of jehovah, that is, a thing which the Lord much abhorreth. And this is another reason of the prohibition.  
Vers. 26. into thine house] for any use or profit to thyself; and so from these words the Hebrews gather, that The Idol, and things that serve it, and that which is offered thereto, and whatsoever is made for it, is unlawful for any use. Maimony treat. of Idolatry, chap. 7. sect. 2. lest thou be] Hebr. and thou be a cursed thing: meaning, and that thou be not, or, lest thou be: See the notes on Numb. 4. 15. or, for so thou shalt be a cursed thing, like it. it is a cursed thing] in Hebr. Cherem, in Greek, Anathe 〈…〉 a; which mean a thing separated from men's use, and devoted either to destruction, as the Idol and instruments thereof here mentioned; or, at the Lords appointment to be carried into his treasury, as were the gods of jericho, jos. 6. 17, 19, 24. This law against idols & images, which are the work of men's hands, Psal. 115. 4. extendeth not to the creatures of Gods making, though by men abused to idolatry, as the Hebrews also expound it, saying; Whatsoever hath not been taken by man's hand, and which man hath not made, though it hath been worshipped, yet is it lawful to have use of it. Therefore the beathens that served (or worshipped) the mountains, and the hills, and the trees that were planted at first for fruit, and fountains of water, that are common, and beasts; lo these are lawful to be made use of, and it is lawful to eat of those fruits which were worshipped in the place where they grew, and of those beasts, etc. A beast is not unlawful, so long as a man hath not done with it any work pertaining to idolatry; but if he have done any (such work therewith) it is unlawful every whit: as if he kill it to the service of an Idol, or exchange it, etc. provided that it be his own beast [and not another man's:] for if he kill his neighbour's beast to an Idol, or exchange it, it is not made unlawful: for no man can make a thing unlawful which is not his own. If one worship any ground in the world, it is not made unlawful: if he dig pits or caves therein, to the name of an idol, they are unlawful, etc. Maimony treat. of Idolatry, chap. 8. sect. 1.    

CHAP. VIII.  
1 An exhortation to keep and do the Law for their own good, 2 because of God's former mercies in the wilderness, 7 and future blessings in Canaan. 10 A warning lest fullness occasion them to forget God, and his former benefits: 17 and lest they presume of their own strength. 19 A protestation against them, that they shall perish, if they forget and forsake their God.  
ALL the commandment which I command thee this day, ye shall observe to do, that ye may live and multiply, & go in, and possess the land which jehovah swore unto your fathers. And thou shalt remember all the way which jehovah thy God led thee these forty years in the wilderness, for to humble thee, to tempt thee, to know what was in thine hart, whether thou wouldst keep his commandments, or no. And he humbled thee, and suffered thee to hunger, and fed thee with Manna, which thou knewest not, neither did thy fathers know: that the might make thee know, that man liveth not by bread only, but by every (word) that proceedeth out of the mouth of jehovah doth man live. Thy raiment waxed not old upon thee, & thy foot swollen not these forty years. And thou shalt know with thine heart, that as a man chasteneth his son, jehovah thy God chasteneth thee. And thou shalt keep the commandments of jehovah thy God; to walk in his ways, and to fear him. For, jehovah thy God bringeth thee into a good land, a land of brooks of waters, of fountains, and of depths, that issue out in the valley, and in the mountain.  
A land of wheat, and of barley, and of vi 〈…〉 and figtrees, and pomegranates: a land of oil olive and honey. A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it: a land whose stones are iron, and out of whose mountains thou mayest hue brass. And thou shalt eat and be full, & thou shalt bless jehovah thy God, for the good land which he hath given thee. Take heed to thyself, left thou forget jehovah thy God, in not keeping his commandments, and his judgements, and his statutes, which I command thee this day. Lest thou eat, and be full, and buildest good houses, and dwellest in them. And thy herds, and thy flocks multiply; and silver and gold be multiplied to thee; and all that thou hast be multiplied. And thine heart be lifted up, and thou forget jehovah thy God, which brought thee forth, out of the land of Egypt, out of the house of servants. Who led thee thorough that great and fearful wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water: who brought forth unto thee waters, out of the rock of flint. Who fed thee with Manna in the wilderness, which thy fathers knew not, for to humble thee, and for to tempt thee, to do thee good at thy latter end. And thou say in thy heart, my power, and the might of my hand hath gotten unto me this wealth. But thou shalt remember jehovah thy God, that it is he that giveth thee power to get wealth, that he may establish his covenant, which he swore unto thy fathers, as it is this day. And it shall be, if forgetting thou shalt forget jehovah thy God, and shalt walk after other gods, and serve them, and bow thyself down unto them; I testify against you this day, that perishing ye shall perish. As the nations which jehovah causeth to perish from your faces, so shall ye perish, because ye would not hear the voice of jehovah your God.  

Annotations.  
Commandment] that is, as the Greek translateth, commandments. See Deut. 5. 31. and 6. 〈◊〉. observe to do] or, keep and do, as the phrase sometime signifieth. See the notes on Gen. 2. 3. 〈◊〉 may l●ve] that is, continue long in a prosperous life; for as sorrows, plagues, miseries are called deaths, Exod. ●0. ●7. 2 Cor. 11. 23. so a quiet and blessed estate is called life; as, years of life, Prov. 3. 2. mean many good years: and in Psal. 30. 6. life is opposed unto a moment. possess] or, inherit the land: under which, eternal life was figured, as is noted on Gen. 12. 5.  
Vers. 2. all the way] that is, all the accidents that befell thee in the way; which were afflictions, wants, dangers on the one hand; and comforts, blessings, and deliverances on the other: by which, as by two walls, he kept Israel from going astray. Therefore this leading thorough the wilderness is often mentioned by the Prophets; as Amos 2. 10. Psal. 136. 16. and 78. 52, 53. jer. 2. 2. 6. to humble] or, to afflict; as the Greek translateth, that he might afflict thee, and tempt thee. So vers. 3. tempt] or, prove, to wit, their faith and obedience: see the notes on Gen. 22. 〈◊〉 to know] that is, to have experiment in practice of that which was in them. The like is said of king Ezechias, whom God left, to tempt him, that he might know all that was in his heart, 2 Chron. 32. 31. But in respect of himself, God needeth not that any should testify of man; for he knoweth what is in man, and what himself will do, joh. 2. 25. and 6. 6. A faithful heart loveth, serveth, and believeth in God, as well in adversity, as prosperity, Matt. 4. 4. but an unfaithful murmureth in afflictions, Psal. 78. 40, 41.  
Vers. 3. humbled] or, afflicted, as vers. 2. So God afflicteth the strength of his people in the way, Psal. 102. 24. He suffered them to hunger, before he gave them Manna: so God's people hunger and thirst after righteousness, and then he filleth them, Matt. 5. 6. Luk. 1. 53. Manna] Hebr. Man: of this meat, see the annotations on Exod. 16. 14, 15. etc. It was a figure of Christ, joh. 6. bread only] that is, ordinary food, such as men live by; whereof bread is the principal. This sentence Christ alleged against Satan, when he tempted him to unlawful means for satisfying his hunger, Matth. 4. 4. word that proceedeth] so the Greek also translateth, adding this word, as the Apostle also doth, in Matt. 4. 4. But another Evangelist saith only, every word of God, Luk. 4. 4. The word of God is the ground of faith, Rom. 10. 17. which they that have abiding in them, shall surely be fed in time of hunger, both soul and body, Psal. 37. 3. etc.  
Vers. 4. not old] that is, was not worn out with age, 〈◊〉 the Greek explaineth it: so in Deut. 29. 5. Neh. 〈◊〉. ●1. This was the second means of sustentation of life; which God also miraculously supplied unto them, that they might learn, not to seek as the Gentiles; or take thought, what they should eat, or drink, or wherewith they should be clothed, M●●t. 〈◊〉. 31, 32. swollen not] the Chaldee expoundeth it, thy shoes were not bare (or broken:) and so the Greek in Neh. 9 21. where this is again mensioned: and Moses himself in Deut. 29. 5. In this sense it agreeth with the former. But it seemeth here to mean the feet properly, which swollen not, neither were surbated, though they traveled so long thorough that dry and thorny wilderness: and so it meaneth health of body, which God also gave them, as the third blessing necessary for this present life. forty years] the time of their travel in the wilderness: which number forty, is often used for to denote the time of affliction and humiliation. See the notes on Gen. 7. 4.  
Vers. 5. know with thine heart] that is, know and acknowledge hearty, upon thine own feeling and experience. So josua said unto them, Ye know in all your heart, and in all your soul, jos. 23. 14. chasteneth] or nurtureth, restraineth from the pleasures of the flesh. So other Scriptures speak of God's chastisements, like a father, Prov. 3. 11, 12. Heb. 12. 5.— 10. and, Blessed is the man whom thou chastenest 〈◊〉 I●●, Psal. 94. 12.  
Vers. 6. his ways] which he hath commanded to 〈◊〉 in, that is, his Law, Exod. 18. 20. Psal. 25. 4. The Chaldee expoundeth it, the ways that are right● before him. These are opposed to men's own ●●yes, Esai. 66. 3. and 55 8. 9 They comprehend faith, and other duties of the first Table, 1 King. 11. 〈◊〉. 38. Act. 18 25, 26. and 22. 4. and virtues of the second Table also, 2 Pet. 2. 15. See the notes on Gen. 6. 12. to fear him] this is the means to keep men in God's ways, and is therefore set be 〈…〉, 〈◊〉 2 Chron. 6. 31. Psal. 128. 1.  
Vers. 7. good land] a fat and fertile soil: See 〈◊〉 1●. 20. brooks] or rivers: the Chaldee explaineth it, flowing with brooks. of foun 〈…〉] or of springs: the Chaldee saith, welling out 〈…〉 aines and depths: the Greek, and fountains of 〈◊〉. By deeps are meant store of waters, as Gen. 1. 〈◊〉. and 7. 11. These brooks and springs figured 〈◊〉 plentiful graces of God's spirit, wherewith his Church is watered, joel 3. 18. Ezek. 47. 1. etc. Rev. 〈…〉 Psal. 65. 10. and 46. 5. valley] put for valleys, and mountains, as the Greek and Chaldee translate. One is often used for many: See the notes on Gen. 3. 2. God sendeth the springs into the valleys, they run among the mountains, they give drink to e 〈…〉 y beast of the field, the wild asses quench their 〈◊〉, Psal. 104. 10, 11.  
Vers. 8. pomegranates] it signifieth both the fruit, Num. 13. 24. and the tree that bears them, Song 7. 1●. Agg. 2. 20. oil olive] Hebr. olive-tree of 〈◊〉, that is, as the Chaldee expounds it, olives that 〈◊〉 oil. With the fatness of the olive, they honoured God and man, judg. 9 9 These earthly fruits figured also the heavenly graces which the faithful (warred with God's word and spirit) are filled and comforted with, Psal. 81. 17. and 147. 14. Song 8. 〈◊〉. The trees that bear these fruits, figure ou● gracious men, from whose doctrine and conversation, heavenly comforts do flow in the Church, judg. 9 8.— 13. Song 4. 13. and 6. 10. Hos. 10. 1. and 14. 7, 8. Psal. 1. 3. and 52. 10.  
Vers. 9 eat bread] so having the fruition of God's blessings therein, which sometime men have not, though the land be fruitful, as Deut. 28. 30. 33. 39 40. And for their sins it came to pass, that they did eat bread by weight, and with care, Ezek. 4. 16. brass] these latter are for munition, and other uses, as the former were for food: so all good things are employed. See also Deut. 33. 25. The mountains as God's storehouses were not only fruitful on the upmost face of them, with corn and grass, and trees of sundry sorts; but within their bowels (as it were) bred minerals and metals of great use for man. iron is taken out of the dust, and Brass is melted out of the stone, job 28. 2.  
Vers. 10. be full] or, satisfied; which is a blessing that God giveth to the righteous, Prov. 13. 25. Ps. 147. 14. the contrary, to the wicked, Mic. 6. 14. Hag. 1. 6. shalt bless jehovah] that is, shalt give him thankes; as where it is said, that jesus took bread, and blessed, Mark. 14. 22. another Evangelist saith, he took bread, and gave thankes, Luke 22. 19 And as our Saviour teacheth us to bless before we eat, Mat. 14. 19, 20. so this law chargeth us to bless after we have eaten: and as for meat and drink, so for other good things which we receive of God; as David saith, Bless the LORD, O my soul, and forget not all his benefits, Psal. 103. 2. and the Apostle commandeth, In every thing give thankes, for this is the will of God in Christ jesus concerning you, 1 Thes. 5. 18. The Hebrews (from this Law of Moses) teach, that although it be here said, thou shalt eat, and be full; and thou shalt bless, etc. yet if a man eat but a morsel (so much as an olive) he is to bless after it. And he is bound to bless for all meat first, and afterward to use it: likewise if he be to smell unto any sweet thing, he is to bless, and after to have the fruition of it: as also to bless after whatsoever he eateth or drinketh, though he drink but one little draught, or eat but a morsel. And as they were to bless for the use of the creatures, so for every thing commanded in the Law, they were first to bless, and then to do the same. Women and servants were bound to bless their meat, and little children also, that they might be trained up in the Commandments. Unclean persons, whatsoever uncleanness they had, might bless notwithstanding. Maimony tom. 1. in treat. of Blessings, ch. 1. s. 1. etc. and chap. 5. sect. 1.  
Vers. 11. lest thou forget jehovah] or, that thou forget not jehovah; which the Chaldee expoundeth, that thou forget not the fear of the LORD. God is forgotten, when his Commandments are neglected, Psal. 106. 19, 21. jer. 2. 32. and he is remembered, when his precepts are remembered and done, Psal. 103. 18. Moses his next words show this to be the meaning here. So God is forgotten, when his works towards us are forgotten, as appeareth after, in vers. 14. 15. etc.  
Vers. 124 good] that is, goodly fair, pleasant, commodious; see the notes on Gen. 1. 4.  
Vers. 14. l●fted up] the Chaldee expounds it strengthened, (or hardened:) meaning with pride, as is said of Nebuchadnezar, Dan. 5. 20. and so lifting up of the heart meaneth, as Deut. 17. 20. jer. 48. 29. Dan. 11. 12. which is the way for men to forget God, as is written, They were filled, and their heart was lifted up. therefore have they forgotten ●e, Hos. 13. 6. servants] in Greeke and Chaldee, servitude (or bondage.)  
Vers. 15. ●ed thee,] or, made thee go, to wit, safely that thou shouldst not stumble, as Esa. 63. 13. This grace David remembreth, in Psal. 136. 16. Which led his people thorough the wilderness, etc. This was by a pillar of a cloud by day, and by a pillar of fire by night, Exod. 13. 21. fearful] for it was a land of deserts and of pits, a land of drought, and of the shadow of death, a land that no man passed thorough, & where no man dwelled, jer. 2. 6. fiery serpents] or, serpent, burning serpent and scorpian; the Greek translateth, where was the biting serpent and scorpion: the Chaldee saith, a place of barning. serpents and scorpions. See Num. 21. 6. etc. 〈◊〉. scorpions] Hebr. scorpion, one for many, as is noted on Geu. 3. 2. Scorpions are venomous creatures, which hurt and sting with their tails: wicked men are likened unto such, Ezek. 2. 6. Rev. 9 3. 5. 10. as also unto Serpents. Matth. 23. 33. drought] or thirst; meaning a land of thirst, as is expressed in Esa, 35. 7. and so the Chaldee here translateth, a place of dryness. rock of flint] that is, hard and dry rock, from whence God gave them water twice, Exod. 17. and Num. 20. Of this mercy David sung, that God turneth the rock to a lake of watens; the flint to a fountain of waters, Psal. 114. 8. After Moses speaketh figuratively, of oil out of the flints rock, Deut. 32. 13.  
Vers. 16. Mauna] where of see before, vers. 3. and Exod. 16. thy latter end] for though no chastening for the present, seemeth to be joyous but grievoin, yet afterward it yeeldith the peaceable fruit of right on snesse, unto them which are exercised shereby, Hebr. 12. 11.  
Vers. 17. And thou say] understand from vers. 12. lest thou say, that is, as the Greek translateth, and say not. gotten] Hebr. made, that is, as the Chaldee expoundeth it, gotten: So in vers. 18. wealth] or power, meaning wealth or goods, as the Chaldee hath it.  
Vers. 18. that it is he] or, for it is he. Riches and wealth in the land of Canaan, (figuring spiritual riches in Christ,) were the special gift of God, for The blessing of the LORD, it maketh rich, Prov. 10 22. but Israel forgot this, as God saith, For she did not know, that I gave her corn, and wine, and oil, and multiplied her silver and gold, Hos. 2. 8.  
Vers. 19 other gods] the idols of the people, saith the Chaldee paraphrast. These words show what the forgetting of God meaneth: so Psal. 106. 19, 21. Itestifie] the Greek addeth, I take heaven and 〈…〉 th' to witness against you. So Moses himself elsewhere speaketh in Deut. 30. 19 parishing ye shall perish] that is, ye shall assuredly and speedily perish, not with standing your wealth and prosperity; as it is said, Neither their silver, nor their gold, shall be able to deliver them in the day of the LORDS wrath; but the whole land shall be devoured by the fire of his jealiousie, Zeph. 1. 18.  
Vers. 20. not hear] that is, not obey the voice, which the Chaldee explaineth, not receive the word of the LORD.    

CHAP. IX.  
1. Moses teacheth Israel (now ready to enter into Canaan) that God would go before them, and destroy their enemies; 〈◊〉 not for their righteousness, but for the heathens wickedness, and for his own oath to Abraham. 6 Because Israel was a stiffnecked people, that had often rebelled against God in the wilderness; as, 8 at Horeb, where they made a molten. Calf, whiles Moseswas on the mount to receive the tables of the Covevant: 13 for which God would have destroyed them, but that Moses entreated for them, and abolished their idolatry. 22. How Israel sinned at Taberab. Massah, Kibroth hattaavah, 23 and at Kades barnea, where they resused to take possession of the Land. 25 Moses his fasting and praser for the people.  
Hear O Israel; thou art passing over Londan this day, to go in to possess Nations, greater and mightier than throu; Cities, great and fenced, up to the Heavens. A people great and tall, the sons of the Anakims', whom thou hast known, and thou hast heard: who can stand before the sons of Anak? And thou shalt know this day, that jehovah thy God is he that passeth over before thee, a consuming fire; he will destroy them, and he will bring them down before thy face, and thou shalt drive them out and dessroy them suddenly, as jehovah hath spoke unto thee. Say not in thine heart, when jehovah thy God hath cast them out from before thy face, saying; For my justice, jehovah hath brought me in to possess this land: but for the wickedness of these nations, jehovah doth drive them out from thy face. Nor for thy justice, or for the righteousness of thine heart, dost thou go in to possess their land; but for the wickedness of these nations, jehovah thy God doth drive them out from thy face, and for to establish the word which jehovah swore unto thy fathers, to Abraham, to Isaak, and to jakob.  
And thou shalt know, that not for thy justice doth jehovah thy God give thee this good land, to possess it; for thou art a stiffnecked people.  
Remember, forget not, how thou provoledst to wrath jehovah thy God, in the wildrnesse, from the day that thou didst departed out of the land of Egypt, until ye came unto this place, ye have been rebellious against jehovah. And in Horeb ye provoked jehovah to wrath; and jehovah was angry with you, to have destroyed you. When I was gone up into the mount, to receive the tables of stone, the tables of the Covenant, which jehovah struck with you: and I abode in the mount forty days and forty nights; I did neither eat bread, not drink water. And jehovah gave unto me the two tables of stone, written with the finger of God: and on them, according to all the words which jehovah spoke with you in the mount, out of the midst of fire, in the day of the Assembly. And it was, at the end of forty days and forty nights, jehovah gave unto me the two tables of stone, the tables of the Covenant. And jehovah said unto me, Arise, go down quickly from hence; for thy people, which thou hast brought forth out of Egypt, have corrupted themselves; they have quickly turned aside our of the way which I commanded them; they have made them a molten calf. And jehovah said unto me, saying; I have seen 〈◊〉 people, and behold, it is a stiffnecked people. Let me alone, that I may destroy them, and blot out their name from under the heavens: and I will make of thee a nation mighter and greater than they. And I tur 〈◊〉 me, and came down from the mount, and the mount burned with fire, and the two tables of the Covenant were in my two hands.  
And I saw, and behold, ye had sinned against jehovah your God, ye had made you 〈…〉 n calf, ye had turned aside quickly 〈◊〉 the way which jehovah had common 〈…〉 you. And I took the two tables and 〈◊〉 them out of my two hands, and broke them before your eyes. And I fell down before jehovah, as at the first, forty days, and 〈◊〉 nights; I did neither eat bread, nor 〈◊〉 water, because of all your sin which ye had sinned, in doing evil in the eyes of jehovah, to provoke him to anger. For I was afraid because of the anger and hot displeasure where with jehovah was wroth against you, to destroy you: but jehovah hear 〈…〉 unto me at that time also. And jeho 〈…〉 very angry with Aaron, to have destroyed him: and I prayed for Aaron also, in the same time. And your sin, the Calf which ye had made, I took, and burned it with fire, and stamped it, grinding it well, until it was made small as dust, and I cast the dust thereof into the brook that descended out of the mount. And at Taberah, and at Massah, and at Kibroth-hataavah, ye provoked jehovah to wrath. And when jehovah sent you from Kadeshbarnea, saying, Go up, and possess the land which I have given unto you, than ye rebelled against the mouth of jehovah your God, and ye believed him not, neither harkened unto his voice. You have been rebellious against jehovah, from the day that I knew you. And I fell down before jehovah, forty days and forty nights, as I fell down, because jehovah had said for to destroy you. And I prayed unto jehovah, and said; O Lord jehovah, destroy not thy people, and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a strong hand. Remember thy servants Abraham, Isaak, and jaakob: look not unto the hardness of this people, nor to their wickedness, nor to their sin. Lest the land from whence thou hast brought us out, do say, Because jehovah was not able to bring them into the land which he spoke unto them; and because he hated them, he hath brought them out to slay them in the wilderness. Yet they are thy people, and thine inheritance, which thou broughtest out by thy great power, and by thy stretched out arm.  

Annotations.  
IOrdan] Hebr. jarden: a river thorough which Israel was to pass into the land, Deut. 1. 1. See Num. 34. 12. this day] that is, at this time, very shortly. Day is often used for time, as 2 Cor. 6. 2. An bower is likewise so used for time; as the last hour, 1 john 2. 18. So, in that hour, Luke 10. 21. 16. At that time, Matth. 11. 25. possess] or inherit; which when it is spoken of nations, signifieth dominion over them, Lev. 25. 45, 46. Here it may be meant also of the lands or countries of those nations, as they are said to possess Gad, which dwelled in his cities, jer. 49. 1.  
Vers. 2. Anakims'] whom the Chaldee calleth Giants. They were named of one Anak. (of whom see Numb. 13. 23.) and so the Greek here saith, sons of Enak. hast heard] to wit, men say. A common report of others, and of the Israelites themselves, Numb. 13. 29, 34.  
Vers. 3. he that passeth] Against fear and distrust, (such as had affected them before, Numb. 14. 1, 2, 3, etc.) he opposeth the presence and power of God, which is the main argument to strengthen faith, Numb. 14. 9 Psal. 56. 4, 5. and 60. 13, 14. 〈◊〉 consuming] Hebr. eating: so Deut. 4. 24. The Chaldee translateth, his word is a consuming fire suddenly] or, quickly, hostily: see the notes on Deut. 7. 22.  
Vers. 4. For my justice] The Hebrew In, is by the Greek also here translated For, and it often noteth the cause of a thing; as Hos. 12. 13. in (that is, for) 〈◊〉. So in Psal. 1. 2. Deut. 2●. 16. Here he opposeth the second evil, pride of heart, against which he dealeth in all the rest of this Chapter.  
Vers. 5. righteousness] or, uprightness, straightness, equity: the Greek translateth it here piety; the Chaldee, truth. By naming justice, he excludeth all merit of works, Deut. 6. 25. and by righteousness of heart, all inward affections and purposes, which men might plead, notwithstanding that they fail in action. Yet these two are the chief things which God respecteth in men, Psal. 15. 1, 2. 1 Chron. 29. 17. for the wickedness] Two causes are here showed of this work of God; justice against the wicked inhabitants, which should perish for their sins; and mercy towards Israel, whom he would do good unto, of grace. Thus also he dealeth concerning the heavenly inheritance, the wicked are shut out, for their evil works, jude v. 14. 15. But the Saints are saved by grace through faith not of works, lest any man should boast, Ephes. 2. 8, 9 the word] the Greek translateth, establish the covenant (or, testament:) hereby he calleth them wholly to God's word and promise, as Paul doth us in Gal. 3. 18. Rom. 15. 8. showing that jesus Christ was a minister of the circumcision for the truth of God, to constrant the father's promises, and that the Gentiles might glorify God for mercy.  
Vers. 6. this good land] a figure of heavenly blessings, as is showed on Gen. 12. 5. stiffnecked] or, of a hard neck, that is, stubborn and rebellious: see the notes on Exod. 32. 9 to which place Moses hath reference, and from God's testimony there, and their sins then and at other times, convinceth them as being altogether unworthy: that (as another Prophet saith) they might remember their ways, and all their doings wherein they had been defiled; and might loathe themselves in their own eyes, for all their evils that they had committed; and might know that he was jehovah, when he had wroug 〈…〉 it with them for his name's sake, not according to their wicked ways, nor according to their corrupt doings, Ezek. 20. 43, 44. and 36. 31, 32.  
Vers. 7. Remember, forget not] an earnest and effectual manner of speaking, to move unto careful remembrance: see the notes on Deut. 33. 6. against] Hebr. with jehovah, which the Chaldee translateth, before the Lord; the Greek, ye have rebelliously performed things pertaining to the Lord. This general charge he proveth by many particular instances following.  
Vers. 8. H●reb] or 〈◊〉, the mountain where the Law was given: their rebellion there is described in Exod. 32. destroyed you] for there God said to Moses, let me alone, etc. and I will consume them, Exod. 32. 10.  
Vers. 9 〈◊〉 the mount] called up thither of God, to receive the tables of the covenant, and other ordinances, Exod. 24. 12.— 18. The time, place, occasion, end, and all circumstances, greatly aggravated the people's sin.  
Vers. 10. of stone] the signification whereof is noted on Exod. 31. 18. finger] signifying the Spirit: as, I with the finger of God, cast out devils, Luke 11. 20. that is, with the Spirit of God, Matt. 12. 28. So it figured the work of God in our hearts writing there his Law; as, Ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with ink, but with the spirit of the living God; not in tables of stone, but in fleshy tables of the heart, 2 Cor. 3. 3.  
Vers. 12. corrupted.] This word meaneth the corruption of God's service and religion▪ see the notes on Exod. 32. 7. and Gen. 6. 11, 12, 13. molten calf] the word calf is expressed in v. 16. This molten calf they worshipped; and Moses said, Oh, this people have sinned a great sin, and have made them gods of gold, Exod. 32. 8. 31.  
Vers. 13. saying] Hear the Greek version addeth, I have spoken unto thee once and twice, saying; I have seen, etc. I have seen] by the Lords seeing and hearing of sinners, is often meant a due regard of their sins, to punish them in his anger, Deut. 32. 19 Psal. 78. 21. and 90. 8. But when he pardoneth sinners, he is said to hide his face from their sins, and not to see them, Psal. 51. 11. Num. 23. 21.  
Vers. 14. Let me alone] which the Chaldee expounds; Leave off thy prayer before me. So in Exod. 32. 10.  
Vers. 15. burned] Hebr. burning: the terror of which sight only, might have kept them from this sin, in that the signs of God's presence were not yet departed from their eyes. See Exod. 19 18. and 20. 18. two hands] both hands full with blessings of the Lord for them, if their unworthiness had not turned them away.  
Vers. 17. I took a] the original word signifieth a purposed taking hold, and ●●ndling of a thing; as they that go to war, are said to take (or handle) the shield, jer. 46. 9 and they that expound the Law, are said to handle it. jer. 2. 8. So Moses did this advisedly, guided by God's Spirit; signifying that the covenant between God and them was now disannulled and broken, and that the Law pertained not to them, except to their condemnation, for breaking the same. See Exod. 32. 19  
Vers. 18. I fell down] the Greek expoundeth it, I prayed before the Lord the second time, as at the first. Here Moses repeateth, how by his humble intercession, they escaped destruction, and were reconciled again unto God. See the history at large, in Exod. 32. 31. etc. forty days] the number of days, and of years, sundry times mentioned in the Scripture; 〈…〉tion 〈◊〉 judgement. See the 〈◊〉. 7. 4. sin] the Greek transleteth, sin▪ respecting the manifold evil in this, and their other transgressions.  
Vers. 19 For I was] the Greek applying this to the time present also, saith; And I am afraid: For the Lord, though he pardoned it then, reserved vengeance till another opportunity, Exod. 32. 34. harkened unto me] that is, as the Chaldee explaineth it, accepted my prayer.  
Vers. 20. with Aaron] who made the calf for them, and would have excused himself, but was guilty of death: see Exod. 32. 21,— 24.  
Vers. 21. your sin] the Calf is so called, as being the thing wherein they sinned. So Idols are called a sin in Esa. 31. 7. the brook] that came out of the Rock Horeb, which Rock in figure was Christ, 1 Cor. 10. 4. of which they drunk, to signify the abolishing of their sin by Christ, upon their repentance and faith: see the notes on Exod. 32. 20.  
Vers. 22. at Taberah] or, in Taberah, that is (as both Greek and Chaldee do interpret it) the Burning: a place so called, because the people complaining there, the fire of the Lord was kindled, and consumed some of them. See the history in Num. 11. 1, 2, 3. Massah] in English, the tentation; and so the Greek and Chaldee translate it. A place at Rephidim in the wilderness, before they came to Horeb, ten stations from Egypt, in the first year of their travel; where wanting water, they tempted God, saying, Is the Lord amongst us, or no? and there he gave them water out of the Rock, Exod. 17. See the annotations there, and Psal. 95. 8, 9 Heb. 3. 8. etc. Deut. 6. 16. Kibroth-hattaavah] in English, the Graves of lust; so translated also by the Greek. Here (a little from Taberah forementioned) they loathed Manna, and lusted for flesh: God gave them Quails, but they died of a plague, 〈◊〉 the flesh was yet between their teeth; and 〈◊〉 buried there, occasioned this name of the 〈◊〉, for a perpetual memorial. See Num. 11. 4— 34. and the annotations there. Also Psal. 78. 〈◊〉.— 31. and 106. 14, 15.  
Vers. 23. Kadeshbarnea] where, being come thorough the wilderness of Pharan, to the border of the land of Canaan, they were commanded of God to go take possession. Then they sent spies, who discouraged the people: so through want of 〈◊〉 they durst not enter, and were for it condemn 〈◊〉 〈◊〉 40. years wand'ring in the wilderness, and 〈◊〉 ended their days. See Numb. 13. and 14. 〈◊〉. against the mouth] that is, against the 〈◊〉▪ or commandment: in Greek, ye disobeyed 〈◊〉 word.  
Vers. 24. that I knew you] the Greek expounds 〈…〉 the day that he was known unto you. So he 〈…〉 death with a general charge of rebellion upon them, showing hereby the impossibility of the law, and ministry thereof, to bring men unto God▪ for it causeth sin and wrath to abound; as 〈◊〉 4. 15. and 8 3. Gal. 3. 19, 22. For besides these 〈…〉 lars, they sinned many other times in the 〈…〉nesse, as is noted on Num. 14. 22. and in Psa. 〈◊〉. and 106.  
Vers. 25. I fell down] in Greeke, I prayed. He 〈…〉 th' to speak of their reconciliation to God, which was by the prayer of Moses, as a mediator, 〈◊〉 figure of Christ: by whom (and not by our own deserts) we have entrance into the kingdom of God, Gal. 3. 22. 24. Rom. 3. 20,— 22. and 5. 1, 2, etc. as I fell down] to wit, at the first, as v. 18. or, which I fell down, that is, which I said before that I fell down. But the Hebrew asher, which, is sometimes used for as, as in jer. 48. 8. said for to destroy] that is, said that he would destroy you. See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19 with Mark. 10. 33, 34.  
Vers. 26. Lord jehovoh] in Greeke, Lord, Lord: in Chaldee, Lord God. See the annotations on Gen. 15. 2. thy people] this respecteth their adoption in Christ, and justification, 1 Pet. 2. 9, 10. inheritance] this implieth their sanctification, unto the obedience and service of God by the Spirit: See Exod. 34. 9 through thy greatness] in Greek, through thy great strength, as v. 29. it implieth also his great goodness, and therefore is often spoken of his gracious works for his people, 1 Chron. 17. 19 Luke 1 49.  
Vers. 27. thy servants] He meaneth God's oath unto them, to multiply their seed, and to give them the land for an eternal inheritance, as is expressed in this prayer before, Exod. 32. 13. So the Greek addeth here, unto whom thou swarest by thyself. hardness] the natural corruption, whereby the heart is hardened, that it cannot repent and believe the word of God; (from which, the two evils following do flow,) Rom. 2. 5.  
Vers. 28. the land] that is, as the Greek and Chaldee both explain, the inhabitants of the land. This reason is also alleged in Exod. 32. 12. and Numb. 14. 16.    

CHAP. X.  
1 A rehearsal of God's mercies, in renewing the two tables of the Covenant; 6 in leading the people forward towards Canaan, and continuing the priesthood after Aaron's death; 8 in separating the tribe of Levi unto the ministry; 10 in harkening unto Moses his suit for the people. 12 An exhortation unto obedience, 14 because of God's glory: 15 love unto Israel; 17 justice towards all; 21 his fearful works, 22 and multiplication of his people.  
AT that time jehovah said unto me, Hue thee two tables of stone, like the first, and come up unto me, into the mount, and thou shalt make thee an Ark of wood. And I will write on the tables the words which were on the first tables, which thou brakest, and thou shalt put them in the Ark. And I made an Ark of Shittim wood, and hewed two tables of stone, like the first, & went up into the mount, and the two tables in my hand. And he wrote on the tables, according to the first writing, the ten words which jehovah had spoken unto you in the mount, out of the midst of the fire, in the day of the assembly: and jehovah gave them unto me. And I turned myself, and came down from the mount, and I put the tables in the Ark which I had made, and there they be, as jehovah commanded me. And the sons of Israel journeyed from Beeroth of the sons of jaakan from Moserah: there Aaron died, and was buried there; and Eleazar his son administered the Priest's office in his stead. From thence they journeyed to Gudgodah, and from Gudgodah to jot-bath, a land of rivers of waters. At that time jehovah separated the tribe of Levi, to bear the Ark of the covenant of jehovah, to stand before jehovah to minister unto him, and to bless in his name unto this day. Therefore Levi hath no part or inheritance with his brethren: jehovah, he is his inheritance, as jehovah thy God spoke unto him. And I stood in the mount, according to the former days, forty days, and forty nights: and jehovah harkened unto me, at that time also; jehovah would not destroy thee. And jehovah said unto me, Arise, go in journey before the people, that they may go in, and possess the land, which I swore unto their fathers to give unto them.  
And now Israel, what doth jehovah thy God ask of thee, but to fear jehovah thy God, to walk in all his ways, and to love him, and to serve jehovah thy God with all thy heart, and with all thy soul. To keep the commandments of jehovah and his statutes, which I command thee this day, for good unto thee. Behold, unto jehovah thy God belong the heavens, and the heavens of heavens, the earth, and all that therein is. Only in thy father's jehovah had a delight, to love them, and he chose their seed after them, even you, above all peoples, as it is this day. Circumcise therefore the supper fluous foreskin of your heart, and make not your neck stiff any more. For, jehovah your God, he is God of Gods, and Lord of Lords, the great God, the mighty, and the fearful, which will not regard persons, nor take reward. He doth the judgement of the father less and widow, and loweth the stranger, in giving unto him bread and raiment. Love ye therefore the stranger; for ye were strangers in the land of Egypt. Thou shalt fear jehovah thy God, him thou shalt serve, and to him shalt thou cleave, & by his name shalt thou swear.  
He is thy praise, and he is thy, God, which hath done for thee these great and fearful things, which thine eyes have seen. With seventy sonles did thy fathers go down into Egypt, and now jehovah thy God hath made thee as the stars of the heavens for multitude.  

Annotations.  
AT that time] Moses rehearsing the mercies of God unto Israel, (for which they should love and obey him,) showeth how upon his request, God presently shown the tokens of his grace, by renewing the covenant; the history whereof is in Exod. 34. hue thee] herein they differed from the first Tables, which were the work of God, Exod. 32. 16. These being of Moses hewing, shown the work of Moses Law upon the heart of man, which is to hue and polish it, but not to change it from stone to flesh, for that is the work of Christ: see the notes on Exod. 31. 18. & 34. 1. come up] Moses only, and no man with him, was commanded to go up to the top of the mount; and it was to be in the morning, the time of mercy: see Exod. 34. 2, 3. Of the mount Sinai, and how it differed from mount Zion, see the annotations on Exod. 19 and 20. an Ark] of this there was no mention in Exod. 34. but in Exod. 25. there the Ark and Mercy-feat that covered it, is commanded: which was a figure of Christ. That seemeth to be the Ark here spoken of; for any other temporary Ark we read not of.  
Vers. 2. on the first] God's law was the same, and unchanged; though the tables (figuring men's hearts) are changeable.  
Vers. 3. Shittim wood] which was a kind of Cedar, uncorruptible, as the Greek translateth it: see the notes on Exod. 25. 5. in my hand] the Greek saith, in my two hands, as was in Deut. 9 15. The Tables which God made and gave before, were written on: these which Moses made were hewed, but empty, till God wrote upon them: so the Law is written in men's hearts, and they do by nature the things of the Law, Rom. 2. 14, 15. but corrupting themselves in the things that they know, their hearts are hewed only by Moses ministry; and how ever they boast of the Law, yet through breaking the Law they dishonour God, Rom. 2. 23. till that be fulfilled which God hath promised, I will put my laws into their mind, and write them in their hearts, Heb. 8. 10.  
Vers. 4. the ten words] that is, ten commandments; or Decalogue: these were written by God himself, but other laws then rehearsed, were written by Moses, Exod. 34. 27, 28. For there the Lord came down in a cloud, proclaimed his name, renewed the covenant, and repeated the principal laws, Exod. 34. 5. etc. day of the assembly] or, of the Church, that is, when the Church or people were assembled to hear the Law, or to meet with God, as Exod. 19 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said, This (Moses) is he that was in the Church (or Assembl●) in the wilderness with the Angel, which spoke to him in the mount Sina, and with our fathers, who received the lively oracles to give unto us.  
Vers. 5. in the Ark] so the covenant remained in the midst of Israel, and the Tables were not broken as at the first: howbeit Moses face now shined at his second coming down, which terrified the people, and caused him to veil his face; an other sign of the weakness of his legal ministry: see the notes on Exod. 34. 29. there they be] for an evidence of God's grace, and testimony of his covenant renewed with Israel. Wherefore those Tables were called the Testimony; and the Ark wherein they were put, the Ark of the Testimony: see Exod. 25. 10. 16. 22.  
Vers. 6. journeyed] the Ark of God's covenant going before them, to search out a resting place for them, Numb. 10. 33. So this was another testimony of their reconciliation with God, and of his graces to be communicated unto them in Christ. Beeroth] by interpretation, Wells, or Pits: which word is not mentioned in Num. 33. 31. but understood there. Neither was it a place by mount Sinai, from whence they first journeyed, Numb. 10. 33. but many stations from it, as appeareth by Numb. 33. 16.— 31. Moses therefore keepeth not here the order of their travels, but signifieth how they had gone many journeys forward, the Lord conducting them. Some of the Hebrews (as Aben Ezra) do think this was another place than that of the sons of jaakan, mentioned in Numb. 33. and that hereby is meant Kadesh. sons of jaakan] who was one of the posterity of Seir, whom the Edomites drove out of their land, 1 Chron. 1. 38.— 42. Moses before named him Akan, Gen. 36. 27. From the Pits or We 〈…〉 of these infidels, God removed them towards the land of Canaan, the promised holy land, where by faith in Christ, they might with joy draw waters out of the fountains of salvation, Esay 12. 3. Moserah] called before (in the plural number) Moseroth, Numb. 33. 30. and it was their station before they came to the wells of the sons of jaakan, though here Moses nameth it after. Wherefore we 〈◊〉 here to understand again, from Moserah, or, & Moserah. The Greek calleth it Misadai, changing 〈◊〉 D. which is usual, as is noted on Gen. 4. 18. But Aben Ezra (as before) thinketh this Moserah 〈◊〉 the name of the wilderness of mount Hor, 〈◊〉 Aaron died, and not the Moseroth spoken of 〈◊〉 Num. 33. there Aaron died] not at Moserah; (unless it were the wilderness of Hor, as 〈◊〉 Ezra supposeth) not at Beeroth, but many jo 〈…〉 ey from it, at mount Hor, Num. 33. 37, 38. We are therefore to understand these words thus, 〈◊〉 (or thither.) where Aaron died. Or supplying the former word, from thence where Aaron died. 〈◊〉 there] out of the land of Canaan, whereinto 〈◊〉 〈…〉 ght not enter, because of his sin: see the an 〈…〉 on's on Num. 20. 24. etc. in his stead] As 〈◊〉 〈…〉 ath of Moses and Aaron, with their sister M 〈…〉, (the King, Priest and Prophetess of Israel) 〈◊〉 〈◊〉 testification of the weakness and impossibility of the legal kingdom and priesthood, to being them into the kingdom of God: so the 〈…〉 nce of the Priesthood in Aaron's post 〈…〉 y, was another sign of God's grace towards Israel, for reconciliation of them to himself, and blessing them, till Christ (who hath a Priesthood that passeth not from him to another) should come, who is able perfectly to save them that come unto God by him, Heb. 7. 11. 12, 23, 24, 25.  
Vers. 7. From thence] namely, from Beeroth of the sons of jaakan, Numb. 33. 32. Gudgodah] in the Chaldee, Gudgod; in Greek, Gadgad: before Moses named it Hor-hagidgad, that is, the Hole of Gidgad: see Num. 33. 32, 33. jotbath] in Greeke, jetabatha, as in Num. 33. 33.  
Vers. 8. At that time] not when they came to jotbath, but long before, whiles they were at mount Sina, God separated the tribe of Levi: see Num. 3. 1, 6, etc. So the time (when God was provoked to wrath) commendeth the riches of his grace. separated] from all other business, to serve the Lord and his people, Exod. 28. 1. Numb. 3. 45. and 16. 9 tribe of Levi] of which tribe Aaron and all the Priests were; so he speaketh here of the whole▪ to bear] Hereupon David said, It is not for any to bear the Ark of God, but for the Levites, etc. 1 Chron. 15. 2. See also Numb. 4. 15. to stand] this gesture the Priests and Levites used in all their ministration, standing, not sitting; and it was a sign of service, as he that stood before the King, jer. 52. 12. is in another Scripture called the servant of the King, 2 King. 25. 8. So after, in Deut. 17. 12. and 18. 5. 7. judg. 20. 28. In like manner, the Prophets are said to stand before the Lord, 1 King. 17. 1. and 18. 15. 2 King. 3. 14. and 5. 16. Likewise also the Angels, as Luk. 1. 19 I am Gabriel that stand before God: so in 2 Chron. 18. 18. And as the Levites stood before the Lord, so they are said also to stand before the people, and to serve them, Numb. 16. 9 2 Chron. 35. 3. Ezek. 44. 11. to bless] of this duty, see the annotations on Num. 6. 23. Thus God provided for the comfort of their souls, whiles his ministry was settled among them, by which they might daily have access unto his throne of grace.  
Vers. 9 no part] to wit, no part in the spoils taken by war, no inheritance in the land of Canaan, which was divided among the other tribes only: see Num. 18. 20. and 26. 53, 57 and 35. 2. Deut. 18. 1. he is] for of the first-fruits, tithes, vows, and oblations of the Lord, the Priests and Levites had their livelihood: see the annotations on Num. 18. 8, 9— 20, 21, etc. Therefore the Chaldee paraphrast here translateth, the gifts that the Lord hath given him, they are his inheritance. Of which see more in Deut. 12. 19 and 14. 27. and 18. 1, 2.  
Vers. 10. And stood] or, when I had stood, that is, both stayed (or abidden) and in prayer waited upon the Lord for mercy. Standing, often signifieth prayer, as is noted on Gen. 18. 22. and the words following here manifest the same. harkened] the Chaldee expounds it, accepted my prayer. destroy] Hebr. corrupt; which when it is spoken of God, usually meaneth destruction: set Gen. 6. 13.  
Vers. 11. that they may] or, and they shall, which the Greek translateth, and let them go in. These phrases are one in sense, as is noted on Gen. 12. 12. and 27. 4. This commandment and promise was a testimony that God now was reconciled unto them, by the intercession of Moses.  
Vers. 12. ask of thee] This word, often used when men ask▪ that is, request or desire a thing of God, 1 Sam. 1. 17, 20, 27. jam. 1. 5, 6. is here used for Gods ask obedience of men, as if he desired and requested the same; and as in Mica. 6. 8. he is said to seek, or require the like thing. This grace Paul showeth most effectually, saying; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God, 2 Cor. 5. 20. to fear] see the notes on Deut. 6. 13. This fear is the beginning of wisdom, Prov. 1. 7. by which men depart from evil, Prov. 16. 6. Unto which, and other holy duties, Moses calleth this people, as being the end and use of the former rehearsal of their sins, and of God's mercies towards them. So by other Prophets, he calleth men to obedience and humble walking before him, rather than to sacrifice: see 1 Sam. 15. 22. jer. 7. 22, 23. Mic. 6. 6, 7, 8. his ways] that is, to follow him, in his faith and religion, and all his commandments; for these are the ways of God, Psal. 25. 4, 5. Act. 18. 25, 26. The Chaldee translateth, the ways which are right before him: see the notes on Gen. 18. 19 and 6. 12. to love] The sum and end of the Law, 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve] in outward obedience also; that we love, not in word, neither in tongue, but in deed and truth, 1 joh. 3. 18. What serving implieth, see noted on Exod. 20. 5. and Deut. 6. 13.  
Vers. 13. for good] or, as the Greek and Chaldee interpret, that it may be well with thee: so Deut. 5. 33. In serving the Lord, the glory redoundeth unto him, the benefit to ourselves: for, them that honour him, he will honour, 1 Sam. 2. 30. and godliness hath the promise of the life that now is, and of that which is to come, 1 Tim. 4 8.  
Vers. 14. unto jehovah] or, of jehovah: his they are, and of him made, preserved, and loved generally as his creatures, for he saveth man and beast, Psal. 36. 7. and is kind unto the unthankful, and to the evil, Luk. 35. So it is acknowledged in Neh. 9 6. Thou even thou, art Lord alone, thou hast made the heavens, the heavens of heavens, with all their haste, the earth, and all things that are therein; the seas, and all that is therein; and thou preservest them all, and the h●st of heaven worshippeth thee. the heavens of heavens▪] that is, the highest heavens, as the Apostle mentioneth the third heaven, 2 Cor. 12. 2. Hereby ●he Angels also are implied; so in Targum Ionathan● it is explained, the heavens of heavens, and companies of Angels which are in them, to 〈…〉 ister before him.  
Vers. 15. had a delight,] which the Greek translateth, fore-chose to love them: and this is his special grace to his Church in Christ, Ephes. 1. 3, 4, 5, etc. their seed] their children, as the Chaldee explains it; for God's grace is continued unto the posterity of the faithful, even to thousands of them that love him, etc. Exod. 20. 6.  
Vers. 16. the superfluous foreskin] this the Greek translateth, hardness of heart: the Chaldee, foolishness (or grossness) of the heart: See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man, by circumcision of the heart, in the spirit, Rom. 2. 29. in putting off the body of the sins of the flesh, Col. 2. 11. For we are the circumcision that worship God in the Spirit, Phil. 3. 3. Hereupon God promiseth to circumcise their hearts, Deut. 30. 6. and blameth them that were uncircumcised in heart, jer. 9 26. Acts 7. 51. make not your neck stiff] or, harden not, (stiffen not) your neck: see Deut. 9 6. This is against their outward disobedience, as the former was against their inward; and teacheth submission unto the yoke of God's law, contrary to their former stubbornness.  
Vers. 17. God of Gods] that is, the chiefest God, in respect of all that are called Gods, whether in heaven or in earth, as there be Gods many, and Lords many, 1 Cor. 8. 5, 6. The Idols of the Heathens, the Angels in heaven, and Magistrates on earth, are called Gods, Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7, 8, 9 Psal. 82. regard persons] or respect (or accept) faces: which the Greek translateth, not have in admiration the person (or face) of any; which phrase the Apostle useth, jude v. 16. Of God, sundry other Scriptures testify, that he respecteth no persons, as Act. 10. 34. Rom. 2. 11. 2 Chron. 19 7. job 34. 19 1 Pet. 1. 17. Gal. 2. 6. Ephes. 6. 9 Col. 3. 25. nor take reward] that is, will not pervert judgement, by condemning the innocent, or justifying the wicked, for gifts or rewards, as unrighteous judges do, 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23.  
Vers. 18. doth the judgement] that is, executeth the rightful sentence, for delivering, or avenging them; as it is said, the Lord hath judged (that is, delivered) him from the hand of his enemies, 2 Sam. 18. 19 And he doth judgements to all oppressed, Psal. 103. 6. But the fatherless and widow are here by name expressed, because such are commonly and easily wronged in the world, job 22. 9 and 24. 3, 9 Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the judge, that is, the Patron, defender and releever of such, Psal. 68 6. and 10. 14. and 146. 7. 9 and commandeth men to be the like, Esay 1. 17. Psal. 82. 3. bread] that is, as the Chaldee explaineth it, food: for bread, which is the staff & stay of man's life, is often used for all meat, as is noted on Genes. 3. 19 And as God feedeth strangers, so he commandeth his people to do the like, Deut. 14. 29. and 16. 11. 14. and 24. 19, 20, 21. and 26. 11, 12.  
Vers. 19 Love ye therefore] or, And love ye the stranger, to wit, as God loveth him, that is, manifest your love by relieving him: see ja 〈…〉. 2. 15, 16. y● were strangers] this remembrance of their former misery, is often used, to move them unto compassion towards others. See Exod. 22. 21. Lev. 19 ●3, 34.  
Vers. 20. cleave] This word is first used to express the union that is between man and wi●e, Gen. 2. 24. applied here, to signify our union with 〈…〉 d in Christ, as Paul showeth it by the same 〈…〉 de of marriage, Ephes. 5. 25.— 32. But this is spiritual ●as he saith, He that cleaveth to the Lord, is one spirit, 1 Cor. 6. 17. It is to be done with purpose of heart, Act. 11. 23. and with soul, Psal. 63. 9 with a continued resolution, as Ruth 1. 14.— 16. So in other cases, cleaving signifieth such an union as will not be parted, job 41. ●7. Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. swear] hereby Confession is implied, 〈◊〉 is before noted on Deut. 6. 13.  
Vers. 21. thy praise] in Greeke, thy glorying, that is, whom thou oughtest to praise continually, and in whom thou art to glory. So jeremy said, th●● art my praise, jer. 17. 14. and David, O God of my praise, Psal. 109 1. and, the praises of Israel, Psal. 22. 4. fearful things] in Greeke, glorious things; which imply both the good things done unto Israel, and the evil unto their enemies, as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3.  
Vers. 22. seventy souls] that is, seventy persons: some Greek Copies have seventy five souls; other some, and (as Hierome witnesseth,) the lxxij. Interpreters translate here seventy; though elsewhere they have 75. which the Holy Ghost followeth in Act▪ 7. 14. See the annotations on Genes. 46. 27. 20. made thee] Hebr. put thee as the stars, that is, made thee innumerable; which was a sing 〈…〉 blessing remembered before in Deut. 1. 10. and 〈◊〉 in Neh. 9 23. and a fulfilling of the promise made unto Abraham, Gen. 22. 17. and again 〈…〉, Ge●. 20. 4. According to this similitude the Israelites are called the host of heaven, and 〈…〉, Dan. 8. 10. 24. and in other visions, the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉. 19 and 〈…〉 2. 1. 7. and the chief members of the same, Stars, Rev. 6. 13. and 8. 10. and 〈…〉, 4.    

CHAP. XI.  
An exhortation to love and obedience, 2 by 〈…〉 experience of God's great works done in 〈…〉 and in the wilderness, 8 by promise of Gods 〈…〉 ng in the land of Canaan, 16. and by 〈…〉 g. 18 Gods words must be laid up in the 〈…〉 and for a sign outwardly, 19 taught unto the 〈…〉, 20 and written on the doore-posts. 22 Upon 〈…〉ing of the Law, the casting out of the heathens, 〈…〉 ssing their land, is promised. 26 The blessing 〈…〉 is set before them: 29. and must after 〈…〉 d on Gerizim and Ebal, mounts within 〈…〉.  
ANd thou shalt love jehovah thy God, and keep his charge, and his statutes, and his judgements, and his commandments, all days: And know ye this day: for (I speak) not with your children, which have not known, and which have not seen the chastisement of jehovah your God, his greatness, his strong hand, and his stretched-out arm. And his signs, and his deeds which he did in the midst of Egypt, unto Pharaoh the king of Egypt, and unto all his land.  
And what he did unto the army of Egypt, unto their horses, and to their Chariots; how he made the waters of the Red sea to flow over their faces as they pursued after you; & jehovah hath destroyed them unto this day. And what he did unto you in the wilderness, until ye came unto this place. And what he did to Dathan, and to Abiram, the sons of Eliab, the son of Reuben, how the earth opened her mouth, and swallowed up them, and their houses, and their tents, and all the substance that was at their feet, in the midst of all Israel.  
But your eyes have seen all the great work of jehovah, which he hath done. Therefore shall ye keep all the commandment which I command thee this day, that ye may be strong, and go in, and possess the land, whither ye are going over to possess it. And that ye may prolong your days upon the l●nd, which jehovah swore unto your fathers, to give unto them, and to their seed; a land flowing with milk & honey. For the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wa●er●dst it with thy foot, as a garden of herbs. But the land whither ye are going over to possess it, is a land of mountains and of valleys; it drinketh waters of the rain of heavens. A land which jehovah thy God careth for; the eyes of jehovah thy God are continually upon it, from the beginning of the year, even to the end of the year.  
And it shall be, if harkening ye shall hearken unto my commandments which I command you this day, to love jehovah your God, and to serve him, with all your heart, and with all your soul; That I will give the rain of your land in his time, the first rain, and the latter rain; and thou shalt gather in thy Corn, and thy new wine, and thy new Oil. And I will give grass in thy field, for thy cattles, that thou 〈◊〉 〈◊〉 and be full.  
Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and bow down yourselves to them. And the anger of jehovah be kindled against you, and he shut up the heavens, that there be no rain, and the land yield not her increase, and ye perish quickly from off the good land, which jehovah giveth you.  
And ye shall put these my words in your heart, and in your soul, and shall bind them for a sign upon your hand, and they shall be for Phylacteries between your eyes. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest in the way, and when thou liest down, and when thou risest up. And thou shalt write them upon the doore-posts of thine house, and on thy gates. That your days may be multiplied, and the days of your children, in the land which jehovah swore unto your fathers, to give unto them, as the days of the heavens upon the earth. For if keeping ye shall keep all this commandment, which I command you, to do it, to love jehovah your God, to walk in all his ways, and to cleave unto him; Then will jehovah drive out all these nations from before your faces, and ye shall possess nations greater and mightier than yourselves. Every place whereon the sole of your foot shall tread, shall be yours: from the wilderness and Lebanon; from the river, the river Euphrates, and unto the hindmost sea shall your coast be. There shall not a man stand before you: jehovah your God will give the dread of you, and the fear of you upon the face of all the land, which ye shall tread upon, as he hath spoken unto you. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Behold, I set before you this day a blessing, and a curse. A blessing, if ye shall hearken unto the commandments of jehovah your God, which I command you this day. And a curse, if ye will not hearken unto the commandments of jehovah your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.  
And it shall be, when jehovah thy God hath brought thee in, unto the land whither thou goest, to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. Are they not on the other-side jordan, by the way of the going down of the Sun, in the land of the Canaanite, which dwelleth in the plain, over against Gilgal, besides the Oaks of Moreh? For ye are passing over jordan, to go in, to possess the land which jehovah your God giveth unto you, and ye shall possess it, and dwell in it. And ye shall observe to do all the statutes, and the judgements which I set before your faces this day.  

Annotations.  
ANd thou shalt love] or, Love thou therefore. Moses returneth to exhort Israel unto the love of God, and to show the same by their continual obedience. his charge] or, his custody, his observation: which word is often used for a watch, as in Exod. 14. 24. The Greek translateth it charges, or custodies; meaning, ordinances to be kept heedfully: so in Gen. 26. 5. Lev. 8. 35. and 18. 30.  
Vers. 2. for (I speak not) with your children] or, that (it is) not your children (or sons) namely, which have seen God's greatness, etc. but your eyes (are they) that have seen, etc. vers. 7. He commendeth Gods special favour to their own persons, more than to their fathers, or to their children, in showing them his great works, for which they should the more love and obey him. This he after confirmeth by many arguments. the chastisement] or nurture: which the Chaldee translateth, doctrine, or instruction. It implieth nurture both by words and works, as Deut. 4. 36. and 8. 5. Lev. 26. 18. Prov. 1. 2. and 4. 1. stretched out] the Greek and Chaldee translate, high arm. See the notes on Deut. 4. 34.  
Vers. 3. deeds] or acts, in Greek wonders. Of these see the history in Exod. 7, etc. And here is the first argument, from God's mighty works in Egypt.  
Vers. 4. arm] or power, force's. So the Greek translateth, the power of the Egyptians. See Exod. 15. 4. to their horses] Hebr. to his horses, and to his Chariots; speaking of them as of one man, or having respect to Pharaoh their King. to flow] or, to swim; and over their faces, is like that in Lam. 3. 54. waters flowed over mine head. He meaneth they were drowned, the Sea covered them, they sank as Led in the mighty waters, Exod. 15. 10. destroyed] or, made them perish: so that there remained not so much as one of them, Exod. 14. 28. This was an extraordinary favour of God, who oftentimes suffereth the oppressors to have the strong hand, whiles the oppressed have the tears, and no comforter, Eccles. 4. 1. So this is the second argument from God's power showed at the Red sea.  
Vers. 5. what he did] or, the things which he did, in his continual guiding them thorough that terrible wilderness, where they bewrayed their many infirmities, and had experience both of his chastisements, and of his mercies: the third argument and motive unto obedience.  
Vers. 6. Dathan] of whose history, see Numb. 16. This is the fourth argument of God's greatness, to persuade Israel unto his love: for that he had repressed the factious and mutinous rebels among themselves, which would have subverted the order and ordinance of God concerning the Priesthood, the means of the atonement and reconciliation between God and his people. their houses] that is, households; as the Chaldee expounds it, the men of their houses: See Numb. 16. 32. at their feet] that is, in their possession: the Greek and Chaldee translate, that was with them.  
Vers. 7. have seen] or, are they that see. Therefore this people, above all other, were bound to love the Lord. work] or deed, that is, works, as the Greek translateth. So in the verse following, commandment, for commandments.  
Vers. 8. be strong] in body and spirit, to fight against the enemy: as in jos. 1. 6. 1 joh. 2. 14. Or, be strong, that is, lively and healthful, as the Greek translateth, that ye may live: and they that be strong, Matth. 9 12. are by another Evangelist said to be in health, opposed to the sick, Luk. 5. 31. possess] or, inherit the land; a figure of the kingdom of God's grace and glory, which the righteous shall possess by inheritance, Esay 60. 21. and 65. 9  
Vers. 9 and honey] which signified the great fertility of that land, and figured out spiritual graces and comforts, as is noted on Exod. 3. 8.  
Vers. 10. thou sowedst] and so all the inhabitants, as the Greek translateth, they s●w. In Egypt (from whence Israel came) they had no rain, but by the overflowing of the river Nilus, the land was watered; and by the labour of the husbandman, becks were derived to moisten the ground. And that there they had no rain, is testified both by the Prophets, Zach. 14. 18. and by humane histories: Pomp. Mela li. 1. Herodotus in Euterpe. Nec pluvio supplicat herba jovi, Tibul. lib. 1. Eleg. 8. with thy foot] that is, with thy diligent labour, signified sometime by the hand, Psal. 128. 2. sometime by the foot, as Gen. 30. 30. This condition of the land of Egypt (the house of bondage) figured the estate of men naturally corrupted, which they labour to relieve by their own works, and with the muddy waters which are from beneath, proceeding from earthly wisdom and carnal understanding, 1 Cor. 1. 20, 31. and 2. 4. 5. Ezek. 34. 19 jer. 2. 13.  
Verse 11. mountains, etc.] hereby is meant the commodious, healthful, and pleasant situation of the land, fare exceeding Egypt. Wherefore sometime the whole land is signified under the name of a mountain, Exod. 15. 17. And because it was hills and valleys, it could not be watered with the overflowing of any river, (as Egypt which was a plain,) but must otherwise be moistened with the rain of heaven, or else remain barren and fruitless. the rain] this, as it is most kind, & causeth the earth to be fruitful in nature; so it figured heavenly graces, the doctrine of God's word & spirit, wherewith the souls of men are made fruitful in good works, Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of rain is on the contrary, a sign of curse, Zach. 14. 17, 18. Rev. 11. 6.  
Vers. 12. careth for] Hebr. seeketh, that is, carefully seethe unto it, and as the Greek translateth, visiteth. According to this phrase, Zion is called a city sought, (that is, cared for, or regarded) and not forsaken, Esay 62. 12. And of God's gracious providence towards the land of Israel, David singeth, how the Lord visited the land, and plenteously moistened it, very much enriched it, softened it with showers, blessed the bud of it, crowned the year of his goodness, and his paths [the clouds] dropped fatness, Psal. 65. 10, 11, 12. the eyes] this also signifieth God's care and providence, for good, as in the like speeches, jer. 40. 4. Ezra 5. 5. Psal. 34. 16. Though God's providence be towards all people's, and he giveth to all, life and breath, and all things, Acts 17. 25. doing good. giving us rain from heaven, and fruitful seasons, Acts 14. 17. causing it to rain on the earth where no man is; on the wilderness, wherein there is no man, job 38. 26. yet other people's have not the word and promise of God, whereon to depend, as Israel had: whereby they might live, not by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3.  
Vers. 13. if harkening ye shall hearken] that is, if ye shall diligently hearken, and obey. This passage of Scripture following, the jews read daily in their families, as is noted on Deut. 6. 4.  
Vers. 14. the first rain, etc.] or, the early rain. Twice in a year there fell store of rain in Israel; in the beginning of the year, about September or October; and half a year after, which was in Abib (or March) which ecclesiastically began the year unto Israel, as is noted on Exod. 12. 2. whereupon it is called the latter rain in the first month, Io●l 2. 23. The first rain fell after the ●owing of their corn, that it might take rooting in the earth: the latter rain was a little before harvest, that the ear might be full, Of these the Scriptures sundry times speak; but so as that they depended upon God, to whom Israel should obey, and of whom they should ask rain, in the time of the latter rain, Zach. 10. 1. and then he would come unto them (with his blessings) as the rain, as the latter and former rain unto the earth, Hosea 6. 3. So for the fruits, the husbandman waited, and had long patience, until he received the early rain, and the latter rain, I am. 5. 7. Which rain, as it figured heavenly blessings in Christ, Deut. 32. 2. Psal. 72. 6. so they led Israel to the fear of God; but when they revolted from him, they said not in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter rain in his season, jer. 5. 24. If these raines were seasonable and moderate, the land was fruitful; (as Moses in the next words showeth:) if they failed, than the drought as ●ire devoured the pastures; if they fell immoderately, the grains rotten under their clods, joel 1. 19, 17. new oil] These three were for the use of man, and the grass after mentioned, for beasts, as David also showeth in Psal. 104. 13, 14, 15. By these earthly promises God drew his people to obedience: but David had more gladness in his heart, in the light of the Lords countenance, than when corn and wine increased, Psal. 4. 6, 7.  
Vers. 16. deceived] or, enticed and drawn away by riches, pleasures, or false persuasions: of which job saith, If my heart hath been secretly enticed (or deceived) job 31. 27. other gods] that is, Idols, falsely reputed Gods: so the Chaldee translateth, Idols (or Errors) of the peoples.  
Vers. 17. shut-up the heavens] this phrase is used, both for restraining the natural rain for men's sins, 1 Kings 8. 35. and the spiritual rain of God's word and blessings, Revel. 11. 6. perish quickly] or, speedily, suddenly. The wicked heathens God suffered with much patience, and would not have them destroyed suddenly, Deut. 7. 22. but his own people are threatened for their sins to perish suddenly: for judgement must begin at the house of God, 1 Pet. 4. 17. & he warneth his Church to repent, etc. or else he will come unto her quickly, Revel. 2. 5.  
Vers. 18. phylacteries] or frontlets, written in parchments, and tied to the forehead, as the former were to the hand or arm: of these, see the annotations on Exod. 13. 9 16. and Deut. 6. 4, 8.  
Vers. 19 teach them your children] cause your children (Hebr. your sons) to jearne them; this explaineth the former precept, Thou shalt whet them on thy children, Deut. 6. 7. Abraham (the father of the faithful) is commended for this, that he would command his children, and his honshold after him, to keep the way of the LORD, Gen. 18. 19 and Solomon's parents taught him the Law, Prov. 4. 3, 4. and 31. 1, 2, etc. when thou walkest etc.] answerable to these, are those sayings of Solomon, When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest; it shall talk with thee: for the Commandment is a Lamp, and the Law is a light, Prov. 6. 22, 23.  
Vers. 20. doore-posts] of this rite, see the notes on Deut. 6. 9  
Vers. 21. days may be multiplied] Long life is a blessing, often promised to them that keep Gods Law. Hear, O my son, and receceive my sayings, and the years of thy life shall be many, Prov. 4. 10. days of the heavens] that is, whiles the world endureth; for so long, by the decree of God (in Gen. 8. 22.) shall the days of heaven be; and so long shall the heavens be over the earth. And under this, eternal life was also figured. A like promise was for the kingdom of David, or of Christ, that his throne should be as the days of the heavens, Psal. 89. 30.  
Vers. 22. this commandment] the Greek explaineth it, these commandments: see the notes on Deut. 5. 31. to cleave] that is, to continue fast united unto him and his Law, as is noted on Deut. 10. 20.  
Vers. 23. drive out] according to his former promise, in Exod. 23. 23. 27.— 31. But because Israel kept not God's commandment, this promise was not fully performed, judg. 2. 1, 2, 3.  
Vers. 24. shall tread] The like promise is made after Moses death to Israel under jesus their Captain, jos. 1. 3. who was a figure of our Lord jesus Christ, by whom this promise was fulfilled. the wilderness] of Paran, which was the southern border of the land of Canaan. and Lebanon a mountain which was the northern bound. By and Lebanon, we may understand and unto Lebanon, as the next words manifest. Euphrates] in Hebrew, Pherath: this is called the river for excellency sake, meaning the great river, as Deut. 1. 7. Gen. 15. 18. and so the Greek translateth it here. It was the eastern border of their territories. hindmost sea] or, after sea, which the Greek and Chaldee calleth the Western sea, meaning the main or great sea toward the going down of the Sun, as is explained in jos. 1. 4. which sea is said to be after or behind them, because it was to the West, and so their western bound. For the East is counted the forepart of the world, the West behind, the South on the right hand, Psal. 89. 13. and the North on the left: all which four parts are called by these names in job 23. 8, 9 See this promise fulfilled in 2 Chron. 9 26.  
Vers. 25. stand] or, set himself, that is, resist or withstand you, as the Greek translateth. So in jos. 1. 5. fear] in Greeke, trembling; this was fulfilled before, Deut. 2. 25. Psal. 105. 38. and after, jos. 2. 11. and 10. 10.  
Here beginneth the 47. section, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law: see Genes. 6. 9  
Vers. 26. I set] Hebr. I give: this was, that they might take their choice of either of these; for so the phrase elsewhere meaneth, Deut. 30. 19 and so to manifest, that if the curse or evil came upon them, they caused it themselves.  
Vers. 27. if ye shall hearken] or, that ye may hearken: but the Hebrew Asher, That, is sometimes used for If, as the Greek here translateth it, and in Levit. 4. 22. So Asher in 1. King. 8. 31. is In, that is, If, in 2 Chron. 6. 22.  
Vers. 28. after other gods] in Greeke, to serve other gods, following other religions, or divine services, which the Chaldee calleth the idols of the peoples. Sol. jarchi observeth from this place, that whosoever committeth idolatry, he turneth aside from all the way which was commanded to Israel: here upon they say, He that professeth idolatry, is as if he denied the whole Law.  
Vers. 29. put the blessing] Heb. give the blessing, that is, cause it to be pronounced upon mount Gerizim. The manner is showed in Deut. 27. where this Law is repeated and enlarged. A thing is said to be given sometime, when it is spoken or pronounced with the mouth, as in job 36. 3. Deut. 13. 1, 2. upon mount Gerizim] or, towards mount Gerizim, (which the Greek calleth Garizim:) so after, towards mount Ebal, (called in Greek Gaibal.) For the people stood half of them over against mount Gerizim, and half of them over against mount Ebal, as is recorded in jos. 8. 33. And the Hebrew gnal sometimes signifieth towards a place, as in Exod. 9 22. towards heaven.  
Vers. 30. Are they not] that is, Lo they are, speaking as of a thing well known. See the notes on Gen. 4. 7. by the way] or, after (behind) the way of the going down of the Sun, that is, the way towards the West, or Sunne-setting. Gilgal] the place where Israel was circumcised afterward in josuahs' time, jos. 5. 9 Okes of Moreh] or, plains of Moreh, as the Chaldee expoundeth it; which was a place by Sechem, where God first appeared to Abraham after he came into the land of Canaan, and there Abraham built an Altar to the Lord, Gen. 12. 6, 7. And that mount Gerizim was by Sechem, (in that part of the country which after was called Samaria) appeareth in judg. 9 6, 7. And the Hebrews say, in Thalmud Bab. in Sotah, chap. 7. that Gerizim and Ebal were in Samaria. There on mount Gerizim was the Samaritans Temple, 2 Maccab. 6. 2. where they worshipped they knew not what, joh. 4. 20. 22. See also josephus Antiq. l. 11. c. 8. It seemeth they took occasion of that superstition from this Law, thinking Gerizim to be a holy place, because the blessings were pronounced on it; and they called themselves, those that belong to the blessed mount. And there have been of them in that place of late years, as Benjamin in his Itinerario relateth, how he saw the city in a valley between the mountains Garizim and Ebal, wherein the Samaritans dwelled, and did sacrifice there on mount Garizim, alleging that which is written in the Law, And thou shalt put the blessing upon mount Gerizim.    

CHAP. XII.  
1 Places and monuments of idolatry are to be destroyed: 4 they may not do so unto the Lord, but must seek and keep the place of his service, which be himself should choose. 5 11 14 Thither all their sacrifices & holy things must be brought. 12 18 There they and their families, and the Levite, must eat and rejoice. 15 21 For civil use they might kill and eat within their gates. 16. 23 Blood is forbidden to be eaten. 29 The manner of service which the Canaanites used, may not be inquired after, nor the like things done unto the Lord, but his commandments only.  
THese are the statutes and the judgements which ye shall observe to do, in the land which jehovah the God of thy fathers giveth unto thee, to possess it all the days that ye live upon the earth. Destroying ye shall destroy all the places wherein the nations which ye shall possess, served their gods, upon the high mountains, and upon the hills, and under every green tree. And ye shall break down their altars, and break their pillars, and burn their groves with fire; and ye shall hue down the graven images of their gods, and ye shall destroy the names of them out of that place. Ye shall not do so unto jehovah your God. But unto the place which jehovah your God shall choose out of all your Tribes, to put his Name there, even unto his habitation shall ye seek, and thither shalt thou come. And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and the heaveoffering of your hand, and your vows, and your voluntary offerings, and the firstlings of your herd, and of your flock. And there ye shall eat before jehovah your God, and ye shall rejoice in all that ye put your hand unto, you and your houses, wherein jehovah thy God hath blessed thee. Ye shall not do after all things which we do here this day, every man all that is right in his own eyes. For ye are not come as yet unto the rest and unto the inheritance which jehovah thy God giveth unto thee. But ye shall pass over jordan, and dwell in the land which jehovah your God giveth you to inherit, and he will give you rest from all your enemies round about, and ye shall dwell in confident safety. And there shall be a place which jehovah your God shall choose, to cause his name to dwell there; thither shall ye bring all that I command you, your burnt-offerings, and your sacrifices, your tithes, and the heaveoffering of your hand, and all the choice of your vows which ye shall vow unto jehovah. And ye shall rejoice before jehovah your God; you, and your sons, and your daughters, and your man-servants, and your women-servants, and the Levite that is within your gates, forasmuch as he hath no part nor inheritance with you. Take heed to thyself, lest thou offer thy burnt-offerings in every place which thou shalt see. But in the place which jehovah shall choose, in one of thy Tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.  
Notwithstanding, in all the desire of thy soul, thou mayst slay and eat flesh, according to the blessing of jehovah thy God, which he hath given to thee in all thy gates: the unclean and the clean may eat thereof, as of the Roebuck, and as of the Hart. Only the blood ye shall not eat, ye shall pour it upon the earth as water. Thou mayst not eat within thy gates, the tithe of thy corn, or of thy new wine, or of thine oil, or the firstlings of thy herd, or of thy flock, or any of thy vows which thou shalt vow, or thy voluntary offerings, or heaveoffering of thine hand.  
But thou shalt eat it before jehovah thy God, in the place which jehovah thy God shall choose; thou, and thy son, and thy daughter, and thy manservant, and thy woman-servant, and the Levite that is within thy gates: and thou shalt rejoice before jehovah thy God, in all that thou puttest thine hand unto. Take heed to thyself, lest thou forsake the Levite, all thy days, upon thy land.  
When jehovah thy God shall enlarge thy border, as he hath spoken unto thee, and thou shalt say, I will eat flesh, because thy sold desireth to eat flesh; in all the desire of thy soul thou mayest eat flesh. If the place which jehovah thy God shall choose, to put his name there, be fare from thee, than thou shalt slay of thy herd, and of thy flock, which jehovah hath given unto thee, as I have commanded thee: and thou shalt eat within thy gates in all the desire of thy soul. But, as the Roebuck and the Hart is eaten, so thou shalt eat it: the unclean and the clean shall eat it alike. Only be sure not to eat the blood, for the blood is the soul, and thou shalt not eat the soul with the flesh. Thou shalt not eat it: thou shalt pour it on the earth as water. Thou shalt not eat it, that it may be well with thee, and with thy sons after thee, when thou shalt do that which is right in the eyes of jehovah. Only thy holy things which thou shalt have, & thy vows, thou shalt take up, and go unto the place which jehovah shall choose. And thou shalt make thy burnt-offerings, the flesh and the blood, upon the Altar of jehovah thy God; and the blood of thy sacrifices shall be poured out upon the Altar of jehovah thy God, and thou shalt eat the flesh. Observe and hear all these words which I command thee, that it may be well with thee, and with thy sons after thee for ever, when thou shalt do that which is good and right in the eyes of jehovah thy God.  
When jehovah thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou possessest them and dwellest in their land. Take heed to thy self lest thou be ensnated after them, after that they be destroyed from before thee; and lest thou inquire after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto jehovah thy God; for every abomination to jehovah which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. Every word which I command you, that shall ye observe to do: thou shalt not add unto it, neither shalt thou diminish from it.  

Annotations.  
STatutes] Hear Moses entereth into the explication of the second commandment, concerning the manner of God's worship, when Israel should come into Canaan; and proposeth in the 12, 13, 14, 15, and 16 chapters, Statutes for the service of God; and afterwards judgements for the repressing of evils.  
Vers. 2. destroying] that is, ye shall speedily and utterly destroy; as the Greek translateth, destroy with destruction. In the Hebrew canons it is said, We are commanded to destroy the Idol, and the ministering vessels thereof, and whatsoever is made for the same, Deut. 12. 2. And in the land of Israel we are commanded to persecute it, until it be destroyed out of all our land: but without the land we are not commanded to persecute it. But every place which we shall subdue, we are to destroy every Idol that is therein, as it is written (in Deut. 12. 3.) and ye shall destroy the names of them out of that place. Maimony in Misneh, treat. of Idolatry, ch. 7. sect. 1. places] as houses, high places, temples, and the like. Hereupon the house of Baal, 2 King. 10. 27. the high places which Solomon and jeroboam had builded for idolatry, 2 King. 23. 13. 15. were destroyed. But if an house were built for use, and Idols afterwards set up in it, the Hebrews say, When he had brought in the Idol into the house, so long as it was there, the house was unlawful for any use; when it was taken out, the house was lawful, Maim. treat. of Idola●y, ch. 8. sect. 4. shall possess] that is, shall subdue and have dominion over them, as the word often signifieth; see Levit. 25. 45, 46. jer. 49. 2. Psal. 82. 8. gods] that is, as the Chaldee explaineth it, Idols: there are gods (so called) many; but into 〈◊〉 there is but one God, 1 Cor. 8. 5, 6. mountains] in such high places, all nations for the most part used to serve their gods: into which corruption Israel sometime fell, 2 King. 17. 10, 11. jer. 3. 6. Ezek. 20. 28, 29. Hos. 4. 13.  
Vers. 3. pillars] or statues, standing Images: of these see Exod. 23. 24. Levit. 26. 1. greves] which were wont to be as temples unto the heathen, as is noted on Exod. 34. 13. See also the annotations on Deut. 7. 5. gods] in Chaldee, Images of their Idols. names] whether in speech, (for the name of other gods might not be heard out of their mouths, Exod. 23. 13.) or imprinted in books, graven on pillars, imposed on places, or any other the like. So the Reubenites changed the names of cities, that carried Idol names, Num. 32. 38. As the beginning of true religion is repentance from dead works, Heb. 6. 1. so in the constituting of God's true service, Moses beginneth with the abolishing of all idolatrous monuments; for What agreement hath the temple of God with Idols? 2 Cor. 6. 16.  
Vers. 4. not do so] in any of the former particulars, or such like: as not to destroy or do evil to God's sanctuary or synagogues, Psal. 74. 3, 6, 7, 8. not to break down his Altars, 1 King. 19 10. nor to deface any holy writings, or monuments of his name, jer. 36. 23. The Hebrews say, Whosoever destroyeth any name of the holy pure names, whereby the blessed God is called, is by the law to be beaten; for 〈◊〉 of Idols he saith. And thou shalt destroy the names of them, etc. Thou shalt not do so to the Lord thy God. He that takes away but one stone (by way of destroying) from the Altar, or from the Temple, or from any other part of the Court, is to be beaten. Likewise he that burneth any of the wood of the sanctuary, etc. All the holy Scriptures, and expositions of them, it is unlawful to burn any of them, or destroy them with hand, except they be such as are written by heretics, etc. But holy Scriptures when they are old, are to be laid up. Maimony in jesudei hatorah, ch. 6. sect. 1. 7. 8.  
Vers. 5. to put his name there] that is, to have it consecrated unto him, and his divine service. Such was the Tabernacle of Moses, the Temple of Solomon, the City jerusalem, after God had chosen it; for of them God said, My name shall be there, 1 King. 8. 29. and his Name was called upon them, Dan. 9 18. and put there, 2 King. 21. 4, 9 1 King. 14. 11. The Chaldee here expoundeth it, to cause 〈◊〉 Majesty (or divine presence) to dwell there. Now Christ hath abolished the earthly jerusalem, and requireth worship in spirit and truth every where, joh. 4. 11, 23. shall ye seek] for answers and oracles, which from the mercy-seat, and by Vrim and Thummim, were given to the people, Numb. 7. 89. Exod. 25. 22. Numb. 27. 21. All other places were forbidden; as, Seek not Bethel, nor enter into Gilgal, etc. Amos 5. 5. shalt thou come] at all times, when thou wilt offer sacrifice, Levit. 17. 8, 9 but three times in the year by express commandment, Exod. 23. 14.— 17. And there the Lord promised to come unto them and bless them, Exod. 20. 24.  
Vers. 6. sacrifices] of all sorts, as sinne-offerings, peace-offerings, and whatsoever pertained to the Altar Sacrifices have their name of slaughter, which were stain, offered, and eaten before the Lord: the Chaldee here expoundeth it, the slaughter (or sacrifice) of your holy things. tithes] the tenth of the h●●d and of the flock, which bo●h Priests and people were to bring and slay before the Lord, and eat them in jerusalem: whereof see Levit. 27. 32. and the tiches of cor 〈…〉, etc. whereof see vers. 17. and Deut. 14. 22, 23. heaveoffering of your hand] the Greek translateth, the first-fruits, and in v. 〈◊〉. the first-fruits of your hands: These are the first-fruits spoken of in Deut. 26. 2. etc. which with their hands they brought into the Sanctuary. See the annotations there. vows, and your voluntaire offer] such as for God's blessings they willingly gave unto him. The difference of these voluntary oblations from vows, is showed on Levit. 7. 16. firstlings] which were given to the Priests, for them to eat, after the blood was sprinkled, and the fat burned on the Altar: see Numb. 18. 15, 17.  
Vers. 7. Ye shall eat] to wit, such things as were lawful for the people to eat: for of all the things forementioned, they might not eat. Some were for the Priests to eat before the Lord; some for the people. rejoice] God is to be served with gladness, Psal. 100 1, 2. and the holy things of God might not be eaten with mourning, Deut. 26. 14. Hos. 9 4. ye put your hand] Hebr. the putting to (or sending forth) of your hand. This, though it may be applied to that which they might take and eat, of the holy things, as in Gen. 3. 22. yet it seemeth to be more general, for all things that they should do, and all blessings that they should receive, as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appear. So after in vers. 18. houses] that is, households, children and such like; as the Chaldee expoundeth it, men of your houses: and so Moses explaineth it in vers. 12.  
Vers. 8. which we do] the Greek expoundeth it, which ye do. Israel committed idolatry in the wilderness, Act. 7. 42, 43. Howbeit this speech of Moses seemeth rather to mean the true service of God, which was not as yet perfected, neither could be in their travels; as it was after in Canaan. right in his own eyes] that is, which liketh or pleaseth him: so the phrase meaneth, in 2 Sam. 19 6. 1. Chron. 13. 4. and is often spoken of the corruption of men, as judg. 17. 6. and 21. 25. unto which Moses opposeth that which is right in the Lords eyes, vers. 25, 28. and chap. 13. 18. There is a way which is right before a man, and the end thereof are the ways of death, Prov. 14. 12.  
Vers. 9 the rest] in Chaldee, the house (or place) of rest: meaning the land of Canaan, and in special, jerusalem there, 1 Chron. 23. 25. where after their travels and wars, the Lord gave rest unto his people, as vers. 10. and 1 King. 8. 56. But David being there, speaketh of another rest, which remaineth for people of God, Psal. 95. 11. into which rest, we that believe do enter, and ●●ase from our own works, Heb. 4, 3, 8, 9, 10.  
Vers. 10. in confident safety] or, in security; it meaneth without fear, judg. 8. 11. and 18. 7. and without danger of evil, Psal. 78. 53. See the like promise in Levit. 25. 18, 19 This promise is fulfilled in Christ, by whom we are delivered out of the hands of our enemies, that we might serve God without fear, Luk. 1. 74.  
Vers. 11. And there shallbe] or, And it shall be that the place, etc. See vers. 5. the choice] that is, the best, or fairest, as the Chaldee translateth.  
Vers. 12. your gates] the Chaldee explaineth it, your cities: so the Hebrew text sometime explaineth itself, as is noted on Exod. 20. 10. no part] of the spoils or inheritance in the division of the land, but the Lord is his part and inheritance. See Deut. 10. 9 Num. 18. 8.— 21.  
Vers. 13. lest thou offer] that is, that thou offer not. This precept is often and carefully urged, because the people were prone to fall into the transgression of it, as the histories of Scripture manifest, 1 King. 12, 28, 29, 30. 2 King. 17. 9 11. And it taught men the unity of the faith of Christ, and the band of love and peace, to be kept in the heavenly jerusalem, whither all people should resort, Rev. 21. 24, 25, 26.  
Vers. 14. that I command thee] the Greek addeth, this day. So not the place only, but all other things in God's service, were to be according to the word of God, because the natural man (not regenerate by God's word and spirit) receiveth not the things of the spirit of God, neither can he know them, 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himself, Rom. 1. 21. and God would have obedience to his word, rather than sacrifice, 1 Sam. 15. 22.  
Vers. 15. Notwithstanding] or Only, as the word signifieth in vers. 16. 26. It is a liberty granted for civil things, but with a limitation. in all the desire of thy soul] the Greek translateth, in all thy desire, the soul being put for the whole person. It meaneth, whatsoever thou, or thy soul desireth. mayst slay] this word is the same that is used for sacrificing, (which also was with slaughter of the creature,) but applied here, and often, to the slaying for ordinary food. Of this the Hebrews say, It is lawful to slay (for common food) in any place without the court (of the Sanctuary;) for they slay in the court none but the holy things of the Altar only. But it is unlawful to slay common things in the court, either cattles, beast, or bird. And so it is said (in Deut. 12. 21.) If the place be fare from thee, which the Lord thy God shall choose, etc. then thou shalt slay etc. and eat within thy gates. Here thou art taught, that they slay not flesh for ones desire, but without the place which the Lord hath chosen. And that which is slain without the place, is lawful to be eaten within all gates. But he that slaieth common things in the court, that flesh is pure, and unlawful to be used; but they bury it, etc. Maimony tom. 2. in Shechitah, ch, 2. sect. 1, 2. to the blessing] that is, the liberality, or bounteous gift: so restraining all profuse rio●, and keeping men within the limits of their ability. thy gates] in the Chaldee, thy cities; and so the Greek, in every city. may eat] or shall eat. God would have no difference of persons, nor of places, nor of clean beasts, (as after followeth) lest there should grow any respect of holiness in such civil things, which might turn to superstition.  
Vers. 16. Only] as the Greek saith, But the blood, to wit, of beasts and o● fowls, Lev. 7. 26. this was absolutely forbidden even in civil diet; the reason hereof is noted on Levit. 17. pour it] or shed it on the earth, and cover it with dust, Levit, 17. 13. see the annotations there.  
Vers. 17. Thou mayst ●ot] that is, it is not permitted or lawful forthee, as the Chaldee explaineth it. gates] in the Greek and Chaldee, cities; so in vers. 18. and 21. The second tithe which the owners did eat, was holy, and might not be ●a●en but in the place where God's Sanctuary was: see the notes on Deut. 14. 22, 23. heaveoffering] in Greeke, first-fruits; in Chaldee, the separation, that is, the separated thing: see vers. 6. Maimony in Biccurim (or treat. of First-fruits) chap. 3. sect. 3. saith, The heaveoffering of thine hand is the first-fruits; and, The Priest that eateth of the first-fruits out of jerusalem, after that they are brought within the walls, is by the Law to be beaten; for it is said, Thou mayst not eat within thy gates, etc. See more on Deut. 26. 2. 4.  
Vers. 19 lest thou forsake] that is, that thou forsake not, or neglect not, either by erecting a new ministry, as did jeroboam, 2 Chron. 13. 9 or by withholding thy offerings, the means of their livelihood, which is in special here intended. So in Neh. 10. 39 we will not forsake the house of our God; where mention is made of bringing up their offerings. The same sin is called the spoiling of God, Mal. 3. 8. See also Deut. 14. 27. upon thy land] the land of Canaan, out of which in special, tithes, first-fruits, and the like were to be paid. The Greek translateth, all the time that thou shalt live upon the land (or earth.)  
Vers. 20. Because thy soul] or, as the Greek translateth, if thy soul desireth.  
Vers. 22. as the Roebuck] that is, as common and profane meats, without any respect of holiness. So after, in Deut. 15. 22, 23.  
Vers. 23. Only be sure] or, be strong: the Greek translateth, Take heed strongly: it meaneth a full and firm purpose of heart, not to eat it at any time. Of this Law, see the notes on Lev. 17. 10. etc. is the soul] figuratively spoken, because the soul (or life) is in the blood, as is expressed, Lev. 17. 11. not eat the soul] because God gave them that upon the altar, to make an atonement for their souls, Lev. 17. 11, 12.  
Vers. 26. holy things] Hebr. holinesses: the Chaldee applieth it to their tithes.  
Vers. 27. the flesh and the blood] both of them were wholly brought to the altar, Levit. 1. The Greek translateth, the flesh thou shalt offer upon the altar. sacrifices] to wit, peace-offerings, for the flesh of them was eaten by the owners, Levit. 7. 15. upon the altar] the Greek translateth it, at the base (or foot) of the altar.  
Vers. 28. in the eyes] that is, as the Greek and Chaldee expound it, before the Lord.  
Vers. 29. to possess them] or, to disinherit them; as the Chaldee saith, to cast them out: the Greek translateth, to inherit their land. God having given direction for the place of his worship, now proceedeth with the things and manner of service which they should perform unto him.  
Vers. 30. lest thou be ensnared] that is, deceived in thy mind, and so fall into sin and destruction, by following their religion. The Greek translateth, that thou seek not to follow them. See Exod. 23. 33. As the nations were to be destroyed, so their idolatrous service was to be abolished, that none of their customs should be retained in Israel. How did] Heb. How will, that is, how use they to serve. Hereupon the Hebrews say, Thou mayst not inquire (or ask) concerning the way of the service of an idol how it is, although thou serve it not; for this thing 〈…〉 to turn after it, and to do as they do. Maimony treat. of Idolatry, ch. 2. sect. 2. will I do] not unto idols, but to the Lord, as the next verse manifesteth. So not only the worship of false gods, but false or idolatrous worship of the true God, is here forbidden; and all imitation of Idolaters is condemned. So in Levit. 18. 3.  
Vers. 31. every abomination] the Chaldee expoundeth, every thing that is abominable before the Lord: in Greek, the abominations which the Lord hateth. to their gods] the Chaldee expounds it, to their idols. This one particular of burning their children, is named, (all other being employed) because herein they shown most zeal and love; as Abraham for sacrificing his son at God's command, is highly commended, Gen. 22. 12. and Israel, when they would show themselves most studious to please the Lord, inquired about giving the fruit of their body for the sin of their soul, Mich. 6. 7. and sometime practised this abomination, Psal. 106. 37, 38. Ezek. 23. 37, 39 But God here condemneth the most fervent devotion of Idolaters.  
Vers. 32. Every word] or thing: in Chaldee, every commandment. Hereby God appointeth his own word and law, to be the only rule of his service, without imitating the customs of others, or devising any thing of their own. So in Levit. 18. 4. Deut. 4. 1, 2.    

CHAP. XIII.  
1 The Prophet that enticeth to idolatry, though he give signs which come to pass, must not be harkened unto, but put to death. 6. The brother, child, wife, or friend, that enticeth to idolatry, must not be hearkened unto, spared, or concealed, but stoned to death. 12 The city that revolteth to serve other gods, after due inquiry, must be smitten with the sword, men and beasts utterly destroyed, the spoils burned, the city ruined for ever, and none of that execrable thing reserved.  
IF there arise in the midst of thee a Prophet, or a dreamer of dreams, and he give unto thee a sign or a wonder; And the sign cometh, or the wonder which he spoke unto thee, saying; Let us go after other gods, which thou hast not known, & serve them: Thou shalt not hearken unto the words of that Prophet, or unto that dreamer of a dream; for jehovah your God tempteth you, to know whether you be the lovers of jehovah your God, with all your heart, and with all your soul. After jehovah your God shall ye walk, and him ye shall fear, and his commandments shall ye keep, and his voice ye shall obey, and him you shall serve, and unto him shall ye cleave.  
And that Prophet, or that dreamer of a dream, shall be put to death, because he hath spoken revolt against jehovah your God, which brought you forth out of the land of Egypt, and redeemed thee out of the house of servants, to thrust thee out of the way, which jehovah thy God commanded thee to walk therein: and thou shalt put away the evil from the midst of thee.  
If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend which is in thine own soul, entice thee in secret, saying, Let us go and serve other gods, which thou hast not known, thou nor thy fathers. Of the gods of the peoples which are round about you, nigh unto thee, or fare off from thee, from the one end of the earth, even unto the other end of the earth. Thou shalt not consent unto him, nor hearken unto him, neither shall thine eye spare him; neither shalt thou pity, neither shalt thou conceal him. But killing thou shalt kill him; thine hand shall be first upon him, to put him to death; and afterwards the hand of all the people. And thou shalt stone him with stones, and he shall die, because he hath sought to thrust thee away from jehovah thy God, which brought thee forth out of the land of Egypt, out of the house of servants. And all Israel shall hear and fear, and shall do no more as this evil thing, in the midst of thee.  
If thou shalt hear (say) in one of thy cities, which jehovah thy God giveth to thee, to dwell there, saying, Certain men, the sons of Belial, are gone out from the midst of thee, and have thrust away the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known: Then shalt thou inquire, and shalt search, and shalt ask diligently; and behold (if it be) truth, the word certain, this abomination is done in the midst of thee. Smiting thou shalt smite the inhabitants of that city with the edge of the sword, utterly destroying it, and all that is therein, and the cattles thereof, with the edge of the sword. And all the spoil of it thou shalt gather into the midst of the street thereof, and shalt burn with fire the city and all the spoil thereof, every whit, to jehovah thy God: and it shall be an heap for ever, it shall not be built again.  
And there shall not cleave to thy hand ought of the cursed thing, that jehovah may turn from the burning of his anger, and may give unto thee tender mercies, and may have tender mercy on thee, and multiply thee, as he hath sworn unto thy fathers. When thou shalt obey the voice of jehovah thy God, to keep all his commandments, which I command thee this day, to do that which is right in the eyes of jehovah thy God.  

Annotations.  
IF there arise] or, when there shall stand up; by which word is signified the open and bold carriage of deceivers. Moses having from the first commandment, taught the doctrine of one only God, whom we should in faith, love, and obedience have to be ours, and give ourselves to him; and from the second commandment, taught the right way of serving this God, according to his own word, doth now from the third commandment, teach to beware of the abuse of God's name and word unto vanity, heresy, or idolatry; and so generally warneth Israel to take heed lest they transgressed the first and second commandments by the breach of the third. in the midst of thee] speaking to Israel, amongst whom many false prophets did arise, 2 Pet. 2. 1. Unto which danger all Churches are subject, as it is said, Moreover of your own selves shall men arise, speaking perverse things, Act. 20. 30. a Prophet] a public seducer, touching whom he giveth warning first, as afterwards of the private, in v. 6. etc. What a Prophet signifieth, is noted on Gen. 20. 7. and Exod. 7. 1. dreams] this was one of the ways, by which prophecy came of old unto men, Num. 12. 6. jer. 23. 25. 28. By a Prophet he seemeth to denote the principal sort, such as saw visions: by a dreamer, the inferior sort, that saw things more obscurely. he give] either by word and promise, or by action or gesture, as 1 King. 13. 3. and 22. 11. Mat. 12. 39, 40. wonder] any miraculous, or supernatural thing; as jannes' and jambres in appearance turned water into blood, Exod. 7. 22.  
Vers. 2. or the wonder] Hebr. and the wonder: these are said to come, when they are effected or fulfilled: so jer. 28. 9 Deut. 18. 22. saying] that is, and he say: as saying in 1 Chron. 13. 12. is expounded, and said in 2 Sam. 6. 9 so in 2 King. 22. 9 compared with 2 Chron. 34. 16. after other gods] the Greek explaineth it, and serve other gods; which the Chaldee calleth, idols of the peoples. Thus the religion given of God by the hand of Moses, was established against all opposition that after might arise, upon what pretence soever: And so the saith taught by Christ and his Apostles, was confirmed against the future signs, and lying wonders of Antichrist, 2 Thess. 2. 9 10. The Hebrews say, If there stand up a prophet, and he doth great signs and wonders, and seeketh to deny (or make false) the prophecy of Moses, we may not hearken unto him, but we know certainly, that those signs are by enchantment and sorcery. For the prophecy of Moses was not by signs, etc. but with out eyes we saw, and with our ears we heard as he did hear, etc. Therefore the Law saith, If the sign or wonder come to pass, thou shalt not hearken to the words of that Prophet, (Deut. 13.) for lo, he cometh unto thee with sign and wonder, to make that false which thou hast seen with thine eyes. And for as much as we believe not in a wonder, but because of the commandment which Moses commanded us; how should we receive this sign, which cometh to make the prophecy of Moses false, which we saw and heard? Maimony tom. in jesude hatorah, chap. 8. sect. 3. See also the annotations on Exod. 19 9  
Vers. 3. that dreamer] or, the dreamer of that dream; and so the Greek translateth it. God tempteth] or proveth: See the notes on Gen. 22. 1. But there God himself immediately tempted Abraham; here mediately, and that by evil means, which he of his grace and wisdom ordereth and disposeth for good to his people: as also the Apostle saith, There must be also heresies among you, that they which are approved may be made manifest among you, 1 Cor. 11. 19  
Vers. 4. After jehovah] the Chaldee saith, after the fear of the Lord your God. Here the Lord and his commandments are opposed to all other: so that after jehovah, meaneth after him only; as our Saviour expoundeth a like speech, Mat. 4. 10. from Deut. 6.  
Vers. 5. spoken revolt] or apostasy, that is, spoken words to cause thee to revolt, or turn away; as the Greek translateth, to make thee to err from the Lord. This judgement of the false Prophet (as all other weighty matters) none but the high council of 71 Elders might judge of, as the Hebrews say, Talmud. Bab. in Sanhedrin, c. 1. and Maimony in Sanhedrin, c. 5. See the annotations on Num. 11. 30. the evil] both person and work; as the Chaldee translateth, the evil doer: the Greek, the evil thing: but in Deut. 17. 7. the Greek translateth, the evil one; which Paul approveth, using the same words, in 1 Cor. 5. 13.  
Vers. 6. thy brother] by nature, or in the same faith and Church: but the Greek addeth, thy brother on thy father's side, or on thy mothers. son of thy mother] such are dearest brethren, as the example of joseph and Benjamin showeth, Gen. 43. 34. and 45. 12, 14. daughter] Love and affection descendeth from parents to children, as it were by inheritance; and the daughter for in firmity of sex, is most spared and pitied; but may not so be in this case. of thy bosom] the Greek saith, which is in thy bosom, as thine own soul] most de●rely loved, put therefore in the last place; for a friend sticketh closer than a brother, Prov. 18. 24. And as man and wife are one flesh, Matt. 19 6. so friends here are as one soul. entice] with motions, reasons, exhortations; the Greek translateth, exhort: the Chaldee, counsel. The Hebrews write; He that enticeth any one of Israel, whether man or woman, he is to be stoned; although neither the 〈◊〉 nor the enticed, hath worshipped the idol, yet he d●●th for teaching to worship it. Whether the intiser be private man, or Prophet, be the enticed one singular person, man or woman, or a few persons, they are to die by stoning. He that enticeth the multitude of a city, he is a thruster away, and is not called an intiser. Maimony treat. of Idolatry, chap. 5. sect. 1, 2. See after in vers. 13. other gods] in Chaldee, Idols of the people's: so in vers. 7.  
Vers. 7. unto the other end] that is, all the world over. Hereby God condemneth all the feigned religions throughout the earth, as being gone astray from him: and having made himself and his word known unto Israel, would have them therein to rest their faith, without declining to novelties. We know that we are of God, and the whole world lieth in wickedness, 1 joh. 5. 19  
Vers. 8. not consent] or, not affect, have any liking or will unto him. From which word, the Hebrews gather, that it is unlawful for the enticed to love the intiser. Maimony treat. of Idolatry, chap. 5. sect. 4. If he were drawn away by him, so that he said, Go we and let us serve them, although they had not as yet served, both of them were to be stoned, the intiser and the enticed. Ibidem sect. 5. eye spare] to wit, from vengeance. See this phrase in Gen. 45. 20. Deut. 7. 16. pity] or use gentleness and indulgence, as Gen. 19 16. conceal him] but bewray, and use all means to bring him to his punishment. Therefore the Hebrews think, that the enticed person was to take witnesses, to see if he would entice before them: if he would not, then (they say) it is commanded to lay privy wait for him, and they lay wait for none that are guilty of death by the Law, but for this man. And thus they do it: The enticed bringeth two men, and sets them in a dark place, so that they may see the intiser, and hear his words, but he may not see them. Then he saith to the intiser, Say what is it that you said, etc. When he hath spoken, the enticed answereth; How shall we leave our God which is in heaven, and go and serve stocks and stones? If he convert hereby, or hold his peace, he is free: But if he say unto him, thus are we bound to do, and thus it be seemeth us; then they that stood there aloof, bring him to the judgement Hall, and they stone him. Maimony treat. of Idolatry, chap. 5. sect. 3.  
Vers. 9 shalt kill him] by showing the thing to the Magistrate, who hath power to kill him: therefore the Greek translateth, Showing thou shalt show concerning him. thine hand] this is spoken to the accuser, or first witness, who must cast the first stone at him, Deut. 17. 7. Of the manner of stoning used in Israel, see the notes on Levit. 24. 23.  
Vers. 10. to thrust thee away from jehovah] in Chaldee, to make thee to err from the fear of the Lord, that is, to go astray from his true worship ●●d service, as fear in Esay 29. 13. is expounded worship, in Matt. 15. 9 of servants] in Greeke and Chaldee, of servitude, or bondage.  
Vers. 11. shall do no more] Hebr. shall not add to do as this evil word, that is, any such evil thing as this is. For punishment of transgressors, is a mean to restrain others from wickedness, and to make them wise, Prov. 21. 11. On the contrary, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrews gather from the words, All Israel shall hear, etc. that a crier was to proclaim before him unto all, the cause of his death; and they note four sorts of evil doers, before whom such proclamation was made; The rebellious Elder, (Deut. 17. 13.) the presumptuous false witness, (Deut. 19 19, 20.) the intiser to Idolatry, (here spoken of) and the stubborn rebellious son, (Deut. 21. 18, 21.) Maimony tom. 4. treat. of Rebels, c. 3. s. 8.  
Vers. 12. If thou shalt hear say in one] or, When thou shalt hear of one, that is, of any one of thy cities. This is one of the most severe laws, wherein God showeth his jealousy and indignation against idolaters, to the utter rooting out, not only of their persons, but or their posterity, goods, and city itself for ever. of thy cities] of the cities of Israel, which were God's people, against whom only this law is given, if they should be drawn to idolatry, and not against those that were without. So of spiritual judgement it is said, Do not ye judge them that are within? But them that are without God judgeth, 1 Cor. 5. 12, 13.  
Vers. 13. sons of Belial] that is, wicked or mischievous persons, which the Chaldee interpreteth, sons of wickedness. Belial (in Hebrew Beliijagnal) is by interpretation, without profit, or, without yoke, that is, lawless, rebellious and wicked; and this name is given unto Satan or Antichrist, opposed unto Christ, in 2 Cor. 6. 15. and to be sons of Belial, is to be addicted or given over unto wickedness, as in 1 Sam. 2. 12. judg. 19 22. 1. King. 21. 10. The like is of a daughter of Belial, 1 Sam. 1. 16. and man of Belial. 1 Sam. 25. 25. and sometime the wicked are simply called Belial, as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applied to persons, so is it also to wicked things, words or thoughts, as in Deut. 15. 9 out from the midst of thee] or, from among you, speaking to Israel, from whom such wicked persons might in all ages go forth, as they did also from the Christian Churches, as it is said, They went out from us, but they were not of us, 1 joh. 2. 19 And this their going out, argueth likewise their stubborn and presumptuous carriage in their evil, which they did not in secret, but as proclaiming war against the Lord. have thrust away] or, have driven, have withdrawn, to wit, out of the way, as was expressed in vers. 5. the Chaldee expoundeth it, have caused to err, (or go astray:) and it noteth the force and efficacy or such seducers; as jeroboam is said to have driven Israel from following the Lord, 2 King. 17. 21. See before on Deut. 4. 19 the inhabitants] This is spoken generally and indefinitely: if all the inhabitants were seduced, there is no doubt but the judgement following was to be executed: the Hebrews also think, if the greater part of the city were drawn away, they all that were seduced, were to dye, and the city to be destroyed: but if the lesser part only were withdrawn, than they were killed, but the city itself was to be let stand, as is further showed in the annotations following. other gods] in Chaldee, the idols of the people's: so here were two evils, the forsaking of the true God, whom they had known, and the following of other gods whom they had not known. Of these the Lord saith by his Prophet, Be astonished, O ye heavens, at this, and be horribly afraid: he ye very desolate, saith the LORD; for my people have committed two evils, they have forsaken me the fountain of living waters; they have hewed them out cisterns, broken cisterns that can hold no water, jer. 2. 12, 13.  
Vers. 14. Then shalt thou inquire] he speaketh to Israel, and therein chief to the Rulers, whom it most concerned to try out this case: and by these three, inquire, search, ask, & that well or diligently, he teacheth them what care should be had for finding out the truth; that this severe judgement came not upon any without their due demerit. The Hebrews say, They judge not a city thrust away, but in the judgement hall of 71 (Magistrates:) it is said (in Deut. 17. 5.) Thou shalt bring forth that man or that woman unto thy gates, and shalt stone them, etc. Particular persons are killed by the judges that are in every city; but the multitude are not killed save by the great Synedrion. The great Court do send, and inquire, and search, till they know evidently, that all the city, or the most of it, is thrust away, and turned to idolatry. Afterward they send two learned men, to admonish and to convert them. If they convert and show repentance, it is well: but if they persist in their folly, the Synedrion do command all Israel to go up against them to war: and they do besiege them, and wage war against them, until the city be broken up. When it is broken up, forthwith they set for them many courts of judgement, and do judge them: whosoever hath two witnesses come against him, that he served an Idol, after they have dispatched him, they put him apart. If all the Idolaters be found the lesser number, they stone them to death, and the rest of the city is delivered. If they be found the greater number, they carry them up to the high Court, and give sentence there against them. Maim. treat of Idolat. c. 4. s. 3. 6.  
Vers. 15. smite the inhabitants] the Greek saith, kill all the inhabitants with the slaughter of the sword: which is to be understood, if they be all found guilty: as they say, They kill with the sword all that have served (the Idol;) and smite every soul, men, women, and children, if all (the city) be thrust away. If the Idolaters be found the greater number, they smite all the little ones, and women of the Idolaters with the edge of the sword. And whether the whole, or the most part, be thrust away, they stone to death those that did thrust them away. Maim. ibid. s. 6. utterly destroying] with a curse or execration: after the Greek version, anathematising. Of such the Hebrews say, The men of the city drawn away (to Idolatry) have no part in the world to come, (that is, in life eternal.) Thalmud. Bab. in Sanhedrin, c. Chelek. the cattles] and of the cattles that is killed, it 〈◊〉 forbidden to make any profit (or use) of them, even as of the Ox that is stoned. Maimony in Idolatry, c. 4 s. 13.  
Vers. 16. all the spoil of it] This the Hebrews understand largely, whether they be the goods of the idolaters, or of the other that fell not unto idolatry: for so they writ; The goods of the just men that are within it, if they be the rest of the inhabitants of that city, which are not drawn away with the multitude, they are burnt with the general spoil: for as much as they dwell therein, their goods perish. A company of passengers from place to place, if they pass thorough a city so drawn away, and be drawn away with it; if they have continued in it thirty days, they are killed with the sword, and their goods perish; if not, they are stoned to death, and their goods are to their heirs. The goods of the men of another city reserved therein, are not burned, but returned to the owners; for it is said, The spoil of it, and not the spoil of their neighbours. The goods of the wicked men of that city, which are reserved in another city, if they be gathered together with it, are burnt in the general: if not, they perish not, but are given to their heirs. The holy things within it, such as are sanctified for the Altar, do die; for the sacrifice of the wicked is an abomination. Things sanctified to the maintenance of the Temple, are redeemed, and afterward burnt: for it is said, the spoil of it, not the spoil of heaven. The firstborn, and the tithe that are perfect, are as the holy things of the Altar, and dye: such as are blemished, are as the common cattles, and are killed, etc. The second tithes, and the money of the second tithes, and the holy Scriptures that are within (the city) are laid up in store. Maimon. in Idolat. chap. 4. sect. 7. 9, 10, 15. every whit] The Hebrew Calil here used is sometime an whole burnt offering, Levit. 6. 22. Deut. 33. 10. Hereupon the Hebrews say, Who so executeth judgement upon the city drawn away (to Idols) lo he offereth the burnt-offering Calil; as it is written, every whit (Calil) to the LORD thy God: neither that only, but turneth away burning anger from Israel, (Deut. 13. 17.) and bringeth a blessing and mercies upon them. Maim. in Idolat. c. 4. s. 16. an heap] the Greek translateth, uninhabited; the Chaldee, a desolate heap. The Hebrews say, Whosoever buildeth it, is to be beaten: but it is lawful to turn it into Gardens or Orchards; for it is said, it shall not be built again; not built for a city, as it was before. Maim. ibid. s. 8.  
Vers. 17. not cleave to thy hand] that is, thou shalt not make any profit or use to thyself of any of the goods of the city. Compare the example of jericho, jos. 6. 17. etc. and see the annotations on Deut. 7. 26. from the burning] the Chaldee expoundeth it, from the strength; the Greek, from the wrath of his anger, which oftentimes is kindled, not only against the sinners themselves, but all Israel for their sakes, as jos. 7. 1. 11, 12. and 22. 17. 18, 20.  
Vers. 18. obey] or harken to the voice; in Chaldee, shalt receive the word of the Lord. that which is right in the eyes] which the Greek expoundeth, That which is good and pleasing before the Lord.    

CHAP. XIV.  
1 Gods children are not to disfigure themselves in mourning for the dead, 3 nor eat any abominable thing. 4 What may, and what may not be eaten, of Beasts; 9 of fishes, 11 of souls. 19 Creeping things may not be eaten, 21 nor that which dieth of itself. 22 Tithes to be eaten before the Lord, 24 or (if the way be too long) to be turned into money, and it to be bestowed on things which they should eat and drink with joy before the Lord. 27 The Levite may not be forsaken. 28 The third years tithe; for the Levite, stranger, fatherless, and widow.  
Ye are the sons of jehovah your God: ye shall not cut yourselves, nor put baldness between your eyes for the dead. For thou art an holy people to jehovah thy God; and jehovah hath chosen thee to be unto him a people of peculiar treasure, above all peoples which are upon the face of the earth.  
Thou shalt not eat any abomination. These are the beasts which ye shall eat; the Ox, the Lamb of sheep, and the Kid of Goats. The Hart, and the Roebuck, and the Falo-deer, and the Wild-goat, and the Pygarg, & he Wild-oxe, and the Chamois,  
And every beast that parteth the hoof, and cleaveth a sunder the cleft of two hooves, that cheweth the cud among the beasts, that ye shall eat. But this ye shall not eat, of them that chew the cud, or of them that part the cloven hoof; the Camel, and the Hare, and the Conie, because they chew the cud, but they part not the hoof, they shall be unclean unto you. And the Swine, because he parteth the hoof, & cheweth not the cud, he shall be unclean unto you: of their flesh ye shall not eat, and their carcase ye shall not touch.  
These ye shall eat of, all that are in the waters, all that hath sin and scale shall ye eat.  
And all that hath not fin and scale, ye shall not eat, it shall be unclean unto you.  
Every clean bird ye shall eat. But these are they of which ye shall not eat: the Eagle, and Ossifrage, and the Osprey: And the Vulture, and the Kite, and the Gleed, after her kind: And every Raven after his kind:  
And the Owl, and the Night-hawke, and the Seagull, and the Hawk after his kind:  
And the great Owl, and the little Owl, and the Redshank: And the Pelican, and the Gier-eagle, and the Cormorant: And the Stork, and the Heron after her kind, and the Lapwing, and the Bat: And every creeping thing that flieth, it shall be unclean unto you: they shall not be eaten. Every clean fowl ye shall eat. Ye shall not eat of any carcase; thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien; for thou art an holy people unto jehovah thy God. Thou shalt not seethe a Kid in his mother's milk.  
Tithing thou shalt tithe all the revenue of thy seed, that the field bringeth forth, year by year. And thou shalt eat before jehovah thy God, in the place which he shall choose, to cause his name to dwell there, the tithe of thy corn, of thy new wine, and of thy new oil, and the firstlings of thy herd, and of thy flock, that thou mayest learn to fear jehovah thy God, all days. And if the way be too much for thee, that thou art not able to carry it, because the place is fare from thee, which jehovah thy God shall choose, to set his name there, when jehovah thy God hath blessed thee; Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which jehovah thy God shall choose. And thou shalt give the money, for all that thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee: and thou shalt eat there before jehovah thy God; and thou shalt rejoice, thou and thine house. And the Levite which is within thy gates, thou shalt not forsake him, for he hath no part nor inheritance with thee.  
At the end of three years thou shalt bring forth all the tithe of thy revenue in that year, and shalt lay it up within thy gates. And the Levite, because he hath no part nor inheritance with thee; and the stranger, and the fatherless, & the widow which are within thy gates, shall come, and shall eat, and be satisfied; that jehovah thy God may bless thee, in all the work of thine hand, which thou shalt do.  

Annotations.  
THE sons of jehovah] or, sons to jehovah: the Chaldee translateth, sons before the Lord. Under the name sons, he implieth daughters also, as is expressed in Deut. 32. 19 2 Cor. 6. 18. Moses here entereth into precepts concerning the communion of the Saints among themselves, which should be holy; who, as they must abstain from false gods, so from communion in the rites and ordinances of religion, with the children of such. Christ is the Son of God in nature, the Son of his love, Coless. 1. 13. We in Christ are the sons of God by adoption, Rom. 8. 15. by faith in Christ, Gal. 3. 26. So many as are led by the Spirit of God, Rom. 8. 14. and are made partakers of his love, as it is written, Behold what manner of love the Father hath bestowed upon us, that we should be called the children of God, 1 joh. 3. 1. not cut yourselves] as was the manner of the heathens, especially in their sorrow, 1 King. 18. 28. jer. 41. 5. and in particular, when their friends died, jer. 16. 6. which thing is chief intended here. The Chaldee translateth, ye shall not make a tumult. Because they are the children of God, therefore they must walk in his fear, 1 Pet. 1. 17. and purify themselves, even as he is pure, 1 joh. 3. 3. and bear all accidents and afflictions that come upon them, patiently; and forsake all heathenish customs, and not hurt their own bodies, which are the Temples of the holy Ghost, 1 Cor. 6. 19 See the notes on Levit. 19 28. The Hebrews say, that Gedidah, the cutting here spoken of, and Seritah, the incision, in Levit. 19 28. are one thing: and he that cutteth himself for the dead, whether it be an incision with his hand, or an incision with an instrument, he is to be beaten. Maimony treat. of idolatry, chap. 12. sect. 13. put baldness] that is, make yourselves bald, by shaving or plucking off the hair; which also they used in mourning for the dead, Ezek. 7. 18. and 27. 31. jer. 16. 6. and 48. 37. See also Levit. 21. 5. and 19 27. between your eyes] that is, on the forepart of your head: as the Phylacteries which were to be between their eyes, were worn on their heads, as is noted on Exod. 13. 9 16. And in Levit. 21. 5. it is written, They shall not make baldness upon their head. for the dead] this is an explanation of that which elsewhere he saith, for a soul, Levit. 19 28. and 21. 1. The Hebrews here say, If your father dye, ye shall not cut yourselves, nor make you bald nor sorrow more than is meet; for you are not fatherless, because you have a father who is great, living, and permanent, even the holy blessed God. But an Infidel, when his father dieth, hath no father that can help him in time of need; for his father which is left him is of wood, & his mother of stone; as it is written, saying to a stock. Thou art my father, & to a stone, Thou hast brought me forth, (jer. 2. 27.) therefore they weep & cut themselves, & make them bald. And further, because thou art an holy people, therefore thou mayest not deform thyself (or make thee ill-favoured.) Chazkuni on Deut. 14. Yea, even the wise among the heathens themselves, blamed this folly in men, that mangled their bodies for the dead, calling them Varia & detestabilia generalugendi, pedores, muliebres lacerationes genarum, pectoris, foemorum, capitis percussiones. Cicer. Tusc. quaest. l. 3.  
Vers. 2. of peculiar treasure] in Greeke, a peculiar people; in Chaldee, abeloved people: see the annotations on Exod. 19 5.  
Vers. 3. any abomination] This Sol. jarchi, and the Thargum called jonathans', well explain, any thing that I have made abominable to you, (or, put fare from you.) For every creature of God is good, 1 Tim. 4. 4. and there is nothing common (or unclean) of itself, Rom. 14. 14. but by the ordinance of God, certain creatures, meats and drinks were made unclean unto the jews, yet not for ever, but imposed upon them until the time of reformation, Heb. 9 10. And this law taught them holiness, in abstaining from the impure communion with the wicked, Act. 10. 13. 17. 20, 28. See the annotations on Levit. 11. The Hebrews saw this mystery; for Baal Hatturim on this place noteth, Next unto these words, For thou art an holy people, etc. he saith, Thou shalt not eat any abomination; meaning, that they should not be commixed 〈◊〉 infidels, for infidels are like unto beasts.  
Vers. 4. Kid of goats] or, the lamb of goats: the Hebrew Seh, is either a young sheep, or a young goat, as Exod. 12. 4, 5. and by naming the Lamb, he meaneth all the breed of these beasts, young or old; as the son of man, is used for any man generally, old or young, Psal. 144. 3. job 25. 6.  
Vers. 5. Hart] in Hebrew, Ajal, a wild beast well known, whose female is called an H●●de, Gen. 49. 21. light of foot, 2 Sam. 22. 34. bringing forth her young with great sorrow, job 39 1, 2, 3. Such were meat at Solomon's table, 1 King. 4. 23. Roebuck] in Hebr. Tsebi, of the pleasa 〈…〉 le or beauty of this beast; in Chaldee, Ta●ja; in Greek, Dorkas: (whereupon the woman named in Syriak, Tabytha, Act. 9 36. is by interpretation, Dorkas; in English, a Roe:) this beast is very swift, 2 Sam. 2. 18. 1 Chron. 12. 8. Song 8. 14. eaten also a● Solomon's table, 1 King. 4. 23. Falo-deer] or, Wilde-oxe. Bugle, or Buffel: in Hebr. jachmer, (a word not found but here, and in 1 King. 4. 23.) the Greek translateth it, Boubalos, that is, the Buff, Buffel, or Wilde-oxe, which somewhat resembleth our common Ox, but is of another kind, bigger, black, and more fierce. The Chaldee and Arabik retain the Hebrew name, jachmura, which some Hebrews say, is a beast like unto a great goat. Some late Expositors make it a beast like an Ass; as an Ass in Hebr. is called Chamor. Wild-goat] in Hebr. Acco, a word not found but in this one place: of it some think the Latin Alce (by putting in the letter l) is derived, which we call the Elch; a beast somewhat like a Falo-deer. The Greek translateth it Tragelaphos, that is, a Goat-hart, which is in part like a Goat and an Hart: such are found in Arabia. The best Hebrew expositors say, it is the wild-goat, or rock-goat, so named of climbing the rocks. It is a beast of another kind than the common goat; for be it wild or tame, the beast is the same. Pygarg] so the Greek and old Latin version translate the Hebrew Dishon, here only used: which the Chaldee calleth Rema, of highness. The Pygarg is a wild beast like a fallow dear, or Roebuoke. Wild-oxe] or, Wild-bull: so both Onkelos and jonathan, the Chaldee paraphrasts, do translate the Hebrew Teo, used only here, and in Esai. 51. 20. where it is called T 〈…〉 The Greek translateth it. Oryx, which is a beast like a Goat. The Arabike nameth it Tajetal. Chamois] this name is borrowed of the French, as being a beast like a wild Goat. The Hebrew name is Zemer, the Arabik Zirapha; both have the signification of cutting. The Greek translateth it Camelopardalis, which is a word compounded of the Camel and the Pantheresse. The Chaldee calleth it Ditsa, which is a kind of Roe. These seven sorts of beasts, and three of cattles, are all to be understood of several kinds, (as the Scripture giveth them every one a several name) and are not to be distinguished by their wildness, or tameness, but by their different nature; for as the Hebrews say, the wild Ox, and the (Ox) fatted in the stall, these are of the kind of the Ox. Maimony treat, of forbidden meats, ch. 1. sect. 8. And the Scripture confirmeth this, as when he saith of David, He sacrificed oxen and fatlings, 2 Sam. 6. 13. that is, oxen fed in the pastures, and fatted in the stall. Moreover they say, that there are no other cattle, or beasts in the world, lawful to be eaten, save these ten kinds, rehearsed in the Law; they and the kinds of them, as is noted on Levit. 14. 3. And further, they have this saying, Though all these (ten kinds) are lawful to be eaten; yet we must put a difference between the clean cattles, and the clean beasts. For the beasts, their fat is lawful (to be eaten) and their blood must be covered: [Levit. 17. 13.] but clean cattles, their fat is unlawful to be eaten, [Levit. 7. 23.] and there is no charge to cover their blood. Maimony treat. of forbidden meats, chap. 1. sect. 9  
Vers. 6. that cheweth] understand, and that cheweth, (as the Greek addeth the word and) for it must do both, else it was not clean. And here, because the former beasts may be unknown by their names, (as is to be seen by the variety of interpretations) God giveth two general signs to know a clean beast by, the parting of the hoof in twain, and the chewing of the cud; of which, see the annotations on Levit. 11. 3.  
Vers. 7. Camel] of this and the rest that follow, see the notes on Levit. 11. 4.— 7. and of the exception how in cases of necessity unclean meats might be eaten, it is there spoken. they chew] or every of them cheweth.  
Vers. 9 in the waters] whether in the seas, or in the rivers, Levit. 11. 9 fin and scale] in Greeke and Chaldee, fins and scales: see the annotations on Levit. 11. 9 etc.  
Verse 10. unclean] and so an abomination, as is said in Levit. 11. 10, 11. that their flesh might not be eaten, nor their carcases touched, as before in vers. 8.  
Vers. 12. Eagle] of this, and the rest that follow, see the annotations on Levit. 11. 13, etc.  
Vers. 13. Vultur] called here in Hebrew, Raah, of Seeing; in Levit. 11. 14. Daah, of Flying. Chazkuni here saith, Raah and Daah are one, and it is called Raah, because it seethe much. jonathan in his Thargum calleth it, the white Dajetha, according to the name in Levit. 11. and Onkelos nameth it Bath canphas, that is, Daughter of wing. Gleed] a kind of Kite or Puttock, in Hebrew Dajah: this is not mentioned in Levit. 11. (see the annotations there on vers. 14.) the Greek calleth it ●ctinos, that is, a Gleed or K●●e.  
Vers. 15. Owl] or, young Owl, or young Ostrishe see the notes on Levit. 11. 16. for this and the rest that follow.  
Vers. 19 that flieth] or, of the flying soul: in Greek, all the or●●ping things of fowls; which jonathan, Sol. jarchi, and others, expound of fi●es, bees, hornets, and all such like: see Levit. 11. 20.  
Vers. 20. clean fowl] or, clean flying thing; implying the kinds of Locusts, which were lawful to be eaten, Levit. 11. 21, 22.  
Vers. 21. any carcase] the flesh of a clean beast or fowl, that either dieth alone, or is not orderly slain: see the annotations on Levit. 17. 15. the stranger] not the Proselyte, or stranger joined to the Church, for such were bound to keep the whole law, and this in special, Levit. 17. 15. but as both the Chaldee paraphrases expound it, the uncircumcised stranger that is in thy Cities; and the Greek, the sojourner that is in thy cities. Of three sorts of strangers, see the notes on Exod. 12. 43, 45, 48. This stranger here spoken of, the Hebrews call Gerard toshab, that is, the stranger inbabstant (or Sojourner; in Greek, Paroikos:) and they describe him thus; Gerard toshab is an heathen, who takes upon him that he will serve no idol, with the residue of the commandments which were commanded to the sons of Noah, [whereof see the notes on Gen. 9 4.] but he is not circumcised nor baptised. Such an one they (the Israelites) do receive, and he is of the Saints of the nations of the world. And why is he called Toshab (an inhabitant?) because it is lawful for us to let him inhabit amongst us in the land of Israel. Maimony tom. 2. in Issurei biah. ch. 14. sect. 7. Of such, they held that they might be in the state of salvation, as they confess elsewhere, The Saints of the nations of the world, they have a portion in the world that is to come (in life eternal) Maimony treat. of repentance, chap. 3. sect. 5. sell it unto an alien] or, sell thou it to a foreigner; in Chaldee, to a son of the peoples; an heathen that dwelled not in the land of Israel. an holy people] and therefore art to show forth holiness in obeying all the commandments of the Lord, though imposed but for a time, and as shadows of better things. For meats, and drinks, and divers washings, and carnal ordinances, were imposed on the jews, until the time of reformation, Hebr. 9 10. But now it is said, Let no man judge you in meat or in drink, etc. which are a shadow of things to come, but the body is of Christ, Coloss. 2. 16, 17. not seethe a Kid] this Law is twice given before, in Exod. 23. 19 and 34. 26. see the annotations there. Under the name of a Kid, the Hebrews understand a Lamb also, and Calf, or other beast: and by seething, they imply also eating, or making any profit or use of flesh so boiled. The Chald. translateth, thou shalt not eat flesh with milk.  
Vers. 22. Tithing thou shalt tithe] that is, shalt in any wise, carefully, faithfully separate the tithe; meaning the second tithe which themselves were to eat, vers. 23. for there was a first tithe, which was given to the Levites, out of which the Levites paid a tenth part again to the Priests, Num. 18. 24.— 28. Nehem. 10. 37, 38. Then of that which remained, the owners separated a second tithe, which themselves did eat before the Lord, the first and second year: in the third year it was given to the Levites, and to the poor, Deut. 14. 28, 29. In the fourth and fi●t years, it was eaten again by the owners, and in the sixth year was given to the poor. The seventh year was a rest and Sabbath to the land, than all things were common, Exod. 23. 10, 11. And this course they were constantly to follow in Israel. Hereof it is written by the Hebrews thus; After that they have separated the first tithe, every year they separate a second tithe, Deut. 14. 22. and in the third year, and in the sixth, they separate the tithe of the poor, in stead of the second tithe. In the first (day) of Tisri (or September) is the beginning of the year for the tithe of corn, and of pulse, and of herbs: and whersoever the beginning of the year is mentioned, it is the first of Tisri. And the fifteenth of Shebat [that is the eleventh month which we call january] is the beginning of the year for the tithe of trees (fruit) Maimony tom. 3. in Maaser sheni (or treat. of the second tithe) chap. 1. sect. 1, 2. See also the annotations on Levit. 27. 30. etc. all the revenue] or, all the income, that is, fruits or increase which are gathered and brought in for food: the reason of the name appeareth in 2 Sam. 9 10. thou shalt till the land for him, and thou shalt bring in (the fruits) that thy Master's son may have food to eat. The Hebrews say, All man's meat that is kept, which groweth out of the ground, oweth an heaveoffering: and it is commanded to separate out of it, the first-fruits for the Priest, etc. and likewise the tithes. Maimony in Trumoth, chap. 2. sect. 1. And whereas the Scripture sometime speaketh of Revenue, sometime of Corn (as after in vers. 23.) sometime of a Morsel of bread, (as in judg. 19 5.) they say, the grain, when it is cared, is called (Tebuah) Revenue, every where; and after that it is threshed and fanned, it is called (Dagan) Corn; and when it is ground, kneaded, and baked, it is called (path) a Morsel, or Bread. Maim. in Beracoth, chap. 3. sect. 1. that the field bringeth forth] or, that cometh out of the field; in Greek, the generation (or increase) of thy field. year by year] so the Greek also interpreteth the Hebrew phrase, year year, which is elsewhere written, year by year, Nehem. 10. 35. and jonathan in his Thargum explaineth it, every year and year. whereto he addeth, and not the fruits of (one) year, with the fruits of another year: meaning, that they must separate their tithes yearly, and not put two year's tithe into one.  
Vers. 23. shalt eat] in Greeke, shalt eat it: speaking of the tithe which the owners should eat: and so jonathan in his Thargum saith, Ye shall eat the second tithe before the LORD. before jehovah] the tithes which were given to the Priests, they might eat in every place, Num. 18. 31. this second tithe was holy, and might not be eaten but where God's sanctuary was; as within jerusalem when the Temple was there built. The second tithe is eaten by the owners, within the walls of jerusalem (Deut. 14. 23.) Whosoever eateth so much as an olive of the second tithe, or drinketh of it the fourth part (of a Log) of wine, without the wall of jerusalem, is to be beaten, as it is written (in Deut. 12. 17.) thou mayest not eat within thy gates, the tithe of thy corn, or of thy wine, or of thine oil, etc. and he is to be beaten for every one in particular: therefore if he eat of them all three, without the wall, he is beaten three times. Maim. in Maaser sheni, chap. 2. sect. 1. 5. This is meant (they say) if he eat thereof without the walls of jerusalem, after it is once brought in thither; But if he eat of it, before it cometh within the wall of jerusalem, he is chastised with stripes. ibid. sect. 6. Of beating, see Deut. 25. 2, 3. and of the holy manner of eating it, see Deut. 26. 14. his name] in Chaldee, his divine presence (Shecinah) whereby God's presence with his Church in Christ, and by his Spirit, is meant: see the notes on Exod. 34. 9 firstlings] these were given to the Priests, Num. 18. 15. Nehem. 10. 36. who had many other gifts, of which, some might not be eaten but in the court of the sanctuary; some (of which number these firstlings were) might not be eaten but in the holy City: and some might be eaten every where. See the annotations on Numb. 18. to fear] this is the end of this ordinance, that the people might be enured with the fear, religion, and service of God: (for fear is sometime used generally for God's worship, Esay 29. 13. with Matt. 15. 8, 9) And this fear they learned both by the action itself, eating the tithe of all their fruits, with joy and thankfulness to him that so blessed their land and labours, the tenth whereof they consecrated unto him: and by beholding the other holy things, and religious actions, performed by all Israel at their solemn feasts. In this latter sense Chazkuni here expoundeth it thus; That when thou goest up to the feast, to eat thy second tithe, and shalt see the Priests in their service, and the Levites in their singing, and the Israelites in their standing, and the Synedrion (or Magistrates) fitting and judging the judgements of Israel, and the Doctors teaching; (for from thence doctrine went forth unto all Israel) thou mayest learn to fear the Lord thy God.  
Vers. 24. too much for thee] that is, as the Greek explaineth it, be far away from thee. to carry it] in Greeke, to carry them, meaning the tithes forementioned. hath blessed thee] that is, hath given thee so great an increase, that the tenth of them is more than thou canst carry to the place of God's Sanctuary.  
Vers. 25. turn it] or, sell it for money: Hebr. give it for silver; which the Greek translateth, sell them for silver. Of this the Hebrews have these ordinances; He that will redeem the fruits of the second tithe, redeemeth them by their price (or worth) and saith, Lo this money is in stead of these fruits, etc. and he carrieth the money up to jerusalem. He that redeemeth his second tithe, blesseth God for the redemption thereof. When they redeem it, it is not by the name of Tithe, but by the name of common (or profane) things: and they say, How much are these common fruits worth; though all do know that they are Tithes. They redeem not the tithe fruits, but with silver; and they redeem them not with silver ●●●oyned, but with silver stamped, which hath some figure or writing upon it: and if he redeem it with a wedge of silver, or the like, he doth nothing. He may not redeem it with money which is not currant at that time, and in that place. Neither may he redeem it with money which is not in his own power; as it is written, Thou shalt bind up the money IN THINE HAND. He that redeemeth his second tithe before he have separated it; as if he say, The second tithe of these fruits be redeemed with this money; he saith not any thing, seeing he hath not set out the tithe. But if he have set them out, and then say, the second tithe which is in the North, or in the South, be common (or profane) for this money; lo than it is redeemed. When they redeem the second tithe, it must be with the worth thereof, and not by guess, but exactly, by the measure, or by the weight thereof, and so they give the price. If the price, be known, he may redeem it by the mouth of one; but if it be not known, as if the wine begin to be sour, or the fruits to be rotten, etc. he is to redeem it by the mouth of three chapmen. They may not carry the tithe fruits from one place to another, to redeem them there. Maimony in Maaser sheni, chap. 4. and binds up] the Greek saith, and shalt take the money in thine hands.  
Vers. 26. thy soul asketh of thee] in Greeke, thy soul desireth; by soul, meaning appetite or lust after meat or drink, as in Psal. 78. 28. they asked meat for their soul. They might not bestow the money on other things, than for food or anointing, as the Hebrews declare it thus; He may not take for the money of the tithe, ought save man's meat, which groweth out of the earth, or which is nourished by that which groweth out of the earth; as the particulars expressed in the Law, oxen, sheep, wine, or strong drink. Therefore they may not buy with the tithe money water or salt, etc. because they grow not out of the ground. Honey, eggs, and milk, are as oxen, and sheep; for though they grow not out of the earth, yet are they proceeded of them which are nourished from the earth. Likewise, they buy not a beast with the tithe money out of jerusalem. Maim. in Maaser sheni, chap. 7. s. 3, 4, 5, 16. and thine house] in Chaldee, the men of thy house; meaning such as were clean, the unclean might not by the Law, Deut. 26. 14. Who so eateth of the second tithe, in his uncleanness, is to be beaten. Maim. in Maaser sheni, ch. 3. s. 1.  
Vers. 27. thy gates] in Greeke and Chaldee, thy cities: so in v. 28. not forsake him] that is, not neglect him, but minister sufficient for him also to eat, drink and rejoice; seeing he hath no land of his own, to supply this unto him: See Deut. 12. 19 And this here seemeth not to be meant only of the first tithe, commanded to be given unto the Levites, Num. 18. but of communicating also these second tithes with them, to rejoice together, as may be gathered by the Law following, v. 29.  
Vers. 28. At the end of three years] in Greeke, After three years: but it is meant in the third year, to wit, of the seventh or Sabbath year; and so again in the sixth year, for every third year is meant. Therefore in Deut. 26. 12. it is written, In the third year. all the tithe] The Hebrews writ, After a man hath reaped the seed of the earth, or gathered the fruits of the trees, and ended the work thereof; he separateth out of it, one of fifty; and this is called the great Heaveoffering (or first-fruits) and it is given to the Priest: and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder, one of ten; and that is called the first tithe; and he giveth it to the Levites: and this is mentioned in Num. 18. 24. After this, he separateth out of the residue, one of ten; and that is called the second tithe: and it is for the owners, and they eat it in jerusalem: and this is spoken of in Levit. 27. 30, 31. and Deut. 14. 22. According to this order do they separate in the first year of the seven, and in the second, and in the fourth, and in the fift. But in the third, and in the sixth of the seven, after they have separated the first tithe, he separateth out of the remainder, another tithe, and giveth it to the poor, & that is called the tithe of the poor. And these two years there is no second tithe but the tithe of the poor; and that is spoken of in Deut. 14. 28. & 26. 12. The year of Release [which is the seventh year] is all free; and there is in it no heaveoffering, nor tithes at all, either first or second, or tithe of the poor. Maimony tom. 3. in Mattanoth, gnanijim, ch. s. 2.— 5. thy gates] in Greeke and Chaldee, thy cities: implying cities, suburbs, and fields about them; but not out of the land; as the Hebrews say, They may not carry out of the land, for it is said, WITHIN THY GATES; and (in Deut. 26. 12.) That they may eat within thy gates. Maimony in Mattanoth, ch. 6. s. 17.  
Vers. 29. the Levite) he was to have all the first tithe, Num. 18. 24. and of that do the Hebrews understand this, and not of the second tithe: as Sol. jarchi here saith, The Levite (shall come) and take the first tithe: and the stranger and the fatherless, and they shall take the second tithe, for it is for the poor of this year. And Chazkuni saith, In the third year, the first tithe is for the Levite, and the second tithe is to be divided unto the poor. See the notes on Num. 18. shall eat and be satisfied] or, eat and have their fill. They were not bound to eat it in jerusalem, as the second tithe of the former two years; but might eat it within any of their gates. About the distribution of this tithe, they had these orders: The owner of the field, when poor folk pass by him, and he have there the tithe of the poor, he giveth to every poor body that passeth by him, so much of that tithe as may satisfy him, according to Deut. 14. 29. How much is that? If it be of wheat, he gives him not less than half a Kab: if of barley, not less than a Kab: of rye, not less than a Kab: of figs, not less than five and twenty shekels weight: of wine, not less than half a Log: of oil, not less than a quarter (of a Log) etc. And if he give him of any other fruits, it is not less than that he may sell, and buy with the price thereof two meal's meat. If there be many poor, and he have not enough to give unto every one according to the measure, than he setteth (the tithe) before them, and they part it among themselves. With the second tithe they may not pay debts, or wages, nor redeem captives with it, nor give alms thereof, etc. Maimony in Mattanoth gnan, ch. 6. in all the work] that is, all the works, as the Greek and Chaldee explain it; or, in every work. This manner of speech, that he may bless thee, is a promise, and he will bless thee, (as judge not, that ye be not judged, Matth. 7. 1. meaneth, and ye shall not be judged, Luke 6. 37.) and it showeth how godliness is profitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Unto such duties as these, and to works of mercy, there are often annexed promises of blessing in the Scriptures, Prov. 3. 9, 10. Ezek. 44. 30. Mal. 3. 10. 11. 2 Cor. 9 6.— 10.    

CHAP. XV.  
1 The seventh year, a year of release for the poor. 7 Unto the poor men must lend freely, and give; the seventh year must be no let thereof. 12 An Hebrew servant must be set free in the seventh year, and liberally rewarded. 16 If he will not go out free, his ear must be bored, and he is a servant for ever. 19 All firstlings, males of the cattles, are to be sanctified unto the Lord, and eaten before him; 21. Except it have a blemish, then is it to be eaten by any in any place: 23 But not the blood.  
AT the end of seven years thou shalt make a release. And this is the manner of the release; that every creditor that dareth aught unto his neighbour, do release it: he shall not exact of his neighbour, and of his brother, because he hath proclaimed a release to jehovah. Of a foreigner thou mayst exact it: but that which is thine, with thy brother, thine hand shall release. Only, that there be not in thee a needy man; for jehovah blessing will bless thee in the land which jehovah thy God giveth to thee for an inheritance, to possess it. Only, if harkening thou wilt hearken unto the voice of jehovah thy God, to observe to do all his commandment which I command thee this day. For jehovah thy God blesseth thee, as he hath spoken unto thee; and thou shalt lend unto many nations; but thou shalt not borrow; and thou shalt rule over many nations, and they shall not rule over thee.  
If there shall be in thee a needy man, of one of thy brethren, in any of thy gates, in thy land which jehovah thy God giveth unto thee, thou shalt not make strong thine heart, nor shut thine hand from thy brother the needy man. But opening thou shalt open thine hand unto him, and lending thou shalt lend him enough for his want, that which is wanting unto him. Beware of thyself, lest there be a thought in thine heart of Belial, saying; the seventh year is near, the year of release; and thine eye be evil against thy brother the needy man, and thou givest not unto him, and he cry against thee unto jehovah, and it be sin unto thee. Giving thou shalt give unto him, & thine heart shall not be evil when thou givest unto him, because that for this thing jehovah thy God will bless thee in all thy works, and in all that thou puttest thine hand unto. For the needy shall not cease out of the land: therefore I do command thee, saying; opening thou shalt open thine hand to thy brother, to thy poor afflicted, and to thy needy in thy land.  
If thy brother an Hebrew, or an Hebrew esse be sold unto thee, and serve thee six years, then in the seventh year thou shalt send him out free from thee. And when thou sendest him out free from thee, thou shalt not send him out empty. Furnishing thou shalt furnish him out of thy flock, and out of thy floor, and out of thy winepress; of that wherewith jehovah thy God hath blessed thee, thou shalt give unto him.  
And thou shalt remember that thou wast a servant in the land of Egypt, and jehovah thy God redeemed thee; therefore I do command thee this thing to day. And it shall be, if he say unto thee, I will not go out from thee, because he loveth thee and thine house, because he is well with thee; Then thou shalt take an awl, and shalt thrust it in his ear, and in the door, and he shall be unto thee a servant for ever; and also unto thy woman-servant thou shalt do likewise. It shall not be hard in thine eyes when thou sendest him out free from thee, for the double of the hire of an hired servant, he hath served thee six years: and jehovah thy God will bless thee in all that thou dost.  
Every firstling, which shall be borne of thy herd and of thy flock, the male thou shalt sanctify unto jehovah thy God: thou shalt not serve with the firstling of thy bullock, nor shear the firstling of thy flock. Thou shalt eat it before jebovah thy God, year by year, in the place which jehovah shall choose, thou and thine house. And if there be in it a blemish, lame, or blind, any evil blemish, thou shalt not sacrifice it unto jehovah thy God. Thou shalt eat it within thy gates, the unclean and the clean (person) together, as the Roebuck, and as the Hart. Only the blood thereof thou shalt not eat; thou shalt pour it upon the earth, as water.  

Annotations.  
AT the end of seven years] Hereby seemeth properly to be meant according to the old Latin version, In the seventh year; as in Deut. 14. 28. At the end of three years, meaneth in the third year: and in jer. 34. 14. it is said, At the end of seven years, let ye go every man his brother, etc. that is, as there after followeth, when he hath served thee six years; and Moses here in Deut. 15. 12. explaineth it in the seventh year: and the Greek Interpreters translate that place of jeremy, At the end of seven years, thus, when six years are fulfilled. So here, the end of seven years, is the seventh year, which is the end or last of the seven: and as servants were to be released in the beginning of the seventh year, when they had fully served six; so Aben Ezra (upon this place) expoundeth this remission of debts to be at the beginning of the year. Howbeit some of the Hebrew Expositors take it otherwise, saying; The seventh (year) releaseth not debts of money, but at the end thereof, as it is said (in Deut. 15. 1.) At the end of seven years, etc. And there he saith (in Deut. 31. 10.) At the end of seven years, in the solemnity of the year of release; in the feast of Tabernacles. What is (meant) there? after (seven years;) so the forgiveness of moneys is after seven (years.) Therefore he that dareth to his neighbour in the seventh year itself, may require his debt all the year; but when the Sun is set in the night of newyears day, at the going out of the seventh year, the debt is lost. Maimony in Misn. tom. 3. treat. of the Release and jubilee, ch. 9 s. 4. This seventh year is that spoken of in Exod. 23. 11. and Levit. 25. 4. which was a Sabbath and rest for the land, that it might not be tilled, and a year of releasing debts, figuring the year of grace, the acceptable year of the Lord, which Christ preached, by whom we have obtained of God release of our debts, that is, the forgiveness of our sins, Luke 4. 18, 19 Matth. 6. 12. Luke 11. 4. and are taught also to forgive, if we have aught against any; that our Father also which is in heaven, may forgive us our trespasses, Mark. 11. 25. that we be kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven us, Ephes. 4. 32. Coloss. 3. 12, 13. See the annotations on Levit. 25. a release] or, a remission, or intermission, called in Hebrew Shemitta●, in Greek Aphesis, that is, forgiveness, or remission: the word which the new Testament useth for forgiveness of sins, Mark 1. 4. Matth. 26. 28. whereof this release of debts was a shadow. And the word is likewise used in Exod. 23. 11. where speech is of the land, that it should be let rest, or intermitted from ●●llage, which was but for that seventh year only: wherefore it cannot be gathered from this word, that the remission of debts here commanded, was to be for ever, but might be an intermission only for the seventh year, wherein was neither sowing, nor reaping, nor other works of husbandry, so that the poor had not such means to pay their debts, as in other years. Howbeit, the Hebrews for the most part hold the remission to be perpetual, and therefore have their limitations for some debts and debtors, as after shall be showed.  
Vers. 2. the manner] Hebr. the word; which the Greek expoundeth, the ordinance (or commandment) of the release. every creditor.] Hebr. every master (or owner) of the lending of his hand, that is, of the thing lent with his hand: which seemeth to imply money, and the like, and that which is a man's own, whereof he hath power, as to lend, so to remit. It may also be interpreted, every master of the exaction of his hand, whi●h he may exact of his neighbour, do release it; that is, every creditor that hath right to exact (the debt) with his hand, do release that which he might exact. The Greek expounds it thus; Thou shalt for give every proper debt (or, every debt of thine own) which thy neighbour oweth thee. Chazkuni here observeth, that the relea●e is of things lent, not of things taken by robbery, or of things committed of trust to be kept. not exact] or, not urgently exact; in Greek, not ask (or, require:) which the Hebrews understand both of exacting the debt, and an oath concerning it, as some cases might require. The seventh year releaseth an oath, as it is said, thou SHALT NOT EXACT; not at all; neither to pay, nor to swear; meaning, an oath before the judges, etc. But an oath of them that have a thing to keep, or for partnership, or the like; wherein if he confess, he must pay; in such case he sweareth, after the (year of) release. Maimony in treat. of the Release, ch. 9 sect. 6, 7. and of his brother] that is, of such a neighbour as is his brother in the faith; to except the stranger, as in vers. 3. So And, is often used for explanation, as I mean, or, that is to say: see the notes on Gen. 13. 15. because he hath proclaimed] or, wh●n he (that is, God by the magistrate) hath proclaimed, or, because it is called a release. Targum jonathan expoundeth it of a proclamation by the magistrates. to jehovah] meaning, to his honour, and by his commandment. The Chaldee translateth, before the LORD: the Greek, to the Lord thy God.  
Vers. 3. Of a foreigner] whom the Chaldee calleth a son of the peoples, meaning an heathen. exact] the Greek addeth, require whatsoever things are thine with him. thine hand shall release] which the Greek explaineth thus, but to thy brother thou shalt make a release (or, forgiveness) of thy debt: In this the Hebrews (which hold the release to be for ever,) have their limitations. They say, the seventh year releaseth a debt though it be lent upon a bill which secureth the debt by goods; but if he took assurance by land, when he lent it, than it releaseth not. Also, he that lends to his neighbour, and setteth him an appointed time of ten years, he releaseth not (in the seventh:) He that lends unto his neighbour, and conditioneth with him, that the seventh year shall not release him, he must notwithstanding release, for he cannot frustrate the right of the seventh year. If he condition with him not to release that particular debt in the seventh year, the condition standeth; for that man hath bound himself in his goods, whereas the Law hath not bound him. Mulcts (or Forfeits) for enforcing, or for enticing a maid, or for bringing an evil name, etc. are not released. He that lends upon a pawn, releaseth not, if the debt be equivalent with the pawn: but if it be more, the overplus is released. If the judges have given sentence (at Law,) and written, Thou, such an one, art bound to pay this man thus & thus, he releaseth not, for this is not in the nature of a thing lent. These and the like cautions Maimony showeth in his said Treat. of the Release and jubilee, ch. 9 Of some of these there is question to be made, whether they be agreeable to the Law of God here given, especially if it be understood but of an intermission of the debt for the seventh year only.  
Vers. 4. Only that there be not] or, To the end that there be not: it showeth the reason of the former law of release, that there might not be through exacting of debts, any man brought to extreme poverty. in thee] in the midst of thee O Israel, or, among you: so again in vers. 7. a needy man] This word noteth a depth of poverty, and hath the name Ebjon, of wishing or desiring things that may relieve his wants. blessing will bless thee] that is, will surely bless thee much; so that thou shalt not lose by it, if thou perform this duty to thy poor brother. The Greek explaineth it, for this thing the Lord blessing will bless thee.  
Vers. 6. blesseth thee] or, hath blessed thee, that is, will surely bless thee: a promise spoken of as already done. thou shalt lend] God will so bless thee, that thou shalt have enough to lend, and shalt not need to borrow: so it is explained in Deut. 28. 12. rule over many] as other ways, so particularly by lending unto them, being richer than they; for, The rich ruleth over the poor, and the borrower is servant to the man that dareth, Pro. 22. 7. Compare also Psal. 37. 21, 26.  
Vers. 7. any of thy gates] or, one of thy gates: which the Greek and Chaldee expound cities. not make strong] that is, not harden thine heart; for so these phrases do one open another; as in Exod. 4. 21. and 7. 3. The Greek expoundeth it, not turn away thine heart: the Apostle calleth it a shutting up of the bowels (of compassion) from him that hath need, 1 john 3. 17. shut thine hand] that is, abstain from giving: contrary to the opening of the hand, in vers. 8.  
Vers. 8. open thine hand] that is, be bountiful and give: so again in v. 11. Thus it is said of God, Thou openest thine hand, they are filled with good, Psal. 104. 28. and 145. 16. Our Saviour saith, Do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the most high; for he is kind unto the unthankful, and to the evil. Be ye therefore merciful, as your Father also is merciful, Luke 6. 35, 36.  
Vers. 9 a thought] Hebr. a word; used generally for any thing or thought: the Greek saith, a hidden word, or, secret thing. in thy hart] or, with thy hart. of Belial] that is, of wickedness; see Deut. 13. 13. This is to be referred unto the former, a word (or thought) of Belial; as they are joined in Ps. 101. 3. & 41. 9 that is, a wicked thing (or thought) in thy hart, and so the Greek explaineth it, an unlawful thing. Some refer it to the latter, the hart; as if he should say, a thought in thy wicked heart. thine eye be evil] hereby is meant the manifestation of a covetous affection, as is after showed by the effect, and thou givest not unto him; and proceedeth from an evil heart, v. 10. for the eye declareth what is in the mind. This Solomon teacheth by the contrary, saying, He that hath a good eye, shall be blessed, for he giveth of his bread to the poor, Prov. 22. 9 whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour, with a good eye, & diminish not the first fruits of thine hands. But an evil eye signifieth envy and covetousness, as, Eat thou not the bread of him that hath an evil eye, Pro. 23. 6. and, Is thine eye evil, because I am good? Matth. 20. 15. and Christ saith, that an evil eye proceedeth from within, out of the heart of men, Mark. 7. 21, 22. it be sin unto thee] or, sin in thee, that is, a great sin, for which thou shalt be condemned, as is showed in Matth. 25. 41, 42, 45. Thus sin is used sundry times for a most sinful and damnable action; as, The thought of foolishness (that is, of the fool) is sin, Pr. 24. 9 and, If I had not done among them the works which none other man did, they had not had sin, joh. 15. 24. See also jam 4. 17. And this sin is the greater, & the sooner punished, when the poor for want of relief do cry unto God.  
Vers. 10. Giving thou shalt give] that is, In any wise give, and that freely, bountifully, etc. So in v. 11. opening thou shalt open thine hand. thine heart shall not be evil] or, let not thine heart be evil, that is, grudge not, grieve not, nor distrust the providence of God: So the Greek translateth, thou shalt not be grieved in thy heart. This is spoken of the heart, because a pretence of liberality is sometime made, without a good heart, as is showed in Prov. 23. 6, 7. Hereupon it is said, Every man according as he purposeth in his heart, (so let him give:) not of grief, or of necessity; for God loveth a cheerful giver, 2. Cor. 9 7. will bless thee] and consequently will enrich thee; for, the blessing of the Lord it maketh rich, Prov. 10. 22. Other blessings also are implied, for he saith, If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness shall be as the noon day, and the LORD will guide thee continually, and satisfy thy soul in droughts, & make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not, Esay 58. 10, 11.  
Verse 11. not cease out of the land] or, from the midst of (that is, from within) the land. Though God is able abundantly to supply all men's wants, yet suffereth he some to have need, as for other causes, so to make trial of the love and compassion of his people to their poor brethren. Ye have the poor with you always; and whensoever ye will, ye may do them good, Mar. 14. 7.  
Vers. 12. an Hebrew, or an Hebrewesse] that is, as the Chaldee expoundeth it, a son of Israel, or a daughter of Israel: for the Israelites were called Hebrews; Exod. 2. 6. afterward (when the other tribes were fallen from God, and the tribe of judah abode in the truth, Hos. 11. 12.) they were called jews, jer. 34. 9 Ezra 5. 5. and 6. 7, 8. etc. Est. 4. 7. and 9 1. sold unto thee] of the selling of the Hebrews, see the Laws forgiven in Exod. 21. 2.— 11. Levit. 25. 39— 55. The Hebrew Expositors understand this Law here given, for him that was sold by the Magistrate, according to Exod. 22. 3. and not for such as sold themselves. Maim. treat. of Servants, c. 3. s. 12. but it seemeth by the words of Moses, and by jer. 34. to extend further. in the seventh year] to wit, from the time of his sale; for this is not the seventh year, the year of release fore-spoken of in v. 1, 2, 9 see the annotations on Exod. 21. 2. send him out free] or, let him go out a free man: This was not an intermission of service for the seventh year only, but a full release for ever; wherefore God blameth the jews in Zedekiahs' days, who had released their servants, and afterward caused them to return, and brought them into subjection and servitude again, jer. 34. 14, 15, 16. etc. Neither was this release to be purchased by the servants of their friends, but was for nothing, Exod. 21. 2. This Sabbath, or seventh year, figured the acceptable year, the time of grace by Christ, who releaseth freely by his Gospel, such as were the servants of sin and Satan, Esay 61. 1, 2. Luk. 4. 18, 19 Rom. 6. 12, 13, 14. and 3. 24. Heb. 2. 14, 15. john 8. 32, 34, 35, 36.  
Vers. 14. Furnishing thou shalt furnish him] that it, in any case furnish him, and that liberally, or adorn him as with a chain; from whence the similitude is here taken: that as crowns and chains were signs of honour and dignity, Dan. 5. 29. so the Master should honourably reward his brother for his service, and not turn him out as a vagabond. He was sold for extreme poverty, Exod. 22. 3. Levit. 25. 39 and if he should be turned away empty, he might either be forced to return into servitude, (from which God would free his people, because they were his servants, Levit. 25. 42, 55:) or be driven to steal, Prov. 30. 9 or to beg, or live in misery. thy floor] thy corn: by these three, flesh, bread, and wine, he was sufficiently provided for his present livelihood, and that of the best. thy God hath blessed thee] so implying other things besides those forementioned, and giving a reason of this precept from the blessing of God upon the Master, which also often cometh by means of the servants diligent and faithful service, who therefore ought not to be sent away empty, Gen. 30. 27, 30. and 31. 6, 38, 40, 42. For the quantity, the Law appointeth not how much the master should give his servant at his departure; the Hebrews gather from Exod. 21. 32. that he might not give him less than the worth of thirty 〈◊〉, whether it were of one kind (of the things for emo●tioned) or of many. Maim. treat. of servants, c. 3. s. 14.  
Vers. 16. thine house] that is, thine household, wife, children, servants; as the Chaldee saith, the men of thine house. he is well] is well used, and to his contentment. What the Hebrews gather from these words, is noted on Levit. 25. 40.  
Vers. 17. thou shalt take an all] this was to be done by the knowledge of the Magistrates also, Exod. 21. 6. see the annotations there. in his care, and in the door] so fastening his care to the door, as the Greek version here explaineth it; to signify, that he yielded himself as a perpetual servant in his master's house. a servant for ever that is, till the year of jubilee, or, all the days of his Master's life: see the notes on Exod. 21. 6. thou shalt do likewise] to furnish her liberally when she goeth out of thy service, as vers. 14. and (as some think) to boar her care for a perpetual servant, if she will not go out free at the end of six years. But the Hebrews understand it of the former only, and hold that a woman was not to be bored in the care. Maim. in Servants, ch. 3. s. 13. Of maidservants, see the Law in Exod. 21. 7.— 11.  
Vers. 18. It shall not be hard] or, Let it not be hard, that is, seem hard unto thee, & grieve thee, that thou must so furnish him with thy goods when thou lettest him go. the double] in Chaldee, two for one. the hire of an hired servant] that is, he hath been double the worth of an hired servant to thee, that he hath served thee six years. The reason of this speech some think to be, because of the hard service which he hath done, above the service of an hireling, as in Luk. 17. 7, 8, 9 But by the Law, Hebrew servants might not be used like slaves, but like hired servants, Levit. 25. 39, 40. Therefore others understand it in respect of the time, that an hired servant might not be hired longer than three years, (as in Esay 16. 14. within three years, as the years of an hireling, etc.) whereas this servant had served six years. But there is no law given of God, that a man might not be hired for longer time than three years; and there is the like phrase in speech of one year, Esay 21. 16. Others think it to be in respect of his condition, that he was ●old for a servant, and so bound to his master, and could not be free when he would.  
Vers. 19 of thy herd] or, in (that is, among) thy herd, and in thy flock; meaning of beefs, sheep, and goats. After the laws that concern the poor and the servants of Israel, he now repeateth a law which concerned the relief of his ministers the Priests that served the Lord, and his people Israel. shall sanctify] that is, shall separate as holy unto the Lord: the ground of this Law was because God smote all the firstborn of Egypt, from man to beast, but spared the Israel sees; therefore he commanded them (in perpetual memory of that benefit) to sanctify all their firstborn males unto him. See Exodus 13. 2, 11, 12, 13, 14, 15. not serve] that is, as the Greek explaineth it, not do any work therewith; as to plough, tread out the corn, or any other like. Because these beasts were the Lords, he forbiddeth men to use them as their own, for any work service, or profit to themselves. So the Hebrews hold this Law by proportion, to concern all other holy things, as well as the firstlings; and that for transgressing this charge, men were to be beaten. Maimony tom 〈◊〉. in Megnilah, c. 1. s. 7.  
Vers. 20. Thou shalt eat it] this is not meant of the owner, but spoken to the Priest, unto whom God gave all the firstlings of Israel, Num. 18. 15, 17, 18. See the annotations there. year by year] every firstling in his year, and not defer the eating of it till the year following. shall choose] to put his name, and place his Sanctuary there: see Deut. 12. 5, 6. thine house] thy family; in Chaldee, the men of thy house.  
Vers. 21. lame or blind] understand, if the beast be lame or blind, or any otherwise blemished. The firstlings were to be killed, their blood and fat brought to the Altar, their flesh eaten by the Priests, as is noted on Num. 18. 17. but no blemished thing might come at the Altar, by the Law in Levit. 22. 18.— 22. therefore not the firstlings that had blemish on them.  
Vers. 22. Thou shalt eat it] speaking to the Priest, to whom the firstlings were given for their livelihood: see Num. 18. 17. within thy gates] in Greeke and Chaldee, within thy cities, that is, in any of their common habitation. as the Roebuck] that is, as ordinary meats wherein is no holiness. So in Deut. 12. 22.  
Vers. 23. the blood] because it is the soul, or life, and was for atonement of their souls upon the Altar, therefore no blood of beast or fowl might be eaten: see Deut. 12. 23. and Levit. 17. 11, 12.    

CHAP. XVI.  
1 A repetition of the Law touching the feast of the Passeover, and of unleavened bread: 9 Of Weeks or Pentecost: 13 Of Booths or Tabernacles. 16 Every male must appear, and offer according to the gift of his hand, at these three feasts. 18 Of ordaining judges, & doing justice. 21 Groves and Pillars are forbidden.  
OBserve the month of Abib, and keep the Passeover unto jehovah thy God: for in the month of Abib jehovah thy God brought thee forth out of Egypt by night. And thou shalt sacrifice the Passover unto jehovah thy God, of the flock and the herd, in the place which jehovah shall choose, to cause his name to dwell there. Thou shalt not eat with it any leavened bread; seven days shalt thou eat with it unleavened cakes, the bread of affliction: for thou camest forth out of the land of Egypt, in haste; that thou mayest remember the day of thy coming forth out of the land of Egypt, all the days of thy life. And there shall not be seen with thee any old leven in all thy coast, seven days; neither shall any thing of the flesh which thou shalt sacrifice in the evening, in the first day, remain all night, until the morning. Thou mayest not sacrifice the Passeover within any of thy gates, which jehovah thy God giveth thee. But at the place which jehovah thy God shall choose, to cause his name to dwell, there thou shalt sacrifice the Passeover in the evening, about the going down of the Sun, at the season that thou camest forth out of Egypt. And thou shalt boil and eat, in the place which jehovah thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. Six days thou shalt eat unleavened cakes, and in the seventh day shall be a solemn assembly unto jehovah thy God; thou shalt not do any work.  
Seven weeks shalt thou number unto thee, from beginning (to put) the sickle into the standing corn, thou shalt begin to number the seven weeks. And thou shalt observe the feast of Weeks unto jehovah thy God, with a tribute of a voluntary offering of thine hand, which thou shalt give, according as jehovah thy God hath blessed thee. And thou shalt rejoice before jehovah thy God; thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite which is within thy gates, and the stranger, and the fatherless, and the widow, which are in the midst of thee, in the place which jehovah thy God shall choose, to cause his name to dwell there. And thou shalt remember that thou wast a servant in Egypt, and thou shalt observe and do these statutes.  
Thou shalt observe unto thee the feast of Booths seven days, when thou hast gathered in of thy floor, and of thy winepress. And thou shalt rejoice in thy feast; thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant and the Levite, and the stranger, and the fatherless, and the widow, which are within thy gates. Seven days shalt thou keep a feast unto jehovah thy God, in the place which jehovah shall choose, because jehovah thy God shall bless thee, in all thy revenue, and in all the work of thine hands; and thou shalt be surely joyful. Three times in a year shall every male of thee appear before jehovah thy God, in the place which he shall choose, in the feast of unleavened cakes, and in the feast of Weeks, and in the ●east of Booths: and he shall not appear before jehovah empty. Every man according to the gift of his hand, according to the blessing of jehovah thy God, which he hath given unto thee. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
JUDGES and Officers shalt thou give for thee, in all thy gates, which jehovah thy God giveth unto thee through thy tribes; and they shall judge the people with judgement of justice. Thou shalt not wrest judgement, thou shalt not respect persons, neither take a gift, for a gift will blind the eyes of the wise, and will pervert the words of the just. justice's justice shalt thou follow, that thou mayst live, and inherit the land which jehovah thy God giveth unto thee.  
Thou shalt not plant thee a grove, any tree, near unto the Altar of jehovah thy God, which thou shalt make thee. Neither shalt thou set up a pillar, which jehovah thy God hateth.  

Annotations.  
OBserve] Hebr. To observe; the indefinite put for the imperative, as is noted on Exod. 13. 3. Abib] which we call March: the Greek expoundeth it, the month of new fruits. See the notes on Exod. 13. 4. and keep the Passeover] Hebr. and thou shalt do (or make) that is, celebrate the feast of the Passeover, or sacrifice the Passeover; so named, because God passed over the houses of the Israelites, when he slew the firstborn of Egypt: In memorial whereof, this feast with the rites thereof, were commanded; see Exod 12. and the annotations there. It was a figure of Christ our Passeover, and of our redemption by him, whose feast we are taught to keep, 1 Cor. 5. 7, 8. by night] at midnight the Angel of God slew the firstborn in Egypt, then rose they up, and began to take their journey, though they went not out of Egypt till the day following: see Exod. 12. 29, 30, 41, 42.  
Vers. 2. sacrifice] or, kill; slay: so Christ our Passeover is sacrificed for us, 1 Cor. 5. 7. and by the preaching of Christ crucified, and showing of his death, we now keep this feast, Gal. 3. 1. 1 Cor. 11. 26. the flock] of sheep, or goats; see Exod. 12. 5. the herd] of Bulls, or Bullocks. This differeth from the Passeover of the Lamb, which wa● precisely commanded to be a young sheep or goat of the first year, one for a company, to be ●ate● all of it, the same night, with bitter herbs, etc. Exod. 12. But this was an addition to the former, and was of sheep or bullocks, so many as men would voluntarily bring for the feast; called therefore by the jews Chagigah, that is, the feast-offering; as the other was called Pas●hs. An example hereof we have in 2 Chron. 35. 7, 8, etc. where many thousands of Lambs, Kids, and Bullocks were in josiahs' time by him and his Nobles given for the Passeover. Of this the Hebrews say; When they offer the Passeover in the first (month) they offer it with Peace-offerings in the 14 day, of the herd, or of the flock, great or small, males or females, with any sacrifices of peace: and this is called the Chagagah (or feast-offering) of the 14 (day.) And of this it is said (in Deut. 16. 2.) thou shalt sacrifice the Passeover to the Lord thy God, of the flock and the herd. Maimony in Korban Pesach, c. 10. s. 12. to cause his name to dwell] which the Greek expoundeth, his name to be called upon there. The Chaldee thus, to cause his Majesty (or divine presence) to dwell there. So in v. 6. This was where the Tabernacle or Temple should be placed; which in time was at jerusalem, where Solomon builded the Lord an house, 1 Chron. 17. 12. that is, builded an house for his Name, 2 Sam. 7. 13. See also Deut. 12.  
Vers. 3. Leavened bread] which signified corruption in heart, word, or deed; as hypocrisy, maliciousness, false doctrine, or any other wickedness, or wicked persons: see Luk. 12. 1. Matt. 16. 6, 12. 1 Cor. 5. 7, 8. 13. and the annotations on Ex. 12. 15. seven days] after the Paschal Lamb, Levit. 23. 5.— 8. see the notes on Exod. 12. 15. bread of affliction] or, bread of poverty: so called, because it was a memorial of their affliction in Egypt, and of their hasty coming out from thence before their bread had time to be leavened, Exod. 12. 34. 39 Hereupon the Israelites used, after the eating of the Paschall Lamb, to break a cake of unleavened bread, and the father of the family gave every man a piece, and said, This is the bread of affliction which our fathers did eat in the land of Egypt, etc. as is showed at large in the notes on Exod. 12. 8. That bread Christ consecrated to be a memorial to us of his afflictions and death for our sakes, whereby his body was broken for us, 1 Cor. 11. 24, 25, 26. in haste] this word implieth a trembling, and an hasty flight for fear of danger, Deut. 20. 3. 2 Sam. 4. 4. 2 King. 7. 15. See the notes on Exod. 12. 11.  
Vers. 4. seen with thee] or, seen (appear) unto thee. Leaven might not be eaten, nor so much as left within their dwellings, but carefully sought out and put away before the feast began. The manner of doing it, and meaning thereof, is showed on Exod. 12. 15. 19 thy coast] or, thy border; the Greek saith, thy coasts. Leaven might no way be reserved for any use till after the Passeover, but was purged out the day before, and abolished, either burnt, or otherwise made away, as is noted on Exod. 12. 15. of the flesh] the Greek translateth plurally, of the flesh's, to imply the other sacrifices of the feast, as well as the Paschall Lamb; whereof whatsoever was left till morning, was to be burnt as a polluted thing, Exod. 12. 10. The Hebrews explain this Law thus: The feast-offering (Chagigah) of the fourteenth (day) is at (mens) liberty (to offer) but not bound. And it is eaten for two days and one night, like all the sacrifices of Peace-offerings, (Lev. 7. 15, 16, 17.) And it is unlawful to leave of the flesh of the Chagigah of the 14. day, unto the third day; as it is said (in Deut. 16. 4.) neither shall (any thing) of the flesh, which thou shalt sacrifice in the evening, in the first day, remain all night until the morning. By word of mouth we have learned, that this is a prohibition for leaving the flesh of the Chagigah of the fourteenth day, unto the sixteenth day; as it is said, unto the morning, till the morning of the second day. Maimony in Korb. Pesach, ch. 10. s. 13: Of this was that practice of the jews, in joh. 18. 28. they went not into the judgement hall, lest they should be defiled; but that they might eat the Passeover; meaning the Chagigah (or Feast-offering) of the Passeover; for the Paschall Lamb was eaten the night before, Mark 14. 12, etc.  
Vers. 5. not sacrifice] or, not kill. thy gates] that is, as both the Greek and Chaldee expound it, thy cities. This was a perpetual Law for the Pasche, as the Hebrews declare, from this Law, thus; They kill not the Passeover but in the Court, as the rest of the holy things: yea, in the time when the high places were permitted, they sacrificed not the Passeover in a private high place: & who so offereth the Passeover in a private high place, is beaten. For it is said (in Deut. 16. 5.) Thou mayst not sacrifice the Passeover in any of thy gates: we have been taught, that this is a prohibition to kill it in a private high place, although it be in the time when high places are permitted. Maimony in Korban Pesach, ch. 1. s. 3.  
Vers. 6. about the going down of the Sun] that is, in the afternoon, before Sun setting; for at Sun setting the day ended. For the time of killing, see the notes on Exod. 12. 6.  
Vers. 7. shall boil] or, seethe: so the Hebrew word properly signifieth; and so both the Greek and Chaldee do translate it, though the Greek addeth another word, thou shalt boil, and roast, and eat. Therefore this cannot be meant of the Paschal Lamb, which might not be boiled, but roasted only, Exod. 12. 8, 9 but is spoken of the Chagigah (or Feast-offering) forementioned, which might be boiled if they would: and so they practised in josiahs' Passeover; they roasted the Passeover (that is, the Lamb) with fire, but the holy offerings they boiled in pots and in cauldrons, etc. 2. Chr. 35. 13, etc. unto thy tents] that is, as the Greek and Chaldee explain it, unto thy houses, or dwellings. See the notes on Num. 24. 5.  
Vers. 8. solemn assembly] called in Hebrew Gnatser●th, of retaining the people, or of restraining them from work: in Greek, Exodion, the Out-going of the feast: in Chaldee, an Assembly, or Congregation. See Lev. 23. 36. any work] to wit, any servile work, as is expressed in Levit. 23. 8. Num. 28. 25. but work about dressing meat or drink might be done on the feast days, but not on the Sabbath: see the notes on Lev. 23. 3, 7.  
Vers. 9 Seven weeks] or, Seven sevens, to wit, of days. The Greek addeth, Seven entire weeks. See Lev. 23. 15. where they are called seven Sabbaths. into the standing corn] that is, from the sixteenth day of Nisan (or March,) at which time the Magistrates of Israel sent messengers to reap the sheaf, the first-fruits of Barley harvest, to wave it before the Lord: from which day precisely, they were to number these seven weeks, until Pentecost, which was the fiftieth day, as is showed more largely in the Annotations on Levit. 23. 10. 15, 16.  
Vers. 10. shalt observe] Hebr. do or make, to wit, holy: see the notes on Exod. 34. 22. So after in vers. 13. of weeks] so called, because it was seven weeks after the bringing of the sheaf at the Passeover: and it was fifty days, whereupon it is called in Greek Pentecost, Acts 2. 1. See Lev. 23. 15, 16. a tribute of a voluntary offering] or, a contribution of voluntariness, that is, a voluntary contribution of thine hand, which the Greek translateth, as thine hand is able. The Hebrew Missah (which is only found in this place) is a contribution, (as Master is often used for a tribute:) or it is a sufficiency, or enough: as in Deut. 15. 8. enough for his want, is by the Chaldee there expounded Missath, the word which the Chaldee useth also here. Wherefore this contribution here spoken of, is neither the sacrifice appointed for the feast day, in Num. 28. 27.— 31. nor the two loaves and sacrifices with them, commanded in Lev. 23. 17.— 20. for these were not voluntary offerings, but bounden duties which might not be omitted. But over and beside them, God here appointeth men to bring unto him voluntarily, what they could and would.  
Vers. 11. shalt rejoice] this they were bound to do, and it was one of the three things required of the Israelites at every solemn feast: see the notes on Ex. 23. 15. and after here on v. 14. his name] in Chaldee, his Divine presence, or Majesty.  
Vers. 12. and thou shalt] and, may here imply the reason, therefore thou shalt observe. For they came out of Egypt to keep a feast to the Lord in the wilderness, Exod. 5. 1, 3. which they kept at mount Sinai, where the Law was given at this time of Pentecost, or of Weeks, Exod. 19 1. 11. and 24. 5.— 11. In memorial whereof this day was kept holy every year. And when they were come into Canaan, they brought two loaves of the first-fruits of their wheat harvest, with many sacrifices unto them adjoined, Lev. 23. 17.— 20. which increased the solemnity. Last of all, the Law of Christ was given by the Spirit in fiery tongues, to his Apostles, on this festival day, Act. 2.  
Vers. 13. Booths] or Tabernacles, made with the boughs of trees, Lev. 23. 34, 40. See the Annotations there. of thy floor, and of thy winepress] that is, thy fruits, the corn which is threshed in the floor, and the wine pressed out of the fat: therefore it is called the feast of ingathering, in the going out of the year; when thou gatherest in thy labours out of the field, Exod. 23. 16.  
Ver. 14. rejoice in thy feast] this is meant both of inward joy for the mercies of God, past, present, & to come by Christ; and of outward manifestation of their joy, by sacrifices of thanksgiving unto God, and holy banqueting with the poor, and ministers of the Lord, as after he commandeth.  
Verse 15. keep a feast] by offering of sacrifices, in thankfulness to God for his blessings upon them and their land. surely joyful] or, only joyful; with spiritual mirth serving the Lord. So the Apostle saith, Rejoice in the Lord always; again I say rejoice, Phil. 4. 4.  
Vers. 16. Three times] the times before and after mentioned; the Passeover, or unleavened cakes; the Feast of Weeks, or Pentecost; and the Feast of Booths, or Tabernacles: see Exod. 23. 14.— 17. and 34. 22, 23. Of the special sacrifices of these Feasts, see Levit. 23. and Numb. 28. and 29. chapped. he shall not appear] that is, no man of Israel: the Greek saith as before, thou shalt not appear: in Exod. 23. 15. it was said, they shall not appear before me, empty. Thus here are three things required, appearing, keeping a feast, vers. 15. and rejoicing, vers. 14. every of which implied a sacrifice, as is noted on Exod. 23. 15.  
Vers. 17. according to the gift of his hand] that is, Let every man appear with a gift (or oblation) as he is willing, and his hand can give: which the Greek explaineth, Every one according to the ability of your hands.  
Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law: See Genes. 6. 9 and 28. 10.  
Vers. 18. judges and Officers] in Chaldee, judges and Avengers. These were to judge causes, and to execute the judgements: the Officers are called in Hebrew Shotrim, in Greek Grammateis, and Grammatoeisagogeiss, that is, Scribes, and as Hierom calleth them in Latin, Masters. Their work was to speak and proclaim unto the people what they ought to do, Deut. 20. 5.— 9 jos. 1. 10, 11. and 3. 2, 3. and as the Hebrews generally hold, to see good orders kept, laws executed, malefactors punished, and the like. Therefore they carried rods and weapons, to execute justice, as Praetors, and Lictors in the ancient Roman Commonwealth, and as Sheriffs and Constables in England. There were both judges and Officers of all tribes, and of the Levites, 1 Chron. 23. 4. The Officers (Shotrim) had staves and whips; and they stood before the judges, and went about in the streets, and into shops, for to look to right weights and measures, and to smite all that did wrong: and all that they did, was by the mouth (or commandment) of the judges. And in whomsoever they saw any foul matter, they brought him to the judgement. Hall, where he was judged according to his wickedness. Maimony in Sanhedrin, cha. 1. sect. 1. shalt thou give] that is, shalt make, or constitute, as the Greek translateth. The manner of making them, is showed in Deut. 1. 13, 15. and what manner of persons were to be chosen, is declared on Exod. 18. 21. thy gates] the Greek and Chaldee expound it, thy cities. But according to the bigness of every city, so they appointed in Israel Courts of judgement: the Hebrews reckon three; 1 The great Court in the Sanctuary, called the great Synedrion, where they set seventy (judges) and one, as in Numb. 11. 16. etc. where seventy were added unto Moses. 2 The Court of three and twenty, of which (they say) there were two about the Temple, the one at the Court-doore of the Sanctuary, and the other at the door of the mountain of the Temple. And in every city of Israel, wherein were 120. men, or moe, the lesser Synedrion (of 23.) sat in the gate of the city. 3 A city wherein there were not 120. men, they set therein three judges; for there is no Court of less than three, as Maimony showeth in Sanhedrin, ch. 1. sect. 3, 4. giveth unto thee] so within their own Land Israel had this charge, but not without the same, as when they were dispersed into other nations. We are not bound (say they) to constitute judgement H●lls (or Courts,) in every country, and in every city, but in the land of Israel only, etc. as it is said, in all thy gates, which the Lord thy God giveth unto thee. Maimony in Sanhedrin, chap. 1. sect. 2. judgement of justice] that is, as the Greek translateth it, just judgement; which is, when there is an equal and indifferent course of proceeding, when the truth of the cause is discerned, and when judgement passeth according to the Law, Psal. 82. and 58. 2, 3. So Christ saith, judge not according to the appearance, but judge just judgement, joh. 7. 24. The Hebrews say, that the justice of judgement is, an equality towards both parties, in every matter: that they let not the one speak so much as he seethe needful, and say to the other, Be brief in your speech: and that they show not a friendly countenance to the one, and speak gently to him; and frown upon the other, and speak roughly unto him. That the one do not sit, and the other stand; but both of them stand, or if the judges please, that they both sit; and that the one sit not on high, and the other below; but one besides another. It is unlawful for the judge to hear the words of one of the parties before his fellow be come, or out of the presence of his fellow: and so the one party is to be admonished that he relate not his cause to the judge, before his fellow the other party be come, etc. Maim. in Sanhedrin, ch. 21.  
Vers. 19 not wrest judgement] not decline (or pervert, turn aside) judgement, not give wrong judgement for any cause, as did samuel's sons, who turned aside after lucre, and took bribes, and wrested (or perverted) judgement, 1 Sam. 8. 3. See Deut. 24. 17. respect persons] or, acknowledge faces, that is, be partial, respecting one more than another: see Lev. 19 15. Deut. 1. 17. Prov. 24. 23. take a gift] or, a bribe: this is repeated from Exod. 23. 8. see the Annotations there.  
Vers. 20. justice's justice] that is, all manner justice, and nothing but justice, exactly, carefully and continually shalt thou follow: the Greek translateth, justly that which is just shalt thou follow. The doubling of the word, is for more vehemency: see Deut. 2. 27. and when a word is trebled, it is most vehement, as in Ezek. 21. 27. Esay 6. 3.  
Vers. 21. not plant thee] or, not plant unto thee, or for thyself: see the like phrase in Exod. 20. 4. a grove] called in Hebrew Asherah, of Felicity or happiness, a blessed grove: such the heathens used for the service of their gods, as is noted on Exod. 34. 13. but the Lord would not have such near his altar, in his service: notwithstanding the Israelites corrupted themselves herewith sundry times, as judg. 3. 7. and 6. 25. 1 King. 14. 23. and 16. 33. 2 King. 21. 3. 7. and there were prophets of the groves, 1 King. 18. 19 For this sin God threatened to root up Israel out of the good land, which he gave to their fathers, 1 King. 14. 15. The Hebrews say, He that planteth a tree near unto the Altar, or in any (part) of the Court-yard, whether it be barren tree, or tree that beareth food, although he do it for to adorn the Sanctuary, and beautify it, he is to be beaten, Deut. 16. 21. Because this was the manner of Idolaters, they planted trees by the altars side, that the people might assemble there. Maimony treat. of Idolatry, ch. 6. s. 9  
Vers. 22. set thee up a pillar] or, set up for thyself a statue, or standing image: whereof see the annotations on Lev. 26. 1.    

CHAP. XVII.  
1 The things sacrificed to the Lord must be unblemished. 2 Idolaters are to be stoned to death, being convicted by witnesses. 8 Hard controversies are to be determined by the Law which the Priests and judges shown, which were in the place that the Lord should choose. 12 The contemner of that determination must die. 14 The election and duty of a King.  
THou shalt not sacrifice unto jehovah thy God, Ox or Lamb, wherein is blemish, any evil thing: for that is an abomination to jehovah thy God.  
If there be found in the midst of thee, in any of thy gates, which jehovah thy God giveth unto thee, man or woman, that hath done evil in the eyes of jehovah thy God, in transgressing his covenant; And hath gone and served other gods, and bowed himself down unto them, either to the Sun, or to the Moon, or to any of the host of the heavens, which I have not commanded; And it be told thee, and thou hast heard of it, and hast inquired diligently; and behold it be a truth, and the thing certain, that this abomination is done in Israel: Then thou shalt bring forth that man, or that woman, which have done this evil thing unto thy gates, the man, or the woman, and shalt stone them with stones, and they shall die. At the mouth of two witnesses, or of three witnesses, shall he that is to die be put to death; he shall not be put to death at the mouth of one witness. The hand of the witnesses shall be first upon him, to put him to death, and afterward the hand of all the people; and thou shalt put away the evil from the midst of thee.  
If a matter be too hard for thee in judgement between blood and blood, between plea & plea, and between stroke and stroke, matters of controversies within thy gates; then thou shalt arise and go up unto the place which jehovah thy God shall choose. And thou shalt come unto the Priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire, and they shall show unto thee the word of judgement. And thou shalt do according to the word which they shall show unto thee; they of that place which jehovah shall choose: and thou shalt observe to do according to all that they inform thee. According to the Law which they shall teach thee, and according to the judgement which they shall say unto thee, thou shalt do: thou shalt not decline from the word which they shall show unto thee, to the right hand or to the left. And the man that will do presumptuously, not to hearken unto the Priest that standeth to minister there, before jehovah thy God, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel. And all the people shall hear and fear, and not do presumptuously any more.  
When thou art come into the land which jehovah thy God giveth unto thee, and shalt possess it, and dwell therein, & shalt say, I will set over me a King, as all the nations that are round about me. Setting thou shalt set over thee a King, whom jehovah thy God shall choose: from among thy brethren shalt thou set over thee a King; thou mayst not set over thee a man that is a foreigner, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end to multiply horses; for jehovah hath said unto you, ye shall not add to return this way any more. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. And it shall be when he sitteth upon the throne of his kingdom, that he shall write for himself the Copy of this Law in a Book, out of that which is before the Priests, the Levites. And it shallbe with him, & he shall read therein all the days of his life, that he may learn to fear jehovah his God, to keep all the words of this Law, and these Statutes, to do them.  
That his heart be not lifted up above his brethren; and that he turn not aside from the commandment, to the right hand or to the left, to the end that he may prolong his days, in his kingdom, he and his sons in the midst of Israel.  

Annotations.  
NOt sacrifice] in Greek, not offer, which is more general: and so the Law also saith in Lev. 22. 20. see the annotations there. Ox or Lamb] these are the greatest and the least sacrifices, under which two, all other are comprehended. The Ox is not to be understood of a gelded beast, (which we usually call an Ox,) for so it became blemished, and unfit for sacrifice; but of a Bull, as the original properly signifieth. And the Lamb (in Hebrew Se●,) implieth the Kid also, as Exod. 12. 3, 5. blemish] in Hebrew Mum; of which the Chaldee Muma, and Greek Momos, are derived. Whereupon Christ is called the Lamb amomos, (that is, without blemish) 1 Pet. 1. 19 It meaneth any superfluity, want, or deformity in any part, as is more largely showed on Lev. 22. 22.— 24. And it is applied to the work of men's hands, job 31. 7. evil thing] Hebr. evil word; which the Chaldee explaineth, any evil whatsoever, For though there were no visible blemish, yet other corruption might disable it, as if it were sick, Mal. 1. 8. or the hire of an where, or price of a dog, Deut. 23. 18. or any such like. See the notes on Lev. 22. 25. a● abomination] and so fare off from being accepted at man's hand, that God pronounceth a curse on those that sacrificed unto him such corrupt things, Mal. 1. 13, 14. Hereby God rejecteth all sacrifices save of his son Christ, (who is the Lumbe without blemish, and without spot, 1 Pet. 1. 19 who through the eternal Spirit, offered himself without spot unto God, Heb. 9 14.) and the sacrifices which by him, and saith in his name, are offered to God continually, Heb. 13. 15. and 11. 4. 1 Pet. 2. 5, 6.  
Vers. 2. If there be found] or, When there shall be found. any of thy gates] or, one of thy gates, that is, 〈…〉 as the Greek and Chaldee translate it. in transgressing] or, to transgress his covenant. Transgression is a passing over, or passing by the way which men should walk in: wherefore that which one Evangelist expresseth thus, they transgress the tradition of the Elders, Matth. 15. 2. another expoundeth, they walk not according to the tradi 〈…〉 Mark. 7 5. The like phrase is of transgressing the commandments, and the Law, Deu. 19; 13. Dan. 9 11.  
Vers. 3. other gods] which the Chaldee calleth Idols of the peoples. ●●ther] Hebr. and to the Sun. Besides other fictions of their own, the nations worshipped these creatures also: and the Israelites ●ll into the same sin, Ezek. 8. 16. 2 King. 17. 26. and 21. 3. any of the host] or, all the host, that is, the stars, spheres, constellations, etc. as Esay. 34. 4. Rev. 6. 13. jer. 8. 2. and 33. 22. But ●●der this name, the Angels also may be implied, Psal. 148. 2. for they are heavenly soldiers, Luk. 〈◊〉. 13, 15. and forbidden to be worshipped, Coloss. 2. 18. God only is to be served, Matth. 4. 10. and the host of heaven worshippeth him, Neh. 9 6. not commanded] religious worship and service may not be performed at the pleasure or precept of men, Esay 29. 1. 3. Matth. 15. 9 but as is commanded of God: and though all idolatries in the world are not expressly and by name forbidden, yet by the general Law they are condemned, Exo. 20. 4, 5. and it is enough that God hath not commanded them: see Deut. 4. 2. and 12. 32.  
Vers. 4. and hast inquired] or, than thou shalt inquire diligently: Hebr. inquire well; both to find out the sin, if it be committed; and not to punish any man upon uncertain reports.  
Vers. 5. unto thy gates] in Greeke, unto the gate: but the Chaldee saith, to thy city. Of this the Hebrews writ: they stone not. an Idola 〈…〉 but 〈…〉 the gate (of the city) wherein he served (the Id 〈…〉.) and if it be a city, where the most are heathans, they stone him at the door of the judgement Hall. That (in Deut. 17. 5.) UNTO THY GATES, is meant the gate wherein he served (the Idol) and not that wherein sentence (of death) was decreed against him. Maimony in Sanhedrin, c. 15. s. 2. stone them] This judgement of the particular person was greater than that of a whole city which were killed with the sword, Deut. 13. 15. save that their goods were consumed also; this man's goods (as the Hebrews say,) went to his heirs. Of the manner of stoning, see the annotations on Lev. 24. 23.  
Vers. 6. At the mouth] which the Chaldee translateth, the word, meaning the testimony of two or three. But from hence the Hebrews gather; they must receive no testimony but from the mouth of the witnesses; it may not be from a writing of their hand. Maimony in treat. of Witnesses, ch. 3. s. 4. See the notes on Deut. 19 15. he that is to die] or, he that dieth: the Chaldee expoundeth is; be that is guilty (or deserveth) to be killed. of one] See this explained in Deut. 19 15.  
Vers. 7. and thou shalt put away the evil] If this phrase, see Deut. 13. 5. the Greek translateth, & put ye away (or, take away) from among yourselves that wicked (person:) which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church.  
Vers. 8. a matter] Hebr. a word. too hand▪ or, marvellous, as being hidden from thy knowledge, that thou (O judge) canst not know, or determine it. The Greek translateth, be impossible: the Ghaldee, separated from thee. It is spoken of things that are hidden, and so too hard and impossible for one either to know, or to do See Gen. 18. 14. jer. 32. 17, 27. Zach. 8. 6. Deut. ●0. 11. blood and blood] Hebr. blood to blood: which phrase noteth a respect of one thing to another, when they are compared. By blood may be understood murder, of which the judges may be doubtful and unable to find out whether it were wilful, which deserved death; or unwilling, for which exile into the cities of refuge was appointed, Num. 35. 16, 23, 24, etc. Blood and blood, is by some referred to those laws mentioned in Levit. 15. 19, and Deut. 22. 17. plea] or, judgement and judgement and judgement, cause, as in 1 King. 3. 16, 17.— 28. stroke and stroke] or, plague and ●lague: which the Chaldee translateth, plague of leprosy, and plague of leprosy: wherein ●here might be difficulties, that the Priests could none easily judge: see Levig 13. and 14. chapters. But by plague or stroke may also be meant strokes and wounds that one man gave unto another. matters] or, words of strikes, that is, of disagreement among the judges, th● they could not accord in the sentence of judgement, because of some doubts & difficulties. So the Chaldee translateth it, words (or mat 〈…〉) of division of judgement. jehosaphat explaineth it thus, between blood and between Law & Commandment, Statutes & judgements, 2 Chr. 19 〈◊〉 to implying all difficulties about any part of the Law whatsoever. thy gates] in the Greek and Childee, thyrities. than thou] Hebr. and thou shalt arise; speaking to the judge or judges, which found the causes too hard for them in judgement: so it is written of the judges, the hard matter they brought unto Moses, and every small matter they judged themselves, Exod. 18. 26. shall choose] to put his name, and to dwell there; see 〈◊〉. 2. 5. This place afterward was jerusalem, as it is said, Moreover, in jerusalem did jehosaphat set of the Levites, and of the Priests, and of the chief of the fathers of Israel, for the judgement of the LORD, & for 〈◊〉, etc. 2 Chr. 19 8, 9 10. And there were se● thrones of judgement; Ps. 122. 5.  
Vers. 9 and unto the judge] by and is meant or, as is opened in vers 〈◊〉. or unto the judge: by the judge is understood the high conncell or Senate of judges, which were of the chief (or heads) of the fathers of Israel, 2 Chron. 19 8. as they who here are called Priests, are in v. 12. called the Priest: and in 1 Chr. 4. 42. many captains are in the Hebrew called an Head. And as among the Priests one was chief, so among the judges one was Prince or Ruler, 2 Chro. 19 11. The Hebrew records say, When any doubt arose in any case, to any one of Israel, he asked of the judgement hall (or Synedrion) that was in his city; if they knew, they told it him: if not, than he that enquired, together with the Synedrion, or with the messengers thereof, went up to jerusalem, & enquired of the Synedrion that was in the mountain of the Temple; if they knew, they 〈◊〉 him; if not, than they all came to the Synedrion that was at the dvore of the Court-yard (of the Temple:) if they knew, they told it them, and if not, they all came to the Chamber of hewn (stone) to the great Synedrion, and enquired, etc. Maim. tom. 4. treat. of Rebels, c. 1. s. 4. Of the thre● Synedrions in jerusalem, see the Annotations on Num. 11. 16. that shall be in those days] From hence the Hebrews gather, that if the high Synedrion had judged and determined of a matter, as 〈◊〉 right in their eyes, & after them another Synedrom rose up, which upon reasons seeming good unto them, disannulled the former sentence; than it was disannulled, and judgement passed according as seemed good unto these latter: Thou art not bound (say they) to walk save after the Synedrion (or judges) that are in: thy generation (the time wherein thou livest;) Maim. in Rebels, c. 2. s. 1. the word of judgement] that is, the matter or sentence of judgement: which was to be according to the Law of God, vers. 11. as it is said of the Priests, And in controversy, they shall stand in judgement; and they shall judge it according to my judgements, Ezek. 44. 24. Whereupon it was also said unto the judges, Ye shall warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren, 2 Chron. 19 10.  
Vers. 10. according to the word] or, according to the sentence of the word: Hebr. the mouth of the word: so in v. 11. all that they inform thee] or, all that they teach thee, to w●t, agreeable to God's Law, as before is showed, from Ezek. 44. 24. And in this sense, Christ said to the people of the Scribes and Pharisees sitting in Moses seat; All whatsoever they bid you observe, that observe and do, Matth. 23. 2, 3. which he meaneth not of their own traditions, but of their doctrine according to Moses; for when they taught for doctrines the commandments of men, he both reproved them himself, and willed his Disciples to let them alone, as blind leaders of the blind, Matth. 15. 1, 2,— 14, and charged them to beware of the leaven of the Pharisees and Sadduces, that is, their doctrine, Matt. 16. 6, 12. Here therefore the Hebrew Doctors have stumbled at the Law, whiles from this Scripture they would establish not only the written Law of God, but the Law by word of mouth, (or, by tradition) the foundation whereof they make the high Synedrion which was in jerusalem: from whose judgement they held it not lawful to decline. Maimony in Rebels, c. 1.  
Vers. 11. According to the Law] or, According to the mouth (that is, the sentence, doctrine or commandment) of the Law. not decline from the word] or, not turn aside from. The commandment to doc, & the prohibition not to decline, joined together in this Law, do show the weight thereof: the naming of the Law, judgement & Word, which the Priests and judges should teach, showeth the rule of right judgement to be given of God in his Law, jos. 1. 7. Deut. 5. 32, 33. Ezek. 44. 24. from which when the Priests departed, the Lord made them contemptible and base before all the people, Mal. 2. 7, 8, 9  
Vers. 12. the man that will do presumptuously] or, in presumption, proudly; as the Greek translateth, in pride; the Chaldee, in wickedness. It is opposed unto ignorance and error, Exod. 21. 13, 14. By the man here here to be meant either private person, or inferior judge, that proudly disobeyed the sentence of the highest Council; but the Hebrews refer it chief to the Rebellious Elder, or judge: and whereas they brought their own traditions (or law by word of mouth) within the compass of the Law to be taught, (as is noted on vers. 10.) they except the Sadduces which had been from their youth trained up in their father's opinions, and never received the traditions of the Pharisees; that such were not to dye by this Law, for not obeying the doctrine which the high Court taught by tradition: as also from this word will do, they teach that the rebellious Elder was not guilty of death, for holding in judgement contrary to the decree of the high Synedrion, or for teaching others so to hold, unless he teach them to do the thing, or do it himself. Yet though he were free from death, the Magistrates might beat him, or otherwise punish him. Maim. in Rebel. c. 3. s. 1. etc. the Priest] that is, the Priests. as in v. 9 for, by their mouth every controversy, and every stroke was to be tried, Deut. 21. 5. standeth to minister] so in Ezek. 44. 24. in controversy they shall stand in judgement: see the notes on Deut. 10. 8. there before jehovah] or, there unto jehovah, as in Deut. 21. 5. the Greek translateth, in the name of the Lord. or unto the judge] that is, the judges, as is noted on v. 9 And by this disjunctive or, the judges are distinguished from the Priests forementioned. shall die] the manner of his death, the Hebrews say, was strangling; and they that put him to death were the chief judges. When witnesses come (and testify) that he hath done according to his teaching, or, that he hath taught others to do it, they determine his sentence of death, in the judgement hall that is in his City, and take him and carry him up from thence to jerusalem. And they put him not to death in the judgement hall that is in his city, etc. but carry him up to the high Synedrion in jerusalem, and keep him until the feast, and strangle him at the feast, as it is said, and all the people shall hear and fear, etc. Maimony in Rebels, o. 3. s. 8. See also the notes on Deut. 13. 11. the evil] the evil doer, as the Childee explaineth it, agreeable also to the Greek: see Deut. 13. 5.  
Vers. 14. and shalt say] that is, if thou shalt say, I will set over me a King: Thus God, who had set judges over his people, permitteth them also to have a king, if they saw it so meet, and would; and should do this thing after an holy and orderly manner. But when they sought it amiss, it displeased the Lord, 1 Sam. 8. 5, 6, 7. and 12. 12, 17, 19 Then God gave them a king in his anger, and took him away in his wrath, Hos. 13. 11.  
Vers. 15. Setting thou shalt set] that is, thou shalt in any wise set: thus bindeth he them to do this during, according to the rules here given, both for the good of their Commonwealth and Church, and for a figure of Christ, to whom the kingdom of Israel did belong, Esay 32. 1. Zach. 9 9 Luk. 1. 〈◊〉, 32, 33. thy God shall choose] either by the manistery of his Prophets, as by Samuel he anointed Saul, 1 Sam. 10. 1. and David, 1 Sam. 16. 1. by Ahijah, he chose jeroboam, 1 King. 11. 29, 31, 35. or by other means, as by Vrim and Thum 〈◊〉, by Lot, or the like. thy brethren] in this Christ was figured, as also in his other functions of 〈…〉 phesie and Priesthood; for so it is written, je 〈◊〉 thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, Deut. 18. 15. And, in all things it behoved him to be made like unto his brethren, that be might be a merciful and faithful high Priest, etc. Heb. 2. 17.  
Vers. 16. not multiply horses] not get him many horses, lest he should put confidence in worldly strength, whereof horses were the principal, as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt] in which land were many horses, which they accounted the strength of their country, 2 Chron. 1. 16. and 9 28. whereupon it is said, Woe to them that go down to Egypt for help, and stay on horses, etc. Esay 31. 1. not add to return] that is, not again return, either for the cause aforesaid, or for to dwell there, because of their great idolatries, and other sins, whereby God's people might be corrupted. So jeremy from the Lord dissuaded the jews from going into Egypt, jer. 42. 10, 14, 16, 17, etc. The Hebrews say, It is lawful to dwell in all the world, save in the land of Egypt: but it is lawful to return to the land of Egypt for mer chandise, etc. Maim. treat. of Kings, ch. 5. s. 7, 8.  
Vers. 17. multiply wives] take many wives; the Hebrews, and some Christians understand this prohibition of exceeding many, as Solomon had seven hundred, 1 King. 11. 3. and not that more wives than one are here forbidden. But howsoever God bore with the Kings, Patriarches, and other men that had more wives than one, and that this custom prevailed, yet from the beginning it was not so, when he made but two to be one flesh, Gen. 2. 24. Mat. 19 5. Mal. 2. 14, 15. that his heart turn not away] or, neither shall his heart turn away, to wit, from the Lord, unto the pleasures of life, or unto other gods, by means of many wives: as of Solomon it is said, His wives turned away his heart after other gods, and his heart was not perfect with the Lord his God, 1 King. 11. 4. Although his mother taught him better, saying, Give not thy strength unto women, nor thy ways to that which destroyeth Kings, Prov. 31. 1, 3. greatly multiply] or, vehemently (exceedingly) multiply silver and gold: which is another mean whereby the heart may be withdrawn from God; for when men be rich and full, they are in danger to deny and say, Who is the Lord? Prov. 30. 8, 9 and they cannot serve God and Mammon, Matt. 6. 24. the care of this world, and the doceitfulnesse of riches choke the word of God, Matt. 13. 22. and they that will be rich fall into tentation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition, 1 Tim. 6. 9  
Vers. 18. when he sitteth upon the throne] that is, when he is King: see the notes on Exod. 11. 5. the copy of this Law] the Greek translateth it, this Deuteronomie. The Hebrews have recorded thus; When the King sitteth upon the throne of his kingdom, he is to write him the book of the Law for himself, over and beside the book which is left him of his fathers, etc. If his fathers have lest him none or, if that be lost, he is to write him two books of the Law; the one he is to reserve in his house, for so he is commanded, as every one of Israel; the other is not to departed from before him. If he go out to war, it (goeth) with him; if he fit in judgement, it is to be with him, etc. Maimony treat. of Kings, c. 3. s. 1. before the Priests] the original book of the Law was kept in the Sanctuary, as appeareth by Deut. 31. 26. 2 King. 22. 8. out of that was the King's copy to be written, that it might be perfect.  
Vers. 19 it shall be with him] in all places whither he went, he carried this copy of the Law with him, as before is noted: So God said unto josua, This book of the Law shall not departed out of thy mouth, but thou shalt meditate therein day and night, etc. jos. 1. 8. Thus David did, as appeareth by Psal. 119. 16, 24, 97, 98, 99 etc. learn to fear] under this name fear, notonely the inward reverence, but the outward worship and service of God is also implied, even all true Religion: as that which is written, their fear towards ●●ee is taught by the precept of men, Esay 29. 13. is expounded by our Saviour, In vainè they worship me, teaching doctrines the precepts of men, Matt. 15. 9  
Vers. 20. not lifted up above his brethren] because the honour of the King was great, and all were to obey him in the Lord, jos. 1. 16, 17, 18. Eccles. 8. 2, 3, 4. Rom. 13. 1. therefore he is warned to shun pride, and loftiness of heart; whereupon David said, Lord, my heart is not haughty, nor mine eyes lofty, etc. Psal. 131. 1, 2. The contrary was found in Nabuchadnezzar, to whom the most high God gave a kingdom, and majesty, and glory, and honour ●●but when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him, Dan. 5. 18, 20. The Hebrews say, As the Scripture giveth great honour to the King, and every one is bound to honour him; so it commandeth him, that his heart be humble within him, and wounded, as it is said (in Psal. 109. 22.) My heart is wounded within me. And he may not carry himself with pride of heart in Israel, more than is meet, Deut. 17. 20. but must be gracious and pitiful, both to little and great; and go out, and come in for their pleasure & for their good, and have regard of the honour of the smallest. And when he speaketh unto all the congregation in general words, he should speak gently, as it is said (by David in 1 Chron. 28. 2.) Hear me my brethren, and my people. It is also said (in 1 King. 12. 7.) If thou wilt be a servant unto this people this day, etc. And he must always use exceeding meekness: we have had none greater than our master Moses, yet he said, And what are we? your murmurings are not against us (Exod. 16. 8.) And he bore their cumbrance, and their burden, and their murmurings, and their indignation, as a nursing father beareth the snoking child (Num. 11. 12.) The Scripture calleth him a Shepherd to feed jacob his servant: and the manner of a shepherd is expressed (in Esay 40. 11.) He shall feed his flock like a shepherd, be shall gather the lambs with his arm, and carry them in his bosom, etc. Maim. treat. of Kings, chap. 2. sect. 6.    

CHAP. XVIII.  
1 The Priests and Levites have no inheritance, but the Lord. 3. The Priests due from the people. 6 The Levites portion. 9 The abominations (the unlawful arts) of the nations are to be avoided. ●15 A Prophet is promised, whom Israel must hear. 20 The presumptuous Prophet is to die.  
THe Priests, the Levites, all the tribe of Levi shall have no part nor inheritance with Israel: the fire- offerings of jehovah, and his inheritance, shall they eat. And he shall have no inheritance among his brethren: jehovah, he is his inheritance, as he hath spoken unto him. And this shall be the Priests due from the people, from them that slay a slaughter (of any beasts) whether Ox or Sheep, that he shall give unto the Priest the shoulder, and the two cheeks, and the maw. The first- fruits of thy corn, of thy new wine, and of thy new oil, and the first of the fleece of thy sheep shalt thou give unto him. For jehovah thy God hath chosen him out of all thy tribes, to stand to minister in the name of jehovah, him and his sons all days.  
And if a Levite shall come from any one of thy gates, out of all Israel, where he sojourned, and shall come with all the desire of his soul, unto the place which jehovah shall choose; Then he shall minister in the name of jehovah his God, as all his brethren the Levites that stand there before jehovah: They shall eat portion like portion, beside his sales, by his fathers.  
When thou art come into the land which jehovah thy God giveth unto thee, thou shalt not learn to do after the abominations of those nations. There shall not be found in thee any that maketh his son or his daughter to pass thorough the fire; a diviner of divinations, an observer of times; or an observer of fortunes, or a witch. Or one that charmeth a charm, or that asketh of a familiar spirit, or a wizard, or that seeketh unto the dead. For every one that doth these things, is an abomination unto jehovah: and because of these abominations, jehovah thy God doth drive them out from before thee.  
Thou shalt be perfect with jehovah thy God. For these nations which thou shalt possess, harkened unto observers of times, and unto diviners: but as for thee, jehovah thy God hath not suffered thee so. jehovah thy God will raise up unto thee a Prophet, from the midst of thee, of thy brethren, like unto me: unto him ye shall hearken.  
According to all that thou askedst of jehovah thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of jehovah my God; and this great fire let me not see any more, that I die not.  
And jehovah said unto me, They have well spoken that which they have spoken. A Prophet will I raise up unto them, from among their brethren, like unto thee: and I will give my words in his mouth, and he shall speak unto them all that I shall command him. And it shall be, that the man which will not hearken unto my words, which he shall speak in my name, I will require it of him. But the Prophet which shall presume to speak a word in my name, which I have not commanded him to speak, and he that shall speak in the name of other gods, that Prophet shall even die. And if thou shalt say in thine heart, How shall we know the word which jehovah hath not spoken? That which a Prophet shall speak in the name of jehovah, and the thing be not, neither come (to pass,) that is the word which jehovah hath not spoken, the Prophet hath spoken it in presumption, thou shalt not be afraid of him.  

Annotations.  
NO part] or, no portion, namely in the spoils taken from the enemies: which would have been a great portion, as appeareth by jos. 22. 8. So the Hebrews expound it, No part in the spoil, nor inheritance in the land. Maimony tom. 3. treat. of the Release and jubilee, ch. 13. sect. 10. See the notes on Num. 18. 20. nor inheritance] in the land of Canaan, which was divided among the other tribes, Num. 26. 2.— 53. 57 But because the Levites were adjoined to the Priests for the service of the Lord and his Church, Numb. 18. 1, 2. etc. therefore God would not have them cumbered with the affairs of this life, lest by them they should be hindered from doing their duty, as it is written, No man that warreth, entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 3. 4. See also Deut. 10. 8, 9 So the Hebrews say, Wherefore was not Levi counted meet to have inheritance in the land of Israel, or spoils with his brethren? Because he was separated to serve the Lord, and to inherit him, and to teach his straight ways, and his just judgements unto many, Deut. 33. 10. Therefore was he separated from the ways of the world: they wage not war as do the rest of Israel, neither do they inherit, nor earn for themselves with strength of their bodies; but they are the Lords power (or substance) as it is written (in Deut. 33. 11.) BLESS LORD HIS POWER: and the blessed (God) himself earneth for them; as it is written (in Num. 18. 20) I am thy part and thine inheritance. Maim. treat. of the Release and jubilee, c. 13. s. 12. fire-offerings] which were to be offered on the Altar by fire, as the Meat-offering, Sinne-offering, and Trespasse-offering of every man, Numb. 18. 9 and his inheritance] that is, all other things which being the Lords right by his Law, he hath given to the Priests and Levites. Of these, see the notes on Numb. 18. where four and twenty gifts were bestowed on the Priests, all expressed in the Law. The Greek referteth it to the former, saying, the burnt offerings of the Lord shall be their inheritance.  
Vers. 2. and he] that is, Levi, put for all the Levites and Priests of that tribe: so in M●la. 2. 4, 5. spoken unto him] in Num. 18 20. and other places. Herein God promiseth to those that fear him, his ministers, 1 Cor. 9 13, 14. and all his people, to be their inheritance, that is, to relieve them, and supply all their wants out of the riches of his grace, 2 Cor. 9 8. So the Hebrews here say; Not the tribe of Levi only, but every particular man of all that come into the world, whose spirit maketh him willing, and giveth him understanding with knowledge to separate himself, to stand before the Lord, to minister unto him, and to serve him, to know the Lord, and walk aright, as God did make him; and that he break from off his neck the yoke of many inventions which the sons of Adam have sought out, (Eccles. 7. 29.) behold this man sanctifieth himself holy of holies, and the Lord will be his part and his inheritance for ever, and for ever and ever; and will vouchsafe unto him in this world the things that shall be sufficient for him, even as he did vouchsafe unto the Priests the Levites. Behold David saith (in Ps. 16. 5.) The LORD is the portion of my part and of my cup, thou susteinest my Lot. Maimony in the Release and jubilee, ch. 13. s. 13.  
Vers. 3. the Priests due] Hebr. the judgement (or right) of the Priests: which the Chaldee expoundeth due unto the Priests: and so the word judgement is elsewhere used for duty, Psal. 81. 5. slay a slaughter] that is, kill any beast for common food. The original word generally signifieth no more than to kill a beast (as is noted on Gen. 31. 54.) and in special, to kill for sacrifice unto God. But the large meaning is here to be chosen: for it agreeth not with the former laws in Leviticus touching sacrifices, that the Priests should have the cheeks, etc. and the general exposition of the Hebrews is, that this is meant of common meats. ox or sheep] implying goats also; for that is usually comprehended under the name sheep or lamb. that he] or, and he, that is, every one of the people shall give. give unto the Priest] Hereupon these are called gifts. Of them the Hebrews write; It is commanded to give of every clean beast that is killed, unto the Priest, the shoulder, & the two cheeks, and the maw, (Deut. 18. 3.) and these in every place are called gifts. And this commandment is in use continually, whether when there is a Temple, or not; and in every place, whether within the land (of Israel) or without it: and it is to be of common (things) not of things sanctified. If it be doubtful whether (the beast) be a firstling, these gifts must be given out of it: if it be a firstling, that is all the Priests. (Num. 18. 15.) and if it be not a firstling, these gift 〈◊〉 (out of it) for the Priest. Gifts are due of none but clean beasts only, as it is said, WHETHER OX OR SHEEP, etc. whether it be killed for man's meat, or for to feed infidels, or dogs, or for medicine, these gifts are due of it. If a Proselyte have a beast killed, if it were before he was joined, he is free; if after he were joined, he is bound (to give these gifts.) In a place where no Priests be, they may prise the gifts and eat them, and give the price to any Priest that they will. If he will give these gifts to one Priest, he may; or if he will divide them, he may not give half the maw to one, or half the shoulder, but the shoulder to one, and the maw to another, and the cheeks to them both, [that is, to each of them one.] If a priest will sell his gifts, he may, or give them to an Infidel, etc. for there is no holiness in them at all. The Priest may not violently take the gifts, nor ask them with his mouth; but he receives them when they are given him, with honour, etc. Maimony in Biccurim (or first-fruits) ch. 9 s. 1. etc. the shoulder] the right shoulder (saith Maim. ibidem s. 18.) and they may not pluck off the wool, or flay them, but give them with their skin, and with their wool.  
Vers. 4. The first fruits] of these, see the Annotations on Exod. 22. 29. and Numb. 18. 12. These were called by the Hebrews, the great heaveoffering; and it was to be given (they say) to the Priest, whether it were clean or unclean: though the corn or oil were all unclean before it was separated, the owner was bound to separate out of it an heaveoffering, and give it to the Priest. If it were clean, the Priest did eat it; if unclean, they used it for burning, etc. And whosoever separated the great Heaveoffering, or the heaveoffering of the tithe, he blessed (God) before he separated it, after the manner as he used to bless for doing all the commandments. Maim. in Trumoth c. 2. s. 14, 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece] Of this there is no measure set by the Law; but by the Hebrew Doctors, they might not give less than one of sixty (the sixtieth part, as of other first-fruits is noted on Exod. 22. 29.) And this is not due but in the land (of Israel) as the first-fruits of the corn, and of common (beasts) not of holy. And of sheep only, male and female: for their wool is meet for clothing. He that separateth the first of his fleece, and it be lost, is indebted for afterward, until he give it unto the priest. He that saith, all my fleece be first-fruits, his words must be confirmed. Who so hath many fleeces of first-fruits, and would divide them among the priests, he may not give less to every one than the weight of five shekels of white wool, enough for a little coat. Maim. in Biccurim, c. 10.  
Vers. 5. to stand to minister in the name, etc.] the Greek interpreteth it, to stand before the Lord thy God, to minister and to bless in the name of the Lord. This showeth a reason of the former duty; because God had called the Priests from worldly affairs, to serve him, and to minister, and sow unto his people spiritual things, therefore they should reap the people's carnal things, as 1 Cor. 9 11, 13. By standing is noted their manner of service, as is observed on Deut. 10. 8. and their continuance in the same, as Psal. 119. 91.  
Vers. 6. a Levite] This is spoken generally, and so implieth either Priest or ordinary Levite, who served by their courses, but might at other times come up and serve voluntarily, & have their portion with their brethren. of thy gates] that is, as the Greek and Chaldee do translate, of thy cities. For the Levites dwelled dispersed in the tribes of Israel, jos. 21. he sojourned] his dwelling in the cities is called a sojourning as a stranger, for that the priests had no inheritance with Israel, v. 1. but the Israelites gave them (of their inheritance) cities to dwell in, and the suburbs for their cattles, Num. 35. 2, 3. shall choose] to have his Tabernacle, or Temple and public worship there: see Deut. 16. 2. and 12. 5.  
Vers. 7. shall minister.] Although the Priests and Levites ministered in their courses, whereinto they were distributed, and unto which they were bound, 1 Chron. 24. and 25. yet if any would at other times voluntarily serve, God here alloweth it, and their portions for their labour. But the Hebrews explain this with some limitations, saying; Moses our master divided the Priests into eight wards (or charges) four of Eleazar, and four of Ithamar. And so they were till Samuel the Prophet: and in samuel's days, he and King David divided them into four & twenty wards, and over every ward one head Provost. And they went up to jerusalem, for the service of the ward, every week, etc. And it is commanded that at the solemn feasts, all the wards be equal, and whosoever of the priests cometh up at the feast and will serve, he may serve and have a portion with them; and they may not say to him, go thy way till thy ward cometh, as it is written (in Deut. 18. 6.) AND IF A LEVITE SHALL COME FROM ONE OF THY GATES. Which words are meant of the offerings at the feasts, etc. But vows, and voluntary offerings, and the daily sacrifices, none offer them but the ward, whose time is appointed: yea, though it be at the feast, as it is said (in Deut. 18 8.) THEY SHALL EAT PORTION LIKE PORTION, BESIDES HIS SALES BY THE FATHERS. As if he should say, they shall eat portion like portion, of the offerings of the Congregation, but have no like portion in other things, which the fathers have already apportioned them, and appointed every ward by the week, etc. And they account, that he speaketh not but of the priests: for there are no gifts in the Sanctuary to eat of, but for the priests only. And so a priest which hath an offering, may come into the sanctuary, and offer it any day when he will, as it is said (Deut. 18. 6.) AND SHALL COME WITH ALL THE DESIRE OF HIS SOUL) and minister; yea, though it be a sinne-offering, or a trespasse-offering, he offereth it, and maketh atonement by his own hands, and hath the skin of his offering, and eateth (the flesh.) And if he will give his offering to any priest whom he will, for to offer it, he may give it; and then the skin of the oblation, and the service thereof, is the priests only, to who● he gave it. Maimony treat. of the Instruments of the Sanct. chap. 4. sect. 3.— 6. that stand] that is, as the Chaldee expoundeth, that minister.  
Vers. 8. portion like portion] that is, equal portions, one as much as another. The Greek translateth, he shall eat the portion that is apportioned (or divided.) beside his sales] that is, beside the price of the things sold. By the Law, if a Levite sold a house, he might redeem it at any time, Levit. 25. 32. which he could not do, if he spent his money upon his own maintenance, and had no portion in the sanctuary. by his fathers] or, according to the fathers. This some refer to the sales forementioned, which might be of the houses that he had from his fathers, his patrimony. Others refer it to the order of his service and portion, which should be according to the courses and wards aforesaid, without confusion or disturbance of them: for according to the fathers and chief men in the families, were the courses appointed, Numb. 3. 2. 17, 21. and 1 Chron. 24. 4. the Greek translateth, beside the sale, which is according to the family. But the Chaldee paraphraseth thus, Beside the ward (or observation) which shall come on the Sabbath, as the fathers have appointed; that is, beside that portion which is due unto him for his service by course in his week, as the fathers appointed.  
Vers. 10. There shall not] or, Let there not be found. to pass thorough the fire] so to burn them, or at least to consecrate them by this sign unto Idols, and in special unto Molech, to which abomination this service was performed among the heathens, Lev. 18. 21. See the Annotations there. The Greek translateth, any that purgeth his son or his daughter in fire. Of Achaz king of judah it is said, that he made his son to pass thorough the fire, 2 King. 16. 3. which Ezra explaineth thus, he burned his sons in the fire, 2 Chron. 28. 3. a diviner] in Hebrew, Kosem, a fore-seer, or presager, a foreteller of things to come, as doth a Prophet: as it is said, the Prophet's divine for money, Micha 3. 11. and Baalam, a Prophet, 2 Pet. 2. 16. is called a Diviner, jos. 13. 22. & though it be sometime spoken in the good part, as in Esa. 3. 2. The Prophet and the Diviner (or Sage) and the Ancient; and in Prov. 16. 10. Divination is in the lips of the King: yet commonly it is meant of evil and heathenish Prophets, or of the false Prophets in Israel, Esay 44. 25. Ezek. 13. 6, 7, 9 With such they used to consult in weighty cases, as the Philistines called for the Priests and the Diviners, 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way, at the head of the two ways, to use divination, etc. Ezek. 21. 21, 22. It was done by unlawful means, as Saul said to the Witch, Divine unto me by the familiar spirit, 1 Sam. 28. 8. and it was a thing hateful unto God; as he saith, Rebellion is as the sin of divination, 1 Sam. 15. 23. This Art (as Cicero showeth in his first book of divination) is called in Greek, Mantikee, of Fury, (as Plato expounds it;) in Latin, divinatio, à divis, of the gods, as Tully there saith: and he maketh it a foreknowledge and perceiving of things to come: a skill much magnified in all nations. The Hebrews also take a Diviner to be one that doth things whereby he may foretell things to come, and say, such a thing shall be, or shall not be; or say, it is good to do such a thing, etc. The manner and means of divining they note to be divers; some doing it with sand, some with stones, some by lying down on the ground, some with iron, some with a staff which he carrieth in his hand, and leaneth on, etc. whereto they apply that of the Prophet, My people ask counsel at their stocks, and their staff declareth unto them, Hos. 4. 12. It is unlawful to divine, or to ask (counsel) of a diviner: He that asketh of a diviner is chastised with stripes, but the diviner himself, if he do any of the foresaid acts (of divination) or the like, is beaten. Maimony treat. of Idolatry, ch. 11. sect. 6, 7. observer of times] or, soothsayer; an observer of the clouds, and of the planets; a Planetary, or, an observer of the flying of fowls; an Augur. The diviners forespoken of were carried much by inward and spiritual motions; these by outward observations in the creatures. They were of esteem among the Philistines, and other heathens, Esay 2. 6. and the sin crept into Israel, 2 King. 21. 6. though God forbade it here, and in Lev. 19 26. The Hebrews say, they were such as did set times for the doing of things, saying, Such a day is good, and such a day is naught: such a day is fit for to do such a work; such a year or month is evil for such a thing. It is unlawful to observe times, though one do no work, but make it known; they are lies which fools imagine to be true, and to be words of wise men, etc. Maim. in treat. of Idolatry, chap. 11. sect. 8. an observer of fortunes] one that curiously searcheth, observeth, and telleth signs of good or evil luck, which are learned by experience: The Hebrew Nachash is to search and find out by experience, Gen. 30. 27. and 44. 5. whereupon Menachesh (the word here used) is one that too curiously observeth and abuseth things that do fall out, as lucky, or unlucky signs: as did the Augurs and Soothsaiers among the heathens. The Hebrews describe it thus; as if one should say, Because the morsel of bread is fallen out of my mouth, or my staff out of mine hand, I will not go to such a place this day; for if I go, I shall not speed of my business. Because a Fox passed by on my right hand, I will not go out of my house this day; for if I go, some deceitful man will meet with me. And so if men hear the chattering of a bird, and say, it shall be so, or not so; it is good to do such a thing, or naught to do such a thing, etc. And so he that maketh signs for himself, if it fall out so or so, I will do such a thing; if it fall not out, I will not do it; and all things of like sort, these all are unlawful: and who-soever doth any act, bacause of any of these things, is to be beaten. Maimony treat. of Idolatry, chap. 11. sect. 4. This sin was common among the heathens, practised of the wisest, Numb. 24. 1. 1 King. 20. 33. and it spread into Israel, 2 King. 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians, though God's law plainly forbiddeth it here, and in Levit. 19 26. a witch] or, a sorcerer, a magician; in Hebrew, Mecashsheph, in Greek, Pharmakos: of this kind were jannes' and jambres, the sorcerers of Egypt: see the notes on Exod. 7. 11. Such were esteemed among the wise, and called to tell and interpret dreams, Dan. 2. 2. By God's Law a winch might not be suffered to live, Exod. 22. 18. yet did this evil prevail in Israel, 2 Chron. 33. 6. jer. 27. 9 Mal. 3. 5. The Hebrews seem to hold two sorts of these witches or sorcerers, some that did hurt, others that did hold the eyes, that is, by juggling and sleights beguiled men's senses. Mecashsheph (the witch) is to be stoned to death, if be do the act oft witchcraft: but he that heldeth the dies, and seemeth to do that which he doth not, is to be beaten. Maimony treat. of Idolatry, ch. 11. s. 15.  
Vers. 11. charmeth a charm] or, enchanteth an enchantment, or, conjureth conjuration. The Hebrew Chober signifieth conjoining, or consociating: the Chaldee name Ratim, is of murmuring or mumbling: the Greek Epaidon, of charming or enchanting. This Charmer is said to be he that speaketh words of a strange language, and without sense: and he in his foolishness thinketh that these words are profitable. That if one say so or so unto a Serpent, or a Scorpion, it cannot hurt a man: and he that saith so and so to a m●an, be cannot be hurt, etc. He that whispereth over a wound; or readeth a verse out of the Bible: likewise he that readeth over an Infant, that it may not be frighted; or that layeth the book of the Law (the Bible) or the Phylacteries upon a child that it may sleep; such are not only among enchanters or charmers, but of those that generally deny the Law (of God) because they make the words of the Scripture medicine for the body, whereas they are not but medicine for the soul, as it is written (in Prov. 3. 22.) They shall be life unto thy soul. Maimony 〈◊〉. of Idolatry, chap. 11. sect. 10. 12. of a familiar spirit] called in Hebrew Ob, which signifieth a bottle, joh 32. 19 applied here and often to Magicians, who possessed with an evil spirit, speak with hollow voice as out of a bottle, and (as some say) with swollen bellies: whereupon the Greek version usually calleth them Eggastrimuthoi, as speaking out of the belly. But the holy Ghost in Act. 16. 16. expoundeth it more fully, the spirit of Python (or of divination:) meaning of the Devil, whose answers were given to the heathens by these means; the chief whereof was called Pythius Apollo, and his Temple Pythion, and his feast Pythia, kept to his honour, who was feigned to kill the serpent Python. The manner of this Oracle the Prophet showeth to be with an hollow low voice; as, Thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar spirit, Esay 29. 4. The Hebrews explain it thus, that he which had a familiar spirit, stood and burned incense, and held a rod of myrtle tree in his hand, and waved it. And he spoke certain words in secret, until he that inquired did hear one speak unto him, and answer him touching that which he inquired, with words from under the earth, with a very low voice, etc. Likewise one took a dead man's skull, and burnt incense thereto, and enchanted thereby, till he heard a very low voice, etc. He that did any of these acts, was to be stoned to death. Maim. in treat. of Idolatry, c. 6. s. 1. This was saul's sin, that he sought to a woman which had a familiar spirit, the voice whereof he heard, 1. Sam. 28. 7.— 15. for which transgression the Lord killed him, 1 Chron. 10. 13. and hath threatened to cut off all from among his people, that do inquire of such, Levit. 20. 6, wizard] or cunning man; in Hebrew, jidgnoni, so named of his knowledge, or cunning: and so the Greek version in other places calleth him Gnostes, of knowledge, a Prognosticator: but here the Greek is Teratoskopos, he that observeth wonders. The Chaldee giveth him a name of remembrance, Zecuru. He is usually joined with the former, that hath a familiar spirit, as in Levit. 19 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die, Levit. 20. 27. Such were among the Egyptians, and other heathens, Esay 19 3. it is likely therefore that their practice was alike abominable. The Hebrews describe him thus, that he put in his meuth a bone of a bird called jaduangh, & burned incense, & did other works, until he fell down as with shame (or modesty) and spoke with his mouth, things that were to come to pass. Maim. treat. of Idolatry, ch. 6. sect. 2. that seeketh unto the dead] or, as the Chaldee and Greeke expound it, that inquireth of the dead: such we call of the Greek name, a Necromancer. Of him they say, that he made himself hungry, and went and lodged among the graves, that the dead might come unto him in a dream, and make known unto him that which he asked of him. And others there were that clad themselves with clothes for that purpose, and spoke certain words, and burned incense for the purpose, and slept by themselves, that such a dead person might come and talk with them in a dream. Maimony in treat. of Idolatry, c. 11. s. 13.  
Vers. 13. perfect with jehovah] that is, in faith and love seek unto him only; and as he doth, so abhor thou all such wicked persons. Perfection (or Sincerity, Integrity,) respecteth our upright conversation in body and mind, as is noted on Gen. 6. 9 and to be perfect with the Lord, is expounded in Greek, before the Lord; and the Chaldee saith, in the fear of the Lord: but our Saviour more fully openeth it; Be ye perfect, even as your Father which is in heaven is perfect, Matt. 5. 48.  
Vers. 14. not suffered thee] Hebr. not given thee: but hath taught thee better by his Law (which the other nations want, Psal. 147. 19, 20.) and will more fully inform thee by the Prophet, whom he will raise up unto thee, v. 15. So in Act. 14. 16. God in times past suffered all nations to walk in their own ways.  
Vers. 15. a Prophet] so named of the Greek Prophets, which signifieth a foreteller; in Hebrew Nabi, of uttering and interpreting the oracles of God; as Aaron was Moses Prophet, that is, Interpreter, Exod. 7. 1. and of seeing visions of God, such a man was called a Seer, 1 Sam. 9 9 Unto all the former Diviners, Wizzards, Charmers, etc. raised up to the heathens of the devil, Moses here opposeth one Prophet to be raised up unto Israel of God; and this was Christ raised up unto the jews, as Peter applieth it, saying; Moses said ●●to the fathers, A Prophet will the Lord your God raise up unto you, etc. ye are the children of the Prophets, and of the covenant, etc. Unto you first God having raised up his Son jesus, sent him to bless you, in turning away every one of you from his iniquities, Act. 3. 22.— 26. of thy brethren] Christ was to be a man, and of the stock of the jews by promise, because the people could not endure to hear the voice of God, vers. 16. and as in respect of his Prophecy, so of his Priesthood; For every high Priest is taken from among men, Heb. 5. 1. and of his kingdom, as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee. like unto me] it is said, There arose not a Prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, etc. Deut. 34. 10, 11, 12. This therefore cannot be understood of the ordinary Prophets, which were raised up in Israel, but of Christ only, as the Apostles do expound it, Act. 3. 22.— 26. And Christ was like unto Moses, in respect of his office of mediation between God and the people, Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses, as being the Mediator of a better Covenant (or Testament,) which was established upon better promises, Heb. 8. 6. Like him in excellency; for as Moses excelled all the Prophets, in speaking with God mouth to mouth, Numb. 12. 6, 7, 8. so Christ excelled him and all men, in that being in the bosom of the Father, he hath come down from heaven, and declared God unto us, joh. 1. 18. and 3. 13. Like him in faithfulness, but therein also excelling: for Moses was faithful in God's house as a servant, but Christ as the Son over his own house, Heb. 3. 2. 5. 6. And like him in signs and wonders, wherein he also excelled Moses, as the history of the Gospel showeth: for he was a Prophet mighty in deed and word, before God and all the people, Luk. 24. 19 a man approved of God among them, by miracles, wonders, and signs, which God did by him, in the midst of them, Act. 2. 22. for he did among them the works which none other man did, joh. 15. 24. unto him] that is, not unto the Diviners, Wizards, or any such like, but unto him, and him only; as, him thou shalt serve, Deut. 6. 13. is expounded, him only, Matt. 4. 10. And though this is principally meant of Christ's person, of whom God said, hear him, Matt. 17. 5. yet it implieth also his Ministers, as himself said, He that heareth you heareth me, Luk. 10. 16.  
Vers. 16. Horeb] a mountain called also Sinai, Exod. 19 where the Law was given, Deut. 5. 2. of the assembly, or, of the church, when all Israel were assembled to hear the Law, Exod. 19 9, 10, etc. not hear against] Hebr. not add to hear: see Exod. 20. 19 where the people requested Moses to speak with them, and not God. of jehovah] the Chaldee translateth it, of the word of the LORD. that I die not] or, and let me not die; as the Greek translateth, neither let us die.  
Vers. 17. have well spoken] or, have done well in speaking. The Greek saith, Rightly (or Well) all that they have spoken. Although their speech proceeded from the spirit of bondage and fear, manifested in them by the work of the law in their consciences, Rom. 8. 15. and they desired not Christ, but Moses to speak unto them; yet as the Law was a schoolmaster to lead them unto Christ, Gal. 3. 14. so God took occasion hereby to preach and promise Christ unto them; who is here not only in stead of all Diviners and Soothsayers, but in stead of Moses himself, who was the Minister of the Law, which worketh wrath, Rom. 4. 15. and was the ministration of death, 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof, Gal. 3. 13. and is here promised as a Prophet sent to bless us, Act. 3. 26. for the Law was given by Moses, but grace and truth came by jesus Christ, Io. 1. 17  
Vers. 18. A Prophet] meaning Christ himself, the interpreter and declarer of the word of God, as vers. 15. of whom the multitude said, This is jesus the Prophet, Matt. 21. 11. raise up] this also the people confirmed, saying, A great Prophet is risen up amongst us, Luk. 7. 16. will give] that is, will put and establish, as the word given, 1 Chron. 17. 22. is the same that established, 2 Sam. 7. 24. The Chaldee expoundeth it, I will give my words of prophecy. Accordingly Christ said to his Father, I have given unto them the words which thou gavest me, joh. 17. 8. his mouth] to signify this, Christ appeared with a sharp twoedged sword proceeding out of his mouth, Rev. 1. 16. which figured the sword of the Spirit, the word of God, Eph. 6. 17. for God had made his mouth like a sharp sword, Esai. 49. 2. therewith he smote his enemies: and for the comforts wherewith he refresheth his people, his lips are likened to lilies dropping sweetsmelling myrrh, Song 5. 13. all that I shall command] This Christ did in his own person, as he said, I speak not of myself, but the Father which sent me, he gave me a commandment what I should say, and what I should speak; and I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak, joh. 12. 49, 50. and, All things that I have heard of my Father, I have made known unto you, job. 15. 15. He did and doth it also by his Ministers; for as he gave his Apostles the words which the Father had given him, joh. 17. 8. so the things which they spoke and wrote, were the commandments of the Lord, 1 Cor. 14. 37. and he requireth of all, that If any man speak, it should be as the oracles of God, 1 Pet. 4. 11.  
V 19 my words] God here acknowledgeth the words to be his own, which Christ should speak; as himself also said, My doctrine is not mine, but his that sent me, joh. 7. 16. And whereas Prophets used to show signs & wonders, Deut. 13. 1, 2. though Christ did many such, Act. 2. 22. yet are they not here mentioned, because the word & gospel of Christ is the power of God unto salvation, Ro. 1. 16. and his commandment is life everlasting, joh. 12. 50. and Christ's name is called the word of God, Rev. 19 13. Io. 1. 1. & the word (rather than wonders) was that which the ancient jews expected by Christ, as their later writers do witness, saying, Let it not come up into thy mind, that the king Christ needeth to do signs & wonders; the thing is not so: for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud, and he was armourbearer to Ben Coziba the King, who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had been Christ the King, until he was killed for his iniquities: when he was killed, they knew he was not so. And the wise men asked not of him any sign or wonder. Maim. in treat. of Kings, ch. 11. s. 3. Howbeit, when the true Christ was indeed come, that wicked and adulterous generation sought after a sign, Mat. 16. 14. and 12. 38, 39 and except they saw signs and wonders, they would not believe, joh. 4. 48. and though he did many miracles before them, yet they believed not in him, joh. 12. 37. He came in his Father's name, and they received him not; another (as Beu Coziba) came in his own name, and him they received, joh. 5. 43. I will require it] to wit, by punishment, for so requiring often signifieth, Gen. 9 5. and 42. 22. and so the Greek here translateth, I will take vengeance on him; and the Apostle expoundeth it thus, every soul which will not he are that Prophet, shall be destroyed from among the people, Act. 3. 23. The Chaldee translateth, My Word shall require it of him. And the Hebrew Doctors so explain these words, He that transgresseth against his words, is guilty of death by the hand of God; as it is written (in Deut. 18.) I will require it of him. Maim. in jesude hatorah, c. 9 s. 2. This was fulfilled upon the jews, who would not hearken to the words of Christ, therefore he destroyed the City and the Sanctuary, as was prophesied, Dan. 9 26. The enemies laid it even with the ground, and the children thereof within it: & they left not therein one stone upon another, because she knew not the time of her visitation, Luk. 19 44. So they died in their sins, joh. 8. 24. and wrath came upon them, to the uttermost, 1 Thess. 2. 16.  
Vers. 20. shall presume] The Greek and Chaldee expound it, shall do ungodlily and wickedly. not commanded] of this sin the false Prophets in Israel were commonly guilty, & for it reproved; as, They have seen vanity, and lying divination, saying, The Lord saith; and the Lord hath not sent them, Ezek. 13. 6. and, I have not sent them, saith the Lord, yet they prophesy a lie in my name, jer. 27. 15. And of this the Hebrews say, The false Prophet is to be strangled to death, although he prophesy in the name of the Lord, and neither addeth nor diminisheth, (Deut. 18. 20.) Whether he prophesieth that which he hath not heard by prophetical vision, or who so hath heard the words of his fellow Prophet, and saith that this word was said unto him, and be prophesieth thereby; 〈…〉 is a false Prophet, and is to be strangled to death. Mai●. treat of Idolatry, chap. 5. sect. 7, 8. of other gods.] as they that prophesied by Baal jer. 2. 8. and 23. 13. The Hebrews declare it thus; The Prophet that prophesieth in the name of an Idol, as he that saith, such an Idol, or such a star said unto me that we are commanded to do this or that, or not to do it, though it be to pronounce that unclean which is unclean, or that clean which is clean, etc. he is to be strangled to death, etc. And it is unlawful to ask of him a sign or a wonder, and if he do any of himself, they may not regard him; & who so supposeth of his signs, that per adventure they may be true, transgresseth this prohibition, (Deut. 13. 3.) Thou shalt not hearken unto the words of that prophet. Maim. treat. of Idolatry, chap. 5. sect. 6, 7. shall ●ven die] that is, shall be put to death by the Magistrate, and his judgement is to be strangled, as before is noted. For which strangling, they afterward (as under the Romans) used Crucifying. And the Hebrews say, They judged not either a (whole) tribe, or a false Prophet, or the high Priest, but by the mouth of the Synedrion of 71. judges: Thalmud. Bab. in Sanhedrin, chap. 1. This high Synedrion was after in jerusalem; hereupon our Saviour said, It cannot be that a Prophet perish out of jerusalem: and, o jerusalem jerusalem, which killest the Prophets, etc. Luk. 13. 33, 34.  
Vers. 22. That which] in Greeke, Whatsoever things: meaning of predictions foretelling things to come. For touching matters of faith, and of the worship of God, the people were to hold unto the written Law; against which if any Prophet did teach, and give a sign or wonder which came to pass, yet they were not to believe or hearken unto him. See Deut. 13. 1,— 5. the thing] or, the word be not. But jonas prophesied the destruction of Niniveh within forty days, and it came not to pass: yet the Lord had spoken that word, jon. 1. and 3. Here than conditions are implied; as, if men break not off their sins by repentance, the evils foretold shall come upon them, etc. Ezek. 33. 13, 14, 15. jer. 26. 12, 13, 18, 19 Especially this is meant concerning prophecies of good things, which if they come not to pass, the Prophet is found false, as jeremy said to Ananias, The Prophets that have been before me, and before thee of old, prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The Prophet which prophesieth of peace, when the word of the Prophet shall come to pass, then shall the Prophet be known, that the Lord hath truly sent him, jer. 28. 8, 9 Of this matter the Hebrews say, Every Prophet that riseth up among us, and saith that the Lord hath sent him, it is not necessary that he do a sign like one of the signs of Moses our master, or like the signs of Elias and Elisaeus, that there should be in them a change of the custom of the world. But his sign shall be, that he foretell things that are to come in the world, and so confirm his words, Deut. 18. 21, 22. Therefore when there cometh a man fit for prophesy, with the ambassage of the Lord, and he cometh not to add unto, or to diminish from (the Law) but to serve the Lord by the commandment of the Law, they must not say to him, divide the sea for us, or raise up the dead, or the like, and afterward we will believe in thee: but they must say unto him, If thou be a Prophet, foretell us of things that are to come: and when ●e telleth, we must wait to see whether the things come to pass or no; and if there fail but even a little thing, it is evident that he is a false Prophet. But if all his words do come to pass, he is to be esteemed of us faithful. And they try him many times: if his words be all of them found faithful, lo this is a true Prophet, as it is said of Samuel, And all Israel, from Dan even to Beersheba, knew that Samuel was faithful to be a Prophet of the Lord, 1 Sam. 3. 20. But do not the observers of times, and the diviners, foretell ●●ings that do come to pass? What difference then is there between the Prophet and them? Diviners and such like persons, some of their words are confirmed, and some are not; according to that which is written (in Esay 47. 13.) Let them stand up now and save thee, which view the heavens, which gaze on the stars, which make known by the months, of the things which shall come upon thee: [He saith] of the things; and not all the things. And it may be, that nothing at all of that which they speak is confirmed, but they err in all; as it is written (in Esay. 44. 25.) That frustrateth the signs of the Liars, and maketh Diviners fools. But the Prophet, all his words are confirmed; as it is written (in 2 King. 10. 10.) There shall fall unto the earth nothing of the word of the Lord. Also he saith (in jer. 23. 28.) The Prophet that hath a dream, let him tell the dream; and he that hath my word, let him speak my word faithfully: what is the chaff to the wheat, saith the Lord? As if he should say, the words of the diviners and their dreams, are as chaff, wherewith a little wheat is mixed: but the word of the Lord is as wheat, wherewith there is no chaff at all. And of this thing the Scripture assureth us, and saith, that the words which diviners make known to the heathens, they do lie; the Prophet maketh known unto you the words of truth, that you have no need of soothsayers, diviners, and such like, Deut. 18. 10.— 15. Lo thou art taught, that a Prophet riseth not up unto us, but to make known unto us things which shall come to pass in the world, as plenty or famine, wars or peace, and such like: Tea even the needs of a particular person doth he make known unto him, as Saul when he had lost a loss, went to the Prophet to tell him where it was, 1 Sam. 9 Such things as these doth the Prophet tell; but maketh no other Law, neither addeth to the commandment, or taketh aught from it. threatenings of vengeance which a Prophet denounceth, as when he saith, such a man shall die, or such a year there shall be famine, or wars, or the like; if his words stand not, we may not for this deny his prophecy, nor say, behold he spoke, and it came not to pass; for the holy blessed God is long suffering, and much in mercy, and reponteth of the evil; and it may be, that they have repent, and be spareth them like the men of Niniveh; or than thee defe●reth it, as he did Ezekiahs' (death) 2 King. 20. But if he promise them good, and say it shall be 〈◊〉 or thus, and the good thing come not which he ●●ath spoken, it is certain that he is a false prophet: for every good thing which God decreeth, though upon condition, he changeth not, etc. Lo thou art taught, that in words of good things only, is a Prophet tried. As jeremy said in his answer to Ananias, when jeremy prophesied of evil, and Ananias of good, 〈◊〉 said unto Ananias, if my words stand not, it shall not appear by this, that I am a false prophet; but if thy words stand not, it shall be known that thou art a false●rophet: as it is written, The Prophet which speaketh peace, when the word of the Prophet shall come to pass, the Prophet shall be known, that the Lord hath sent him in truth, jer. 28. 9 A Prophet unto whom another Prophet beareth witness that he is a Prophet, lo he is a Prophet out of doubt, and needeth no further trial. For behold Moses bare witness unto joshua, and all Israel believed in him, before he shown any sign. And so throughout (all) generations, the Prophet whose prophecy is known, and they have found his words faithful, time after time; or that a Prophet hath testified of him, and he hath walked in the ways of prophecy, it is unlawful to make question afterward, and to suspect his prophecy, lest it be untrue. It is unlawful also to tempt him more than is meet, etc. for it is written, Ye shall not tempt the Lord your God, as ye tempted him in Massah, where they said, Is the Lord amongst us, or not? (Deut. 6. 16. Exod. 17. 7.) But after it be known that he is a Prophet, they must believe and know that the Lord is among them, and not suspect or make further question; as it is written, And they shall know that there hath been a Prophet amongst them, (Ezek. 2. 5.) Maimony in jesude hatorah, chap. 10. By this testimony of the jews, we have enough to answer them concerning our Lord jesus, that he was a true Prophet sent of God, though they did put him death. For as he came not to destroy the Law or the Prophets, but to fulfil, Mat. 5. 17. so had he the witness of Moses and of all the Prophets, Act. 3. 22. 24. joh. 1. 45. and Moses and Elias appeared talking with him, Mat. 17. 2, 3. so that if they had believed Moses, they would have believed him, joh. 5. 46. And john Baptist (whom all men held to be a Prophet, Mat. 21. 26.) he bore witness unto the truth concerning Christ, joh. 1. 15. and 5. 33. He was also approved of God among them by miracles, wonders and signs, Act. 2. 22. so that the works which the Father gave him to finish, which also he did, they bare witness of him, and the Father himself bore witness of him, joh. 5. 36, 37. yet they, like an evil and adulterous generation, (condemned by these their own canons,) believed not in him, but tempted God, and sought after a sign, Mat. 12. 38, 39 and though the men which saw his miracles, said, This is of a truth that Prophet which should come into the world, joh. 6. 14. yet that faithless generation believed not, but said, What sign showest thou, that we may see, and believe thee, joh. 6. 30. But though he had done so many miracles before them, yet they believed not, neither could they believe, because that Esaias said, He hath blinded their eyes, and hardened their heart, etc. joh. 12. 37. 39, 40. in presumption] that is, presumptuously: the Greek translateth, in ungodliness; the Chaldee, in wickedness. not be afraid] either for his threatening words, or for his signs; nor afraid to put him to death. And thus the Hebrews explain it, saying; Whosoever with draweth himself from killing a false Prophet, because of his dignity, for that he walketh in the ways of prophecy, behold he transgresseth against this prohibition, thou SHALT NOT BE AFRAID OF HIM. And so he that withdraweth himself from teaching concerning him what he is guilty of, or that dreadeth and feareth for his words, etc. And they judge not a false prophet, but in the judgement hall of 71. (Magistrates) Maim. treat of Idolatry, ch. 5. s. 9    

CHAP. XIX.  
1 The cities of refuge. 4 The privilege of them for the manslayer. 11 The wilful murderer must die. 14 The landmark may not be removed. 15 Two witnesses at the least must establish every matter. 16 A false witness must be diligently inquired into, and done unto as he had thought to do unto his brother.  
WHen jehovah thy God hath cut off the nations, whose land jehovah thy God giveth unto thee, and thou possessest them, and dwellest in their cities, and in their houses; Thou shalt separate three cities for thee, in the midst of thy land, which jehovah thy God giveth unto thee, to possess it. Thou shalt prepare for thee the way, and shalt divide into three parts the coast of thy land, which jehovah thy God shall give thee to inherit; and it shall be, that every manslayer may flee thither. And this is the case of the manslayer which shall flee thither and live: who so smiteth his neighbour unwittingly, and he hated him not in time past; As when he cometh with his neighbour into a wood, to hue trees, and his hand fetcheth a stroke with an axe to cut down a tree, and the iron slippeth from the wood, and findeth his neighbour, and he die; he shall flee unto one of these cities, and live. Lest the avenger of the blood pursue after the manslayer while his heart is hot, and overtake him, because the way is long, and smite him in soul, and he had not the judgement of death, because he hated him not in time past. Therefore I command thee, saying; Thou shalt separate for thee three cities. And if jehovah thy God enlarge thy coast, as he hath sworn unto thy fathers, and give unto thee all the land which he hath spoken to give unto thy fathers: If thou shalt keep all this commandment, to do it, which I command thee this day, to love jehovah thy God, and to walk in his ways all days; then thou shalt add three cities moe for thee, beside these three. That innocent blood be not shed within thy land, which jehovah thy God giveth unto thee for an inheritance, and so bloods be upon thee. But if a man be a hater of his neighbour, and lie in wait for him, and rise up against him, and smite him in soul that he die, and fleeth unto one of these cities: Then the Elders of his city shall send, and take him thence, and shall give him into the hand of the avenger of the blood, and he shall die. Thine eye shall not spare him, and thou shalt put away innocent blood from Israel, and it shall go well with thee.  
Thou shalt not remove thy neighbour's limit, which the first fathers have limited, in thine inheritance which thou shalt inherit, in the land which jehovah thy God giveth unto thee to possess it.  
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall a word be established.  
When an unrighteous witness shall rise up against a man, to testify revolt against him: Then both the men, between whom the controversy is, shall stand before jehovah, before the Priests and the judges which shall be in those days. And the judges shall make diligent inquisition; and behold, if the witness be a false witness, and hath testified a falsehood against his brother: Then shall ye do unto him as he had thought to have done unto his brother; and thou shalt put away the evil from the midst of thee. And the residue shall hear and fear, and shall not add to do any more such an evil thing as this in the midst of thee. And thine eye shall not spare: soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot.  

Annotations.  
THou shalt separate] in jos. 20. 7. he useth the word sanctified; in Num. 35. 11. shall appoint. Here Moses explaineth the sixth commandment, for some special laws concerning it. three cities] besides those three which Moses had separated without the river, Deut. 4. 41, 43. These three cities were Kedesh, Shechem, and Hebron, jos. 20. 7. They were all cities of the Levites: see Num. 35. 6. in the midst] that is, within thy land: as, in the midst of the city, jer. 52. 25. is the same that within the city, 2 King. 25. 19 See also the notes on Gen. 2. 9 This is spoken, because there were no cities of refuge, but in the land which Israel possessed. See Num. 35. 2.  
Vers. 3. shalt prepare] Of this it is said, The senate (or Magistrates in Israel) were bound to prepare the ways to the cities of refuge, to make them fit and broad, and to remove out of them all stumbling blocks and offences: and they suffered not any hill or dale to be in the way, nor waters stream, but they made a bridge over it, that nothing might hinder him that fled thither. And the breadth of the way to the cities of refuge, was no less than 32. cubits. And at the partitions of ways they set up in writing, REFUGE, REFUGE: that the man-stayer might know and turn thitherward. On the 15. of the month Adar (or February) every year the Magistrates sent out messengers to prepare the ways, etc. Maimony treat. of Murder, chap. 8. sect. 5, 6. divide into three] because the land was much more long than broad, therefore the cities of refuge were in three places, equally distant, and so commodious for men to flee unto.  
Vers. 4. the case] Heb●. the word; in Greek, the ordinance of the manslayer (or murderer.) and live] or, that he may live. From these words the Hebrew Doctors teach, that a Scholar exiled to the cities of refuge, his Master also goeth with him; as it is written, AND LIVE: But the life of them that love and seek after wisdom, is without the doctrine of the Law, counted as death. And so the Master that is exiled, his school goeth with him, etc. Maim. treat. of Murder, chap. 7. sect. 1. smiteth] meaning to death: as the Chaldee translateth, killeth. So, he smote, 2 King. 14. 5. is expounded he killed, in 2 Chron. 25. 3. unwittingly] or, ignorantly, unawares; Heb. without knowledge; the Greek saith, unwillingly. hated him not] for he that was his enemy, though he killed him unawares, might not have the benefit of the city of refuge, as is noted on Numb. 35. 20. And who is he that hateth? He that for enmity sake, speaketh not unto him for three days. Maim. treat. of Murder, chap. 6. sect. 10. in time past] Hebr. and Greek, from yesterday and the third day: so in vers. 6.  
Vers. 5. As when he cometh] or, And he that shall come; and thus the Greek translateth it. a wood] or, forest. This is a similitude for all like places and cases: but hence the Hebrews gather, Who so cometh into a man's yard without his leavs, of the man of that house kill him by error, he is free from being exiled (into the cities of refuge,) for it is said, INTO A wood. What is that wood? A place which the slain person hath liberty to come into. And so all other the like. Maim. treat of Murder, chap. 6. sect. 11. the wood] that is, the helve of the 〈◊〉 findeth] that is, hitteth, or lighteth upon. and live] within his city of refuge, where he must abide until the death of the high Priest, Num. 35. 25. See the annotations there.  
Vers. 6. avenger] or, near kinsman, who is by duty to avenge: see the notes on Num. 35 12. 〈◊〉 heart is hot] inflamed with anger, grief, and desire of revenge; in such heat of mind, the affections of men are overcaried to speak or do that which is not meet. So in Psal. 39 4. Mine heart was 〈◊〉 within me. because] or, as the Greek translateth, if the way belong: Hebr. much. in soul] or, in life, that is, mortally, deadly; which the Greek translateth, smite his soul: and for smite, the Chaldee saith, kill. So in vers. 11. judgement] that is, guilt, as the Chaldee explains it; that is, he was not worthy of death: O●, judgement, that is sentence of death by the Magistrate.  
Vers. 8. all the land] from the river of Egypt, unto the great river, the river Euphrates, Gen. 15. 18.  
Verse 9 this commandment] in Greeke, these commandments. This condition being legal, and impossible for man to fulfil, had not therefore the accomplishment outwardly for the enlarging of their coast, or for adding of three cities moe, for aught that is known either by the Scriptures, or jewish records; and is therefore to be referred unto Christ, spiritually. The jews themselves refer it unto Christ's days, but carnally, as after followeth. in his ways] the Greek addeth, in all his ways: the Chaldee, in the ways that are right before him. add three cities] of this the Hebrews say; In the days of the King Christ, they shall add three other (cities) unto these sin, Deut. 19 9 And whence shall they add them? Of the cities of the Kenizites, and the Kenites, and the Kadmonites; concerning whom a covenant was made with Abraham our father, (Gen. 15. 18, 19) and hitherto they have not been subdued; and of them it is said in the Law, If the Lord thy God enlarge thy coast. Maim. treat. of Murder, chap. 8. sect. 4. And in another place the same man saith, (in treat. of Kings, chap. 11. sect. 2.) Of the cities of refuge, he saith, If the Lord thy God shall enlarge thy coast, than thou shalt add three cities moe, etc. But this thing hath never been done; and the holy blessed (God) hath not commanded it in vain. But the Law is not in vain, though it be not literally fulfilled in all the precepts; For what the Law could not do, in that it was weak through the flesh, God (hath done) sending his own Son, etc. Rom. 8. 3. by him we have strong consolation, who have fled for refuge, to lay hold upon the hope set before us, Heb. 6. 18.  
Vers. 10. That innocent blood be not] or, as the Greek translateth, And innocent blood shall not be shed: meaning the blood of the unwilling manslayer, who is not worthy of death, v. 6. and bloods be] that is, the guilt of bloodshed; as the Chaldee expoundeth it, the guilt of the judgement of murder. The Greek translateth, and there shall not be in thee a (man) guilty of blood.  
Vers. 11. smite him in soul] Greeke, smite his soul, that is, as the Chaldee saith, kill him: as vers. 6.  
Vers. 12. the Elders] in Greeke, the Senate. thence] from the city of refuge, yea or from the Altar of the Lord, Exod. 21. 14. for, a man that doth violence to the blood of any person, shall flee to the pi●, let no man stay him, Prov. 28. 17. See more in the annotations on Num. 35.  
Vers. 13. put away innocent blood] that is, as the Chaldee explaineth it, him that shed innocent blood. and it shall go well] or, that it may be well with thee: or, and good shall be unto thee.  
Vers. 14. limit] or, bound, border, landmark: whereby every man's inheritance in the land was limited. A sin great in all places, job 24. 2. but greatest in the land of Israel, God's holy limit, (or border) Psal. 78. 54. which was parted by lot of the Lord, Num. 26. 53.— 56. and figured the spiritual inheritance which the Saints have in the Church, all the limits whereof are of pleasant stones, Esay 54. 12. and whereof Canaan was a type, as is noted on Gen. 12. 5. Therefore among the curses pronounced against the breakers of the Law, this is the third, Cursed be he that removeth his neighbour's landmark, (or limit) and all the people shall say, Amen, Deut. 27. 17. the first father's] Eleazar the Priest, josua the son of Nun, and the heads of the fathers of the tribes of the sons of Israel, jos. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said, Remove not the ancient limit which thy fathers have set; and so the Greek translateth here, the limits which thy fathers have set; in Chaldee, the ancients. in the land] of Israel, the holy land, Zach. 2. 12. the Lords land, Hos. 9 3. where this sin was sacrilegious. The Hebrews say, He that removeth his neighbour's landmark, and taketh of his neighbour's limit into his own, though it be but an inch, if he do it by force, it is rapine; and if he remove it in secret, it is theft. And if in the land of Israel he remove the mark, he transgresseth against two prohibitions; against stealth or rapine, and against, Thou shalt not remove the limit. Maimony treat. of Theft, ch. 7. sect. 11.  
Vers. 15. not rise up] or, not stand, not be established, (as the word is Englished in the end of this verse:) and so the Greek translateth, shall not abide (or continue.) The Hebrews say, They determine not any sentence of matters by the mouth of one witness, neither money matters, nor matters of life and death, Deut. 19 15. In two places the Law maketh one witness faithful; for the suspected wife, that she shall not drink of the bitter waters, (Num. 5.) and for the heifer, that it shall not have the neck cut off, (Deut. 21.) Maimony treat. of Witnesses, c. 5. s. 1, 2. at the mouth] The Chaldee expoundeth it, at the word. From hence the Jews gather, that by law they may not receive witness, either in money matters, or in matters of life and death, but from the mouth of the witnesses, (Deut. 19 15.) from their mouth, and not from a writing of their hand. But by the words of the Scribes they determine money matters by witness, that is, in a bill, although the witnesses be not alive, etc. Maim. treat. of Witnesses, c. 3. s. 4. a word] or, a thing, a matter. The Greek translateth, every word: and so the Apostles allege this place, Matt. 18. 16. 2 Cor. 13. 1. which showeth, that this (as many other like Scriptures) are to be taken in the largest sense: see Deut. 27. 26. be established] or, be confirmed; stand as firm and true. So our Saviour saith; It is written in your law, that the testimony of two men is true, john 8. 17.  
Vers. 16. unrighteous] so the Greek translateth the Hebrew phrase; witness of unrighteousness (or, of violent wrong, of injuriousness.) the Chaldee translateth, false witness: So in Exod. 23. 1. to testify] Hebr. to answer, which is a general word for all speaking or testifying, as the Chaldee exponndeth it, to testify: so in v. 18. See Exod. 20. 16. revolt] or apostasy, a falling, or turning away from the Lord, as Deut. 13. 5. The Greek translateth it impiety.  
Vers. 17. both the men] or, the two men, that is, the accuser and the accused. So that one witness may cause a matter to be inquired into, though no sentence may be given upon the testimony of one, v. 15. and ch. 17. v. 6. before jehovah] before his Ark or Sanctuary: in the place which he shall choose: see Deut. 17. 8. 1 King. 8. 31. before the priests] the Greek version addeth, and before the Priests, and before the judges: See Deut. 17. 9  
Vers. 18. make diligent inquisition] or, inquire well: which the Greek translateth, acriboos, that is, exactly, exquisitely, or perfectly, as Act. 23. 20. false] the Greek translateth this as before, unrighteous, or unjust. testified] Hebr. answered, as in vers. 16.  
Vers. 19 thought] or presumed, presumptuously devised and enterprised: the Greek translateth, maliciously thought. Of the original word Zamam, thought, the Hebrews call the false witness Zomem, the thinker, or presumer, and say, Who so witnesseth falsely, and it be known by witnesses that he hath witnessed falsely, this man is called [gned Zomem] the false witness; and it is commanded to do unto him as he would have done by his testimony unto his neighbour. If they have testified falsely of a transgression for which men are guilty of stoning to death, they are all to be stoned; if of burning, they are to be burnt; and so for other deaths. And if they testify of (crimes worthy) beating, every one of them is to be beaten, etc. If they testify of things for which money is to be paid, they pay the money among them, according to the number of witnesses, every one shall give the portion that concerneth him, etc. This is meant of witnesses that are found false: but two companies that contradict one another, and so there is no testimony, they do not punish the one of them, because it is not known which company speaketh falsely. And what is the difference between contradiction and falsehood? Contradiction is in the testimony itself, the one saying, this thing was, and the other saying, this thing was not. Falsehood (or forgery) is for the testifiers themselves, when the false witnesses cannot know whether the thing was done or not. As witnesses that come and say, We saw this man kill a person, or be borrowed a pound of such a man, such a day, in such a place; and after they have thus witnessed, and are searched into, there come two other and say, On this day, and in this place, we were with you and with these all the day, and there never was such a thing; this man killed him not, or this man borrowed not of that man; lo this is contradiction, and all the like. But if they say unto them, as for us we know not whether this man killed that man, on such a day in jerusalem, as you say or no; but we testify, that you yourselves were with us on the same day in Babylon; lo these are false witnesses (or forgers) and must be killed, or make satisfaction, for as much as the witnesses which make them forgers, have no respect at all unto the testimony itself whether it be truth or falsehood. And if the first witnesses were an hundred persons, & there come two & prove them forgers, saying, we testify that you hundred all of you were with us such a day, in such a place; 〈◊〉, these are punished by the mouth of those two, for two are as an hundred, and an hundred as two. And so in two companies of witnesses that contradict one another, they go not after the greatest number. Maimony treat. of Witnesses, chap. 18. sect. 1, 2, 3. As for witnesses that contradict one another, such as are after found faulty, though they be not put to death for testifying against a man's life, yet are they chastised at the judge's discretion. Maimony ibidem, sect. 6. the evil] that is, as the Chaldee saith, the evil doer. See before on Deut. 17. 7. and 13. 11.  
Vers. 20. the residue] that is, all other shall hear and fear. Therefore the Hebrews say, Proclamation was made concerning these forgers or false witnesses, the judges wrote and sent into every city, that such and such men witnessed so and so, and were found false, and we killed them, or they were beaten before us, or we set such a fine (or mulct) upon them. Maimony treat. of Witnesses, chap. 18. sect. 17.  
Vers. 21. not spare] or, not pity: of this the Hebrews hold, that all hurts may be bought out with money, except life for life; thereof there may be no ransom, Num. 35. 31. See the Annotations on Exod. 21. 25. soul] or life (to wit, shall go) for life. See Lev. 24. 17.— 20.    

CHAP. XX.  
1 Israel must net fear the forces of their enemies. 2 The Priests exhortation to encourage the people to battle. 5 The officers proclamation who are to be dismissed from the war. 10 How to use the cities that accept or refuse the proclamation of peace. 16 What cities must be devoted and destroyed. 19 Trees of man's meat must not be destroyed in the siege.  
WHen thou goest out to battle against thine enemies, and seest horses and chariots, a people more than thou, be not afraid of them, for jehovah thy God is with thee, which brought thee up out of the land of Egypt. And it shall be when ye are come nigh unto the battle, that the Priest shall approach, and speak unto the people. And he shall say unto them, Hear O Israel, you approach this day unto battle against your enemies: Let not your heart be soft, fear not, and hasten not away, 〈…〉 ther be ye terrified because of them. For jehovah your God is he that goeth with you, to fight for you with your enemies, to save you. And the Officers shall speak unto the people, saying; What man is there that hath built a new house, and hath not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is there that hath planted a vineyard, and hath not made it common? Let him go, and return unto his house, lest he die in the battle, and another man make it common. And what man is there that hath betrothed a wife, and hath not taken her? Let him go, and return unto his house, lest he die in the battle, and another man take her. And the Officers shall speak further unto the people, and say; What man is there that is fearful, and soft-hearted? Let him go, and return unto his house, that his brethren's heart melt not, as his heart. And it shall be when the Officers have made an end of speaking unto the people, that they shall constitute Captains of the armies for an head of the people.  
When thou comest nigh unto a City, to fight against it, than thou shalt proclaim peace unto it. And it shall be, if it answer thee peace, and open unto thee, than it shall be that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will not make peace with thee, but will make war with thee, than thou shalt lay siege against it. And jehovah thy God shall give it into thine hand, and thou shalt smite every male thereof with the edge of the sword. But the women, and the little ones, and the cattles, and all that is in the City, all the spoil thereof thou shalt make a prey unto thyself; and thou shalt eat the spoil of thine enemies, which jehovah thy God hath given thee. Thus shalt thou do unto all the Cities which are very fare off from thee, which are not of the Cities of these nations. But of the Cities of these peoples, which jehovah thy God doth give thee for an inheritance, thou shalt not save alive any breath. But utterly destroying thou shalt utterly destroy them; the Chethite, & the Amorite, and the Canaanite, and the Pherizzite, the Evite, and the jebusite, as jehovah thy God hath commanded thee. To the end that they teach not you to do after all their abominations, which they have done unto their gods, and ye sin against jehovah your God.  
When thou shalt lay siege unto a City many days, in making war against it, to take it, thou shalt not destroy the trees thereof, by forcing an axe against them; for thou mayst eat of them, and thou shalt not cut them down: for is the tree of the field a man, to go in from before thee into the bulwark? Only the tree which thou knowest, that it is not a tree for meat, that thou mayst destroy and cut down, and build a bulwark against the City that maketh war with thee, until it be subdued.  

Annotations.  
WHen thou goest out] This is meant of all lawful wars, offensive or defensive, that is, begun by Israel, or by other nations against Israel. And the Hebrews hold, that Israel might never begin first to war, but the wars commanded of God; and those were the wars with the seven nations in Canaan, (Deut. 2. 24. and 7. 1.) and the war against Amalek. (Deut. 25. 17, 19) and to help Israel out of the hand of the adversary which is come upon them, (as judg. 3. 12.— 28. etc.) Wars permitted, were with other peoples that oppugned Israel, as judg. 11. 4. 12.— 27. 2 Sam. 10. 2, 6, 7, etc. For wars commanded, it is not necessary to have leave of the high Council (or Synedrion;) but the King may go out of himself at any time, and compel the people to go out: but in war permitted, he leadeth not the people out, but at the mouth of the Senate of 71. Magistrates. Maimony in Misneh, tom. 4. treat. of Kings, chap. 5. sect. 1. 2. chariots] Hebr. horse and chariot, one put for many: so the Chaldee translateth it plurally; see the notes on Gen. 3. 2. be not afraid] or, thou shalt not fear for them, that is, not be dismayed or discouraged. See the notes on Exod. 20. 20. is with thee] or, will be with thee, to wit, as a Captain, 2 Chron. 13. 12. And with this the faithful encouraged themselves in their battles; as Ezekias said, there be more with us than with (our adversary) with him is an arm of flesh, but with us is the Lord our God, to help us, and to fight our battles, 2 Chro. 32. 7 8. See also Psal. 118. 6.  
Vers. 2. the Priest] one that was appointed and anointed for this purpose. Whether it be in war commanded, or in war permitted, they appoint a Priest to speak unto the people at the time of the battle, and they anoint him with the anointing oil [mentioned in Exod. 30. 25. etc.] and he is called the Anointed for the war. When they are set in array, and do come near to the battle, he that is anointed for the war standeth on an high place, and all the companies before him, & he saith unto them in the holy tongue, Hear O Israel, you approach this day, etc. (Deut. 20. 3. 4.) And another Priest under him proclaimeth it to all the people with a loud voice. And afterward, the anointed Priest saith, What man is there that hath built a new house, etc. What man is there that hath planted a vineyard, etc. And what man is there that hath betrethed a wife, etc. Thus much the anointed Priest speaketh, and the Officer proclaimeth it to all the people with a loud voice. And afterward the Officer speaketh of himself, and saith, What man is there that is fearful, etc. (Deu. 20. 8.) and another Officer proclaimeth it unto all the people. And after that all which are to return, be returned from the army, they order the army, and appoint Captains, (Deut. 20. 9) And after every company they set officers courageous & strong, with halberds of iron in their hands; & who so would turn back from the war, they have power in their hand to cut off his leg, etc. Maimony treat. of Kings, c. 7. s. 1.— 4. Thus Israel had the word of God, and his Ministers to encourage them, that they might fight the battles of the Lord in faith; they had also the holy Trumpets blown by the Priests, that they might be remembered before the Lord, and saved from their enemies, Numb. 10. 8, 9 2 Chron. 13. 12. And touching this Priest anointed for the war, the Hebrews teach it is a peculiar dignity to his own person only, not to his posterity, and in the war, not in the Sanctuary. He that is anointed for the war, his son is never ordained in his stead, but he is as other Priests; if he be anointed for the war, he is anointed; and if he be not anointed, he is not anointed. And when the Priest anointed for the war, ministereth in the Sanctuary, he ministereth in four garments, as the other Priests. Maimony in Cle hamikdash, ch. 4. sect. 21.  
Vers. 3. soft] tender, that is, faint and fearful; as the Greek translateth it, dissolved (or faint,) the Chaldee, moved. This softness or faintness of heart, God threatneth as a plague, Levit. 26. 36. and job acknowledged it so, saying, God hath softened my heart, job 24. 16. and Rehoboam being soft-hearted, could not withstand his enemies, 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word, is commendable, 2 Kings 22. 19 yet in respect of our enemies, it is here forbidden; so in vers. 8. and Esay 7. 4. hasten not away] through fear & troubled thoughts, and want of faith. David blameth this infirmity in himself, Psal. 31. 22. and 116. 11. terrified] or broken, discouraged, daunted with terror: the Greek translateth, decline not from their fac●●. See the Annotations on vers. 8.  
Vers. 5. the Officers] in Greeke, the Scribes: of them see the notes on Deut. 16. 18. and before on vers. 2. What man is there] that is, If any man, or whosoever hath: as in Psal. 34. 13. What man is he? is expounded by the Apostle, He that will, 1 Pet. 3. 10. built a new house] By the Hebrews this Law taketh place, whether he hath built it, or received it (by purchase) or it be given unto him for a gift, or it fall unto him by inheritance. But who so buildeth an house, or planteth a vineyard, out of the land (of Israel) he returneth not home for them. Maimony in treat. of Kings, ch. 7. sect. 5. 14. not dedicated] or, not initiated, that is, begun to take possession of, and to use it: which was wont to be done with solemnity, feasting, and singing praise to God, as the title of the 30. Psalm showeth, concerning David's house. lest he die] this manner of speech showeth danger, (as is noted on Genes. 3. 3.) and teacheth men to be resolute, and to go with their lives in their hands, ready to expend them in God's quarrel; as judg. 9 17. Act. 20. 22, 23. 24. and 21. 13. For the sword devoureth one as well as another, 2 Sam. 11. 25. Act. 12. 2. and another man] Three reasons there seem to be of this, and the rest that follow. Because the thoughts and cares of their houses, lands, wives, etc. might easily trouble men, and hinder them from fight the Lords battles with courage, as the like things hindered those that were called to the great Supper, Luke 14. 18, 19 and no man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier, 2 Tim. 2. 4. Again, God hereby showeth compassion unto the weak, whom he spareth for a time, from hard service, till they be grown strong, and fit for to fight the good fight of faith, 1 Tim. 6. 12. and 1. 18. Rom. 14. 1, 4. Thirdly, as his mercies towards Israel were many of them external, and concerned their comforts in this life; so he would have them in special manner to enjoy the outward blessings bestowed on them.  
Vers. 6. planted a vineyard] This also the Hebrews understand not of a vineyard only, but by proportion of an orchard, oliveyard, or the like. Whether he have planted a vineyard, or planted five trees for meat, of any kind, or transplanted (that is, removed it from another place,) or grafted it; so that it be bound to that law of uncircumcised fruit, (in Levit. 19 23.) or that he hath purchased it, or tabeth it by inheritance, or by free gift: (he returneth home.) But if he hath planted but four trees for food, or five trees (or moe) that are barren, or hath gotten a vineyard by rapine, he returneth not home therefore. And so, if a vineyard belong to two partners, they return not for it. Maimony treat. of Kings, chap. 7. sect. 6. not made it common] or, not profaned it; that is, not used the fruit thereof for common food, which he could not do by the Law, till the fift year from the planting thereof, Levit. 19 23, 24, 25. The Greek translateth, hath not made merry, (or rejoiced with the fruit) thereof.  
Vers. 7. betrothed a wife] whether maid, or widow; or if his brother's wife fall to him, (according to the law in Deut. 25. 5.) though they be five brethren, and one of them die, all the rest do return home. All these that are to return from the battle, are to return when they hear the words of the Priest, and to provide water and victuals for their brethren which are in the army, and to prepare the ways for them. Maim. treat. of Kings, chap. 7. sect. 79.  
Vers. 8. shall speak further] Hebr. shall add to speak. See the notes on vers. 2. soft] or tender, that is, faint-hearted: see vers. 3. When Gedeon warred against the Madianites, and made this prodamation, of the two and thirty thousand men that were with him, there returned two and twenty thousand, and but ten thousand remained, judg. 7. 3. melt not] that is, faint not, or be discouraged; in Greek, be not made fearful. An usual phrase, whereof see Deut. 1. 28. By this, God taught his people to have faith in him, and every man to encourage himself, and one another, in God's assistance: which they that did, prospered; as in the Reubenites war against the Hagarites, 1 Chron. 5. 20. the jews war against the Israelites, 2 Chron. 12. 12,— 18. Iehosaphats war against the Ammonites, 2 Chron. 20. and many the like. Of this point the Hebrews say, that after a man is entered into the war, he should stay himself upon him that is the Hope of Israel, and his Saviour in time of distress; and know that for the name of God he maketh war; and should put his life in his hand, and not be afraid or adread, nor think either of his wife, or of his children, but wipe the remembrance of them out of his heart, and turn from every thing, unto the battle. And whosoever beginneth to think, and cast doubts in the battle, and maketh himself afraid, transgresseth against this prohibition, LET NOT YOUR HEART BE SOFT, etc. And not only so, but that all the blood of Israel hangeth on his neck: and if he prevail not, and make not war with all his heart and with all his soul, lo he is as he that sheddeth the blood of all; as it is written, That his brethren's heart melt not, as well as his heart. And behold it is plainly said, (in jer. 48. 10.) Cursed be he that doth the work of the Lord deceitfully; and cursed be he that keepeth back his sword from blood. But who so sighteth with all his heart, without dread, and his intent is to sanctify the name (of God) only, trusteth in him that he shall find no hurt, and no evil shall come unto him. And he will build him a sure house in Israel, and honour him and his children for ever, and count him worthy of life in the world that is to come; as it is written, (in 1 Sam. 25. 28.) For the LORD will certainly make my lord a sure house, because my lord fighteth the battles of the LORD, and evil hath not been found in thee from thy days; and the soul of my Lord shall be bound in the bundle of life, with the LORD thy God. Maimony treat. of Kings, chap. 7. sect. 15.  
Vers. 9 Captain's] or Princes, Rulers. That as their trust should first be in God alone, so secondly they should use the lawful outward means for safety and victory, and not tempt the Lord. for an head] or, in the forefront of the people; Heb. in the head; which may be understood both these ways, as here, so in 2 Chron. 13. 12. and 20. 27. The Greek translateth, foreleaders of the people.  
Vers. 10. shalt proclaim peace unto it] Hebr. shalt call unto it for peace; whereby may be meant, thou shalt invite (or persuade) it unto peace. The Greek translateth, shalt call them out with peace; the Chaldee, shalt proclaim thereto words of peace. The Hebrews say, They must make no war with any man in the world, until they proclaim peace unto him, whether it be war permitted, or war commanded, Deut. 20. 10. If they make peace, and receive upon them the seven commandments which were given to the sons of No, [whereof see the notes on Gen. 9 4.] they must kill none of them, but they shall be tributaries, (Deut. 20. 11.) Maimony treat. of Kings, chap. 6. sect. 1.  
Vers. 11. if it answer] that is, accept of the conditions of peace by thee proposed. The Greek translateth, And if they answer thee peaceable words. tributaries unto thee] Hebr. shall be unto thee to tribute; which the Chaldee expoundeth, for offerers of tributes, that is, tributaries, as the Greek also explaineth it. And tribute is not only of men's goods, but of their persons, to be paid with the labour of their bodies; as the Egyptians set over Israel task (or tribute) Masters, to afflict them with their burdens, Ex. 1. 11. And Solomon raised a tribute (or levy) of 30. thousand men, 1 King. 5. 13. Accordingly it is here meant of both, and the Hebrews explain it thus; The tribute which they must take upon them, is that they shall be ready for the King's service, with their bodies, and with their goods: as to build the walls, to fortify the munitions, to build the King's Palace, & the like; as it is written, (in 1 Kings 9 15, etc.) And this is the reason of the tribute [the levy] which King Solomon raised, for to build the house of the LORD, and his own house, and Millo, and the wall of jerusalent, etc. and all the cities of store that Solomon had, etc. And the King may condition with them, to take half their goods, or their lands, and leave them the moveables; or the moveables, and leave them the lands, as he shall make the conditions. Maimony treat. of Kings, chap. 6. sect. 1, 2. shall serve] to wit, as bondservants; which it was not lawful to put any Israelite unto, Levit. 25. 42, 44. And so Solomon laid upon the heathens a tribute of bond-service, but of the sons of Israel Solomon made no servants (or bondmen,) but they were men of war, and his servants, and his Princes, etc. 1 King, 9 21, 22. The Hebrews say, If they would take upon them the tribute, and not the servitude; or the servitude, but not the tribute; they may not hearken unto them, until they take upon them both. And the servitude which they must take upon them, is to be contemptible and very base, that they lift not up the head in Israel, but be sub dued under their hand, and be not reckoned with Israel, for any matter in the world. Maimony in Kings, chap. 6. sect. 1.  
Vers. 12. not make peace] upon the former conditions, as the Greek saith, if they will not obey thee.  
Vers. 13. shall give it] This may be taken as a promise; or, when he shall give it, etc. then thou shalt smi●e.  
Vers. 14. eat the spoil] that is, enjoy that which thou hast spoiled. And this is a blessing and comfort after victory, which God gave unto Israel upon their wars in Canaan, jos. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies, Esay 53. 12. Luke 11. 22.  
Vers. 16. these people's] the seven nations in the land of Canaan, Deut. 7. 1, 2. unto which the Hebrews add (from Deut. 25. 19) the Amalekites; saying, The seven nations & Amalek, which make not peace, they leave not of them any soul, Deut. 20. 16. and 25. 19 And it is holden, that he speaketh not but of such as make not peace, as it is written (in jos. 11. 19, 20.) There was not a city that made peace with the sons of Israel, save the Evites, the inhabitants of Gibeon; all (other) they took 〈◊〉 battle; for it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, even because they sent unto them for peace, but they received it not. josua sent three writings before he came into the land. First he sent unto them thus, He that will flee let him flee. Again be sent, Who so will make peace, let him make peace. And again he sent, Who so will make war, let him make it. If it be so, wherefore did the Gibeonites deal by craft? jos. 9 Because he had sent unto them in the general, and they received it not, neither knew they the judgement (or manner) of Israel, etc. Maimony treat. of Kings, c. 6. s. 4, 5. any breath] or, any soul, man, woman, or child.  
Vers. 17. utterly destroy] or, destroy as cursed: See Numb. 21. 2. hath commanded thee] in Exod. 34. 11, 12. Deut. 7. 1, 2, 3.  
Vers. 19 not destroy the trees] Hebr. not corrupt (or mar) a tree: meaning any tree that bore man's meat. The Greek translateth trees; and the singular is oft used for the plural, as is noted on Genes. 3. 2. And under the name of trees, all other things also, needful for man's life, seem here to be reserved from destruction. The Hebrews explain it thus; They may not cut down the Trees for meat, that are without the city; nor withhold from them the watercourses, that they may whither: as it is written, thou SHALT NOT CORRUPT THE TREES: and who so cutteth any down, is to be beaten. And not in the siege only, but in any place, whosoever cutteth down a tree that is for meat, by way of corrupting, is to be beaten. But they may cut them down, if they hurt other trees, or hurt the field, etc. the Law forbiddeth not, but by way of corruption. Every tree that bears not fruit, it is lawful to cut it down, although a man have no need of it: and likewise a fruit-tree that doth hurt, or yields but a little, and is not worth the labour about it, it is lawful to cut it down. And what quantity may that be? An olive tree, if it yield the fourth part of a Kab of olives, [that is, a Log, whereof see the notes on Exod. 30. 24.] they may not cut it down: and a Date tree which yields a Kab of dates, they cut not down. And not trees only, but who so breaketh vessels, or rendeth garments, or pulleth down buildings, or stoppeth wells, or destroyeth meats, by way of corrupting, transgresseth this law, thou SHALT NOT CORRUPT: yet is he not to be beaten therefore, but by the doctrine of the Scribes he is to be chastised. Maimony treat. of Kings, chap. 6. sect. 8, 9 By this prohibition, God restraineth the waste and spoil which Soldiers usually make in wars; and teacheth mercy towards his good creatures, and that which serveth for man's life: therefore Christ would have nothing lost of the broken meats that were le●t, joh. 6. 12. And as in figure men are likened to trees, so such only as bring forth no good fruit, are cut down, Matth. 3. 10. See also Luke 13. 6, 7, etc. Rev. 9 4. for thou mayst] or, as the Greek translateth, but thou shalt eat thereof. for is the tree etc.] or, for are the trees & c? that is, the trees of the field are not as men, either to come out against thee, or to flee from thee into the bulwark. This interpretation agreeth with the Greek, Is the tree that is in the wood a man, to go in from thy face into the bulwark? The Chaldee in like sense explaineth it by a denial; For the tree of the field is not as a man, to go, etc. Otherwise it may also be translated, Though the trees of the field are man's, that is, serve for man's use, yet spare such as bear fruit. Or, according to that which went before, For the tree of the field is man's, to wit, his food, or life of man: as in 2 Kings 18. 31. eat ye every man his own vine, that is, the fruit of his vine. into the bulwark] or, in the siege.  
Vers. 20. subdued] or, come down: which the Greek translateth, until it be delivered.    

CHAP. XXI.  
1 The expiation of murder done by an unknown person: that the Elders of the next city should kill an heiffer, and wash their hands over it, so clearing themselves, and ask mercy of God. 10 The usage of a captive taken to wife. 15 The firstborn is not to be disinherited upon private affection. 18 A stubborn rebellious son is by his Parents to be brought forth unto judgement, and stoned to death. 22 The malefactor must not hang all night on a tree.  
IF one be found slain in the land which jehovah thy God giveth unto thee to possess it, fallen in the field; and it be not known who hath smitten him: Then thy Elders, and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. And it shall be that the city which is next unto the slain 〈◊〉, even the Elders of that city shall take an heiffer of the herd, which hath not been wrought with, which hath not drawn in the yoke. And the Elders of that city shall bring down the Heiffer unto a rough valley, which shall not be tilled, nor sown, and shall strike off the Heiffers neck there in the valley. And the Priests, the sons of Levi, shall come near; for them jehovah thy God hath chosen to minister unto him, and to bless in the name of jehovah; and by their mouth shall be every controversy, and every stroke. And all the Elders of that city that are next unto the slain man, shall wash their hands over the Heiffer that is beheaded in the valley. And they shall answer, and say; Our hands have not shed this blood, and our eyes have not seen it. Make expiation for thy people Israel, whom thou hast redeemed, O jehovah; and lay not innocent blood in the midst of thy people Israel, and the blood shall be expiated for them. And thou shalt put away innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of jehovah. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
When thou goest forth to battle against thine enemies, and jehovah thy God hath delivered them into thine hands, and thou hast taken captive a captivity of them: And thou seest in the captivity a woman of a beautiful form, and hast a desire unto her, and wouldst take her unto thee to wise: Then thou shalt bring her home to thy house, and she shall shave her head, and do her nails. And she shall put off the raiment of her captivity from upon her, and shall remain in thine house, & shall weep for her father and her mother a month of days; and after that thou shalt go in unto her, and be her husband, and she shall be unto thee to wife. And it shall be, if thou have no delight in her, than thou shalt send her away whither she will; but selling thou shalt not sell her for money: thou shalt not make a gain to thyself of her, because thou hast humbled her.  
If a man have two wives, one beloved, and another hated, and they have borne him sons, the beloved, and the hated; and if the firstborn son be hers that was hated:  
Then it shall be in the day that he maketh his sons to inherit that which he hath, he may not make the son of the beloved firstborn, before the son of the hated, which is the firstborn. But the firstborn, the son of the hated shall he acknowledge, by giving to him a double portion of all that is ●ound his; for he is the beginning of his strength, the right of the first birthright is his.  
If a man have a son stubborn and rebellious, which obeyeth not the voice of his father, and the voice of his mother, and they have chastened him, & he will not hearken unto them: Then shall his father and his mother lay hold on him, and bring him out unto the Elders of his city, and unto the gate of his place. And they shall say unto the Elders of his city, This our son is stubborn and rebellious, he obeyeth not our voice, he is a glutton, and a drunkard. And all the men of his city shall stone him with stones, and he shall die; and thou shalt put away the evil from the midst of thee, and all Israel shall hear and fear.  
And if there be in a man a sin worthy of death, and he be put to death, and thou hang him on a tree: His carcase shall not remain all night upon the tree; but burying thou shalt bury him in that day, for he that is hanged is the curse of God; and thou shalt not defile thy land which jehovah thy God giveth unto thee for an inheritance.  

Annotations.  
Slain] or, Wounded, meaning to death; as the Chaldee translateth, killed: and this Law was to be kept, whether one or many were found slain. giveth] or, is giving, to wit, shortly. This being a figurative expiation, done by Priests, with the death of an heiffer, etc. showeth this Law to be peculiar to the commonwealth of Israel: and so the Hebrews say, The Law for the beheaded heiffer is not to be used but in the land of Israel. Maimony in Misneh, tom. 4. treat. of Murder, ch. 10. sect. 1. fallen] that is, lying dead: as, there fell, 1 Chron. 21. 14. is expounded there died, 2 Sam. 24. 15. The Greek translateth it fallen: the Chaldee, lying. All these circumstances the Hebrews hold unto strictly; It is said, Slain (or Wounded) not hanged, nor broken; for such an one is not called Chalal, (Slain:) in the Land (or Ground,) not hid in an heap: Fallen, not hanging on a tree: in the Field, not swimming on the water. Maimony treat. of Murder, chap. 9 sect. 11. not known] for if it be known, they behead no heiffer for him. If but one have seen the murderer, and though it be a slave, or a woman, or one whose testimony is not allowable, yet there is no beheading of the heiffer: therefore if there be many open murderers, the kill of the heiffer ceaseth. If one witness say, I saw the murderer; & another witness deny it, saying, Thou didst not see him, (and these witnesses come both together,) than they behead the heiffer. Maimony ibidem, ch. 9 sect. 12. 13.  
Vers. 2. thy Elders] he saith not the Elders of that city, as after in vers. 3. (for it is not known as yet to what city it belongeth;) but thy Elders (O Israel) which were of the general States of the Land. The Hebrews say, When a slain man is found fallen on the earth, etc. they leave him in his place, and five Elders come forth from the high Council that is in jerusalem, and they measure from him unto the cities that are round about the slain man. Maim. ibidem, ch. 9 s. 1. thy judges] to whom criminal causes did belong, for the trial of them. unto the cities] he saith not, unto the towns, or villages, but cities: and by the Hebrews, they measured not to any city, but such as had in it a Court of three and twenty (Magistrates.) And though he be found by a city's sid etc. yet they measure. And when they have measured, and the city next him is known, than they bury the slain man in his place, and the Elders of jerusalem return to their place; and the Senate of that city bring an heiffer, etc. When they measure, they do it exactly. And they measure from the nose of him (that is slain.) If his body be in one place, and his head in another, they bring the body to the head, and bury it in the place there of. If there be many dead, one beside another, they measure from the nose of every one of them. And if one city be nearest to them all, it bringeth one heiffer for them all. Maimony treat. of Murder, chap. 9 sect. 4: 9, 10.  
Vers. 3. an heiffer] which was by the death thereof to make expiation, in figure, for this murder, as ordinary sacrifices did for men's sins. And this was done by the next city, because of presumption of the fact, when other proof failed: and this heiffer was to be of the men's of that city, saith Maim. ibidem, sect. 2. and an heiffer of the second year, or under; but if it were a day older than two years, it was unlawful, Maim. ibidem, chap. 9 sect. 2. and chap. 10. sect. 2. in the yoke] the same caution was for the red heiffer, Num. 19 2. see the Annotations there. But why speaketh he of the yoke, after he had said, not wrought with? seeing to draw with the yoke is comprehended in other work? The Hebrews answer, Because the yoke maketh it disallowable, whether it be in the hour of work or not. When it hath drawn in the yoke but an hand-bredth, it is unlawful, though it neither ploughed therewith, nor did any other work. Maim. ibid. chap. 10. sect. 3.  
Vers. 4. a rough valley] or, a strong bourn: the Hebrew Nachal is both a valley, Gen. 26. 17. 19 and a waterstreame running in a valley, Deut. 2. 13. 36. both which we call a bourn. Ethan signifieth strength, or strong and durable, and is applied sometime to waters, Exod. 14. 27. Psalm. 74. 15. And Nachal Ethan, in Amos 5. 24. is a mighty stream. So here we may understand this to be not only a valley, but a stream also in it, as the Chaldee version confirmeth: but the Greek translateth it, a rough valley. Maimony in treat. of Murder, chap. 9 sect. 2. saith, they bring down the heiffer unto a bourn that floweth strongly, and that is the Ethan spoken of in the Law. shall not be tilled] either at the time when the heiffer is killed, or after. The valley wherein the heiffer is beheaded, is unlawful to be sown or tilled for ever, (Deut. 21. 4.) and who so worketh any work there, in the body of the ground, as to plough, or dig, or sow, or plant, or any the like, he is to be beaten. But it is lawful to dress flax there, or to dig up stones, or any thing which is not as tillage or sowing, etc. Maimony treat, of Murder, chap. 10. sect. 9 strike off the neck] or behead, (as in vers. 6.) with an axe on the hinder parts thereof, saith Maimony ibidem, ch. 9 sect. 3. The Greek translateth, cut the sinews of the heiffer. After it was beheaded, and expiation made, the heiffer was buried in the place where it was killed, and it was unlawful to have any profit (or use) thereof. Maim. ibidem, c. 10. s. 6.  
Vers. 5. the sons of Levi] in Greeke, the Levites. What they were to do, is not expressed by Moses, but may be gathered by their office here described, to minister, etc. and by vers. 8. where prayer is made for atonement. And so the Hebrews explain it, that the Elders were to wash their hands, and say, Our hands have not shed, etc. (v. 7.) and the Priests said, Make expiation for thy people, etc. vers. 8. Maimony treat. of Murder, cha. 9 s. 3. to ●inister] the Greek saith, to stand before him. See Deut. 10. 8. their mouth] that is, as the Chaldee expoundeth it, their word, meaning the word of God which they should show, Ezek. 44. 23, 24. shall be] to wit, judged, or tried, or (as this case seemeth to import) expiated. struck] or plague; in Chaldee, plague of leprosy: See the notes on Deut. 17. 8.  
Vers. 6. all the Elders] both the Magistrates then bearing office, and such as had borne it before. For all such were called Elders, as appeareth by judg. 8. 14. where the Princes and Elders of Succoth, were threescore & seventeen men. So in this case, the Hebrews say, The judges of that city, with all the Elders, although they be an hundred, they all wash their hands there, in the place where the heiffers neck is stricken off. Maimony treat. of Murder, ch. 9 s. 3. shall wash] in sign that they were innocent of that bloodshed: as Psal. 26. 6. Matth. 27. 24.  
Vers. 7. shall answer] that is, shall speak: for so the word answer is often used for the beginning of a speech, Io●. 3. 2. have not shed] or, hath not shed: for the Hebrew hath a double reading, implying both singular and plural; to signify that they had not any hand in this murder. not seen it] to wit, shed by any other: for else, this expiation had not been thus made, as is noted on vers. 1.  
Vers. 8. Make expiation] or Make atonement: in Greek, be merciful. Here the Chaldee version addeth, The Priests shall say, Make exptation, etc. and so the Hebrews explain it, as is noted on v. 5. hast redeemed] the Greek addeth, out of the land of Egypt. lay not innocent blood] Hebr. give not, that is, as the Chaldee openeth it, give not the guilt of innocent blood; in our phrase, lay it not to their charge. The Greek translateth, that there may not 〈◊〉 innocent blood in thy people. To give, is often used for to suffer, (as is noted on Gen. 20. 6.) in 〈…〉 ch sense it may also be taken here, suffer not in 〈…〉 〈…〉nt blood, to wit, to be unpunished, but bring the murderer to light. expiaeted for them] or, mercifully forgiven them: but the murderer (if afterward he were taken,) was not hereby forgiven, which the Hebrews gather from the next words, saying; Although the murderer be found after the 〈…〉 eading of the heiffer, yet he is to be killed; for it is 〈…〉 ten (Deut. 21. 9) And thou shalt put away in 〈…〉 t blood. Maim. treat of Murder, ch. 10. s. 8.  
Vers. 9 innocent blood] that is, the guilt there 〈…〉 〈◊〉 the Chaldee addeth, the shedder of innocent 〈◊〉, according to the former exposition. right 〈◊〉 eyes] the Greek translateth, that which is good 〈◊〉 pleasing before the Lord. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Here beginneth the nine and fortieth Section, or Lecture of the Law: See Gen. 6. 9  
Vers. 10. delivered them] Hebr. given (or deli 〈…〉 d him) speaking of the multitude of enemies, 〈◊〉 one man; so after. captivity of them] Hebr. 〈…〉 ity of him: that is, a multitude of captives or 〈◊〉 So in Num. 21. 1. This Law is like the 〈◊〉 divorce, Deut. 24. which our Saviour tell 〈…〉 〈◊〉 suffered for the hardness of men's hearts, 〈◊〉 ●9. 8. And the Hebrews themselves, (〈…〉 gh much addicted to strange women, and 〈◊〉 of wives,) understand this Law with sun 〈…〉 limitations; and to be partly for necessity, when 〈◊〉 in the wars were absent from their wives, and tempted with concupiscence.  
Vers. 11. in the captivity] that is, amongst the captives, or prisoners. At any other time, the Hebrews say, this was not lawful. hast a desire] or affectest, settest thy love; as Gen. 34. 8. and wouldst take her] or, and takest her, to wit, by promise. The Hebrews say of Soldiers that come into the heathens coast, that they may in their hunger, eat swine's flesh, or other unclean meats, when they can get no other: And so a man may lie with an heathen woman, if his concupiscence urge him thereto; but he may not lie with her and go his way, bust must bring her home to his house; and he may not lie with her the second time, until he have married her. Neither is it lawful for him to take this beautiful woman, save in the time of captivity, as it is written; And thou seest in the captivity, etc. Neither is it lawful to lie with two, for it is said, HER: nor lawful to take two, and lie with the one, and leave the other for his brother. Maimony tom. 4. treat. of Kings and Wars, ch. 8. s. 1, 2, 3. This lying with her, seemeth to be impiied in those words, thou hast humbled her, v. 14. which phrase is not used, but of an estate out of marriage, as is noted on Gen. 34. 2.  
Vers. 12. home to thy house] Hebr. into the midst of thine house, that is, into it, as this phrase meaneth: See the notes on Gen. 2. 9 she shall shave] the Greek changeth the person, saying; thou shalt shave: for this being a shame and dishonour unto her, (1 Cor. 11. 6. 15.) it is not likely the woman would willingly do it, but the man (in whose power she was) must see it done. do her nails] or make them, which the Chaldee expoundeth, let them grow: though the phrase may be taken otherwise, to pair or cut them, (as in 2 Sam. 19 24.) and so the Greek translateth; yet the letting of them grow, seemeth here to be meant, for her more deformity, answerable to the shaving of her head. The Hebrews open it thus; After he hath lain with her once, whiles she is in her paganism, if she take upon her to come under the wings of God's Majesty, she is baptised for a Proselyte out of hand: and if she will not, she must remain in his house thirty days (Deu. 21. 13.) and she is to let her nails grow, and shave her head, to the end, that she may be deformed in his eyes; and she must be with him in his house, that he may look upon her and loathe her. And he is to persuade with her, that she may receive (the faith:) if she receive it, she is made a Proselyte, and baptised as all strangers, And she must tarry three months, one maneth weeping (for her father,) and two months after it, and he is to take her with bill of dowry, & marriage. And if he have no delight in her, he is to send her away whither she will, & if he sell her, he transgresseth, etc. (Deut. 21. 14.) If she will not become a Proselyte, they persuade with her 12. months. If (yet) she will not, (but) receiveth the 7. commandments which were commanded to the sons of No, [whereof see the Annotations on Gen. 9 4.] then he is to send her away whither she will, and lo she is as all other strangers that dwell (in the land,) but he may not marry her; for it is unlawful to marry a woman which is not a Proselyte. If she be with child by his first lying with her; then the child is a stranger, and is not his son for any matter, because he is of an heathen mother, etc. If the beautiful woman will not leave her idolatry after twelve months, they are to kill her: and so the ci●i● that would make peace, they may make no covenant with them, till they renounce their idolatry, and destroy all the places thereof, and receive the other commandments which were commanded ●o the sons of No: for every heathen that yields not to those commandments, are to be killed, if they be under our hand, faith Maim. in treat of Kings, 〈◊〉. 8. s. 5.— 9  
Vers. 13. raiment] in Greeke, the garments of her captivity, to wit, those wherein she was taken, and shall put on mourning weeds: which was another sign of her humiliation, and means to withdraw the man's love from her, if she continued in her unbelief. remain] or, sit in thine house, where thou mayst behold and observe her carriage. a month of days] that is, thirty days, an whole month. This was in respect of her special case forementioned. And whereas the Hebrews speak of two months longer, (as is noted on vers. 12) the reason thereof they elsewhere show to be in regard of his lying with her, left she should be with child, that so the seed of israel might be known from the heathens; for by Exod. 21. 4. it appeareth that a heathen bondwomans' children were her masters, and not counted the Israelites who begat them: and by Ezr. 10. 3. 44. it is evident, that not only the heathens wives, but such also as were borne of them, were put away. The Hebrews say; Every woman that is divorced, or is a widow, she may not marry again, till she have tarried ninety days, besides the day of her divorce, or of her husband's death; to the end that it may be 〈◊〉 whether she be with child or no, and that th●●e may be proof whether it be the seed of her first husband, or of her second. A bondwoman that is 〈◊〉 free, and an heathen woman that becometh a 〈◊〉, th●y must tarry 90 days. And though is 〈◊〉 a heathen man & his wife that become Proselytes, they separate them ninety days, to distinguish the seed which is begotten in holy state, from the seed which is not so begotten. And so the beautiful (captive) although there is a law given her of 30. days for the ●itting of herself, she must tarry 90. days, for the fitting of her child. Maimony in treat. of Divorces, ch. 11. s. 18. 21. go in] to wit, into the (marriage) chamber, as ●udg. 15. 1. and be her husband] or, marry her, and so 〈◊〉 with her, as Dew. ●4. 〈◊〉. This might not be with an Infidel, Deut. 7. 〈◊〉. See the Annotations there.  
Vers. 14. If thou have no delight in her] This see 〈…〉 be meant before marriage, not after: for that, God allowed no such sending her away after marriage; but if after he had once lye● with her, & had humbled her (as after he speaks;) the man's affections were withdrawn from her, by beholding her in that deformity & mournful state within his house; then God permitted this leaving her, but with the cautions following. whither she will Hebr. to her soul, that is, according to her own will or desire. The Greek translateth, thou shalt send her away free● f●lling thou shalt not sell] that is, not at all, or shalt in 〈◊〉 case sell her, as other captives might be; and this recompense she had, and the man sustained this loss, for that he had humbled her; whereby God shown compassion to this afflicted woman, and his dislike of the man's lying with her before, though for the hardness of men's hearts he suffered it so to be; as Matth. 19 8. make a gain to thyself] or, serve thyself, make her ●hy servant. The Hebrew Hithgnammer, is found only here, and in Deut. 24. 7. where the Greek expresseth it by Katadunasteo, which is to sub due, or bring under one's power; which word is used in like sense, Acts 10. 38. and jam. 2. 6. for such as were oppressed under the power of the devil, and of rich men. So that the man, as he might not sell this woman, so neither make a servant of her to himself, or others. So the Hebrews expound it, If he sell her, ●e transgresseth this prohibition, Selling thou shalt not sell her, etc. And so if he subdue her, after that she is lain with, to be a bondwoman, when he hath use of her service, he transgresseth this prohibition, Thou shalt not make a gain to thyself by her, for he may not serve himself by her. Maimony treat. of Kings, ch. 8. s. 6. humbled her] or, afflicted her. This word being used for unlawful copulations, as in Gen. 34. 2. Deut. 22. 24, 29. judg. 19 24. 2 Sam. 13. 12, 14. Ezek. 22. 10, 11. Lam. 5. 11. showeth also, that God approved not of his fact: and that this sending her away, was not to be after marriage, but after his first lying with her only, as is before noted.  
Vers. 15. two wives] which though it was contrary to God's first institution, Gen. 2. 22, 23, 24. and was begun by Kains posterity, Gen. 4. 19 yet the corruption being spread over all, and even in the Church, God for a time suffered this until the time of reformation; but approved not of it, as appeareth by Mal. 2. 15. Matth. 19 4, 5. And here provideth by his Law, against troubles and confusion that might arise in families by such polygamy. and another hated] Hebr. and one hated; but this word one in the latter branch of the sentence, is used for another; and is so explained by the Holy Ghost: as where it is said in Matth. 24. 40. the one shall be taken, and the one left; another Evangelist expresseth it thus, the one shall be taken, and the other le●t, Luk. 17. 36. And by hated, understand less loved than the other: for it is spoken by way of comparison, as in Gen. 29. 31.  
Vers. 16. he maketh his sons to inherit] or, divideth the inheritance to his sons: from which words the Hebrews gather, that The firstborn which is borne after his father's death, is not to have a double portion. Maimony treat. of Inheritances, ch. 2. s. 2. he may not] or, he cannot; he shall not be able, that is, it is not lawful for him. make firstborn] that is, give the first birthright, which was a double portion. As joseph had the first birthright, when a portion was given him above his brethren, 1 Chr. 5. 1, 2. Gen. 48. 5, 22. before the son] which the Greek translateth, despising the son.  
Vers. 17. acknowledge] in Chaldee, separate, to wit, by His words and actions. a double p●●tion] Hebr. the mouth (that is, the part) of two, which the Chaldee translateth two parts, as the like phrase signifieth in Zach. 13. 8. By which Scriputre we may learn what this double p●rtion was, that if a man had two sons, his goods were divided into three parts, whereof the eldest had two parts, and the youngest the third. For the firstborn was to be reckoned as two sons; as joseph (who had the first birthright, 1 Chron. 5. 2▪) was two tribes, Ephraim and Manasses. The Hebrews explain it thus; The firstborn is to receive a double portion of his father's goods, Deut. 21. 17. As, if he leave five sons, and one of them is the firstborn, he is to have a third of his goods, and every of the other four receiveth a sixth part. If he leave nine sons, the firstborn hath a fi●t part, and every of the other eight, a tenth part. And so according to this partition do they part always. Maimony treat. of Inheritances, ch. 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit, 2 Kin. 2. 9 that he might have so much more as any of his other disciples. of all that is found his] the word found of●é signifieth things present, as in Goe 19 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrews judgement, The firstborn had not a double portion of the goods which might come after his father's death, but of the goods which were assuredly his fathers, & come into his hand (or power) ss it is written, OF ALL THAT IS FOUND HIS. As, one of the heirs of his father that dieth after the death of his father; the firstborn, and the single (brother) do inherit his goods alike. And so if his father hath a debt owing him, or hath a ship at sea, they are heirs of it alike. Maim. treat. of Inheritances, ch. 3. sect. 1. It is also said, found his; he saith 〈◊〉 found hers; and by the Hebrews it is holden, ●●at The firstborn hath not a double portion of his mother's goods: but the firstborn and another son that are heirs to their mother, do share alike, whether he be the firstborn for inheritance, or the first that openeth the womb. The firstborn for inheritance▪ is ●e that is firstborn to his father, as it is written (in v. 17.) THE BEGINNING OF HIS STRENGTH; and they respect not the 〈…〉 o, though she have borne many sons, if he be 〈◊〉 father's firstborn, he hath a double portion. He 〈◊〉 ●●mmeth (into the world) after untimely births 〈◊〉 were before him,] is the firstborn for inheri●●●ce. And so one borne at his fulltime, if he be borne 〈◊〉 he that cometh after him, is the firstborn 〈…〉 ritance. If a man have sons while he is an 〈…〉 en, and after becometh a proselyte, he hath no 〈…〉 borne for inheritance. But an Israelite that hath 〈…〉 by a bondwoman, or by an heathen woman, 〈…〉 ch as he is not called his son, he that come 〈…〉 after him of an Israelitesse, is the firstborn for 〈…〉 nce, and hath a double portion. Maim. ibi 〈…〉, ch. 2. s. 8 9, 10, 12. of his strength] or, of 〈…〉 our. So jakob said of Reuben his eldest, 〈…〉 49. 3. The Greek translateth, of his children. 〈…〉 this is the first reason of the Law, from nature 〈…〉 e. the right] Hebr. the judgement; which 〈…〉 eke explaineth thus, the first birthright's 〈…〉 (or belong) unto him. And this may be un 〈…〉 ood in respect of the judgement or Law of 〈◊〉 L●rd; which is added unto the former reason 〈◊〉 nature, and maketh the first-bornes right more firm unto him. Wherefore as Esau beforehand sold his birthright, and the sale was confirmed, Gen. 25. 33. so generally The firstborn that selleth the portion of the birthright before it be parted, his sale is firm, because the portion is his before it is parted, saith Maimony treat. of Inheritance, c. 3. s. 6. And by reason of this right of the firstborn, his children after him do inherit also, as this Hebrew canon showeth, Who so hath two sons, a firstborn, and another, and they die both of them whiles he liveth, and leave children behind them, the firstborn leaveth a daughter, & the single (brother) leaveth a son; the son of the single (brother) shall inherit of the old man's goeds a third part, which was his father's portion; & the daughter of the firstborn shall inherit two thirds, which was her father's portion. And such is the right of brethren's children, and of the father's brother's children, and of all that do inherit: if the father of one of the heirs were a firstborn, the heir receiveth the portion of his first birthright for him. Maimony ibidem, c. 2. s. 7. By this Law was foreshadowed how the elect, the Israel of God, Gal. 6. 16. which are his firstborn, Exod. 4. 22. and Church of the firstborn which are written in heaven, Heb. 12. 23. shall have a double portion, and inherit the good things of God, as they which have the promise of the life which now is, and of that which is to come, 1 Tim. 4. 8. and are the heirs of God, and joint-heires with Christ, Rom. 8. 17. and being justified by his grace, are made heirs according to the hope of eternal life, Tit. 3. 7. God having begotten them again, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us, 1 Pet. 1. 4.  
Vers. 18. stubborn] or perverse, revolting, refractory, that turneth away from God and his Law: and it implieth the affection of the heart, as jer. 5. 23. and the carriage and action as an untamed heiffer, Hos. 4. 16. Neh. 9 29. And so the Apostle translateth it into Greek, by two words, disobedient (or unperswaded,) and gainsaying, Rom. 10. 21. from Esay 65. 2. So here the Greek expoundeth it, disobedient. rebellious] The Hebrew Moreh signifieth one that changeth or turneth to the worse, both in heart and action, and in particular turneth from and opposeth the word of God, as Deut. 1. 26. 43. and 9 7, 23, 24. The Greek here translateth it Contentious. The instance of this rebellion is showed in v. 20. obeyeth not] or ●earkeneth not; the Chaldee translateth, receiveth not the word. chastened] or nurtured; which implieth both words and acts, as by rebukes, stripes, and outward punishment, Levit. 26. 23, 28. and sometime by the hand of the Magistrate, Deut. 22. 18. in which sense the Hebrews understand this here. And having spoken before of words, this therefore is meant of blows also.  
Vers. 19 and his mother] both of them; so that one alone was not enough to cause him to be put to death. The Hebrew Doctors, as they are always wary in cases that concern the taking away of any man's life; so in this above others, they set down many and strange limitations; as, first they restrain it to those particular sins of gluttony and drunkenness, vers. 20. and that gluttony to be eating of flesh only, and drunkenness with wine only. Also that the son is not to be put to death, unless he have stolen somewhat from his father, and bought therewith flesh and wine for riot, and eaten and drunk it without his father's leave, in a company that are all vain and vile persons. That a son only, not a daughter, is to be put to death by this Law, and he not a little one, or a child, who is not within the rule or compass of the commandments; not a man that is grown up, and is in his own power. So that he must be at least above twelve years of age. And if he be married three months, and his wife be known to be with child, they free him also from this Law, because it is said a son, and not a father. Moreover, that the father and mother must bring this rebellious son first to the court of three judges, and there complain of his disobedience; bringing with them two witnesses of his stealth and gluttony: whereupon he is there beaten, as others are for the like crime; and this is that chastening in v. 18. If he fall again to stealth and riot, his father and mother bring him again before the Magistrates, with the witnesses, and he is condemned to death. But if before sentence is passed on him, his father and mother do relent in pity towards him, he is let go. If he flee away before sentence is gone out against him, and be afterward taken when he is in man's state (which they also judge by the hair on his face) he is not put to death; but if he scape away after sentence of condemnation, he is stoned to death whensoever he is taken. If his father be willing to bring him to the Magistrate, and the mother not; or the mother willing, and the father not; he is not to be judged as a rebellious son. If either parent have lost their hand, or be lame, or dumb, or blind, or deaf, the son passeth not under this condemnation; for it is said, they must lay hold on him, and bring him, and must say, this our son, etc. he obeyeth not our voice, etc. These, and the like cautions, are noted by Maimony in treat. of Rebels, chap. 7. and in the Bab. Thalmud. in Sanhedrin, ch. 8. but they have not all of them found ground from the Scripture. Howbeit if any son be by any of these exceptions saved, that he die not as a rebellious son, yet is he under all other punishments which the Magistrates inflict on other riotours, and like malefactors. the gate of his place] that is, the gate of the place where he dwelled, at which gate the Magistrates used to sit, Deut. 22. 15. and 25. 7. So the Chaldee here translateth, the gate of the judgement-hall of his place.  
Vers. 20. a glutton] or rioter, devourer: in Hebrew Zolel, which hath the signification of vileness, jer. 15. 19 The Chaldee addeth, a glutton (or riotous eater) of flesh, and a riotous drinker of wine: which words seem also to be understood in the Hebrew, and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine, amongst riotous eaters of flesh: for the riotous drinker, and the riotous eater (or glutton) shall come to poverty. Where in the latter sentence, the words flesh and wine are omitted, as here they are in Moses. And to these two, flesh and wine, the Hebrews do restrain this law, as before is noted: but oft times such things are named for an instance, and do imply all other of like sort.  
Vers. 21. and he shall die] or, that he die. The sins of riot and drunkenness were not by Moses Law punishable by death: this therefore was in respect of his disobedience to his parents, which greatly aggravated his sin, and for which he was to die, when other drunkards scaped with lighter punishment. Hereupon Solomon uttered his parable, He that keepeth the Law, is a wise son; but he that is a companion of gluttons, shameth his father, Prov. 28. 7. all Israel shall hear] The like is spoken of the death of some other notorious malefactors, as Deut. 13. 11. and 17. 13. and 19 30. So in this case, the Hebrews say, The rebellious son must be proclaimed, and they publish by writings unto all Israel, In such a Court we stoned such an one, because he was a stubborn and rebellious son. Maimony treat. of Rebels, chap. 7. sect. 13.  
Vers. 22. worthy of death] Hebr. of the judgement of death; which the Chaldee well expoundeth, desert of judgement to be killed. and thou hang him] The Hebrews understand not this of putting him to death by hanging, but of hanging a man up after he was stoned to death; which was done for more detestation of some heinous malefactors. Their words are; We are commanded to hang the blasphemer, and the Idolater: and a man is hanged, but not a woman. After they are stoned to death, they fasten a peace of timber in the earth, and out of it there cometh a piece of wood; then they tie both his hands one to another, and hang him near unto the setting of the Sun, and let him down out of hand; and if he abide all night, it is a transgression, Deut. 21. 23. And we are commanded to bury all that are killed by the judges, the same day that they are killed. They may not be hanged on a tree that groweth on the ground, but on that which hath been plucked up, that there may not need any cutting of it down: for the tree that he is hanged on is to be buried with him, that there be no evil memorial of him, for men to say, this is the tree whereon such a man was hanged. And so the stone wherewith the stoned is killed, and the sword wherewith a man is put to death, and the napkin wherewith he is strangled, they all are buried. Maimony in Sanhedrin, ch. 15. sect. 6. etc. In the Scripture we have examples of Rechab and Baanah, who for murdering Ishbosheth, were by David's commandment slain, their hands and feet cut off, and they hanged up, 2 Sam. 4. 12. where their hanging seemeth to be after their death: and so in others; as jos. 10. 26. which might also be the case of the King of Ai, jes. 8. 29. & of those Idolaters in Num. 25. 4. And the Scripture showeth a double punishment for some heinous sins, as in achan's family, who were burned with fire, after they were stoned, jos. 7. 25. Among the Romans afterward they hanged or fastened them to the tree alive; and such was the death of our Lord Christ, who bore, our 〈…〉 es in his own body on the tree, 1 Pet. 2. 24. Luke 23. 33,— 39  
Vers. 23. burying] in Greeke, with burial thou shall bury him, that is, in any wise bury him. This was also fulfilled in our Saviour's body, which was buried the same day that he was hanged on tree, joh. 19 31, 38, 42. he that is hanged] to wit, on tree, as Gal. 3. 13. This speech, as many other of like sort, is general; therefore the Greek translateth, every one that is hanged on tree; and that interpretation the Apostle allegeth in Gal. 3. 13. the curse] that is, cursed as the Apostle expoundeth it, (according to the Greek version,) Gal. 3. 13. And here in the utmost rigour and severity of the Law God fore-signified the riches of his grace towards sinners in Christ, who redeemed us from the curse of the Law, being made a curse for us, as appeared in that he was hanged on the tree, Gal. 3. 13. He was reckoned among the transgressors, Luke 22. 37. and God made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5. 21. The Chaldee translateth, For because he sinned before the Lord, he is hanged. and thou shalt not defile the land] or, as the Greek translateth, and the land shall not be defiled: which might be by the monument of God's curse remaining upon it visibly. So the burial was to abolish the curse from appearing in the Lord's land. A figure of the fruit and effect of our Saviour's burial, whereby the rigour of the Law was declared to be satisfied, and all our sins defaced, and removed out of God's sight, that they shall neve●be imputed unto us.    

CHAP. XXII.  
1 The Law for our brethren's cattles strayed, or things lost. 5 The sex is to be distinguished by appa 〈…〉 6. The dam bird is not to be taken with her young 〈◊〉 8 The house must have battlements. 9 Confu 〈…〉 〈◊〉 be avoided. 12 Fringes to be made upon the 〈◊〉. 13 The punishment of him that slandereth 〈◊〉. 20. 22. Of adultery, 25 of rape, 28 for 〈…〉, 30 incest.  
THou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them; restoring thou shalt 〈…〉 over them unto thy brother. And if thy 〈◊〉 〈…〉 o be not nigh unto thee, or thou 〈…〉 west him not, than thou shalt gather it 〈◊〉 thine house, and it shall be with thee un 〈…〉 thy brother seek after it, and thou shalt 〈…〉 re it unto him. And so shalt thou do 〈◊〉 his ass, and so shalt thou do with his 〈…〉ent, and so shalt thou do with every 〈◊〉 of thy brother, which shall be lost by 〈◊〉, and thou hast found it; thou mayst not 〈◊〉 thyself.  
Thou shalt not see thy brother's ass or his ox fallen in the way, and hide thyself from them: lifting thou shalt lift them up with him.  
A man's ornament shall not be upon a woman, neither shall a man put on a woman's garment; for every one that doth these things is an abomination to jehovah thy God.  
If a birds nest chance to be before thee in the way, in any tree, or on the ground, young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young. Sending thou shalt send away the dam, & the young thou shalt take unto thee, that it may be well with thee, and thou mayst prolong thy days.  
When thou buildest a new house, than thou shalt make a battlement for thy roof, that thou put not bloods in thine house, if any falling fall f●om it.  
Thou shalt not sow thy vineyard with divers kinds, lest the full-ripe fruit, the seed which thou hast sown, and the revenue of the vineyard be defiled.  
Thou shalt not blow with an ox and an ass together. Thou shalt not wear linsey-wolsey, wool and flax together.  
Fringes shalt thou make unto thee, upon the four skirts of thy vesture which thou coverest thee withal.  
If a man take a wife, and go in unto her, and hate her, And lay against her occasions of speech, and bring forth upon her an evil name, and say, I took this woman, and I came nigh unto her, and I found her not to have virginity: Then shall the father of the damosel, and her mother, take and bring forth the virginity of the damosel unto the Elders of the city, in the gate. And the father of the damosel shall say unto the Elders, I gave my daughter unto this man to wife, & he hateth her. And lo, he hath laid against her occasions of speech, saying, I found not thy daughter to have virginity; and this is my daughter's virginity: and they shall spread the cloth before the Elders of the city. And the Elders of that city shall take the man, and shall chastise him. And they shall amearse him in an hundred shekels of silver, and give them unto the father of the damosel, because he hath brought forth an evil name upon a Virgin of Israel, and she shall be his to wife; he may not send her away all his days. But if this word be truth, and virginity be not found for the damosel. Then they shall bring out the damosel unto the door of her father's house, and the men of her city shall stone her with stones, and she shall die, because she hath done folly in Israel, to commit whoredom in her father's house: and thou shalt put away evil from the midst of thee.  
If a man be found lying with a woman married to an husband, than they shall die, even both of them; the man that lieth with the woman, and the woman: and thou shalt put away evil from Israel.  
If there be a damosel a virgin betrothed to a man, and a man find her in the city, and lie with her: Then ye shall bring out both of them unto the gate of that city, and ye shall stone them with stones, and they shall die; the damosel because she cried not out in the city, and the man because he hath humbled his neighbour's wife: and thou shalt put away evil from the midst of thee.  
And if in the field a man do find a betrothed damosel, and the man take strong hold on her, and lie with her, than the man that lay with her shall die, he only. But unto the damosel thou shalt not do any thing; there is in the damosel no sin of death: for as when a man riseth against his neighbour, and killeth him in soul, so is this matter. For he found her in the field; the betrothed damosel cried out, and there was none to save her.  
If a man find a damosel a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found: Then the man that lieth with her shall give unto the damosels father fifty shekels of silver, and she shall be his to wife, because he hath humbled her; he may not send her away all his days.  
A man shall not take his father's wife, nor discover his father's skirt.  

Annotations.  
THy brother's oxen] yea though it be thine onemies, Exod. 23. 4. go astray] Hebr. driven away, or thrust out of the way, by any means of themselves, or others: as by a dog, hunted from the flock or fold, and the like. The Greek and Chaldee translate, erring in way, and going astray. See the notes on Deut. 4. 19 This duty required towards beasts, is much more towards men; as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheep going astray, 1 Pet. 2. 25. so are we daily subject to stray from the truth, and have need one of another's help; whereupon it is said, Brethren, if any of you do err (or go astray) from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins, jam. 5. 19, 20. hide thyself] that is, withhold thine help: the Greek translateth it, wink at, that is, neglect, or not regard: See Lev. 20. 4. restoring, etc.] that is, thou shalt in any case restore, or bring again. So here are two precepts; a prohibition to hide, and a commandment to restore: and thus the Hebrews observe a double sin in them that break this Law, and sometimes a triple. He that seethe a lost thing of any Israelites, and hideth himself from it, and letteth it alone, transgresseth this prohibition, thou SHALT NOT HIDE THYSELF FROM THEM; and breaketh this commandment, thou SHALT RESTORE, etc. If he take the lost thing, and restore it not, he breaketh the commandment (thou SHALT RESTORE) and transgresseth against two prohibitions, against thou MAYST NOT HIDE THYSELF, (Deut. 22. 3.) and against thou SHALT NOT ROB, (Lev. 19 13.) Although the owner of the lost thing be a wicked man, etc. we are commanded to restore his lost thing to him. If he have restored it, and it be fled away again, though an hundred times, he is bound to restore it; for it is written, RESTORING thou SHALT RESTORE THEM. Maim. in Misneh, tom. 4. treat of Robbery and loss, ch. 11. s. 1, 2, 14. unto thy brother] either to his own hands, or to the place where it was and should be. For, if he see a beast that is fled out of the fold, and he returneth it into the place thereof, lo he hath kept this commandment, and there is no need to make it known unto the owner, saith Maimony ibidem, chap. 11. sect. 16.  
Vers. 2. gather it] that is, take it in. into thine house] Hebr. into the midst of thine house; whereby is meant within the same, as the phrase often signifieth: See the notes on Genes. 2. 9 But this teacheth a care to keep it safe. seek after it] But he that found it, is also to use means that the owner may know of it; and the Hebrews say, He is bound to cry it, and make it known, saying, who so hath lost such a kind of thing, let him come and give the signs of it, and he shall have it. At the first, who so hath found any thing, crieth it three times. After the last time, within seven days he crieth it the fourth time. If the owner come not, the thing found is to be left with him that found it; and if in all that time it be stolen, or lost, he is bound to make satisfaction; but if it be gone by violence, he is free. For he that keepeth a lost thing, is as he that keeps for hire, etc. [whereof jee the Annotations on Exod. 22. 10.] And he must have care that the thing be not marred, or perish. If it be a living thing which he must give food unto; if it be a working (beast) as an horse, ass, etc. he may put them to labour twelve months from the day that he found them, or let them out for hire, and take their hire, and give them food; and if the hire be more worth than their food, the overplus is the owners, etc. Afterwards they are sold by the Magistrates. Maimony treat. of Robbery and loss, chap. 13. sect. 1. etc.  
Vers. 3. every loss] that is, every lost thing: and by like proportion, a man is to keep his neighbour's goods from loss or perishing; as, He that seethe the water to overflow, and it cometh to mar his neighbour's house, or his field, he is bound to stop the same, etc. Maimony treat. of Robbery and loss, chap. 11. sect. 20. which shall be lost] Hence the Hebrews observe, that if a man will lose his goods wittingly, men are not bound unto him. As, if he put his beast into a stable which hath no door, and he toeth it not, and so it goeth away. If he cast his purse into a place common for all, and goeth his way, or any the like, lo he loseth his goods wittingly. And though it be not lawful for him that seethe this thing, to take it for himself, he is not bound to bring it again (to the owner,) for it is said, WHICH SHALL BE LOST, to put a difference from him that loseth wittingly. Maimony ibidem, chap. 11. sect. 11. thou mayst not] that is, it is not lawful to hide thyself, or, to let it alone. Here they put some exceptions, as they say, A priest that seethe a lost thing in a place of burial, must not defile himself to return it again, because when he keepeth one commandment of restoring the lost thing, he breaketh another commandment which saith, THEY SHALL BE HOLY (Lev. 21. 6.) and transgresseth a prohibition, HE SHALL NOT DEFILE HIMSELF, etc. (Lev. 21. 4.) and a commandment doth not put away (or cause a man to transgresses) a prohibition and a commandment. On the contrary, If one see a thing lost, and his father say unto him, Restore it not, he must restore it, and not obey him: for if he obey his father, he is found at the time when he keepeth this commandment, HONOUR THY FATHER, that he breaketh this commandment, thou SHALT RESTORE IT; and transgresseth this prohibition: THOU MAYST NOT HIDE THYSELF. Maim. ibidem, c. 11. s. 18, 19  
Vers. 4. thy brother's ass] in Exod. 23. 5. he saith, thine haters ass, that men should not think these Laws bind us to do good unto our friends only. So our Saviour saith, Love your enemies, do good to them that hate you. Mat. 5. 44. fallen] that is, lying under his burden, Exod. 23. 5. So 〈◊〉 was used before for lying, Deut. 21. 1. Though here it may be taken more generally. and hide thyself] that is, for bear to help him up, Exod. 23. 5. listing, etc.] or, raising thou shalt raise them up, that is, help to do it, in any case, though it be again and again. This the Hebrews understand to be another commandment from that in Exod. 〈◊〉. which they open thus; Who so meeteth with his neighbour in the way, and his beast lying under a burr 〈…〉 he is commanded to unloose it from upon 〈◊〉 this is commanded to be done, in Exod. 23. 〈…〉 d he must not unloose it, and leave him presently 〈…〉 ghe bit way, but must lift it up with him, and again lay the burden upon him, Deut. 22. 4. this 〈◊〉 commandment. And if he leave him presently, and do not unloose it off him, nor load him, he breaketh a commandment which ought to be done; and transgresseth in that which ought not to be done; as it is said, thou SHALT NOT SEE THY BROTHERS ASS, etc. If when he is unloosed, and loaden again, he fall again, he is bound to help him up another time, yea though it be an hundred times; for it is written, HELPING thou SHALT HELP UP; LIFTING thou SHALT LIFT UP. Therefore he must go a mile back with him, unless the owner say, I have no need of thee. Maimony treat. of Murder, chap. 13. sect. 1. etc.  
Vers. 5. A man's ornament] or instrument, apparel, dress. The Hebrew Cli is a general word for all instruments, vessels, ornaments, whatsoever; and here for all apparel and furniture whatsoever a man putteth on him, in time of peace, or of war: and so the Chaldee translateth it armour, or weapons, which is also forbidden a woman to wear. And this precept concerneth natural honesty and seemliness, which hath perpetual equity, 1 Cor. 11. 4, 5, 6, 14. And it is to prevent many evils which may arise if men and women should be clad alike. It is probable also, that this law was given in regard of the abuse among other nations, and particularly among the Egyptians, (with whom Israel had lived:) for humane Writers testify that the Egyptian women did go abroad and use merchandise, etc. and the men did wove within the houses, Herodot in Euterpe. The Hebrews explain it thus; A woman may not put on a man's ornament, as to put a mitre, or an helmet on her head, or to put on an habergeon, or the like, or to post her head like a man. Neither may a man put on a woman's ornament, as coloured garments, or golden jewels, in the place where men use not to wear such jewels, but women only: all, according to the custom of the country (wherein they live.) A man that putteth on a woman's attire, and a woman that putteth on a man's, is to be beaten (by the Magistrate.) Maim. treat. of Idolatry, chap. 12. sect. 10. The attire of the body spiritually signifieth the ornaments of the mind, Psal. 1 32. 9 16. Rev. 3. 18. so men should not change their nature, to become effeminate; as the Egyptians and Baby jonians are threatred to be like women, Esay 19 16. jer. 50. 37. and 51. 30. And in the Church's women are to be silent, and not speak as men, 1 Cor. 14. 34. I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence, 1 Tim. 2. 12. abomination to jehovah] Hebr. the abomination of jehovah, that is, abhorred of him, which the Chaldee expoundeth, an abomination before the LORD.  
Vers. 6. chance to be] that is, if unawares thou meetest with it, or lightest upon it. So the Greek translateth, If thou meetest with a birds nest before thy face. or on the ground] or in any other place, as on the water, or the like; for these are put but for an instance, because usually birds nestle either on trees, or on the ground. So the Hebrews expound it: He that findeth a nest upon the waters, or on the back of any living creature, is bound to let the dam go. The young or the eggs are not mentioned, neither the tree or ground, but that the Scripture speaketh by an instance. Maimony tom. 2. in Shechitah, chap. 13. sect. 17. the dam] Heb. the mother: so after, sons for young ones; which names the Scripture giveth to all living things; and the Greek and Chaldee keep the Hebrew phrase, mother and children. The Hebrews understand this precisely of the dam or female only, and say, A male that is found sitting upon a nest, is free from being sent away; (that is, a man is not bound to let it go:) Maim. ibidem, sect. 10. thou shalt not take] to wit, and kill, for that is chief here intended. He that taketh the dam with the young, and killeth her, the flesh is lawful to be eaten, but he is to be beaten for killing the dam. And so if she die before he let her go, he is to be beaten: but if he let her go after he hath taken her, he is free. Maim. in Shechitah, chap. 13. sect. 1. Compare herewith the Law in Lev. 22. 28. Whether it be Cow or Ewe, ye shall not kill it and her young both in one day.  
Vers. 7. Sending thou shalt send] that is, in any wise send away (or let go) the dam. This showeth the strictness of the precept, which also must be done willingly, upon the former penalty. For every prohibition, after which cometh a precept affirmative, a man is bound to perform the precept concerning it; and if he perform it not, he is to be beaten. If one come and snatch the dam out of his hand, and send her away, or if she escape away from under his hand against his will, he is to be beaten; for till be send her away of himself, he performeth not the precept concerning her. If he take the dam, and clip her wings that she cannot fly, and then send her away, he is to be chastised with stripes; and he must keep her by him till her wings be grown, and then send her away. And if she die before, or be lost, he is to be beaten, for he hath not performed the commandment. If he send her away and she come again, he must send her away again, though it be four or five times; for it is said, SENDING thou SHALT SEND HER AWAY. If one say, I will take the dam, and send away the young, he is bound to send away the dam. The, sending away of the dam is not in use, save for clean birds, etc. Maimony in Shechitah, chap. 13. sect. 2, 3, 4, 6, 8. It is unlawful to take the dam with the young, though it be to cleanse a Leper with them, which is a thing commanded, (Lev. 14. 4.) and if he take her, he is bound to send her away: for a commandment is not of force to disannul a prohibition and a commandment; but a commandment and a prohibition do disannul a commandment. Ibidem, sect. 19 God by this Law teacheth us mercy and piety; (as it is noted for barbarous cruelty, when the mother is killed with the children, Hos. 20. 14. Gen. 32. 11.) therefore when the bird is hatching her eggs, or cherishing her young, she may not be killed. And as the Hebrews say, If she were sitting but upon one young, or one egg, a man was bound to send her away: howbeit, that if she were taken from the nest by hunting, it was lawful: the Law forbiddeth not save to hunt (or take) her when she cannot fly away for (affection to) her young which she hatcheth; as it is said, AND THE DAM SITTING UPON THE YOUNG, etc. Maimony in Shechitah, chap. 13. sect. 16 7. And this law for compassion towards birds, teacheth compassion towards mankind much more; as when he saith, Thou shalt not mousell the exe, Deut. 25. 4. the Apostle showeth it to be written for our sakes, 1 Cor. 9 9, 10. So the Hebrews here say, This is to lead us unto mercy, and to take out of our heart's cruelty and the like (affections), not that the intent of the commandment is to show compassion unto birds, etc. but to mankind. R. Menachem on Deut. 25. 7. fol. 210. prolong thy days] The like blessing is promised to them that honour father and mother, Deut. 5. 16. the Hebrews account that one of the great commandments; and this of the bird they count the least of all in Moses law: and yet such a promise is annexed hereunto.  
Vers. 8. a new house] to wit, a dwelling house; for so the Hebrews explain it, It is commanded to make a battlement for the roof, if it be a dwelling house; but a barn, or a stable, or the like, a man is not bound concerning them. Maimony treat, of Murder, chap. 11. sect. 1. a battlement] in Greeke, a crown: which was to compass the roof of the house round about, to keep men from falling off. For in Israel the houses had flat roofs, on which men walked, 2 Sam. 11. 2. and from thence they called and spoke to the people: whereupon Christ speaketh of preaching, and proclaiming upon the house tops, Matt. 10. 27. Luke 12. 3. The height of the battlement might not be less than ten hand-bredths [six of which hand-bredths made a cubit] and it was to be strong, that a man might lean thereon, and not fall. Maimony treat. of Murder, chap. 11. sect. 3. that thou put not] or, and thou shalt not put bloods, which the Greek translateth, and thou shalt not make manslaughter in thy house; and the Chaldee, for bloods, saith guilt of murder, as the word bloods often signifieth: see Gen. 4. 10. By this it appeareth, that all other occasions of bloodshed were to be prevented in other places, as well as on house tops. Which the Hebrews declare thus; Whether it be the house top, or any other thing, wherein there is danger and likelihood that a man may fall and die; and if a man have a pit or Well in his yard, have it water in it, or not, he is bound to make a fence about it ten hand-bredths high, or to make a cover over it, that no man fall therein and die. And so any stumbling block whereby there is danger of life, a man is commanded to remove the same, and to beware thereof, and to give warning of the thing very heedfully. Otherwise if he remove them not, but leave stumbling blocks that may bring into danger, he breaketh a commandment, and transgresseth this prohibition, of PUTTING BLOODS. Maim. treat. of Murder, chap. 11. sect. 4.  
Vers. 9 thy vineyard] nor any other field, Lev. 19 19 divers kinds] or mixtures, as wheat and barley together, or the like. See the Annotations on Lev. 19 19 The Hebrews divide seeds into three sorts. The first of them is called Tebuah, (Revenue,) and it comprehendeth the five kinds of grain, Wheat, Rye, Barley, Fox-eare-barley, and Oats. The second of them is called Ketannith (pulse,) and it comprehendeth all seeds which are eaten of men, besides the Revenue (aforesaid,) as Beans, Pease, lentils, Millet, Rice, etc. and such like. The third of them are called Garden seeds; and they are all other seeds which are not meet for man's meat, but the fruit of the seed is man's meat: as the seed of Onions, and of Garlic, and of Rapes, and such like. And flax seed is comprehended under the general of garden seeds. And all these seeds when they are grown up, and all the while the seed is not discerned, are called Herbs. Maimony tom. 3. in Kilajim, chap. 1. sect. 8. Now of this Law concerning vineyards they writ thus; Nothing is forbidden by the name of divers kinds in the vineyard, but the kinds of the revenue (of corn,) and the kinds of herbs only: other kinds of seeds are lawful to be sown in the vineyard; and I need not say other trees. It is unlawful to sow herbs or corn by the vines sides, or to plant a vine by the sides of herbs or corn. Whether a man plant, or let them grow, when he seethe divers kinds spring up in his vineyard, if he leave them so, it is defiled. Maim. ibidem, chap. 5. sect. 6, 7, 8. the full-ripe fruit] Heb. the fullness (or plenty) which the Greek translateth here, the fruit: elsewhere the first-fruits: see Exod. 22. 29. and Num. 18. 27. By the Hebrews, a vineyard whiles the grapes were unripe, was not defiled: and unripe grapes were lawful for use. Maim. in Kilajim, chap. 5. sect. 14. the seed] the Greek addeth, and the seed, which thou shalt sow with the fruit of thy vineyard. Others understand, the fruit of the seed. and the revenue] or, income, increase. The Scripture useth this word for the increase of the corn or floor, and of the vine or winepress, Num. 18. 30. So it may be taken here, for either, or for both of them; for both were defiled. The Hebrews apply this word to the five kinds of grain forenoted, and unto them also when they are cared, and before they be threshed: as in another place they say, The five kinds, namely Wheat, Barley, Rye, Fox-eare-barley, and Oats, these five when they are eared, are called Tebuah (Revenue) in every place; and after that they be threshed and winnowed, they are called Dagan (Corn or Graine;) and when they are ground, and their meal kneaded and baked, they are called Path (Bread) Maimony tom. 1. treat. of Blessings, chap. 3. sect. 1. be defiled] or be sanctified, as the Hebrew word properly and usually signifieth; and so the Greek translateth, that it be not sanctified. Whereby some understand that the fruit should be separated from common use, and made holy to the Lord, and be eaten by the Priests. But words oft times have contrary significations, as, Barac to Bless, is used for Cursing or Blaspheming, 1 King. 21. 10. 13. Chesed is Piety and Impiety, Lev. 20. 17. So this word here is by the Chaldee paraphrast translated defiled; and by the other Hebrews elsewhere so expounded. The divers kinds (or mixtures) of the vineyard, as any of the sorts of corn, or sorts of herbs that are sown with a vine, whether an Israelite sow them, or an heathen, etc. both of them are unlawful to be eaten, or put to any use (or profit) as it is written, (in Deut. 22. 9) LEST IT BE DEFILED, etc. as if he should say, lest both of them be made abominable and unlawful. And whoso eateth aught of the mixtures of a vineyard, either of the herbs, or of the grapes, is to be beaten by the Law. Maimony tom. 2. treat. of Forbidden meats, chap. 10. sect. 6, 7. The same Author in tom. 3. treat. Kilaijm, chap. 5. layeth down also these canons: He that soweth two kinds of corn, or two kinds of herbs, with the seed of the vineyard, he is to be twice beaten; once for this, Thou shalt not sow thy field with divers kinds, (Lev. 19 19) and again for this, Thou shalt not sow thy vine-yard with divers kinds, (Deut. 22. 9) A man is not to be beaten for sowing divers kinds in the vineyard, until he sow within the land of Israel, etc. But our Doctors have forbidden to sow divers kinds in the vineyard, though out of the land, because the divers kinds in the vineyard are weighty; for if they be sown within the land of Israel, they are unlawful to be used: and seeing they are unlawful for any use within the land, they are unlawful to be sown without the land. It is unlawful to sow herbs or corn by a vines side, or to plant a vinetree by herbs or by corn; and if a man do so, though he is not to be beaten, yet both of them are defiled, and not to be put to any use, either the herbs, or the corn, or the vine, but they burn them both, as it is written, LEST THE FULL-RIPE FRVIT etc. BE DEFILED: though it be the straw of the corn, or the wood of the vinetree, they are unlawful for any use, but they burn them; neither may they heat an oven, or a cauldron, or boil any thing with them when they burn them. These and sundry like observations they have hereabouts, not altogether without probability: and herein the mixtures of the vineyard exceed the mixtures of the field, which they think might be used and eaten, though it was sin to sow them, as is noted on Levit. 19 19 This Law, with other such like, was typical, and pertained to the rudiments of Moses Law: whereby it seemeth unto me, God taught them the simple and sincere estate of his Church. For in mystery, the vineyard of the Lord of hosts was the house of Israel, and the men of judah the plant of his pleasures, Esay 5. 7. and he planted them a noble vine, wholly a right (or true) seed; though they turned into degenerate branches of a strange vine unto him, jer. 2. 21. Now also the Church is a vineyard, Christ himself the vine, and we the branches, joh. 15. 1. 5. and this vineyard God would not have sown with divers kinds, or mixed with the profane and unbelievers, lest all be defiled, 2 Cor. 6. 14,— 18. Matt. 3. 7,— 10. Rev. 21. 24,— 27.  
Vers. 10. with an ox and an ass] the ox was a clean beast, the ass an unclean: the Hebrews understand this law generally; ploughing, for all work; and the ox and the ass, for all clean and unclean beasts together. Whosoever doth work with two kinds of cattles or beasts together, and the one of them is of a clean kind, and the other of an unclean, lo he is to be beaten in every place, Deut: 22. 10. Whether he plough, or sow, or draw a waggon or a stone with them together, etc. he is to be beaten. And whether it be ox and ass, or any two kinds, whereof one is unclean and the other clean, either of cattles, as a swire and a sheep; or of wild beasts, as a wild ox and an elephant; or beasts with cattles, as a dog with a goat, or the like; for any of these he is by the Law to be beaten. If a waggon be drawn with beasts of divers kinds, he that sitteth on the waggon is to be beaten: and if one sit on the waggon, and another guide it, they are both beaten; yea though they be an hundred that guide it, they are all beaten. It is lawful to do work with a man and a beast together: for the Law saith, WITH AN OX AND AN ASS; it saith not, with a man and an ass, or with a man and an ox. A (clean) beast that is become polluted (or unfit) for sacrifice, though it be but one body, yet the Scripture maketh it as two bodies, for that it was holy, and was made as holy and as profane mixed together; and this beast is found as a clean beast with an unclean beast mixed in one; as it is said (in Lev. 27. 11.) IF IT BE AN UNCLEAN BEAST, OF WHICH THEY DO NOT OFFER A SACRIFICE TO THE LORD: we have been taught, that this is not spoken but of beasts disabled for sacrifice. Therefore he that ploweth with an ox disabled for sacrifice is to be beaten as for mixed kinds; but this prohibition is come by tradition. Maimony in Kilajim, chap. 9 sect. 7.— 11. This Law was also typical, and bindeth not us now, according to the letter, but figured out the Ministers in the Church, as did the ox that treadeth out the corn, which might not be muzzeled, Deut. 25. compared with 1 Cor. 9 8. 9— 11. 1 Tim. 5. 17, 4. 18. These in the Lords blow, (that is, in the ministry of his word, Luk. 9 62.) must not be mixed of clean and unclean, of the servants of Christ and of Antichrist, 2 Cor. 6. 14, 15.  
Vers. 11. linsie-wolfie] in Hebrew, Shagnatnez, expounded in Greek, Kibdela, which signifieth things adulterate, or impurely mixed. Moses explaineth it after, saying, wool and flax together, unto which only the Hebrews restrain it, as is more largely noted on Lev. 19 19 This Law was also figurative: the garments of the Saints are principally Christ himself, as it is written, Put ye on the Lord jesus Christ, Rom. 13. 14. he hath given unto his church, that she should be arrayed in fine linen, clean and bright, which is the righteousness of the Saints, Rev. 19 8. that we may be found in him, not having our own justice (or righteousness) which is of the Law, but that which is through the faith of Christ, the righteousness of God by faith, Phil. 3. 9 There are also other virtues and graces of the spirit, wherewith the faithful are adorned, which are good works, 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4. but in the case of our justification before God, these may not be mixed together, for a man is justified by faith, without the deeds of the Law, Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law, in the Hebrews account, one thread of wool in a linen garment, or one linen thread in a woollen garment, made it unlawful, (as is noted on Lev. 19 19) though linen or woollen garments were worn severally: so justification by faith in Christ, and by our own good works, are so opposite, as that they cannot agree together in one man by any manner of mixture, in the case o● justification before God; but, if it be by grace, the● is it no more of works; otherwise grace is no more grace: and if it be of works, then is it no more grace, otherwise work is no more work, Rom. 11. 6. Gal. 3. 10. wool and flax] that is, woollen and linen together, which the Greek translateth, in the same: the Chaldee, wool and flax joined (or mixed) together.  
Vers. 12. Fringes] in Hebrew Gedilim, which elsewhere is translated, wreathes, in 1 King. 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes (or cords) in judg. 16. 11, 12. are by the Chaldee translated, Gedilan: and the Greek here expoundeth it Strepta, that is, wreathes, or cords: for they were twisted threads or thrumbs, which hung upon their garments. Moses called them before Tsitsith, Num. 15. 38. of the looks of hair like which they did hang. These are the same, though called here by another name; and the Chaldee translateth both Tsitsith and Geddim, by the word Cruspedin, which is borrowed of the Greek Craspeda, which name the holy Ghost giveth to these Fringes, in Matt. 23. 5. where Christ blameth the Pharisees hypocrisy for making their phylacteries broad, and (craspeda) the fringes of their garments large. The making of these by the jews, is showed on Num. 15. 38. etc. Here Moses having repeated the mysteries concerning the Church, in vers. 9 of the ministry, in vers. 10. and of the doctrine, in vers. 11. addeth to them this law of the fringes, which were signs annexed to the word, and visible tokens, for them to look upon, and remember all the commandments of the Lord, and do them, and be holy unto their God, Num. 15. 39, 40. See more in the Annotations on that place.  
Vers. 13. take a wife] that is, marry her: for the taking is after the betrothing or espousals, Matt. 1. 18. 20. And before marriage, the betrothed persons might not come together, as the equity of this Law following showeth. So by the Hebrews: The spouse is to be restrained from her husband, by the doctrine of the Scribes, all the while she is in her father's house: and he that lieth with his spouse in his father in law's house, is to be chastised with stripes. Maimony in treat, of Wives, chap. 10. sect. 1. After in the same place he showeth the manner of marriage among them, that it was to be with blessings (or thanksgivings) unto God, in an assembly of ten men at the least, and with a dowry bill which the Scrivener wrote and the bridegroom paid for, whereby he endowed his spouse, if she were a virgin, with two hundred dinars [that is, fifty shekels,] and if she had been married before, with 100 dinars, [that is, 25. shekels] and this was called the root (or principal) of the dowry: the dowry might not be less, but more so much as he would, though it were to a talon of gold. After the dowry bill was confirmed by witnesses, the bridegroom went with his spouse into the privy chamber (or closet, such as is mentioned in joel 2. 16.) and this was the consummation of the marriage. And who so married a virgin was to rejoice with her seven days, (as Gen. 29. 27. judg. 14. 10. 12.) and with a widow three days, not doing any work those days, but eating, drinking, and rejoicing. go in] into the chamber, judg. 15. 1. and by consequence, lie with her. The Greek translateth, dwell (or house) together with her: which word the Apostle useth, 1 Pet. 3. 7. hate her] which ought not to be towards any, least of all towards his wife, whom he ought to love as his own body; for no man ever yet hated his own flesh, Ephes. 5. 28, 29.  
Vers. 14. lay against her] or, put upon her. occasions of speech] or, of words, that is, of evil words: or, pretences of words, that is, pretended words, or pretended matters. So the Greek translateth, pretended words; they are such as have a colour and show of truth, to excuse and hide his hatred; as long prayers were a pretence for the covetousness of the Pharisees, Matt. 23. 14. But pretence and truth are opposed in Phil. 1. 18 So here, and vers. 20. bring forth] whether before the parents and friends, or unto the Magistrates, accusing her before them. Some think this latter to be meant, and as the Hebrews describe it, when he cometh unto the Court and saith, I married this damosel, and I found her not to have virginity, and when I inquired into the matter, it was made known to me that she had played the whore under me, after I was betrothed to her, and these are my witnesses that for played the whore before them. And the judges shall hear the words of the witnesses, and examine their testimony: if the thing be found true, she is to be stoned. Maim. tom. 2. in Nagnarah bethulah, ch. 3. sect. 6. But by the order of the text, the former seemeth as probable. to have virginity] Hebr. I found not to her virginities. The Greek thus; and coming unto her, I found not her virginity.  
Vers. 15. the father] to whom the injury extended, if she were falsely defamed, or if she had played the whore, vers. 21. and to whom the defence of the daughter did most fitly appertain. of the damosel] The word Nagnarah (damosel) is properly a maid marriageable, which of the Hebrews is reckoned after twelve years of age: before that age, she is called a little one or child; and after also, if she have not signs that she is marriageable; [such as are mentioned in Ezek. 16. 7.] After those signs she is called Nagnarah (adamosell,) till six months complete, and no longer: from that day and forward, she is called Bogereth. Maimony treat. of Wives, chap. 2. sect. 1. 3. Both these, Nagnarah (the damosel) and Bogereth, are subject to the punishment here appointed, if they be not found virgins. Maimony in Nagn. beth●●ah, chap. 3. sect. 7. the virginity] that is, the signs of her virginity, in the cloth, vers. 17. and witnesses also, (as the Hebrews say,) that they are so. the Elders] in Greeke, the senate: that is, the Magistrates. This was the Senate of 23. judges, for they were to put her to death if she were guild, v. 21. They judge not this judgement but in the Court of three and twenty; because there is in the judgement of him that bringeth forth an evil name, the judgement of life & death; for if the thing be found as he saith, than she is killed. But he that forc●th a maid, Deut. 22. 28. and he that enticeth her, Exod. 22. 16. they judge of them at all times, in the Court of three. Maimony in Nagnarah bethulah, chap. 3. sect. 3. the gate] the Chaldee addeth, the gate of the judgement hall of the place.  
Vers. 17. occasions] or, pretences; in Greek, pretended words (or matters) as vers. 14 〈◊〉 this is] that is, these are the proofs, or the signs, as vers. 15. Hebr. these are the virginities. the cloth] wherein the signs were to be seen.  
Vers. 18. the man] the husband of the damosel that is found to have accused his wife falsely. chastise him] in the Chaldee, beat him; which was the next punishment unto death. The Hebrews say: If the father bring witnesses, which do disprove the witnesses which the husband brought, and it be found that they have witnessed a falsehood, than they are stoned [to death, according to the law, in Deut. 19 18, 19] and he [the husband] is beaten, & amersed in an hundred shekels. And of this it is said (in v. 17.) THESE are MY DAUGHTERS' VIRGINITIES; these are the witnesses that disprove her husband's witnesses. If her husband again bring other witnesses which do disprove her father's witnesses, than the damosel and her father's witnesses are stoned, vers. 20. 21. Maim. in Nagn▪ bethulah, chap. 3. sect, 6.  
Vers. 19 amerse] or mulct; fine him. hundred shekels] the word shekels is added both in the Greek and Chaldee versions, and usually is to be understood when the Hebrew nameth silver only: see the notes on Gen. 20. 16. where also it is showed what a shekel was. An hundred shekels was the double dowry of virgins: see after in vers. 29. unto the father] and if she were fatherless, than he gave them unto herself, saith Maimony in Nagnarah bethulah, chap. 3. sect. 1. a virgin of Israel] in Greeke, a virgin an Israelitesse. Hereupon the Hebrews say, that if she were an heathen that was become a Proselytesse, or a bondwoman that had her freedom, etc. he that brought forth an evil name upon her, was free both from the mulct, and from beating. They have also other like exceptions, which seem not approvable; as, that if she were a girl under years, or an ancient maid, that had past the flower of her age; though such maids for playing the whoreafter they were betrothed, were to die; yet the man that brought an evil name upon them, was free from the mulct, and from beating. Maimony in Nagnarah, chap. 3. sect. 2. 8. he may not] or, he cannot send her away, to wit, by a bill of divorce, as other men were permitted to put away their wives, Deut. 24. 1. It is commanded by the Law, that the woman upon whom he hath brought an evil name, should abide under him for ever, Deut. 22. 19 and if he put her away, he transgresseth against a prohibition, HE MAY NOT PUT HER AWAY, and he is to be compelled to take her again. And if another do first betrothe himself to her, or if she die, or if he be a priest, who may not take a divorced woman, (Lev. 21. 7.) then he is to be beaten for putting her away. Maimony in Nagnarah, chap. 3. sect. 4. As it was a greater sin for a man to defame his wife, than another person; so the punishment is greater: for they that defamed their neighbours were but beaten; but he that defamed his wife was beaten and amearsed, and never suffered to put her away, which was permitted to other men: Deut. 24. 1. 2.  
Vers. 20. be truth] so proved by certain evidence, or by witnesses, as before is showed; and agreeable to the Law, in Deut. 17. 4, 5, 6. For the Hebrews acknowledge, that those tokens might sometime be wanting in virgins, and yet they not defiled; and therefore the judges were to examine, whether her progenitors wanted their fluors, or she herself had not had some great sickness, or other like accident, whereby those signs might fail. Maimony treat. of Wives chap. 11. sect. 12.  
Vers. 21. her father's house] that where the sin was done, there it might be punished. folly] in Chaldee, ignominy; which was not only evil in her, but a reproach to her father, and scandal to the whole Church: See the notes on Gen. 34. 7. where this phrase is first used. whoredom in her father's house] and (as the Hebrews think,) under her betrothed husband: for otherwise if her fault had been done before she was betrothed, and it were known, she was not to die, Exod. 22. 16, 17. This which is said (in Deut. 22. 20.) IF THIS WORD BETRUTH, she shall be killed, (is) when she hath committed whoredom after the betrothing before witnesses: but before the betrothing, the Law hath already said of her, that she is free from any thing; and he that lay with her is bound to make recompense with goods only, whether he had enticed her, or forced her. Maim. in Nagn. bethulah, c. 3. sect. 12. If this punishment were for her whoredom before she was betrothed; it showeth God's severity against such as deceive their husbands in such sort, and dishonoured their father's house. So a priest's daughter playing the whore, is said to profane her father, Levit. 21. 8.  
Vers. 22. they shall die] in Greeke, ye shall kill them both. The manner of their death was either by stoning, as may be gathered by joh. 8. 4, 5. or, as the Hebrews say, by strangling: see the Annotations on Levit. 20. 10.  
Vers. 23. betrothed] or espoused, which was, by mutual promise, in the presence of witnesses, before marriage, Matt. 1. 18. It might be done in Israel (as the Hebrews write) three ways; by a piece of money, or by a writing, or by copulation. By a piece of money, though it were but a farthing, or the worth thereof; and the man said, be thou betrothed unto me, or mine espoused wife by this; and he gave it her before witnesses. By Bill, and then he wrote, be thou betrothed unto me, or the like, and he gave it her before witnesses; and it must be written with her name in it, and with her knowledge and consent, else it was no betrothing. By copulation; and then he said, lo thou shalt be betrothed unto me by this copulation, and so he was united unto her before two witnesses; and after copulation she was his betrothed wife. If he lay with her by way of fornication, and not by the name of betrothing; or if it were by themselves without witnesses, it was no betrothing. And he might not lie with her the second time, before they were married. And though the betrothing might be any of these three ways, yet usually it was by a piece of money; and if they would, they might do it by writing: but betrothing by copulation, was forbidden by the wise men of Israel, and who so did it, was chastised with rods; howbeit, the betrothing stood in force. And it was required, that they should bless God, before the contract was made; as is showed at large, by Maimony treat. of Wives chap. 3. and 10. and jos. Karo in Shulehan aruch, treat. or Espousals, chap. 1. in the city] or town, or any place of resort of people, where she might cry out and be rescued. The city is named for an instance, because therein are store of people.  
Vers. 24. she cried not] as is presumed, because she was in the city: and so consenting to the sin, she is gniltie of death. The Hebrews say, Whosoever is lain with in the city, it is certainly presumed that she was enticed, because she cried not out: unless witnesses do testify that she was forced; as that (the man) drew a sword at her, and said, If thou cry I will kill thee. Maimony in Nagnarah bethulah, chap. 1. sect 2. humbled] that is, defiled, as Gen. 34. 2. neighbours wife] so she is called after her betrothing, as here, so in Gen. 29. 21. Matt. 1. 20.  
Vers. 25. in the field] or any solitary place, where if she cry she cannot be heard: opposed to the city, in vers. 23. take strong hold on her] or, as the Greek translateth, force her.  
Vers. 26. thou shalt not] in Greeke, ye shall not, speaking to Israel. any thing] Hebr. a word. sin of death] that is, sin worthy of death, killeth him in soul] that is, so as that he taketh away his soul, or life. In Greek, killeth his soul, this matter] Heb. this word.  
Vers. 27. cried out] as is presumed in charity, unless the contrary be proved: as vers. 24. Whosoever is lain with in the field, it is certainly presumed that she was forced; and they judge her with the judgement of a woman forced, unless witnesses do testify that she lay with him willingly. Maimony in Nagnarah bethulah, chap. 1. sect. 2. none to save] or no saviour, that is, as the Greek and Chaldee explaineth, no helper or deliverer.  
Vers. 28. lay hold on her] the Greek translateth, force her. Herein this differeth from the law in Exod. 22. 16, 17. which was for such as consented being enticed.  
Vers. 29. to the damosels father] or, to herself, if she have no father. Maimony in Nagn. bethulah, chap. 1. sect. 9 shekels] this word is added in the Chaldee and Greek, as before in vers. 19 And 50. shekels, as the Hebrews writ, was the least dowry that virgins might have, and is called in Exod. 22. 17. the dowry of virgins; and was the weight of fifty shekels of fine silver. Maimony in Nagnarah, chap. 1. sect. 1. and every shekel weighed 320. grains of barley, as is noted on Gen. 20. 16. and these fifty shekels were the mulct for lying with her only; and he that forced the maid was bound also (as the Hebrews show) to pay for her shame, and for her pain, and for her blot: and he that enticed a maid (as in Exod. 22. 16.) paid but three things, the forfeit of 50. shekels, and for her shame, and for her blot. The forfeit, that is alike for all; whether a man lie with the high Priests daughter, or with a stranger's daughter, or bastards, the forfeit (or mulct) is fifty shekels; but the shame, and the blot, and the pain, are not alike for all, but determined by the judges, according to the age and dignity of the damosel. The enticer payeth not the mulct, unless he do not marry her, (Exod. 22. 17.) he payeth only for the shame and blot 〈◊〉 but he that forceth her payeth all four out of hand. Maimony in Nagn. bethulah, ch. 2. sect. 1, etc. See also the Annotations on Exod. 21. 19 humbled] or afflicted, that is, defiled her. And hence the Hebrews gather, that the man was to pay also for her pain, or smart, as is before noted. not send her away] not give her a bill of divorce, as other men might, Deut. 24. 1. See before on vers. 19 Here the Hebrews say; If the high Priest force a maid, or entice her, he may not marry her, because he is commanded to take a virgin, (Lev. 21. 13.) and at that time when he taketh this woman, she is not a virgin: and if he do take her, she is to go out again by bill (of divorce.) If (another man) transgress, and send her away, they compel him to take her again, and he is not beaten: but if the divorced woman dye, or be betrothed to another, before he take her again; or if it were a Priest, that might not take a divorced woman, (Lev. 21. 7.) such a one is to be beaten, because he transgresseth against a prohibition [HE MAY NOT SEND HER AWAY] and he cannot fulfil the commandment concerning her, SHE SHALL BE HIS TO WIFE. Maim. in Nagn. ch. 1. sect. 6, 7.  
Vers. 30. not take] to wife, much less abuse by whoredom or incest, his father's wife: and by this one, all other incestuous marriages and copulations are forbidden; against which the Law is given at large in Lev. 18. See the Annotations there. his father's skirt] in Greeke, his father's covering: So in Deut. 27. 20. where a curse is upon him that doth this. It meaneth the skirt or covering which his father only might uncover, and not he. In Levit. 18. 7. it is called his father's nakedness, in like sense.    

CHAP. XXIII.  
〈◊〉 Who may or may not enter into the Congregation. 〈◊〉 Uncleanness to be avoided in the host. 15 Of the fugitive servant. 17 Against filthiness, 18 a 〈…〉 enable sacrifices, 19 and Vsuric. 20 Of Vows. 24 What liberty a man had in his neighbour's vineyard, or field.  
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the Church of jehovah.  
A bastard shall not enter into the Church of jehovah; even to his tenth generation, he shall not enter into the Church of jehovah.  
An Ammonite or a Moabite shall not enter into the Church of jehovah, even to their tenth generation, he shall not enter into the Church of jehovah for ever. Because that they met you not with bread and with water, in the way when ye came forth out of Egypt, and that he hired against thee Balaam the son of Beor, from Pethor of Mesopotamia, to curse thee. But jehovah thy God would not hearken unto Balaam; and jehovah thy God turned for thee the curse into a blessing, because jehovah thy God loved thee. Thou shalt not seek their peace, or their good all thy days for ever.  
Thou shalt not abhor an Edomite, because he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. The sons which shall be borne unto them in the third generation, any of them shall enter into the Church of jehovah.  
When the camp goeth forth against thine enemies, then keep thee from every evil thing. If there be in thee a man that is not clean, by reason of an accident in the night, then shall he go forth out of the camp, he shall not come in within the camp. But it shall be at the looking forth of the evening, he shall bathe himself in water: and when the Sun is gone down, he shall come in within the camp.  
And thou shalt have a place without the camp, and shalt go forth thither without. And thou shalt have a paddle upon thy weapon; and it shall be when thou sittest down without, than thou shalt dig therewith, and shalt turn back and cover that which cometh from thee. For jehovah thy God walketh in the midst of thy camp to deliver thee, and to give up thine enemies before thee, therefore thy camp shall be holy, that he see not in thee the uncleanness of any thing, and turn away from after thee.  
Thou shalt not deliver up a servant unto his master, which is escaped unto thee from his master. He shall dwell with thee in the midst of thee, in the place which he shall choose, in one of thy gates, where it is good for him: thou shalt not vex him.  
There shall not be a whore of the daughters of Israel, neither shall there be a whoremonger of the sons of Israel. Thou shalt not bring the hire of an whore, or the price of a dog, into the house of jehovah thy God, for any vow; for even both of them are abomination to jehovah thy God.  
Thou shalt not lend upon biting-usurie unto thy brother, usury of money, usury of meat, usury of any thing that is lent upon usury. Unto a stranger thou mayst lend upon biting usury; but unto thy brother thou shalt not lend upon biting usury, that jehovah thy God may bless thee in all that thou settest thine hand unto, in the land whither thou art going in to possess it.  
When thou shalt vow a vow unto jehovah thy God, thou shalt not delay to pay it; for jehovah thy God requiring will require it of thee, and it would be sin in thee. And if thou shalt forbear to vow, it shall not be sin in thee. That which is gone out of thy lips thou shalt keep and do, according as thou hast vowed unto jehovah thy God, a voluntary offering which thou hast spoken with thy mouth.  
When thou comest into thy neighbour's vineyard, than thou mayst eat grapes as thy soul (desireth) thy fill, but into thy vessel thou shalt not put any.  
When thou comest into the standing corn of thy neighbour, than thou mayst pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbours standing corn.  

Annotations.  
WOunded in the stones] or, wounded in any of his stones; for the word is singular, and properly signifieth a bruising or crushing, applied here to the wounding of a man in his secret parts, which might be done either with beating and bruising, or with cutting of the sinews, or whole member, or part thereof. The Greek translateth it Thladias', which signifieth one that hath his stones broken, or is gelded. This law the Hebrews understand of such only as are wounded or gelded by the hand of man, not such as are so made of God. If the stones be cut off, or one of them, or if one of them be wounded, &c the man is not allowable [to enter into the Church of the Lord.] Or if the finews of the stones, or any of them, be cut or wounded, etc. he is not allowable. Always provided that it be not by the hand of God, but be cut or wounded by man, or by dog, or by thorn, or such like things. For, if he be borne with his privy-member cut off, or wounded in the stones, or be borne without stones, or through fervent sickness these members decay, or the like: lo he is allowable to enter into the Church, for all these are by the hand of God. It is unlawful to corrupt (or mar) the members of generation, either in man, or in beast, or in wild beast, or in fowl, either unclean, or clean. And whosoever geldeth (or maketh an Eunuch) is to be beaten by the Law, yea though he geldeth after another hath gelded; as if one cutteth off the privy member, and another cometh and cutteth off the stones, or pulleth them off, and another cometh and cutteth the finewes of the stones, etc. they are all beaten. Maimony tom. 2. in Issure biah, chap. 16. sect. 6,— 10. privy-member] either the yard, or stones, or any one, or part of them: for the Hebrew Shophcah (which hath the name of shedding the seed,) implieth both: though by the Hebrews it is applied to the yard, or a part thereof. And so among the Turks at this day they make their Eunuches by cutting off the privities: and the Greek translateth, him that is cut, or, that hath (his privy member) cut off. not enter] or, not come in into the church (or in the congregation) of the Lord. That is, he shall not be admitted into the Commonwealth of Israel, either to minister, or bear office, or to take a wife of them, or the like. As it is said of the Priests, to come in (or enter) into the house of the Lord, that is, to minister, 1 Chron. 14. 29. and to go out and come in before the people, 2 Chron. 1. 10. is expounded to judge the people, 1 King. 3. 9 It is also said of Solomon, he loved many strange women of the nations concerning which the LORD had said unto the sons of Israel, ye shall not go in (or enter) to them, neither shall they come in (or enter) unto you, 1 King. 11. 1, 2. that is, as the Chaldee there expoundeth, not be mixed. So jesus charged Israel, that they should not go in (or enter; in Chaldee, mix themselves) among the nations, jos. 23. 7. and upon the reading of this Law to Israel returned from captivity, they separated from them all the mixed multitude, Nehem. 13. 1, 2, 3. And of this here the Hebrews say, He that is wounded in the stones, or hath the privy-member cut off, if he marry with a daughter of Israel, & lie with her, he is to be beaten, Deut. 23. 1. & it is lawful for them to marry women Proselytes, & bond women that are made free: and though he be a Priest that is wounded in the stones, he may take such a woman, because he is not in his holiness, [that is, may not do the Priest's office, Lev. 21. 17. 21.] but he that is so wounded, may not marry her that is a bastard. Maim. in Issure biah, c. 16. s. 1, 2. This is to be understood of such as though they were wounded in some part, yet were able enough for generation. Neither can this be meant of joining to the faith & religion of Israel, or entering into the Church in that respect: for that was lawful for all, Exod. 12. 48, 49. Num. 15. 14, 15. Howbeit some such strangers as were joined to the the Lord, yet remained after a sort separated from his people, as the complaint of such, and the Lords comfortable answer unto them, in Esay 56. 3. 6, 7. showeth. And so for the Eunuches in the same place, vers. 3. 4, 5 The Hebrews say, Servants which are baptised by the name of servitude, and do take upon them the commandments which servants are bound unto, they go out from the generality of heathens, but come not into the generality (or common state) of Israelites. Therefore a bondwoman is unlawful (to be married) to one that is free borne, whether she be his own bondwoman, or his neighbours; and who so goeth in to a bondwoman, is to be scourged by the doctrine of the Scribes. Lo, it is expressed in the Law, (Exod. 21. 4.) that a Master may give a Canaanitesse bondwoman to his Hebrew servant, and she is lawful for him. Maimony in Issure biah, ch. 12. s. 11. See after on v. 3.  
Vers. 2. Abastard] in Hebrew Mamzer, which meaneth one borne of a stranger, that is not a lawful wife: and so the Greek translateth it here, Of an whore: in Zach. 9 6. the Greek hath Allogenes, an Alien, or one of another generation. The Hebrews say, The bastard (Mamzer) spoken of in the Law, is he that cometh (or is borne) of any of the nakednesses, (that is, the incestuous and unlawful copulations, forbidden in Levit. 18.) except of her that is separated for uncleanness, (Levit. 18. 19) for he that is borne of her is blotted, but is not a bastard: but who so goeth into the other nakednesses (or unlawful copulations) whether by force, or willingly, presumptuously, or ignorantly, begetteth a bastard. And whether they be males or females, they are forbidden (to enter into the Church) for ever; as it is written, EVEN TO THE TENTH GENERATION, which is as if he should say, for ever. Whether a bastard man do marry an Israelitesse, or an Israelite marry a bastard woman, when they have lain together, they are beaten. It is lawful for him that is a bastard to marry her that is a stranger, and for her that is a bastard to be married to him that is a stranger: but the children of them both are bastards, for that which is borne goeth after the blotted person: for it is said, INTO THE CONGREGATION OF THE LORD; and the congregation of heathens is not called the congregation of the LORD. A stranger that marrieth a daughter of Israel, or an Israelite that marrieth her that is a stranger, begetteth an Israelite in every respect, which may not lawfully marry her that is a bastard. Maimony in Issure biah, ch. 15. s. 1, 2, 7, 9 to his tenth generation] or, to the tenth generation, he himself shall not enter: so in v. 3. where the tenth generation, is expounded, for ever; because ten is a complete number.  
Vers. 3. An Ammonite, or a Moabite] For their special unkindness and sin, these people's had a special punishment above others, that these men might never be admitted into full communion with the commonwealth of Israel, as other nations might: but this the Hebrews restrain to the men only, not to the women; for Ruth the Moabitesse was married unto Boaz, Ruth 4. Their words are; All heathens whosoever, when they are become Proselytes, and have taken upon them all the commandments which are in the Law; likewise servants when they are made free, lo they are as Israelites in all respects, Num. 15. 15. and it is lawful for them to come into the Church of the LORD, out of hand. And the Proselyte or free man may marry a daughter of Israel; and the Israelite may marry her that is a Proselyte, or made free; except of four people's only, which are Ammon, and Moab, and Edom, and Egypt: for these peoples, when any of them becometh a Proselyte, he is as an Israelite in all respects, save in the case of entering into the congregation. The Ammonite and the Moabite are forbidden for ever, the males, but not the females, Deut. 23. 3. We have it as a tradition of Moses from mount Sinai, that the Ammonite is the male, and the Moabite is the male, which is forbidden for ever to marry a daughter of Israel, though it be his son's son, to the world's end. But an Ammonitesse, and a Moabitesse are lawful out of hand, as the other peoples. Maim. in Issure biah, c. 12. s. 17, 18. But if the women of Moab and Ammon were not converted to the religion of God, it was unlawful to marry with them, as with any other peoples, Neh. 13. 23, 24, 25. Ezr. 9 1, 2. for ever] the Greek addeth, and for ever: so it is an explanation of the former, that the tenth generation is put for all generations for ever. So it appeareth, that the Moabites and Ammonites might never be one body with the Commonwealth of Israel, though other people's might, as Ie●her an Ismaelite, 1 Chr. 2. 17. is called an Israelite, 2 Sam. 17. 25.  
Ver. 4. they met you not] this sin was common to both nations, the next peculiar to Moab only. So eternal damnation is inflicted upon those that give not meat and drink to God's people in their hunger and thirst, Mat. 25. 42,— 46. The contrary example is in Melchisedek, who met Abraham with bread & wine, as he returned from the slaughter of the Kings, Gen. 14 18, etc. Heb. 7. 1. be hired] that is, the Moabite hired. The history hereof is set down at large in Numb. 22, etc.  
Vers. 6. not seek their peace] the like is spoken of the Canaanites, Ezr. 9 11. 12. This is not meant of revenge in malice, which is unlawful, Rom. 12. 17 19 or that they should not procure the salvation of their souls. 1 Tim. 2. 4. but respecteth the matter in hand, and those peoples in their infidelity; touching whom the Hebrews hold, that this is an exception from the former law, in Deut. 20. 10. about offering peace when in lawful war they came to besiege their cities. Ammon and Moab, we send not unto them (proclamation) of peace, Deu. 23. 6. Our wise men have said, for as much as it is written, PROCLAIM PEACE UNTO IT, Deut. 20. 10. if any should think the like for Ammon and Moab, he saith, Thou shalt not seek their peace. And whereas it is written, HE SHALL DWELL WITH THEE, etc. WHERE IT IS GOOD FOR HIM, Deut. 23. 16. if any should suppose the like for Ammon and Moab, he sa●●h, Thou shalt not seek their peace, OR THEIR GOOD. But though we do not proclaim peace unto them, if they make peace of themselves first, it is accepted. Maimony tom. 4. treat. of Kings, ch. 6. s. 6.  
Vers. 7. an Edomite] or, Idumean, as the Greek calleth him; and as in Mark 3. 8. Edom's land is called Idumea: the Hebrew here writeth it Adomite, as also in Psal. 52. 2. it meaneth the posterity of Edom, or Esau, Israel's brother, Gen. 25. 25,— 30. thy brother] the nearest kin to Israel of all peoples on the earth, and therefore often called his brother, Num. 20. 14. Obad. 10. 12. Amos 1. 11. for which alliance in nature, though they were enemies, (Num. 20. 18, 21.) yet God would have his people to retain loving and natural affection towards them. a stranger] or sojourner: although the Egyptians turned to hate God's people, and to oppress them, Exod. 1. etc. yet for the former good which Israel had received in their land, the Lord would have his people to show themselves thankful; that Edom and Egypt should sooner be admitted into the Church of the Lord, than Moab or Ammon; though not so soon as other peoples, which had not wronged Israel.  
Vers. 8. the third generation] to wit, after they are become Proselytes, and have received the faith and religion of Israel, as is before showed. Of these the Hebrews say: An Egyptian and Edomite, whether males or females, the first generation, and the second, are unlawful to enter into Israel, but the third generation may. An Egyptian woman that is with child when she becometh a Proselyte, her son is the second (generation.) Maimony in Issure biah, chap. 12. sect. 19, 20. As for other nations, it is before showed, that they receiving the religion of Israel, might enter into the congregation, and be commixed with them; so now when all people's are confounded, and it is not known who are truly Moabites, or Ammonites, or Egyptians, etc. the Hebrews profess that they cannot observe this Law; and thus they writ: Who so becometh a Proselyte of the seven peoples (of the Canaanites,) he is not forbidden by the Law to enter into the congregation. And it is a known thing, that none of them become Proselytes, save the Gibeonites, (jos. 9) and josua decreed concerning them, that it should be unlawful for them to enter into the congregation, either men or women. But he for bade them not, save so long as there was a Sanctuary, (jos. 9 23.) And they were called Nethinims, because he gave them for the service of the Sanctuary. Then came David and decreed against them that they should not come into the congregation for ever, no not in the time when there is no sanctuary. And so it is expressed in Ezra, And of the Nethinims, whom David and the Princes had given for the service of the Levites, (Ezra 8. 20.) Lo, thou mayst see they depended not on the Sanctuary. And why did he and his Council decree this against them? Because he saw the hardness and cruelty that was in them, at the time when they required that seven of the sons of Saul, the chosen of the Lord, should be hanged and killed, and they had no compassion on them, (2 Sam. 21. 6. 9) When Senacharib King of Assyria came up, (2 King. 18. 13, 34, 35.) he confounded all the peoples, and mixed them one with another, and carried them captives out of their places. So these Egyptians, which are now in the land of Egypt, are other men: and so the Edomites that dwell in the field of Edom. And for as much as these four Nations which be forbidden, are commixed with all nations of the world which are lawful all are lawful. So that whosoever separateth from them, and becometh a Proselyte at this time in any place, be he an Edomite, or an Egyptian, or Ammonite, or Moabite, or Ethiopian, or of any other people, whether they be men or women, it is lawful for them to enter into the Church out of hand. Maim. in Issure biah, chap. 12. sect. 22,— 25. Thus the partition wall between jews and Gentiles is by the Hebrews own grant in part broken down, but indeed wholly unto us which know Christ; who were in times past aliens from the politeie (or commonwealth) of Israel, and strangers from the covenants of promise, etc. but we are now made nigh by the blood of Christ, for he is our peace, who hath made both one, and dissolved the middle wall of partition between us, Ephes. 2. 12. 14.  
Vers. 9 the camp] or the host, an army of soldiers; touching whom God giveth laws for their purity: that as the whole camp of Israel was to be purged of all leprous and unclean persons, Num. 5. 2, 3. so every camp or army sent forth to war at any time, should also have care of holiness. keep thee] or, beware, take heed. evil thing] Hebr. evil word, that is, all uncleanness, either moral, (as john warned the soldiers, Luk. 3. 14.) or figurative, as some specials here follow.  
Vers. 10. an accident] to wit, of uncleanness, by the issue of his seed, and so the Greek translateth it, an issue; of which, and the pollution by the same, see Levit. 15. with the Annotations. out of the camp] or, unto (a place) without the camp, where all unclean persons were to remain, Num. 5. 3.  
Vers. 11. at the looking forth of the evening] which the Greek translateth, towards evening; the Chaldee, at the time of the evening: See this phrase in Gen. 24. 63. and Exod. 14. 27. bathe] in Greeke, wash his body, as all such unclean persons were to do, Lev. 15. figuring our sanctification from uncleanness, by the death and spirit of Christ, Heb. 10. 22. gone down] Heb. gone in, that is, when the day of his uncleanness is at an end: for the day ended at Sun setting.  
Vers. 12. thou shalt have] or, there shall be to thee, to wit, by public designation. a place] Heb. a hand, that is, as the Greek hath it, a place; in Chaldee, a place appointed (or prepared.) So the Hebrews say, It is unlawful to turn aside within the camp, or in the open field in any place; but it is commanded to appoint there a way peculiar for (men) to turn aside therein. Maimony treat, of Kings, chap. 6. sect. 14.  
Vers. 13. a paddle] an instrument of iron, to dig an hole with in the earth, wherein to bury their excrements. We derive the name from the Greek Pattalos or Passalos, whereby the Hebrew jathed is translated here. upon thy weapon] or, among thine armour: in Greek, upon thy girdle. that which cometh from thee] thine excrements; in Greek, thy shame (or unseemliness.) These by the Law are counted unclean, (as almost all the other that come out of man;) & defiled other things which they were used about, Ezek. 4. 12, 13, 14. and figured the corruption of nature, Esay 4. 4. Mark 7. 15. 20,— 23.  
Vers. 14. walketh] the Chaldee addeth, his divine presence walketh. before thee] the Greek explaineth it, into th' 〈…〉 hands. So in Deut. 2. 36. and 7. 2. 23. also in 2 Chron. 6. 36. the uncleanness] or the nakedness, the discovery of any thing which is unclean: the Greek translateth it shame; the Chaldee, transgression. By this, God taught his people holiness of conversation, that they should keep themselves from their iniquity, as David did, Psal. 18. 23. from after thee] that is, from following or accompanying thee, and from keeping thee. The Greek translateth it, from thee; the Chaldee, from doing good unto thee. In like manner, when God said, I will be with thee, Gen. 31. 3. jakob understood it, I will do thee good, Gen. 32. 9 And both are expressed in jer. 32. 40. I will not turn from after them, to do them good. And of Gods leaving his people in their wars, and the evils following, there is complaint in Psal. 44. 10, 11. etc.  
Vers. 15. not deliver up] Hebr. not shut up (or close) as Deut. 32. 30. meaning, shut up into the hand, as is expressed in Psal. 31. 9 that is, delivered, as the Greek and Chaldee here translate it. a servant] the Chaldee addeth, a servant of the peoples, that is, of the Gentiles, who for the religion of God cometh from his master to the Church of Israel. This servant that sle●th to the land (of Israel) he is a righteous stranger [that is, a proselyte come unto the faith and covenant of God,] saith Maimony tom. 4. treat. of Servants, chap. 8. s. 11. is escaped] or separated, having rid free, and delivered himself from the bondage of sin. The Greek translateth, is added (or adjoined) unto thee. By this Law God shown his love in Christ, towards all strangers, even in the basest estate, that come unto him in faith; for there is neither bond nor free, male or female, but all are one in Christ jesus, Gal. 3. 28. It figured the grace of God to us sinners, who were the servants of sin, but obeying from the heart the form of doctrine whereto we were delivered, we were made free from sin, & were made the servants of righteousness, and servants to God, to have our fruit unto holiness, and the end, everlasting life, Rom. 6. 17, 18, 22. Who after we have escaped the pollutions of the world, through the knowledge of Christ, are not again to be entangled therein, and overcome, 2 Pet. 2. 20. Gal. 4. 7, 8, 9, 10. from his master] who, that he might sustain no damage by the loss of his servant, the Hebrews say, His master was to be spoken unto, to write him a bill of manumission (or discharge from his service,) and he again was to write him a bill of debt for his price, until he was able to pay, and then he paid him. Maimony in Servants, ch. 8. sect. 10.  
Vers. 16. in the midst of thee] the Greek translateth, among you shall he dwell. By the Hebrews, if a man sold his servant to the heathens, he was to be compelled to redeem him again, and to let him go out free. If a man sold his servant out of the land, he was to be set free. Maim. treat. of Servants, chap. 8. sect. 1. 6. in one of thy gates] that is, as the Chaldee translateth, in one (or any) of thy cities: which figured the Churches of Christ, Psal. 69. 36. wherein they that are escaped from the servitude of sin, should remain, Act. 2. 47. good for him] or, good unto him, that is, where it liketh him best; as the Greek translateth, where it pleaseth him, and where may be most for his benefit. not vex him] or oppress; in Greek, afflict him. This law was for all strangers, Exod. 22. 21. and forbiddeth all manner vexation in word or work. The Hebrews say, the Scripture addeth this admonition concerning him, because he is of a more humble spirit than (another) stranger: and who so vexeth this stranger, transgresseth against three prohibitions; Ye shall not vex any man his neighbour, Lev. 27. 17. and, A stranger thou shalt not vex, Exod. 22. 21, and, Thou soalt not vex him, Deut. 23. 16. he transgresseth also against this, Neither shalt thou oppress him, Exod. 22. 21. And he is not to be vexed, no not with words. Maimony treat. of Servants, chap. 8. sect. 11.  
Vers. 17. a where] or common where, fornicatresse, Sedamit esse; one that married not, but lived in whoredom. She is called in Hebrew Kedesah, which ordinarily signifieth Holiness, but is used here for the contrary, (as before in Deut. 22. 9) or it was some filthy religious order among the heathens; whereof see the notes on Gen. 38. 21. The Hebrews describe her to be one that prestituted herself vuto every man. Maimony in Issure biah, chap. 18. sect. 2. And so she differed from the whore called in Hebrew Zonah which had defiled herself, though but once: see the notes on Lev. 21. 7. Howbeit, the difference is not always to be made; and the next verse here seemeth to show it. Maimony in tom. 2. treat, of Wives, chap. 1. sect. 4. writeth thus; Before the Law was given, a man mes with a woman abroad; and if he and she p 〈…〉 d, he gave her hire and lay with her, at the par 〈…〉 the way, and he went his way; and this is she which is called KEDESAH (a common whore.) After the Law was given, such common whores were forbidden, Deut. 23. 17. Therefore whosoever lieth with a woman by way of fornication, without espousals, he is beaten by the Law, for that he hath ly●n with a whore. But Onkclos the Chaldee Paraphrast expoundeth this law otherwise thus; There shall no woman of the daughters of Israel be (a wife) to a man which is a servant: neither shall any man of the sons of Israel take a woman which is a servant (or handmaid.) But that seemeth not to be the meaning of this place. whoremonger] or, fornicator: one that so defileth his body without marriage; a Sodomite. Notwithstanding this Law, Israel falling from God, had together with their idolatry, houses of whoremongers (or Sodomites) that were in (or by) the house of the Lord, till King josias broke them down, 2 King. 23. 7. They sacrificed also with whores, Hos. 4. 14. so that both carnal and spiritual whoredom (which is idolatry, jer. 2. 20.) are here forbidden.  
Vers. 18. the hire] or, the reward, wages: the Hebrew word Ethnan is usually an whore's hire, as may be seen in Ezek. 16. 31, 33, 34. Hos. 2. 12. and 9 1. Mich. 1. 7. an whore] in Hebrew Zonah; which seemeth to be the same with Kedesah before mentioned: though it comprehendeth generally all such as are forbidden in Lev. 18. to any which, or for which, if a man give hire or reward, to lie with her, it might not be brought into the Lord's house. And this, as the Hebrews explain, whether she were an heathenish whore, or a bondwoman, or an Israelitesse. He that saith to his neighbour, this thing thoushalt have to let thy bondwoman lie with my Hebrew servant, lo this is an (whores) hire. If a man agree with an whore to give her a Lamb, (as Gen. 38. 16, 17.) and he doth give her many, though he give a thousand, they are all an whore's hire, and forbidden to come on the altar. If he tie with her, & give her it not, and after the time he give it her, though it be after many years, yet it is an whore's hire. Howbeit they restrain this (though perhaps too much,) to such things only, as might in themselves be brought to the altar, as clean beasts, & fowls, wine, oil, and fine flower, etc. If he give her money, & a sacrifice be bought with it, that sacrifice (they say) was lawful. If he give her wheat, & after it be made flower; olives, & after oil is made of them; grapes, & they be turned into wine; these are lawful, for the hire is now altered. Maim. tom. 3. in Issure mizbeach, chap. 4. sect. 8, 10, 11,— 15. This law taught the honour and sanctity due unto God's house and service, when things which were thus made impure and vile, might not be brought unto him: so in Esay 61. 8. he saith, I hate robbery, for burnt-offering. the price of a dog] in Chaldee, the exchange of (that is, the thing exchanged for) a dog. This some do understand of the whoremonger or Sodomite forementioned; as the Scripture calleth vile persons dogs. Matth. 7. 6. Rev. 22. 15. 2 Pet. 2. 22. But the Hebrews under 〈…〉 d it literally; for as the dog was an unclean beast, and most abominable for sacrifice, Esay 66. 3. so they writ, if a man said to his neighbour, I will give thee this Lamb for that Dog; or if he exchange a dog for any beasts or fowls, they were all unlawful to be brought unto the altar. But if the price were altered, as he exchanged a dog for wheat, and turned it into flower; that (flower) was lawful. Maimony in Issure mizbeach, ch. 4. sect. 16, etc. for any vow] whether for a sacrifice on the altar, or for the maintenance or reparation of the house, court-yard, or any thing about the Sanctuary; the thing itself, which was either the hire, or the price of these vile things, might not be brought thither. Under the name of a vow, (which men voluntarily taken upon themselves, vers. 21, 22, 23.) other sacrifices which God commanded, are forbidden to be brought of either of these, that is, of any thing which was filthy or vile. both of the] the one proceeding from the breach of the moral Law, the other (taken properly) being against the Legal ordinances of divine service, are abomination to the Lord, who requireth his Sanctuary to be reverenced, Lev. 19 30. and forbiddeth his name to be despised, his altar or table to be thought contemptible, Mal. 1. 6, 7, 8. or his house to be made a den of thiefs, jer. 7. 11. Matth. 21. 13.  
Vers. 19: not lend upon biting usury] Hebr. not cause to bite; which meaneth, as the Greek and Chaldee both interpret it, not lend upon biting usury (or increase:) for usury is biting or devouting of a man's substance; he that borroweth on usury is bitten thereby; and he that so dareth, causeth to bite, or maketh his neighbour to be bitten thereby. It may also imply, thou shalt not borrow upon usury, for that also is unlawful, jer. 15. 10. and he that so borroweth, causeth himself to be bitten, and thus the Hebrews understand it, as is noted on Ex. 22. 25. usury] Hebr. biting of silver, that is, usury for silver (or money) which is lent. So after, biting of meat, that is, usury for meat which is lent. of any thing] Hebr. of any word: which though it be often used for any thing, as the Greek here also translareth it, yet from hence the Hebrews gather, usury of words also to be unlawful: see the Annotations on Exod. 22. 25. that is lent upon usury] Hebr. that biteth, (or may bite) Under this prohibition, the contrary is commanded, that we should lend unto our poor brother freely, and not take again any thing more than was lent, Deut. 15. 7. 8, 9 Luk. 6. 34, 35. Lev. 25. 35, 36.  
Vers. 20. a stranger] or alien, in the Chaldee, a son of the peoples, meaning a Gentile, an infidel: for to the strangers which were brethren in the faith, they might not lend upon usury, Levit. 25. 35, 36, 37. mayst lend] or shalt lend upon usury; Hebr. shalt cause to bite, to wit, if thou wilt; so it may be taken for a permission, like the bill of divorce. But the Hebrews understand this to be a commandment, not a permission only; (Maimony tom. 4. treat. of the Lender and Borrower, chap. 5. sect. 1) As if God would by this cut off occasions of familiarity with Infidels, lest Israel by much dealing with them, should learn their ways. Howbeit, our Saviour (by the example of God himself,) teacheth us to be loving and bountiful unto all, both good and bad, Matt. 5. 44,— 48. Luke 6. 35, 36. Spiritually this shown the use of the Law, which as an hard creditor exacteth more of men than it giveth unto them; and is to be laid, not upon the righteous man, (who by faith is freed from the rigour & curse of the same,) but on the lawless, disobedient and sinners, 1 Ti●●. 1. 9 Rom. 7.  
Vers. 21. a vow] the law whereof, see in Levit. 27. and Num. 30. And whether it were a thing promised unto God, or to be given to the poor, it was a vow. not delay] that is, not fail, either altogether, or by deferring the time of payment: see the notes on Exod. 22. 29. Wherefore if a man have absolutely vowed a thing to the Lord, (seeing no man hath assurance that his life shall continue, jam. 4. 13, 14.) he must with all speed perform it, lest death prevent him. So the Hebrews say; He that saith, I will not departed out of the world until I be a Nazirite; lo, he is a Nazirite out of hand, lest he die by and by. And if he defer his Naziriteship, he transgresseth, etc. Maimony tom. 3. treat. of Nazirites, chap. 1. sect. 4. The time and place of paying vowed sacrifices, was at the solemnefeasts, & in the Sanctuary, Deu. 12. 5, 6, 7 and 16. 16, 17. Hereupon the Hebrews say; Whether they be vows or voluntary gifts, or other things which a man is bound to bring, as valuations, or prices, or tithes, or gifts for the poor, it is commanded by the Law, to bring them all at the feast which first cometh, etc. If there fall out a feast, and he bringeth them not, he frustrateth a commandment. If the three feasts (of the year) pass over him, and be bring not his offerings which he hath vowed, or voluntarily promised, etc. he transgresseth against this prohibition, Thou shalt not delay to pay it. Maim. treat. of offering the Sacrifices, chap. 14. sect. 13. to pay it] This payment must be made unto God of the best things (as is noted on Gen. 4. 4.) they might not bring any corrupt or blemished thing, Mal. 1. 14. Levit. 22. 21. nor any thing filthy or vile, Deut. 23. 18. Neither might any part be kept back, of that which was sanctified by vow unto the Lord, Act. 5. 1, 2, 3, 4, etc. So for alms to the poor, the Hebrews have these rules; Alms is comprehended in the general of vows: therefore he that saith, Lo a shilling be upon me for alms, or, This shilling be an alms, he is bound to give it to the poor out of hand; and if he delay, he transgresseth against this precept, Thou shalt not delay to pay it. For lo it is in his power to give it out of hand, and there are poor present. If there be no poor there, he is to separate it, and lay it up till he find some poor. Maimony treat. of gifts to the poor, c. 8. s. 1. requiring, etc.] that is, will surely require it, and punish thee if thou pay it not. For so requiring implieth, Gen. 9 5. and 43. 22. Deut. 18. 19 sin] and so punishable. For God hath no pleasure in fools; pay therefore that which thou hast vowed, Eccles. 5. 4.  
Vers. 22. shalt forbear] or cease, refuse: the Greek translateth, If thou wilt not vow. So before they promised, it was in their own power, as in Ananias case, Act. 5. 4. Howbeit, when duty bindeth us to show thankfulness unto God for his mercies, we are willed to vow and to pay, Psal. 76. 12. The Hebrews say, Although sanctified things, and things devote, and valuations be commanded, and it is meet for a man to exercise himself in these things, for to suppress his concupiscence, and that he be not niggardly, but may fulfil that which is commanded by the Prophet, HONOUR THE LORD WITH THY SUBSTANCE, (Prov. 3. 9) yet notwithstanding, if he do never sanctify or devote, there is not any thing in it; for lo the Law testifieth and saith; But if thou shalt forbear ●●vow, it shall not be sin in thee. Maimony treat. of Valuations and Devote things, chap. 8. sect. 12. not be sin] to wit, not such sin as a man is guilty of, if he vow and do not pay, Eccles. 5. 5. For otherwise a man may sinne this way also, in negligence and unthankfulness, Luk. 17. 17, 18. In this sense Christ said to the jews; If ye were blind ye should have no sin, joh. 9 41. that is, no such sin as now remaineth on you, for refusing the light. So in joh. 15. 22, 24. jam. 4. 17.  
Vers. 23. That which is gone out] that is, thy word, or promise: as, all that proceedeth out of the mo●th of the LORD, Deut. 8. 3. is expounded, every word of God, Luk. 4. 4. keepe and do] with heart and hand. But this is meant of lawful vows; for such as are idolatrous and wicked, are not to be kept, but repent of, and broken, jer. 44. 25,— 27. Act. 23. 12, 21. a voluntary offering] all vows were voluntary offerings, but all voluntary offerings were not vows: see the difference noted on Levit. 7. 16. and Deut. 12. 6. with thy mouth] Hereupon Solomon saith, Suffer not thy mouth to cause thy flesh to sin; neuher say thou before the Angel, that it was an unadvised error: wherefore should God be angry at thy voice, and destroy the work of thine hands? Eccles. 5. 6. If a man had spoken it with his heart only unto God, he was bound to pay it, as the Hebrews teach: See the notes on Levit. 7. 16.  
Vers. 24. When thou comest] the Chaldee translateth, when thou art hired: and of such do the Hebrews understand this Law, that labourers hired to work in a vineyard, are to eat of the fruit thereof. Hereunto the Apostle seemeth to have reference, when he saith; Who planteth a vineyard, and eateth not of the fruit thereof: or, who feedeth a flock, and eateth not of the milk of the flocke? 1 Cor. 9 7. Whereby not the owners only, but the labourers also are intended. This and the like law following, seemeth to extend also to such as occasionally travel thorough vineyards or fields, who may for their refreshing in time of need gather and eat: as our Lords Disciples, going thorough the sown fields, plucked the cares of corn, and did eat, Matt. 12. 1. vineyard] and by proportion, his oliveyard, or any such like. The Hebrews say; Labourers which do work upon any thing that groweth out of the earth, etc. the householder is commanded to let them eat of that which they are a working upon, Deut. 23. v. 23, 24. which law we have been taught, that it is not written of any thing but concerning the hired (labourer.) And if he did not hire him, how was it permitted him to come into his neighbour's vineyard, or standing-corne, without his knowledge? But thus he saith; When thou shalt come, by the owner's leave, to labour, thou shalt eat. Maimony tom. 4. treat. of hired things, chap. 12. sect. 1. Howbeit they restrain this law to such things only as grow out of the ground; therefore they add, He that milketh, or churneth butter, or maketh cheese, eateth not (thereof) because they are things that grow not on the ground: ibidem s. 4. But he that reapeth (the corn) and he that thresheth, and he that fanneth and purgeth it, he that cutteth down the grapes, and he that treadeth them (in the winepress,) or doth any such like works, they may eat by the Law. ibidem s. 8. eat grapes] and so if he labour upon the figtree, he may eat figs; and all the like: but he may not eat (they say) save of that whereabouts he laboureth: and if he labour both in the grapes and in the wine-fat, he may both eat of the grapes, and drink of the must (or new wine.) If he work on the figtree, he may not eat of grapes: if on grapes, he may not eat of figs. And he that is working upon one vinetree, may not eat (the fruit) of another vine. Neither may he eat grapes with any other thing; as with bread, or the like. But if he have agreed with the householder, for the quantity that he shall eat, he may eat with bread, or with salt, or with any thing that he pleaseth. Maimony ibid. sect. 10. 12. as thy soul] to wit, desireth; or, according to thy soul, that is, thine appetite. The Greek joineth it with the word following, thus, so much as thy soul (that is, thine appetite) may be filled with. So in Psal. 78. 18. they asked meat for their soul, that is, for their lust or appetite. From this the Hebrews gather, that only he himself, not any other of his family may eat. The labourer that shall say, Give my wife & children that which I should eat; or, lo I will give a little of this which I have taken, to my wife or my child for to eat, they harken not unto him: for the Law doth not vouchsafe it to any, but to the workman himself. Though he be a Nazitite which worketh in the grapes [who may not by the law eat any of them, Num. 6. 3.] if he say, Give it my wife and children, they harken not unto him. A workman that laboureth himself, and his wife, and his children, and his servants, and conditioneth with the householder, that he will not eat of any thing that he worketh upon, neither he nor his; then they may not eat, to wit, the greater sort of them; for they have wittingly remitted (of their right.) But the little ones he cannot make agreement that they shall not eat: for they eat not of that which is their fathers, or of that which is their masters, but of that which is Gods. Maimony ibid. sect. 13. 14. not put] Hebr. not give any, either to carry home for himself, or for any of his.  
Vers. 25. with thine hand] to wit, for to eat, vers. 24. as did Christ's Disciples, Matt. 12. 1. upon the warrant of this law, as is probable: howbeit, the Hebrews understand it of the labourers, as before. And the Chaldee version here also saith, When thou art hired into thy neighbours standing corn, than thou mayst pluck, etc. Which though the meaning be good, (for even the beasts were by God's Law to eat of that whereon they laboured, Deut. 25. 4.) yet the extent hereof seemeth to reach further, even to all such as came in occasionally, and had a desire or need to taste of the fruits. not move a sickle] namely, for to cut down for thine own eating, or for to carry away with thee, as v. 24. God, whose the earth is, and the plenty thereof, Psal. 24. 1. and whose the land of Canaan was in special, Levit. 25. 23. who reserved the first-fruits, tithes, corners, glean, etc. for himself, his priests, and the poor of his people, Num. 18. Deut. 24. 19,— 21. would have the fruits in some sort common for the necessities of all men, especially to those that laboured in them, whether men or beasts; so showing his bounty to all, yet reserving the right and propriety of the owners, which no man might infringe: that mercy and justice might meet together, and not one man to put his sickle into another man's corn, to reap that which another hath sown. The equity of this Law reacheth also unto spiritual things, and to God's labourers in his harvest, 2 Cor. 10. 14,— 16. 1 Cor. 9 7, 9, 10,— 14. Rom. 15. 20.    

CHAP. XXIIII.  
1 Of divorce. 5 A new married man goeth not to war. 6 10 Of pledges. 7 Of manstealers. 8 Of leprosy. 14 The hire to be given in due time. 16 Of justice. 19 The forgotten sheaf is for the poor. 20 And the glean of the fruits to be left for them.  
WHen a man hath taken a wife, and been her husband, and it shall be that she find not grace in his eyes, because he hath found in her matter of nakedness: and he shall write her a bill of divorcement, and give it in her hand, and send her away out of his house: And she depart out of his house, and go and be another man's: And the latter man hate her, and write her a bill of divorcement, and give it in her hand, and send her away out of his house; or if the latter man die, which took her to him to wife: Her first husband which sent her away, may not return to take her to be unto him to wife, after that she is caused to be defiled, for that is abomination before jehovah; and thou shalt not cause the land to sin, which jehovah thy God giveth unto thee for an inheritance.  
When a man hath taken a new wife, he shall not go out in the Army, neither shall any thing pass upon him: he shall be free in his house one year, and rejoice with his wife which he hath taken.  
(A man) shall not take to pledge the neither millstone, or the upper millstone; for he taketh to pledge, the soul.  
If a man be taken stealing a soul of his brethren, of the sons of Israel, and maketh gain to himself by him, and selleth him; then that thief shall die, and thou shalt put away evil from the midst of thee.  
Take thou heed in the plague of leprosy, to observe diligently and to do according to all that the Priests the Levites shall teach you; as I commanded them ye shall observe to do. Remember what jehovah thy God did unto Marie, in the way, after ye were come forth out of Egypt.  
When thou lendest thy neighbour the loan of any thing, thou shalt not go in into his house, to fetch his pawn. Thou shalt stand without, and the man to whom thou dost lend, shall bring forth unto thee the pawn without. And if he be a poor man, thou shalt not lie down with his pawn. Restoring thou shalt restore the pawn unto him when the Sun goeth down, that he may lie down in his raiment and bless thee, and unto thee it shall be justice before jehovah thy God.  
Thou shalt not fraudulently oppress an hired servant that is poor and needy, of thy brethren, or of thy stranger which is in thy land, within thy gates. In his day thou shalt give his hire, and the Sun shall not go down upon it, for he is poor, and unto it he lifteth up his soul, that he cry not against thee unto jehovah, and it be in thee a sin.  
The father shall not be put to death for the children, and the children shall not be put to death for the fathers: they shall be put to death every man in his own sin. Thou shalt not wrest the judgement of the stranger, nor of the fatherless: thou shalt not take to pledge the garment of the widow. But thou shalt remember that thou wast a servant in Egypt, and jehovah thy God redeemed thee thence, therefore I command thee to do this thing. When thou reapest thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not return to take it; it shall be for the stranger, for the fatherless, and for the widow, that jehovah thy God may bless thee in all the work of thine hands. When thou beatest thine Olive-tree, thou shalt not go over the boughs after thee; it shall be for the stranger, for the fatherless, and for the widow. When thou gatherest the grapes of thy vine-yard, thou shalt not gather the single grapes after thee; it shall be for the stranger, for the fatherless, and for the widow. And thou shalt remember that thou wast a servant in the land of Egypt, therefore I command thee to do this thing.  

Annotations.  
Been her husband] that is, done an husband's duty, lain with her: as the Greek translateth, dwelled together with her. So Deut. 21. 13. For his marriage is signified by the former phrase, taken a wife, as is noted on Deut. 22. 13. grace] o●, favour in his eyes; in Greek, grace before him. that is, if he like her not. matter of nakedness] or, the nakedness of any thing, that is, the discovery of some unclean thing: or, by transplacing the words, any thing of nakedness, that is, of shame and ignominy; as the Greek translateth, a shameful (or uncomely) thing. This is thought of some not to be meant of adultery, for which she was to die if it were proved, Deut. 22. 22. but of some evil thing in her conditions or actions, which displeased her husband. So the phrase was used in Deut. 23. 14. for that which was uncleanly and unseemly. and he shall write] understand from the former sentence, and if he shall write: for this is not a commandment, but a permission, as our Saviour saith, Moses because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so, Matt. 19 8. So after in vers. 3. And the latter man shall hate her, that is, if he shall hate her; for all is supposition, and permission, until v. 4. where she is forbidden to her first husband. But the Hebrews mistook this for a commandment, Matt. 19 7. and so do to this day, as is to be seen in their writings, wherein good and bad are mixed together thus; A man may not take a wife, and have a purpose in him to divorce her, etc. She may not remain under him, and minister unto him, if he be purposed to divorce her. A man may not put away his first wife, except he hath found in her the nakedness of some thing: and it becomes him not to be hasty to send away his first wife; but the second, if he hate her, let him send her away. A woman that is of evil conditions, and is not modest, as are the honest daughters of Israel, it is commanded to put her away. Maimony tom. 2. treat. of Divorces, chap. 10. sect. 21, 22. But the Lord, the God of Israel saith, that he hateth putting away, Mal. 2. 16. And, What God hath joined together, let no man put asunder, Matt. 19 6. bill of divorcement] or, libel (book) of cutting off; which the Greek version (approved by the Evangelists, Matth. 19 7.) calleth, a libel of divorcement, or, of departing away, because by it the woman was cut off from her husband, and departed from him and his house. Of this the Hebrews have many canons; and the form of this bill is in the Thalmud in Gittin, chap. 9 and by Maimony in treat. of Divorces, chap. 4. sect. 12. set down in these words:  
IN such a day of the week, in such or such a day of the month N. in such or such a year from the creation (of the world,) or from the supputation (of Alexander) after the account which we are wont to count by, here in the place N. IN. the son of N. of the place N. (or if there be any other name or surname which I have, or my fathers have had, or (which) my place hath, or my father's place have had) have voluntarily, with the willingness of my soul, without constraint, both dismissed, and left, and put away thee, even thee N. the daughter of N. of the city N. (or if thou hast any other name or surname, thou, or thy fathers, or thy place, or thy father's place) which hast been my wife heretofore, but now I dismiss thee, and leave thee, and put thee away, that thou mayest be free, and have power over thine own soul, to go away, to be married to any man whom thou wilt; and that no man be refused of thine hand, for my name, from this day and for ever. And thus thou art lawful for any man; and this is unto thee from me a writing of divorcement, and bill of dismission, and an epistle of putting (thou) away, according to the Law of Moses and Israel. 
N. son of N. Witness.  
N. son of N. Witness.  give it] or, deliver it into her hand, and this also before witnesses. The Hebrews observe ten things, which they say are requisite by the Law, and are the root (or foundation) of the divorce; 1 That a man put her not away, but of his own will: gathered from these words, If she find not grace in his eyes; but the woman may be put away, whether she be willing or not. 2 That he put her away by a writing, not by any other thing. 3 That the matter of the writing be to divorce her and put her away out of his possession. 4 That the matter of that divorcement be between him and her. 5 That it be written by her name. 6 That there be no action wanting after the writing thereof, save the delivery of it unto her. 7 That he give it unto her. 8 That he give it her before witnesses. 9 That he give it her by the Law of Divorces, 10 And that it be the husband, or his deputy that delivereth it unto her. Maimony treat. of Divorces, chap. 1. sect. 1. Unto these they add also sundry other cautions, as, Where it is said in the Law, AND HE SHALL WRITE HER A BILL, etc. Whether he writ it with his own hand, or speak to another to write it for him; and whether he deliver it with his own hand, or speak to another to deliver it, (it is all one) it is not said, HE SHALL WRITE, but to signify, that she may not be put away but by a writing; and, HE SHALL GIVE (to signify) that she may not take it of herself. But it is necessary, that the husband speak himself unto the Scrivener to write it, and to the witnesses to subscribe it. Every bill that is not written by the name of the man that divorceth, and by the name of the woman divorced, is no bill. Who so writeth (a bill) to put away his wife, and bethinketh him, and doth not put her away, but uniteth himself with her after it is written, he may not put her away by that bill at another time when he would put her away. Whereas the Law saith, AND GIVE it IN HER HAND; the Scripture meaneth no more, but that it come unto her; and whether it be in her hand, or in her bosom, or to her deputy (or attorney) whose hand she hath made as her hand, it is all one. But it is necessary that he be made her attorney before two witnesses, and that there be two witnesses to testify, that the bill came to the hand of her attorney. The husband cannot make an attorney to receive the bill for his wife, but he may make one to carry it to his wife. If the attorney have received the bill, and before it cometh to the woman's hand, the husband changeth his mind, and saith unto him, the bill which I sent by thee, be of none effect; or if he say before unto his wife, the bill which I have sent unto thee, be of none effect; or if he send another messenger to make it of none effect; or if he say unto others, the bill which I have sent to my wife be of none effect, lo it is of none effect, though it come (after) to his wife's hand. But if (he speak it) after it become to her hand, or to the hand of her attorney, which was to receive it for her, he cannot make it of none effect. He that divorceth upon condition, if the condition be confirmed she is divorced; if not, she is not divorced. As if he say, lo here is thy bill, upon condition that thou give me 200 pence, within these thirty days; if she give them with his consent within thirty days, she is divorced, if after thirty days she is not divorced. If she give them to him by force, so that he is not willing to receive them, the bill is of none effect, till she give them with his consent etc. Maimony treat. of Divorces, chap. 2. sect. 1. 5. and c. 3. s. 1. 5. and c. 6. s. 1, 3, 16. and c. 8. s. 1. 21.  
Vers. 2. be another man's] or, be to another man: either by full marriage, or by espousals only; for a betrothed woman is a man's wife, Deut. 22. 23, 24. So the Hebrews say; He that putteth away his wife, and she is betrothed to another, although she be not married to him, she is unlawful for the first (husband.) And if the first do return and marry her, he is to be beaten, and to be compelled to put her out, Deut. 24. 4. Maimony in Divorces, chap. 11. sect. 12. She might also become another man's by fornication, though she married not, jer. 3. 1. yet the phrase often implieth the state of marriage, Rom. 7. 3, 4. unto which sense the Hebrews restrain it here.  
Vers. 3. And the latter] understand from the last clause, And if the latter man hate, and if he writ her a bill, etc. for these are but suppositions, and bare permissions, not commandments which God would have done, as is before noted.  
Vers. 4. may not return] or, cannot, it is not lawful for him to take her again: and this is the Law which God commandeth, whereby he showeth a dislike of the former divorcements; as after he plainly confirmeth by the Prophet, Mal. 2 16. For, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, [and if he marry another, he committeth adultery,] and whosoever shall marry her that is divorced, committeth adultery, Matt. 5. 32. and 19 9 she is caused to be defiled] or, is caused to defile herself: The Greek and Chaldee translate, she is defiled: but the Hebrew word Huttaraaah is of such a composition, as implieth both the defiling of herself, and the cause thereof by her husband, who put her away first. It was therefore an error in the jews, to take this for a commandment of God, which he tolerated only for the hardness of their hearts; and shown the woman to be defiled by her second marriage, after her first unjust divorce. not cause the land to sin] or, not suffer the land to sin: which may be understood, that by their example others should not be occasioned to do the like; or, that by the Magistrates neglect of punishing this evil, others be not emboldened. Or rather, that the land be not in sin, that is, punishable for this sin, which extendeth not only to the persons that do it, but to all the people that suffer it: as there be examples of the like in other cases, as jos. 7. and 22. 17, 20. Therefore the Prophet alleging this Law, saith, that the land should be greatly polluted, jer. 3. 1. and so the Greek version here, in stead of sin saith, & ye shall not defile the land. This Law is figuratively applied in the practice of it unto God and his Church, unto whom he was an husband, jer. 31. 32. and unto whom in time he did give a bill of divorcement, but for her adultery, jer. 3. 8. not upon displeasure, without her due merit, as the Israelites often did to their wives, (for such a bill of divorce they could not show,) but for her transgressions she was put away, Esay 50. 1. And though by this Law, a woman put away, and becoming another man's, might not return to her first husband again, yet God (who is above his Law) offereth his Church, after her many adulteries, to return again unto him by repentance and faith, jer. 3. 1. Hos. 2. 2. 1. 9 and 3. 1, 5. The Apostle also applieth this Allegory to the Church's estate under the Law, and under the Gospel of Christ, Rom. 7. 1, 2, 3, etc.  
Vers. 5. in the army] unto the war, as the Greek translateth. In Deut. 20. a law was given for such as were betrothed and not married, had planted vineyards, or built houses, and not eaten of, or dwelled in them; the Hebrews understand those two also in this law, saying, He that hath builded a house, and dedicated it, and he that married his betrothed wife, or his brother's wife (Deut. 25. 6.) and he that hath made his vineyard common, these go not out to war till the year be ended. Maimony tom. 4. treat of Kings, chap. 7. sect. 10. any thing] or, aught of any thing, that is, of any charge or business concerning wars, or the like. Therefore whereas such as had not married their spouses, nor dedicated their houses, nor made common their vineyards, when they were sent back from the army, were to provide victuals, and prepare the ways for the army, as is noted on Deut. 20. 7. they were all this first year free from these & other the like charges, as the Hebrews say, These go not out to the war, neither are they charged with any thing in the world, Deut. 24. 5. By word of mouth we have been taught, that he shall be free a year, both for the house that he hath dedicated, and for the wife that he hath married, and for the vineyard whose fruit he hath begun to eat of. All the year long he neither provideth victuals, nor prepareth the way, nor watcheth on the walls, nor giveth to the tributes of the city, neither may any thing in the world pass upon him. Maim. treat. of Kings, ch. 7. s. 10, 11. pass upon him] that is, as the Greek explaineth it, he laid upon him. free] that is, exempted from all public labours and charges. In the wars that King Asa made with Baasa, none was free, 1 King. 15. 22. where may be understood, none save such as God's Law did exempt: or, not they neither, because of the great necessity of help. rejoice with his wife] By this Law God shown how much he approved of holy wedlock, (as by the former he shown his hatred of unjust divorces) when to encourage the newly married, against the cumbrances which that estate bringeth with it, and to settle their love each to other, he exempted those men from all wars, cares, and expenses, that they might the more comfortably provide for their own estate.  
Vers. 6. (A man) shall not take] Hebr. He shall not take: this is to be understood of any man: therefore the Greek and Chaldee change the person, to make the sense plainer, Thou shalt not take, speaking to every man, as after Moses also speaketh in vers. 17. nether millstone] elsewhere this word Rechajim signifieth both millstones, or the mill in general, Exod. 11. 5. Here, by reason the upper millstone is after mentioned, the nether stone is specially meant. And under these particulars, all other of like necessary use for man's life are forbidden to be taken to pledge. The Hebrews say, He that dareth to his neighbour, etc. may not take to pledge vessels (or instruments) wherewith they make ready (meat) for the life; as millstones, or the wooden mill, or pots which they boil meat in, or butcher's knives, or the like things, Deut. 24. 6. and if he take such to pledge, he must be forced to restore; and if the pawn be lost, or burned before he do restore it, he is to be beaten. Maimony tom. 4. treat. of the Lender and Borrower, chap. 3. sect. 2. the upper millstone] called Recheb, a chariot, because of the running thereof upon the nether stone: From hence they say, He that taketh to pledge many instruments which are for food, etc. is guilty for every instrument (or vessel) by itself, though they be two instruments wherewith they do one work, [as the nether millstone and the upper] he is guilty for them by the name of two instruments, and for them twain he is to be twice beaten. Maimony ibid. chap. 3. sect. 3. See after in v. 11. 12. 17. the soul] that is, the life of the soul (or body) meaning the instruments of his livelihood: and as Thargum jerusalemy expounds it, the necessities of the soul (or life) The Chaldee paraphraseth thus, for by them is made (ready) meat for every soul. Thus the millstones are named but for an instance, forbidding all other of like sort.  
Vers. 7. a soul] that is, any person, man, woman, or child. of Israel] This the Hebrews take as a limitation to Israel and the Proselytes thereof: and for stealing Infidels, they hold he was but to make restitution. Maim. tom. 4. treat. of Theft, chap. 2. sect. 1. and chap. 9 sect. 6. maketh gain or, serveth himself; the Greek translateth, and bringing him under his power, selleth him. See this word used in Deut. 21. 14. and selleth him] The Hebrews join this to the former, without which they think the thief was not to dye. A thief is not guilty of death, until he steal an Israelite, and get him into his power, and serveth himself of him, and selleth him to others, Deut. 24. 7. If he steal him, and serve himself with him, and do not sell him, or do sell him before he hath served himself by him, he is free (from death) Maim. treat. of Theft, ch. 9 sect. 2, 3. Others think that if he either served himself with him, or sold him, he was to dye: and this may well be the meaning of the Law; for and often signifieth or, as is noted on Gen. 13. 8. and 19 12. shall dye] as the Hebrews say, he was to be strangled to death. Maim. ibid. ch. 9 sect. 1.  
Vers. 8. plague of leprosy] which might be on men's bodies, or on garments, or in houses. The Law of all these is given at large, in Levit. 13 and 14 Chapters. all that the Priests] the Greek translateth, all the Law that the Priests the Levites shall show unto you. This is a warning to Israel, that if any man had the Leprosy, or a sore like the Leprosy, he should not dissemble or hide it, or pluck off, or cut away the signs thereof, or labour by medicines to cure it, or do any thing thereto, but as the Priest directed him according to the Law; because this plague was usually by the hand of God for men's sins, and did pollute both the person himself, and all that touched him; so that for the discerning and curing of this plague, they should seek unto God, by the means which he appointed. Therefore from this Law, the Hebrews teach; He that plucketh off the signs of uncleanness, either all or some of them, or seareth the living (raw) flesh, all, or some of it, or cutteth all the sor● out of his flesh, or out of a garment, or house, ●ither before he come to the Priest, or whiles he is shut up, or after, etc. he transgresseth against this prohibition, TAKE thou HEED IN THE PLAGVE OF LEPROSY, etc. (Deut. 25. 8.) Maimony tom. 3. treat. of Leprosy, chap. 10. sect. 1. See the Annotations on Levit. 13. as I commanded them] If than the Priest spoke or did otherwise than God prescribed, it was not to stand. A Priest that pronounceth him unclean that is clean, or him clean that is unclean, he doth nothing at all, for it is written (in Lev. 13. v. 14, 15.) he is unclean, and the Priest shall pronounce him unclean, etc. Maim. in Leprosy, ch. 9 sect. 3.  
Vers. 9 unto Marie] in Hebrew Mirjam, in Greek Mariam; she was the sister of Moses and Aaron, a Prophetess in Israel, who for speaking against Moses, was smitten of God with Leprosy, Numb. 12. whose example is for a warning to all, that they should not sinne as she did, lest God plague them also: and that the justice of the Law should be executed upon all Lepers, without respect of persons. So all other examples in Scripture are examples unto us, 1 Cor. 10. 6,— 11. and so Christ saith, Remember Lot's wife, Luk. 17. 32.  
Vers. 10. when thou lendest] or, when thou shalt exact of thy neighbour the exaction of any thing, that is, any debt: which if it were with rigour, or of a poor man that had not to pay, was unlawful. See the notes on Exod. 22. 25. The Greek translateth, If there be a debt in thy neighbour, (that is, if he be indebted to thee) what debt soever. See the notes on Deut. 15. 2. thou shalt not go in] This is spoken to the creditor, and (as the Hebrews say) to the messenger of the Magistrate sent to take a pawn. He that dareth to his neighbour poor or rich, may not take a pawn of him, but by the Synedrion, [that is, by authority of the Magistrate:] and though it be the messenger of the Synedrion that cometh for a pawn, he may not come into his house and take his pawn, but must stand without, and the borrower is to bring out a pawn unto him, Deut. 24. 10. If it be so, what (difference) is there between the creditor, and the messenger of the Synedrion? The messenger of the court, he may take the pawn out of the hand of the borrower by force, and give it the lender: but the creditor may not take the pawn, till the borrower give it him with consent. If the creditor transgress, and go into the borrowers house for his pawn, or snatcheth a pawn cut of his hand by force, he is not to be beaten, because the act is broken off, for he must restore the pawn, Deut. 24. 13. If he keep not this 〈◊〉 to restore it, as if the pawn be lost or burnt, he is to be beaten, and to restore the price of the pawn. Maimon. ●om. 4. treat. of the Lender and Borrower, ch. 3. sect. 4.  
Vers. 12. not lie down] to sleep; not go to bed. For breach of this Law, the Lord reproveth Israel; They lay themselves down upon clothes laid to pledge, by every altar, Amos 2. 8. But hereby not only the use of the poor man's pawn, but the keeping of it is forbidden; with his pawn, that is, and his pawn by thee (or in thy custody) Maimony in Lender and Borrower, c. 3. s. 5.  
Vers. 13. when the Sun] or, as the Greek translateth, about the going down of the Sun: in Exod. 22. 26. it is said, before the Sun goeth down; see the Annotations there, where is showed, that every pawn is to be restored when the poor man hath need of it, by night or by day. If the pawn must thus be restored when he hath need, what booteth it to take the pawn? The Hebrews answer, that by this means the debt is not released in the seventh year, (which the Law biddeth, Deut. 15. 1, 2, 3.) and if the borrower die, his moveables are not made his children's, but payment is made by the pawn after his death. Maimony ibid. chap. 3. sect. 5. justice] in Greeke, alms, a work of mercy, which God will reward: as on the contrary in v. 15. he saith, it be in thee a sin, that is, an iniquity which God will punish.  
Vers. 14. not fraudulently oppress] or, not defraud: the Greek translateth, Thou shalt not fraudulently keep back the hire of the poor, etc. which word the Apostle useth in like ●ase, saying, Behold the hire of the labourers, etc. which is by you fraudulently kept back, crieth, etc. jam. 5. 4. and among the other weighty laws, our Saviour nameth this for one, in Mark. 10. 19 See also Levit. 19 13. thy gates] that is, as the Greek and Chaldee translate, thy cities.  
Vers. 15. In his day] in Greeke, The same day, Day, is used for all time. his hire] or, his wages, whether for his own labour, or for his beasts, or other things. So the Hebrews explain it, Whether it be the hire of man, or the hire of beasts, or the hire of instruments, he is bound to give it in his time: and if he keep it after the time, he transgresseth against a prohibition. Maimony tom. 4. treat. of Hiring; chap. 〈◊〉. sect. 1. not go down upon it] in Lev. 19 13. it is said, it shall not abide all night with thee; which two the Hebrews unfold thus; What is the time (or day) of him that is hired? He that is hired for a day, (his hire) is due all that nights & of him it is said (in Lev. 19 13.) it shall not abide all night with thee until the morning: & he that is hired for a night, it is due all the day; and of him it is said, In his day thou shalt give his hire, (Deut. 24. 15.) And he that is hired for hours of the day, it is due all the day; if for hours of the night, it is 〈◊〉 all the night. He that is hired for a week, or for a month, or for a year, or for seven, if (the term) go out by day, it is due all that day; if it go out by night, it is due all that night. Maimony ibidem, chap. 11. sect. 2. lifteth up his soul] that is, hopeth for and desireth it for the maintenance of his life. So the Greek here translateth, he hath hope; and in jer. 22. 27. and 44. 14. the lifting up of the soul signifieth a desire: and the soul is often put for the life. Hereupon the Hebrews say; Whosoever withholdeth: the hirelings wage, is as if he took away his soul (or life) from him; for it is written, unto it he lifteth up his soul: and he transgresseth against four prohibitions, and one commandment; against, Thou shalt not fraudulently oppress; and against, Thou shalt not rob; and against, The hirelings work (or wage) shall not abide all night with thee; and against, The sun shall not go down upon it; and, In his day thou shalt give his hire. Maimony treat. of Hiring, ch. 11. sect. 2. a sin] that is, a great iniquity which God will punish: for though he cry not, yet is it a sin; but the cry of the poor hasteth God's judgement; as on the contrary, the blessing of the poor procureth a good reward from the Lord, vers. 13. According to this phrase it is said, The wicked thought of foolishness (that is, of the fool) is sin, Prov. 24. 9 that is, damnable, and to be punished of God. So in jam. 4. 17. joh. 15. 22, 24. and 9 41. And in 1 King. 1. 21. I and my son Solomon shall be sinners, that is, punished as malefactors. Accordingly God threatneth to come near to them in judgement, and to be a swift witness against those that fraudulently oppress the hireling in his wages, Mal. 3. 5.  
Vers. 16. for the children] Hebr. for the sons. This law concerneth the Magistrates, who should not kill the children for the parents, or parents for the children, no not in case of treason, as K. Amaziah slew his servants which had slain the king his father, but the sons of them that slew him he put not to death, according to this law of Moses, 2 Kin. 14. 5, 6. 2 Chron. 25. 4. And God himself professeth so to deal, saying, The son shall not bear the iniquity (that is, the punishment) of the father, neither shall the father bear the iniquity of the son, etc. the wickedness of the wicked shall be upon him, Ezek. 18. 20. The Chaldee Paraphrast here translateth, by the mouth of the sons; and so after, by the mouth of the fathers; meaning that they should not die by their testimony. And so the Hebrews gather from this Law, saying, Near kinsfolk are not fit to be witnesses by the Law, as it is written, The fathers shall not be put to death for the sons, etc. We have been taught, that in this general prohibition is comprised, that the fathers be not put to death by the 〈…〉 th' of the sons, nor the sons by the mouth of the fathers; and the same right is for other near a kin. Maimony tom. 4. treat. of witnesses. c. 13. s. 1. But the first interpretation is most proper and certain. not be put to death] so it is also alleged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is, they shall not die. The one openeth the other; and to die, is often used for, to be put to death, as Num. 35. 12. 30. Deut. 17. 1●. and 18. 20. and 22. 22. 25. in his sin] and for his sin; for so the Hebrew in often noteth the cause: see Deut. 9 4.  
Vers. 17. not wrest] or, not pervent, decline, or turn a side. This is forbidden in all judgement generally, Exod. 23. 2. Deut. 16. 19 specially concerning the posre, Exod. 23. 6. more specially here concerning the stranger and fatherless: against such as thus wrest judgement, the Lord will come near to judgement, and be a swift witness against them, Mal. 3. 5. The Hebrews say, Whosoever wresteth the judgement of any one of Israel, transgresseth against one prohibition, viz. Ye shall not do unrighteousness in judgement, Levit. 19 15. And if it be of a stranger, he transgresseth against two prohibitions, Deut. 24. 17. and if it be of the fatherless, he transgresseth against three prohibitions, Deut. 24. 17. Maimony in Sanhedrin, chap. 20. sect. 12. nor of the fatherless] the word nor, or and, is supplied also by the Greek version, and so is often to be understood, as two three Eunuches, 2 King. 9 32. for two or three, so, to morrow, the third day, for, or the third day, 1 Sam. 20. 12. Like a Crane, a Swallow, that is, or a Swallow, Esay 38. 14. and sundry the like. The holy Ghost sometime supplieth the defect, as is noted on Exod. 22. 30. In the Greek here is added, and of the widow: so in Deut. 27. 19 Cursed be he that wresteth the judgement of the stranger, fatherless, and widow; and all the people shall say, Amen. garment of the widow] or any other thing of hers that she hath need of: the garment is named but for an instance; as in job 24. 3. there is mentioned the widow's ox●. The Hebrews have this general canon; A widow, whether she be poor or rich, they may take no pawn of her, neither at the time when they lend unto her, nor at any other time, neither by the commandment of the Synedrion, Deut. 24. 17. and if any take her pledge, they force him to restore it. If the pawn be lost or burnt before he restore it, he is to be beaten. Maimony treat. of the Lender and Borrower, chap. 3. sect. 1.  
Vers. 19 reapest thine harvest] This is an addition to the Law in Lev. 19 9 there, a corner of the field, and the glean were commanded to be left for the poor; and here the forgotten sheaf. These three were due to the poor out of every cornfield in Israel. And the Hebrews say, this law of the forgotten sheaf extended also to the vineyard, and other fruit trees, where whatsoever was forgotten, might not be taken again by the owner: see the Annotations on Levit. 19 10. haste forgot] This the Hebrews understand as spoken both to the owner, and to his labourers; that it is not a forgotten sheaf till all have forgotten it. But so as that ●hey all be in the field; for if the owner be in the city, and speaketh of the sheaf in the field, which he thinketh his workmen will forget, and they do forget it, this (notwithstanding his remembrance of it) is a forgotten sheaf. Two sheaves asunder one from another are (counted as) forgotten; but three (or moe) are not. So for other things; as two vines, or other trees, standing asunder one from another, are as forgotten, but not moe. A tree that is forgotten among the trees, though it have many pecks of fruit upon it, yet is counted as forgotten. Finally, among many other like cautions, they say; What is forgotten among the sheaves? All that he cannot stretch out his hand and take it: [that is, if it be further than he can reach from the place where he standeth.] Maimony tom. 3. in Mattanoth gnanijim, chap. 5. And as it is for the sheaves, so for the standing corn: if a man forget-some of the standing corn, and reap it not, it is for the poor. Maimony ibid. chap. 1. sect. 6. for the stranger] in Greeke, the proselyte, one joined to the Church of Israel: to such these gifts peculiarly belonged, and to other poor: see the Annotations on Levit. 19 10. And as forgetting often signifieth a neglect, or passing over of a thing, so in this case: and a man might purposely pass over a sheaf and leave it as forgotten, for the poor, as Boaz did for the stranger Ruth, saying to his harvest-men, Let fall some of the sheaves for her, and let it lie that she may gather it up, Ruth 2. 16. Or, if a man did it not purposely, but unawares, yet was he to consider herein the providence of God, which caused him to forget or pass over a sheaf, for the poors sake: for as the Ostrich is said to forget her eggs which she leaveth in the earth, because God hath deprived her of wisdom, etc. job 39 15, 17. so in this case of the sheaf, that the poor also might have occasion to mind the providence and love of God towards them, in this relief. in all the work] or, in every work; the Greek saith, in all the works. This promise of blessing is to encourage them in well doing, for which they should not lose their reward: for that which is done unto poor Christians, is done unto Christ himself, Matth. 25. 40. and, He that is gracious unto the poor, dareth unto the LORD; and that which he hath given will be pay him again, Prov. 19 17. So Boaz for his kindness unto Ruth, (whom afterwards he took to wife) had a son of her (as a blessing of God) Obed, the grandfather of David the King, Ruth 4.  
Vers. 20. beatest] that is, as the Greek translateth, gatherest the olives. The same is to be understood of all other trees of fruit which they gathered. not go over the boughs] in Greeke, thou shalt not return to gather the (olives) after thee: in Chaldee, thou shalt not take away after thee. It is the same law for trees, which was before for corn, that what was forgotten or passed over at first, should not after be gathered, but left for the poor. As that which is forgotten in the revenues of the field, and the like, so that which is forgotten in all trees (is for the poor) as Deut. 24. 20. When thou beatest thine olive tree, etc. And the same law is for other trees. So there are two gifts for the poor from the trees, that which is forgotten, and the corner, Levit. 19 Maimony in Mattanoth gnanijim, chap. 1. sect. 6, 7.  
Vers. 21. not gather the single grapes] or, not glean, and properly the grapes which grow not in clusters, as is noted on Levit. 19 10. which law is here repeated: and by saying, after thee, he seemeth to teach the same for the vine, which he taught for the corn and other trees, that all forgotten grapes should be for the poor. So the Hebrews observe, that there are four gifts for the poor in the vineyard; the grapes that are broken off, and the single grapes, and the corner, and that which is forgotten. Maim. in Mattanoth gnan. ch. 1. s. 7.    

CHAP. XXV.  
1 God commandeth just judgement towards all. 2 To beat such as deserve it, but not with more than forty stripes. 4 Not to mousell the Ox when he treadeth out the corn. 5 Of raising seed unto a brother deceased without issue. 7 What was to be done unto the man that would not so raise up seed unto his brother. 11 The immodest woman must have her hand cut off. 13 Against unjust weights and measures. 17 The memory of Amalek for cruelty to Israel, is to be blotted out from under heaven.  
IF there be a controversy between men, and they come near unto judgement, and they judge them; then they shall justify the just, and condemn for wicked the wicked.  
And it shall be, if the wicked he worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his wickedness, by a number. Forty (stripes) he may smite him; he shall not add moe, lest if he add to smite him above these with many stripes, than thy brother be vile in thine eyes.  
Thou shalt not mousell the Ox when he treadeth out the corn.  
If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not be to one without, to a man that is a stranger, her husband's brother shall go in unto her, and take her to him to wife, and do the duty of an husband's brother unto her. And it shall be, that the firstborn which she beareth, shall stand up in the name of his brother, which is dead, that his name be not blotted out of Israel. And if the man like not to take his brother's wife, then let his brother's wife go up to the gate, unto the Elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel; he is not willing to do the duty of an husband's brother unto me. And the Elders of his city shall call him and speak unto him: and if he stand and say, I like not to take her; Then shall his brother's wife come near unto him in the eyes of the Elders, and she shall pull off his shoe from off his foot, and shall spit in his face: and she shall answer and say; So shall it be done unto the man which will not build up his brother's house. And his name shall be called in Israel, The house of him that hath his shoe pulled off.  
When men strive together, a man and his brother, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, & taketh hold by his secrets; Then thou shalt cut off her hand, thine eye shall not spare.  
Thou shalt not have in thy bag a stone and a stone, a great and a small. Thou shalt not have in thine house an Ephah and an Ephah, a great and a small. A perfect stone & a just shalt thou have, a perfect Ephah and a just shalt thou have, that thy days may be lengthened in the land which jehovah thy God giveth unto thee. For he is an abomination to jehovah thy God, whosoever doth these things, whosoever doth unrighteousness.  
Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt. How he met thee by the way, and smote the hind most of thee, all that were feeble behind thee, and thou wast faint and weary; and he feared not God. Therefore it shall be when jehovah thy God hath given rest unto thee, from all thine enemies round about, in the land which jehovah thy God giveth unto thee for an inheritance to possess it, thou shalt blot out the remembrance of Amalek from under the heavens: thou shalt not forget it.  

Annotations.  
A controversy] a plea, or strife; in Greek, a contradiction. and they] or, that they (the judges) may judge them. And this Law concerneth all Courts, the highest of 71 judges, the Court of twenty three, and the Court of three; the lowest of which judged inferior causes and money matters, and had authority to beat malefactors▪ but not to put to death. justify] that is, pronounce just, & so absolve or acquit in judgement. condemn for wicked] or, pronounce wicked, and so tendemne in judgement; as the Greek translateth it, condemn. This is contrary to the former, and so the Apostle opposeth them, saying, It is God that justifieth, who is he that condemneth? Rom. 8. 33. 34. This law is perpetual, the transgression whereof is a great sin; for, He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD, Prov. 17. 15.  
Vers. 2. worthy to be beaten] Hebr. a son of beating, which the Greek translateth, worthy of stripes; and the Chaldee, a son guilty of, or worthy to be beaten. So the son (or child) of hell, Matt. 23. 15. is one worthy of hell fire; the son of death, in 1 Sam. 20. 31. is one that was worthy of death, and therefore should be killed: and in the Gospel, If the son of peace be there, (in the house) Luk. 10. 6. which another Evangelist explaineth thus, If the house be worthy, Matt. 10. 13. Now, who they were that deserved beating, are by the Hebrews shown thus; He that transgresseth against a prohibition, whereby the (contrary) commandment to be done, is broken off, and they warned him of it, and said unto him, Do not this thing, for if thou dost it, and keepest not that which is commanded concerning it, thou shalt be beaten; and he transgresseth and keepeth not the commandment, lo he is to be beaten. Maimony in Sanhedrin, chap. 16. sect. 4. More particularly, Th●se are to be beaten, whosoever transgresseth against a prohibition, for which he deserveth to be cut off, but is not to be put to death by the Synedrion, as he that eateth fat, or blood, or leven at the Passeover. Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God: as he that eateth of fruits, before the first-fruits, tithes, etc. be paid; and a Priest that is unclean, and eateth of the heaveoffering which is clean. Likewise who so transgresseth against a prohibition, wherein there is an act (or work:) as he that boileth a Kid in his mother's milk [which the Hebrews understand of eating flesh with milk;] or that weareth Linsey-woolsey. But a prohibition wherein is no act, as to walk as a tale-bearer, to revenge or bear grudge, or receive a false report, etc. for such he is not beaten: [nor for any other wherein there is an act, some few excepted.] Every prohibition, for which they are to be put to death by the Magistrate, as adultery, working on the Sabbath, etc. they are not beaten therefore. So every prohibition, for which they are to make satisfaction, as robbery, theft, etc. they are not beaten for it. And every prohibition▪ whereby the (contrary) commandment is broken off, as, Thou shalt not take the dam with the young, (Deut. 22. 6.) Thou shalt not wholly rid the corner of thy field, (Levit. 19 9) etc. they are not beaten for it, unless they keep not the commanded thing concerning them; [that is, unless they omit the letting of the dam go, Deut. 22. 7. and the leaving of the corner for the poor, Levit. 19 10.] And for a prohibition (implied) in the generals, they are not beaten: but all other prohibitions which are in the Law, they are to be beaten for doing them. What is that prohibition (comprised) in the generals? It is one prohibition which generally compriseth many things, as, ye shall not eat with the blood, (Levit. 19 26.) And so when it is said. Do not such a thing, and such a thing, forasmuch as there is not a particular prohibition set before every one of them, he is not to be beaten for every one of them, unless they be divided in other prohibitions, or said by word of mouth that they are divided. As where it is said, Eat not of it raw or sodden, (Exodus. 12. 9) he is not beaten (for eating of it raw and sodden) twice, but once. Of the first-fruits he saith, Ye shall not eat bread, and parched corn, and green ears, (Levit. 23. 14.) a man for eating these three is to be beaten thrice; by word of mouth we have been taught, that these are divided (or several.) It is said (in Deut. 18. 10.) Let there not be found in thee, any that maketh his son or his daughter to pass thorough the fire; a diviner of divinations, an observer of times: although all these things be comprehended generally in one prohibition, yet are they divided in other prohibitions, as (in Levit. 19 26.) ye shall not observe fortunes, and ye shall not observe times: to teach, that every one of these is a prohibition by itself several; and so all other of like sort. Maimony in Sanhedrin, ch. 18. sect. 1, 2, 3. Finally they say, All prohibitions, for which cutting off is due, but not death by the Magistrate, for which men are to be beaten, are one and twenty. All for which death is due by the hand of God, which are prohibitions wherein an act is, for which men are to be beaten, are eighteen. All prohibitions in the Law, for which there is neither cutting off due, nor death by the Magistrate, for which men are to be beaten, are an hundred sixty and eight. So there are found in all which are to be beaten, 207. Maimony ibidem, chap. 19 All which are there particularly related, but would be too long here to repeat. the judge] that is, the judges, as the Greek translateth: for one judge sat not alone to judge controversies. Neither was any man to be beaten without witnesses of his crime. No man is to be beaten but by witnesses and evidence, and they are to examine the witnesses by inquiry and diligent search, even as they do in judgements of life and death. Maimony in Sanhedrin, chap. 16. sect. 4. cause him to lie down] or, to be laid down, and bound fast: the manner is said to be thus, both his hands are fast bound unto a post, this way and that way, and the minister of the congregation [the executioner] taketh hold on his garments, if they rend they rend, or if they seam-rend they seam-rend, until he make bare down to his heart, for he is not to beat him upon his clothes. And he that is beaten neither standeth nor sitteth, but boweth down. Maim. in Sanhed. c. 16. s. 8. 10. to be beaten] or smitten; in Greek, scourged. The Hebrews say, There was a stone laid behind him, on which the minister that did beat him stood, who had in his hand a scourge of a bulls hide, doubled to two, and two to four; and two scourges (or thongs) of an asses hide, that slided up and down in it: and the breadth of the scourge was an hand breadth▪ and the length so as it might reach to the forepart of his belly; and the handle of the scourge was an hand breadth long. He that did beat him, lifted up the scourge with both his hands, and smote him with one hand, with all his might, etc. Maim. in Sanhedrin, ch. 16. sect. 8. before his face] the Greek translateth, before them, meaning the judges, who were to see him beaten. And they say, that The greatest of the judges read all the while that he was in beating, (that in Deut. 28. 58. etc.) If thou wilt not observe to do all the words of this law, etc. then the LORD will make thy plagues wonderful, etc. And the second of the judges counted (the number of the strokes) and the third said unto the minister, Smite▪) all the while that he smote, he did smite at his bidding. Maimony ibidem, chap. 16. sect. 11. according to his wickedness] or, as the Chaldee interpreteth it, according to the sufficiency (the proportion) of his sin: but the Greek saith, according to his impiety. So that the judges might moderate his blows, according to the nature of his trespass, and the man's ability to bear the stripes; but they might not exceed the number se● here of God. They may not add moe than forty, though he be as strong and Iusty as Samson: but they may abate from him that is weak, etc. If they have judged him to have forty stripes, and after that they have begun to beat him, they see him to be weak, and say, he cannot bear moe than these nine or twelve stripes which he hath received, than he is free. If they adjudged him to receive twelve, and after that he is beaten, they see him strong, and able to bear moe, he is free notwithstanding, and may not be beaten with more than they adjudged him. Who so deserveth many beat, for many transgressions that he hath done, or for one that deserveth many, if they adjudge him one measure (or judgement) he is beaten and discharged; if not, they beat him, and he healeth himself, and then they beat him again. Who so is beaten by the Magistrates for a sin which deserveth cutting off, and is beaten the second time for the same sin; as he that eateth ●at (Levit. 7. 25.) and is beaten for it, and eateth fat the second time, and is beaten for it; if he eat it the third time, they beat him not, but put him into Little-ease, a narrow place as high as himself, wherein he cannot lie down, and they give him the bread of distress, and water of affliction, till his bowels be shrunk, and he be sick: and afterward they feed him with barley till his belly burst. Maimony in Sanhedrin, chap. 17. sect. 1, 2, 4. and chap. 18. sect. 4. by a number] that is, by a certain number, determined by the judges.  
Vers. 3. Forty stripes] this number, forty the Scripture useth sundry times in cases of humiliation, affliction, and punishment: as Moses twice humbled himself in fasting and prayer forty days and forty nights, Deut. 9 9, 18. Elias fasted forty days, 1 King. 19 8. and our Saviour, Matth. 4. 2. Forty years Israel was afflicted in the wilderness for▪ their sins, Numb. 14. 33, 34. and forty years Egypt was desolate for treacherous dealing with Israel, Ezik. 29. 11, 12, 13. Forty days every woman was in purification from her uncleanness, for a man-child that she bore, and twice forty days for a woman-child, Levit. 12. 4. 5. Forty days and forty nights it reigned at noah's flood, Gen. 7. 12. Forty days did Ezekiel bear the iniquity of the house of judah, Ezek. 4. 6. jonas preached, yet forty days and Nimveh shall be over thrown▪ jon. 3. 4. Forty year's space the Canaanites had to repent, after Israel came out of Egypt, and wandered so many years in the wilderness, Numb. 14. 33. And thrice forty years the old world had No● preaching unto them repentance, Gen. 6. 3. It was forty days ere Christ ascended into heaven, after ●his resurrection, Acts 1. 3,— 9 And forty year's space of repentance he gave unto the jews, from the time that they killed him, before he destroyed their City and Temple, by the Romans. By the Hebrews this law is expounded thus, How many stripes do they beat (an offender) with? with forty lacking one: as it is written (Deut. 25. 2, 3.) by number forty, that is, the number which is next to forty. Thalmud. Bab. in Maccoth, chap. 3. This their understanding is very ancient, for so they practised in the Apostles days; as Paul testifieth, Of the jews five times received I forty (stripes) save one, 2 Cor. 11. 24. But their reason which they give is not solid: as when they say, If it had been written, FORTY IN NUMBER, I would say it were full forty: but being written, in number forty, it meaneth the number which reckoneth forty next after it, that is, thirty nine. By this exposition they confound the verses, and take away the distinction. I think rather this custom was taken up, by reason of the manner of their beating forespoken of, which was with a scourge that had three cords, so that every stroke was counted for three stripes, and then they could not give even forty, but either thirty nine, or forty two, which was above the number set of God. And hereof they writ thus: When they judge (or condemn) a sinner to so many (stripes) as he can bear, they judge not but by strokes that are sit to be trebled, [that is, to give three stripes at one stroke by reason of the three cords.] If they judge that he can bear twenty, they do not say he shall be beaten with one and twenty, to the end that they may triple (the stripes) but they give him eighteen. Maimony in Sanhedrin, chap. 17. sect. 2. Thus he that was able to bear twenty stripes, had but eighteen; the Executioner smote him but six times, for if he had smitten him the seventh, they were counted one and twenty stripes, which was above the number adjudged: so he that was adjudged to forty, was smitten thirteen times, which being counted one for three, make thirty nine. And so R. Bechaias writing hereof saith, The strokes are trebled (that is, every one is three) and three times thirteen are nine and thirty. he may smite] in Greeke, they may scourge, (or, shall scourge,) implying all the judges with the Executioner: so after, and they shall not add. not add] not exceed the number set of God. The Hebrews say, If he that is beaten die under the hand of the Executioner, he is free; but if he add one stripe more to the measure, and he die, than the Executioner is banished for it. If he die not, yet he transgresseth against this prohibition: and so for all other that smite their neighbours. For if when the law giveth leave to smite, the Scripture commandeth not to smite a man (more than the appointed measure) for his wickedness, much more any other man. Therefore who so smiteth his neighbour, though he smite a servant with a stroke, for which there is not due a farthing recompense, he is to be beaten: but if there be recompense to be made for it by money, no man payeth, and is beaten also. Maim. in Sanhedrin, ch. 16. s. 12. with many stripes] or, with any more stripes: Hebr. with much smiting. thy brother be vile] or, be contemptible▪ By this God teacheth to hate and despise the sin, not the sinner, who is by this chastisement to be amended: as the power which the Lord hath given, is to edification, and not to destruction, 2 Cor. 13. 10. This vileness or ignominy is opposed to glory or honour, Esay 16. 14. The Greek translateth it, Aschemonesei, that is, be ignominious, or behave himself unseemly: which word Paul useth when he saith, Love doth not behave itself unseemly, or is not ignominious, or contumelious, 1 Cor. 13. 5. From this the Hebrews teach, that whosoever hath sinned and is beaten, he returneth to his dignity, because it is said, Then thy brother be vile in thine ●ies; after he is beaten, lo he is thy brother. And all that deserve cutting off, when they are beaten, are free from cutting off. The high Priest when he sinneth, is beaten by three, as all other of the people, and returneth to his highness (or dignity:) but the Chief of the Session, when he sinneth, they beat him, and he returneth not to his first estate; yea, he returneth not to be as one of the rest of the Synedrion, for they ascend in holiness, and descend not. Maim. in Sanhedrin, ch. 17. s. 7, 8, 9  
Vers. 4. the ox] or the ass, or any other beast: the ox is named but for an instance. And if the beast may not be mouseled, that is, have his mouth tied up (as the Chaldee translateth) but is to eat of that wherein he worketh, how much more men. Hereupon the Apostle saith, Doth God take care for Oxen? or saith he it altogether for our sakes? For our sakes no doubt this is written, that he that ploweth should blow in hope; and he that thresheth in hope, should be partaker of his hope, 1 Cor. 9 9, 10. See also the notes on Deutero. 22. 10. when he treadeth] or, in his treading or threshing: which the Greek (followed also by the Apostle) translateth, treading or threshing. They used in Israel to thresh their corn, not only with flail as we do, but with the feet of beasts they trod it out, Hos. 10. 11. and sometime with Cartwheels, as Esay 28. 27, 28. So they were wont in other nations, as the Romans did beat out their corn with staves, or tread it out with cattles. Columel. de re rust. lib. 2. cap. 21. Spiritually this signified the labour of the Ministers of the Word, preparing the bread of life for the soul, as the Apostle showeth, saying, Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine: for the Scripture saith, Thou shalt not mousell the ox that treadeth out the corn, 1 Tim. 5. 17, 18. and to this the Proverb agreeth, Where no oxen are, the crib is clean (or empty) Prov. 14. 4. Touching this Law the Hebrews writ thus; A beast is to eat all the while that it worketh in things that grow out of the ground, whether they be yet upon the ground, or pulled up: he is also to eat of the burdens that are upon his back, etc. whosoever restraineth a beast from eating, in the time of his working, he is to be beaten, Deut. 25. 4. whether it be an ox, or other kind of beast, unclean or clean, and whether he tread out the corn, or do any other work in that which groweth out of the ground; and it is not said, the ox when he treadeth, but for an instance. And whether he mousell him at the time of his work, or before the time, and then doth work with him; yea, though he mousell him by voice, [that is, frayeth him by his voice from eating] he is to be beaten. If he hire a beast, and mousell him, and treadeth out corn with him, he is both beaten, and payeth to the owner thereof four kabs for a bullock, and three kabs for an ass. [A Kab was a measure that held as much as 24 eggs.] If an Israelite tread out corn with the bullock of an heathen, (and mousell it) he transgresseth against this Law, Thou shalt not mousell: but if an heathen tread with an Israelites bullock, he transgresseth not: [for what things soever the Law saith, it saith to them that are under the Law, Rom. 3. 19] If he mousell him not, but put a prick in his mouth, that he cannot eat, or cause a lion to lie thereby [to fray him from eating] or layeth the (bullocks) calf without, [to keep her from eating,] or that the beast is athirst, and he giveth it no drink, or spread a skin upon the corn that he may not eat; all these and other the like are unlawful, though he is not beaten [for doing them] etc. Maimony tom. 4. treat. of Hired things, chap. 13. sect. 1, 2, 3.  
Vers. 5. If brethren dwell together] This Law is first to be understood of natural and next brethren (the Hebrews restrain it to Israelites, and brethren by the father's side only;) and secondly, if there be no brethren, the next kinsman (for all kinsmen are in the Scripture phrase brethren,) is to do the duty here required, as the example of Booz and Ruth showeth, Ruth 3. and 4. chap. And their dwelling together seemeth to denote their single state of life, whilst they abode in their father's house; as there is an example of Er, Onan, and Selah, in judah's family, where before Moses time this Law was practised, Gen. 38. 7. etc. One of them dye] One is often used for the first, as in Gen. 1. 5. and 8. 5. So some understand this Law to be for the firstborn of the brethren only: others take it generally for any one of them; and thus the Hebrews take it in the largest sense. It is commanded by the Law, that a man should take the wife of his brother by the father's side, whether of such as be married or betrothed, if he die without seed, Deut 25. 5. Brethren by the mother's side (only) are not counted for brethren, in the case of inheritance, or of taking the brother's wife, and putting off (the shoe) but are as if they mere none: for there is no brotherhood but by the father's side. Strangers that are become Proselytes, and servants which have their freedom, have no brotherhood at all, but are as strangers one to another, etc. Maimony tom. 2. in jibbum (or treat. of taking the Brother's wise) chap. 1. sect. 1. 7, 8. So in the Gospel this case is propounded to our Saviour in general terms, Moses said, if any (man) die, Matt. 22. 24. or if any (man's) brother die, Mark. 12. 19 Luk. 20. 28. that it seemeth even then, this law was not thought to intent the firstborn only. have no son] Hebr. no son to him, that is, no child: for son, the Greek translateth seed, which comprehendeth son or daughter: so in the Gospel it is translated, having no children, Matt. 22. 24. or, he die childless, Luk. 20. 28. and in Matt. 22. 25. it is said, having no seed. Thus the Hebrews expound it, That which is said in the Law, AND HAVE NO SON; whether it be son or daughter, or seed of son, or seed of daughter, etc. if he have seed by that wife, or by another, he freeth his wife from unloosing the shoe, or marrying his brother: yea, though he have a seed which is a bastard, etc. But if he have a son by a bondwoman, or by an alien, he freeth not his wife: for the seed that cometh of a bondwoman are servants, Exod. 21. 4. and they which come of Infidels, are Infidels, and are as none; for of the heathen he saith, HE WILL TURN AWAY THY SON FROM AFTER ME, Deut. 7. 4. he turneth him away from being counted of the Church. And though his son by the bondwoman be made free, or his son by the alien be become a Proselyte; yet are they as other strangers, and freed (servants) and do not discharge his wife, etc. Whoso dieth, and leaveth his wife with child, if she have an untimely birth after his death, she is to marry her husband's brother: but if she bring it forth, and the child cometh out alive into the air of the world, although it die in the hour that it is borne, lo his mother is discharged from pulling off the shoe, or marrying her husband's brother. Maim. in jibbum, chap. 1. sect. 3, 4, 5. a stranger] that is, of another family in Israel, as the Greek translateth it, a man not near, that is, not near of kin. The Hebrews say, If she be married to another, & he lie with her before she be married to her husband's brother, or have pulled off his shoe, he and she are to be beaten, and she is to go out by (bill of divorce.) Maim. in jibbum c. 2 s. 18. her husband's brother] or next nearest kinsman, as in ruth's case, Ruth 3. Here they say, Who so dieth and leaveth many brethren, it is commanded that the eldest marry his brother's wife, or pull off his shoe. If the eldest will not, they turn to all the other brethren: if they will not, they turn again to the eldest and say, Upon thee the commandment (lieth) either to pull off (the shoe) or to marry thy brother's wife: and they cannot compel the husband's brother to marry her, but they may compel him to pull off (the shoe.) If the eldest brother be gone into another country, his younger brother may not say, the commandment lieth upon my elder brother, wait for him till he come: but they say to this, that he now marry, or pull off (the shoe.) Maimony in jibbum, chap. 2. sect. 6,— 9 go in unto her] into the chamber, as judg. 15. 1. that is, take her to wife. The Hebrews think this might not be done till they had waited 90 days after her husband's death, which was to see whether she were with child or not: and such was the custom for all other women that were widows; they married not till after three months. Maim. in jibbum, chap. 1. sect. 19 This seemeth necessary in this case, for if she were with child, & brought it forth alive, it was not lawful for her brother in law to have her, Levit. 18. 16.  
Vers. 6. stand up in the name of his brother] that is, be counted and called the seed of the dead man, not of the living: and for this cause Onan sinned in not performing this duty, because he know that the seed should not be his, Gen. 38. 9 Thus Obed, whom Boaz begat of Ruth, is said to be the son of Naomi, Ruth 4. 17. And as he did this for his dead brother, so by the Hebrews, Who so married his brother's wife, he was the heir of all his brother's goods. Maimony tom. 4. treat. of Inheritances, chap. 3. sect. 7. his name be not blotted but] or, not wiped out; for that was an heavy judgement in Israel, Deut. 9 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuches, the Lord promiseth to give them a name better than of sons and of daughters, Esay 56. 5. And this showeth the reason o● this Law, that God would have brethren show mercy one to another, both to the living, and to the dead, as Ruth 2. 20. that widows should not be left comfortless, and that families should not be cut off from their inheritances in Canaan, (which were figures of a better and heavenly heritage, as is showed on Gen. 12. 5.) but that the name of the dead might be raised up upon their inheritances, Ruth 4. 5, 10. And as Christ himself came according to the flesh, after this manner of kindness showed by Booz his grandfather; so unto him, and his Church, may the truth of this shadow and legal ordinance be applied. For the Church of Israel was his wife, Hos. 2. who bore him no children by the Law, Rom. 7. and 10. and 11. But the Apostles (his brethren, john 20. 17.) by the immortal seed of the Gospel, begat children unto him, both of the jews and Gentiles, 1 Cor. 4. 15. Gel. 4. 19 1 Pet. 1. 23. not that they should be called by any man's name, 1 Cor. 1. 12, 13. but to carry the name of Christ, whose name shall be forever, and continued as long as the Sun; in whom all nations shall bless themselves: and blessed be the name of his glory for ever, Psal. 72. 17, 19  
Vers. 7. like not] or be not willing, have no delight or pleasure: so in vers. 8. Though God would have brethren perform the soresaid duty, yet if their affections were contrary, he forced them not hereunto, lest worse evils should grow in families, through want of love, which is the bond of perfectness. But what if the woman herself were not willing? For this God giveth no express Law; but by the Hebrews opinion, if she were fit to marry him, and would not, she was judged as a woman rebellious against her husband, and was put away without a dowry, which all other widows had. If her husband's brethren were many, and the eldest required her, and she were not willing thereto, but would have another brother, they harkened not unto her, for the commandment is, that the eldest should have his brother's wife. Maimony in jibbum, chap. 2. sect. 10, 11. to the gate] where the judges used to sit: so the Chaldee explaineth it, to the gate of the judgement hall (or Court,) before the Elders: See Ruth 4. 1, 2, etc.  
Vers. 8. and speak unto him] The brothers wife goeth after her husband's brother, in the place where he is, and cometh to the judges: and they call him, and give him counsel, such as is meet for him and her. If it be good to marry, they counsel him to marry her: and if it be good to put off the shoe, as if she be very young, and he an old man, or she an old woman, and he a young man, they counsel him to put off (the shoe.) And it is needful that the judges appoint a certain place to sit in, and afterward she pulleth off his shoe there before them; etc. Maimony in jibbum, ch. 4. sect. 1, 2.  
Vers. 9 pull off his shoe] It is said in Ruth 4. 7. that this was the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirm all things; a man pulled off his shoe, and gave it to his neighbour, and this was a testimony in Israel. So in this case it was a sign, that the brother gave over his right in the woman, and resigned her to any other. Sometime it is a sign of ignominy, Esay 20. 2, 4. that also is implied here, as the words following manifest. The manner of performing this rite is said to be thus; They brought him a shoe of leather, which had an heel, etc. and he put it on his right foot, and tied the latchet thereof upon his foot, and stood he and she in the Synedrion (or Court.) And he setting his foot upon the ground, and she sitting down stretched out her hand in the Court, and loosed the latchet of his shoe, and pulled the shoe off his foot, and cast it on the ground. After this she stood up, and spitted on the ground before his face, with spittle that might be seen of the judges; and it was necessary that the judges should see the spittle that came out of her mouth. And afterwards she said, THUS SHALL IT BE DONE TO THE MAN WHICH WILL NOT BUILD UP HIS BROTHERS HOUSE; AND HIS NAME SHALL BE CALLED IN ISRAEL, THE HOUSE OF HIM THAT HATH HIS SHOE PULLED OFF; all in the holy tongue. And all that sat there, answered after her, HE THAT HATH HIS SHOE PULLED OFF, three times. Maimony in jibbum, chap. 4. sect. 6, 7, 8. Spiritually this signified, that such as would not beget children unto Christ, it should be declared of them, that their feet are not shod with the preparation (or stability) of the Gospel of peace, mentioned in Ephes. 6. 15. spit in his face] or in his sight, as this phrase is interpreted, Deut. 4. 37. or before him, as Deut. 11. 25. The Hebrews expound it of spitting on the ground before him, as is before noted. And this spitting was a sign of shame and ignominy, as Num. 12. 14. Esay 50. 6. build up his brother's house] that is, beget seed for his brother: as Rachel and Leah are said to build the house of Israel, by bearing children, Ruth 4. 11. See the Annotations on Gen. 16. 2. the house of him] So there was a note of infamy not upon himself only, but his house, his posterity after him: whereby God shown how much he misliked this his unkindness. And concerning that nearest kinsman, which refused to marry Ruth, left he should mar his own inheritance, Ruth 4. 6. we may observe how neither he nor his hath any name or memorial in the book of God, though there seemed to be just occasion to have named him, Ruth 4. 1. etc. whereas Boaz who did the duty, hath not only his genealogy rehearsed, Ruth 4. 18,— 22. but is in the roll of the kindred of our Lord jesus Christ, who came of him according to the flesh, Matth. 1. 1,— 5. After all these rites were performed, the Hebrews do record, that the judges gave unto the woman a Bill subscribed with their names, wherein they testified to all men, that such a man and such a woman had on such a day and year appeared before them, and done all the things forementioned, according to the Law of Moses and Israel: which bill was a testimonial of her full discharge from this man, after which she was free to be married to any other. Maimony in libbum, ch. 4. sect. 29, 30.  
Vers. 11. When men strive] or fight, as it were flying one upon another. and his brother] that is, his neighbour; brother is taken here in a large sense, as in Exod. 2. 11. and in many other places. to deliver her husband] This though it was lawful for her to do, and a fruit of her love; yet God forbiddeth it to be done by any unlawful or immodest manner: for we may not do evil that good may come, Rom. 3. 8. putteth forth her hand] This noteth a purposed act: for if she had done this unawares, the penalty following was not to be inflicted upon her. So the Hebrews conclude in the general for all men, He that bringeth shame (on his neighbour) is not guilty (of punishment) for the shame, unless he do it purposely, as it is written, AND SHE PUTTETH FORTH HER HAND: but he that doth shame to his neighbour without intent, is free. Maimony tom. 4. in Chobel (or treat. of him that doth hurt and damage) chap. 1. sect. 10. by his secrets] or privities; which in the Hebrew have their name of Shame, the shameful parts. From hence the jews have a general law, that men are to make satisfaction for all manner shame that they bring upon their neighbour, as is noted on Exod. 21. 19 Their saying is, He that hurteth his neighbour, is bound to make him satisfaction for five things, viz. the damage, and the pain, and his healing, and his resting, and the shame; and these five things are recompensed out of the best of his goods, etc. He is bound to pay for the shame by itself, Deut. 25. 11, 12. under which law is generally comprehended he that bringeth shame (upon his neighbour.) Maimony in Chobel, ch. 1. sect. 1. 8.  
Vers. 12. cut off her hand] the instrument wherewith she sinned: by it teaching to cut off and abstain from such actions. And this severe punishment God appointeth for her immodest carriage.  
Vers. 13. a stone and a stone] that is, as the Greek and Chaldee translate, a weight and a weight; meaning divers weights, wherewith to deceive in buying and selling, called the bag of deceitful weights, Mich. 6. 11. In Israel they used to have their weights of stone, or the like: see the Annotations on Lev. 19 36. So an heart and an heart, meaneth a double deceitful heart, 1 Chron. 12. 33. This Law forbiddeth not only all unrighteousness in buying, selling, and exchanging; but all unjustice in judgement, Matth. 7. 1, 2. as God blaming the judges, saith, You weigh the violent wrong of your hands in the earth, Psal. 58. 3. The like evil is to be avoided in handling the word of God, that it be not deceitfully, 2 Cor. 4. 2. So for measuring the ordinances of God in his Church, by the Reed and Line which he hath given therefore, Ezek. 40. 3, 5. & 43. 10. Re. 11. 1. called a golden Reed, Re. 21. 15.  
Vers. 14. in thine house] Though a man do not weight or measure with such, yet it is unlawful to have a light weight, or scant measure in his house or shop, (as the Hebrews teach from this place,) for another may come, who knoweth not that it lacketh weight, and may weight with it. Maimony treat. of Theft, chap. 7. sect. 3. Ephah] or bushel: in Greek and Chaldee, a measure and a measure, that is, a double measure. The Ephah is named in stead of all other: what it was, see on Lev. 19 36. and Exod. 16. 36. So in Prov. 20. 10. A stone and a stone, an Ephah and an Ephah, are an abomination to jehovah, even both of them. See also Prov. 11. 1. and 20. 23.  
Vers. 15. A perfect stone] in Greeke, A true weight: so after, a true measure. Hence Solomon saith, A perfect stone is the Lords. delight, Prov. 11. 1. and a just] Hebr. and (a stone of) justice: so an Ephah of justice, that is, most just and exact: contrary to them that made the Ephah small, and the shekel great, Amos 8. 5. So in Ezek. 45. 10. it is said, Balances of justice, and an Ephah of justice, and a Bath of justice, shall ye have. God here commandeth justice and equity in all things, corporal and spiritual, as our Saviour teacheth us saying, judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, etc. Luke 6. 37, 38. And job applying this to his state of life, saith, Let him weigh me in balances of justice, that God may know mine integrity, job 31. 6. And every man is willed to ponder (or weigh) the path of his feet, Prov. 4. 26. that is, (as the Apostle expoundeth it) to make straight paths for his feet, Heb. 12. 13. may be lengthened] or, prolonged; or, that they may lengthen thy days; of which phrase see Exod. 20. 12. As a just weight and balance are the Lords, Prov. 16. 11. and his delight, Prov. 11. 1. so he rewardeth with blessing and long life, the keeping of this law, than which there is none more necessary in humane society.  
Vers. 16. an abomination] that is, most abominable; yea, not only the person that doth these, but even the weights and measures themselves are said to be an abomination, Prov. 11. 1. and 20. 23. and the rather for that this injury is done under a show of justice, and done especially to the poorer sort, which buy by retale, whose wrong God especially regardeth. unrighteousness] or injurious evil: which general word is here added, to imply all other wrongs and deceits, which abound among men, whereby they oppress and defraud one another: but the Lord is the avenger of all such, 1 Thess. 4. 6. and he hath sworn by the excellency of jakob, Surely I will never forget any of their works, Amos 8. 5, 7.  
Vers. 17. Remember] Hebr. To remember, of which phrase see the notes on Exod. 13. 3. Amalek] that is, the Amalekites, which were the children of Esau, jacob's brother: of whose wickedness see Exod. 17. 8. etc.  
Vers. 18. he met thee] by way of enmity, not of amity; therefore the Greek translateth, he resisted thee; when it had been his duty to have met them with bread and water, for their refreshing, Deut. 23. 4. In 1 Sam. 15. 2. it is said, he laid (wait) for Israel in the way. smote the hindmost] Hebr. out off the tail; a stratagem of war, lawful against God's enemies, as jos. 10. 19: but wicked against his people. The Greek translateth, Cut off thy hindmost troop: in Chaldee, he killed. feeblè] in Greeke, wearied, in Chaldee, lingering: which fact was cruelty in Amalek; for the faint and feeble aught to be comforted and refreshed, Matth. 11. 28. 1 Thess. 5. 14. and such were gathered in therereward, as Israel marched, Numb. 10. 25. Though this might be a just correction from God, of such as fainted in their travels, wherein they should have been encouraged. See the notes on Exod. 17. 8. feared not God] the Chaldee saith, he feared not the glory of the Lord: for his glory conducted them in a pillar of cloud and fire, Exod. 13. 21. and God by signs and wonders, great plagues and terribleness, had brought Israel out of Egypt, which made all people's afraid, Exod. 15. 14. etc. yet Amalek feared not. As by the fear of the Lord, men depart from evil Prov. 16. 6. so the want of his fear is the cause why men rush into all evil, Psalm 36. 1, 2, etc.  
Vers. 19 given rest unto thee from all] under which is implied, a subduing of all the enemies; for so these phrases do explain one another, 2 Sam. 7, 11. with 1 Chron. 17. 10. And here God deferreth vengeance till after many years: so showing for bearance towards the wicked, which should lead them to repentance, Rom. 2. 4. and compassion towards his people, whom he would not exercise with all wars at once, lest they should be discomfited. See Exod. 13. 17. blot out] or, ●ipe out the remembrance, that there should no name or memorial of them remain: a sign of great, wrath, as Deut. 9 14. and 29. 20. This judgement God executed by Saul the first King of Israel, whom he sent to destroy utterly these Amalekites, both man and woman, infant and suckling; 〈…〉 xe and sheep, camel and ass, 1 Sam. 15. 2, 〈◊〉 But he failed in the performance of it: therefore God stirred up the Simconites (in King Ezeki 〈…〉 day's) and they smote the rest of the Amalekites, that were escaped, 1 Chron. 4. 42. 43. yet Haman of Agag the Amalekite remained, who plotted the death of all the jews: but he and his ten sons were killed; and Amaleks' memory is perished, Hest. 3. etc. And under this, the like judgement on Antichrist was figured: see the Annotations on Exod. 17. shal● not forget] that is, Take heed thou forget it not: by forgetting he implieth also neglect of performing this judgement. Therefore Saul who performed it not thoroughly, but spared the King, and the best of the cattles, (though for sacrifice unto the Lord) was rejected of God, as having sinned greatly, 1 Sam. 15. 9 21. 23. and for it he was slain, 1 Chron. 10. 13. and an Amalekite, had an hand in his death, 2 Sam. 1, 8, 9, 10.    

CHAP. XXVI.  
1 The profession of him that offereth the ●a●ket of First-fruits. 12 The confession of him that hath given his third years Tithes. 16 The covenant between God and the people.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
ANd it shall be when thou art come into the land which jehovah thy God giveth unto thee, for an inheritance, and thou possessest it, and dwellest therein; That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land, which jehovah thy God giveth unto thee, and shalt put it in a basket, and shalt go unto the place which jehovah thy God shall choose to cause his name to dwell there. And thou shalt come unto the Priest, which shall be in those days, and shalt say unto him, I profess this day unto jehovah thy God, that I am come into the land which jehovah swore unto our Fathers for to give unto us. And the Priest shall take the basket out of thine hand, and shall set it down before the Altar of jehovah thy God. And thou shalt answer and say before jehovah thy God, A Syrian (ready to perish) was my Father, and he went down into Egypt, & sojourned there with a few men, and became there a nation great, mighty & many. And the Egyptians evil entreated us, and afflicted us, & laid upon us hard servitude. And we cried out unto jehovah the God of our Fathers, and jehovah heard our voice, and saw our affliction, and our labour, and our oppression. And jehovah brought us forth out of Egypt, with a strong hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. And he hath brought us into this place, and hath given unto us this land, a land flowing with milk and honey. And now, behold, I have brought the first fruit of the land, which thou, jehovah, hast given unto me; and thou shalt s●t it down before jehovah thy God, and shalt bow down thyself before jehovah thy God. And thou shalt rejoice in all the good which jehovah thy God hath given unto thee, and unto thine house; thou, and the Levite, and the stranger that is in the midst of thee.  
When thou hast made ●n end of tithing all the tithe of thy revenue, in the third year, the year of tithe, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be filled. Then thou shalt say before jehovah thy God, I have put away the holy thing out of mine house, and also have given it unto the Levite, and to the stranger, to the fatherless, and to the widow, according to all thy commandment, which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten. I have not eaten thereof in my mourning, neither have I put away aught thereof for the unclean, neither have I given aught thereof for the dead: I have harkened to the voice of jehovah my God; I have done according to all that thou hast commanded me.  
Look down from the habitation of thine holiness from the heavens, & bless thy people Israel, and the land which thou hast given unto us, as thou swarest unto our fathers, a land that floweth with milk and honey.  
This day jehovah thy God hath commanded thee to do these Statutes, and judgements, and thou shalt keep and do them, with all thine heart, and with all thy soul. Thou hast avouched jehovah this day to be unto thee for a God, and to walk in his ways, and to keep his Statutes, & his Commandments, and his judgements, and to hearken unto his voice. And jehovah hath avouched thee this day to be unto him for a people of peculiar treasure, as he hath spoken unto thee, and to keep all his Commandments. And to give thee to be high, above all nations which he hath made in praise, and in name, and in beautiful glory; and that thou mayst be an holy people unto jehovah thy God, as he hath spoken.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fiftieth Lecture of the Law: see Gen. 6. 9  
WHen thou art come] or, When thou shalt become. possessest it] He showeth that they were not bound to (bring) the first fruits, till the land were subdued, and parted among them, saith Sol. jarchi on this place.  
Vers. 2. of the first] or, of the beginning; which the Greek translateth, of the first fruit of the fruits of thy land; meaning, of those which were first ripe, them they were to honour God with in the first place, and to show their thankfulness for his blessings, that so they might be sanctified, and increased unto them, Pro. 3. 9 10. These first-fruits were to be separated before all other, as is noted on Numb. 18. 13. And Sol. jarchi scanneth the words thus; Of the first, and not all the first: for all fruits were not bound to give the first-fruits, but the seven sorts only, for which the land of Israel is commended (in Deut. 8. 8.) the like is said by others of them; They bring no first-fruits save of the seven kinds spoken of in commendation of the land, (Deut. 8.) and they are wheat, and barley, and grapes, and figs, and pomgranats, and olives, and dates: and if one bring any besides these seven sorts, they are not sanctified. They bring not of the Dates that grow on Mountains, nor of the fruits that grow in Valleys, nor of Olives which are not of the choicest; but of the dates that grow in valleys, and of the fruits that grow on mountains, because they are of the choicest (or best.) They bring no first-fruits of liquors, save of olives and of grapes only; for it is said, OF THE FRVIT OF THE LAND, and not of the liquor: and if one bring of the liquors, they receive them not of him. They that dwell near to jerusalem bring figs and grapes that are moist, and they that dwell fare off bring them dried. Maimony tom. 3. in Biccurim, chap. 2. sect. 2, 3, 4. The first-fruits have no measure set by the Law, but by the words of our wisemen, he must separate one of sixty. And he that will make all his field first-fruits, may so do. If he have separated his first-fruits, and returneth, and addeth more unto them, that which he addeth is as the first-fruits. Ibidem sect. 17, 18. giveth] or, is giving unto thee; the Greek addeth, by lot, or for inheritance: this was the land of Canaan, the seat of God's Church, and figure of a better inheritance by Christ: the first-fruits whereof (which are the graces, or the first-fruits of the Spirit, Rom. 8. 23.) are to be brought unto the Lord, that they may be accepted in Christ. Yea, we ourselves, whom he hath begotten with the word of Truth, that we should be a kind of first-fruits of his creatures, (jam. 1. 18.) are to present our bodies unto him, and our reasonable service, Rom. 12. 1. The Hebrews say, If one bring first-fruits from without the land, they are no first-fruits. Maimony in Biccurim, chap. 2. sect. 1. in a basket] so the Greek and Chaldee translate the word Tene, used only here, and in Deut. 28. 5. 17. The Hebrews understand it generally of any vessel, and hold it necessary (from this place,) that the first-fruits be brought in a vessel; also they teach that every sort of fruit should be brought in a vessel by itself: but if he brought them in one vessel, it would serve. And they might not bring them mixed all together, but the Barley underneath, and the Wheat above it, and the Olives above that, and the Dates above them, and the Pomgranats above them, and the Figs uppermost in the vessel. And there should be some thing put between every several kind, as clothes, or rushes, or leaves, or the like; and they laid about the figs clusters of grapes outward. If he brought them in a vessel of metal, the Priest took the first-fruits, and restored the vessel to the owner: but if he brought them in a vessel of Osiers, or of Rushes, or the like, then both the first-fruits and baskets were the Priests. Maimony tom. 3. in Biccurim, (or treat. of First-fruits, chap. 3. sect. 7, 8. and shalt go] namely, at the feast of Harvest, or Pentecost, which was seven weeks after the Passeover, as may be gathered by Exod. 34. 22. and Deut. 16. 9, 10. then the people went up together, and carried of their first-fruits with them. The Hebrews say, They brought no first-fruits before the Pentecost, as it is written, And the feast of harvest of the first-fruits of thy labours, (Exod. 23. 16.) and if any brought them (before,) they received them not of him, but he left them there until the solemn feast came. Maimony in Biccurim, c. 2. s. 6. his name to dwell] the Chaldee saith, his divine presence to dwell; the Greek, his name to be called upon there: meaning the Tabernacle or Temple, called elsewhere the house of jehovah, Exod. 23. 19 This in ages following, was at Shilo, and then at jerusalem, whither the people used to repair with great solemnity; and at the performance of this service, they are said to do thus: When they carried up the first-fruits, all the cities that were in a Station (or County) gathered together to the (chief) city of the Station, to the end they might not go up alone; for it is said, In the multitude of people is the King's honour, (Prov. 14. 28.) And they came and lodged all night in the streets of the city, and went not into the houses for fear of pollution. And in the morning the governor said, Arise, and let us go up to Zion the city of the LORD our God. And before them went a Bull which had his horns covered with gold, and an Olive garland on his head, to signify the first-fruits of the seven kinds (of fruits.) And a Pipe struck up before them, until they came near to jerusalem; and all the way as they went, they sang, I rejoiced in them that said unto me; We will go into the house of the LORD, etc. (Psal. 122.) When they were come nigh to jerusalem, they s 〈…〉 messengers before them, to signify it to the men of jerusalem, etc. Then the Captains and Governors went out of jerusalem to meet them: if many men came, there went out many; and if but few, few. And when they all were come within jerusalem gates, they began to sing, Our feet have been standing in thy gates, O jerusalem, (Psal. 122.) All the chief Artificers that were in jerusalem stood before them, and saluted them, Welcome brethren the men of such a place. And they went in the midst of jerusalem, & the Pipe striking up before them, till they came near to the mount of the house (of God:) when they were come thither, they took every man his basket on his shoulder, and said, Hallelujah, Praise God in his sanctuary, etc. (Psal. 150.) and they went thus and sung till they came to the Court-yard; when they were come thither, the Levites sang (the 30, Psalm) I will exalt thee, O LORD, for thou hast drawn up me, etc. Talmud Bab. in Biccurim, chap. 3. sect. 2, 3, 4. and Maimony in Biccurim, chap. 4. sect. 16. Unto this, and other like manner of solemn assembling, the Prophet hath reference, when he saith, Ye shall have a song as in the night when an holy solemnity is kept; and gladness of heart, as when one goeth with a Pipe, to come into the mountain of jehovah, to the Rock of Israel, Esay 30. 29.  
Vers. 3. unto the Priest] God public minister, and the figure of Christ, of whom it is written, By him let us offer the sacrifice of praise to God continually, that is, the fruits of the lips, confessing to his name, Heb. 13. 15. which shall be] that is, which shall minister in his course in those days; for the Priests ministered by turns: see 1 Chr. 24. I profess] or, I declare, I show openly, before the Lord. And because of this presenting themselves and their first-fruits to him, the Hebrews say, that when they brought their first-fruits, they brought in their hand Turtle doves and young Pigeons; some they hang upon the baskets, and they were for burnt-offerings, and some in their hand, which they gave unto the Priests. Maimony in Biccurim, chap. 3. sect. 9  
Vers. 4. before the Altar] that there it might he sanctified by Christ, figured by the Altar, Mat. 23. 19 He. 13. 10, etc. and so made acceptable to God.  
Vers. 5. shalt answer] that is, shalt speak, or pronounce: These words were to be spoken by every man that brought the first-fruits, except he were not a man, or not the owner of the land, or the like: for such exceptions they do put. He that brought the first-fruits, might if he would give them to his servant, or to his neighbour, all the way, till he came at the mount of the house (of God.) When he came to the mount of the house, he himself was to take the basket on his own shoulder, yea, though he were the King, the greatest in Israel: and when he came at the Court-yard he professed, whiles the basket was upon his shoulder, I PROFESS THIS DAY UNTO THE LORD THY GOD, etc. Then he let down the basket from his shoulder, & the Priest put his hand under it, and waved it, and he said, A SYRIAN READY TO PERISH was MY FATHER, etc. and he left it by the Altars side, at the south-west borne (of the Altar) on the south side of the horn, and bowed himself down, and went out. But the confession is not alike for all: some are bound to bring first-fruits, & yet make no confession over them; as the woman, and he that is of neither sex, and he that is of both sexes, male and female; because they cannot say, WHICH THE LORD HATH GIVEN UNTO ME. Likewise Tutors (or Guardians,) and Servants & Messengers; for they cannot say, which the Lord hath given unto me. The Proselyte bringeth and professeth, as it is said to Abraham, A father of a multitude of nations have I given thee to be, (Gen. 17. 5.) Behold, he is the father of all the whole world, which are gathered under the wings of the divine Majesty. And to Abraham was the oath at first, that his sons should inherit the land. Likewise the Priests and Levites do bring (first-fruits) and profess, because they have cities and suburbs. He that separateth his first-fruits, and selleth his field, bringeth them, but professeth not; for he cannot say, WHICH THE LORD HATH GIVEN ME, because the land is not his. And he that bought it, is not bound to separate other first-fruits of that sort, because he that sold it hath separated them already; and if he do separate any, he may bring them, but not make profession; but of another sort he may separate, bring, and profess. He that separateth first-fruits, and they are lost before they come at the mount of (Gods) house, & he separate other for than, he bringeth the second, but professeth not, because he cannot say, THE FIRST OF THE FRVIT OF THE LAND, (Deut. 26. 10.) for they are not the first, etc. He that bringeth first-fruits of one kind, and maketh profession, and cometh again & bringeth first-fruits of another kind, he maketh no profession over them; for it is said, I PROFESS THIS DAY; one time in the year doth he make profession, and not twice. He that bringeth first-fruits after the feast, until the dedication, although he separated them before the feast, bringeth them, but maketh no profession, because it is said (in vers. 11.) AND thou SHALT REJOICE IN ALL THE GOOD: so there is no professing, but at the time of rejoicing, from the (beginning of the) feast of Weeks, until the end of the feast. Maimony in Biccurim, ch. 3. sect. 12. etc. and ch. 4. sect. 1. etc. In that which is said of the Proselyte (or Stranger) Maimony differeth from his fellows; for in Thalmud Bad. in Biccurim, ch. 1. sect. 4. it is said, The Proselyte bringeth, but professeth not, because he cannot say, which thou hast sworn to our fathers to give unto us; but if his mother were an Israelitesse, he bringeth and professeth. But the former well agreeth with the mystery of the Gospel; for as it is prophesied in Ezek. 47. 22. Ye shall divide (the Land) by lot, for an inheritance to you, and to the strangers that sojourn among you, which shall be get children among you, and they shall be unto you as borne in the country, etc. So when Christ came, Zacheus the chief Publican became the son of Abraham, Luk. 19 9 and in Christ there is neither jew nor Greek, but all are one in him, and Abraham's seed and heirs according to the promise, Gal. 3. 28, 29. And in him is this service in the mystery of it fulfilled, when we at our Pentecost, that is, when we receive the first-fruits of God's Spirit, (Act. 2. Rom. 8. 23.) do honour him with our persons, our substance, and with the first-fruits of all our increase, Prov. 3. 9 offering the sacrifice of praise unto God continually, the fruit of our lips, confessing to his name, Heb. 13. 15. For as the first of all fruits were holy, so the Church is holy unto the Lord, of all peoples in the earth, Rev. 14. 4. jam. 1. 18. as it is written, Israel is first-fruits of his revenue, jer. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket, so the good Israelites whom God would accept for his, are likened to a basket of good figs set before the Temple of the Lord, even like the sigs that are first ripe, and them God promiseth to acknowledge, and to set his eyes upon them for good, and that they shall be his people, and he will be their God, etc. jer. 24. 1, 2, 5, 6, 7. A Syrian ready to perish] Hebr. An Aramite perishing, or, of perdition, that is, ready to perish through poverty, affliction, and misery. As in Prov. 31. 6, 7. Give strong drink unto him that is ready to perish, etc. Let him drink and forget his poverty, and remember his misery no more. An Aramite is after the Greek called a Syrian, as is noted on Gen. 10. 22. & this Syrian here spoken of was jacob, who dwelled in Syria with Laban the Syrian, twenty years in hard service, Gen. 28. 5. and 31. 38, 40, 41, 42. Hos. 12. 12. and therefore though he was naturally an Hebrew, yet for his misery is called a Syrian; as contrariwise jether, who by nature was an Ismaelite, 1 Chron. 2 17. is for his faith and state of grace called an Israelite, 2 Sam. 17. 25. And thus God said to the jews that dwelled in Canaan, thy nativity is of the land o● Canaan; thy father was an Amorite, and thy mother a Chethite, Ezek. 16. 3. Others understand it here of Laban, translating, A Syrian was destroying my father, (or, working his perdition;) and to this the Chaldee agreeth, saying, Laban the Syrian sought to destroy (or undo) my father: and the vulgar Latin, A Syrian persecuted my father. The Greek differeth from both, translating, My father left Syria. By this speech they were taught to acknowledge their first estate and original to have been most miserable; and so we ought all to confess, Ephes. 2. 2, 3. a few men] in Chaldee, a small people: they went down but with seventy souls, Gen. 46. 27.  
Vers. 6. evil entreated] did evil, or vexed: and this is a commemoration of their second main affliction, whereof see Exod. 1. etc. and it was afigure of our bondage under sin and Satan, which we being delivered from, are to mention with thankfulness, Rom. 6. 17, 18. Tit. 3. 3. hard servitude] in Greeke, hardworkes: they made them serve with rigour, that their lives were bitter unto them, Exod. 1. 14. God would not have us forget our former miseries, though we be come out of them: he sundry times commandeth this; Thou shalt remember that thou wast a servant in Egypt, Deut. 16. 12. Remember that ye having been in times passed heathens, etc. were without Christ, being aliens from the Commonwealth of Israel, etc. Ephes. 2. 11, 12.  
Vers. 7. we cried out] in Chaldee, we prayed: see Exod. 2. 23, 24, 25. heard our voice] in Chaldee, accepted our prayer. saw] in Chaldee, it was revealed (or manifest) before him: see Exod. 3. 7. our labour] or, our molestation.  
Vers. 8. out stretched] in Greeke and Chaldee, an high arm: see Exod. 7. etc. terribleness] or terror: this the Greek and Chaldee translate visions; and so in Deut. 4. 34.  
Vers. 9 milk and honey] under which two, all other earthly blessings and heavenly also, in figure, are implied: and hereby they acknowledge the truth of God's promises made unto their fathers; whereof see the notes on Exod. 3. 8. So after in vers. 15.  
Vers. 10. the first-fruit] in Greeke, the first-fruits of the fruits. As we ourselves are the Lords first-fruits, Rev. 14. 4. and have received the first-fruits of his Spirit, Rom. 8. 23. so we then do give the first-fruits unto him, when in Christ (the true Sanctuary) we acknowledge, that we and ours are his, and have this grace not of ourselves, or for our own merits, but of his goodness and liberality, 2 Cor. 3. 5. Ephes. 2. 8, 9, 10. Tit. 3. 3, 4, 5, 6. set it down] or, leave it for the Priests, which did after eat it. The first-fruits were given to the men of the charge [the Priests that ministered] and they divided them among them, as the [other] holy things of the Sanctuary. Maimony in B●ccurim, ch. 3. sect. 1. It figured, that we should consecrate ourselves and ours for ever unto the Lord, Rom. 12. 1. and 6. 19 22.  
Vers. 11. shalt rejoice] as they were bound to do at all other feasts, Deut. 16. 11, 15. So that after this homage, the people abode in the holy City all that night feasting, and the next day they might departed, and not before. Hereupon the Hebrews note seven things, which they that brought first-fruits were bound unto; the coming to the place; and the vessel (or basket;) the Profession to be made; and the oblation, (or sacrifice;) and the Song; and the Waving of it by the Priest; and the tarrying all night. When he hath brought his first-fruits to the Sanctuary, and made profession, and offered his peace-offerings, he may not go out of jerusalem that day, to return to his own place, but must tarry there all night, and return on the morrow to his city; as it is written (in Deut. 16. 7.) and thou shalt turn in the morning, and go unto thy tents. All the turnings which thou shalt turn out of the Sanctuary after thou art come thither, shall not be but in the morning. Maimony in Biccurim, chap. 3. sect. 14. in all the good] or, as the Greek translateth, for all the good things: the chiefest whereof are the first-fruits of the spirit, wherewith God sanctifieth his people: as when Christ teacheth that Our Father which is in heaven will give good things to them that ask him, Matth. 7. 11. another Evangelist expoundeth it, he will give the holy Spirit to them that ask him, Luke 11. 13. For this Spirit and graces of God which we have received, we ought to rejoice before him continually, Psa. 100 Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16.  
Vers. 12. of thy revenue] which the Greek expoundeth, of the fruits of thy land. See the notes on Deut. 14. 22. the year of tithe] that is, the year when the second tithe was to be given to the poor, which was the third and the sixth year of every seven years, whereof the Law was given before in Deut. 14. 28. The Greek translateth, the second tithe thou shalt give to the Levite, etc. Of this the Hebrews say, We are commanded to confess before the LORD, after that we have brought forth all the gifts which be of the seed of the land, and this is called the Confession of the tithe. And we make not this Confession, but after the year wherein we have separated the Tithes of the poor, Deut. 26. 12. Maimony tom. 3. in Maasar sheni, (or treat. of the Second tithe) chap. 11. sect. 1, 2. within thy gates] that is, as the Greek and Chaldee expound it, thy cities: see Deut. 14. 28. 29.  
Vers. 13. Then] Hebr. And thou shalt say. The time is recorded by the Hebrews, to be at the Minchah [the Oblation] in the last good day of the Passeover of the fourth (year) and of the seventh; as it is said, WHEN thou HAST MADE AN END OF TITHING: at the Feast wherein all the tithes are ended. And the Passeover of the fourth year cometh not, but all the fruits of the third (year) are tithed, whether they be the fruits of the trees, or fruits of the land. Maimony in Maaser sheni, ch. 11. s. 3. The reason hereof was, the Passeover was kept in Abib (or March) Deu. 16. 1. and the first of Tisri (that is, September) was though beginning of the year for the tithes of corn, seeds, and herbs: and the fifteenth of 〈◊〉 (which we call january,) was the beginning of the year for 〈◊〉 of the fruits of trees, as Maimony showeth in Maaser sheni, c. 1. s. 2. so by March following, the tithes of the third year, (which they had 〈◊〉 up within their gates, Deut. 14. 28.) might all be bestowed▪ and the Passeover was the next feast th' 〈…〉 〈…〉ed, when all men were bound to appear 〈◊〉 the Lord, Deut. 16. 16. say before 〈◊〉 〈◊〉 that by this solemn confession; they might testify their voluntary obedience to his laws with a clear conscience, and so crave & expect his further blessing. The Hebrews say, This confession might be uttered in any language that a man spoke; and every one spoke for himself; and if many would confess jointly in one, they might. And it is commanded to be done in the Sanctuary BEFORE THE LORD; and if they confessed in any place, they were discharged. Maim in Maaser sheni, c. 11. s. 5, 6. put away the holy thing▪ in Chaldee, the holy thing of the 〈…〉 he: Hebr. the holiness; meaning, things of holiness; as the Greek translateth, I have purged the holy things out of my house: so that this confession respected not the tithe of the poor only, but all other holy things, which they were bound to give unto God, or his Ministers, or the poor. And putting away, signifieth the removing and utter taking away, so that nothing remaineth. So the Hebrews say, A man confesseth not until there he not any of the gifts remaining with him; as it is said, I have put away the holy thing out of (mine) house: And in the evening of the last good day (of the Passeover,) was the putting away; and on the morrow was the confession. Thus he did: if there remained with him any heaveoffering of the Tithe, he gave it to the Priest: if any of the first tithe, he gave it to the Levites: if any of the poors tube, he gave it to the poor. If there remained with him any of the fruits of the second tithe of confession, or of that which was of the fourth years plantation (Levit. 19 24.) or any money of their redemption, lo he put them away, and cast them into the Sea, or burned them. If any first-fruits remained with him, he put them away in every place; where by is meant, that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came, etc. He cannot confess till he have brought out all the gifts; as it is said, I HAVE PUT AWAY THE HOLY THING, that is, the second tithe, and the fourth years plantation, called HOLY, Lev. 19 24. OUT OF my HOUSE, that is, the Cake (Num. 15. 20.) which is the Priest's gift in the house, I HAVE GIVEN IT TO THE LEVITE, this is the first tithe, (Num. 18. 21.) AND ALSO I HAVE GIVEN IT, which implieth generally, that the other gift was before, namely, the great Heave-offering (of first-fruits) and the Heaven-offering of, the tithe: TO THE STRANGER, TO THE FATHERLESS, etc. this is the tithe of the poor, and the gleaning, and the forgotten (sheaf) and the corner, (Deut. 24. 19 Lev. 19 9 10.) although the gleaning, the forgotten, and the corner, do not hinder the making of confession. And he must separate the gifts in order, and afterward make confession, as it is written, ACCORDING TO ALL THY COMMANDMENT, etc. Lo, if the second tithe were given before the first, he might not make confession. If his untithed fruits were burnt, he might not make confession, because he hath not separated the gifts, nor given them to whom they were due. He that had nothing but the second tithe only, made confession, for the ground of the confession is in the tithe. And so if he had nothing but first-fruits only, he made confession, as it is said, I HAVE PUT AWAY THE HOLY THING, etc. Maimony in Maaser sheni, chap. 11. sect. 7. etc. thy commandment] in Greeke, commandments: and the word according, implieth the order of doing all things, as before is noted. not transgressed] by doing any thing amiss, as giving bad for good; and as the Hebrews expound it, one kind for another, or old for new, or new for old, or the like. Of Transgression, see the notes on Deut. 17. 2. forgotten] this the Hebrews apply to forgetting to bless God for it, and to mention his name upon it. Maimony ibidem, chap. 11. sect. 15. But it is more general, implying the neglect of any precept, concerning the things here spoken of: for in spiritual duties unto God, all men are faulty, Psal. 19 12. Eccles. 7. 20.  
Vers. 14. in my mourning] or, in my sorrow: By this it appeareth, that this Law and confession extended further than to the third years tithe, which was all given to the poor, Deut. 24. 28. 29. and might not be eaten by the owner of the land: and reached to the first and second years tithes, which the owners were to eat before the Lord, Deu. 14. 22, 23. but might not eat of it in their mourning, upon pain of being beaten by the Magistrate, as Maimony showeth in Maaser sheni, chap. 3. sect. 5. where he further saith (in sect. 6, 7.) Who is this mourner? He that bewaileth any of his kindred, whom he is bound by the Law to mourn for. And in the day of death he is bound to mourn by the Law, (Lev. 10. 19) If he be kept unburied many days, he is a mourner all those days till he be buried, by the doctrine of the Scribes. And not the second tithe only, but all the holy things, every one, if he eat of them in mourning, by the Law he is to be beaten; if in his mourning, by the Scribes doctrine, he is to be scourged. Compare herewith the saying of the Prophet, Their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted, Hos. 9 4. put away] the word before used in vers. 13. but otherwise turned here in the Greek, I have not taken fruit thereof: which Greek word is used in jos. 5. 12. for eating fruit: and so the Hebrews expound this here of eating; He that eateth the second tithe in uncleanness, is to be beaten; for it is said, I have not put away thereof for the unclean: whether the tithe be unclean, and the eater clean; or the tithe clean, and the eater unclean: and he that eateth it in jerusalem before it be redeemed. The uncircumcised is as the unclean; and if he eat that second tithe, he is to be beaten by the Law, etc. Maim. in Maasar sheni, ch. 3. s. 1, 4. for the unclean] so the Greek translateth it; meaning for any unclean person to eat of it; or for any unclean use. Hebr. in unclean, whereby may be meant, in uncleanness. for the dead] or, to the dead: whereby may be understood, to any idol, or for any idolatrous use; as Idolaters are said to eat sacrifices of the dead, Ps. 106. 28. or to be eaten at any dead man's funeral, whereby the holy thing might be polluted; as Hos. 9 4. for at funerals they used to eat and drink, Ezek. 24. 17. Ier 16. 7. The Hebrews expound it thus; that he hath not received (or bought) therewith coffin or shrouds (for the burial of the dead) nor given thereof to other mourners. Maimony in Maaser sheni, chap. 11. sect. 15. Further they say, The second tithe is given to eat and to drink, Deut 14. 23. and anointing is as drinking. And it is unlawful for a man to bring it out for his other needs; as to receive therewith vessels, or garments, or servants; as it is written, I have not given thereof for the dead; as if he should say, I have not brought it out for any thing which keepeth not alive the body, etc. Ibidem chap. 3. sect. 10.  
Vers. 15. the habitation of thy holiness] that is, thy holy habitation; as the Greek translateth it, thine holy house. By this prayer they submitted themselves unto the trial and judgement of God, for their upright keeping of these his laws, (as Psal. 26. 1, 2, 3.) and having clear consciences, they had boldness before God, to crave and expect his blessing: for he that is a doer of the work (of God) this man shall be blessed in his deed, jam. 1. 25.  
Vers. 16. This day] Moses concluding his exposition of the Laws, with a warning of obedience, teacheth the children that they are alike interessed in God's covenant, as were their fathers; and so their posterity: for what was spoken and done unto them, concerneth us also, Hos. 12. 4. Psal. 66. 6, 7. thy God] the first argument of obedience, from the person of God, and his grace towards them, who hath sovereign authority thereby to command.  
Vers. 17. hast avouched] or, hast made to say, that is, to promise: in Greek, hast chosen. A second reason of obedience, because of the mutual covenant between God and his people: see Exod. 19 3, 4. 8. which covenant was not with the father's only, (Deut. 5. 2, 3.) but being now renewed with their children, and in them with all their posterity, served both to confirm their faith, and to increase their obedience and sanctification. unto thee for a God] or, as the Greek translateth, thy God: what this meaneth is showed on Exod. 20. 2, 3. his ways] which he commandeth to walk in; and they imply both doctrines of faith, and precepts of manners, (as is noted on Genes. 6. 12. and 18. 19) and an imitation of him, as beloved children, Ephes. 5. 1, 2. Matth. 5. 48. statutes] the ordinances of worship and service which he taught: see the notes on Deut. 4. 1. Commandments] the moral law given in Ex. 20. judgements] the judicial laws, whereof see Exod. 21. 1. etc. So all whatsoever are in God's law, are comprehended under these heads. hearken unto] or, obey his voice, if any special thing be commanded unto any, as when God sent Saul to root out Amalek, 1 Sam. 15. 1, 2, 19, 20. 22.  
Vers. 18. hath avouched thee] or, made thee to say, that is, to promise, or give thy word: in Greek, hath chosen thee. peculiar treasure] in the Greek, a peculiar people; in Chaldee, a beloved people: see the notes on Exod. 19 5. to keep] that is, that thou shouldest keep; which as it is a part of the covenant on God's behalf, so is it the work of his grace in all his people, as he hath said, I will put my Law in their inward parts, and write it in their hearts, jer. 31. 33.  
Vers. 19 give thee to be high] or make thee (set thee) high: of which see the notes on Deut. 28. 1. And this is the third argument to persuade obedience, in respect of the high excellency which Gods people begin to obtain by him in this life, and shall fully possess in the end. See Colos. 3. 1, 2, 3, 4. jam. 1. 9 in praise] or for praise; to be praised even of the enemy, for my mercies upon thee, as Zeph. 3. 19 20. So he is said to make jerusalem (his Church) a praise in the earth, Esay 62. 7. for he exalteth the borne of his people, the praise of all his Saints, Psal. 148. 14. in name] or for name, that is, fame or renown; this is a continuance and increase of the former praise, called therefore an everlasting name that shall not be cut off, Esay 56. 5. and a name that shall remain, Esay 66. 22. And it was by a settled continuance of the state of his Church; as on the contrary by scattering them, he is said to blot out the name of Israel from under heaven, 2 Kings 14. 27. beautiful glory] which consisteth in outward blessings wherewith God adorneth his Church, as with garments of beautiful glory, Esay 52. 1. opposed unto ashes, Esay 61. 3. and is the continuance of his heavenly ordinances and Kingdom among them, Esay 64. 11. Ezek. 16. 12. And all these three degrees of grace the Church enjoyeth by being united unto God; as it is written, As the girdle cleaveth to the loins of a man, so have I caused to cleave unto 〈…〉 e the whole house of Israel, and the whole house of judah, saith jehovah: that they might be unto me for a people, and for a name, and for a praise, and for a beautiful glory, jer. 13. 11. See also jer. 33. 9 an holy people] This is the chiefest end of all our obedience, the glory of God, and our own salvation; which is accomplished by our sanctification, as the Apostle saith, Being now made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life, Rom. 6. 22.    

CHAP. XXVII.  
1 The people are commanded to write the Law upon the stones, when they are come into the land of Canaan, 5 and to build an altar of whole stones. 11 The T 〈…〉 s divided on Gerizzim and Ebal. 14 The curses pronounced on mount Ebal.  
ANd Moses, and the Elders of Israel, commanded the people, saying: Keep all the Commandment which I command you this day. And it shall be in the day when you shall have passed over jordan, unto the land which jehovah thy God giveth unto thee, that thou shalt set thee up great stones, and plaster them with plaster.  
And thou shalt write upon them all the words of this Law, when thou art passed over, that thou mayst go in unto the land which jehovah thy God giveth unto thee, a land that floweth with milk and honey, as jehovah the God of thy fathers hath spoken. And it shall be when ye are passed over jordan, ye shall set up these stones which I command you this day in mount Ebal, and thou shalt plaster them with plaster. And thou shalt build there an Altar unto jehovah thy God, an Altar of stones, thou shalt not lift up any iron upon them.  
Of whole stones shalt thou build the Altar of jehovah thy God, and thou shalt offer thereon Burnt-offerings unto jehovah thy God. And thou shalt sacrifice Peace-offerings, and shalt eat there, and rejoice before jehovah thy God. And thou shalt write upon the stones all the words of this Law very plainly. And Moses, and the Priests the Levites spoke unto all Israel, saying: Take heed, and hear, O Israel; this day thou art become the people of jehovah thy God. Therefore thou shalt obey the voice of jehovah thy God, and do his Commandments and his Statutes, which I command thee this day.  
And Moses commanded the people in that day, saying: These shall stand to bless the people upon mount Gerizzim, when ye are passed over jordan: Simeon, and Levi, and judah, and Issachar, and joseph, and Benjamin. And these shall stand for the curse on mount Ebal: Reuben, Gad, and Aser, & Zabulon, Dan and Naphtali. And the Levites shall answer, and say unto all the men of Israel with an high voice.  
Cursed be the man that maketh a graven or a molten image, an abomination unto jehovah, the work of the hand of the craftsman, and putteth it in a secret place: and all the people shall answer and say, Amen.  
Cursed be he that setteth light by his father, or his mother: and all the people shall say, Amen.  
Cursed be he that removeth his neighbour's limit: and all the people shall say, Amen.  
Cursed be he that maketh the blind to err in way: and all the people shall say, Amen.  
Cursed be he that wresteth the judgement of the stranger, fatherless, and widow: and all the people shall say, Amen.  
Cursed be he that lieth with his father's wife, because he uncovereth his father's skirt: and all the people shall say, Amen.  
Cursed be he that lieth with any beast: and all the people shall say, Amen.  
Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen.  
Cursed be he that lieth with his mother in law: and all the people shall say, Amen.  
Cursed be he that smiteth his neighbour in secret: and all the people shall say, Amen.  
Cursed be he that taketh a reward to smite a soul the blood of an innocent: and all the people shall say, Amen.  
Cursed be he that confirmeth not the words of this Law to do them: and all the people shall say, Amen.  

Annotations.  
THe Elders of Israel] in Greeke, the Senate of the sons of Israel: compare vers. 9 Here Moses giveth order for the confirmation of all the Laws before repeated, by outward signs once to be performed by Israel, when they should be come into Canaan. The end whereof was, to teach them salvation by Christ, & that they should not expect it by the works of the Law, for that leaveth them under the curse, vers. 26. Gal. 3. 10. all the commandment] that is, commandments, as the Greek translateth it; or, every commandment. See vers. 10.  
Vers. 2. the day] that is, the time, the first opportunity. For this rite was fulfilled not the first day that Israel went into Canaan, but after, as jos. 8. 30, etc. So day is used for time, Luke 19 42. set up] or erect, to wit, stones for pillars, as in Exod. 24. 4. to signify the tribes of Israel; who being brought of God into his good land, were by this extraordinary ●ite to profess their homage and obedience unto him, otherwise to undergo the curses of his Law. Which their consciences accusing them of, they might be led unto Christ, for redemption from the curse. with plaster] or with lime, whiting, that the words of the Law might be written thereon; a memorial of God's benefits unto them. This word plaster is used to signify hypocrisy, as Paul called Ananias a p 〈…〉 red (or whited) wall, Acts 23. 3. and the Pharisees are likened to whited (or plastered) s 〈…〉 which appear beautiful outward, etc. Mat. 23. 27. And that seemeth also to be intended here; that all such as seek life by the works of the Law (which Israel after did, Rom. 9 31, 32.) have their hearts within hard and stony, (Ezek. 36. 26.) though outwardly they appear of another nature and colour, and have the profession of the Law upon them, wherein they glory, Rom. 2. 17, 23. Therefore afterward blessings and cursings are mentioned, vers. 12, 13. but Moses rehearseth none but curses, as being the due of all such hypocrites. And from the last verse of this Chapter, Paul proveth, that as many as are of the works of the Law, are under the curse, Gal. 3. 10.  
Vers. 3. all the words] either the ten commandments called the ten words, Exod. 34. 28. which are the sum of all Law: or, all the words following in this chapter. See the notes on vers. 8. that thou mayst go in] and consequently possess and enjoy the land, which figured heaven: for the Law promiseth life to them that do it, Rom. 10. 5. though unto man it is impossible. Or, it may be read, for that thou art come in: as being a reason of this service, and of their duty to keep the Law. And so the Greek translateth, When as thou art come in.  
Vers. 4. Ebal] or, Gebal; as the Greek writeth it, Gaibal: and here the other mount Gerard 〈…〉 zim. (vers. 12.) is also understood; but because the Curses only, are after expressed, and they were on mount Ebal, therefore it is named. Of this mount: see v. 12, 13. with plaster] or, with lime, as ver. 2.  
Vers. 5. An Altar] to signify God, the other party in the covenant, as was at mount Sinai, Exod. 24. 4. and to teach by it, and the sacrifices offered thereon, that there could be no salvation but by Christ, and his sacrifice for remission of sins. iron] that is, any iron tool, to hue or polish them, but they should be as they were natural; to signify the perfection that should be in Christ's humane Nature, whereby he was acceptable to God, though before men he seemed altogether deformed, Esay 52. 14. and 53. 2. he was the stone cut out without hands, Dan. 2. 34, 35. And no man might lift up an iron tool upon these stones, to teach that man's wisdom is foolishness with God: see the notes on Exod. 20. 25. where the axe of man, polluteth the Altar of God.  
Vers. 6. of whole stones] and not of hewn, Exod. 20. 25. Of such whole or entire stones did josua build it, jos. 8. 31. Burnt-offerings] to obtain of God by Christ forgiveness of sins; and sanctification of life: see the Annotations on Lev. 1.  
Vers. 7. Peace-offerings] to show their hope of peace and prosperity by Christ; and their thankfulness for his graces: see Lev. 3. eat there] keeping a holy banquet: for the flesh of the peace-offerings were eaten by the owners and Priests, Levit. 7. 15, etc. This taught them the spiritual joy which they should have in Christ, for his deliverance of them from the curse of the Law; and his flesh we do eat unto life eternal, Gal. 3. 13. joh. 6. 51.  
Vers. 8. very plainly] or, plainly and well (or fairly) Heb. making them plain, doing them well, Hereby is meant a large and fair writing, easy to be read of all, as in Habak. 2. 2. That all sorts of people might have the knowledge of God's Law, and learn to do the same. And by this it appeareth, that all the words commanded to be written, (or the Copy of the Law, which jesus wrote, jos. 8. 32.) were not the whole book of Deuteronomie, much less all Moses books, as some have thought; for what stones would suffice for such a work? With these whited stones, on whose outside the Law was written, we may compare that white stone (in Rev. 2. 17.) which Christ giveth to all his, and in the stone a new name written, which no man knoweth saving he that receiveth it: those being to show the work of the Law outwardly; this, the work of Christ's grace and Spirit inwardly. Compare also 2 Cor. 3. 2, 3.  
Vers. 9 Take heed and hear] or, Attend (harken) and hear, as the Chaldee expoundeth it; but the Greek saith, Be silent and hear. art become the people] or, art made for a people to jehovah, by renewing of the covenant, declared so to be; and therefore bound to obey his commandments: as it is said, For all people's will walk, every one in the name of his God: and we will walk in the name of jehovah our God, for ever and ever, Mic. 4. 5.  
Vers. 10. therefore thou shalt] Hebr. And thou shalt obey; the Chaldee saith, shalt receive the Word of the Lord. By obeying▪ (or harkening unto,) is meant the due observing or keeping of the things spoken: as, our fathers have not harkened unto the words of this book, 2 King. 22. 13. is explained, our fathers have not kept, 2 Chron. 34. 21. Commandments] or, Commandment, meaning every one in particular, and all in general: for the offending in one point, maketh us guilty of all, jam. 2. 10. See the like in Deut. 5. 10.  
Vers. 12. Gerizzim] called in Greek Garizein; of it, and the other mount Ebal, Moses said before, they were over against Gilgal, beside the Oaks of Moreh, Deut. 11. 30. and Benjamin] these six here named were the worthiest tribes, all borne of jacob's wives the free women, and none of the handmaid's children: God showing hereby the strength and nobleness of the Blessings (above the Curses;) and that they belong to such children of the free women, as Paul teacheth us in an allegory, Gal. 4. 22,— 31. Howbeit, though Moses appointeth these to bless, yet he expresseth not the blessings: by such silence leading his prudent reader to look for them by another, which is Christ, joh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries, as the Apostle (in Heb. 7.) teacheth from the narration of Melchisedek, in Gen. 14.  
Vers. 13. for the curse] that is, to pronounce it. In speaking of the blessings, he nameth the people, vers. 12. but now for the curse, he mentioneth not the people, but implieth them only, as if he were joth to name them for such misery. Ebal] in Greeke, Gaibal: this is reported to be near to mount Gerizzim, but northward; and Gerizzim towards the South, (which is the right side of the world, Psal. 89. 13.) if so they were, it foreshowed the blessings which should be pronounced to those which at the last day shall stand on the right hand, and the curses upon those on the left, Mat. 25. 33, 34. 41. The manner of performing this Law is recorded by the Hebrews thus; Six tribes went up towards the top of mount Gerizzim, and six tribes went up towards the top of mount Ebal; and the Priests and Levites and the Ark stood beneath in the midst. The Priests were round about the Ark, and the Levites about the Priests, and all Israel on this side and on that, as it is written. And all Israel, and their Elders, and Officers, and their judges, stood on this side the Ark, and on that side, before the Priests the Levites, which bore the Ark of the Covenant of the Lord; as well the stranger, as he that was borne among them; half of them over against mount Gerizzim, and half of them over against mount Ebal, (jos. 8. 33.) They turned their faces towards mount Gerizzim and pronounced the blessing, Blessed be the man that maketh no graven or molten (image;) and those (on the one side) and those (on the other) answered, Amen. They turned their faces towards mount Ebal, and pronounced the curse, Cursed be the man that maketh a graven or a molten (Image) etc. and those (on the one side) & those (on the other) answered, Amen, till they had finished the blessings and the curses. And afterwards they brought stones and built an Altar, etc. Thalmud Bab. in Sotah, chap. 7. Reuben] he was the eldest of all jacob's sons by Lea the free woman, Gen. 29. 32. yet as for defiling his father's bed he lost his dignity, Gen. 49. 3, 4. so here he is taken from his brethren, to be among the handmaid's sons, and set on the mount for the curses, one of which was this, CURSED BE HE THAT LIETH WITH HIS FATHER'S WIFE, etc. vers. 20. so the memory of his sin remained to his posterity in special manner. Gad and Aser] the sons of Zilpah, Leahs handmaid, Gen. 30. 10, 11, 12, 13. Zabulon] the sixth and youngest of all Leahs sons, Gen. 30. 20. and because there were to be six tribes on this mount, two must be taken of the free woman's sons: and God took none of Rachel's, but the eldest and youngest of Leahs. Dan and Naphtali] the two sons of Bilhah Rachel's handmaid, Gen. 30. 4, 5, 6, 7, 8.  
Vers. 14. the Levites] that is, some of the Priests the Levites, jos. 8. 33. their office was to teach jakob Gods judgements, and Israel his Law, Deut. 33. 10. and as the solemn blessing was by the Levites usually, Deut. 10. 8. so here the curses were by them pronounced to the people. shall answer] that is, speak, or pronounce. Answering is often used for the beginning of a speech, as in job 3. 2. to all the men] or to every man: the Greek saith, to all Israel.  
Vers. 15. Cursed] It was commanded that the blessing should be put upon mount Gerizzim, De●● 11. 29. and so in the fulfilling of this precept, josua read as well the blessings as the curses, jos. 8. 34. But the chief end of this ordinance was to teach, that so many as are of the works of the Law, are under the curse, as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud, and the like is in the jerusalemy Thargum upon this place, saying, They turned their faces towards mount Gerizzim, and opened their mouth with blessing; Blessed be the man that maketh not any image, or figure, or any similitude which is hateful and abominable before the Lord, the work of the hands of the son of man, and putteth it not in a secret place. They turned their faces towards mount Ebal, and said, Cursed be the man which maketh an image, or a figure, or any similitude, which is hateful and abominable before the Lord, the work of the hands of the son of man, and putteth it in a secret place: and all the people, these (on the one side) and these (on the other side) answered and said, Amen. Cursing is both in words and deeds, and implieth both the withholding of all good things, and the inflicting of all evil, especially of eternal damnation and torment, Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man] that is, every one, as Paul expoundeth the last of these curses, Gal. 3. 10. teaching us to understand the like of all. graven] the Chaldee, and Thargum jerusalemie, interpret it Tselem, an image: under gravon and molten images, all other like humane inventions are implied, as is noted on Exod. 20. 4. And the like is to be understood for the transgression of any other commandment of the first table. an abomination to] or, the abomination of jehovah, that is, which he greatly abhorreth. Hereupon Images and Idols are often called Abominations, 2 King. 23. 13. Esai. 44. 19 Ezek. 7. 20. the craftsman] or artificer, implying all devices of the most wise and prudent, which make Idols according to their own understanding, Hos. 13. 2. For Artificers were employed in the work of God's sanctuary, 1 Chron. 29. 5. but when they leave the word of God, and follow their own inventions, their work is cursed and condemned, jer. 10. 3. 9 Esai. 40. 18. 20. Hos. 8. 6. a secret place] so that not open idolatry only, but the most secret is execrable, though it be even in the heart: see Ezek. 8. 12. Psal. 44. 20, 21. Amen] or, So be it, as the Greek translateth it. A confirmation of the curse with their own mouths, desiring that it might be, and believing that it should be: see Num. 5. 22. The Hebrews say of Blessing, Whosoever answereth Amen after him that blesseth, he is as he that blesseth. Maim. in Misneh treat. of Blessings, chap. 1. sect. 11. The same is to be thought of saying Amen after all these curses.  
Vers. 16. setteth light by] or, as the Greek hath, dishonoureth: see the Annotations on Exod. 20. 12.  
Vers. 17. limit] or, land- mark, border: against which the Law was before given, in Deut. 19 14.  
Vers. 18. blind to err] or, to go astray. They that see, aught to be eyes to the blind, job 29. 15. and are forbidden to put a stumbling block before them, Lev. 19 14. much more to seduce them from the right way: for they that are proud, and err from God's commandments, are cursed; Psal. 119. 21. how much more if they cause others to err●● He that causeth the righteous to go astray in an evil way, shall fall himself into his own pit, Prov. 28. 10.  
Vers. 19 wresteth] or, perverteth, turneth aside: See the Law concerning this, in Deut. 24. 17.  
Vers. 20. father's wife] of this, and the rest that follow, see Lev. 18. Because men give themselves over to divers noisome lusts of the flesh, God causeth divers curses to be pronounced against this sin, the more to deter men from following the same in any sort.  
Vers. 24. smiteth] this word is used sometime for slaying or killing, as Deut. 1. 4. and 13. 15. sometime for wounding only, Zach. 13. 6. or chastising, Deut 28. 27, 28. sometime for smiting with the fist of wickedness, Esai. 58. 4. or with the tongue, jer. 18. 18. in secret] the Greek expoundeth it, by guile.  
Vers. 25. a reward] a bribe, or gift: as the Greek translateth it, gifts: and this is the Magistrates sin, Deut. 16. 19 and was found in Israel, as Mic. 3. 11. The heads thereof judge for bribes. to smite] in Chaldee, to kill a soul, that is, a person. the blood of an innocent] or, as the Greek expoundeth it, of innocent blood; which is an effect of bribery, as in Ezek. 22. 12. In thee have they taken bribes, to shed blood.  
Vers. 26. Cursed be he] the Greek translateth, Cursed be every man: and so the Apostle allegeth it, Gal. 3. 10. where he giveth this doctrine, So many as are of the works of the Law, are under the curse: that whiles men do the Law outwardly, yet are they cursed by the Law, as being privy transgressors: for the Law is spiritual, but men are carnal, sold under sin, Rom. 7. 9,— 14. confirmeth not] or, stablisheth not: which the Greek, and our Apostle in Gal. 3. 10. expound continueth not. For when the just man turneth away from his justices, and committeth iniquity, etc. all his justice that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die, Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words] in Greeke, all the words: see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the book of the Law. to do them] this is an exposition of the former word confirmeth; and sometime the one is put for the other; as, to confirm the words of this covenant, 2 King. 23. 3. for which another Prophet saith, to do the words, 2 Chron. 34. 31. For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2. 13. And for as much as there is not a just man upon earth, that doth good and sinneth not, Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight, Rom. 3. 20. that the Apostle rightly gathereth, as many as are of the works of the Law, are under the curse, Gal. 3. 10. Therefore the use of the Law was to be a Schoolmaster unto Christ, who hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 24. 13.    

CHAP. XXVIII.  
1 Upon condition of observing and doing all God's commandments, he promiseth many blessings earthly and heavenly. 15 But for disobedience, he threatneth manifold curses, plagues, and miseries.  
ANd it shall be, if harkening thou shalt hearken unto the voice of jehovah thy God, to observe to do all his commandments, which I command thee this day, that jehovah thy God will give thee to be high above all the nations of the earth. And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of jehovah thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy womb, and the fruit of thy ground, and the fruit of thy cattles, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy dough trough. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. jehovah will give thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and fly before thee seven ways. jehovah will command the blessing to be with thee, in thy storehouses, and in all that thou settest thine hand unto; and he will bless thee in the Land which jehovah thy God giveth unto thee. jehovah will establish thee unto him- self for an holy people, as he hath sworn unto thee, if thou shalt keep the commandments of jehovah thy God, and walk in his ways. And all peoples of the earth shall see, that the name of jehovah is called upon thee, and they shall be afraid of thee. And jehovah will make thee plenteous in good things, in the fruit of thy womb, and in the fruit of thy cattles, and in the fruit of thy ground, in the land which jehovah swore unto thy fathers to give unto thee. jehovah will open unto thee his good treasure, the heavens, to give the rain of thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.  
And jehovah will give thee to be the head, and not the tail, and thou shalt be above only, and shalt not be beneath, if thou harken unto the commandments of jehovah thy God, which I command thee this day, to observe and to do. And thou shalt not go aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them.  
And it shall be, if thou wilt not hearken unto the voice of jehovah thy God, to observe to do all his commandments, and his statutes which I command thee this day, that all these curses shall come upon thee, and overtake thee. Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket, and thy dough-trough. Cursed shall be the fruit of thy womb, and the fruit of thy ground, the increase of thy kine, and the flocks of thy sheep. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. jehovah will send upon thee a curse, vexation, and rebuke, in all that thou settest thine hand unto, which thou wouldst do, until thou be destroyed, and until thou perish quickly, because of the evil of thy doings, for that thou hast forsaken me. jehovah will make the pestilence cleave unto thee, until he have consumed thee from off the land whither thou goest to possess it. jehovah will smite thee with the consumption, and with the burning-ague, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew, and they shall pursue thee until thou perish. And thy heavens which are over thine head shall be brass, and the earth which is under thee shall be iron.  
jehovah will give the rain of thy land to be powder and dust, from the heavens shall it come down upon thee until thou be destroyed. jehovah will give thee to be smitten before thine enemies; thou shalt go out against him one way, and flee before him seven ways, and thou shalt be for a removing to all the kingdoms of the earth. And thy carcase shall be for meat to all the fowls of the heavens, and to the beasts of the earth, and none shall fray them away. jehovah will smite thee with the boil of Egypt, and with the emrod's, and with the scab, and with the itch, whereof thou canst not be healed. jehovah will smite thee with madness, and with blindness, and with astonishment of heart. And thou shalt be groping at noon day, as the blind gropeth in thick darkness, and thou shalt not prosper in thy wares, and thou shalt be only fraudulently oppressed and rob all days, and none shall save thee. Thou shalt betrothe a wife, and another man shall lie with her; thou shalt build an house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not make it common. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not return unto thee; thy sheep shall be given unto thine enemies, and thou shalt have none to save. Thy sons and thy daughters shall be given to another people, and thine eyes shall see, and shall fail with longing for them all the day, and there shall be no power in thine hand.  
The fruit of thy land, and all thy labour shall a people eat up which thou knowest not: and thou shalt be only fraudulently oppressed and crushed all days. And thou shalt be mad for the sight of thine eyes which thou shalt see. jehovah will smite thee with an evil bowl on the knees, and on the legs, whereof thou canst not be healed, from the sole of thy foot, even unto the top of thine head. jehovah will bring thee, and thy king which thou shalt set overthee, unto a nation which thou hast not known, thou or thy fathers, and there thou shalt serve other gods, wood and stone. And thou shalt be for an astonishment, for a proverb, and for a byword among all people's, whither jehovah shall lead thee. Much seed shalt thou carry out into the field, and little shalt thou gather in, for the Locust shall consume it. Thou shalt plant vineyards and dress them, but thou shalt not drink the wine, nor gather (the grapes) for the worm shall eat it. Thou shalt have olive- tree in all thy coast, but thou shalt not anoint thyself with the oil, for thine Olive shall cast (his fruit.) Thou shalt beget sons and daughters, but they shall not be thine, for they shall go into captivity. All thy trees, and the fruit of thy land shall the grasshopper possess. The stranger that is within thee shall get up above thee on high on high, and thou shalt come down below below. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, until thou be destroyed, because thou hearkenedst not unto the voice of jehovah thy God, to keep his commandments and his statutes which he hath commanded thee. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. Because thou servedst not jehovah thy God with joyfulness, and with goodness of heart for the abundance of all things. Therefore thou shalt serve thine enemies, whom jehovah will send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he will put a yoke of iron upon thy neck, until he have destroyed thee. jehovah will bring against thee a nation from far, from the end of the earth, as the Eagle flieth: a nation whose tongue thou shalt not hear. A nation of a strong face, which will not regard the face of the old, nor show grace to the young. And he shall eat the fruit of thy cattles, and the fruit of thy land, until thou he destroyed, which shall not leave unto thee, corn, new wine, or new oil, the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thine high and fenced walls come down, wherein thou trustedst, throughout all thy land, and he shall besiege thee in all thy gates, throughout all thy land, which jehovah thy God hath given unto thee. And thou shalt eat the fruit of thy womb, the flesh of thy sons and of thy daughters which jehovah thy God hath given unto thee, in the siege and in the straightness wherewith thine enemies shall distress thee. The man that is tender among you and very delicate, his eye shall be evil towards his brother, and towards the wife of his bosom, and towards the remnant of his sons which he shall leave. So that he will not give to any one of them of the flesh of his sons, whom he shall eat, because he hath not left unto him any thing in the siege & in the straightness, wherewith thine enemies shall distress thee in all thy gates. The tender woman among you and delicate, which would not adventure the sole of her foot to set it on the ground for delicateness and for tenderness, her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter: And towards her afterbirth that cometh out from between her feet, and towards her sons which she shall bear, for she shall eat them for want of all things, in secret, in the siege and in the straightness, wherewith thine enemy shall distress thee in thy gates. If thou wilt not observe to do all the words of this Law, that are written in this book, to fear this glorious and fearful name jehovah thy God. And jehovah will make marvellous thy plagues, and the plagues of thy seed; plagues great and permanent, and sicknesses evil and permanent. And he will bring upon thee every disease of Egypt, which thou wast afraid because of them, and they shall cleave unto the.  
Also every sickness, and every plague, which is not written in the book of this Law, them will jehovah bring upon thee, until thou be destroyed. And ye shall be left with a few men, whereas ye were as the stars of the heavens for multitude, because thou hearkenedst not unto the voice of jehovah thy God. And it shall be, as jehovah rejoiced over you, to do you good, and to multiply you, so jehovah will rejoice over you to make you perish, and to destroy you, and ye shall be plucked from off the Land, whither thou goest in to possess it. And jehovah will scatter thee among all people's, from the end of the earth, and unto the end of the earth; and there thou shalt serve other gods, which thou hast not known, thou or thy fathers, wood and stone. And in those nations thou shalt not find ease, neither shall there be rest for the sole of thy foot: and jehovah will give unto thee there, a trembling heart, and failing of eyes, and pining of soul.  
And thy life shall be hanging in doubt before thee, and thou shalt dread night and day, and shalt not have assurance of thy life. In the morning thou shalt say, Who will give the evening; and in the evening thou shalt say, Who will give the morning: for the dread of thine heart wherewith thou shalt dread, and for the sight of thine eyes which thou shalt see.  
And jehovah will return thee to Egypt with ships, by the way whereof I said unto thee, Thou shalt not see it again any more: and there ye shall be sold to your enemies, for bondmen and for bondwomen, and none shall buy you.  

Annotations.  
Harkening thou shalt hearken] that is, shalt continually and diligently hearken to (or obey) the voi●e; which the Chaldee translateth, shalt receive the word of the LORD. As in the former Chapter the Law was confirmed by blessings and curses pronounced by the people; so here it is confirmed in like sort, but more largely by God himself: that Israel might be kept in due obedience, and finding in themselves the impossibility of doing the Law, they might have recourse unto Christ by faith. to observe to do] in Greeke, to observe (or keep) and to do. give thee to be high] that is, set and establish thee high: as giving 1 Chron. 17. 22. is expounded, stablishing, 2 Sam. 7. 24. And highness meaneth heavenly dignity given of God, by the high (or heavenly) calling, whereby they were made partakers, Phil. 3. 14. Heb. 3. 1. whereby they were to seek and mind, the things that are above, Col. 3. 1, 2. and have their conversation in heaven, Phil. 3. 20. For, the way of life is above to the wise, that he may departed from hell beneath, Prov. 15. 24. See also Deut. 26. 19  
Vers. 2. overtake thee] or, take h●ld on thee: The Greek translateth, find thee. It meaneth obtaining of all blessings, and effectual applying of them, for their good and comfort. The like is said of the curses, in v. 15. 45. and generally of God's words and statutes, of which the Prophet telleth the jews, that they overtook (or took hold) of their fathers, when they were punished for transgressing them, Zach. 1. 6.  
Vers. 3. Blessed thou] The first blessing is upon the person, who must be acceptable to God, before any of his works are accepted, Gen. 4. 4. and the person being blessed, all things prosper about him. What blessing is, see the Annotations on Gen. 1. 22. and 2. 3. and 12. 2. city] by this, and the field, all places, and all estates of life are meant.  
Vers. 4. fruit of thy womb] or, of thy belly: the Chaldee saith, the child of thy bowels. The second blessing is upon a man's possessions, of all sorts for increase, which was at the first by God blessing the creatures, Gen. 1. 22. 28. and so continueth, as it is written, And he blesseth them, and they are multiplied greatly, Psal. 107. 39 So Psal. 128. 1, 3. thy ground] or land, the fruits whereof were also figures of heavenly blessing: see Levit. 26. 4. increase] or young: in Greek, herds: see Deut. 7. 13.  
Vers. 5. basket] whereinto fruits are put when they are gathered, Deut. 26. 2. dough-trough] or dough, or store: see Exod. 8. 3. and 12. 34. These two are named in stead of all places and vessels, wherein the fruits and commodities which God sendeth, are kept for use and store. Therefore the Greek for basket, translateth barns (as Luk. 12. 18.) and for the dough-trough, remainders, or store that is left. So in v. 17. And this is the third degree of blessing upon the commodities which men reap of their poss●ssions.  
Vers. 6. comest in] by coming in, and going out, the Scripture meaneth all employment and administration in any business, or office, as in government of a kingdom, 2 Chron. 1. 10. of the Church; Act. 1. 21. of a family, Gen. 39 11. Psal. 104. 23. and generally of all other affairs, as 2 Sam. 3. 25. Act. 9 28. So this fourth blessing concerneth the whole administration and conversation of the Saints.  
Vers. 7. smitten] that is, as the Greek and Chaldee expound it, crushed, and broken: see an example of this in David's enemies, 2 Sam. 22. 38,— 43. And this fift blessing concerneth the safety of God's people, and their victories over their enemies, of whom the chief is Sa●an himself, and him will the God of peace crush under the ●●et of his people, Rom. 16. 20. ●lee] a sign of discomfiture and destruction: therefore when one Prophet saith, Wilt thou she before thine enemies? 2 Sam. 24. 13. another explaineth it, to be destroyed before thine enemies, 1 Chron. 21. 12. seven ways] that is, many ways: so signifying a full conquest over them, for seven is a complete number, often used for many, as is noted on Gen. 2. 2. and 33. 3. Lev. 4. 6. It signifieth also their dispersion, every man his way, whereas they came out jointly together, all one way.  
Vers. 8. will command] that is, will powerfully send, and effectually procure the blessing. Of this phrase, see Levit. 25. 21. The contrary hereunto is, he will send upon thee, v. 20. the blessing] whereunto is opposed the curse, vexation, and rebuke, vers. 20. storehouses] or barns; in Chaldee, treasures: so in Prov. 3. 10. that thou settest thy hand unto] Hebr. the setting to of thy hand: whereof see Deut. 12. 7. Thus this sixth promise implieth a general blessing upon all that the godly hath or doth.  
Vers. 9 establish thee] set thee up firm and sure. This seventh blessing properly concerneth spiritual things and heavenly, for the sanctification of the Church, and establishment thereof in that grace, by reason of the covenant and oath of God, whereof he never repenteth, Psal. 110. 4. For the gifts and calling of God are without repentance, Rom. 11. 29.  
Vers. 10. is called upon thee] that is, thou art called by his name: as before Moses said, Ye are the sons of jehovah your God, Deut. 14. 1. Of this phrase, see the Annotations on Gen. 48. 16. Here God enlargeth his former blessings, in causing them to be known and acknowledged of all other peoples. afraid of thee] as was forepromised, Deut. 11. 25. and had come to pass unto Israel, Deut. 2. 25. and unto Abraham, Esay 41. 5. and other particular persons, as Saul was afraid of David because the Lord was with him, 1 Sam. 18. 12. 15, 29.  
Vers. 11. make thee plenteous] or, make thee to excel; in Greek, multiply thee. in good] or, for good things. An enlargement of the blessing promised in v. 4. which all should see by the abundance of good things from beneath.  
Vers. 12. treasure] or, treasury, store-house, which he expoundeth after to be rain from heaven, for so the Scripture elsewhere mentioneth, treasuries of the snow, and treasuries of the hail, and of the wind, job 38. 22. Psal. 135. 7. and these were blessings from above, which caused the increase of those good things promised in v. 4, 5. in his season] that is, in due season; meaning the first and latter rain, mentioned in Deut. 11. 14. See the notes on Levit. 26. 4. shalt lend] that is, shalt have such plenty, as that thou shalt lend unto many nations; a sign both of wealth, liberality, and sovereignty; for, the borrower is servant to the man that dareth, Prov. 22. 7. therefore the Greek giveth here a double interpretation; thou shalt lend unto many nations, and thou shalt not borrow: and shalt rule over many nations, and they shall not rule over thee: which words are borrowed here from Deut. 15. 6.  
Vers. 13. the head] a figure or parable, meaning chief in authority and power, (called before, a ruling over many nations, Deut. 15. 6.) as the tail signifieth inferiority and baseness, which the Chaldee expoundeth thus, The Lord will give thee to be strong and not weak. This is opened in Esay 9 14, 15. The Lord will cut off from Israel, head and tail, etc. the ancient and honourable, he is the head; and the Prophet that teacheth lies, he is the tail. Thus by head here, we may also understand spiritually, the honour of the truth, wherewith the Church of God should be adorned and exalted. above] in honour and dignity, not earthly only, but heavenly, as in v. 1. So Christ said to the jews, Ye are from beneath, I am from above: ye are of this world, I am not of this world, job. 8. 23. Likewise of his Disciples he saith, They are not of the world, even as I am not of the world, job. 17. 16. If thou harken] The condition of the former promises, the first branch whereof is obedience, to do all that is commanded.  
Vers. 14. and thou shalt not] that is, If thou shalt not; for this is the second branch of the condition, restraining all disobedience against any of God's words. other gods] which the Chaldee expoundeth, Idols of the peoples.  
Vers. 15. not hearken] in Chaldee, not receive the Word of the LORD. Here followeth a large commination of the curses that shall come upon the transgressors of the Law: compare herewith Levit. 26. 14. etc. and this condition is opposite to the former in v. 1, 2.  
Vers. 16. Cursed thou] The first curse is upon their persons, opposed to the blessing in v. 3. What the curse meaneth, see Deut. 27. 15. Gen. 3. 14.  
Vers. 17. dough-trough] or store; in Greek, thy remainders. This second curse is opposed to the third blessing in v. 5.  
Vers. 18. fruit of thy womb] in Chaldee, the child of thy bowels. This third curse is set against the second blessing in v. 4.  
Vers. 19 comest in, etc.] that is, in all thy ways and administration. The fourth curse, opposed to the fourth blessing, in v. 6.  
Vers. 20. a curse] so God threatneth the Priests, in Mal. 2. 2. and this fift denunciation is against the sixth promise of blessing, in v. 8. This curse the Greek expoundeth, lack, or penury. vexation] or, trouble, tumult and destruction, as Deut. 7. 23. this the Greek interpreteth, famine; but the word is more general, implying wars also, and other plagues upon the body, as Zach. 14. 13. 1 Sam. 14. 20. and 5. 9 And this judgement was upon Israel, 2 Chron. 15. 5. rebuke] this is not only from men, but from God, who is said to rebuke, not only by words but by deeds, whereupon men perish, Psal. 80. 17. and his rebuke is with flames of fire, Esay 66. 15. Hereupon the Greek here translateth it consumption. How this came upon Israel, see Esay 51. 20. and 30. 17. forsaken me] in Chaldee, forsaken my fear.  
Vers. 21. the pestilence] The Greek and Chaldee translate it, death: see the Annotations on Ex. 5. 〈◊〉. and Levit. 26. 25. The fulfilling of this plague is mentioned in Amos 4. 10.  
Vers. 22. consumption] of this and the ague following, see Lev. 26. 16. the sword] or draught: but the Greek taketh it in the first sense, translating it slaughter: So in Levit. 26. 25. blasting] of corn and fruits with a dry wind, 2 Kin. 19 26. for the original word signifieth dryness; and such was the east-wind that blasted in those parts, Gen. 41. 6. Therefore the Greek translateth it, corruption with wind. The fulfilling of this judgement is showed in Amos 4. 9 Hag. 2. 17. mildew] which hath the name in Hebrew of paleness (as jer. 30. 6.) & so is here translated in Greek, and is a plague upon corn, through too much moistness, (as blasting is with dryness) whereby the natural greenness is gone before it be ripe, and the colour faded. So in Amos 4. 9 Hag. 2. 17. 2 Chron. 6. 28.  
Vers. 23. thy heavens] in Greeke and Chaldee, the heaven: see the Annotations on Levit. 26. 19 It meaneth a restraint of rain, whereby the land should be barren.  
Vers. 24. powder] or small dust. In stead of rain, your air shall be filled with dust, which the wind and other things raise in time of drought. This word is used, when speech is of God's judgements, in Esay 5. 24. and 29. 5. Ezek. 26. 10. Nahum. 1. 3. Luk. 9 5. and with dust was Egypt plagued, Ex. 9 9 from the heavens] that is, from the air.  
Vers. 25. smitten] in Chaldee, broken: this is opposite to the fi●t blessing, in ver. 7. flee] and consequently fall and perish; as to flee three months before the enemy, 2 Sam. 24. 13. is expounded, to be destroyed three months, 1 Chron. 21. 12. for a removing] that is, removed, shaken, and dispersed; as the Greek translateth, thou shalt be in dispersion. This word jeromy useth when the time of their dispersion was come upon them, jer. 15. 4. and 29. 18. and 34. 17. So in 2 Chron. 29. 8.  
Vers. 26. thy carcase] that is, carcases; the Greek expoundeth it, your dead men: he meaneth that they should not have honest burial; but being slain by the sword, should be eaten by beasts. These words of Moses jeremy repeateth, jer. 7. 33. and 16. 4. and 34. 20. And Asaph lamenteth the compliment of this plague, Psal. 79. 1, 2, 3.  
Vers. 27. boil of Egypt] or Egyptian ulcer, whereof see Exod. 9 9, 10, 11. emrods] or piles, a disease wherewith God smote the Philistines in their secret hinder parts, 1 Sam. 5. 9 Psal. 78. 66. For this disease the Hebrew hath two names, the one in the line Gnaphólim, the other in the margin Techórim; and this latter is used in the line, in 1 Sam. 6. 11, 17. itch] so the Greek expoundeth it: the Chaldee saith, a dry scab. whereof] or, so that thou canst not be healed: and this is contrary to the promise made upon their obedience, in Exod. 15. 26.  
Vers. 28. madness] or fury; this is properly in the mind, but manifested by foolish gesture, 1 Sam. 21. 13, 14. And because the Prophets were often moved with ecstasies, & carried themselves strangely, some in contempt would call them mad men, 2 King. 9 11. jer. 29. 26. blindness] this is both in body and mind, Esay 42. 19 The contrary blessing we receive by Christ, Esay 42. 7. 16. astonishment] or, amazement, wondering: this is threatened even to the Prophets, in jer. 4. 9 and other unbelievers, Habak. 1. 5. Act. 13. 41.  
Vers. 29. groping] or, feeling; meant as an effect of blindness of soul, as Paul speaketh of God's works to the heathen, that they should seek the Lord, if haply they might seel (or grope) after him, and find him, Act. 17. 17. So it is said of the wicked, in job 5. 14. They meet with darkness in the day time, and grope in the noon day as in the night: and in job 12. 25. They grope in the dark without light. save thee] that is, as the Greek translateth it, thou shalt have no belper. So in 2. Sam. 22. 42. they looked, but there was none to save.  
Vers. 30. lie with her] or, defile, ravish her. The Hebrew Shagal signifying the act of generation, as here and in Esa. 13. 16. and Zach. 14. 2. expounded in the Hebrew margin to be read Shacab, which is to lie with. make it common] that is, gather and eat the grapes thereof. See Deut. 20. 6. On the contrary, when God promiseth grace, he saith, the planters shall plant (vines) and shall make them common, jer. 31. 5.  
Vers. 31. not return] that is, not be returned, or restored, as the Greek explaineth it. See the Annotations on Gen. 2. 20. and 16. 14. to save] in Greeke, no helper: as v. 29.  
Vers. 32. fail] or, be consumed, to wit, with longing, or desire: so it is elsewhere spoken of the eyes, in Psal. 119. 82. of the soul, Psal. 84. 3. and of the reines, job 19 27. where job speaketh of his desire to see God at the resurrection. no power in thy hand] so the Chaldee expoundeth it, and the Greek, thy hand shall not be strong (or able) or we may interpret it, nothing shall be in the power of thine hand. The contrary is in Mich. 2. 1. Gen. 31. 29.  
Vers. 33. eat up] or, devour: this judgement came upon Israel by the heathens, Esai. 1. 7. jer. 5. 17. and 8. 16.  
Vers. 34. for the sight] in Greeke, for the sights (or visions) meaning that they should see such heavy troubles, as should make them mad through fear and sorrow, being without faith, comfort, and patience. These are the lively and powerful effects of the Law upon the conscience of sinners, that it bereaveth them of all sense of God's favour: for the Law is not of faith, Gal. 3. 12.  
Vers. 35. evil boil] sore, or, malignant ulcer: such a plague spiritual God sendeth on the Antichristians, Rev. 16. 2. And in body job was afflicted with such from the sole of his foot unto the top of his head, for the trial of his faith and patience, job. 2. 7.  
Vers. 36. bring] or lead, make go into captivity. This foretelleth the overthrow of their state, which was accomplished by Assyria and Babylon, 2 King. 17. 6. and 25. 1. etc. thy King] in Greeke, thy Princes: both were fulfilled, 2 King. 24. 14, 15. other gods] as in their own land they served other Gods, that is, Idols of wood and of stone, jer. 2. 27. so God threatneth to send them as slaves into other lands, where they would do the like, though by his Prophets he warned them not to do so, Esay 44. 8, 9 etc. jer. 10. 2, 3,— 11. So for making an Idol in the Wilderness, God had before given them up to worship the host of heaven, Act. 7. 41, 42. The Chaldee here translateth; thou shalt serve peoples that serve idols of wood and of stone: So after in v. 64.  
Vers. 37. a by word] a sharp or ●●tting taunt: this God threatened again immediately before it came to pass, jer. 24. 9 and before that in Solomon's days, 1 King. 9 7. and it came upon them, as Psalm. 44. 14, 15. etc.  
Vers. 38. the Locast] that is, Locusts: see the judgements here threatened, fulfilled in joel 1. 4. Amos. 4. 9 and 7. 1, 2. H●g. 1. 6, 11.  
Vers. 42. Grasshopper] called in Hebrew Tselatsal, a word here only used; the Greek translateth it eris●bee, which is a blasting, or m●●dew, that spoileth corn.  
Vers. 44. the head] or, for the head, that is, the chief, which the Chaldee expoundeth strong; as the tail is in Chaldee the weak: see v. 13.  
Vers. 46. for a sign] the Greek and Chaldee translate plurally, signs and wonders. thy seed] Chaldee, thy sonne●.  
Vers. 47. goodness of heart] the Greek translateth it, a good heart; the Chaldee, truth of heart: it meaneth also gladness, as in Esay 65. 14. it is opposed to sorrow. Of this the jews made confession when they were returned from Babylon, Nehem. 9 35. of all] Greeke, of all things; and Thargum jonathan addeth, of all good: and so in v. 48. want of all good.  
Vers. 48. yoke of iron] that is, hard servitude under heathen Rulers; as jer. 28. 13, 14. for servants are said to be under the yoke, 1 Tim. 6. 1.  
Vers. 49. as the Eagle] that flieth swiftly and violently, therefore the Greek translateth, like the violence of an Eagle. This is a prophecy of the Babylonians, the Lion with eagle's wings, Dan. 7. 4. So Nabuchadnezzar is likened to a great Eagle with great wings, etc. Ezek. 17. 3. 12. not heart] that is, not understand: see the notes on Gen. 11. 7.  
Vers. 50. of a strong face] that is, bold, fierce, cruel, and (as the Greek translateth) impudent. This title is given to Antiochus Epiphanes, the great afflicter of the jews▪ Dan. 8. 23. not regard] not respect or honour any person.  
Vers. 51. fruit of thy cattles] thy young beasts▪ See the fulfilling of this mentioned before the captivity, Esay 1. 7. corn] The enemies devouring of these earthly blessings in Canaan, the holy land, figured also that Israel should for their sins be deprived of God's heavenly blessings, till God should turn them again to himself by the faith of the Gospel: and then he sweareth, If I give (that it, surely I will not give) any more thy corn to be meat for thine enemies, and the sons of the stranger shall not drink thy wine, for which thou hast laboured: but they that have gathered it, shall eat it, and praise the Lord, and they that have brought it together, shall drink it in the Courts of my holiness; Esay 62. 8, 9  
Vers. 52. thy gates] in Greeke and Chaldee, thy cities: so vers. 55. See this fulfilled, 2 King. 17. and 25.  
Vers. 53. the fruit of thy 〈◊〉] in Chaldee, the children of thy bowels. The like threatening is in Levit. 26. 29. jer. 19 9 fulfilled, 2 King. 〈◊〉. 29. Lam. 4. 10.  
Vers. 54. eye shall be evil] that is, he shall grudge and envy: see Deut. 15. 9 The Greek translateth, he shall be witch with his eye. So in v. 56. of his bosom] that is, which lieth in his bosom, as Mic. 7. 5.  
Vers. 57 her afterbirth] and so her little one therein; as the Chaldee expoundeth it, the least of her children.  
Vers. 58. fearful] in Greeke, marvellous.  
Vers. 59 thy plagues] or, every of thy plagues, as the form of the Hebrew word implieth. thy seed] Chald. thy children. permanent] or, firm, faithful, and continuing long: as Tharg. jonath. explaineth, which shall dure long upon your bodies.  
Vers. 60. disease] or sickness; in Greek, sorrow. Of the plagues of Egypt, see Exod. 8. etc.  
Vers. 62. with a few men] Greeke, in a short (or small) number: Chald. a people of number, that is, soon numbered. See this fulfilled, Esay 1. 9 hearkenedst not] Chaldee, receivedst not the word  
Vers. 63. will rejoice] although the destruction of the wicked is to themselves miserable, yet God's judgements upon them are unto him, his Angels, and all the Saints, joyful, Rev. 18. 20. Ps. 58. 11, 12. jer. 51. 48. for, when the wicked perish, there is shouting joy, Prov. 11. 10.  
Vers. 64. and unto the end, etc.] that is, from one end of the earth to another. A like phrase is, from the end of the heavens unto the end of them, Matt. 24. 31. Mark. 13. 27. This dispersion of the jews is visible even to this day. serve other gods] the Chaldee expoundeth it, serve peoples that serve idols: but it implieth God's judgement in giving them over to further sin: see the notes on vers. 36.  
Vers. 65. not find ease] or, not have quietness. Unto this curse of the Law for sin, is opposed the promise of grace in Christ, jer. 31. 2. a trembling heart] in Greeke, a faint (or discouraged) heart. See Levit. 26. 36. Esay 1. 5. failing of eyes] in Greeke, failing eyes, that shall look for deliverance, but not see it. pining of soul] in Greeke, a melting soul, that is, sorrowful and fearful. See Lev. 26. 16. 1 Sam. 2. 33.  
Vers. 66. hanging in doubt] that is, uncertain, as after followeth. So the Greek, thy life shall be hanging before thine eyes. not have assurance of thy life] or, not believe in thy life; in Greek, not believe thy life; that is, have no assurance of it, but always fear death.  
Vers. 67. Who will give] that is, O that it were evening: see Deut. 5. 29. A lively description of misery, wherein every hour by night or by day seemeth long and tedious. Compare job 7. 3, 4.  
Vers. 68 to Egypt] the house of bondage, Exod. 20. 2. and figure of spiritual bondage under sin and Satan: in which estate the Law leaveth all men, till they be redeemed by grace in Christ. So another Prophet saith, They shall not dwell in I●hovahs land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria, Hos. 9 3.    

CHAP. XXIX.  
Mos●● being to renew the covenant, exhorteth Israel to obedience, by the memory of the works they have seen. 10 All stand before the Lord, to enter into his covenant. 18 The great wrath on him that flattereth himself in his wickedness. 29 Secret things belong unto God.  
THese are the words of the covenant which jehovah commanded Moses to strike with the sons of Israel, in the land of Moab, beside the covenant which he struck with them in Horeb.  
And Moses called unto all Israel, and said unto them, You have seen all that jehovah did before your eyes in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land. The great tentations which th●e eyes have seen, the signs, and those great wonders. Yet jehovah hath not given unto you an heart to know, and eyes to see, and ears to hear, unto this day. And I have lead you forty years in the wilderness; your clothes are not waxed old upon you, and thy shoe is not waxed old upon thy foot. Ye have not eaten bread, neither have you drunk wine or strong drink, that ye might know that I am jehovah your God. And ye came unto this place, and Sihon king of Heshbon, and Ogh king of Bashan came out against us unto battle, and we smote them. And we took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to half the tribe of the Manassites. Therefore ye shall keep the words of this covenant, and do them▪ that ye may wisely do all that ye● do. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Ye stand this day all of you before jeho 〈…〉 your God, your heads of your tribes, your elders and your officers, all the men of 〈◊〉▪ Your little ones, your wives, and thy 〈◊〉▪ that is within thy camp, from the 〈◊〉 of thy wood, unto the drawer of thy water. That thou shouldest pass into the covenant of jehovah thy God, and into his 〈◊〉 which jehovah thy God striketh with ●●ee this day. That he may establish thee this day for a people unto himself, and that he may be unto thee a God, as he hath spoken unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to jakob. And not with you your selves alone do I strike this covenant and this oath; But with him that is standing here with us this day before jehovah your God, and with him that is not here with us this day. For ye know, how we have dwelled in the land of Egypt, and how we have passed in the midst of the nations which ye passed by. And ye have seen their abominations, and their filthy idols, wood and stone, silver and gold which were with them. Lest there should be among you man or woman, or family or tribe, whose heart turneth away this day from jehovah our God, to go to serve the gods of those nations; lest there should be among you a root that beareth gall and wormwood. And it be when he heareth the words of this oath, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add the drunken to the thirsty. jehovah will not spare him; but then the anger of jehovah and his jealousy shall smoke against that man, and every curse that is written in this book shall lie upon him, and jehovah will blo● out his name from under the heavens. And jehovah will separate him unto evil, out of all the tribes of Israel, according to all the curses of the covenant that is written in this book of the Law. And the after generation, your sons that shall rise up after you, and the stranger that shall come from a fare land, shall say, when they shall see the plagues of that land, and the sicknesses thereof, wherewith jehovah hath made it sick; That all the land thereof is brimstone & salt, and burning▪ that it is not sown, neither springeth, nor any grass groweth therein, like the overthrow of Sodom and Gomorr●h, Admah, and Zebojim, which jehovah overthrew in his anger & in his wrath.  
Even all nations shall say, Wherefore hath jehovah done thus unto this land; what meaneth the heat of this great anger? Then they shall say, Because they have forsaken the covenant of jehovah the God of their fathers, which he struck with them when he brought them forth out of the land of Egypt. For they went and served other gods, and bowed themselves▪ down unto them; gods whom they knew not, and he had not imparted unto them. And the anger of jehovah was kindled against this land, to bring upon it every curse that is written in this book. And jehovah rooted them out of their land, in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto jehovah our God, and the things revealed belong unto us, and to our sons forever, to do all the words of this Law.  

Annotations.  
TO strike] or, to cut, whereof see the notes on Gen. 15. 18. Here the covenant is renewed between God and the people; and it is the same in effect with the covenant made at Horeb, Exod. 19 and 24. save that Christ, who is the end of the legal covenant, is here more clearly revealed, especially in Chap. 30. vers. 11,— 14. of Moab] the country on the out side of jordan, whereof see Deut. 1. 1, 5. in Horeb] or Choreb, that is, mount Sinai, where the covenant was given, Ex. 20. and the blessings and curses for confirmation thereof, Lev. 26. 3,— 46.  
Vers. 3. tentations] or trials, whereby God tried the Israelites faith, and the hardness of the Egyptians in letting Israel go: see Deut. 4. 34. and 7. 19 From God's former benefits, whereof they had experience, he exhorteth them unto the keeping of the covenant.  
Vers. 4. not given unto you] This showeth the unability of man to understand the things of God, without the gift of God. And long after this, Paul complaineth of the jews, even unto this day, when Moses is read, the veil is laid over their hearts, 2 Cor. 3. 15. and Christ saith, that to them it was not given to understand the mysteries of the kingdom of heaven, Matt. 13. 11, 13, 14.  
Vers. 5. upon you] or, from upon you; that is, so as you should put them off and cast them from you. Compare Deut. 8. 4.  
Vers. 6. bread] to wit, ordinary bread out of the earth, but God hath nourished you with Manna, the bread of heaven, Psal. 78. 24, 25. Deut. 8. 3.  
Vers. 7. Sihon] in Greeke, Seon king of Esebon. Of this history see Num. 21.  
Vers. 8. we took] in Chaldee, we subdued. to the Reubenites] in Chaldee, to the tribe of Reuben, etc. See the performance hereof in Num. 32.  
Vers. 9 wisely do] or, prudently carry, and with understanding, and consequently prosper: so in 1 King. 2. 3. jos. 1. 7, 8.  
Here beginneth the one and fiftieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 section of the Law: see the notes on Gen. 6. 9  
Vers. 10. your heads of your tribes] that is, your heads, or chief men, which are the heads of your tribes: the Greek translateth them by one word Archiphuloi, that is, the chief, or Rulers of the tribes.  
Vers. 11. thy stranger] in Greeke, the proselyte which is in the midst of your camp. Such of that mixed multitude as came out of Egypt with Israel, Exod. 12. 38. and others that had joined themselves to the Church. hewer of thy wood] such ashewed wood, and drew water, were the basest servants or slaves of Israel, (as afterward was the case of the Gibeonites, jos. 9 21, 27.) who also by faith were admitted into the Church and covenant of Israel.  
Vers. 12. That thou shouldest pass] He speaketh to them all, as to one man; and to pass into the covenant, is a phrase taken from the manner of making covenants, when they passed between the parts of the sacrifices, Gen. 15. 17. jer. 34. 18, 19, 20. his oath] or, his execration; in Greek, his curses, because they took the curses of the Law upon them, if they kept not the Covenant. This is called the oath of God, Eccles. 8. 2. So this people returned from the captivity of Babylon, entered into a curse, and into an oath, to walk in God's law which was given by the hand of Moses, Neh. 10. 29.  
Vers. 13. a God] or, for a God: this is the substance of the Covenant, even such as is made with us in Christ, 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7.  
Vers. 15. not here] meaning their posterity throughout all generations, to whom this covenant did alike belong. So in Thargum jonathan it is expounded, and with every generation that shall rise up unto the world's end, etc. But this is to be understood with exception of the new Covenant, which God promised, and hath now established unto us in Christ, jer. 31. 31, 32, 33. Heb. 8. 7, 8, 9, 10.  
Vers. 16. how we have dwelled] or, that which we have dwelled, which jonathan expoundeth, the number of years that we have dwelled. This their peregrination in Egypt, and deliverance thence, with God's gracious conduct of them thorough the wilderness, are named as motives to persuade unto obedience.  
Vers. 17. filthy idols] in Hebr. Gillulim, (whereof see Levit. 26. 30.) in Greeke, Idols.  
Vers. 18. Lest there should be] or, as the Greek and Chaldee explain it, That there be not. whose heart] the heart is to be kept with all diligence, because out of it are the issues of life, Prov. 4. 23. According therefore to this, Paul warneth the Israelites, Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, Heb. 3. 12. from jehovah] in Chaldee, from the fear of the Lord. the gods] in Chaldee, the idols of the peoples. a root] an evil heart forementioned, which is hidden from men, as the root is hidden in the earth, but the fruits after do appear. The Chaldee translateth it, a man. beareth] or, fructifieth, beareth fruit: in Greek, springeth up; which word Paul useth in Hebr. 12. 15. gall and wormwood] the Greek translateth, with gall and bitterness; whereby is meant sins, (as the Chaldee explaineth it, and) as it was said to Simon Magus, Thou art in the gall of bitterness, and in the bond of iniquity, Act. 8. 23. The Apostle respecting this place, saith, lest any root of bitterness springing up trouble you, Heb. 12. 15, (for enc●oles, with gall, saying, enochlee, trouble.) Gall (or Him 〈…〉ke) was a bitter and poisonous weed, growing in the East countries, as appeareth by Hos. 10. 4. and wormwood likewise: which are applied sometime to sins, as here and in Amos 6. 12. Deuteronom. 32. 32. sometime to bitter punishments, as in jer. 9 15. and 23. 15. Lament. 3. 15, 19  
Vers. 19 of this oath] or, as the Greek saith, of this curse: see vers. 12. I shall have peace] or, peace shall be unto me, that is, safety and prosperity, without hurt or punishment. imagination] or contemplation, that which the heart hath spied out, and looketh unto. So the Chaldee translateth it, imagination, (or conceit) but the Greek calleth it aberration. This sin jeremy often imputeth to this people, jer. 3. 17. and 7. 24. and 9 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to add the drunken] to wit, the drunken soul to the thirsty, or, the moist to the dry; meaning, to add sin unto sin in abundance, as in Esay 30. 1. The soul that desireth is said to thirst, Psal. 63. 1: and as the godly do hunger and thirst after righteousness, Matt. 5. 6. so do the wicked after unrighteousness, and drink it up like water, job 34. 7. which when he hath glutted himself therewith, he may be said to have added drunkenness to his thirst. Some understand it also of punishment for sin, which the Chaldee favoureth, translating, that I may add unto him the sins of ignorance, unto (the sins of) presumption. The Hebrew Sephoth, to add, is sometime used for to consume or destroy. (as in Psal. 40. 15.) in which sense the Greek Interpreters took it here, saying, that the sinner destroy not also him that is without sin.  
Vers. 20. not spare] or, not forgive him in mercy. For, if we walk in the light, as (God) is in the light, the blood of jesus Christ his Son cleanseth us from all sin, 1 joh. 1. 7. But God will not be merciful to any that unfaithfully commit iniquity, Psal. 59 6. jealousy] which is the rage of a man, that he will not spare in the day of vengeance, Prov. 6. 34. applied here unto the Lord, as in Exod. 20. 5. smoke] in Greeke, burn: a sign of great displeasure, as in Psal. 74. 1. shall lie upon him] the Greek and Chaldee translate, shall cleave unto him. See this word in Gen. 4. 7.  
Vers. 21. out of all the tribes] in Greeke, from all the sons of Israel, that is, from the communion of the Church (whereto he addeth daily such as shall be saved, Act. 2. 47.) even as before in v. 20. the man was separated from communion with God. So he threatneth against the false Prophets, they shall not be in the secret of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel, Ezek. 13. 9 And this is a separation unto evil, or for his hurt, as on the contrary the Levites were separated for their good when they were designed to stand before the LORD, to minister unto him, etc. Deut. 10. 8. that is written] in Chaldee, that are written: meaning all and every one.  
Vers. 22. made it sick] in Greeke, which he hath sent upon it. God here signifieth such a certainty of his judgements, as all peoples (within the Church and without) should be witnesses of them.  
Vers. 23. and salt] which maketh the land barren, as saltness is used for barrenness in Psal. 107. 34. So Abimelech sowed the city with salt, which he made utterly desolate, judg. 9 45. and the wicked man shall dwell in a salt land and not inhabited, jer. 17. 6. and of mytie places, which should not be healed, it is said, they shall be given to salt, Ezek. 47. 11. any grass] or, any herb: in Greek, any green thing; which phrase is used in Rev. 9 4. This signified a spiritual barrenness in men's hearts, that they should not bringforth the fruits of the Spirit, Heb. 6, 7, 8. overthrow of Sodom] whereof see Gen. 19 24, 25. with the Annotations. Zebojim] by the letters, Zebiim, but read Zebojim, as is noted on Gen. 14. 〈◊〉. in Greek, Sebocim. These two cities were destroyed with Sodom and Gomorrhe; and so another Prophet saith unto Israel, How shall I make thee as Admah? shall I set thee as Zebojim? Hos. 11. 8. in his anger] to their condemnation, 2 Pet. 2. 6. he overthrew them, and repent not, jer. 20. 16.  
Vers. 24. shall say] every man to his neighbour, as jer. 22. 8. that is, one to another.  
Vers. 25. stroke] Hebr. cut, that is, made with them; which the Greek translateth, covenanted (or disposed) with their fathers. For things done to the fathers are applied to the children: see v. 14, 15. The like speech is in 1 King. 9 8, 9 they shall say, Why hath jehovah done thus unto this land, and to this house? And they shall answer, Because they have forsaken jehovah their God, who brought forth their fathers out of the land of Egypt, etc. which another Prophet recordeth thus; Because they have forsaken jehovah the God of their fathers, who brought them forth out of the land of Egypt, 2 Chron. 7. 22. So in jer. 22. 8, 9  
Vers. 26. other gods] in Chaldee, the idols of the peoples. gods whom they knew not] or gods which knew not them. and he had not imparted] that is, and he, to wit, any of those gods, had not imparted or bestowed any good thing upon them. Thus the Chaldee Paraphrast expounds it, and they had not done good unto them: and jonathan in Tharg, and they had not divided unto them. Or it may be referred to the true God, that he had not imparted, that is, taught them to have any part or fellowship with those gods, or their services. The Greek translateth, neither had he distributed unto them. And whereas it is said of the Sun, Moon, and Stars, that God hath imparted them unto all nations, Deut. 4. 19 this here may aggravate their idolatry, that not only worshipped such, but even the fictions also of the heathens, gods which they never saw, knew, or had any manner of benefit by them; whereby their sin was the moreodious.  
Vers. 27. every curse] the Greek paraphraseth, according to all the curses of the covenant, which are written in the book of this Law. The accomplishment of this was acknowledged by Daniel, The curse is poured upon us, and the oath that is written in the Law of Moses the servant of God, because we have sinned against him, Dan. 9 11. etc.  
Vers. 28. rooted them out] or, plucked them up: which is contrary to planting, jer. 24. 6. and 42. 10. and 45. 4. Thus the Law of Moses leaveth sinners under the curse, and rooted out of the Lords land: but grace in Christ towards repentant and believing sinners, planteth them upon the land, and they shall no more be plucked up, Amos. 9 15. for they are kept by the power of God through faith unto salvation, 1 Pet. 1. 5. and cast them] or, sent them: in the Hebrew the word cast hath an extraordinary great letter, to signify the greatness of this punishment. And Baal Hatturim noteth upon it, there is a great Lamed, and a want of Iod, to teach, that there is no casting away like that of the ten tribes. Whereof see 2 King. 17. 18, 23.  
Vers. 29. The secret things belong] or hidden things are to be left unto jehovah. This is to be understood generally of all secret things which God hath not revealed in his word, as the times or seasons which the father hath put in his own power, Act. 1. 7. the day and hour of judgement, Matt. 24. 36. and all other like things. Particularly it may be applied to God's counsel concerning the Israelites, in punishing, and casting them off for their sins, and afterward calling a remnant of them: which the Apostle treating of in Rom. 11. saith; O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. The Hebrew Nistaroth (here used) sometime meaneth secret sins, as Psal. 19 13. Unto which some of the Hebrews refer this speech, that secret sins: God will punish, but open sins are for men to punish, Chazkuni on Deut. 29. & so jonathan in Thargum explaineth it, Hidden sins are manifest before the Lord our God, and he will take vengeance on them, etc. and the things revealed] or, but open (or manifest) things belong to us, and to our sons: upon which last words, the Hebrew text hath extraordinary pricks, to stir up attention to the matter here spoken, as it is indeed worthy of all observation, for it teacheth the continual duty of God's people in all ages, to learn his law, to do the same, and to have care that true religion may be continued among their posterity. The Hebrews say, Every man of Israel is bound to learn the Law, be he poor or rich, be he in health of body, or under chastisements; be he young, or old and decrepit; though he be so poor that he lives on alms; yea, though he have wife and children, he is bound to set himself a time to leanne the Law, by day and by night, as it is said, and thou shalt meditate therein day and night. The great wise men of Israel, some of them were hewers of wood, and some drawers of water, and some blind: notwithstanding they employeth themselves in learning the Law, day & night. How is a man bound to learn the law? Until the day of his death, as it is said, and lest they depart from thine heart, all the days of thy life, (Deut. 4. 9) and all the while that he employeth not himself in learning, he forgetteth. Maimony in Thalmud Torah, chap. 1. sect. 8, 9, 10.    

CHAP. XXX.  
1 Great mercies promised to the repentant sinners. 11 The commandment is manifest, and wordneere. 15 Life and death are set before them, with an exhortation to choose life.  
ANd it shall be when all these things are come upon thee, the blessing and the curse which I have set before thee, and thou shalt cause them to return unto thine heart, in all the nations whither jehovah thy God hath driven thee: And thou return unto jehovah thy God, and shalt hearken to his voice, according to all that I command thee this day, thou and thy sons, with all thine heart, and with all thy soul: Then jehovah thy God will return thy Captivity, and have compassion upon thee, and will return & gather thee from all the peoples, whither jehovah thy God hath scattered thee. If any of thine be driven out unto the outmost part of the heavens, from thence will jehovah thy God gather thee, & from thence will he take thee. And jehovah thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers, And jehovah thy God will circumcise thine heart, and the heart of thy seed, to love jehovah thy God, with all thine heart, and with all thy soul, that thou mayest live. And jehovah thy God will put all these curses upon thine enemies, and upon thy haters which persecuted thee. And thou shalt return and hearken to the voice of jehovah, and do all his commandments which I command thee this day. And jehovah thy God will make thee plenteous in every work of thine hand, in the fruit of thy womb, and in the fruit of thy cattles, and in the fruit of thy land for good, for jehovah will return to rejoice over thee for good, as he rejoiced over thy fathers. If thou shalt hearken unto the voice of jehovah thy God, to keep his commandments, & his statutes, that which is written in this book of the law, if thou shalt return unto jehovah thy God with all thine heart, and with all thy soul. For, this commandment which I command thee this day, it is not hidden from thee, neither is it far off.  
It is not in the heavens, to say, Who shall go up for us to the heavens, and take it for us, and cause us to hear it, that we may do it? Neither is it beyond the sea, to say, Who shall go over to beyond sea for us, and take it for us, and cause us to hear it, that we may do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, to do it. See, I have set before thee this day life and good, death and evil. In that I command thee this day to love jehovah thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgements, that thou mayst live & multiply, and jehovah thy God may bless thee in the Land whither thou goest in to possess it. But if thine heart turn away, and thou wilt not hear, but shalt be drawn away, and bow down thyself to other gods, and serve them; I denounce unto you this day, that perishing ye shall perish, ye shall not prolong your days upon the land, which thou art passing over jordan to go in thither to possess it. I take the heavens and the earth to witness against you this day; life and death I have set before thee, the blessing and the curse, therefore choose thou life that thou mayst live, thou and thy seed. To love jehovah thy God, to hearken to his voice, and to cleave unto him; for he is thy life, and the length of thy days, to dwell upon the land which jehovah swore unto thy fathers, to Abraham, to Isaac, and to jakob, to give unto them.  

Annotations.  
THese things] Hebr. these words, that is, things before spoken of. Here follow promises of grace in Christ to repentant and believing sinners. the blessing] that is, as the Chaldee explaineth it, the blessings and the curses. After the experiment of the Law, and weakness thereof, that it cannot keep men in the state of blessedness, nor deliver them from the curse, they are as by a Schoolmaster brought unto Christ, Gal. 3. 24. Rom. 8. 3, 4. have set] Hebr. have given. So in v. 15. and 19 cause them to return] or, reduce, bring again to thine heart, that is, call to mind, consider seriously. So in Deut. 4. 39 This is the beginning of repentance and turning to the Lord, by calling to mind their sins, and Gods words and works; as in 1 King. 8. 46, 47. If they sinne against thee, etc. and thou be angry with them, and deliver them to the enemy, etc. If they shall make it return to their heart, in the land whither they were carried captives, and return and make supplication unto thee, etc. So in Esay 46. 8. Show yourselves men, make it return to heart, O ye transgressors: and in Lam. 3. 21. This I make to return to my heart, therefore have I hope. A like phrase is of the prodigal son, in Luk. 15. 17. that he came to himself.  
Vers. 2. unto jehovah] the Chaldee expoundeth it, unto the fear of the LORD. This is true repentance, both to leave the evil, and to turn unto the good, from which they departed. So in Lament. 3. 40. Let us search and try our ways, and turn again to the Lord. The contrary is complained of in Hos. 7. 16. they return, but not to the most high. And here faith also is employed; for as to come unto Christ, is to believe in him, joh. 6. 35. so to turn unto the Lord with all the heart, is to believe in him; for with the heart man believeth unto righteousness, Rom. 10. 10. and by faith the heart is purified, Act. 15. 9 unto which obedience and good works are adjoined, jam. 2. 14,— 26.  
Vers. 3. will return thy captivity] will bring thee again out of bondage under thine enemies, which figured the bondage under sin, 2 Pet. 2. 19, 20. Therefore the Greek translateth it, will heal thy sins, that is, will forgive them; as healing, in Matth. 13. 15. is expounded, forgiving of sins, Mark. 4. 12. This is a promise of grace to be performed by Christ, who preached deliverance to the captives, Luk. 4. 18. and it is the joy of his people, Psal. 14. 7. and 126. 1, 2. and a figure of their salvation, Esay 10. 22. compared with Rom. 9 27. Him hath God exalted with his right hand, to be a Prince and Saviour, for to give repentance to Israel, and forgiveness of sins, Act. 5. 31. have compassion] or, show tender mercy; this is the cause of the former grace & deliverance. It is of jehovahs' mercies that we are not consumed, because his compassions fail not, Lament. 3. 22. So the father of the Prodigal son, seeing him a far off, had compussion, Luk. 15. 20. And this compassion or mercy respecteth man's misery, Matth. 9 36. and 14. 14. and gather thee] So after the captivity of Babylon, God promiseth, He that scattered Israel, will gather him and keep him as a shepherd doth his flock, jer. 31. 10. This work Christ hath spiritually accomplished, of whom it is said, that he should die, not for the nation of the jews only, but that also he should gather together in one the children of God that were scattered abroad, joh. 11. 51, 52. Therefore this gathering is often celebrated, as in Psal. 107. 1, 2, 3. and 147. 1, 2. and 106. 47, 48.  
Vers. 4. If any of thine be driven] Hebr. If thy driven out; speaking of every particular person, and of all, as one man. The Greek translateth, If thy dispersion be, that is, thy dispersed; which word is used in this sense, in joh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens] that is, of the world which seemeth to be bounded by the heavens. The Greek translateth it, from the end (or outmost part) of heaven, unto the end of heaven: which phrase Christ useth, of gathering together his Elect at the last day, Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto, in his prayer alleging Gods words, If ye transgress, I will scatter you abroad among the nations: But if ye turn unto me and keep my commandments, and do them, though any of thine were driven out unto the outmost part of the heavens, yet will I gather them from thence, and bring them unto the place that I have chosen to set my name there, Neh. 1. 8, 9 thy God gather thee] The Thargum called jonathans' expoundeth this to be the Word of the LORD; and the performance to be by the hand of Elias, and by the hand of the King Christ. Respecting (as it seemeth) the promise of Elias, Mal. 4. 5, 6. which was john the Baptist, the forerunner of Christ, Luk. 1. 16, 17.  
Vers. 5. shalt possess] or, shalt inherit it. This is a promise of restoring them unto his Church, figured by the land of Canaan, Psal. 69. 36, 37. Ezek. 36. 8, 11, 12, 24, 28, etc.  
Vers. 6. will circumcise thine heart] the Greek translateth, will purge (or cleanse round about) thine heart: and both the Chaldee Paraphrasts expound it, will take away the foolishness of thine heart, and the foolishness of the heart of thy sons. This is a promise of spiritual blessings in regeneration and sanctification by Christ, in whom we are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in baptism, etc. Col. 2. 11, 12. And of this it is said, Circumcision is that of the heart in the spirit, not in the letter, whose praise is not of men but of God, Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words, The time of pruning (or of cutting the vines) is come, give this exposition, For the time is come that Israel shall be redeemed, the time is come that the superfluous foreskin shall be cut off, which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart, etc. where they apply this work of grace unto Christ whom they looked for. to love] this is the effect of Christ's circumcision, that it taketh from us evil, and giveth good; Love being the fulfilling of the Law, Rom. 13. 10. and implying all other graces; as it is said, I will give them one heart, and one way, that they may fear me all days, etc. jer. 32. 39 And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them an heart of flesh, that they may walk in my statutes, and keep my ordinances, and do them, etc. Ezek. 11. 19, 20. that thou mayst live] so the Greek translateth the Hebrew phrase, for thy life, meaning the life of God, here by saith and holiness, Rom. 6. 11, 13. and hereafter for ever in heaven: as to enter into life, Matt. 18. 9 is expounded, to enter into the kingdom of God, Mark. 9 47.  
Vers. 7. will put] Hebr. will give. Here follow earthly blessings, which God of his grace will add unto the former spiritual. Of which, one is the curses upon their enemies, concerning which it is said, Thou wilt render unto them a recompense, O LORD, according to the work of their hands: thou wilt give them sorrow of heart, thy curse unto them; thou wilt persecute in anger, and destroy them from under the heavens of the LORD, Lam. 3. 64, 65, 66.  
Vers. 8. harken to] or, obey the voice; which the Chaldee interpreteth, receive the Word of the LORD: so in vers. 10. The condition of obedience is set before the temporal blessings; for godliness hath the promise of the life that now is, and of that which is to come, 1 Tim. 4. 8.  
Vers. 9 make thee plenteous] or, make thee excellent, unto which Thargum jonathan addeth, for good, that ye may prosper in all the works of your hands. rejoice over thee] This Christ taught in parables, of rejoicing for the lost sheep that was found, Luk. 15. 6, 7. and of the Prodigal son he saith; It was meet that we should make merry and be glad, for this thy brother was dead, and is alive again; and was lost, and is found, Luk. 15. 32. So in the other Prophets, I will rejoice in jerusalem, and joy in my people, Esay 65. 19 and, I will rejoice over them to do them good, jer. 32. 41. See also Deut. 28. 63.  
Vers. 10. that which is written] meaning all and every thing written; so teaching us exact obedience. unto jehovah] in Chaldee, unto the fear of the Lord.  
Vers. 11. this commandment] which after in v. 14. he calleth the Word; and the Apostle expoundeth it, the Word of faith, Rom. 10. 8. So this speech is not of the Law only, neither showeth it what man can do by the Law, much less by nature; but is the speech of the righteousness of faith, Rom. 10. 6. Though Moses teacheth them also, not to blame the Law of hardness to be learned, seeing God had now caused it to be written & expounded unto them. not hidden from thee] or, not too marvellous and hard for thee to know; and so, not impossible, through faith in Christ, as is the Law without faith, in that it is weak through the flesh, Rom. 8. 3. The Chaldee translateth, it is not separated from thee; and Thargum jonathan expoundeth, it is not covered (or hid) from you. The holy Ghost in Greek translateth this word marvellous, Matt. 21. 42. from Psal. 118. and impossible, Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith; I have not spoken in secret in a dark place of the earth, Esay 45. 19  
Vers. 12. to say] that is, that thou shouldest say; so in v. 13. see the Annotations on Gen. 6. 19 where sundry like speeches are showed. This saying is meant of the heart also; wherefore the Apostle citeth it thus; Say not in thine heart, who shall go up into heaven? Rom. 10. 6. Who shall go up for us] the jerusalemy Thargum explaineth it, O that we had one like Moses the Prophet, that might go up into the heavens, etc. but the Apostle applieth it more heavenly to Christ's incarnation; Who shall go up into heaven, that is, to bring Christ down from above? Rom. 10. 6. Unto which doubt he opposeth the confession with the mouth, that jesus is the LORD, vers. 9 that is, that God was manifested in the flesh, 1 Tim. 3. 16. for no man hath ascended up to heaven, (of whom we may learn the true understanding of the Law,) but he that came down from heaven, even the Son of man which is in heaven, john 3. 13. and cause us to hear it] that is, preach it unto us. that we may do it] or, and we would do it.  
Vers. 13. beyond the sea] Thargum jonathan explaineth it, beyond the great sea; and Thargum jerusalemy addeth, Neither is the Law beyond the great sea, that thou shouldest say, O that we had one like jonas the Prophet, that might go down to the bottom of the great sea, and bring it to us, etc. All things hidden from men, which they cannot attain, are either in heaven above, or beyond sea, in the fare places of the earth: but the Law of God is in neither of these, but near unto every one, to learn and to do. who shall go over to beyond sea] Paul allegeth this place thus, Who shall go down into the deep, that is, to bring up Christ from the dead? Rom. 10. 7. unto which he opposeth in vers. 9 belief in the heart, that God hath raised him from the dead. Now, jonas the Prophet, to whose example the jerusalemy Thargum applieth this, was a figure of Christ, as himself hath said, As jonas was three days and three nights in the Whale's belly; so shall the Son of man be three days & three nights in the heart of the earth, Matt. 12. 40. And as the Sea in jonas case is called the Deep, Psal. 104. 6. and 107. 24, 26. Exod. 15. 5. so David (prophesying of Christ) saith that God had brought him up from the deeps of the earth, Psal. 71. 20. So the Apostle speaking of Christ's rising out of the grave, useth the word Abyss or Deep, which is spoken both of earth and sea.  
Vers. 14. But the word] This the Apostle expoundeth thus, But what saith (the righteousness which is of faith?) The Word is nigh thee, etc. that is the word of faith which we preach, Rom. 10. 8. By this it appeareth that Moses wrote of Christ, john 5. 46. and that he was closely taught in the Law, E●r Christ is the end of the Law for righteousness to every one that believeth, Rom. 10. 4. And the jews, which cleaving to the Law refused the Gospel, or word of faith, had a zeal of God, but not according 〈◊〉 knowledge, Rom. 10. 2. in thy mouth] or, for thy mouth, that is, for thee to confess with thy mouth, that jesus is the LORD, as Rom. 10. 9 So in is used for for in Deut. 9 4. and 24. 16. in thine heart] or, for thine heart: that thou mayst believe in thine heart, that God hath raised him (Christ) from the dead, (& so mayst be saved) Rom. 10. 9 to do it] the Law, which is fulfilled by believing in Christ; as it is said, This is the work of God, that ●ee believe in him whom he hath sent, john 6. 29. upon which belief true obedience followeth; H●●. 8. 10.  
Vers. 15. I have set] Hebr. I have given, that is proposed and confirmed by my doctrine. So in vers. 19 life and good] life as the end, and good as the means leading to life: or life, that is, God himself, (of whom he saith i● vers. 20. he is thy life;) and good, that is, felicity following. The Greek version changeth the order thus, life and death, good and evil. Thargum jerusalemy explaineth it, the Law of life, which is a good Law; and the Law of death, which is an evil Law. And Thargum jonathan thus; The way of life, for which a good reward shall be recompensed to the just; and the way of death, for which an evil reward shall be recompensed to the wicked.  
Vers. 16. to love] this is a declaration of the life and good forementioned, which they, whose hearts God would circumcise, vers. 6. should come unto by the faith that is in Christ. in his wai●s] the Chaldee saith, in the ways that are right before him. keep his commandments] which is an effect of love; as, If ye love me, keep my commandments, john 14. 15. and, This is the love of God, that we keep his commandments, 1 john 5. 3. And this is his commandment, that we should believe on the name of his Son jesus Christ, and love one another, etc. 1 john 3. 23.  
Vers. 17. But if] or, And if thine heart turn, etc. This is the death and evil fore-spoken of: see Deut. 29. 18. other gods] in Chaldee, the idols of the peoples.  
Vers. 18. perishing ye shall perish] that is, assuredly and speedily perish; as the Greek saith, perish with perdition. So in Deut. 4. 26.  
Vers. 19 I call the heavens, etc.] This obtestation of heavens and earth, (used also before in Deut. 4. 26.) may be understood of God and the Angels in heaven, (as Paul expresseth them in 1 Tim. 5. 21.) or of the other creatures also in heaven and in earth; as josua said, This stone shall be a witness unto us, for it hath heard all the words of the Lord, etc. jos. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give ear O heavens, & hear Oearth: & in Psa. 50. 4. He will call to the heavens from above, and to the earth to judge his people; and in job 20. 27. the heavens shall reveal his iniquity, and the earth shall rise up against him. I have set] Hebr. I have given, that is, faithfully proposed by doctrine, and discharged my duty: so in vers. 15. The life and blessing which he set before them, was by the faith of Christ, Gal. 2. 16. and 3. 9 the death and curse was by refusing Christ, and seeking to be justified by the works of the Law; for as many as are of the works of the Law, are under the curse, Gal. 3. 10. therefore choose] Hebr. and choose thou; or, and thou shalt choose: which is the duty of all God's people, to be performed by grace in Christ. So David chose the way of truth, the precepts of God, Psal. 119. 30. 173. Compare also jos. 24. 15, 22. Thargum jonathan explaineth this speech thus, and choose ye the way of life, which is the Law, that ye may live in the life of the world to come, you and your sons. This is true, if it be understood not of the Law of works, but of the Law of faith, as Rom. 3. 27, 28. and 9 31, 32, 33.  
Vers. 20. to hearken to his voice] in Chaldee, to receive his word. unto him] Chald. unto his fear. he is thy life] that is, the author of thy life and salvation through Christ, as in john 17. 3. This is life eternal, to know thee the only true God, and jesus Christ whom thou hast sent: yea, Christ himself is the resurrection and the life, job. 11. 25. and 14. 6. And in 1 john 5. 20. We know that the Son of God is come, and hath given us an understanding that we may know him that is true: and we are in him that is true, even in his Son jesus Christ; this is the true God, and eternal life.    

CHAP. XXXI.  
1 Moses being ready to die, encourageth the people that should go into Canaan. 7 He encourageth josua that should be their Governor. 9 He delivereth the Law unto the Priests, which was to be read in the soventh year unto the people. 14 Moses and josua present themselves before the Lord, 16 who foretelleth the people's falling from him, and his anger against them therefore. 19 He commandeth a song to be written, to testify against the people. 24 Moses delivereth the book of the Law to the Levites, to be kept in the side of the Ark, for a witness against them and their rebellion. 28 He maketh a protestation to the Elders.  
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ANd Moses went and spoke these words unto all Israel. And he said unto them, I am an hundred & twenty years old this day, I can no more go out and come in: and jehovah hath said unto me, thou shalt not go over this jordan. jehovah thy God he goeth over before thee; he will destroy these nations from before thee, and thou shalt possess them: josua he shall go over before thee, as jehovah hath said. And jehovah will do unto them as he did to Sihon, and to Og, Kings of the Amorite, and unto the land of them whom he destroyed.  
And jehovah will give them before you, and ye shall do unto them according to every commandment which I have commanded you. Be ye strong and courageous, fear not, neither be discouraged because of them: for jehovah thy God, he it is that goeth with thee, he will not fail thee, nor for sake thee.  
And Moses called unto josua, and said unto him, in the eyes of all Israel; Be thou strong and courageous, for thou shalt go in with this people into the land which jehovah hath sworn unto their fathers to give unto them, and thou shalt cause them to inherit it. And jehovah, he it is that goeth before thee; he will be with thee, he will not fail thee, nor forsake thee; fear not, neither be dismayed.  
And Moses wrote this Law, and gave it unto the Priests, the sons of Levi, which bore the Ark of the covenant of jehovah, and unto all the Elders of Israel. And Moses commanded them, saying; at the end of seven years, in the solemnity of the year of release, in the feast of Booths, When all Israel is come to appear before jehovah thy God in the place which he shall choose, thou shalt read this Law before all Israel in their ears.  
Gather together the people, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and may fear jehovah your God, and observe to do all the words of this Law. And that their sons which have not known may hear, and learn to fear jehovah your God all the days that ye shall live on the land, whither ye are going over jordan, to possess it.  
And jehovah said unto Moses, Behold thy days approach to die; call josua, and present yourselves in the Tent of the congregation, that I may give him a charge. And Moses and josua went and presented themselves in the Tent of the congregation. And jehovah appeared in the Tent, in a pillar of a cloud, & the pillar of the cloud stood over the door of the Tent. And jehovah said unto Moses, Behold, thou liest down with thy fathers, and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they are going in to be amongst them, and will forsake me, and break my covenant which I have stricken with them. And mine anger shall be kindled against them in that day, and I will forsake them, and will hide my face from them, and they shall be devoured, and many evils and distresses shall find them; and they will say in that day, have not these evils found us, because our God is not amongst us. And I, hiding will hide my face in that day for all the evils which they shall have done, in that they are turned unto other gods. And now writ ye this song for you, and teach it the sons of Israel, put it in their mouths, that this song may be a witness for me against the sons of Israel. For I will bring them into the land which I swore unto their fathers, that floweth with milk and honey, and they shall eat and be filled, and be fat, and they will turn unto other gods, and serve them, and despitefully provoke me, and break my covenant. And it shall be when many evils and distresses have found them, that this song shall answer before them for a witness, for it shall not be forgotten out of the mouth of their seed: for I know their imagination which they do this day, before I have brought them in unto the land which I swore. And Moses wrought this song in that day, and taught it the sons of Israel. And he charged joshua the son of Nun, and said; Be strong and courageous, for thou shalt bring in the sons of Israel unto the land which I swore unto them, and I will be with thee. And it was when Moses had made an end of writing the words of this Law in a book, until they were finished, That Moses commanded the Levites which bore the Ark of the covenant of jehovah, saying: Take this book of the Law, and put it in the side of the Ark of the covenant of jehovah your God, that it may be there for a witness against thee. For I know thy rebellion, and thy stiff neck: Behold, while I am yet alive with you this day, ye have been rebellious against jehovah, and how much more after my death? Gather together unto me all the Elders of your Tribes, and your Officers, that I may speak in their ears these words, and call the heavens and the earth to witness against them. For I know, that after my death, corrupting ye will corrupt (your selves,) and will turn aside from the way which I have commanded you, and evil will befall you in the latter days, because ye will do evil in the eyes of jehovah, to provoke him to anger through the work of your hands. And Moses spoke in the ears of all the Church of Israel the words of this song, until they were ended.  

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law: See the notes on Gen. 6. 9 And here Moses setteth the state of Israel in order before his death.  
OLd] Hebr. son of an hundred and twenty years; of which phrase see Gen. 5. 32. So long while No preached to the world, building the Ark, Gen. 6. 3, 14. 1 Pet. 3. 19, 20. Of these 120. years, Moses lived 40. in Pharaohs court in Egypt, Acts 7. 20, 23. forty in the land of Madian, Acts 7. 29, 30. Exod. 7. 7. and 40. years he governed Israel. I can no more go out] that is, no more administer in my office: see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age, (for his eye was not dim, nor his natural moisture fled, Deut. 34. 7.) as for the ordinance of God next mentioned. and jehovah] or, for jehovah hath said; as is showed in Num. 20. 12. Deut. 3. 25, 26. And is often in stead of For, as is noted on Gen. 12. 19 Or it may be taken as another reason, why Moses might no longer govern them.  
Vers. 3. joshua] in Greeke, jesus, who was substitute in Moses place, Num. 27. 16, 17, 18. etc. A figure of our Lord jesus, who by grace and truth bringeth us into God's eternal rest, after the ending of Moses Law, john 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death, by promise of the Lords presence among them, and joshuahs' succeeding government under him.  
Vers. 4. of the Amorite] that is, of the Amorites, as the Greek translateth: by whose destruction (before mentioned in Numb. 21. 23. etc. Deut. 2. and 3.) Israel is encouraged against their other enemies. the land] that is, the people of the land.  
Vers. 5. commanded you] which was, to root them out, and let none remain, Deut. 20. 16, 17.  
Vers. 6. Be ye strong] or, Be confirmed, Hold fast, to wit, your faith in God: in Greek, Quit you like men; which word Paul useth in 1 Cor. 16. 13. So after, in vers. 7. courageous] or, be hardy, strong, valiant in heart and carriage. This word is applied to the heart in Psal. 27. 14. and arms, in Prov. 31. 17. and signifieth an increase and steadfastness, Prov. 24. 5. Ruth 1. 18. The like exhortation is often used, as jos. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. he it is] in Chaldee, his Word it is. So in vers. 8. fail thee] or, let thee go, leave thee to thyself, but will hold thee fast. So vers. 8. and jos. 1. 5. Heb. 13. 5.  
Vers. 7. strong and courageous] or, confirmed and strong, as vers. 6. josua being to bear the charge and toil of the people; hath the same exhortation and promise in particular, that was before unto all: and it was in the eyes of all, lest any after Moses death should deny his authority. A like speech Davide made to Solomon, 1 Chron. 28. 20.  
Vers. 8. he will be with thee] the Chaldee paraphraseth, his Word will be thy help.  
Vers. 9 this Law] in Greeke, all the words of this Law in a book. which bore the Ark] they had the chief charge to look to the Ark, and other holy things; and though the Levites bore it, as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it, as when they passed over jordan, jos. 3. 6, 17. when they compassed jericho, jos. 6. 12. So after in v. 25. Moses spoke to the Levites. the Elders] the Magistrates: as the Priests by teaching, so the Elders by governing are to look that the Law of the Lord be observed, Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19 6, 8, 9, 10.  
Vers. 10. of seven years] that is, of every seventh year, which was a year of release, Deu. 15. 1. the solemnity] or, the set time; as the Greek and Chaldee translate it, the time. release] of debts, Deut. 15. 1, 2, etc. that being freed from worldly cares, they might apply their minds to Gods Law. A figure of the year of grace, and remission of our debts by Christ; whereupon we should give ourselves to holiness, Luke 4. 18, 19, 21. Rom. 6. 10, 11, 12, 13. Booths] or Tabernacles, whereof see Lev. 23.  
Vers. 11. which he shall choose] to set his Ark and Tabernacle, and so to place his name there, Deut. 16. 2. thou shalt read] speaking to Israel generally, and it was performed in special by the chiefest of them, either the high Priest, as Ezra (the chief of them that returned from Babylon) read it, Nehem. 8. 1, 2, 3, etc. or as the Hebrews say, the King himself (when they had a King) used to read. For this Commandment was to joshua, and therefore the King read it, saith Chazkuni upon this place. Which is by others of them declared thus, The King was he that read in their ears, and they read in the women's Court; (which was the outer Court-yard of the Temple.) And the King read sitting, and if he read standing, it was the more commendable. He read from the beginning of Deuter●nomy, etc. When he read, they blew trumpets through all jerusalem, for to assemble the people. And they set up a great Pulpit of wood, [as is mentioned also in Nehem. 8. 4.] and set it in the midst of the Court-yard, and the King went up and sat thereon, that they might hear him read; and all Israel that went up to the feast, gathered round about him. And the Minister of the Synagogue (such as we read of in Luke 4. 17. 20.) took the book of the Law, & gave it to the Ruler of the Synagogue, (such as is mentioned in Luke 13. 14.) and the Ruler of the Synagogue gave it to the Sagan, (or second chief Priest, called in Acts 5. 24. the Captain of the Temple,) and the Sagan gave it to the High Priest, and the High Priest to the King, for to honour him before the multitude. And the King took it standing, and if he would he sat down and opened it, and seeing it, he blessed God, (as is recorded of Ezra in Neh. 8. 5, 6.) and after read till he made an end: Then he ●olded it up, and blessed (God) again after it, as the manner was to bless in the Synagogues. Both the reading and the blessing was in the holy tongue. The hearers were bound to prepare their hearts, and to make their ears attentive to hear with fear and reverence, and with joy and trembling, as in the day when (the Law) was given on (mount) Sinai: though they were great wise men, which knew the whole Law every whit, they were bound to hear with great attentiveness, etc. for the King is the Messenger (of the Congregation) to cause the words of God to be heard. If the day of assembling (the people) began to be on the Sabbath, they deferred it till after the Sabbath, because of the blowing with Trumpets, etc. which might not put away (the keeping of) the Sabbath. Maimony in Misneh, tom. 3. in Chagigah, chap. 3. sect. 3, 4. etc. in their ears] that they may hear and understand it, as the Chaldee translateth, and cause them to hear it: which hearing is often used for understanding, as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the book, in the Law of God distinctly, and gave the sense, and caused them to understand in the reading.  
Vers. 12. women and children] which though they were not bound to come up at the yearly feasts, Exod. 23. 17. yet to this reading they were bound, such as could understand, Neh. 8. 3. The Hebrew canons say, Whosoever is free from appearing (before the Lord, Exod. 23. 17.) is free from the commandment of Gather together, (Deut. 31. 12.) except women and children, and the uncircumcicised; but the unclean is free from this commandment, as it is written (in vers. 11.) when all Israel is come; but the (unclean) was not fit to come. And it is clear, that such as were of neither sex, or of both sexes, were bound to come, seeing women were bound. Maimony in Chagigah, chap. 3. sect. 2. thy gates] in Greeke and Chaldee, thy cities.  
Vers. 14. thy days approach] or, are nigh, at hand: and so the term of his life fulfilled; as where it is written, the kingdom of heaven approacheth, Matth. 4. 17. another explaineth it, The time is fulfilled, and the kingdom of God approacheth (or, is at hand,) Mark 1. 15. to die] understand, for thee to die: of such want of the person, (easy to be understood by the context,) see the notes on Genes. 6. 19 and 23. 8. and 47. 29. The Greek translateth, Behold, the days of thy death approach. and I will give] or, that I may command him, or charge him: which being done in the Tabernacle, and by Gods appearing in the cloud, vers. 15. served both for josuahs' own confirmation, and to assure all Israel that he had authority from God over them. Compare Numb. 27. 18, 19  
Vers. 15. jehovah appeared] that is, a glorious sign of his presence; as in Thargum jonathan it is expounded, the glory of the divine majesty of the Lord. pillar of a cloud] out of which he was wout in favour to speak: see Exod. 33. 9 Psal. 99 7.  
Vers. 16. liest down] to wit, to sleep, that is, to die: as job 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers] the faithful of former times, signifiing the immortality of the soul, as is noted on Gen. 25. 8. Wherefore Thargum jonathan paraphraseth on this place thus; thou liest down in the dust with thy fathers, and thy soul shall be treasured up in the treasury of eternal life with thy fathers. go a whoring] or fornicate, that is, commit idolatry, as the Chaldee explaineth it. gods of the strangers] in Greeke, the strange gods of the land; in Chaldee, the idols of the peoples of the land. they are going] Hebr. he is going; speaking of the people as of a man; so after often in this Chapter. The reason hereof is noted on Gen. 22. 17.  
Vers. 17. will hide my face] in Chaldee, will take away my divine presence. So in vers. 18. devoured] or eaten up, to wit, of their enemies, made a prey, Hebr. to eat, which is used passively, as to bear, Eccles. 3. 2. that is, to be borne. See the notes on Gen. 6. 20. and 16. 14. find them] that is, befall, or come upon them: so after, and in Psal. 119. 143. Neh. 9 32. found us] Hebr. found me, because my God is not in the midst of me.  
Vers. 18. other gods] in Chaldee, idols of the people's: so in vers. 20.  
Vers. 19 this song] in Greeke, the words of this song; after described in Chap. 32. containing a prophecy of their falling away, & of God's judgements following. It was given in a song, that it might the more easily be learned, and kept in memory, with delight, & might move their affections. against] or in, that is, amongst the sons of Israel: so in vers. 26.  
Vers. 20. and be fat] the like is prophesied in Deut. 32. 15. and shown to have come to pass in Neh. 9 25, 26.  
Vers. 21. answer before them] that is, testify before (and against) them. their imagination] the thing forged in their heart; which the Greek translateth, their maliciousness (or naughtiness.) This imagination is before the thoughts or cogitations, as appeareth by 1 Chron. 28. 9 and 29. 18. See Gen. 6. 5.  
Vers. 23. I will be with thee] in Greeke, he will be with thee; as being the words of Moses (whom the Greek before named) concerning God. The Chaldee translateth, my Word shall be thy help. See vers. 8.  
Vers. 25. the Levites] especially the Priests the sons of Levi, as in vers. 9  
Vers. 26. in the side] or, by the side: which in Thargum jonathan is expounded, in a coffer by the right side of the Ark.  
Vers. 27. stiff neck] or, hard neck; which elsewhere is likened to an iron sinew, Esay 48. 4. See Exod. 32. 9  
Vers. 28. Elders of your Tribes] in Greeke they are named by one word Phularcha●, that is, Rulers (or Princes) of your Tribes.    

CHAP. XXXII.  
1 Moses song, which setteth forth God's mercies unto Israel, their sins, and his chastisements by sword, famine, pestilence and captivity. 36 His mercy in Christ towards them in the end. 46 Moses exhorteth them to set their hearts upon his words. 48 God sendeth him up to mount Nebo, to see the land of Canaan, and die.  

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GIve ear ye heavens, and I will speak, and let the earth hear the sayings of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass.  
For I will proclaim the name of jehovah; give ye greatness unto our God.  
The Rock, perfect is his work, for all his ways are judgement: God is faithfulness, and without iniquity; just and righteous is he. They have corrupted themselves, their spot is not (the spot) of his sons, (they are) a crooked and perverse generation.  
Do ye thus requite jehovah, O people foolish and unwise? Is not he thy Father that hath bought thee? hath not he made thee, & established thee?  
Remember the days of old, consider the years of generation and generation; ask thy Father, and he will show thee; thy Elders, and they will tell thee. When the most high divided inheritance to the nations, when he separated the sons of Adam, he set the bounds of the peoples, according to the number of the sons of Israel.  
For jehovahs' portion is his people, jakob is the line of his inheritance. He found him in a land of wilderness, and in an empty place, and howling of the desert; he led him about, he instructed him, he kept him as the apple of his eye.  
As an Ingle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings. jehovah alone did lead him, and there was no strange god with him.  
He made him ride on the high places of the earth, that he might eat the fruits of the field, and he made him to suck honey out of the rock, and oil out of the flinty rock. Butter of kine, and milk of the flock, with fat of Lambs, and of Rams of the breed of Bashan, and of Goat-bucks, with the fat of the kidneys of wheat, and the blood of the Grape, thou didst drink pure wine. But jesurun waxed fat, and kicked; thou art wexen fat, thou art grown gross, thou art covered with fatness: then he forsook God which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy with strange gods, with abominations they provoked him to anger.  
They sacrificed to devils, not to God▪ to gods whom they knew not, to new gods that came lately up, of whom your fathers were not afraid. Of the Rock that begat thee thou art unmindful, and hast forgotten God that form thee. And jehovah saw it, & contemptuously abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be; for they are a very froward generation, sons in whom is no faith. They have provoked me to jealousy with that which is not god; they have provoked me to anger with their vanities: and I will provoke them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the land, and her increase, and set on fire the foundations of the mountains. I will heap evils upon them, I will spend mine arrows upon them; They shall be burnt with hunger, and devoured with the burning coal, and with a bitter stinging plague, and I will send upon them the teeth of beasts, with the poison of serpents of the dust. Without, the sword shall bereave; and from the chambers, terror: both the young man and the virgin, the suckling with the man of grey hairs. I said I would scatter them into corners, I would make the remembrance of them to cease from among men. Were it not that I feared the wrath of the enemy, left their adversaries should behave themselves strangely; left they should say, Our high hand, & not jehovah hath done all this. For they are a nation void of counsels, and there is no understanding in them. O that they were wise, that they understood this, that they would consider their latter end. How should one chase a thousand, & two put ten thousand to flight, except their Rock had sold them, and jehovah had shut them up. For their Rock is not as our Rock, even our enemies being judges. For their vine is of the vine of Sodom, and of the blasted fields of Gomorrah: their Grapes are Grapes of gall, they have most bitter clusters. Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up in my treasuries?  
To me belongeth vengeance and recompense; in the time their foot shall slide; for the day of their calamity is near, and the things that shall come upon them make haste. For jehovah will judge his people, and repent himself for his servants, when he shall see that the hand is gone, and there is none shut up, or left. And he shall say, Where are their gods, the Rock in whom they trusted for safety? Which did eat the fat of their sacrifices, did drink the wine of their drink-offerings? let them rise up, and help you, let him bean hiding- place for you. See now that I, I am he, and there is no God with me: I do kill and make alive; do wound, and I heal; and there is none that delivereth out of mine hand. For I lift up my hand to the heavens, and say, I live for ever.  
If I whet my glittering sword, and mine hand take hold on judgement, I will render vengeance to my adversaries, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall devour flesh, with the blood of the slain, and of the captives from the beginning, the revenges of the enemy. Shout joyfully ye nations with his people, for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will make atonement for his land, for his people.  
And Moses came, and spoke all the words of this song in the ears of the people, he and Hoshea the son of Nun. And Moses made an end of speaking all these words unto all Israel: And he said unto them, Set your heart unto all the words which I testify among you this day, which you shall command your sons, to observe to do all the words of this Law. For it is not a vain word for you, because it is your life; and through this word ye shall prolong your days upon the land, whither ye are going over jordan to possess it.  
And jehovah spoke unto Moses in that selfsame day, saying; Go up into this mountain of Abarim, mount Nebo, which is in the land of Moab, that is over against jericho, and see the land of Canaan which I am giving to the sons of Israel for a possession.  
And die in the mount whither thou goest up, and be gathered unto thy peoples, as Aaron thy brother died in mount Hor, and was gathered unto his peoples. Because ye trespassed against me among the sons of Israel, at the waters of Meribah of Kadesh in the wilderness of Zin, because ye sanctified me not in the midst of the sons of Israel. Yet thou shalt see the land before thee, but thither thou shalt not go in unto the land which I am giving to the sons of Israel.   

GIve eare O heavens to that which I declare, and hear, O earth, what my mouths sayings are. Drop down as doth the rain shall my doctrine; distil as dew so shall my speech divine: as on the tender herb the small rain powers, and as upon the grass the greater showers: For I jehovahs' name proclaim abroad; O give ye greatness unto him our God.  

The Rock, most perfect is his action,  
because his ways are judgement every one:  
God is most faithful, and iniquity  
in him is none, but just and right is he.   

They on themselves have brought corruptions,  
their spot is not of (those that be) his sons,  
they are a generation which is  
turned to perverseness, and to crookedness.   

Do ye jehovah in this wise reward,  
O foolish folk, and wanting wise regard?  
thy Father that hath bought thee, is not he?  
hath he not made thee, and established thee?   

Remember thou the days that were of old,  
mind ye the years of ages manifold:  
ask thou thy Father, and thee show will he,  
thine Elders (ask) and they will tell it thee.   

When the Most high dealt to the Nations  
their heritage, and severed Adam's sons;  
the borders of the people's set he then,  
as number was of Israel's children.   

For his folk is jehovahs' portion,  
jakob the line of his possession.   

Him in a land of wilderness he found,  
in empty place, and howling desert ground:  
about he led him, taught him prudency;  
he kept him as the apple of hit eye.   

Like as an Eagle stirreth up her nest,  
she moveth fluttring over her youngest;  
she spreads abroad her wings, them taketh soft,  
upon her wings she beareth them aloft:  
So did jehovah lead him all alone,  
and other strange god with him was there none.  
He made him ride on the earth's places hie,  
that he might eat the fields fertility;  
he made him also from the rock to suck  
honey, and oil out of the flinty rock:  
Butter of kine, milk also of the flock,  
with fat of Lambs, and Rams of Basan stock,  
and Goats, with fat of wheaty kidneys fine,  
and of the Grapes-bloud thou didst drink red wine.   

But jesurun did wax fat, and did kick,  
thou art wext fat, art covered, art grown thick;  
the God which made him, than did he forsake,  
and of the Rock which saved him, light did make.   

With strange gods they to jealousy him moved,  
with loathsome idols they his anger proved.   

They sacrificed to devils, not to God;  
to gods of whom themselves no knowledge had:  
unto new gods, which up but lately came,  
such as your fathers feared not the same.  
The Rock that thee beg at thou mindest not,  
and God that form thee thou hast forgot.  
And of his sons and daughters, than the Lord  
did see the provocation, and abhorred.   

And I will hide my face from them, said he;  
I will behold what their last end shall be:  
for a most froward generation  
they children are, in whom faith there is none.  
They have me unto jealousy moved  
with that which is not God, have me stirred  
to indignation with their idols vain:  
I them will move to jealousy again  
with those which are no folk; to indignation  
I will provoke them with a foolish nation.   

For, in mine anger kindled is a fire,  
and to the lowest hell shall burn in ire;  
and shall consume land, and fruits of the same,  
and the foundations of the mounts inflame.  
Upon them I will heap up evil sorrows,  
upon them I will spend my piercing arrows.  
They shall be burnt with hunger, and devoured  
with burning coals, and bitter plague out-poured:  
and teeth of beasts upon them I will bring,  
with poison of serpents in dust-creeping.   

Without, the sword it shall bereave them quite,  
and from the inmost chambers fearful fright:  
both the choice young man, and the virgin fair,  
the suckling, with the man of hoary hair.  
I said, I would them into corners drive,  
I would men of their memory deprive.   

Were it not that the wrath of th'enemy  
I feared, lest behave themselves strangely  
their adversaries should, lest they should say,  
our high hand hath done all this, and not jah.  
For they a people whose counsels are gone,  
and understanding in them there is none.  
O that they wise were, would this understand,  
that they consider would their latter end.   

How should one make a thousand flee in chase,  
and two make even ten thousand fly apace,  
except their strong Rock had them sold away,  
jehovah had them shut up to decay.  
For their Rock is not like our Rock mighty,  
and judge let be our very enemy.  
For their vine of the vine of Sodom is,  
and of Gomorrahs' blasted vine branches:  
their Grapes they be the Grapes of poisoned gall,  
the clusters that they have are bitter all.  
Their wine is of the dragon's poison fell,  
and of the asps whose venom is cruel.  
Is not this same laid up in store with me,  
even sealed up within my treasuree?  
To me belongs vengeance, and to repay  
in time, when as their foot shall slide away:  
for day of their calamity is nigh,  
and things that come on them, come hastily.   

For jah will to his people do judgement.  
and for his servants will himself repent,  
when he shall see that their strong hand is gone,  
and shut up, or remaining there is none.  
And he shall say, where do their gods abide,  
the rock on whom for safety they relied?  
They which their sacrifices fat devoured,  
which drank the wine on their oblations poured  
let them arise, and show you helpful grace,  
let him be unto you an hiding place.  
Behold ye now, that I, even I am he,  
and God there is not any beside me:  
I kill and quicken; wound, and whole I make,  
and out of mine hand none away can take.  
For to the heavens my hand I lift on high,  
and say, I live unto eternity.  
If that my glittering sword I sharp do make,  
and that mine hand on judgement hold doth take,  
unto my foes I render will vengeance,  
and them that hate me I will recompense.  
Mine arrows I will drunken make with blood,  
(my sword shall also flesh devour for food.)  
with blood of them that wounded are, and thrall,  
even from the first beginning principal,  
shall be revenges on the enemy.  
Ye Gentiles with his folk shout joyfully,  
blood of his servants for avenge will he,  
and render vengeance unto them that be  
his adversories, and atonement make  
both for his land, and for his people's sake.    

Annotations.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and fiftieth Section of the Law: See Gen. 6. 9  
GIve ear] or, harken ye heavens. Moses beginneth this prophetical song, calling as with the sound of a trumpet, the heavens and earth, (and all the creatures in them,) to be witnesses of his words, (as in Dent. 30. 19 and 31. 28.) the more to affect the hearts of the people. So Esaias beginneth his prophecy against rebellious Israel, Esa. 1. 2. For though men die, yet heaven and earth endure, Psal. 119. 89, 90, 91. Eceles. 1. 4. And though men will not hear, yet other creatures shall hear and witness against them, jos. 24. 27. and I will] or, that which I shall speak: as, and he shall prepare, Mal. 3. 1. is expounded, which shall prepare, Mar. 1. 2. and let the earth hear] or, hear O earth; for he changeth the person, and in Esay 1. 2. he changeth the order also, Hear ye heavens, and give ear thou earth; and in jer. 22. 29. O earth, earth, earth, hear the word of jehovah.  
Vers. 2. My doctrine] or, My received learning: the doctrine of religion is so called, because it is received from God, not devised by men; as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you. So our Saviour saith, As my Father hath taught me, I speak these things, john 8. 28. And so it should be received of the hearers, as the word of God, not of men, 1 Thess. 2. 13. shall drop] or, let it drop; as being a wish, and also a promise that his doctrine should be profitable and effectual, as the rain; which as it waiteth not for the sons of men, Mich. 5. 7. so it cometh down from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud: in like sort, the word of God sha● not return unto him void, but it shall accomplish that which he pleaseth, Esay 55. 10. 11. The Chaldee translateth, My doctrine shall be sweet as the ●ai●e● the Greek, let it be expected as the rain. the rain] which maketh the barren▪ earth fruitful, and so resembleth the word of God, and effect thereof in the hearts of men: see Esay 45. 8. Contrary to false teachers, which are clouds without water, jude v. 12. For, who so boasteth himself of a false gift, is clouds and wind without rain, Prov. 25. 14. shall distil] or, let it distil, or s●ow down: as the Greek translateth, let my words come down as the dew; and the Chaldee, let my speech be received as the dew. The manner of delivering God's word is here, and often, likened to a dropping, Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word itself, to rain or dew, figures of heavenly graces. See Genes. 27. 28. the small rain] or small drops; in Hebrew Seghnirim, so named of hairs, like which it falleth. Or it may have affinity with Saghnar, a storm, and mean a stormy rain, figuring the doctrine of the Law, which as it was given with storm and tempest, Heb. 12. 18. so it worketh like effect in the conscience. So the Greek translateth it a shower, or showry rain: the Chaldee, as the rainy winds which blow upon the tender herb. the showers] the strong or greater rain, which falleth with manifold drops, or with violence as arrows: the Chaldee translateth them drops of the latter rain; whereof see Deut. 11. 14. The withholding of these was a punishment, as in jer. 3. 3. the showers have been withheld, and there hath been no latter rain: the giving of them was a blessing, Psal. 65. 11. and 72. 6. Mic. 5. 7. grass] as the people sometime are likened to grass, for their frail and momentany state, Esay 40. 6, 7. so here they are likened to grass & herbs, which grow by the rain, job 38. 26, 27. that they should not be unfruitful hearers, like stones or sandy ground, whereon nothing groweth.  
Vers. 3. proclaim] or publish, preach: but the Chaldee turneth it, pray in the name of the Lord. give ye greatness] or majesty, that is, magni 〈◊〉 him: so in jude 25. to the only wise God our 〈◊〉 he glory and majesty (or greatness:) and 〈…〉 Chron. 29. 11. Thine, O jehovah, is the greatness, and the power, and the glory, etc.  
Vers. 4. The Rock] that is, as the Greek translateth God: so in vers. 18, 30, 37. 1 Sam. 2. 〈◊〉 〈◊〉 Sam, 22▪ 2, ●2. God is called the Rock, because of his might, stability and immutability; and to his Church he is a firm foundation, Matth. 16. 〈◊〉 and Christ is the Rock, 1 Cor. ●0. 4. his work, in Greek, his works; so work, in Psal. 9●. 〈…〉 works in Heb. 3. 9 and it implieth his works both of creation, and redemption of his people, & 〈◊〉 other, wrought in them▪ which are said to be perfect, or unblemished, because there is no defect, no fault in any of them. Therefore in it the righteous 〈◊〉 joice, Psal. 92, 5. hi● 〈◊〉] that is, 〈◊〉 administration, his d 〈…〉 judgement] that 〈◊〉 〈◊〉 judicious, right and equal 〈◊〉 and so shall m●y find that walk in them Psal. 〈…〉 8, 9, 10. faithfulness] or faith, understand, 〈◊〉 God of faith, 〈…〉 most faithful & true, that all may rely safely 〈…〉 and his word. without ●●●quity] on 〈…〉 injurious evil▪) in him, as the Greek translateth. So in Psal. 92. 16. jehovah is righteous, my Rock, and no iniquity is in him. right] or righteous: in Greek, just and holy the Lord is. As his faith is constant to those that follow him, so is his justice righteous to such as forsake him.  
Vers. 5. They have corrupted themselves] or, It hath corrupted itself; speaking of the people, (as is expressed in Exod. 32. 7.) as of one man, and prophesying here their falling away from God. Or, It hath corrupted (it self) before him, that is, before or against God. The Greek translateth, they have finned: and corruption is used both for sin, as in Gen. 6. 11. and for destruction following sin, as Gen. 6. 13. it being always the changing of the estate of a thing from good to evil. And this corrupting themselves, was chief by idolatry, as vers. 15, 16, 17, etc. Exod. 32. 7, and implieth also their destruction; and it is ascribed to themselves, that it might not be imputed unto God: so in Hos. 13. 9 Hereupon Esaias called them children that were corrupters, Esay 1. 4. and this their action is opposed to the perfection of God's work, in vers. 4. their spot] or, their blot, their blemish; that is, their vice, or evil, (as the word is explained in Deut. 17. 1.) and thereupon their blame. This is opposed to God's faithfulness in vers. 4. and it is an effect of their foresaid corruption, and an evident sign thereof. not of his sons] that is, not such a spot (or blemish) as is in the sons of God through their infirmity, whereto all are subject; but such as is in a crooked and perverse generation, that will not be reclaimed from their wees. And this is a declaration of the effect of the Law in Israel, which was added because of transgressions, Gal. 3. 19 and when it came, sin revived; and the passions of sins, which were by the Law, did effectually work in their members, to bring forth fruit unto death, as Rom. 7. 9, 5. But the grace of God through the Gospel, worketh contrary effects of sanctification, which the Apostle layeth down in these words of Moses, thus; That ye may be blameless and sincere, the children of God, unblemished (or spotless) in the midst of a crooked and perverso generation, among whom shine ye as lights in the world, holding fast the word of life, Philip. 2. 15, 16. The Chaldee expoundeth it, They have corrupted themselves, and not him; sons that have served Idol. crooked] or f●●ward; it is contrary to straight or even, Esay 42. 16. and they that are thus in heart, are an abomination to the Lord, Pra●. 11. 20. This title Peter gave unto the jews that refused the Gospel Act. 2. 40. & herein the people are opposed to God just and righteous, in vers. 4. as they that perverted all eq●nty, Mich. 2. 9 and had made them crooked paths, Esay 59 8. perverse] that turn and writhe themselves and others, as wrestlers are: but this word is applied to such as are perverse in mind and counsel, job 〈◊〉. 10▪ used also by our Saviour in Lu. 9 41. O saithlesse and perverse generation. Hereby Israel's habi● in evil is sigh 〈…〉, 〈…〉 sting the holy Ghost, Act▪ 〈◊〉. 51. so that their corruption and spot could not be 〈◊〉, but remained upon them as malignant ulcers. Compare Esay 1. 5. 6. ler. 5. 3.  
Vers. 6. requite] or reward, recompense. This is a sharp rebuke of the ungrateful people, (set down therefore question-wise,) who in faith and obedience should have showed at least their thankful hearts, as did he which said, What shall I render unto jehovah for all his beneficial rewards unto me? I will take up the cup of salvation, and call upon the name of jehovah, Psal. 116. 12, 13. foolish] or vile: the Hebrew Nabal, is such a fool as hath his understanding and judgement saded and depraved, whereupon he becometh vile and wicked, saying in his heart, there is no God, Psal. 14. 1. and blaspheming his name, Psal. 74. 18. This fool, or vile person, is opposed to the noble or liberal, Esa. 325. The Chaldee here translateth, people which have received the Law, and are not wise. Father] by regeneration, as 1 Pet. 1. 3. Deut. 14. 1. bought thee] or, thy purchaser, thy possessor, owner; see the Annotations on Ex. 15. 16. And this aggravateth their sin, who denied the Lord that bought them, as 2 Pet. 2. 1. for the ox knoweth his owner (or him that bought him) though Israel did not know, Esay 1. 3. made thee] not only in the first creation, as Gen. 1. 26. but in exaltation to dignity after redemption, as God is said to have made Moses and Aaron, 1 Sam. 12 6. who advanced them to that honour in his Church. Therefore this word is used for a degree of grace after creation, as in Esay 43. 7. I have created him for my glory, I have form him, yea I have made him. So Christ is said to have made twelve, when he ordained them to the office of Apostleship, Mar. 3. 14. And Paul saith of Israel, that God exalted the people, when they dwelled as strangers in the land of Egypt, Acts 13. 17. reestablished] form, fitted, & ordered firm and stable, that thou mightest abide in his grace.  
Vers. 7. of old] or, of the world and ages past, all which will testify of God's grace unto his people. Thus Moses confirmeth that which he spoke of God's goodness towards them, in vers. 6. and by this the Saints confirmed themselves in their troubles and fears, Psal. 77. 6. 7. etc. and 119. 52. and 143. 5. So in Esay 46. 9 Remember the formerthings of old, for I am God, and there is none else, etc. generation and generation] that is, all generations, and every of them: so in Psal. 89. 2. to generation and generation; and Esth. 3. 4. day and day, that is, every day▪ and Ezr. 10. 14. city and city, that it, every city, he will show] This the Psalmist confirmeth, saying, O God, with our ears we have heard, our Fathers have told unto 〈◊〉, the work thou wroughtest in their days, in days of old, etc. Psal. 44. 1, 2, etc. So in judg. 6. 13. Where be all his miracles, which our fathers ●●ld us of▪  
Vers. 8. divided inheritance] that is, appointed and gave lands and Countries for the nations to inherit; as mount 〈◊〉 to the Edomites; Deu. 2. 5. A● to the Moabites, Deut. 2. 9 and so to others, 〈◊〉 9 7. For God hath 〈◊〉 of 〈◊〉 blood ●ll mankind, for to dwell on all the face of the earth: & hath determined the times before appointed, and the bounds of then habitations, that they should seek the Lord, if haply they might feel after him, and find him, Acts 17. 26, 27. separated] into distinct families, and peoples, with several languages; whereof see Gen. 10. and 11. chapters. bounds] or, borders, limits of the peoples; which may be referred specially to the peoples in the land of Canaan, whose bounds God proportioned before hand, according to the number of the sons of Israel, that they might be possessors of it after the Canaanites. Though generally there is also a proportion between the 70. nations reckoned in Gen. 10. and the seventy souls of Israel, which was their whole number when they went down into Egypt, Gen. 46. 27. Deut. 10. 22. and more particularly between Canaan with his eleven sons, Genes. 10. 15,— 18. and the twelve sons of Israel, which became Patriarches to the Church of God, Exo. 1. 1,— 4. Gen. 48. 28. Acts 7. 8. the sons of Israel] in Greeke, the Angels of God: so the Lxx translated this place purposely, lest the heathens should here take offence, that Israel should be matched with the 70. nations, that is, with all peoples of the world. And the jews supposed there were seventy Angels, rulers of the seventy nations; and therefore they say according to the number of the Angels of God, whereby they mean seventy. Their opinion is to be seen in R. Menachem on Gen. 46. where he saith, It is a general rule that there is one (degree of) glory above another, and they that are beneath, are a secret signification of those that are above, and the 70. souls (Gen. 46. 27.) signify the 70. Angels that are round about the throne of (Gods) glory, which are set over the nations. But we are warned to beware how we intrude ourselves into those things which we have not seen, Coloss. 2. 18.  
Vers. 9 portion] or part, which he hath divided unto himself, Exod. 19 5, 6. and for whom he long before prepared an habitation. And as he hath taken his people for his portion, so they again take him for theirs, Psal. 142. 6. and he is called the portion of jakob, jer. 10. 16. and 51. 19 This word Paul applieth to our heavenly calling in Christ, speaking of the portion of the inheritance of the Saints in light, Coloss: 1. 12. jakob] that is, the posterity of jakob; which being the name of his infirmity, before he was called Israel, commendeth God's love unto his, when they were weak and unworthy. And jakob is the generation of them that seek God's face, Psal. 24. 6. the line] or, the cord of his inheritance, that is, his heritage, as by line or measure befallen or allotted to him; and so his peculiar, whom none other can challenge. Compare Psal. 16. 6, 7.  
Vers. 10. He found him] that is, God found jakob, meaning jacob's posterity, the Israelites, whom God found, and was present with them in the wilderness, to help them in all their miseries. Therefore the Greek translateth, He sufficed him: and the Chaldee, He sufficed their necessities: as finding is used for sufficing, in Numb. 11. 22. God's people of themselves do all go astray like lost sheep: but he seeketh and findeth them, for their salvation, Esay 53. 6. Psal. 119. 176. Luk. 15. 24,— 7.— 32. land of wilderness] a wild or desert land, where no inhabitants were, no dwelling city, no food to sustain him, Ps. 107. 45. jer. 2. 6. See before in Deut. 8. 15. The wilderness figured the peoples of the world, Ezek. 20. 35. amongst whom God's people strayed, till he found them up: for when we were yet sinners, and enemies, he loved us, and reconciled us to himself by the death of his Son, Rom. 5. 8. 10. empty place] in Chaldee, a dry place; Hebr. emptiness: a place not to be inhabited, as appeareth by the opposition in Esay 45. 18. So all men naturally are empty, till they be filled with grace, and made the habitation of God through the Spirit, Eph. 2. 11, 12,— 22. howling of the desert] or, yelling of jeshimon: the wilderness is called a place of howling, for the wild beasts that dwell there, or for the wants that men find therein: and jeshimon, which signifieth a desert, or desolation, may be taken for a special wilderness so named, as in Num. 21. 20. or generally, for all desolate waste places: and such was that which Israel wandered in, Psal. 78. 40. The Greek and Chaldee translate it, a waterless place; and so in Esay 43. 20. God promiseth to give waters in jeshimon, (or in the wilderness.) It figured our estate in sin, without God's Word and Spirit, which are likened unto waters, Esay 44. 3. john 3. 5. and 7. 38, 39 he led him about] to wit, in the wilderness forty years, as Deut. 8. 2. Or, he compassed him about, to wit, with his love and providence: so the Greek translateth, be compassed but, and the Hebrew well beareth it. Thus David saith, to God, thou wilt compass me about with songs of deliverance, Psal. 32. 7. and in jer. 31. 32. compass is used for going about to win one's love and favour; which may also be intended here. The Chaldee translateth, He placed them round about 〈◊〉 divine Majesty: which may have reference to Israel's encamping round about God's Tabernacle, N●m. 2. instructed him] or, made them to understand, to wit, by his Law, and by his Spirit, as Ne 〈…〉. 9 18. 20. So the Chaldee explaineth it, he learned them the words of the Law. apple of his 〈◊〉 or the black (the sight) of his eye; that is, with 〈◊〉 diligent care and love tendering them. Thus D●vid prayeth, Keep me as the apple of the eye, Psa. 17. 8. and the Prophet saith, He that toucheth you, 〈…〉 heath the apple of his eye, Zach. 2. 8.  
Vers. 11. an Eagle] the chiefest of all birds, which similitude God therefore applieth to himse●●●here, and in Exod. 19 4. stirreth up] or, 〈…〉 th' up her nest, that is, her young ones: which 〈◊〉 Eagle rouseth up with her cry; so God did 〈◊〉 people with his Word and promises, whiles 〈◊〉 slept in their sins in Egypt. This is decla 〈…〉 Ezek. 20. 5, 6, 7. and the history is in Exod. 4. 29, 30, 31. So to the Church it is said, Awake, 〈◊〉 put on thy strength, O Zion, etc. Esa. 53. 1. and 〈◊〉 thou that sleepest, and stand up from the dead, 〈◊〉 Christ shall give thee light, Eph. 5. 14. flut 〈…〉 th'] or moveth and cherisheth. This is the word 〈◊〉 in Gen. 1. 2. the Spirit of God moved (or flutte 〈…〉) upon the face of the waters. That openeth the meaning here to be God's motions by his Spirit in the hearts of his people. spreadeth abroad] as preparing herself to flight, and thereby provoking her young to go with her. This God performed by spreading out the wings of his power against Egypt in plaguing them, and for Israel in preserving them from those plagues; so making way for his people to pass out of the place of their bondage. taketh them] that if they be slack or negligent, she may procure them to come away. So God by his Angels took hold on Lot's hand, and led him out of Sodom, Genes. 19 16. and hasted the departure of Israel out of Egypt, Exod. 12. on her wings] in gentleness, and for their safety: not in her talents wherewith she beareth her prey. And the Eagle soaring high, her young being on her wings, are safe from all danger. Thus God lead Israel safe thorough the red sea, Exod. 14. and into the wilderness of Sinai, where he said unto them, You have seen what I did to the Egyptians; and I have borne you upon eagle's wings, and brought you unto myself, Exod. 19 4. So Christ giveth to the woman his Church, two wings of a great Eagle, that she might flee into the wilderness, into her place where she is nourished, Rev. 12. 14.  
Vers. 12. alone lead] or, lead him alone; which may be referred to jehovah their only leader, and so the Greek explains it: or, to the people lead alone, as in Num. 23. 9 & Deut. 33. 28. they are said to dwell alone; and thus the Chaldee interpreteth it. lead him] that is, lead Israel, conducting them thorough the wilderness in safety, as Deut. 8. which mercy is often mentioned, Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9 12. The Angel of his presence saved them, Esay 63. 9 with him] with jehovah; or, with Israel; as the Greek translateth, with them. God erected his Tabernacle, and set his true worship in Israel, without commixture with the idolatry of the nation. And unto that they should have kept themselves, as Psal. 81. 8, 9, 10. The Chaldee parphraseth, there shall no service of idols be established before him.  
Vers. 13. made him ride] made Israel to conquer and triumph: so riding is often used for conquecing and subduing: as, Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19 11. 14. high places of the earth] or, of the land, to wit, Canaany, which they conquered: and by the high places, are meant the mountains, and high walled cities which they subdued, Deut. 1. 28. A like promise is made in Esai. 58. 14. I will cause thee to ride on the high places of the earth: and in Deut. 33. 29. thou shalt tread upon their high places. The Chaldee here translateth, He placed them on the strong places of the earth. and he did eat] or, that he might eat: the Greek saith, he fed them with the fruits of the fields. fruits] or, fruitfulnesses, all things that grew in the fields. honey out of the rock] that is, honey of Bees nestling in rocks: or honey fruits, as dates and the like, which grow on palm trees, (as oil on olive trees,) in rocky places: that whereas rocks and stones are usually barren, God made such places fruitful to Israel; even as he gave them water out of the rocks in the wilderness, Exod. 17. 6. Num. 20. 11. whereto this here also may have reference, and mean waters sweet as honey and oil. This honey and oil figured the heavenly graces which God bestoweth upon his Church in Christ, (who is likened to a Rock, 1 Cor. 10. 4.) and which he would continue, if men would hearken unto his Law, Psal. 81. 14,— 17. and 119. 103. Song 4. 11.  
Vers. 14. Butter of kine] or, of the herd, that is, made of Cow's milk: these things were a sign of the fruitfulness of the land, as is observed by the Prophet, Esai. 7. 21, 22. And as soft and smooth words are sometimes likened to butter, and oil, Psal. 55. 22. so here they figured the soft and comfortable words of grace, wherewith God satiateth the souls of his people. The Chaldee paraphraseth, He gave them the spoils of their kings and rulers, with the riches of their great and strong men, etc. and so in Amos 4. 1. Princes of Samaria are called kine of Basan. of the flock] of sheep and goats, Levit. 1. 10. for the food of them and of their household, as Prov. 27. 27. fat of lambs] that is, fatted lambs, rams, etc. of the breed of Basan] Hebr. sons of Basan, that is, bred and fed on mount Basan, which was a fertile place, and good to nourish cattles, Num. 32. 1. 3. 4. 33. fat of the kidneys of wheat] that is, fine flower of the kernels of wheat. The flower which is the best and the principal, is called the fat, here and in Psal. 81. 17. and 147. 17. and the kernels are called kidneys, because when they are full, they resemble kidneys in shape. blood] that is, juice of the grape, which is red coloured like blood. Hereupon Christ killing his enemies, and having his clothes sprinkled with blood, is described like one treading grapes in the wine-fat, Esai. 63. 2, 3. Rev. 14. 19, 20. and 19 13. And this sense the Chaldee keepeth here, translating it, the blood of their mighty men shed like water. But literally it is meant of the wine that was plentiful in the land of Canaan; and spiritually of the heavenly graces wherewith Christ filleth his people, Esai. 55. 1. thou didst drink] he turneth his speech to Israel: the Greek for more plainness translateth as before, they drank. pure wine] or red wine, as in Psal. 75. 8. and in Esai. 27. 2. In that day sing ye unto her, a vineyard of red wine; and such was the best wine in that land: the Greek translateth it only wine. Thus Moses, by honey, oil, butter, milk, fat flesh, fine bread, and wine, (seven things under which number all other are comprehended,) signifieth the manifold blessings which Israel enjoyed in their land. Which was a figure unto them of the most fertile Kingdom of Christ, and the heavenly comforts of his Word and Spirit, wherewith he satisfieth his people. And of these, some are food for children to suck, as honey, oil, butter, and milk, Esai. 7. 15, 16. the rest are stronger meats for men: so the faithful have in their infancy easy instruction, the sincere milk of the Word, to grow thereby; and in their ripe age, the higher mysteries of the Gospel, as 1 Pet. 2. 2. 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14.  
Vers. 15. jesurun] or jeshurun, that is, as the Chaldee explains it, Israel; the Greek, Beloved; so in Deut. 33. 5. 26. where the Chaldee again translates it Israel; the Greek, Beloved: and in Esai. 44. thou jesurun whom I have chosen; the Chaldee saith, thou Israel: the Greek, thou beloved Israel. It hath the name of josher, Righteousness, as being a righteous people by calling, having Laws right and equal, if they had walked in them. Or it may be derived of Shor, which is to Look or See, because this people saw the glory of God at the giving of the Law. The same word Shor is also a Bullock, which some think Moses here alludeth unto, as if Israel were waxed like a fat bullock which kicked. But the other places where this this word is used, imply no such thing. waxed fat] in Chaldee, waxed rich. This was the occasion of their falling from God, the prosperity and blessings which they had in Canaan, as is also showed in Neh. 9 25, 26. They took strong cities, and a fat land, and possessed houses full of all goods, Wells digged, Vineyards, and Oliveyards, and fruit trees in abundance: so they did eat, & were filled, and became fat, and delighted themselves in thy great goodness. And they turned disobedient, & rebelled against thee, and cast thy law behind their backs, etc. The like complaint is in jer. 5. 27, 28. Though this may imply also the fatness of their heart, whereof see Esay 6. 10. Matth. 1●. 15. kicked] that is, behaved themselves contemptuously, and waxed wanton: and it signifieth their contemptuous abuse of God's holy ordinances, as he complaineth of Priests, Wherefore kick ye at my sacifice, and at mine offering, which I have commanded, etc. 1 Sam. 2. 29. This word Paul seemeth to respect, when he speaketh of such as tread under foot the Son of God, Heb. 10. 29. thou art covered] or, thou hast covered, thyself, thy face, or thine heart with fatness, as is explained in job 15. 27. thus; he covereth his face with his fatness; and maketh collops of fat on his flanks. And in Psal. 17. 10. They are enclosed in their own fat; with their mouth they speak proudly: and in Psal. 73. 7. Their eyes stand out with fatness. he forsook God] in Chaldee, he forsook the service of God: he turneth his speech away from the people, as they that would not hear: and speaketh to heaven and earth for to witness; as in vers. 1. And this is the first part of their sin, to forsake the good God. made him] by creating, and advancing him, as in v. 6. lightly esteemed] or, vilely and foolishly despised; Hebr. jenabbel, of Nabal foolish, as he called them in v. 6. The Chaldee expounds it, he provoked to anger. the Rock] the mighty God Christ; as vers. 4. So the Greek translateth, he departed from God his Saviour.  
Vers. 16. provoked him to jealousy] or, made him jealous, that is, exceeding angry: for jealousy is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. strange gods] the Chaldee explaineth it, the service of Idols, or idolatry. So in Psal. 78. 58. they provoked him to jealousy with their graven images. And in 1 King 14. 22, 23. the jews provoked him to jealousy with their sins, etc. for they also built them high places, and images, etc. And this is the second part of their sin, to turn to idols and devils. abominations] that is, abominable idols, or false gods, and other sins, as Levit. 18. 26, 27. Deut. 7. 25. 2 King. 23. 13.  
Vers. 17. to devils] that waste and destroy mankind, as their name Shedim here signifieth: see Levit. 17. 7. and these are in this respect opposed to God, who maketh and saveth his people, v. 15. So jeroboam's calves are called Dev●ls, 2 Chron. 11. 15. and all the Gentiles idols are Devils, 1 Cor. 10. 20. and Antichrists, Revel. 9 20. And unto devils the Israelites sacrificed their sons & their daughters, when they sacrificed them unto the Idols of Canaan, Psal. 106. 37, 38. whom they knew not] had no knowledge or experience of any good from them: or, gods which knew not them, that is, had done them no good; as on the contrary the true God saith, I did know thee in the wilderness, Hos. 13. 5. where the Chaldee explaineth, I supplied their necessities. came lately up] Hebr. came from near, that is, from near time: which when it is spoken of a thing past, meaneth lately; when of a thing to come, it meaneth shortly, as in Ezek. 7. 8. were not afraid] with horror, lest they should be hurt by them. So the original word properly signifieth, and therein differeth from that fear or reverence which we own to the true God. He meaneth, that they were such Gods as could neither do good nor evil, as is said in jer. 10. 5. Be not afraid of them for they cannot do evil, neither also is it in them to do good.  
Vers. 18. the Rock] that is, as the Greek saith, the God, and the Chaldee, the strong Fear, that is, the strong God: see v. 4. begat thee] with the word of truth, that thou shouldst be a kind of first-fruits of his creatures, as jam. 1. 18. The Chaldee expoundeth it, created thee; which may also be applied to creating in Christ jesus unto good works, as Ephes. 2. 10. unmindful] in Greeke, hast forsaken: this & the word following, hast forgotten, showeth their long continuance in their sin, whereof God complaineth by the Prophet, My people have forgotten me days without number, jer. 2. 32. And is not only forgetfulness in mind, but in affection and action; as when they made a Calf in the wilderness, they forgot God their Saviour, Ps. 106. 19 21. So God when he will punish them, threatneth, I will utterly forget you, and forsake you, jer. 23. 39 Hereupon he saith, Remember these, O jakob and Israel, for thou art my servant; I have form thee, thou art my servant, O Israel, show not thyself forgetful of me, Esay 44. 21. that form thee] or, that brought thee forth: in Greek, that nourished thee: in Chaldee, that made thee. God is here likened to a father that begat, and a mother that bare or brought forth; both which do set forth his love, and the work of his grace.  
Vers. 19 saw] the Chaldee saith, it was revealed before the Lord. God the judge first taketh notice of the sin, as in Gen. 18. 20, 21. contemptuously abhorred] or, loathed, despised as loathsome; which the Greek expresseth by two words, he was jealous, (or fervent) and he was provoked: the Chaldee, his anger was strong. This word, which is commonly used for men's contemptuous provoking or despighting of God, is here and in Lam. 2. 6. applied to God his despising and loathing of sin and sinners. the provoking] or, the angering, the indignation or grief, caused by his sons and daughters, that is, by them which had been his children by his gracious calling of them, and would seem so to be still, but their spot was not such as his children's, v. 5.  
Vers. 20. will hide my face] the Chaldee expounds it, will take away my divine presence. It meaneth also the withdrawing of his favour; therefore his children often prayed against this, Psal. 27. 9 and 102. 2, 3. Exod. 33. 15, 16. And when God threatneth judgement to his people, he saith, I will show them the back and not the face in the day of their calamity, jer. 18. 17. And here their punishment is answerable to their sin: as they first withdrew their love and obedience from God, so he withdrew his presence and grace from them; that though they sought him, they should not find him, Prov. 1. 28. The contrary is promised to the faithful, They shall see his face, Rev. 22. 4. will see] and let others see: as the Greek saith, I will show what shall be to them at the last. Now the last end of sinners, if they convert not, is their destruction, Psal. 73. 17, 18. Prov. 14. 12, 13. and 23. 32. very froward] Hebr. a generation of frowardnesses, or, of perversities, that is, a most froward and perverse people. This word Paul useth of heretics, Tit. 3. 11. no faith] no firmness, truth, or stability: for faith hath the name of steadfastness: see the notes on Exod. 17. 12.  
Vers. 21. not god] or, no god: a prophecy of the rejection of the jews, with the cause thereof. They left the Lord their God, and took another, so they made him jealous and angry: the Lord also will leave them and take another people, so they shall be provoked. their vanities] that is, as the Greek translateth, their idols, or, as the Chaldee expounds it, their service of idols. So Idols are called vanities, jer. 8. 19 and 14. 22. 2 King. 17. 15. because they are nothing, 1 Cor. 8. 4. not a people] or, no people, that is, by the Gentiles which now are not my people, whom I will call to my faith and obedience by the Gospel, whereby the jews shall have occasion of jealousy and anger. So Paul expoundeth this in Rom. 10. 19, etc. And in 1 Pet. 2. 10. which in time past were not a people, but are now the people of God. And in Hos. 1. 10. In the place where it was said unto them, Ye are not my people; there it shall be said unto them, Ye are the sons of the living God. Thus God threatneth to take his Kingdom from the jews, and give it to the Gentiles. a foolish nation] and therefore vile and despised: so this is a reward of their foolish despising of the Lord, forementioned v. 15. The jews understand these things of the Chaldeans, which carried them captive and so grieved them; because it is written, Behold the land of the Chaldeans, this was not a people, etc. Esay 23. 13. But the Apostles exposition is heavenly, showing therejection of the jews for refusing Christ; and calling of the Gentiles, (esteemed of them fools) for which the jews were angry, as appeareth by Rom. 11. 14. 1 Thess. 2. 15, 16. which Gentiles are called foolish, because they were carried away after dumb idols, 1 Cor. 12. 2. Whereupon it is said, They are altogether brutish and foolish: the stock is a doctrine of vanities, jer. 10. 8. They became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools, Rom. 1. 21, 22.  
Vers. 22. kindled in mine anger] or, burneth from mine anger, or, through my nostril, that is, by the breath thereof. By fire is meant Gods fiery judgements, which by the enemy, drought, blasting, and otherways he would bring upon their land, Amos 2. 2, 5. So in Ezek. 30. 8. God, saith he, will set a fire in Egypt, which the Chaldee there expoundeth, people's strong as fire; but here the Chaldee translateth, For an East winde strong as fire cometh forth from before me in anger. As before, God withdrew his good things from them, so now he threatneth to inflict evils upon their land, and upon their persons. the lowest hell] or, the hell of lowness, that is, the lowest part of the earth; for so Sheol, or Hell, here and often meaneth, as Num. 16. 30, 32, 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire, which should burn downward, even to the midst of the earth. the earth] or, the land, wherein Israel dwelled, which should be wasted with war, drought, etc. that no man should dwell, no fruits should grow thereon: for God turneth springs of waters into dry ground; a fruitful land into saltness (or barrenness) for the wickedness of them that dwell therein, Psal. 107. 33, 34. So upon the famine in Israel, the Prophet complaineth; The fire hath devoured the pastures of the wilderness, and the flame hath burnt all the trees of the field, joel 1. 4,— 19 foundations of the mounts] that is, the strongest places of the land, jerusalem itself, founded on the holy mountains, was destroyed by the fire of God's wrath, Amos 2. 5. Lament. 2. 1, 2, 3. So it is said, The Lord hath kindled a fire in Zion, and it hath devoured the foundations thereof. Lam. 4. 11.  
Vers. 23. I will heap] or, will add: I will consume, will spend evils on them: the Greek saith, I will gather together evils against them. These plagues concern the people, as the former did their land. arrow's] that is, plagues that shall come suddenly and swiftly, Zach. 9 14. Arrows mean plagues of all sorts, as the Scriptures mention the evil arrows of famine, Ezek. 5. 16. of pestilence, Psal. 91. 5. and other sicknesses, Psal. 38. 2, 3. job 6. 4. of wars, jer. 50. 14. of thunder, lightning, etc. 2 Sam. 22. 14, 15. And among the Gentiles this phrase was used, as the pestilence is called, an evil arrow, by Homer in Iliad. 1.  
Vers. 24. burnt] in Greeke, consumed: Moses useth a word not elsewhere found in Hebrew, but in the Chaldee it signifieth to heat or burn; and so it may intimate their destruction by the Chaldeans, at what time they were so burnt with famine, that their visages were black as a coal, their skin clavae to their bones, Lament. 4. 8. Others translate it, filled or mested; so it answereth to their sin, who had filled themselves, and kicked, vers. 15. and now for a punishment should be filled with hunger. This the Chaldee favoureth, translating it, blown up (or swollen) with famine. And this is the first evil arrow of famine, as Ezek. 5. 16. the burning coal] hereby the lightning or hot thunderbolt seemeth to be meant, as in Psal. 78. 48. or the burning carbuncle, a fiery ulcer on the body, as in Habak. 3. 5. this word is joined with the pestilence. Properly the word signifieth fiery coals, Song 8. 6. figuratively it is applied to arrows that fly, Psal. 76. 4. The Greek and Chaldee here expound it, devoured with fowls. bitter] in Greeke, incurable. stinging plague] in Hebrew, Keteb, which is the name of a deadly stinging disease, joined with the pestilence, in Psal. 91. 6. which the Apostle translateth a sting, in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greek there expoundeth it. But here the Greek calleth it the disease Opisthotonos, which is a strange & vehement disease in the neck, when by the stiffness of the nerves or sinews, the neck is strained backward to the shoulders, and killeth a man within four days, as Cornel. Celsus showeth in l. 4. c. 3. But it seemeth here to be more general, for the pest and other terrible sicknesses, whereby God soon cutteth off the life of man with bitterness. The Chaldee expoundeth it evil spirits. the teeth] Hebr. the tooth of beasts, wild beasts to devour men and cattles: see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents] or, creeping things, worms: the Chaldee translateth it, dragons that creep in the dust. The wild beasts kill by force; worms and serpents by secret subtlety.  
Vers. 25. Without] abroad out of the cities. the sword] of the enemy by wars. bereave] or rob, to wit, all sorts and sexes, as after followeth. Thus God threatneth his four sore judgements, mentioned in Ezek. 14. 21. Revel. 6. 8. the sword, and the famine, and the evil beasts, and the pestilence, to cut off from them man and beast. terror] inward terrors of conscience, whereof see job 15. 20,— 24. terrors of death, as Psal. 55. 5. and so the Chaldee translateth it, dread of death; meaning that they should even die through fear. both the young man] to wit, shall be bereft: so all sorts shall be cut off with these judgements.  
Vers. 26. scatter them into corners] or, drive them from corner to corner: in Greek, disperse them; in Chaldee, destroy them. Here God showeth the measure of their punishments, which though they deserved to have in all extremity, yet he would moderate in mercy.  
Vers. 27. Were it not] or, but that I fear the wrath (or provocation) of the enemy. God speaketh these things after the manner of men: and in regard of his glory (that the enemy should not blaspheme) he would spare Israel from utter destruction. So God pleadeth also with them in Ezek. 20. 13, 14, 21, 22, 44. behave themselves strangely] or, make strange of the matter, deny and dissemble the truth of the thing: which the Chaldee expoundeth, magnify themselves. Compare Psal. 140. 8. Or, it may mean the strange and inhuman dealing of the enemies against Israel.  
Vers. 28. For they] that is, the Israelites, as the next verse showeth, and it is a reason of the destruction which God thought to have brought upon them, v. 26. it may also be applied to their enemies. void of counsels] or, as the Greek translateth, which have lost counsel, in that they have forsaken God's Law, which should be their counsellor, Psal. 119. 24.  
Vers. 29. O that they were] or, as the Chaldee translateth it, If they were wise. Compare Psal. 107. 43. Hos. 14. 9 understand] which is the effect of wisdom, whereof they deprived themselves. consider their latter end] study and apply their minds to Gods works passed, present, and to come: this want of wisdom in them, the Prophet lamenteth, She remembered not her latter end, therefore she came down wonderfully, Lament. 1. 9  
Vers. 30. one chase a thousand] Seeing God promised Israel that they should chase their enemies, and an hundred of them should put ten thousand to flight, Levit. 26. 7, 8. how should on the contrary, one enemy chase a thousand of them, if God had not sold the Israelites for their sins? their Rock] that is, God, as the Greek translateth: see v. 4. sold them] in Chaldee, delivered them, meaning to the enemies, to whom they were sold even for nothing, as Psal. 44. Esay 52. 3. and this was for their iniquities, Esay 50. 1. shut them up] in Greeke, delivered them; meaning, into the enemy's hand, as Psal. 31. 9 So God is said to shut up (that is, deliver) his people to the sword, Psal. 78. 62. See this phrase in Deut. 23. 15.  
Vers. 31. their Rock] the god on whom the heathens rely: so the Greek explaineth it, For our God is not like their gods. The person is changed, as if Moses, or the people spoke of the heathen idols, that they could never have given their worshippers power over Israel, if God their Rock had not sold them. judge's] for the enemies were afraid of the God of Israel because of his former judgements on the Egyptians, 1 Sam. 4. 8. Balaam confessed the power of God, and his goodness unto Israel, Num. 23. 8, 12, 19, 20, 21. etc. The Egyptians would have fled, for they perceived that God fought for Israel, Exod. 14. 25.  
Vers. 32. their vine] the vine of Israel, so other Prophet's compare Israel with Sodom and Gomorrah, Esay 1. 10. Ezek. 16. 45, 46, 56. Although therefore these things may be applied to the heathens, yet chief they respect Israel in their apostasy; for, what things soever the Law saith, it saith it to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 19 By the vine here, the Chaldee understandeth, punishment, translating, Their vengeance is like the vengeance of the people of Sodom. And that such was their sin and punishment, jeremy complaineth in Lam. 4. 6. This may also be applied to the apostasy of Antichrist, of the vine] or, above the vine of Sodom, that is, worse than it. God had planted Israel a noble vine, wholly a right seed, but they turned into the degenerate plant of a strange vine, jer. 2. 21. So God planted the Christian Church in Christ the true vine, joh. 15. 1. but they degenerated, and worshipped the beast Antichrist, whose city is spiritually called Sodom, Revel. 11. 8. blasted fields] or blasted vines (or vine branches) that grow in Gomorrahs' fields. So the Greek translateth it here, a vine branch. And the Hebrew Shedémah, which is sometime used for a field, or vine, Esay 16. 8. is in Esay 37. 27. blasted corn; and for it in 2 King. 19 26. is written Shedephah, which properly signifieth blasted corn, or blasting, Deut. 28. 22. which sense I think is to be retained here, as the Chaldee translateth it, their smiting or beating, that is, when Gomorrah was burnt with fire, Gen. 19 and the fields and vines in them blasted, they brought forth none but bitter and hurtful grapes; so did this people Israel, and so do Antichristians. their grapes] the grapes of them and him, that is, of them all, and of every one, for so much the Hebrew form implieth; by grapes meaning their works, as in Esay 5. 4. gall] that is, bitter, venomous, and hurtful, as the Chaldee explaineth it, the gall of serpents: See Deut. 29. 18. most bitter] Hebr. clusters of bitternesses; meaning, most evil and noisome doctrines and actions: and as sometime it is used for bitter afflictions, job 13. 26. so here the Chaldee applieth it to the reward of their evil works. The breasts of Christ's Church (out of which the people suck the wine of God's graces by the ministry of the Gospel) are likened to clusters of grapes, Song 7. 7. So here on the contrary is signified the corruption of true doctrine by false Prophets and ministers of Antichrist.  
Vers. 33. their wine] wine is sometime used to signify the fruits and graces of God's Spirit, Song 4. 10. and 5 1. and 8. 2. Here it signifieth the corrupt doctrine & heresies wherewith the jews poisoned themselves and their disciples: and the wine of fornications, that is, the heresies and idolatries of Antichrist, wherewith all nations have been made drunken, as Rev. 17. 2. poison of dragons] in Greeke, fury (or hot wrath) of dragons; that is, their doctrines and actions are venomous and deadly in soul and body, as being doctrines of devils, and the poison of the old dragon whom Antichristians adore, 1 Tim. 4. 1. Rev. 13. 4. and 12. 3, 4, etc. So in Esay 59 5. They hatch Cockatrice eggs, etc. he that eateth of their eggs dieth. cruel] in Greeke, incurable fury of asps; in Chaldee, as the gall of asps, the crueli serpents; which are venomous serpents that will not be charmed, Psal. 58. 5, 6. and so it noteth their incurable maliciousness: and when it is used for punishment, it noteth also the grievousness of it, as, He shall suck the poison of asps, the viper's tongue shall slay him, job 20. 16.  
Vers. 34. this] in Greeke, these things; that is, the sins of Israel forementioned; as the Chaldee expounds it, all their works. laid up in store] which the Chaldee interpreteth, manifest before me. Their evillfruits, the grapes of Gomorrah, and of gall, God laid up for to punish. sealed up] not to be lost, or forgotten, or left unpunished; wherefore the Chaldee paraphraseth, laid up against the day of judgement in my treasuries. According to this phrase job speaketh, My transgression is sealed up in a bag, and thou sowest up my iniquity, job 14. 17. speaking of his sins which God left not unpunished: though the time and means of punishment is to man unknown, as a sealed book cannot be read, Esay 29. 11. in my treasuries] or, among my treasures: meaning God's secret wisdom & knowledge, when and how to punish them for it. So the Apostle speaketh of treasures of wisdom and knowledge, Coloss. 2. 3. and in job 38. 22, 23. the treasurs (or treasuries) of snow and of hail are mentioned, which God reserveth against the time of trouble, against the day of battle and war.  
Vers. 35. To me vengeance] or, vengeance is mine, to punish Israel for their rebellions, and to punish their enemies for abusing them. Therefore the Apostle maketh this a general doctrine, and teacheth us to commit our injuries unto God; Beloved, avenge not yourselves, but rather give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord, Rom. 12. 19 And by this he would deter us from sin, Heb. 10. 29, 30. in the time] or, at the time, to wit, which I have appointed, that is, in due time; or, as the Greek translateth, in the time when their foot shall slide: meaning, than his vengeance should be seen. their foot shall slide] or, shall be removed; which the Chaldee expoundeth, they shall be carried captive out of their land. But it is more general, and signifieth their fall into manifold afflictions, against which David prayeth, and comforteth himself in the mercy of God, Psal. 17. 5. and 38. 16, 17. and 121. 3. and 94. 18. calamity] The original word properly signifieth a fog, or thick cloud, and is fitly applied to the time of affliction, and dismal day; which the Greek translateth, day of perdition; and the Apostle calleth the day of judgement, the day of perdition of ungodly men, 2 Pet. 3. 7. that shall come upon them] or, that are ready for them and for him, that is, for every of them. make haste] Hebr. maketh haste: a word singular and masculine, joined with the former word plural and feminine, to intimate a particular hastening of every judgement in sore measure. This sentence the Apostle hath reference unto, when prophesying of false teachers, he saith, their judgement now of a long time lingneth not, and their perdition slumberath not, 2 Pet. 2. 1, 3.  
Vers. 36. judge his people] that is, punish the evil, and defend the good against the oppressors. So against such as forsake Christ Paul allegeth this sentence, The Lord will judge his people; and addeth, It is a fearful thing to fall into the hands of the living God, Heb. 10. 30, 31. And for defence the Psalmist saith, judge me, O God, and plead my cause against an unmerciful nation, Psal. 43. 1. repent himself] change the course of his administration towards his people, as a man when he repenteth changeth his way. This is spoken of God not properly, (for he cannot repent, 〈◊〉 Sam. 15. 29.) but after the manner of men, as is noted on Gen. 6. 6. For this repentance of God concerning his servants, Moses prayeth, in Psal. 90. 13. and God promiseth, if a nation turn from their evil, he will repent him of the evil that he thought to do unto them, jer. 18. 8. and performed it towards the Ninevites, jon. 3. 10. and towards the Israelites, Amos 7. 2, 3, 6. And hereupon men are exhorted to turn unto the Lord, For he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil, joel 2. 13. the hand] of his people, that is, their strength; which the Greek explaineth thus, for he seethe them feeble. So hand is for strength, or power; as, the hand (or power) of the sword, job 5. 20. the hand of the dog, Psal. 22. 21. and there is none shut up] or, and nothing is shut up or left: or, and come to nothing (consumed) is he that is shut up, and that is left. And so it may be understood both of persons and of goods, that there is none shut up in the enemy's hand, as captive or prisoner, none left untaken by the enemy; or, none shut up in houses, cities, towers, to escape the enemy; none left escaped from destruction. It meaneth an utter overthrow of their state and kingdom; as the overthrow of jeroboam's house is threatened in these terms, I will cut off from jeroboam him that pisseth against the wall, him that is shut up and left in Israel, 1 King. 14. 10. The like is threatened to Ahab, 1 King. 21. 21. And this compassion here promised, was in some sort showed to Israel, in the days of jeroboam, son of joash, as it is written, For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel, 2 King. 14. 26.  
Vers. 37. And he shall say] that is, the Lord shall say, as the Greek version explaineth it. God here upbraideth the idols which Israel followed, as being vain, and unable to help them: whereby Israel also receiveth a sharp rebuke, and check of conscience for leaving the Lord, to follow such. It may also be referred to the gods of the heathens, over whom God thus triumpheth, after he hath redeemed his people. But jeremy useth the like speech against Israel, Where are thy gods that thou hast made thee? Let them arise if they can help thee in the time of thy trouble, etc. jer. 2. 28.  
Vers. 38. did eat the fat] that is, to whom they burned the fat of their sacrifices; which therefore are said to be eaten by those gods; as the sacrifices to the Lord, was called his bread, Lev. 21. 6. let him be] in Greeke, let them be: but this hath reference to the Rock (the mighty God) forementioned, vers. 37. in whom they hoped for safety. So God said to Israel, Go and cry unto the Gods which ye have chosen, let them save you in the time of your tribulation, judg. 10. 14. It is a sharp reproof, with an upbraiding of their folly.  
Vers. 39 See now] in Greeke, See see. God having manifested the vanity of false gods, provoketh all to come unto him, who is himself alone eternal, powerful; and gracious. jonathan in his Thargum paraphraseth here thus; When the word of the Lord shall be revealed for to redeem his people, he well say to all peoples, See now, etc. I I am he] in Greeke, I am: it is the more vehement by doubling the word I, as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also, I am the same, that is, eternal and unchangeable: so in Psal. 102. 28. Thou art he, which the Apostle expoundeth, thou art the same, Heb. 1. 12. jonathan aforesaid openeth it thus, I he that am, and have been, and I he that shall be. This accordeth with Gods describing of himself in Revel. 1. 4. and 16. 5. And here the mystery of the Trinity is implied, as in Deut. 6. with me] in Greeke, besides me; and so in Esay he saith, besides me there is no God, Esay 45. 5. I do kill] none but I have power of death and life: so Anna in her Song saith, jehovah killeth and maketh alive, he bringeth down to the grave, and bringeth up, 1 Sam. 2. 6. Hereby Christ is known to be very God, For as the Father raiseth up the dead, and maketh them alive; even so the son maketh alive whom he will, joh. 5. 21. He hath the keys of hell and of death, Rev. 1. 18 God's killing and wounding, implieth the hatred which he hath in justice against sin and sinners: his reviving and healing, showeth his love out of grace to his creatures, and mercy in respect of their misery. I heal] so in job 5. 18. He maketh sore, and bindeth up; he woundeth, and his hands do heal. And in Hos. 6. 1. He hath torn, and he will heal us: he hath smitten, and he will bind us up. jonathan in his paraphrase saith, I have smitten the people of the house of Israel, and I will heal them in the latter days. that delivereth] or, can deliver: so in Esay 43. 13. even before the day was I am he, and there is none that delivereth out of mine hand: I will work, and who shall let it? It teacheth us the omnipotency which God only hath.  
Vers. 40. For I lift] or, when I lift up my hand; which is a sign of swearing, as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greek here explaineth it, I will lift up my hand unto heaven, and swear by my right hand, and say, etc. Though the lifting up, or stretching forth of the hand, is also for a sign, to make the hearers attentive, Esay 49. 22. Act. 26. 1. I live] understand, as I live: these are the words of an oath; as in jer. 4. 2. thou shalt swear jehovah liveth. And because God can swear by no greater, he sweareth by himself, Heb. 6. 13. So the Angel lifted up his hand to heaven, and swore by him that liveth for ever and ever. Rev. 10. 5, 6. And as an oath is for confirmation, and to show the immutability of his counsel, Heb. 6. 16, 17. so here God confirmeth the former threatenings and promises by an oath; which jonathan in his Thargum explaineth thus; As I live, so will I not break mine oath for ever.  
Vers. 41. my glittering sword] Hebr. the lightning of my sword, that is, the bright glittering blade of my sword; which the Greek translateth, If I whet my sword like lightning. So in Gen. 3. 24. the flame of a sword, that is, a bright flaming sword; and in Hab. 3. 11. at the shining of the lightning of thy spear, that is, of thy glittering spear. This similitude showeth Gods judgements to be swift, violent, powerful, terrible, as in Zach. 9 14. his arrow shall go forth as the lightning. So in Ezek. 21. 10. his sword is furbished that it may glitter. on judgement] that is, on weapons of judgement; the arrows after mentioned, v. 42. or, take hold of it (the sword) in judgement. Here judgement seemeth to be meant of rigour and severity, opposed unto mercy, jam. 2. 13. Esay 34. 5.  
Vers. 42. drunk with blood] this signifieth a great slaughter of the enemies, and a full satisfying of God's justice upon them. Like this is the dipping (or embruing) of the foot in the blood of the enemies, Psal. 68 23. shall devour, or, shall eat flesh; which the Chaldee expoundeth, shall kill among the people's. So the Lords sword is said to devour, in jer. 12. 12. with the blood] or, from the blood. the slain] or, the wounded; speaking singularly of one, but meaning every one, as the Greek translateth, wounded once. the captives] Hebr. the captivity; which word is often used for a multitude of captives, or prisoners taken in war: as in Num. 21. 1. Deut. 21. 10. judg. 5. 12. So the Chaldee translateth, of them that ar● 〈…〉 led, and of captives. from the beginning] or, from the head: which word is sometime used for the first beginning, judg. 7. 19 but commonly for the head, chief, and principal; and so the Greek here translateth it, from the head; whereby the heads, captains, and chief of the enemies are meant, on whom God would take vengeance. Or, from the beginning, that is, from the first time that the enemies have oppressed God's people, God will leave none of them unpunished. revenges of the enemy] that is, revenges shall be executed upon the enemy, for all their wrongs that ever they did to Israel since the beginning.  
Vers. 43. Shout joyfully] or sing: in Greek, rejoice. nations] or Gentiles. with his people] the Greek addeth this word with, which the Apostle alloweth in Rom. 15. 10. So, he followeth not us, Mar. 9 38. is explained, he followeth not with us, Lu. 9 49. The Chaldee expoundeth it, Land ye peoples, the judgement of his people. It is an exhortation to the Gentiles, to sing praises unto God, for his mercy to them & to the jews; as the Apostle saith, That the Gentiles might glorify God for mercy; as it is written, For this cause I will confess thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice ye Gentiles with his people, Rom. 15. 9, 10. the blood of his servants] in Greeke, of his sons. So in Rev. 19 1, 2. much people in heaven say All 〈…〉, and glorify God, for judging the great Whore, and avenging the blood of his servants at her hand: meaning the blood that was shed, as in Psal. 79. 10. make atonement] and so be reconciled unto: in Greek, will purge the land, to wit, from the sin and uncleanness thereof; as the high Priest on Atonement day did make atonement for the holy place, because of the uncleanness of the sons of Israel, and because of their transgressions, in all their sins, Lev. 16. 16. So it is a prophecy of grace in Christ, who should make expiation for his Church and people; for him God fore-ordained to be a propitiation through faith in his blood, Rom. 3. 25. for his people] the Greek translateth it, the land of his people: the Chaldee better, for his land and for his people, speaking according to the types of old; where the Land of Canaan was the inheritance, the people of Israel the heirs, that was called, the Lords land, Hos. 9 3. and they the Lords people.  
Vers. 44. Moses came] the Greek addeth, unto the people; and jonathan in his Thargum addeth, from the tabernacle the house of doctrine. this song] in Greeke, this Law, as in v. 46. So Asaph called his song, a Law, Psal. 78. 1. Hosheah] in Greeke, jesus: elsewhere called after the Hebrew, joshua: see Num. 13. 17. and Deut. 31. 14, 19  
Vers. 46. set your heart] that is, your hearts; as, harden not your heart, Ps. 95. 8. is interpreted, your hearts, Heb. 3. 8. in Greek, attend with your heart. It meaneth a diligent consideration & application, which elsewhere God explaineth thus, Behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee, Ezek. 40. 4. and 44. 5.  
Vers. 47. a vain word] or, a vain thing; that in doing thereof you should lose your labour; but in keeping it, there is great reward, Psal. 19 12. your life] so Paul saith, Moses describeth the righteousness which is of the Law, that the man which doth those things shall live by them, Rom. 10. 5, 6. where he opposeth it to the righteousness of faith. And by life is meant eternal life, as our Saviour answered the Lawyer, ask what he should do to inherit eternal life, etc. Do this and thou shalt live, Luk. 10. 25,— 28.  
Vers. 48. in that self same day] Hebr. in the body (or strength) of this day. See this phrase in Gen. 7. 13. and 17. 23.  
Vers. 49. Nebo] the performance of this commandment, see in Deut. 34. 1. etc. See also Num. 27. 12.  
Vers. 50. unto thy peoples] thy godly forefathers: in Greek, thy people. See the Annotations on Gen. 25. 8. mount Hor] whereof see Numb. 20. 23. etc.  
Vers. 51. trespassed] in Greeke, disobeyed my word. Of this trespass, see Num. 20. 10, 11, 12. Here Moses at his death maketh a commemoration of his sin, for an acknowledgement of God's justice against him, and a warning to all people, not to disobey by his example. Meribah] or, contention of Cadesh: so the Greek translateth it, contradiction.  
Vers. 52. before thee] or, over against thee, that is, a fare off, for so this phrase often signifieth, as is noted on Numb. 2. 2. So that may be said here of Moses, which Paul speaketh of the godly fathers, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and saluted them, etc. Heb. 11. 13.    

CHAP. XXXIII.  
1 Moses blessing Israel before his death, showeth the Majesty of God, and his love to the people, in giving them his Law, and guiding them thorough the wilderness. 6 The blessing of Reuben; 7 Of judah; 8 Of Levi; 12 Of Benjamin; 13 Of joseph; 18 Of Zabulon and Issachar; 20 Of Gad; 22 Of Dan; 23 Of Naphtali; 24 and of Aser. 26 The excellency of God, and of Israel under his protection, who should dwell in a fruitful land, and through his help subdue their enemies.  
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ANd this is the blessing wherewith Moses the man of God blessed the sons of Israel, before his death. And he said, jehovah came from Sinai, and rose up from Seir unto them; he shined forth from mount Pharan, and he came with ten thousands of Saints: from his right hand the fire of the Law for them. Yea, the lover of the peoples, all his Saints, are in thine hand, and they sat down at thy feet, every one shall receive of thy words. Moses commanded us a Law, the inheritance of the Church of jakob. And he was in jeshurun a King when the heads of the people gathered themselves together, the tribes of Israel.  
Let Reuben live, and not die, and his men be a number.  
And this (is the blessing) of judah: and he said, Hear, jehovah, the voice of judah, and unto his people bring thou him: his hands be enough for him, and an help from his distressers be thou.  
And of Levi he said, Thy Thummim and thy Vrim, with the man thy gracious saint, whom thou temptedst in Massah, contendedst with him at the waters of Meribah. Who said of his father, and of his mother, I respect him not, and his brethrens he acknowledgeth not, and his sons he knoweth not, for they observe thy saying, and keep thy Covenant. They shall teach thy judgements unto jakob, and thy Law unto Israel: they shall put incense in thy nostril, and the whole burnt-sacrifice upon thine Altar. Bless, O jehovah, his power, and the work of his hands favourably accept thou: smite thorough the loins of them that rise against him, and of them that hate him, that they rise not again.  
Of Benjamin he said, The beloved of jehovah shall dwell in confident safety by him: he shall cover him all the day, and between his shoulders he shall dwell.  
And of joseph he said, Blessed of jehovah be his land: for the precious things of the heavens, for the dew, and for the deep that coucheth beneath. And for the precious things, the revenues of the Sun; and for the precious things, the thrusting forth of the Moons; And for the chief things of the ancient mountains; and for the precious things of the everlasting hills. And for the precious things of the earth, and the plenty thereof; and the favourable acceptation of him that dwelled in the bramble-bush, let it come on the head of joseph, and on the crown of the head of the separated among his brethren. His glory (be like) the firstling of his bullock, and his horns the horns of an Unicorn: with them he shall push the people's together, to the ends of the land; and they are the ten thousands of Ephraim, and they are the thousands of Manasses.  
And of Zabulon he said, Rejoice Zabulon in thy going out, and Issachar in thy tents. They shall call the peoples to the mountain, there they shall sacrifice the sacrifices of justice, 19 for they shall suck the abundance of the seas, and treasures hid in the sand.  
And of Gad he said, Blessed be he that enlargeth Gad; as a courageous Lion he dwelleth and teareth the arm with the crown of the head. And he provided the first part for him, because there in a portion of the Lawgiver was he protected; and he came with the heads of the people, he did the justice of jehovah, and his judgements with Israel.  
And of Dan he said, Dan is a renting Lions whelp, he shall leap from Bashan.  
And of Naphtali he said, Naphtali satisfied with favourable acceptation, and full with the blessing of jehovah, possess thou the Sea and the South.  
And of Aser he said, Blessed with sons be Aser, let him be favourably accepted of his brethren, and dipping his foot in oil. Iron and brass thy shoes, and as thy days thy strength.  
There is none like God, jeshurun, who rideth upon the heavens for thy help, and in his excellency on the skies. The God of antiquity is thy mansion, and underneath are the arms of eternity, and he will thrust out the enemy from before thee, and will say destroy. And Israel shall dwell in confident safety alone, the fountain of jacob, upon a land of corn and new wine, also his heavens shall drop down dew. O happy art thou Israel! who is like thee o people? Saved by jehovah the shield of thy help, and whose sword is thy excellency, and thine enemies shall falsely deny unto thee, and thou shalt tread upon their high places.  

Annotations.  
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Here beginneth the 54. and last Section, or Lecture of the Law: see Gen. 6. 9  
THe man of God] which the Chaldee expoundeth, the Prophet of the Lord. So Samuel is called a man of God, 1 Sam. 9 6, 7. and in v. 9 he is also called a Seer, and this is added, he that is now (called) a Prophet, was before time called a Seer. So these three names are one: though a man of God is so named in respect of his divine calling to the ministry (wherefore the minister of the New Testament is also called, a man of God, 1 Tim. 6. 11. 2 Tim. 3. 17.) a Seer is in respect of the Visions which they saw, Esay 1. 1. and a Prophet, for uttering the things seen and taught of God. See Gen. 20. 7. Exod. 7. 1.  
Vers. 2. from Sinai] or, as the Greek translateth it, unto Sinai: for the Hebrew Min, which usually signifieth From, is sometime put for unto, by the interpretation of the Holy Ghost himself, as, from Baale of judah, 2 Sam. 6. 2. is by another Prophet explained to Baalah, 1 Chron. 13. 6. So the Deliverer shall come from (or out of) Zion, Rom. 11. 26. is the same that he shall come unto Zion, Esay 59 20. Min hashamajim, from heaven, 2 Chron. 6. 21. is El hashamajim, unto (or in) heaven, 1 King. 8. 30. Thus Mikkedem is to the East, or Eastward, Gen. 13. 11. Mitsts●phon is Northward, 1 Sam. 14. 5. and sundry the like. Sinai is a mountain in Arabia, Gal. 4. 25. where God gave his Law, Exod. 19 from (or out of) that mountain, God came unto Israel, and (as the Chaldee interpreteth) was revealed there unto them; and from thence came with his people to conduct them towards Canaan. Or came unto Sinai, and to his people there. And this is the first chief blessing unto Israel, God's Law, Tabernacle, Statutes, and judgements given them at Sinai: after which he called them to journey towards the Land of promise, Deut. 2. 6, 7. rose up] as the Sun ariseth; for of that rising the Hebrew word is properly used. The Chaldee translateth it, the brightness of his glory from Seir appeared unto us. So Esaias prophesying grace to the Church, saith, The glory of jehovah is risen (as the Sun) upon thee. And of the heavenly jerusalem which Christ hath built, it is said, The City hath no need of the Sun, neither of the Moon to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof, Rev. 21. 23. from Seir] the mountain of the Edomites, Deut. 2. 4. 5. As Israel compassed Edom's land, they were stung with fiery serpents for their murmuring: then God appointed the Brazen serpent (a figure of Christ) to be set up to heal them, Num. 21 4.— 9 And here was a second degree of grace, whereby God shined unto them, as he doth unto us by his Gospel, after we have been under the Schoolmaster of his Law, Rom. 7. 4,— 25. Gal. 3. 23, 24, 26. unto them] or, unto him, meaning Israel; therefore the Chaldee expoundeth it, unto us. shined forth] or, shined bright and clear, as the Sun shineth in his strength. This word is used for the clear manifestation of God's power, in saving his people, or punishing their enemies, Psal. 82. and 94. 1. and 50. 2. The Greek here translateth, he hastened from mount Pharan; the Chaldee, he was revealed in his might upon mount Paran. Pharan] or Paran, the name of a mount, and of the wilderness of the Ismaelites, Gen. 21. 21. thorough which Israel traveled, Num. 10. 12. near it, Moses by the Spirit of God explained the law more clearly, & repeated this book of Deuteron. Deut. 1. 1, etc. So the Prophet after speaketh, the Holy one (came) from mount Pharan Selah, Habak. 3. 3. Some of the Hebrews understand these things otherwise thus, He rose up from Seir unto them, that is, to the sons of Esau, that they might receive the Law, but they would not. From thence he went to the sons of Ishmael, that they might receive it, but they would not. And then he came unto Israel. R. Sol. jarchi on Deut. 33. So jonathan in his Thargum on this place, and R. Eliezer in Pirkei, chap. 41. But unto us it showeth the third degree of God's grace, who after we are come unto Christ by faith, doth sanctify us by his Spirit, informing us in his truth and ways, and so prepareth us to enter into his heavenly rest, as by Moses he prepared Israel to enter into the Land of Canaan, Rom. 8. 2, 3,— 11. Gal. 3. 2, 14. and 4. 6. and 5. 16, 18, of Saints] Hebr. of sanctity; meaning spirits of sanctity, which jonathan in his Thargum expoundeth, holy Angels. So Stephen saith, that Israel received the Law by thy disposition of Angels, Act. 7. 53. and Paul calleth the Law, the word spoken by Angels, Heb. 2. 2. So we by grace in Christ are come to ten thousands of Angels, Heb. 12. 22. which are all ministering spirits, sent forth to minister for them who shall be heirs of salvation, Heb. 1. 14. Compare Psal. 68 18. Or by Saints we may understand the Israelites, (as in v. 3.) with whom, or for whom God came from Sinai. from his right hand] to wit, went, or, at his right hand was. the fire of the Law] or, of the ordinance; Hebr. Esh doth (of which word Doth, the Greeks borrowed their word Tatto, to order, or ordain the Legal fire, or the fiery Law) and it is so called, because the Lord spoke those words out of the midst of the fine, Deut. 5. 22. and to show the nature and effect of the Law, which is like fire, jer. 23. 29. The Greek translateth it, Angels Angels with him: the Chaldee thus, his right hand wrote out of the midst of fire, the Law he gave unto us. Answerable to this Legal fire is that fire of the Law of the Spirit, which was given with cloven tongues like fire, Act. 2. 3, 4. The Hebrews say by tradition, that the Law appeared, written with black fire upon white fire, before the Lord. R. Moses Gerundens. and Sol. jarchi on Deut. 33. which seemeth to be either mystical or fabulous. Unto us the fire of the Law is the Spirit of God, whiles we being baptised with the holy Spirit, and with fire, Matth. 3. 11. are by the Law of the Spirit of life in Christ jesus, made free from the Law of sin and death, Rom. 8. 2.  
Vers. 3. Yea the lover of the peoples] that is, yea (or certainly) he loveth, or thou (O God) lovest the people's, or protectest them. The Hebrew Chobeb signifieth a loving embracing, or hiding, as in the bosom; and so implieth Love and Protection. And the people's are meant of the tribes of Israel, as in judg. 5. 14. after thee Benjamin, among thy peoples; and in Act. 4. 27. the peoples of Israel. The Greek translateth, And he spared his people: the Chaldee, yea, he loved them for tribes, that is, of his love chose and disposed them to be tribes. It may imply also the strangers converted unto God. And now in Christ there is neither jew nor Greek, neither bond nor free, for we are all one in him, Gal. 3. 28. all his Saints that is, the Saints of Israel, as the Chaldee expoundeth, all the Saints of the house of Israel. Or, the Saints of God, as in Psal. 34. 10. Fear jehovah ye his Saints. So his Saints may be used for thy Saints; as his commandments, Dan. 9 4. for thy commandments: see the notes on Deut. 5. 10. in thine hand] in thy power and custody, under thy guidance, care, and protection. Hand is often for power: so the Chaldee here translateth, with power he brought them out of Egypt: and in the hand, is under the guidance and direction, Num. 4. 28, 33. so the Greek here translateth, and all the sanctified ones are under thine hand. It noteth the safety of God's people, as Christ saith of his sheep, none shall pluck them out of mine hand, my Father which gave them me is greater than all, and none is able to pluck them out of my father's hand, joh. 10. 28, 29. sat down] or, were set down, were joined: the Hebrew word T 〈…〉 here used, is not found elsewhere; but after the Arabik, it signifieth to sit down; and the Greek word Thake● to sit, seemeth to be borrowed of it. And it hath reference here to the Israelites, abiding at the foot of mount Sinai, to receive the Law, Exod. 19 and to the manner of Disciples sitting at their Master's feet, to be taught; as Paul saith, he was brought up at the feet of Gamaliel, Act. 22. 3. The Greek translateth, and they are under thee: the Chaldee, and they were led under thy cloud; respecting the guidance of Israel thorough the wilderness, Num. 10. ●1, 12. Other Hebrews refer it to the people's coming into the Sanctuary, to learn God's commandments, for that is called the footstool of his feet, (Psalm 99 5. Ezek. 43. 7.) Chazkuni on Deut. 33. every one shall receive] or, he (speaking of the people) shall receive: which the Greek translateth, he received: the Chaldee, they received.  
Vers. 4. Moses commanded us] these are the words of the people, therefore jonathan in his Thargum prefixeth, The sons of Israel said, Moses commanded, etc. The Law was first and properly of God; but being given by Moses ministry, it is called The Law of the Lord by the hand of Moses, 2 Chron. 34. 14. and thereupon the Law of Moses, 2 King. 14. 6. La●. 24. 44. joh. 7. 23. 1. Cor. 9 9 And the particular things commanded of God in the Law, are said to be commanded by Moses, Mar. 1. 44. and 10. 〈◊〉. The Scripture itself openeth this phrase, for that which in 2 King. 21. 8. is written, Moses commanded them, is in 2 Chron. 33. 8. expounded, by the hand of Moses. inheritance] or, possession, to have and enjoy it to them and their posterity, as a thing of worth and excellency. Hereupon David saith, Thy testimonies have I taken as an heritage for ever, for they are the joy of mine heart, Psal. 119. 111. So men are said to inherit the premises, Heb. 6. 12. to inherit the blessing, Heb. 12. 17. 1 Pet. 3. 9 to inherit eternal life and salvation, Mat. 19 29. Heb. 1. 14. the Church] or congregation; in Greek, the Synagogue of jakob, that is, of the posterity of jakob, the twelve tribes; as jonathan in his Thargum saith, The Church of the tribes of jakob.  
Vers. 5. he was] Moses was in jesurun a King; which the Greek translateth, a Prince. So the Hebrews (as Chazkuni on this place) say, Moses was the King: and Maimony in Misn. in Beth habchirah, chap. 6. sect. 11. Moses our master was a King. So Princes are called Kings, in Psal. 105. 30. jer. 19 3. Or it may be understood of God himself, that he was their King, as 1 Sam. 12. 12. jeshurun] in the Chaldee, Israel; see Deut. 32. 15. the heads] that is, the chief, the Governors, together with the people, as was at the giving of the Law, Exod. 19 7,— 17.  
Vers. 6. Let Reuben live] the Chaldee addeth, to life eternal. This blessing may respect Reubens' sin with his father's Concubine, for which he lost his birthright of his father, Gen. 35. 22. and 49. 4. and the sin of the Princes of that tribe, which rebelled with Korah, Num. 16. 1. etc. But mercy is here promised in Christ, that he should live before God among his brethren. So he went armed before them against the Canaanites, jos. 4. 12. and not die] the Chaldee expounds it, and let him not die the second death; (by which name the Scripture calleth eternal damnation, Revel. 20. 6. 14.) So jonathan in his Thargum paraphraseth, Let Reuben live in this world, and not die with the death wherewith the wicked shall die in the world that is to come. It is very usual in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; as in Esay 38. 1. thou shalt dye and not live, Num. 4. 14. that they may live & not die, Ps. 118. 17. I shall not dye but live, Gen. 43. 〈◊〉. that we may live and not die, jer. 20. 14. Cursed be the day, etc. Let not that day be blessed, 1 joh. 2. 27. it is true, and is not lying, 1 joh. 2. 4. he is a liar, and the truth is not in him, joh. 1. 20. he confessed and denied not, 1 Sam. 1. 11. and remember me, and not forget thine handmaid, Deut. 9 7. Remember, forget not, Deut. 32. 7. O people foolish, and not wise; and many the like. a number] by a number may be understood few: as in Deut. 4. 27. Gen. 34 30. men of number is a few men, so one numbered; and in Esay 10. 19 a number meaneth few; and then the former denial not, is again to be repeated to this sense, and his men be not few in number. Examples of such understanding the word not are showed in the Annotations upon Num. 4. 15. Otherwise, by a number is meant a great number; as the Greek translateth, many in number. Onkelos the Chaldee Paraphrast expoundeth it, and let his sons receive their inheritance by their number: and jonathan paraphraseth, Let his young men be numbered with the young men of his brethren of the house of Israel.  
Vers. 7. the blessing of judah] the word blessing is to be understood from v. 1. And jonathan in his Thargum supplieth it. So doth the Scripture often, as in 1 King. 22. 24. which way went the spirit? the word way is supplied from 2 Chron. 18. 23. and sundry the like, as is noted on Ger. 4. 20. and 24. 33. Here judah the fourth brother is in the second place, for the honour of the kingdom which was to be in this tribe, Gen. 4. 9 and he marched foremost of all the tribes, Num. 10. 14. so he is set before Levi here, (as he is also by his precious stone, in Revel. 21. 19) Simeon his name is quite omitted in this blessing, for by his sin of old he lost his honour, and was to be scattered in Israel, Gen. 49. 5. 7. and his posterity for their sin in the wilderness were greatly diminished, that being at the first muster fifty nine thousand and three hundred men, Num. 1. he was at the latter muster but twenty two thousand and two hundred, Num. 26. 14. Neither were there any judges of his tribe, as God raised up of sundry others, judg. 2. 16. etc. Yet forasmuch as Simeons' inheritance was in the midst of the inheritance of the sons of judah, jos. 19 1. and he went with his brother judah to fight against the Canaanites, judg. 1. 3. it is thought that his blessing was implied in judah's; and so jonathan in his Thargum coupleth Simeon with judah, in this place. Howbeit the Greek in many copies join Simeon with Reuben in the former blessing thus; Let Reuben live and not die, and let Simeon be many in number. the voice] when he prayeth, as the Chaldee translateth, Receive, O Lord, the prayer of judah, when he goeth forth to war. This blessing is to be compared with jacob's, who likeneth judah to a Lion's whelp, gone up from the prey, etc. Gen. 49. 9 and it had accomplishment in David, who was of judah, and a fighter of the Lords battles; in which he often prayed, as his Psalms testify. Likewise in Abijah and the jews against Israel, 2 Chron. 13. 14,— 18. in Asa, warring against the Ethiopians, 2 Chron. 14. 11, 12, 13. in jehosaphat fight against the Ammonites, 2 Chron. 20. 5, 6,— 18. in Ezekias against the Assyrians, 2 Chron. 32. 20, 21, 22. and others. But chief in Christ, the Lion of the tribe of judah, Revel. 5. 5. him God did hear always, joh. 11. 42. bring thou him] the Chaldee addeth, in peace; and Thargum jonathan addeth, from the battle in peace. This had accomplishment, as otherwise, so in David's return to his people and kingdom, 2 Sam. 19 11,— 15. and Christ's return unto Israel, whereof see Rom. 11. 26,— 31. be enough for him] when he fighteth, as God taught David's hands to war, and his fingers to fight, Psalm 144. 1. and girded him with strength to battle, 2 Sam. 22. 35, 40. The Greek translateth, judge for him; the Chald. execute vengeance for him on them that hate him. So in Gen. 49. 8. thine hand (judah) shall be in the neck of thine enemies. be thou] for by his own strength no man shall prevail, 1 Sam. 2. 9 Therefore David often acknowledged God to be his helper, Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. etc.  
Vers. 8. of Levi] or, unto Levi, that is, the tribe or posterity of Levi: as in Thargum jonathan it is said, And Moses the Prophet blessed the tribe of Levi, and said. thy Thummim and thy Vrim] by interpretation, thy perfections and thy Lights: these were mysteries put into the high Priests breastplate; whereof see the Annotations on Exod. 28. 30. so they signify here the graces and office of the Priesthood, which was committed to Aaron and his seed, till Christ came, who had the Priesthood for ever, after a more excellent order, Heb. 6. 20. And the speech here may be directed unto God, who gave these mysteries to the Priest: and so the Chald. explaineth it, Thummim & Vrim thou didst put upon the man that was found holy before thee: and Sol. jarchi saith, He speaketh as to the Majesty of God. Or it may be spoken to the tribe of Levi, who had the Vrim and Thummim among them, but appropriate to one man only, who was the high Priest, a figure of Christ. with the man] understand, be with the man, or, to the man, that is, they belong to him, with him they are, and so let them remain. thy gracious saint] thy merciful, pious, or holy one; or, of thy holy one: which title is given to God himself, (jer. 3. 12.) to Christ, (Psal. 16. 10. with Act. 13. 35, 36, 37.) and to all godly men (Psal. 149. 5.) And here referring it to Aaron, or to Christ, the man thy holy one, may mean one thing, thy holy man, (as a man a Prince, in Exod. 2. 14.) or, if we read it, the man of thine holy one, it is meant the man of God: and in Psal. 106. 16. Aaron is called the Saint of the LORD. temptedst] or triedst. This word is sometime spoken of God, as he tempted Abraham, Gen. 22. 1. and the Israelites in the wilderness, Deut. 8. 2, 15, 16. Sometime of men who are said to have tempted God and Christ, Exod. 17. 2. 1 Cor. 10. 9 in Massah] or, in the temptation; a place so called because there Israel tempted God, Exod. 17. 7. or, with temptation, and so it is no proper name. contendedst] or strive●st, pleadedst: this also is sometime spoken of God, whose contending with men, is the blaming and punishing of them, Esay 49. 25. job 10. 2. jer. 2. 9 sometime of men's contending, as Israel did with the Lord at the waters of Meribah (or of Contention) Numb. 20. 13. By reason of this diversuse of these words, the understanding of this blessing is also divers, thus; Thy Thummim and thy Vrim (O God) be with the man thy gracious Saint, (Aaron and his seed) whom thou temptedst with tentation; contendedst with him (for his sin) at the waters of Meribah, Num. 20. 12, 13. Or, thy Thummim and thy Vrim (O Levi) be with (Aaron and his seed) the man of thy gracious (God) whom thou (with the other Israelites) temptedst in Massah, etc. Exod. 17. 2. Numb. 20. Or thus, Thy Thummim and thy Vrim (O Levi) is with (or ●e longs unto) the man thy gracious Saint (Christ jesus) whom thou temptedst in Massah, etc. 1 Cor. 10. 9 In this last sense, the weakness of the levitical Priesthood is implied, which kept not Vrim and Thummim, but lost them at the captivity of Babylon, Ezra 2. 63. and it is not known that they ever had them more, until by Christ (our High Priest after the order of Melchisedek) they were restored by the Light and Truth of the Gospel. The Chaldee interpreteth it in Aaron's or Levies praise, Thummim and Vrim thou didst put upon the man (or cloathedst with them the man) that was found holy before thee, whom thou temptedst with tentation, and he was perfect; thou provedst him at the waters of contention, and he was found faithful. This may seem not well to accord with the history in Num. 20. touching Aaron's person: yet the Hebrews (as Sol. jarchi on this place) say of the Levites, that they murmured not with the other murmurers. And of Levi God saith by his Prophet, My covenant was with him, life and peace, and I gave them to him for the fear where with he feared me, etc. Mal. 2. 5. And again, They kept his testimonies and the ordinance that he gave them, Psal. 99 7. The Greek translateth, And of Levi he said, Give ye Levi his Manifest-ones and his Truth, (that is, his Vrim and his Thummim) to the holy man whom they tempted in tentation, they reviled him at the water of Contradiction. This interpretation may well be applied unto Christ also, as before is showed.  
Vers. 9 who saith] or, who said. of his] or, unto his father, etc. I respect him not] I see not, or, look not upon him. The Greek translateth, That saith to his father and to his mother, I have not seen (or, I respect not) thee. This is meant either of the Priests continual duty, who by the Law, if his father, mother, brother, or child did die, he might not mourn for them, but carry himself as if he did not respect, know, or care for them; as is said of the High Priest, that was anointed and clothed with the ornaments, and had Vrim and Thummim upon his heart; for his father or for his mother he shall not be defiled, neither shall he go out of the Sanctuary, etc. Levit. 21. 11, 12. Neither might Aaron mourn for his sons, or E●●azar and Ithamar for their brethren Nadab and Abihu that were slain, neither might they go out from the door of the Tabernacle, on pain of death, Lev. 10. 2,— 7. For God would have them more to regard their function, and duty in his service, than any natural affection whatsoever. And herein Christ was figured, (unto whom this blessing chief belongeth) who when he was told, that his mother and his brethren stood without to speak with him, he answered, Who is my mother? and who are my brethren? etc. whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother, Mat. 12. 46,— 50. This may also have reference to the Levites fact, who being commanded or Moses, killed every man his brother, friend, neighbour, and son, that had sinned in making and worshipping the golden Calf, & so filled their hand (or consecrated themselves) unto the LORD, that he might give upon them a blessing, Exod. 32. 26,— 29. acknowledgeth not] or, acknowledged not: the first respecteth the Law, Lev. 21. the other their fact, Exod. 32. To this latter the Chaldee referreth it, translating thus, Who had no compassion on his father, or on his mother, when they were guilty of judgement; and accepted not the faces (or persons) of his brother, or of his son. his sons] or, his son, that is, any of his sons or children: see the notes on Deut. 2. 33. knoweth not] or, knew not. Here knowledge is used for care or regard, as in job 9 21. knowing is opposed to disposing; and in 1 Thess. 5. 12. know them which labour among you, that is, regard them: and in Prov. 12. 10. a righteous man knoweth (that is, regardeth, or hath care of) the life of his beast. for they observe] that is, by Law are bound to observe, Levit. 21. or, they have observed in their practice, Exod. 32. The Greek translateth it singularly, He hath observed thine oracles, and kept thy covenant.  
Vers. 10. They shall teach] or, Let them teach. As in v. 8. he mentioned their gifts and calling, in v. 9 their sanctification; so here he teacheth their administration in the Word, Prayer, and other ministerial duties. For it is said, They shall teach my people (the difference) between the holy and profane, and cause them to discern between the unclean and the clean; and in controversy they shall stand in judgement, and they shall judge it according to my judgements etc. Ezek. 44. 23, 24. Compare also Levit. 10. 11. Deut. 17. 9, 10, 11. and 24. 8. and the commendation which God giveth of Levi, in Mal. 2. 6, 7. The Law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the Angel of the LORD of Hosts. unto jakob] by jakob and Israel, are meant, all the posterity of jakob, and the weak with the strong: for the Church in respect of her infirmity is called jakob, Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel: see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambs and his Sheep, joh. 21. 15, 16. incense] the sweet perfume which the Priests burned daily upon the golden Altar; a figure of Christ's mediation with the prayers of the Saints, Revel. 8. 3. 4. See the notes on Exod. 30. This was the peculiar work of the Priests, wherefore it is written, It pertaineth not unto the Vzziah, to burn incense unto the Lord, but to the Priests, the sons of Aaron, that are consecrated to burn incense, 2 Chron. 26. 18. in thy nostril] or nose, that is, before the●; or, as the Greek translateth, in thine anger: for the Hebrew Aph signifieth both Nose and Anger: and both agree well with the Priest's work; for when God in anger sent a plague among the people, Aaron put incense in his censor, and made atonement for the people, so the plague was stayed, Num. 16. 46, 47, 48. the whole burnt-offering] Hebr. the Calil; whereof see Lev. 6. 22, 23. the Greek here translateth it the continual (oblation.) Hereby all other sacrifices are meant, which the Priests offered on the Lord's Altar, Levit. 1. and 2. and 3. wherein the work of Christ, offering himself for his Church, was figured.  
Vers. 11. his power] so the Greek translateth, his strength; By power, is meant sometime an army of men, as Ezek. 37. 10. so here the first prayer is for a blessing upon the persons which administered, that they might be increased and strengthened in number and in knowledge. Wherefore the company of Levites is called an host or army, Num. 4. 3. etc. In this sense Maimony (in treat. of the Release and jubilee, chap. 13. sect. 12.) expoundeth it, saying, The Levites are separated from the ways of the world, they wage not war like the other Israelites, neither have they inheritance, etc. but they are the power (or army) of God, as it is written, Bless Lord his power. Sometime by power, riches and substance is meant, as in Deut. 8. 18. and so the Chaldee expoundeth it here. For whereas Levi had no inheritance among the tribes, but had the Lord, and his first-fruits, tithes, and offerings for their inheritance and livelihood, Num. 18. 20. 21. etc. Moses prayeth for a blessing on this means of theirs. work of his hands] all his administration, in doctrine, burning incense, sacrificing, etc. Compare Ezek. 43. 27. that rise against him] as Korah, Dathan, and Abiram, that rose up against Moses and Aaron, were all destroyed with their assistants, Num. 16.  
Vers. 12. Of Benjamin] or, Unto Benjamin, who is blessed here before the other Tribes, and before his elder brother joseph, because the lot of his inheritance was between the sons of judah and the sons of joseph; and jerusalem (where the Levites after administered in the Temple) belonged to Benjamin, jos. 18. 11. 28. And in the heavenly jerusalem (the Church of Christ) the first foundation is a jasper, which was Benjamins stone, Rev. 21. 19 Exod. 28. 30. And when the other Tribes fell away from the Kingdom of judah, and Priesthood of Levi, Benjamin continued with them in the truth, 2 Chron. 11. 1. 3. 12, 13. Beloved] meaning the tribe of Benjamin, who as their father was beloved of jakob, Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell] or praier-wise, let him dwell. inconfident safety] that is, boldly, securely, safely. by him] by the Lord, who would tender this little tribe, as jakob tendered Benjamin, whom he kept at home with him, Gen. 42. 4. So Benjamins posterity dwelled in jerusalem and the coasts thereabout, by the Temple of God. he shall cover him] or let him, meaning God, cover him: so the Greek translateth, God overshadoweth him. The word meaneth a covering or protection from evil, as in Esay 4. 6. The Chaldee expoundeth it, he shall be a shield over him. all the day] or, every day; in Greek, all days, that is, continually and for ever. his shoulders] that is, Benjamins; & by shoulders are meant the coasts of his land, as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof. So this is a prophecy, that the temple (wherein God dwelled amongst his people) should be builded in Benjamins lot, and in the head or chief city, which was jerusalem. he shall] that is, God shall dwell: so the Chaldee translateth, and in his land the divine Majesty shall dwell. And when God had chosen mount Zion for his habitation, he said, This is my rest for ever, here will I dwell, Psal. 132. 14.  
Vers. 13. of joseph] or, unto joseph. He is next blessed, because the first birthright was derived unto him, 1 Chron. 5. 2. And his posterity were many and great in Israel, jos. 17. 14,— 18. his land] joseph's inheritance in Canaan. And as the Land which the Lord curseth, yields not fruit, or bringeth forth thorns and briers, Gen. 4. 11, 12. and 3. 17, 18. so the land which he blesseth, bringeth forth much and good increase, Psal. 65. 10,— 14. The Hebrews say, There was not of all the inheritance of the tribes, a land so full of all good things as joseph's was. Sol. jarchion Deut. 33. for the precious things] or, with dainty fruits. Of this word, see the Annotations on Gen. 24. 53. of the heavens] which God by the influences and moisture of the heaven and air causeth the land to bring forth. And these were figures of spiritual blessings in heavenly things by Christ, whereby the barren nature of man is made fruitful. for the dew] or, by the dew, and rain which maketh the earth to fructify. So Isaac blessing jakob, said, God give thee of the dew of the heavens, Gen. 27. 28. On the contrary, David said for a curse, ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, 2 Sam. 1. 21. that coucheth beneath] or, that lieth under; whence waters spring out of the earth: so the Greek translateth, of the deeps of the fountains beneath. Likewise the Chaldee, for the welling fountains and deeps that proceed from the deep places of the earth beneath. See Gen. 7. 11. and Deut. 8. 7. This is another mean of fruitfulness, as in Ezek. 31. 4. The waters made him great, the deep set him up on high, with her rivers running about his plants. And with this blessing jakob blessed joseph, in Gen. 49. 25. but Moses here enlargeth it.  
Vers. 14. the revenues] that is, the fruits which by the warmth of the Sun are brought forth. It is said by the Hebrews, that joseph's land lay open to the Sun, which made the fruits sweet. Sol. jarchi on Deut. 33. the thrusting forth of the Moons] that is, fruits which every Moon thrusteth forth, or causeth to grow every month: for all fruits grew not at once; in one month they gathered summer fruits, in another Olives, in the third Dates, saith Chazkuni; and Sol. jarchi addeth, There are some fruits which the Moon ripeneth, as Cucumbers, and Gourds. As the Sun by warmth, so the Moon by moisture maketh the earth fruitful.  
Vers. 15. chief things] Hebr. the head, that is, principal; the Greek translateth it, the top of the mountains. There fruits are first ripe. ancient mounts] Hebr. mountains of antiquity, or, of priority, which were from the beginning: so after, hills of eternity, that is, everlasting hills; which are so called, because they are unmoveable and lasting, have been from the beginning, and shall continue to the end of the world; or because of their continual fruitfulness. So in Habak. 3. 6. Compare this with jacob's blessing, Gen. 49. 26. joseph's heritage in Canaan had many fertile mountains and hills often mentioned, as Mount Ephraim, judg. 17. 1. the mountains of Samaria, Amos 3. 9 and 4. 1. and 6. 1.  
Vers. 16. the plenty thereof] all creatures that fill the same, Psal. 24. 1. the favourable acceptation] or, the good will, favour. The Greek translateth, and the things acceptable unto him that appeared in the Bramble-bush: the Chaldee thus, and the good will of him whose dwelling is in heaven, and unto Moses he appeared in the Bramble-bush. of him that dwelled] or, of my dweller, that is, of my God that dwelled in the bramble, that is, God with appeared unto Moses there, Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush, which burned, but was not consumed: a figure of Christ's presence with his people in afflictions, that they perish not in them. let it] that is, let this blessing come, or, it shall come; the Greek saith, let them come; the Chaldee, let all these things come: and the original word come, implieth an abundant and speedy coming. Compare Gen. 49. 26. from whence Moses taketh this blessing. the crown of the head] whereby is meant an open, apparent, and plentiful pouring out of these blessings, as the like phrase is used also in curses, Psal. 7. 17. the separated among his brethren] or, the Nazirite of his brethren, meaning joseph, who was separated and exempted to be a choice and chief man among his brethren: as the Greek translateth it, the honoured (or glorified) among his brethren: see the notes on Gen. 49. 26. So Chazkuni here explaineth it, joseph that was prince of all his brethren.  
Vers. 17. His glory] or, He hath glory (or beauty, comeliness) like his firstborn bullock. The Chaldee expounds it, The chief of his sons, his glory, etc. And Chazkuni applieth it to josua, The first King which the holy blessed (God) chose him of joseph's seed, was josua, etc. and a king is likened to a bullock, which is king of beasts. horns] which signify strength, and glory, and kingdom, Psal. 75. 5, 11. and 112. 9 and 89. 18. 25. Luk. 1. 69. whereupon horns are used to denote kings, Dan. 8. Revel. 17. of an Unicorn] that is, of Unicorns, the singular put for the plural: it is a beast which will not be tamed, job 39 9, 10, 11. See the notes on Num. 23. 22. push] in Chaldee, kill. So in Psal. 44. 6. ends of the land] or, of the earth, to wit, the land of Canaan, for josua with his horns and armies conquered all that land. and they.] the horns formentioned. So Chazkuni on this place saith, the horns are the ten thousands of Ephraim, etc. And here he giveth to Ephraim the younger, ten thousands, & to Manasseh the elder but thousands, according to jacob's prophesy, that Ephraim should be greatest, Gen. 48. 19 and so was his increase greater than his brothers, in Num. 1. 33. 35. though in the last mustering of them, and now when Moses blessed them, the men of Manasseh were many more than of Ephraim, Num. 26. 34. 37. See the notes on Gen. 48. 19 The ten thousands of Ephraim, are referred to josua and his men that conquered Canaan; the thousands of Manasses, to Gedeon and his men, (judg. 7.) by Sol. jarchi, on Deut. 33.  
Vers. 18. of Zabulon] or, to Zabulon; and with him he joineth Issachar his brother, (both sons of Lea,) as partner of his blessing. So these two joined in one, and the four next (the sons of the handmaids;) are set and blessed together next after joseph. And it is a tradition of the Hebrews, that these five, Zabulon, Gad, Dan, Naphtali and Aser, were those five mentioned in Gen. 47. 2. when joseph took of his brethren five men, and presented them before Pharaoh. Sol. jarchi on Deut. 33. and Thargum jonathan on Gen. 47. 2.  
Rejoice Zabulon] that is, God so bless thee, as thou mayst have cause to rejoice in thy prosperity. thy going out] to trade in merchandise by shipping; for Zabulon, by jacob's blessing, was to dwell at the haven of the Seas, etc. Gen. 49. 13. so here Moses blesseth him with good success in his traffic, or going out to wars, as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it, in thy going out to war against thine enemies. And in judg. 5. 18. Zabulon is commended for jeoparding their lives unto the death, in the high places of the field. and Issachar] to wit, rejoice thou also. Issachar was elder brother to Zabulon, Gen. 30. 18. 20. yet jakob blessed Zabulon first, Gen. 49. 13, 14. and so doth Moses here; and God in parting their inheritance preferreth Zabulon, giving him the third lot, and Issachar the fourth, jos. 19 10. 17. in thy tents] that is, in thy dwelling at rest, or tarrying at home; for so the remaining in tents, is opposed unto going forth to wars, or traffic, or hunting abroad, jos. 22. 4. judg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for one's home, house or city; as, the tents of jakob, Mal. 2. 12. where the Chaldee translateth, the cities of jakob: so these tents of Issachar, mean his quiet life at home, differing from Zabulons going abroad to trade. Chazkuni (on this place) noteth, that Issachars land was good to sow, and he sat in tents to keep his fields; and Moses prayeth that he might prosper and rejoice in his fields. And so jakob said unto him (in Gen. 49. 14.) couching between two bounds; between the limits, to keep his fields. The Chaldee translateth, and Issachar in thy going to appoint the times of the solemn feasts in Israel: having reference to that which is written in 1 Chron. 12. 32. of the sons of Issachar, that had understanding for the times, to know what Israel ought to do, etc. which some of the Hebrews understand of the times and seasons of the year, new moons, and feasts. So Sol. jarchi here expoundeth it, and Issachar, prosper in thy sitting in tents, for the Law, sitting and making intercalation of the years, & appointing the new moons; as it is said (in 1 Chron. 12. 32.) And of the sons of Issachar, that knew understanding for the times, etc. the heads of them were 200. they were heads of the Counsel, employed hereabouts etc.  
Vers. 19 They shall call] or, let them call, and so show their thankfulness to God, by inviting others to God's house, and showing them a good example, by their own frequenting the Lord's mountain. the mountain] mount Zion, where Moses by the Spirit, foresaw God's Temple should be builded. The Chaldee paraphraseth, They shall gather the tribes of Israel to the mountain of the house of the Sanctuary. Though by people's the Gentiles also may be implied, whom they having occasion to trade with, should provoke to true religion, as in Esai. 2. 2, 3. All nations shall flow unto it, and many people shall go and say, Come ye, and let us go up to the mountain of the house of the Lord, etc. of justice] that is, just, righteous and acceptable sacrifices, offered in faith, according to God's Law: as the way of justice, is a just and righteous way, Matt. 21. 32. So David exhorteth, Sacrifice ye the sacrifices of justice, and trust unto jehovah, Psal. 4. 6. the abundance] in Greeke, the riches of the Sea; which the Chaldee expoundeth, they shall ●at the riches of the people's: taking seas figuratively for peoples, as is often in the Prophets. So in Esay 60. 5. 16. The abundance of the sea shall be converted unto thee, etc. & thou shalt also suck the milk of the Gentiles. treasures hid in the sand] or, hidden treasures of the sand. The Greek translateth, the merchandise of the nations, that dwell by the sea coast.  
Vers. 20. enlargeth Gad] this may be understood of Gad's inheritance, which the blessed God would enlarge, as he promised Israel, I will enlarge thy border, Exod 34. 24. Or understood of his person, and then his enlarging is his deliverance out of distress, as in Psal. 4. 2. thou hast enlarged me, when I was in distress. So it hath reference to Gad's troubles, prophesied in Gen. 49. 19 see the Annotations there; and the history of Gad's enlargement by jephthah, in judg. 11. a courageous Lion] see this word in Gen. 49. 9 There were of the Gadites in David's time mighty warriors, whose faces were like the faces of Lions, and were as swift as the Roes upon the mountains, 1 Chron. 12. 8. the arm] this noteth strength, as the crown of the head, principality; meaning that none should be so strong or excellent, but Gad should overcome them. The Greek translateth, he shall break the arm and the Ruler: the Chaldee, he shall kill rulers with kings. This may have reference both to his wars in subduing the Canaanites, going armed before his brethren, jos. 1. 12, 13, 14. and to that famous victory which he got over the Hagarims, 1 Chron. 5. 18, 19, 21, 22. as also to the courageous acts of jehu, 1 King. 9 and 10. chapters.  
Vers. 21. he provided the first part for him] or, as the Greek translateth, he saw his first-fruits: or, he provided in the beginning (at the first) for himself. Gad, with Reuben, saw the Land of jazer and Gilead, that it was a place for cattles; and the sons of Gad and of Reuben asked of Moses and of the Princes, that the land might be given them for a possession, Num. 32. 1,— 5. It may also be understood of the Lord, that he provided this first portion for Gad; or, that Gad himself saw, that is, enjoyed (as the Chaldee expoundeth it, received) his first part. Sol. jarchi openeth it thus, He saw (or first-fruits (or beginning) of subduing the land. in a portion of the Lawgiver] the portion which God by Moses the Lawgiver gave unto Gad, Num. 32. 33. pretected] or, hidden, covered, sieled: there in the fenced Cities they left their wives and children under God's protection, whiles they went to war before their brethren, Num. 32. 26, 34, 35, etc. jos. 1. 14. he came] that is, Gad came. with the heads] that is, the Princes and Captains of the people, with whom Gad went to war, jos. 1. 14. and so it is a prophecy of a thing to come, as already done. Or, he came to the heads, to the Princes, when he desired to have that land given him, Numb. 32. 2. But the former seemeth fittest; and so Sol. jarchi explaineth it, They went armed before them when they conquered the land. justice's] that which was just and right in the Lords eyes, and his judgements upon the Canaanites in destroying them: so josua commendeth their obedience, jos. 22. 1, 2, 3. It may also have reference to other judgements, as those executed by jehu, 2 King. 9 and 10. and by Elias the Prophet upon Baal's Priests, 1 King. 18.  
Vers. 22. Lion's whelp] in Chaldee, strong as a Lion's whelp. In Gen. 49. 17. jakob likened Dan to a Serpent, for his subtle and secret undermining of his enemies: Moses here likeneth him to a Lion, which signified his strength and prowess, shown when this tribe fought against Leshem, and smote it with the edge of the sword, jos. 19 47. jud. 18. 27. 29. he shall leap] or, that leapeth; referring it to the Lion leaping from mount Basan, where Lions kept: for Basan was not Dans possession, but Manassehs', Deut. 3. 13. Numb. 32. 33. jos. 13. 7, 8, 11. Chazkuni here saith, because Basan was a place of Lions and wild beasts, he likeneth him to a Lion. The Chaldee expoundeth it, his land shall be watered with the rivers that run from Bashan.  
Vers. 23. Naphtali] in Greek Nepthaleim. He was Dans brother, both of them borne of Bilbah Rachel's handmaid; but God and Aser were of Zilpha, Leahs maid. Moses keepeth not jacob's order (Gen. 49.) in blessing the tribes. satisfied with favourable acceptation] in Greeke, the satiety (or abundance) of acceptable things: he meaneth, that the tribe of Naphtali should have in their land many good and acceptable fruits, through God's favour and blessing. There also the light of God's favour in Christ abundantly appeared, Matth. 4. 13, 15, 16. and Capernaum in this tribe was Christ's City, Mar. 2. 1. Matth. 9 1. wherein he did many mighty works, Matth. 11. 23. the blessing of jehovah] blessings given of him; and, as Chazkuni expoundeth it, Whosoever cometh into his land, and seethe the first ripe fruits, shall bless the Lord for them. But the Greek translateth, let him be filled with blessing of (or from) the Lord. the sea] this the Chaldee interpreteth, the sea of Ginosar, called in the new Testament the lake of Gennesaret, Luke 5. 1. in Hebrew Chinnereth, Numb. 34. 11. Deut. 3. 17. R. Sol. jarchi here saith, The sea of Cinnereth fell to his portion.  
Vers. 24. with sons] or, for sons, for multitude of children; the Chaldee saith, with the blessing of sons: as in Asers' tribe there were now 53. thousand and four hundred men of war, Num. 26. 47. let him be] in Greeke, he shall be acceptable to his brethren. dipping] in Greeke, he shall dip his foot in oil, that is, shall have plenty of oil, that he may set his feet therein: according to jacob's blessing, that his bread should be fat, Genes. 49. 20.  
Vers. 25. thy shoes] that is, the ground under thee shall have Mines of iron and brass, that thy feet may seem to be shod with them. This also may signify his strength, to tread down his enemies; as Christ's feet were of fine brass, Rev. 1. 15. thy strength] or, thy old age. The Hebrew Dobee (here only used,) is in Greek translated strength: and so the Chaldee expoundeth it, as the days of thy youth, thy strength. The Latin version, and others expound it old age, so named of weakness; meaning that his old age should be strong and lusty, as the days of his youth. Others, fame, or report; that as his days were, so his fame should be as long as he lived. Chazkuni saith, Daba is the same that Daab, weakness or debility, (as Cebes is the same that Ceseb a Lamb) and that it meaneth the days of old age in which a man is weak; as if he should say, even in the time of their old age they shall be strong.  
Vers. 26. jeshurun] that is, O Israel: see Deut. 32. 15. The Greek translateth, There is none like the God of the Beloved-one: the Chaldee saith, there is no God like the God of Israel. This conclusion concerneth all the tribes of Israel in general, celebrating the glory and goodness of God, communicated with his Church; and their participation of his graces, to their perpetual happiness. rideth] which is a sign of honour, and of his speedy coming to help his people: so in Psal. 68 34. For which cause he is said also to ride upon the Cherub, 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation, Hab. 3. 8. This was fulfilled in the wars against the Canaanites, jos. 10. 10, 11, 13. and before, against the Egyptians, Exod. 9 23. and 14. 24, 25. And Christ still rideth in heaven upon a white horse, to conquer the enemies, for his Church's sake, Rev. 6. 2. and 19 11,— 16. The Chaldee translateth, whose habitation (or divine majesty) is in the heavens. in thy help] or, for thy help: in Greek, thine helper. in his excellency] or, for his high majesty, magnificence; in Chaldee, strength. So in Psal. 68 35. God's works are for the manifestation of his excellent glory, in the help and salvation of his people. skies] the highest heavens, which the Greek calleth the firmament; the Chaldee, the heavens of heavens.  
Vers. 27. The God of antiquity] that is, the ancient (or eternal) God; which the Chaldee interpreteth, God that was from the beginning. Hereupon David entitleth him the God that sitteth from antiquity, (or abideth of old) Psal. 55. 20. and Asaph saith, God is my King from antiquity, Ps. 74. 12. And he is before all things, and by him all things consist, Coloss. 1. 17. is thy mansion] or, will be thy habitation: or, prayer-wise, be thy mansion, that is, thy protection; as the Greek translateth, will protect thee. So Moses saith, Lord, thou hast been our mansion (or habitation,) in every generation and generation, Psal. 90. 1. Under this name Mansion, all things needful are implied, both for life and salvation in this world, and in that which is to come, john 14. 2. arms of eternity] that is, eternal (or everlasting) arms: or, arms of the world. Israel is protected under God's everlasting arms or power; God is their defence over and under: his left hand is under the head of his Church, and his right hand doth embrace her, Song 2. 6. The Greek translateth, under the strength of the everlasting arms: the Chaldee expoundeth it, and by his Word the world was made. Sol. jarchi explaineth it thus, and underneath his Mansion do all strong armed dwell. The arms of the world were Sihon and Ogh, and the Kings of Canaan, which were the strength and power of the world, etc. but their strength was weakened before him. But the arms of eternity are rather meant here of the arms of the eternal God, who is most ancient without beginning; and eternal, without ending; who saith, I am the first, and I am the last: and besides me there is no God, Esay 44. 6. destroy] speaking to Israel, whom he would enable to destroy their enemies: the Greek translateth, Perish, speaking to the enemy. So God by Christ, not only preserveth his people from harm, but destroyeth him that hath the power of death, that is, the devil, Heb. 2. 14. and with him all other enemies perish.  
Vers. 28. alone] secure from enemies, as jer. 49. 31. or, alone, and shall not be reckoned among the nations, as Num. 23. 9 This dwelling in safety had accomplishment under Christ, of whom it is said, In his days judah shall be saved, and Israel shall dwell safely, jer. 23. 6. the fountain] that is, the people which flow out of jakob, as out of a well or fountain: so that fountain is here used for a river or stream issuing from a fountain, as in Psal. 104. 10. and waters often signify peoples, Rev. 17. 15. Thus David calleth them of the fountain of Israel, Psal. 68 27. and Esaias saith, which are come forth out of the waters of judah, Esay 48. 1. The Hebrew word sometime signifieth a fountain, sometime an eye; in which latter sense some interpret it here, the eye of jakob, shall look unto a land of corn, etc. his heavens] the heaven or air over the land of Israel, shall drop down dew, whereby it shall be fruitful. Thus Moses confirmeth to jacob's seed the blessing which Isaak gave unto jakob, Gen. 27. 28. Spiritually heavens signify the ecclesiastical estate, Revel. 4. 1. dew and rain signify heavenly doctrine, as Deuter. 32. 2.  
Vers. 29. who is like thee] not any people. So David said, What one nation in the earth is like thy people, like Israel, 2 Sam. 7. 23. See also Deut. 4. 7. by jehovah] or, in jehovah, that is, Christ, called jehovah our righteousness, jer. 23. 6. shield of thy help] that is, thine helpful shield, which aideth thee against thine enemies; the Chaldee saith, strong for thine help; the Greek, thy helper will shield (or protect) thee. sword, is thy excellency] in Greeke, thy glory (or boasting:) that thou mayst truly glory in his sword, not in thine own: as the Church doth in Psa. 44. 4, 7. they inherited not the land by their own sword: and, my sword shall not save me. Christ appeared with a twoedged sword in his mouth, Rev. 1. 16. and with a sword in his hand, as Prince of the Lords host, jos. 5. 13, 14. and the sword of the spirit is the word of God, Ephes. 6. 17. shall falsely deny] shall dissemble that they were thine enemies, and fain to be friends for fear. This David acknowledged, the sons of the stranger falsely deny unto me, Psal. 18. 45. The Greek translateth, shall lie unto thee. Chazkuni explaineth it thus, They that are enemies to thee in their heart, shall falsely deny unto thee through fear, & shall show themselves thy friends, & shall be obedient to do thy pleasure. And Sol. jarchi giveth an example, as the Gibeonites which said, From a very fare country thy servants are come, etc. tread on their high places] or, on their heights: in Greek, thou shalt ride upon their neck: see a like phrase in Psal. 66. 12. The Chaldee expoundeth it, thou shalt tread on the joints of the necks of their Kings: which thing was fulfilled in josuahs' time, jos. 10. 24, 25. By heights or high places, are meant all the high and fortified places, wherein the enemies kept for their safety; as mountains, high walled Cities, etc. as David when he was safe from his enemies, rejoiceth that God had set him upon his high places, 2 Sam. 22. 34. And as it is the glory of God, that he treadeth upon the high places of the earth, Amos 4. 13. Mich. 1. 3. and upon the high places (or heights) of the sea, job 9 8. so he communicateth this glory to his people, that should vanquish all their enemies; as was also said in Deut. 32. 13. he made him ride on the high places of the earth. And by the weapons of their war-fare, which are mighty through God, they pull down strong holds, and cast down every high thing that exalteth itself against the knowledge of God, 2 Cor. 10. 4, 5. Death shall be swallowed up in victory, 1 Cor. 15. and Satan himself shall be trodden underneath their feet, Rom. 16.    

CHAP. XXXIV.  
1 Moses from mount Nebo vieweth the land. 5 He dieth there, and is buried of God. 7 His age and vigour when he died. 8 The Israelites mourn for him thirty days. 9 joshua succeedeth him. 10 The praise of Moses.  
ANd Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, which is over against jericho: and jehovah caused him to see all the land from Gilead unto Dan. And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of judah, unto the hindmost sea. And the South, and the plain of the valley of jericho, the City of Palmtrees, unto Zoar. And jehovah said unto him, This is the land which I swore unto Abraham, unto Isaak, and unto jakob, saying; unto thy seed will I give it: I have caused thee to see it with thine eyes, but thou shalt not go over thither. And Moses the servant of jehovah died there in the land of Moab, according to the mouth of jehovah. And he buried him in a valley in the land of Moab, over against Bethpeor, and no man knoweth of his Sepulchre unto this day. And Moses was an hundred and twenty years old when he died, his eye was not dim, nor his natural moisture fled. And the sons of Israel wept for Moses in the plains of Moab, thirty days: and the days of weeping, of mourning for Moses, were ended. And joshua the son of Nun was full of the Spirit of wisdom, for Moses had laid his hands upon him, & the sons of Israel harkened unto him, and did as jehovah commanded Moses. And there arose not a Prophet since in Israel like Moses, whom jehovah knew face to face. In all the signs and the wonders which jehovah sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land. And in all the mighty hand, and in all the great terror which Moses did in the eyes of all Israel.  

Annotations.  
MOses went up] as God commanded him, Deu. 32. 49. plains of Moab] in the wilderness where Israel pitched, and where Moses had explained all this Law unto them. See Num. 22. 1. Deut. 1. 1. 5. The Greek retaineth the Hebrew name, Araboth Moab. mount Nebo] or, of Nebo, that from thence he might view the holy land, as john from an high mountain was showed the holy jerusalem, Rev. 21. 10. and Ezekiel likewise before him, Ezek. 40. 2. Nebo was the name of a mountain, and of a City by it, which was given for a possession to the Reubenites, Numb. 32. 37, 38. 1 Chron. 5. 3, 8. Pisgah] in Greeke, Phasga: in Chaldee, Ramatha: so named of the highness of it: See Deut. 3. 27. jerecho] in Greek jericho, a City within the land of Canaan, which the Israelites first conquered, by faith causing the wall to fall down, Ios: 6. Heb. 11. 30. See after on vers. 3. caused him to see] as in vers. 4. or, shown him, as the Greek translateth. from Gilead] in Greeke, the land of Galaad: But Galead was on the outside of jordan, and given to Reuben, Gad, and half Manasseh, Deut. 3. 12. 13. being conquered by Moses himself; so that there was no need to view that, but from that Country forward he viewed all the rest. Therefore the Hebrews expound the word Eth, by Min, From; saying, From Gilead which was on the outside of jordan, towards the Sun rising, where in Moses was standing; unto Dan, which is the border of the land of Israel, as it is written, from Dan even to Beersheba, (1 Sam. 3. 20.) Chazkuni on Deut. 34. Others refer it to a spiritual vision of things to be done after in this Country; as jonathan in his Thargum paraphraseth, The Word of the Lord shown him all the Mighties of the land; the valiant acts which should be done by jephthe of Gilead, and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. jarchi expoundeth it, He shown him the sons of Dan committing idolatry, as it is written (in judg. 18. 30.) and the sons of Dan set up the graven image: and he shewod him Samson, that should come out of him for a Saviour. By Dan here we are to understand Leshem or Laish, a City in the furthest part of the land Northward, called also Dan, jos. 19 47. judg. 18. 27, 29.  
Vers. 2. all Naphthali] in Greeke, all the land of Nephthali, which lay also Northward in Galilee, Matth. 4. 15. of Ephraim and Manasseh] meaning the half tribe of Manasseh that dwelled within lordan; this was in the midst of the land in Samaria: see jos. 16. and 17. 7,— 11. of judah] which was the Southern part of the Country, jos. 15. 1. etc. for the land was fare more long than broad: and by naming these few chief countries, he implieth all the rest with them. These also in Thargum jonathan, and Sol. jarchi, are applied to the captains of the house of Naphtali, that were joined with Barak, and the Kings which josua the son of Nun, of the tribe of Ephraim, should kill; and the valiant acts of Gedeon son of joash, of the tribe of Manasseh, and all the Kings of Israel, and kingdom of the house of judah, that should rule in the land, until the Sanctuary should be destroyed at the last. the hindmost] or, utmost sea, that is, the main sea, which was the Western coast: see the notes on Deut. 11. 24.  
Vers. 3. the south] in Greeke, the wilderness: the utmost Cities of the tribe of the sons of judah, towards the coast of Edom, described in jos. 15. 21. etc. So in Num. 34. 3. your south quarter shall be from the wilderness of Zin, along by the coast of Edom, etc. Thus Moses viewed the land after the order that Abraham did at the first: see Genes. 12. 6, 7, 8, 9 with the Annotations there. God here showeth Moses all the kingdoms, and glory of Canaan, from an high mountain, for his comfort and strengthening of his faith, who saw the promises a fare off, saluted them, and died, as did his godly forefathers, Heb. 11. 9 13. On the contrary, the Deviil taketh Christ up into an exceeding high mountain, & showeth him all the kingdoms of the world, and the glory of them, to draw him (if he had been able) from the faith and service of God, unto the worship of Satan, Matth. 4. 8, 9 the plain of the valley of jericho] in Greeke, the regions about jericho: this last part which Moses viewed, was the first which the Israeliees possessed, jos. 2. 1. and 3. 16. and 4. 13, 19 Sol. jarchi here saith, God shown to Moses, Solomon casting the vessels of the sanctuary, as it is said, In the plain of jordan did the King cast them, 2 Chron. 4. 17. City of palmtrees] so jericho is called here, and in 2 Chron. 28. 15. judg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing, as Balsam and the like; the City had the name jerecho, by interpretation, Odoriferous, or Fragrant. unto Zoar] in Greeke, Segor. Thus the last part which Moses viewed, was both nearest unto him, and the pleasantest of all the land of Canaan: for all the plain of jordan was well watered, it was as the garden of the Lord, Gen. 13. 10.  
Vers. 4. I swore] that is, I promised by oath: see Gen. 12. 7. and 22. 16, 17. Psal. 105. 9, 10, 11. thy seed] in Greeke, your seed: in Chaldee, thy sons. caused thee to see] in Greeke, I have showed it to thine eyes. This view was by the marvellous work and grace of God towards his servant, that in one place and time he should behold so large a Country; and in it (by the eye of his spirit) so many mysteries as in that holy-land (so called in Zuch. 2. 12.) were comprehended: and it being the land of Immanuel, (or of Christ) Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ jesus; unto whom Moses and his Law is a Schoolmaster, Gal. 3. 24. not go over] to wit, over the river jordan, because Moses had not believed to sanctify the Lord in the eyes of the sons of Israel, Numb. 20. 12. And as he and others could not enter into the good land, because of their unbelief, Heb. 3. 19 so all that are of the works of the Law, and not of the saith of Christ, though they may behold the blessing a fare off, yet shall they not enter in to enjoy the same, Gal. 3. 9,— 12. Rom. 9 31. 32.  
Vers. 5. servant] so he is often called, even of God himself, jos. 1. 2. and in the new Testament, as Rev. 15. 3. the song of Moses the servant of God. This title he had in respect of his office, being governor of Israel: as David also had, in Psal. 18. 1. and 36. 1. See Numb. 12. died there] in the mountain, Deut. 32. 50. as Aaron died on the top of mount Hor, Num. 20. 28. In that the death of Moses immediately followed after his viewing of the promised land, it foreshowed the end and abrogation of Moses Law, when men are come to the Gospel of Christ: for, after that Faith is come, we are no longer under the Schoolmaster, Gal. 3. 25. The Law hath dominion over a man as long as he liveth: for the woman which hath an husband is bound by the Law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of the husband: So we also are become dead to the Law, by the body of Christ, that we should be to another, even to him who is raised from the dead, Rom. 7. 1, 2, 4. Therefore upon this death of Moses, God speaketh unto Israel, to go over jordan into the Land, jos. 1. according to the mouth] in Greeke and Ghaldee, by the word. The day of his death, by the jews tradition, was the seventh of Adar, (which we call February:) so jonathan in his Thargum on this place saith; On the seventh day of the month of Adar, Moses the Master of Israel was borne; and on the seventh day of the month of Adar he was taken out of the world.  
Vers. 6. he buried him] that is, jehovah buried him, or Michael (that is, Christ, who is jehovah, one with the Father,) jude vers. 9 Signifying that none but Christ should abolish the Law and Ordinances given by Moses, Rom. 8. 3. Gal. 3. 13, 14. Coloss. 2. 14, 16, 17. Heb. 9 9, 10, 11, etc. and 10. 1,— 9 And this was a special honour unto Moses person, whom the Lord loved when he was dead, and buried his corpse (which we find not done to any man else in the world,) which he will also raise up incorruptible and glorious, at the day of his appearing. in a valley] he died in the mountain, Deut. 32. 50. but was buried in a valley. over against Beth-Pehor] the Greek saith, near to the house of Phogor; of which place, see Deut. 3. 28. no man knoweth] God would not have Moses Sepulchre to be known, (though the devil contended with him hereabout, jude vers. 9) because there should be no occasion of superstition or idolatry thereby, as is thought of some. Chazkuni saith, that none which inquire of the dead (as Deut. 18. 11.) might seek unto him. The chief cause seemeth to be a mystery, that the Law (whereof Moses was the minister) being once dead and abrogated by Christ, should never more be sought after, but quite abolished out of the conscience of sinners, that the grace of Christ may live & reign alone. See Gal. 4. 9, 10, 11. and 5. 4. Also that the legal rudiments should by the coming of the Gospel be taken away from Israel, never to be found or enjoyed by them any more. For Christ destroyed both their City and Sanctuary, as was foretold in Dan. 9 and they have been many days without a King, and without a Prince, and without a sacrifice, and without an image, and without an Ephod, and without Teraphim; and so shall be until they return and seek the Lord their God, and [the son of] David their King, Hos. 3. 4, 5.  
Vers. 7. years old] Hebr. son of 120. years: so the year of his death fell out in the 2553. year of the world: and his years accord with noah's preaching and preparing of the Ark, Genes. 6. 3. his eye] in Greeke, his eyes: his eyesight failed him not, as did Isaaks, Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing, as Exod. 10. 5. Numb. 11. 7. so it may be meant here also, his visage was not wrinkled. Chazkuni here expoundeth it, the shining of his face, mentioned in Ex. 34. 30. his natural moisture] his radical humour, wherein the life and strength of the body consisteth, which when it is spent and dried up, a man dieth. The Greek translateth, his lips were not corrupted: the Chaldee saith, the brightness of the glory of his face was not changed: having reference to Exod. 34. 30, etc. fled] that is, departed from him. Thus outwardly and inwardly Moses retained his vigour, beauty and natural strength; that he died not through feebleness, or defect of nature, as most men did at his age, though he had been a man of sorrows, and broken with many cares for the people. And hereby the continual force of the Law is signified; the power whereof decayeth not in the conscience of sinners by number of days, or multitude of works, till God take it away, and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth: whiles we are in the flesh, the passions of sins which are by the Law, do work in our members, to bring forth fruit unto death, Rom. 7. 1, 5.  
Vers. 8. the plains of Moab] in Greeke, Araboth Moab by jordan, over against jericho; as v. 1. thirty days] so long they mourned also for Aaron: see Num. 20. 28.  
Vers. 9 josua] in Greeke, jesus the son of Nave. of wisdom] in Greek, of understanding the spirit of wisdom, meaneth wisdom ministered by the spirit of God, wherein he was a figure of jesus Christ, who being full of the holy Spirit, entered upon the work of his ministration here on earth, Luke 4. 1, etc. On him the spirit of the Lord rested, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord, Esa. 11. 2. laid] or, imposed his hands upon him: of this see Numb. 27. 18,— 23. As Moses by imposition of hands authorised jesus the son of Nun, and bare record unto him: so the Law of Moses which was in the heart and bowels of jesus the son of God, gave authority and bare record unto him, Heb. 7. Acts 26. 22, 23. & Moses himself appeared talking with jesus, and speaking of his decease, which he should accomplish at jerusalem, Luke 9 30, 31. harkened unto him] that is, obeyed him: as after also they promised, in jos. 1. 16. 17, 18. See the notes on Num. 27. 20.  
Vers. 10. knew face to face] the Chaldee saith, was revealed unto him face to face. So in Exod. 33. 11. it is said, jehovah spoke unto Moses face to face, as a man speaketh unto his friend: and in Num. 12. 8. he said, with him will I speak mouth to mouth. See the Annotations there.  
Vers. 12. the mighty hand] that is, works wrought with a mighty hand, and powerful government, and administration; according to that which is said, Humble yourselves therefore, under the mighty hand of God, etc. 1 Pet. 5. 6. great terror] that is, works done with great terror; which the Greek translateth, great marvels: the Chaldee, great visions. These things do magnify Moses office and administration, that the Laws which he hath written & confirmed by such signs and wonders might be acknowledged to be of God; wherefore he and his writings are worthily celebrated throughout the world, confirmed of God himself, Numb. 12. 7, 8. approved and expounded by all the Prophets after him, by Christ himself and his Apostles; so that they which hear not him, will not be persuaded, though one rose from the dead, Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses, as he promised, Deu. 18. 18. Act. 3. 21. even jesus the son of the Most high, a man approved of God among the Israelites, by miracles, wonders, and signs, which God did by him in the midst of them, Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himself, 2 Cor. 5. 19 whom God buried not, as he did Moses, but raised him from the dead, that he saw no corruption. Of him Moses wrote, and to him give all the Prophet's witness, that through his name, whosoever believeth in him shall receive remission of sins, Act. 10. 40. 43. And by him, all that believe are justified from all things, from which we could not be justified by the law of Moses, Act. 13. 39 This is the true God, & eternal life, 1 joh. 5. 20. To him be honour, and glory, and praise, throughout all generations; and let all the earth be filled with his glory, Amen, and Amen.     

A TABLE OF SOME PRINCIPAL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKS OF MOSES.  

A  
AAron and his sons made Priests, Exod. 28. their first offerings, Lev. 9 Aaron's death, Num. 21. 24. 28.  
Abib, the month which we call March, Exod. 13. 4. and 23. 15. Deut. 16. 1.  
Abraham's name interpreted, Gen. 17. 5.  
Accepting the face what it is, Gen. 19 21.  
Adultery punished with death, Lev. 20. 10. Deut. 22. 22.  
Afflicting of the soul, by fasting, etc. commanded unto all Israel one day in the year, Lev. 16. 29. It was to be from evening to evening, Lev. 23. 32.  
All, or every, for all sorts, Exod. 9 6, 25.  
Almighty, or All-sufficient, Shaddai, God's name, Gen. 17. 1.  
Altar, Gen. 8. 20. Altar of incense, Exod. 30. 1. etc. called the Altar of gold, Exod. 40. 26. Altar of Burnt-offering, or Brazen Altar, Exod. 27. 1, etc. and 40. 29. The Prince's Offerings at the dedication of the Altar, Num. 7.  
Amalek, Gen. 36. 12. His destruction commanded, Exod. 17. 16. Deut. 25. 19  
Amen, what it signifieth, Num. 5. 22.  
Amids, for within, Gen. 2. 9  
Ammonites, Gen. 19 38. Israel might not fight with them, Deut. 2. 19  
Amorites, used for all heathens in Canaan, Gen. 48. 22.  
And for but, Gen. 2. 17. for that, Gen. 12. 12. and 27. 4. Exod. 8. 29. for for, Gen. 12. 19 Exod. 15. 2. for or, Gen. 13. 8. and 19 12. for then, Gen. 3. 5. for that is, Gen. 13. 15. or namely, 1 Chron. 1. 36. for a passion of the mind, Gen. 27. 28. And for both: (or superfluous) Gen. 36. 24. and 40. 9 (and 8. 6.) for who, which, etc. Gen. 49. 25. or that which, Deut. 32. 1. for therefore, Gen. 31. 44. for if, or and if, Gen. 18. 30. Exod. 4. 23. Levit. 26. 40.  
Angel, what it signifieth, Genes. 16. 7. and 32. 1. Christ called an Angel, Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19 and 23. 20. The heathens opinion of Angels, Gen. 32. 1.  
Anointing what it signified, Exod. 29. 7. and 30. 26. The Anointing oil described, Exod. 30. ●3, etc. who were anointed therewith, Ex. 30. 33.  
Answering, what it is from God, Gen. 36. 3.  
Appearing before God with three things, Exod. 23. 15.  
Ark, Teba, Gen. 6. 14. Ark, Aron, Exod. 25. 10.  
Arabia, whereof it was named, Gen. 10. 7.  
Aram, called Syria, Gen. 24. 10. and 25. 20.  
Armies or hosts of Israel, Exod. 6. 26.  
Arrows for plagues, Deut. 32. 23.  
Asses, of what use, Gen. 49. 11.  
Assembly, or Church, for multitude, Gen. 28. 3.  
Ascending, for burning, Exod. 27. 20.  
Assured saying, Gen. 22. 16.  
Atonement, Exod. 29. 36. Lev. 1. 4. Atonement day, with the Law for making reconciliation for the Church, once in the year, Levit. 16.  
Avenging, and bearing grude, forbidden, Levit. 19 18.   

B  
BAal-peor, the Idol wherewith Israel joined, Num. 25.  
Babylon, Gen. 10. 10. and 11. 9  
Backparts of God, what they mean, Ex. 33. 23.  
Balaam and Balak with their story, Numb. 23. etc. balaam's prophecies, Num. 24. his death, Num. 31. 8.  
Baldness made for sorrow for the dead, forbidden, Lev. 21. 5.  
Banquet, named of drinking, Gen. 19 3.  
Battlements to be made on houses, Deut. 22. 8.  
Beersheba, The Well of the oath, Gen. 21. 31. and 26. 33.  
Before one, i. exposed to him, Gen. 13. 9 and 20. 15. and 34. 10.  
Begin, how it is used for the doing of any thing, Gen. 9 20.  
Bekah, an half shekel, Exod. 38. 26.  
Belial, what it signifieth, Deut. 13. 13.  
Bells on the High Priests garments, Ex. 28. 34, 35.  
Belief, or faith, what it meaneth, Gen. 15. 6. Exod. 17. 12.  
Bending the head, what it meaneth, Exod. 4. 31.  
Benjamin, Benoni, Gen. 35. 18. set before the children of the bondwoman, Exod. 1. 3. Shoulders of Benjamin what they mean, Deut. 33. 12.  
Bethel, a City, Gen. 12. 8. and 28. 19  
Bethlehem, Gen. 35. 16, 19  
Betrothing of a wife, the manner of it among the jews, Deut. 22. 23. The punishment for lying with a betrothed woman, Deut. 22. 24, etc.  
Binding a Chariot, for making ready, Gen. 46. 29.  
Bishops, where of named, Num. 3. 32.  
Biting usury forbidden, but allowed upon strangers, Exod. 22. 25. Deut. 23. 19, 20.  
Blasphemers to be put to death, Lev. 24. 16.  
Blemishes might not be in any sacrifice, Lev. 1. etc. Deut. 17. 1.  
Bless, what it meaneth, Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19, 20. and 27. 4. Blessing for gift, 33. 11. for salvation, Gen. 47. 7. Blessings for them that keep Gods commandments, and curses for the transgressors, Lev. 26. Deut. 28. The Priest's blessing of Israel, Numb. 6. 23, etc. Blessing God for meat, drink, etc. Deut. 8. 10. Blessings and Curses, where to be pronounced, Deut. 27. Moses Blessings of the tribes, Deu. 33.  
Blue, what colour it was, Exod. 25. 4.  
Blood, for life, Gen. 9 4. Bloods for murder, Gen. 4. 10. Blood of the sacrifice put on the Priest's ear, thumb and toe, Exod. 29. 20. Blood of fowls and beasts might not be eaten, Lev. 7. 26. & 17. 10, 11, 12. Blood of wild beasts and fowls must be covered with dust, Lev. 17. 13.  
Book of God, or of life, Exod. 32. 32.  
The feast of Booths, or Tabernacles, Lev. 23. 34.  
Borrowing, and laws concerning it, Ex. 22. 14, 15.  
Bowing down for worship, Gen. 22. 5. Ex. 4. 31.  
Brass, what it signifieth, Exod. 27. 2.  
Bread for all food, Gen. 3. 19 and 21. 14. & 31. 54.  
Breath, Neshamah, what, Gen. 2. 7.  
Breastplate of the high Priest, Exod. 28. 15.  
Bribes forbidden, Exod. 23. 8.  
Bringing near, and offering, used for the same, Lev. 1. 2.  
Brother, for kinsman, Gen. 13. 8. for the same humane nature, Gen. 19 7.  
Building, how used, Gen. 2. 22. Building for having children, Gen. 16. 2. and 30. 3.  
Bullocke, of the second year, as a Calf of the first, Exod. 29. 1.  
Burnt-offering, Gen. 8. 20. The Law concerning it, whether it were of the herd, flock, or fowls, with the signification, Lev. 1. and 6. 9, etc.  
Butter, what it signified, Deut. 32. 14.   

C  
A Cake of the first of the dough to be given to the Lord, Num. 15. 20.  
Calf of the first year, a bullock of the second year, Exod. 29. 1.  
Calling for praying, Gen. 12. 8.  
Camp of Israel described, Num. 2. Burning of some sacrifices without the Camp, what it signified, Levit. 4. 12. jerusalem answerable to the Camp of Israel, Num. 2. 27.  
Canaan, Cham's son cursed, Gen. 9 25. Canaanites with their brethren to be rooted out, Exod. 22. 20. Deut. 7. 1. Canaan's land described, Genes. 12. 5. Deut. 8. 7, etc. and 11. 10, 11, 12. The Canaanites smite Israel, Numb. 14. 45. and 21. 1. The borders of the land of Canaan which Israel should inherit, Num. 34.  
Candlestick in the Tabernacle, Exod. 25. 31, etc. the order of trimming the lamps thereof daily, Exod. 27. 21.  
The captive woman how to be used, Deut. 21. 10. etc. Captivity for captives, Numb. 21. 1. Deut. 32. 42.  
Carcases and torn things might not be eaten, Levit. 17. 15.  
Chaldees, Gen. 11. 28.  
Change of garments, Gen. 45. 22.  
Charming forbidden, Deut. 18. 11.  
Chebron a City called Kirjath Arba, Gen. 13. 18. and 23. 2.  
Cherubims, Gen. 3. 24. Exod. 25. 18.  
The Church or Congregation of Israel, who might and might not enter into it, Deut. 23. 1, 2, etc.  
Choosing for loving, Gen. 6. 2.  
Cinnamon, Exod. 30. 23.  
Circumcising, what it was, Gen. 17. 10. Circumcising the heart, Deut. 30. 6.  
A City revolting to Idols, to be destroyed, Deut. 13. 12, etc.  
Cleaving to the Lord, what it meaneth, Deu. 10. 20.  
Clouds signify troubles, Gen. 9 14. Cloud, a token of God's presence, Exod. 40. 34. 38. The Cloud conducting the Israelites, Num. 9 17, etc.  
Commanding, how used, Gen. 50. 16. Lev. 25. 21. Commandments imply also forbiddings, Deut. 2. 37. and 4. 23.  
Compassing for honour, Gen. 37. 7.  
Conceiving of child, Gen. 4. 1.  
Concubine, what it meaneth, Gen. 22. 23.  
The Congregations offering for their sin, Levit. 4. 13, etc.  
Consecration of the Priests, with the rites thereof, Exod. 29. Lev. 8.  
Continual or daily sacrifice, Exod. 29. 42.  
Corners of the field to be left for the poor, Levit. 19 9 Corners of the head and beard not to be marred, Lev. 19 27.  
Corrupting, for sinning, especially idolatry, Gen. 6. 11. for destroying, Gen. 6. 13.  
Covenant, Gen. 6. 18. The covenant of the Law at mount Sinai, Exod. 19, etc. The renewing of the Covenant before Moses death, Deut. 29. 10, etc.  
Covering mercy-seat, what it signified, Ex. 25. 17.  
Coveting forbidden; Exod. 20. 17.  
Court of God's Tabernacle, Exod. 27. 9 and 40. 33.  
Create, what it meaneth, Gen. 1. 1.  
Cubit, what measure it is, Gen. 6. 15.  
Cunning workman, Exod. 26. 1.  
Cursing, what it meaneth, Gen. 3. 14. and 4. 11. and 12. 3. Curses pronounced upon the transgressors of the Law, Deut. 27.  
Cush, father of Ethiopians, Gen. 2. 13. and 10. 6.  
Cutting of a covenant, for making, Gen. 15. 18. Cutting off, Gen. 17. 14. Lev. 20. 3. Cutting of the sacrifices into pieces, and what it signified, Lev. 1. 6. Cutting in the flesh may not be made for the dead, Lev. 19 28. Deut. 14. 1.   

D  
Damascus', Gen. 14. 15.  
The Dam and the young may not be taken together, Deut. 22. 6.  
Dan, a place called Leshem, Gen. 14. 14.  
Dan, son of jaakob, Gen. 30.  
Darkness, Gen. 1. 2. Dark, for not seen, Exo. 9 32.  
Daughters for women, Gen. 30. 13. for branches, Genes. 49. 22. for towns or villages, Numb. 21. 25.  
Day, Gen. 1. 5. Day for time, Deut. 27. 2. Days for a year, Gen. 4. 3. Exod. 13. 10. or an exact time, Gen. 29. 14. The eighth day mystical, Gen. 17. 12. The third day mystical, Gen. 22. 4. Exod. 19 11.  
The Deaf not to be cursed, Lev. 19 14.  
desirable, i precious, etc. Gen. 27. 15.  
Devils were sacrificed unto by the jews, Lev. 17. 7. Deut. 32. 17.  
Devoted things, Lev. 27. 28, 29.  
Dew a blessing, Gen. 27. 28. Exod. 16. 3. a figure of heavenly doctrine, Deut. 32. 2.  
Diviners and divination forbidden, Deuteronom.  
Dying, what it implieth, Gen. 2. 17. Of the four deaths that malefactors were put unto in Israel, Exod. 21. 12. No atonement for the dead, Num. 16. 48. Ask of the dead forbidden, Deut. 18. 11.  
Of Divorce, Deut. 24. 1. the copy of the Bill of divorce, Ibidem.  
Do, for labour or work, Exod. 5. 9 Do, for sacrifice, Exod. 10. 25. Do, for observe, Exod. 34. 22. Doings of Egypt and Canaan may not be followed, Lev. 18. 3.  
Door of the Tabernacle, what it signified, Le. 1. 3. Door of the Tabernacle for all the Court-yard, Levit. 8. 3. Writing the Law on the Doore-posts, Deut. 6. 9  
Dragon, Tanin, Exod. 7. 9  
Dreams, of what sort and esteem they were, Gen. 20. 3. and 37. 5.  
Drink largely, or drunken, how used sometime, Gen. 43. 34.  
Dukes, Genes. 36. 15.  
Dust for innumerable, Gen. 13. 16. and 28. 14. for base and vile, Gen. 18. 27.  
Dwelling, for sojourning, Exod. 2. 15. and 12. 40.   

E  
Eagle's wings, a similitude of God's government of Israel, Exod. 19 4. The similitude of an Eagle more fully expressed, Deut. 32. 11.  
Earth what, and whereof named, Gen. 1. 10. Earth, for the inhabitants of it, Gen. 11. 1.  
east-wind, Exod. 10. 13. and 14. 21.  
Eat for consume, Gen. 31. 40. Deut. 7. 16.  
Edom, why so named, Genes. 25. 30. he denieth Israel passage thorough his land, Numb. 20. 18, etc. Israel might not war with Edom, Deut. 2. 4, 5, etc. nor abhor an Edomite, Deut. 23. 7.  
Eden a country, Gen. 2. 8.  
Egypt, for the land of Egypt, or Mizraim, Genes. 12. 10.  
Eizop, or byssope, Exod. 12. 22.  
Elder, Hebr. greater, Gen. 10. 21. and 27. 1. Elders for chief officers, Gen. 50. 7. Exod. 3. 16. Seventy Elders assistance to Moses, Numb. 11. 16, etc. The Elders prophesy, Num. 11. 25.  
Embroiderer, Exod. 26. 36.  
Ensigns of the tribes, Num. 2. 2.  
Ephah, a measure or bushel, Exod. 16. 36.  
Ephod, a Priest's garment, Exod. 28. 6.  
Ephraim, why so named, Gen. 41. 52.  
Esau, why so called, Genes. 25. 25. he is surnamed Edom, Ibid. ver. 30.  
Estimation or valuation of persons at their several ages, how much it was, Lev. 27. 3, etc.  
Evening and Morning, put for the whole day, Gen. 1. 5. Evening for latter times, Gen. 49. 27. The two evenings, Exod. 12. 6. Uncleanness till the evening, what it signified, Lev. 11. 24.  
Ever, for till the year of jubilee, Exod. 21. 6.  
Every one, Gen. 15. 10.  
Evil, for affliction, or sin causing it, Exod. 10. 10. for displeasing, Gen. 28. 8. and 48. 17.  
Evites, Gen. 10. 17.  
Eunuch, what it signifieth, Gen. 37. 36.  
Euphrates, a river, Gen. 2. 14.  
Eye for the whole face, Exod. 10. 5. Setting the eye on one, what it meaneth, Genes. 44. 21. An evil eye, what it meaneth, Deut. 15. 9   

F  
FAce, for the upmost part of a thing, Genes. 1. 2.  
Face of God, what it meaneth, Gen. 4. 16. Exo. 33. 20. Setting of the face, what it signifieth, Gen. 31. 21. Face for anger, Gen. 32. 20. To accept the face, what it is, Gen. 19 21. and 32. 20. Face to face, what it meaneth, Exod. 33. 11. Hiding Gods face, what it is, Deut. 32. 20.  
Falling for slain, Gen. 14. 10. for lighting down, Gen. 24. 64. for dwelling, Gen. 25. 18.  
False Prophets, and their punishments, Deut. 13. 1. and 18. 20.  
Fainting of the heart, Gen. 45. 26.  
Families of beasts, Gen. 8. 19 Family for kindred, Gen. 24. 38. Lev. 20. 5.  
Familiar spirit, Ob, forbidden, Levit. 19 31. Deut. 18. 11.  
Fare be it, Gen. 18. 25.  
Fat of sacrifices, Gen. 4. 4. that is the best, so Gen. 27. 28. Fat, what it signified, Exod. 29. 13. Deut. 32. 15. Fat of Bullocks, Sheep and Goats might not be eaten, Lev. 7. 23. Fat of the Peace-offerings burnt to the Lord, Lev. 3. 3.  
Father, for author, inventor, etc. Genes. 4. 20. for King or Ruler, Gen. 20. 2. for grandfather or ancester, Ex. 2. 18. Fathers not to die for their children, nor children for the fathers, Deut. 24. 16.  
Fear, the title of God, Gen. 31 42, 53. Fear of God, what it effecteth, Lev. 25. 17.  
Feast, what it meaneth, Exod. 5. 1. Of the three Feasts which Israel kept in a year, Exod. 23. 14. 15, 16. Of keeping the Lords Feasts, Lev. 23. Deut. 16. 1, 2, etc.  
Field for Country, Gen. 14. 7.  
Filling the hand, for consecrating, Exod. 29. 9  
Finding, for coming upon one, Gen. 44. 34.  
Fine limans, or bysse. Gen. 41. 42. Exod. 25. 4.  
Finger of God, for his Spirit, Exo. 8. 19 and 31. 18.  
First birthright, and first horn, Gen. 25. 31. Exod. 13. Deut. 21. 15, etc.  
First-fruits, and laws for them, Exod. 22. 29. and 23. 19 First-fruits with profession presented to the Lord, Deut. 26. 2, etc. Firstlings of beasts sanctified to the Lord, Exod. 13. Deut. 15. 19, etc. Meat-offering of First-fruits, Lev. 2. 14.  
Flesh opposed to Spirit, Gen. 6. 3. Flesh, for the privic members, Gen. 17. 13.  
Flock, comprehendeth sheep and goats, Le. 1. 10.  
Folly, nehalah, Gen. 34. 7.  
Forgetting of God, what it meaneth, Deut. 32. 18. Forgotten sheaf, etc. to be left for the poor, Deut. 24. 19, etc.  
Form, what fairness it meaneth, Gen. 29. 17.  
Found, for present, Gen. 19 15.  
Forty, a mystical number, Deut. 25. 3. not above forty stripes to be given an offender, Ibidem.  
Frankincense with the Meat-offerings, Lev. 2. 1, 2.  
Fraudulent oppression forbidden, Levit. 19 13. Deut. 24. 14.  
Fringes commanded to be worn, Numb. 15. 38. Deut. 22. 12.  
Frontlet's, Exod. 13. 15. 9  
Fire, what it signifieth, Exod. 12. 9 Fire-offering, Exod. 29. 18. Fire always burning on the Altar, Lev. 6. 13. Fire cometh from the Lord upon the Altar, Levit. 9 24. For offering strange Fire the Priests are burnt, Lev. 10. 1, 2.   

G  
GAll and wormwood, what they signify, Deut. 29. 18.  
Garden for Paradise, Gen. 2. 8.  
Garments of Priests, what they signified, Exod. 28. 2. etc. Garments of men and women are to be distinguished, Deut. 22. 5. The linen garments which the high Priest was to wear on Atonement day, Lev. 16. 4.  
Gate for City, Strength, etc. Gen. 22. 17. for place of assembling, Gen. 34. 20. The Gate of the Temple, which was called the gate of Nicanor, Num. 2. 27.  
Gathering for taking away, Gen. 30. 23. Gathering to one's people, what it meaneth, Gen. 25. 8.  
Jealous, why God is so called, Exod. 20. 5.  
jealousy in men, the Law thereof, Numb. 5. 14, etc.  
Gelding of any creature held unlawful among the jews, Deut. 23. 1.  
Generation, how used, Gen. 2. 4. and 5. 1. Generation for people, Gen. 6. 9  
Gentiles esteemed no people, Deut. 32. 21.  
Gerah, a piece of money, the twentieth part of a shekle, Exod. 30. 13.  
Gerizim, the mount of blessing, Deut. 11. 29, 30.  
Giants, Nephilim, Gen. 6. 4.  
Giants, Rephaim, Gen. 14. 5. Deut. 2. 11.  
Gilead, or Galaad, amount and country, Gen. 31. 21. 47.  
Girdle, Exod. 28. 39  
Giving, for setting or putting, Gen. 1. 17. and 9 12. and 17. 5. for suffering, Genes. 20. 6. for taking, Genes. 42. 30. Giving forth the voice, for loud speaking, Gen. 45. 2. Gift or bribe forbidden, Exod. 23. 8. The 24. gifts which the Priests had for their maintenance, Num. 18. 19  
Girding for readiness, Exod. 12. 11.  
Glean to be left for the poor, Levit. 19 9 and 23. 22.  
Glory, whereof named, Gen. 31. 1. Glory for glorious work, Exod. 16. 7. God's Glory, what it signified, Exod. 33. 18.  
Goats used for sacrifice, Lev. 1. 10. and 3. 12. and 4. 23. 28. The two goats wherewith expiation was made for the Church on Atonement day, with their rites and signification, Levit. 16. 5, 7, 8, etc.  
God, Aelohim, Gen. 1. 1. God, Ael, Gen. 14. 18. The name God added to things for excellency, Gen. 23. 6. and 30. 8. To be a God to any, what it is, Gen. 17. 7. and 28. 13. 21. Gods for images, or representations of God, Gen. 31. 30. Strange gods, Gen. 35. 2. God, for a Master, etc. Exod. 4. 16. & 7. 1. Gods for judges, Exod. 21. 6. Why God is called the Living God, Deut. 5. 26. How God is said to repent, be sorry, etc. Gen. 6. 6. and 11. 4. Deut. 32. 56. How God is our life, Deut. 30. 20. God liveth, an oath, Deut. 32. 40.  
Go, for die, Gen. 15. 2. Go in, for companying or lying with, Gen. 6. 4. and 16. 2. Going out of the Sanctuary was unlawful for the Priests in the time of their service, Lev. 21. 12.  
Good, and goodness, what it signifieth, Genes. 1. 4. Good for fine, Gen. 2. 12. for pleasing, Gen. 16. 6. for fair, goodly, Gen. 24. 16. Exod. 2. 〈◊〉.  
Goshen, a country in Egypt, Gen. 45. 10.  
Grace, Gen. 6. 8. Finding grace, what it is, Gen. 35. 15. and 34. 11.  
Grapes to be left for the poor, Lev. 19 10. Of eating grapes in another man's vineyard, Deut. 23. 24.  
Graven images for bidden, Exod. 20. 4. Deut. 4. 16. etc. they are to be destroyed, Deut. 7. 25.  
Greater, for older, Gen. 27. 1. and 10. 21.  
Grove or tree for religious use, Exod. ●4. 13. Deut. 7. 5. and 16. 21.   

H  
HAnd, for Ministry, Exod. 9 35. A high hand, what it meaneth. Exod. 14. 8. Hand on the throne, what? Exod. 17. 16. Hands lifted up, or spread in prayer, Exod. 17. 11. and 9 29. See Lifting. Hand for work or plague, Exod. 9 3. and 14. 31. Hand for power, Num. 11. 23. Handful of the Meat-offering was burnt on the Altar, Lev. 2. 2.  
The Hanged are cursed of God, and may not abide all night on the tree, Deut. 21. 22, 23.  
Speaking to the heart, Genes. 34. 3. Setting of the heart, Exod. 7. 23. and 9 21.  
Hating, for, less loving, Gen. 29. 31.  
Hear, for understand, Genes. 11. 7. for harkening gladly, Exod. 4. 31.  
Hearesay, for tidings, Gen. 29. 13.  
Heavens, what they are, Gen. 1. 7.  
Heavy, applied to dim eyes, deaf ears, etc. Gen. 48. 〈◊〉. to riches, Gen. 13. 2. 〈◊〉 slowness, Exod. 4. 10. to hardness of heart, Exod. 7. 14.  
Heaveoffering, how it was used, Exod. 29. 27.  
Hebrew, why so called, Gen. 14. 13.  
Hell, what it signifieth, Gen. 37. 35.  
Hin, a measure, how much it contained, Exod. 29. 40. and 30. 24.  
To the Hoary head men should rise up, Lev. 19 32.  
Holy of Holies, a place in the Sanctuary, Exod. 26. 33. The high Priest might not enter into it, but one day in the year, and how, Le. 16. 2, 3, etc.  
Honey, unlawful in the sacrifices, Lev. 2. 11. Honey a figure of heavenly graces, Deut. 32. 13.  
Honour, what it signifieth, and to whom it is due, Exod. 20. 12.  
Horeb, a mount called also Sinai, Exod. 3. 1. 12.  
Host, Saba, what it implieth, Gen. 2. 1. The Host or Camp of Israel must be clean, Deu. 23. 9 etc.  
Hour for time, Exod. 9 18.  
Humbling a woman, for defiling, Gen. 34. 2.  
Hur, a man in Israel, Exod. 17. 10.   

I  
IAakob, why so named, Gen. 25. 26. and 27. 36.  
jah, the name of God, Exod. 15. 2.  
Idols forbidden, Lev. 19 4. Idolatry with the monuments thereof to be destroyed, Deut. 12. 2. Enticers and revolters to Idolatry to die, Deut. 13. and 17. 2. etc.  
jehovah, what it signifieth, Gen. 2. 4. Exod. 6. 3. jehovih, Gen. 15. 2.  
jesurun the name of Israel, Deut. 32. 15.  
jesus, or josua, Exod. 17. 8. he was first named Hoseas, Num. 13. 16. he is appointed Governor after Moses, Num. 27. 18. etc.  
jethro, jether, Exod. 3. 1.  
If, used in swearing, Gen. 14. 23. and 21. 23. in praying, Gen. 24. 42. in viewing, Gen. 28. 20. for that, Gen. 31. 52.  
Isles for Countries, Gen. 10. 5.  
Image of God, what it meaneth, Gen. 1. 26. and 9 6.  
Embalming, what it was, Gen. 50. 2.  
Imposition of hands, what it signified, Exod. 29. 10. The manner of Imposition, Lev. 1. 4.  
Incense, how it was made, Exod. 30. 35. etc. how offered, Exod. 30. 8. Incense altar, Exod. 30. 1.  
Engendering with divers kinds forbidden, Levit. 19 19  
Inheritance, what it signified, Gen. 21. 10. Inheritances might not pass from tribe to tribe, Nu. 36.  
Iniquity, for punishment, Gen. 19 15.  
In, for After, Exod. 2. 23. In, for because, or for, Deut. 9 4.  
Inwards, for heart, Exod. 29. 13.  
jordan, or jarden, a river, Gen. 13. 10. Num. 34. 12.  
joshua: see jesus.  
The journeys of Israel from Egypt to Canaan ' Num. 33. The sanctifying of their journeys by Moses, Num. 10. 35.  
Is, for is become, Gen. 3. 22.  
Isaak his name interpreted, Gen. 17. 19  
Ishmael his name, Gen. 16. 11. for Ismaelites, Genes. 28. 9  
Israel, why so named, Gen. 32. 28.  
Issachar, why so called, Gen. 30. 18. why put in the fift place before his elder brethren, Gen. 35. 23.  
Issues that defile men and women, with the cleansing of them, Lev. 15.  
The jubilee or fiftieth year, Lev. 25. 8. etc.  
judging for delivering, Deut. 10. 18.  
judgements, or judicial laws, Exod. 21. 1, etc.  
judges and Officers to be set up, with their duty, Deut. 16. 18, etc. The supreme judges in the place which God shall choose, and their authority, Deut. 17. 8, etc.  
Just, Gen. 6. 9 justice, Gen. 15. 6. justice in weights and measure, Lev. 19 36. Just judgement required, Deut. 25. 1, etc. Lev. 19 15.   

K  
KAdesh, the name of a place, Gen. 16. 14. called Enmishpat, Gen. 14. 7.  
Keeping, and Keepers, of divers sorts, Ex. 22. 10.  
Kidneys, what they signified, Ex. 29. 13.  
Killing of sacrifices, and who did it, Lev. 1. 5.  
The King's authority and duty, Deut. 17. 14, etc.  
Kissing, how used, Gen. 31. 28. and 41. 40.  
Know, for accompany, Gen. 4. 1, 17. and 19 5. for care, or regard, Exod. 2. 25.  
Korahs' rebellion and punishment, Num. 16.   

L  
Lamb's of the first year, as Ram of the second, Lev. 2. 10. Lamb is the young of sheep, or of goats, Ex. 12. 4, 5. Deut. 14. 4.  
Land of Canaan was the Lords, and might not be sold for ever, Lev. 25. 23. what it figured, Genes. 12. 5, 7.  
Landmarks not to be removed, Deut. 19 14.  
Latter days, what they are, Gen. 49. 1.  
Laver, and the signification thereof, Exod. 30. 18. the manner of the Priests sanctifying therefrom, ibid. vers. 19 It was made of the women's looking-glasses, Exod. 38. 8.  
Laughing, for joy, Gen. 17. 17. and 21. 6. through weakness, Gen. 18. 12. in mockage, Gen. 21. 9  
The Law the inheritance of the Church, Deut. 33. 4. Lawgiver, Gen. 49. 10. Law, how it was given, with what preparation of the people, and with how great terror, Exod. 19 and 20. chap. The Law delivered to the Priests, Deut. 31. 9 Of reading it publicly at the end of seven years, Deut. 31. 10, 11, etc. The fire of the Law, Esh doth, Deut. 33. 2.  
Laying on hands: see Imposition.  
Leading, for feeding, Gen. 47. 17.  
Left hand, for North, Gen. 14. 15.  
Leprosy, a plague, Exod. 4. 6. The Law for Leprosies, and their cleansing: whether on men's persons, garments, or houses, Levit. 13. and 14. chap.  
Lest, a word of affirming, Gen. 3. 3.  
Leven, what it signified, Exod. 12. 15. what it was, Exod. 12. 20.  
Levites given to assist the Priests, in stead of the firstborn of Israel, Num. 3. 12, 45. and 8. 16. The number of the Levites, Num. 3. 15, etc. The age and time of the Levites service, Numb. 4. 3, etc. and 8. 24. The Levites charges when the Tabernacle removed, Num. 4. 15 etc. The manner of consecrating the Levites, Numb. 8. The 48. Cities and Suburbs which should be given to the Levites, Num. 35. Levites were to teach the Law, Deut. 33. 10. Levies power, what it meaneth, Deut. 33. 11.  
Life, in Hebrew Lives: and why, Gen. 2. 7.  
Lifting up the hand, for swearing, Gen. 14. 22. for doing any thing, Gen. 41. 44. for praying, Exod. 17. 11. Lifting up the head, diversely used, Gen. 40. 13. 19 Lifting up the eyes, for looking about, Gen. 30. 10.  
Light, Goe 1. 3. Lights, for light some bodies, Goe 1. 14.  
Linsey-woolsey forbidden, Deu. 22. 11. Lev. 19 19  
Lions of divers names, and why, Gen. 49. 9  
Lip for language, Gen. 11. 1.  
Life, or liveth, used in swearing, Gen. 42. 15.  
Living water, what it meaneth, Goe 26. 19 Le. 14. 5.  
Log, what measure it was, Le. 14. 10. & Ex. 30. 24.  
Looking forth of the evening or morning, Gen. 24. 63. Exod. 14. 27.  
Locusts, or grasshoppers, Exod. 10. 4.  
Lord, Adonai, Gen. 15. 2. and 18. 3.  
Love, the sum and end of the Law, Exod. 20. 6. Deut. 6. 5. To love one's neighbour as himself, Lev. 19 18.   

M  
MAgicians, Gen. 41. 8.  
Magistrates or Rulers, what manner of men they should be, Exod. 18. 21. Deut. 1. 13.  
Making for yielding or bearing, Gen. 1. 11. for perfecting, polishing, etc. Gen. 2. 3. for getting, winning, Gen. 12. 5.  
Making frustrate, Gen. 17. 14.  
Males bound to appear before God thrice a year, Exod. 23. 17.  
Man, Ish, Gen. 2. 23. Earthly man, Adam, Gen. 1. 26. Man and wife, for male and female, Gen. 7. 2. Man added to words, Genes. 9 20. and 13. 8. Man, for every one, Gen. 10. 5. and 15. 10. for any man, Gen. 24. 16. Lev. 21. 9 Men of number, i. few, Gen. 34. 30. Man Adullamite, for Man of Adullam, Gen. 38. 1. Man of words, etc. Exod. 4. 10. Man of war, Exod. 15. 3. manslayer, with the Cities of refuge, Numb. 35. 11, etc. Man stealer to die, Deut. 24. 7.  
Manasses, why so named, Gen. 41. 51.  
Manna described, Exod. 16. 14. Num. 11. 7.  
Manna loathed of Israel, Num. 11. 6. and 21. 5.  
Marah, a place, Exod. 15. 23.  
Marry, or Miriam, Moses sister, Exod. 15. 20. her murmuring and leprosy, Num. 12. her death, Num. 21. 1.  
Marriage, the manner of it among the jews, Deu. 22. 13. Of marrying the brother's wife, Deut. 25. 5, etc.  
Marvellous, for impossible, Gen. 18. 14.  
Marvellously sever, Exod. 8. 22.  
Massah, a place of Tentation, Exod. 17. 7.  
Meat-offering, the Law, sorts, and signification thereof, Lev. 2. and 6. 14. etc.  
Meats clean and unclean, with their signification, Lev. 11. Deut. 14.  
The measure of Meat and Drinke-offerings, with the sacrifices, Num. 15. 4. etc.  
Meribah, a place of Contention, Exod. 17. 7. Num. 20. 13.  
Mesopotamia, Gen. 24. 10. and 25. 20.  
Midian, Madianites, Gen. 25. 2. and 37. 28. Israel's conquest over the Madianites, Num. 31.  
Midst for within, or in, or with, Gen. 2. 9 Ex. 39 3. Deut. 19 2.  
Might, or able strength, what it is, Gen. 49. 3.  
Milk and honey, what they signify, Exod. 3. 8.  
Mitre of the high Priest, Exod. 28. 39  
Mizpah, Gen. 31. 49.  
Mizraim, father of the Egyptians, Gen. 10. 6. and 12. 10.  
Moab, and Moabites, Gen. 19 37. Israel might not war against them, Deut. 2. 9 etc.  
Moon, whereof named, Gen. 1. 16.  
Molech the idol described, Lev. 18. 21.  
Morijah, what place, Gen. 22. 2.  
To Morrow, for time to come, Gen. 30. 33. Exod. 13. 14.  
Morning, for first times, Gen. 49. 27. for opportunity, etc. Exod. 12. 10.  
Moses, why so named, Exod. 2. 10. his beauty, Exod. 2. 2. his meekness, Num. 12. 3. his sin and Aaron's at the waters of Meribah, Numb. 20. 12. he might not therefore enter into the promised land, Deut. 3. 24. etc. but he vieweth it before his death, Deut. 34.  
Moving thing, Sherets, what it meaneth, Goe 1. 20.  
Mouth, for words, Gen. 24. 57 and 41. 40. and 45. 21. Mouth for interpreter, Gen. 45. 12. Ex. 4. 16.  
Mules, how invented, Gen. 36. 24.  
Murder, how to be expiated when the author is unknowen, Deut. 21. 1, etc. The murderer must die, Deut. 19 11. Lev. 24. 17.  
Murmurings of the Israelites, Num. 14. 22.  
Muzzeling the Ox forbidden, when he treadeth out the corn, Deut. 25. 4.  
Myrrh, what it was, Exod. 30. 23.   

N  
NAked, what it meaneth, Gen. 3. 7. Nakedness, for weak places, Gen. 42. 9 Naked flesh, for the privities, Exod. 28. 42. Nakednesses, for unlawful copulations, & what they were, Lev. 18. 6, 7, etc.  
Nazirite, or Separated, Gen. 49. 26. The law for Nazirites, Num. 6. 2, etc.  
Nebo, a Mountain from whence Moses viewed the promised Land, Deut. 32. 49.  
Necromancy, or ask of the dead, forbidden, Deu. 18. 11.  
Neighbour, who he is, Exod. 20. 16.  
North-side of the Altar, the place of killing the sacrifices, Lev. 1. 11.  
Number, for few, Deut. 33. 6.   

O  
OBserving of times forbidden, Deut. 18. 10.  
Observing of fortunes forbidden, Deut. 18. 10.  
Og King of Basan vanquished, Numb. 21. 33. etc. he was of the remnant of the Giants, Deut. 3. 11.  
Oil for spiritual anointing, Gen. 28. 18. Oil for the Lamps in the Sanctuary, Lev. 24. 2. etc.  
Okes religiously respected, Gen 21. 33. & 35. 4.  
One, for first, Gen. 1. 5. Exod. 26. 4. for every one, Exod. 26. 2.  
Opening of the womb, or firstborn, sanctified, Exod. 13. 2. 12.  
Over the house, i. the Steward, Gen. 41. 40. & 43. 16. 19  
Outspred-firmament, whereof named, Gen. 1. 6.   

P  
PAdan Aram, called Mesopotamia, Gen. 25. 20.  
Palm tree, Exod. 15. 27. Boughs of Palm-trees and other the like used at the feast of Tabernacles, Lev. 23. 40.  
Passeover, what it signifieth, Exod. 12. 11. the manner of eating it, Exod. 12. 8, 9, 10. the sacrifices appointed for this Feast, Numb. 28. 16, 19, etc. The Passeover of sheep and oxen, differing from the Paschall Lamb, Deut. 16. 2. The Passeover in the second month with the rites of it, Numb. 9 11, 12, 13.  
Peace for salvation, Gen. 29. 6. for welfare, Gen. 37. 14. & 41. 16. & 43. 27. Peace-offerings with the Law, and signification of them, Lev. 3. & 7. 11, etc. The shoulder and breast of the Peace-offerings, were the Priests, Levit. 7. 34.  
Peculiar treasure, Exod. 19 5.  
Pentecost, a Feast of the jews, called weeks, Lev. 23. 15. Deut. 16. 9  
Perfect, Gen. 6. 9 & 25. 27. Perfect or unblemished, for sacrifice, Exod. 12. 5. Lev. 1. 3. Perfection required in Israel, Deut. 18. 13.  
Pestilence described by the Hebrews, Exod. 5. 3.  
Pharan, the wilderness, Gen. 21. 21.  
Pharaoh, Gen. 12. 15.  
Philistims, Gen. 10. 14.  
Phinehas his zeal and reward, Numb. 25. 7, etc.  
Phylacteries or frontlets, what they were, and upon what ground they were used, Exod. 13. 9 15.  
Pillar, or Statue, Matsebah, Gen. 28. 18. Lev. 26. 1. Deut. 16. 22. Pillar of cloud and fire, Exod. 13. 21. Pillars a sign of stability, Exod. 27. 10.  
Pledges or Pawns, of their taking and restoring, Exod. 22. 26. Deut. 24. 6, 10, 17.  
Plenty for multitude, Gen. 48. 19  
Polluted thing, Pigul, what it was, Lev. 7. 18.  
Possession, what it meaneth, Gen. 22. 17. Deut. 9 1.  
Ploughing with an Ox and an Ass for bidden, Deut. 22. 10.  
Poor to be relieved, Deut. 15. 7, etc.  
Praying, what it signifieth, Gen. 20. 7. Prayer is the service of God, Deut. 6. 13.  
Priest, what it signifieth, Gen. 14. 18. Priest or Prince, Gen. 41. 45. The high Priests offering for his sin, Lev. 4. 3, etc. The high Priests daily oblation, Lev. 6. 20. Laws for the Priest's mourning, and for their holiness and marriage, Lev. 21. 1, etc. Of their blemishes, Lev. 21. 17, etc. How in their uncleanness they must abstain from the holy things, Lev. 22. 2, etc. The Priest's portion of the people's offerings, Numb. 18. 9 Four and twenty gifts for the Priests, Numb. 18. 19 Priests and Levites had no part or inheritance with Israel, Deut. 10. 8, 9 & 18. 1, 2, etc.  
Prince of slaughtermen, what officer, Gen. 37. 36.  
Profaning of Gods Name forbidden, Lev. 18. 21. & 19 12.  
Prophet, what it signifieth, Gen. 20. 7. Exod. 7. 1. A Prophet promised to Israel, and their duty to hear him, Deut. 18. 25, etc.  
Purple, Exod. 25. 4.  
Put, for Make, Gen. 13. 16. & 21. 13. & 27. 37.   

Q  
QVailes sent unto Israel, Exod. 16. 13. Numb. 11. 31.   

R  
RAamses, a City, Exod. 1. 11.  
Ramese, a City, Gen. 47. 11. Exod. 12. 37.  
Ram, a sheep of two years, Lev. 1. 10.  
Raine signifieth Doctrine, Deut. 32. 2. Of the first and latter Rain, Deut. 11. 14.  
Rebellious son, how to be punished, Deut. 21. 18, etc.  
Red sea, whereof named, Exod. 10. 19  
Redeeming of the first borne son, Exod. 13. 13.  
Cities of Refuge, with their privileges, Numb. 35. 11, etc. Deut. 19 1, etc.  
Renting of clothes, a sign of sorrow, Gen. 37. 29, 34. For what causes garments were to be rend, Lev. 10. 6.  
Rephaims, Gen. 14. 5.  
Rest for sweetness, evodia, Gen. 8. 21.  
Reubens' sin and punishment, Gen. 49. 3, 4. the blessing of that Tribe, Deut. 33. 6. The inheritance of Reuben, Gad, and half the Tribe of Manasses on the outside of jordan, with the conditions thereof, Numb. 32.  
Reverencing the Sanctuary, and how it was observed, Lev. 19 30.  
Rigour over servants forbidden, and what it is, Lev. 25. 43, 46.  
Robbery forbidden, Lev. 19 13.  
Rock yielding water, and the signification thereof, Exod. 17. Numb. 21. 8, etc. Rock, the title of God, Deut. 32. 4.  
Rod of Moses, Exod. 4. 2. Rod of Aaron buddeth and beareth fruit, and is kept in the Tabernacle, Numb. 17.  
A Rulers offering for his sin, Lev. 4. 22, etc.   

S  
SAbbath, what it signifieth, Gen. 2. 2. how to be sanctified, Exod. 20. 8, 9 & 31. 13, 15, 17. no fire then to be kindled, Exod. 35. 3. Sabbatisme, Exod. 16. 23.  
Sackcloth, Gen. 37. 34.  
Sacrifice must be offered only in the sanctuary, Lev. 17. 3, 4, etc. Sacrifice used for peace-offerings, Numb. 15. 3. Sacrifices for sins of ignorance, but none for sins done with an high hand, Numb. 15. 22,— 30. Sacrifices to be offered daily, weekly, monthly and yearly at the solemn feasts, Numb. 28. and 29. chapters.  
Sale of persons, houses, lands in Israel, with laws concerning them, Lev. 25. 25, etc.  
Salting of the Sacrifices, Lev. 2. 13. Saltness for barrenness, Deut. 29. 23.  
Sanctifying, Gen. 2. 3. Exod. 13. 2. and 19 10. Lev. 22. 32. Sanctify for prepare, Numb. 11. 18. The Law for sanctifying houses, fields, etc. Lev. 27. 14, etc. Of sanctifying the first borne, Exod. 13. 2.  
Sarah's name interpreted, Gen. 17. 15.  
Say, for command, Exod. 4. 23.  
Scarlet, Exod. 25. 4.  
Sceptre, Rod, Tribe, Gen. 49. 10, 16, 28.  
Search diligently, Gen. 44. 5.  
Seas what they are, Gen. 1. 10. Sea for the West, Gen. 12. 8.  
Secret, for Assembly, Council, Gen. 49. 6.  
See, diversely used, Gen. 16. 13.  
Seed for posterity, Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden, Deut. 22. 9 Seed of copulation how it defileth, Lev. 15. 16, 17, 18.  
Seir, a mount possessed by Esau, Gen. 14. 6. and 32. 3. named of a man, Gen. 36. 8, 20.  
Selfsame, Gen. 7. 13. and 17. 23.  
Selling corn, called breaking, and why, Gen. 41. 56.  
Send away, what it meaneth, Exod. 4. 23.  
Serpent that beguiled Eve, Gen. 3. 1, etc. Fiery Serpents bite the Israelites, Numb. 21. 6. the brazen Serpent (a figure of Christ) healeth them, Ibid. ver. 9  
Servant, servitude, what it meaneth, Gen. 9 25. and 25. 23. Exod. 21. 2, etc. Of smiting servants, Exod. 21. 26. Of delivering a servant to his master, Deut. 23. 15.  
Service comprehendeth prayer unto God, Deut. 6. 13.  
Seven, what it signifieth, Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Week, Gen. 29. 27. Seven for many, Gen. 33. 3. The seventh year a Sabbath and year of Release, Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2, etc. No beast might be sacrificed till after seven day's age, Lev. 22. 27.  
Shame, what it meaneth, Gen. 2. 25.  
Shaving the hair what it signified, Gen. 41. 14.  
Shekel, what it weighed, Gen. 20. 16.  
Sheep or Flock. How sheep and goats, Gen. 4. 4. and 12. 13. Sheep of the first year, as Ram of the second, Lev. 1, 10.  
Shewbread, why so called, Exod. 25. 30.  
Shinar, Gen. 10. 10.  
Shining of Moses face, what it signified, Exod. 34. 29, 30.  
Shoes put off, Exod. 3. 5. put on, Exod. 12. 11.  
Shortness of spirit, Exod. 6. 9 Shortened for lessened, Numb. 11. 23.  
Shur, a city and wilderness, Gen. 16. 7.  
Sihon vanquished, Numb. 21. 21, etc.  
Sinai, Exod. 19 1.  
Sitting on the throne, for reigning, Exod. 11. 5.  
Smell, Gen. 8. 21.  
Smiting, for killing, Gen. 14. 17.  
Swore, what it signifieth, Exod. 23. 33.  
Sojourning, Gen. 17. 8.  
Sons, for children of all sorts, Gen. 3. 16. Son for old, and otherwise, Gen. 5. 32. Sons of God, Gen. 6. 2. Son of the house, for a home-born slave, Gen. 15. 3. Son of the herd, for a Calse, etc. Gen. 18. 7. Son for branch of a tree, Gen. 49. 22. Sons of rebellion, that is, rebellious persons, Numb. 17. 10.  
The Song of Moses and Israel at the red Sea, Exod. 15. The Song of Moses before his death, Deut. 32  
Sorcerers, Exod. 7. 11. see Witch.  
Soul, called of breathing, and of large use, Gen. 1. 20. and 9 4. for our natural state, Gen. 2. 7. for person, Gen. 12. 5. and 14. 21. for life, Gen. 19 17. and 37. 21. Exod. 4. 19 for mind or will, Gen. 23. 8. for I, Thou, He, etc. Gen. 27. 4. for ones self, Deut. 4. 9 for a dead body, Lev. 19 28. Numb. 5. 2.  
South, what it signifieth, Gen. 12. 9  
Sowing the field with divers kinds forbidden, Lev. 19 19  
Spies, Gen. 42. 9 Twelve Spies sent to search the land of Canaan, Numb. 13. their evil report, Ibid. ver. 31. Deut. 1. 28.  
Spirit called the same that wind or breath, Gen. 1. 2.  
Sprinkling what it signified, Exod. 29. 21. Lev. 1. 5.  
Stablishing a covenant, what it meaneth, Gen. 6. 18.  
Striking a covenant, Gen. 15. 18.  
Standing for ministering, Gen. 18. 8. Deut. 10. 8. for continuing, tarrying, Exod. 8. 22. and 9 28. for praying, Gen. 18. 22. for being made sure, Gen. 23. 17.  
Stiffnecked, what it meaneth, Exod. 32. 9  
Stirring anger, Gen. 45. 24.  
Stone, a name of honour, Gen. 49. 24. Stony tables, what they signified, Exod. 31. 18. Of Stoning to death, and the manner of it, Lev. 24. 23. The twelve precious Stones in the high Priests Ephod, Exod. 28. 17, etc.  
Strayed things and lost, are to be restored to the owners, Deut. 22. 1, etc.  
Strangers of three sorts, Exod. 12. 43, 45, 48.  
Strength for Kingdom, Gen. 49. 3.  
Strong for hard, Exod. 4. 21.  
Subduing, what it meaneth, Gen. 1. 28.  
Subtle, what it meaneth, Gen. 3. 1.  
Succoth, booths, Gen. 33. 17. Exod. 12. 37.  
Sun, called by sundry names, and what, Gen. 1. 16.  
Superfluous foreskin, what it meaneth, Gen. 17. 11.  
Swearing, what it signifieth, Gen. 21. 31. wherefore it is used, Gen. 22. 16.  
Sword for wars, Gen. 27. 40. Exod. 5. 3.  
Synagogues and Schools of the jews, Lev. 26. 31.  
Sin, what it is, Gen. 4. 7. Sinners for notorious wicked ones, Gen. 13. 13. Sinner unto any, for guilty, blame-worthy, etc. Gen. 43. 9 Sin, for sinne-offering, Exod. 29. 14. for punishment, Lev. 22. 9  
Sin-offerings, with their sorts and signification, Lev. 4. and 6. 25, etc.  
Syria, whereof named, Gen. 10. 22. and 24. 10. and 25. 20.  
Syrian, or Aramite, Gen. 10. 22. and 28. 5.   

T  
TAbernacle, what it signified, Exod. 25. 9 it is called the Tabernacle of the Tent, Exod. 40. 6. The feast of Tabernacles or Booths, Lev. 23. 34, etc. Deut. 16. 13.  
Take, for offer, or give, bring, Gen. 15. 9 and 34. 4. and 48. 9  
Talent, what it weighed, Exod. 25. 39  
Tale-bearing forbidden, Lev. 19 16.  
Taskmasters, Exod. 1. 11.  
Tempting, what it signifieth, Gen. 22. 1. Exod. 15. 25.  
Ten words or commandments, Deut. 10. 4.  
Ten, for many, Gen. 31. 7. Lev. 26. 26.  
Tents and dwelling in them, what it meaneth, Gen. 4. 20. and 25. 27. Numb. 24. 5. The Tent of the Lord, Exod. 40. 19  
Teraphims, images, Gen. 31. 19  
Testimony for the Tables of the Law, Exod. 25. 16.  
Theft, with the punishments therefore, Exo. 20. 15. and 22. 1, etc.  
Three, and third, a mystical number, Gen. 22. 4.  
Timbrel, an instrument of mirth, Gen. 31. 27.  
Tithe, Gen. 14. 20. Laws concerning Tithes, Lev. 27. 30, etc. Tithes for the Levites, Numb. 18. 21, etc. Tithe of the Tithes given to the Priests, Numb. 18. 26. The second Tithes to be eaten by the owners before the Lord, Deut. 14. 22, 23. Those second Tithes every third year were to be given to the poor, Deut. 14. 28, 29. The confession made by him that hath given his third years Tithe, Deut. 26. 12.  
To, or Unto, for From, Gen. 36. 6. Exod. 13. 15.  
Torn things not to be eaten, Exod. 22. 31.  
Touching, for companying with a woman, Gen. 20. 4, 6 for hurting, Gen. 26. 11.  
Tree, for gallows or gibbet, Gen. 40. 19  
Trees for special use, Gen. 21. 33.  
Trespass more than sin, Gen. 31. 36.  
Trespass-offerings, with their signification, Lev. 5. the Law thereof, Lev. 7. 1, etc.  
Tribes, whereof named, Gen. 49. 16. The mustering of the Tribes, Numb. 1. their next mustering and numbers in the fortieth year of their travel, Numb. 26. The order of the Tribes about the Tabernacle, Numb. 2.  
Trouble, Gen. 34. 30.  
Sudden trouble, Gen. 45. 3.  
Trumpets of silver, with their use, Numb. 10. 2, etc. The feast of blowing of Trumpets, Lev. 23. 23, 24  
Turtle-doves, and Pigeons, allowed for sacrifices, Lev. 1. 14.  
Twelve, the number of the Patriarches and Apostles, Gen. 35. 22.   

V  
Veil on Moses face, what it signified, Exod. 34. 33, 34, 35.  
Vessels, for all things of use, Gen. 24. 53.  
Virginity, if the want of it be laid to a woman's charge, what law is therefore, Deut. 22. 13, etc. The high Priest was to marry a wife in her Virginity, Lev. 21. 13, 14.  
Vision, Gen. 15. 1.  
Visiting, what it meaneth, Gen. 21. 1.  
Uncircumcised fruits, and the Law concerning them, Lev. 19 23.  
The Unclean put out of the Camp of Israel, Numb. 5. 2, etc.  
The Unicorn described, Num. 23. 22. Deut. 33. 17.  
unleavened cakes, what they signified, Exod. 12. 8.  
Unto and to, for from, or out of, Gen. 36. 6. Numb. 〈◊〉 31. 21.  
Vows and vowing, what? Gen. 28. 20. Vows and voluntary offerings, wherein they differed, Lev. 7. 16. The Law for Vows, Lev. 27 2, etc. Num. 30. Of Vows which Parents or Husbands might break or confirm, Numb. 30. Vows to be paid without delay, Deut. 23. 21, etc.  
Voice for fame, rumour, Ge●. 45. 16. Voice attributed to blood, Gen. 4. 10. to signs, Exod. 4. 8. to thunder, Exod. 9 23.  
Vr, what place it was, Gen. 11. 28.  
Vrim and Thummim, Exod. 28. 30.  
Usury, and laws against it, Exod. 22. 25. Lev. 25. 36.   

W  
WAlking with God, what it meaneth, Gen. 5. 20. and before God, Gen. 17. 1.  
Wars of Israel, and the courage that they should have in them, Deut. 20. The new married man was not to go to war, Deut. 24. 5.  
Warfare of the Sanctuary by the Levites, why so called, Numb. 4. 3, 23.  
Washing of clothes, what it signified, Lev. 11. 25.  
Washing the inwards of the sacrifices, Lev. 1. 9  
Water of purification with the ashes of a red Heiffer, the law and use thereof, Numb. 19  
Watch of the night, what? Exod. 14. 24.  
Waving, what it was, and meant, Exod. 29. 24. Lev. 3. 5. The Wave sheaf, or Omer, that was to be offered at harvest, with the rites thereof, Lev. 23. 10, 11, etc.  
Way, what it signifieth, Gen. 6. 12. and 18. 19  
Way, for custom of Women, Gen. 18. 11. God's ways what they are, Deut. 8▪ 6.  
Weaning, Gen. 21. 8.  
Weeks, a feast called Pentecost, Lev. 23. 15. Deut. 16. 9  
Weighty for rich, Gen. 13. 2.  
Weights and measures to be just, Deut. 25. 13, 14, etc. Lev. 19 35, 36.  
Whales, Gen. 1. 21.  
Whoredom for idolatry, Exod. 34. 15. Lev. 17. 7.  
Wife, the same that woman, Gen. 2. 23, 24. The duties between man and wife, Exod. 21. 10.  
Wild Ass, what kind of beast it is, Gen. 16. 12.  
Wild beast, why so called, Gen. 1. 24.  
Wilderness, what it signifieth, Gen. 21. 14. Exod. 3. 1, 18. and 16. 1. Deut. 8. 15. The Israelites condemned to dye in the wilderness, Numb. 14. 29.  
Wine forbidden the Priests in their ministration, Lev. 10. 9, 10.  
Wisemen, Philosophers, Gen. 41. 8.  
Witch or Sorburer described, Ex●. 7. 11. Deut. 18. 10  
Wizards forbidden, Deut. 18. 11.  
Two Witnesses to confirm every matter, Deut. 19 15. The punishment of the false Witness, Deut. 19 16, etc.  
Wresting or perverting of judgement forbidden, Exod. 23. 2.  
Woman whereof named, Gen. 2. 23.  
women's purification after childbirth, Lev. 12.  
Wonders, whereof named, Exod. 7. 3, 9  
Wood for the sacrifices, Lev. 1. 7.  
Words for things, Gen. 15. 1.  
Words for Commandments, Exo. 34. 28. Deu. 10. 4.   

Y  
AYeere, whereof named, Gen. 1. 14. The seventh year a year of rest to the land, Lev. 25. 2. etc. The year of jubilee, or fiftieth year, Lev. 25. 10, etc. The seventh year, debts were to be released, Deut. 15. 1, etc. In the seventh year Hebrew servants were to be set free, Deut. 15. 12, etc.  
Yesterday, for all time past, Gen. 31. 2.  
Youngmen, for servants, ministers, Gen. 14. 24. Exo. 33. 11. for firstborn, Exod. 24. 5.  
Yoke, for servitude, Gen. 27. 40.   

Z  
Zelophehads' daughters claim their inheritance, and obtain it, Num. 27.  
Zogar, a City, why so named, Gen. 13. 10. and 19 22.  
Zuz, a kind of money, how much, Eev. 19 10.   

Other Hebrew phrases and figures observed.  
DEfect or want of words to be supplied: as,  
Of a verb substantive, Gen. 1. 2.  
Of a verb generally, Gen. 13. 9 and 11. 4. and 23. 13. and 24. 67.  
Of a pronoun, showing the person wanting in a verb indefinite, Gen. 6. 19 and 19 20. and 23. 8. and 47. 29.  
A Pronoune after a verb personal, Gen. 31. 42. and 2. 19  
Of a noun substantive, Gen. 24. 33. Deut. 33. 7.  
Of a noun substantive after an adjective, Gen. 4. 10. and 24. 32. and 25. 8. Numb. 1. 1.  
Of a noun substantive before another substantive, Gen. 11. 1. and 6. 11. and 42. 33. Exod. 25. 4.  
Of an adjective of comparing, Gen. 3. 1.  
Of a Preposition, Numb. 10. 36. Deut. 32. 43.  
Of a part of a sentence, Gen. 19 4. Exod. 4. 5. and 13. 8. Lev. 24. 8.  
Of a Conjunction, as And, Exod. 22. 30. Or, Deut. 24. 17.  
Of a Preposition in a compounded verb, Ex. 9 16.  
Of an Adverbe of denial; not, Numb. 4. 15.   

Overplus or redundance of words, which in other languages may be omitted: as  
OF a Preposition, to, Gen. 2. 7. for, Gen. 17. 4. Gen. 7. 17. and 13. 9  
Of a Noun, as men brethren, for brethren, Gen. 13. 8. Exod. 27. 14.  
Of a pronoun, It, Gen. 5. 29. Me, Gen. 45. 4.  
Of a Conjunction, Gen. 8. 6. and 36. 24.   

Change or putting one for another: as,  
OF Number, Singular for plural, Gen. 2. 2. and 3. 2. and 4. 20. and 10. 16. and 12. 5. Plural for singular, Gen. 21. 7. and 46. 7. 23.  
Of Gender, Gen. 4. 7. Exod. 1. 21. and 2. 17.  
Of Person, Gen. 49. 4.  
Of Time, participle present, for future, Gen. 7. 4. Pretertense, for present, or to come, Gen. 15. 18. and 17. 20.  
Of Preposition, Gen. 17. 21.  
Of Letters, Gen. 4. 18. and 10. 3. Exod. 2. 21.  
Of Order of words, Gen. 5. 6. Numb. 21. 17.  
Of Order of letters in words, Gen. 10. 3.  
Of a pronoun, Deut. 9 25.  
Imperative for Indicative, Gen. 20. 7.  
Indefinite for Imperative, Exod. 13. 3.  
Indefinite, for that which went before, as Indicative, etc. Gen. 6. 19  
Indefinite, implying a person, Gen. 6. 19  
Active Impersonally and passive, Gen. 2. 20. and 6. 20. and 16. 14. Exod. 15. 23.  
Dukes for dukedoms, Gen. 36. 30.  
Escaping, or Evasion, for a company escaped, Gen. 45. 7.  
House for household, Gen. 45. 11. 18.  
A Collective noun, with Verb singular or plural, Gen. 22. 17. and 24. 6.  
In speech of many where one is principal, it is singular or plural, Numb. 21. 21.  
A thing generally set down, meaneth all particulars, Gen. 6. 22.  
A thing general, meaneth but some of each sort, Gen. 7. 14.  
Things denied to be done, often mean that they could not be done, Gen. 13. 6.  
Plural words and singular, note exactness, Gen. 27. 29.  
Plural words, restrained to the number before, Gen. 2. 24. they, that is, they two.  
Singular words restrained to one, Gen. 1. 27. and 3. 11.  
Questions: for 

Affirmations, Gen. 4. 7 and 13. 9  
Denials, Gen. 18. 17.  
Earnest prayers, Exod. 32. 11.  
Deprecations, Numb. 17. 13.    
Doubling of words diversely used, as in Gen. 7. 29. 19 and 14. 10. and 14. 10. and 17. 2. and 32. 16. Exod. 8. 14. Lev. 15. 2.  
How men are said to do that which they endeavour to do, Exod. 8. 18. or, to do that which they prophesy shall be done, Gen. 49. 7. and 48. 22.    

AN ADVERTISEMENT TO THE READER, TOUCHING SOME OBJECTIONS MADE against the sincerity of the Hebrew Text, and Allegation of the Rabbins, in these former ANNOTATIONS.  
AMongst other vanities and vexations of spirit, Solomon observed all travel, and every right work, that for this a man is envied of his neighbour, Eccles. 4. 4. And against this kind of work of interpreting the Scriptures, there have at all times been Carpers and Opposers, of whom God's Labourers have complained. To me therefore it is not strange, that being the least of God's servants, and having so many ignorances and infirmities, such things have befallen me. And had the exceptions been against my labour only, I would have made use of them, and kept silence: but when the Adversary (besides the wounds which thorough my sides he giveth unto many worthy men) striketh at the very Text itself, so weakening our common faith, I could not but speak, and help to remove the stumbling blocks, whereat the ignorant might be offended.  
There are above eight hundred words in the Hebrew Bible, which have marginal readings, differing from the words in the line, some of great and good use in all translations, other some of special use for the Hebrew Tongue and Grammar. The words in the line have usually the pricks or vowels of the words in the margin, and so the marginal words are noted to be read. Some have judged this to be a corruption of the Text through negligence or oversight of the Seribes that wrote out Copies, whiles Printing was unknown: others of better judgement (as I suppose) esteem both line and margin to be of divine Authority.  
Upon this occasion, difference and seeming contrariety sometimes are to be seen in translations, while some follow the line, some the margin, as they think best, and sometime note 〈…〉 th', yea, and translate both as the authentic text: and the same Interpreters (revising their own labours) do change the one for the other, otherwise than they did at first. To be 〈…〉 with our own; In Exod. 21. 8. our ancient English Bibles read, If she please not her Ma 〈…〉, and he give her to no man to wife; where they followed the Hebrew in the line: but the o 〈…〉, called the Geneva version, and the last set forth by authority, translate according to the 〈…〉 give, If she please not her Master, who hath betrothed her to himself: The ancient English in 2 Sam. 22. 51. readeth, Which showeth great salvation for his King: The Geneva, and our latest version read, He is the tower of salvation for his King. In job 6. 21. the Geneva saith, Surely now you are like unto it, following the Hebrew margin: but our late version, according to the line, rendereth it thus, For now ye are nothing (or be nos.) In 1 Chron. 11. 11. the Geneva version, following the margin, saith, the chief among thirty, as the Greek also of old translated it: our latter Bible's respecting the Hebrew in the line, say, the chief of the Captains; which may be confirmed by 2 Sam. 23. 8. In Dan. 9 24. the Geneva translating the line, saith, and to seal up the sins: our new version, according to the Hebrew margin, giveth it thus; and to make an end of sins: yet noteth in the margin, Or, to seal up; and sundry the like. Examples in the same translatours, are these. Tremeilius and junius, who jointly laboured in setting over the Hebrew into Latin, and are esteemed among the best; in their first Edition, following the margin, say, Abi, dic ei, etc. Go, say unto him, thou mayst certainly recover, 2 King. 8. 10. but junius in his latter work, chooseth rather the line, saying, Abi dic non, etc. Go say, thou shalt not certainly recover. So in Ezra 4. 2. their first version hath, & eidem sacrificamus; and we sacrifice unto him: the latter thus, non enim (alteri) sacrificamus; for we sacrifice not to any other: that, according to the margin; this, to the line. In 1 Chron. 11. 20. it was first rendered, eratque nominatissimus, and he had a name among these three: in the last edition, Sednon (fuitei) nomen, but he had no name among these three. In 1 King. 22. 48. they first followed the margin, jehoschaphas paravit classem, jehoshaphat made ships: afterward junius keepeth the line, jehoshaphato decem (fuerunt) naves, jehoshaphat had tenships': and sundry other of like sort, where the latter version differeth from the former, by reason of the difference between the line and the margin in the Hebrew Text.  
These things, not commonly known, may cause the Readers to marvel and be offended at such variety and seeming contrariety, both in these and other common versions set forth in vulgar tongues: for no traslation almost in any language, but followeth sometimes the one, and sometimes the other; and afterward sometime varieth from itself, upon this occasion. Now I, (without prejudice to any of better judgement) setting down both, as the Reader may see, in Exod. 21. 8. Lev. 11. 21. and 25. 30. and otherwhere: and according to the measure of knowledge which God hath given me, endeavouring in the Annotations to clear the Scripture of that seeming contradiction, am publicly taxed, as setting down that which the Hebrew hath not; as making God like unto janus Bifrons, the Idol with twofaces, to look two divers ways at once; with other like hard imputations: and this diversity of writing and reading, is from the authority of some late Rabbins, said to arise from corruption, confusion, doubting and uncertainty of Scribes, etc.  
I will set down the reasons of my contrary judgement, without purpose of further contention; let the discreet Reader approve of what liketh him best.  
If those divers readings, which the Hebrews call Keri and Cethib, be corruptions of the Scripture, they have been many of them done voluntarily and purposely, as is apparent to all of understanding that look upon them. For beside that the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  affirmative and the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  negative in this word Lo, are not one like another to deceive the eye, so often in Moses & the Prophets; it could not arise from mistaking of letters, to write Gnapholim, for Techorim, the emrod's, as in Deut. 28. 27. & 1 Sam. 5 or Shagal for Shacab, as in Deut. 28. 30. Esay 13. 16. and Zach. 14. 2. Chore jonim, for Dib jonim, as in 2 King. 6. 25. Chorachem for Tsoatham; and Shenehem, for Meme raglehem, as in Esay 36. 12. and 2 King. 18. 27. Macharaoth, for Motsaoth, as in 2 King. 10. 27. And when Naarah a Young woman, is but 22 times used by Moses, that it should 21. times be written with want of the last letter, so that in copies wanting pricks (as many have done, and do) it might be read Naar, a young man: that these and sundry the like should be of negligence or oversight, cannot with reason be supposed. Besides that those words in the line, have there & usually the pricks or vowels of the words in the margin, after which they were read.  
1 It standeth not with the wisdom, goodness and providence of God, who preserveth all his creatures, and hath magnified his Word above all his name, Psal. 138 2. that he should suffer his Word, in the original and fountain thereof, left for a peculiar treasure to his Church in all ages, to be corrupted and depraved, and that in many hundred places, to the scorn of Infidels, and offence of his weak people. The jews which hold that God hath more care of the letters and syllables of the Law, than of the stars of heaven, will loathe them that shall seek so to disgrace the holy Scripture.  
2 It is noted by the Apostle, for a chief privilege of the jews, that unto them were come 〈…〉ted the Oracles of God, Rom. 3. 1, 2. And from them we Christians have received them. But this is no praise or advantage (as the Apostle attributeth unto them) if they have through negligence and of purpose corrupted so many places: so that the corruption (if such it be) hath spread as a Leprosy over all the Bible; there being scarce any one little book, but hath the marks of their violent hands upon it. Not any one of Moses books; not josua, judges, Ruth, Samuel, or the Kings: not job, the Psalms, Proverbs, Ecclesiastes, or the Song of Songs: 〈…〉 ot Esai, Ezekiel, jeremy, the Lamentations, or almost any of the small Prophets. Not the books written after the captivity of Babylon, as the Chronicles, Ezra, Esther, Daniel, Hag 〈…〉 gai, Zaccharie: no not so much but the ten Commandments (as in Deu. 5. 10.) are tainted with this pollution. Where then is the praise of the jew? Or where is the faithfulness of the Church of God, (the Pillar and Stay of Truth, 1 Tim. 3. 15.) if we cannot have the Oracles of God from them, with so much fidelity as we have humane writings from many heathens.  
3. These sixteen hundred years, whiles the jews have been cast off from being the Church of God, and have been scattered for their sins upon the face of the earth, and have bend their studies to disprove Christianitiy; yet can they not justly be charged (to my knowledge) 〈…〉 t they have corrupted the Scripture, but the Hebrew text remaineth as it was in the Apostles days; and may we think that they were less careful or conscionable in former times, 〈…〉 isles they were God's Church, and had always some good people among them, that would have care of the Law? They have been these many years so watchful, that if any fault escape 〈…〉 e Scribe, the book is not allowable to be read in their Synagogues till it be corrected. They 〈…〉 ave these rules, that if the book of the Law do want but a letter; or, if it have but one letter 〈…〉 re than it should; or, if one letter touch another; or, if the form of any letter be so corrupted that 〈◊〉 cannot be read; it is a book which Children may learn on, but it may not be read publicly. 〈…〉 aimony in Sepher Torah, c. 10. And for these divers readings called Keri and Cethib (which 〈◊〉 them are accounted of Divine Authority) they say, If the word which is full be written de 〈…〉; or that which is defective, full: or if a word which is to be read (in the margin) be writ 〈…〉 (in the line) as it is to be read; as, if jishcabennah be written in the place of lishgalennah (Deut. 28. 20.) or Techorim, in the place of Gnapholim (Deut. 28. 27.) or the like; the book is not allow 〈…〉 neither hath in it the holiness of the book of the Law at all; but is as a book on which children 〈◊〉. Maim. ibidem, c. 7. s. 11. Yea so fare hath their diligence extended this way, that they ●ave reckoned every letter how often it is found throughout the Bible: no people on earth ●ave showed like religious care of any book, as they have of the holy Scripture: that we have no reason to suspect them in former ages, whiles they inhabited Zion, out of which the Law ●as to come forth unto all nations, Esay 2. 3.  
4. Kimchi, Arias Montanus, and such as think that these divers readings were occasioned by the captivity of Babylon and calamities then upon the jews, have little show of reason. For ●beside that Kimchi himself sometimes allegeth both readings with out condemning of either and showeth the meaning of both, as is to be seen in his Commentaries on Esay 9 3. jos. 19 ●3. Esay 61. 1, etc. and Arias translateth now the line, and then the margin, and sometimes woteth both) what are 70 years to corrupt all Copies? When as a Copy written on Parch 〈…〉 (as was their manner) will endure many 70. years entire. jeremy with some jews re●amed a while in the land; Ezekiel, Daniel, and many godly men were in Babylon: may we suppose that none of them would keep the Scriptures pure? Ezra, the learned Priest and Scribe, came with the people out of Babylon; they also had Prophets, Haggai, Zecharie, and Malachi, by whom these errors (if they had been such) might have been corrected, and a 〈◊〉 Bible preserved for the Church's use. Yea, even the Books which Ezra, Danie●, Zacha 〈…〉 etc. wrote, have divers readings, as hath Moses and the former Prophets.  
5. Our Saviour blameth the Priests, Scribes and Pharisees, for corrupting the Law by wrong 〈…〉 pretation, Mat. 5. & 15. & 23. if they had violated and falsified the writing of the Scrip 〈…〉 would he have spared them? Or, would not he, by himself, or by his Apostles, have pro 〈…〉 a perfect canon of the Word to be left unto his Church? But we find no blame laid ●●on them, for marring the Text: yea, Christ and his Apostles send all to read the Scrip 〈…〉 Luk. 16. 29. job. 5. 39 2 Pet. 1. 19 and our Saviour confirmeth the Law unto every jot ●●d little, Ma●. 5. 18. all which things do persuade that the holy Text was not then corrup 〈…〉 d: and they that most labour to discredit it, cannot show how it should be corrupted since, there being besides the Apostles, many thousands of the jews, and Churches of the jews, that came to the Christian faith, Act. 21. 20. jam. 1. 1. and so could bring uncorrupted copies of the Scriptures with them, unto the Christian Gentiles.  
6 The divers readings fore-spoken of, are such as savour not of humane superstition, but to men of understanding, do show God's wisdom, as the residue of the Scripture; and good reasons have been rendered by many, as well Christian as jewish Expositors, of both line and margin, being in stead of brief Commentaries one to another: and if we cannot do the like of all, yet ought we not to condemn that we know not, but in humility to seek for further light.  
7. The holy Ghost in many places approveth the Keties or readings in the margin, as where one Prophet writeth Tamor, 1 King. 9 18. (in Greek Thamor) and noteth in the margin to read it Tadmor; another Prophet after confirmeth it, writing only Tadmor, 2 Chron. 8. 4. and there the Greek also hath Thedmor. jeish in Gen. 36. 5. 14. is noted in the margin to be read jeush, and so the line writeth his name in Gen. 36. 18. and in 1 Chron. 1. 35. When one writeth Ish chai, a lively man (as Vatablus noteth and interpreteth it) but warneth in the margin to read Is chajil, a valiant man, 2 Sam. 23. 20. another Prophet writeth this marginal text only, Is chajil, 1 Chron. 11. 22. When in speech of the first person, there is a sudden change to the third, as in 2 Sam. 22. 33, 34. his way, and his feet: that this should not seem strange, the Hebrew margin there readeth it, my way, and my feet: and this is confirmed by the Hebrew line in Psal. 18. 33, 34. Neither may we say that the former place is corrupted, seeing the Scripture useth such change of person other where, as in Deut. 5. 10. job 18. 4. Mit. 1. 2. Psal. 59 10. and 65. 7. Dan. 9 4. So Duke Aljah in 1 Chron. 1. 51. is there in the margin to to be read Alvah; and so Moses wrote his name in Gen. 36. 40. Hezrai in the Hebrew margin, 2 Sam. 23. 35. is by the letters in the line Hezro, and in 1 Chron. 11. 37. only Hezro, Zaanaim in judg. 4. 11. is read in the Hebrew margin Zaanannim, and so the name is written in jos. 19 33. In 2 Sam. 23. 13. whereby the letters in the line, Shalishim, the Captains of the thirty went down, the margin and vowels read it Sheloshah, three of the thirty; and so it is after written Sheloshah, three, in 1 Chron. 11. 15. So, he shall take, 2 King. 20. 18. is by the vowels and margin read, they shall take; and approved in Esay 39 7. He had not the name, 1 Chron. 11. 20. is read in the Hebrew margin, He had the name: and so it is written affirmatively in 2 Sam. 23. 18. In 1 Chron. 11. 11. where the Hebrew letters in the line say, Chief of the thirty, and so it is translated in the Greek Bible, and in our first English, and the Geneva verlion after it, and in the old Latin and the Spanish translations, and by Pagnine; there by the vowels, and by the Keri in the margin, it is read Chief of the Captains: for confirmation of this, another Prophet writeth it Chief of the Captains, or the Chief Captain, 2 Sam. 23. 8. and sundry other examples might be showed. The new Testament approveth also the marginal readings, for whereas Gnanijim, that is, Poor or afflicted, in Prov. 3. 34. is to be read in the margin Gnanavim, that is, Lowly, or Humble; the Holy Ghost translateth according to the margin, in jam. 4. 6. and in 1 Pet. 5. 5. giveth grace to the Humble. Where Chas 〈…〉 is written in the line with † jod, a sign of the plural number, Psal. 16. 10. (so that in Bibles unvowelled it may be taken for Chadsideca, thine Holy ones; which in sundry other examples may also be observed, as in Psal. 145. 6. Eccles. 5. 1. judg. 13. 17. 1 Sam. 24. 5. and 26. 8. D 〈…〉 3. 12, 18. Ezra 10. 12. Esay 26. 20. Ezek. 9 5.) there in the margin, that sign of the plur 〈…〉 number jod is noted to be redundant: and accordingly it is interpreted by the Spirit of God, in Act. 2. 27. and 13. 35. tun Hosion son, thine Holy one.  
8. As the jewish nation (a few late men excepted) approve of those readings in the margin, and yet hold the word in the line uncorrupted: so among Christians of all languages they have been reverenced, & Translatours from the Hebrew have at their discretion taken sometimes the one, sometimes the other, without condemning that which they omit. Out 〈◊〉 English version translateth the margin commonly, yet often noteth the other; someti 〈…〉 the line, and noteth also that which is in the margin, as is to be seen in 1 King. 22. 48. jos. 〈◊〉. 12. & 15. 53. 2. King. 20▪ 4. & 23. 33. 2 Sam. 14. 20. Psal. 100 3: Pro. 17. 27. jer. 2. 20. Dan. 9 〈◊〉 Esay 9 3. and 30. 32. and suudry other places. The French version set out by the Pastors a 〈…〉 Doctor's of Geneva, in Exod. 21. 8. readeth the negative, and in the margin noteth the affir 〈…〉 tive: also in Prov. 26. 2. and Psal. 100 3. Again, in Lev. 11. 21. & 1 Sam. 2. 3. and Esay 63 〈◊〉 reads the affirmative, & in the margin noteth the negative; and often other where transl 〈…〉 the one, noting the other in the margin: as in 2 Sam. 22. 51. Eccl. 9 4. jer. 2. 20. & other plac 〈…〉  
The ancient Dutch version likewise observeth these readings by noting the different in 〈◊〉 〈◊〉, as in 1 Sam. 2. 3. 1 King. 22. 48. 2 King. 20. 4, etc. The german Bible set forth by 〈◊〉, followeth sometime the line, as in Lev. 11. 21. 2 Sam. 22. 51. Psal. 100 3. 2 King. 20. 〈◊〉. Esay 9 3. and 49. 5. and 63. 9 job. 6. 21, etc. sometime the margin, as in Exod. 21. 8. Lev. 2●. 30. ●ob 13. 15. 2 Sam. 23. 13, etc. sometimes by the annotations explaineth both, as in jer. 2. 20. 2 Sam. 14. 21. and 18. 13. Dam. 3. 12. Nehem. 3. 30, 31. The Spanish translation also followeth the line, in Exod. 21. 8. Ps 〈…〉 100 3. 2 Sam. 14. 22. Esay 9 3. and 49. 5. and 63. 9, etc. 〈◊〉 it followeth the Hebrew margin, 10 Lev. 11. 21. and 25. 30. 1 Sam. 2. 3. 2 King 8. 10. 〈◊〉 4: 2: job 6. 21. and sometime by marginal annotation also toucheth them both, as job 13. 15. Ezek. 32. 32.  
The Latin versions differ not from this. Tremellius and junius follow the one, or the o●her indifferently, as they like best, and sometimes note both, as in Psal. 11. 1. Flee thou, or, Flee ye: and junius afterward changeth the one for the other, as in some instances is before showed, and more might be produced.  
The Tigurine Latin version dealeth as the former, but more frequently noteth the other 〈…〉 eading, as in Dan. 9 24. ad consummandum, to make an end: or, ad obsignandum, to seal up: in job. 13. 15. non expectarem; or, eum expeotarem: so in Esay 63. 9 1 Sam. 2. 3. Pro. 17. 27. and other places.  
Pagnine followeth the line in Exod. 21. 8. jos. 8. 12, 16. 2 King. 8. 10. Psal. 100 3. Pro. 19 7. 〈…〉 des. 9 4. and 12. 6. Esay 49. 5. jer. 2. 20. again he leaveth the line, and followeth the He 〈…〉 in the margin, in Lev. 11. 21. jos. 5. 1. 1 Sam. 2. 3. 2 Sam. 16. 18. Dan. 9 24. 2 King. 20. 4. 1 King. 22. 48. Prov. 17. 27. Ezek. 42. 16. and 3. 15, etc. Arias Montanus and his assistants that 〈…〉 boured to reduce Pagnines version to a more exact agreement with the Hebrew; do with 〈◊〉 sometime translate the line, as in Psal. 100 3. 2 King. 8. 10. Prov. 19 7. Eccl. 9 4. Esay 49. 5. 〈◊〉. 〈◊〉. 20. sometime they render the margin, not the line, as in Lev. 11. 21. 1 King. 22. 48. 〈◊〉. 17. 27. 1 King. 12. 33. Ezek. 3. 15. & 42. 10. Sometime they change the one for the other, 〈◊〉 〈◊〉 Lev. 25. 30. 1 Sam. 2. 3. & 20. 2. 2 Sam. 16. 18. Dan. 9 24. and often. Yet sometime they 〈…〉 e by a marginal note warn of both readings, as in Exod. 21. 8. Eccles. 12. 6. 2 Sam. 12. 9  
Vatablus in his Latin annotations giveth notice often of these divers readings, as may be 〈◊〉 1 Sam. 2. 3. 2 Sam. 23. 20. Psal. 11. 1. Ezra 4. 2. job 13. 15. Eccles. 9 4. and 12. 6. Esay 〈◊〉 ri●o. 17. 27, etc.  
Expositors in their Commentaries do the like. Calvin in his Comment on Moses, on Exod. 〈◊〉. 8. seanneth the two contrary senses of Lo the affirmative, and Lo the negative; showing the 〈…〉ing if it be taken affirmatively, or if it be taken negatively, which latter he liketh best. Like 〈…〉 in his Prelections on Esay 63. 9 reading the affirmative, he noteth in the margin the ne 〈…〉: and on jer. 2. 20. I will not serve, or, I will not transgress, for there is (saith he) a dou 〈…〉 reading. Peter Martyr in his Commentary on 1 Sam. 2. 3. saith, Sed quantum ex Hebraeo li 〈…〉, etc. It appeareth by the Hebrew, that this clause may be read both affirmatively and negatively, 〈◊〉 of the word Lo. If it affirmeth, it must be referred unto God, whose works are firm and 〈◊〉: but if it denieth, it respecteth men's endeavours, which come to nought, etc. Hierom the 〈…〉 dost of the Fathers in his age, reading that in Esay 63. 9 according to the line, In all their 〈◊〉 he was not afflicted, saith in his Commentary on that place, Lo, is an adverbe of deny 〈…〉, and may be read Not, and also He: that the meaning may be, In all their affliction he was afflicted, to wit, God: so that he should bear not our sins only, but also our afflictions.  
Now if these (and other Interpreters which might further be alleged) had judged these di 〈…〉 s readings in the Hebrew, to be jewish corruptions, they might not, and it is to be thought 〈◊〉 would not have taught men sometime the one, sometime the other, and sometime either 〈◊〉, for the pure Word of God, and Text of holy Scripture.  
S● the we to the ancient versions, and we shall see the like. The old Latin, though in sun 〈…〉 y places of these divers readings it followeth the word in the Hebrew line, as in Esay 9 3. 〈◊〉 49. 5. and 63. 9 Psal. 100 3. Pro. 19 7. 2 Sam. 22. 51. jer. 2. 20. 2 King. 5. 12. yet doth it 〈◊〉 commonly translate the word that now standeth in the Hebrew margin, as in Exod. 18. 8. Lev. 11. 21. 1 Sam. 2. 3. 2 King. 8. 10. job 13. 15. Prov. 26. 2. jos. 5. 1. and 8 12. and 15. ●7. 1 King. 22. 48. 2 King. 20. 4. jer. 21. 12. Ezek. 3. 15. and 25. 7. and 42. 16. and in many 〈◊〉 places.  
The Chaldee Interpreters (of whom jonathan that translated the Prophets, is as ancient as 〈◊〉 Apostles days, if not more) they likewise sometime express the word in the line, as in jos. 9 7. & 18. 24. 2 Sam. 22. 51. 2 King. 20. 18. job 6. 21. Prov. 26. 2. & 19 7. Esay 63. 9 but usually they follow the Hebrew margin, as in Exod. 21. 8. Lev. 11. 21. & 25. 30. Gen. 30. 11. Deut. 28. 27▪ 30. jos. 5. 1. & 8. 12. 16. & 15. 47. 2 Sam. 16. 18. & 23. 21. Psal. 100 3. Eccles. 9 4. 2 King. 8. 10. Esay 9 2. & 49. 5. job 13. 15. jer. 2. 20. & 21. 12. Ezek. 3. 15. & 25. 7. & 42. 16. and in most other places.  
Likewise the Greek Bible, as now we have it, translateth according to the line, in Exod. 21. 8. jos. 9▪ 7. Psal. 100 3. 2. Sam. 22. 51. 1 King. 9 18. 〈◊〉 King. 5. 12. Esay 63. 9 Prov. 17. 27. & 19 7. jer. 2. 20. and in ●any places according to the margin, as Lev. 11. 21. & 25. 30. Ezra 4. 2. 2 King. 20. 4. & 8. 10. 1 Sam. 20. 2. 1 King. 1. 47. & 22. 48. Esay 9 3. & 49. 5. 2 Sam. 23. 18, 21, 35. and otherwhere. So that whether we respect the latter, or the most ancient Translators, we shall find these marginal readings to be many of them regarded as the authentic text: and if we may not refuse them all (except we will go against all that ever interpreted Scripture) what warrant have we to condemn any, being all of like authority?  
Object. But if these translate according to the margin only, or according to the Text only, then do they afford unto us not both the divers readings, but one only, etc.  
Answ. Were it so, that they never yielded us but one only, yet seeing they take that one sometime from the Text in the line, but most commonly from the margin, it may teach us not to reject those marginal notes, as the Rabbins fictions; unless we will say, that all men, in all ages, have delivered the Rabbins traditions in stead of the pure Word of God. And it would be known of this Excepter (for he hath not showed his mind) whether he would have men always to follow the word in the line, or that in the margin, or to take that which they think best of either, and to condemn the other; and what warrant men have so to do. But many of the best translations do afford us both, if not in the line (which is not easy to be done) yet by an or in the margin, as may be seen in our last Englished Bible, where in many of the places before alleged they do by a marginal note compared with a line, give us a different, and sometimes (in seeming) a contrary reading: and the like (though perhaps not so frequently) is done by Bibles in other languages. Yea sometimes (when both readings may be joined in one) they do give us both jointly for the Text of Scripture. Witness our last English Bible, which in Prov. 19 7. rendereth both negative and affirmative (according both to the Hebrew line and margin) they are wanting to him: whereas our former version was only after the negative in the line, they will not. And before them, the Pastors of Geneva in their French version, translate both line and margin in the same place, though in another sense, ●la'y a que paroles pour lui. Likewise in Esay 9 3. reading in French according to the Hebrew margin, Tului as accreu la joy: they note thereby another translation implying both line and margin, Ou, ma is tu ne lui as point baill'e plus grande joy. Again, in 2 Sam. 23. 13. they first translate according to the margin reading, trois d'entreles trente captains: and by it they note, according to both margin and line, Ou, les trois principaux capitaines par dessus les trente.  
Tremellius and junius, besides that they translate either indifferently (as is before shown) and sometime note the Massorites observation, as on 1 Sam. 27. 8. Girzeum, pro Gezer●●, transposit is litter is, literis, ut nota●t Massoritae; and likewise express the Hebrew line in their line, and the margin in their margin, as Abana and Amana in 2 King. 5. 12. and read the word which is written in the margin, and hath but the vowels only in the line, as in 2 King. 19 31. je 〈…〉 of hosts; and in Ruth 3. 5. & 3. 17. 2 Sam. 16. 23. 2 King. 19 37. they also join both line and margin in their text, when commodiously they can; as in jos. 8. 12. where the line hath is, the City; and the margin Ai, the proper name; they put both in their Text, the city Ai: and so again in v. 16. In Prov. 23. 26. where the word in the line is derived of Ratsah to be will 〈…〉 and that in the margin noted to be read, is of Natsar to keep; they join both in their version studiosè custodiant, studiously (or willingly) keep: where the Greek and Chaldee, and 〈◊〉 translations follow the margin only. In 1 King. 16. 26. where the line hath the form plural, in his sins, and the margin the singular, in his sin; they render both in their translation, in singulis peccatis ejus, in all or every of his sins. So in Dan. 9 12. every of his words where both line and margin are joined in one. Likewise in Eccles. 5. 1. Keep thy foot, or, 〈◊〉 feet: they express it, Pedem utrumque tuum. Also in Ezek. 42. 16. where the margin 〈◊〉 Meoth, hundred; and the line ammoth, cubits; Tremellius and junius give these both as 〈◊〉 Text of God, Quingent●ru●● cubitorum calamis, reeds of five hundred cubits.  
The Tigurine Latin version, in 1 King. 22. 48. where the marginal Hebrew is Asah, 〈◊〉 〈…〉 de; and the lineal Asar, ten; putteth these both for divine Scripture, Fecit decem naves, 〈…〉 de ten ships. Again in 2 Sam. 23. 13. from the marginal word Sheloshah, three; and the other in the line Shalishim, Princes or Captains; it giveth a translation compounded of both, 〈…〉 istiprincipes, these three Princes. There also our last English Interpreters translating And three of the thirty, put in their margin, Or, the three captains over the thirty. Moreover in Esay 61. 2. where Pekach koach in two words, or Pekachkoach in one word, is referred to the release of prisoners, or opening of the eyes of the blind; the said Tigurine version following the Evangelist Luke 4. 18. rendereth both, vinctis apertionem, & (caecis) visum: opening (or deliverance) to the captives, and recovery of sight to the blind. And those two interpretations of the Evangelist, may give light to this controversy: and by this means (rather than by any other that I know) may that place in the new Testament be cleared. Zuinglius in his Latin version of the Psalms, expresseth both the marginal Hebrew Caris, and the word in the line Caari, in Psal. 22. 17. translating frangit man us & pedes meos instar leonis, breaketh my hands ●nd my feet like a Lion. And Arias Montanus (one whom my adversary citeth on his side) in his poetical Psalms, doth the like, Perfod●re meas cum pedibus manus Frendens unguibus ut lo.  
Munster on 2 Sam. 23. 13. giveth both readings together, as doth the Tigurine version, of Sheloshah and Shal●shim, saying, Descenderunt verò tres isti principes, etc. And in 1 King. 22. 48. fecit decem naves. The Greek Bible in Dan. 9 24. rendereth first the line, Kai tou sphragisai ha' 〈…〉 as, and to seal up sins; then the margin, Kai apaleipsai tas anomias, and to wipe out (or 〈◊〉 away) iniquities: and then proceedeth with the sentence following, and to make reconciliation for iniquity. So it seemeth to have reference unto both readings in judg. 19 3. & Pro. 26. 2.  
The Chaldee paraphrast in Psal. 22. 17. translateth both Caru the margin, and Caari the 〈◊〉, saying, Nichthin hec cearja, they did bite like a Lion: and in 2 Sam. 23. 13. (the place before mentioned) by Tlatha gibbaraja, three mighty men, it expresseth both readings. Now seeing all these have thus done before me, how is it that I only should have such blame imputed ●nto me?  
Object. You make God like unto janus Bifrons, the idol with two faces, to look two divers ways at once, in these divers and contrary readings of the same Text.  
Answ. 1. A Turk or Infidel might thus object against all Christian translations, which sometime read one contrary to another, sometime contrary to themselves, and sometime give both readings, as before is showed.  
2. A jew may so object against the new Testament, which alleging the testimony of the Prophet, thou Bethlehem Ephratah art little, Mic. 5. 2. expresseth it by the negative, thou Bethlehem art not the least, Mat. 2. 6.  
3. If it please God in the same speech to look divers or contrary ways, in divers respects; What is man that he should plead against the Lord? There is no absurdity, to a modest mind, whether with the Greek and other common Interpreters we read the negative in the ●ine, He hath made us, and not we: or, the affirmative in the margin, He hath made us, and his 〈◊〉 are, Psal. 100 3. as the Chaldee, Hierom, and some other do explain it. Whether according to the line, we read Though he slay me, should I not trust? or after the margin, Though he slay me, I will trust in him, job 13. 15. for both these are one in effect; as, hath not my hand ●●de all these things? Act. 7. 50. is the same that My hand hath made all these things, Esay 66. 2. So in 1 Sam. 2. 3. the negative in the line may be referred unto men, the affirmative in the margin unto God, as Peter Martyr accordeth them. So other seeming contrarieties in Esay 9 3. & 49. 5. & 63. 9 and other places have been both by Christian and jewish Expositors reconciled by referring them to divers things or persons. Yea thus the Holy Ghost himself teacheth us: for in 2 Sam. 23. 18. Abishai is said to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have the name among the three: but after in 〈◊〉 Chron. 11. 20. it is written, that he had 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not the name among the three: and so junius and A 〈◊〉 Montanus translate it. The reason hereof is, that the Scripture speaketh of two three, the first and the second: among the second he had the name, Howbeit he attained not unto the (first) ●●ree, as is expressly said in 2 Sam. 23. 19 To signify this, God by the latter Prophet saith, he 〈◊〉 ●●t the name; yet noteth therewith in the margin, that he had the name, 1 Chron. 20. and showeth the reason in vers. 21. Of the three (to wit, the latter three) he was more honourable 〈◊〉 the two, and was their captain; howbeit he attained not to the three, to wit, the first three. Thus we see how both readings are approved of God himself, and even such as in show may 〈…〉 me one repugnant to another. The like I have before showed in sundry other places.  
Object. many Hebrew Bibles want thes readings you speak of; as that by Sebast. Munster; the great Edition by Plantine; those by Rob. Stephanus, Raphelengius, and R. Isaak bar Shim●on: so that we may say with as good reason as you, that the Hebrew hath them not.  
Answ. It followeth not, because some have printed the Bible without these marginal notes, therefore they were not in the original Copies. Some of our latter small English Editions have none of the marginal notes, or signification of both readings: to say therefore that the Translators affixed no notes of those divers readings, (as in the former Editions are to be seen,) were to do them wrong. 2 Many Hebrew Bibles are printed also, and heretofore written without any pricks, vowels, or accents: if we shall hereupon conclude, therefore the Hebrew hath them not, and they are not of Divine authority; we magnify the jewish Rabbins greatly, in accepting their expositions for Scripture. For all men that know that tongue, know also, that without the vowels and accents, many words and sentences may otherwise be interpreted than they are. And all Translators in all languages do now follow the Hebrew as it is vowelled. 3. The Editions spoken of by Munster, Plantine, and the rest, such of them as I have seen, have the vowels which properly belong to the words in the margin, and agree not with the words in the line, as in 2 King. 6. 25. and 10. 27. and 18. 27. and many other places, which argue those books to be unperfect, which have vowels to be read with consonants that are not expressed, or fit for them. 4 If the marginal readings be omitted, some Scriptures will not easily be read with any true and perfect sense, as in Ezek. 42. 16. five cubits, for five hundred: so 2 Chron. 11. 18. 1 King. 12. 33. Psal. 22. 17. 1 Sam. 4. 13. and other like, which no Interpreter that ever I saw hath expounded without the margin. 5 Munster (who is first named) omitteth not the marginal readings wholly; for in the Hebrew Bible which he set forth with his Latin version and annotations, there he conjoineth both line and margin in his translation, 2 Sam. 23. 13. and 1 King. 22. 48. and often he expresseth both the line and margin in his Hebrew, and translateth after the margin, as in 2 Sam. 23. 18, 20, 21. 2 King. 19 31, 37. and elsewhere.  
Object. But the Massorites Bible have a thousand superstitions more, which by like warrant are there recorded unto us as divine traditions, etc. The Thalmudists also have another vile practice, their all tikri, in changing and altering the reading of the Scripture according to their lust, as in Gen. 2. 4. Psal. 3. 7. and 68 18. etc.  
Answ. It cannot be showed (for aught that I know) that ever the jewish nation received the other Masoriticall notes, or the all tikries, for part of the Canon, or text of Scriptures, as they have done all the books of the old Testament, with the Keries in the margin, which they reckon 848 in number. Neither can it be showed that Translators old or new, have rendered them for divine Scripture, as I have before shown all of them to have translated the Keries, or marginal readings in very many, yea in the most places. Neither are those notes and all tikries approved by the Holy Ghost in other Scriptures, as sundry of the marginal readings are before shown to be. Neither have the Thalmudists, or any jew (to my knowledge) put the all tikri for the word in the Text: but leave the Scripture entire as it is, & give the other but as their gloss or exposition, after that their manner of phrase, which is not to be approved. And the Massorites many notes, have their Grammatical use for the Hebrew tongue: though the Bible is perfect without them, and translations in other languages need them not.  
Object. If these (divers readings) were written by the Spirit of God as you will have it, then must they be for our learning and instruction, for increase of our comfort and hope, Rom. 15. 4 but if you cannot show that there is a certain and sure way to gather necessary doctrine from the● for our edification, then have we no reason to think with you, that they are any part of the Scriptures of God, or written by the Spirit of God.  
Answ. All Translators old and new will have many of them to be written by the Spirit of God, as by their versions and notes hath been manifested; yea, and the Spirit of God himself by other Prophets hath confirmed sundry of them: and they are all (for aught that hath been yet showed) of equal authority. 2 If I, or another man cannot show a sure way to gather necessary doctrine from every one of them, it followeth not that therefore a sure way could not heretofore, or cannot now, or shall not here after be showed by any. 3 From many of them, both doctrine and comfort hath sound been gathered by sundry men: the like (I doubt not) may be done from the rest, as God shall furnish men with more abundan●● of his Spirit.  
Object. If it were true, that Keri and Chethib were both written by the Spirit of God, etc. then do you herein declare yourself to be guilty of great sin, treachery and unfaithful dealing with the Scriptures, in that you do leave out divers parts of the same at your pleasure, etc. as in Gen. 8. 17. and 10. 19 and 25. 23. and 27. 3, etc.  
Answ. 1. This reason (if it be of weight) woundeth not me alone, but thorough my sides, all ancient and latter Interpreters, that have read, noted, or expounded some of them, as is formerly manifested; for none hath ever read or noted them all. Though this be no excuse for me, wherein I have done amiss.  
2 Those marginal readings do many of them concern the Hebrew tongue and Grammar, which however they may be of great and good use for the Hebrews, and such as know that tongue; yet are they not of such use in other languages. When Arjeh a Lion, is noted to be read Ariosto a Lion, in 2 Sam. 23. 20. it showeth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written only Ariosto: but in other tongues which writ the name of a Lion but one way, it hath not such use. When Shenajim (in statu absoluto, as Grammarians call it) is noted to be read Shene (in statu constructo,) 2 King. 17. 16. both which in English signify two, which word with us varieth not the form as doth the Hebrew: when Anu is by the margin to be read Anachnu in jer. 42. 6. both which in our language signify We: when in the night, Lam. 2. 19 is by the letters in the line belel, and by the vowels and margin ballajlab, both which signify one thing; and many the like; as in 1. King 18. 5. and 19 4. and 21: 8. 2 King. 7. 12. and 11. 20. and 15. 25. Esay 54▪ 16, etc. these differences may be profitably observed by them that know that first tongue; but in other speeches cannot so be discerned. So the order of the Hebrew Alphabet is set down of God in some Psalms, and in jeremies' Lamentations: which when the Hebrew is turned into other tongues, will not so appear. And thus Hotses in Gen. 8. 17. being to be read by the vowels and margin Hojtse, bring forth; Gojim, nations, being written in the line with jod, and read in the margin with vau, in Gen. 25. 23. and sundry the like; because they so specially belong to the Hebrew tongue, and vary not in our English, I have therefore omitted to speak of. And if this reason be not of weight, let me bear my deserved blame: but let not the book of God be accused of corruption. And let the judicious and learned Reader judge of that which hath been said.  

Of the Hebrew Records.  
WHiles the jews Commonwealth did stand, they had besides the writings of Moses and the Prophets, (which were of Public and Divine authority) other civil Monuments, and private Records, (as all Kingdoms for the most part have,) for their use; some of which are mentioned in the holy Scriptures, jos. 10. 13. 1 Kin. 11. 41. and 14. 19, 29. But those ancient stories are now lost; some that were written between the times of the last Prophets, and the Apostles, yet remain; as the two books of the Maccabees, and that which junius calleth the book of Simeon (others, the third of the Maccabees,) the writings of josephus, Philo, and the like. When the second Temple was destroyed by the Romans, and the jews Commonwealth overthrown, and their people scattered, about the year of Christ 150. R. judah hannasi began to gather the private writings, notes, records and observations which were in the hands of the Doctors of his time, and to compile them in one volume: others after him added moe unto them, with their own Commentaries; which work they called the Thalmud, or Doctrinal. In which they have recorded the practice of the Law from old time, in their Commonwealth and Church, according to their understanding: but so, as many jewish fables, vain traditions received from their fathers, and false expositions of the Scriptures, are mixed with other things of better note and use. The Thalmud called jerusalemi, was finished about the year of our Lord 230. and the other called Babeli, about the year 500 according to the Canons and constitutions whereof the jews live to this day. These longsome volumes were after abridged by Moses son of Maimon, (called Maimony, and Rambam) who lived 1200. years after our Lord's birth; and he set down in plainer Hebrew, the expositions, canons and traditions according to which they had interpreted the Law of God given by Moses, and practised the same: omitting the discourses, fables, disputes, etc. wherewith the Thalmud is re●erced And this Maimony is of such esteem among the jewish nation, that of him it is said, From Moses (the Prophet) to Moses (son of Maimon) there was none like this Moses. Other Expositors they have, some ancient as the Chaldee paraphrasts, of which jonathan that interpreted the Prophets, is reported to be the Scholar of Gamaliel, at whose feet our Apostle Paul learned the Law: and Onkelos who paraphrased on the Law, was not long after him. Their latter Writers follow for the most part the Thalmuds: and notwithstanding the many fables and falsehoods that are found generally in them, yet for the many good things and probable truths which from elder days they do record, they have been and are regarded of Christian Writers heretofore, and at this day: that of them it is said, When they do well, they are the best Expositors; and when they do evil, they are the worst.  
Now whereas I have alleged many of their interpretations, especially from the Greek and Chaldee, and Maimony the chiefest of esteem among them; I am for this blamed, those Writers generally condemned; and to make them the more odious, their heresies, fables, falsehoods are displayed, by him, that from two or three late Rabbins, and one Papist, disputed against the sincerity of the Hebrew Text, as before is to be seen. I will not speak of the things by me noted, but leave them to the judgement of the indifferent Reader; nor justify myself for all their allegations, because they being taken from that confused heap of the jews traditions, some of them may haply savour too much of their leven: They that have laboured in this kind before me, have had their second thoughts, & altered both their own Annotations and translations in sundry points, as their public writings manifest. But that such a general censure should pass upon them all, (for my sake) and the Wheat should be plucked up because of the Tares, seemeth not to proceed from love, nor from, a sound judgement.  
And first, the esteem which all Christian Churches have had, and yet have, of such books of the jewish Rabbins as were written in Greek, and so came to be known more easily than other Chaldee and Hebrew works, might somewhat allay the rigour of this sentence. For the story of the Maccabees, Ecclesiasticus, Wisdom, and the other Apocryphal writings of the jews, notwithstanding the evils in them, have been, and are translated, commented upon, and commended to be read for instruction.  
2 Other of the Rabbins, as the Thalmud, Maimony, and the like, have been also by Expositors of the Scriptures (and those of the best esteem) occasionally alleged: as Tremellius in his notes upon his version of the New Testament out of Syriak, sundry times produceth them. Beza in his large Annotations on Matth. 26. noteth from josephus, Paulus Burgensis, Tremellius, and Scaliger, sundry rituals of the jews about the Passeover, and some such as I am taxed for, because I name them on Exod. 12. Vatablus often recordeth the expositions of the Chaldee and learned Hebrews. And how many other have done the like in their Notes and Commentaries, all men of learning and reading do well know.  
3 To object the jews heresies, fables, and false expositions of many Scriptures, is no sound reason to condemn the good things which are found in them. For even among Christian writers (and those of the ancients) sundry such things are to be seen: yet many profitable things are found in them for the opening of the Scriptures. In the Apostles days the jews were guilty of these sins, Matth. 15. and 23. chap. Rom. 10. 3. Tit. 1. 14. 2 Pet. 1. 16. Yet Christ commanded to hear the Scribes & Pharisees sitting in Moses chair, Mat. 23. 1, 2. Now the ear trieth words, as the mouth tasteth meat, job 34. 3. and as by hearing their speeches, the godly wise might discern when they taught according to Moses, and when they spoke of themselves; so by reading their writings, men of understanding may do the like at this day.  
4 The Apostles also in alleging sometimes the testimonies of the Rabbins, do teach us that their writings are not wholly to be despised. Paul nameth jannes' and jambres the chief sorcerers of Egypt, 2 Tim. 3. 8. out of the private Records of the jews, as may yet be read in their Thalmud. He rehearseth the persecutions of the godly under Antiochus, recorded in the book of the Maccabees, Heb. 11. 35, etc. Others speak of the contention between Michael and the devil, about the body of Moses; and of the prophecy of Enoch, jude v. 9 14, 15. of the marriage between Salmon and Rachab, Matth. 1. 5. and the like, Acts 5. 36. 37.  
5. The Gentiles were fallen from God, and turned his truth into a lie, and corrupted religion with their fables and vanities, Rom. 1. yet the Holy Ghost citeth and maketh use of 〈◊〉 sayings in the Scriptures, Acts 1. 7. 28. 29. 1 Cor. 15. 33. Tit. 1. 12. And who hath ever interpreted the visions of Daniel, and of the Apostle john in the Revelation, without the help of the stories of the Maccabees, josephus, Polybiu●, Eusebius, & other humane Writers? Wherefore, as I myself have reaped light and profit by the things which I have read in such, so have I noted sundry of them, for the good of others. As for the Exceptions taken against the Greek version of the Bible, (so much approved by the holy Ghost in the new Testament) and the Chaldee paraphrases, they are such, as before men of knowledge and understanding need no further reply.   

Of the interpretation of the stone jahalom, in Exod. 28. 18.  
I Will only annex a few words about a place of Scripture, for the interpretation whereof I am specially blamed. It is for expressing the Hebrew jahalom, in Exod. 28. 18. by the Greek name Sardonix, as I understand the Holy Ghost to expound it, in Revel. 21. 20. I am asked for proof or show of proof, that john did translate all the 12. stones from Aaron's breast, 〈◊〉 the heavenly jerusalem, (in Rev. 21.) and am charged with presumption in obtruding my conceits upon the Holy Ghost, and taking the name of God in vain: & it is affirmed, that jahalom should be translated the Adamant or Diamond, according to the example of the best Translators both new and old.  
All men of any reading do know how diversely those 12. stones in Exod. 28. are expressed by Interpreters, that scarcely any two agree together; if then among many I have somewhere miss in interpreting them, it might be imputed to humane infirmity, rather than to presumption, especially seeing I ground my exposition upon that other Scripture, Revel. 21. My proof, or show of proof, that the holy Ghost there translateth the 12. stones from Exod 28. is this:  
1. The continual course of the Spirit of God throughout that book of the Revelation, which is to take matters, words and phrases, from Moses and the Prophets, and apply them to the things there prophesied. As in Revel. 4. the Church is described from the ancient figure the Tabernacle of Moses, and from the visions of other Prophets, Esai. 6. Ezek. 1. The number of 24. Elders, according to the lots and divisions of the Priests and Levites by David, in 1 Chron. 24. 3,— 19 and 25. 7,— 31. The four living creatures answerable in number to the four standards in the camp of Israel, Numb. 2. in shape, to the living creatures, in Ezek. 1. In Rev. 5. Christ is showed like a Lamb slain, according to the sacrifice under the old Testament. In Revel. 6. God's administration is set forth by the similitude of horses and riders, as in Zach. 1. and 6. and with such judgement as the Prophets threatened of old, Esai. 34. 4. In Revel. 7. God's people are sealed on their foreheads, according to Eze. 9 4. and the twelve tribes of Israel are expressed by their names. And so in other things throughout that book, as the studious Reader may observe, which for brevity I will now omit. If then the whole tenor of that Revelation be to prophesy of matters from former types and predictions, it is consonant and proportionable that the like is done in Revel. 21.  
2. And that 21. Chapter foretelling the restauration of the Church, after the fall of Antichrist, and withal (as the best Expositors have opened it) of the calling again of the jews, according to the prophecies of old, and of our Apostle in Rom. 11. it is not likely, but the holy Ghost, who throughout those visions, and in matters concerning the Gentiles, alludeth to the old Testament, would much rather do the like where he prophesieth of the jews.  
3. Many particulars in that Chapter confirm this; as when the Church is called by the 〈◊〉 name jerusalem, Revel. 21. vers. 2, 10. and the Tabernacle of God, vers. 3. when express mention is made of the names of the 〈◊〉 tribes of Israel, to be at the twelve gates, v. 12. when the City is measured (according to the visions of old, Ezek. 40. 3.) with a reed, ver. 1●. when God and the Lamb are called the Temple of it, vers. 22. and sundry the like.  
4. It will not be denied (I suppose) by men of under standing which compare the Scriptures, that these last visions of john have reference in many things to the last visions of Ezekiel. As the gates of the City have their names of the tribes of Israel, which there are expressed, one of Reuben, one of judah, one of Levi, etc. 〈◊〉 48. 31, etc. so the gates of this C 〈…〉 which john saw, have at them the names of the twelve tribes of the sons of Israel, Rev. 21. 12. There, waters issue out of God's house, Ezek. 47. 〈◊〉 so here is a pure river of water of li●e, Rev. 22: 1. There, trees grow by the river, Ezek. 47. 12. here, the tree of life, Rev. 22. 2. with other things concordant. So that the state of the Church there being described from Israel, and the possession of the tribes by name, Ezek. 48. yields strong probability of the like allusions here; and consequently of the twelve precious stones, to the stones of the tribes, which are no where named but by Moses in Exodus.  
5. And this the rather, because as Aaron's ornaments were for glory and beauty, Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the City, Rev. 21. 19 And the Tabernacle of Moses was walled (as we may say) with the twelve Tribes which compassed it in a square, Numb. 2. Now, seeing the Saints are compared to precious stones, Lam. 4. 1, 2, 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes, described by their precious stones in Aaron's Ephod, may we think hath the Lord reference in Rev. 21.  
6. Again, seeing the names of the Lambs twelve Apostles are in the foundations of this wall, Rev. 21. 14. which Apostles are answer able to the twelve Patriarches of the tribes, both in number (so noted by the Spirit of God, v. 12. 14.) and in propagation of the Church spiritually by the Gospel, 1 Cor. 4. 15. Gal. 4. 19 3 joh. v. 4. as the Patriarches were fathers of the ancient Church, both in the flesh, and in the Lord; and in government, as the other governed the Tribes, Psal. 45. 16. Matth. 19 28. 1 Cor. 4. 19, 21. besides other things wherein they may be compared, it seemeth most fit, and according to the things both in this Chapter, & whole Book, that the precious stones by which these twelve foundations are described, should be answerable to the twelve precious stones whereon the names of the Patriarches were graved, Exod. 28. for there is no place else in the Scripture whereto they can have reference.  
7. Moreover, there is in the Prophets another name of the Adamant, or Diamond, called in Hebrew Shamir, which is noted of the Holy Ghost to be hard, even harder than flint, Zach. 7. 12. Ezek. 3. 9 and to be of use for graving, jer. 17. 1. so that the special things which mine Opposite observeth from Pliny an heathen writer, of the nature of the Adamant, are by the testimony of God found in this Shamir. And it is translated the Adamant, by consent of the most Interpreters both old and new, and by the Greek version in jer. 17. 1. that if the voices of learned men may end this controversy, there be as many or moe for Shamir to be the Adamant, than can (I suppose) be brought for jahalom. And the same Prophet which useth Shamir for the Adamant, when he hath reference to the stones on the Ephod, retaineth the names in Exodus, & the jahalom among them, Ezek. 3. 9 and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant, the stone Iabal●m in Exo. 28. may well be another than it; and if another, where may we safer seek it than in Rev. 21. for the reasons before showed?  
That which is alleged for the contrary, from the notation of the word jahalom, and consent of many Interpreters, and the like, hath (I confess) probability; and were it not for the causes above showed, I would think it to be the Adamant, though the notation likewise of Shamir, and agreement of Interpreters, may also persuade it to be the Adamant; and for Pliny's testimony of the Adamants, that they are desired of engravers, it accordeth to this Shamir, as we may learn of the Prophet jer. 17. 1. And for the price of the Adamant above the Sardonyx, or any gem, or other humane things, as the same Pliny reporteth, it will not (though so it be) end this question; seeing it is not necessary to conclude, that God would choose the most precious thing to signify grace in men, which have it but in part; especially, seeing he putteth this stone not in the first, but in the sixth place, as the jahalom is ordered in Exo. 28. 18. Yea, it is plainly without likelihood, that God would impart the most precious thing among the Patriarches, and take it away from among the Apostles, (for it is sure, no Adamant is to be found in Rev. 21.) This were to prefer the old Tehament before the New, the Law before the Gospel, Moses before Christ, contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy jerusalem, the Bride the Lamb's wife, (which is said to have the glory of God, and her walls garnished with all manner of precious stones, and many other like excellencies, Revel. 21. 9, 10, 19 etc.) to be inferior in glory to Moses Sanctuary, and the earthly jerusalem, and those that ministered in the same; which a man of sound judgement will not easily believe. And whatsoever Pliny saith of the preciousness of the Adamant, we are assured from God that the Sardonix is precious, Revel. 21. 19, 20. and Pliny himself confirmeth it, by the example of the Tyrant Polycrates, who so greatly esteemed the Sardonix in his Ring, that he valued the loss thereof, with all his wealth and felicity, which he confessed to be exceeding great, Nat. Hist. l. 37. c. 1. And Claudius the Roman Emperor used to wear Emeralds and Sardonyches, Plin. ibidem c. 6. so that the Latin Poets when they noted men for their stateliness, spoke of their hands garnished with Sardonyches, Martial. l. 3. juvenal. Sat. 6. and show of what esteem they were, in saying, gemma● princeps Sardonychus, loculis quae custoditur eburnis, juvenal. Sat. 13.  
The reason alleged from Rev. 7. 5, 8. that the tribes are there reckoned up by the Holy Ghost, with omission of Dan, otherwise than they are reckoned in any place of the old Testament; weakeneth not, but rather confirmeth that which I have said. For as there is no new person put in stead of any tribe, or new name given to any tribe, but such as was given before in the old Testament: so neither is it likely that in Rev. 21. any other new stone should be placed, than such as agreeth with the description of Moses; so that the Sardonyx should be looked for in Exo. 28. among the rest. Again, the omission of Dan in Rev. 7. accordeth very well with the old Testament; for though joseph's sons Ephraim and Manasses made two tribes, Genes. 48. 5, 6. Num. 1. 10, 33, 35. so that after a sort there were thirteen; yet the Scripture usually nameth and reckoneth them but twelve, that the name of the twelve tribes is famous also in the new Testament, Luke 22. 30. Act. 26. 7. jam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets, one commonly is omitted; for either joseph is named in stead of his two sons, as in Gen. 49. or if they two be mentioned, Levi (for his separation to the Lords service in the Tabernacle) is omitted, as in Num. 13. and often; or if both he and they be expressed, some one of the other is let pass, as Simeon is unnamed in the blessing of the tribes, Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi, and Manasses, and joseph for his son Ephraim, was to omit the name of some other; unless he should have counted 13. tribes, contrary to the course of the Scriptures, and scope of the matter there in hand. Why Dan is not named in Revel. 7. or Simeon in Deut. 33. belongeth not to this question; it sufficeth that there is no new practice in Rev. 7. differing from the Prophets; neither need we look for any innovation among the precious stones, Rev. 21.  
Thus have I, according to the measure of knowledge which God hath given me, and as the extreme infirmity of my body would permit, made answer to the chief matters objected, especially such as concern the Scriptures, and may by them be decided. Other things wherein I have showed either mine own, or other men's judgement, I will not contend about. Let not any thing which I have written be accepted without trial, or further than it agreeth with the truth. The learned which have interpreted and opened the Scriptures, have had their second thoughts, and altered both their versions and Expositions in sundry 〈◊〉, as all men know but in part. For things wherein I have miss, I humbly crave pardon of God, and of his people; to such as have the spirit in them that lusteth after envy, I wish a better mind; to such as love the truth, increase of knowledge and grace: and for aught that is good and profitable in my labours, the praise therefore be unto him that is Author of every good gift and work; the benefit thereof unto those that love his Name, which be blessed for ever,  
Amen.    

ANNOTATIONS UPON THE BOOK OF PSALMS.  
WHEREIN THE HEBREW WORDS and sentences are compared with, and explained by the ancient Greek and Chaldee versions: but chief by conference with the Holy Scriptures.  
BY HENRY AINSWORTH.  2 SAM. 23. 1, 2. 
David the son of jesse said; And the man who was raised up on high, the anointed of the God of jakob, and the sweet Psalmist of Israel said; The Spirit of jehovah spoke by me, and his word was in my tongue.  LUKE 24. 44. 
All things must be fulfilled, which are written in the Law of Moses, and in the Prophets, and in the Psalms.   printer's or publisher's device 
LONDON, Printed by John Haviland for John Bellamy, and are to be sold at his shop near the ROYAL EXCHANGE. 1626.   

A PREFACE CONCERNING DAVID, his Life and Acts.  
DAVID the son of jesse, of the tribe of judah, of the lineage of Abraham in the 
a 1 Chron. 2. Matth. 1. 1. 17.  fourteenth generation, was borne in Bethlehem (a town in the tribe of judah, in the land of Canaan,) about 2917 years after the creation of the world, in the days when Samuel the Prophet was judge of Israel. He was the 
b 1 Chro. 2. 15.  seventh and youngest of all jesses' sons, of least esteem among them, and set to keep his father's 
c 1 Sam. 16. 11.  sheep. In the three and twentieth year of his life, he was by Samuel the Prophet privately in Bethlehem anointed 
d 1 Sam. 16. 13.  King over Israel, in the midst of his brethren, and the Spirit of the Lord came upon him from that day forward. He was 
e Vers. 12.  ruddy, of a beautiful countenance, and goodly to look to; a 
f Vers. 18.  cunning player on the Harp, a mighty valiant man of war, and prudent in speech, and a comely person, and the Lord was with him: Who also gave him these testimonies and promises; 
g Act. 13. 22.  I have found David, the son of jesse, a man after mine own heart, which shall fulfil 〈◊〉 my will. 
h Psal. 89. 19  I have laid help on one that is mighty, I have exalted one chosen out of the people, with whom 
i Vers. 21.  my hand shall be established, mine arm also shall strengthen him; I will 
k Vers. 23, etc.  beat down his foes before his face, and plague them that hate him. In my name shall his horn be exalted; I will set his hand in the sea, and his right hand in the rivers; I will make him my firstborn, higher than the Kings of the earth. My mercy will I keep for him for ever, and my covenant shall stand fast with him; his seed will I make to endure for ever, and his throne as the days of heaven, etc.  
After David's anointing in Bethlehem, he went again and fed his 
l 1 Sam. 16. 19  father's sheep: but the Spirit of God wrought mightily in him. He killed 
m 1 Sam. 17.  Goliath, the Philistian Giant, from whose face 
n Vers. 24.  all the men of Israel fled away for fear: David overcame him (in the name of the Lord of hosts) with a sling and with a stone. He was a cunning Musician; and 
o 1 Sam. 16. 23.  playing on his Harp with his hand, he refreshed King Saul, though was vexed with an evil spirit from the Lord. He was employed in wars against 〈◊〉 Philistians: and 
p 1 Sam. 18. 5.  whither soever Saul sent him, he behaved himself wisely and prospered, and was accepted in the eyes of all the people; so that the women of Israel 〈…〉 g of him, 
q Vers. 7.  Saul hath slain his thousands, and David his ten thousands. But that ●aise 
r Vers. 8, 9  procured him envy from Saul ever after, and he sought to slay him: but 
s Vers. 16.  all Is●ael loved him. And though he after took to wife Michal, saul's daughter; yet 
t 1 Sam. 19 etc.  Saul continued his hatred against his son in law; and first secretly, then openly sought his 〈…〉 fe: so that David was fain to flee and hide himself in the land of Israel, and in 〈…〉 range countries, to the 
u Psal. 120. 1 Sam. 26. 19  great affliction of his soul.  
When Saul was dead, and David 
x 2 Sam. 5. 4.  thirty years of age, the men of judah 
y 2 Sam. 2. 4.  anointed him King the second time, in Hebron, over the house of judah. Ishbosheth, saul's son, resisted him; but David waxed stronger and stronger. Then 
z 1 Chron. 11. 1, 3.  all Israel anointed him King over them, and he reigned in jerusalem. So the time of all his reign was 
a 2 Sam. 5. 4, 5.  forty years. In Hebron he reigned over judah seven years and six months, and in jerusalem he reigned 33. years over all Israel and judah. During which space, the Lord still exercised him with many 
b 1 Chron. 14. & 18. & 19  wars abroad, and troubles at home; as by the defiling of his daughter 
c 2 Sam. 13. etc.  Thamar, the kill of his son Amnon, the treason and death of his son Absalon, the rebellion of Sheba, and other like sorrows which God 
d 2 Sam. 12. 10.  for his sins chastised him with, so many and so great, that the 
e 2 Sam. 22. 5, 6.  pangs of death compassed him about, the floods of Belial (the ungodly men) made him afraid, the cords of hell compassed him, the snares of death prevented him; his 
f Psal. 55. 4, 5.  heart was sore pained within him, and the terrors of death fell upon him; fearfulness and trembling came upon him, and horror overwhelmed him. His 
g Psal. 31. 11.  life was spent with grief, his years with sighing, his strength failed, and his bones were consumed.  
But always in his fears 
h Psal. 56. 3, 4.  he trusted in God, and was not afraid what flesh could do unto him; in his distress 
i 2 Sam. 22. 7.  he called upon the Lord, and cried to his God, who heard his voice out of his Temple, and drew him out of 
k Vers. 17, 18, etc.  many waters, from his strong enemy, and from them that hated him, and brought him forth into a large place, and delivered him, because he delighted in him. He gave him the 
l Vers. 36, etc.  shield of his salvation, and girded him with strength to battle, and gave him the necks of his enemies, that he destroyed those that hated him. Therefore he gave thanks unto the Lord 
m Vers. 50.  among the nations, and sang praises unto his name, 
n Psal. 57 8.  awaking up his glory, awaking up his Psaltery and Harp, awaking himself early, to praise the Lord among the people's, and to sing unto him among the nations: so he sang of his 
o Psal. 59 16.  power, he sang loud of his mercy in the morning, that God had been his defence and refuge in the day of his distress.  
And hereof this book of Psalms (most whereof David made) is a glorious testimony; wherein by manifold Psalms, and Hymns, and spiritual Songs, he set forth the praises of God, his owne●aith in his Word, exercise and delight in his Law, with narrations of Gods former and present mercies, and prophecies of future graces to be fulfilled in Christ, whom he (being a Prophet) 
p Act. 2. 30.  knew that he should be the fruit of his loins concerning the flesh, and should sit upon his throne; whose incarnation, afflictions, death, resurrection, ascension, and eternal glorious kingdom and priesthood, he sang by the Spirit, with such heavenly melody, as may not only delight, but draw into admiration every understanding heart, and comfort the afflicted soul with such consolation as David himself was comforted of the Lord.  
And these his Psalms have ever since, by the Church of Israel, by 
q Ma●. ●1. 16. 42. Rom. 4. 6. & 11. 9  Christ and his Apostles, and by the Saints in all ages, been received and honoured as the oracles of God, cited for confirmation of true religion, & sung in the public assemblies, as in God's Tabernacle and Temple, where they sang praise unto the Lord, with the 
r 2 Chron. 29. 30.  words of David▪ and with the instruments which 
s 2 Chron. 7. 6.  he had made over their 
t 2 Chron. 29. 25, 27, 28.  burnt-offerings & sacrifices▪  
Now because many things, both for phrase and matter, are difficult to such as ar● not acquainted with David's language, I have (out of my slender store) annexed 〈…〉 few brief notes, comparing the Scriptures, and conferring the best Expositors, espe 〈…〉 ally the ancient Greek and Chaldee versions, whereby if any help of understand 〈…〉 may arise, the praise be to God, the comfort to his people.   


THE BOOK OF Psalms, or Hymns.  

PSALM I.  
1 The happiness of the godly, whose conversation is described, and their prosperity like a fruitful tree. 4 The contrary course of the wicked, for which they and their way do perish.  
O Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, non sit in the seat of the scornful. But, hath his delight in the law of jehovah, and in his law doth he meditate day and night. And he shall be as a tree planted by brooks of waters, which shall give his fruit in his time, and his leaf shall not fade, and whatsoever he shall do, shall prosper. Not so the wicked; but as the chaff which the wind driveth it away.  
Therefore the wicked shall not stand up 〈◊〉 judgement, and sinners in the assembly of the just. For jehovah knoweth the way of the just, and the way of the wicked shall perish.  

Annotations.  
THE Book of Psalms] so our Lord himself 
〈◊〉 〈◊〉  〈◊〉 it, Luke 20. 42. but the Hebrew title 〈◊〉, signifieth Hymns or Praises. According to the Greek, it is called the Psalter. 
〈◊〉 〈◊〉   
Verse 〈◊〉. O Blessed] or O Happy, or Well fares 〈◊〉 〈◊〉▪ 〈◊〉 joyful 〈…〉 mation for the man's welf●●● and 〈…〉 cities, as going right forward, and so having good success. Contrary hereunto is Woe, or Alas, Eccles. 10. 16, 17. Luke 6. 20, 24. This word Ashrei in the Hebrew, is always applied to men, and so differeth from another word, Baruc, blessed; which is ascribed both to God and men, Psal. 115. 15, 18. the contrary whereto is, cursed, Psal. 37. 22. doth not walk] or, hath not walked. But the time past, and time to come, are in the Hebrew often used for to express continued actions: Walking signifieth one● conversation, both touching faith and works, Psal. 119. 1. Gen. 5. 24. compared with Hebr. 11. 5, 6. 2 Pet. 2. 10. jud. 11. To walk in the counsel of any, is either to do as they advise and suggest, as did Ahaziah, 2 Chron. 22. 3, 4, 5. or by imitation to do like others before, as did Israel, Mich. 6. 16. But in every respect the counsel of the wicked should be fare from us, job 21. 16. and 22. 18. Wicked] that is, ungodly: so our English word meaneth, being made of the old Danish wgudelig; or we may call them according to the original, Restless, turbulem, unjust, ungracious. The Hebrew rashangh, signifieth restlessness, and is opposed to quietness, job 34. 29. Such men are without peace in themselves, and seek to disturb and molest others, Prov. 4. 16. likened therefore to the raging sea, Isay 57 20, 21. And because for their evil deeds they are often brought forth to judgement, and condemned; therefore is this name given to condemned persons, Psal. 109. 7. job 27. 7. And as to make just, or justify, is to acquit or absolve in judgement, Psal. 82. 3. so, to make or pronounce wicked, is to condemn, Psal. 37. 33. and 94. 21. D●ut. 2●. 1. Way] tract or 〈◊〉. This word also signifieth any religion, doctrine, manners, actions, administration, o● course of life, Psal. 5. 9 and 25. 4. and 86. 11. Act. 18. 25, 26. and 22. 4. 〈◊〉 Pet. 2. 2, 15, 21. sinners] or misdo●rs erroneous 〈◊〉. Though there is no man jaston earth, that doth good and sinneth not, Eccle. 7. 22. yet such are usually called sinners, as be given to vice, add have the course of their life, evil, Gen. 13. 13. 1 Sam. 15. 18. Psal. 26. 9 and 104. 36. Matth. 26. 45. Luke 7. 37. joh. 9 16, 31. In this respect, they that are borne of God, are said not to sin, 1 Joh. 3. 9 and Solomon opposeth the sinner to the good man, Eccles. 9 2. See the note on Psal. 4. 5. not sit in the seat] or, and hath not sitten, etc. To sit is to abide, continue, dwell, Psal. 2. 4. and 101. 6, 7. and 132. 14. or to company, and have familiarity with any, Psal. 26. 4, 5. And the original mo●hab, here Englished seat, is diversely used, as, for a seat or chair to sit on, 1 Sam. 20. 25. job 29. 7. (which noteth authority;) sometime, an habitation or dwelling, Psal. 107. 4, 7. and 132. 13. sometime an assize, session, or assembly, Psalm. 107. 32. And so may it be here taken for the assembly of the scornful, and their society, as the Chaldee version explaineth it. The scornful] Proudly rhetorical mockers, Losels. The word importeth pride, as, the Lord scorneth the scorners, Prov. 3. 34, that is, resisteth the proud, I am. 4. 6. 1 Pet. 5. 5. It implieth also eloquence, often used in mocks, job 16. 20. The Greek translateth them pestilent; they are of the worst sort of sinners, which admit of no reproof: therefore it is said, Rebuke not a scorner, lest he hate thee, Prov. 9 7, 8.  
Vers. 2. Hath his delight] or his pleasure is. law] or doctrine. See the notes on Psal. 19 8. jehovah] or the Lord, as the Greek and the new Testament usually expresseth it. The opening of this name, see on Psal. 83. 19 and Gen. 2. 4. d●th meditate] or shall meditate, that is, usually meditateth. This word importeth study and exercise of the mind, which often bursteth out into voice. It is used for musing in the mind or heart, Prov. 24. 2. Isay 33. 18. for muttering with the mouth, that which the heart mindeth, Psal. 2. 1. and 37. 30. Prov. 8. 2. Isa. 59 3. but with a low imperfect voice, Isay. 8. 19 day and night] or, by day and by night, that is, continually.  
Vers. 3. Brooks] or, becks, riverets; in Hebrew called Plagim, that is, divisions or partitions, being little streams derived either from a great river, as Psal. 46. 5. or from a well or fountain, as Prov. 5. 16. or from any other head, job 29. 6. In hot countries they use to plant gardens near well-springs of water, from which the husbandman deriveth many little becks or riverers, to run on the roots of the trees set in a rue, whereby they are moistened and made fruitful. See Ezek. 31. 3, 4. Eccles. 2. 6. According to this, Christ is called the fountain of the gardens, that is, of the Churches, Song▪ 4. 15. Also in jer. 17. 8. the godly man is like●red to a tree planted by waters, which thrusteth out his roots by the river, and feeleth not when the hear cometh, and careth not for the year of drought, nor ceaseth from making (or yielding) fruit. in his time] that is, in due time or season; so Psalm. 104. 27. and 145. 15. Levit. 26. 4. The Chaldee translateth, whose fruit is ripe in his time. whatsoever he shall do] or all that is shall make or yield, meaning the tree, the resemblance of the man. For a tree is said to make fruit, when it beareth or yields it, Jer. 17. 8. So in Matth. 3. 8, 10. where men are trees, and their works fruits, which they make or yield. Shall prosper] or thrive, and so be of good use. And this is in a tree, when the fruit is for meat, and the leaf for medicine; as Ezek. 47. 12. The just man's fruit, is the fruit of the tree of life, Prov. 11. 30. So the Chaldee (in the Masorites Bible) calleth this tree here spoken of, the tree of life.  
Vers. 4. driveth it away] or tosseth away; therefore the Chaldee, for wind, translateth whirlwind or tempest; and in job 21. 18. it is said, such are as chaff, that the tempest stealeth away. Compare also Psal. 35. 5. Hos. 13. 3. The word it is added for vehemency sake, and may be omitted in our English, as it is sometime in the Hebrew, 2 Chro. 28. 3. compared with 2 King. 16. 3. yet such manner of speeches the Greek also in the New Testament useth, Rev. 7. 2, 9  
Vers. 5. stand up] or rise up, consist, stand sure; opposed to bending or falling down, Psalm. 18. 39 and 20. 9 God is he that riseth up to judgement, Psal. 76. 10. and men do stand or fall therein, when they are justified or condemned. See Mat. 12. ●1. Rev. 6. 16. So the Chaldee (in the Masorites Bible) expoundeth it, they shall not be justified in the great day of judgement. and sinners] to wit, shall not stand up. The former denial, not, is again to be understood, as in Psal. 9 19  
Vers. 6. knoweth] or acknowledgeth. This word also importeth regard and care of; as, the just man knoweth (that is, regardeth) his beasts life, Prov. 12. 10. so job 9 21. 1 Theff. 5. 12. Also to approve, or allow, as Psal. 10 1. 4. Rom. 7. 15. 1 Joh. 3. 2. And as God's knowledge of his, implieth their election, 2 Tim. 2. 19 so his not knowing of the wicked, implieth their rejection, Mat. 25. 12. and 7. 23. shall perish] or, be done away, decay, be lost. To this way of the wicked, which perisheth, is opposed the good way, which is everlasting; wherein David desired God to lead him, Psal. 139. 24.    

PSALM II.  
1 David prophesieth of the rage of jews and Gentiles against Christ. 4 Gods wrath against them for it. 6 Christ is established King, 7 declared to be the Son of God, 8 heir and ruler of the world. 10 Kings are exhorted to submit unto him.  
WHy do the heathens tumultuously rage, and the people's meditate vanity? The Kings of the earth set themselves, and the Princes do plot together against jehovah, and against his Christ.  
Let us break their bands, and cast their cords from us. He that sitteth in the heavens laugheth, the Lord mocketh at them.  
Then will he speak unto them in his anger, and in his wrath he will suddenly trouble them. And I have anointed my King upon Zion, the mountain of my holiness.  
I will tell the decree; jehovah said unto me, thou art my son; I this day begat thee.  
Ask of me and I will give the Heathens for thine inheritance, & the ends of the earth for thy firm possession. Thou shalt roughly rule them with a rod of iron, as the vessel of a pottter thou shalt scatter them in pieces.  
And now, O ye Kings, be prudent, be nurtured ye judges of the earth. Serve ye jehovah with fear, and be glad with trembling. Kiss ye the son lest he be angry, and ye perish in the way, when his anger shall burn suddenly; O blessed are all that hope for safety in him.  

Annotations.  
WHY] or, For what? David was the writer of this Psalm, (as the Greek prefixeth this title, A Psalm of David:) and he beginneth with marveling at the rage and folly of the jews and Gentiles, in persecuting Christ and his Church, Acts 4. 25, etc. And as David himself was a figure of Christ in his kingdom, and a father of him according to the flesh: so suffered he the like opposition at the hands of his own people, and of the nations round about him, 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6, 7, etc. Tumultuously rage] or, burtle together, conven● with rage and uproar mutinously. This word is also used in daniel's case; Dan. 6. 6. 11. and after in Psal. 64. 3. The Greek eph●●axan, whereby the holy Ghost tranflateth it, Act. 4▪ 25. denoteth rage, pride, and fierceness, as of horses that neigh and rush into the battle. people's] or nations: under these names are comprehended the jews with the Gentiles, Act. 4. 27, 28. meditate vanity] mutter a vain or empty thing, which shall have no effect. And here the Hebrew changeth the time (as it doth very often otherwhere▪) will meditate▪ noting by such phrase a continuance of the action, as they that did still or usually meditate vain things. But the holy Ghost in Act. 4. 25. keepeth like time here as before: whose example I follow, according to the propriety of our tongue. So after in this Psalm and many other. The Hebrew text itself sometime doth the like, as Isai. 37. 3●. compared with 2 Kings 19 33. See the notes on Psal. 18. 7.  
Vers. 2. Set themselves] or present themselves, will stand up, noting a settled purpose in the heart, with a standing up in person to act the same, 1 Chr. 1●. 14. princes] ruler's, or pri●●e counsellors, subtle, prudent, and employed in making decrees, Prov. 8. 15. next therefore in place to Kings, and joined with them, as here, so in judg. 5. 〈◊〉. Hab. 1. 10. Prov. 31. 4. plot] conspire, or, are founded, that is, have their foundation, plot, or groundwork laid, as, Exod. 9 1●. Is●. 44. 28. and this by assembling and consulting, and is therefore interpreted, gathered together, Act. 4. 26. So the Chaldee translateth it, consociate (or joined together) to rebel before the Lord, & to fight against his anointed. Christ] or Anointed, in Hebrew, Mashiach or Messiah, which word, though it be general for the ancient Kings, and Priests, and Prophets that were anointed with oil, (Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King. 19 16.) yet is it principally the name of the Son of God, our Saviour, Dan. 9 25, 26. who was known in Israel by the name Messiah, joh. 1. 41. and 4. 25. and among Greeks, by the name Christ; of whom we that believe in his name, are also called Christians, Act. 11. 26. because we have an Anointing from him that is holy, 1 joh. 2. 20. 27. himself being first anointed with the Spirit, and with the oil of gladness above his fellows, Luke 4. 18. Psal. 45. 8. Of him is this Psalm interpreted by his Apostles, saying; Of a truth, Lord, against thy holy Child jesus, whom thou anointedst, gathered were both Herod and Pontius Pilate, with the nations and peoples of Israel, to do whatsoever thy hand and thy counsel had foredetermined to be done, Act. 4. 27, 28.  
Vers. 3. their bands] These were signs of subjection, jer. 27. 2, 3. 6, 7. And thus the Kings and nations speak, refusing to serve Christ, though his yoke be easy, Matth. 11. 29, 30. jer. 5. 5. The Hebrew phrase more, importeth their bands and his; speaking of the Father and the Son jointly, and of the Son in special: but he that honoureth not the Son, honoureth not the Father which sent him, joh. 5. 23. So in the verse following, the Lord mocketh at them and at him; meaning them all jointly, and each severally. The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59 9 job 22. 19 Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords] or ropes, thick twisted bands: signs also of subjection and restraint, job 39 13. Ezek. 4. 8. and sometime of love, Hos. 11. 4.  
Vers. 4. The Lord] in Hebrew, Adonai; which in this form is the peculiar title of God; having the form plural, and vowels of jehovah, mystically signifying my stays, or my sustainers, my pillars. And where in one place Adonai is used, another speaking of the same thing hath sometime jehovah: See Psal. 57 10. with Psal. 108. 4. It cometh of Aeden, a hast or pillar which sustaineth any thing. The Chaldee translateth it, the Word of the Lord, that is, the title of Christ, joh. 1. 1. Rev. 19 13. Our English word Lord hath much like force, being contracted of the old▪ Saxon Laford, or Hlafford, which cometh of Laef, to sustain, refresh, cherish▪ mocketh] will mock, deride. This implieth both their folly, their punishment for it, and how God will leave them helpless in their misery, Psal. 59 9 Prov. 1. 26. 28. It is spoken of God, after the manner of men, that he laugheth, mocketh, is angry, and the like, not that he hath such passions as men, but because he doth such things as men use to do when they are moved with such passions: and as the Hebrew Doctors say, The law speaketh (of God) according to the language of the sons of Adam. See the Annotations on Gen. 6. 6.  
Vers. 5. anger] ire, outward in the face, grame, grimness or fierceness of countenante. The original aph signifieth both the Nose by which one breatheth, Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose; as Saul is said to breathe out threatenings and slaughter, Act 91. The circumstances of the Text will show which of the two is meant: though sometime it is doubtful, as Psal. 138. 7. wrath] fervent ire, inflamed displeasure. This word Charon, noteth burning or inflammation of choler, sometime of grief, Gen. 4. 5. jor. 4. 10. sometime of other affections, Nehem. 3. 20. suddenly trouble] or vex, appall fright, make them to start. It noteth hastiness of sear and trouble: opposed to firm staidness.  
Vers. 6. And I] The word And is here a sign of indignation stirred, as was in the Apostle, when he said, And sittest thou to judge me, etc. Act. 23. 3. or and may be used here for but, as in Gen. 42. 10. Isa. 10. 20. and often otherwhere. have anointed] or poured out, that is, ordained, authorized: by pouring out the oil of the spirit, the oil of gladness, as is noted on vers. 2. Of this word Nasac that signifieth to shed or pour out, Nasick is used for a governor, or one in authority, Psal. 83. 12. jos. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto, the wisdom of God saith, Prov. 8. 23. I was anointed (or authorized) from everlasting. In David Christ's figure, this was outwardly performed, when he was anointed King, with oil, 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Si●n] or, over Tsijon, the name of an high mountain in jerusalem, on top whereof was a strong fort, which the heathen jebusites kept by force from Israel, till David's days, jos. 15. 63. 2 Sam. 5. 6, 7. but he took it from them, fortified it, and called it David's city, 1 Chro. 11. 4 5 7. near unto this was mount Morijah, whereon Solomon built the Temple; 2 Chron. 3. 1. Hereupon jerusalem was called the holy city, Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9 and Zion is named the Lords holy mountain, joel 3. 17. which he loved, Psa. 78. 68 from which the law should come forth, Isa. 2. 3. and where he would dwell for ever, Psal. 132. 13, 14. Therefore was it a figure of Christ's Church, Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountain of my holiness] or my mount of holiness, that is, my holy mount, as the Greek turneth it. So the Temple of God's holiness, Psal. 79. 1. and people of his holiness, Esa. 63. 18. And in speech to Daniel, jerusalem is called, the city of his holiness, that is, his holy city, by him so esteemed and regarded, Dan. 9 24. Such Hebrew phrases, because they are more forcible, the Apostles often used in Greek, to inure the Gentiles with them: as Christ is called the Son of God's love, that is, his beloved son, Col. 1. 13. our Lord jesus Christ of glory, that is, our glorious Lord, jam. 2. 1. and many the like.  
Vers. 7. I will tell] telling is often used for preaching, declaring, showing, as Psal. 22. 23. with Heb. 2. 12. Exod. 9 16. with Rom. 9 17. So hereby Christ noteth his prophetical office. the decree] Hear the Hebrew el seemeth to be used for eth: as cl haderech; 2 Chror. 6. 27. is the same that eth hoderech, 1 King. 8. 36. we may also read it thus, I will tell of the decree; cl being many times used for of, as Gen. 20 2. job 42. 7. 2 King. 19 32. jer. 51. 60. So the Greek pros (answering to the Hebrew el) is used for of, or concerning, Heb. 1. 7. and 4. 13. decree] prescript, law or statute: the Greek translateth it, the ordinance of the Lord; the Chaldee, the Covenant of God. The Hebrew Chok usually denoteth the rules, decrees, and ordinances about God's worship, as the decree of the passover, Exod. 12. 24. 43. the decree of dressing the lamps, Exod. 27. 21. of the Priest's office and garments, Exod. 29. 9 of their washing, Exod. 30. 21. of the sacrifices, Lev. 3. 17. and 6. 18. 22. and many other things about God's service. So may it here be taken, that Christ preacheth the decree or rule of his calling to the office of priesthood, as the Apostle gathereth from this place, Hebr. 5. 5. or of serving God, fulfilled of us by faith and obedience to his Gospel, when these legal ordinances had an end, joh. 4. 21. etc. thou art my son] Though holy men be called the sons of God, Deut. 14. 1. 1 john 3. 1. and likewise Angels, job 1. 6. and 38. 7. yet is this title natural and peculiar to our Lord jesus, the only begotten of the Father; whereupon the Apostle saith, to which of the Angels said he this at any time? Heb. 1. 5. The word art is supplied by the Apostle, in Act. 13. 33. the like is sometime in the Hebrew Text itself; as, True was the word, 1 King. 10. 6. which in 2 Chron. 9 5. is, True the word: so, Thou leading out, 1 Chron. 11. 2. Thou wast leading out, 2 Sam. 5. 2. Also in the Greek of the New Testament, Summer near, Mat. 24. 32. Summer is near, Luke 21. 30. I, this day] or, to day begat thee. The word this is often omitted in the Hebrew; as Deut. 4. 4. 8. 39 and 5. 1. 3. and 26. 17, 18. and often is expressed, as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9 Of this point, thus speaketh the Apostle: Touching the promise made to the Fathers, God hath fulfilled it unto us their children, in that he raised up jesus, as it is written in the second Psalm, Thou art my son, I this day begat thee, Act. 13. 32, 33. See also Rom. 1. 4. and Heb. 5. 5. where Christ's calling to be our High Priest, is from hence proved.  
Vers. 8. for thine inheritance] or, to bethine inheritance. This noteth the subjection of the nations to the Son of God; as the like manner of speech importeth, Esay 14. 2. Zeph. 2. 9 Levit. 25. 46. Hereupon Christ is called heir, that is, Lord of all, Hebr. 1. 2. See Psal. 82. 8. jer. 49. 2. for thy firm possession] or, to be thy tenement, to have and to hold. It implieth Christ's government of the world; and so the Chaldee expoundeth it, the dominion of the ends of the earth for thy possession. The word for, or some such like, is here to be understood, and sometime the Hebrew expresseth it: as the house, 1 King. 7. 51. in stead of for the house, 2 Chron. 5. 1. servants, 1 Chron. 18. 6. in stead of for servants, 2 Sam. 8. 6. and sundry the like.  
Vers. 9 roughly rule them] or, bruise, crush them. The word signifieth to entreat evil, or rigorously: and this is meant of Christ's enemies. potter] or former of the clay: this signifieth their utter destruction; for a potter's vessel broken cannot be made whole again, jer. 9 11. Esay 30. 14. So in Dan. 2. 44. it is prophesied, that Christ's kingdom should break in pieces and consume all those kingdoms, and it shall stand for ever.  
Vers. 10. be prudent] be skilful, or, behave yourselves skilfully, prudently, wisely. be nurtured] or, restrained, chastised, disciplined: and so the Chaldee translateth, receive chastisement ye governor's (the Greek saith, all ye judges) of the earth.  
Vers. 11. be glad] This word signifieth open and manifest joy, exultation, or outward glee. Gladness and trembling are here joined together, as fear and joy, Matth. 28. 8. The Greek showeth in whom this gladness should be, saying, show gladness unto him; the Chaldee translateth, pray with trembling.  
Vers. 12. Kiss the son] Kissing was used in sign of love and of obedience, Gen. 41. 40. 1 Sam. 10. 1. it was used also in religion and divine worship, 1 Kings 19 18. Hos. 13. 2. job 31. 27. All these are due to Christ: but judas betrayed the Son of man with a kiss, Luke 22. 48. The Greek translateth, Receive nurture (or instruction) and the Chaldee, receive doctrine; both are implied in kissing of the Son, Prov. 24. 26. perish in the way] or, from the way. To perish or be lost in the way, importeth sudden destruction, whiles they are doing their actions: to perish from the way, is to wander or lose the right way, and not know whither to go. So Deut. 32. 28. perishing in (or from) counsels, is to be void of counsel, not knowing what to deliberate. The Chaldee translateth it, and ye lose the way: the Greek, and ye perish from the just way. when his anger shall] or for his anger will burn; or, his angry countenance. suddenly] or very soon, or a very little: this manner of speech sometime meaneth a short time, speedily, Psal. 81. 15. Isa. 26. 20. 2 Chron. 12. 7. sometime, a little deal, as Isa. 1. 9 The Greek here turneth it, soon or suddenly. See also Psal. 8. 6. that hope for safety] or, that shroud, that rely confidently, that betake themselves for refuge and safety unto him. For, he is made the author of eternal salvation to all that obey him, Hebr. 5. 9    

PSAL. III.  
1 David in Absaloms' rebellion complaineth to God of his many enemies: 4 Comforteth himself in God's protection: 6 Testifieth his security therein. 8 Prayeth for full deliverance, 9 and a blessing upon God's people.  
A Psalm of David when he fled from the face of Absalon his son.  
IEhovah, how many are my distressers? many that rise up against me. Many, saying of my soul, There is no salvation for him in God, Selah. But thou jehovah art a shield about me, my glory, and the lifter up of my head. With my voice I called unto jehovah, and he answered me from the mountain of his holiness, Selah. I lay down and slept, I waked up, for jehovah sustained me. I will not fear for ten thousands of people, which round about do set against me. Rise up, jehovah, save me, O my God; for thou hast smitten all mine enemies on the cheek bone: thou hast broken the teeth of the wicked. To jehovah the salvation: upon thy people thy blessing, Selah.  

Annotations.  
APsalme] called in Hebrew Mizmor, which hath the signification of pruning or cutting off superfluous twigs, and is applied to songs made of short sentences or verses; where many superfluous words are cut away. There be three kinds of songs mentioned in this book; 1 Mizmor, in Greek Psalmos, a Psalm: 2 Tehillah, in Greek hymnos, a hymn or praise: 3 and Shir, in Greek Odé, a song or Lay. All these three the Apostle mentioneth together, where he willeth us to speak to ourselves with Psalms, and Hymns, and spiritual Songs, Ephe. 5. 19 of David] or too David: and so after in this book usually. But the Hebrew speech useth these indifferently; as lasderoth. 2 Kings 11. 15. and hasderoth, 2 Chron. 23. 14. lammaghnaloth and hammaghnaloth, Psal. 120. 1. and 121. 1. So the sword of jehovah, jer. 47. 6. the Prophet of jehovah, 1 Kings 22. 7. 2 Kings 3. 11. and many the like. So in the Greek, Disciples to thee, Mark. 2. 18. and Disciples of thee, Matth. 9 14. are one and the same. from the face] or presence, or for fear of. So the woman fled from the face of the serpent, Rev. 12. 14. Of David's flight it is thus written; Then David said to all his servants that were with him in jerusalem, Rise up and let us flee, for we shall not escape else from the face of Absalon; make speed to departed, lest he come suddenly and take us, and bring evil upon us, and smite the city with the edge of the sword. So the King departed, and all his household after him, 2 Sam. 15. 14. 16. his son] David having sinned in defiling Bathsheba, and killing her husband Vriah, 2 Sam. 11. was threatened therefore of God, that he would raise up evil against him, out of his own house, 2 Sam. 12. 11. which was fulfilled in this rebellion of Absalon.  
Vers. 2. how many are] or, how multiplied are. For, the conspiracy was great, and the people multiplied still with Absalon, 2 Sam. 15. 12.  
Vers. 3. Many saying] or how many do say? of my soul] that is, of me, of my life, concerning me; or, to my soul, and so the Greek translateth it. no salvation] or, no manner salvation; no health, help or deliverance at all. The Hebrew hath a letter more than ordinary, to increase the signification. The like is in many other places, as Psal. 44. 27. and 92. 16. and 94. 17. and 63. 8. and 125. 3. job. 5. 16. God] in Hebrew Aelohim, which is the first name whereby the Creator of all is called in Scripture, Gen. 1. 1. See the Annotations there. And it is in the plural number, to signify the mystery of the Trinity in the Unity of the God head; and therefore is joined commonly with other words of the singular number, and sometime of the plural, indifferently; as Aelohim, he went, 1 Chr. 17 21. and Aelohim, they went. 2 Sam. 7. 23. See Psal. 58. 12. It is sometime used (though more seldom) in the form singular, Aeloah, Psal. 18. 32. etc. And it may be derived either from Ael, which signifieth mighty; and so by increase of the word, the signification is increased, most mighty, or the Almighty: or from Alah, to adjure; because of the covenant, oath, and execration, wherewith we are bound unto God; according to that in Deut. 29. 12. 14. 19 Nehem. 10. 29 Eccle. 8. 2. This honourable name is also given to Angels, Psal. 8. 6. and to Magistrates Psal. 82. 1. 6. because God hath communicated with them his word, john 10. 34. 25. Selah] This Hebrew word signifieth elevation, or lifting up, whether of the mind, to mark, or of the voice to strain it, or of both. And for the matter, it seemeth to import an asseveration of a thing so to be and an admiration thereat. For the manner, it is a note of singing high, and therefore is used only in Psalms and Songs, and always at the end of verses, excepting some few places, Psal. 55. 20. and 57 4. Hab. 3. 3. 9 where it is set in the midst. The Chaldee Paraphrast, and some other Hebrews have turned it, For ever. Our Doctors of blessed memory have said, that every place where it is written, Netsach, Selah, and Ghned, there is no ceasing (or end) of that thing, saith R. Menachem on Lev. 25. The Greek version makes it a musical notion, Diapsalma.  
Vers. 4. a shield about me] or for me, that is, a protector, a defender. So Gen. 15. 1. Deut. 33. 29. Psal. 84. 12. glory] or honour, which in the Hebrew hath the signification of weightiness or gravity; which the Apostle seemeth to respect, mentioning the eternal weight of glory, 2 Cor. 4. 17. David here calleth God his glory, who had advanced him to kingly dignity; such as our Saviour calleth glory, Mat. 6 29. the lifter up] or exalter of my head, that is, givest me victory, honour and triumph. So Psal. 27. 6. and 110. 7.  
Vers. 5. he answered] or heard: but to answer is to certify by some means, that he heareth; as by help or deliverance from danger, Psal. 22. 22. Isa. 41. 17. (so to answer by fire, 1 Kings 18. 24.) therefore it importeth more than bare hearing, Isa. 30. 19 and 58. 9 The Chaldee translateth, he received my prayer, from the mountain of the house of his Sanctuary for ever.  
Vers. 6. I lay down, etc.] This speech denoteth safety and security from danger and dread of evil, Lev. 26. 6. job 11. 19 Ps. 4. 9 Ezek. 34. 25. Pro. 3. 24.  
Vers. 7. do set] to wit, themselves in leaguer, or in battell-ray, or set their engines. So Esa. 22. 7.  
Vers. 8. on the cheekebone] a sign also of reproach, as job 16. 10.  
Vers. 9 To jehovah the salvation] to wit, is, or belongeth; or, Of jehovah is salvation, help, or deliverance. So Prov. 21. 31. jon. 2. 29. Also Rev. 7. 10. and 19 1. The salvation to our God. Like speeches are, Holiness to jehovah, Exod. 28. 36. To jehovah the war, 1 Sam. 17. 47. To jehovah the earth. Psal. 24. 1. and many the like. The Chaldee saith, From before the Lord is redemption: the Greek, Of the Lord, thy blessing] This word when it is spoken of God towards man, (as in this place) signifieth a plentiful bestowing of good things, earthly or heavenly, Gen. 24. 35. Deu. 28. 2, 3, 4. etc. Eph. 1. 3. Gal. 3. 8. When it is spoken of men towards God, it betokeneth praise or thanksgiving, by word or deed, Deut. 8. 10. Psal. 103. 1, 2. Luk. 1. 64. and 2. 28. And that which in Matth. 26. 26. is called blessing, in Luke 22. 19 is called thanksgiving. When it is spoken of men towards men, it signifieth sometime salutation, as Gen. 47. 7. 1 Sam. 13. 10. sometime a gift, or a benevolence, as 1 Sam. 25. 27. 2 Cor. 9 5. 2 Kings 5. 15. sometime a pronouncing (by way of prayer or prophecy) of good things in the name of God, as Gen. 14. 19, 20. Num. 6. 23, 24. In this signification, the less is blessed of the greater, Heb. 7. 7.    

PSAL. IU.  
2 David prayeth to God for audience; 3 Reproveth his enemies for opposing him in vain; 5 Exhorteth them to repent and trust in the Lord, 7 Gods favour more joyeth the heart than all riches: 9 therein David secureth himself.  
To the master of the music on Neginoth, a Psalm of David.  
WHen I call answer me, O God of my justice; in distress thou hast made roomth for me: be gracious to me, and hear my prayer. Sons of men, how long shall my glory be to ignominy; will ye love vanity? will ye seek a lie Selah? But know ye that jehovah hath marvellously separated a gracious Saint to him: jehovah will hear when I call unto him. Be stirred and sin not, say in your heart upon your bed and be still, Selah. Sacrifice ye the sacrifices of justice, and trust unto jehovah. Many do say, Who will cause us to see good? lift thou up over us the light of thy face jehovah. Thou hast given joy in my heart, more than of the time when their corn and their new wine were multiplied. In peace tegether will I lie down and sleep, for thou jehovah alone wilt seat me in confidence.  

Annotations.  
TO the master of the music] or, To the overseer, to him that excelleth: the Chaldee translateth it, to sing. The original word Menatseach signifieth one that urgeth the continuance of any thing unto the end, or the going forward with a work till it be overcome, 2 Chron. 2. 2. 18. and 34. 12, 13. Ezra. 3. 8, 9 and such as in 2 Chron. 2. 18. are called Menatschim, masters, are in 1 Kings 5. 16. called Rodim, rulers. And in music, there were Levites appointed for several duties, and some lenatseach, to ply, or to set forward, and be over the rest, 1 Chro. 15. 21. and these were such as excelled in the art of singing & playing on instruments, to whom sundry Psalms are entitled, that by their care and direction they might be sung excellently unto the end. There were in Israel some Levites singers that attended thereunto, & had no other charge, 1 Chr. 9 33. on Neginoth] that is, stringed instruments of music, played on with the hand. See the note on Psal. 33. 3.  
Vers. 2. when I call] or, in my calling; which the Chaldee expoundeth, In the time of my prayer, receive thou it of me. God of my justice] that is, my just God, author of my justice, and avenger of my just cause, in distress] or in straightness, thou hast widened or enlarged for me. prayer] appeal, interpellation or intercession, whereby we refer the cause of ourselves or others to the judgement of God, calling upon him, appealing to him for right, praying against condemnation, or the like. For the Hebrew word Tephillah cometh of Pillell to judge or determine causes for Which appeals are made, 1 Sam. 2. 25. and Pelilim, are judges or Arbiters, Exod. 21. 22. whereupon to prey, is in Hebrew, hithpallel, as it were to appeal or present himself and his cause unto the judge, or to judge one's self.  
Vers. 3. Sons of men] Hereby is meant, Great men, the Hebrew being Is, which is the name of man in respect of his power and aignitie, as appeareth after in Psal. 49 3. shall my glory be to ignominy] or, will ye turn my honour to defamation, slander, and calumny. God had promised David the honour of the kingdom, which Saul with his Nobles sought to defame and calumniate, and so turn it to shame and reproach. will ye seek a lie?] or, ye seek a lie, or deceivable falsehood; ye seek that which shall not come to pass. The Hebrew Cazab (here used) is such a lie as deceiveth men's expectation, job 40. 28. Psal. 89. 36. Isa. 58. 11. 2. Kings 4. 16.  
Vers. 4. marvellously separated] or selected in wondrous sort, exempted as with some sign of excellency, culled out. So God marvellously severed the Israelites from the Egyptians, Exod. 8. 22. and 9 4. and 11. 7. See also Psal. 17. 7, Exod. 33. 16. a gracious Saint] or, pious, holy, merciful one, meaning himself. The Hebrew Chasid, (which the New Testament in Greek calleth hosios, that is, pious or holy, Act. 13. 35.) signifieth one that hath obtained mercy, goodness, piety, grace and benignity from the Lord, and is again (after God's example) pious, kind, gracious and merciful to others, Neh. 13. 14. See Psal. 13. 6. 1. to him] that is, his gracious Saint, as the Greek explaineth it; or referring it to the former, he hath separated to himself a gracious man.  
Vers. 5. Be stirred] or Be commoved, which may be understood, Be angry, be grieved, or tremble: and the Chaldee addeth for him, meaning God. The original word Ragaz noteth and stirring or moving, job 9 6. as to be moved or tremble with fear, Psal. 18. 8. Deut. 2. 25. Isa. 14. 9 to be moved with grief, 2 Sam. 18. 33. to be stirred with anger, Prov. 29. 9 2 Kings 19 27, 28. Ezek. 16. 43. This latter the Greek here followeth, saying, Be angry and sin not, and the Apostle hath the same words, Eph. 4. 26. sin not] or misdo not. This word signifieth to miss of the way or mark: as in jud. 20. 16. men could sling stones at an hair's breadth and not sin, that is, not miss: and Pro. 19 2. he that is hasty with his foot sinneth, that is, misseth or swarveth. In religion God's law is our way and mark, from which when we swarve we sin. Therefore sin is defined to be transgression of law, or unlawfulness, 1 job. 3. 4. say in your heart] that is, mind seriously what you do, and what the end will be; Consider with yourselves. The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still] or silent, stay, pause; as 1 Sam. 14. 9 jos. 10. 12, 13. By this word is often meant in Scripture a modest quietness of the mind, the troubled affections being allayed. See Psal. 131 2, and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus; Say your request with your mouth, and your petition with your heart, and pray upon your bed, and remember the day of death for ever.  
Vers. 6. Sacrifice] The word signifieth killing or slaughtering; as beasts were killed for offerings to God, figuring man's mortification, or dying to sin, Ps. 51. 19 sacrifices of justice] such Moses speaketh of, Deut. 33. 19 and David afterward, Psal. 51. 21. meaning sacrifices just and right, and in faith, according to the intendment of God's law: contrary to those which the Prophet reproveth, Mal. 1. 14. So sacrifices of triumph or joy, Psal. 27. 6. are joyful sacrifices offered with gladness. And the way of justice, Mat. 21 32. for a just or right way. The Chaldee giveth this sense, Subdue your lusts, and it shall be counted unto you as a sacrifice of justice. trust] or, be confident, have steadfast hope, secure and firm confidence; and it is opposed to feebleness of mind, fear and doubt, Isa. 12. 2. Prov. 28. 1.  
Vers. 7. Many do say] Hebr. are saying: which may be turned, do say, as in Mat. 22. 23. hot legontes, saying, is in Mark. 12. 18. heitines legousi, which say. who will cause us to see] that is, to enjoy, or have the fruitton of good, Psal. 50. 23. And this is the form of a wish; as David desired and said, Who will give me drink of the water, etc. 1 Chro. 11. 17. and, who will give me wings as a dove, Psal. 55. 7. and many the like. the light of thy face] that is, thy light some cheerful face or looks, meaning God's favour, grace, and the blessings of knowledge, comfort, joy, etc. that flow therefrom. This is in Christ, who is both the Light and the Face or Presence of God, Luke 2. 32. Exod. 33. 14. and the Angel of his face, Isa. 63. 9 According to this phrase Solomon saith, In the light of the King's face is life, and his favour is as a cloud of the latter rain, Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. job 29. 3.  
Vers. 8. hast given joy] or shalt give or put joy: so giving is used for putting, often times, Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39 6. and 119. 110. more than of the time] or from of the time. An Hebrew phrase, where the sign of comparison is wanting; as Gen. 38. 26. Psal. 19 11. and 130. 6. The like is also in the Greek tongue; as Luk. 15. 7. and 18. 4. And of joy in harvest when corn is increased: see Isa. 9 3. joel 1. 11, 12.  
Vers. 9 together] that is, I will lie down and sleep both together, not being disquieted with fear or care: see Ps. 3. 6. or together, I and others with me: or, I myself wholly & alone. See the note on Ps. 33. 15. alone] The Hebrew phrase is, in lonedom, or in solitariness; and may be referred (by the distinction) to the Lord, who alone seateth his in safety: as Deut. 32. 12. or, to that which followeth, Thou wilt seat me alone in safety. Herein looking to Moses blessing, Deut. 33. 28. where Israel dwelleth safely, alone; and so in Num. 23. 9 jer. 49. 41. Thus it is a blessing to be alone from enemies: otherwise to be alone from friends, is a note of affliction; as Psal. 102. 8. Lam. 1. 1. wilt seat me] that is, cause me to sit, dwell, or remain. in confidence] or, trustfulnes, with hope: that is, confidently or trustfully; which by consequence meaneth, securely, safely. And this was a blessing promised in the law, Lev. 26. 5. Deu. 12. 10.    

PSAL. V.  
David prayeth, and professeth his study in prayer. 5 God favoureth not the wicked. 8 David professing his faith, prayeth God to guide him: 11 To destroy his enemies, and to preserve the godly.  
To the master of the music on Nechiloth; a Psalm of David.  
Hear thou my words jehovah, understand my meditation. Attend to the voice of my cry, my King and my God, for unto thee will I pray. jehovah, at morning thou shalt hear my voice, at morning will I orderly address unto thee, and will look out. For thou art not a God delighting wickedness, the evil shall not sojourn with thee. Vainglorious fools shall not set themselves before thine eyes, thou hatest all that work painful iniquity. Thou wilt bring to perdition them that speak a lie, the man of bloods, and of deceit, jehovah doth abhor. But I, in the multitude of thy mercy, will come into thy house, will do worship toward the palace of thy holiness, in the fear of thee. jehovah lead me in thy justice, because of my enviers, make strait thy way before me. For in his mouth is no certainty; their inward part is woeful evils: their throat is an open grave, their tongue they make smooth. Condemn thou them as guilty, O God, let them fall, from their consultations: with the multitude of their trespasses, drive thou them away, for they are turned rebellious against thee. And rejoice shall all that hope for safety in thee, for ever shall they shout, and thou shalt cover them: and they that love thy name, shall be glad in thee. For thou, jehovah, wilt bless the just one: as with a buckler, with favourable acceptation thou wilt crown him about.  

Annotations.  
NEchiloth] These (by the name) seem to be wind instruments, as flutes, trumpets, cornets, etc. as Neginoth are stringed instruments, Psal. 4. 1. For Chalil is a Pipe, Isa. 5. 12.  
Vers. 2. my meditation] in Greeke, my cry.  
Vers. 3. Attend] or Incline, namely, thine ear, as is expressed, Ps. 10. 17. Pro. 2. 2. but often the word ear is omitted, as here, so Ps. 61. 2. and 66. 19 and 86. 6. and 142. 7, etc. will I pray] or I do pray; meaning still and usually.  
Vers. 4. at morning] or, in the morning: which hath the name in the original tongue, of enquiring, looking and seeking early, and is therefore used for every first opportune or fit time, both to pray for, and to receive blessings, Psal. 88 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied; as Beith a house, 2 Chron. 26. 21. for bebeith, in a house, 2 King. 15. 5. and many the like. orderly address] prepare, or settle in order; meaning either his person, as job 33. 5. or his speeches, as job 32. 14. look out] or espy; as he that keeps watch and ward, expecting what God will answer, as is explained in Hab. 2. 1. This noteth diligence, hope, and patience: So Mic. 7. 7.  
Vers. 5. a God] or, a mighty one: in Hebrew Ael, the name of God, denoting his might or puissance: which therefore the Greek sometime translateth Ischuros, Mighty, Psal. 7. 12. sometime Mighty God, Isa. 9 6. but most commonly God: which the holy Ghost alloweth, Mat. 27. 46. and 1. 23. delighting wickedness] or, that takest pleasure in wickedness. By wickedness and evil, may here be meant also (by figure of speech,) wicked and evil persons. See Psal. 36. 12. sojourn] or, be a guest with thee, meaning that an evil man should have no entertainment to be harboured as a guest, much less to have any abiding, or settled habitation with God. Here the word with, is to be supplied; as in the like Hebrew phrase, Ps. 94. 20. Gen. 30. 20. So in Ex. 9 16 that I might show thee; for, show in thee; as the Apostle citeth it, Rom. 9 17. the like is in Psal. 42. 5.  
Vers. 6. Vainglorious fools] or, mad boasting fools: called Holelim of halal, to extol, praise, glorify: which when it is of ones self, and immoderate, is dotage, folly, and madness. Hence is the word used, for mad, or raving with folly, Eccles. 2. 2. 12. and 7. 9 and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10●. 9 and 73. 3. The Chaldee calleth them mockers. that work] so the holy Ghost translateth it, Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out, perfecting and practising: as Psal. 7. 14. painful iniquity] or, sorrowful sin, vain unlawfulness. The original word Aven, which hath the signification of pain or sorrow, is of large use, denoting all sinful and unjust affections, actions, or endeavours, which cause pain or sorrow, or be painfully done, and is applied in special to idolatry, joined with Teraphim or images, 1 Sam. 15. 22. And Beth-el, that is, God's house, is called of the Prophet's Beth-aven, an Idols house, or place of iniquity, Hos. 4. 15. and 10. 5. because jeroboam had there set up false worship, 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven, or an Idol, is turned in Greek, a blasphemer. Thus Poghnalei-aven, be such as work, practice, or commit idolatry, superstition, or other sin and iniquity, whereof comes sorrow, grief, misery, and at last confusion, however such evil workers do polish and trim their actions; for they shall be rejected that work unlawfulness (hoi ergazomenoi ten anomian) Mat. 7. 23. or are workers of iniquity, (hoi ergatai tes adiktas,) Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted. The phrase is taken from job ch. 31. 3. and 34. 8. 22. The Chaldee translateth, them that do falsehood.  
Vers. 7. Thou wilt bring to perdition] or wilt do quite away, wilt fordo, or make perish. man of bloods] that is, bloody man, or murderer, as the Chaldee expoundeth it, the man that sheddeth innocent blood. When blood is used in the plural number, it usually noteth murder or manslaughter, and the guilt following it: as Gen. 4. 11. the voice of thy brother's bloods crieth, 1 Chr. 22. 8. thou hast shed many bloods: so after in Ps. 9 13. and 106. 38. and 51. 16. Sometime it signifieth natural uncleanness, as, we are borne in sin, or sin deserving death, Ezek. 16. 6. 9 I saw thee polluted in thine own bloods, etc. Hereto we may compare the Apostles speech, john 1. 13. which are borne not of bloods, etc. A man of bloods, is one that is defiled therewith, or given thereto, 2 Sam. 16. 7. Psal. 16. 9 and 55. 24. and 59 3. and 139. 19 See the like phrase opened, Psal. 140. 12. and of deceit] that is, man of deceit, (as is expressed, Psal. 43. 1.) meaning the deceitful man, faytor, or impostor: so noting hereby the secret sinner, as by the former speech the open and violent. Deceit, dole or guile, called in Hebrew Mirmah, is named of Ramah, to heave, or cast, or shoot with bow. And as warpen bows do cast and shoot awry, and deceive the archer, Psal. 78. 57 so impostors or men of guile do first as it were lift up a man with vain hope, that being disappointed he may have the more heavy overthrow. See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase, to lift up the soul, signifieth, to deceive with vain hope, jer. 37. 9  
Vers. 8. mercy] or kindness, benignity: in Chaldee, goodness. See the note on Psal. 136. 1. thy house] or edifice, named in the Hebrew of building, beith: in Greek, of dwelling, oikos: in English, of tuition, and custody, a house: of the Almein huis, which is of hu, to defend. By house here is meant God's tabernacle, called his house, 1 Chron. 9 23. Mark. 2. 26. for the temple was not built in David's days. will do worship] or bow down myself, in sign of honour. toward the palace] for the worshippers entered not into the Sanctuary itself, but into the court-yard, and at the door offered their gifts, Psal. 116. 19 Lev. 1. 3. Heb. 9 6. A palace (Heical) is the name of King's houses, Psal. 45. 9 16. Prov. 30. 28. attributed to the places where God's Majesty was said to dwell, as the tabernacle, 1 Sam. 1. 9 and 3. 3. the temple, 1 Kings 6. 17. and heaven itself, Psal. 11. 4. Mic. 1. 2.  
Vers. 9 in thy justice] that is, in the religion and conversation set forth in thy law, called the paths of justice, Ps. 23. 3. or, for thy justice sake. enviers] or spials, observers that pry for evil. So Psal. 27. 11.  
Vers. 10. no certainty] no certain stable thing, no firm truth, which one may trust unto: or no true word. his mouth] that is, the mouth of any of them; which the Chaldee explaineth thus, the mouth of the wicked men. inward part] properly, that which is nearest unto them: this the Greek translateth heart. And these in parts, are put for the thoughts, affections, purposes in them: as Psal. 49. 12. woeful evils] hawoth the original signifieth woes, sorrows, heavy annoyances, mischiefs and woeful events: so named of hois or hovah, which signifieth woe, Ezek. 7. 26. they make smooth] or make flattering, and consequently deceitful, as the Greek translateth, which the Apostle followeth, Rom. 3. 13.  
Vers. 11. Condemn them as guilty] Asham, is a guilt, sin or trespass, Lev. 5. 19 whereof the word here used, is to make guilty, or damn of trespass: and so the Greek here hath it, judge or damn, and the Chaldee, make guilty (or condemn.) And because destruction and desolation abideth such as are damned for crime, therefore is this word used also for desolating, abolishing, destroying, Ezek. 6. 6. joel 1. 18. And so may it be here meant, punish, or make them desolate, O God. So Psal. 34. 22, 23. and 69. 6. with the multitude] or for the multitude, the many. trespasses] or seditious iniquities, defections, done purposely and disloyally, and are therefore heinous and criminal. The Greek often translateth it unlawfulness, or transgression of law, which the Apostle following, Rom. 4. 7. from Psal. 32. 1. It is more than sin, as may be gathered by Gen. 31. 36. Exod. 34. 7. and job 34. 37. he addeth trespass to his sin. drive them away] or drive him, that is, each of them. A like phrase as was before, Psal. 2. 3. So after in vers. 12. upon them and him. turned rebellious] or turned bitter, and so are very distasteful unto thee, by reason of their disobedience and stubbornness, and consequently do provoke to bitterness and wrath, do exasperate. The Hebrew word Marah hath properly the signification of changing and of bitterness, applied to apostasy, rebellion, and disobedience, Deut. 1. 26. and 21. 7. 20. jos. 1. 18. against thee] which the Chaldee expoundeth, against thy word.  
Vers. 12. for ever] or to eternity. shout] or shrill out, sing joyfully, for so commonly the Hebrew Ranan signifieth; and is therefore by the holy Ghost interpreted, to be merry or joyful, Rom. 15. 10. from Deut. 32. 43. & Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to shout, shrill, or cry aloud for sorrow; as Psal. 142. 7. A loud shrill noise or shouting was used in thanksgivings and prayers, Levit. 9 24. 1 King. 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover] or, for thou wilt cover, protect, or cast a covering over them: and this is answerable to their hope or seeking covert in God before mentioned, and signifieth a safe protection from all hurt or evil; as Exod. 33. 22. Psal. 140. 8. be glad] or leap for joy, exult. The word signifieth outward gladness in gesture and countenance. So also doth the Greek answerable hereto: that where one Evangelist writeth, Rejoice and be glad, Mat. 5. 12. another saith, Rejoice and leap, Luke 6. 23. The Chaldee here again translateth, they shall be glad in thy word.  
Vers. 13. buckler] a picked shield called tsinnah, of the sharp pickednesse: as another kind of Scutcheon is called Magen, Psal. 3. 4. of fencing or protecting. favourable acceptation] or goodwill, gracious liking or acceptance. So the Hebrew Ratson meaneth, derived of a word which by the Apostle signifieth to accept, Heb. 12. 6. from Prov. 3. 12. and to be well pleased or delighted, Mat. 12. 18. from Isa. 42 1. So the year of acceptation is the acceptable year, Luke 4. 19 from Isa. 61. 2. and the time of acceptation, is the acceptable time, 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure, Heb. 10. 7. from Psal. 40. 9    

PSAL. VI.  
David's complaint in his sickness, with prayer for release. 9 By faith he triumpheth over his enemies.  
To the master of the music on Neginoth, upon the eight; a Psalm of David.  
IEhovah, rebuke me not in thine anger, neither chastise me in thy wrathful heat. Be gracious to me, jehovah, for I am weak; heal me, jehovah, for my bones are troubled. And my soul is troubled vehemently: and thou jehovah, how long? Return jehovah, release my soul: save me for thy mercy's sake. For in the death is no memory of thee: in hell who shall confess to thee? I faint with my sighing, I make my bed to swim in every night, I water my bedstead with my tears. Mine eye is gnawn with indignation: it is waxed old, because of all my distressers. Away from me, all ye that work painful iniquity, for jehovah hath heard the voice of my weeping. jehovah hath heard my supplication for grace, jehovah hath accepted my prayer. All my enemies let be abashed and troubled vehemently; let them return, be abashed in a moment.  

Annotations.  
Upon the eight] or after the eight: meaning the eight tunc, which was grave, as that which we call the base. So David fetching home God's Ark, appointed some Levites with harps upon the eighth, for the honour and service of God, 1 Chron. 15. 21. And so the Chaldee here translateth, To sing with playing upon the harp of eight strings.  
Vers. 2. wrathful heat] or choler. This word noteth the inward affection, as the former doth the outward appearance. David prayeth not simply against correction, (for as many as God loveth, he doth rebuke and chastise, Rev. 3. 19 but would have his nurture with moderation, lest it broke him in pieces; as jeremy likewise prayeth, jer. 10. 24. So after in Psal. 38. 2.  
Vers. 3. heal me] recure me. Though this may have reference here to bodily sickness, Psal. 107. 18. 20. yet is it also applied to soule-sicknesse, and curing of it; as Psal. 41. 5. heale thou my soul, for I have sinned against thee.  
Vers. 4. how long?] or till when? An imperfect speech, through trouble of mind, which may thus be supplied: how long wilt thou cease, or defer to help, or, how long wilt thou afflict me? So Psal. 90. 13. The Chaldee supplieth the want thus, Let me have a refreshing.  
Vers. 5. release] loosen, or deliver my soul or me; meaning from death, as is expressed, Psal. 116. 8.  
Vers. 6. for in the death] This doctrine King Hezekiah explaineth thus; For hell shall not confess thee, death shall not praise thee; they that go down the pit shall not hope for thy truth: the living the living, he shall confess thee as I do this day: the father to the children shall make known thy truth, Isa. 38. 18, 19 So after in Psal. 115. 17, 18. ●ell] or the grave, the place or state of the dead. See the note on Psal. 16. 10. confess] or, give thankes, celebrate with praise & commendation. This same word is also used for confessing of sins, Psal. 32. 5.  
Vers. 7. I faint] or am over awed with my sighing; the like speech Baruch useth, jer. 45. 3. The original word jagaghn, signifieth awing, toil, turmoil and sore labour of body or mind, and consequently fainting through weariness, and is opposed to rest or quietness, Lam. 5. 5. every night] or, the whole night. The Chaldee expoundeth it, I speak in my sorrow all the night (or every night) upon my bed. I water] that is, bathe, or dissolve into water; or I melt my bedstead. These are excessive figurative speeches, to express the greatness of his sorrow. In the Hebrew they are also in the future time, I shall melt, I shall make swim, that is, I usually melt & bathe, noting the continuance of his affliction.  
Vers. 8. mine eye] This may be taken for the whole face or visage: as in Num. 11. 7. the eye is used for the colour or appearance. gnawn] in Greek, troubled. The Hebrew, Ghnashash, is to gnaw and fret, and so to make deformed and ugly, and to consume. Hereof Ghnash is a moth-worme, Ps. 39 12. that fretteth garments. A like speech job useth, mine eye is dimmed with indignation, job 17. 7. but gnawn here, is a word more vehement. So after in Psal. 31. 10, 11. with indignation] for grief that I take, being provoked by the enemies.  
Vers. 11. let be abashed] or, shall be abashed, The Hebrew Bosh signifieth to be abashed, wax pale & wan; as when the colour fadeth and withereth; and noteth both disappointment of ones expectation, job 6. 20. and confusion or destruction, jer. 48. 1. 20. opposed unto joy, Esa. 65. 13. let them return] or, recoil; a sign also of discomfiture and shame: so Psal. 56. 10. in a moment] or in a minute, that is, a short space, or suddenly.    

PSAL. VII.  
David prayeth against the malice of his enemies, professing his innocence. 11 By faith he seethe his defence, and the destruction of his enemies.  
Shigajon of David, which he sang to jehovah, upon the words of Cush, son of jemini.  
IEhovah my God, in thee I hope for safety: save thou me from all that persecute me, and deliver thou me. Lest he tear in pieces my soul like a Lion; breaking, while there is none delivering. jehovah my God, if I have done this, if there be injurious evil in my hands: If I have rewarded evil to him that had peace with me: (yea, I have released my distresser without cause:) Let the enemy pursue my soul and take it, and tread down my life on the earth, and my glory let him make it dwell in the dust Selah.  
Rise up jehovah in thy anger, be thou lifted up, for the rages of my distressers, and wake thou up unto me, the judgement thou hast commanded. And the congregation of peoples shall compass thee about, and for it return thou to the high place. jehovah will judge the people's: judge thou me jehovah according to my justice, and according to my perfection in me. Oh let the malice of the wicked be at an end, and establish thou the just: for thou triest the hearts and reines, just God. My shield is in God, the Saviour of the upright in heart. God is a just judge, and God angrily threatneth every day. If he turn not, he will whet his sword: he hath bend his bow and made it ready. And for him he hath made ready the instruments of death: his arrows he worketh for the hot persecutors. Lo he shall be in travel of painful iniquity; for he hath conceived molestation, and shall bring forth a lie. He hath digged a pit and delved it, and is fallen into the corrupting ditch he wrought. His molestation shall return upon his head, and upon his crown shall his violent wrong descend. I will confess jehovah according to his justice, and will sing Psalm to the name of jehovah most High.  

Annotations.  
SHigajon] An artificial song of David, or David's delight. The word properly signifieth Aberration, or Ignoration; & is here, and in Heb. 3. 1. only used in the title of songs, which seem to be made of sundry variable and wand'ring verses, which being composed by art, cause the more delight. The Hebrew word (Shagah) whereof this is derived, is used for delight, or wand'ring in pleasure, Prov. 5. 19, 20. According to which we may name this song, David's delight, or solace. Or in the other signification, David's error; as setting forth the sum of his cares, which made him almost to go astray. The Chaldee expoundeth it, David's interpretation of the Law. upon the words] or concerning the words, or matters, affairs. Word, is both in Hebrew and Greek often used for a thing or matter, Exod. 18. 16. Deut. 17. 1. 1 King. 14. 13. Luk. 1. 65. Of Cush] This may be meant of K. Saul himself, who was of Kish, and of jemini, 1 Sam. 9 1. called closely Cush, that is, an Aethiopian, or Blackmoore, for his black and ill conditions, his heart not being changed, as the Blackmoore changeth not his skin, jer. 13. 22. Or else it might be one of saul's retinue; whose name indeed was Cush, but we find no mention of him elsewhere. The Chaldee saith plainly thus, upon the destruction of Saul the son of Kish, which was of the tribe of Benjamin.  
Vers. 3. Lion] called here in Hebrew, Arjch, that is, a renter or Tearer; and elsewhere, L●by, that is, hearty and courageous, Psal. 57 5. and Kephir, that is, lurking, or couchant, Ps. 91. 13. the reason of these names is showed, Ps. 17. 12. The renting Lion (Arjeh) as greedy to tear; and the lurking Lion (Kephir,) as biding in covert places. Other names are also given to this kind, as Shachal, of ramping, or fierce nature, Ps. 91. 13. and Lajish, of subduing his prey, Pro. 30. 30. my soul] that is, me, or my life. breaking] this may be referred to the Lion, breaking asunder, or renting his prey: the word also is used for breaking of yokes of affliction, that is, saving, rescuing, redeeming, or delivering; as, Psal. 136. 24. Lam. 5. 8. The Greek so turneth it here, there being none redeeming nor saving. Thus the denial none set after in the Hebrew, serveth for both words; (as after in Psal. 9 19) And it is the propriety of this tongue sometime to want, sometime to abound with words; as in 1 King. 10. 21. there be two denials, when in 2 Chron. 9 20. there is but one, in the same narration.  
Vers. 4. done this] which Cush accuseth me of He speaketh of some common slander. injurious evil in my hands] or, in my palms, that is, bad, dishonest dealings in secret: the palm or hollow of the hand, being a place where filthiness may be hidden: the hand also is put for the actions. So Io●. 3. 8. Psal. 109. 27. and 78. 42.  
Vers. 5. that had peace with me] my friend and confederate. Such treachery David much blameth in his foes, that in time of peace made war, Psa. 41. 10. and 55. 13. 15. 21. yea I] Hebr. and I; which may be resolved; yea, or when I released my distresser: which may have reference to his sparing of Saul, & delivering him from death, 1 Sam. 24. 6, 7, 8. 11, 12. and 26. 9, 10, 11, etc. without cause] or without effect, and fruit in vain.  
Vers. 6. my life] in Hebrew, lives; so usually called for the many faculties and operations that are in life; the many years, degrees, estates thereof. The Apostles in Greek retain the singular number life, Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory] or honour; meaning either his honourable estate, renown, and posterity, as Hos 9 11. job 19 9 or his soul, as Gen. 49. 6. in the dust] that is, in base estate and ignominy, as Ps. 113. 7. job 16. 5. or, the dust of death, the grave, as Psal. 22. 16. Isa. 26. 19  
Vers. 7. in the rages] or, because of the outrages, surpassing indignations, so called of the passing out of the heat and choler. wake up] or, raise up, to wit, thyself, and come unto me; for judgement thou hast commanded or appointed. It may also be read, raise up to me the judgement which thou hast commanded: so the Chaldee paraphrase here supplieth the word which, saying; Hasten unto me, (or for me) the judgement which thou hast commanded: the Hebrew itself sometime doth the like; as 1 Kin. 9 8. this house is high, 2 Chr. 7. 21. this house which is high.  
Vers. 8. for it] for the same congregations sake, which cometh about thee expecting judgement. to the high place, or to the height, that is, the throne of judgement, for throns were set high, 1 Kin. 10. 19 This word height is also used for heaven, Psal. 93. 4. and there God's throne is, Ps. 11. 4. The Chaldee saith, return to the house of thy divine habitation (or Majesty.)  
Vers. 9 jehovah] The Chaldee translateth it, The word of the Lord shall judge, etc. judge] two words are here used in Hebrew for judging, 1 Dan, & 2 Shaphat; the first is more special to give doom or sentence in controversies: the latter more general, for judging or doing right in all causes. The Apostles express these two by one Greek word krino, judge, as Heb. 10. 30. from Deut. 32. 36. & Rom. 3. 4. from Psal. 51. 6. my justice] the justice and equity of my cause, in respect of my persecutors. So Psal. 18. 21,— 25. Elsewhere he appealeth to God's justice, Psal. 35. 24. my perfection] or integrity, the simplicity of my ways, and simplicity of my heart. See Psal. 26. 1. in me] or unto me, to wit, reward thou, as the Chaldee explaineth it.  
Vers. 10. for thou triest] or, he trieth. God who is possessor of the reines, Psal. 139. 13. doth also try them as metal in the fire. The heart may signify the cogitations, and the reines the affections. So Ps. 26. 2. jer. 11. 20. and. 20. 12. Rev. 2. 23.  
Vers. 12. angrily threatneth] or detesteth, disdaineth in wrath, namely the wicked, and menaceth their destruction. So the Chaldee paraphraseth, he is mightily angry against the wicked every day.  
Vers. 13. If he] that is, If the wicked turn not, as the Chaldee explaineth it, If he turn not unto his fear. The Greek translateth, if ye turn not.  
Vers. 14. he worketh for the hot persecutors] or polisheth, to wit, to shoot at them that fervently persecute, namely the just, as the Chaldee addeth. The Hebrew dalak, which signifieth burning, Ezek. 24. 10. is applied to hot persecution: see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19  
Vers. 15. he shall be in travel] or, continually traveleth, that is, taketh great pains to accomplish iniquity, as a woman with child to be delivered. molestation] or moil, misery. The Hebrew ghnamal signifieth toilsome labour and molestation, both which a man endureth himself, Psa. 25. 18. and 73. 5. and which he causeth another to endure, Psal. 94. 20. and 55. 11. And thus it is here meant, as the 17 verse showeth. bring forth a lie] or falsehood, meaning either calumny and slander of others, (which in verse 17 seemeth to be called violent wrong;) or a deceit of himself, frustrating his own expectation. This similitude of the conception, travel, and birth of sin, is memorable, mentioned also in job 15. 35. Isa. 59 4. jam. 1. 15. much like another simile of ploughing, sowing, and reaping iniquity, job 4. 8.  
Vers. 16. is fallen] to wit, unto his own perdition, as Prov. 26. 27. Eccles. 10. 8. or, to lurk there for the perdition of others: See Psal. 10. 10. the corrupting ditch he wrought] or, pity of corruption which he made. The original Shachath signifieth corruption, Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth, Psal. 57 7. and 94. 13. and sometime the word pit is plainly added, as in Psal. 55. 24. the pit of corruption.  
Vers. 17. his crown] the scalp, or heads top: meaning also abundantly, and apparently in the view of all. See Esth. 9 25. Violent wrong] The word Chamas signifieth injury done by force and rapine, violation of right and justice.  
Vers. 18. sing Psalm to] or praise with Psalm, and this importeth a song artificial and skilfully composed. See Psal. 3. 1.    

PSAL. VIII.  
God's glory is magnified by his works. 6 A prophecy of Christ his humiliation, glory and dominion.  
To the master of the music upon Gittith; a Psalm of David.  
IEhovah our Lord, how wondrous excellent is thy name in all the earth, which hast given thy glorious Majesty above the heavens. Out of the mouth of babes and sucklings thou hast founded strength, because of thy distressers, to make cease the enemy and selfe-avenger. When I behold thy heavens, the work of thy fingers, the moon and the stars which thou hast stably constituted; What is sorry man that thou remember'st him, and the son of Adam that thou visitest him? For thou hast made him lesser a little than the Gods, and crowned him with glory and comely honour. Thou gavest him dominion over the works of thy hands: all thou didst set under his feet. Sheep and oxen all of them, and also the beasts of the field. The fowl of the heavens, and the fishes of the sea, that which passeth thorough the paths of the seas. jehovah our Lord, how wondrous excellent is thy name in all the earth.  

Annotations.  
GIttith] or the Gittith, which title is also given to the 81 and 84 Psalms. Gath in Hebrew is a winepress, Isa. 63. 2. It is also the name of a city of the Philistims, 1 Sam. 17. 4. A city also of the Levites was called Gath-rimmon, jos. 21. 25. whereupon Obed-Edom the son of jeduthun, a Levite and singer in Israel, was called a Gittite, 2 Sam. 6. 10. So by Gittith here may be meant, either such instruments as were used by the posterity of Obed-Edom the Gittite, or that these Psalms were made upon occasion of transporting God's ark from the house of that Obed-Edom, the history whereof is in 2 San. 6. 6. 10. 11, 12, etc. or that these Psalms were to be sung for praise of God at the Vintage when grapes were pressed. And according to this the Greek translateth it the winepresses. Or it may be the name of some musical instrument; and so the Chaldee Paraphrast translateth it, To sing upon the harp that came from Gath.  
Vers. 2. our Lord] or, our sustainers: See the note on Psal. 2. 4 wondrous excellent] or wondrous ample, illustrious and magnificent. The original word signifieth ample or large, and excellent withal, clear and splendent in glory: The Greek turneth it wonderful: the Chaldee, high and landable. So in v. 10. name] this word is often used for renown or glory, Gen. 6 4 Eccle. 7. 3. Phil. 2. 9 as on the contrary, vile persons are called men without name, job 30 8. God's name is also used for his kingdom and Gospel, Mat. 19 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalm treateth of the spreading of Christ's Kingdom and Gospel, as after is manifested. hast given] that is, put or set; as, I have given, Isa. 42. 1. is by the Evangelist in Greek, I will put, Mat. 12. 18. and in the Hebrew text, as, he hath given thee over them for king, 2 Chr. 9 8. for which is written in 1 Kings 10 9 he hath set (or put.) It may also import a setting sure or stablishing; as, thou hast given thy people, 1 Chr. 17. 22. that is, thou hast established thy people, 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew; to give, for thou hast given. glorious majesty] venerable or praiseworthy glory. The word Hodh, is general for any laudable grace or virtue for which one is celebrated, reverenced and commended. above] or over, or upon the heavens. This phrase is used of God, Num. 27. 20. where he willeth Moses to give of his glorious majesty upon josua: and may have use in the mystical applying of this Psalm to Christ's kingdom, as Mat. 21. 26. teacheth us: heaven; being also often used in Scripture for the Church of Christ, Isa. 65. 17. and 66. 22. Rev. 21. 1.  
Vers. 3. hast founded] that is, firmly decreed, appointed, and consequently fitted and perfected, as the Greek katertiso (which the Apostle useth) signifieth, Mat. 21. 16. So in Esth. 1. 8. the king had founded, that is, decreed, appointed. See also before, Psal. 2. 2. strength] that is, strong praise, for so this word seemeth often to be used, as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greek which the Apostle followeth, Mat. 21. 16. translateth it praise. This word strength or firmness, may be taken for kingdom firmly strengthened, as in this place, so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease] that is, put to silence, or do away, abolish, and destroy. So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger] or, him that avengeth himself; the proud and mighty which will not suffer his honour or gain to be diminished. So Ps. 44. 17. This was fulfilled, when children crying Hosanna to welcome Christ, the chief Priests and Scribes disdained, & sought to destroy him: but he stopped their mouths by alleging this Scripture, Mat. 21. 15, 16. Mark. 11. 18. God's people are taught though they suffer wrong, not to avenge themselves, but to give place unto wrath, Rom. 12. 19  
Vers. 5. what is sorry man] to wit, thus think I with myself, what is man, etc. Here man is called Aenosh, (the name of Adam's nephew, Gen. 4. 26.) which signifieth doleful, sorry, sorrowful, wretched, and sick incurably. And this name is given to all men, to put them in mind of their misery and mortality; as Ps. 9 21. let the heathens know that they be Aenosh. son of Adam] or, of earthly man. As before men are called Aenosh for their doleful estate by sin; so are they called Adam, and sons of Adam, that is, earthly, to put them in mind of their original and end, which were made of Adamah the earth, even of the dust, and to dust shall again return, Gen. 27. and 3. ●9. Adam was the name both of man and woman, Gen. 5. 2. and is also the name of all their children, Ps. 22. 7. and 36. 7. and 39 6. and in many other places. See the note on Psal. 49 3. visitest him] that is, hast care of, providest for, and lookest to him. The original word thus largely signifieth, and is used indifferently for visiting with favour, as Ps. 65. 10. or with displeasure, as Psal. 59 6. Here it is meant for good; for God's providence is singular towards man, and his visitation preserveth our spirit, job 10. 12. Compare also herewith, Psal. 144. 3. job 7. 17, 18.  
Vers. 6. For thou madest him lesser] or, And thou madest him lack; or, Though thou madest him to want a little of the Gods. a little] The original word signifieth either a little while, Psal. 37. 10. or a little deal, Ps. 37. ●6. 1 Sam. 14. 29. The Greek brachutis (which the Apostle useth) also signifieth both, Act. 5. 34. joh. 6. 7. howbeit, by his applying this to Christ, he seemeth to mean a little or short time, Heb. 2. 7. 9 than the Gods] or than God; but by Gods here is meant the Angels, as the Apostle expoundeth it, according both to the Greek version & Chaldee paraphrase. And those heavenly spirits are for their office and service called Angels, that is, messengers; but for their honourable dignity they are called Gods, here & in Ps 97. 7. & the sons of God, job 1. 6. & 38. 7. The Princes of the earth are named Gods, Psal. 82. 6. how much more may the Angels be called so, that are Chief Princes, Dan. 10. 13. and crownedst him] This may be understood of man as he was first made in God's image, and Lord of the world, Gen. 1. 26. but since the transgression, it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Unto him the Apostle applieth this Psalm, thus: We see jesus crowned with glory and honour, which was a little made lesser than the Angels, through the suffering of death, that by the grace of God he might taste death for all, Hebr. 2. 9 Glory seemeth to respect inward virtues, as wisdom, holiness, etc. and Honour for his outward good estate in ruling over the creatures, as vers. 7, 8, 9 comely honour] The Hebrew hadar denoteth all honourable comeliness, honest, grave, adorned decency.  
Vers. 7. all, didst thou set] in the first creation God gave man rule over fishes, fowls, beasts, and all that moveth on the earth, Gen. 1. 26. but after, for his sake and sin, the earth was cursed, and he enjoyed it with sorrow, Gen. 3. 17. But the Son of man, who is heir of all things, Hebr. 1. 2. restoreth our loss, and will cause the remnant of the people, even who-soever overcommeth, to inherit all things, Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrows, we yet see not all things subdued, Hebr. 2. 8.  
Vers. 8. Sheep and oxen] or Flocks and herds; the flock comprehending both sheep and goats, Levit. 1. 10.  
Vers. 9 The fowl] that is, fowls or birds; one is used for many or all; so the Hebrew often speaketh of other things, as ship, for ships, 1 King. 10. 22. with 2 Chron. 9 21. spear, for spears, 2 King. 11. 10. with 2 Chro. 23. 9 So Psal. 20. 8. and 34. 8. of the heavens] that is, of the air, for all this Outspred or firmament spread over the face of the earth, God called Heavens, Gen. 1. 17. the place also above where the Sun and stars are, be called heavens, Gen. 1. 17. and the highest place where the Angels dwell, (and God himself is said to sit in,) is likewise called heaven, Matth. 5. 9 and 24. 36. and by the Apostle named the third heaven, 2 Cor. 12. 2. So other Scriptures mention the birds of heaven, Matth. 13. 32. the winds of heaven, Dan. 7. 2. the clouds of heaven, Dan. 7. 13. the dew of heaven, Dan. 4. 12, etc. The Hebrew name Shamajim, hath the form of the dual number: but the Evangelists express it indifferently by the singular or plural; as where one saith, your reward is great in the heavens, Mat. 5. 12. another saith, it is much in heaven, Luk. 6. 23.    

PSAL. IX.  
David praiseth God for executing of judgement. 12 He inciteth others to praise him. 14 He prayeth that he may have cause to praise him. 16 The judgements that shall come upon the wicked.  
To the Master of the Music upon Muth labben; a Psalm of David.  
I Will confess jehovah with all my heart, I will tell all thy marvellous works. I will rejoice and show gladness in thee, I will sing Psalm to thy name, O most high.  
When mine enemies turned backward, they stumbled and perished from thy face.  
For thou hast done my judgement and my doom, hast sitten on the throne, judge of justice. Thou hast rebuked the heathens, hast brought to perdition the wicked one; their name thou hast wiped out for ever and aye.  
The desolations of the enemy are wholly ended to perpetuity, and the cities thou hast pulled up, perished is the memorial of them of them. And jehovah shall sit for ever, he hath prepared his throne for judgement.  
And he will judge the world with justice, will judge the peoples with righteousnesses.  
And jehovah will be an high refuge for the oppressed, an high refuge at times in distress. And they that know thy name will trust in thee, for thou for sakest not them that seek thee jehovah. Sing Psalm to jehovah that dwelleth in Zion, show forth among the peoples his doings. For he that seeketh out bloods remembreth them, forgetteth not the cry of the meek afflicted. Be gracious to me, jehovah, see mine affliction from my haters, lifting up me from the gates of death. That I may tell all thy praises in the gates of the daughter of Zion, may be glad in thy salvation. The heathens are sunk down in the corrupting pit that they made; in the net that they hide caught is their foot.  
Known is jehovah, judgement he hath done: in the work of his hands ensnared is the wicked one: Meditation Selah. The wicked shall turn into hell, all the heathens that forget God. For not to perpetuity forgotten shall be the needy one, nor the expectation of the poor afflicted ones perish for aye. Rise up jehovah, let not sorry man be strong; let the heathens be judged before thy face. Put thou, jehovah, a fear in them, let the heathens know that they be sorry men Selah.  

Annotations.  
Upon Muth labben] This, if it be referred to the music, seemeth to be a kind of tune like that we call the Countertenor. Otherwise it may be read, For the death of Labben; but who he was, is uncertain: some think it was Goliath; the Chaldee saith, for the death of the Son. It seemeth to me, as the former Psalm was of the propagation of Christ's kingdom, so this is of the destruction of Antichrists.  
Vers. 2. marvellous works] or wonderful things, miracles. The original word signifieth high and hidden, such as man's power cannot perform, nor reason reach unto, and therefore are admired.  
Vers. 3. in thee] the Chaldee saith, in thy word.  
Vers. 4. when my enemies turned] This may be taken for a sum of his praise for deliverances past, or, in faith for like to come, and may be read, when my foes turn back, they shall stumble and perish. from thy face] from before thee, because of thy presence, that is, for fear of thee, and shut out from thy face or presence. So after, Psal. 68 2, 3, 9 So the Apostle speaketh of the wickeds perdition from the face of the Lord, 2 Thess. 1. 9  
Vers. 5. done my judgement] that is, given sentence, and executed according to the right of my cause: See Psal. 7. 9 The Chaldee expoundeth it, my vengeance. sitten on the throne] or set thee down on the throne, the seat of judgement or tribunal. This noteth both kingly authority, Psal. 132. 11, 12. and the acting or executing of the same, 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9 Rev. 20. 11.  
Vers. 6. hast rebuked] with rough and severe words: but this, when God doth it, commonly importeth confusion, as being to his enemies, and therefore joined with the curse, Psalm. 119. 21. and 68 31. and 76. 7. and 18. 16. Zach. 3. 2. So elsewhere he saith, at the rebuke of thy face they perish, Psalm. 80. 17. wiped out] or, wiped away, as with the hand. And this wiping out the name, noteth an utter abolishing with great wrath, Deut. 9 14. and 29. 20. Psal. 109. 13. for ever and aye] or, for ever and yet; or, to eternity and perpetuity. The Hebrew Ghned, yet, is added to eternity or ever, to increase the durance of it, and to note all eternities, Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1, 2. taken from Moses, Exod. 15. 18.  
Vers. 7. The desolations] which the enemy made in spoiling our land; or the desolate places which the enemy builded for himself, as in job 3. 14. great men are said to build themselves desolate places. of the enemy] So the Greek turned it. We may also read it, O enemy, the desolations are quite ended (which thou madest;) or, are they ended? to perpetuity] or, to victory, that is, so as it continueth for ever. Ever or Eternity hath the name Ghnolam in Hebrew, of being hid, and so unknown: perpetuity, Net sach, is so named of prevailing and getting victory by perpetual durance. Hereupon that speech of the Prophet, he hath swallowed up death to perpetuity, or victorious aye, I say 25. 8. is translated by the Apostle, Death is swallowed up to victory, that is, for ever, as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greek by the LXXij. Interpreters. Pulled up] a similitude taken from trees, applied here to the pulling down of cities: so planting and pulling up of a people, are set one against another, jer. 24. 6. and 42. 10. and 45. 4. of them] twice repeated, for more vehemency; meaning, all and every of them: or, with themselves, their memory is gone: the Greek translateth, their memorial is perished with a sound.  
Vers. 9 will judge] or give doom unto. Two several words for judging are here used, as before, Psal. 7. 9 with righteousnesses] that is, all manner righteousness and equity, or, most righteously, most equally. See the like speech after, Psalm. 98. 9 and 96. 13. and often other where.  
Vers. 10. an high refuge] in Hebrew Misgab, which is, an exaltation, that is, an high place, tower, or fort to resist the enemy, Jer. 48. 1. wherein men are protected, and escape their foes invasion, Deut. 2. 36. for the oppressed] or, to the beaten down; the poor is so called, as being pownded or s●amped by the adversary. So Psal. 10. 18. and 74. 21. at times] or in seasons, that is, seasonably at all times when they be in distress. So Psal. 10. 1.  
Vers. 11. that know] or that acknowledge thy name: such are God's people, Esay 52. 6. and shall by him be delivered and advanced, Psal. 91. 14.  
Vers. 12. dwelleth in Zion] or sitteth in Zion. The Chaldee saith, hath placed his divine habitation (or majesty) in Zion. Sitting is often used for dwelling, as is noted, Psal. 1. 1. The word in is many times omitted in Hebrew, but necessarily to be understood, as the text itself showeth, as beth, house, for bebeth, in the house, 2 King. 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King. 15. 5. and 2 Chron. 34. 30. with 2 King. 23. 2. his doings] his practices, or wont works. The original word signifieth actions done naturally, or purposely and studiously; designs, gests, or exercises enterprised advisedly, and prosecuted studiously, of natural disposition and inclination, as Prov. 20. 11. 1 Sam. 25. 3.  
Vers. 13. seeketh out] or requireth bloods, that is, God, who followeth, findeth out, punisheth and avengeth bloodshed or murder, according to the law, Gen. 9 5, 6. See the Annotations there. The Chaldee expoundeth it, he that requireth the blood of the innocent, remembreth his just ones. meek afflicted] The original here hath a double reading, Ghnanaj●m, that is, afflicted, poor; and Ghnanavim, meek, modest, lowly: for affliction often causeth meekness. Therefore also Ghnani, that is, afflicted, is translated. Praus, Meek, Matth. 21. 5. from Zach. 9 9  
Vers. 14. from my haters] that is, which cometh upon me from them. lifting up] or, o lifter up (exalter) of me. gates of death] This noteth present peril and fear of death, as being now near at the very door or gate thereof, Gen. 4. 7. judg. 5. 8. It noteth also power, strength, and jurisdiction which death hath; (even reigning, as the Apostle saith, Rom. 5. 14.) because Magistrates sat, and judgements were executed at the gates of cities, Deut. 22 15. job 31. 21. Amos 5. 10, 15. So in other Scriptures the gates of death and of hell denote their peril, strength and horror, Psal. 107. 18. Isay 38. 10. Matth. 16. 18. job 38. 17.  
Vers. 15. gates of the daughter of Zion] these are opposed to the former gates of death, and mean the public places where God's people came together at Zion gates, where God sat, vers. 12. and which he loved most, Psal. 87. 2. The daughter of Zion signifieth the Church or Congregation there gathered; as also the Chaldee Paraphrase here showeth, translating it the congregation of Zion, for every chief city was counted as a mother, 2 Sam. 20. 19 (whereupon the Apostle calleth jerusalem, the mother of us all, Gal. 4. 26.) the villages that were near and pertained unto such cities, are called daughters, jos. 15. 45. 2 Chron. 13. 19 Psal. 48. 12. and the inhabitants there seated, or assemblies of people resorting thither, are likewise named daughters; as being bred, borne, nourished there, and subject thereto. Such speeches are often in the Scripture, as, daughter of jerusalem, Lam. 2. 19 daughter of Zion, Mat. 21. 5. from Zach. 9 9 daughter of my people, jer. 4. 11. daughter of Tirus, Psalm. 45. 13. daughter of Babel, Psal. 137. 8. and the like.  
Vers. 17. judgement he hath done] or, by the judgement that he hath executed. his hands] or his palms, the wickeds own hands, called the palms or hollows, for the secret manner of working. So Psal. 7. 4. Meditation Selah] meaning that this is a matter of deep meditation, worthy to be well minded, and spoken or sung with earnest consideration always. Some retain the Hebrew word, Higgajon Selah, for that it may import a kind of Song or tune, (as the Greek turneth it,) being found in this form, only here, and in Psal. 92. 4. The Chaldee interpreteth it, the just shall joyfully shout for ever.  
Vers. 18. into hell] into hell itself: for the word into is in effect twice put in the Hebrew for more vehemency. forget God] the Chaldee addeth, that forget the fear of God.  
Vers. 19 needy one] two names are here given to the poor, Aebjon, needy and desirous, which importeth want of things needful, to be supplied by liberality, Psal. 132. 15. and 112. 9 Ghnanis, poor afflicted, which need help and deliverance from vexation, as before, vers. 13. yet this precise difference is not always observed in Scripture. perish for aye] that is, shall never perish. Here the word not, set in the beginning, serveth for a denial of all that followeth, shall not be forgotten, shall not perish, or be lost; So in Job 30. 20, 25. and 31. 20. And the Chaldee here repeateth the word not, for more plainness. Contrary to this is the wickeds hope and expectation, which shall perish, Prov. 10. 28. Job 8. 13. and 11. 20. be strong] or, strengthen, confirm and harden himself, and so prevail. This is fitly opposed both to the name and nature of man, which is infirm, sorrowful, and mortal.  
Vers. 21. Put a fear in them] The original morah (used in this place only) seemeth to be put for Mora, which is Fear or Terror, Psal. 76. 12. these two Hebrew letters being often put one for another, as Amon, jer. 52. 15. for Hamon, 2 King. 25. 11. Shinna, 2 King. 25. 29. for Shinnab, jer. 52. 33. Or according to the Letters it may come of Horah, to teach, and signify a law or doctrine, and this the Greek favoureth, translating set a lawgiver (or teacher) over them. sorry men] in Hebrew Aenosh, the proper name of Adam's nephew, Gen. 4. 26. signifying Sorrowful; and is after commonly given to every man for his doleful state and mortality, Psal. 8. 5. and here collectively is the name of mankind.    

PSAL. X.  
1 The Prophet complaineth to God of the outrage of the wicked against God himself and his poor people. 12 He prayeth for remedy. 16 He professeth his confidence.  
WHerefore jehovah dost thou stand in a place fare off, dost thou hide at times in distress? In the haughtiness of the wicked, he hotly pursueth the poor afflicted, let them be taken in the crafty purposes that they have thought. For praise doth the wicked for the desire of his soul, and the covetous he blesseth, he despiteth jehovah. The wicked, such is the loftiness of his nose, that he seeketh not: there is no God, in all his crafty purposes. His ways do well succeed in all time, thy judgements are on high above his sight, all his distresses he puffeth at them. He saith in his heart, I shall not be removed, for that I shall not be in evil to generation and generation. His mouth is full of cursing, and of deceits and fraud; under his tongue is molestation and painful iniquity. He sitteth in the waiting place of the villages, in the secret places doth he murder the innocent, his eyes lurk for the poor.  
He lieth in wait in the secret place, as a Lion in his den he lieth in wait to snatch away the poor afflicted, he snatcheth away the poor afflicted, in drawing him into his net.  
He croucheth, he boweth down, that fall may into his strong paws a troop of poor.  
He saith in his heart, God hath forgotten, he hideth his face, he will not see to perpetuity. Rise up jehovah, o God lift up thy hand, forget not the meek afflicted. Wherefore doth the wicked despite God? he saith in his heart, thou wilt not inquire. Thou seest, for thou beholdest molestation and indignation, to give it into thy hand, unto thee the poor doth leave it: thou art the helper of the fatherless. Break thou the arm of the wicked one, and of the evil man; seek out his wickedness, till thou findest none. jehovah is King for ever and aye; perished are the heathens out of his land. jehovah thou hast heard the desire of the meek, thou preparest firm their heart, thou makest attentive thine ear. To judge the fatherless and the oppressed, that he add not any more to daunt with terror sorry man out of the earth.  

Annotations.  
THis Psalm is in the Greek version a continuance and part of the former ninth. Whereupon the count of the Psalms following, doth in the Greek books, and such as follow them, differ from the Hebrew; the 11. Psalm being reckoned for the 10. the 12. for the 11. and so forward. Yet to make up the number of 150. Psalms, they divide the 147. into two. Likewise the 114 and 115. Psalms they make one, and the 116. they part in two.  
Vers. 1. wherefore dost thou stand] or, wilt thou stand? This form of expostulation implieth an earnest prayer, Lord stand not fare off. For questions may be resolved into plain affirmations, or denials: as where one Evangelist saith, why diseasest thou the Master, Mark. 5. 35. another saith, Disease not the Master, Luke 8. 49. See the notes on Exod. 32. 11. dost thou hide] to wit, thine eyes, as Esay 1. 15. or, thine ear, as Lam. 3. 56. or thyself. times in distress] that is, when we are in distress. So Psal. 9 10. Times, may specially note troublous times. See Psal. 31. 16.  
Vers. 2. he hotly pursueth] or, burn doth the poor, doth broile in afflictions, is hotly persecuted. See Psal. 7. 14. The Apostle useth like speech for exceeding grief, 2 Cor. 11. 19 Who is offended and I burn not? crafty purposes] or, devices, policies; The word noting sometime good purposes, and sometime evil. See also Psalm. 26. 10. The Greek translateth, they are taken in the counsels.  
Vers. 3. praise doth the wicked] to wit, himself, or his fortune, for that he hath what his soul desireth. And the soul of the wicked desireth evil, Prov. 21. 10. the covetous] or gain-thirsty, he blesseth, to wit, himself, and his fortune. The covetous hath his name of a word which sometime signifieth to pierce or wound, joel 2. 8. And fitly is the gain-thirsty so called, both for the hurt he doth to others, whose life oft he would take away, Prov. 1. 19 and for that he woundeth himself with his greedy cark; the holy Ghost testifying that such as lust after gain, do pierce themselves thorough with many sorrows, 1 Tim. 6. 10. he despighteth] or contemptuously provoketh with evil words or carriage, and so incenseth or stirreth him to wrath. So vers. 13. The Chaldee expoundeth it thus, he that blesseth the unrighteous man, abhorreth the word of the Lord.  
Vers. 4. such is the loftiness of his nose] or, according to the height of his countenance, or, of his anger. The nose and casting up of it, signifieth a proud, scornful, and sometime an angry countenance; For as the highness of the heart, Psal. 131. 1. and of the spirit, Prov. 16. 18. noteth inward pride: so the loftiness of the eyes, Psal. 101. 5. and here of the nose, noteth outward pride and disdainful behaviour. The Hebrew hath one word, for the nose, and for anger, (as is observed, Psal. 2. 5.) the Greek here saith, according to the multitude of his anger, meaning that whereby he persecuteth the poor. The Chaldee translateth it, in the pride of his spirit. he seeketh not] nothing regardeth or careth, to wit, for God, or his will. Or it may be translated, The wicked inquireth not into the height of his anger, that is, into God's anger, he careth not, nor feareth his wrath. in all his crafty purposes] or, be all his presumptuous cogitations; meaning that he doth not once think of God, whiles so he purposeth against the poor; or he presumeth in heart, and fain would so persuade himself that there is no God. He studieth Atheism, as Psalm. 14. 1. The Chaldee expounds it, He saith in his heart, that all his cogitations are not manifest before the Lord.  
Vers. 5. His ways, etc.] or, bring forth do his ways; a similitude from bringing forth children with pain, which being effected, causeth joy, joh. 16. 21. Therefore here, (as in job 20. 21.) it is used for good success and (as the Chaldee explaineth it,) prosperity. Or referring it to the poor whom he persecuteth, we may read, his ways make sorrowful, or are grievous; the Greek saith, are polluted. in all time] or, in every time, that is, always continually. So Psal. 34. 2. and 62. 9 and 106. 3. so the Apostle in Greek saith, praying in all time, that is, always, Ephes. 6. 18. like phrase is, in all day, that is, daily, Psal. 145. 2. above his sight] or out of his presence, from before him. he puffeth] that is, defieth & setteth them at nought, domineers over them (as the Greek translateth it) as if he could overthrow them with his breath. Or he puffeth, bloweth, and consequently setteth them on fire, and consumeth them: as, scornful men puff, (that is, inflame, or as the Greek saith, burn) the city, Prov. 29. 8. So Ezek. 21. 31. The Chaldee expoundeth it, he is angry at them.  
Vers. 6. I shall not be in evil:] or, that am not in evil; that is, I who am not now in evil, shall never be; meaning by evil, trouble or affliction; as the Israelites saw themselves in evil, Exod. 5. 19 Or, perhaps, by evil, he meaneth sin and maliciousness, (as when Aaron said, the people were in evil, Exod. 32. 22.) and then he boasteth here of his innocence, for which he promiseth to himself a settled estate. The Chaldee giveth this sense; I will not be moved from generation to generation, from doing evil.  
Vers. 7. of cursing] or, of execration or adjuration. The Hebrew Alah signifieth an oath with execration or cursing, Numb. 5. 21. for cursing was added to an oath, for to confirm it the more, Nehem. 10. 29. Deut. 29. 12, 21. therefore one and the same thing is called both an oath, and a curse, Gen. 24. 8. 41. This here the Apostle calleth in Greek Ara, Cursing, Rom. 3. 14. deceits and fraud] or impostures and inward guile, that is, outward deceitful shows and promises, and privy guile lurking in the heart.  
Vers. 8. in the waiting place of the villages] or, the ambush of the court-yards, both which have their name in Hebrew of the grass that groweth in them, as it were grasse-yards. And because such places commonly are rich men's possessions, therefore (it seemeth) the Greek translateth, in the waiting place with the rich.  
Vers. 10. He croucheth] or, And he crusheth, to wit, himself, lest he should be espied. See this spoken of the Lion, job 39 2. that fall may in't o his strong paws a troop] or, and he falleth with his strong paws on the troop of poor. Strong paws] or, Strong members; Here wanteth a word to be supplied, as often in this and other tongues; as, a full, for a full cup, Psal. 73. 10. a new, for a new sword, 2 Sam. 21. 16. cold, for cold water, Matth. 10. 42. This want sometime the Scripture itself supplieth in repe●ting histories; as, he set in Aram, 1 Chro. 18. 6. for he set garrisons in Aram, 2 Sam. 8. 6. the first of the feast, Matth. 26. 17. for the first day of the feast, Mark. 14. 12. So after, Psal. 22. 13. and 27. 4. troop of poor] or, the weak, the poor; called here by a name that noteth their power, wealth, and faculty, to be dimmed or decayed, or, a company of obscure persons. This word is no where found, but thrice in this Psalm, in the eight verse before, in this, and again in the fourteenth.  
Vers. 11. he will not see] or, not at all respect. The like profane speeches of the wicked are set down, Psalm. 94. 7. Ezek. 8. 12. and 9 9 Isay 29. 15.  
Vers. 12. lift up thy hand] that is, show openly thy power for help of thy people, and confusion of thy foes. Lifting up the hand is applied to the publishing and manifesting of the Gospel, Isay 49. 22. sometime for sign of help, Ezek. 20. 5. sometime for hurt, 2 Sam. 18. 28. and sometime for sign of an oath, as Ps. 106. 26. Deut. 32. 40. In this latter sense the Chaldee Paraphrast taketh it here, Confirm the oath of thy hand.  
Vers. 14. to give it into thine hand] that is to take the matter into thy hand, to menage it, or, to give with thy hand, that is, liberally to recompense the evil that is done. The Chaldee paraphraseth thus, It is manifest before thee, that thou wilt send upon the wicked sorrow and wrath, thou lookest to pay a good reward to the just with thy hand. unto thee] or, upon thee the poor leaveth, to wit, his cause, or himself. To leave, is to commit unto ones fidelity, Gen. 39 6. Esa. 10. 3. job 39 14. And so the Chaldee saith, thy poor trust in thee. See also 2 Tim. 1. 12.  
Vers. 15. Break the arm] the arm noteth strength, means, power, and help, Ezek. 30. 21, 25. Isa. 33. 2. Dan. 11. 6. 22. also violence, job 35. 9 I respect of all these, the arms of the wicked men shall be broken, Psal. 37. 17. till thou findest none.] In jer. 50. 20. the sins of God's people being sought for, are not found, because of his mercy in pardoning them: but here of the wicked they are not found, because of his judgement in consuming them, as he saith in Ezek. 23. 48. thus will I cause wickedness to cease out of the land.  
Vers. 16. heathens out of his land] the land of Canaan, whose peoples the Lord drove out, Psal. 44. 3. and of which he said, the land is mine, Levit. 25. 23. It may also be understood of the wicked Israelites, which in conditions were like the heathens, and borne of them, Ezek. 16. 3. such were also called heathens, Psal. 2. 1. as appeareth by Act. 4. 27.  
Vers. 17. thou preparest firm] to wit, by thy Spirit, which helpeth the infirmities of men that know not what to pray as they ought, Rom. 8. 26. Or we may read it prayer-wise, prepare thou their heart, apply etc. for prayers are often made in faith, as if they were already done; as, where one saith, it hath pleased thee to bless, 1 Chron. 17. 27. another saith, let it please thee to bless, 2 Sam. 7. 29. thine ear the Chaldee addeth, to their prayers. The Greek thus, to the preparation of their heart thine care attendeth.  
Vers. 18. that he add not] he, that is, the wicked man spoken of before, vers. 15. unless we refer it to that which followeth, the man of the earth. to daunt with terror] or, to break with fear, to dismay or terrify. The word is indifferent, applied sometime to God, Psalm. 89. 8. sometime to wicked men, Psal. 37. 35. The Apostle following the Greek version, saith, be not troubled, 1 Pet. 3. 14. for, be not daunted with fear, Esay 8. 12. but morefully the word is opened by Paul, saying, in nothing be terrified (or daunted) of your adversaries, Philip. 1. 28. pturómenois. sorry man, out of the earth] or sorry men, (Aenosh,) as P. 9 21. This may be referred to the fatherless and oppressed, whom the wicked would daunt and sk●re out of the earth, or land. Or, changing the order of the words, thus, that man of the earth (that is, earthly man,) do no more terrify the meek. The Chaldee explaineth it thus, Let the sons of men not any more be broken (or daunted) from before the wicked of the earth.    

PSAL. XI.  
David being counselled to flee, encourageth himself in God against his enemies. 4 He sheweth the providence and justice of God.  
To the Master of the Music, a Psalm of David.  
IN jehovah do I hope for safety; how say ye to my soul, flee to your mountain as a bird? For lo the wicked bend the bow, they prepare their arrow upon the string to shoot in the darkness at them that are upright in heart. For the foundations are cast down, the just what hath he done? jehovah in the palace of his holiness, jehovah in the heavens his throne; his eyes will view, his eyelids will prove the sons of Adam. jehovah will prove the just one, and the wicked one; and him that loveth violent wrong his soul doth hate. He will rain upon the wicked, snares, fire and brimstone, and wind of burning storms shall be the portion of their cup. For just jehovah he loveth justices, his face will view the righteous.  

Annotations.  
A Psalm of David: I this word Psalm wanting in the Hebrew, is supplied in the Greek. So in Psal. 14. and 25. and 26. and 27. and many other. See the note on Psal. 10. 10. flee] or flit. In the Hebrew there is a double reading, flee thou, and flee ye, meaning David in special, and his retinue with him. to your mount] or, from your mount; but the Greek and Chaldee supplieth the word to. In mounts, rocks, and caves, David hide himself from saul's persecution, 1 Sam. 23. 14. and 24. 3, 4. as a bird] This noteth his danger, who was hunted as a partridge on the mountains, 1 Sam. 26. 20. and his fear, as in Isa. 16. 2. Hereupon is that proverb, As a bird fleeing from her nest, so is a man fleeing from his place, Prov. 27. 8.  
Vers. 3. For the foundations] or the things set up. The original word Shathoth signifieth things orderly set and disposed, and may be applied to many things; as in buildings, to the foundation; in hunting, unto nets or snares; in the commonwealth, unto constitutions or positive laws; in wars, unto engines or leaguers, as Psal. 3. 7. in the mind of man, unto purposes, plots, deliberations; in religion, unto faith, which is the foundation and beginning of the hypostasis, or the hypostasis (that is, the subsistence and expectation) of things hoped for, Hebr. 3. 14. and 11. 1. According to all, or most of these, may this sentence be applied, either to the plots, purposes, snares, set for David's ruin, but pulled down by the Lord; or to saul's estate and kingdom which seemed settled, but by the Lord was overthrown; or, to David's estate and faith, which the enemies boasted to be come to nought. The Greek version of the Lxx. translateth thus, for the things that thou hast perfected, they have destroyed. are cast down] or, shall be broken down, destroyed. The Chaldee giveth this interpretation, For if the foundations be destroyed, why doth the just do innocency?  
Vers. 4. Palace of his holiness] or, his holy palace or Temple, which here may be taken for very heaven, as also in Hab. 2. 20. for the holy places made with hands, were antitypes (or answerable similitudes) of the true Sanctuary, Hebr. 9 24.  
Vers. 5. prove the just] or try them; by the persecution of the wicked, as well as by other afflictions, Psal. 66. 10, 11, 12. his soul] that is, God's soul doth hate. This is attributed to God after the manner of men; as he is also said to have eyes, hands, ears, etc. So Levit. 26. 11. my soul shall not loathe you.  
Vers. 6. snares] hereby is often meant in Scripture, strange, sudden, and inevitable judgements, job 22. 10. and 18 9, 10. Isa. 8. 14. and 24. 17, 18. The Chaldee expounds it, He will send down the rain of vengeance on the wicked that breathe fire, etc. fire and brimstone] such was the wrath that fell on Sodom and the cities by it, Gen. 19 24. and was threatened unto Gog, Ezek. 38. 22. and figureth the vengeance of eternal fire, jude 7. Rev. 20. 10. wind of burning storms] or, of blasting tempests, that is, a horrible blasting whirlwind. David felt such from his persecutors, Psalm. 119. 53. and here they feel such from God, for persecuting him. jeremy applieth this word to the burning storm of hunger, Lam. 5. 10. but it is properly a hideous burning tempest, rushing out of the darksome cloud; such as the Evangelist calleth ●●emos tuphonicos, a smouldry burning wind, named in Greek Euroclydon, Act. 27. 14. the portion of their cup] that is, the due measure of their punishment. See Psal. 75. 9 and 16. 5.  
Vers. 7. loveth justices] that is, all manner justice, both to punish the evil, and preserve the good, both just causes and persons. his face] or their faces, in mystery of the holy Trinity; as often in the Scripture. See Psal. 149. 2. The Hebrew here may be Englished, the face (the aspects) of them, or of him: See the note on Psal. 2. 3. will view the righteous] usually vieweth the right. And this noteth the manifesting of God's care and favour towards the righteous, both cause and person. The Greek translateth, His face seethe righteousnesses: the Chaldee thus, The just shall see the sight of his face.    

PSAL. XII.  
David destitute of humane comfort, craveth help of God. 4 He comforteth himself with God's judgements on the wicked, and confidence in Gods tried promises.  
To the Master of the Music upon the eight, a Psalm of David.  
SAve O jehovah, for the gracious Saint is ended, for the faithful are diminished from the sons of Adam. They speak false vanity, each man with his next friend, with lip of flatteries; with a heart and a heart they speak. jehovah cut off all lips of flatteries, the tongue that speaketh great things.  
Which have said, with our tongue we will prevail, our lips are with us, who is Lord over us? For the wasteful spoil of the poor afflicted, for the groaning of the needy ones: now will I rise up, saith jehovah; I will set in salvation, he shall have breathing. The sayings of jehovah are pure sayings: as silver tried in a subliming furnace of earth, fined seven times. Thou jehovah wilt keep them, wilt preserve him from this generation for ever. The wicked walk on every side, when vileness is exalted of the sons of Adam.  

Annotations.  
Vers. 1. upon the eight] which the Chaldee expoundeth, upon the eight stringed harp: See Psal. 6. 1.  
SAve] or help. This word is largely used, for all manner saving, helping, delivering, preserving, etc. as to help or defend from injury, Exod. 2. 17. 2 King. 6. 26, 27. to deliver from all adversities, Psal. 34. 7. as from sickness, Mat. 9 21. Mark. 6. 56. from drowning, Mat. 8. 25. from shipwreck, Act. 27. 31. from hands of enemies, Psal. 18. 4. jude 5. from sin, Mat. 1. 21. from death, Mat. 27. 40. from wrath, Rom. 5. 9 and infinite the like. And is not only a helping in trouble, but a riddance out of it, as one Evangelist saith, Let us see if Elias will come and save him, Mat. 27. 49. another saith, if Elias will come and take him down, Mark. 15. 36. the faithful are diminished] or faiths, fidelities are ceased. The original word is used both for true and faithful persons, 2 Sam. 20. 19 and for truths or fidelities, Esay 26. 2. The Greek translateth, the truths.  
Vers. 3. false vanity] or vain falsehood; in Greek, vain things. This word (shav) noteth vanity both of words and deeds, Exod. 20. 7. jer. 2. 30. and often that which is also false, Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witness of falsehood, (Sheker,) relating it he calleth false vanity, (Shav) Deut. 5. 20. with his next friend] or his neighbour, his friend with whom he is associate. Sometime this word is used for a special friend, 2 Sam. 13. 3. Psal. 35. 14. Prov. 17. 17. but often generally for a neighbour, or next, as the new Testament translateth it in Greek, Mat. 19 19 from Levit. 19 18. And who is our neighbour, our Lord teacheth us, Luke 10. 29,— 36. with lip of flatteries] that is, smooth deceitful speeches, as the Greek translateth, deceitful lips, a lip being sometime put for a speech or language, Gen. 11. 1. Of such deceivers, that had taught their tongues to speak lies, jeremy also complaineth, Chap. 9 vers. 4, 5. a heart and a heart] that is, a double heart, and deceitful. So stone and stone, Ephah and Ephah, Deut. 23. 13. 14. meaning double and deceitful weights and measures. The men of Zabulun are commended for that they were not thus of a heart and a heart, 1 Chron. 12. 33. The Greek translateth, with a heart and a heart he speaketh evil things.  
Vers. 5. our lips are with us] or, are ours, that is, we have skill, power, and liberty to speak; who shall control us?  
Vers. 6. I will rise up] the Chaldee addeth, will rise up to judgement. set in salvation] that is, deliver out of all misery, and safely settle in health and prosperous estate. he shall have breathing] or, he (meaning God) will give breathing, or respiration to him, that is, to every poor man, (as after in vers. 8.) or, he will breathe out, that is, speak plainly to him. The Greek, changing the person, translateth parrhesiásomai, that is, I will speak plainly with him. So it noteth the bold assured comfort which God by promise giveth to the afflicted, whose faithful word is therefore commended in the verse following. This word sometime is used for plain and confident breathing out, or uttering of the truth, Habak. 2. 3. Prov. 12. 17. Or we may understand it of the wicked, thus, I will set in salvation him whom he puffeth at, that is, whom the wicked boldly defieth, (as this word was used before, Psal. 10. 5.) or, whom he hath ensnared. The Chaldee expoundeth it, I will appoint salvation for my people, but against the wicked I will testify evil.  
Vers. 7. The sayings] or, the words, promises. tried] examined, fined, as in fire. The like praise of God's pure word is in Psalm. 18. 31. and 119. 140. Prov. 30. 5. a subliming furnace of earth] This furnace, called Ghnalil, a sublimatorie, of subliming or causing to ascend upward, is the best and choicest vessel for trying and subliming of metal, called therefore in Greek Dokimion, a Trial. And the Apostle hath the like word for a Trial of faith, better than gold, 1 Pet. 1. 7. seven times] or seven fold, that is, many times, fully and sufficiently. Seven is a perfect number used for many, 1 Sam. 2. 5. Prov. 24. 16. and 26. 25.  
Vers. 8. preserve him] that is, every one of them: so before in the end of the sixth verse, and often in the Scripture, like sudden change of number may be observed. It may also be read prayer-wise, keep them, preserve him. The Greek changeth person also, saying, wilt keep us, and preserve us. from this generation] that is, from the men of this generation; as when Christ said, Whereto shall I liken this generation? Mat. 11. 16. he meant, Whereto shall I liken the men of this generation? Luke 7. 31. The like may be seen in Mat. 12. 42. compared with Luke 11. 31. The original word Dor, that is, generation, race or age, hath the signification of durance, or durable dwelling and abiding, Psal. 84. 11. and so noteth the whole age or time that a man dureth in this world, Eccles. 1. 4. and so consequently for a multitude of men that live together in any age, as here, and Deut. 1. 35. and in many other places.  
Vers. 9 vileness] or, vile luxuriousness, riotize. The word Zulluth here used, is derived from Zolel, that is, a rioter, glutton, or luxurious person, Deut. 21. 20. Prov. 23. 21. and consequently one vile, contemptible and nought worth, opposed unto the precious, jer. 15. 19 And here vileness or riotize may either be meant of the vice itself, or of vicious doctrine, opposed to God's precious word, before spoken of, vers. 7. or a vile and riotous person may so be called, for more vehemency sake, as Pride for the proud man, Psalm. 36. 12. The Greek translateth thus; according to thine highness, thou hast much increased (or made abundant) the sons of men. The Chaldee thus; the wicked walk round about, as an horseleech that sucketh the blood of the sons of men.    

PSAL. XIII.  
David complaineth of delay in help; 4 prayeth for mercy, 6 and glorieth therein.  
To the Master of the Music, a Psalm of David.  
HOw long jehovah wilt thou forget me for ever: how long wilt thou hide thy face from me? How long shall I set counsels in my soul, sorrow in my heart by day: how long shall my enemy be exalted above me? Behold, answer thou me, jehovah my God; lighten thou mine eyes, lest I sleep the death. Lest my enemy say, I have prevailed against him; my distressers be glad when I am moved. But I, in thy mercy do I trust, my heart shall be glad in thy salvation: I will sing to jehovah, for he hath bounteously rewarded unto me.  

Annotations.  
Hid thy face] that is, withdraw thy favourable countenance and comfort; which the Chaldee expoundeth, the brightness of thy face. This is contrary to the lifting up of the light of God's face, Psal. 4. 7. and importeth trouble and grief, and is caused by sin, and is the cause of many adversities and discomforts, Deut. 31. 17. 18. Isa. 59 2. Ezek. 39 23, 24, 29. therefore this Prophet doth often complain hereof, and pray against i●, Psalm. 30. 8. and 104. 29. and 88 15. and 69. 18. and 102. 3. and 143. 7. and 27. 9  
Vers. 3. set counsels] that is, consult and devise with myself how to escape. by day] that is, daily; in Greek, day and night.  
Vers. 4. lighten my eyes] that is, make them see clear, and consequently, make me joyful; for, the light of the eyes rejoiceth the heart, Prov. 15. 30. Or, keep me alive: which sense the words following seem to imply, and the like speeches in Prov. 29. 13. Eccles. 11. 7, 8. The eyes are said to be enlightened, when penury, sorrow, sickness, or other affliction whereby they were dulled, is done away, and the senses by some means refreshed, 1 Sam. 14. 27. 29. Esr. 9 8. also when ignorance is by God's Word and Spirit done out of the mind, Psal 19 9 Ephes. 1. 18. See also Psal. 38. 11. left I sleep] or, that I sleep not the death, meaning the sleep of death, that is, lest I die. For death is often called sleep in the Scripture, Psal. 76. 6. job 3. 13. and 14. 12. Act. 7. 60. and 13. ●6. the sleep of eternity, jer. 51. 39 The Chaldee paraphraseth thus, Enlighten mine eyes in thy Law, lest I sin, and sleep with them which are guilty of death.  
Vers. 6. But I,] or, And I, as for me. bounteously rewarded.] The original word Gamal signifieth to give one thing for another; as prosperity, after one hath been in adversity, etc. And though it be sometime used for rewarding evil for good, Psal. 7. 5. or evil for evil, Psalm. 137. 8. yet from God to his people, it commonly signifieth a bountiful rewarding of good things, in stead of evil, which we rather do deserve. So Psal. 116. 7. and 119. 17. and 142. 8. and 103. 2. 10. The Greek translateth dealt bounteously; the Chaldee, rewarded me good.    

PSAL. XIV.  
David describeth the corruption of all natural men; 4 and convinceth them by the light of their consciences. 6 He sheweth their enmity against God's people, who wish for, and glory in his salvation.  
To the Master of the Music, a Psalm of David.  
THe fool saith in his heart, there is no God: they have corrupted, they have made abominable their practice; there is none that doth good. jehovah from the heavens looked down upon the sons of Adam, to see if there were any that understandeth, any that seeketh God. All is departed, together they are become unprofitable: there is none that doth good, none, not one. Do they not know, all that work painful iniquity, that eat my people as they eat bread; they call not on jehovah. There dread they a dread, because God is in the just generation.  
The counsel of the poor afflicted ye would make abashed, because jehovah is his hope. Who will give out of Zion the salvation of Israel? when jehovah returneth the captivity of his people, jakob shall be glad, Israel shall rejoice.  

Annotations.  
THe fool] Nabal (which hath the signification of jading, dying, or falling away, as doth a leaf or flower, Isa. 40. 8. 1 Pet. 1. 24.) is a title given to the foolish man, as having lost the juice and sap of wisdom, reason, honesty, godliness; being fallen from grace, ungrateful, and without the life of God; as a dead carcase, (which of this word is called Neba●ah, Levit. 11. 40.) and therefore ignoble, and of vile esteem; opposed to the noble man, Isa. 32. 5. The Apostle in Greek turneth it imprudent or without understanding, Rom. 10. ●9. from Deut. 32. 21. saith in his heart] that is, mindeth, and persuadeth himself in secret. So Psalm. 10. 4. and 53. 2. no God] the Chaldee expoundeth it, no power (or dominion) of God in the earth. they have corrupted] marred, to wit, themselves; therefore the Greek saith, they are corrupted; the Chaldee saith, corrupted their works. This word is used for corruption both of religion and manners, by idolatry and other vices, Exod. 32. 7. Deut. 31. 29. Gen. 6. 12. And that which he spoke before as of one man, he now applieth to all mankind. made abominable] or made loathsome, to wit, their action or themselves; as the Greek faith, they are abominable, or become loathsome. So in 1 King. 21. 26. The Chaldee interpreteth, they abhor good. practise] meaning their evil actions: therefore in Psal. 53. 2. it is gnavel, evil; which here is gnal●lah, action.  
Vers. 3. All is] or the all, that is, the whole universal multitude is departed; all in general, and every one in particular, as is expressed, Psalm. 53. 4. become unprofitable] or fit for no use; so the Apostle expresseth it in Greek: the word here used, being rare, and taken from job 15. 16. and betokeneth a thing loathsome, stinking, and so unfit for use.  
Vers. 4. Do they not know?] meaning, doubtless they know, and cannot plead ignorance. A question hath often the force of an earnest asseveration. eat my people] that is, the poor, as is added for explanation in Exod. 22. 25. for God's people commonly are the poorer sort, jam. 2. 5, 6. Luke 6. 20. and such are eaten or devoured of the wicked, Psal. 79. 7. who eat their flesh, and flay off their skin, and chop them in pieces as flesh for the cauldron, Mic. 3. 3. as they eat bread] the word as seemeth here to be understood; or without it, we may read, they eat bread, that is, are secure, and without remorse, do give themselves to eating and drinking. So eating of bread is used for banqueting, Exod. 18. 12.  
Vers. 5. There dread they a dread] that is, they are sore adread, or fear a great fear, as Luke 2. 9 So, hath sinned a sin, Lam. 1. 8. that is, hath grievously sinned. And by there, he meaneth the suddenness of it, as also in Psal. 36. 13. or, there, that is, in their heart and conscience. The Greek translateth, they dreaded with fear, where no fear was: the Chaldee, they feared with a false fear, with which it was not meet to fear. because God is] this may be taken as a cause of their foresaid fear, as Saul was afraid of David, 1 Sam. 18. 14, 15. or it is an opposition to their dread, but God is in the just generation, and therefore they dread not, but are defended from the siege of their enemies, as Psal. 53. 6. The Chaldee saith, because the word of the Lord is in the generation of the just.  
Vers. 6. ye would make abashed] that is, ye reproach it, and would confound, frustrate, and bring it to nothing. So abashing and shame is often used for frustration of ones purpose and hope, Psal. 6. 11. because jehovah] or, but jehovah is his shelter and hope, therefore he shall not be abashed, Psal. 25. 3. Contrariwise, the wicked shall be abashed, because God refuseth them, Psal. 53. 6.  
Vers. 7. Who will give] or, O that some would give! it is a form of wishing often used in the Scripture, as Ps. 55. 7. Deut. 5. 29. job 6. 8. out of Zion] this is meant of Christ the salvation of God to Israel, who was expected out of Zion; as it is written, the Redeemer shall come out of Zion, and shall turn away impieties from jakob, Rom. 11. 26. returneth the captivity] that is, bringeth again those that were led captives: according to the promise, Deut. 30. 3. and this was performed by Christ, Luke 4. 18. Eph. 4. 8. Captivity, or Leading away, is here used for the people led away; as another word of like signification is so used, Ezek. 11. 24, 25. So Psal. 126. jakob, Israel] that is, God's people, the posterity of jakob, who also was called Israel. (So Aaron is put for his posterity, the Aaronites, 1 Chron. 12. 27. and 27. 17. and David, for his children, 1 Chron. 4. 31.) jakob is a name that noteth infirmity; for he strove for the first birthright, but obtained it not, when he took his brother by the heel in the womb; and thereupon was called jakob, Gen. 25. 22, 26. But Israel is a name of power and principality; for after he had wrestled with the Angel, behaved himself princely, wept, prayed, and prevailed, his name was changed from jakob to Israel, as a Prince or prevailer with God, Gen. 32. 24, 26, 28. Hos. 12. 3, 4. Therefore is the name Israel given to all God's people, even the Gentiles also that have jacob's faith, Gal. 6. 16. as long before jether, who was by nature an Ismaelite, 1 Chron. 7. 17. was for his faith and religion called an Israelite, 2 Sam. 17. 25. It may also be observed, how in this word ISRAEL are contained the first letters of the names of Abraham and Sarah his wife, of Isaak and Rebekah his wife, of jakob and of both his wives, Leah and Rachel: all which persons (except Rachel,) were also buried together in one cave, Gen. 49. 29, 31.    

PSAL. XV.  
David describeth a citizen of Zion, by his godly and righteous conversation.  
A Psalm of David; jehovah, who shall sojourn in thy tent, who shall dwell in the mountain of thy holiness? He that walketh perfect, and worketh justice, and speaketh truth in his heart. Slandereth not with his tongue, doth not evil to his next friend, and taketh not up a reproach against his neighbour. In whose eyes an abject is contemned, but he honoureth them that fear jehovah: sweareth to his hurt, and changeth not. Giveth not his money to biting usury, and taketh not a bribe against the innocent: he that doth these things shall not be moved for ever.  

Annotations.  
IN thy tent] or pavilion, called in Hebrew Ohel, of spreading over. God caused an habitation to be made in the wilderness, wherein he dwelled among men, Exod. 26. Psal. 78. 60. that mansion, made of ten curtains, he called Mishcan, an Habitacle, or Tabernacle, Exod. 26. 1. Psal. 26. 8. over which, other curtains were made and cast for a covering, called Ohel, a Tent or covering, Exod. 26. 7. Hereupon the whole place is called sometime Ohel, a Tent, sometime Mishcan, a Tabernacle. To this Tent all God's people were to come for his public worship, Lev. 17. 4, 5. Deut. 12. 5, 6. It was a movable place, and so differed from an house or settled habitation, 2 Sam. 7. 1, 6. 1 Chron. 17. 5. yet for the use, it is sometime called a house, as is noted on Psal. 5. 8. mountain] the mount Zion, whereof see Psal. 2. 6. The Chaldee calleth it, the mount of the house of thy holiness.  
Vers. 2. walketh perfect] that is, leadeth his life perfect, entire, simple, sincere, and unblemished. It noteth the integrity that is before God, in heart and spirit; according to the covenant, walk before me, and be perfect, Gen. 17. 1. and, thou shalt be perfect with jehovah thy God, Deut. 18. 13. Mat. 5. 48. Therefore this perfectness must first be in the heart, Psal. 119. 80. then in the ways, Psal. 18. 33. and 119. 1. worketh] or effecteth justice; this is wrought by faith, Hebr. 11. 33. and such a man is acceptable to God, Act. 10. 35.  
Vers. 3. Slandereth not] or defameth not, backbiteth not. This word Ragal, (from whence Regel, a foot, is derived) properly noteth a going to and fro, prying and spying, and carrying tales and rumours, and is used for defaming, or calumniating by craft and guile, 2 Sam. 19 27. and here generally for all busy, crafty, deceitful or malicious abuse of the tongue: which the Greek expresseth by using fraud or dole. taketh not up a reproach] or layeth not on, or beareth not a reproach. This importeth both the first raising, and the after receiving and reporting of a reproachful tale, Exod. 23. 1. Levit. 19 16. The like phrase is used sometime for bearing or suffering reproach, Psal. 69. 8. Ezek. 36. 15. that sense is not amiss here; beareth not reproach upon his neighbour, that is, suffereth not his neighbour to be reproached: as elsewhere he saith, bear not sin upon thy neighbour, or suffer him not to sin, Levit. 19 17.  
Vers. 4. In whose eyes an abject] or, In his eyes a reprobate is contemned. The order also may be changed thus, in whose eyes the contemptible (or vile person, as Dan. 11. 21.) is rejected. See examples of such carriage, 2 King. 3. 14. Esth. 3. 2. Luke 23. 9 The Greek translateth it, an evil doer is set at nought before him: the Chaldee thus, He that is despised in his own eyes, and contemned. sweareth to his hurt,] or to his evil, his hindrance, or to afflict himself. Which may be understood of oaths to men, turning to his own loss and damage, which yet he keepeth; or of oaths to God, vowing to afflict himself, by abstinence. The Hebrew word which signifieth evil, is often used for affliction; as in Ruth. 1. 21. the Almighty hath done evil unto me, that is, hath afflicted me. Otherwise if we understand it of doing evil to another, the meaning is, sweareth to do evil, but doth not recompense it; that is, performeth it not: for the word change, here used, sometime signifieth recompense, as job 15. 31. compare this place with the Law for swearing to do evil, or good, Levit. 5. 4. The Greek translateth sweareth to his neighbour: for rangh, evil, reading reangh, a neighbour: this sense is good. And rangh, though not usual, may be taken for a neighbour here, and in Prov. 6. 24.  
Vers. 5. money] Hebr. silver, that is, money usually made of silver. to biting usury] or with biting, that is, usury, fitly so called, because it biteth and consumeth the borrower and his substance. See the notes on Exod. 22. 25. be moved] or shaken, removed. And commonly it implieth in it some evil to the thing moved, Psalm. 38. 17. and 94. 18. and 13. 5. and 60. 4. and often in the Psalms; therefore the just have this privilege of God, never to be moved, Psal. 55. 23. Prov. 10. 30. and 12. 3.    

PSAL. XVI.  
David prophesieth of Christ's confidence in God, and love to the Saints on earth. 4 The sorrows of Idolaters, with whom he hath no communion. 5 He is content with his lot and heritage, 7 blesseth God in his afflictions, 9 professeth his hope of resurrection from the dead, and eternal joys at the right hand of God.  
MIchtam of David: Preserve me O God, for I hope for safety in thee. Thou hast said to jehovah, thou art my Lord; my good not unto thee. To the Saints which are in earth, and the excellent, all my delight in them. Their sorrows shall be multiplied that endow another: I will not pour out their poured out oblations of blood, neither will I take up their names upon my lips. jehovah the portion of my part and of my cup, thou sustainest my lot. The lines are fallen to me in the pleasant places, yea the heritage is fair for me.  
I will bless jehovah, which hath counselled me, yea in the nights my reines do chastise me. I have proposed jehovah before me continually, for he is at my right hand, I shall not be moved. Therefore my heart rejoiceth, and my glory is glad; also my flesh shall dwell in confidence. For thou wilt not leave my soul to hell, thou wilt not give thy gracious Saint to see corruption. Thou wilt make me know the way of life: satiety of joys before thy face; pleasures at thy right hand to perpetuity.  

Annotations.  
MIchtam of David:] David's jewel, or not able song. Cethem is fine glistering gold, Psal. 45. 10. of that this Michtam may be derived, for a golden jewel: and so note the excellency of this Psalm. The like title is before the 56. 57 58. 59 and 60. Psalms. Preserve me O God.] Christ speaketh this Psalm by David his figure, as we are taught in the new Testament, Act. 2. 25, 31. and 13. 35. and here is handled his mediatorship, death, resurrection and ascension. in thee] Chaldee, in thy word.  
Vers. 2. Thou hast said] he speaketh this to himself; Thou o my soul sayest: so the Chaldee Paraphrase explaineth it; and the Greek to make it plainer, translateth, I have said. Or, it may be spoken to the Spouse or Church of Christ. my good not unto thee] understand, extendeth not, or pertaineth not to thee, or is not for thee; which the Greek expoundeth thus, of my goods thou hast no need. For, if man be just, what giveth he to God: or what receiveth he at his hand? job 35. 7. The Chaldee saith, my good is not given but of thee.  
Vers. 3. To the Saints] to wit, my good extendeth, as elsewhere Christ saith, for their sakes sanctify I myself, that they also may be sanctified through the truth, joh. 17. 19 are in earth] such is the meaning of the Hebrew phrase, in earth they; the relative being put for the verb, which sometime the Hebrew itself explaineth: as, he not the King of Israel, 1 King. 22. 33. for, it was not the King, 2 Chro. 18. 32. so he overseer, 2 King. 25. 19 for, was overseer, jer. 52. 25. and sundry the like. excellent] or noble, glorious, wonderful: an honourable title given to Christians. See Ps. 8. 2. The Chaldee addeth, excellent in good works. all my delight in them] or, in whom all my pleasure is; Heb. Chephtsibam, that is, my pleasure in them; so in Esay 62. 4. the Church is called Chephtsi-bah, that is, my pleasure in her.  
Vers. 4. Their sorrows shall be multiplied.] This is meant of Idolaters, who hastily endow. that is, offer sacrifice to another God, and so increase their griefs; which may be understood of afflictions, or of grievous idols: for the Hebrew ghnatsabim, sorrows, is often used for idols, as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here, saying, the wicked multiply their idols, and after they hasten to offer their gifts. Accordingly the sense may be this, They whose grievous idols are multiplied, they that endow another God; I will not pour out their oblations, that is, I will not partake with them, or be a mediator for them. endow another] or hasten to another. A similitude from dowries given in marriages, meaning gifts and oblations hastily brought for divine worship. poured out oblations] or shed-offerings; effusions properly, put by figure of speech for effused or poured out liquor, commonly called Drinke-offerings, which were wont to be poured out upon the sacrifices, and by God's law were to be of wine or Shecar, Numb. 15. 5, 7, 10. and 28. 7. but among idolaters were of blood. The Chaldee giveth this sense, I will not receive with favour their drinke-offerings, nor the blood of their sacrifices. take up their names] that is, not mention or speak of them, according to the law, Exod. 23. 13. jos. 23. 7.  
Vers. 5. of my part] or, of my partage, that is, of the inheritance parted, shared, and diealt unto me. So the Greek turneth it, of mine nheritance. The word is generally used for lands, cities, goods, spoils, etc. that are shared out. And this here hath reference to the law of the Priests, which had no part among the people, for that the Lord was their part and inheritance, Numb. 18. 20. The Lord is his people's part, jer. 10. 16. and 51. 19 and again, his people are called his part, Deut. 32. 9 my cup] that is, measure and portion of joys or afflictions, Psal. 23. 5. and 11. 6. my lot] this also is used for an inheritance obtained by lot, jos. 18. 11. judg. 1. 3. The Apostle calleth Christ's Church by this name, 1 Pet. 5. 3. The Greek translateth, thou art he that restorest mine inheritance to me.  
Vers. 6. The lines] or Cords, such were used in measuring of lands or heritage's, Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured, Jos. 17. 5, 14. 〈◊〉 is fair for me] or, which is fair unto me, that is, which pleaseth me well.  
Vers. 7. counselled me] given me counsel by his word and Spirit, touching my sufferings, and the glory that shall follow, 1 Pet. 1. 11. Luke 24. 25, 26. God is wonderful in counsel, and excellent in work, Esay 28. 29.  
Vers. 8. I have proposed] or equally set: the Greek (which the Apostle followeth) saith, I beheld before, Act. 1. 25. he is at my right hand] The word is is supplied, Act. 2. 25. For God to be at the right hand, is powerfully to assist and comfort: as on the contrary, for Satan to be there, is greatly to resist and annoy, Psal. 109. 6. Zech. 3. 1. I shall not be moved] or, that I be not moved, Act. 2. 25.  
Vers. 9 my glory] This by the Apostle is applied to the tongue, Act. 2. 26. which is the instrument wherewith we glorify God. See Psalm. 30. 13. and 57 9 Gen. 49. 6. dwell in confidence] or, abide with hope, that is, boldly, safely, and securely; meaning that his flesh (his body) should abide (or rest) in the grave, with sure hope of rising again from death the third day.  
Vers. 10. my soul] The Hebrew Nephesh, and Greek Psuchee, which we call soul, hath the name of breathing or respiring, and is therefore sometime used for the breath, job 41. 12. it is the vital spirit that all quick things move by; therefore beasts, birds, fish and creeping things, are called in Scripture, living souls, Gen. 1. 20. 24. And this soul is sometime called the blood, Gen. 9 4. because it is in the blood of all quick things, Lev. 17. 11. it is often put for the life of creatures; as, keep his soul, Job 2. 6. that is, spare his life: a righteous man regardeth the soul of his beast, Prov. 12. 10. that is, the life: so to seek the soul, is to seek one's life, to take it away, Psal. 54. 5. Mat. 2. 20. It is also many times used for one's self; as, job justified his soul, that is, himself, job 32. 2. Take heed to your souls, that is, to yourselves, Deut. 4. 15. so Gen. 19 20. Luke 12. 19 And thus it is put for the person, or whole man; as, give me the souls, that is, the persons, Gen. 14. 21. so an hungry soul, Psal. 107. 9 a full soul, Prov. 27. 7. a weary soul, Prov. 25. 25. eight souls, 1 Pet. 3. 20. seventy five souls, Act. 7. 14. and many the like. It is used also for the lust, will or desire, as Psal. 41. 3. Exod. 15. 9 for the affections of the heart, Psal. 25. 1. for the body of man that hath life and sense, Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corpse, Numb. 5. 2. and 9 10. and 19 11. 13. though this be figurative and very unproper, for at one's death the soul goeth out, Gen. 35. 18. The word being thus largely used, is to be weighed according to the matter and circumstances of each text. For this here in the Psalm, compare it with the like in other places, Psalm. 30. 4. and 116. 8. and 89. 49. and 88 4. and 94. 17. Christ gave his soul for the ransom of the world, and poured it out unto death, Isa. 53. 12. Matth. 20. 28. joh. 10. 11, 15, 17. and 15. 13. to hell] or in hell, in death's estate, or deadly-hed. This word hell properly signifieth deep, whether it be high or low; and though by custom it is usually taken for the place of devils and damned wights; yet the word is more large: and as heaven is not only the dwelling place of God and his Saints, but generally all places above us, where the stars, the clouds, the winds, the birds, etc. are, as is showed, Psal. 8. 9 so hell is all places beneath. Wherefore it may in this large sense serve to express the Hebrew word Sheol here used; which Sheol is a deep place, job 11. 8. Prov. 9 18. and said in Scripture to be beneath, Psal. 86. 13. Deut. 32. 22. Isa. 14. 9 as heaven is above, and it, with the Greek word haides, is opposed to heaven, Psal. 139. 8. Amos 9 2. Mat. 11. 23. it cometh of Shaal, to crave, ask, or require, because it requireth all men to come unto it, and is never satisfied, Psal. 89. 49. Prov. 30. 15, 16. and 27. 20. It is a place or estate which all men, even the best, come unto; for jakob made account to go thither, Gen. 37. 35. and job desired to be there, job 14. 13. (for he knew it should be his house, Job 17. 13.) and our Lord Christ was there, as this Psalm with Act. 2. 31. showeth; and Solomon telleth, that all go thither, Eccles. 9 10. It is usually joined with grave, pity, corruption, destruction, and the like words pertaining to death, with which Sheol or haides is joined as a companion thereof, Rev. 1. 18. and 6 8. Dathan and Abiram, when the earth swallowed them up, are said to go down quick into Sheol, Numb. 16. 30, 32, 33. jonas in the Whale's belly, was in the belly of Sheol, jon. 2. 3. and other holy men that were delivered from great miseries and perils of death, are said to be delivered from Sheol or hell. Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead, are gone to Sheol, Ezech. 32. 21. 27. And as death is said figuratively to have gates, Psal. 9 14. so Sheol, haides, hell, hath gates, Isa. 38. 10. Mat. 16. 18. and a soul, Isa. 5. 14. and a hand, Psal. 49. 16. and 89. 49. and a mouth, Psal. 141. 7. and a sting, which by Christ is done away, 1 Cor. 15. 55. so that as he was not left to Sheol, but rose from death (from the heart of the earth, Matth. 12. 40.) the third day: so all the Saints shall likewise be delivered from Sheol, or haides, Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished, Rev. 20. 14. So by the Hebrew word Sheol, the Greek haides, and our English hell, we are to understand the place, estate, or depth of death, deadlihed. See the Annotations on Gen. 37. 35. And these words, thou wilt not leave my soul to hell, teach us Christ's resurrection; as if he should say, thou wilt not leave me to the power of death or grave to be consumed, but wilt raise me from the dead, as the words following, and the Apostles explanation do manifest, Act. 2. 24. 31. and 13. 34, 35. thou wilt not give] not grant, or suffer. An Hebrew phrase often used, as, I gave thee not to touch her, Gen. 20. 6. God gave thee not to hurt me, Gen. 31. 7. he will not give you to go, Exod. 3. 19 So Psal. 55. 23. and 66. 9 and 118. 18. and many the like. to see corruption] that is, to feel corruption, or, to corrupt, to rot. As to see death, is to die, Psal. 89. 49. Luke 2. 26. Joh. 8. 51, 52. so, to see evil, Psal. 90. 15. and to see good, Psal. 34. 13. is to feel and enjoy it, and to see the grave, Psal. 49. 10. corruption] the Hebrew Shachath properly signifieth corruption or rottenness; and is so to be taken here, as the Apostle urgeth the force of the word, Act. 13. 36, 37. David saw corruption, but he whom God raised up, saw not corruption. Yet often the word is used for a pit or ditch, wherein carcases do corrupt. See the note on Psal. 7. 16.  
Vers. 11. Thou wilt make me know] or, hast made me know, (as Act. 2. 28.) that is, givest me experience of. the way of life] or journey of lives: the way or course to life from death, and to continue in life eternal; the Apostle saith, ways of life, Act. 2. 28. And hereby, life in heaven with God is implied; as, to enter into life, Matth. 18. 9 is to enter into the kingdom of God, Mark. 9 47. before thy face] or, with thy face, that is, in thy presence I shall have fullness of joys. The Greek, which the Apostle followeth, Act. 2. 28. saith, Thou wilt fill me with joy, with thy face. The Hebrew eth penei and liphnet, with or before the face, are both one, and sometime put one for another; as 1 King. 12. 6. with 2 Chron. 10. 6. God's face or presence, as it is our greatest joy in this life, Exod. 33. 14, 15, 16. so shall it be in the next, Psalm. 17. 15. Wherefore the wicked shall then be punished, from his presence, 2 Thess. 1. 9 pleasures] or pleasantnesses, (that is, pleasant joys) at thy right hand, the place of honour, delights and joys eternal, Matth. 25. 33, 34, 46.    

PSAL. XVII.  
David in confidence of his integrity, craveth defence of God against his enemies. 10 He showeth their pride craft and eagerness. 13 He prayeth to be delivered from them who have their portion in this life; but his hope is for the life to come.  
A Prayer of David.  
Hear thou jehovah, justice; attend to my shrill cry: harken to my prayer, without lips of deceit. From before thy face, let my judgement come forth; let thine eyes view righteousnesses. Thou hast proved my heart, hast visited by night; thou hast tried me, but hast not found: I have purposed, my mouth shall not transgress. For the works of men by the word of thy lips, I have observed the paths of the breaker thorough. Sustain thou my steps in thy beaten paths, that my footsteps be not removed. I call upon thee, for thou wilt answer me, O God: bow thine ear to me, hear my saying. Marvellously separate thy mercies, O Saviour of them that hope for safety; from them that raise up themselves with thy right hand. Keep thou me as the black of the apple of the eye; in the shadow of thy wings hide thou me. From faces of the wicked that waste me, my enemies in soul, that environ round against me. With their fat they have closed up, with their mouth they speak in pride. In our steps now they compass us; their eyes they set bending down into the earth. His likeness is as a renting Lion that is greedy to tear, and as a lurking Lion sitting in secret places. Rise up jehovah, prevent thou his face, make him bow down, deliver my soul from the wicked one with thy sword. From mortal men with thine hand, jehovah, from mortal men of the transitory world, who have their part in this life, and their belly thou fillest with thine hid treasure; satisfied are the sons, and they lay up their overplus for their babes. I, in justice shall view thy face, shall be satisfied when I awake with thine image.  

Annotations.  
Justice] that is, my justice, as the Greek explaineth it, my just cause and complaint. The Chaldee saith, accept Lord my prayer in justice. shrill cry] or shouting, that is, loud complaint: See Psalm. 5. 12. without lips] or, not with lips of deceit, that is, which prayer is unfeigned, not uttered with guile.  
Vers. 2. come forth] or proceed, that is, let my judgement be clearly pronounced and executed. Therefore in Hos. 6. 5. he addeth the similitude of the light or Sun. righteousnesses] or equity's: this is all righteous causes and persons, or my most righteous cause.  
Vers. 3. hast tried] or, examined me, to wit, as metal in the fire: So Psal. 66. 10. haste not found] or shalt not at all find, to wit, any dross, or deceit, or, as the Chaldee addeth, corruption. The Greek translateth, iniquity was not found in me. shall not transgress] or, transgresseth not, that is, I purposed not to transgress with my mouth, by murmuring against thy fiery trial of me; or, that which I purposed, my mouth transgresseth not, but my thoughts and words agree. The Chaldee thus, I have thought evil, it hath not passed my mouth.  
Vers. 4. For the works] or concerning the works of men: Adam is here used for all earthly men. have observed] or taken heed of, to wit, lest they should hart me, or, that I should not walk in them, as the next verse showeth: otherwise, sometime to observe ways, is to walk in them, Psalm. 18. 22. the breaker thorough] that is, the robber or thief, as this word is expounded in Greek, Mat. 21. 13. from jer. 7. 11. one that breaketh bounds or limits, houses, hedges, laws, etc. So Ezek. 18. 10.  
Vers. 5. Sustain] Hold up, or contain; this is spoken prayer wise to God, as the next verse manifesteth: The Greek turneth it, Make perfect. It may also be read, Sustaining, or To sustain; and so have reference to the former verse, I observed the robbers paths, not to walk in them, but to sustain (or sustaining, holding fast) my steps in thy paths. The Hebrew Tamoch may be Englished Sustain thou; as Zachor is remember thou, Exod. 20. 8. Shamor, observe thou, Deut. 5. 12. Haloc, is Go thou, 2 Sam. 24. 12. for which in 1 Chron. 21. 10. is written Lec, Go thou. my steps] or, my step forward, my right-forth steps. So Psal. 37. 31. and 40. 3. beaten paths] or round paths; properly the word signifieth paths beaten with waggon wheels; here used generally for straight, direct, and beaten ways. So Psal. 23. 3. and 65. 12. and 140. 6.  
Vers. 7. marvellously separate] or make marvellous, that is, in wondrous and excellent sort show me thy mercies, which are common unto all, let them now peculiarly be bestowed on me. See Psal. 4. 4. The Greek saith, Make marvellous. When Christ cometh, he will be made marvellous in them that believe, 2 Thess. 1. 10. hope for safety] or, trust, to wit, in thee, as the Greek explaineth it, or in thy right hand, as is after expressed. God is Saviour of all men, specially of them that believe, 1 Tim. 4. 10. with thy right hand] this seemeth to have reference to the first, O Saviour (or thou which savest) with thy right hand; as Psal. 138. 7. and 60. 7. It may also be referred to the second, them that hope in thy right hand; or to the last, them that raise up themselves against thy right hand: And thus the Greek turneth it. But the Chaldee otherwise, Avenge them on those which rise up against them, with thy right hand.  
Vers. 8. the black] that is, the sight in the midst of the eye, wherein appeareth the resemblance of a little man; and thereupon seemeth to be called in Hebrew, Ishon, of Ish, which is a man. And as that part is blackish; so this word is also used for other black things, as the blackness of the night, Prov. 7. 9 and blackness of darkness, Prov. 20. 20. of the apple] so we call that which the Hebrew here calleth bath; and in Zach. 2. 8. babath, that is, the little image appearing in the eye, as before is noted. The word bathe also signifieth a daughter, whereto the Greek coree doth agree. By this is meant the tender care of God for his people: and David here useth both words for more vehemency; whereas elsewhere one of them only is used, Isho●, the black, in Deut. 32. 10. Prov. 7. 2. babath and bath, the apple, in Zach. 2. 8. Lam. 2. 18. hide thou me] Heb. thou shalt hide, or, keep me secret. It is the property of the Hebrew tongue, often to set down a prayer in this form, especially in the end of a sentence, as noting some assurance to have the request fulfilled. So in Psal. 54. 3. and 59 2. and 64. 2. job 6. 23. and 21. 3. and 40. 5. See also the note on Psal. 10. 17.  
Vers. 9 from faces] or because of the wicked. See Psal. 3. 1. enemies in soul] or, for the soul; meaning deadly enemies, that seek the soul or life. See Psal. 35 4. The Chaldee expoundeth it, in the will (or desire) of their soul.  
Vers. 10. They have closed up] to wit, their face or body; (much like that speech in job 15. 27. he hath covered his face with his fatness,) or their fat they close up, meaning that they pamper and harden themselves. in pride] that is, proudly or haughtily.  
Vers. 11. In our steps] or in our going, that is, wheresoever we go, they trace our footing, they compose me and us: the Hebrew hath both these readings, meaning David, with his company. they set] to wit, upon us. bending down] to wit, themselves, that they be not espied: as Psal. 10. 10. or to bend down, to wit, us, to overshrow us, or to set down their nets and snares.  
Vers. 12. His likeness] that is, the likeness (or ●iew) of every one of them; or he may mean some one principal, as Saul.  
Vers. 13. prevent his face] that is, first come to help me, and suddenly and unlooked for come upon him, and disappoint him. with thy sword] that is, thy judgement and vengeance, for all means of destruction are the Lords sword, Isa. 66. 16. and 27. 1. jer. 47. 6. Zeph. 2. 12. The Chaldee expoundeth it, the wicked which deserveth to be killed with thy sword; or understand, which wicked man is thy sword, as Asshur is called the rod of his wrath, Esay 10. 5. and so in the verse following, from mortal men, which are thy hand; or with thy hand, that is, thy judgement or plagne, for so God's hand often signifieth, Exod. 7. 4. Act. 13. 11.  
Vers. 14. of the transitory world] that is, worldlings, as they of the city are citizens, Psalm. 72. 16. The word Cheled is used also for the short time of man's age and durance, Psal. 39 6. and 89. 48. Here and in Psal. 49. 2. it is the world, named of the transitoriness, for the fashion of this world passeth away, 1 Cor. 7. 31. in this life] according to Abraham's speech, Son remember that thou in thy life time receivedst thy good things, Luke 16. 25. Of the wickeds prosperity here, see job 21. 78. etc. the sons] to wit, of those worldlings, meaning that both they and their children have their fill. Or, satisfied are they with sons, as in job 21. 11. they send forth their children like a flock. their overplus,] the residue of their store, or their excellency. For this word jether is used sometime for overplus in quantity, Exod. 23. 11. 1 King. 11. 41. sometime it noteth also the excellency or dignity, Gen. 49. 3.  
Vers. 15. in justice] meaning in the justice (or righteousness) which is of God by faith in Christ, as Phil. 3. 9 View thy face] that is, enjoy thy comfortable favour, as Psal. 4. 7. and 16. 11. or shall see and know thee plainly and perfectly, as 1 Cor. 13. 12. 2 Cor. 3. 18. 1 joh. 3. 2. when I awake] to wit, out of the dust of the earth, from the sleep of death; as Esay 26. 19 with thy image] to wit, I shall be satisfied with it; so meaning by image, God's glory, or, with thy image; that is, having it upon me: for, as we have borne the image of the earthly man, so shall we bear the image of the heavenly, 1 Cor. 15. 49. Compare herewith Psal. 73. 20. The Hebrew Doctors expound this in justice, to be meant of the garden of Eden (the heavenly Paradise,) called justice, and that in the world to come, which is after the raising of the dead to life: it is in the light stored up, called the Image; and this is that (in Psal. 17.) I shall be satisfied, when I awake, with thine Image, saith R. Menachem on Deut. 4. But the same rabbin on Levit. 10. giveth a better exposition of this word justice, saying, For there is no coming before the most high and blessed King, without the Shecinah, (that is, the divine Majesty of God in Christ,) to signify which thing (it is said) I in justice shall view thy face.    

PSAL. XVIII.  
David having been delivered from all his enemies, professeth his love unto God therefore. 5 He remembreth the great dangers wherein he had been, 7 his cries unto God, 8 the Lords wonderful judgements upon his enemies, 17 and deliverance of David. 21 He showeth his integrity of life, 27 Gods justice towards all men, 33 the victories which he gave unto David, 44 and dominion over peoples. 50 The glory of God's name among the Gentiles, for his salvation of Christ, (whom David figured,) and of all nations by him.  
To the Master of the Music a Psalm of the servant of jehovah, of David, which spoke to jehovah the words of this song, in the day that jehovah had delivered him from the hand of all his enemies, and from the hand of Saul. And he said;  
I Will dear love thee, jehovah my firm strength. jehovah, my rock and my sortresse, and my deliverer, my God, my rock, in whom I hope for shelter, my shield and horn of my salvation, mine high defence. I called upon the praised jehovah, and from mine enemies I was saved. The pangs of death compassed me, and the streams of Belial frighted me. The pangs of hell went round about me, the snares of death prevented me. In the distress upon me, I called on jehovah, and unto my God I cried out: he heard my voice out of his Palace, and my outcry before him entered into his ears. And the earth shaked and quaked, and the foundations of the mountains were stirred; and they shaken themselves, because he was wroth. Smoke ascended in his anger, and fire out of his mouth did eat; coals burned from it. And he bowed the heavens and came down, and gloomy darkness was under his feet. And he road upon the Cherub, and did fly; and he flew swiftly upon the wings of the wind. He set darkness his secret place, round about him his pavilion: darkness of waters, thick clouds of the skies.  
From the brightness that was before him his thick clouds passed away, hail, and coals of fire. And jehovah thundered in the heavens, and the Most high gave his voice, hail and coals of fire. And he sent his arrows, and scattered them afunder: and lightnings he hurled forth, and terribly struck them down. And the channels of waters were seen, and the foundations of the world were revealed: at thy rebuke, jehovah, at the breath of the wind of thine anger. He sent from the high place, he took me, he drew me out of many waters▪ He rid me from my strong enemy, and from my haters, for they were mightier than I They prevented me in the day of my cloudy calamity: and jehovah was for a staff unto me. And he brought me forth to a large roomth: he released me because he delighted in me.  
jehovah rewarded me according to my justice: according to the pureness of my hands rendered he unto me. Because I observed the ways of jehovah, and did not wickedly from my God. For all his judgements were before me, and his decrees I did not turn away from me. And I was perfect with him, and kept myself from mine iniquity. And jehovah rendered to me according to my justice, according to the pureness of my hands before his eyes.  
With the gracious Saint thou wilt show thy self gracious: with the perfect man thou wilt show thyself perfect. With the pure thou wil● show thyself pure: and with the froward thou wilt show thyself wry. For thou wilt save the poor afflicted people, and wilt bring low the lofty eyes. For thou hast lighted my candle, jehovah my God hath brightened my darkness. For by thee I have broken thorough an host, and by my God I have leapt over a wall. God his way is perfect, the saying of jehovah is tried, he is a shield to all that hope for safety in him. For who is God besides jehovah? and who is a rock except our God? God that girdeth me with valour, and giveth my way perfect. He matcheth my feet as Hind's feet: and upon my high places he maketh me stand. He learneth my hands to the war, and a bow of brass is broken with mine arms. And thou hast given to me the shield of thy salvation: and thy right hand▪ hath upheld me, and thy meekness hath made me to increase. Thou hast widened my passage under me: and my legs have not staggered. I followed mine enemies, and over took them, and turned not till I had consumed them. I wounded them, and they could not rise up: they fell under my feet. And thou hast girded me with valour to the war: them that rose against me thou hast made to stoop down under me.  
And thou hast given to me the neck of mine enemies: and them that hated me I have, suppressed. They cried out, but there was none to save; unto jehovah, but he answered them not. And I did beat them small as dust before the wind: as the clay of the streets, I did pour them out. Thou hast delivered me from the contentions of the people: thou hast put me for the head of the heathens: a people whom I have not known do serve me. At the hearing of the ear they obey me: the sons of the stranger falsely deny unto me. The sons of the stranger fade away and shrink for fear, out of their closerts. jehovah live, & blessed be my rock, and exalted be the God of my salvation. The God that giveth vengeances to me, and subdueth peoples under me. My deliverer from mine enemies, also from them that rose up against me, thou hast exalted me, from the man of violent wrong thou hast rid me. Therefore I will confess thee among the heathens, jehovah, and to thy name I will sing Psalm. He maketh great the salvations of his King, and doth mercy to his anointed; to David and to his seed for ever.  

Annotations.  
THe servant of jehovah] So he entitleth himself here, and in Psal. 36. 1. for his service in administering the kingdom. This song is also written in 2 Sam. 22. with some little change of a few words which shall be observed. hand of Saul] which noteth the power of the King, above that which is noted by the hand or palm of other enemies: yet for this word hand, in 2 Sam. 22. 1. is used palm: the Chaldee expoundeth it, the sword of Saul.  
Vers. 2. I will dear love] or, I love hearty with my inmost bowels. The original word is in this place for entire love; but otherwhere is often used for tender mercy, or bowels of compassion, Psal. 25. 6. and 102. 14. and 103. 13. This verse is added here, more than in 1 Sam. 22.  
Vers. 3. fortress] or, munition, a place or hold to flee unto, when one is hunted and chased. See Ps. 31. 3. rock] Two names of a Rock are in this verse; the first Selangh, a firm stony Rock or cliff; the latter, Tsur, a strong or sharp rock, and is often the title of God himself, and turned in Greek, Theos, that is, God, as in the 32 and 47 verses of this Psalm, Deut. 32. 4. 18. 30, 31. Psal. 71. 3. and in many other places. horn of my salvation] that is, the horn that saveth me. A horn signifieth power and glory, Psal. 92. 11. Amos 6. 13. Hab. 3. 4. therefore horns are used to signify Kings, Dan▪ 8. 〈◊〉. R●v ●7. 12. And Christ is called the horn of salvation, Luke 1. 69. high defence] or tower, 〈…〉▪ See Psal. 9 10. In 2. Sa●. 2●. 〈◊〉▪ there is added more, and my refuge▪ my Saviour from violent wrong 〈◊〉 savest 〈◊〉.  
Vers. 4. P●●ifed] that is, glorious, excellent praise 〈…〉▪ and accordingly for his 〈◊〉 usually 〈◊〉 of his people. So Psal. 48. 〈◊〉. The Chaldee 〈…〉 death it, with a praise (o● Hy●ne) I prayed before the Lord. And the Greek, praising I will call upon the Lord.  
Vers. 5. the pangs] pains, throws▪ sorrows, as of a woman in childbirth; so the original word signifieth, Hos. 13. 13. Esay 13. 8. and 66. 7. and so the Chaldee explaineth it, Anguish compassed me as of a woman which sit●●th in the birth, and hath no strength to bring forth, and she is in danger of death. Or, The ●ands, the 〈◊〉: (as the word also signifieth, job 36. 8. Prov. 5. 22.) For this in 〈◊〉 Sam. 22. 5. another word is used, that signifieth breaches; which also is applied to the breaking forth of children at the birth, H●s. 13. 13. E●●▪ 37. 3. and to the 〈◊〉 of the sea, Psal. 42. 8. streams] or brooks, bournes. The original word Nachal is used as our English bourn, both for a brook or stream running in a valley, and for the valley itself, 1 Kings 17▪ 3, 4. Waters do often figure out afflictions, Psal. 69. 2. 3. ●ournes or stre●●●● of waters, mean vehement and violent afflictions, Psal. 124. 4. jer. 47. 2. Belial] or 〈◊〉. The Hebrew Bel 〈…〉 (which the Apostle in Greek calleth Belial, 〈◊〉 Cor. 6. 15.) i● used 〈◊〉 extreme mischief and wickedness, or most impious and mischievous persons, called sons of Belial, Deut. 13. 13▪ daughters of B●lial, 1 Sam. 〈◊〉▪ 〈◊〉▪ men of Belial, 1. Sam. 25. 25. and sometime B 〈…〉 itself, as in Nah. 1. 15. Belial shall no more pass th' 〈…〉 thee; and 2 Sam. 23. 6. Belial shall be every one as thorns thrust away: and job 34. 18. Will't 〈◊〉 say to a King▪ Belial? It is also applied to special sins and sinners, as a witness of Belial, Prov. 19 28. a counsellor of Beli●l, Nah. 1. 15. Also to mischievous thoughts, words or things. De●t. 15. 9 Psal. 41. 9 and 101. 3. The Apostle opposeth Belial to Christ, 2 C●●. 6. 15. and it seemeth to be put for the Devil or Satan, (as the Sy●●●● and Arabik translations there explain Paul's 〈◊〉 〈◊〉 for Antichrist; for so Belial is opposed to Christ and his kingdom, 2 Sam. 23. 6. By interpretation, Belial signifieth an Unthrift, or Without 〈◊〉 lawless; 〈◊〉 Antichrist is named the lawless man, 〈◊〉 Thess. 2. 8. and in this Psalm the Greek 〈◊〉 streams of lawlessness, or iniquity: which the Chaldee Paraphrast calleth the company of the unrighteous▪ frighted me] scared, or vexed 〈◊〉 〈◊〉. This word is used of saul's vexation by a● 〈◊〉 spirit, 〈◊〉 〈◊〉. 16. 14▪ 15.  
Vers. 6. of hell] which the Chaldee expoundeth, a company of ●●●ked persons. snares of death] deadly sha●●●, 〈◊〉 〈◊〉 for my death; a similitude 〈◊〉 from 〈◊〉 〈◊〉, Eccles. 9 12. So 〈◊〉. 13. 14. and 14. ●7. The Chaldee explaineth 〈◊〉 〈◊〉 armed with weapons of slaughter. Pre 〈…〉 me] that is, were ready to take hold on me 〈…〉 denly and unawares.  
Vers. 7. distress upon me] or to me, that is, in that my distress, or while it was upon me. So Psal. ●6. 1●. be heard] The Hebrew properly is, will hear; but the time to come is often put for the time past; therefore in 2 Sam. 22. 7. it is plainly written, and ●e heard: so after in the 12. verse, ●ee will set, which in Samuel is written, and ●ee set: again in the 14▪ verse, thundered; for which in Samuel is written, will thunder: the like may be observed of the Hebrew phrase, in the 16. 39 41. 〈◊〉 44. verses of this Psalm, compared with the same in 2 Sam. 22. So often in other scriptures, which the Hebrew text itself sometime showeth, as hikki●●● they smote him, 2 Chron. 22. 6. for which in 2 King. 8. 29. is written, jakkuh●●. See also the note on Psal. 〈◊〉. 1. his palace] or his Temple: which the Chaldee explaineth thus; He● received my prayer from the Palace of his sanctuary which is in heaven. entered] or came into; this word is omitted in 2 Sam. 〈◊〉. 〈◊〉. supplied here; as oftentimes there want words, which are to be understood. So vers. 〈◊〉 and Psal. 69. 11.  
Vers. 8. foundations of the mounts] that is, the roots and 〈◊〉 of the mountains. By these and the words following, under the similitude of a sore tempestuous weather, God's judgements against the wicked are excellently set for●h. Compare herewith Psal. 82. 5. and Deut. 32. 〈◊〉. where the foundations of the mountains are set on fire. For mount●ine● in 2 Sam. ●2. 8. is written heavens, either for that the mountains reaching high, seem to be the foundation, and as they are called in job 26. 11▪ the pillars of heaven; or in a mystical sense, as the shaking of heaven and earth▪ signifieth the changing of civil polities and of religions, Heb. 12. ●6▪ 27. he was wroth] or kindled to him was his anger; or b●●ne did his nose: for in the Hebrew another word is sometimes added, which signifieth anger or nose, Deut. 6. 15. Exod. 32. 11. See the notes on Psal. 2. 5. and the note here following. The Greek translateth, for God was angry with them.  
Vers. 9 in his anger] or, in his nose: the like speech is in Esa. 65. 5. these are a smoke in my anger; or, for these a smoke is in my nose: and it noteth sore indig 〈…〉▪ for smoke is a sign of vehement anger, Psal. 74. 1. and 80. 5. Deut. 29. 20. This narration here may be compared with the giving of the Law, Exod. 19 18, etc. where was smoke, fire, earthquake, thunder, lightning, and the like. For these with the speeches following of clouds, winds, tempests, thunderbolts, hail, etc. do lively describe God's Majesty, appearing in his works, & for punishment of his enemies, as Exod. 9 23, 24. josh. 10. 11. judg. 5. 20. 1 Sam. 2. 10. and 7. 10. and 12. 17. Rev. 16. 18. 21. did eat] that is, consume. See Psal. 50. 3. The Chaldee expoundeth it, he sent his wrath like-burning fire▪ coals of fire were kindled at his word.  
Vers. 10. he bowed the heavens] This was for the help of David, and discomfiture of his enemies: therefore the Prophet prayeth for the like again, Psal. 144. 5, 6. Esai. 64. 1, 2. and came down] that is, as the Chaldee openeth it, his glory appeared. gloomy darkness] murk and thick darkness, or a dark cloud: as a Chron. 6. 1. job. 22. 13. such as was on mount Sinar, when God came down on it, Deut. 4. 11. and 5. 22. a sign of terror, as the Apostle showeth, Heb. 12. 18. 〈◊〉 Psal. 97. 2.  
Vers. 11. on the Cherub] a Cherub, and the plural number, Cherubin of Cherubins, is a name given to the Angeli▪ Gen. 3. 25. and to the golden winged images which were in the tabernacle and temple, Exod. 25. 18, 19, 20. 1 King. 6. 23, 24, 25, 29. 32. The living creatures also which Ezekiel saw in vision, Ezech. 1. 5. are called Cherubins, Ezek. 10. 1. 1●. Likewise the king of Tyre is called an anointed and a covering Cherub, Ezek. 28. 14. 16. The Hebrew name hath affinity with Rechub a Cha 〈…〉, used in Psal. 104. 3. almost in like sense as Cherub is here; and the Cherubins are called a Chariot, 1 Chron. 28. 18. and God's Angels are his Chariots, Psal. 68 18. and they seem to be meant in this place; for as the Angels are said to fly, Dan. 9 21. so the Cherubins had wings, Exod. 25. 2●. and are of the Apostle called Cherubins of glory, Heb. 9 5. In Psal. 80. 2. God is said to sit on the Cherubins; as here, to ride and a Cherub may be put for many or all the Cherubims, as chariot for chariots, Psal. 68 18. See the note on Psal. 8. 9 The Chaldee paraphraseth thus; And he was seen in his strength upon the light Cherubims; and brought his power upon the wings of the Whirlwind. slew swiftly] or glansed; a similitude taken from Eagles and like swift fowls that fly with aswinge, Deut. 28. 49. jer. 48. 40. For this, in 2 Sam. 22. 11. is written jera▪ that is, he was seen: which here with little difference of one letter is jede, that is, he flew switly. So in Psal. 104. 3. God is said to walk upon the wings of the wind.  
Vers. 12. his pavilion] or covert, tabernacle. In the Chaldee it is explained thus; He placed his divine presence in the darkness, and his glory was compassed with clouds as a pavilion: and he made rain to come down upon his people, and mighty waters from the moving of the dark clouds upon the wicked, from the height of the world. darkness of waters] that is, dark black waters: meaning watery clouds, as Psal. 104. 3. & 29. 3. In 2 Sam. 22. 12. this is thus set down: and he set darkness round about him, for booths▪ blackness of waters, etc. the skies] that is, the heavens, named in Hebrew Shechakim, of their thin fine and subtle substance.  
Vers. 13. passed away] that is, vanished; for God's brightness expelled them. So passing away, is used for vanishing, Esai. 29. 5. hail and coals] that is, there was, or there came hail, to wit, from his brightness, as in 2 Sam. 22. 13. it is written, From the brightness before him there burned coals of fire. Hail and fire are instruments of God's war and punishment, job. 38. 22, 23. josh. 10. 11. Rev. 16. 21. Zach. 12. 6. Ezek. 10. 2.  
Vers. 14. thundered] this also is a sign of God's anger, 1 Sam. 2. 10. and 7. 10. Isa. 29. 6. and of his power and glory, Psal. 29. 3. and 77. 19 job 26. 14. and 37. 4, 5. and 40. 4. gave his voice] a common phrase for all loud and high speech▪ cry, noise, thundering, etc. Psal. 46. 7. and 68 34. and 77. 18. and 104. 〈…〉. Num. 14. 1. 2 Chron. 24. 9 Hab. 3. 10. The Chaldee expoundeth it thus, the most high lifted up his word, he cast hail and coals of fire. 〈◊〉 of fire] that is, fiery vapours, lightnings, etc. This sentence is omitted, in 2 Sam. 22. 14. and is wanting also in the Greek verson here.  
Vers. 15. 〈◊〉 arrows] the instruments of his wrath and judgements; for God hath arrows of pestilence, Psal. 91. 5▪ of 'samine, Ezek. 5. 16. and other arrows to wound the hearts of his enemies, Psal. 45. 6. and 64. 8. or to afflict his children, Psal. 38. 3. job 6. 4. Here and in Psal. 144. 6. by arrows may be meant thunderbolts, or the hailstones forementioned; as the hailstones that fell, jos. 10. 11. are called arrows, Hab. 3. 11. The Chaldee saith, he sent his word as arrows. he hurled] or, he shot, as the word signifieth, Gen. 49. 23. it may also be turned, he multiplied. This is omitted in 2 Sam. 22. 15. terribly struck them down] discomfited troubled, and felled them down with dread, noise and tumu 〈…〉. This word is used in the examples of his wrath, Exod. 14. 24. josh. 10. 10. judg. 4. 15. 1 Sam. 7. 10. Deut. 7. 23.  
Vers. 16. channels of water.] that is, of the sea, 2 Sam. 22. 16. channels signify violent currents, or forcible streams, running rivers. So Psal. 42. 2. and 126. 4. The Greek here translateth them, fountains of waters. foundations of the world] that is, the deep waters and main 〈◊〉 whereon the world is founded, Psal. 24. 2. 〈◊〉. wind of thine anger] or, of thy nose, as before, vers. 9 meaning a blast, storm, or whirl wind, which God in anger sent forth. This manner of speech is taken from job 4. 9  
Vers. 17. drew me out, etc.] this hath reference to Moses case, who was drawn out of the water, and thereupon called Mosheh, Exod. 2. 10. that word Mashah is used here by David; and no where else in Scripture. Waters signify troubles, as is noted vers. 5. and sometime multitudes of peoples, Rev. 17. 15. so the Chaldee turneth it here, he delivered me from many people's.  
Vers. 19 cloudy calamity] The Hebrew Aeid is a fog, vapour, or misty cloud, Gen. 2. 6. job. 36. 27. by figure it is put for calamity or misery of man, Deut. 32. 35. As elsewhere, the cloudy and dark day, Ezek. 34. 12.  
Vers. 22. frommy God] meaning by swarving, or turning away from him; which the Chaldee expresseth thus, I walked not in wickedness before my God.  
Vers. 23. not turn away from me] in 2 Sam. 22, 23. it is, turned not away from it, that is, from any of his statutes. The Greek translateth, they departed not fro 〈…〉.  
Vers. 24. from mine iniquity] that is, from the iniquity that I am prone to fall into. The Hebrew word signifieth that which is unright, unequal, crooked or perverse; opposed to that which is right; and is fitly applied. to sin, and so translated by the Apostle, Rom. 4. 8. from Psal. 32. 2. In this estate we all are borne, Psal. 51. 7. so it noteth the viciositie or crookedness of nature and original sin, which the Apostle called the sin dwelling in him, Rom. 7. 17. and he that was first borne, first applied this word to himself, Gen. 4. 13. It is figuratively used oft times for punishment due to sin: whereof see Psal. 31. 11. The Chaldee openeth this verse thus; And I was perfect in his fear, and he was the the saver of my soul from sins.  
Vers. 25. pureness of my hands] in 2 Sam. 22. 25. my pureness.  
Vers. 26. gracious] or merciful, pious, godly. See Psal. 4. 4. man] or mighty one; called Geber, of his strength, valour, and superiority: for which in 2 Sam. 22. 26. is put Gibbor, that is, Strong, or a champion: a mighty man, Psal. 19 6. and 45. 4. with the froward thou wilt show thyself wry] A like speech is used in Moses, Levit. 26. 27, 28. if ye walk stubbornly against me, I will walk stubbornly in anger against you: But here David useth two words, whereof the first, froward or crooked, is always spoken of doing evil and wrong; the latter word wry, not so, but is a similitude taken from wrestlers, and noteth a writhing of one's self against an adversary. The Chaldee Paraphrast applieth this gracious saint to Abraham; the perfect man, to Isaak; the pure, unto jakob; and the froward, unto Pharaoh and the Egyptians.  
Vers. 28. the lofty eyes] In 2 Sam. 22. 28. it is thus set down: and thine eyes are upon the lofty, that thou mayst bring them low.  
Vers. 29. hast lighted my candle] or, dost lighten my lamp, that is, givest me comfort, joy, prosperity after troubles; as on the contrary, the wickeds candle shall be put out, job 18. 6. and 21. 17. Prov. 13. 9 and 24. 20. and 20. 20. In 2 Sam. 22. 29. this word lighted is left out to be understood, as before in the 7. verse. Sometime the eye is called the candle of the body, Mat. 6. 22. and Solomon saith, that a man's mind (or soul) is the candle of the Lord, Prov. 20. 27. sometime ones child succeeding him in government, is his candle, Psal. 132. 17. 1 King. 11. 36. and 15. 4. Num. 21. 30. All these in David were lighted; and Christ his son according to the flesh, is the candle of the new jerusalem. Rev. 21. 23. the true light, which lighteth every man that cometh into the world, joh. 1. 9 brightened my darkness] that is, turned my grief and affliction into joy and comfort, job 29. 3. Esth. 8. 16. Luk. 1. 79.  
Vers. 30. broken thorough an host] Hebr. shall break, or run thorough an host, or troup. This, and the leaping over a wall which followeth, may be understood both of escaping danger himself, and of quelling his foes, and winning their walled cities, and both these speedily. The Chaldee explaineth it thus; For by thy word I shall multiply armies, and by the word of my God subdue fenced towers.  
Vers. 31. in him] the Chaldee saith, in his word.  
Vers. 32. who is a rock] that is, a mighty saviour and defender. The Greek here for Rock hath a God; and in 2 Sam. 22. 32. a Greater. And this hath reference to the words of Anna, there is no rock like our God, 1 Sam. 2. 2.  
Vers. 33. that girdeth me] that is, prepareth and strengtheneth me: therefore in 2 Sam. 22. 33. it is written, my strength: elsewhere he speaketh of being girded with joy, Psal. 30. 12. valour] or power, force, prowess. And this word is used both for valour, activity and courage of body & ruined; also for a power, or army of men, Ps. 33. 16. and 136. 15. and also for wealth gotten by industry, whereby men are able to do much, Psal. 49. 7. 11. and 62. 11. and giveth] that is, maketh or disposeth my way to be perfect, that is, without impediment▪ or, as the Greek translateth, without blemish. For giveth, in 2 Sam. 22. is, looseneth, which also freeth from let.  
Vers. 34. He matcheth my feet as hinds] that is, maketh me swift to run like the Hinds, and so to escape danger, and stand safe upon my high places; which usually denoteth security, honour and prosperity, Deut. 32. 13. and 33. 29. Isa. 58. 14. The like speech Habakuk hath in the end of his song, Hab. 3. 19  
Vers. 35. bow of brass] or of steel; and this is observed to be stronger than iron, job 20. 24.  
Vers. 36. thy right hand hath upheld me] or, firmly stayed (and strengthened) me. This sentence is added here, more than in 2 Sam. 22. 36. thy meekness] or modesty, lenity, humility, whereby thou abasest thyself to regard me, and deal meekly with me; even gently chastising and unusuring me. Wherefore the Greek turneth it thus, thy chastisement hath rectified me. The Chaldee saith, and by thy word thou hast made me to increase.  
Vers. 37. hast widened my passage] or enlarged my pace, that is, given me roomth to walk steadily and safe. Contrary to that which is said of the wicked, that his strong (or violent) passages are straightened, (or made narrow) job 18. 7.  
Vers. 38. overtook them] and consequently quelled, or cut them off, as is expressed 2 Sam. 22. 38.  
Vers. 39 I wounded them] or struck thorough, imbrued with blood. This verse in 2 Sam. 22. 39 is read thus; And I consumed them, and wounded them, and they rose not, but fell under my feet.  
Vers. 41. the neck of mine enemies] that is, put them to flight, and subdued them, 2 Chr. 29. 6. Ger. 49. 8. And this respecteth God's promise, Exod. 23. 27.  
Vers. 42. They cried out] for an helper, as the Chaldee addeth. For this, in 2 Sam. 22. 42. is, They looked. answered] in Chaldee, they prayed to the Lord, and he received not their prayer.  
Vers. 43. pour them out] or empty them, that is, tumble them down, to be trodden as dirt; I spread them abroad; as in 2 Sam. 22. this verse is written, And I did beat them small as the dust of the earth: as the clay of the streets I pounded them, I spread them abroad.  
Vers. 44. of the people] in 2 Sam. 22. it is, the contentions of my people, hast kept me for the head, etc. and hereby Christ's headship over the Church of the Gentiles is signified, and the contradiction of his own people the jews, Rom. 10. 20, 21. See after in verse 50.  
Vers. 45. At the hearing of the ear] that is, speedily, so soon as they hear, without further ado; or By the hearing of the ear, that is, with diligent harkening and attendance. sons of the stranger] 〈◊〉 the ●●iant, or of alienation; that is, aliens, 〈◊〉, stranger● from the commonwealth of Israel, they and their progenitors. So Psal. 144. 7. Isa. 6●. 8. falsely deny] or dissemble. In the Greek, they lie: 〈◊〉 meaning, they feignedly submit themselves, for fear or other sinister respect, against their wills. And this agreeth with the last promise of Moses, Deut. 33. 29. thy enemies shall falsely deny to thee. The original word is used both for denying, Gen. 18. 15. and for lying or falsifying, 1 Kin. 13. 18. See after, Psal. 59 ●3. and 66. 3.  
Vers. 46. fade away] or fall, to wit, as leaves of trees that whither.  
Vers. 47. my Rock] in Greeke, my God.  
Vers. 48. that giveth vengeances to me] that is, giveth me power to be avenged of my foes; or, giveth vengeances for me, that is, avengeth and punisheth for my sake. Whereupon he is called the God of vengeances. Psal. 94. 1. So to give vengeance, is to execute it, Num. 31. 3. subdueth] bringeth into good order and subjection, therefore in 2 Sam. 22. it is said, subjecteth or bringeth down. And sometime this word signifieth a subduing by overthrow and destruction; as 2 Chron. 22. 10. she subdued: for which in 2 King. 11. 1. is written, she brought to perdition, or destroyed.  
Vers. 50. I will confess thee] that is, give thee public and solemn praise and thankes. This verse is applied in Rom. 15. 9 to the calling of the Gentiles unto the faith of Christ, and praise unto God therefore. By which we are taught, that of Christ and his kingdom this Psalm is chief intended.  
Vers. 51. He maketh great] or magnifieth; He is the magnifier of the salvations, that is, of the full salvation and deliverance. In stead of Magdil, that is, magnifier, in 2 Sam. 22. 51. there is Migdol, which is so written, as by the vowels signifieth a tower of salvations, and by the consonants a magnifier. Hereupon the Hebrew Doctors (in Midras' tillin upon this place) say, One Scripture saith, MAGNIFIER, and another, saith. TOWER: and what tower is made for them? The King Christ is as a tower, as it is said, the tower of salvations: it is also written, The name of the LORD 〈◊〉 a strong tower, etc. Prov. 18. 10. it 〈◊〉 anointed] or his Messiah, his Christ, as 〈◊〉 in Psal. 2. 2. David and his seed] this may be referred both to the first Dividend his posterity, on whom God shown great mercy; and also to our Lord Christ, who is called by the Prophets, David, Ezek. 34. 23, 24. Hos. 3. 5. and his seed are his disciples, the children which God hath given him, Heb. 2. 13. or himself is the seed here mentioned, Act. 13. 23. Rom. 1. 3. as he also is called Abraham's seed, Gal. 3. 16.    

PSAL. XIX.  
2 The creatures show God's glory. 8 The law more clearly revealeth his will. 13. His grace cleanseth and sanctifieth through Christ the Redeemer.  
To the master of the music, a Psalm of David.  
THe heavens do tell the glory of God, and the out-spred firmament showeth the work of his hands. Day unto day uttereth speech, and night unto night manifesteth knowledge. There is no speech, and no words; not heard is their voice. Thorough all the earth gone out is their line, and to the utmost end of the world their speakings; he hath put a tent in them for the Sun. And he is as a bridgeroome, going forth out of his privy chamber; joyeth as a mighty man to run a race. From the utmost end of the heavens is his egress, and his compass regress is unto the utmost ends of them, and none is hid from his heat.  
The law of jehovah is perfect, returning the soul: the testimony of jehovah is faithful, making wise the simple. The precepts of jehovah are right, giving joy to the heart: the commandment of jehovah is pure, giving light to the eyes. The fear of jehovah is clean; standing to perpetuallaie; the judgements of jehovah are truth, just they are together. To be desired more than gold, and than much fine gold, and sweeter than honey and liquor of the honey combs. Also thy servant is clearly admonished by them; in keeping of them there is much reward. Vn advised errors who doth understand? from secret faults cleanse thou me. Also from presumptuous sins withhold thou thy servant, let them not have dominion in me, then shall I be perfect and made clean from much trespass. Let the words of my mouth, and the meditation of my heart before thee, be to favourable acceptation, jehovah my Rock and my Redeemer.  

Annotations.  
Do tell] to wit, unto men, and so give occasion unto them to tell; as the Chaldee translateth, They that look upon the heavens do tell, etc. the glory] that is, the glorious work; so in Ex. 16. 7. Num. 14. 21, 22. joh. 11. 40. the out-spred firmament] the whole cope of heaven with the air, as the Chaldee saith, they that behold the air: which though it be soft and liquid, and spread over the earth, yet is it fast and firm, and therefore called of us according to the common Greek version, a firmament, the holy Ghost expresseth it by another term, Mid-heaven, Rev. 8. 13. and 14. 6. and 19 17. This out-spred firmament, or expansion, God made a mids the waters for a separation, and named it Heavens, Gen. 1. 7, 8. which of David is said to be stretched out 〈◊〉 a curtain or tent, Psal. 104. 2. and elsewhere is said to be firm, as molten glass, job 37. 18. So under this name Firmament, be comprised the orbs of the heavens, and the air, and the whole spacious roomth above the earth.  
Vers. 3. Day unto day] one day unto and after another: so unto is used for after, in Exod. 16. 1. and 19 1. Utters] or welleth 〈◊〉, as a fountain, continually and plenteously. manifesteth] or showeth lively.  
Vers. 4. not heard is their voice] that is, whose voice is not heard or understood: meaning that they are no mute or obscure speeches, whereby the heavens preach to the world, but manifest to all, as the next verse showeth, and Paul plainly confirmeth, Rom. 1. 19, 20. and the Greek version here leadeth us so to understand this sentence, together with the Apostles allegation, Rom. 10. 19 and the like Hebraisms are usual, as job 3. 3. Let the day perish, I was borne in it, that is, wherein I was borne: and hearing is often put for understanding, Gen. 11. 7. 2. Kings 18. 26. 1 Corin. 14. 2. Compare also herewith that Hebrew phrase in ●er. 38. 5. Or we may read it thus: There is no speech nor words: not he●●d is their voice: that is, the heavens make ●o speech, or Sermon; ●or utter any readable words, no nor any voice (or s 〈…〉 d) 〈…〉 of theirs is heard: but their line is gone forth, etc. Or, (taking words for peoples that speak them,) there is 〈◊〉 speech no● words, where the voice of the heavens is not he 〈…〉 d.  
V 5. their line] or, their 〈◊〉, their delineation: which is a mean to teach the rude and simple; as Esa. 28. 10. or by line is mean a building, frame or edifice, which is made by line and rule, Zach. 1. 16. job 38. 5. The Greek translateth it, their sound; which word the Apostle also useth, Rom. 10. 18. where he speaketh of the preaching of the Gospel, by which the Church is taught and edified. their speakings] or, their words: but this is used sometime generally for signification any manner of way: as Prov. 6. 13. he speaketh (that is, signifieth) with his feet. And taking him before to have showed how the heavens have no speeches, words nor voice; this here may be meant of their significations, by the wonderful frame, course, order, etc. that all men may see in them. he hath put a tent] God hath put (or set) in the heavens a tabernacle, that is, a flitting habitation: for that the sun never stayeth in one place. The Sun is in Hebrew called Shemesh, that is, a minister or servant; which very name should have kept the nations from worshipping and serving it, which God hath distributed to all people under the whole heaven; as Deut. 4. 19  
Vers. 6. as a bridegroom] the Chaldee addeth, in the morning as a bridegroom. The Sun when he riseth is gloriously adorned with beautiful rays, and seemeth most cheerful; which two things are set forth by similitude of a bridegroom, Esa. 61. 10: & 62. 5. to run a race] a long way, journey, or, course. The swift course of the Sun is joyfully performed, as when a Champion runneth for a game.  
Vers. 8. Th 〈…〉] or Doctrine 〈…〉▪ an orderly manner of instruction, an institution or disposition, called in Hebrew Torah, which implieth both doctrine, and an orderly disposition of the same; therefore, where one Prophet relating David's words, saith, the law of man, 2 Sam. 7. 19 another saith, the orderly estate (or course) of man, 1 Chron. 17. 17. The holy Ghost in Greek calleth it Nomos, a Law, Heb. 8. 10. from jer. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai; Deut. 33. 4. Mal. 4. 4. joh. 1. 17. and 7. 19 it is also largely used for all his writings. For the history of Genesis is called Law, Gal. 4. 21. from Gen. 16. And though sometime the Law be distinguished from the Psalms and Prophets, Luke 16. 16. and 24. 44. yet the other Prophet's books are called Law, 1 Cor. 14. 21. from Esai. 28. 11. the Psalms are also thus named, joh. 10. 24. and 15. 25. from Psal. 8●. 6. and 35. 19 Yea one Psalm is called a Law, Psal. 78. 1. and the many branches of Moses doctrine; as the Law of the sin-offering, etc. Lev. 6. 25. and generally it is used for any doctrine; as, the Law of works, the Law of faith, etc. Rom. 3. 27. is perfect] or, is a perfect Law. The word before is again understood here and in the speeches following: as sometime it is fully expressed, Psal. 12. 7. returning the soul] or, restoring the life. To return the soul, is sometime to deliver it from evils, Ps. 35. 17. job 33. 30. sometime to refresh it as with food that keepeth in life, Lam. 1. 11. 19 to refresh it with rest, come 〈…〉 t, and the like, R●th 4. 15. Psal. 23. 3. Prov. 25. 13. All which may be found in the law of God. the testimony] God called the two tables of his law, the Testimony, Exod. 25. 16. 21. and 31. 18. and the Ark wherein they were kept, had thereupon the like name, Num. 17. 4. Exod. 25. 22. and so the tabernacle wherein the Ark was, Exod. 38. 21. Rev. 15. 5. God's Law hath this title because of the testification, contestation, and earnest charge which he and his Prophets gave concerning it, as Ps. 81. 9 2 Kin. 17. 15. Neh. 9 29, 30. Deut. 31. 28. and 32. 4. and as a record it testifieth what is God's will and covenant, joh. 5. 39 And as the Law, so the Gospel (yea Christ himself) is called a testimony, 1 Cor. 2. 1. 2 Thes. 1. 10. 1 Tim. 2. 6. faithful] or, a faithful testimony: this word meaneth also, sure, certain, firm and constant; as faithful plagues, Deut. 28. 59 are sure and durable: a faithful house, 2 Sam. 7. 16. is settled, firm & stable, etc. God's word hath like commendations, Ps. 93. 5. and 111. 7. the simple] or silly. The original pethi, meaneth one that is easily persuaded or enticed, credulous and light of belief, according to the proverb, Pethi, The simple believeth every thing, Prov. 14. 15. Consequently it is used for Unskilful, and applied sometime to evil foolish persons, Prov. 9 6. and 22. 3. sometime to the good and simple; as Psal. 116. 6. The Greek often translateth it, a babe, and so Christ calleth such, Mat. 11. 25. This verse and the two next following, which treat of God's law, are in Hebrew written every of them with ten words, according to the number of the ten commandments, which are called ten words, Exod. 34. 28.  
Vers. 9 The Precepts] or, Commissions, Changes. This word is by David only applied to God's commandments, called of him Pikkudim; of Pukad to 〈◊〉; as if we should say Visitatians, or precepts, the transgressions whereof God hath threatened to visit or punish; as Exod. 20. 5. and 32. 34. Or of hiphkid, to commend or commit unto ones charge and custody▪ because these are committed unto men, carefully to be observed; as it is written, Thou hast commanded thy precepts to be kept 〈◊〉 mently, Ps. 119. 4. the commandment] that is, the commandments: one put for all; as judgement, 2. King. 25. 6. for judgements, jer. 52. 9 and many the like.  
Vers. 10. The fear] or reverence, that is, the religion and worship prescribed of God; as in Matth. 15. 9 that is called Worship, which in Isa. 29. 13. is named Fear; and this is said to be clean from all filthiness, because he requireth to be worshipped in spirit and truth; and with pure hands, joh. 4. 24. 1 Tim. 2. 8. Or, as God himself is called Fear, Psal. 76. 12. so his law may also here be called Pear, for that it was given with fearful majesty, and worketh in men the fear and reverence of God, Exod. 20. 18, 19, 20. Deut. 5. 24,— 29. standing] or abiding, continuing firm, yet and perpetually. judgements] Such laws as were annexed to the ten commandments, for punishing the offenders, have this title prefixed; as Exod. 21. 1. These are the judgements which thou shalt set before them, etc. And as decrees or statutes are often put for the ordinances of God's worship; (as is noted on Psal. 2. 7.) in stead whereof David here seemeth to use the former word fear; so judgements are laws and rites for humane duties. These two Moses often joineth together, saying; Harken O Israel to the statutes and to the judgements, etc. Deut. 4. 1. 5. 8. 14. 45▪ and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11, etc. just together] that is, all of them together, and each of them apart, is just, or justified.  
Vers. 11. fine gold] or solid gold, called Paz, which hath the name of strength, fastness, or solidity: such gold was rare and precious, Isa. 13. 12. Lam. 4. 2. The Arabians now call gold Phes. It was very fine: therefore when one Prophet calleth it gold. Muphaz, 2 Kin. 10. 18. another calleth it tahor, that is, fine or clean gold, 2 Chron. 9 17. liquor of the honey combs] or, liquid honey of the comb●. Each of these words is used by Solomon for the dropting honey comb▪ Prov. 5. 3. and 16. 24. and both are joined for more vehemency.  
Vers. 12. clearly admonished] The word signifieth illustrating, making bright or shining, Dan. 12. 3. and so by warning. or. information to make the soul clear and circumstect. Exod. 18. 20. 2 King: 6. 10. Eccles. 4. 13. Ezek. 3. 17. 18, 19, 20. much reward] or much end, that is, great profit or reward, as the Greek translate that. The Chaldee applieth this peculiarly to David, saying, and because be kept them, he was made the Prince of Israel. The Hebrew Ghnekeb, signifying the heela or seetsole, is used figuratively for the end of a thing, (as the head, for the beginning, Psal. 119. 160.) and so for the sa●cisse, event and recampence that followeth thereupon. As another word, acharith, which signifieth end, is used also for reward, Prove. 23. 18. and 1▪ Pet. 1. 9  
Vers. 23. unadvised errors] or, Ignorant faults, Unwitting. and inconsiderate fins. The law for which is given, Lev. 4. 2. etc. who dotn understand] or, who candiscerne? meaning, no man can. So Psal. 7. 7. 5. I spoke not. for, I could not speak. See the Annorations there. cleanse thou me] or, make me innocent, free, guiltless, empty. The word is also used for exempting, or absolving, free from punishment due to sin, Exod. 20. 6. and 34. 7.  
Vers. 15. be to favour able acceptation] that is, be acceptable or well pleasing; or, as before, they shall be acceptable. For the Hebrew will bear either interpretation. Therefore also in the Greek, these two phrases are used as one, He shall be, Mark 10. 44. and Let him be, Mat. 20. 27. Of the word at, ceptation, see the note on Psal. 5. 13. my redeemer] or deliverer; the Hebrew Goel is interpreted in the Greek by both these, Rom. 11. 26. from Isa. 59 20. Act. 7. 35. The word is of large use, for redeeming of things sold or mortgaged, Lev. 25. but applied to redemption or deliverance from danger, Psal. 69. 19 from violence, Psal. 72. 14. from corruption, Psal. 103. 4. from the enemy's hand, Psal. 106. 10. from death, Hos. 13. 14. and from all evil, Gen. 48. 16. And in special, one that challengeth or redeemeth any person, or thing that was before alienated, and restoreth it to the first estate, by right of kindred, is called by this name, 1 Kings 16. 11. Ruth 39 12, 13. and 4. 1. 3. etc. Therefore is this title given to God and Christ, who is our redeemer, and allied unto us, as concerning the flesh, Isa. 43. 14. and 44. 6. and 47 4. 1 Thess. 1. 10. Heb. 2. 14, 15.    

PSAL. XX.  
The Church blesseth the King in his exploits: 6 Promiseth thankfulness, 7 testifieth confidence in God's succour; 8 and triumpheth by faith in Christ.  
To the master of the music, a Psalm of David.  
IEhovah answer thee in day of distress, the name of the God of jakob set thee on high. Send thy help from the Sanctuary, and uphold thee out of Zion. He remember all thy oblations, and thy burnt-offering he turn to ashes Selah. He give to thee, according to thy heart, and fulfil all thy counsel. We will shout in thy salvation, and in the name of our God set up the banner; jehovah fulfil all thy petitions. Now I know that jehovah saveth his Anointed, answereth him out of the Heavens of his holiness, with powers the salvation of his right hand. These (make mention) of chariots, and these of horses: but we make mention of the name of jehovah our God. They stoop down and fall, but we rise up and stand upright. jehovah save thou the King, he answer us in the day we call.  

Annotations.  
ANswer thee] thee O King, whom after he calleth Messiah, or Anointed, vers. 7. And this sentence is set down in jacob's words, Gen. 35. 3. as after he mentioneth the God of jaakob. And the whole Psalm is a prophecy of Christ's sufferings, and his deliverances out of them, for which the Church with him triumpheth. For answer, the Chaldee saith, accept thy prayer. set thee on high] in a high refuge, and so defend and keep thee safe: see Psal. 9 10. As God's name, even his only is advanced high, Psal. 148. 13. so is it also a strong tower which the righteous runneth unto, and is set on high, Prov. 18. 10.  
Vers. 3. from the Sanctuary] or sanctity; Thus the tabernacle was called, Lev. 16. 2. and the temple, 1 King. 8. 10. as being the place of holiness, for the presence of God there.  
Vers. 4. remember all thy oblations] This hath respect to the law, which appointed part of the oblation (or meat-offering) to be burnt on the altar unto God, with oil and incense for a memorial, Levit. 2. 2. The Hebrew Minchah, is generalfy a gift or present carried to any, Psal. 45. 13. and 72. 10. Gen. 32. 13. and in special, a gift or oblation presented to God, Gen. 4. 3, 4, 5. Psal. 96. 8. most specially the oblation of corn or flower, called the meat-offering, Lev. 2. Num. 29. The Apostle in Greek turneth it Prosphora, an oblation, Heb. 10. 5. 8. 10. from Psal. 40. 6. burnt-offering] which according to the original word Ghnolah, signifieth an ascension, because this kind of sacrifice was wholly given up to God in fire, Lev. 1. 3,— 9 13. Therefore in Greek it is translated holocautoma, that is, a whole burnt-offering. turn to ashes] that is, consume to ashes with heavenly fire: for so God approved and accepted the sacrifices of his people, Lev. 9 24 1 Kings 18. 28.  
Vers. 5. fulfil all thy counsel] or accomplish it: Counsel is as empty if it be not effected and accomplished; and the performance is as the filling thereof. So to fill or accomplish petitions in the verse following: to fulfil joy, joh. 3. 29. and 15. 11. to fulfil words, is to confirm them, 1 Kings 1. 14. and to perform or effect them, 1 Kings 2. 27.  
Vers. 6. We will shout] or, that we may shout, or shrill. For these two phrases are used in differently: See the note on Psal. 43. 4. thy salvation] which thou (O King) hast received; or which thou (O God) hast given. set up the banner] or, display the slag or ensign, which was for triumph and victory, to honour God, and to terrify the enemies, Song 6. 3. 9  
Vers. 7. his anointed] or Messiah, that is, his King, vers. 10. Psal. 2. 6. with powers the salvation] that is, with full power (or puissance,) even with the salvation of his right hand. For God's right hand is of wondrous excellent force, and doth valiantly, Exod. 15 6. Psal. 118. 16. and 89 14.  
Vers. 8. These] that is, Some mention chariots and some horses. Chariot is used for chariots; as also in Psal. 68 18. so bird for birds, Psal. 8. 9 Angel for Angels, Psal. 34. 8. make mention of the name] that is, make it to be known and to be remembered with honour, Psal. 45. 18. Esa. 49. 1. 2 Sam. 18. 18.  
Vers. 9 stand upright] or, set ourselves sure to continue yet. So after in Psal. 146. 9 and 147. 6.  
Vers. 10. the King, he answer us] By the King here seemeth to be meant Christ, of whom this whole Psalm is composed: as also the Chaldee Paraphrast understood it, and therefore explained this verse thus; O word of the Lord, redeem us; O mighty King, receive our prayer in the day of our invocation. But the seventy (not keeping the distinctions) turn it in Greek thus; Lord save the king, and here us in the day that we call upon thee.    

PSAL. XXI.  
The King giveth thankes for many blessings received. 8 He professeth his confidence of further grace, and prophesieth the destruction of the wicked.  
To the master of the music, a Psalm of David.  
IEhovah, in thy strength the King shall rejoice, and in thy salvation how vehement glad shall he be! Thou hast given to him his hearts desire, and the earnest request of his lips thou hast not kept back Selah. For thou preventest him with blessings of goodness, thou settest on his head a crown of fine gold. Life he asked of thee, thou gavest it him; length of days, ever and aye.  
Great is his honour in thy salvation; glorious Majesty and comely honour hast thou put upon him. For thou hast set him to be blessings to perpetual aye; thou hast made him cheerful with joy, with thy face. For the King trusteth in jehovah, and through the mercy of the most high he shall not be moved. Thy hand shall find out all thine enemies; thy right hand shall find out them that hate thee. Thou wilt set them as an oven of fire at the time of thy face; jehovah in his anger will swallow them up, & fire shall eat them. Their fruit from the earth thou wilt destroy, and their seed from the sons of Adam. For they have intended evil against thee: they have thought a crafty purpose, but they shall not be able. For thou wilt set them as a Butt, with thy strings thou wilt make ready against their faces. Be thou exalted jehovah in thy strength, we will sing and praise with Psalm thy power.  

Annotations.  
IN thy strength] or, for thy strength, thy kingdom, strong help and deliverance. This Psalm, as the former, gratulateth the victory and salvation of Christ, and is by the Chaldee Paraphrast applied to the reign of King Messiah. Also the Hebrew jismach, (Shall rejoice,) hath the letters (being transplaced,) of the name Mashiach, Christ. shall rejoice] or rejoiceth continually.  
Vers. 4. a crown] a sign of glorious victory, and of the Kingdom.  
V 5. length of days] that is, a long continued life time, Isa. 53. 10. job 12. 12. So Ps. 23. 6. & 93. 5. and 91. 16. On the contrary, short of days, is short lived, job 14. 1. ever and aye] to eternal and perpetual aye. Christ being raised from death, dieth no more; death hath no more dominion over him, Rom. 6. 9 But behold he is alive for evermore, Amen, Rev. 1. 18. and ever liveth to make intercession for them that come to God by him, Hebr. 7. 25.  
Vers. 7. hast set him blessings] that is, made him to abound with all manner blessings himself, & to be an example of, or to impart blessings unto others. So to Abram it was said, be thou a blessing, Gen. 12. 2. the like promise is to his children, Ezek. 24. 36. Isa. 19 20. with thy face] or before thy face, in thy presence as Psal. 16. 11.  
Vers. 9 shall find out all thy enemies] to wit, to punish them, as 〈◊〉 like phrase importeth, Isa. 10. 10. or, shall find for all, that is, shall be enough for all thy foes, that is, sufficiently able to overcome them: so finding is used for sufficiency, Num. 11. 22. judg. 21. 14. For hand, the Chaldee saith, the stroke of thine hand.  
Vers. 10. 〈◊〉 set them] or put them all and every one, 〈◊〉 is noted on Psal. 2. 3. So also after in vers. 11. and 13. 〈◊〉 of fire] a fiery furnace; meaning in 〈◊〉 affliction, Lam. 5. 10. the time of thy face] that is of thine anger, as the Chaldee Paraphrast explaineth it; for the face showeth forth pleasure or displeasure, favour or wrath: so face is used for anger, Psal. 34 17. Lev. 20. 6. Gen. 32. 20. Lam. 4. 〈◊〉. ●er. 3. 12. swallow them] that is, destroy or d 〈…〉sh, them: so Psal. 35. 25. and 52. 6. and 55. 〈◊〉 〈◊〉] the Chaldee expoundeth it, the fire of Goe 〈…〉 (or of H●ll.)  
Vers. 11. Their fruit] that is, their children, called the fruit of the body and womb, Psal. 127. 3. and 132. 11. Deut. 28. 4. or their labour and that which comes thereof; as Prov. 31. 16. 31. their seed] that is, children, or posterity, Psal. 22. 24. 31. and ●7. 25. Gen. ●7. 7. 10.  
Vers. 12. shall not be able] to wit, to establish, (as the Greek explaineth) or, to effect it. After this word can, or able, there often wanteth a word to be understood: see Psal. 101. 5.  
Vers. 13. a Butt] to shoot at; Hebr. a shoulder; because the earth is heaped up like shoulders. The Chaldee paraphraseth, thou hast set them to thy people as one shoulder. make ready] or fit, namely thine arrows against their faces. The Chaldee otherwise, in the cords of thy Tent thou wilt order thy law before them.    

PSAL. XXII.  
David as a figure of Christ complaineth of his many afflictions; 10 Prayeth with faith for deliverance; 13 Foreshoweth the sundry evils which the wicked would do unto Christ at his death. 23 After deliverance, Christ declareth God's name and praises to his brethren; 27 Communicateth the fruits of his death and resurrection to the ends of the earth: 31 Whereupon they show forth their obedience, and preach his justice.  
To the master of the music, concerning the Hind of the morning; a Psalm of David.  
MY God, my God, wherefore hast thou forsaken me, art fare off from my salvation, from the words of my roaring. My God, I call by day, & thou answerest not; and by night, and there is no silence to me. And thou art holy, sitting, the praises of Israel. In thee our fathers trusted, they trusted, & thou deliveredst them. Unto thee they cried out and were safe delivered; in thee they trusted and were not abashed. But I am a worm, and not a man; the reproach of men, and despised of the people.  
All they that see me do scoff at me, they make a mow with the lip, they wag the head.  
He confidently turned unto jehovah, let him deliver him, let him rid him, because he delighteth in him. But thou art the drawer of me forth out of the belly, the maker of me to trust, even at my mother's breasts. Upon thee I have been cast from the womb; from my mother's belly, thou art my God.  
Be not thou gone fare off from me, for distress is near; for there is no helper. Many bullocks have compassed me about; mighty bulls of Bashan have environed me.  
They have wide opened upon me their mouth, as a renting and roaring Lion. I am poured out as waters, and all my bones dispart themselves; my heart is as wax, it is melted in the midst of my bowels. My able strength is dried up like a potsherd, and my tongue cleaveth to my jaws, and thou hast brought me down to the dust of death. For dogs have compassed me; the assembly of evil doers have enclosed me, they Lion-like pierced my hands and my feet. I may tell all my bones: they did behold, they did view me. They parted my garments among them, & for my coat they cast a lot. And thou jehovah be not fare off: my fortitude, hasten to my help. Rid my soul from the sword, my alone soul from the hand of the dog. Save me from the mouth of the Lion, and from the horns of Unicorns, thou hast answered me. I will tell thy name to my brethren; in the midst of the Church I will praise thee. Ye that fear jehovah, praise him; all ye seed of jakob, honour him; and be afraid of him all ye seed of Israel. For he hath not despised nor abhorred the affliction of the poor afflicted, nor hide his face from him: and when he cried out unto him he heard. Of thee shall be my praise in the great Church, my vows I will pay before them that fear him. The meek shall eat and be satisfied, they shall praise jehovah that seek him, your heart shall live to perpetual aye. All the ends of the earth shall remember and turn unto jehovah, and all families of the heathens shall bow down themselves before thee.  
For to jehovah pertains the Kingdom: & he is ruler among the nations. All the fat ones of the earth shall eat and bow down themselves, all that go down to the dust, shall bend down before him: and he that quickeneth not his soul. A seed shall serve him, it shall be accounted to the LORD for a generation. They shall come and shall declare his justice to a people that shall be borne, that he hath done this.  

Annotations.  
THe Hind of the morning] meaning Christ, who as a Hind was by jews and Gentiles, the dogs, vers. 7. hunted and worroughed in the morning, john 18. 28. and also rose from death the third day early in the morning, joh. 20. 1. when God had made his feet like Hind's feet, and set him on his high places, Psal. 18 34. Compare with this, Song 2. 9 17. and 8. 14. where Christ is also likened to a young Hart. And in Psal. 49. 15. the resurrection is called, the morning; for then the true light of comfort and salvation shall appear. A Hind called in Hebrew Aijeleth, hath the name of prowess or fortitude, (as in the 20 verse of this Psalm, Aejaluth is fortitude,) and so it may be understood for the strength (or fortitude) of the morning, that is, the help and power of God to raise up Christ from the dead; which may be the meaning of the Greek translation, for the morning help. Some of the jews have interpreted it, the morning star; which (although the word be no where else found in Scripture, for a star,) agreeth also to our Lord Christ, who is entitled, the bright morning star, Rev. 20. 16. Others, applying this title to the Music, retain the Hebrew words still; A 〈…〉 eleth hasshachar. The Chaldee expoundeth it, To praise (God) for the mighty continual sacrifice.  
Vers. 2. My God, my God, etc.] Christ speaketh this Psalm to God his Father. The Hebrew is, Aeli, Aeli, lammah ghnazabtani; which words our Lord uttered on the cross, Mat. 27. 46. (save for the later, he used the Syriak, sabachtani, of the same signification.) At which the profane jews mocked, saying that he called for Elias, Mat. 27. 47. 49. Wherefore hast thou forsaken me] or, why leavest thou me? They are the words of saith, striving in tentation, and do imply both a hope of, and a prayer for deliverance, as it is noted on Psal. 10. 1. See the like also in Psal. 42. 10. and 43. 2. my roaring] this argueth great grief of heart, uttered with loud complaint: So Psal. 38. 9 and 32. 3. job 3. 24. And Christ, in the days of his flesh, offered up prayers, with strong crying and tears, to him that was able to save him from death, Heb. 5. 7.  
Vers. 3. no silence to me] or, but I have no silence: and consequently, no rest or ease. So job 30. 20. 27.  
Vers. 4. sitting] or sittest, that is, abidest still one and the same; as Psal. 9 8. and 55. 20. and 102. 13. or fittest, to wit, still; as Ruth. 3. 18. that is, risest not up to help me: or sittest, that is, inhabitest, as Psal. 9 12. and 132. 15. The Chaldee translateth, which stablishest the world for the praises of Israel. the praises] in Greeke, the praise of Israel; that is, art he to whom Israel singeth all praises for deliverances, and of whom Israel glorieth in all time of need. So Moses said to Israel, he is thy praise, Deut. 10. 21. and jer. 17. 14.  
Vers. 7. a worm] that is, weak, (as the Chaldee explaineth it) wretched, and trodden under foot. So job 25. 6. Isa. 41. 14.  
Vers. 8. make a mow] make an opening with the lip; which may be taken both for mowing or thrusting out of the lip, and for licentious opening thereof to speak reproach. wag the head] a sign also of scorn, Esa. 37 22. Mat. 27. 39 job 16. 4. Psal. 44. 15. Lam. 2. 15.  
Vers. 9 He confidently turned] or rolled; that is, trusted, as in the New Testament this phrase is explained, Mat. 27. 43. where they mock at Christ. The Hebrew applieth this word roll or turn, figuratively to a confident committing of one's self, ways, or actions unto another; as here, so in Psal. 37. 5. Prov. 16. 3. and Gol, properly is Roll thou, but put for he rolled, or trusted; as the like phrase, make the heart of this people fat, etc. Esa. 6. 10. is thus resolved, this people's heart is waxed fat, etc. Mat. 13. 15. or it is the indefinite, to turn, for he turned; as in Esth. 9 16. to stand, is used for they stood.  
Vers. 11. been cast from the womb] that is, from my infancy committed to thy care and custody. So elsewhere he faith, the Lord hath called me from the womb●, etc. Esa. 49. 1. Contrariwise, the wicked are estranged from the womb, Psal. 58. 4.  
Vers. 13. bullocks] chat is, strong and lusty persons, such as were the high Priests, scribes, etc. that set against Christ. So the Chaldee expoundeth, people's like pushing bulls. mighty bulls of Basan] which was a fertile country, good to feed cattles, Num. 32. 4. and such as there fed, were fat and strong, Deu. 32. 14. Ezech. 39 18. The jews were the bulls of Basan, as the Prophets foretold, Deut. 32. 15. Amos 4. 1. Hos. 4. 16. and the history showeth, Mat. 27. Here the word bulls is to be supplied unto the word mighty, as also in Psal. 50. 13. and 68 31. See the notes on Psal. 10. 10.  
Vers. 14. wide opened] or, gaped; and this also is a sign of reproach and contempt, job 16. 10. Lam. 3. 46. and 2. 16.  
Vers. 15. dispart themselves] or, are sundered, that is, out of joint. as wax] that is, tender, and melting through faintness and fear, Psal. 68 3. and 57 5. Like this is jobs complaint, God hath softened my heart, job 23. 16. So the word following melted, noteth fear and discouragement, josh. 7. 5. and 14. 8. Deut. 20. 8. The Greek translateth, as molten wax.  
Vers. 16. cleaveth] or, is made cleave to my jaws, which phrase meaneth inability to speak, Psal. 137. 6. job 29. 10. Ezek. 3. 25. and sometime extremity of thirst, Lam. 4. 4. and so may have reference here to that thirst which our Saviour felt, joh. 19 28. haste brought me down] or set and bounded me in the dust of death, meaning death itself, or the grave which turneth men to dust, Gen. 3. 19 the Chaldee turneth it, the house of the grave. See Psal. 7. 6.  
Vers. 17. dogs] the Greek addeth, many dogs, that is, base and vile persons of rancorous disposition, job 30. 1. Prov. 26. 11. Rev. 22. 15. Mat. 7. 6. Phil. 3. 2. Psal. 59 7. 15. So the Chaldee paraphraseth, a company of wicked sinners which are like to many dogs. These were the high Priests and rulers of Israel, of whom it is said, that Pilate knew well that for envy they had delivered jesus, Mat. 27. 18. they Lion-like pierced] The original hath a double reading, Caari, like a lion, and Caru, they digged or pierced. This latter the Greek followeth: but the Chaldee in the Masorites Bible keepeth both readings, they did ●ite like a Lion. This was fulfilled in the nailing of our Lord to the cross, by his feet and hands, Mat. 27. 35. joh. 20. 25.  
Vers. 18. did view me] or see in me; namely, their desire or lust, or the affliction upon me, they saw with delight. See the like phrase, Psal. 54. 9 and 59 11. and 1187.  
Vers. 19 for my coat] or, my vesture: The Soldiers, when they had crucified jesus, took his garments (and made four parts, to every Soldier a part) and his coat; and the coat was without seam, woven from the top throughout. Therefore they said one to another, Let us not divide it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled, etc. job. 19 23, 24.  
Vers. 21. from the sword] the Chaldee saith, from them that kill with the sword. my alone soul] which is one alone, solitary and desolate. So after in Psal. 35. 17. and 25. 16. and 68 7. the Chaldee expounds it, the spirit of my body. hand of the dog] the power of the devil, the prince of this world, who then came to Christ, but had nought in him, job 14. 30. Or dog is put for dogs, meaning the malicious jews spoken of before, verse 17. and hand is often put for power: see Psal. 63. 11.  
Vers. 22. mouth of the Lion] to the Devil is named, 1 Pet. 5. 8. and wicked rulers, Pro. 28. 15. jer. 50. 17. The Chaldee here saith, from the mouth of him that is strong as a Lion, and from King's mighty and proud like Unicorns. horns of Unicorns] the Devils Angels, principalities, powers, worldly governor's, princes of the darkness of this world, etc. Ephe. 6. 12. The Unicorn is so fierce and wild, that he will not be tamed, job 39 12, 13. etc. and his strength and pride is in his horn. See Psal. 92. 11. Num. 23. 22. Deut. 33. 17. Esa. 34. 7. thou hast answered] for, answer thou me; a speech of faith, inserted in his prayer; therefore next followeth thanksgiving. Answering is here used for safe delivering upon prayer: as the Chaldee translateth, hast accepted my prayer.  
Vers. 23. to my brethren] the disciples and believers of Christ: for he that sanctifieth, and we which are sanctified, are all of one; for which cause he is not ashamed to call us brethren, Heb. 2. 11, 12. joh. 20. 17. the Church] or Convocation, Assembly, Congregation.  
Vers. 26. Of thee, my praise] or From with thee, shall be my praise: it shall begin and continue of thee, thou art the cause and ground thereof. the great Church] either that assembly where Christ after his resurrection personally appeared to more than five hundred brethren at once, 1 Cor. 15. 6. or the great Church of the Gentiles, with whom Christ is spiritually present, Mat. 28. 19, 20. So after in Psal. 40. 10, 11.  
Vers. 27. and be satisfied] It was a curse of the Law, that men should eat and not be satisfied, Levit. 26. 26. Mic. 6. 14. but it is a blessing of the Gospel, that the meek and needy shall eat and have enough, Psal. 132. 15. God filleth the hungry with good things, and sends away the rich empty, Luke 1. 53. The meek meaneth the regenerate, who are mortified with Christ, and their fierce nature made meek and humble. your heart shall live] he turneth his speech to the meek and seekers of God, who should eat of Christ's flesh that was given for the life of the world, and thereby live for ever, joh. 6. 51. The living of the heart, importeth also the cheering, comfort and solace of the same, Gen. 45. 27. the contrary whereof is in the dying of the heart, 1 Sam. 25. 37. See also the like promise, Psal. 69. 33. The Chaldee yields this sense, The spirit of prophecy shall rest in the thoughts of their heart for ever.  
Vers. 28. All the ends, etc.] that is, the dwellers in the utmost parts and ends of the world. A prophecy of the calling of the Gentiles, by the preaching of the Gospel; Rom. 16. 26. Eph. 2. 1, 2, etc. remember] the Chaldee addeth, remember his miracles. families of the heathens] or, kindreds of the nations; whereof see Gen. 10. 5, 18, 20, 31, 32.  
Vers. 29. ruler among the heathens] to reign over them by his Word and Spirit, and so to be God, not of the jews only, but also of the Gentiles, Rom. 3. 29, 30.  
Vers. 30. All the fat ones] that is, the rich and mighty personages, fat with plenty, Deut. 31. 20. For, Kings and Queens, and men of authority and wealth, are also called to the participati● of Christ's grace in his Church, Esay 60. 3, 5, 10. Rev. 21. 24. 1 Tim. 2. 1, 2. Sometime fatness is used to note out God's spiritual blessings, Psal. 36. 9 and 63. 6. and 65. 12. and 92. 15. Prov. 28. 25. all that go down to the dust] this is, the poor base and wretched people, which for their misery and affliction, are said to go down and sit in the dust, as Psal. 113. 7. Esay 47. 1. and 29. 4. job 30. 19 Lament. 3. 29. but the Chaldee expounds it, the house of the grave. that quickeneth not] or cannot quicken; that is, the poor wretched man, that doth not, (or cannot, as Psal. 77. 5.) keep alive his soul; that cannot nourish himself, he shall eat. So to keep alive, is to nourish, Esa. 7. 21. Or, he that revived, that is, cheered not, nor refreshed his soul with comfort, as before, vers. 27. or, he that cannot keep alive his soul, that is, not save it from wrath and eternal death, by his own works, he shall live by faith in Christ. So this phrase to keep the soul alive, is used, Ezek. 18. 27. The Chaldee giveth this sense, and he will not keep alive the soul of the wicked.  
Vers. 31. A seed] The posterity of those godly forementioned, for God chooseth the seed with the parents, Deut. 10. 15. and 30. 6, 19 Psal. 69. 37. and 102. 29. Esay 43. 5. and 44. 3. Or the seed of Christ, the children which God giveth him, as Esa. 53. 10. Hebr. 2. 13. Or a seed, that is, a small remnant, as Rom. 9 29. the Chaldee saith, the seed of Abraham. for a generation] a race of God's children, as Psal. 73. 15. and 24. 6. or, to generation, that is, for ever, through all ages.  
Vers. 32. They shall come] The Chaldee explaineth it, Their sons shall come. his justice] the justice of God, which is by faith in Christ, Psal. 71. 〈◊〉, 16, 24. Rom. 10. 3, 4. people that shall be 〈◊〉] hereafter to come; or, a people borne, that is, regenarate, Psal. 87. 4 5. joh. 1. 13. 1 Pet. 1. 33. So, people created, Psal. 102. 19 that he hath done] hath performed, or accomplished that justice, and all things appertaining to it. The Greek referreth it to the people, whom the Lord hath made: the Chaldee, to the marvellous works which he hath done.    

PSAL. XXIII.  
David under the similitude of a Shepherd showeth 〈◊〉 love and mercies to his people, whereby their 〈…〉 is confirmed.  
A Psalm of David.  
IEhovah feedeth me, I shall not lack. In folds of budding grass he maketh me lie down; he easily leadeth me by the waters of rests. He returneth my soul, he leadeth me in the beaten paths of justice, for his Name sake. Yea, though I should walk in the valley of the shade of death, I will not fear evil, for thou wilt be with me; thy rod and thy staff, they shall comfort me. Thou furnishest before me a table in presence of my distressers: thou makest fat my head with oil, my cup is abundant. Doubtless, good and mercy shall follow me all the days of my life, and I shall converse in the house of jehovah to length of days.  

Annotations.  
FEedeth me] or, is my Feeder, my Pastor. The word comprehendeth all duties of a good Herd, as together feeding, guiding, governing, and defending his flock. Therefore Kings also have this title, and are said to feed their people, Psal. 78. 71, 72. 2 Sam. 5. 2. Hereupon it is attributed to God, and to Christ, feeding his Church, as the Shepherd of their souls, Psal. 80. 2. Ezek. 34. 12, 14, 15. Esay 40. 11. joh. 10. 11. 1 Pet. 2. 25. The Chaldee referreth this to a former work, saying▪ The Lord fed his people in the wilderness, they lacked nothing.  
Vers. 2. of budding grass] pleasant pastures and leas, where green and tender herbs do spring. he maketh me] or, will make me lie down, to wit, for rest from heat. This also is another duty of a good Herder, as, I will feed my flock, and I will make them lie down, saith the Lord, Ezek. 34. 15. and, Show me, O thou whom my soul loveth, where thou feedest, where thou makest lie down at noon, Song 1. 6. easily leadeth] or comfortably ●uideth me; it noteth a soft and gentle leading, with sustaining of infirmity, as Gen. 33. 14. Esay 40. 11. Therefore the Greek turneth it, he nourisheth me. So Psal. 31. 4. by waters] or unto waters of rests, that is, most quiet (or calm) waters, and such as give rest and refreshing. All these things Christ performeth to his flock, as it is written, They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat; for the Lamb which is in the midst of the throne shall feed them, and shall lead them to the lively fountains of waters, Revel. 7. 16, 17.  
Vers. 3. returneth my soul] or, will return or restore it, and consequently give it rest. See Psalm. 19 8.  
Vers. 4. shade of death] that is, dark and dreadful shadow; and in a manner, the very state of death. This speech denoteth imminent danger, Jer. 2. 6. sore affliction, Psal. 44. 20. and 107. 10. 14. fear and terror, job 24. 17. and dreadful darkness, job 10. 21, 22. whereto spiritually is opposed the light and comfort of the Gospel and grace of Christ, Mat. 4. 16. Luke 1. 79. will't be with me] or, art with me: and this implieth his good, safety, and protection. As when God said, I will be with thee, Gen. 31. 3. jakob understood it thus, I will do thee good, Gen. 32. 9 for God's presence is a singular favour, and our preeminence, Exod. 33. 15, 16. The Chaldee expoundeth it, thy Word shall be for my help. thy rod] with such shepherds use to guide and rule their flocks, Levit. 27. 32. and with such the Lord is said to rule his people, Ezek. 20. 37. Wherefore the Prophet prayeth, feed thy people with thy rod, Mic. 7. 14. The rod is also for chastening and punishment, Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation, Psal. 2. 9 Lam. 3. 1. Of Christ's rods or staves wherewith he feeds his flock, see Zach. 11. 7. etc. The Chaldee translateth thy rod and thy law.  
Vers. 5. Thou furnishest] or wilt furnish, and make ready a table. This and the things following, note the abundant supply of all good things, for necessity and for delight, as at a sumptuous banquet, Prov. 9 2, etc. So by Christ the good shepherd, his sheep find pasture, have life, and have it in abundance, joh. 10. 9, 10. in presence] or before them, which causeth the enemies that see, to grieve, as Psal. 112. 10. makest fat] that is, plenteously m●istenest and supplest with oil or balsam. In those countries they used to welcome and cheer their guests with pouring out precious sweet oils or balsam upon their heads, Luke 7. 46. joh. 12. 3. It signifieth joy, Eccles. 9 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel, thou hast made the Priest's heads fat with the anointing oil. is abundant] to wit, with liquor, (as the word importeth) for to drink my fill.  
Vers. 6. converse] or quietly repose myself, and dwell, as the Greek translateth it. Likewise the Chaldee, saying, I shall dwell in the house of the Lords Sanctuary. to length of days] that is, a long life-time, or for ever. See Psal. 21. 5. and 93. 5.    

PSAL. XXIV.  
God's Lordship in the world. 3 The citizens of his spiritual kingdom. 7 An exhortation to receive him.  
A Psalm of David.  
THe earth is jehovahs', and the plenty thereof; the world, and they that sit therein. For he hath founded it upon the seas, and established it upon the rivers.  
Who shall ascend into the mountain of jehovah, and who shall stand in the place of his holiness? The clean in hands, and pure in heart, which lifteth not up his soul to false vanity, neither sweareth to deceit.  
He shall receive a blessing from jehovah, and justice from the God of his salvation. This is the generation of them that inquire for him, of them that seek thy face, of jakob Selah.  
Lift up ye gates your heads, and be lifted up ye doors of eternity, that the King of glory may come in. Who is this King of glory? jehovah, strong and valiant; jehovah valiant in battle. Lift up ye gates your heads, and lift up ye doors of eternity, that the King of glory may come in. Who is he this King of glory? jehovah of hosts, he is the King of glory Selah.  

Annotations.  
APsalme of David] unto this title the Greek addeth, of the first day of the week: meaning that this Psalm was wont to be sung in the Temple every first day of the week, which now with us is the Lords day, the Christians Sabbath: and of Christ his Church and kingdom, and the entertaining of his Gospel, doth this Psalm treat. In Solomon's Temple God ordained Levites with Cymbals, Psalteries and Harps, and Priests with Trumpets, and other Levites that were singers, and in the time that the burnt-offering began, the song of the Lord began with trumpets and instruments, and they sang praises with the words of David, and of Asaph, 2 Chron. 29. 25,— 30. The Hebrew Doctors recording their daily service in the Sanctuary, writ thus; They said not the Song, but over the burnt-offerings of the Congregation, and the sacrifices of their peace-offerings that are spoken of in the Law, etc. The Song which the Levites said in the first day, was (Psalm. 24.) The earth is the LORDS, and the plenty thereof. In the second (day) they said (the 48. Psal.) Great is the LORD, and praised vehemently in the city of our God, etc. In the third they said (the 82. Psalm,) God standeth in the assembly of God, he judgeth in the midst of the gods. In the fourth they said (the 94. Psalm) O God of vengeances, etc. In the fifth they said (the 81. Psalm,) Shout joyfully unto God our strength, etc. In the sixth they said (the 93. Psalm,) The Lord reigneth, is clothed with high Majesty, etc. In the Sabbath they said (the 92. Psalm,) A Psalm, a Song for the Sabbath day. Maimony in Misneh, tom. 3. in Tamidin, (or Treat. of the Daily sacrifices,) chap. 6. sect. 7, 8, 9 The earth is jehovahs'] or To Jehovah the earth belongeth. Of him, and by him, and for him are all things; yet in special he hath chosen jacob's posterity for to be his people, vers. 6. Thus David maketh use of Moses doctrine, who said, Lo, to jehovah thy God pertain the heavens, and the heavens of heavens, the earth and all that therein is: notwithstanding, jehovah set his delight in thy fathers to love them, and did choose their seed after them, even you above all peoples, as appeareth this day, Deut. 10. 14, 15. See also another use of this doctrine, in 1 Cor. 10. 26, 28. where the Apostle proveth, that every creature in the earth may be used of Christians for food, or otherwise, because all is the Lords, and in Christ ours. plenty] or, fullness, that is, all contained therein, as the Chaldee expoundeth it, the creatures thereof. So, the plenty of the sea, Esay 42. 10. the plenty of the city, Amos. 6. 8. and sundry the like. that sit] that is, dwell or inhabit, as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greek, Luke 21. 35. on all them that sit on the face of the whole earth. So Psa. 69. 36. and often otherwhere.  
Vers. 2. upon the seas] or above them. The earth is said to be founded (or fast settled) upon the seas, (the heaps of waters were called seas, Gen. 1. 10.) because the waters which naturally would stand above the high mountains, Psal. 104. 6. are by the word of God gathered together, and thrust under the earth, that the dry land might appear and be inhabited, Exod. 20. 4. Gen. 1. 9 And these which may seem a most weak and flitting foundation, yet are firm bases, and mighty foundations, Psal. 104. 5. Mic. 6. 2. to magnify God's power, who as he brought light out of darkness, so settleth he the solid earth on the liquid waters; yea, hangeth the earth upon nothing, job 26. 7.  
Vers. 3. Who shall ascend] The Chaldee paraphraseth, Who shall be worthy to ascend unto the mountain of the house of the Sanctuary of the Lord?  
Vers. 4. The clean in hands] He whose hands or palms are clean, or free of evil. So job 17. 9 This noteth good works, as pureness of heart meaneth holy faith and affections, Act. 15. 9 not lifted up his soul] or, my soul. The Hebrew hath two readings; by the letters in the line, his soul, and in the margin, my soul; as if this were spoken in the person of God, and of him; which then may be understood of swearing. For this form of words is used in the third Commandment, Exod. 20. Thou shalt not lift up (or take up) the name of jehovah thy God to false vanity. But for Name, here is put Soul. And God is said to swear by his soul, that is, by himself, or his life, jer. 51. 14. Amos 6. 8. It was also the wont in Israel to take an oath thus, As the Lord liveth, and as thy soul liveth, 1 Sam. 20. 3. 2 King. 2. 2, 4, 6. Also concerning a man's own soul, in swearing this form was used, I call God for a record against my soul, 2 Cor. 1. 23. And thus the Chaldee expounds it, which hath not sworn in vain to the condemnation of his soul. Otherwise, if this be not understood of vain swearing, the meaning is, he that affecteth not, or regardeth not vanity; for so the lifting up of the soul also signifieth; see Psal. 25. 1. to deceit] or, deceitfully.  
Vers. 5. He shall receive] or shall take up, or bear away a blessing. justice's] or righteousness; whereof see Phil. 3. 9 Psal. 69. 28. Hereby also may be meant a benefit, the fruit or reward of righteousness. The Greek turneth it mercy, or alms: and by justice, mercies and benefits are sometimes meant, judg. 5. 11. Psal. 112. 9 Dan. 4. 24.  
Vers. 6. of jakob] understand, this is the generation of jakob, or, this is jakob; these are true Israelites, whom God will acknowledge for his, joh. 1. 47. Rom. 9 6. jakob when he wrestled with an Angel, saw God face to face, and called the place Peniel, that is, God's face or presence; there he wept and prayed, and bare away a blessing, Gen. 32. 24, 26, 29, 30. Hos. 12. 4. That history hath use here.  
Vers. 7. Lift up ye gates etc.] This may first have reference to the gates and doors of the Temple, into which the Ark (the glory of Israel, 1 Sam. 4. 21.) should enter; on which Ark, between the Cherubims, God was said to dwell, 1 Sam. 4. 4. 1 King. 8. 1, etc. So the Chaldee expoundeth it, gates of the house of the Sanctuary; though in the 9 verse otherwise, saying, Lift up, O ye gates of the garden of Eden, your heads. Secondly, it may be referred to Christian men, which are the true temple of God, 1 Cor. 3. 17. at the door of whose hearts he knocketh to have entrance, Rev. 3. 20. doors of eternity] that is, strong durable, everlasting doors: which being referred to the doors of Solomon's Temple, note the perpetual abiding of God's Ark therein, as 1 King. 9 3. Psal. 132. 13, 14. whereas before the Ark was removed from place to place, 1 Chron. 17. 5. Or being applied to Christians, it noteth the eternal durance of the Church. that enter may] or, and enter shall the King of glory, that is, the glorious King; So Christ is called the Lord of glory, 1 Cor. 2. 8. jam. 2. 1. and the opening of the doors before him, signifieth his entrance into, and administration of the Kingdom, as Isa. 45. 1.  
Vers. 10. jehovah of hosts] or, as the Hebrew is, jehovah Tsebaoth, for so the word is used by the Apostles, untranslated in the Greek, Sabaoth, Rom. 9 29. Jam. 5. 4. It signifieth hosts or armies standing ready in martial order, and in battle ray, and comprehendeth all creatures in heaven and in earth, which are pressed to do the will of God, Gen. 2. 1. 1. King. 22. 19 Exod. 12. 41.    

PSAL. XXV.  
David's desire and confidence in God. 4 He prayeth for instruction; 7 and for remission of sins. 8 He celebrateth God's goodness and mercy to such as fear him. 15 He prayeth for deliverance out of his afflictions, and for the redemption of Israel.  
1. A Psalm of David.  
Unto thee, jehovah, lift I up my soul.  
2. My God, in thee do I trust, let me not be abashed; let not my enemies show gladness over me.  
3. Yea all that earnestly expect thee, shall not be abashed; they shall be abashed, that unfaithfully transgress in vain.  
4. Thy ways, jehovah, make thou me to know; learn me thy paths.  
5. Make me to tread in thy truth, & learn me, for thou art the God of my salvation; thee do I earnestly expect all the day.  
6. Remember thy tender mercies, jehovah, and thy kind mercies, for they are from eternity.  
7. The sins of my youth, and my trespasses, remember thou not: according to thy mercy do thou remember me, for thy goodness sake, jehovah.  
8. Good and righteous jehovah is, therefore will he teach sinners in the way.  
9 He will make the meek to tread in judgement, and will learn the meek his way.  
10. All the paths of jehovah are mercy and truth, to them that keep his covenant, and his testimonies.  
11. For thy Name sake, jehovah, even mercifully pardon wilt thou my iniquity, for it is much.  
12. Who is the man that feareth jehovah? he will teach him in the way that he shall choose.  
13. His soul shall lodge in good, and his seed shall inherit the land.  
14. The secret of jehovah is to them that fear him, and his covenant to make them for to know.  
15. Mine eyes are continually unto jehovah, for he will bring forth my feet out of the net.  
16. Turn the face unto me, and be gracious to me, for I am solitary and poor afflicted.  
17. The distresses of my heart are enlarged; bring thou me forth out of my vexations.  
18. See mine affliction, and my molestation, and forgive all my sins.  
19 See mine enemies, for they are multiplied, and with hatred of violent wrong have they hated me.  
20. Keep thou my soul, and deliver me; let me not be ashamed, for I hope for safety in thee.  
21. Let perfection and righteousness preserve me, for I earnestly expect thee.  
22 Redeem Israel, O God, from all his distresses.  

Annotations.  
OF David] This Psalm is composed after the order of the Hebrew letters or Alphabet: which care denoteth the weight and excellency of the matter in it. The same is to be observed of some other Psalms, as the 34. and 37. and 111. and 112. and 119. and 145. Lift I up my soul] The Chaldee addeth, in prayer. This signifieth an earnest desire, with delight and expectation or hope to have what he would. For to lift up the soul, is to desire, jer. 22. 27. and 44. 14. and a like phrase in Ezek. 24. 25. implieth both desire and delight; and in Deut. 24. 15. the poor man is said to lift up his soul unto his hire or wages, hoping by it to have his life sustained. In this place, every of these hath use, and so in Psal. 86. 4.  
Vers. 2. In thee] the Chaldee expoundeth it, In thy Word: so in vers. 3. not be abashed] that is, not disappointed of my hope, nor vanquished by my foes. See Psal. 6. 11. show gladness] insult or triumph for joy, as having got the victory, 2 Chron. 20. 27.  
Vers. 3. yea all] or, Yea any: for, whosoever believeth in God shall not be ashamed, Rom. 10. 10. earnestly expect] or patiently hope. they shall be] or prayer-wise, let them be. Unfaithfully transgress] that deal disloyally, contrary to duty, promise, and trust reposed in them. So elsewhere he prayeth, that no grace be showed to such, Psa. 59 6. in vain] or without cause, and without fruit, Psal. 7. 5.  
Vers. 4. Thy ways] that is, thy true faith and religion, as Act. 18. 25, 26. and thy guidance of me therein. So Moses prayed, Exod. 33. 13. learn me thy paths,] inure me with thy paths, or journeys. Learning implieth are and exercise, and informing by customable practice.  
Vers. 5. Make me to tread] or to go; guide my way in thy truth, that is, in thy word, for that is the truth, joh. 17. 17. 3 Joh. 3. So after, vers. 9  
Vers. 6. tender mercies] or bowels of compassion: See Psal. 18. 2. This word noteth the inward affections, as the next, kind mercies, imply the actions or effects of love. from eternity] or, from ever. This in humane affairs sometime meaneth but of old, or a long while, Gen. 6. 4. Esay 42. 14. But here and elsewhere it noteth the eternity of God's love, which was firm unto his before the world was, 2 Tim. 1. 9 Eph. 1. 4. so showed throughout all generations, and is in like sort for ever, or to eternity, Psal. 100 5. because our firm happiness shall have no end, Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoined, Psal. 103. 17.  
Vers. 7. Sins of my youth] The imagination of man's heart is evil from his youth, Gen. 8. 21. and of all man's life, youth commonly is most vain, Eccles. 11. 9, 10. for which God often punisheth men in their age, so making them (as job saith) to inherit the iniquities of their youth, job 13. 26. jer. 3. 25.  
Vers. 8. will he teach] or inform with the law; for of this word the Law is derived, Psal. 19 8. sinners in the way] that is, such as sin and miss the right way, God will teach and reduce them: thus the Greek interpreteth it. Or, those that are sinners he will teach and inform in the way that is right, or in his way, as vers. 9  
Vers. 9 to tread in judgement] to walk judiciously, and as is right and fit.  
Vers. 10. his covenant] his testament all bond or league, called in Hebrew Birth, which hath the signification of brotherly or friendly parting, & of explaining the conditions of agreement. For at the making of solemn covenants, beasts were killed and parted asunder, and the covenant-makers went between the parts, Gen. 15. 9, 10. 17. jer. 34. 18. Hereupon is the phrase of cutting (or striking) a covenant, Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greek call it diathekee, a testament, a testamental covenant or disposing of things, Heb. 8. 8. from jer. 31. 31. And there be two principal covenants or testaments; the first, that which God made with our fathers, when he brought them out of Egypt; the sum whereof was contained in the ten commandments written by the finger of God, Deut. 4. 13. Exod. 24. 28. 1 King. 8. 21. & the other laws written by Moses in a book, called the book of the covenant, 2 King. 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond, which God hath made with us in Christ, established upon better promises, and confirmed by the blood and death of Christ the testator, as the first was by the blood and death of beasts, Luke 22. 20. Heb. 8. 6. 8. and 9 16, 17, 18, etc.  
Vers. 11. even mercisully pardon] or, therefore thou wilt mercifully forgive. This David taketh from Moses, who first used this word in a case of great offence, Exod. 34. 9 and it betokeneth to spare or pardon upon pacification, of grace and mercy; and is interpreted by the Apostle in Greek, to be mercicifull, propitious or appeased, Heb. 8. 12. from jer. 31. 34. Often used in the Law, for forgiveness upon oblation or intercession made by the Priest, Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. etc.  
Vers. 12. Who is the man] or, What manner of man shall he be? The Hebrew phrase is, Who this the man: which also may be resolved, Whosoever is the man. he shall choose] that is, which he shall love and like; or, which he loveth. So chosen, Isa. 42. 1. is translated in Greek, beloved, Matt. 12. 18. Or, which he shall require and command; for so choosing sometime signifieth, 2 Sam. 19 38. and 15. 15.  
Vers. 13. lodge in good] that is, continue in good estate, case and prosperity. So lodging is for continuance, job 17. 2. Prov. 19 23. and for good, the Chaldee saith, the blessedness of the world to come: the Greek translateth, in good things. the land] meaning Canaan, the land promised for a possession to Abraham and his seed, Gen. 15. 7. and 12. 7. called therefore the land of promise, Heb. 11. 9 & elsewhere, the holy land, Zach. 2. 12. the Lords land, Ps. 10. 16. the land of Immanuel, that is, of Christ, Isa. 8. 8. a land flowing with milk & honey, and the pleasantast of all lands, Ezek. 20. 6. the seat of God's ancient Church, and figure of his Kingdom.  
Vers. 14. The secret] or The mystery of the Lord; meaning that his secret favour is towards them, and his secret counsel and mystery of the faith is revealed unto them: for so this word noteth, as when job saith, God's secret was upon his tabernacle, meaning his favour and providence, job 29. 4. and Gods secret is his counsel, job 15. 8. jer. 23. 18. 22. and the hid thing of Christ are often called a mystery, Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9 16. Eph. 3. 3. 4. 9 Col. 1. 26, 27. So Prov. 3. 32.  
Vers. 16. turn the face] or Have respect unto me. This was a blessing promised in the law, Levit. 26. 9 I will turn the face unto you, and make you increase. Contrary to this is the hiding of God's face, Psal. 69. 17, 18. solitary] alone or desolate; see Psal. 22. 21.  
Vers. 17. are enlarged] or do enlarge themselves, do make wide roomth. He showeth his heart to be penned in with straits and distressing sorrows, which largely spread themselves overall. vexations] or anguishs, tribulations, which press and wring.  
Vers. 18. See my affliction] This phrase is taken from Deut. 26. 7. he saw our affliction. And it here meaneth, a seeing and regarding with compassion, and so, a redress and help, Gen. 29. 22. Exod. 3, 7, 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime it meaneth otherwise, as in the next verse, See my enemies. forgive] or lift up, take away. This word which properly signifieth to take up or bear, is applied to forgiveness of sins, Rom. 4. 7. from Psal. 32. 1. and the phrase hath reference to Christ, who bare and took away the sins of the world, joh. 1. 29. For when it is applied to a man himself, bearing his own sin, it meaneth guilt and punishment, Num 5. 31.  
Vers. 19 of violent wrong] that is, most violent or wrongful hatred.  
Vers. 22. his distresses] or their distresses, for Israel being put for the whole people, may have with it a word singular or plural, which the Hebrew text also often showeth; as, all Edom was, 2 Sam. 8. 14. or all Edom were, 1 Chron. 18. 13. The like is in 2 King. 23. 30. with 2 Chron. 36. 1. He took, or they took, speaking of the people.    

PSAL. XXVI.  
David committeth the trial of himself unto God, in confidence of his integrity and good conversation. 9 He prayeth formercy, 11. and promiseth upright walking and thankfulness.  
A Psalm of David.  
IVdge me, jehovah, for I walk in my perfection, and do trust in jehovah I shall not stagger. Prove me, jehovah, and tempt me: try my reines and my heart. For thy mercy is before mine eyes, and I walk in thy truth. I do not sit with mortal men of false vanity, and with the hidden I enter not. I hate the Church of evil doers, and with the wicked I sit not. I will wash my hands with cleanness, and compass thine altar, jehovah. To cause to hear with voice of confession, and to tell all thy marvellous works. jehovah, I love the mansion of thy house, and the place of the habitation of thy glory. Gather not my soul with sinners, and my life with men of bloods. In whose hands is a mischievous purpose, & their right hand is full of bribes. And I do walk in my perfection, redeem thou me, and be gracious to me. My foot standeth in righteousness, in the Churches I will bless jehovah.  

Annotations.  
IN my perfection] or, integrity, simplicity: and that is, when a man meaneth not, nor witteth of any evil, 2 Sam. 15. 11. Such a walker walketh confidently, and blessed shall be his children after him, Prov. 10. 9 and 20. 7. in jehovah] Chaldee, in the word of the Lord.  
Vers. 2. try my reines] examine as in the fire my inmost affections. Thus job also offered himself to trial, job. 31. 6.  
Vers. 3. I walk] to wit, continually, (as the form of this word importeth,) or converse. The Greek saith, I have pleased: so to walk with God, is to please God, Heb. 11. 5.  
Vers. 4. men of false vanity] that is, vain mortal men, or false persons, job 11. 11. So jeremy saith, he sat not in the secret assembly of mockers, jer. 15. 17. the hidden] that is, hypocrites, dissemblers, secret evil doers: as the Chaldee saith, with them that hide themselves to do evil. I enter not] or come not, that is, have no company, or conversation. So the word is also used, jos 23. 7.  
Vers. 5. church of evil doers] the malignant church; or congregation.  
Vers. 6. my hands with cleanness] or palms in innocency. He hath respect to the washing which God appointed for such as came to his altar, Exod. 40 32. Hereupon we are willed to lift up pure hands when we pray unto God, 1 Tim. 2. 8. See also Esai. 1. 15, 16.  
Vers. 7. To cause to hear] that is, to sound forth, or proclaim so as may be heard. So Psal. 66. 8. and 106. 2. And in 1 Chron. 15. 16. David appointed Levites with instruments, to cause to hear, or to resound, lifting up the voice with joy.  
Vers. 8. mansion] or habitation. This name is given to the tabernacle which Moses made, and God dwelled in, 1 San 2. 29. 32. & afterward to Solomon's temple, 2 Chron. 36. 15. And heaven itself is also thus called, Deut. 26. 15. where there are many mansions, joh. 14. 2. of the habitation] or the habitacle, the tabernacle. The tent which Moses made, was thus called, Exod. 26. 1. 6. and Solomon's house, 2 Chron. 29. 6. In Exod. 40. 34, 35. it is showed, how Gods glory filled that tabernacle, when he first took possession of it; whereupon it is here called the habitacle of his glory (or honour:) and elsewhere, the habitacle of the Lord, Levit. 17. 4. and of his name, Psal. 74. 7.  
Vers. 9 Gather not my soul] Gathering is used for taking away, as jer. 16. 5. Esa. 4. 1. and so for death, Esa. 57 1. 1 Sam. 15. 6. Ezek. 34. 29. and sometime is expressed, to whom they are gathered; as, to their fathers, to their people, to the grave, 2 King. 22. 20. Num. 20. 24. 26. and what is gathered, the soul, as here; or the ghost, the spirit, as Psal. 104. 29. So David here desireth that God would not take away his life among sinners, that is, with such as for their crimes deserve to die: as 1 King. 1. 21. Contrariwise, gathering is sometime used for gracious receiving or succouring, as Psal. 27. 10. men of bloods] bloud-guiltie person's. See Psal. 5. 7. The Chaldee expoundeth it, with men that shed innocent blood.  
Vers. 10. a mischievous purpose] craftily devised evil. The Chaldee translateth it, counsel of sin; the Greek, iniquities. See Psal. 10. 2. Sometime this word is generally used for any abominable evil, Levit. 18. 17. and 19 29. and 20. 14. full of bribes] and consequently, of injustice; for bribes cause justice to be perverted, Deut. 16. 19 Contrariwise, God's right hand is full of justice, Psal. 48. 11.  
Vers. 12. in righteousness] or, in a right, even and plain place, as the word signifieth, Deut. 3. 10. jer. 21. 13. the Apostle expresseth the word by righteousness, Heb. 1. 8. from Ps. 45. 7. it is opposed to crookedness, Esa. 40. 4. See also Ps. 27. 11. in the churches] or congregations, assemblies, churchmeetings, called in Greek ecclesiaiss; and so in the new testament, 1 Cor. 14. 34. So also Psal. 68 27. The Chaldee translateth, the congregation of just men.    

PSAL. XXVII.  
David sustaineth his faith by the power of God: 4 by his love to the service of God: 9 by prayer for God's assistance and instruction. 13 The fruits of faith and patience.  
APsalme of David; jehovah is my light and my salvation, for whom should I fear? jehovah is the strength of my life, for whom should I dread? When evil doers made battle against me to eat my flesh, my distressers and my enemies to me; themselves stumbled and fell. If a pitched host shall pitch against me, my heart shall not fear: if war shall rise up against me, in this, I trust.  
One thing I have asked of jehovah, the same I will request, that I may sit in the house of jehovah all the days of my life, to view the pleasantness of jehovah, and to inquire in his Palace. For he will keep me privily in his pavilion, in the day of evil: he will keep me secret, in the secret place of his tent; on a rock he will exalt me. And now shall mine head be lifted up above my enemies round about me; and I will sacrifice in his tent, sacrifices of shouting: I will sing, and sing Psalm to jehovah. Hear, jehovah, my voice when I call, and be gracious to me, and answer me.  
To thee, said my heart, seek ye my face; thy face, jehovah, I do seek. Hide thou not thy face from me, turn not aside in anger thy servant: thou hast been my succour, leave me not, neither forsake me, O God of my salvation. Though my father and my mother should forsake me, yet jehovah would gather me. Teach me, jehovah, thy way, and lead me in the path of righteousness, because of my enviers. Give me not to the soul of my distressers, for witnesses of falsehood do stand up against me, and he that breatheth violent wrong. Except I had believed to see the goodness of jehovah in the land of the living. Earnestly expect thou for jehovah, be confirmed, and let thine heart wax strong; and earnestly expect thou for jehovah.  

Annotations.  
OF David] the Greek addeth, before he was anointed. my light] that is, my comfort, joy, etc. So God and Christ are often called the light or illumination of his people, Mic. 7. 8. Esas. 16. 19, 20. and 10. 17. Luk. 1. 79. and 2. 32. Rev. 21. 23. joh. 1. 4. and 8. 12. The Chaldee expoundeth it, The word of the Lord is my light. the strength] or strong fort, fortification: see Psal. 28. 8.  
Vers. 2. made battle] or came near against me, to wit, in fight. So this word is used for battle, Psal. 55. 19, 22. my enemies to me] a vehement manner of speech (as 2 Sam. 22. 2. my deliverer to me:) noting against whom in special their hatred was bend.  
Vers. 3. if war] that is, warriors, or anarmie, as the word is used, josh. 8. 11. See also Psal. 76. 4.  
Vers. 4. One thing] or One request, as is expressed, 1 King. 2. 20. 1 Sam. 2. 20. For such want of words to be supplied, see the notes on Psal. 10. 10. that I may sit] that is, dwell, or abide. to view the pleasantness] to see the pleasantness or amenity of jehovah, and consequently to enjoy it. The Tabernacle had the figure and pattern of heavenly things in Christ, Hebr. 8. 5. which David in spirit here desireth to contemplate. The Hebrew phrase is, view in the pleasantness; and after in the 13. vers. see in the goodness; which signifieth to have the fruition, use, and enjoying of pleasure and goodness, Eccles. 2. 1. And as to seek in jehovah, 2 Chron. 34. 26. is to seek Ichovah, 2 King. 22. 18. so to see in the good, is to see the good, and enjoy it. So in Psal. 106. 5. and 128. 5. and 50. 23. to inquire] or seek early, that is, diligently.  
Vers. 5. will keep privily] or hide me, that is, keep me safe as in the most holy of his Sanctuary, into which none might enter, Levit. 16. 2. called therefore Gods hidden place, Ezek. 7. 22. and his Saints are his hidden ones, Psal. 83. 4.  
Vers. 6. sacrifices of shouting] or of triumph, of joyful sounding and alarm. This hath respect to the law, which appointed over the sacrifices, trumpets to be sounded, Numb. 10. 10. whose chiefest, most loud, joyful and triumphant sound was called Trughnah, Triumph, alarm or jubilation; Numb. 10. 5, 6, 7. So to other instruments this triumphant noise is adjoined, Psal. 33. 3. and is applied sometime to man's voice or shouting, jos. 6. 5. 1 Sam. 4. 5. Ezra 3. 11. See also Psal. 89. 16. and 47. 6. and 81. 2. and 100 1.  
Vers. 8. seek ye my face] an unperfect speech, which we may supply and explain thus, (thou saidst) seek ye my face; and this thy commandment my heart minded, and spoke of to thee in my tentations; and I made it a ground of my action and request following. See a much like defect of a word, in 1 King. 20. 34. To seek the face, is of desire to see, hear, and know, 1 King. 10. 24. and to pray and ask counsel in doubts and distresses, etc. 2 Sam. 21. 1. Hos. 5. 15. So Psal. 105. 4.  
Vers. 10. Though my father etc. should] see the like in Esay 49. 15. Or, For my father etc. have forsaken me, but jehovah will gather me, that is, receive and take me to him. So the word gathering is also used, Judg. 19 15. jos. 20. 4. Mat. 23. 37. He meaneth that God would be a father unto him.  
Vers. 12. to the soul] that is, to the will, lust, or desire. So Soul is for will, Psal. 41. 3. and 105 22. Ezek. 16. 27. and for lust, Psal. 78. 18. the Chaldee expoundeth it the will. that breatheth] or puffeth out. See Psal. 10. 5.  
Vers. 13. Except I had believed] an unperfect speech; where we may understand, I should have fainted, or They had overthrown me, if I had not believed: but the Greek saith, I believe to see the good things of the Lord. Land of the living] that is, where men live in this world, and in special, the land of Canaan, the seat of God's Church, Ezek. 26. 20. So Psal. 52. 7. and 116 9 and 142. 6. job 28. 13. For by death, men are said to be cut out of the land of the living, Esay 53. 8. and 38. 11. Jer. 11. 19 but the Chaldee expounds it, the land of life eternal: and that was figured by the land of Canaan.  
Vers. 14. be confirmed] be comfortable, hold fast, (as the Greek hath) be manly, or, quit thee as a man; which word the Apostle useth, 1 Cor. 16. 13. These are the words of encouragement against remissness, fear, faintness of heart, or other infirmities, as Deut. 31. 6, 7. jos. 10. 25. 1 Chron. 22. 13. Dan. 10. 19 let thy heart wax strong] so also the Greek turneth it: or we may read it, he will strengthen thy heart. So after in Psal. 31. 25.    

PSAL. XXVIII.  
David prayeth for deliverance from his enemies. 6 He blesseth God for hearing and helping him. 9 He prayeth for the Lords people.  
APsalme of David. Unto thee jehovah do I call; my rock, cease not as deaf from me, lest thou be silent from me, and I be made like to them that go down the pit. Hear thou the voice of my supplications for grace, when I cry out unto thee, when I lift up my hands unto the oracle of thine holiness. Draw me not with the wicked, and with the workers of iniquity, that speak peace with their neighbours, and malice is in their heart. Give thou to them according to their work, and according to the evil of their practices; according to the deed of their hands give thou to them; tender their reward unto them. Because they will not discreetly attend unto the works of jehovah, and to the deed of his hands, he will break them down, and will not build them up. Blessed be jehovah, for he hath heard the voice of my supplications for grace. jehovah is my strength and my shield, in him my heart trusted, and I was helped, and my heart showeth gladsomenesse; and with my song will I confess him. jehovah is a strength to them, and he is the strong sort of the salvations of his Anointed. Save thou thy people, and bless thy inheritance, and feed them and advance them even for ever.  

Annotations.  
CEase not etc.] that is, cease not to speak unto and answer me, be not silent as turned away from me; so the like phrase meaneth, job 13. 13. jer. 38. 27. or, cease not to speak for me, as the phrase also importeth, 1 Sam. 7. 8. and so by the Rock forementioned he may mean Christ, 1 Cor. 10. 4. who is our Advocate with the Father, 1 joh. 2. 1. And to be silent (or still) is not in words only, but deeds, as in judg. 18. 9 1 King. 22. 3.  
Vers. 2. oracle of thy holiness] thy holy oracle: The inmost, and most holy place of the Temple was thus named, 1 King. 6. 5, 16, 19, 20. called the Holy of Holies, 1 King. 8. 6. and that which one Prophet calleth the Oracle, 2 King. 6. 23. another calleth the house of the Holy of holies, 2 Chron. 3. 10. The Hebrew Debir hath the signification of Speaking; for from the most holy place God spoke to his people, Num. 7. 89. The Apostle seemeth to express it by that which is within the veil, Hebr. 6. 19  
Vers. 3. Draw me not] to wit, unto death, that is, destroy me not. So drawing is used, Ezek. 32. 20. Job 21 33. and 24. 20. an example whereof see in Sisera, Jud. 4. 7.  
Vers. 4. the evil of their practices] This hath reference to the curse denounced against sinners, Deut. 28. 20.  
Vers. 5. not discreetly attend] or, consider, so as to discern and understand them. The like sin is blamed, Isa. 5. 12. break them down] or, destroy: opposed to building up or edifying; and applied figuratively to men: so jer. 1. 10. and 42. 10. 2 Cor. 13. 10. build] that is, conserve, exalt, prosper them. See the like phrase, job 22. 23. Mal. 3. 15. jer. 12. 16.  
Vers. 8. strength to them] or, to him, as Psal. 2. 3. meaning, his people, (as the Greek expresseth,) and his anointed King: both which follow. Or, jehovah strength is his, that is, kingdom and power belong to him. the strong fort] or fortification. The former word strength is in Hebrew G●●oz; and this strong fort, Maghnoz; by addition of a letter, adding to the force of the signification. And this is often used for a fortification or strong defenced place, Dan. 11. 10. Judg. 6. 26. of the salvations of his anointed] or of the deliverances (the victories) of his anointed, that is, of me his anointed King. This sentence may also be turned thus: and the strong fort of salvations, his Anointed (Christ) is; meaning that the Christ of God is the saving strength of his people. The last word He is often put for Is, sometime in the Hebrew text itself, as is noted in Psal. 16. 3.  
Vers. 9 inheritance] that is, people or Church, Deut. 4. 20. and 32 9 Psal. 33. 12. and 94. 5. 1 Pet. 5. 3. Sometime it is the land where they dwelled, Psal. 79. 1. advance them] or bear them up, relieve them. The word is used for advancing to honour, Est. 3. 1. and 9 3. and for bearing up, supporting, helping, as 1 King. 9 11. Esr. 1. 4. and 8. 36.    

PSAL. XXIX.  
David exhorteth Princes to give glory to God. 3 The marvellous effects of the Lords Voice. 10 His providence at the Flood, 11 and protection of his people.  
A Psalm of David.  
GIve ye to jehovah, sons of the mighties, give ye to jehovah glory and strength. Give ye to jehovah the glory of his Name: bow down yourselves to jehovah, in the comely honour of the Sanctuary. The voice of jehovah is upon the waters, the God of glory thundereth: jehovah, upon many waters. The voice of jehovah is with able power; the voice of jehovah with comely honour. The voice of jehovah breaketh the Cedars; and jehovah breaketh asunder the Cedars of Lebanon. And he maketh them leap like a calf: Lebanon and Shirjon like a young Unicorn. The voice of jehovah striketh flames of fire. The voice of jehovah maketh the wilderness to tremble: jehovah maketh the wilderness of Kadesh to tremble. The voice of jehovah maketh the Hinds tremblingly to travel, and maketh bare the forests, and in his Palace every one faith glory. jehovah sat at the Flood, and jehovah shall sit King for ever. jehovah will give strength to his people; jehovah will bless his people with peace.  

Annotations.  
A Psalm of David] The Greek addeth to this title, Exodiou skins, that is, of the solemn assembly of th● Taber●●cle, (or Booth.) for the solemn assembly at the Feast of Tabernacles, mentioned in Levit. 23. 36, called in Hebrew Ghnat s●reth, is there and in other places translated in Greek Exod●on: so this title intimateth that this Psalm was sung at the feast of Tabernacles. And so Maimony in Misneh, tom. 3. in Tamidin, chap. 10. sect. 11. saith that every day of the days of that feast they said a peculiar song for the addition of the day; and in the first of the working days of the solemn feast, they said (Psalm. 29.) Give ye unto the LORD, sons of the mighties, etc. Sons of the mighties] that is, ye mighty men, or potentates. So Psal. 89. 7. The Chaldee referreth it to the company of Angels. strength] or strong praise. See Psal. 8. 3. and 1 Tim. 6. 16.  
Vers. 2. honour of the Sanctuary] that is, the honourable Sanctuary, (as the Greek explaineth it, in his holy court) or, with honour of sanctuy, that is, with holy honour. So Psal. 96. 9 1 Chron. 16. 29. This phrase is sometime used of God's holy Majesty, 2 Chron. 20. 21.  
Vers. 3. The voice] that is, the thunder, as Exod. 20. 18. called Gods voice, Exod. 9 28, 29. Yet voices and thunderings are sometimes distinct, as Revel. 4. 5. and 8. 5. and 11. 19 and 16. 18. This word voice is generally used for all noise or sound, 2. King. 7. 6. 1 Cor. 14. 10. upon the waters] which are above the firmament, Gen●. 7. where the thunder is heard. So waters mean watery clouds, in Psalm. 18. 12. Or above the waters, that is, a louder voice than the roaring of the waters; whereof see Ezek. 1. 24. and 43. 2. Rev. 1. 15. and 14. 2. and 19 6. God's voice shaketh heavens and earth, Hebr. 12. 26. jehovah upon] that is, thundereth upon, or, his voice is above many waters.  
Vers. 5. Cedars of Lebanon] The Cedar is a tree tall, strong and durable; and for the dryness of it, the timber rotteth not. They are called Cedars of God, Psal. 80. 11. and by him planted, Psal. 104. 16. Lebanon is a mountain in Canaan, high, pleasant, and fruitful, full of Cedars and other trees, the glory of that mount, 2 Chron. 2. 8. Song 3. 9 and 5. 15. Isa. 60. 13. Hos. 14. 6, 7, 8. It is called Lebanon, of whiteness, for the snow that lieth on it, jer. 18. 14. To this mount, and to the goodly trees thereon, great kingdoms and personages are compared, Ezek. 31. 3. and 17. 3. jer. 22. 23. judg. 9 15. 2 King. 14. 9 And the just man's estate in special, Psal. 92. 14.  
Vers. 6. Shirjon] this is mount Hermon, called of the Sidonians, Shirjon, and of the Amorites, Shenir, Deut. 3. 9 and by another name Zion, (not Tsijon, spoken of in Psal. 2. 6.) Deut. 4. 48. for this Shirjon or Hermon lay without the river jarden, where Ogh reigned, jos. 12. 1, 5. 1 Chron. 5. 23. Here also grew goodly trees, and many wild beasts kept in it, Ezek. 27. 5. Song 4. 8. Of Hermon see more in Psal. 89. 13. and 133. 3. and 42. 7. a young Unicorn] a fierce untamed beast; see Psal. 22. 22. The Hebrew phrase is, son of the Unicorns; the like is also, Psal. 114. 4. All young creatures, and things that come of, or belong to another, are in Hebrew called sons: so the sons of the coal, are sparks, Job 5. 7. the sons of the quiver, are arrows, Lam. 3. 13. the son of the morn, is the morning star, Isa. 14. 12. the sons of S 〈…〉, are the Citizens there, Psal. 149. 2. the sons of the wedding chamber, are the Bridegroom's friends, Matth. 9 15. and many the like.  
Vers. 7. striketh] or cutteth ●●●mes, as the flashes of lightning with the thunder.  
Vers. 8. maketh tremble] or quake, or paineth the wilderness, that is, the wild beasts there, which being frighted by God's voice or thunder, do travel and bring forth their young with pain and trembling. Kadesh] called also Paran and Zin, a desert thorough which the Israelites passed from Egypt to Canaan, Numb. 13. 27. and 33. 36. and had the name of the city Kadesh by which it lay, Numb. 20. 1, 16. The beasts of this wilderness were cruel, Deut. 8. 15. and 32. 10.  
Vers. 9 the hinds] though of all other creatures they bring forth with great trouble, bowing themselves, bruising their young, and casting out their sorrows, job 39 4, 6. maketh bare] by driving the beasts with the thunder into their dens; as the Chaldee addeth, the beasts of the forest; or, by beating off the leaves and fruits of the trees. So the figtree is said to be made bare, joel 1. 7. every one] so the Greek turneth it: or it may be read, every whit, or all of it, meaning of his people, vers. 11. which saith, glory to God, or all of it, that is, of his glory, he saith (that is, God declareth) in his Temple. The Chaldee saith, and in the Temple of the house of his Sanctuary which is above, all his ministers do say his glory.  
Vers. 10. at the flood] meaning Noah's flood, Gen. 6. and 7. for to that only both the Hebrew and Greek word is applied. And here the Chaldee paraphraseth thus, The Lord at the generation of the stoud, sat on the seat of judgement, to take vengeance on them: he sat also upon the seat of mercies, and delivered Noah, and reigneth over his sons for ever and ever.  
Vers. 11. with peace] or in peace; which word betokeneth integrity, perfection, a making whole and absolute; opposed both to war and sword, Psalm. 120. 7. Matth. 10. 34. and to division, consusion, and tumultuous disorder, Luke 12. 51. 1 Cor. 14. 33. It denoteth all prosperity, safety, and welfare of soul and body, and specially that spoken of in Eph. 2. 14, 15. where Christ is our peace, which hath made of both one, and hath broken the stop of the partition wall, etc. to make of twain, one new man in himself, so making peace.    

PSAL. XXX.  
David praiseth God for his deliverance. 5 He exhorteth others to praise him by example of Gods dealing with him.  
APsalme, a song of the dedication of the house of David. I will exalt thee jehovah, for thou hast drawn up me, and hast not made my enemies to rejoice at me. jehovah my God, I cried out unto thee, and thou healedst me. jehovah, thou hast brought up my soul from hell, thou hast kept me alive from them that go down the pit. Sing Psalm to jehovah, ye his gracious Saints, and confess ye to the remembrance of his holiness. For a moment is in his anger, life in his favourable acceptation; in the evening lodgeth weeping, and at the morning shouting joy. And I, I said in my safe quietness, I shall not be moved for ever. jehovah, in thy favourable acceptation thou hast settled strength to my mountain: thou didst hide thy face, I was suddenly troubled. Unto thee jehovah I called, and unto jehovah supplicated for grace. What profit is in my blood, when I go down unto corruption? shall dust confess thee? shall it show forth thy truth? Hear thou jehovah, and be gracious to me; jehovah, be thou an helper to me. Thou hast turned my mourning to a dance to me: thou hast loosed my sackcloth, and hast girded me with joy. That my glory may sing Psalm to thee, and not be silenced: jehovah my God, I will confess thee for ever.  

Annotations.  
DEdication] or initiation, which is, when a new thing is first employed and put to that use for which it was made. It is applied to houses, as here, and Deut. 20. 5. to altars, as Num. 7. 84, 88 to walls, as Nehem. 12. 27. to images, as Dan 3. 2. and to men, and then it meaneth instruction, or training up, as Prov. 22. 6. Gen. 14. 14. It is recorded by the Hebrews, that when the Israelites brought their baskets of first-fruits into the Sanctuary, according to the Law in Dent. 26. and came thither in companies, as their manner was, they sang by the way the 122. Psalm, and when they came to the Sanctuary, with every man his basket on his shoulder, they sang the 150. Psalm; and when they were come into the court-yard, the Levites said this 30. Psalm, I will exalt thee, etc. Maimony in Misn. tom. 3. in Biccurim (or Treat. of First-fruits) chap. 4. sect. 17. And the Chaldee expoundeth this title, For the dedication of the house of the Sanctuary an Hymn of David.  
Vers. 2. hast drawn up me] as out of a pit of waters; for this word is used for drawing of waters, Exod. 2. 16, 17. waters signifying troubles. at me] or over me, for my ruin. Or, my enemies to me, that is, my utter enemies, as Psal. 27. 2.  
Vers. 3. healedst me] that is, helpedst me out of trouble: So Psal 41. 5. and 60. 4. Hos. 7. 1. 2 Chron. 7. 14. my soul from hell] me, or my life from the peril and state of death. So Psal. 86. 13. jonas meant the same, when he said, thou hast brought out my life from the pit, jon. 2. 6. Of hell, See Psal. 16. 10. them that go down] that is, which die, that I should not be among them: The Hebrew also hath another reading, that I should not go down the pit. The meaning is the same.  
Vers. 5. to the remembrance] or for it, that is, that his holiness may be had in remembrance, as Isa. 26. 17. So Psal. 97. 12.  
Vers. 6. a moment] or little while. For God's anger towards his, and their affliction, is short and moment any, as Isa. 54. 7, 8. 2 Cor. 4. 17. life] or life's, meaning a blessing and the continuance of it, as Psal. 133. 3. and 21. 5. Life is here opposed to a moment. So years of life, mean many good years, Prov. 3. 2. and the Chaldee here for life, saith life eternal. lodgeth] that is, abideth: or he (meaning God) causeth weeping to lodge, as if it should be an abiding guest. So another Prophet saith, At even tide lo there is trouble, but afore the morning it is gone, Isa. 17. 14. The Chaldee here translateth the latter part thus, in the morning he raiseth up with song.  
Vers. 7. in my safe quietness] or tranquillity. God's children have so great infirmities, that in prosperity they are too secure, (as David showeth here, and job, in chap. 29. 18, 19, 20.) and in adversity they are too fearful, as David elsewhere doth confess, Psal. 31. 23. and 116. 11.  
Vers. 8. settled] or made stand, that is, reared up, constituted and established sure. So this phrase importeth, Psal. 107. 25. and 31. 9 to my mountain] that is, mount Zion, where David's house or court was: or, figuratively, he meaneth his kingdom, as Isa. 2. 2. Dan. 2. 35, 44. See Psal. 65. 7. thy face] thy favourable countenance; the Chaldee calleth it Shecinah, the divine Majesty of God.  
Vers. 10. what profit] what gain (or use) will there be in my blood; which here may mean his violent death, as in Psal. 72. 14. unto corruption] the grave, or place where the body rotteth. See Psal. 16. 10. shall dust] that is, my body when it is turned to dust. The Chaldeesaith, they that lie in the dust. See the like in Psal. 6. 6. and 88 11. and 115. 17. Isa. 38. 18.  
Vers. 12. to a dance] which is a sign of joy, jer. 31. 4, 13. therefore the Greek turneth it here, joy. The contrary is in Lam. 5. 15. where their dance is turned into mourning. loosed my sack] or, done off my sackcloth; which was wont to be worn in time of sorrow, Esth. 4. 1. jon. 3. 6. Psal. 35. 13.  
Vers. 13. my glory] so the Greek putteth to the word my; by glory, meaning the tongue or soul: See Psal. 16. 9 But the Chaldee translateth, That the glorious ones of the world may praise thee. silenced] or made silent, which is, when men are cut off by death, as Psal. 31. 18.    

PSAL. XXXI.  
David showing his confidence in God, craveth his help; 8 rejoiceth in his mercies, 10 prayeth in his calamities, 20 professeth Gods goodness to such as fear him: 22 blesseth him for the mercies that he had found, 24 and encourageth all the Saints.  
To the Master of the Music, a Psalm of David.  
IN thee jehovah do I hope for safety, let me not be abashed for ever: in thy justice deliver me. Bow unto me thine ear, speedily rid me: be thou to me for a rock of firm strength, for a house of fortresses, to save me. For thou art my firm rock and my fortress, and for thy Names sake wilt guide me and lead me. Thou wilt bring me forth out of the net that they have hid for me, for thou art my firm strength. Into thy hand do I commit my spirit; thou hast redeemed me, jehovah, God of truth. I have hated them that observe vanities of vain falsehood; and I, unto jehovah do I trust. I will be glad and rejoice in thy mercy, which hast seen my affliction, hast known my soul in distresses. And hast not shut me up in the hand of the enemy, hast made my feet stand in a large roomth. Be gracious to me, jehovah, for distress is on me: gnawn is with indignation mine eye, my soul, and my belly.  
For my life is quite spent with pensiveness, and my years with sighing: my able strength is decayed mith my iniquity, and my bones are gnawn. With all my distressers I am a reproach, and to my neighbours vehemently, and a dread to my known acquaintance; seeing me in the street they fled from mc. I am forgotten, as a dead man out of heart; I am as a vessel of perdition. For I hear the infamy of many; fearfulness from every side; when they plot together against me, they craftily purpose to take my soul. But I, unto thee do I trust, jehovah, I said thou art my God. In thy hand are my times, rid thou me from the hand of my enemies, and from my persecutors. Make thy face to shine upon thy servant; save me through thy mercy. jehovah, let me not be abashed, for I do call upon thee; let the wicked be abashed, let them be silenced to hell. Let the lips of falsehood be mute, that speak against the just an hard word in haughtiness and despite. How much is thy goodness, which thou hast laid up for them that fear thee, hast wrought for them that hope for safety in thee before the sons of Adam! Thou keepest them secret, in the secret of thy face, from the rough prides of man; dost lay them up in a pavilion from the strife of tongues. Blessed be Ichovah, for he hath made marvellous his mercy to me in a city of strong defence. And I said in my hastening away, I am cut down from before thine eyes; yet certainly thou heardest the voice of my supplications for grace, when I cried out unto thee. Love ye jehovah, all his gracious Saints: jehovah keepeth the faithful, and repayeth abundantly him that doth haughtiness. Be ye confirmed, and let your heart wax strong, all that hopefully wait for jehovah.  

Annotations.  
IN thee] the Chaldee saith, in thy word.  
Vers. 3. a house of fortresses] a place of defences, a most safe hold. David being often forced to take such forts for his safety, did not make them, but God his strength: See 1 Sam. 22. 4. and 23. 14, 19 and 24. 1, 23. 2 Sam. 5. 7. 9  
Vers. 6. commit my spirit] or commend, depose, of trust to be kept. Such words our Lord Christ uttered on the Cross to his Father, Luke 23. 46.  
Vers. 7. I have hated] in Greeke, Thou hast hated. Compare Psal. 139. 21. Vanities of vain falsehood] that is, most vain, false, and lying vanities. The word vanity (Hebel) here used, besides vain worldly things against which Solomon writeth, Eccles. 1, etc. meaneth in special idolatry, for Idols are often called vanities, as being light, vile, and things of nought, Deut. 32. 21. 1 King. 16. 26. 2 King. 17. 15. jer. 2. 5. and 8. 19 and 10. 15. and 14. 22, etc. They that observe lying vanities, forsake their own mercy, jonas 2. 8.  
Vers. 8. hast known my soul] that is, acknowledged, cared for, and (as the Greek translateth) saved it. See Psal. 1. 6.  
Vers. 9 not shut me up] or closed me, that is, not given me into their power: So Psal. 78. 48, 50, 62. Deut. 23. 15. and 32. 30.  
Vers. 10. gnawn] that is, fretted, and consumed as with worms: in Greek, troubled: see Psalm. 6. 8.  
Vers. 11. decayed,] or weakened, so as one stumbleth and falleth down through weakness, Psal. 27. 2. So Psal. 109. 24. and 105. 17. with my iniquity] that is, punishment due for iniquity; so the word often is used; Gen. 19 15. 2 King. 7. 9 So, whoredom, for the punishment of whoredom, Numb. 14 33.  
Vers. 12. known acquaintance] that is; such as I knew, respected, and favoured, and to whom I made known my mind, estate, etc. my familiars.  
Vers. 13. out of heart] that is, out of mind, ot memory; for the remembrance of the dead is forgotten, Eccles. 9 5. therefore the grave is the land of forgetfulness, Psal. 88 13. vessel of perdition] that is, a lost or broken vessel, or instrument. So Paul mentioneth vessels of perdition, Rom. 9 22. Or, a vessel perishing, that is, ready to perish and be lost; as a perishing sheep, Psal. 119. 176.  
Vers. 14. the infamy of many] or the diffamation (the ill report) of mighty men. The like complaint jeremy maketh in his troubles, jer. 20. 10. fearfulness from every side] or terror round about. In Hebrew, Magor missabib, which name jeremy gave to Pashur the Priest, signifying that he should be a terror to himself, and to all his friends, jer. 20. 3, 4. This phrase jeremy often useth, jer. 6. 25. and 46. 5. and 49. 29. Lam. 2. 22. when they plot] or whiles they consult: See Psal. 2. 2.  
Vers. 16. my times] Hereby he meaneth, that his many and sundry events, troubles, deliverances, prosperities, adversities, life and death, (for all things have their appointed time, Eccles. 3. 1, 2.) were in the hand and disposition of God. Though times here, (as days in Psal. 119. 84.) may chief be meant of his troubles, as Psal. 9 10. and 10. 1. but the Chaldee expoundeth it, the times of my redemption. So in 1 Chron. 29. 30. mention is made of the times that went over David, and over Israel, and over all the kingdoms of the lands.  
Vers. 17. Make thy face to shine] that is, cause thy favourable countenance to appear. This is taken from the blessing prescribed, Numb. 6. 25. and is often used in requests for grace. See Psal. 4. 7. and 67. 2. and 80. 4, 8, 20. and 119. 135.  
Vers. 18. silenced] that is, through shame and fear be confounded, tamed, quieted, and made still. The word is sometime used for cut off, or destroyed, and so may here be taken. So Psalm. 49. 13, 21. The Greek translateth, let them be brought down. to hell] understand, thrust down to hell, or, to the grave; as the Chaldee calleth it, the house (or place) of burial.  
Vers. 19 an hard word] or durable speech; a reproach which lasteth long to a man's infamy. The Hebrew Ghnathak signifieth durance, hardness, and antiquity, Psal. 6. 8, and respecteth both antique things long ago, 1 Chron. 4. 22. and things lasting or durable for time to come, Prov. 8. 18. Isay 23. 18. And in speeches, it is put for an old said saw, taken up and applied to one's reproach, and so during long; and generally for any hard or stout speech, 1 Sam. 2. 3. Psal. 94. 4. and 75. 6. The Greek here expoundeth it, iniquity.  
Vers. 21. Thou keepest them secret] or, hidest them in the hiding place of thy presence, where thou always lookest unto them, in secret favour, which the world knoweth not of. rough prides] or knots, knobs, rough troubles. The Hebrew Racas signifieth Knitting or binding with knots, Exod. 28. 28. and 39 21. from which a word is derived, in Isa. 40. 4. signifying knotty, knobby, or rough places, opposed to smooth or plain. Here David useth it figuratively for rough affections or actions of men, meaning their pride, conspiracies, or molestations, as the Greek translateth, from the trouble of men. lay them up] or hide them. Hereupon God's people are called, his stored or hidden ones, Psal. 83. 4. the strife of tongues] plea, or contradiction, as the Greek turneth it, and the Apostle, jude vers. 11.  
Vers. 22. made marvellous his mercy] or marvellously severed it, as Psalm. 4. 4. shown his mercy in marvellous and hidden manner. As contrariwise God threatened to make marvellous the plagues of sinners, Deut. 28. 59 of strong defence] or of siege, that is, a fortified, defenced city, as 2 Chron. 8. 5. or a besieged city, as 2 King. 24. 10. The Hebrew Matso● signifieth both a fort or sconce, and a siege or leaguer, Deut. 20. 20. and 28. 53.  
Vers. 23. my hastening away] namely through amazement or fear, as the word commonly intendeth, Deut. 20. 3. Psal. 48. 6. 2 Sam. 4. 4. The Greek calleth it an ecstasy (or trance.) And that David hastened him away for fear, is recorded 1 Sam. 23. 26. So Psal. 116. 11. cut down] jonas in his affliction respected this speech of David, and changing a letter, for Nigrazti, saith, Nigrashti, I am driven away from before thy face, etc. jonas 2. 4. So the Greek here translateth it, I am cast away.  
Vers. 24. the faithful] or, keepeth fidelities, as Isa. 26. 2. The original word signifieth either faithful persons, or truths, fidelities, as Psal. 12. 2. The Greek here hath truths. payeth abundantly] or to abundance, with surplusage. that doth haughtiness] This sense the Greek giveth. The Hebrew may also thus be Englished, he (that is, God) doth haughtiness, that is, high magnificent acts. For the original word Gaavah sometime noteth God's high magnificence, Psalm. 68 35. sometime man's haughty pride, Psal. 10. 2.  
Vers. 25. wax strong] or, he will strengthen, See Psal. 27. 14. hopefully wait] or persevere with hope and patience. The word jachal implieth both a patiented waiting, Gen. 8. 10. and a hope or trusting, as the holy Ghost expoundeth it, Mat. 12. 21. from Isa. 42. 4. for jehovah] which the Chaldee expoundeth, the word of the Lord.    

PSAL. XXXII.  
David teacheth that blessedness consisteth in remission of sins. 3 Hiding of sins causeth trouble, but confession giveth ease to the conscience. 8 An instruction unto voluntary obedience. 10 The different ends of the wicked and of the just.  
An instructing Psalm of David:  
O Blessed he whose trespass is forgiven, whose sin is covered. O blessed is the man, to whom jehovah imputeth not iniquity, and in whose spirit is no deceit. Because I ceased speaking, my bones wore away with age in my roaring all the day. For day & night thy hand was heavy upon me; my moisture was turned into the droughts of summer Selah. My sin I acknowledged to thee, and my iniquity I covered not; I said, I will confess against me my trespasses to jehovah: and thou forgavest the iniquity of my sin Selah. For this shall every gracious Saint pray unto thee at the time of finding: surely, at the flood of many waters, unto him they shall not reach. Thou art a secret place to me, from distress thou wilt preserve me; with shouting songs of deliverance thou wilt compass me Selah. I will make thee prudent, and will teach thee in the way that thou shalt go: I will give counsel, mine eye shall be upon thee. Be not ye as the horse, as the mule, without understanding, whose mouth must be stopped with bit and bridle, which come not near unto thee. Many pains are for the wicked, but he that trusteth in jehovah, mercy shall compass him. Rejoice ye in jehovah, and be glad ye just, and shout joyfully all ye upright of heart.  

Annotations.  
AN instructing Psalm] or, A Psalm that maketh prudent, that causeth understanding. As in the 8. verse of this psalm he saith, I will make thee prudent, or instruct thee. This title is set before sundry other Psalms. whose sin is covered] meaning, by the Lord, Psal. 85. 3. not by a man himself, who must not cover, but acknowledge sin, Psal. 32. 5. otherwise, he shall not prosper, Prov. 28. 13. Now God covereth sin, when he imputeth it not, as the verse following showeth: and as this is man's happiness, so for God not to cover it, is woe and misery, Nehem. 4. 5.  
Vers. 2. not impute] not think, count, or reckon. And this is an effect of his grace in Christ, as it is written, God was in Christ, and reconciled the world to himself, not imputing their sins unto them, 2 Cor. 5. 19 And hereunto the Apostle applieth this Psalm thus; David saith, blessedness is the man's unto whom God imputeth justness without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord shall not impute sin, Rom. 4. 6, 7, 8.  
Vers. 3. because I ceased speaking] or, when I kept silence, forbearing to confess my sins, as after, vers. 5. Like doctrine Elih● teacheth, job 33. 19,— 22.  
Vers. 4. thy haud] in Chaldee, thy plague. moisture] the chief sap, or radical moisture, which is an airy and oily substance, dispred through the body, whereby the life is fostered, and which being spent, death ensueth. This word is used only here and in Num. 11. 8. where it is applied to the best moisture (or cream) of oil.  
Vers. 5. confess] Confessing of sins is when one freely manifesteth them, accusing himself, and praising God's mercy, which he expecteth in faith: see jos. 7. 19 against me my trespasses] or, concerning my trespasses; but both the Greek version plainly hath, against me, and elsewhere the Hebrew ghnalei (here used) seemeth to be put for ghnalai: as Psal. 108. 10. compared with Psal. 60. 10. the iniquity of my sin] that is, the guilt and punishment of it; as Psal. 31. 11. And thus he that confesseth and forsaketh sin, shall have mercy, Prov. 28. 13. for if we acknowledge our sins, God is faithful and just, to forgive us them, 1 joh. 1. 9 See also job 33. 27, 28.  
Vers. 6. the time of finding] or, time to find: which may be meant of the time when afflictions shall find, that is, shall come upon him; as Psal. 116. 3, 4. or the time when God may be found, as Isa. 55. 6. and that time is, when he is sought with the whole heart, Deut. 4. 29. jer. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it, saying, of favour. flood] or inundation. As waters signify afflictions, Psal. 69. 2. so a flood of waters denoteth great troubles and persecutions, Dan. 9 26. and 11. 22. Nahum 1. 8. Isa. 59 19 Rev. 12. 15, 16. The Chaldee paraphraseth, in the time when many peoples come as waters, they shall not come near him to do him evil.  
Vers. 7. shouting songs of deliverance] or, of evasion, that is, thou wilt give me occasion by deliverance of me, to sing many songs of praise unto thee.  
Vers. 8. mine eye shall be upon thee] or, mine eye I will set upon thee, that is, I will have care of, and look well unto thee, as jer. 40. 4. Ezra. 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it, I will counsel thee, and set mine eye upon thee for good. Or thus, I will give counsel unto thee with mine eye, that is, with my care and providence. Thus Christ counselled Peter with his eye, Luk. 22. 61. So the eye is said to mock, Prov. 30. 17.  
Vers. 9 as the horse, etc.] that is, be not fools, and brutish, so as ye must be ruled by force and rigour, not by reason. For unto the horse belongs a whip, unto the ass a bridle, and a rod to the fools back, Prov. 26. 3. mouth must be stopped] or, jaw is to be tied. Hebr. to stop; for, to be stopped: active for passive; as after Ps. 36. 3. which come not near] that is, which will not obey or do thee service, unless they be forced and ruled by the bridle: according to the saying of the Apostle, Behold, we put bits into the horses mouths that they should obey us, jam. 3. 3.  
Vers. 10. Many pains] or, Great smarts (or sores) are for the wicked: So Solomon saith, Affliction followeth sinners, etc. Prov. 13. 21. and 19 29. and 24. 20.    

PSAL. XXXIII.  
God is to be praised for his goodness, 6 for his powerful works, 12 and for his providence. 20 Confidence is to be placed in God.  
SHout joyfully ye just in jehovah, praise becometh the righteous. Confess ye to jehovah with harp, with Psaltery with ten stringed instrument, sing Psalm unto him. Sing ye to him a new Song, do well playing on the instrument, with triumphant noise. For righteous is the word of jehovah, and all his work in faith. He loveth justice and judgement, the earth is full of the mercy of jehovah. By the word of jehovah the heavens were made, and all the host of them by the spirit of his mouth. He gathereth together as an heap, the waters of the Sea; he giveth the deeps into treasuries. Let all the earth be in fear of jehovan, let all the Inhabitants of the world shrink with fear for him. For he said, and it was; he commanded, and it stood. jehovah dissipateth the counsel of the Nations, he bringeth to nought the cogitations of the peoples. The counsel of jehovah shall stand for ever, the cogitations of his heart to generation and generation. O blessed is the Nation whereof jehovah is God, the people that he hath chosen for a possession to himself. From the heavens jehovah doth behold, doth see all the sons of Adam. From the firm place of his dwelling he looketh forth unto all the inhabitants of the earth. He formeth altogether their heart, he discreetly attendeth unto all their works.  
There is no King saved by multitude of a power; a mighty man shall not be delivered by multitude of able strength. A horse is falsehood for salvation, and shall not deliver by multitude of his power. Lo the eye of jehovah is unto them that fear him, to them that hopefully wait for his mercy. To rid free their soul from death, and to keep them alive in famine. Our soul earnestly waiteth for jehovah, he is our help and our shield. For in him our heart shall rejoice, for in the name of his holiness do we trust. Let thy mercy jehovah be upon us, even as we hopefully wait for thee.  

Annotations.  
Becometh] the word denoteth a fair and comely grace, for which a thing is to be liked and desired. So Psal. 93. 5. and 147. 1. The Apostle expresseth it in Greek, by fair or beautiful, Rom. 10. 15. from Esa. 52. 7.  
Vers. 2. with harp] or, with sitterne; in Hebrew, Kinnor: a musical instrument invented by jubal, Gen. 4. 21. used for mirth and joy, Psal. 137. 1, 2. Esa. 24. 8. Gen. 31. 27. and therefore is called the pleasant harp, Psal. 81. 3. opposed unto mourning, job 30. 31. in skill on this instrument David excelled, 1 Sam. 16. 16. 23. and with this and other they used in Israel to celebrate the Lord with gladness, 1 Chron. 13. 8. and 15. 16. 28. and 25. 1. Nehem. 12. 27. So spiritually in the New Testament, Rev. 14. 2. with psaltery] or Lute, or Viol: In Hebrew Nebel; an instrument so called of the form, which (as seemeth) was with a round hollow bulk, much like a bottle: (fo● Nebel is also a bottle or pitcher, 1 Sam. 10. 3. Lam. 4. 2.) and of this the Greeks and Latins had their instruments named Nablé, Naulon, Nablium. The Greek here calleth it Psaltérion. ten stringed instruments] this differed from the psaltery, Psal. 92. 4. therefore the word with is here supplied.  
Vers. 3. a new song] A thing is said to be new which is always fresh, renewed upon new occasions, and so permanent; as job saith, my glory was new with me. So Love is both an old and a new commandment, 1 joh. 2. 7, 8. Or these new songs (mentioned here, and Psal. 40. 4. and 96. 1. and 98. 1. and 144. 9 Esai. 42. 10.) may have reference to the state of things under the Gospel where there is a new covenant, Heb. 8. 8. 13. new heavens and new earth, Rev. 21. 1. a new man, Ephes. 2. 15. and 4. 24. a new jerusalem, Revel. 21. 2. and all things new, 2 Cor. 5. 17. Rev. 21. 5. See also Rev. 5. 9 and 14. 3. do well playing, etc.] that is, make good music, or melody. So 1 Sam. 16. 17. 18. Esa. 23. 16. And this melody we are now willed to make to the Lord in our hearts, Ephes. 5. 19 The Hebrew Nagan, (whereof cometh Neginoth, Psal. 4. 1.) properly is to play with the hand upon an instrument, 1 Sam. 19 9  
Vers. 4. in faith] that is, faithful, true, and constant: for so this word is often used, as Exod. 17. 12. Moses hands were with faith, that is, steady, firm, constant.  
Vers. 5. the earth is full] the like is said, Ps. 119. 64. For God doth good unto all, both just and unjust, Matth. 5. 45. and saveth man and beast, Psal. 36. 7.  
V 6. the host of them] that is, the many creatures in them; as Angels, Sun, Moon, Stars, etc. Ps. 148. 1, 2, 3, 5. Gen. 2. 1. So mention is made of the powers or hosts of heaven, Matt. 24. 29. Spirit] or breathe; thus jehovah his Word and his Spirit are noted to be the maker of the world, as in Gen. 1.  
Vers. 7. giveth the deeps] that is, putteth or disposeth the deep waters into treasuries, or in cellars & secret storehouses, hidden from the eye of man, called elsewhere the secret room of the deep, job 38. 16. So God is said to have treasuries or storehouses of wind, Psal. 135. 7. of snow and hail, job 38. 22. of darkness, Isa. 45. 3. and the like. The Chaldee translateth, he putteth (the waters) into the treasuries of the deeps.  
Vers. 9 it stood] that is, existed firm and stable, and so continued. So Psalm. 119. 91.  
Vers. 10. dissipateth] or maketh frustrate, undoeth, abrogateth; a word opposed to ratifying, confirming, stablishing, Isa. 8. 10. and 19 3. bringeth to nought] annihilateth, and breaketh.  
Vers. 11. shall stand] that is, continue and have effect, whatsoever men purpose to the contrary. See Isa. 14. 24. 27. and 46. 10. Prov. 19 21.  
Vers. 12. is God] to wit, by special covenant and favour, though all the earth be his, Gen. 17. 7. Exod. 19 5. and this is by the new Covenant, Heb. 8. 10. So Psal. 144. 15.  
Vers. 15. altogether] or alone. The Hebrew jachad sometime signifieth alone without others, job 34. 29. Ezra 4. 3. (and so the Greek Interpreters took it here, translating it kata monas, alone, or, by himself,) sometime it signifieth wholly, or every whit, job 10. 8. sometime together, or, in one, Ps. 2. 2. All these agree well here; for God only and wholly formeth every man's heart and spirit, Zach. 12. 1. whereupon he is called the Father of spirits, Hebr. 12. 9 and the God of the spirits of all flesh, Num. 16. 22.  
Vers. 16. Of a power] that is, of an army; so called, because there are strong, valiant, and active men, Psal. 136. 15.  
Vers. 17. A horse is falsehood] that is, a false and deceitful help cannot save a man, but faileth those that trust in him, Zach. 10. 5. Ps. 76. 6. The horse is here used for all warlike furniture; this being above other creatures, strong, fierce, and courageous, job 39 22,— 28. and therefore is prepared for the day of battle, but salvation is of the Lord, Pro. 21. 31.  
Vers. 18. The eye of jehovah] that is, his care and providence for good, as the next verse showeth, and as Ps 32. 8. Zach. 12 4. 1 Pet. 3. 12. Sometime the Lords eye is on men for evil, Amos 9 4. 8.  
Vers. 20. for jehovah] in Chaldee, for the redemption of the Lord.  
Vers. 21. in him] Chaldee, in his word.    

PSAL. XXXIV.  
David praiseth God for his deliverance, and exhorteth others thereto by his experience. 9 They are blessed that trust in God. 12 He exhorteth to the fear of God. 16 The privileges of the righteous, and miseries of the wicked.  
1. A Psalm of David, when he had changed his behaviour before Abimelech, and he had driven him away, and he was gone.  
2. I Will bless jehovah in all time, continually his praise shall be in my mouth.  
3. In jehovah my soul shall glory, the meek shall hear and shall rejoice.  
4. Magnify ye jehovah with me, and let us extol his name together.  
5. I sought jehovah, and he answered me, and rid me free from all my fears.  
6. They looked to him and flowed, and their faces be not ashamed.  
7. This poor afflicted man called, and jehovah heard, and saved him out of all his distresses.  
8. The Angel of jehovah pitcheth a camp about them that fear him, and releaseth them.  
9 Taste ye and see, that jehovah is good: O blessed is the man that hopeth for safety in him.  
10. Fear jehovah ye his Saints, for there is no want to them that fear him.  
11. The Lions are impoverished and an hungered, but they that seek jehovah shall not want any good.  
12. Come sons, harken to me, I will learn you the fear of jehovah.  
13. Who is the man that willeth life, that loveth days to see good?  
14. Keep thy tongue from evil, and thy lips from speaking guile.  
15. Eschew evil, and do good; seek peace and pursue it.  
16. The eyes of jehovah are unto the just, and his ears unto their outcry.  
17. The face of jehovah is against them that do evil, to cut off their memorial from the earth.  
18. They cried, and jehovah heard, and rid them free out of all their distresses.  
19 jehovah is near to the broken of heart, and the contrite of spirit he will save.  
20. Many are the evils of the just, and out of them all jehovah will rid him free.  
21. He keepeth all his bones, one of them is not broken.  
22. Evil shall slay the wicked, and they that hate the just shall be condemned as guilty.  
23. jehovah redeemeth the soul of his servants, and they shall not be condemned as guilty, all that hope for safety in him.  

Annotations.  
HIs behaviour] or his sense, reason, properly the taste, as in verse 9 job 6. 6. and often otherwhere, which is used both for one's inward sense or reason, and outward gesture and demeanour, (as the Greek here translateth it, face,) because by it a man is discerned and judged to be wise or foolish, as meats are discerned by the taste. David when he was afraid of the King of Gath, changed his behaviour before them, and sained himself mad in their hands, & scrabbled on the doors of the gate, and let his spittle fall down upon his beard, 1 Sam. 21. 12, 13. Abimelech] whose proper name was Achish King of Gath, a city of the Philistims, 1 Sam. 21. 10. and as every King of Egypt was called Pharaoh, Gen. 41. 1. Exod. 5. 1. 1 King. 11. 18. so every King of the Philistims was called Abimelech, that is, Father King, Gen. 20. 2. and 26. 1. had driven] or expelled. For Achish said to his servants which had taken and brought David to him, Lo ye see the man is beside himself, wherefore have ye brought him to me? have I need of mad men? etc. So David departed thence, 1 Sam. 21. 14, 15. and 22. 1. Upon that he made this Psalm.  
Vers. 〈◊〉 〈◊〉] or, in every season. See Psal. 〈◊〉 〈◊〉 T 〈…〉 〈◊〉 is also composed according to the order 〈◊〉 the Hebr e●● Alphabet, as it observed on Psal. 25. 1.  
Vers. 3 shall glgrie] or joyfully boast. For so the Apostie expoundeth this word, which properly signifieth to praise one's self, 1 Cor. 1. 31. from jer. 9 23, 24. So in Psal. 52. 3. and 97. 7. and 105. 3. and 106. 5.  
Vers. 4. Magnify] or, Make gr●at, to wit, by praising. So Deut. 〈◊〉 〈◊〉 3. Give ye greatness unto our God.  
Vers. 6. They looked] to wit, the meek, mentioned before, vers. 3. or generally, they that look and flow unto him. flowed] run as a river; the like similitude is, Isa. 2. 2. and 60. 5. jer. 31. 12. and 51. 44. be not ashamed] or, shall not be ashamed; which word in the original signifieth digging; as Psal. 35. 7. applied to shame, which causeth men to seek to hide themselves, as is lively described, Rev. 6. 15, 16.  
Vers. 8. The Angel] that is, the Angels; for he speaketh of an host: And often in the Hebrew, one is put for a muititude; as the inhabitant, for, the inhabitants, 2 Sam. 5. 6. with 1 Chron. 11. 4. So, frog for 〈◊〉, Psal. 78. 45. tree for troes, quail for quails, Psal. 105. 33. 40. See the note on Psal. 8. 9 pitcheth a camp] a similitude taken from wars; as Psal. 27. 3. So jakob, when the Angels of God met him, said, This is God's camp (or host) Gen. 32. 1, 2. Likewise about Elishah, the mountain was full of horses and chariots of fire, 2 Kings 6. 17. See also Psal. 91. 11, 12.  
Vers. 9 Taste and see] that is, make trial and you shall find that God is good, sweet and delectable; and you will the more desire him. Thus the Apostle applieth these words, saying; as new borne babes desire ye the sincere milk of the word, that ye may grow thereby, if so be ye have tasted that the Lord is good, 1 Pet. 2. 2, 3. 〈◊〉 in him] The Chaldee expoundeth it, in his word.  
Vers. 10. Fear jehovah] under this word Fear, is comprehended Gods whole worship, as is showed on Psal. 19 10. and the walking in his ways, as it is expounded in 2 Chr. 6. 31. compared with 1 King. 8. 40. and Psal. 128. 1.  
Vers. 11. Lion's] Lurking lions (whereof see Psal. 7. 3.) which are lusty, strong toothed, fierce, roaring, ravenous, as appeareth by Psal. 58. 7. and 104. 21. Mic. 5. 8. Ezek. 19 3. 5, 6. 7. Iob ●9. 1, 2. And hereby may be meant the rich and mighty of the world, whom God often bringeth to misery; and so the Greek for Lions, putteth here the rich. Tyrants and strong men are sometime called Lions, jer. 2. 15. 1. Chr. 11. 22. Nahum 2. 13. See Luke 1. 53. are impoverished] or suffer penury. See job 4. 10, 11. Prov. 10. 3. that seek jehovah] Chaldee, that seek the doctrine of the Lord.  
Vers. 13. that willeth] that is, fain would have and delighteth. days to see good] that is, to enjoy good many days; which the Apostle (following the seventy) expresseth thus, to see good days, 1 Pet. 3. 10. that is, days of prosperity, pleasure, comfort.  
Vers. 14. Keep thy tongue] to wit, by restraining and making it cease from evil, as the Apostle teacheth, 1 Pet. 3. 10.  
Vers. 16. their outcry:] or, their deprecation, their prayer for need, as the Greek (which the Apostle followeth) expresseth it.  
Vers. 17. The face] that is, open anger, Lev. 17. 10. So the Chaldee expoundeth it, The face of the Lord is angry against evil doers: See Psalm. 21. 10.  
Vers. 18. They cried] that is, as the Greek faith, The just cried: and the Chaldee, the just prayed.  
Vers. 19 the broken of heart] them that have their hearts broken and their spirits contrite (or humble) for their sins. See the like speeches, Psal. 51. 19 and 147. 3. Isa. 57 15. and 61. 1. jer. 23. 9 Luke 4. 18.  
Vers. 20. the evils] that is, griefs and afflictions; as Deut. 31. 17. Psal. 27. 5. and 88 4. Mat. 6. 34. the word also may import sins and vices, as Psal. 28. 3. and 94. 23. So after in verse 22.  
Vers. 22. slay the wicked] or, do him die, kill him; because he shall not be delivered therefrom, as the just man is, vers. 20. The Greek and Chaldee expound it, The death of sinners (of the wicked) is evil. condemned as guilty] and consequently perish. See Psal. 5. 11.  
Vers. 23. all that hope] that is, any one of them. So all is used for any, Psal. 147. 20.    

PSAL. XXXV.  
David prayeth for his own safety, and his enemy's confusion. 11 He complaineth of their wrongful dealing, and showeth his contrary carriage. 22 Thereby he inciteth God against them.  
A Psalm of David.  
Pled thou jehovah with them that plead with me, war thou against them that war against me. Lay hold on the shield and buckler, and stand up for my help. And draw out the spear and sword to meet with my persecutors; say to my soul I am thy salvation. Let them be abashed and ashamed that seek my soul, let them be turned backward and confounded that think mine evil. Let them be as chaff before the wind, and the Angel of jehovah driving them. Let their way be darkness and slippernesses, and the Angel of jehovah pursuing them. For without cause they have hid for me the corruption of their net, without cause they have digged for my soul. Let tumultuous ruin come on him, he not ware; and let his net which he hath hidden catch him; with tumultuous ruin let him fall thereinto. And my soul shall be glad in jehovah, shall joy in his salvation. All my bones shall say; johovah, who is like thee, that riddest free the poor afflicted from the stronger than himself, and the poor afflicted and needy from the spoiler of him? Witnesses of cruel wrong did rise up, things that I knew not they did ask of me. They repaied me evil for good, the bereaving of my soul. And I, when they were sick, my clothing was sackcloth; I afflicted my soul with fasting, and my prayer returned upon my bosom. I walked as if he had been a fellow-friend, as if he had been a brother to me: I bowed down sad as he that bewaileth his mother. But in my halting they rejoiced and were gathered together, the smiters were gathered together against me, and I knew it not: they rend and were not silent. With hypocrites, scoffers for a cake of bread, gnashing their teeth against me. Lord, how long wilt thou see? return my soul from their tumultuous ruins, my alone soul from the Lions. I will confess thee in the great Church, I will praise thee among a mighty people. Let not them that are my enemies with falsity, rejoice at me, them that are my haters without cause wink with the eye. For they speak not peace, and against the quiet ones of the earth they imagine words of deceits. And they have enlarged their mouth against me; they have said, aha, aha, our eye hath seen. jehovah thou hast seen, cease not as deaf: O Lord, be not fare off from me. Stir up and awake to my judgement, my God and my Lord, to my plea. judge me according to thy justice, jehovah my God, and let them not rejoice at me. Let them not say in their heart, aha our soul: let them not say, we have swallowed him up. Let them be abashed and confounded together that rejoice at mine evil; let them be clothed with bashfulness and shame that magnify against me. Let them shout joyfully and rejoice that delight my justice; and let them say continually, magnified be jehovah, that delighteth the peace of his servant. And my tongue shall meditate thy justice, all the day thy praise.  

Annotations.  
Pled] This properly is to contend or debate a matter with many words, as the next word, war or fight, is with deeds. But Gods pleading oh 〈…〉 imes is in action; as he pleaded David's cause against Nabal, when he slew him, 1 Sam. 25. 39 And as here David prayeth, so God elsewhere promiseth to plead with those that plead with his people, Isa. 49. 25. war] which in the original tongue hath the name of cutting, biting or devouring, for wars devour and consume many. So the sword is said to have a mouth, that is, an edge, job 1. 15. Heb. 11. 34. and to eat, that is, to kill and consume, 2 Sam. 11. 25.  
Vers. 3. drawout] or, as the Hebrew phrase is, empty, that is, unshead; the like is of the sword, Exod. 15. 9 Levit. 26. 33. sword] or close weapon, as the name signifieth. This interpretation seemeth best, because of the Hebrew pause, which joineth this word with the former, spear: thus also these two weapons of offence are answerable to the former two of defence, the shield and buckler: and of this Hebrew name Segor, the Greek Sagaris (and perhaps the Latin Securis,) seemeth to be borrowed, for a sword or axe. And in job 28. 15. this word is used for a close treasure, or stored gold; as here for a close weapon. Otherwise we may read according to the Greek, and other versions, close thou, or stop, to wit, the way or passage.  
Vers. 4. that seek my soul] that is, my life to take it away: for so this phrase commonly meaneth, as Psal. 38. 13. and 54. 5. and 70. 3. Exod. 4. 19 Mat. 2. 20. and sometime is so explained, as Psal. 63. 10. 1 King. 19 10. they seek my soul to take it away. Yet sometime this phrase intendeth seeking the soul for one's good, as Psal. 142. 5. turned backward] a token of fear, shame, and discomfiture, as Psal. 129. 5. and 40. 15. and 70. 3. and 9 4. Isa. 42. 17. jer. 46. 5.  
Vers. 6. Darkness, etc.] that is, most dark and slippery: meaning, fearful, dangerous, troublesome, etc. Nahum 1. 8. Psal. 88 7. and 107. 9 Prov. 4. 19 So elsewhere it is said, their way shall be unto them us slippernesses in the darkness; they shall be driven and fall therein, jer. 23. 12.  
Vers. 7. the corruption, etc.] that is, their corrupting pernicious net, or their ensnaring corruption: or understanding the word in, we may read, they hide their not for me in a pit, (or, in a corrupting ditch;) as Psal. 7. 16. have digged] to wit, a pit to fallin; so job 6. 27. Or, have diligently searched, and laid wait. So digging is used for seeking, job 3. 21. and 39 32.  
Vers. 8. tumultuous ruin] calamity, wasting or desolation that is with noise and sonnd as of waters, Isa. 17. 12, 13. So Psal. 63. 10. Prov. 1. 27.  
Vers. 10. my bones] that is, my strong and solid members (as the Chaldee translateth it members,) delivered out of danger: meaning that with all his strength he would praise God: So the bones are said to rejoice, Psal. 51. 10. the loins to bless, job 31. 20. the spoiler] or robber, that by open violence taketh away. Compare job 5. 15.  
Vers. 11. of cruellwrong] that is, cruel, violent, or (as the Greek saith,) unjust witnesses. So Exod. 23. 1. Deut. 19 16.  
Vers. 12. the bereaving of] that is, to deprive, bereave or rob me of my soul or life; or, to bereave my soul of comfort. The word properly signifieth the bereaving or loss of children.  
Vers. 13. sackcloth] used to be worn in sign of sorrow, Psal. 69. 12. Gen. 37. 34. Mat. 11. 21. Rev. 11. 3. Here 〈◊〉 are to understand the word was, on gave, as is expressed, Psal. 69. 12. even as the word afflicted, here expressed, is there understood, Psal. 69. 11. with fasting] another sign and cause of sorrow: wherefore mourning & fasting are used for the same, Matt. 9 15. with Mark. 2. 19 returned up on 〈◊〉 bosom] or, into my bosom. The meaning may be, I prayed ●ften for them, secretly, and with hearty laving affection. For, the returning of the prayer seemeth to mean the often minding and repeating of it; the bosom signifieth secrecy, Prov. 21. 14. and 17. 23. Psal. 89. 51. and inward affection, Num. 11. 12. joh. 1. 18. Or we may read it thus; Let my prayer return into thy bosom, that is, I wished no worse to them than to myself, let me receive of God such good as I prayed for them. See Psal. 79. 12.  
Vers. 14. sad] or black, to wit, in black and mournful attire, and with sad and heavy countenance, as the Greek here translateth it, Scuthropazon, which word the new testament also useth, Matt. 6. 16. Luke. 24. 17. So after in Psal. 38. 7. and 42. 10. and 43. 2. bewaileth his mother] mourneth at her funeral. In this case the affections are most strong. Therefore the Priests were permitted to mourn for such, Levit. 21. 1, 2, 3.  
Vers. 15. my halting] that is, my calamity and infirmity, whereby I seemed ready to fall. So in Psal. 38. 18. jer. 20. 10. the smiters] that smote me with the tongue, as jer. 18. 18. and as here followeth, they rend, etc. The Seventy in Greek turn it Scourges, alluding (as I think) to the scourge of the tongue, as job 5. 21. and another Greek version hath plectai, smiters. It may also be read the smitten, that is, abjects, vile persons, job 30. 8. (as the Chaldee expresseth it, the wicked;) or understand smitten on their feet, as 2 Sam. 4. 4. that is, lame, so feigning themselves: or smitten in spirit, as Esai. 66. 2. that is, grieved in outward show. they rend] to wit, me with reproaches, as Matt. 7. 6. or rend their garments, counterfeiting sorrow for me, job 2. 12.  
Vers. 16. hypocrites] or, close dissemblers, which outwardly cover and cloak their wickedness, wherewith inwardly they are defiled, Matt. 23. 27, 28. or which have their hearts covered, job 36. 13. The Greek also (from whence our English word hypocrisy is borrowed,) signifieth an under judgement, that is, dissimulation. scoffers] or, of scoffs, that is, men that make scoffs; as in Psal. 36. 12. pride is for proud persons. for a cake of bread] that is, for good cheer, for their bellies: or, at their belly cheer, at banquets. So Solomon speaketh of some that will transgress for a piece of bread, Prov. 28. 21. The original word Mag●nog is a cake, 1 King. 17. 12. and as bread is used for all food, Psal. 136. 25. so a cake seemeth to be used for all juncates or dainty meats; as in Hos. 7. Ephraim is likened to a cake, and their enemies to banketters that greedily eat them up, verse 8, 9 so here David matcheth his adversaries with hypocritical and scoffing parasites, whose God was their belly, as Phil. 3. 19 Or we may figuratively take this word for a mock jest, or mer●ment, and so read it, with hypocritical jesting scoffers: and this the Greek favoureth, saying, they mocked me with mockage. gnashing] or, they gnashed: Hebr. to gnash; but a word thus indefinite, following another with person, is itself of the same, by propriety of the Hebrew tongue. So Psal. 49. 15. their teeth] the teeth of them and him, that is, of every of them. See Psal. 2. 3.  
Vers. 17. return] or, reduce, restore stay my soul or life: so job 33. 30. alonely] or solitary, desolate soul: See Psal. 23. 21,— 23.  
Vers. 18. a mighty people] or, a strong, to wit, in number, that is, a great multitude. The word Ghnatsum, as it is mighty in strength, Psal. 135. 10. Prov. 30. 26. so is it many in number, Psal. 40. 6. 13. and 105. 24. and 137. 17.  
Vers. 19 enemies with falsity] that is, for a false cause; or (as the Greek explaineth it) unjustly. wink] make secret signs by the winking of the eye, which argueth both privy and scoruefull gesture; therefore this always is a sign of evil, Prov. 10. 10. and 6. 13. not peace] that is, not peaceably or friendly, which yet some hypocrites do, Psal. 28. 3. or, not speak to come to any sound composition, or peaceable end which one may trust unto. But God speaketh peace to his people, Psal. 85. 9 words of deceits] deceitful words or things.  
Vers. 21. hath seen] or, seethe, to wit, the evil of David, or, that which we desired. In speeches of evil cases, often the Hebrew useth silence. So after in Psal. 54. 9 and 59 11. and 118. 7.  
Vers. 23. to my judgement] that is, to judge and avenge me of mine enemies: so after, to my plea, is, to plead my cause, as vers. 1.  
Vers. 25. aha our soul] that is, aba●● have our desire. Soul is sometime put for desire, Psal. 41. 3.  
Vers. 26. clothed with bashfulness] meaning their confusion on every side, when nothing but their shame appeareth and so continueth. So Psal. 109. 29. and 132. 18. job 8. 22. that magnify] to wit, their mouths, as is expressed, Hobad. 1. 12. Ezek. 35. 13. that is, speak great things and boastfully, as the Greek explaineth. So after in Psal. 38. 17. and 55. 13. delight my justice] whom my justice and innocency pleaseth or delighteth, and the defence thereof.    

PSAL. XXXVI.  
The grievous estate of the wicked. 6 The excellency of God's mercies to such as trust in him. 11 A prayer for the righteous, 13 and prophesy of the wickeds fall.  
To the master of the music, a Psalm of David, the servant of jehovah.  
THe trespass of the wicked assuredly saith in the inmost of my heart, no dread of God is before his eyes. For he flattereth himself in his own eyes, to find his iniquity which he ought to hate. The words of his mouth are iniquity and deceit; he hath left off to be prudent, to do good. He thinketh iniquity upon his bed, he setteth himself on a way not good, he refuseth not evil. jehovah, thy mercy is in the heavens, thy faithfulness unto the skies. Thy justice as the mountains of God, thy judgements a great depth: jehovah thou savest man and beast. How precious is thy mercy, O God, and the sons of Adam hope for safety in the shadow of thy wings. They shall be plenteously moistened with the fatness of thy house, and the stream of thy pleasures thou wilt give them to drink. Because with thee is the well of life: in thy light we see light. Extend thy mercy to them that know thee, and thy justice to the right of heart. Let not the foot of pride come on me; and the hand of the wicked, let it not make meflee. There have they fallen, that work painful iniquity: they have been thrust down, and have not been able to rise.  

Annotations.  
THe trespass of the wicked] or Trespass saith to the wicked, that is, persuadeth, imboldneth, hardeneth him. assuredly saith] or, it is an assured saying, a faithful affirmation. This word is peculiar to the oracles of God, which are sure and faithful, (as the Apostle sometime mentioneth faithful sayings, 1 Tim. 1. 15. and 3. 1. and 4. 9) In the new Testament it is interpreted, said, Mat. 22. 44. from Psal. 110. 1. And David by the spirit here testifieth that the wicked man's trespass is such, as assuredly saith (or avoucheth) even in his heart and conscience, that he dreadeth not God. in the inmost of my heart] in the mids, or within my heart: meaning that he certainly knew it, and was much affected with it.  
Vers. 3. to find] that is, to perform, or accomplish; as to find the will, is to perform or do the same, Isa. 58. 13. So in Rom. 7. 18. Or, to find, that is, to obtain and get, as Gen. 6. 8. Mat. 11. 29. Rom. 4. 1. Or, to find, that is, to invent or devise new mischiefs; as the Apostle speaking of inventors (or finders out) of evil things, Rom. 1. 30. which he ought to hate] or, which is to be hated, is odious. So, to keep, Psal. 119. 4. that is, to be kept: to stop, Psal. 32. 9 for, to be stopped: to do, Esth. 6. 6. for, is to be done. So Psal. 49. 15. jos. 2. 5. See also the verb active expounded passively, by the Apostles authority, Psal. 51. 6. But the Chaldee expoundeth it, he hateth doctrine.  
Vers. 5. he setteth himself] namely, to stand or walk continually in a way not good, as Isa. 65. 2. or, he standeth still, as Exod. 14. 13.  
Vers. 6. in the heavens] elsewhere it is said, unto the heavens, Psal. 57 11. so here in may be used for unto: sometime it is, above the heavens, as Psal. 108. 5.  
Vers. 7. mountains of God] that is, high, mighty or excellent mountains. The Hebrew usetth to note excellent things, by adding the name of God; as Cedars of God, Psal. 80. 11. Mount of God, Psal. 68 16. river of God, Psal. 65. 10. wrestlings of God, Gen. 30. 5. harps of God, Rev. 15. 2. and sundry the like. So the Chaldee here saith, high as the strong mountains.  
Vers. 8. How precious] that is, honourable and much to be esteemed; sometime the word signifieth bright and glorious, job 31. 26. Zach. 14. 6. which also agreeth well here. and the sons] or, when, or therefore the sons. shadow of thy wings] that is, thy protection, so Psal. 63. 8. and 91. 4. called sometime, the secret of God's wings, Psal. 61. 5.  
Vers. 10. Well of life] or, as the Chaldee translateth, well of living waters, that is, an everspringing fountain, from whom life & all grace's spring and flow. So God is called the Well of living waters, jer. 2. 13. and 17. 13. Song 4. 15. we see light] or enjoy light, that is, knowledge, comfort, joy, etc. See job 29. 3. Isa. 9 2. jam. 1 17. Psal. 27. 1.  
Vers. 11. Extend thy mercy] or draw it, meaning, exercise and show it; as Psal. 109. 12. also prolong or continue it; as Psal. 85. 6. Eccles. 2. 3.  
Vers. 12. foot of pride] or of haughtiness, that is, (as the Chaldee translateth) of the proud man, as jer. 50. 31, 32. the thing being put for the person in whom it is. As deceit, for a deceitful man, Prov. 12. 27. Poverty, for poor people, 2 King 24. 14. habitation, for inhabitants, 2 Sam. 9 12. Circumcision, for circumcised, Rom. 2. 26. Helpings, governing, for, helpers, governors, 1 Cor. 12. 28. dreams, for dreamers, jer. 27. 9 sin, for sinner, Prov. 13. 6. and many the like. See also Psal. 5. 5. and 12. 9 and 55. 21. and 109. 4. and 78. 31.  
Vers. 13. There] to wit, in the very enterprise, while they laboured to remove me.    

PSAL. XXXVII.  
David persuadeth to patience and confidence in God, by the different estate of the godly and wicked.  
1 A Psalm of David.  
FRet not thyself for the evil doers; envy not for them that do injurious evil. 2 For they shall soon be cut down as grass, and shall fade as the greenness of the budding herb.  
3 Trust thou in jehovah, and do good; dwell in the land, and feed on faith. 4 And delight thyself in jehovah, and he will give thee the petitions of thy heart.  
5 Turn confidently thy way upon jehovah, and trust upon him, and he will do. 6. And will bring forth thy justice as the light, and thy judgement as the noon brightness.  
7. Be silent for jehovah, and wait still patiently for him; fret not thyself for him that prospereth in his way, for the man that effecteth dovices.  
8. Surcease from anger and leave off wrath, fret not thyself also to do evil. 9 For evil doers shall be cut down, and they that earnestly wait on jehovah, they shall inherit the land.  
10. And yet a little while, and the wicked shall not be: and thou shalt consider his place and he shall not be. 11. And the meek shall inherit the land, and shall delight themselves in the multitude of peace.  
12. The wicked deviseth against the just, and gnasheth his teeth against him. 13. The Lord laugheth at him, for he seethe that his day doth come.  
14. The wicked have drawn the sword, and bend their bow, to fell down the poor afflicted and needy one, to slay them that be right of way. 15. Their sword shall enter into their own heart, and their bows shall be broken.  
16. Better is the little of a just man, than the plenteous mammon of many wicked men. 17. For the arms of wicked men shall be broken; but jehovah upholdeth the just.  
18. jehovah knoweth the days of perfect men, and their inheritance shall be for ever. 19 They shall not be abashed in time of evil and in the days of famine they shall have enough.  
20. But the wicked shall perish, and the enemies of jehovah, as the precious fat of rams; they are consumed, with the smoke they are consumed.  
21. The wicked borroweth and repayeth not, and the just showeth grace and giveth. 22. For his blessed ones shall inherit the land, and his accursed ones shall be cut off.  
23. By jehovah the steps of the man are established, and his way he delighteth. 24. When he shall fall he shall not be cast off, for jehovah upholdeth his hand.  
25. I have been young, also I am waxed old, and I have not seen the just man forsaken; and his seed seeking bread. 26. All the day he showeth grace and dareth, and his seed are in the blessing.  
27. Eschew▪ evil and do good, and dwell for ever. 28. For jehovah loveth judgement, and will not forsake his gracious Saints▪ they are kept for ever, and the seed of the wicked is cut off.  
29. Just men shall inherit the land, and shall dwell thereon to perpetual aye.  
30. The mouth of the just will utter wisdom, and his tongue speak judgement. 31. The Law of his God is in his heart, it shall not stagger in his steps.  
32. The wicked spieth for the just, and seeketh to work his death. 33. jehovah will not leave him in his hand, nor condemn him for wicked when he is judged.  
34. Wait thou earnestly for jehovah, and keep his way, and he will exalt thee for to inherit the land: when the wicked are cut off, thou shalt see it.  
35. I have seen the wicked daunting terrible, and spreading himself bare, as a green selfe-growing laurel. 36. And he passed away, and lo he was not, and I sought him and he was not found.  
37. Observe the perfect man▪ and see the righteous, for the after end of the man shall be peace. 38 And trespassers shall be destroyed together, the after end of the wicked shall be cut off.  
39 And the salvation of just men is of jehovah, their strength in time of distress. 40 And jehovah will help them, and deliver them: he will deliver them from the wicked, and save them, because they hope for safety in him.  

Annotations.  
THis is the third Psalm penned Alphabet-wise; there being two verses allowed to every letter, except four, in verse 7. 20. 29. 34. See Psal. 25. 1.  
Vers. 1. Fret] or, Inflame not, burn not thyself with anger or grief. So after, verse 7. and 8. Pro. 24. 19 evil doers] to be like unto them, as the Chaldee addeth; which accordeth with verse 8. envy not] or, have not envious zeal or emulation. This word is general for all hot and fervent zeal, whether good or evil; emulation, jealousy, envy, and the like, Psal. 106. 16. and 69. 10.  
Vers. 3. Dwell in the land] This may be taken either for a commandment, to dwell in the land of Canaan, which God had given them to possess, Num. 33. 53. though troubles and wants should arise therein, as did the Patriarches by faith, Gen. 37. 1. and 26. 3. 12. Heb. 11. 9 Or, for a promise, dwell, that is, thou shalt dwell, that is, abide long, as after in v. 27. So, see, for thou shalt see, Psal. 128. 5, 6. Seek me and live, Amos. 5. 4. that is, ye shall live▪ feed on faith;] to wit, which shall gr●w out of the land, Psal. 85. 12. that is, of the fruits which the land truly and faithfully bringeth forth. Or, as a promise, thou shalt feed on faith, that is, on the faithful constant increase; and thus the Greek explaineth it, thou shalt be fed with the riches thereof, meaning, of the land. Or, feed on faith, that is, nourish thyself and live by it; for the just man liveth by his faith, Habak. 2. 4. and walketh by it, not by sight, 2 Cor. 5. 7. The Chaldee expoundeth it, Study (or exercise thyself) in the faith. Or, feed in faith, that is, thou shalt be fed faithfully and assuredly. Contrary hereunto, is to feed on the wind, Hos. 12. 1. and on ashes, Isa. 44. 20.  
Vers. 4. delight thyself] or, thou shalt delight, or solace thee: so vers. 11. and job 22. 26.  
Vers. 5. Turn confidently] Commit of trust: in Hebrew, Roll; in Chaldee, Reveal before the Lord: see Psal. 22. 9 So Prov. 16. 3. Roll (or Commit) thy works unto jehovah. will do] that which thou desirest; or will execute, to wit, thy judgement, as the next verse showeth, and as elsewhere is expressed, Mic. 7. 9  
Vers. 6. as the light] to wit, of the morning, or sun: (for so light sometime signifieth, Nehem. 8. 3. job 31. 26.) that is, clearly, manifestly. So Hos. 6. 5. Compare also job. 11. 17.  
Vers. 7. be silent] or, be still, stay and tarry silently. See Psal. 4. 5. The Greek saith, be subject. wait still patiently] or, pain thyself, that is, set thyself with earnestness and patience to wait for.  
Vers. 8. Surcease] or, Slake, Let go. A word contrary to holding fast, applied here to the shaking or abating of anger; so judg. 8. 3. also to do] or, which is but to do; or, at least to do evil.  
Vers. 9 inherit] or possess. So Isa. 57 13. He that trusteth in me (saith the Lord) shall inherit the land, and possess my holy mountain.  
Vers. 11. And the meek] or But the meek. From hence our Lord saith, Blessed are the meek, for they shall inherit the land, Mat. 5. 5.  
Vers. 13. his day] that is, his dismal day, the time appointed for his affliction and destruction, 1 Sam. 26. 10. Ezek. 21. 25. 29. So the Chaldee explaineth it, the day of his calamity. Day is often used for the time of punishment; as, The posterity shall be astonished at his day, job 18. 20. Woe unto them, for their day is come, jer. 50. 27. So, the day of Madian, Isa. 9 4. the day of jezreel, Hos. 1. 11. the day of jerusalem, Psal. 137. 7.  
Vers. 14. drawn] Hebrew, opened, or loosed, meaning out of the shed. A like phrase is, the emptying of the sword, Psal. 35. 3.  
Vers. 16. the little of a just man] or, a little (a small portion) to the just. See Prov. 15. 16. and 16. 8. plenteous mammon] The Hebrew hamon signifieth multitude, plenty or store, of riches, or any other thing. Here the Greek translateth it riches. From this Hebrew word, riches are called mammon▪ Luk. 16. 9 11. 13. many wicked] or great (mighty) wicked.  
Vers. 17. arms] that is, power, help, etc. See Psal. 10. 15.  
Vers. 18. knoweth] that is; acknowledgeth and regardeth, as Psal. 1. 6. the days] that is, the events, good or evil, estates, calamities that at any time befall them, as vers. 13. Psal. 116. 2. and 119. 84. See also Psal. 31. 16. shall be for ever] meaning, that they and their seed after them should inherit the land, as Exod. 32. 13. jos. 14. 9 1 Chron. 28. 8. Prov. 13. 22. Isa. 60. 21. and then come to their immortal inheritance, 1 Pet. 1. 4.  
Vers. 20. the precious fat] that which is precious in the rams, the best, and that was the fat, all which was the Lords, and might not therefore be eaten by any man, but was burned upon the altar, and so consumed away in smoke, Levit. 3. 15, 16, 17. So, the precious fruit of the earth, I am. 5. 7. The Hebrew Carim, elsewhere used for fields or pastures, Psal. 65. 14. is here fat pastured rams or muttons: so Deut. 32. 14. Isa. 34. 6. Amos 6. 4. with the smoke] which vanisheth in the air; therefore the Greek saith, as the smoke: so Psal. 102. 4. The Chaldee paraphraseth, they shall be consumedin the smoke of Gehenna, (or of Hell.)  
Vers. 21. repaieth not] shall not, or will not pay again. It may intent both his inability that he cannot, and his unconscionableness that he will not pay. Borrowing in the Law is noted for a curse; as lending, for a blessing, Deut. 28. 12. 44. for the borrower is servant to the lender, Prov. 22. 7. showeth grace] or, doth graciously, that is, is liberal and bountiful. So the Apostle calleth liberality, grace, 1 Cor. 16. 3. 2 Cor. 8. 4. 19  
Vers. 22. his blessed ones] or ●●●y that are blessed of him, that is, of God. The Chaldee addeth, they that are blessed by his Word: and after, they that are cursed by his oath.  
Vers. 23. steps of the man] the gate, or ways of such a man as is before shoken of; or as after followeth, whose way God delighteth; called here Geber, a valiant man. A like phrase is in Esa. 60. 12. the nations, that is, those nations, such as are there before mentioned. established] or firmly directed and perfected. The word noteth the ordering, perfecting and fast stablishing of any thing. and his way] or thus, to wit, whose way he delighteth (or affecteth.) So Gedeon & his house, judg. 8. 27. for, Gedeon, to wit, (or that is to say) his house.  
Vers. 24. shall fall] to wit, into sin, by occasion or infirmity, Gal. 6. 1. or into affliction and trouble, Mic. 7. 9 Thus the Chalde● expoundeth it, if he fall into sickness, he shall not die. For, the just man falleth seven times, and riseth again, Prov. 24. 16. upholdeth his hand] and consequently; raiseth him up. A like phrase is of strengthing the hand, Isa 8. 11. 1 Sam. 23. 16.  
Vers. 26. his seed] that is, his children or posterity are in the blessing, or, are appointed to the blessing, as the heirs thereof, Gen. 28. 4. 1 Pet. 3. 9 and have still abundance, though they give to others▪ For, the blessing of the Lord maketh rich, Prov. 10. 22. And, there is that scattereth, and is more increased, Prov. 11. 24.  
Vers. 27. dwell for ever] that is, thou shalt dwell; as vers. 3. The like promise is in jer. 7. 5▪— 7.  
V 28. 〈◊〉 cut off] a like judgement is in job 18. 19 He shall have neither son nor nephew among his people, nor any posterity in his dwellings. See also Psal. 21. 11. and 109. 13. and the contrary, Psal. 102. 29.  
Vers. 30. will meditate] usually meditateth, that is, resoundeth, uttereth, as Psal. 35. 28.  
Vers. 31. in his heart] so God commanded, Deut. 6. 6. and there hath he promised to write his law, Hebr. 8. 10. See also Psal. 40. 9 Isa. 51. 7. it shall not stagger] understand, his foot shall not stagger, or, falter, job 12. 5. Or, any one of his steps (or feet) shall not stagger or slide.  
Vers. 33. condemn him for wicked] make (or pronounce) him wicked, that is, condemn him. Opposed to justifying: so Psal. 94. 21. job 9 20.  
Vers. 35. daunting terrible] sorely dismaying others with his terror: in Greek, lifted very high. See Psal. 10. 18. spreading bare] making bare, that is, thrusting forth and showing himself. green] that is, fresh and flourishing, as Dan. 4 1. It is not meant for colour only, but for juice and vigour. So Psal. 52. 10. selfe-growing laurel] a tree that groweth in his natural place, which commonly sprout and thrive better than such as are removed to another soil: therefore the Greek explaineth it, as the Cedars of Lebanon.  
Vers. 37. the after end] or, the last, or the posterity. This word is sometimes used for the end, as Deut. 11. 12. and 32. 20. 29. jer. 29. 11. sometime for posterity of children left behind, as Ps. 109. 13. Dan. 11. 4. And thus it may be understood here, specially in the verse following. The Greek translateth, there is a remnant to the peaceable man.  
Vers. 40. in him] Chaldee in his word.    

PSAL. XXXVIII.  
David in sore afflictions, intreateth God not to be angry with him, 5 complaineth of his sins, and chastisements, 11 of his own weakness, 12 of his friends forsaking him, 13 and his enemy's malice: 16 yet his faith is in God, whose help he desireth.  
A Psalm of David, for to record.  
IEhovah, rebuke me not in thy fervent anger, neither chastise me in thy wrathful heat. For thy arrows are stuck in me, and thou lettest down thy hand upon me. No soundness is in my flesh because of thy angry threat, no peace is in my bones, because of my sin. For my iniquities are gone over my head: as a heavy burden, they are too heavy for me. My stripes do stink, are putrified, because of my foolishness. I am crooked, I am bowed down very vehemently, all the day I walk sad. For my flanks are full of parching, and there is no soundness in my flesh. I am weakened and crushed very sore, I roar out for the groaning of my heart. Lord before thee is all my desire, and my sighing is not hid from thee. My heart panteth, my able strength forsaketh me, and the light of mine eyes even they are not with me. My lovers and my nearest friends stand from before my stroke, and my neighbours stand a fare off. And they that seek my soul, set snares; and they that seek my evil, speak woeful evils, and all the day they meditate deceits. And I as a deaf man hear not, and as a mute man openeth not his mouth.  
And I am as a man which heareth not, and in whose mouth are no reproofs. Because for thee jehovah I do hopefully wait, thou wilt answer, O Lord my God. For I said, lest they rejoice at me, and when my foot is moved do magnify against me. For I am ready to halting, and my pain is before me continually. For I do declare my iniquity, I am careful for my sin. And my enemies are alive mighty, and multiplied are they that hate me falsely. And they that repay evil for good, are my adversaries, for that I follow good. Forsake me not, jehovah; my God, be not fare off from me. Hasten to my help, Lord, my salvation.  

Annotations.  
FOr to record] or to cause remembrance for commemoration, to wit, of David's troubles, as Psal. 132. 1. and of God's mercies, deliverances, and praises for the same, as Isa. 63. 7. The like title is of the 70 Psalm. David appointed before the Ark, singers of the Levites for to record, and to confess, and to praise jehovah the God of Israel, 1 Chron. 16. 4. The Greek addeth to the title, A Psalm of David for remembrance concerning the Sabbath.  
Vers. 2. neither] Hebr. and, where the word not is again to be repeated, as is noted, Psal. 9 19 and as is expressed, Psal. 6. 2. where the like prayer is made.  
Vers. 3. thy arrows] so job saith, the arrows of the Almighty are in me, the venom whereof drinketh up my spirit, job 6. 4. Arrows are sicknesses, or plagues of body or mind, Psal. 18. 15. and 91. 5. thy hand] in Chaldee, the stroke of thy hand.  
Vers. 4. no soundness] or, there is nothing sound, or whole. So Esai. 1. 6. angry throat] or, detestation, indignation. See Psal. 7. 12.  
Vers. 6. my stripes] or scars: properly such sore marks, wounds or stripes, as wherein the blood and humours are gathered and do appear after beating; named in English, wails. foolishness] The Hebrew, sweleth, meaneth rash and unadvised folly, through want of prudency. Therefore though commonly in Greek it is turned imprudency, yet sometime it is called unadvised rashness, Prov. 14. 17. and Aevil the Fool, is named rash or heady, Prov. 10. 14. And by foolishness is meant usually viciousness or sin, and is so expressed by the Greeks, Prov. 13. 16. and 15. 2. and 26. 11. and our Saviour numbereth foolishness among other evils that defile a man, Mark 7. 22.  
Vers. 7. sad] mournfully. See Psal. 35. 14.  
Vers. 8. my flanks] or loins. parching] or, burning, roasting: so elsewhere he complaineth of the burning of his bones, Psal. 102. 4. and so the Chaldee Paraphrast here taketh this word, which may also be translated, vile matter: meaning a vile or loathsome disease, full of burning pain. The Greek turneth it, mockings.  
Vers. 9 the gro●ing] or rumbling, roaring noise.  
Vers. 11. panteth] throbbeth, beateth about, through trouble and distemperature. able strength] force and ability that is in the heart and bowels; as elsewhere he saith, my heart forsaketh me, Psal. 40. 13. are not with me] that is, I have no use of them; I cannot see, Psal. 40. 13. Through faintness oft times the eyesight faileth, 1 Sam. 14. 28. 29. Psal. 13. 4.  
Vers. 12. my plague] or, stroke, touch, hurt. The Hebrew useth touching, for striking, or hurting any manner of way, Psal. 105. 15.  
Vers. 13. seek my soul] to kill me. See Psal. 35. 4. woeful evils] in Greeke, vanities; in Chaldee, falsehood.  
Vers. 15. no reprehensions] no arguments, or convictions.  
Vers. 16. thou wilt answer] or, that thou make answer, that is, hear and deliver me, Psal. 3. 5.  
Vers. 17. I said, lest] or, I say, (I think) it is to be feared, lest, etc. An unperfect speech through passion. my foot is moved] that is, slip. This is always in the evil part, when one's state is changed to worse, Deut. 32. 35. Psal. 66. 9 and 94. 18. and 121. 3. A like phrase is of moving of the hand, Lev. 25. 35. magnify] vaunt themselves: in Greek, speak great things: See Psal. 35. 26.  
Vers. 18. to halting] to show my infirmity in my trials and afflictions; as jaakob halted after his wrestling with God, Gen. 32. 31. See Psal. 35. 15. In the Greek, I am ready for scourges, that is, to suffer correction and punishment for my sins: so the Chaldee saith, for calamity.  
Vers. 19 am careful] or, will show care, taking thought as for fear of some evil or danger to come. So the original word importeth, josh. 22. 24. 1 Sam. 9 5. and 10. 2. Isa. 57 11.  
Vers. 20. are alive] or living, that is, lively, lusty, cheerful, hail, and sound. Or rich, as the word seemeth to mean in Eccles. 6. 8. are mighty] or strengthened, compacted, by power, riches, number, etc. See Psal. 35. 18. falsely] or in falsity, that is, for a false untrue and unjust cause, Ps. 35. 19 So the Greek translateth it, unjustly.  
Vers. 21. my adversaries] or, are adverse to me, opposite, to let and hinder me. The Hebrew Satan is hereupon applied to the Devil, who is an adversary to hinder all goodness, Zach. 3. 1. Mar. 1. 13. Rev. 12. 9 So after, Psal. 71. 13. and 109. 4. 6. 20. 29.    

PSAL. XXXIX.  
David's care of his words: 5 his consideration of the brevity and vanity of life; 8 his hope in God, 10 patience and prayer in affliction. 12 He confesseth man's weakness, and in respect of his short pilgrimage desireth refreshing.  
To the master of the music to jeduthun; a Psalm of David.  
I Said I will take heed to my ways from sinning with my tongue: I will keep a bridle on my mouth, while the wicked is before me. I was dumb with stillness, I was silent from good, and my pain was troubled. Mine heart was hot within me, in my meditation the fire burned, I spoke with my tongue. jehovah, make me to know mine end, and the measure of my days what it is: let me know how soon ceasing I am. Lo, thou hast given my days of hand bredths, and my worldly time is as nothing before thee; surely all vanity is every man, though settled Selah. Surely in an image walketh each man, surely in vanity do they make a stir, he heapeth up, and knoweth not who shall gather them. And now what expect I Lord? my hopeful expectation it is for thee. Deliver me from all my trespasses, put me not the reproach of the fool. I am dumb, I will not open my mouth, because thou hast done it. Turn away thy plague from me; by the striking of thine hand I am consumed. With reproofs for iniquity thou chastisest a man, and makest that which is to be desired of his, to melt away as a moth: surely vanity is every man Selah. Hear my prayer, jehovah, and mine outcry, give ear unto my tears; cease not as deaf, for a stranger I am with thee, a sojourner as all my fathers. Stay from me, and let me refresh myself before I go, and I be not.  

Annotations.  
TO jeduthun] or, for him: and it may be meant not only for his person, but for his posterity, as Aaron is put for the Aaronites, 1 Chron. 12. 27. This jeduthun and his sons were singers in Israel with the harp: he prophesied for the confessing and giving praise to jehovah, 1 Chron. 25. 3. So Psal. 77. 1. The Chaldee addeth to the title thus: To praise for the keeping of the house of the Sanctuary, by the mouth of jeduthun.  
Vers. 2. take heed] or, beware, observe. The like speech is used, 1 King. 2. 4. from sinning] that is, as the Greek translateth, that I sin not, or miss not. If any man sinne not in word, he is a perfect man and able to bridle all the body, jam. 3. 2. a bridle] or mousell: the Greek turneth it a ward: by this the untamednesse of the tongue is noted, which must by force and watchfulness be restrained. See jam. 3. 3,— 8.  
Vers. 3. with stillness] or, silentness, tamed subjection; as the word often signifieth, Psal. 4. 5. Wherefore the Greek here turneth it, I was humbled. from good] in Greeke, from good things, which the Chaldee explaineth, the words of the Law. my pain was troubled] my sore was exulcerate, renewed (as the Greek saith,) and increased.  
Vers. 4. fire burned] with this speech of David we may compare that of jeremy; And I said I will not mention him, nor speak any more in his name: but it was in my heart as a burning fire shut up in my bones, and I was weary with forbearing, and could no longer, jer. 20. 9  
Vers. 5. how soon ceasing] how temporary, frail, brittle and short-lived; as the Chaldee expoundeth it, when I shall cease out of the world; or, how defective I am: so the Greek saith, what I lack, to wit, of the end of my days; what is the term and period of my life.  
Vers. 6. of hand bredths] that is, thou hast exactly measured them out, and they are but short. A hand breadth is a short measure, the breadth of four fingers. my worldly time] my life-time, my temporary age. The Greek translateth it, my substance; the Chaldee, my body. The Hebrew Cheled, is the world; Psal. 17. 14. used here for man's life-time in this world. So Psal. 89. 48. job 11. 17. surely] or, but only. all vanity] or, a mere vapour, all manner vanity, and nothing else. Whatsoever vanity is in the world, may all be seen in man. The Hebrew Hebel is a soone-vanishing vapour, as the breath of ones mouth. To this the Apostle hath reference, saying; What is your life? it is even a vapour that appeareth for a little time, and afterward vanisheth away, jam. 4. 14. every man] or, all mankind, Hebr. all Adam. Adam called his second son Hebel, that is, vanity, Gen. 4. 2. and here David saith, that all Adam (every man) is Hebel, vanity. Solomon in Ecclesiastes declareth this at large. See also Psal. 62. 10. though settled] or standing, steadfast, and in good estate: in Greek, living. The Chaldee saith, but all just ones live for ever.  
Vers. 7. walketh in an image] or, in a shadow, that is, obscurely, changeth daily, leadeth an imaginary life, rather than a life itself, and so soon passeth hence; He fleeth as a shadow, and abideth not, job 14. 2. So Paul saith, the fashion (or hue) of this world goeth away, 1 Cor. 7. 31. The Chaldee explaineth it otherwise, walketh in the image of the Lord. make a stir] or a tumult, disquieting themselves and one another. he heapeth] that is, any one heapeth up, to wit, goods, and knows not who shall enjoy them. See Eccles. 2. 18, 19  
Vers. 9 put me not] or, expose, make me not to be the reproach of the fool, of Nabal; whereof see Psal. 14. 1.  
Vers. 10. I am dumb] or tonguetied. This is a profession of his patiented sufferance of the things laid upon him by God. And so did David carry himself, 2 Sam. 16. 10. and Aaron, Levit. 10. 3.  
Vers. 11. the striking] or buffeting: this noteth the greatness and oft reiteration of his trouble.  
Vers. 12. melt] that is, consume away. as a moth] to wit, as a moth-worme consumeth, or perisheth, which is suddenly, as job 4. 19 they are destroyed before the moth. Or, as the moth consumeth garments, so thou with thy rebukes consumest them, as Hos. 5. 12. job 13. 28. Isa. 50. 9 and 51. 8. that which is to be desired of his] or his desirable; meaning his beauteous grace, best strength, dignity, and every whit of him, that is amiable, to be desired, or liked: which the Greek expoundeth to be his soul; the Chaldee, his body.  
Vers. 13. unto my tears] which cry unto God, (as blood is said to cry, Gen. 4. 10.) or, which are joined with earnest prayers, as Heb. 5. 7. a stranger with thee] This is taken from the Law, Levit. 25. 23. The land is mine, ye are but strangers and sojourners with me. The like acknowledgement is also in 1 Chron. 29. 15. Hence saith the Apostle, They confessed that they were strangers and pilgrims on the earth, and, they that say such things, declare plainly that they seek a country, to wit, an heavenly, Hebr. 11. 13, 14, 16.  
Vers. 14. Stay] or Leave off, to wit, thine anger, or affliction: or, Look away, shut the eye, as this word sometime signifieth, Isa. 6. 10. and let me refresh) or, that I may recover strength. This speech is taken from job 10. 20, 21. Igoe] to wit, unto death: See Gen. 15. 2. and 25. 32. and 5. 24.    

PSAL. XL.  
David prophesieth of Christ's afflictions and deliverance; 7 the abolishing of leg all sacrifices, and the oblation of himself. 10 Whereupon the righteousness of God is preached unto the Church. 13 His many troubles, against which he prayeth. 15 The confusion of his enemies: and joy of these that love his salvation.  
To the Master of the Music, David's Psalm.  
WAiting, I waited for jehovah, and he bended unto me, and heard my cry. And he brought me up out of the pit of sounding calamity, out of the mire of mud, and set up my feet upon a rock; he ordered steadily my steps.  
And he hath given into my mouth a new song, a praise to our God: many shall see and fear, and shall trust in jehovah. O blessed is the man that putteth jehovah his secure trust, and respecteth not unto the proud, and them that turn aside unto a lie. Thou jehovah, my God, hast made many thy marvellous works and thy thoughts towards us; none can count them in order unto thee: would I declare and speak of them, they are mightily increased, moe than can be told. Sacrifice and oblation thou wouldst not; mine cares hast thou digged open: burnt-offering and sin- offering thou askedst not. Then said I, lo I come; in the roll of the book it is written of me. My God, I delight to do thy acceptable will, and thy law is within my bowels. I have preached the glad tidings of justice in the great Church; lo I close not up my lips, jehovah thou knowest. Thy justice I have not covered within my heart, thy faith and thy salvation have I said: I have not concealed thy mercy and thy truth to the great Church. Thou jehovah, close not up thy tender mercies from me: let thy bounteous mercy and thy truth continually preserve me.  
For innumerable evils have assailed me round about: my iniquities have taken hold on me, and I am not able to see; they are mightily increased, moe than the hairs of my head, and my heart forsaketh me. Vouchsafe, jehovah, to deliver me: jehovah, make haste to my help. Let them be abashed and ashamed together, that seek my soul, to make an end of it: let them be turned backward, and blush, that delight mine evil. Let them be made desolate, for a reward of their shame, that say to me, aha aha. Let all that seek thee, be joyful and rejoice in thee; let them say continually, magnified be jehovah; they that love thy salvation. And I, poor afflicted and needy, the Lord thinketh on me: thou art my help and my deliverer; my God, delay not.  

Annotations.  
Davids' Psalm] or, a Psalm of David; but David's name is here fet first, which elsewhere commonly is last: or, a Psalm concerning David that is, Christ, who is called David in the Prophets, Hos. 3. 5. Jer. 30. 9 Ezek. 34. 23. and 37 24. Of him this Psalm intreateth, as the Apostle teacheth, Hebr. 10. 5, 6, etc.  
Vers. 2. Waiting] or, expecting; the doubling of this word noteth earnestness, constancy, patience. bended] to wit, his ear, as is expressed, Psal. 17. 6.  
Vers. 3. pit of sounding calamity] or, dungeon of tumultuous desolation, which echoed and resounded with dreadful noises, denoting hereby the greatness of Christ's afflictions. mire of mud] that is, muddy (or dirty) mire, or clay, signifying fast cleaving afflictions. So Psal. 69. 3. set up] or established, set fast my feet on a rock, that is, on firm ground, opposed to the former mud.  
Vers. 5. respecteth not] or turneth not the face; which implieth liking, or inclination of the mind and affections, job 36. 21. the proud] or stout, that in confidence of their strength carry themselves insolently. turn aside to a lie] swarve (or revolt) to deceivable falsehood; meaning Heretics and Idolaters.  
Vers. 6. thy thoughts] thy good meanings, or purposes. none can count in order] or, they cannot be orderly counted, or propounded. The Chaldee paraphraseth, it is not possible for to order unto thee thy praise. Here the word is used for ordering of speech, as in job 32. 14. Sometime it is used for matching, or comparing; so the Greek turneth it here, in thy thoughts there is not any that can be likened to thee. would I] or, if I would declare mightily increase] or, strong, to wit, in number many: so after in vers. 13. see Psal. 35. 18. above telling] that is, more than I or any can tell; or, moe than can be told.  
Vers. 7. thou wouldst not] or delightedst not; Christ was to cause the sacrifice and oblation to cease, D●●. 9 27. because it was impossible that they should purge sins, Hebr. 10. 4. therefore speaketh he thus to God his Father, Heb. 10. 5. mine ears] or, ears to me: see Psal. 3. 1. digged open] or pierced, that is, thou hast made me obedient to thy voice, (contrary to which is the stopping of the ear, Psal. 58. 5.) so the Chaldee explaineth it, thou hast digged open mine ears, to hearken unto thy commandments: Or, mine ears thou hast boared, as thy servant for ever, according to the law, Exod. 21. 6. The Greek Interpreters, to make the sense plainer, say, but a body hast thou fitted to me; meaning that his body was ordained and fitted to be a sacrifice for the sins of the world, when the other legal sacrifices were refused as unprofitable. And thus the Apostle allegeth the words, following the Greek, Hebr. 10. 5, 10. burnt-offering] sacrifice that goeth all up in fire: See Psal. 20. 4. sin-offering] or, expiation, oblation for sin, as the Apostle calleth it, Hebr. 10. The word Sin is often in the Law put for the sin-offering, Levit. 4. 24, etc. Exod. 29. 14 So the Apostle saith, Him that knew no sin, he made sin (that is, a sin-offering) for us, 2 Cor. 5. 21.  
Vers. 8. Lo I come] or, am come, to wit, into the world, Hebr. 10. 5. and particularly, to jerusalem to give myself a sacrifice for sin. See Mark. 10. 32, 33, 34. The Chaldee, not understanding this mystery, paraphraseth, Lo I enter into life eternal, when I have studied (or exercised myself) in the roll of the book of the law, which is written for me: alluding as it seemeth to Deut. 17. vers. 18, 19, 20. the roll] or volume of the book, that is, a book or scroll of paper or parchment rolled up. The like phrase is used, jer. 36. 2, etc. Ezek. 2. 9 etc. The Hebrew Sepher, book, is used generally for any writings, evidences, bills, court-rolls, etc. Deut. 24. 1. 2 King. 5. 5, 6. jer. 32. 11. and the books in Israel were written in long scrolls, and folden or wrapped up. Hence is that phrase, the heavens shall be folden up like a book, Isa. 34. 4. Rev. 6. 14. it is written] So Chest saith, The son of man goeth as it is written of him, Mat. 26. 24. and Moses wrote of me, joh. 5. 46. See also Luk. 24. 44. 46. Act. 13. 29.  
Vers. 9 thy acceptable will] by the which will we are sanctified, even by the offering of the body of jesus Christ once, Heb. 10. 10. See also joh. 6. 38. Luk. 22. 42.  
Vers. 10. I have preached the glad tidings of] or, I have evangelized justice; of this word, the evangely or Gospel hath the name, the Greek signifying Good tidings, and the English also to like effect, made of the Saxon godspell, that is, a good speech. And the justice here meant is thus set forth by the Apostle; Now is the justice of God made manifest without the law, having witness of the law and of the Prophets; namely the justice of God, by the faith of jesus Christ, unto all and upon all that believe, etc. Rom. 3. 21, 22. the great church] or, assembly, congregation. So Psal. 22. 23. close not up] restrain not, as in a prison, that words should not be uttered, jer. 32. 2, 3.  
Vers. 11. I said] that is, mentioned, and spoke of, as 2 Sam. 6. 22. to the great church] the word to is referred to God's mercy and truth extended to the church. The Greek referreth it to concealed, and translateth, from the great church. And the Hebrew elsewhere usually speaketh, Psal. 69. 6. and 78. 4. and 139. 15.  
Vers. 13. iniquities] this word as the former evils, is sometime used for sin, sometime for the punishment of sin. See Psal. 31. 11.  
Vers. 14. Vouchsafe] or, Let it please thee.  
Vers. 15. to make an end of it] to consume or destroy it. Compare this conclusion with the 70. Psalm.  
Vers. 16. made desolate] or, wondrously wasted, unto amazedness and astonishment. So after in Psal. 46. 9 and 69. 26. and 73. 19 and 79. 7. for a reward] or, an end of their shame, that they would bring upon me. End is used for reward, as Psal. 19 12. or, For because of their shame. The Hebrew word sometime signifieth because, Isa. 5. 23. Genes. 22. 18. Deut. 7. 12. aha] the Chaldee openeth it with this paraphrase, we are glad at (his) destruction.  
Vers. 18. thinketh on me] in Greeke, hath care of me: in Chaldee, thinketh good for me. delay not] prolong not the time till the last, and consequently, fail not. The word is so to tarry or linger, as to disappoint one of his expectation, as Habak. 2. 3. Though it tarry, wait thou; for it shall surely come, and shall not delay, that is, not fail. And thus may we understand other like Scriptures, as Deut. 7. 10. God will not delay (that is, not fail) to reward him that hateth him, Deut. 23. 21. when thou vowest a vow to the Lord, thou shalt not delay (that is, not fail) to pay it. So Exod. 22. 29. and sundry the like.    

PSAL. XLI.  
David prophesieth of Christ's poverty and afflictions. 5 His prayer, and complaint of his enemies. 10 judas his treachery. 11 Christ's resurrection and glory, for which he blesseth God.  
To the Master of the Music, a Psalm of David.  
O Blessed is he that prudently attendeth unto the poor weakling: in the day of evil, jehovah will deliver him. jehovah will keep him and preserve him alive, he shall be made blessed in the earth; and give thou him not to the soul of his enemies. jehovah will uphold him on the bedstead of languishing sorrow; all his bed thou hast turned in his sickness. I did say, jehovah be gracious to me; heal my soul, for I have sinned against thee. My enemies said evil of me; when shall he die, and his name perish? And if he come to see, he speaketh false vanity in his heart, he heapeth up painful iniquity to him self: he goeth forth, abroad he speaketh it. Together against me whisper do all that hate me; against me, they think evil to me. A mischievous thing is fastened in him, and he that lieth down, shall no more rise up. Also the man of my peace, he whom I trusted in, that eateth my bread, he hath greatly lifted up the heel against me.  
And thou jehovah be gracious to me, and raise me up, and I shall repay them. By this I know that thou delightest in me, because my enemy shall not shout triumphantly over me. And me, thou hast sustained me in mine integrity, and hast settled me before thy face for ever. Blessed is jehovah, the God of Israel, from eternity, and unto eternity: Amen, and Amen.  

Annotations.  
THat prudently attendeth] or, skilfully carrieth himself; it implieth both a skilful minding or judging, and a carriage according, in word and deed: therefore the Chaldee paraphraseth, attendeth to the affairs of the poor to have pity on him. the poor weakling] The Hebrew Dalinea hath the signification of drawing out, or emptying, and is applied to the weak, lean, sickly, whose flesh and health is spent, Gen. 41. 19 2 Sam. 13. 4. and to the poor, whose wealth is wasted, Psal. 72. 13. and 113. 7. opposed to the rich, Exod. 30. 15. And as the poor are thus called weak, thin, or lean; so rich and great men, are called thick, or fat, Psal. 78. 31. The poor weakling treated of here, was David and his son Christ, as appeareth by the 10. verse, compared with joh. 13. 18.  
Vers. 3. preserve him alive] conserve his life and health, as Deut. 20. 16. or restore him to health from sickness, as Hezekiah is said to live, when he recovered his health, Isa. 38. 9 21. give thou him not] he turneth his speech to the Lord: and so again in the next verse. to the soul] that is, to the lust or will, as Luke 23. 25. see Psal. 27. 12. The Greek saith, into the hands: the Chaldee, to the will.  
Vers. 4. languishing sorrow] or, of sickness, feebleness. The Chaldee expoundeth it thus; The Word of the Lord will help him in his life, and will appear unto him on the bed of his sickness. thou hast turned] or, hast changed. It may be understood either of making his bed easy, that is, comfortable in his sickness, or of changing his estate from lying sick, to sitting up in health.  
Vers. 5. heal my soul] that is, heal me, who now am sick: or, heal my soul, of sins, infirmities, etc. so God healed the people, when he pardoned their uncleanness, 2 Chron. 30. 20. and healeth the broken hearted, Psal. 147. 3. And that which the Prophet speaketh of healing of the people, the Evangelist expoundeth of forgiving them their sins, Isa. 6. 10. Mark. 4. 12. Mat. 13. 15.  
Vers. 7. abroad] or, in the street.  
Vers. 9 A mischievous thing] or, Some devilish matter; Heb. a word of Belial. See word for thing, in Psal. 7. 1. and Belial, (which the Chaldee here translateth perverse and wicked,) in Psal. 18. 5. And both joined as here, in Psal. 101. 3. Deut. 15. 9 It may be understood of some odious sin and wicked vice, or, of some grievous punishmet for the same. is fastened] or, is poured into him. The original word signifieth both, and may denote the greatness and fast cleaving of his sin, and likewise of his punishment: for plagues are said to be poured out, Rev. 16. 1. etc. 〈◊〉 shall no more rise] or, shall not add to rise.  
Vers. 10. the man of my peace] that is, my familiar friend, which was at peace with me, as judas, Christ's own disciple. The Chaldee expoundeth it, the man that should have sought my peace. greatly lifted up] or, magnified the heel, or the foot-sole: that is, hath insolently and contumeliously abused me, seeking my overthrow. And this Christ applied to himself, joh. 13. 18. He that eateth bread with me, hath lift up the heel against me.  
Vers. 12. shout triumphantly] this word noteth any loud sound with voice or trumpet, as josh. 6. 5. 20. Numb. 10. 7. sometime a sorrowful crying out, as jerem. 20. 16. but commonly joyful shouting, as here, and after, Psal. 81. 2. and 47. 2. and 66. 1.  
Vers. 13. And I,] or, As for me.  
Vers. 14. Amen] or, as the Greek translateth, So be it. But the Hebrew word Amen is used in the Greek, English, and all other languages, to betoken unity of faith and spirit: and it implieth both a wishing of the thing so to be, and a persuasion in faith, that so it shall be, when it is added in the end of blessings, prayers, or imprecations, Num. 5. 22. Deut. 27. 15, etc. Matth. 6. 13. 1 Cor. 14. 16. It is used also in the beginning of speeches, and then it is an earnest asserveration, as joh. 6. 26. Amen, Amen, that is, Verily, Verily. For so elsewhere, when one Evangelist saith Amen, Mat. 24. 47. another, (speaking of the same thing) saith Uerily, or, truly, Luk. 12. 44. Sometime it is the title of God himself, Isa. 65. 16. and of Christ, Revel. 3. 14. because of his faithfulness and truth in performing all promises. The Chaldee paraphraseth upon this verse thus, Blessed be the name of the LORD, the God of Israel, from this world, and unto the world to come: and let the just say,    
Amen and Amen.   

The second Book.  

PSAL. XLII.  
The Prophet showeth his desire to appear before God; 4 his tears for his absence; 6 he checketh himself for his weakness, 8 complaineth of his troubles, 12 and encourageth his soul to trust in God.  
To the Master of the Music; an instructing Psalm to the sons of Korach.  
AS the Hind desirously brayeth for the streams of waters; so my soul desirously brayeth unto thee O God. My soul thirsteth for God, for the living God: when shall I come and appear before the face of God! My tears have been to me bread day and night, while they say unto me all the day, where is thy God? These things I remember, and pour out upon me my soul, because I had passed with the throng, had resorted with them unto the house of God, with voice of shouting and confession, a multitude keeping festivity. Why lowest thou down thyself, my soul, and makest thou a tumultuous stir within me? wait hopefully for God, for yet I shall confess him: the salvations of his face. My God, within me my soul boweth down itself, for that I remember thee from the land of jordan and Hermonim, from the little mountain. Deep unto deep calleth, at the voice of thy water-spouts; all thy billows and thy waves do pass over me. By day, jehovah will command his mercy, and in the night his song with me; a prayer to the God of my life. I will say to God my Rock, why hast thou forgotten me; why go I sad for the oppression of the enemy? With a murdering weapon in my bones, my distressers do reproach me; when they say unto me all the day, where is thy God? Why bowest thou down thyself, my soul; and why makest thou a tumultuous stir within me? wait hopefully for God, for yet I shall confess him; the salvations of my face, and my God.  

Annotations.  
THe second book] to wit, of Psalms. For though they be all compiled in one volume, (as were also the small Prophets) which thereupon is called The book of the Psalms, Act. 1. 20. (as, The book of the Prophets, Act. 7. 42.) yet in the Hebrew there are five books; the first reacheth to the end of the 41. Psalm foregoing, which is concluded with Amen and Amen. The second, to the 72. Psalm, concluded also with Amen Amen, and the end of David's Prayers. The third reacheth to the 89. Psalm, concluded likewise with Amen and Amen. The fourth unto the 106. Psalm, whose conclusion is Amen, Halelujah. The fifth, unto the 150 Psalm, ended with Halelujah.  
Vers. 1. Korach] this was the Levite that rose up and rebelled against Moses and Aaron, for which God destroyed him and his family, and all that took part with him, Numb. 16. Howbeit, there were of his sons that died not, Numb. 26. 11. departing (as it seemeth) from their father's tents, as all were counselled, Numb. 16. 24, 26. Of his race came Samuel the Prophet, and Heman his nephew was a singer, 1 Chron. 6. 33. To those sons of Korah, this and sundry other Psalms are commended; which for the most part are songs of comfort, against afflictions and sorrows. The Chaldee expoundeth the title thus, To laud with good understanding by the hands of the sons of Korah.  
Vers. 2. As the Hind] or the Hart, a beast thirsty by nature, and whose thirst is increased when she is hunted. The Hind, the female is here meant, as the word annexed, she brayeth, and the Greek article he'll 〈…〉 manifest. And in females the passions are stronger than in males. desirously brayeth] in Greeke, desireth. This word is used but here, and in Joel 1. 20. O Lord, the beasts of the field bray also unto thee.  
Vers. 3. thirsteth] that is, earnestly desireth: So Psal. 63. 2. Of thirst for God's grace and spirit, see Isa. 55. 1. joh. 7. 37. Rev. 22. 17. the living God] so called here, because he is the well of living (that is, of continual springing) waters, jer. 17. 13. abundantly refreshing those that come to him. Or, living, is opposed to the dead, that is, false Gods, Psal. 106. 28. 1 Thess. 1. 9 ye turned from idols to serve the living and true God. Or living, that is, lively, powerful, effectual; as Psalm. 38. 20. Hebr. 10. 31. the Chaldee saith, living and permanent. before the face of God] that is, before his Ark or Tabernacle wherein he dwelled among men. So, that which in 1 Chron. 13. 10. is before God; in 2 Sam. 6. 7. is, with the Ark of God. And there all men were bound to appear (or be seen) before God three times a year, Exod. 23. 17. and 34. 23, 24. And here the word before or unto, is to be understood, as often in the Hebrew, which sometime is supplied; as may be seen by comparing 2 Sam. 10. 2. with 1 Chron. 19 2. and 1 King. 22. 29. with 2 Chron. 18. 28. The Chaldee expoundeth it, when shall I go in to see the brightness of the Majesty (or Divine presence) of the LORD.  
Vers. 4. to me bread] that is, my bread, my food. So, bread of tears, Psal. 80. 6. they say] my foes, as vers. 11. or while it is said. all the day] or, every day, as the Greek turneth it.  
Vers. 5. These things] namely my absence from God's face, vers. 3. and my adversaries reproach, vers. 4. The Chaldee addeth, These signs I remember. pour out upon me] or shed within me, or by myself. This noteth exceeding sorrow, or fainting, like that in job 30. 16. And now my soul poureth out itself upon me, and the days of affliction have taken bold on me. So 1 Sam. 1. 15. Lam. 2. 12. throng] a multitude pressing to go before God: the Chaldee expoundeth it a shadow, saying, When shall I go under the shadow, shall I together be strengthened in the tents of the just, in the house of the Sanctuary of the Lord, etc. keeping festivity] or, with a multitude dancing, or keeping a feast. For at their solemn assemblies they kept feasts, Exod. 23. 14. with dancing, eating, drinking and joy, Exod. 32. 5, 6, 19 judg. 21. 19, 21. Deu. 16. 14, 15.  
Vers. 6. Why lowest thou down] to wit, with sorrow; and therefore the Greek turneth it, why art thou sorrowful? For Sorrow or Care in a man's heart boweth it down, but a good word rejoiceth it, Prov. 12. 25. the salvations] understand, and, or for the salvations, that is, the full salvation, or perfect deliverance: So the Chaldee saith, for the redemption which is from his face. of his face] that is, which his face, favour, and gracious presence giveth unto me. The Greek readeth thus; the salvation of my face and my God; transplacing the Hebrew letters, as in the last verse. Compare Psal. 59 10, 18.  
Vers. 7. for that I remember] and cannot come before thee; as, vers. 3. or, therefore I will mind thee, seeing I have no way else to comfort me in my absence from thee. The Chaldee referreth it to others, therefore they remember thee which dwell on the other side of jordan. the land of Jordan] which lay eastward from jerusalem where Gods Sanctuary was, and Hermonim] that is, the inhabitants, (or the mountains) of Hermon, which was a high mount in the North parts of the land, called also mount Shirjon: See Psal. 29. 6. the little mount] so is the Greek: others make it a proper name, Mount Mitsar. He may mean the southern mountains, that were small in respect of Hermon. Mount being put for mounts, as chariot, for chariots, Psal. 20. 8. But the Chaldee much differeth, saying, and the people which received the law at mount Sinai (which is) low and little. But that seemeth not to be meant here.  
Vers. 8. Deep unto deep calleth] that is, one Affliction (or temptation) followeth and occasioneth another, without intermission of trouble. A deep abysm, or Gulf, is a place of many waters, signifying great afflictions, Ezek. 26. 19 jon. 2. 5. The Chaldee translateth, the higher deep calleth the lower deep. billow's] such are most dangerous to drown: they have their name of breaking as the next word waves, of wallowing or tumbling; both signify afflictions. So Psal. 88 8. jon. 2. 3.  
Vers. 9 command his mercy] that is, appoint, or send it with speed, power, and authority: a phrase taken from the Law, and often used for more vehemency: or because God by his Angels procureth good to his people, Deut. 28. 8. Levit. 25. 21. 2 Sam. 17. 14. So after, in Psal. 44. 5. and 133. 3. and 71. 3. and 68 29. and 7. 7. and 91. 11. his song] that is, cause and matter for me to sing him praise. So God is said to give songs in the night, job 35. 10. See also Isa. 30. 29. a prayer] to wit, I shall make a prayer. And some Psalms are entitled prayers, as Psal. 17. 1. and 90. 1. and 102. 1. and 142. 1. Habak. 3. 1.  
Vers. 10. sad] mournful. See Psal. 35. 14.  
Vers. 11. with a murdering weapon] Retsach, murder, seemeth here to be a sword or weapon of murdering; (as pride is a proud person, Psalm. 36. 12.) meaning that his adversaries words did sorely affect and grieve him, as if a dagger had been thrust into his bones. For, reproachful words are piercing like swords, Psal. 57 5. and 59 8.  
Vers. 12. salvations of my face] that is, he which giveth me full manifest and apparent salvation, or present deliverance. See before, vers. 6. according to which the Chaldee translateth it here, for the redemption which is from his face.    

PSAL. XLIII.  
He prayeth to be delivered from the wicked, and restored to God's Sanctuary. 5 He encourageth his 〈◊〉 trust in God.  
IVdge me O God, and plead my plea, from the nation unmerciful, from the man of deceit, and injurious evil, do thou deliver me. For thou art the God of my strength, why thrustest thou me away: why go I still sad, for the oppression of the enemy? Send thy light and thy truth, let them lead me, let 〈◊〉 bring me unto the mountain of thy holiness, and unto thy dwelling places. And I will come unto the Altar of God; unto God, the joy of my gladness; and confess thee with harp. O God my God. Why bowest thou down thyself, my soul, and why makest thou a tumultuous stir within me? wait hopefully for God, for yet I shall confess him; the salvations of my face, and my God.  

Annotations.  
IVdge me] This meaneth an examination of the cause, giving sentence, and executing of it, by delivering the oppressed: so judging is used for delivering, 1 Sam. 24. 15. 2 Sam. 18. 19, 31. judg. 3. 10. Pleading also ones plea is of like meaning: see Psal. 35. 1. The Chaldee paraphraseth, Judge me O God with judgement of truth, for it is thy part to plead my plea.  
Vers. 2. my strength] or my strong fort, as Psal. 28. 8. for which in Psal. 42. 10. he useth the word Rock.  
Vers. 3. dwelling places] meaning the holy Tabernacle or Sanctuary, which had several rooms, holy and most holy, parted by veils; as also the Apostle observeth, Hebr. 9 2, 3, 6, 7. or, the high place at Gibeon where the tabernacle was, & in jerusalem where the Ark was, 2 Chro. 1. 3, 4. for in both those places God dwelled, and was worshipped. But the first seemeth most proper, because of Psal. 132. 5. See also Psal. 46. 5. and 84. 2. The Chaldee explaineth the former to be the mount of the house of thy Sanctuary; and these latter, the Schools of the house of thy divine Majesty. By Schools meaning such places about the Sanctuary as the Doctors sat in, Luk. 2. 46.  
Vers. 4. And I will come] or, That I may come, for so the Hebrew phrase may often be resolved; and the new Testament useth both indifferently in the Greek, as Luk. 6. 37. and ye shall not be judged; for which in Matth. 7. 1. it is, that ye be not judged. to the Altar] Chaldee, to offer an offering upon the Altar. the joy of my gladness] that is, author of my gladsome joy, meaning inward joy, outwardly showing itself in gladsome gesture.  
Vers. 5. why bowest etc.] This verse is the same with Psal. 42. 12. of my face] the Chaldee explaineth it, for the redemption which is from his face, for he is my God.    

PSAL. XLIV.  
The Church in memory of former favours when they inherited the Land, 10 complaineth of her present evils, being subject to persecutors. 18 Professing her integrity in greatest afflictions, 24 she fervently prayeth for secure.  
To the Master of the Music, to the sons of Korach, an instructing Psalm.  
O God, with our ears we have heard, our fathers have told to us the work thou wroughtest in their days, in days of ol●. Thou with thy hand didst dispossess the heathens, and didst plant them: thou didst evil to the peoples, and didst propagate them. For, not by their own sword inherited they the land, and their arm saved them not; but thy right hand, and thy arm, and the light of thy face, because thou didst favour them. Thou art he my King, O God; command the salvations of jakob. In thee we shall push with the horn our distressers, in thy name we shall tread down them that rise up against us. For I will not trust in my bow, and my sword shall not save me. For thou hast saved us from our distressers, and our haters thou didst make ashamed. In God we praised all the day, and thy name for ever we will confess Selah.  
But now thou thrustest away, and makest us ashamed, and goest not forth with our armies. Thou makest us turn backward from the distresser, and they that hate us do spoil for themselves. Thou givest us as sheep for meat, and fannest us in the nations. Thou sellest thy people for no wealth, and increasest not by the prizes of them. Thou exposest us a reproach to our neighbours, a scoff and a scorn to them that be round about us. Thou puttest us for a parable among the heathens, a nodding of the head among the nations. All the day my ignominy is before me, and the abashing of my face covereth me. For the voice of the reproacher and taunter, for the face of the enemy and self avenger.  
All this is come on us, and we have not forgotten thee, not dealt falsely against thy covenant. Our heart hath not turned backward, nor our stepping swarved from thy path. Though thou hast crushed us in the place of Dragons, and hast covered over us with the shadow of death. If we have forgotten the name of our God, and spread out our hands to a strange god. Shall not God search out this? for he knoweth the hid things of the heart. But for thee we are killed all the day, are counted as sheep of slaughter.  
Stitre up, why sleepest thou, Lord? awake, thrust not away forever. Wherefore hidest thou thy face, forgettest thou our affliction and our oppression? For our soul is bowed down to the dust, our belly cleaveth unto the earth. Rise up, for an helpfulness to us, and redeem us for thy mercy sake.  

Annotations.  
Dispossess] or disinherit the nations, meaning the Canaanites as the Chaldee explaineth it, Thou by thy strong hand didst cast out the peoples of Canaan, and plantedst the house of Israel. See examples hereof in the Amorites, Numb. 21. 32. and the other Kings of Canaan, jos. 12. seven nations greater and mightier than Israel, Deut. 7. 1. plantedst them] to wit, our fathers, the Israelites, as Exod. 15. 17. a figure taken from the planting of vines, whereof see Psal. 80. 9, etc. the peoples] that dwelled before in Canaan. So Psal. 106. 34. didst propagate] or send forth, make spread, as the vine sendeth out or dispreadeth the branches, Psal. 80. 12. Ezek. 17. 6.  
Vers. 4. light of thy face] thy favourable countenance in Christ: See the note on Psal. 4. 7. and 89. 16.  
Vers. 5. thou art he] that is, Thou art the same my King, (as the Greek expresseth it:) this noteth God's unchangeableness. See Psal. 102. 28. command] procure by thy commandment. See Psal. 42. 9 salvations of jakob] that is, the full salvation (the absolute deliverance) of thy weak people the posterity of jakob. See Psal. 14. 7.  
Vers. 6. push with the horn] a speech taken from Moses, Deut. 33. 17. and meaneth a vanquishing or subduing, 1 King. 22. 11. Dan. 84. tread down] or tread under foot, which signifieth both a subduing or destroying, 2 Chron. 22. 7. and a contempt or setting them at nought, Prov. 17. 7. and so the Greek here translateth it, we shall set at nought. So after in Psal. 60. 14. and 108. 14.  
Vers. 9 In God, we praised] to wit, his actions, salvations etc. See a like phrase in Psalm. 56. 5. 11. and Psal. 71. 6. Or understand, we praised ourselves, that is, gloried, triumphed. And thus the Greek, In God we shall be praised; the Chaldee saith, In the word of our God.  
Vers. 12. sheep for meat] or, of meat, that is, to be eaten. So after, vers. 23. sheep of slaughter, that is, to be slain. fannest] or dispersest, strowest abroad, as the fan that winnoweth, jer. 4. 11. and 51. 2. So after in Psal. 106. 27.  
Vers. 13. for no wealth] that is, for a vile price, without gain. God is said to sell his people, when he delivereth them into their enemy's hands, as out of his own possession. So Deut. 32. 30. Likewise in Esay 52. 3. the Lord saith, ye have been sold for nought, and ye shall be redeemed without money. increasest not] or gainest not by the prices of them; takest no other people in their stead: or increasest, that is, hightenest not their price.  
Vers. 15. a parable] a byword, or proverb. This is often used for grave, wise, and princely sentences; as Psalm. 49. 5. here in the ill part for a byword, reproach and fable: so Psal. 69. 12. job 17. 6. And thus is fulfilled that which was threatened, Deut. 28. 37. 1 King. 9 7. Jer. 24. 9 nodding of the head] that is, a mockage, Psal. 22. 8. 9  
Vers. 17. taunter] or blasphemer, Num. 15. 30.  
Vers. 20. of Dragons] or, of whale fishes. For the Hebrew word is common both for land and water-dragons or whales. So Psal. 148. 7. And hereby is meant the place of desolation and affliction, as the Greek here translateth it: See Mal. 1. 3. Isa. 34. 13. jer. 9 11. and 10. 22. job 30. 29. with the shade] or, in the shade: see Psalm. 23. 4.  
Vers. 2●. spread out our hands] or our palms, that is, have prayed unto: for in prayer they spread out the palms of their hands, as to receive a blessing from God, 1 King. 8. 22. Exod 9 29. Psal. 143. 6. So the Chaldee explaineth it, spread out our hands in prayer, to the idols of other peoples.  
Vers. 23. But for thee] or, For, for thy sake, that is, so fare we be from following strange gods, as that for thy sake we are killed daily. And this also is a comfort in affliction. See Rom. 8. 36.  
Vers. 24. Stir up] to wit, thyself. These things are spoken of God after the manner of men, for properly, he that keepeth Israel, slumbreth not, nor sleepeth, Psal. 121. 4.  
Vers. 26. to the dust] this noteth a base and abject state, Psal. 113. 7. like this is the soul cleaving to the dust, Psal. 119. 25. and putting the mouth in the dust, Lam. 3. 29.  
Vers. 27. an helpfulness] that is, a full help. The Hebrew hath a letter more than ordinary, to increase the signification. So Psal. 63. 8. and 94. 17. See the notes on Psal. 3. 3.    

PSAL. XLV.  
The Majesty and grace of Christ and his kingdom. 11 The duty of the Church, and the benefits thereof. 14 The glory of Christians.  
To the master of the music upon Shoshannim, to the sons of Korach, an instructing Psalm; a song of the well-beloved virgins.  
MIne heart hath boiled a good word; I do say my works to the King, my tongue the pen of a speedy writer. Thou art much fairer than the sons of Adam; grace is poured out in thy lips, therefore God hath blessed thee for ever. Gird thy sword upon the thigh, O mighty one, thy glorious majesty and thy comely honour. And in thy comely honour, prosper ride on word of truth, and of meekness and of justice: and thy right hand shall teach thee fearful things. Thy arrows are sharp, peoples shall fall under thee, in the heart of the King's enemies. Thy throne, O God, is ever and perpetual, the sceptre of thy kingdom is a sceptre of righteousness. Thou lovest justice, and hatest wickedness, therefore God thy God hath anointed thee with oil of joyfuluesse above thy fellows. Myrrh and Aloes Cassia all thy garments, out of the Ivory palaces, more than they that make thee joyful. King's daughters are among thy precious ones, set is the Queen at thy right hand, in fine gold of Ophir. Hear O daughter, and see and bend thine care, and forget thy people and thy father's house. And the King will covet thy beauty, for he is thy Lord, and bow down thyself to him.  
And the daughter of Tyrus with oblation shall earnestly beseek thy face, even the rich of the people. The King's daughter is all glorious within, her clothing is of purled works of gold. In embroideries she shall be led along to the King, virgins after her, her fellow-friends brought in to thee. They shall be led along with joys and gladness, they shall enter into the King's palace. In stead of thy fathers shall be thy sons, thou shalt put them for princes in all the earth. I will make memory of thy name in every generation and generation, therefore peoples shall confess thee for ever and a●●.  

Annotations.  
SHoshannim] that is, Six-stringed instruments: for so by comparison with other titles it seemeth here to be meant of musical instruments: as Shalishim, be ●●●●e-stranged instruments, 1 San. 18. 6. Elsewhere it signifieth six-leaved flowers, that is, Lilies, as Song 2. 6. which may also be minded here. The Hebrew word is derived of S●●●●, that is, Six. ●●ke title is in Psal. 69. 1. & 80. 1. The Chaldee expoundeth it, for them that sit in the Synedrion (or Council) of Moses, which was spoken in prophecy by th● 〈◊〉 of Korah. of the well-beloved virgins] Kings daughters and other honourable damosels attending upon and coming with the Queen; the friends of the bridegroom and bride, verse 10. 15. who should sing this marriage-song in praise of them. Therefore this Hymn setteth forth Christ in his glory, and his Spouse the Church in her beauty. For Christis the Bridegroom, and jerusalem the Bride, joh. 3. 29. Rev. 21. 9, 10. all true Christians are Virgins, for their spiritual chastity, Rev. 14. 1, 4. following and loving the Lamb, for the sweet odour of his Name or Gospel, Song 1. 2. and are beloved of him, and have this new song of praise put into their mouths. Of him is this Psalm, as the Apostle expoundeth it, Heb. 1. 8.  
Vers. 2. hath boiled] or frieth, boileth as in a frying pan, that is, hath studied and prepared by servant meditation. A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan, Levit. 7. 9 and there boiled in oil, being made of fine flower unlevened, mingled with oil, Levit. 2. 5. and after was presented to the Lord by the Priest, vers. 8. etc. Here the matter of this Psalm is as the Mincah or oblation, which with the oil, the grace of the spirit, was boiled and prepared in the Prophet's heart, and now presented. So the Psal. 141. is likewise compared to the Mincah or oblation presented at evening, Ps. 141. 2. This word is not elsewhere read in the scripture. a good word] an excellent, sweet and pleasant matter. A word is used often for a thing or matter, Psal. 41. 9 here it is for the whole argument of this Psalm, I do say] or, I am saying, that which fervently boileth in me. For of the abundance of the heart the mouth speaketh. my works to the King] or my poems of the King; that is, of Christ; concerning him, and dedicated to him is this Psalm, or Ditty. my tongue, the pen] understand, it is as the pen; or prayer wise, be it as the pen. The Chaldee addeth, my tongue shall speak swiftly, as the pen, etc. of a speedy writer] or, of a swift (a ready) Scribe. So Esra was called not only for writing, but also for interpreting the law, Ezr. 7. 6. Scribes were both Scriveners or Notaries, 2 King. 12. 10. and 22. 3. and expositors of the Law, or Counsellors, Mat. 23. 2. 1 Chron. 27. 32.  
Vers. 3. thou art much fairer] The Hebrew word is of double form, to note out double, that is, very excellent beauty. This fairness is not of body only, but of mind, in wisdom, holiness, etc. as in Ezek. 28. 7. there is mentioned beauty of wisdom. Here the Psalmist beginneth his speech to Christ and of his praises: which the Chaldee paraphrast explaineth thus; thy fairness O King Christ, exceedeth the sons of men. See the description of Christ's spiritual beauty in Song 5. 10,— 16. grace is poured out in thy lips] that is, thou speakest gracious words abundantly. Christ's lips were like lilies dropping down pure myrrh, Song 5. 13. all that heard him speak wondered at the words of grace that proceeded out of his mouth, Luk. 4. 22. The Chaldee expoundeth it, The Spirit of prophecy is given into thy lips. therefore] to the end that thou shouldest pour out thy gracious words to men: or because God hath blessed thee.  
Vers. 4. Gird thy sword] that is, make ready to the fight, Exod. 32. 27. 1 Sam. 25. 13. Song 3. 8. The spiritual sword is the word of God, Eph. 6. 17. Therefore Christ's sword properly cometh out of his mouth, Rev. 1. 16. and with the breath of his lips shall he slay the wicked, Isa. 11. 4. upon the thigh] understand thy thigh. The Hebrew often omitteth words of this sort easy to be understood; so the Greek in the new Testament, as mending the nets, Mark. 1. 19 or mending their nets, Mat. 4. 21. to put away, Mark. 10. 4. for, to put her away, Mat. 19 7. and many the like. O mighty one] or Champion; Heb. Gibbor, one of the titles of Christ, Isa. 9 6. The Chaldee paraphraseth, as a mighty one to kill kings and rulers. thy glorious Majesty] this showeth of what manner sword he speaketh, called glory and comeliness, or magnificence, because of the powerful effects. Of these words, see Psal. 8. 2. 6.  
Vers. 5. prosper ride] that is, ride prosperously: see the like phrase, Psal. 51. 4. The Chaldee openeth it thus; Thine honour is great, therefore thou shalt prosper, to ride upon the throne of the kingdom. on word of truth] which is the Gospel of our salvation, Eph. 1. 13. the white Horse whereon Christ rideth, Rev. 19 11. or because of truth; for the truth's sake. The Hebrew all debar is often used for because, Psal. 79. 9 Gen. 43. 18. Deut 22. 24. and so the Greek version hath it here. of meekness] so Christ came riding meek, Mat. 21. 5. and his word is both to be taught and to be received with meekness, 2 Tim. 2. 25. jam. 1. 21. and of justice] or, meekness of justice, that is, justice meekly administered: but the Greek supplieth the word and. shall teach thee] or, let it teach thee fearful things. In the Greek it is, thy right hand will guide thee marvellously.  
Vers. 6. Thy arrows] that is, thy words whereby thou convincest and beatest down sin and sinners. So the rider on the white Horse hath a bow when he goeth to conquer, Rev. 6. 2. Arrows are words, Psal. 64. 4. or judgements, Deut. 32. 23. and the Chaldee here addeth, Thine arrows are drawn out to kill multitudes. in the heart] understand, they pierce the heart of the king's enemies. And this noteth the efficacy of these words or judgements, as elsewhere he saith, I will send all my plagues upon thy heart, Exod. 9 14. also their inward operation which is mighty, dividing asunder the soul & the spirit, discerning the intents of the heart, casting down imaginations & bringing into captivity every thought, Heb. 4. 12. 2 Cor. 10 4. 5.  
Vers. 7. Thy throne O God] The Chaldee addeth, in heaven. Here Christ our King is magnified as God above the Angels, as the Apostle showeth, Heb. 1. 8. But unto the Son he saith, thy throne O God is for ever. etc. Hereby also is meant the perpetuity of Christ's kingdom. So 1 Chron. 22. 10. 2. Sam. 7. 16. a sceptre of righteousness] or, a rod (a mace) of equity, plain and righteous in administration. hath anointed thee] of this Hebrew Mashach, hath anointed, our Lord is called Mashiach or Messiah, and in Greek Christ, that is, Anointed: see Psal. 2. 2. oil of joy] the holy Ghost which joyeth the heart, Luk. 4. 18. 1 Thes. 1. 6. above thy fellows] that is, above all Christians who are thy fellows, consorts, and partners in the anointing, 1 joh. 2. 20, 27. who are also made Kings and Priests, Rev. 5. 10. and with whom thou hast taken part of flesh and blood, Heb. 2. 14. Or by fellows, may be meant all kings and potentates whom he excelleth, Psal. 89. 28.  
Vers. 9 Myrrh] named of the Hebrew word Mor, and is the gum or liquor of a tree, in taste bitter, in smell odoriferous; therefore it was used in the precious ointment of the high priest, and Tabernacle, Exod. 30. 21. and in other sweet perfumes. Est. 2. 12. Prov. 7. 17. See Song 4. 14. and 5. 1. 13. Aloes] of the Hebrew name Ahaloth, a sweet wood wherewith perfumes were also made, Num. 21. 7. Song 4. 14. The Arabians call it, tsandal. Cassia] or Cassies, also of the Hebrew Ketsioth, elsewhere it is not found in Scripture. It seemeth to be the barks or skins of that sweet shrub Casia mentioned in Pliny, lib. 12. cap. 20. all thy garments] that is, they be of them, or smell of them, or are anointed with them: or, as the Chaldee paraphraseth, are perfected with them. out of the Ivory palaces] or palaces of Elephant's tooth; as the Chaldee here addeth the name of the Elephant, meaning that either the King cometh out of them, or, the garments were taken out of such palaces or costers. King's palaces were sometime made of Ivory or tooth, 2 King. 22. 39 more than they that make thee joyful] or, than theirs that make thee glad: that is, thy garments are more odoriserous, than the garments of thy fellows, forementioned verse 8. For though the Spouse or Church hath the savour of her odours, better than all spices, & the smell of her garments as the odour of Lebanon, she being perfumed with myrrh, and incense, and all spices of the merchant, Song 4. 10, 11. and 3. 6. yet Christ himself is more odoriferous, even wholly delectable, for God hath not given him the spirit by measure, Song 1. 2. and 5. 16. joh. 3. 34. And the Saints are said to make Christ joyful, for all his delight is in them, Psal. 16. 3. Song 7. 6.  
Vers. 10. King's daughters] These the Chaldee interpreteth Countries of Kingdoms. among thy precious ones] that is, with thy honourable women: or, in thy preciousness, that is, are in thy precious honourable ornaments, or palaces. set is the Queen] or, married Queen (the wife) is placed at thy right hand, that is, in the most honourable place, 1 King. 2. 19 The Chaldee referreth this to the Book of the Law, at the right hand of the King. The word Shegal is used here, and Neh. 2. 6. Dan. 5. 23. for the King's wife, the Queen. in fine gold] that is, as the Greek explaineth it, cloth of fine (or glistering) gold, called Cethem; a special name for the most pure and splendent gold, Job 28. 16. 19 and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam, Ps. 16. 1. of Ophir] that is, out of the land of Ophir, who was the son of jektan, the son of Shen, the son of Noach, Gen. 10. 29. who dwelled in a part of India, & of him the country was called Ophir: from thence was much Cethem or fine gold brought to judea and other coasts, as appeareth 1 King. 9 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold itself was called by his name Ophir: job 22. 24.  
Vers. 11. Hear O daughter] He speaketh to the Queen forementioned, siguring the church, or heavenly jerusalem, the Lamb's wife, Rev. 21. 9, 10, etc. And so the Chaldee paraphraseth, Hear O congregation of Israel, the law of his mouth, and see his marvellous works: and bow thine ear to the words of the Law, and forget the evil works of the wicked of thy people, and the house of Idols whom thou servedst in thy father's house. and thy father's house] As man and wife must leave their parents, to cleave each to other, Gen. 4. 24. and 31. 14. so must we leave all, to cleave unto Christ, Matt. 10. 37. Luk. 14. 26.  
Vers. 12. will covet thy beauty] will delight himself in thy fairness, (thy sanctity;) set forth in Song 1. 14. and 2. 14. and 4. 1, etc. So the King is tied in the rafters, Song 7. 5. and bow down] or, therefore worship thou him.  
Vers. 13. the daughter of Tyrus] that is, the people, or Commonwealth of Tyre; as daughter of Zion, Psal. 9 15. So the Chaldee expoundeth it, They that dwell in the fort of Tyrus. Tyre or Tyrus (in Hebrew Tsor, which signifieth a Rock or Fortress;) was a strong city appertaining to the tribe of Aser, jos. 19 29. but possessed still by the heathens, whose King Hiram became friend to David, 2 Sam. 5. 11. and to Solomon his son, 1 King. 5. 1, 2, etc. yet afterwards Tyrus remembered not the brotherly covenant, Amos 1. 9 but rejoiced at the desolation of jerusalem, Ezek. 26. 2. banded itself with other enemies against Israel, Psal. 83. 8. & was wasted of Nebuchadnezar King of Babel, by God's judgement, 70. years, Esai. 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times, and then had still Hercules for their chief God, 2 Mac. 4. 18, 19 This one city Tyre is here named in stead of other nations, because it was the chief city of traffic in the world, being an I'll in the sea, whose merchandise and magnificence the Prophet largely describeth, Ezek. 27. her merchants were princes, her chapmen the nobles of the world, Esai. 23. 8. she heaped up silver as dust, and gold as the mire of the streets, Zach. 9 3. Of the subjection here prophesied, which they should yield unto the Church, we may see it fulfilled in the new Testament, where many that dwelled about Tyre and Sidon flocked after Christ, Mark. 3. 8. and he resorted into their borders, Mark. 7. 24. and by their readiness, he upbraided the backwardness of the jews, Mat. 11. 20, 21. and afterwards in the Apostles days there was a Church of zealous Christians in that city, Act. 21. 3, 4, 5, etc. See also Psal. 87. 4. earnestly beseek thy face] shall instantly pray (or sue) unto thee O Queen. The original word naturally signifieth to make sick or sorry, and being joined with the word face (which oft is used for anger) it meaneth, to abate the anger by importunate prayer and by humble suit to prevail. So after, Psal. 119. 58. rich of the people] the wealthy among them, meaning of the Tyrians, which were a wealthy nation, and generally other people's. See Esa. 60. 1, 3, 5, 11. and 49. 23. Rev. 21. 24, 26. where the riches and honour of the Gentiles are brought to the Church.  
Vers. 14. glorious within] or, honourable inward, in the heart adorned with faith, hope, love, etc. or in the inner man, as Eph. 3. 16. Here the Chaldee maketh this paraphrase; Every thing that is praiseworthy, fair & to be desired, the wealth of countries and treasuries of Kings, which are laid up within, shall they offer for oblations before the King, and gifts unto the Priests, whose garments are woven with fine gold. purled works] or grounds, closures of gold, such as precious stones are set in, Exod. 28. 11, 14. Compare also herewith, Ezek. 16. 13.  
Vers. 15. In embroideries] with broidered (or needle wrought) garments. Hereby is meant the variety of graces, and embroidery of the spirit. So Ezek. 16. 10.  
Vers. 17. In stead of thy fathers.] Here the Hebrew is of the masculine gender: so these words are spoken to the King. Though sometime the masculine is used in speech of women, as Num. 27. 7. So lahem 1 King. 22. 17. lahen 2 Chron. 18. 16. shall be thy sons] thy children shall succeed, meaning either all Christias, that by the immortal seed of the word are begotten to Christ & his Church, he being the father, this the mother of us all, Isa. 9 6. Gal. 4. 26. or in special, the Apostles may be intended. See Heb. 2. 13. shalt put them] shalt place, constitute, or appoint them for Princes: As all Christians are called Kings, Rev. 1. 6. and 5. 10. Or in special, by the Fathers may be meant the 12 Patriarches, by the sons, the 12 Apostles succeeding them, as the heavenly jerusalem hath at the 12 gates, the names of the 12 tribes, and in the foundations of the wall, the names of the lambs 12 Apostles, Rev. 21. 12, 14. which Apostles were sent into all the nations of the world, Mat. 28. 19 to go and bring forth fruit, and their fruit to remain, joh. 15. 16. Like this is the promise made for Sarah, that Kings of people's should come of her, Gen. 17. 16.  
Vers. 18. I will make memory] will mention and make to be remembered. The inditer of this Psalm speaketh this to Christ, and of his eternal kingdom and glory. shall confess thee] shall celebrate, or praise thee. The Hebrew is jehodu, of it jehudah had his name, Gen. 29. 35. from which name his blessing was derived, thou art judah thy brethren (jodu) shall confess thee, Gen. 49. 8. This here is fitly applied to Christ the Lion of the tribe judah, Revel. 5. 5. and aye] or, and to perpetuity.    

PSAL. XLVI.  
The confidence which the Church hath in God. 5 The river that maketh glad the city of God. 6 His presence and help from enemies. 9 An exhortation to behold his works.  
To the master of the music, to the sons of Korach, upon Alamoth a song.  
GOd will be to us an hopeful shelter and a strength, a help in distresses we shall find very great. Therefore we will not fear though the earth change, and though the mountains be moved into the heart of the seas. Though the waters thereof make a noise, be muddy, though the mountains quake for the haughtiness thereof Selah. A river, the streams thereof shall make glad the city of God, the holy, the dwelling places of the most high. God in the mids of it, it shall not be moved, God will help it at the looking forth of the morning.  
The nations made a noise, the Kingdoms were moved, he gave his voice, the earth melted. jehovah of hosts is with us, the God of jakob a high refuge for us Selah. Come on, behold the works of jehovah, who putteth wondrous desolations in the earth. He maketh wars to cease unto the utmost end of of the earth, he breaketh the bow and cutteth the spear, the chariots he burneth in fire. Surcease and know that I am God: I will be exalted in the nations, I will be exalted in the earth. jehovah of hosts is with us, the God of jakob, a high refuge for us Selah.  

Annotations.  
ON Alamoth] This seemeth to be some musical instrument, or tune, 1 Chron. 15. 20. 〈◊〉 We may call it Uirginals, or Virgin tunes having high and shrill voices or notes: for Alamoth signifieth also Virgins, Song 1. 2. The original word Alum signifieth Hid: whereupon the Greek translateth it here, kruphioon, hidden ones, or hid things. And the Chaldee after mention of the sons of Korah, addeth, by their hand was it spoken in prophecy, at what time their father was hidden from them, but they were delivered and said this song. If it be not referred to the music, it seemeth rather to intent the hid counsels of God appertaining to his Church in Christ.  
Vers. 2. we shall find] to wit, an help: or in distresses that we shall find; as in Ps. 116. 3. distress and sorrow I did find; that is, did feel, or fall into. And thus the Greek saith here, in tribulations that have found us vehemently. Or we may translate it, he is found, that is, God is present, at hand; as in Gen. 19 15. thy daughters which are found, that is, which are present. very great] or very mighty, vehement.  
Vers. 3. though the earth] or, when the earth change, to wit, her place. By the changing of the earth, and removing of the mounts, are often meant the alteration of states and polities, Hag. 2. 22, 23. Revel. 6. 14. jer. 51. 25. hart of the seas] that is, the midst, or deepest bottoms of them; as the Chaldee expoundeth it, the gulf of the great sea. The like phrase is in Exod. 15. 8. Io●. 2. 3. Prov. 23. 34.  
Vers. 4. be muddy] or cast up mud, that is, rage, or be troubled, as the Greek translateth it, Waters, are peoples, Rev. 17. 15. jer. 47. 2. and their restless stir is likened to the seas that cast up mire and dirt, and foam out their own shame, Isa. 57 20. jude verse 13. for the haughtiness] the proud swelling rage and surges.  
Vers. 5. A river, the streams thereof] or, There is a flood, whose riverets (or streams.) In the earthly jerusalem this may be meant of the river Kidron, 2 Sam. 15. 23. job 18. 1. and the streams or lesser rivers of Gibon and Shiloah, 2 Chron. 32. 4, 30. Isa. 8. 6. In the heavenly jerusalem, there is a pure river of the water of life, proceeding out of the throne of God and of the Lamb, Rev. 22. 1. Ezek. 47. 1. etc. See also joel 3. 18. Gen. 2. 10. Psal. 65. 10. But as waters sometimes signifieth peoples, so here the Chaldee paraphraseth, peoples as floods, & the streams of them shall come & make glad the city of God, and shall pray in the house of the Sanctuary of the Lord, in the tabernacles of the most high. the city of God] that is, jerusalem; called also the city of the great King, Psal. 48. 3. the city of jehovah, Isa. 60. 14. the holy city, Esay 52. 1. Matth. 4. 5 the holy] meaning the holy place Zion, or the Sanctuary there. dwelling places] or habitacles; see Psal. 43. 3. Esay 4. 5.  
Vers. 6. at the looking forth of the morning] that is, as the Greek explaineth it, very early, when the morning peereth, or showeth the face. The like phrase is in Exod. 14. 27. judg. 19 26. and so of the looking forth of the evening, Gen. 24. 63. Deut. 23. 11.  
Vers. 7. gave his voice] that is, spoke aloud, or thundered; See Psal. 18. 14. or, gave with his voice: but the word with or in, seemeth to be superfluous in the Hebrew, as elsewhere, jer. 12. 8. Psal. 68 34. So to seek in jehovah, 2 Chron. 34. 26. is to seek jehovah, 2. King. 22. 18. The Chaldee referreth it to God's voice on mount Sinai; whe● the gave the Law to his people, the nations were troubled, the kingdoms trembled. melted] that is, was dismayed with fear. So Psal. 75. 4. and 107. 26. Exod. 15. 15. Amos 9 5, 13. jos. 2. 9  
Vers. 10. chariots] or round shields, as both the Greek and Chaldee Paraphrast here taketh it: but elsewhere it is not to found, but for wagons very often.  
Vers. 11. Surcease] or, Leave off: see Psal. 37. 8. The Chaldee expounds it of Surceasing from wars.    

PSAL. XLVII.  
The nations are exhorted cheerfully to entertain the kingdom of Christ.  
To the Master of the Music, to the sons of Korach a Psalm.  
ALl peoples clap ye hands, shout triumphantly to God with voice of shrilling. For jehovah is high, fearful, a great King over all the earth. He hath subdued peoples under us, and nations under our feet.  
He hath chosen for us our inheritance, the high excellency of jakob, whom he loveth Selah. God is gone up with triumph, jehovah with voice of trumpet. Sing Psalm to God sing Psalm; sing Psalm to our King sing Psalm. For God is King of all the earth; sing an instructing Psalm. God reigneth over the heathens, God sitteth on the throne of his holiness. The bounteous Princes of the people's are gathered, the people of the God of Abraham, for the shields of the earth 
are  Gods; vehemently is he exalted.  

Annotations.  
CLap hands] or the Palms; Hebrew, the palm: a sign of joyful approbation, used as at other times, so at the coronation of Kings, 2 King. 11. 12. So after Psalm. 98. 8. voice of 〈…〉ing] that is, a shrill voice and joyful. See the notes on Psalm. 5. 12. and 41. 12.  
Vers. 4. He hath subdued, or, will subdue: So in the next verse, He will choose; but the time to come is often used for the time past or continued. And here it seemeth to be spoken of the subduing of the Canaanites, and the 〈◊〉 subduing of nations to Christ, by preaching of the Gospel. Of subduing, see Psal. 18. 48. the Chaldee here translateth it, kill.  
Vers. 5. our inheritance] the land of Canaan, Psal. 78. 55. and that immortal undefiled heritage reserved in heaven for us, 1 Pet. 1. 4. high excellency] or glorious highness; meaning the kingdom, priesthood, Temple, etc. (as the Chaldee mentioneth, the house of the Sanctuary:) whereby jacob's posterity excelled, Ezek. 24. 21. Amos 6. 8. and 8. 7. Nahum 2. 2. and all the heavenly promises given to the Church in Christ.  
Vers. 6. God is gone up] as when the ●rke went up from King 〈…〉 th-j●arim to jerusalem, 2 Sam. 6. 15. 1 Chron. 13. 8. and 15. 28. when the Ark was carried by Solomon into the Temple, 2 Chron. 5. when Christ ascended with triumph into heaven, Luke 24 51, 52. and with like glory shall he come again, 1 Ihess. 4. 16. Act. 1. 9, 11. The Chaldee referreth this Going up, to the Exalting of God's name.  
Vers. 7. an instructing Psalm] Maschil, the title of Psal. 32. and many others, here used in like sense for a Psalm to give instruction; or, as in Psal. 14. 2. for a prudent understanding person; in this sense, sing Psalm every one that is prudent; or, as the Greek explaineth it, sing prudently; the Chaldee, with good understanding.  
Vers. 9 throne of his holiness] Greeke, his holy throne. See Psal. 9 5. Revel. 4. 2. The Chaldee calleth it, the throne of his glory.  
Vers. 10. The bounteous Princes] or, the voluntaries, Nobles: A name given to the liberal and free hearted, Isa. 32. 5. 8. Exod. 35. 21, 29. and to Princes or Nobles, Numb. 21. 18. Psal. 113. 8. and 118. 8. job 12. 21. So here the Greek hath Princes. are Gods] or, to God (belong) the shields of the earth: He is the great conquer our and protector of all, Gen. 15. 1. Shields also are Magistrates and Governors, that protect the Commonweals, Hos. 4. 18. Psal. 89. 19 So the Greek here hath, the strong men of the earth.    

PSAL. XLVIII.  
God is magnified for the ornaments, privileges, and protection of the Church.  
A song a Psalm, to the sons of Korach.  
GReat is jehovah, & praised vehemently in the city of our God, the mountain of his holiness. Fair in situation, the joy of all the earth is mount Zion, in the sides of the North; it is the City of the great King. God in the lofty palaces thereof, known he is for an high refuge. For lo the Kings were assembled, they went together. Themselves saw, so they wondered; they were suddenly 〈…〉 ubled, they were frighted away. Trembling took hold on them there; pain, as of her that traveleth with child. With an east wind thou wilt break asunder the ships of Tarshish. Even as we have heard, so have we seen; in the city of jehovah of hosts, in the city of our God; God will establish it for ever Selah. We have quietly minded thy mercy, O God, in midst of thy Palace.) As thy name, O God, so thy praise is unto the ends of the earth; thy right hand is full of justice. Let mount Zion rejoice, let the daughters of judah be glad, because of thy judgements. Compass ye Zion, and go round about it; tell the towers thereof. Set your heart on the fort thereof, distinctly view the lofty Palaces thereof, that ye may tell to the generation after. That this God is our God, ever and aye; he will guide us until death.  

Annotations.  
Sons of Korach] See the notes on Psal. 42. 1. Here the Greek addeth, for the second (day) of the W 〈…〉, that this Psalm was then to be sung in the Temple, as is before noted on Psal. 24. 1.  
Vers. 2. the mountain] in the Greek, his holy mountain; in Chaldee, the mount of the house of his Sanctuary. This was mount Zion, vers. 3. a figure of the Church of Christ, Hebr. 12. 22. Rev. 14. 1.  
Vers. 3. Fair in situation] or, Beautiful of coast, or climate, situate in a fair climate or region. The Chaldee expounds ●t, Fair as a Bridegroom, the joy of all that dwell on the earth. the sides of the North] the place where the Temple was builded. So Isa. 14. 13. of the great King] that is, of God, who dwelled in this city, vers. 9 Zach. 8. 3. Hereupon Christ said, swear not by Jerusalem, for it is the 〈◊〉 of the great King, Mat. 5. 35.  
Vers. 4. lofty Palaces] or, high bowers, or steeples. So vers. 14. and Psal. 122. 7.  
Vers. 5. the Kings] we may refer this either to the Kings of Moab and Ammon, in the days of josaphat, 2 Chro. 20. or to Sanacherib and his Captains in the days of Ezekiah, 2 King. 18. 19 or to the Philistian Princes, 2 Sam. 5. were assembled] or came together, to wit, by agreement at an appointed time and place; so the original word impor 〈…〉.  
Verse 7. that traveleth with child] or, that bringeth forth. And this pain is great, and sudden, an● inevitable. See Mic. 4. 9 1 Thess. 5. 3.  
Vers. 8. an east wind] which is strong and boisterous; also dry and parching, Isa. 27. 8. jer. 18. 17. Exod. 14. 21. and 10. 13. Gen. 41. 7. Ezek. 19 12. jon. 4. 8. Hereupon the Greek translateth it, violent wind; and the Chaldee, a strong East wind, as a fire from before the Lord. of Tarshish] or, of the Ocean sea. Tarshish was the name of the son of javan, the son of japheth, the son of Noah, Ger. 10. 4. of whom Tarsus (mentioned in Act. 21. 34.) the chief city of Cilicia in Syria had the n●m●. From thence they went by shipping into fare countries, Africa, India, Ophir, etc. 1 King. 22. 48. and 10. 22. Hereupon that Sea was called Tarshish; and generally the name is applied to every Ocean, or main sea.  
Vers. 10. we have quietly wound] or, in silence thought upon, and consequently, waited for.  
Vers. 12. daughters of judah] the lesser cities of that tribe, which were as daughters to the mother city jerusalem, as the lesser cities of the Ammonites were daughters to Rabbah, jer. 49. 3. So Ekron with her daughters, jos. 15. 45. and many the like. So Psal. 97. 8.  
Vers. 13. tell the towers] number, count them: These things seem to intent not only a taking notice, but also a care and fortification of jerusalem against all enemies. See Esay 33. 18.  
Vers. 14. Set your heart] mind earnestly, set your affections on, as Psal. 62. 11. the fort] or strong frontier, sconce, rampart, made for strength and safeguard of the city, 1 King. 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people, the multitude. distinctly view] or, lift up, meaning the eyes to behold, or rear up the banks of buildings. The Hebrew Pasgu is here only used; of it is Pisgah, the name of an hill or mount, Numb. 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greek translateth here, distinguish or distribute, following the Chaldee Passeg, which is to distribute or divide.  
Vers. 15. ever and aye] ever and yet, to eternity and perpetuity. will guide us] or lead us, to wit, as a flock of sheep, Psal. 78. 52. 72. therefore the Greek turneth it, poimanei, he will f●●d, or rule as a shepherd. A like phrase is also used in speech of defence from enemies, 2 Chron. 32. 22. until death] in Greeke, for ever. The Chaldee paraphraseth thus, For this God is our God, his divine Majesty is within it, and his dwelling is in the heavens for ever and ever; he will lead us in the days of our youth.    

PSAL. XLIX.  
All are exhorted to hear Christ's wisdom and parables. 7 To build the faith of Resurrection from the dead, not on worldly power, but on God. 17 Worldly prosperity is not to be admined, for man without understanding perisheth like the beast.  
To the Master of the Music, to the sons of Korach a Psalm.  
Hear ye this, all people's; harken ye● all inhabitants of the transitory world. Both sons of base man, and sons of noble man, together rich and poor.  
My mouth shall speak wisdoms; and the meditation of my heart, prudencies. I will incline min● ear to a parable, I will open with harp mine hidden matter. Why should I fear in the days of evil, when the iniquity of my footsteps shall compass me? They that trust in their wealthy power, and glory in the multitude of their riches. A man shall not redeeming redeem his brother, shall not give to God his ransom. So precious shall be the redemption of their soul, and it shall cease for ever. That he may live yet to continual aye, may not see the pit of corruption.  
For he seethe the wise do die, together the unconstant fool and brutish do perish, and leave to others their wealthy power. Their inward thought is that their houses shall be for ever, their dwelling places to generation and generation; they proclaim their names on lands. But man in honour doth not lodge a night; he is likened to beasts that are silenced.  
This their way is unconstant folly to them, and their posterity like well of their mouth Selah. As sheep they are put in hell, death shall feed them, and righteous men shall have rule over them at the morning, & their form wear away in hell, from his dwelling place.  
But God will redeem my soul from the hand of hell, for he will receive me Selah. Fear thou not when a man shall grow rich, when the glory of his house shall be multiplied. For he shall not when he die take any thing, his glory shall not descend after him.  
Though in his life he blesseth his soul, and they will confess thee, when thou dost good to thyself. It shall come unto the generation of his fathers, unto continual aye, they shall not see the light. Man in honour, and understandeth not, he is likened to beasts that are silenced.  

Annotations.  
THe transitory world] see Psal. 17. 14.  
Vers. 3. base man] in Hebrew Adam, who was so called of Adamah the earth, whereupon this title is given to the base sort of people. The Greek translateth it here earthborn. So the Apostle saith, the first man of the earth, earthly, 1 Cor. 15. 47. noble man] in Hebrew Ish, which is the name of man in respect of heat, valour, nobleness and dignity, whereby man is, and excelleth; and in opposition to the former word Adam, it meaneth the great or nobler sort of people. The Chaldee paraphraseth thus, Both sons of Adam the first, and sons of jakob, together righteous and sinner.  
Vers. 4. wisdom's] that is, excellent and manifold wisdom; so after, prudencies, for very excellent prudence, and of sundry sorts. So Solomon calleth the chief and most excellent wisdom, wisdoms, Prov. 1. 20. and 9 1.  
Vers. 5. a parable] or a proverb: in Hebrew Mashal, which denoteth rule, superiority or excellency because such speeches prevail much in the minds of men, and are in esteem. The new Testament in Greek translateth it, a parable, Matth. 13. 35. from Psa. 78. 2. of the Latin, we name it a Proverb: in old English or Saxon, it was called a big-spel. Sometime it is used in the evil part, for a byword, Psal. 44. 15. and 69. 12. mine hidden matter] my dark question, or grave doctrine, my riddle. The Hebrew Chidah, riddle, hath the name of sharpness, as proceeding from a sharp wit, and needing the like to expound it. See judg. 14. 12, 18. Num. 12. 8. 1 King. 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greek by hidden things, Matth. 13. 35. from Psal. 78. 2.  
Vers. 6. Why should I fear] This is the hidden doctrine or riddle which the Prophet propoundeth, as in his own name, and therefore also called it a parable. By fear, he meaneth dismay or discouragement. See vers. 17. the iniquity] that is, punishment or death, which is the wages of sin; see Psal. 31. 11. and by footsteps or foot-soles, he meaneth his ways or works. Or, he may call death the punishment of his heels or feet, because the Serpent bruiseth Christ and his people but in the heel, Gen. 3. 15. the sting of death being done away, and it made a passage into life and glory, 1 Cor. 15. 55. 57  
Vers. 7. their wealthy power] their riches; which are thus called, because they are gotten by power given of God, Deut. 8. 18. with labour and industry; and to the rich, their goods are their strong city, Prov. 10. 15. therefore here they are said to trust in them: contrary to 1 Tim. 6. 17. job 31. 24. Mark. 10. 24. glory] or praise themselves, vaunt, contrary to jer. 9 23.  
Vers. 8. not redeeming redeem] that is, shall in no wise, or not at all redeem. The Chaldee expoundeth it, a wicked man cannot redeeming redeem his captived brother.  
Verse 9 So precious shall be] or, And dear (costly) is: and consequently rare and hard to obtain, as Dan. 2. 11. 1 Sam. 3. 1. of their soul] that is, of their life. So Exod. 21. 30. cease for ever] that is, it shall never be accomplished. So ceasing is used for the not doing of a thing, Deut. 23. 22. Zach. 11. 12.  
Vers. 10. That he may live] this is referred to the end of the eight verse, not give his ransom, and so live. And, is here for That; see Psal. 43. 4. The Chaldee expoundeth live, to be the life eternal; & the pi●, to be the judgement of Gehenna (or hell.)  
Vers. 11. the wise] The Chaldee saith, For he shall see wicked wise men that die the second death, and are adjudged to Gehenna. unconstant fool and brutish] these two names are often joined together, as Psal. 92. 7. and 94. 8. the one noting fickleness and mutability, called Cesil, which is both the name of a fool and of a star that causeth change of weather and tempests: (whereupon Solomon speaketh of the restlessness of this kind of folly, Eccles. 7. 27. and of the tumultuousness and light behaviour of such fools, as having their eyes wand'ring unto the ends of the earth, Prov. 9 13. and 17. 24.) the other, noting want of discretion, at brute beasts led with sensuality, and carried with ardent furious affections, 2 Pet. 2. 12. jude 10. See Psal. 73. 22.  
Vers. 12. Their inward thought] or, their meaning purpose. This word signifieth the nearest and most secret thought or purpose, the heart. See Psal. 5. 10. and 55. 5. and 64. 7. their houses for ever] to wit, shall continue: by houses, meaning their children or posterity, as Psal. 115. 12. which they that want, are said to be barren of house, Psal. 113. 9 they proclaim their names on lands] or, they call lands, (their lands, as the Greek explaineth it) by their own names. As the land of Canaan, of Mitsraim, (that is, Egypt) of Asshur, etc. So Absalon called his pillar by his own name, 2 Sam. 18. 18. Cain, his city by his son's name, Gen. 4. 17 thus thinking to make their memory everlasting. Or, they proclaim their names (seeking to be famous) throughout the lands or countries. The Chaldee expoundeth it, they were proud, and got themselves an evil name on earth.  
Vers. 13. But man] or And Adam and this may be minded both for the first man Adam, who continued not in his dignity, & so for all his children: as the Chaldee saith, And the son of man a sinner, abideth not in honour. in honour] being in honour, dignity, or estimation, not lodge a night] or, not continue. The word though it properly signifieth a night's lodging, or abiding, Gen. 28. 11. Exod. 23. 18. yet is used also for longer continuance, Psal. 25. 13. and 55. 8. Zach. 5. 4. The Greek translateth, understandeth not, as the Hebrew also is in vers. 21. are silenced] that is, are cut off, die, or perish: the Greek translateth, are like unto them. The Hebrew word signifieth silence or stillness, not only in speech, but in motion: as, the Sun was still, or silent, when it moved not, jos. 10. 12, 13. and people destroyed, are said to be silenced, Isa. 15. 1. and the grave or death is called silence, Psal. 115. 17. and things without life are in the Hebrew phrase, dumb, or silent, Hab. 2. 19 Exod. 15. 16.  
Vers. 14. unconstant folly to them] that is, is their folly: or, a constant hope to them, that is, is their confidence. The original word hath contrary significations: unconstant folly, Eccles. 7. 27. and constant hope, Psal. 78. 7. job. 31. 24. both ways it may here be taken: confident hope, in their own conceit, but indeed folly. The Greek turneth it a seandall, (or stumbling block.) to them and their posterity] or, yet those after them, their successors. their mouth] that is, their words, doctrine, counsel, precepts. The mouth is figuratively used for whatsoever cometh out of the same; as word, or commandment, 1 Sam. 12. 15. job 39 30. Num. 9 20. Deut. 1. 26. Mat. 18. 16. Luke 19 22. The Chaldee here differeth much, saying, This their way occasioneth folly to them, and in their end with their mouth they shall manifest their sins to the world that is to come.  
Vers. 15. they are put] or laid: or, they put, that is, men put them. An Hebrew phrase, as Luke 12. 20. they shall fetch away thy soul, that is, it shall be fetched away. The like is often used, Psal. 105. 28. and 141. 6. The Hebrew Text itself sometime explaineth this; as, they had anointed David, 2 Sam. 5. 17. that is, David was anointed, 1 Chron. 14. 8. Howbeit the Chaldee taketh it actively, saying, Like sheep they put the just to death and kill them, and crush the Saints, etc. in hell] into a ditch: to the lowest grave or state of death, called Sheol. See the notes on Ps. 16. 10. death shall feed them] as a shepherd shall feed and rule them, as Psal. 78. 72. or death shall feed on them to devour them, as jer. 50. 19 at the morning] the last day of judgement, for then all that sleep in the dust of the earth shall awake and rise, and the new day of eternal life shall begin. their form] their figure, shape, or image, with all their beauty and proportion: or their rock, that is, their strength, or, (as the Greek saith) their help, that wherein they trust: in Chaldee, their body. The Hebrew Tsur is usually a rock; here it seemeth to be all one with Tsurah, a form or figure: and this is confirmed by the writing, for though by the vowels and reading it is Tsur, yet by the letters it is Tsir, which is an image, Isa. 45. 16. And Tsurum, is for Tsuratham, as tebunam, is for tebunatham, in Hos. 13. 2. wear away in hell] or, wax old in the grave; understanding the word in, which is expressed in the Greek: or without it thus, Hell (the grave) shall wear away (shall consume) their form. The Hebrew leballoth, being indefinite, to wear out with age, is here of like signification as that which went before, shall have rule. The like Hebraisme is in jer. 14. 5. Zach. 12. 10. and 3. 4. See also Psal. 65. 11. and 56. 14. and by this their affliction in hell is meant; as that which one Prophet calleth wearing out (or wasting) 1 Chron. 17. 9 another calleth afflicting, 2 Sam. 7. 10. from his dwelling place] that is, every of them, coming from, (or being thrust out of) his dwelling, or home: as the Greek saith, they are thrust from their glory. It may also be Englished, for his dwelling place; and so the Chaldee understood it, saying, Therefore their bodies shall wax old in Gehenna, because they stretched out their hand and destroyed the dwelling place of the house of his divine Majesty.  
Vers. 16. from the hand of hell] that is, from the power of the grave, death, and damnation. So of all the faithful he saith, I will redeem them from the hand of hell, Hos. 13. 14. but so can no man redeem himself, Psal. 89. 49. Hand is put for power, as Ps. 22. 21. And this is meant of the resurrection and redemption of body and soul from damnation by Christ. for he will receive me] or, when he shall receive, or take me: meaning, up into heaven, where God himself is, 1 Thess. 4. 14. joh. 14. 3. This manner of speech is used in Gen. 5. 24. Henoch was no more, for God received him. The Chaldee explaineth this verse thus, But God will redeem my soul from Gehenna for be will teach me his Law, and will lead me to his portion in the world to come.  
Vers. 17. Fear thou not] that is, be not dismayed, or overcome with fear. The Hebrew phrase usually when it counselleth or prayeth against a thing, meaneth the height & full measure of it. So fear not, Gen. 50. 19 and grieve not, Gen. 45. 5. that is, be not overcome with grief. So, lead us not into temptation, Mat. 6. 13. that is, let us not be overcome with temptation, 1 Cor. 10. 13. Therefore that which one Evangelist writeth, Fear not, Mat. 28. 5. another writeth, be not astonished, Mark. 16. 6. nothing the excess of fear.  
Vers. 18. take any thing] Hebr. take of all; that is, aught of all that he hath. For we brought nothing into the world, and it is certain that we can carry nothing out, 1 Tim. 6. 7. job 1. 21.  
Vers. 19 Though in his life] that is, whiles he liveth. So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soul] that is, himself: as it is written, Soul, thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime, Luke 12. 19 will confess thee] will commend, laud, and celebrate thee. dost good to thyself] that is, makest much of, cherishest, pamperest thyself. So good is used for worldly pleasure and emoluments, Psal. 4. 7.  
Vers. 20. It shall come] to wit, the soul forespoken of, or the person: or, Thou shalt come. to the generation of his fathers] that is, to his wicked predecessors that are dead and gone; as the godly also at their death are gathered to their fathers and people, judg. 2. 10. Deut. 32. 50. Or, to the habitation of his fathers, their house, or lodge: for so Dor is used for an habitation, Esa. 38. 12. The Chaldee applieth this first branch to the just, the latter to the wicked. The memory of the just shall come to the generation of the fathers, but the wicked for ever and ever shall not see the light. to continual aye they shall not see] or, which for ever shall not see the light, to wit, the light of the living here on earth, as Psal. 56. 14. job 33. 28, 30. nor the light of joy in the world to come, being cast out into the utter darkness, Matth. 8. 12.  
Vers. 21. understandeth not] or discerneth not, wanting prudence. A repetition of the 13. verse, with a little change of jalin, lodgeth, into jabin, understandeth; which the Chaldee openeth thus; A man, a sinner, when he is in honour and understandeth not; when his honour is taken away, he is like a beast and brought to nothing.    

PSAL. L.  
The Majesty of God in the Church. 5 His order to gather Saints. 7. The pleasure of God is not in in legal sacrifices; 14 but in sincerity of obedience. 16 The wicked are shut out from God's Covenant. 21 They abuse God's patience to their destruction, 23 but the godly shall see his salvation.  
A Psalm of Asaph.  
THe God of gods, jehovah speaketh and calleth the earth, from the rising up of the Sun, unto the going down thereof. Out of Zion the whole perfection of beauty God shineth clearly. Our God come and not keep silence, a fire shall eat before him, and round about him shall a storm be moved vehemently. He will call to the heavens from above, and to the earth to judge his people. Gather ye to me my gracious Saints, that have stricken my covenant with sacrifice. And the heavens shall openly show his justice, for God he is judge Selah. Hear O my people, and I will speak, O Israel, and I will testify to thee; I am God thy God. I will not reprove thee for thy sacrifices, for thy burnt offerings are before me continually. I will not take a bullock out of thine house; goat bucks out of thy folds. For every wild beast of the wood is mine; the beasts that be on a thousand mountains. I know all the fowl of the mountains, and the store of beasts of the field is with me. If I were hungry I would not tell it thee, for mine is the world, and the plenty thereof. Will I eat the flesh of mighty bulls, and drink the blood of goat-bucks? Sacrifice thou to God a confession, and pay thy vows to the most high. And call on me in day of distress, I will release thee, and thou shalt glorify me.  
But to the wicked saith God, what hast thou to do to tell my statutes, and that thou shouldest take up my covenant on thy mouth. And thou hatest nurture, and castest my words behind thee. If thou seest a thief, than thou runnest with him, and thy part is with the adulterers. Thy mouth thou sendest out in evil, and thy tongue joineth together deceit. Thou sittest, thou speakest against thy brother, against thy mother's son thou givest ill report. These things thou hast done, and I kept silence, thou didst think that I was surely like thee; I will reprove thee and set in order to thine eyes. O now consider this ye that forget God, lest I tear, and there be no reskewer. He that sacrificeth confession, honoureth me, and he that disposeth his way, I will cause him to see the salvation of God.  

Annotations.  
A Psalm of Asaph] that is, made by him, as the Chaldee saith, An hymn by the hand of Asaph; or to Asaph, that is, committed unto him to sing. For Asaph was a Seer or Prophet, which made Psalms as did David, 2 Chron. 29. 30. Also he and his sons, were singers in Israel, 1 Chron. 25. 2. The God of Gods] that is, God of all Angels, judges and Rulers of the world: or as the Chaldee saith, The mighty (God) the God of jehovah. Three titles of God here used together, Ael, Aelohim, jehovah. So in josh. 22. 22. the going down] that is, the West, where the Sun setteth, or (after the Hebrew phrase) goeth in, as at the rising, it is said to go out, or come forth, Gen. 19 23.  
Vers. 2. Out of Zion] the state of the Church under the Gospel, Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalm, the legal sacrifices appointed at mount Sinai, are reproved, and the worship of God in spirit and truth commended. the whole perfection] or, the Universality of beauty, that is, which is wholly and perfectly beautiful. See the like praise of Zion, Psal. 48. 3. Lam. 2. 15. shineth clearly] as the Sun shineth in his strength: that is, appeareth in glorious majesty. This also is a sign of favour, job 10. 3. Psal. 80. 2. So God shined from mount Paran, Deut. 33. 3.  
Vers. 3. Our God come] a prayer to hasten his coming, as in Rev. 22. 20. or, as the former, our God will come. So the Chaldee paraphraseth, The just shall say, In the day of the great judgement, our God will come, and not silent, to execute the vengeance of his people. fire shall eat] that is, consume, devour. So God is called an eating fire, Deut. 4. 24. that is, as the Apostle expoundeth it, a consuming fire, Heb. 12. 29. and the sight of his glory on mount Sinai, was like eating (consuming) fire, Exod. 24. 17. and fire out of his mouth eateth, Psal. 18. 9 a storm be moved] a tempest raised: which maketh fire the more fierce and forcible. And these things signify Christ's judgements against hypocritical carnal worshippers: see Mal. 3. 1, 2, 3. Mat. 3. 12.  
Vers. 4. call to the heavens etc.] that heaven and earth may bear record; as in Deut. 31. 28. and 32. 1. Isa. 1. 2. The Chaldee expoundeth it, He will call the high Angels from above, and the just of the earth from beneath.  
Vers. 5. have stricken my covenant] or have cut, that is, made covenant with me with sacrifice. For at holy covenants, the sacrifices were cut asunder, and they went between the parts, Gen. 15. 10, 13, 18. jer. 34. 18. See Psal. 25. 10. See also a covenant between God and his people with sacrifice, Exod. 24. 4,— 8. The Chaldee openeth it thus; which have stricken the covenant, and confirmed the Law, and been busied in prayer, which is like to sacrifices.  
Vers. 6. And the heavens] hereby may be meant the heavenly Angels, as in job 15. 15. and so the Chaldee translateth, high Angels, or the meteors in the air, thunder, lightning, etc. Exod. 19 16. 18. See also Psal. 97. 6. and 89. 6. he is judge] himself in his own person, and not by his servants only, as afore time, Heb. 1. 1, 2. 2 Tim. 4. 1.  
Vers. 7. testify to thee] that is, give thee contestations, admonitions, charges, etc. to cause the more obedience, as Nehem. 9 29. 2 King. 17. 15. Exod. 19 21. 23. or, testify against thee, (as this phrase sometime signifieth, Deut. 4. 26. and 31. 28.) that is, convince thee of disobedience: Both these are done in this Psalm, verse 14, 15. 18, 19 etc.  
Vers. 8. for thy sacrifices] so elsewhere he saith, I spoke not to your fathers, etc. concerning sacrifices, jer. 7. 22. are before me] so the Greek explaineth it; and so Israel used to weary God with outward offerings, Isa. 1. 11. 14, Mic. 6. 6, 7. Amos 4. 4, 5.  
Vers. 9 goat-buckes] the he-goats; such with bullocks were principal in the sacrifices, Num. 7. 17. 23, etc. Psal. 66. 15.  
Verse 11. store of beasts] all sorts of beasts that range about. So Psal. 80. 14.  
Vers. 12. If I were hungry] This the Chaldee expoundeth, If the time come of the continual sacrifice, I will not tell thee. So it may be a prophecy of Christ's abolishing the daily sacrifice, as in Dan. 9 27.  
Vers. 14. a confession] a thankeoffering. There was an oblation in the law thus called, Levit. 7. 12, 15. mentioned also in Ps. 116. 17. and 107. 22. which the Apostle openeth, exhorting to o●●er the sacrifice of praise continually to God, that is, the fruit of the lips, confessing to his name, Heb. 13. 15. See also Psal. 95. 2. The Chaldee saith, Subdue evil concupiscence, and it shall be counted before the Lord as a sacrifice of confession. vows to the most high] that is, to God, Gen. 14. 18. so he that in Luke 6. 35. is the Most high, in Matth. 5. 45. is our Father which is in heaven. To him vows were made with prayers, Gen. 28. 20. Psal. 61. 6. and paid with thanksgiving, Psal. 65. 2. and 66. 13, 14. and by law their payment was required, Deut. 23. 23. Eccles. 5. 5. Psal. 76. 12. and there were sacrifices for vows, Levit. 7. 16. But the Chaldee referreth this here to the vow which they made at mount Sinai, to confirm the commandments, (Exod. 19)  
Vers. 16. what hast thou to do] the Hebrew phrase is, what to thee? the Greek, wherefore dost thou?  
Vers. 17. nurture] or restraint, chastisement; which is the way of life, Prov. 6. 23. and 12. 1. The Chaldee addeth, nurture of wise men. behind thee] or after thee. See a like speech, Neh. 9 26.  
Vers. 18. then thou] Hebr. and thou runnest, or readily consentest, takest pleasure. And, may be omitted in our English; it serveth to increase the readiness & earnestness of the affections. He that partaketh with a thief, hateth his soul, Prov. 29. 24.  
Vers. 19 thou sendest out] that is, usest and appliest it. thy tongue joineth] or, with thy tongue thou joinest, framest, compactest.  
Vers. 20. ill report] or infamy, offensive scandalous speech; (as the Greek turneth it, scandal) a word not found but in this place.  
Vers. 21. I was surely] Hebrew, I being had b●●ee, or was. set in order] to wit, thy faults; as the Greek explaineth it, I will set thy sins before thy face. The Chaldee giveth this paraphrase, Thou thoughtest to be for ever; thou saidst in thy heart, I shall be like God: but I in powerful wrath will take vengeance on thee, I will rebuke thee in this world, and order the judgement of Gehenna in the world to come, before thee.  
Vers. 22. no reskuer] or no deliverer. A similitude taken from Lions, which catch and tear their prey, from whose jaws none can rescue. See the like in Hos. 5. 14.  
Vers. 23. he that sacrificeth confession] that is, which giveth confession (or thankes) as a sacrifice, the Greek translateth, The sacrifice of praise shall glorify me; the Chaldee, He that slayeth evil concupiscence, and subdueth it, it shall be counted to him as a sacrifice of confession. disposeth his way] composeth and ordereth it according to these directions: or, he that putteth this way before him. to see the salvation] that is, to enjoy it; or, I will show it him. In Hebrew the word in redoundeth. See Psal. 27. 4. So Psal. 91. 16. and 85. 8.    

PSAL. LI.  
David prayeth for remission of sins, whereof he maketh a deep confession. 8 He prayeth for sanctification. 18 God delighteth not in sacrifice, but in a broken spirit. 20 A prayer for the Church.  
To the master of the music, a Psalm of David. When Nathan the Prophet came unto him after he had gone in unto Bathsheba.  
BE gracious to me, O God, according to thy kind mercy, according to the multitude of thy tender mercies wipe away my trespasses. Much wash me from my iniquity, and cleanse me from my sin.  
For I know my trespasses, and my sin is before me continually. Against thee, against thee only have I sinned, and have done that which is evil in thine eyes, that thou mayest be just when thou speakest, mayest be pure when thou judgest. Lo in iniquity was I painfully brought forth, and in sin my mother conceived me. Lo the truth thou delightest in the inward parts, and in the secret thou hast made me know wisdom. Thou wilt purge me from sin with Hyssop, and I shall be clean, wilt wash me and I shall be whiter than snow. Thou wilt make me to hear joy and gladness, the bones that thou hast crushed, shall be gladsome. Hide thy face from my sins, and wipe away all my iniquities. A clean heart create thou to me, O God, & a firm spirit renew thou within me. Cast me not from thy face, and take not from me thy spirit of holiness. Restore to me the joy of thy salvation, and firmly sustain me with a free spirit. I will teach trespassers thy ways, and sinners shall convert unto thee. Deliver me from bloods, O God, the God of my salvation, my tongue shall shout thy justice. Lord thou shalt open my lips, and my mouth shall show forth thy praise.  
For thou delightest not sacrifice, else would I give it; burnt offering thou wilt not contentedly accept. The sacrifices of God are a broken spirit, a heart broken and contrite, O God, thou wilt not despise. Do well in thy good pleasure unto Zion, build thou the walls of jerusalem. Then shalt thou delightfully accept the sacrifices of justice, the burnt offering and the whole oblation: then shall they offer up bullocks upon thine Altar.  

Annotations.  
HE had gone in] to wit, into the chamber, as judg. 15. 1. that is, had lain with, as the phrase importeth, Gen. 6. 4. and is expressed, 2 Sam. 11. 4. Bathsheba] the daughter of Eliam, 2 Sam. 11. 3. called also Bathshua daughter of Ammiel, 1 Chron. 3. 5. She was wife to Captain Urijah the Hittite, and whiles her husband was at the leaguer of Rabbah, David lay with her; and she being with child, he first sought to cover his fault by sending for Vrijah home, that he might be esteemed the father; which not succeeding, he sent him back with privy letters to joab the General for to procure his death. Which being done, David married his wife Bathshebah, so thinking to cloak his sin. But God was displeased, and sent Nathan to reprove David; whereupon he repent and made this Psalm, for an example unto, and comfort of sinners. See the history at large, 2 Sam. 11. and 12.  
Vers. 4. much wash me] or, multiply wash me, that is, thoroughly wash me, again and again. He applieth the washings used in the Law, (Lev. 11. 25. 32. Exod. 19 10. Num. 19 19) to the spiritual washing from sin in the blood of Christ, Rev. 7. 14. 1 joh. 1. 7. So after in verse 9 and jer. 4. 14. The Hebrew Hereb (or Harbeh) multiply, is used for much, as 2 King. 10. 18. where it is opposed to little. And that which in one place is written harboh, multiply: in another is la-rob, and rabbah, much, as 1 King. 10. 10. with 2 Chron. 9 9 2 Sam. 8. 8. with 1 Chron. 18. 8.  
Vers. 5. I know] or acknowledge. So Isa. 59 12. jer. 3. 13.  
Vers. 6. Against thee] or, Unto thee only. This is either because he concealed his sin from men, but could not from God, 2 Sam. 12. 12. or, that only God could remit the punishment of his sin, Isa. 43. 25. So Psal. 41. 5. I have sinned] and so am deprived of the glory of God, as Rom. 3. 23. that which is evil, etc.] which displeaseth thee. This hath reference to 2 Sam. 11. 9 and 11. 27. that thou mayest be just] that is, thou hast suffered me to fall into sin, that thou mayest be just, (or justified,) in whatsoever thou hast spoken for the salvation of thy servant, or punishment of my sin, 2 Sam. 12. 10. For the injustice of man, commendeth the justice of God, Rom. 3. 4, 5. or it may have reference to the former words, I know (and acknowledge) my sin, that thou mayst be just. when thou speakest] or in thy speaking, that is, in thy words, as Rom. 3. 4. so after, in thy judging. mayst be pure] or clear, sincere, unreprovable, and consequently mayst win the victorin in judgement: whereupon the Apostle (according to the Greek version) saith, mayst overcome, Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcoming.  
Vers. 7. in iniquity] the perverseness or vitiosity of nature, commonly called original, & by the Apostle, inhabiting sin, Rom. 7. 17. whereby all men are carnal, sold under sin, joh. 3. 6. Rom. 7. 14. The Chaldee calleth it, the sin of evil concupiscence. This David maketh the fountain of all his actual sins. painfully brought forth] borne with sorrow. The Hebrew signifieth, the painful travel of childbirth, Isa. 26. 17, 18. and 51. 2. Psal. 29. 9 conceived] or was warm in heat, as Gen. 30. 38. 39, 41.  
Vers. 8. the inward parts] or the covered parts, the heart roots where wisdom is seated of God, job 38. 36. named in Hebrew of covering, plastering, or pargeting. the secret] or, the closed place; which being referred to the person, meaneth the heart, which God reneweth, Ezek. 36. 26. and wherein he writeth his laws, Heb. 8. 10. And thus the Chaldee expoundeth it, the close place of the heart, which the Apostle calleth the hid man of the heart, 1 Pet. 3. 4. or, if it be referred to the thing, it meaneth the secrets of wisdom; job 11. 6. the wisdom of God in a mystery, the hid wisdom manifested by the Gospel, 1 Cor. 2. 7. And thus the Greek applieth it, saying, the unmanifest and hid things of wisdom thou hast manifested to me. hast made] or wilt make me know; thus he riseth by faith out of his sin, being taught wisdom of God.  
Vers. 9 Thou wilt purge me from sin] or prayer-wise, Purge thou me from sin, or, make me sinless, expiate or purify my sin. Prayers are often made in this manner, as with assurance that they shall be performed. See the note on Psal. 17. 8. Eizop] or hyssop, of the Hebrew Ezob, and Greek hyssopos, an herb or tree growing out of the wall, 1 King 4. 33. appointed in the law for to sprinkle and cleanse with, Exod. 12. 22. Num. 19 6. 18. Lev. 14. 4. 6. 49. Heb. 9 19 and the sprinkling with it, was the last part of the purification of the unclean, here used to signify the full cleansing from sin by the blood of Christ, Heb. 9 13, 14. whether it were that herb which we now call eizop, or no, is uncertain. The Childee paraphraseth, Thou wilt sprinkle me like a Priest, which sprinkleth the unclean with the purifying waters, with hyssop, with the asbes of a heifer, and I shall be clean. wash me] another legal rite for purifying the unclean, Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification, Heb. 10. 22. Tit. 3. 5. Isa. 4. 4.  
Vers. 10. to hear joy] the joyful tidings of the forgiveness of my sins. bones that thou hast crushed] or brayed: nothing hereby the greatness of his grief and affliction, job 2. 2. 5. and 30. 17. and 33. 19 21. Psal. 38. 4.  
Vers. 11. Hide thy face] that is, regard not my finhes to visit them on me. See the contrary, Psal. 90. 5. and 109. 14, 15. jer. 16. 17.  
Vers. 12. firm spirit] a spirit ready prepared, steadfast and certain. The like is applied to the heart, Psal. 11 2. 7. and 57 8.  
Vers. 13. from thy face] or from thy presence: This was an effect of God's utmost anger against sinners, 2 Kings 24. 20. jer. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holiness] thy holy Ghost: which the Chaldee expoundeth, thy holy spirit of Prophecy.  
Vers. 14. the joy of thy salvation] the joy which proceedeth from thy salvation and deliverance of me from sin. a free spirit] a voluntary, free willing spirit, or a princely ruling spirit, as the Greek turneth it. See this word, Psal. 47. 10. by a free or princely spirit, he meaneth a spirit not in bondage to sin, called elsewhere the spirit of adoption, Rom. 8. 15, 16. whereby a man is made willing to obey the Lord, as Exod. 35. 21.  
Vers. 16. from bloods] that is, from the guilt of my murder in shedding the blood of Vriah; as the Chaldee saith, from the judgement of murder; or, from my native corruption. See the note on Isal. 5. 7. shall shout] or shrill, sing joyfully and proclaim thy justice; such as Paul speaketh of, Phil. 3. 9  
Vers. 17. shalt open my lips] shalt give me occasion to speak freely and boldly: the Chaldee addeth, in thy law. This phrase is used job 11. 5. and 32. 20.  
Vers. 18. else I would give it] or, for else I would give it: as the Greek turneth it, if thou wouldst sacrifice, I had given it.  
Vers. 19 The sacrifices of God] that is, which please God; or, as the Chaldee saith, holy to God. So, the works of God, joh. 6. 28. heart broken] to wit, with sorrow for sin. So Isa. 61. 1. Luke 4. 18. Compare with this, Rom. 12. 1. also Isa. 57 15. and 66. 2.  
Vers. 20. Do well] or Do good, deal bounteously: it comprehendeth all things needful for profit or pleasure. unto Zion] the Church and place of public worship. See Psal. 2. 6. walls of jerusalem] or, of jerushalaim, as the Hebrew writeth it in the dual form, as it were the double jerusalem, to wit, the higher and the lower: from which the Apostle gathereth an allegory, Gal. 4. 25, 26. This city was first called Salem, that is, Peace, where Melchisedek was King, Gen. 14. 18. Heb. 7. 2. It was named also jebus, judg. 19 10. of one jebusi son of Canaan, Gen. 10. 16. and was possessed by his seed the jebusites, who held therein the fort of Zion, till David won it from them, 1 Chron. 11. 4, 5, 7. Here also was the mount Morijah, whereon Solomon built the Temple, 2 Chron. 3. 1. where Abraham offered his son Isaak, Gen. 22. 2. And because there God's providence was seen, he named the place jehovah-jireh, Gen. 22. 14. which jireh, put to the former name Salem, maketh it jerusalem, where Peace is seen: and as the city was enlarged by taking in mount jireh or Morijah, so is the name: yet sometime (though very rare) it is called by the first name Salem; as Psal. 76. 3. This city God chose to be the place of his public worship, and there to dwell, 2 Chron. 7. 12. Psal. 132. 13, 14. and honourable things are spoken of this city, Psal. 87. 3. and of the walls thereof, which in the jerusalem from above are of jasper stone, with 12 foundations, garnished with all manner precious stones, and having the names of the Lambs 12 Apostles, Rev. 21. 10. 14, 18, 19 etc. the walls are called Salvation, and the gates Praise, and they are ever in God's sight, Isa. 60. 18. and 49. 16. For the building up of these doth David here pray.  
Vers. 21. Then shalt thou accept] when the place is builded which thou hast chosen; for be for bade his people to offer in every place, Levit. 17. 5 8 9 Deut. 12. 11, 13. and promised to accept their sacrifices on his holy mountain, Ezek. 20. 40. Therefore Israel was in great affliction and reproach, when the walls of jerusalem were unbuilded, Neb. 1. 3. and the people's negligence in building God's house was sharply blamed, Hag. 1. 2, 4, 8, 9 and 2. 15. etc. of justice] that is, sacrifices offered in faith, and according to the will of God. See Psal. 4. 6. the whole oblation] the Calil: a kind of oblation that was wholly and every whit given up in fire unto God: and differed from the Gnolah, or Burnt-offering, which was only of beasts or birds, Lev. 1. whereas the Calil was also of flower, called the Meat-offering, but burned all together, which the common Meat-offerings were not, Lev. 6. 20, 22, 23. It was also of beasts, 1 Sam. 7. 9    

PSAL. LII.  
David condemning the shightfulnesse of Doeg prophesieth his destruction; 8 at which the just shall rejoice. 10 David upon confidence of God's mercy, giveth thanks.  
To the master of the music, an instructing Psalm of David. When Doeg the Adomite came and showed to Saul, and said to him, David came unto the house of Achimelech.  
WHy boastest thou in evil, O mighty man? the mercy of God endureth all the day. Thy tongue thinketh woeful evils, as a sharp razor doing deceit. Thou lovest evil more than good; falsehood more than to speak justice Selah. Thou lovest all words of swallowing; the tongue of deceit. Also God will destroy thee to perpetuity, he will pull thee away and pluck thee out of the tent, and will root thee up, out of the land of the living Selah. And the just shall see and fear, and shall laugh at him. Behold the man that put not God for his strength, but trusted in the multitude of his riches; he was strong in his woeful evil. But I, as a green Olive in the house of God, I trust in the mercy of God ever and aye. I will confess thee for ever, for thou hast done this; and will patiently expect thy name, for it is good before thy gracious Saints.  

Annotations.  
DOeg] a servant of King Saul, and master of his herdsmen, 1 Sam. 21. 7. the Adomite] that is, an Aedomite, or, Idumean, as the Greek here translateth: or a man of Adamah a city of the tribe of Naphtali, jos. 19 36. of Acbimelech] David flying from saul's tyranny, came for comfort to the house of God in Nob, where Achimelech the Priest administered. He gave unto David and his company the showbread ●o 〈◊〉 armed him with the sword of Goljath the Philistian, and asked counsel of the Lord for him. Doeng saw this, and told King Saul, and after (when no other man would) himself at the King's commandment, ran upon Achimelech and the Priests, and killed 85 persons: and Nob the city of the Priests he smote with the edge of the sword, both man, woman, child and beast. But Abj●thar Achimelechs' son escaped unto David, and told him, who there upon made this Psalm. See 1 Sam. 21. and 22. Matth. 12. 3 4.  
Vers. 3. in evil] the Chaldee expounds it, in an evil tongue. O mighty man] or, Potentate, Doëg is thus named, for his chief place over King saul's herdsmen, 1 Sam. 21. 7 and his kill of so many Priests of the Lord, 1 Sam. 22. 18. 19 in which mischievous prowess he vaunted himself.  
Vers. 4. thinketh] or understand, Why thinketh thy tongue? that is, uttereth the evils thought and premeditated. doing deceit] that is, as a razor which in stead of cutting the hair, cutteth the throat. Or it may be referred to the man, O doer of deceit, as the Greek saith, thou hast done deceit.  
Vers. 5. justice] that is, truth or faithfulness.  
Vers. 6. words of swallowing] or of devouring, of perniciousness, that is, pernicious words which cause destruction.  
Vers. 7. destroy] or pull thee down: a similitude taken from buildings pulled down, Levit. 14. 45. applied here to man's overthrow. So job 19 10. pull thee away] or take thee hence, as a coal of fire is taken with the rongs, Esa. 30. 4. pluck thee] as the stakes are plucked up when the tent is removed. This is applied to expulsion ou● of one's settled place; and is opposed to stablishing, Deut. 28. 63. Prov. 2. 22. and 15. ●5. root thee up] as a tree plucked up by the roots, jude 12. So job 31. 12. la●d of the living] that is, this world. See Psal. 27. 13.  
Vers. 8. shall see] the Chaldee paraphraseth, shalt see thy punishment, and fear before the Lord.  
Vers. 9 the man] the mighty 〈◊〉 It hath reference to verse 3. he was strong] or, would be strong, and prevail; as Psal. 9 20. or; strengthened and hardened himself. his woeful evil] or, in that he hath, that is, his substance; the Greek saith, in his vanity.  
Vers. 10. green olive] always fresh and flourishing. See Psal. 37. 35. jer. 11. 1●. aye] continually: see Psal. 9 6.  
Vers. 11. hast done] the Chaldee addeth, hast done the vengeance of my judgement.    

PSAL. LIII.  
David describeth the corruption of a natural man, 5 and convinceth them by the light of their consciences. 7 He glorieth in the salvation of God.  
To the master of the music on Machalath, an instructing Psalm of David.  
THe fool saith in his heart there is no God: they have corrupted, and have made themselves abominable with injurious evil; there is none that doth good.  
God from the heavens looked down upon the sons of Adam, to see if there were any that understandeth, that seeketh God. Every one is gone back, together they are become unprofitable: there is none that doth good, none, not one. Do they not know, that work painful iniquity, that eat my people as they eat bread, they call not upon God. There they dreaded a dread where no dread was, for God hath scattered the bones of him that besiegeth thee; thou hast made them abashed, for God hath contemptuously cast them off. Who will give out of Zion the salvations of Israel? when God returneth the captivity of his people, jakob shall be glad, Israel shall rejoice.  

Annotations.  
MAchalath] this seemeth to be a kind of instrument much like Nechiloth, Psal. 5. 1. It may also be interpreted sickness or infirmity. So in the title of Psal. 88 an instructing Psalm] Maskil: see Psal. 32. 1. This Psalm is the same in effect, and almost in words, with the 14 Psalm, some few things changed. See the notes there.  
Vers. 2. with injurious evil] so the Greek saith, with iniquities they are made abominable. Or, we may read, they have done abominable 〈…〉.  
Vers. 4. every one is gone back] Hebr. All he, that is, Each one, or whosoever he be, in particular. In Psalm. 14. 3. he speaketh generally, all is departed.  
Vers. 6. where no dread was] that is, no cause of droad. God giveth to the wicked a trembling ●eart, Deut. 28. 65. and a sound of fear is in their ●ares, job 15. 21. yea the sound of a lease chaseth them, and they flee when none pursueth, Lev. 26. 36. Prov. 28. 1. of him that besiegeth thee] or, that pitcheth c●●pe against thee, speaking to the godly man. The Greek turneth it, of men-pleas●rs. hast made them abashed] or, shalt make abashed, (for it is a promise, but set down as already performed, for the more assurance,) or, shalt put to confusion, to wit, them, or their counsel, as they would have confounded thine. See Psal. 14. 6.  
Vers. 7. who will give] a wish; O that therewere given, etc. See the notes on Psal. 14. 7. salvations] that is, full salvation, health or deliverance.    

PSAL. LIV.  
David complaining of the Ziphims, prayeth for salvation. 6 Upon his confidence in Gods help he promiseth sacrifice.  
To the master of the music on Neginoth, an instructing Psalm of David. When the Ziphims came and said unto Saul, doth not David hide himself with us?  
O God, in thy name save me, and in thy power judge me. O God, hear my prayer, harken to the words of my mouth. For strangers are risen up against me, and daunting tyrants seek my soul, they have not set God before them Selah. Lo● God is mine helper, the Lord is with them that uphold my soul. He will turn the evil to my enviers: in thy truth suppress thou them. With voluntariness I will sacrifice unto thee, I will confess thy Name jehovah, because it is good. For he hath freely rid me out of all distress, and mine eye hath seen on mine enemies.  

Annotations.  
ZIphi●●s] or Zipheans. the Inhabitants of Ziph, a city in the tribe of judah, jos. 15. 24. by which there was a wilderness and wood, wherein David hide himself when he fled from Ke●●ah for fear of King Saul, and was bewrayed by these Ziphims unto the King, once and the second time, whereupon he made this Psalm. See the history, 1 Sam. 23. 14, 15. 19, etc. and 26 1, 2.  
Vers. 5. strangers] the Ziphims, estranged from God, and alienated from his people, Psal. 58. 4. Isa. 1. 4. So wicked men are called Heathens, Psal. 59 6. In Psal. 86. 14. his is repeated by David: but for Zarim, strangers, there he calleth them Zedim, proud. daunting tyrants] terrible dismayers', as Saul and his retinue, whose terror daunted many. See Psal. 10. 18. seek my soul] my life, to take it away: see the note on Psal. 35. 4.  
Vers. 6. with them that uphold] or, among the upholders, the valiant soldiers that helped David in his battles: as 1 Chron. 12. 1. etc. a like manner of speech is, judg. 11. 35. thou art among them that trouble me.  
Vers. 7. return the evil] to wit, which they intent against me. For the righteous escapeth out of trouble, and the wicked shall come in his stead, Prov. 11. 8. suppress them] restrain them, or cut them off. Compare Psal. 143. 12.  
Vers. 8. With voluntariness] or, In freeness; that is, freely, liberally, of a willing mind. Such sacrifices the law mentioneth, Levit. 7. 16.  
Vers. 9 eye hath seen] to wit, the work, or reward of God; in Chaldee, the vengeance on mine enemies, mentioned before in vers. 7. and as is expressed in Psal. 91. 8. but often this word is concealed, as Psal. 35. 21. and 92. 12. or hath viewed them with delight: see Psal. 22. 18.    

PSAL. LV.  
David in his prayer complaineth of his fearful case. 10 He prayeth against his enemies, of whose wickedness and treachery he complaineth. 17 He comforteth himself in God's preservation of him, and confusion of his enemies.  
To the master of the music, on Neginoth, an instructing Psalm of David.  
Hear thou, O God, my prayer, and hide not thyself from my supplication for grace. Attend to me, and answer me; I mourn in my meditation, & make a troubled noise. For the voice of the enemy, because of the vexation of the wicked; for they bring upon me painful iniquity, and in anger they spitefully hate me. My heart is pained within me, and the terrors of death are fallen upon me. Fear and trembling is come into me, and horror hath covered me. So that I say, who will give me a wing as a dove, that I might fly and dwell. Lo, I would make fare off my wand'ring flight, I would lodge in the wilderness Selah. I would hasten my safe escaping from the wind of driving forward, from the tempest. Swallow them, Lord, divide their tongue, for I see violent wrong and strife in the city. Day and night, they compass it upon the walls thereof, and painful iniquity and molestation are within it. Woeful evils are within it, and fraud and guile departeth not from the street thereof. For not an enemy reproached me, for I could bear it: not my hater magnified against me, for I could be hidden from him. But it was thou O man esteemed of as myself, my guide and my known acquaintance. We which together made sweet secret counsel, went into God's house with the society. Let death seize upon them, let them go down quick to hell; for evil are in their dwelling place in their in most part. I will call unto God, and jehovah will save me. Evening, and morning, and at no one, will I meditate and make a noise, and he heard my voice. He hath redeemed my soul in peace from the battle against me, for with many were they with me. God will hear and afflict them, even he that sitteth from antiquity Selah, for that they have no changes, neither fear they God. He sent forth his hand on his peaceable friends, he profaned his covenant. The words of his mouth were smother than butter, but battle was in his heart; his words were softer than oil, but they were drawn swords. Cast thou thy careful burden upon jehovah, and he will sustain thee; he will not give the just man for ever to be moved. But thou, O God, wilt make them go down to the pit of corruption; men of bloods and of deceit, shall not live half their days, but I will trust in thee.  

Annotations.  
VErs. 3. I mourn] as one cast down with sorrow, making a doleful noise. meditation] or, discoursing talk, prayer, complaint. The Hebrew Siach signifieth any large discourse or exercise of the mind or mouth, by busy musing, talking, praying, communing with one's self or others.  
Vers. 4. they bring] they make move or turn upon me iniquity; both by unjust imputation of evil, and inflicting of punishment. For the word is used both for iniquity and the punishment thereof, as is noted Psal. 5. 6. The Chaldee saith, they testify falsehood against me. spitefully hate me] or, bear me a privy grudge, with a purpose to avenge, as the word signifieth, Gen. 27. 41. and 50. 15.  
Vers. 5. is pained] or, trembleth with pain. The word usually meaneth such pains as a woman feeleth in her travel.  
Vers. 6. horror] or, amazed quaking; when the senses are smitten with astonishment. Therefore the Greek, turns it, darkness.  
Vers. 7. who will give] a wish, O that I had, or, O that some would give. See Psal. 14. 7. wing as a dove] which being a fearful bird, flieth fast to deserts and rocks to hide itself, jer. 48. 28. wing is put for wings, as fowl for fowls, Psal 8. 9 that I might fly] or, I would fly, and dwell, to wit, somewhere, where I can find safety; but no place is named, to note the more uncertainty.  
Vers. 8. in the wilderness] the place whither the woman (the Church) also flieth in her persecution, Rev. 12. 6. 14.  
Vers. 9 hasten safe escaping, etc.] or, I would speed my evasion, hasten any deliverance. So David hastened his flight from Absalon, 2 Sam. 15. 14▪ etc. from wind of driving forward] that is, from the driving (stormy) wind, that beareth all things away before it. meaning the storm of persecution, which forced him to fly. The Greek turneth it, from pusillanimity (or feebleness of spirit;) intimating his inly fears driving him to this flight.  
Vers. 10. Swallow] that is, destroy. It hath respect to Dathan and abiram's death, who with their company were swallowed alive into the earth, Numb. 16. 32. as after in the 16 verse here is explained. divide their tongue] for, their tongues, that is, their language, counsels, plots, etc. As at Babel tongues were confounded, Gen. 11. 7. so tongues of Absaloms' Counsellors (that persecuted David) were divided, 2 Sam. 17. 1,— 5,— 14.  
Vers. 11. they compass it] to wit, violent wrong and strife before mentioned, which were as walls about the town: or they, that is, those wicked persons.  
Vers. 13. For, not an enemy] or, Because it was no enemy that reproached me: the Greek turneth it thus, for if an enemy reproached me, I could suffer it, etc. for I could bear] Hebr. and I could bear it: and being in stead of for, or otherwise, as in Psal. 60. 13. and 51. 18. magnified] that is, spoke great and boastful words: See before, Psal. 35. 26.  
Vers. 14. But thou] Hebr. And thou; and is often used for but, as Gen. 42. 10. Isa. 10. 20. So in Greek, Rom. 1. 13. and often in the Psalms. The Chaldee addeth, But thou Achi●ophel a man like to me, etc. esteemed of as myself] or, according to mine order, or estimation, that is, my very equal, my p●●re: of as much regard and worth as myself. The Greek turneth it, like minded: a word which the Apostle useth, Phil. 2. 20. my guide] or, my Duke, my Chieftain, or master. So the Hebrew All●ph is used generally for a Duke or Chief governor▪ Gen. 36. ●5. etc. and so the Greek turneth it here. It is also used in special for ●●hiefe friend, P●●. 16. 28. and 17. 9 Mic. 7. 5. which sense is good in this place. A 〈…〉 l may be the man here aimed at, as the Chaldee nameth him, who was one of Davids▪ Princes' and friends, even his chief counsellor, and became a traitor, 2 Sam. 15. 12. 31. and 16. 23. my known acquaintance] or, my familiar whom I acquainted with my counsels, purposes, etc. as Psal. 31. 12.  
Vers. 15. made sweet secret counsel] that is, sweetly communicated our secret affairs each to other, or the mystory of god 〈…〉▪ whereof see Psal. 25. 14. These were fulfilled between David and Ach●tophel, Christ and judas the traitor. with the 〈◊〉 or, in the concourse, company, that is, the multitude that run together, frequenting the public assemblies. And this was done with cutward haste and hurtling together, and with 〈◊〉 minds: wherefore the Greek hereturneth it unanimity or concord. This word is after used for a company or concourse, Psalm. 64. 3. and hath the name of tumultuous running together, Psal. 2. 1.  
Vers. 16. Let death seize] o●, Death shall seize, exact his due as a creditor on his debtor. The Chaldee expoundeth it, Let sentence of death make them guilty. upon them] and, on him, as the Hebrew form noteth, that is, on every of them. to hell] to the place and state of death, Psal. 16. 10. as the conspirators with Korah went down quick into hell, Numb. 16. 30, 33. in their dwelling place] or, in their ●●journing place; for this life is a pilgrimage where men are but guests. in their inmost part] or, within them, in the midst of them, meaning their heart.  
Vers. 18. and at noon] These three times in the day they used to pray in Israel, as David here practised, and Daniel afterwards, Dan. 6. 10. and at the sixth hour (which was their ●oone tide) Peter 〈◊〉 to prayer, Act. 10. 9 Though the day was then divided into twelve hours, joh. 11. 9 yet of old they had but these three times or hours▪ meditate] or pray: see the note on verse 3. and Psal▪ 77. 4.  
Vers. 19 from the battle against me] from the 〈◊〉 sigh● (the conflict) with me: the Greek saith, from them that 〈◊〉 near to me, meaning his foes; as Psal, 27. 2. with many] or, in many were they with me. This is doubtful whether it be meant of foes, or friends. If of 〈◊〉, it may be resolved thus, for with many (with a great multitude) they were fighters with me. If of friends, it may be understood of God's Angels, that in a great number were with him, pitching camp for his aid, Psal. 34. 8. as Elishah said, many more are with us than with them, 2 Kings 6. 16, 17. The Chaldee explaineth it, for in many afflictions his word was for my help.  
Vers. 20. even he that sitteth] that is, the eternal, that abideth one and the same, in counsel, power, etc. no changes] or alterations from evil to good, and are not bettered. Thus the Chaldee Paraphrast taketh it, of sinners which change not their evillway. It may also be meant no alterations of their good estate, that is, no adversities, as Io● 10. 17.  
Vers. 21. He sent forth his hand] that is, laid violent hands: as Nehem. 13. 21. his peaceable friends] or, them that were at peace with him.  
Vers. 22. drawn swords] that is, wounding deadly. A like similitude Solomon useth, Prov. 12. 18. There is that speaketh words like the prickings of a sword. See also Psal. 57 5.  
Vers. 23. thy careful burden] or thy gift, that is, whatsoever thou art careful to have given thee in all thy wants and need, or whatsoever ●e giveth thee to exercise thy faith & patience, by advers●●ies. The Greek well turneth it, thy care: which phrase the Apostle useth, 1 Pet. 5. 7. Cast all your care upon him, etc. The Chaldee saith, Cast thy hope on the Lord. Compare also herewith Mat. 6. 25. Luke 12. 22. Psal. 37. 5. Sustain thee] or, foster and nourish thee, with food and all other necessaries. The word though it be general, yet is often used for nourishing, Gen. 45. 11. and 47. 12. 1 King. 18. 4. So the Greek also turneth it here. not give] that is, not suffer, as Psal. 16. 10.  
Vers. 24. pit of corruption] the Chaldee expoundeth it, the deep Gehenna. men of bloods, etc.] that is, bloody men; as Psalm. 5. 7. not live half] H●br. not halfen their days, that is, not come to half the days of their life, but be cut off by untimely death. So Job. 15. 32.    

PSAL. LVI.  
David praying to God in confidence of his word, complaineth of his enemies. 10 Heprof●sseth his confidence in God's word, and promiseth to praise him.  
To the master of the music, concerning the dumb dove in fair places, Michtam of David, when the Philistims took him in Gath.  
BE gracious to me, O God, for sorry man would swallow me up; all the day, warring he oppresseth me. Mine enviers would swallow me up all the day, for many do● warre with me, O most high. In the day I shall fear, I will trust unto thee.  
In God, I will praise his word; in God do I trust, I will not fear what flesh can do unto me. All the day my words they grievously wrist; against me all their thoughts be for evil. They draw together, they keep close themselves, they do observe my steps, because they earnestly expect my soul. For painful iniquity shall they escape safe? in anger cast down the peoples, O God. Thou hast counted my wand'ring; put thou my tears in thy bottle: are they not in thy register? Then shall mine enemies turn back in the day that I call; this I know, that God will be for me. In God, I will praise the word; in jehovah, I will praise the word.  
In God do I trust, I will not fear what earthly man can do unto me. Thy vows are upon me, O God; I will pay confessions unto thee. For thou hast delivered my soul from death; hast thou not also my feet from sliding? for to walk on, before God, in the light of the living.  

Annotations.  
COncerning the dumb dove] or after the Hebrew phrase, the dove of dumbness; thus David speaketh of himself, as of a dove subject to vexation among the ravenous kites the Philistims, which were fare dis●oyned from God's people in faith, though near in habitation; as the Greek translateth it, the people fare off from the Saints. Or Aelem, interpreted dumbness, may also be turned, a Congregation, as in Psalm. 58. 2. and so the meaning is, the dove of the Congregation of them that be fare of, that is, of the Philistims. And thus the Chaldee expoundeth it, To praise for the congregation, which is like to a silent dove, in the time when they are driven fare from their cities, etc. Michtam] a jewel, or golden Psalm▪ See Psalm. 16. 1. took him in Gath] David fleeing from Saul to Achish King of Gath, and being there known, changed his behaviour, and feigned himself foolish, and was so dismissed, 1 Sam. 21. 10, etc. whereupon he made the ●4. Psalm. After that he fled again to K. Achish, and dwelled there with him, he and his company, 1 Sam. 27. 1, 2, 3, etc.  
Vers. 2. would swallow me up] or, breatheth after me, to take and devour me. The word Shaaph is used for sooping in of drink, job 5. 5. also, of the wind or breath, jer. 2▪ ●4. and 14. 6. and so for breathing after any thing to come thereto, joh 7. 2. Eccles. 1. 5. So after, in Psal 57 4. and 119. 131. O most high] O high God, as the Chaldee explaineth it. The Greek saith, from the height; we may also translate it, in height, that is, highly (proudly) they war against me. But Marom Height, is sometime God's attribute, as Mich. 6. 6. Psal. 92. 9  
Vers. 4. In the day] or, what day, that is, whensoever I shall be afraid.  
Vers. 5. what flesh can do] or, question-wise, what can flesh do unto me? by flesh, meaning corrupt and weak man, as is expressed, vers. 12. The like title is given to men, in Psal. 78. ●9. Gen. 6. 3. Esay 40▪ 6.  
Vers. 6. they grievously wrist] they pairfully form, and frame my words (or my matters▪) perverting them, and giving them another figure or fashion. So the Hebrew word is used for fashioning, job 10. 8. It signifieth also, grieving, Esa. 63. 9  
Vers. 7. They draw together] or, gather, that is, convene and combine together, or, gather wars, as is expressed, Psal. 140. 3. So Psal. 59 4. my steps] or my heels▪ or foots●les, after the manner of that old Serpent, Gen. 3. 15.  
Vers. 8. cast down] or make descend, to wit, to the pit of corruption, as Psal. 55. 24. or nether parts of the earth, as Ezek. 32. 18.  
Vers. 9 my wand'ring] my flitting to and fro, as from saul's presence to Gath, 1 Sa●. 21. 10. from thence to the cave of Adullam, 1 Sam. 22. 1. from thence to Mispeh in Moab, vers. 3. then to the forest of Hareth in judah; vers. 5. then to Keilah, 1 Sam. 23. 5. thence to the wilderness of Ziph, vers. 14. thence to the wilderness of Maon, ver. 25. then to Eugedi, 1 Sam. 24. 1, 〈◊〉. and so from place to place, as a partridge on the mountains: in all which David acknowledged God's care and providence towards him. in thy bottle] that is, reserve them diligently. Bottles were used to put in milk and wine, judg. 4. 19 1 Sam. 16. 20. In the Hebrew there is an allusion to the former word wand'ring, called Nod, a bottle being also in that tongue called Nod, having difference in writing, but none in sound. are they not in thy register?] or, in thy book and reckoning? meaning, doubtless they are. A question is often used for an earnest affirmation or denial. As when one Evangelist saith, Do ye not err? Mar. 12. 24. another saith, ye do err, Mat. 22. 29.  
Vers. 10. that God will be for me] or, with me, or, that God is mine: as the Greek saith, thou art my God.  
Vers. 13. Thy vows are upon me] that is, I have thank-offerings ready, wherewith to pay my vows which I made unto thee. A like phrase is in Prov. 7. 14. Upon me are peace-offerings. See also how vows were paid with peace or thank-offerings, Lev. 7. 15, 16. Psal. 66. 13. Or, they are upon me, that is, I am bound to pay them, or, do now bind myself and take them upon me. The Chaldee saith, O● me I have received, O God, thy vows. confessions] that is, as the Chaldee saith, sacrifices of confession, or thanks: which were distinguished from vows, Lev. 7. 12, 15, 16.  
Vers. 14. haste thou not also] meaning, surely thou hast: as before in vers. 9 and Psal. 116. 9 from sliding] or, from driving, from thrust, that is, from sliding by the thrust of my enemies. to walk on] or converse: it noteth a continual and pleasing carriage of ones self acceptable to God: therefore the Greek expresseth it by wellpleasing; and the Apostle followeth the same, in Heb. 11. 5. from Gen. 5. 24. So in Psal. 116. 9 The meaning also of the phrase here is, that I may walk: as that which one Prophet saith, lashabeth, to dwell, 1 Chron. 17 4. another saith, leshibti, that I may dwell, 2 Sam. 7 5. the light of the living] or, light of life: meaning the vital of lively light which men here on earth do enjoy: and therefore in job 33. 28, 30. this is opposed to the pit or grave; and in Psal. 116. 9 it is called the land of the living; whereof see Psal. 27. 13. This also respecteth the better light of life, mentioned by our Saviour, joh. 8. 12.    

PSAL. LVII.  
David in prayer flying unto God, complaineth of his dangerous case. 8 He encourageth himself to praise God.  
To the master of the music, Corrupt not, Michtam of David, when he fled from the face of Saul into the cave.  
BE gracious to me, O God, be gracious to me, for in thee my soul hopeth for safety, and in the shadow of thy wings will I hope for safety, till the woeful evils passeth over. I will call unto God most high, to the God that perfectly accomplisheth towards me. He will send from heavens, and save me; he hath put to reproach him that would swallow me up Selah: God will send his mercy and his truth. My soul is among Lions; I lie among inflamers, the sons of Adam; their teeth are spears and arrows, and their tongue a sharp sword. Be exalted over the heavens, O God, over all the earth be thy glory. They prepared a net for my steps, he bowed down my soul; they digged a pit before me; they are fallen into the midst of it Selah. Firmly prepared is my heart, O God, firmly prepared is my heart; I will sing and praise with Psalm. Raise up my glory, raise up psaltery and Harp, I will raise up at the day dawning. I will confess thee among the people's, O Lord, I will praise thee with Psalm among the nations. That thy mercy is great unto the heavens, and thy truth unto the skies. Be exalted over the heavens, O God, over all the earth be thy glory.  

Annotations.  
COrrupt not] or, Bring not to corruption, or perdition. This word sometime importeth corruption of faith and manners, by sin, as is noted on Psal. 14. 1. sometime perdition, or utter destruction, the punishment of sin, Ps. 78. 38. 45. Gen. 6. 13 and 9 11. 15. it is a more vehement word than killing, Ezek. 9 6, 8. This word is also in the title of the 58, 59, and 75. Psalms. Michtam] a golden song. See Psal. 16. 1. from face] or, for fear of Saul. See Psal. 3. 1. into the cave] Saul sought David in the wilderness of Engedi, upon the rocks, among the wild goats; and being there in a cave, David cut off the lap of saul's coat, and would not kill him. Which when Saul after perceived, his heartrelented for David's kindness, and he wept, acknowledging his fault. And taking an oath of David that he should not destroy his seed, he ceased his persecuting for a time, 1 Sam. 24. David in that distress made this Psalm.  
Vers. 2. evils passeth] that is, every evil; or, the whole heap of evils passeth.  
Vers. 3. perfectly accomplisheth] or performeth, to wit, his grace, or his promise; or my affairs, bringing them to a full end and stay. So Psal. 138. 8. A like speech the Apostle useth, Phil. 1. 6.  
Vers. 4. He will send] or usually sendeth, to wit, his hand, as Psal. 144. 7. or, his Angel, as Dan. 3. 27. and so the Chaldee explaineth it; or, his mercy and truth, as after here followeth. swallow me] or, breatheth after me. See Psalm. 56. 2.  
Vers. 5. Lion's] called here Lebaim, hearty, stout, courageous Lions; of Leb, that is, heart, courage. As there be sundry sorts of Lions, so have they sundry names; see Psal. 7. 3. Lions are mentioned in the Scriptures for the stoutness of their heart, 2 Sam. 17. 10. boldness, Prov. 28. 1. and grimness of their countenance, 1 Chron. 12. 8. Saul and his Courtiers are here Lions to David, as were the Kings of Asshur and Babel after unto Israel, jer. 50. 17. the Roman Emperor to Paul, 2 Tim. 4. 17. and all wicked rulers over the poor people, Prov. 28. 15. inflamers] boutefeus, meaning fiery, fierce, and raging persons, that flamed wirh wrath and envy, and inflamed others. Of such David did complain to Saul, 1 Sam. 24. 10. spears] Hebr. the spear; as chariot for chariots, Psal. ●8. 18. So Agur speaketh of a generation whose teeth are swords, and their jaws knives, to eat up the afflicted out of the earth, Prov. 30. 14. See also Psalm. 55. 22. and 59 8.  
Vers. 6. over the heavens] the Chaldee expoundeth it, over the Angels of heaven: so in vers. 12.  
Vers. 9 Raise up] or Stir up, to wit, thyself, or Awake. A word of exciting, judg. 5. 12. Compare this with Psal. 108. 2, 3, etc. my glory] my tongue or soul. See Psal. 16. 9 and 30. 13. at the day dawning] I will rouse up myself with my instruments. Or, I will raise up the day dawning, that is, I will prevent the early morning, and be up before it, and so stir it up. A figurative speech.  
Vers. 11. That thy mercy] or, For thy mercy is great, etc. Compare Psal. 36. 6.    

PSAL. LVIII.  
David reproveth wicked judges: 4 describeth the nature of the wicked; 7 devoteth them to God's judgements: 11. Whereat the just shall rejoice.  
To the Master of the Music Corrupt not; Michtam of David.  
INdeed, O assembly, speak ye justice? judge ye righteousnesses, O sons of Adam? Yea in heart ye work injurious evils in the land, ye weigh the violent wrong of your hands. The wicked are estranged from the womb, they err from the belly, speaking a lie. Hot poison they have, like as the hot poison of a Serpent, as of the deaf Asp, that stoppeth his ear. Which will not hear the voice of charmers, of him that enchanteth, enchantments of him that is made wise. O God, break their teeth in their mouth; burst out the Lion's tusks, O jehovah. Let them be refused as waters that pass away: bend he his arrows, be they as cut off. As a snail that melteth, let him go away; as the untimely birth of a woman; as they that have not seen the Sun. Ere that they shall perceive your thorns of the Bramble: even alive, even in wrath, he will tempestuously whirl it away. The just shall rejoice when he seethe the vengeance; he shall wash his feet in the blood of the wicked. And earthly man shall say, Surely there is fruit for the just; surely there is a God that judge in the earth.  

Annotations.  
COrrupt not] Bring not to perdition, etc. See Psal. 57 1. and 16. 1.  
Vers. 2. O assembly] O band, Company or congregation. The Hebrew Aelem. which hath the signification of binding as a sheaf or bundle, seemeth here to be a company that are combined, and confederate. Or, it may be taken for the binding of the tongue, that is, dumbness, (as before in Psal. 56. 1.) and be read thus; Of a truth, do ye speak dumb justice? or, muteness of justice? As blaming them for speaking and boasting of justice, when indeed justice was dumb, and opened not her mouth, but they gave most unjust sentence. righteousnesses, or equity's, that is, righteous, plain, and equal things. judges are called Gods, Psal. 82. 6. and therefore should imitate God, who saith, I do speak justice, and declare righteousnesses, Isa. 45. 19  
Vers. 3. ye weigh] or, ye balasse, (of the Hebrew Palas) ye peise. A similitude taken from the weighing of things which should be in even poise and proportion, Prov. 16. 11. so justice should weigh all words and works in equity, and reward them accordingly: but these weighed out wrong for right.  
Vers. 4. from the womb] that is, even from their mother's womb, the wicked are estranged (do alienate themselves) from God, justice, and virtue. This noteth man's natural corruption. So in Esa. 48. 8.  
Vers. 5. Hot poison they have] or, Hot wrath is to them. The Hebrew Chamath signifieth both poison and rage or fury, each of them being hot. The Greek here turneth it rage; the similitude of a serpent rather giveth it to be poison, as Psal. 140. 3. Rom. 3. 13. Deut. 32. 24. Though both are fitly applied to the wicked, who like serpents in fury spit out their venom and malice. like as] or, according to the likeness. It maketh an exact comparison, as no whit inferior to the serpent, which was the instrument to poison mankind, Gen. 3. serpent] or snake, called in Hebrew Nachash, of expertness, for it was more subtle than any beast of the field, Gen. 3. 1. deaf aspe] or cockatrice, or the serpent Python. called in Hebrew Pethen, which name noteth (by the contrary) the unperswadednesse which this Psalm showeth to be naturally in that beast. And so the wicked have the title of Apeitheis, Unperswaded, or Disobedient, Tit. 1. 16. Ephes. 2. 2. stoppeth] Hebr. will stop, that is, usually stoppeth his ear, with his tail (as humane writers report) whiles the other he layeth on the ground; or, is naturally deaf of it.  
Vers. 6. the voice of charmers] which with words use to charm serpents, that they can neither bite nor sting, as may be gathered both by this place, and by Eccles. 10. 11. jer. 8. 17. And these Charmers have their name in Hebrew of whispering, or, soft, sweet, and eloquent speaking, Psal. 41. 8 Isa. 3. 3. of him that enchanteth] or that conjureth, conjoineth, associateth. Enchanters have this title here, and in Deut. 18. 11. either because by sorcery they associate serpents, making them tame & familiar, that they hurt not; or because such persons use to bind and tie bands or things about the body, to heal or hurt by sorcery; or because by their conjuring art, they have society and fellowship with Devils. And that these evil arts are not here approved, the Law showeth, Deut. 18. Only similitudes are taken from them, as elsewhere from the thief, Rev. 16. 15. the unrighteous judge, Luk. 18. 1, 2, 6, 7. the unjust Steward, Luke 16, etc. of him that is made wise] of the wised, that is, the learned, expert, the cunning mage.  
Vers. 8. refused as waters] that is, (as the Greek explaineth,) set at nought, nothing esteemed; as waters that pass away and are not regarded. bend he his arrows] or, his arrow, (for the Hebrew hath a double reading;) that is, every of his arrows. And this may be meant of the wicked man, whose arrows bend at the just, shall be broken: or, of God, who shooteth at the wicked, and cutteth them off. be they as cut off] or, let them be as if they were cut off, or, even as straws: meaning it of the wickeds arrows: or if of their own persons, let them be even cut off, as the Greek saith, until they be weakened.  
Vers. 9 snail that melteth] or, snail of melting, that is, a consuming snail; which creeping out of the shell, casteth her moistures, and so wasteth to death. Also with salt, a snail melteth into water. let him go away] or, walk meaning, let him die. So where one Prophet saith, to go with thy fathers, 1 Chron. 17. 11. another saith for it, sleep, that is, die, 2 Sam. 7. 12. the untimelybirth] or fallen birth, meaning fallen before due time. So job. 3. 19 Eccles. 6. 3. 5.  
Vers. 10. Ere that they shall perceive] or, Before men shall understand. He speaketh to the wicked of their sudden destruction. The meaning seemeth to be this: Ere men shall perceive (or feel,) the pricking of your thorns, which are thorns of the Bramble, God will as with a whirlwind destroy every of them. The bramble or brier (mentioned also in Iotha●s parable, judg. 9 14, 15.) hath strong and sharp thorns, fit to resemble the evil counsels and deeds of the wicked. The Hebrew Sir is used both for a thorn, and a pot: wherefore some here translate po●s, yet yielding the same sense. The Greek turneth it thorns. as alive] or even quick; which noteth sudden destruction, as Psal. 55. 16. let them go down to hell alive, or their lively vigour, which made them fear no destruction, as Psal. 38. 20. my enemies are alive are mighty. This word is sometime used for raw flesh 1 Sam. 2. 15, which some that translate the former word pots, retain also here. even in wrath, or, a● with burning anger. We may also understand the word thorn thus: as well the living thorn, (that is, fresh and green,) as the thorn of burning, that is, the burnt or sear thorn: because on the bramble, some of the thorns are parched and arie, when others are young and green. he will tempestuously whirl it away] God will take away, (or scare away) it, that is, every thorn, as with a whirlwind or tempest. For, as with a whirlwind that passeth, the wicked is no more, Prov. 10. 25.  
Vers. 11. his feet in blood] This noteth both the greatness of the slaughter, and comfortable use which the just shall make hereof. Compare Psalm, 68 24. Esay 63. 3. Rev. 14. 20.  
Vers. 12. earthly man] Hebr. Adam, put here for men in general: as son for sons, 2 King, 21. 6. with 2 Chr. 33. 6. See also Ps. 8. 9 fruit] that is, a comfortable reward, after their labours and troubles. As Heb. 12. 11. Jam. 3. 18. So the Chaldee translateth it, a good reward. God that judge] or God's judging. A mystery of the holy Trinity, used sundry times in the Scripture, as, Gods caused me to wander, Gen. 20. 13. he is holy Gods, jos. 24. 19 he is living Gods, jer. 10. 10. though most commonly it is otherwise. See the note on Psal. 3. 3.    

PSAL. LIX.  
David prayeth to be delivered from his enemies. 7 He complaineth of their cruelty. 9 He trusteth in God. 12 He prayeth against them. 17 He praiseth God.  
To the Master of the Music, Corrupt not; Michtam of David, when Saul sent, and they kept the house for to kill him.  
DEliver me from mine enemies, O my God: from them that rise up against me, set thou me on high. Deliver me from the workers of painful iniquity, and save thou me from the men of bloods.  
For lo they lay wait for my soul, the strong do draw together against me: not for my trespass, nor for my sin, jehovah.  
Without iniquity in me, they run and make ready: raise thee up to meet me, and see. And thou jehovah God of hosts, God of Israel, awake to visit all the heathens: be not gracious to any that unfaithfully work iniquity Selah. They return at evening, they make noise as a dog, and compass the City. Lo, they utter with their mouth; swords are in their lips: for who heareth? But thou jehovah wilt laugh at them, thou wilt mock at all the heathens. His strength, unto thee will I take heed, for God is mine high defence. The God of my mercy will prevent me, God will let me see on mine enviers. Slay them not, lest my people forget; make them wander abroad in thy power, and bring them down, our shield, Lord. The sin of their mouth, the word of their lips; when they shall be taken in their haughtiness; and of cursing, and of false denial, let them tell. Consume in wrath, consume and let them be no more; and let them know that God ruleth in jakob, to the ends of the earth Selah. And they shall return at evening, make noise as a dog, and compass the city. They shall wander abroad for to eat, and shall howl if they be not satisfied. But I will sing thy strength, and will shout at morning thy mercy; for thou hast been an high defence to me, and a refuge in day of my distress. My strength, unto thee will I sing Psalm, for God is mine high defence, the God of my mercy.  

Annotations.  
COrrupt not] or bring not to perdition. See Plasm. 57 1. Michtam] a notable song: see Psalm. 16. 1. to kill him] or to do him die. Saul having cast his spear at David, and miss him, sent messengers after unto David's house, for to keep (or watch) him, and to kill him. But his wife Michal (saul's daughter,) bewrayed the matter, let David down at a window, and so he escaped, 1 Sam. 19 10, 11, 12. Hereupon he made this Psalm.  
Vers. 2. set me on high] set me aloft, where I may be safe, that my foes reach not to me.  
Vers. 4. not for my trespass] to wit, against them; as elsewhere David professeth, 1 Sam. 24. 10, 12.  
Vers. 5. without iniquity] to wit, of me, or on my part, understanding it of sin, as in the former verse: or without punishment (understanding it of the enemies) they run. etc. Iniquity is often used for Punishment: See Psalm. 69. 28. Or, without iniquity, (without blame) in their own conceit; as in jerem 50. 7. their enemies said we offend not, because they have sinned, etc. to meet me] meaning, for good, that is, to assist me. For sometime meeting is to oppose and resist, Psal. 35. 3.  
Vers. 6. to visit] namely, with punishment, as Exod. 20. 5. See otherwise, in Psal. 8. 5. the heathens] that is, the wicked mine enemies, called here heathens, as elsewhere strangers, Psalm. 54. 5. unfaithfully work] or, distoyally commit. See this word, Psal. 25. 3.  
Vers. 7. They return at evening] The enemies, like hungry dogs, come at evening, secretly to surprise and devour me. So wicked persecutors are likened to dogs, Psal. 22. 17. or it may be a prophecy of their extreme poverty, that when others go to rest, they go about howling for meat. make noise as a dog] barking, grinning, howling, as a dog for his meat; as after, vers. 15, 16. therefore the Greek turneth it, they are hungry.  
Vers. 8. utter] or well out, as from a fountain; belch or babble, as Prov. 15. 2, 28. This similitude is explained, jerem. 6. 7. As the fountain casteth out her waters, so she casteth out her malice. swords etc.] that is, they speak sharp devouring words. So the Chaldee interpreteth it, words that are sharp like a sword. See Psalm. 57 5. who heareth] These are the adversaries words, who thought that none did hear, or (as the Chaldee addeth) would punish them.  
Vers. 10. His strength] understand, O God that art his strength: and it may be meant of himself, though he speak as of another: 1. Because in the Hebrew there is sometime a sudden change of the person, as Dan. 9 4. thou keepest covenant towards them which love him, that is, which love thee, Deut. 5. 10. that love me, and keep his Commandments; for, my commands, Mic. 1. 2. Hear ye people all they, for all ye. 2. Because in the last verse of this Psalm it is repeated, My strength. 3. Also in this place, both the Greek and Chaldee turn it My strength. 4. Because in the next verse it is written in the Hebrew text letters, his mercy, but by the vowels and margin, read, my mercy; which giveth occasion to suppose the like meaning here. Howbeit the sense is good, if we understand it of the enemy Saul, thus, O God that art his strength, and hast given him the kingdom, and this power. For even wicked rulers have no power, except it be given them from above, joh. 19 11. And David much respected Saul, as Gods Anointed, 1 Sam 26. 11. 2 Sam. 1. 14. I take heed] or, will I keep, observe, that is, wait upon thee, or keep thanks and praises for thee, as vers. 18.  
Vers. 11. God of my mercy] or, of his mercy, (as is observed on the former verse;) or, my God of mercy, that is, my merciful God. prevent me] to wit, with mercy, or blessings, as Psal. 21. 4. let me see] to wit, vengeance, Psalm. 54. 9 as the Chaldee also here explaineth it.  
Vers. 12. people forget] to wit, their sin, and punishment for the same. Dead men are forgotten, Psal. 31. 13. Eccles. 9 5. so their punishment whiles they live, is the more memorable. make them wander] to wit, as vagabonds. The word hath reference to cain's judgement, who was not killed, but marked for a vagabond, Gen. 4. 14, 15. Some punishments are less tolerable than death itself, Revelat. 9 6.  
Vers. 13. The sin of their mouth, etc.] This sentence is difficult; for, 1. It may have reference to the former, that my people forget not their sins and punishments, but may tell of them: or, 2. It may respect themselves; let them tell (or confess) their own sins and punishments, as did Cain, judas, etc. Gen. 4. 13, 14. Mat. 27. 4. Or, 3. It. may show the cause of their judgements, For the sin of their mouth, etc. and so the Chaldee expoundeth it. when they shall.] or, and let them be taken. and of cursing] or, for the curse, (the execration,) which may be understood of the sin, according to Psal. 10. 7. or, of the punishment thereof, as Deut. 30. 7. of false denial] of their lying, or of their leanness. The original signifieth either, and may also be meant of sin, or the punishment thereof. let them tell] or, they shall tell, speaking of his people, or of the wicked themselves.  
Vers. 14. Consume] to wit, them, as Lose, Mat. 21. 2. for, lose him, Mark. 11. 2.  
Vers. 15. And they shall return] or, let them return etc. a prophecy of, or prayer for their punishment answerable to their sin, as before, vers. 7.  
Vers. 16. They shall wander] or, make themselves wander, scatter themselves abroad. The Hebrew hath a double reading, to include both these: so 2 Sam. 15. 20. See a like punishment of the wicked, Job 15. 23. The Chaldee addeth, They shall wander abroad, that they may take a prey for to eat. shall howl] or, shall tarry all night, to wit, hungry and unsatisfied. The Hebrew signifieth either of these: but the Greek chooseth the former, they shall murmur, howling for hunger.  
Vers. 17. sing thy strength] that is, praise with song thy strength, who canst defeat my foes, and protect me.    

PSAL. LX.  
David complaining to God of former afflictions, now upon better hope prayeth for deliverance. 8 Comforting himself in God's promises, he craveth that help wherein he trusteth.  
To the Master of the Music, upon Shushan eduth, Michtam of David, for to teach.  
When he fought with Aram of Mesopotamia, and with Aram of Zobah: and joab turned, & smote Aedom in the valley of salt, twelve thousand.  
O God, thou didst cast us away, thou didst break us, thou wast angry; turn again unto us. Thou didst make the land to quake, didst rive it; heal thou the breaches thereof, for it is moved. Thou didst show thy people a hard thing; thou didst give us to drink the wine of astonishing horror. Thou hast given to them that fear thee, a banner to be high displayed, because of the certain truth Selah. That thy beloved may be delivered; save thou with thy right hand, and answer me. God spoke by his holiness, I will be glad: I shall divide Shechem, and measure the valley of Succoth. Gilead shall be mine, and Manasseh mine, and Ephraim the strength of mine head; jehudah shall be my lawgiver. Moab my washing pot: over Aedom I shall cast my shoe: Palestina shout thou over me. Who will lead me along to the city of strong defence, who will lead me unto Aedom? Is it not thou, O God, that hadst cast us away, and wouldst not go forth, O God, in our hosts? O give thou us help from distress, for vain falsehood is the salvation of earthly man. Through God we shall do valiantness, and he will tread down our distressers.  

Annotations.  
SHushan] that is, the six-stringed instrument, (or Lily.) See Psal. 45. 1. eduth] that is, the testimony; which here either belongeth to the music now unknown to us, or meaneth the Psalm to be a testimony of David's faith & thankfulness; or to be sung by the Priests before the Ark of God in the Sanctuary; which Ark and Tables of the covenant in it, was called the Testimony, Exod. 40. 5, 20. Michtam] a golden song: See Psal. 16. 1.  
Vers. 2. Aram] that is, the Aramites, or Syrians; the posterity of Aram, the son of Shem, the son of Noah, Gen. 10. 22. Mesopotamia] a country so commonly called of the Greek, Act. 7. 2. in Hebrew Naharajim, that is, of (or between) the two rivers, meaning Tigris and Euphrates, between which this land lay. So the Chaldee expoundeth it, Aram which is by Euphrates. Zobah] a country near the other, called of Greek Writers Syria Saphena. Aedom in the valley of salt] that is, the Aedomites, or Idumeans in the salt valley, a place in that country, whereof mention is also made, 2 King. 14. 7. twelve thousand] in the history, 2 Sam. 8. 13. this victory is ascribed to David, in 1 Chron. 18. 12. it is ascribed to Abishai, Joab's brother, and there also the number is eighteen thousand. It seemeth that Captain Abishai first set on them, and slew 6000. after him followed joab, and slew 12000 more, here mentioned. And to David is this victory attributed, because he was King.  
Vers. 3. cast us away] This complaint seemeth to have reference unto that miserable state wherein Israel was, 1 Sam. 13. 19, etc. and 31. 7. turn] The Chaldee addeth, turn thy glory to us.  
Vers. 4. the land quake] that is, change the state thereof; as Hag. 2. 7. compared with Hebr. 12. 26, 27, 28. also Ezek. 31. 16. This land, the Chaldee expoundeth the land of Israel. rive it] as at earthquakes rifis and chinks appear. This word is not else-whereused in Scripture. heal] that is, repair: See the like phrase, 2 Chron. 7. 14.  
Vers. 5. astonishing horror] or reeling, giddiness: meaning, they were drunken with afflictions, which caused horror, as drunkenness with wine causeth giddiness. This word is also used, Esay 51. 17, 20, 21, 22.  
Vers. 6. a banner] or ensign. This word is applied to the flag or ensign of the Gospel, Esay 11. 12. and 49. 22. and 62. 10. here, to David and his victory. to be high displayed] or, to use for a banner, which hath the name of lifting high. the certain truth] of thy promises.  
Vers. 7. answer me] or us, me and my people. The Hebrew hath both readings. The Chaldee explaineth it, Receive my prayer.  
Vers. 8. shall divide] this meaneth a full possession after conquest, jos. 1. 6. and 13. 7. Shechem] a city in the tribe of Ephraim, not far from Samaria, Gen. 33. 18. jos. 20. 7. Succoth] a city in the tribe of Gad, beyond the river jarden, jos. 13. 27.  
Vers. 9 Gilead] and Manasseh: These were the utmost borders of the land of Canaan without jarden: which howsoever for a time they resisted David, and clavae to Ishbosheth saul's son, 2 Sam. 2. 8, 9 etc. yet were by God's promise to be subjected unto David. strength of my head] that is, my horns wherewith I shall smite the people together, according to that promised blessing, Deut. 33. 17. or by head, may be meant headship, kingdom or principality. lawgiver] or statute-maker, a title of authority; therefore the Greek translateth here, King. This also accordeth to the promise made to judah, Gen. 49. 10. 1 Chron. 5. 2.  
Vers. 10. Moab] the land or people of the Moabites, near to the land of Israel; these were the posterity of Lot, Abraham's nephew, begotten by Lot in his drunkenness, of his own daughters, Gen. 19 33,— 36, 37. they had now forsaken the true God, and worshipped Baal-pehor and Chemosh, Numb. 25. 1, 3. and 21. 29. were enemies to Israel, Numb. 22. judg. 3. 12. and subdued by David, 2 Sam. 8. 2. washing pot] that is, used for base services, as a vessel to wash my feet in. over Aedom shall I cast my shoe] that is, I shall walk thorough, possess, and tread down the land of Aedom (or Idumea,) whose inhabitants were Aedomites, the posterity of Aedom, that is, Esau the elder brother of jakob, who profanely selling his birthright for a mess of red pottage, (called in Hebrew Adom,) had his name therefore Aedom, to the perpetual shame of him and his seed, Gen. 25. 30. and 36. 8 9 Heb 12. 16. as Jakob by faith obtained the glorious name of Israel; see Psal. 14. 7. Palestina shout thou] for this, in Psal. 108. 10. it is said, over Palestina I will shout. So here it seemeth to be spoken in mockage; intimating, that howsoever the Philistims dominiered and triumphed for a while, (as appeareth, Judg. 10. 7. and 13. 1. 1 Sam. 4. 10. and 31. 1.) yet should they by David be subdued; as came to pass, 2 Sam. 8. 1. Therefore the Greek turneth it, the aliens are subject to me: the Chaldee thus, concerning the Philistines, shout and be strong, O congregation of Israel. Palestina (called in Hebrew Pelesheth,) was a part of the land of Canaan, westward by the sea, inhabited by the Philistims, which came of the Casluhims nephews of Mizraim the son of Cham, the son of Noah, Gen. 10. 14. These with the Caphtorims, first inhabited Caphtor, & from thence came to Palestina, Amos 9 7. where they drove out the Avims, (the ancient inhabitants of the land) and dwelled in their stead, Deut. 2. 23. And this seemeth to be the reason why usually the Philistims are called in Greek Allophyloi, Aliens, (of another tribe or nation;) because they were not the first natural inhabitants.  
Vers. 11. Who will lead] it is a kind of wish, as Psal. 14. 7. yet implying also some difficulty, as the next verse here showeth. of strong defence] that is, defenced or fortified: see Ps. 31. 22. This may be meant generally of all strong cities that resisted David; or specially of Rabbah, the chief city of the Ammonites, whereof see 2 Sam. 12. 26, 29, etc.  
Vers. 13. from distress] or from the distresser, the adversary. for vain] Hebr. and vain: but and is often used for because, or for; as 2 Sam. 22. 28. with Psal. 18. 28. so Isa. 64. 5.  
Vers. 14. do valiantness] or valour, that is, valiant acts: according to the prophecy, Num. 24. 19 or make a power, that is, gather an army, as the phrase is used, 1 Sam. 14. 48. and in Ezek. 28. 4. it is used for gathering of wealth. See the Notes on Psal. 18. 33. will tread down] in Greeke, will set at nought, or contemn.    

PSAL. LXI.  
David flieth to God upon his former experience. 5 He voweth perpetual service unto him, because of his promises.  
To the Master of the Music, upon Neginath, a Psalm of David.  
Hear thou, O God, my shouting, attend to my prayer. From the end of the land unto thee do I call when my heart is overwhelmed: lead thou me unto the rock that is higher than I For thou hast been a safe hope to me, a tower of strength from the face of the enemy. I will so journey in thy tent for ever, I will hope for safety in the secret of thy wings Selah. For thou, O God, hast heard my vows, hast given inheritance to them that fear thy name. Thou wilt add days unto the days of the King, his years shall be as generation and generation.  
He shall sit for ever before God; prepare thou mercy & truth, which may keep him. So will I sing Psalm to thy name, unto perpetuity, that I may pay my vows day by day.  

Annotations.  
Upon Neginath] or with neginath, that is, the playing on the strings of the instrument: meaning that this Psalm was to be sung with music of stringed instruments. See Psal. 4. 1.  
Vers. 3. end of the land] the utmost border of the land of Canaan, where David sometime was driven to abide, 2 Sam. 17. 24. or, end of the earth. is overwhelmed] or covered over, to wit, with grief, (as the Greek explaineth it,) whereby it fainteth; oppressed with sorrow. So Psal. 102. 1. and 77. 4. and 107. 5. and 142. 4. lead thou] or, thou wilt lead: a speech of faith, from former deliverances, as the next verse showeth. higher than I] which I cannot get up on, unless thou lead me.  
Vers. 4. a safe hope] or, shrouding place, where he hoped for, and had found safe shelter.  
Vers. 5. I will sojourn] or shall abide. See Psal. 15. 1. in the secret] or, the hiding place, called elsewhere the shadow of his wings, Psal. 36. 8. and 63. 8. See Psal. 91. 1,— 4.  
Vers. 6. my vows] that is, my prayers made with vows, as the Saints used, Gen. 28. 20. judg. 11. 30, 31. Hereupon, prayer is called in Greek Proseuche, of pouring out vows to God. inheritance to them] so the Greek also hath it; or, given me the inheritance of them; that is, such a blessing as usually thou bestowest on such as fear thee. The Chaldee paraphraseth, thou hast given an inheritance in the world to come to them that fear thy name.  
Vers. 7. Thou wilt add] or prayer-wise, add thou etc. so the rest. days unto days] or, upon days, that is, a long life. of the King] meaning himself, and specially Christ, who was to be his Son after the flesh. So the Chaldee saith, of the King Christ. See Psalm. 72. and 89. 21, 30, 37, 38.  
Vers. 8. He shall sit] to wit, on the throne, that is, reign, or sit, that is, dwell, or abide, as Psalm. 140. 14. prepare] or, appoint, as his due and ready portion. The Heb●. is Man, a name whereby that prepared meat was called, which God gave his people from heaven, Psal. 78. 24.  
Vers. 9 day by day] or day and day, that is, daily. The Hebrew usual phrase is, day day, so Psal. 68 20. Gen. 39 10. Isa. 58. 2. Exod. 16. 5. sometime day and day, as Hest. 3. 4. 2 Cor. 4. 16. So two two, Mark. 6. 7. for, two and two. The Chaldee maketh this paraphrase, when I pay my vows in the day of the redemption of Israel, and in the day when the King Christ shall be anointed to reign.    

PSAL. LXII.  
David professing his confidence in God, discourageth his enemies, 6 repeateth his assured confidence. Teacheth the people to trust in God, not in worldly things. 12 Power and mercy belong to God.  
To the Master of the Music over jeduthun, a Psalm of David.  
YEt surely unto God my soul keepeth silence; from him is my salvation. Surely he is my rock, and my salvation, mine high defence, I shall not be moved much. How long will ye endeavour mischief against a man? ye shall be killed all of you; ye shall be as a bowed wall, as a fence that is shooved at. Surely they consult to thrust him down from his high dignity, they delight in a lie: with his mouth each of them blesseth, & with their inward part they curse Selah. Yet unto God, my soul keep thou silence: for from him is my expectation. Surely he is my rock and my salvation; mine high defence, I shall not be moved. In God is my salvation and my glory; the rock of my strength, my safe hope, is in God. Trust ye in him in all time, O people; power out your heart before him; God is a safe hope for us Selah. Surely the sons of base man are vanity, the sons of noble man are a lie; in balances to mount up, they together are lighter than vanity. Trust not ye in oppression, and in robbery become not vain: if powerful wealth do increase, set not the heart thereon. Once did God speak, twice heard I this same: that strength pertaineth to God. And to thee O Lord mercy, for thou wilt pay to man according to his work.  

Annotations.  
OVer jeduthun] ●hat is, over jeduthuns posterity, who was a singer in Israel, 1 Chron. 25. 3. or, to jeduthun: See also Psal. 39 1.  
Vers. 2. Yet surely] or Only. It is an earnest affirmation, against some contrary temptation or speech, and excludeth also other things. So vers. 3, 5, 6, 7, 10. keepeth silence] or is sile●, or still, that is, quiet, submiss, and (as the Greek explaineth it) subject; the rebellious affections being tamed and subdued. See also Psal. 4. 5.  
Vers. 3. moved much] or, moved with a great moving. Persecuted, but not forsaken; cast down, but 〈◊〉 perish not, as 2 Cor. 4. 9 for God giveth the issue with the temptation, 1 Cor. 10. 1▪ 3. The Chaldee expounds it, I shall not be moved in the day of great affliction.  
Vers. 4. endeavour mischief] this word is not found elsewhere in the Scripture. It denoteth both a purpose in mind, and a thrusting forward in act of any mischievous deed. against a man] in Chaldee, against a gracious man. So man here is used as in Jer. 5. 1. if ye can find a man, that is, a just and godly man. ye shall be killed] or will ye be murdered? violently killed. Some Hebrew copies varying a point or vowel, give it an active signification, will ye murder? This the Greek followeth; but the former sense here fitteth best. a fence] wall, or mure, another word than the former. shooved at] or thrust, namely, for to fall, as is expressed, Psal. 118. 13. Hereby is meant a great and sudden ruin, as Isa. 30. 13. Ezek. 13. 13, 14.  
Vers. 5. from his high dignity] or excellency whereunto he was exalted of God. David speaketh this of himself, (therefore the Greek hath, mine honour;) and blameth them here for oppugning his dignity, as he did before in Psal. 4. 3. they delight] or readily like of▪ and accept o● a deceivable, lie▪ each of them blesseth] Hebr. they bless: but his mouth leadeth us to mind it of all in general, & every one in particular. Compare Psal. 5. 10. Blessing is used for fair words, and sometimes flattery, Rom. 16. 18.  
Vers. 6. my expectation] that is, my salvation expected, and hoped for, as vers. 2.  
Vers. 9 in all time] that is, always: See Psal. 34▪ 2. power out your heart] that is, the desires of your heart, your prayers with tears. A similitude taken from pouring out of waters, as is expressed, Lam. 2. 19 power out thy heart like water before the face of the Lord. This was practised in Israel when they drew water (from their heart) and poured it out (by their eyes) before the Lord, 1 Sam. 7. 6. A like phrase is of pouring out the soul, Psal. 42. 5. 1 Sam. 1. 15. The Chaldee maketh this paraphrase, Cast down before him the prides of your heart, & pray before him with all your heart, and say, God is our hope for ever.  
Vers. 10. noble man] hereby is meant men of all degrees, high and low. See the notes on Ps. 49. 3. in balances to mount up] or, to ascend: meaning that all men together, if they be put in one balance, and vanity in another, they will mount up, that is, be lighter than vanity itself. And the word hebel, vanity, here used, denoteth a vain light thing, as the breath of ones mouth, or bubble on the water.  
Vers. 11. in oppress●an] that is, in goods gotten by oppression, extortion, or fraudulent inj●●●●● this word importeth guileful wrong, as the next, more open violent robbery. See also Isa. 30. 12. become not vain] that is, foolish and vile in respect of others, and deceiving yourselves. For to make vain, is to deceive, jer. 23. 16. and to wax vain, is to be vile and come to nothing, job 27. 12. jer. 〈◊〉. 5. Rom. 1. 21. This instruction which concerneth all men, David applieth to his soldiers, that they should not give themselves to the spoil. Compare Luke. 3. 14. powerful wealth] riches; see Psal. 49. 7. set not the heart] that is, do not affect it, or carefully regard it, but use this world as though you used it not, 1 Cor. 7. 31. So, to set the heart, is to regard or care for a thing, 1 Sam. 4. 20. and 9 20. 2 Sam. 18. 3. Exod. 7. 23. Prov. 22. 17.  
Vers. 12. Once] Hebrew One, meaning one time, as Exod. 30. 10. and as is expressed, jos. 6. 3. So twice, or two times. Though it may also be interpreted one thing, two things, (as achath is one thing, Psal. 27. 4.) The Greek here saith, Once spoke God, these two things have I heard.  
Vers. 13. to man] that is, to every one, as this phrase is opened, Matth. 16. 27. Rom. 2. 6. Rev. 22. 12. to his work] whether it be good or evil. See the like in Prov. 24. 12. ler. 32. 19 job 34. 11. Ezek. 7. 27. 2 Cor. 5. 10. Ephes. 6. 8. Coloss. 3. 25. 1 ●er. 1. 17.    

PSAL. LXIII.  
David under persecution showeth his thirst for God, and comforts that he had found in him. 10 His confidence of his enemy's destruction, and his own safety.  
A Psalm of David, when he was in the wilderness of judah.  
O God, thou art my God, early will I sack thee; my soul thirsteth for thee, my flesh longeth ardently for thee in a land of drought, & wea●y without waters.  
So as I did view thee in the sanctuary, for to see thy strength, and thy glory. Because thy mercy is better than life, my lips shall celebrate thee. So will I bless thee in my life, in thy name will I lift up my palms. My soul shall be satisfied as with fat and fatness, and my mouth shall praise with lips of shouting joy. When I remember thee on my beds, meditate on thee in the night-watches. That thou hast been a helpfulness to me, and in the shadow of thy wings I shouted. My soul cleaveth after thee, thy right hand upholdeth me. But they that seek my soul for tumultuous ruin, shall go into the lower parts of the earth. They shall make him run out by the hands of the sword, they shall be the portion of Foxes. But the King shall rejoice in God; every one that sweareth by him shall glory, but stopped shall be the mouth of them that speak a lie.  

Annotations.  
Wilderness of ●●dah] the forest of Hareth, 1 Sam. 22. 5. or, the wilderness of Ziph, 1 Sam. 23. 14. both which were in the tribe of judah.  
Vers. 2. early] this noteth care and diligence, job 8. 5. Hos. 5. 15. Psal. 78. 34. Prov. 1. 28. Luk. 21. 38. longeth ardently] this word (which is here only found) seemeth to denote an earnest or hot appetite for meat, as the former thirst is for drink. land of drought] that is, dry land, for so the wild's or deserts were usually waterless, Psal. 107. 33, 35. Exod. 17. 1. Num. 20. 1, 2. Ie●. 〈◊〉. 6. weary] and consequently thirsty, which is caused by weariness. So Psal. 143. 6. Or wearisome to travel, as the Greek translateth it, wailesse, which none can go in.  
Vers. 3. the sanctuary] or, the sanctity▪ the holy place, so called for the more reverence, and because holiness became that house, Psal. 93. 5. for to see] this may be meant of his present desire to behold it as in time past: or as a continued speech of his passed comfort, when I did behold thy strength. thy strength and thy glory] both these were seen in the Ark of the testimony, whence Gods oracles were uttered, Exod. 25. 22. Num. 7. 89. called therefore the ark of God's strength, Ps. 132. 8. & also his glory, 1 Sam. 4. 21, 22. See also Ps. 78. 61. and 105. 4.  
Vers. 4. celebrate] land, 〈◊〉 glorify thee. The Chaldee paraphraseth on this verse thus: because thy mercy which thou wilt do to the just in the world to come, is better than the life which thou hast given to the wicked in this world, therefore my lips shall land thee.  
Vers. 5. So will I bless thee] to wit, when th●● restorest me again 〈◊〉 sanctuary therefore 〈…〉 so it may be taken for● 〈◊〉, S●●●● me bless thee. in my life] that i● 〈◊〉 I live 〈…〉 i as the Chaldee saith, in my life in this world. So Psal. 49. 19 and 104. 33. and 146. 2. lift up my hands] that is, pray: which was with this gesture of holding up the palms of the hands towards heaven, as looking to receive a blessing. So job 11. 13. Lam. 2. 19 and 3. 41. Psal. 141. 2. It is called also the lifting up of the hands, Psal. ●8. 2. and spreading out of the palms; Psal. 44. 21. and 88 10.  
Vers. 6. fat] or s●w●t and fatness. Both words in the original signify fatness: and hereby is meant satiety of pleasures; so jer. 31. 14. Psal. 36. 9 The Chaldee expoundeth it, satisfied with thy law.  
Vers. 7. when I remember] or, if I remember, 〈◊〉, so oft as. The Hebrew 〈◊〉, if, is here used for when: as also 1 Sam. 15. 17. So in Greek, e 〈…〉, of, Matth. 6. 22. i● 〈…〉 an, when, Luke 11. 34. watches, or oust●dies, observations, which were in the night, as is expressed, Psal. 90. 4. See the notes there.  
Vers. 8. helpfulness] that is, a full help, as Psal. 44. 27. of thy 〈…〉 g] which the Chaldee translateth, of thy divine majesty. So Psal. 57 2.  
Vers. 9 eleaveth after thee] this noteth love, constancy, and humility, and union in the spirit: for as man and wife cleaving together, are one flesh, Gen. 2. 24. so he that cleaveth to the Lord, is one spirit. 1 Cor. 6. 17. And this union cometh of the Lord, who saith by the Prophet, a● the girdle cleaveth to the loins of 〈◊〉 man, so have I tied to me the whole house of Israel, that they might be my people, jer. 13. 11.  
Vers. 10. for tumultuous ruin] that is, to bring my soul unto destruction, or ruin. See this word, Psalm 35. 8.  
Vers. 11. They shall make him run out] or, They (the enemies) shall pour out him, meaning some principal, as Saul, or every of his sees: or He (every one that seeks my soul) shall be made run out, that is, his blood shall be shed, as waters, Psal. 79. 3. A like phrase is used jer. 18. 21. Ezek. 35. 5. The Greek translateth, They shall be delivered unto the hands of the sword. hands] that is, the edge, or force of the sword, as job 5. 20. jer. 18. 21. portion of foxes] that is, left unburied, for foxes and other wild beasts to prey upon & devour. So saul's blood flowed 〈◊〉 by the sword, and his company slain on more 〈…〉 G 〈…〉, lay for a prey to the beasts, 1 Sam. 31. So Christ's enemies slain with the sword are eaten of ravenous fowls, Rev. 19 21.  
Vers. 12. But the King] that is, I who am King by God● anointing, 〈◊〉 Sam. 16. 12▪ 13. and Christ the son of David. 8. sweareth by him] that is, by God; the Chaldee saith, by his word: by swearing, meaning Gods whole worship, whereof swearing was a part, Deut. 6. 13. Esa. 45. 23. and 65. 16. jer. 4. 2. Therefore that which the Prophet calleth Swearing, Esa. 45. 23. the Apostle calleth Confessing to God, Rom. 14. 11.    

PSAL. LXIV.  
David prayeth for deliverance, complaining of his enemies. 8▪ He prophesieth their destruction, whereat all man shall fear.  
To the Master of the Music, a Psalm of David.  
Hear my voice, O God, in my prayer; preserve my life from dread of the enemy. Hide me from the secret of evil doers, from the tumultuous rage of them that work painful iniquity. Which have whetted their tongue as a sword, have bend their arrow, even a bitter word. To shoot in secret places at the perfect; suddenly will they shoot at him, and fear not. They confirm to themselves an evil word; they tell to hide snares: they say, who shall see them? They search out injurious evils, they accomplish an exquisite search, even the inmost of each man, & the deep heart. But God hath shot at them an arrow, suddenly their strokes have been. And when they have caused them every one to fall upon themselves by their own tongue, they shall betake themselves to flight, whosoever seethe them.  
And all men shall fear, and declare the work of God, and prudently consider his deed. The just man shall rejoice in jehovah, and hope for safety in him, and glory shall all the upright of heart.  

Annotations.  
PRayer] or meditation: see Psa. 55. 3. the Greek saith, when I pray unto thee.  
Vers. 3. the secret] or secrecy, mystery, that is, council, or assembly of evil doers, that is, the malignant Church, as the holy Church is called the secrecy (or mystery) of the righteous, Psal. 111. 1.  
Vers. 4. bend their arrow] that is, laid their arrow ready on their bended bow. The like phrase was in Psal. 58. 8. See also Psal. 11. 2. bitter word] or bitter thing, as the Greek explaineth it. So after in vers. 6. an evil word, or thing. See the notes on Psal. 7. 1. A bitter word is here called an arrow; and in jer. 9 3. their tongue is called their bow.  
Vers. 6. they tell, to hide] or, of hiding, that is, impart their counsel one to another, how to hide snares. they accomplish an exquisite search] or, a search searched out, that is, a curious diligent search. The Greek translateth, they are consumed searching out searches: meaning that they spend both their time and themselves, in searching out evils against the just. It may also be read, we are consumed by the search searched out, meaning that in their judgement we cannot escape their snares. even the inmost] Hebr. and the inmost, that is, whatsoever any man's wit and deep heart can find out: or, So deep (is) the inward part and heart of man.  
Vers. 8. have been] or, assuredly shall be: the time past being used for more certainty, as in Isa. 9 6. And by have been, is meant the sure event and accomplishment of God's judgements on them, with the continuance of the same. As the Hebrew word of being, signifieth to come to pass, or have event, 1 Sam. 4. 1. job 37. 6. and to continue to be, Dan. 1. 21. Esai. 66. 2. Ruth 1. 2.  
Vers. 9 they have caused them every one] Hebr. caused him: which being spoken of many, as in this place, meaneth them all severally, to one man. to fall, etc.] or to stumble down: signifying, that God's strokes should have effect to overthrow them by their own devices. betake themselves to flight] or, shall wander about in their flight; which noteth great fear and unstaiednesse, (which the Greek therefore turneth, are troubled) and is meant of the wicked, their favourites.    

PSAL. LXV.  
God's praises in Zion for hearing prayer, 4 for pardoning sins, 6 for his just administration in the world, 10 and for his manifold blessings upon his land and people.  
To the Master of the Music, a Psalm, a Song of David.  
PRaise, silent waiteth for thee, O God, in Zion; and to thee shall the vow be paid. Thou hearest prayer, unto thee all flesh shall come. Words of iniquities have prevailed against me; our trespasses, thou wilt mercifully cover them. O blessed is he whom thou choosest and takest near, that he may dwell in thy courts; we shall be satisfied with the good things of thine house, with the holy things of thy Palace. Fearful things in justice thou wilt answer us, O God of our salvation, the hope of all the ends of the earth, and of those fare off by sea. O he that stablisheth the mountains by his able might, is girded about with strength. Which appeaseth the noise of the seas, the noise of their waves, and the tumultuous noise of the peoples. And fear do they that dwell in the utmost parts, for thy signs; the out-goings of morning and evening, thou makest shout. Thou visitest the land, and plenteously moistenest it; very much thou enrichest it, with the stream of God full of waters; thou preparest their corn, when so thou hast prepared it. Thou waterest abundantly the ridges of it, thou settlest the furrows of it, thou makest it soft with showers, thou blessest the bud of it. Thou crownest the year of thy goodness, and thy paths drop fatness. They drop on the pastures of the wilderness, and the hills are girded about with gladness. The pastures are clad with sheep, and the valleys are covered with Corn; they shout, they also sing.  

Annotations.  
PRaise, silent waiteth] or, is silent, that is, submisly and quietly expecteth thee: see Psal. 62. 2. or, Unto thee there is silence and praise, that is, silence looking to receive mercies, and praise for them being received. The Greek saith, praise becometh thee. The Hebrew also may imply the same, though it be more significant. The Chaldee paraphraseth thus, The praise of the Angels is counted as silence before thee, O God, whose majesty (is) in Zion.  
Vers. 3. Thou hearest] or, O thou that hearest, or, he that heareth: see after in vers. 7. all flesh] that is, all sorts of men; as Gen. 6. 12. Psal. 145. 21. Act. 2. 17. This is a prophecy of all Nations converted unto Christ.  
Vers. 4. words of iniquities] or, of perversities, that is, perverse things, or words, unrighteous deeds. Words are often put for things, as Psal. 7. 1. mercifully cover] or expiate, propitiate, purge away, and so cover, and forgive. Of the Hebrew Caphar, which signifieth to cover, the Cover of the Ark was called Caporeth, Exod. 25. 17. in Greek hilasterion, that is, the propitiatory, or mercy-seat, Heb. 9 5. which name Paul giveth to Christ, Rom. 3. 25. who is the true propitiation for our sins, 1 job. 2. 2.  
Vers. 5. takest near] or, causest to approach, to wit, unto thyself; the Greek saith, takest unto thee. thy courts] or, court-yards, the open places of the Tabernacle and Temple. There was an inner court and an outward, 1 King. 7. 12. one for the Priests, another for the people, called the great court, 2 Chron. 4. 9 2 King. 21. 5. good things] so the Greek explaineth it well: the Hebrew speaking of the good thing in general, comprehending the wholestore of pleasures and commodities, 〈◊〉. Deu. 6. 11. Ge●. 45. 23. The like here followeth, holy, for all holy things. And among good things, understand the principal, the gift of the holy Ghost: as that which in Matth. 7. 11. is good things, in Luk. 11. 13. is called the holy Ghost.  
Vers. 6. Fearful things, etc.] God out of his Tabernacle gave oracles and answers to his people, Numb. 7. 89. and from Heaven he answered to their prayers against their adversaries, Psal. 3. 5. he answered always things reverend and fearful. those fare off by sea] whereby is meant, not only those upon the sea, whose hope God is, Psal. 107. 23. 28, etc. but those also that dwell fare asunder disjoined by the sea, as in Lands, which wait for his law, Isa. 42. 4. So the Chaldee interpreteth it, and of the Isles of the sea which are disjoined from the dry land (or continent.)  
Vers. 7. O he that stablisheth] or, which setteth fast: it is a continued speech to God, as the words before and after manifest, but the person changed for more passion, like that in job 18. 4. O he that teareth his soul, for, O thou that tearest thy soul. See the notes on Psal. 59 10. mountains] hereby is often meant kingdoms, polities, and commonweals, jer. 51. 25. See Psal. 30. 8. The Chaldee understands it here, of Gods preparing food for the wild Goats of the mountains.  
Vers. 8. of the seas] waters signify peoples, Rev. 17. 15. and seas are the huge armies of peoples, jer. 51. 42. Esai. 17. 12, 13. All such, as well as the natural seas, God assuageth. See also Psal. 46. 7.  
Vers. 9 And they] or, When they fear. utmost parts] or borders, to wit, of the earth, as is expressed, Isa. 41. 5. the out-goings of morning, etc.] This may be meant both of the successive course of day and night, and of them that go out at morning and evening, which be men to their labour, and beasts for their prey, as is showed, Psal. 104. 20,— 23. and of people, inhabiting the East and West parts of the world.  
Vers. 10. plenteously moistenest it] This sense the Greek yields: the Hebrew also may be turned, when thou hadst made it to desire rain: or, and givest it the desire thereof. These things are spoken first of the land of Canaan; (as the Chaldee expoundeth, thou remember'st the land of Israel;) which God visited and blessed continually, as Moses telleth, Deut. 11. 12. and spiritually are meant of Christ's Church, Ezek. 36. 8. 9, etc. very much] or, with multitude, to wit, of riches, (or good things.) the stream] or brook, riveret. See Psal. 1. 3. and 46. 5. The Chaldee paraphraseth, from the fountain of God which is in heaven, which is full of the showers of blessing. of God] that is, with heavenly, sweet and wholesome streams of waters, not as Egypt, watered with man's labour, but drinking waters of the rain of heaven, Deut. 11. 10, 11. The stream of God may here be taken for an excellent stream, as mountains of God, Psal. 36. 7. and the word with is to be supplied. Compare herewith joel. 3. 18. Rev. 22. 1. where a fountain, and pure river of water of life, come forth from the Lords house and throne, their corn] theirs that dwell in thy land, and house: after that thou hast thus prepared the land, and watered it, thou makest it fruitful.  
Vers. 11. set lest the furrows] or, the clods, that is, with rain thou causest the clods to lie close to cover the seed. The Hebrew words being indefinite, to settle, etc. have like signification with the former. See Psal. 49. 15. and 77. 2. and 103. 20. makest it soft] or meltest, resolvest, makest it moist, with drops of rain, that fall many. See Psal. 72. 6. the bud] or branch, that which springeth up out of the earth. This name is given to Christ himself, Esai. 4. 2. Zach. 3. 8. and 6. 12.  
Vers. 12. year of thy goodness] that is, thy good year, which thou honour'st with singular blessings. So God commanding the Sabbath year, promised to bless the sixth year, that it should bring forth fruit for three years, Lev. 25. 20, 21. But the good year is that acceptable year of the Lord, which Christ preached, Esai. 61. 2. Luke 4. 19 thy paths drop] the clouds which are God's chariot, Psal. 104. 3. in which water is bound, job 26. 8. and from which rain is dropped, to cause the earth to fructify, job 36. 28. and 38. 26, 27. And paths here are properly such tracks as are made by chariot wheels.  
Vers. 13. of the wilderness] where there is no man, job 38. 26. that grass may grow for beasts, Psal. 104. 14. Though sometime shepherds there feed their flocks, as Exo. 3. 1. girded with gladness] rejoicing for the store of grass that grow on them on every side. Things are figuratively said to be glad, when they attain unto & abide in their natural perfection: so light is said to rejoice when it shineth clear and continually, Prov. 13. 9  
Vers. 14. the pastures] or fields, are clothed, that is, covered, abundantly stored with flocks of sheep. For fields, the Greek putteth Rams of the sheep: the Hebrew Carim signifieth both, Esai. 30. 23. and 34. 6. but the grammatical construction and coherence here showeth it rather to be fields or pastures.    

PSAL. LXVI.  
An exhortation to praise God, 5 to observe his works, 8 to bless him for his gracious benefits. 13 The Prophet voweth religious service to God. 16 He declareth Gods special goodness to himself.  
To the Master of the Music, a Song, a Psalm.  
SHout ye unto God all the earth. With Psalm sing the glory of his name, put glory to his praise. Say unto God, how fearful is every of thy works! through the greatness of thy strength, thine enemies shall falsely deny to thee. Let all the earth bow down themselves to thee, and sing Psalm to thee; let them sing Psalm to thy name Selah.  
Come and see the works of God; he is fearful in his doing toward the sons of Adam. He turned sea to dry land, they passed thorough the River on foot, there did we rejoice in him. He ruleth with his power for ever, his eyes espy among the nations; the rebellious, let them not exalt themselves Selah.  
Ye peoples, bless our God, and make the voice of his praise to be heard. That putteth our soul in life, and hath not given our foot to be moved. For thou, O God, hast proved us, thou hast tried us as silver is tried. Thou hast brought us into the net, thou hast laid straightness on our loins. Thou hast caused men to ride upon our head, we came into fire and into waters, and thou hast brought us out to an abundant place. I will come into thine house with burnt-offerings, I will pay to thee my vows. Which my lips have opened, and my mouth hath spoken in the distress upon me. Burnt offerings of marrowed rams I will offer up to thee with incense; I will make ready beefs, with goat-bucks Selah. Come hear ye and I will tell, all ye that fear God, what he hath done to my soul. Unto him I called with my mouth, and he was extolled under my tongue. If I had seen in my heart painful iniquity, the Lord would not have heard. But surely God hath heard, hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer and his mercy from me.  

Annotations.  
SHout] to wit, with a joyful or triumphant noise: see Psal. 41. 12. all the earth] or, all the land, that is, the inhabitants thereof, as the Chaldee explaineth. So vers. 4. and Psal. 98. 4. and 100 1. and often in the Scripture.  
Vers. 2. put glory] in Greeke, give glory to his praise, that is, make his praise glorious and honourable. A like phrase is in jos. 7. 19 put glory to jehovah, that is, give him glory.  
Vers. 3. fearful is every, etc.] or, fearful art thou in thy works. One word singular, and another plural, meaneth exactly all and every one, as Psal. 57 2. and 62. 5. falsely deny] or l. e, that is, feignedly submit: See Psal. 18. 45.  
Vers. 4. Let all] or, All shall.  
Vers. 5. in his doing] or, in practice; the Greek translateth, in counsels: See Psal. 9 12.  
Vers. 6. sea to dry land] the red sea God turned to dry land by a strong east wind, dividing the waters, that Israel might go thorough it, Exod. 14. 21, 22. thorough the river] jarden, when the banks thereof were full, was dried; the waters stood still on an heap till all the people went thorough it, jos. 3. 13, 14,— 17. So the Chaldee explaineth it, 〈◊〉 the river 〈◊〉 the sons of Israel went on their feet. there did we rejoice] he teacheth them to apply their father's deliverances to themselves: for all things fore-written are for our learning and use, Rom. 15 4. Alike speech another Prophet useth, he found him in Rethel, and there he spoke with us, Hos. 12. 4. The Chaldee paraphraseth, I will lead them to the mount of the house of the Sanctuary, there we will rejoice in his Word.  
Vers. 7. espy] that is, watchfully view in the nations, that is, (as Solomon expoundeth it) in every place, both the evil (persons) and the good, Prov. 15. 3. the rebellious] or, the off-fallen, froward and refractory persons, which exasperated and provoke the Lord to bitterness, as the Greek here translateth. exalt] or, be exalted (puffed up) in themselves.  
Vers. 8. people's] tribes of Israel, called also pe●ples, Act. 4. 27. make to be heard] or, cause (men) to hear, sound forth audibly: See Psal. 26. 7.  
Vers. 9 That putteth our soul in life] that is, first giveth, then preserveth life, and finally, restoreth our dead souls unto life. Saving from dangers of death, Psal. 30. 4. quickening them that were dead in sins. Ephes. 2. 1. The Chaldee expounds it, the life of the world to com●, given outfoot to be moved] that is, suffered our estate to be changed to our ruin: So Psal. 38. 17. and 121. 3. See Psal. 15. 5.  
Vers. 10. as silver is tried] Hebr. as to try silver; and this meaneth sore afflictions, as at large is showed, Ezek. 22. 19, 20, 21, 22. wherefore when God mentioneth lesser trials, he saith, Lo, I have tried thee, but not as silver, Isa. 48. 10. Hereby also is meant a purifying from drosle and corruption by afflictions. See Mal. 3. 3. Zach. 13. 9 1 Pet. 1. 7.  
Vers. 11. straightness] or affliction, as the Greek also turneth it; but hereby a straight chain or wring girt may be meant, such as burdens are tied with to beasts backs.  
Vers. 12. upon our head] to use us as beasts for to carry them; it meaneth servile subjection: See the like in Isa. 51. 23. came into fire and into waters] that is, passed thorough afflictions of sundry sorts, Psal. 32. 6. Ezek. 15. 6, 7. Also in Num. 31. 23. those things are said to come into (or pass thorough) fire, which would abide the same without being consumed, as metals. That sense hath also use here, as after is showed. an abundant place] or, a moist, a well watered land, where we may drink our fill. The Greek calleth it a refreshing; which well fitteth with the comforts of the Gospel, as Act. 3. 29.  
Vers. 14. opened] that is, uttered, or promised distinctly and seriously, as the Greek saith, distinguished: for the mouth being opened in vows, signifieth that they may not be called back, judg. 11. 35, 36. distress upon me] or in my distress: so Psal. 18. 7. and 59 17.  
Vers. 15. marrowed rams] that is, fat and lusty. The word rams is in Hebrew set after the word incense: which may therefore be read, the incense (or perfume) of rams, meaning the fat which was burned on the altar. And so it may intent peace offerings, as before he mentioned burnt offerings: See Levit. 3. 9, 10, 11. compared with Levit. 1. 10,— 13. The Chaldee expoundeth it, incense of spices, and sacrifices of Rams. make ready] or offer, as the Greek interpreteth it. The Hebrew word to make or do, is used for dressing or making ready of meat, or sacrifices, Gen. 18. 8. judg. 6. 19 Exod. 10. 25. and 29. 36. Levit. 16. 24. and 22. 23. beefs] the Hebrew bakar is the Beef generally; one for many, as in Psal. 8. 9 These were the principal sacrifices, Lev. 1. 2, 10.  
Ver. 17. under my tongue] that is, with my tongue: or it may be meant of the heart and inward parts, which are under the tongue.  
Vers. 18. If I had seen in my heart] that is, had regarded with it: so to see, is to behold with a corrupt affection, job 31. 26. Thus God cannot see evil, Habak. 1. 13. would not have heard] for, God heareth not sinners, john 9 31. nor hypocrites, job 27. 8 9 Prov. 15. 29. The Greek maketh it a wish, Let not the Lord hear me.    

PSAL. LXVII.  
A Prayer for the enlargement of God's kingdom, to the joy of all peoples, and increase of God's blessings.  
To the Master of the Music on Neginoth, a Psalm, a Song.  
GOd be gracious unto us, and bless us, he make his face to shine with us Selah. That they may know in the earth thy way, thy salvation among all the Heathens. People's shall confess thee, O God, peoples all of them shall confess thee. The nations shall rejoice and shout, for thou wilt judge the peoples with righteousness, and the nations in the earth, thou wilt guide them Selah. People's shall confess thee, O God, peoples all of them shall confess thee. The earth yields her increase, God our God will bless us. God will bless us, and all the ends of the earth shall fear him.  

Annotations.  
FAce to shine] or, to be light, that is, cheerful and favourable. See Psal. 4. 7. and 31. 17.  
Vers. 3. That they may know] meaning men, indefinitely: or, that thy way may be known. God's way is generally his administration in the world, specially his Gospel, Act. 18. 25, 26. as his salvation is Christ, Luke 2. 30.  
Vers. 4. shall confess] or, let them confess and so of 〈…〉  
Vers. 7. The earth] or land of Canaan, (as the Chaldee explains it, the hand of Israel) the seat of God's Church; whose fruitful increase God promised in the Law, Levit. 25. 19 and ●6. 4, and the Prophets apply it to the spiritual graces of the Gospel, Ezek. 34. 27. Zach. 8. 12. Esay 45. 8. and our land or earth is our hearts regenerate, to bear fruits to the Lord, Matth. 13. 19,— 23. Heb. 6. 7.    

PSAL. LXVIII.  
A Prayer at the removing of the Ark, with a Prophecy of Christ's resurrection. 5 An exhortation to praise God for his mercies, 8 and for his care of the Church. 19 A prophecy of Christ's ascension and benefits following, for which God is to be blessed; 32 and of the conversion of the Gentiles unto his further praise.  
To the Master of the Music, a Psalm, a Song of David.  
LEt God arise, let his enemies be scattered, and they that hate him flee from his face. As smoke is driven away, so drive thou them away; as wax is melted at the face of fire, so let the wicked perish from the face of God. And let the just rejoice, let them show gladsomeness before the face of God, and let them joy with rejoicing. Sing ye to God, sing Psalm to his name; make an high way for him that rideth in the deserts, in jah his name, and show gladness before his face. He is a father of the fatherless, and a judge of the widows; even God, in the mansion of his holiness. God seateth the solitary in house, bringeth forth those that are bound in chains; but the rebellious dwell in a dry land. O God, when thou goest forth before thy people, when thou marchedst in the wilderness Selah. The earth quaked, also the heavens dropped, at the face of God: Sinai itself at the face of God, the God of Israel. A rain of liberalities thou didst shake out, O God; thine inheritance when it was wearied, thou didst confirm it. Thy company do dwell in it, thou dost prepare in thy goodness for the poor afflicted, O God.  
The Lord will give the speech of those that publish glad tidings to the great army. The Kings of the armies shall flee, and she that remaineth in the house shall divide the spoil. Though ye lie between the pot ranges, ye shall be as the wings of a Dove, which is decked with silver, and her feathers with yellow gold. When the Almighty scattereth abroad Kings in it, it shall be snow white in Tsalmon. A mountain of God mount Bashan is, an hilly mountain mount Bashan. Why leap ye, O hilly mountains? this is the mountain God desireth for his seat; yea, jehovah will dwell in it to perpetual aye. God's Chariot, twice ten thousand thousands of Angels; the Lord is with them, as in Sinai in the Sanctuary. Thou art ascended to on high, thou hast led captive a captivity, thou hast taken gifts unto men, and also the rebellious to dwell, O jah God. Blessed be the Lord, which day by day loadeth us: the God our salvation Selah. Our God is a God of salvations, and to jehovih the Lord belong the issues of death.  
But surely God will wound the head of his enemies, the hairy scalp of him that goeth on in his guiltinesses. The Lord hath said, I will bring again from Bashan: I will bring again from the gulfs of the sea. That thy foot may imbrue itself in blood, the tongue of thy dogs in blood of thine enemies, even of every of them. They have seen thy doings, O God, the doings of my God, my King, in the Sanctuary. The singers went before, the players on instruments after: amongst them the Damosels beating on Timbrels. In the Churches bless ye God, even the Lord, ye of the fountain of Israel. There little Benjamin with their ruler, the Princes of judah with their assembly, the Princes of Zebulun, the Princes of Naphtali. Thy God hath commanded thy strength; strengthen, O God, that thou hast wrought for us. For thy Palace in jerusalem, Kings shall bring thee a present. Rebuke the company of spear- men, the congregation of mighty bulls, with the calves of the peoples, and him that submitteth himself with pieces of silver: he hath scattered abroad the people's that delight in wars.  
Princely Ambassadors shall come out of Egypt: Aethiopia shall hastily stretch her hands unto God. Sing unto God, ye kingdoms of the earth: sing Psalm to the Lord Selah. To him that rideth in the heavens of heavens of antiquity: lo, he will give his voice a voice of strength. Give the strength to God, his high Majesty is upon Israel, and his strength in the skies. Fearful art thou, O God, out of thy Sanctuaries: the God of Israel he giveth strength and forces to the people; blessed be God.  

Annotations.  
LEt God arise] or stand up. By God here is meant Christ our Lord; for of him is this Psalm interpreted by the Apostle, Ephes. 4. 8, 9, 10. This entrance is taken from Moses, Numb. 10. 35. where when the host of Israel rose up from mount Sinai to journey towards Canaan, the Ark of the covenant of the Lord went before them three days journey, to search out a resting place for them. And when the Ark went forward, Moses said, Rise up jehovah, and let thine enemies be scattered, etc. where Moses respected not only the Ark, (the figure of Christ) but the promise of God: Behold, I send an Angel before thee to keep thee in the way, and to bring thee to the place which I have prepared; beware of him and hear his voice, etc. for my name is in him, etc. Exod. 23. 20, 21. This was the Angel of the covenant, Mal. 3. 1. the Angel of God's face or presence, which saved the people, Isa. 63. 9 even Christ, whom they tempted in the wilderness, 1 Cor. 10. 9 in whom God was, 2 Cor. 5. 19 and who himself is God our all blessed for ever, Amen, Rom. 9 5. David applieth these things to his own time and action of bringing home the Ark, 1 Chro. 13. and prophesieth also of things to come, as Act. 2. 30, 31.  
Vers. 4. let them joy] to wit, inwardly, with delight, (as the Greek explaineth it) as the former word signifieth, outward joyful carriage and exultation.  
Vers. 5. make an high way] or, exalt: but that this is meant of a way, or causey, first the Hebrew word Sollu naturally beareth, as Isa. 62. 10. and 57 14. secondly, the Greek version hodopoiesate, make way, confirmeth it; thirdly, the scope of this place showeth it, compared with Esay 40. 3. where the Voice in the wilderness crieth to prepare the way of the Lord Christ, Matt. 3. 2. deserts] places where things are mixed and confused, as the word Ghnaraboth properly signifieth. So Gnarabah is a desert or wilderness, Isa. 40. 2. and there is a declaration of this place, that valleys should be exalted, mountains debased, crooked things made straight, and rough places smooth, Isa. 40. 3. Luk. 3. 5. The Greek version here, epi dusmoon, meaneth also the same: for though the word be ambiguous, and signifieth the west parts, yet is it often used for the deserts or plains of the wilderness, Numb. 33. 48, 50. and 36. 13. Deut. 1. 1. josh. 5. 10. 2 Sam. 4. 7. in jah his name] or by jah his name, to wit, sing and praise him. jah is the proper name of God in respect of being or existence, for he is of himself, Exo. 3. 14. giveth to all life and breath, and all things, and in him we live, and move, and have our being, Act. 17. 25. 28. It is the same in effect with jehovah, but more seldom used: of which see Psal. 83. 19  
Vers. 6. a judge] that is, a defence and avenger of their wrongs: See Exod. 21. 22, 23, 24. Isa. 1. 17. jam. 1. 27. mansion of his holiness] or, his holy mansion, whereof see Psal. 26. 8.  
Vers. 7. the solitary] them which are alone, or desolate, meaning without children. in house] that is, giveth them children: See Psal. 113. 9 in chains] or, in conveniences, that is, in convenient and commodious sort; or, into fit (and commodious) places. The Greek saith, in fortitude. The Chaldee thus, he brought forth the sons of Israel, which were bound in Egypt. dry land] or, barren ground, named in the original of the bleaknesse or whiteness, as whereon nothing groweth. This the Chaldee referreth to Pharaoh and his host, which were obstinate, and would not send away Israel, that they dwelled in a dry land.  
Vers. 9 Sinai itself] or, this Sinai, to wit, quaked, when God came down upon it to give his law: see Exod. 19 16, 18. Heb. 12. 18. The Chaldee saith, Sinai, the smoke thereof ascended like the smoke of a furnace, because the majesty of God, the God of Israel, was revealed upon it. These words David borrowed from Deborahs' song, judg. 5. 4, 5. Sina● is a mountain in Arabia, Gal. 4. 25. in the wilderness, thorough which Israel passed, Exod. 19 1. It was called also Hereb: see Psal. 106. 19  
Vers. 10. rain of liberalities] that is, a liberal, plentiful, free and bountiful rain, proceeding of God's free grace. So elsewhere is mentioned the rain of blessing, Ezek 34 26. Spiritually this meaneth the doctrine of the Gospel, Deu. 32. 2. Isa. 45. 8. Hes. 14. 6, 7. and 6. 3. Heb. 6. 7. See Psal. 65. 10. shake out] or, shed and sprinkle abroad, as with the waving of the hand; the Greek turneth it, separate. God divideth the spouts for the rain, job 38. 25, 26, 28. and 37. 6. when it, etc.] Hebr. and wearied, that is, dry, fainting for want of water, as Psal. 63. 2.  
Vers. 11. Thy company] the host of Israel, seated in Canaan. The Hebrew word Ch●j●h signifying Life, is used for all living creatures, commonly beasts, and among them wild beasts, in which most life appeareth, Gen. 1. 24, 25, etc. also for fishes, Psal. 104. ●5. Applied to men, it meaneth a company or society, either good, as in this place, or evil, as after in verse 31. It is used for an host of men, as 2 Sam. 23. ●3▪ in stead whereof, in 1 Chron. 11. 15. is written Machan●h, a Camp or Leaguer. The Greek here turneth it Zoa, Living wights: which word is used in Revel. 4. 6. and 5. 8, 9 where mystical speech is of Christ's Church. prepare▪] to wit, thine inheritance (or, fruitful blessings therein) for the poor (or afflicted) that is, the Church. This every man was to acknowledge when he brought the first fruits unto God: See Deut. 26. 5, 6,— 9 10. The Chaldee expoundeth it, thou preparedst the hosts of the companies of Angels for to do good to the poor afflicted.  
Vers. 12. will give the speech] or, gave the word; but it may be taken for a prophecy. And by giving the speech (or word) is meant either the ministering of matter and speech unto them, or the confirming and performing of that which they have spoken. So Paul desired the prayers of the Churches, that speech might be given him, Ep●●s. 6. 19 Col. 4. 3. But the Chaldee referreth this to the Law, The Word of God gave the words of the Law to his people. of those that 〈◊〉 gl●d tidings] or, (applying it to Christ's time) of the Evangelists, of the souls that preach the G●stell, or carry good news. Such are in armies, they that carry tidings of victory, as 2 Sam. 18, 19 Such in Christ's army are the Preachers of the Gospel, Rom. 10. 15. The original word here mebassroth, is of the feminine gender, usually understood therefore of women, such as sung songs of victory, as Exod. 15. 20. 1 Sam. 18. 6, 7. but the Scripture no where calleth such the publishers of glad tidings: we may therefore understand it of men; for, 1. as Solomon called himself Kohéleth, that is, a Preacher, (in the feminine gender) or a preaching soul, Eccles. 1. 1. so may any Evangelist in like sort be called Mebasséreth. 2. Also the Greek version maketh it the masculine, the Lord will give the word (●ois euaggelizomé●ois) to the men that evangelise. 3. And in Isai. 40. 9 such are spoken to in this sort and form as did preach good tidings to S●●n and jerusalem; which seemeth to be principally meant of the Apostles. 4. The Chaldet Paraphrast also applieth it to men, though past, as to Moses and Aaron, which evangelized the Word of God to the many companies of Israel. to the great army] meaning the Church, of whose warfare see Isa. 40. 2. Rev. 19 14. 2 Cor. 10. 4. or if we refer it to the Evangelists, there is a great host of them: or to the tidings that they tell, it is of much war. The Chaldee refers it to Moses and Aaron, that evangelized God▪ Word to the great hosts of Israel.  
Vers. 13. shall flee] this is meant of Christ's enemies, as in verse 2. though here is another word, signifying a wand'ring flight, seeking where to hide them, as Rev. 6. 15. So five Kings fled from joshua and hid them in a cave, josh. 10. 16. See also josh. 11. 1, 4, 5, 8. she that remaineth] Heb. the mansion (or habitation) that is, the woman or women, who go not out to war, but keep at home, as judg. 5. 24. Tit. 2. 5. As the Church is sometime likened to a Woman, Rev. 12. 1. so the Chaldee applieth this here to the congregation of Israel, that divided the spoil from heaven. divide the spoil] this is a blessing, Isa. 53. 12. done after victory, judg. 5. 30. Luk. 11. 22. and with joy, Isa. 9 3. For spoils are used to denote riches, Pro. 1. 13. and 31. 11. and 16. 19  
Vers. 14. between the pot- ranges] or, between the two banks or rues, to wit, of stones made to hang pots and kettles on in the camp or leaguer: places where scullions lie, and so are black; meaning hereby affliction and misery; as on the contrary, by the doves silver wings is meant prosperity. Or, we may understand it of the two bounds and limits of the enemies, where they are continually assailed and endangered. And this the Greek seemeth to favour, turning it, [ana meson ●oe● cleroon] amids (or between) the inheritances; even as they also translate the two burdens or limits between which Isac●●r couched, Ger. 49. 14. which tribe had the Philistians at one end, and Ammonites on the other, that vexed them. The Chaldee giveth this paraphrase, The God of Israel said, Though ye kings lie (or sleep) between the curtains, behold the Church of Israel, which is like unto a dove, covered with clouds of glory, divideth the spoil of the Egyptians. with yellow gold] understand again, decked with yellow) (or greenish) gold, that is, of a golden colour and green, as the original word importeth, Levit. 13. 49. and 14. 57  
Vers. 15. the Almighty] or all-sufficient, that is, God, named in Hebrew Shaddai, of his power and sufficiency to go thorough with all things, and for wasting and destroying his enemies, as at the drowning of the world. To this the Prophets have reference, saying, that shod (destruction) shall come from Shaddai, (the Almighty) Isa. 13. 6. joel 1. 15. scattereth] or spreadeth abroad, having discomfited the kings, his enemies, in that his inheritance, verse 10. 11. So spreading is used for scattering, Zach. 2. 6. it shall be snowwhite] or, thou shalt be snowy, speaking to the Church, or of it. Whiteness denoteth victory, joy, glory, Rev. 2. 17. and 3. 5. Luk. 9 29. and whiteness as snow, is a resemblance of purifying from sin, Psal. 51. 9 Isa. 1. 18. Tsalmon] in Greeke, Selmon, a mount of Samaria, in the Tribe of Ephraim near the City Sichem, as appeareth judg. 9 47, 48. situate in the heart of the Country. Tsalmon signifieth shady, or dark, and so it seemeth this mount was, with caves, glinns, and trees that grew thereon; but with snow upon it was made lightsome. So to be snow white in Tsalm●n, is to have light in darkness, joy in tribulation.  
Vers. 16. A mount of God] that is, high, large, and full of divine blessings; for Basan was a fat and fruitful mountain: See Psal. 22. 13. and 36. 7. an hilly mount] or, a mount of hill●ks or knobs, having many tops. This seemeth to be a comparison; Basan is a goodly large mountain, but this Zion doth excel it, for here God dwelleth with his Angels, etc.  
Vers. 17. leap ye] insult ye proudly, or lay ye wait for. The original Ratsad is no where found in Hebrew but here only. In Arabik it signifieth to espy and lie in wait for the hurt of others, which agreeth well with the argument here. for his seat] to dwell in it. The Lord chose Zion, and desired it for his seat: this shall be my rest for ever, Psal. 132. 13, 14. So, the Lamb Christ is on mount Sio●, Rev. 14. 1. But the Chaldee referreth this also to mount Sinai, upon which the Word of God desired to place his divine presence.  
Vers. 18. God's chariot] which he useth for his own service, for defence of his Church, and destruction of his foes: see Psal. 18. 11. Chariot is put for Chariots (as ship, 1 King. 10. 22. for ships, 2 Chron. 9 21.) or to note out the joint service of all the Angels, as of one. twice ten thousand] or double myriads, that is, innumerable; in the Greek, ten thousand f●ld; meaning, innumerable. Angel's] the Hebrew Shinan, translated Angels, is not elsewhere found in Scripture. It seemeth to come of Shanah, to second, as being second or next to God; the chief Princes, Da●. 10. 13. as those in place next Kings are called the second unto them, 2 Chron. 28. 7. Esth. 10. 3. If we refer it to the number, we may turn it redoubled or manifold. If to the Chariots, and derive it of Shanan, to sharpen, it may note a kind of Chariots with sharp hooks used in wars, as many humane writer's record, 2 Mecca●. 13. 2. Statius lib. 10. Thebay. Macro●ius, etc. How ever the word be doubtful, the meaning seemeth to be of Angels (as the Chaldee plainly expresseth) which the Greeks here translate cheerful ones, as of the Hebrew Shaan, to be in tranquillity and joy: and the Apostle seemeth to have reference to this place, where he mentioneth mount Si●n, the celestial jerusalem, and the company of ten thousands of Angels, which now we are come unto in Christ, Heb. 12. 22. And Angels have appeared like fiery Chariots, 2 King. 6. 17. with them] or in them] as in Sinai] as God was in Sinai, with ten thousands of holy ones, when he gave the fiery Law, Deut. 33. 2. so is he in Zion with ten thousands of Angels, Heb. 12. 22. Here the words as in, seem necessarily to be supplied; or the word Lord, as the Lord of Sinai, with like meaning as before.  
Vers. 19 Thou art ascended, etc.] Thou (Lord jesus) art gone up to the highest Heaven, having first descended to the lowest earth. So the Apostle teacheth us to understand this place, Eph. 4 8, 9 to on high] or to the high place: see Psal. 7. 8. The Chaldee translateth it, to the firmament. led captive] or, captived a captivity, that is, a company of captives, a prey of people taken in war: See the like phrase, 2 Chron. 28. 5. 11. judg. 5. 12. Numb. 21. 1. Deut. 21. 10. So poverty is used for a company of poor people, 2 King. 24. 14. Christ's enemies, Satan, sin, death, hell, etc. were by him subdued, Colos. 2. 15. his Elect captived by Satan, were by him redeemed; of whom also this may be meant, as Psal. 126. 1, 4. haste taken gifts unto] that is, hast given (and distributed) gifts among men. An Hebrew phrase often used, as, Take me a sword, 1 King. 3. 24. that is, give or bring it me. Take her me to wife, judg. 14. 2. Take me an offering, Exod. 25. 2. Take me a little water, 1 King. 17. 10. that is, Give. Giving also is sometime used for taking, as Gen. 42. 30. he gave (that is, took) us for spies. Rightly therefore doth the Apostle turn this in Greek, given, Ephes. 4. 8. and the next words mcadam, is unto men, as Paul explaineth it, or among men, as jeremy 49. 15. And the gifts are the Ministers of the Gospel, given for the good of the Church, Ephes. 4. 11, 12. So the Chaldee here addeth, thou hast taught the words of the Law, hast given gifts to the sons of men. and also the rebellious] or disobedient, to wit, thou hast led captive. They that continue rebellious are subdued to destruction, Psal. 2. 9 Isa. 11. 4. others by conversion, as Saul, breathing out threatenings and slaughter, was by Christ subdued, Act. 9 And after spoke of himself and others, we ourselves were in times past unwise, disobedient, etc. but when the bountifulness and love of God our Saviour towards man appeared, he saved us, etc. Tit. 3. 3, 4, 5. to dwell] understand, in God's mount, as vers. 17. or, with jah God, meaning it of the captives. Or, that thou, O jah God, mayst dwell, to wit, in men's hearts by faith, Ephes. 3. 17. or in the Church, which by those thy gifts (the Ministers) is builded as a spiritual house for God to dwell in, 1 Cor. 3. 9, 10, 16. 1 Pet. 2▪ 5. So God dwelled among the Israelites, Num. 5. 3. and 35. 34.  
Vers. 20. day by day] or daily: see Psal. 61. 9 ●odeth us] too wit, with his blessings or gifts, verse 19 or with afflictions, wherewith the Saints are burdened, and yet bless him for his comforts in them, 2 Cor. 5. 4. and 1. 3, 4, 8. and 6. 4,— 6. The Chaldee understandeth it of such l●ding as is by adding precepts upon precepts.  
Vers. 21. Our God, etc.] or, God to us is a God for salvations, that is, all manner health, help and deliverance that fully saveth. jehovih] so the name of God is written usually, when Adonai, Lord, next followeth it, as here and Psal. 109. 21. or goeth before it, as Gen. 15. 2. having the vowels of Aelohim, God, and so is by the jews pronounced; as other times having the vowels of Adonai, it is so pronounced, Lord. So, for Adonai, jehovaih, 2 Sam. 7. 18. is written, jehovah Aelohim, 1 Chron. 17. 16. See Psal. 83. 19 issues] or passages, that is, ways and means of death or to death: meaning that he hath many ways to bring his enemies to death, and to deliver his people out of it. For, he hath the keys of death, Rev. 1. 18. ●e killeth and giveth life, woundeth and healeth, and none can deliver out of his hand, Deut. 32. 39 So issues of life, Prov. 4 23.  
Vers. 22. hairy scalp] Hebr. the crown (or scalp) of hair, meaning open and inevitable judgement on the chiefest and most fierce enemies. guiltinesses] guilty sin's, impieties: So Psal. 69. 6.  
Vers. 23. I will bring again] or, will return, reduce, to wit, thee my people, as I brought thee from the peril of Ogh in Bashan, Numb. 21. 23, 35. and of Pharaoh at the red sea, Exod. 14. 22, 23, 28, 29. Former deliverances are often by the Prophets applied to the times and works of Christ: See Isa. 11. 1, 11, 15, 16. and 51. 10, 11. gulfs] or deeps, bottoms: See Psal. 69. 3.  
Vers. 24. That thy foot may imbrue] that is, ●e imbrued, or, That thou mayst imbrue thy foot. It is the same word which before in verse 22. is Englished wound, and signifieth, to make gor● bloody; and is here by consequence put for embrewing or dipping in gor● blood: as the Greek turneth it, That thy foot may be dipped. And this noteth a great slaughter of the enemies; as the dipping of the foot in oil, Deut. 33. 24. meaneth abundance thereof. in blood of thine enemies] or, which floweth from thine enemies from him, that is, from each of them, or from the greatest of them, Antichrist: or, of the same blood. Compare herewith the slaughter of Christ's enemies, Rev. 19 17, 18,— 21.  
Vers. 25. They have seen] that is, Men have seen (not naming any special persons) thy doings, or ways, and administration. The Chaldee saith, The house of Israel have seen the going of thy Majesty upon the Sea, O God. in the] that is, which art in the Sanctuary, or into the Sanctuary, referring it to David's carrying of the A●ke into the holy Tent, 1 Chron▪ 13. 6. 8. and 15. 28.  
Vers. 26. beating on timbrels] or on Tabers, to wit, with the hand; so in the triumph at the red sea, Marry the sister of Aaron, and all the women after her with timbrels and pip●s, sung praise to God, Exod. 15. 20, 21. unto that the Chaldee here referreth it. So at the slaughter of the Philistims, 1 Sam. 18. 6, 7. and at the slaughter of the Ammonites, judg. 11. 34. A timbrel (or taber) is in Hebrew named Toph, of the like sound that it maketh when it is stricken.  
Vers. 27. In the Churches] or congregations: see Psal. 26. 12. ye of the fountain] that come out of Israel, as out of a well or fountain; a phrase taken from Deut. 33. 28. Esaias hath also one much like it, Isa. 48. 1. It seemeth to be meant of the people, though it may also be referred to Christ: bless the Lord, who is of the fountain of Israel. For, of the Israelites, concerning the flesh, Christ came, who is God over all, blessed for ever, Amen, Rom. 9 5.  
Vers. 28. There] in the Churches be little Benjamin, the tribe or posterity of Benjamin, who was himself little, that is, youngest of all Israel's children; and his tribe little, that is, few in number, being almost all destroyed for the sin of Gibea, judg. 20. 1, etc. their ruler] the Prince of that Tribe. The Greek version saith, in a trance; taking the Hebrew Rodem to be of radam, though it be not found elsewhere in this form; yet rare words but once used are sundry times found in this and other Psalms. These things applied to Christ's times and after, are very mystical. Benjamin the least is here put first; so in the heavenly jerusalem, the first foundation is a jasper, Rev. 21. 19 which was the last precious stone in Aaron's Breast plate, on which Benjamins name was graven, Exod▪ 28. 20. 10. 21. In this Tribe Paul excelled as a Prince of God, though one of the last Apostles, 1 Cor. 15. 8, 9, 10. who was converted in a trance or ecstasy, Act. 9 3, 4, etc. and in ecstasies he and other Apostles saw the mysteries of Christ's Kingdom, Act. 10. 10, 11, etc. 2 Cor. 12. 1, 2, 3, 4. their assembly] in Greeke, their governor's; the Hebrew word Regamah but once used, causeth this ambiguity: for coming of Ragam, to throw an heap of stones, Lev. 24. 14. may either be taken for an heap or assembly, or for a stone, that is, a ruler; as elsewhere a stone signifieth, Gen. 49. 24. Of this Tribe of judah were the Apostle james, and other our Lords brethren, Gal. 1. 19 Act. 1. 14. Zebulu●, Naphtal●] these Tribes were situate in the farthest parts of Canaan, as juda and Benjamin were in the first and chiefest parts; meaning by these few all other Tribes gathered to praise God. In these coasts Christ called to Apostleship Simon Peter, And●ew, etc. fishers of Galilee.  
Vers. 29. commanded thy strength] that is, powerfully appointed it, speaking to the Church. See the like phrase, Psal. 133. 3. and 44. 5. By strength also, Kingdom is often meant. strengthen] the Chaldee paraphraseth, dwell in this house of the Sanctuary which thou hast made for us.  
Vers. 30. For thy Palace] or temple, which was after David's days to be buil●● in the heavenly jerusalem, the Lord and the Lamb are the Temple of it, Rev. 21. 22. bring a present] or, lead along a gift▪ that is, gifts▪ or presents. So Psal. 76. 12. which presents are sometimes of the persons of men. See Isa. 18. 7. & 66. 20. Rom. 〈◊〉. 16. &. 12. 1.  
Vers. 31. Rebuke] that is, Destroy: See spearemen] or of archers, the ●●ut (or 〈◊〉) of the cane, that is, such as use canes or reeds, whereof spears or arrows were made. Of this word company, see before, vers. 11. It may also be read, the wild beasts of the reeds, meaning the savage wicked people. So the Chaldee turneth it, the armies of sinners. mighty bulls] the high Priests and great personages: see Psal. 2●. 13. that submitteth] that is, the Hypocrite which ●aineth subjection, (as the former were professed enemies) or, till ●e (that is, every one) submit, as Deut. 33. 29▪ The word signifieth such submission, as when one casts down himself at the feet, as to be trodden on: so Prov. 6. 3. he hath scattered] this is spoken to the Church of God. The Greek turneth it as the former, Scatter thou.  
Vers. 32. Princely Ambassadors] Heb. Chashmannim, a word not used but here. The Greek saith, Presbeis, Ambassadors. Egypt] in Hebrew called Mitsrajim, the name of the son of Cham, the son of Noah, Gen. 10. 6. who called the country where he & his posterity dwelled by his own name. In Greek, and in the new Testament, it is always called Egypt. This is a prophecy of the calling of the Gentiles to the faith, as the Chaldee saith, that they may be made proselytes. Aethiopia] in Hebrew Cush, another son of Cham, brother to M●sraim and Canaan, Gen. 10. 6. the country where he and his children dwelled is called by his name Cush, in Greek Aethiopia. The people we call back Moors. hastily stretch] Hebr. make run: nothing the readiness of that nation to offer gifts and sacrifices, (or, as the Ch●●dee explaineth it, to spread out their hands in prayer) and to receive the Gospel: See Act. 8. 27▪ etc.  
Vers. 34. of heavens of antiquity] that is, the most ancient and highest heavens, which were since the world began, noting hereby God's powerful Majesty and help to his Church, as Deut. 33. 26. will give] or giveth usually his voice, that i●, speaks aloud or thundereth: see the notes on Psal. 46. 7. and 29. 3. Some Apostles were called Sons of thunder, Mark▪ 3. 17. and Christ's powerful voice raiseth the dead, joh. 5. 25.  
Vers. 35. Give the strength] that is, strong praise, and the glory of the Kingdom: see Psal. 8. 3.  
Vers. 36. Sanctuaries] the holy and most holy places of the Tabernacle, and Heaven itself: see Psal. 43. 3. the people] that is, as the Greek explaineth, his people. So the soul, Psal. 69. 2. fo● my soul: see Psal. 45. 4. Blessed be God] Hereupon God was called in Israel, the Blessed one, as Mark. 14. 61. Art thou Christ the son of the Blessed? that is, the son of God, Mat. 26. 63.    

PSAL. LXIX.  
David (the father and figure of Christ) complaineth of his great afflictions. 14 He prayeth for deliverance 23 He devoteth his enemies to destruction. 31 He praiseth God for the salvation of his Church.  
To the Master of the Music, upon Shoshannim, a Psalm of David.  
SAve me, O God, for waters are entered even to the soul. I sink down in the mud of the gulf, where no standing is; I am entered into the deeps of waters, and the streaming flood overfloweth me. I am weary with my crying; my throat is burnt, mine eyes fail, I attentively waiting for my God.  
Many are, moe than the hairs of my head, they that hate me without cause; mighty are they that would suppress me, mine enemies falsely: that which I took not away, than I restored. O God, thou knowest my foolishness, and my guiltinesses are not concealed from thee. Let not them be abashed for me that hopefully expect thee, Lord jehovih of hosts: let them not be ashamed for me that seek thee, O God of Israel. For, for thy sake do I bear reproach, shame covereth my face. I am become a stranger to my brethren, and a foreigner to my mother's sons.  
For the zeal of thine house hath eaten me up: and the reproaches of them that reproached thee are fallen upon me. And I wept, with fasting afflicted my soul, and it was for reproache● to me. And I made my raiment sack cloth, and I was to them for a Proverb.  
They that sit in the gate spoke against me, and they that drink strong drink made melodies. And I, my prayer is to thee, jehovah, in time of acceptation; O God, in multitude of thy mercy answer thou me, in the truth of thy salvation. Deliver me out of the mire, and let me not sink down: let me be delivered from my haters, and out of the deeps of waters. Let not the streaming flood of waters o●erflow me, neither let the gulf swallow me, neither let the pit shut her mouth upon me. Answer me, jehovah, for thy kind mercy is good; according to the multitude of thy tender mercies turn the face unto me. And hide not thy face from thy servant, for distress is on me; make haste, answer me. Draw near to my soul▪ redeem it; because of mine enemies, ransom thou me.  
Thou hast known my reproach, and my shame, and my dishonour; before thee are all my distressers. Reproach hath broken my heart, and I am full of heaviness; and I looked for some to moon me, but none came; and for comforters, but I found none. But they gave me gall for my meat, and in my thirst they gave me vinegar to drink. Let their table be before them for a s●are, and for recompenses for a trap-fall. Let their eyes be darkened that they see not, and make their loins to shake continually. Pour out upon them thy detesting ire, and let the burning wrath of thine anger take them. Let their Castle be desolate; within their tents let there not be a dweller. For they persecute him whom thou hast smitten, and they tell of the sorrow of thy wounded ones. Give thou iniquity unto their iniquity, and let them not come into thy justice. Let them be wiped out of the Book of the living, and let them not be written with the just. And I, poor afflicted and sorrowing; let thy salvation, O God, lift me up. I will praise the Name of God with a song, and magnify him with confession. And it shall be better to jehovah, than a young Bull that hath horns, that parteth the hoof. The meek shall see it, they shall rejoice; the seekers of God, and your heart shall live. For jehovah heareth the needy, and despiseth not his prisoners. Praise him let heavens and earth, seas, and all that creepeth in them. For God will save Zion, and build the Cities of judah; and they shall dwell there, and have it for inheritance.  
And the seed of his servants shall possess it: and they that love his name, shall dwell therein.  

Annotations.  
SHoshannim] that is, six-stringed instruments, or, Lilies: see Psal. 45. 1.  
Vers. 2. Save me, etc.] David in his troubles, being a figure of Christ, prayeth for deliverance from tentations and persecutions, under the similitude of waters, mud, mire, pit, deeps, streams, etc. and that this Psalm had accomplishment in Christ, the Evangelists show, Mat. 27. 48. joh. 19 29. that the use hereof is for us, the Apostle showeth, Rom. 15. 3, 4. that we through patience and comfort of the Scriptures might have hope. water's] The Chaldee expoundeth these, army's of sinners, which beset him like waters. the soul] to wit, of me, as the Greek explaineth it, that is, are ready to drown and choke me: so jon. 2. 5. see also Psal. 45. 4.  
Vers. 3. mud of the gulf] or, of the deep, that is, the deep or gulfie mud in the bottoms of the sea, as Psal. 68 23. jon. 2. 4. another sign of great calamity, as also in Psal. 88 7. wherefore Babylon that held captive God's people, is called a Gulf, or Deep, Isa. 44. 27. no standing] no stay or ground, but I sink more and more. deeps of waters] in Greeke, deeps of the see.  
Vers. 4. is burnt] that is, parched, dried, or (as the Greek explaineth it) hoarse. eyes fail] or, are consumed, to wit, with tears and earnest expectation, as Lam. 2. 11. and 4. 17. This was a curse of the Law, Lev. 26. 16. Deu. 28. 65. but Christ became a curse for us, Gal. 3. 13. So after, Psa. 119. 82.  
Vers. 5. falsely] in Greek, unjustly. rock not away] or, which I rob not, took not by force a●● rapine. This though it may be taken for all ●r just criminations, whereof David and Christ were innocent, yet in special it was verified in Christ, who being in the form of God thought it no robbery to be equal with God, Phil. 2. 6. notwithstanding for witnessing himself to be the Son of God, he was put to death by the jews, joh. 19 7.  
Vers. 6. my foolishness] that is, my sin: see the note on Psal. 38. 6. In David were sins properly; in Chrst, by imputation: for God made him sin for us, which knew no sin, 2 Cor. 5. 21. Or this may be meant of false imputation, O God thou knowest my foolishness, if any such be, as my ●oes charge me with: So Psal. 7. 4, 5.  
Vers. 7. abashed for me] for my sake, to wit, If I be not delivered. So of Christ, his Disciples hoped that he should be the Saviour of Israel; but when he was killed, they began to doubt and fear, Satan winnowing their faith to make them ashamed; but Christ prayed for their confirmation, Luk. 24. 20, 21. and 22. 31, 32. So great are Christ's afflictions, that blessed is he that is not offended in him, Mat. 11. 6. jehovih] or, God, it hath the vowels of Aelohim: see Psal. 68 21.  
Vers. 8. bear reproach] that is, are reproached: contrary hereunto is, to bear grace and favour, that is, to be favoured and well liked, Esth. 2. 15, 17. Compare herewith Psal. 44. 23. 16.  
Vers. 9 forreinour] to wit, in their estimation and carriage towards me. This also was the case of job and others, job 19 13. Gen. 31. 15. & of Christ the jews said, they knew not whence he was, joh. 9 29. and his brethren believed not in him, joh. 7. 5.  
Vers. 10. zeal of thine house] or jealousy, indignation for the polluting of thine house, and studious fervent care to have it conserved holy. See this performed by Christ, when he whipped buyers and sellers out of the temple, joh. 2. 15, 16, 17. eaten me up] devoured, or consumed. For love and jealousy are a fire and vehement flame, Song. 8. 6. See also Psal. 119. 139. are fallen on me] that is, I have taken them on me, and willingly bear them, as the Apostle gathereth from these words, that Christ pleased not himself, (that is, sought not his own pleasure or profit) but for his Father's sake & his brethren's did bear all things: and this is an example for us to do the like: See Rom. 15. 1, 2, 3, 4.  
Vers. 11. afflicted my soul] the word afflicted is here supplied from Psal. 35. 13. for often there is want of a word to be understood, which the Hebrew text sometime showeth; as 2 Chron. 10. 11, 14. I, with Scorpions, for which in 1 King. 12. 11, 14. is written, I will chastise you with Scorpions: see the notes on Psal. 18. 7, 29. and 27. it was for] or, it was turned to reproaches, that is, to much reproach and opprobry. So john's fasting turned to his reproach; they said, he had a Devil, Luk. 7. 33.  
Vers. 12. And I made] or, when I gave, that is, made, or put on. So giving is for putting, Psal. 8. 2.  
Vers. 13. that sit in the gate] that is, great men in the public assemblies. The rulers of the jews, Deut. 25. 7. Ruth 4. 1, 2, etc. spoke] or talked and meditated, communed how to work me evil, Luk. 22. 2, 4. strong drink] Heb. S●eker, which is all manner strong drink which will make drunken, as ale, beer, wine, cider, methaglin, etc. The Greek here turneth it wine. melodies] or songs sung with instruments of music of me. So job also complaineth, job 30. 9  
Vers. 14. And I] that is, And (or but) as for me. time of acceptation] that is, an acceptable time, as the Apostle interpreteth this phrase, 2 Cor. 6. 2. from Esay 49. 8. in truth of thy salvation] that is, for thy saving truths sake, or faithful salvation.  
Vers. 15. mire] the Chaldee expoundeth it, captivity, which is like unto mire.  
Vers. 16. shut her mouth] so that I cannot get out of misery; as Dathan, Abiram, etc. went down alive into the pit, and the earth covered over them, that no hope was left of their return, Numb. 16. 33. But Christ in all troubles had comfort, even in the grave his flesh rested in hope, Psal. 16. 9, 10. The Chaldee expoundeth this verse thus, Let not the strong king, which is li●e to a flood of waters, captivate me, neither let the mighty prince swallow me, etc.  
Vers. 17. turn the face] or, respect, regard me with favour: See, Psal. ●5. 16.  
Vers. 20. dishonour] or ignominy, slander, calumny: See Psal. 4. 3.  
Vers. 21. full of heaviness] or, sick, sorrowful; of this word in Hebrew man hath his name Aenosh: see Psal. 8. 5. to moan] to pity, and solaoe me, or, to show compassion: So job 42. 11. found none] in Christ's greatest need, all his Disciples forsook him and fled; Mat. 26. 56. and all his acquaintance stood a fare off, Luk. 23. 49.  
Vers. 22 gall] in Hebrew Rosh, an Herb bitter as wormwood, with which it is often joined, Deut. 29. 18. Am. 6. 12. Lam. 3. 19 It groweth in Corn fields, Hos. 10. 4. the water or juice hereof signifieth bitter affliction, jer. 9 15. These things were also actually done to Christ, whom the jews refreshed with gall and vinegar, Mat. 27. 34. joh. 19 28, 29, 30.  
Vers. 23. and for recompenses] that is, and for a full recompense of that which they did to me (let their table be) a trap unto them. Or, and for peaces, that is, and the things which they expect peace and welfare by, let become a trap unto them. But the first sense agreeth with the Apostles interpretation, Rom. 1●. 9 These are David's imprecations against the jews, and prophecies of their rejection, as the Apostle showeth; and by their table we are to understand all means of comfort and refreshing both of body and soul, which turn to the ruin of the wicked, even an odour of death unto death, 2 Cor. 2. 15, 16.  
Vers. 24. that they see not] so the Apostle explaineth the Hebrew phrase, from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding, that seeing they see and perceive not, because a veil is over their hearts, joh. 12. 39, 40. Act. 28. 26, 27. 2 Cor. 3. 14, 15. make their loins to sha●e] bow down their backs, saith the Apostle, Rom. 11. 10. and this meaneth bondage and misery, as appeareth by the contrary blessing of going upright, which God once vouched safe unto that people, Lev. 26. 13.  
Vers. 26. their castle] or their tower, palace, habitation, fair and orderly builded, Gen. 2●. 16. Numb. 31. 10. Song 8. 9 This which David speaketh of all Christ's enemies, Peter applieth to judas that betrayed him, Let his habitation be desert, Act. 1. 20. but Christ threatneth the like to them all, Mat. 23. 38. Castle here is for Castles or Palaces, as Chariot for Chariots, Psal. 68 18.  
Vers. 27. whom thou hast smitten] Christ the shepherd, who was smitten of God, and wounded for our sins, Esa. 53. 4, 5. Mat. 26. 31. they tell of the sorrow, that is, tell one another vauntingly, of the sorrow (smart or pain) of thy wounded, thy servants who are wounded for thy sake; or, they preach hereof: see the like phrase, Psal. 2. 7. or, they tell to the sorrow, that is, add unto and increase it, as the Greek turneth it.  
Vers. 28. Give thou iniquity, etc.] that is, Add sin unto their sin, give them over to a reprobate mind, which was God's heavy judgement first on the Gentiles, Rom. 1. 24, 28. afterward on the jews, who fulfilled their sins when wrath came on them to the utmost, 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquity, may be understood punishment for it, as Psal. 31. 11. not come into thy justice] that is, not believe thy Gospel, and so come to the justice of God, which is by faith; as the Scriptures show, Rom. 10. 3, etc. Phil. 3. 9 joh. 12. 39, 40. The Chaldee expounds it, let them not enter into the Church of thy just ones.  
Vers. 29. book of the living] or, Book of life, wherein the just that live by saith are written, that is, let them be cut off from being any longer counted thy people, or registered in the writing of the house of Israel, as Ezek. 13. 9 Rom. 11. 20. Phil. 3. 2, 3. Psal. 87. 6.  
Vers. 30. lift me up] or, set me on a high place, that is, safely defend me.  
Vers. 32. better to] that is, more pleasing and acceptable. a young bull] so the Greek explaineth the Hebrew phrase, a bull a bullock, that is, a bull which is but young, or a bullock. So judg. 6. 25. where the order is changed, take the bullock of the bull, that is, the young bull or bullock. Some understand it here of two, better than bull or bullock. that hath horns] Hebr. horneth, that is, brings forth or beareth horns, and parteth the hoof▪ for such were fittest for sacrifice; but confession and thankes are more pleasing to God, specially Christ's obedience: see Psal. 50. 13, 14, 15. and 40. 7.  
Vers. 33. the seekers] or, ye seekers of God, to wit, shall see it, and your heart shall live; ye shall have inward life, joy and consolation: See Psalm 22. 27.  
Vers. 34. his prisoners] such as are persecuted and bound in prisons for his truth: Thus Paul calleth himself the prisoner of Christ, Ephes. 3. 1.  
Vers. 35. heavens] the Chaldee saith, Angels of Heaven, and the inhabitants of the earth.  
Vers. 36. save Zion] that is, his Church, figured out by Zion and judah: see Psal. 2. 6. and this building of judah's cities is by preaching of the Gospel, 1 Cor. 3. 9, 10. a figure of this work was done by jehoshaphat, 2 Chron. 17. 9 12, 13. and Isaiah prophesieth the like, Isa. 44. 26.    

PSAL. LXX.  
David prayeth for speedy help, to the shame of the wicked, and joy of the godly.  
To the Master of the Music, a Psalm of David for to record.  
O God, for to deliver me; jehovah, to mine help make haste. Let them be abashed and ashamed that seek my soul; let them be turned backward and blush that delight mine evil: Let them turn back for a reward of their shame, that say, aha, aha. Let all that seek thee be joyful and rejoice in thee; and let them say continually, magnified be God; they that love thy salvation. And I, poor afflicted and needy, O God, make haste to me; thou art mine help and my deliverer; jehovah, delay not.  

Annotations.  
TO record] or to cause remembrance: see Psal. 38. 1.  
Vers. 2. to deliver] or, to rid me free; understand, make haste, or vouchsafe, as is expressed in Psal. 40. 14. for this Psalm is the same in substance, and almost in words with the end of that Psalm: see the annotations there.  
Vers. 3. that seek my soul] to make an end of it, as Psal. 40. 15.  
Vers. 4. turn back] desolate or wasted, as Psal. 40. 16.  
Vers. 5. be God] in Psal. 40. 17. it is written, be jehovah.  
Vers. 6. O God, make haste to me] for this, in Psalm. 40. 18. is, the Lord thinketh on me. jehovah] in Psal. 40. 18. my God.    

PSAL. LXXI.  
The Psalmist in confidence of faith and experience of God's favour, prayeth both for himself and against the enemies of his soul. 14 He promiseth constancy. 17 Prayeth for perseverance. 19 Praiseth God, and promiseth to do it cheerfully.  
IN thee jehovah do I hope for safety, let me not be abashed for ever. In thy justice rid thou me, and deliver me; incline thine ear unto me, and save me. Be thou to me for a rock of habitation to enter continually; thou hast commanded to save me, for thou art my rock and my munition. My God, deliver me out of the hand of the wicked, out of the palm of the evil doer and the leavened. For thou art mine expectation, Lord jehovih, my confidence from my childhood. By thee have I been holden up from the womb; from my mother's bowels thou tookest me; of thee is my praise continually.  
As a wonder I am unto many, but thou art my strong hope. Let my mouth be filled with thy praise, all the day with thy glory. Cast me not away at the time of old age; when mine able strength faileth, forsake not thou me. For mine enemies speak of me, and they that observe my soul consult together.  
Saying, God hath forsaken him; pursue and take him, for there is none to rescue. O God, be not thou fare away from me; my God, make haste to mine help. Let them be abashed and consumed that are adversaries of my soul: let them be covered with reproach and dishonour that seek mine evil. And I will patiently wait continually, and add unto all thy praise. My mouth shall tell thy justice, all the day thy salvation, though I know not the numbers. I will enter in the powers of the Lord jehovih; I will record thy justice, thine only. O God, thou hast learned me from my childhood, and hitherto have I shown thy marvellous works. And also unto old age and hoariness, O God forsake me not; until I show thine arm to this generation, thy power to every one that shall come. And thy justice, O God, which is to on high, which hast done great things; O God, who is like thee? Which didst make me to see distresses many and evil, didst return and quicken me; and from the deeps of the earth didst return and bring me up. Thou didst much increase my greatness, & didst turn about and comfort me. Also, I will confess thee with the instrument of psaltery, even thy faithfulness, my God; I will sing Psalm to thee with Harp, O holy One of Israel. My lips shall shout when I sing Psalm unto thee, and my soul which thou hast redeemed. Also, my tongue shall talk of thy justice all the day, for they are abashed, for they are ashamed that seek mine evil.  

Annotations.  
IN thee] Chald. In the Word of the Lord. This Psalm which hath no title in the Hebrew, is in Greek thus entitled: Of David, a Psalm of the sons of Ionada●, and of them that were first captived.  
Vers. 2. deliver] or, make me to escape safe.  
Vers. 3. of habitation] or of mansion, a rock whereto I may fly and there dwell safe. God is often called a Rock, Psal. 18. 3. and a mansion (or habitation) to his people, Psal. 90. 1. The Greek here makes it plain thus, Be to me for a God protector. hast commanded] to wit, thine Angels, as Psal. 91. 11. or, hast effectually appointed: See Psal. 44 5.  
Vers. 4. evil doer] or, injurious, wrong doer. the leavened] that is, the malicious: for maliciousness and wickedness is likened to leven, 1 Cor. 5. 8. The Hebrew Chomets' properly signifieth that which is levened or sour, Exod. 12. 39 here used for the malicious or violent cruel man, as the Greek turneth it, the injurious, or Chomets' may be used for Chomes, the violent.  
Vers. 5. jehovih] or God, for it hath the vowels of Aelohim: so after, vers. 16. See Psal. 68 21.  
Vers. 6. tookest me] or, didst rid me, to wit, from danger: Compare this with Psal. 22. 10, 11. of thee] or in thee, but in is often used for of as Psal. 63. 7. and 87. 3. see the notes there.  
Vers. 7. a wonder to many] or, a monster to the mighty: a sign whom the many (or mighty) do gaze upon, speak of, and show to others, and wonder at. A wonder and a sign are sometimes used as one, 2 Chron. 32. 24. with 2 King. 20. 8, 9 So, Christ and his Disciples were as signs and wonders in Israel, Isa. 8. 18. Heb. 2. 13. jehoshuah and his fellows were monstrous persons, Zach. 3. 8. the Apostles agazing stock to the world, 1 Cor. 4. 9 hope] or refuge, a place where one hopeth for safety.  
Vers. 8. with thy glory] or glory of thee, that is, with glorifying thee, honouring, beautifying, and commending thy Majesty.  
Vers. 10. speak of] or say of me, that God hath forsaken me, vers. 11. or, they speak against me. observe] that is, lay wait for, it is meant here for evil: as is the observing of the steps, Psal. 56. 7. but often this phrase is used for good, to keep, regard, and preserve the soul or life, Psal. 97. 10. and 121. 7. Prov. 22. 5.  
Vers. 14. add unto all thy praise] that is, increase it; I will praise thee more than I have done, or, more than others do, as 2 Chron. 10. 11. I will add unto your yoke, that is, increase it.  
Vers. 15. though I know not] or, for I know not the numbers, to wit, of them. God's justice and salvation is innumerable ways administered, which are to be celebrated, but cannot be reckoned, Psal. 40. 6.  
Vers. 16. I will enter] to wit, into this work of praising God in his power, not mine own: or, I will enter, that is, begin with his powerful works to praise them; or, I will enter, that is, go in hand, or go forward with my business through his power.  
Vers. 18. unto old age] or, whiles old age is upon me, as vers. 9 So elsewhere God saith, that he had borne Israel from the womb and birth, and would bear them still unto old age and the hoary hairs, Isa. 46. 3, 4. thine arm] that is, strength, help, salvation. So Psal. 77. 16. Isa. 51. 5. and 53. 1. D●u. 33. 27. this generation] the men of this age. The word this (or present) is understood by that which followeth: see also Psal. 45. 4.  
Vers. 19 And thy justice, O God, which is to on high] that is, which reacheth up to Heaven, viz. I will show it. Thus the Greek understandeth it. We may also translate, For thy justice is unto the high place, that is, to heaven, incomprehensible, as Psal. 36. 6, 7. And may be in stead of For, as Psal. 60. 13. and the high place is by the Chaldee expounded, the high heavens: so Psa. 93. 4. Mat. 2●. 9  
Vers. 20. didst make me see] or us see: sheweast me and us; for the Hebrew hath a double reading, meaning David in special, and other God's people with him: so after, it is read in the margin, quicken me, bring me up, (as also the Greek ●●th i●) but written in the line, quicken us, bring us up. By making see, is also meant experience and feeling, as Psal. 49. 10. and evil] or evils, that is, calamities. didst return] that is, didst again quicken, or, wilt again quicken me. So after. But the Greek turneth it in the time past. deeps] abyssus of the earth, gulfs of affliction and death, elsewhere called the lowest parts, Psal. 88 7. such Christ in his humanity, sorrows and death, went down unto and returned, Eph. 4. 9 Rom. 10. 7.  
Vers. 21. my greatness] or magnificence, majesty, honour; for Christ after afflictions entered into his glory, Luk. 24. 26. 1 Pet. 1. 11. Phil. 2 8, 9 and the godly must suffer with him, that they may also be glorified with him, Rom. 8. 17.  
Vers. 22. psaltery] or lute: see Psal. 33. 2. even thy faith] or, for thy faithful truth. holy one] or Saint of Israel: God is so called, both for that he is holiness itself, and sanctifieth his people, Lev. 20. 8, 26. and again is sanctified, that is, holily praised and honoured of them, Isa. 8. 13. So Psal. 78. 41. and 89. 19  
Vers. 24. talk of] or meditate, that is, speak advisedly and after due meditation: See Psal. 1. 2. for they] or when they are abashed, that is, destroyed: See Psal. 6. 11.    

PSAL. LXXII.  
David praying for Solomon, showeth the goodness and glory of his in type, and in truth of Christ's Kingdom. 18 He blesseth God.  
For Solomon.  
O God, give thy judgements to the King, and thy justice to the King's son. That he may judge thy people with justice, and thy poor afflicted once with judgement. The mountains shall bring forth peace to the people, and the hills with justice. He shall judge the poor afflicted of the people, he shall save the sons of the needy, and shall break down the fraudulent oppressor. They shall fear thee with the Sun, and before the Moon, to generation of generations. He shall come down like the rain upon the mown grass; as the showers, the dispersed moisture of the earth.  
In his days shall the just man flourish, and multitude of peace, until the Moon be not.  
And he shall have dominion from sea unto sea, and from the river unto the ends of the land. They that dwell in dry places shall kneel before him, and his enemies shall lick the dust. The kings of Tharshish and of the Isles shall render an oblation; the kings of Sheba & Seba shall offer a present. And all kings shall worship him, all nations shall serve him.  
For he shall deliver the needy that cryeth out, and the poor afflicted, and him that hath no helper. He shall mercifully spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from fraud and violent wrong, and precious shall their blood be in his eyes. And he shall live, and he shall give to him of the gold of Sheba, and shall pray for him continually, shall bless him all the day. There shall be a parcel of Corn in the land, in the top of the mountains; the fruit thereof shall shake like Lebanon, and flourish shall they of the City as the herb out of the earth. His name shall be for ever, his name shall be continued before the Sun, and they shall bless themselves in him; all Nations shall call him blessed. Blessed be jehovah God, the God of Israel, which doth marvellous things himself alone. And blessed be the name of his glory for ever; and let all the earth be filled with his glory; Amen, and Amen.  
Ended are the prayers of David son of jesse.  

Annotations.  
FOr Solomon] the Greek addeth, a Psalm of David for Solomon; and the last verse showeth it to be made by David, and it concerneth Christ and his Kingdom, figured by Solomon, Song 3. 11. and therefore called by his name, as elsewhere he is called David, Hos. 3. 5. Such also is the title of the 127. Psalm. King's son] to whom the right of the Kingdom belongeth by birth and inheritance. So Christ was King David's son, and borne King of the jews, Mar. 11. 10. Mat. 2. 2. and 22. 42. to him the Father gave all judgement, john 5. 22. The Chaldee expoundeth the King to be Christ, and the King's son to be King David's son.  
Vers. 2. That he may] or, Let him judge, that is, govern thy people in justice, that is, justly, wherefore he is named Melchizedek, that is, King 〈◊〉 justico, Heb. 7. 2. of whom it was prophesied, behold a King shall reign in justice, Isa. 32. 1.  
Vers. 3. The mountains shall bring forth] or, shall bear, to wit, as their fruit; for so this phrase importeth, job 40. 15. This and the rest that follow, may also be read prayer-wise, let the mountains bear, etc. The Chaldee paraphraseth, The dwellers on the mountains shall bring peace to the people of the house of Israel. peace] that is, prosperity, plenty of fruits which should be enjoyed with peace, as all Solomon's days Israel dwelled without fear, every man under his vine and figtree, 1 King. 4. 25. And under Christ, the work and effect of justice, is peace, quietness, and assurance for ever, Isa. 32. 17. Rom. 5. 1. the mountains drop down new wine, and the hills flow with milk, joel 3. 18. Amos 9 13. hills with justice] that is, the hills also shall bear peace with justice; both peace and justice, as these two are said to kiss each other, Psal. 85. 11. and Christ is King both of justice and peace, Heb. 7. 2. his Kingdom is justice, peace, and joy, Rom. 14. 17. It may also be read for justice.  
Vers. 4. shall judge] that is, shall deliver; see the notes on Psal. 43. 1. save the sons of the needy] that is, the needy persons; in Chaldee, shall redeem the sons of misery, that is, such as are in wretched case. the fraudulent oppressor] whom the Greek here calleth sycophant; which word is used for injurying by forged cavillation, Luk. 19 8. and 3. 14. See before in Psal. 62. 11.  
Vers. 5. They shall fear] men shall reverence, that is, worship and serve thee. So fear is used for worship, Isa. 29. 13. Mat. 15. 9 with the sun] or before the sun, as is after expressed, vers. 17. & as the Hebrew ghnim, with, is elsewhere used for before, Est. 7. 8. and before the sun and moon, meaneth continually, so long as they shine on the earth, which is, so long as the world endureth, Gen. 8. 22. Psal. 89. 37, 38. The Chaldee intrepreteth it, with the rising of the sun, and in the light of the moon, that is, at morning and evening, day and night; as the twelve Tribes are said so instantly to serve, Act. 26. 7.  
Vers. 6. the mown grass] the meadow, which being mown in the beginning of Summer, craveth rain that it may grow again. The orginal word signifieth also a shorn fleece of wool; which sense some keep here, and refer it to the dew that fell on gedeon's fleece, when the land was dry, and again on the land when the fleece was dry, judg. 6. 37,— 40. Solomon and Christ are here said to come down as rain, in respect of the doctrine and administration of judgement by them. So Moses said, My doctrine shall drop as the rain, etc. Deut. 32. 2. and job said, they waited for me as for the rain, etc. job 29. 23. and the Lord shall come unto us as the rain, etc. Hos. 6. 3. the dispersed moisture] understand, which are the moisture, that is, which showers do moisten the earth. Zarziph, the Hebrew word used only in this place, hath the signification of dispersing moisture or water, as is by showers, God having divided spouts for the rain, whereby it is strewed abroad upon the earth, job 38. 25. Wherefore the former word showers, implieth rain that falleth with manifold (or millions of) drops, as Psal. 65. 11.  
Vers. 7. multitude of peace] to wit, shall be, or, shall flourish: and this Shalom, peace, may respect the name of Shelomoh or Solomon, which signifieth peaceable, as was promised to David, Behold, a son is borne to thee which shall be a man of rest, for I will give him rest from all his enemies round about, therefore his name is Solomon, and I will send (Salome) peace and quietness upon Israel in his days, 1 Chron. 22. 9 moon be not] or be taken away, as the Greek explaineth it, that is, till the world's end, as before, vers. 5.  
Vers. 8. from sea to sea] from the salt Sea, (the lake of Sodom, Gen. 14. 3.) to the main sea. See Numb. 34. 3,— 6, etc. where the limits of the land are described. from the river] the great river Euphrates, Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished, when he reigned over all kingdoms, from the river to the land of the Philistims, and to the border of Egypt, 1 King. 4. 21. in Christ, when all Nations were brought into his subjection by the Gospel, as Mat. 28. 18, 19 Act. 1. 8. Col. 1. 5, 6. Rev. 11. 15.  
Vers. 9 in dry places] or, in deserts, which the Greek explaineth, the Aethiopians. The Hebrew Tsijim signifieth here, and Psal. 74. 14. people that dwell in dry desert places: sometime it is used for wild beasts that haunt such deserts, as Esa. 34. 14. and 13. 21. jer. 50. 39 lick the dust] like a Serpent, as is expressed in Mic. 7. 16. noting hereby great fear and subjection, testified by bowing down their faces to the ground, as is the manner in the Eastern countries. In Esa. 49. 23. a like promise is made to the Church of Christ.  
Vers. 10. Of Tharshish] or of the Ocean, that dwell by the main sea. See the Note on Psal. 48. 8. Sheba and Seba] that is, of Aethiopia and Arabia, far southern Countries, inhabited by the posterity of Sheba and Seba, the Nephew & son of Cush, the son of Cham, the son of Noah, Gen. 10. 7. The Queen of Sheba (or of the South) came from the utmost parts of the earth to hear the wisdom of Solomon, & gave him much gold, sweet odours, and precious stones, 1 King. 10. 1,— 10. Mat. 12. 42.  
Vers. 12. hath no helper] or, to whom no helper. See the like by job, job 29. 12.  
Vers. 14. precious shall their blood be] that is, their death, meaning, that he regardeth their life, and will not easily suffer them to be killed, for that it is precious and dear unto him: as on the contrary Paul said, his life was not dear unto himself, when he was willing and ready to lose it for Christ's cause, Act. 20. 24. See Psal. 116. 15.  
Vers. 15. he shall give] meaning man in general, or each one brought in subjection, as the Greek saith, to him shall be given, meaning to Solomon. gold of Sheba] the Greek saith, of Arabia: see vers. 10. all the day] or daily.  
Vers. 16. There shall be a parcel, etc.] where a handful of corn shall be sown on the top of the mounts (the most barren places) there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon. shake] or stir with noise, rustle. Lebanon] that is, trees of Lebanon; as the earth, for the inhabitants of the earth, Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City] that is, the citizens, as, they of the world are worldlings, Psal. 17. 14. ye of the heavens, Psal. 148. 1. are the inhabitants there. The Chaldee addeth, of the City jerusalem. Compare herewith Isa. 27. 6.  
Vers. 17. continued] to wit, as a son continueth his father's name, for the original jinnon (or janin) cometh of Nin, which is a Son: the Greek also turneth it, his name continueth; and Christ's name is continued in us that believe in him, called Christians, Act. 11. 26. and his children, Heb. 2. 13, 14. before the sun] that is, so long as it endureth, as vers. 5. So Psal. 102. 29. they shall bless] to wit, men of all nations shall count and speak of their blessedness in him. So Gen. 22. 18. call him blessed] or happy, shall beautify him.  
Vers. 19 name of his glory] that is, his glorious (or honourable) name. So Lord of glory, jam. 2. 1. for glorious Lord. filled with his glory] that is, with the manifestation of his glorious works, and praising him for the same. See the like speeches, Numb. 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen] So beat. This second book of Psalms is concluded with twice Amen, as was the former: see Psal. 41. 14.  
Vers. 20. Ended] or Complete are, meaning that this Psalm was the last of David's prayers or hymns (as the Greek translateth it) howsoever it is not set last in order as neither other be. Or, that this matter touching Christ's Kingdom is the last thing whereof David prophesied, and for which he prayed, as 1 Pet. 1. 10, 11. jesse] or jishai, as the Hebrew soundeth it, and sometime Ishai, 1 Chro. 2. 12, 13. which name signifieth strength and manhood, as David, amiable.     

The third Book.  

PSAL. LXXIII.  
The Prophet prevailing in a tentation, showeth the occasion thereof, the prosperity of the wicked. 13 The wound given thereby, diffidence. 15 The victory over it, knowledge of God's purpose in destroying of the wicked, and sustaining the righteous.  
A Psalm of Asaph.  
YEt surely God is good to Israel, to them that are pure in heart. And I, my feet almost swerved aside; my steps had well-nigh slipped out. For I envied at vainglorious fools, when I saw the peace of the wicked. For there are no bands in their death, and lusty is their strength. They are not in the molestation of sorry man, and with earthly man they are not plagued. Therefore pride compasseth them about as a chain, violence covereth them as a garment. Their eyes standeth out with fatness, they pass the imaginations of the heart. They do corrupt and speak with maliciousness of oppression, they speak from aloft. They set their mouth against the heavens, and their tongue walketh thorough the earth. Therefore his people turneth hither, and waters of a full cup are wrung out to them. And they say, How doth God know, and is there knowledge in the most high? Lo, these are the wicked, and in tranquillity ever; they increase wealthy power. Surely in vain have I cleansed mine heart, and washed my hands in innocency. And am plagued all the day, and my rebuke is in the mornings. If I say, I will tell thus; lo, I unfaithfully wrong the generation of thy sons. And I thought to know this, but it was a painful thing in mine eyes. Until I entered into the Sanctuaries of God, did prudently attend to their last end. Surely thou dost set them in slippery places, dost make them fall to desolations. How are they brought to wondrous desolation as in a moment? are they at an end, are they consumed with troublesome frights? As a dream after one waketh; O Lord, when thou raisest up, thou wilt despise their image. Surely mine heart was levened, and I was pricked in my reines. And I was brutish and knew not; as the beasts was I with thee. Yet I continually was with thee, thou hast holden me fast by my right hand. Thou wilt guide me with thy counsel, and after wilt receive me to glory. Whom have I in the Heavens? and with thee I delight not any in earth. Wholly consumed is my flesh and my heart; the Rock of my heart and my portion is God forever. For lo, they that are gone fare from thee shall perish, thou suppressest every one that goeth a whoring from thee. And I, to draw nigh to God is good for me; I have set my hope for safety in the Lord jehovih, for to tell all thy works.  

Annotations.  
THe third Book] to wit, of Psalms. See the Note on Psal. 42.  
Vers. 1. of Asaph] or, to As●ph, who was both a Prophet and a singer: see Psal. 50. 1. The like title is of the 10. Psalms following. These are for the most part complaints and meditations of the troubles of God's people.  
Vers. 2. almost] or, a very little lacked, but my feet had swarved; so after, well-nigh, or, almost nothing lacked, but my steps had been shed: noting hereby his great danger to have fallen through his infirmity, had not faith in God sustained him. swarved] or turned, declined. This and the next word slipped have a double reading in the Hebrew by the vowels, they had swar●●d, they had slipped; by the consonants, it had swarved, it had slipped; meaning each of his feet, and every of his steps, to his utter ruin. slipped out] or been poured out, to wit, as water, and so I had been lost.  
Vers. 3. envied] or was jealous, had envious zeal: See Psal. 37. 1.  
Vers. 4. bands] or knots, that is, pains, sores, diseases, etc. in their death] or till their death, meaning that they live long in pleasure, & dye at ease, as is explained, job 21. 13. They spend their day's i● wealth, and suddenly they go down to the grave. The Chaldee saith, For they are not terrified or troubled for the day of their death. but lusty] or, and fat is their fortitude (their firm strength of body) as job saith, one dieth in his full strength, bring in all ease and prosperity, his breasts are full of milk, & his bones run full of marrow, job 21. 23, 24.  
Vers. 5. molestation of sorry man] that is, such turmoil as other miserable men endure. See the like phrase in 2 Sam. 7. 14. Aenosh and Adam are here the names of all wretched mankind. See Psal. 8. 5. The Chaldee expoundeth it, They labour not in the labour of men that study in the Law, and with just men, etc.  
Vers. 6. compasseth, etc.] or, is a chain to them and to him, that is, every of them; as a collar that is hanged for an ornament about the neck. And of this word Anak, to hang a chain, that Giant Anak had his name, whose children were called Anakims'. men great of stature, proud and cruel. See Numb. 13. 23. 34. jos. 15. 13, 14. a garment] a set habit or ornament finely fitted to the body; such was the harlot's habit, Prov. 7. 10.  
Vers. 7. eyes standeth] that is, Each eye standeth or starteth out of the hole for fatness. In Chaldee, The similitude of their faces is changed for fatness. So in job 15. 27. he hath covered his face with his fatness. they pass the imaginations, etc.] that is, they exceed in prosperity above that they could imagine or think; or, they surpass in wickedness above that which man's heart can think, according to that which here followeth, and as in jer. 5. 28. it is said, they are waxen fat and shining, they do pass the words (or deeds) of the wicked.  
Vers. 8. They do corrupt] or consume, dissolve or make dissolute by their wicked speeches, and by their oppression of men. It may be understood of corrupting, or making rotten with sin themselves or others, or consuming and wasting with oppression. with maliciousness] or in evil, that is, maliciously or malignantly. from aloft] that is, loftily. Or, of the most High, that is, of God, as in the next verse: but the Chaldee expoundeth it, of the highness of their heart.  
Vers. 9 against Heaven's] that is, against God and his Saints whom they blaspheme, as it is written, he opened his mouth unto blasphemy against God, to blaspheme his name and his tabernacle, and them that dwell in Heaven, Rev. 13. 6. So elsewhere Heavens are used for God, Dan. 4. 23. L●k. 15. 18.  
Vers. 10. his people] God own people are by this afflicted. Therefore the Greek saith my people; the Psalmist speaking of his brethren, as after of himself, vers. 13. hither] to these thoughts and tentations, which follow in the next verses. a full] the word cup or basin is here to be understood; as strong, for strong paws, Psal. 10. 9 See the note there. By waters of a full cup, are meant abundance of tears, which they must drink, that is, of afflictions and tentations which they suffer; as in Psal. 80. 6. So the Chaldee explaineth it, and tears as many waters shall flow from them. wrung out to them] or drunk (sucked up) by them, as in Ps. 75. 9  
Vers. 12. in tranquillity] or quiet, safe, wealthy, at ease. Compare herewith jer. 12. 1. 2. wealthy power] ability by riches; see Psal. 49. 7.  
Vers. 13. cleansed] that is, laboured to cleanse and purge, by faith and continual sanctification, Acts 15. 9 1 joh. 3. 3. otherwise, who can say, I have made mine heart clean. Pro. 20. 9 innocency] or cleanness: see Psal. 26. 6. and 24. 4.  
Vers. 14. 〈◊〉 plagued] or touched with afflictions, punished, which the wicked are not, v. 5. my rebuke,] or blame, to wit, I bear the chastisement for my sins. in the mornings] that is, every morning, or early: the like phrase is Psa. 101. 8. job 7. 18. Lam. 3. 23. Esa. 33. 2.  
Vers. 15. I will tell thus] that is, if these tentations prevail against me, so that I should tell and declare for truth these my carnal thoughts. Telling is often used for publishing and preaching to others: See Psal. 2. 7. unfaithfully wrong] or faithlesly transgress against the generation of thy sons, (O God) that is, of thy people, called the sons of God, Deut. 14. 1. 1 joh. 3. 1.  
Vers. 17. prudently attend to] or, consider their latter end. A like speech Moses useth, Deu. 32. 29.  
V 18. slippery places] where they suddenly fall to perdition. The Chaldee saith, in dark places.  
Vers. 19 wondrous desolation] such as astonieth the beholders. Such sudden strange desolation God brought on Babylon of old, jer. 51. 37. 41. and will again, Rev. 18. 10. 17.  
V 20. As a dream] to wit, so they are, or, so vanisheth their prosperity; which when one awaketh, is gone, as is plainly set forth in Esa. 29. 7▪ 8. So elsewhere it is said, he shall flee away as a dream▪ & not be found, & shall pass away as a vision of the night: the eye which saw him shall do so no more, etc. job 20. 8, 9 The Chaldee explaineth it, as the dream of a drunken man. thou raisest up] to wit, thyself; that is, risest up to punish them, as Psal. 35. 23. or raisest up, to wit, them, at the last day of judgement. So the Chaldee Paraphrast turneth it, saying, in the day of the great judgement they shall rise up out of the house of the grave, in wrath thou wilt despise their image. The Greek saith, in thy city thou wilt despise their image: the Hebrew word baghnir being ambiguous▪ In this sense, compare herewith Eccles. 8. 10. despise their image] or their shadow, that is, destroy their transitory estate; for, man walketh in an image▪ Ps. 39 7. Or, referring it to the last judgement, their image may mean their corrupt sinful state, Goe 5. 3. and the despising of it, is their utter rejection; for than they shall rise to sheme and contempt eternal, Dan. 12. 2.  
Vers. 21. was levened] or lev●ned itself, that is, was vexed, grieved, swelled, was s●wre as leven, with my fretting grief and anger. I was p●●●ked] or, sharpened (pricked) myself, that is, ●●lt sharp pains, to wit, with my ●re●ting thoughts and desires.  
Vers. 22. brutish] that is, foolish, sensual, like a brute beast, not having the understanding of a man in me: as is explained, Pro. 30. 2. See also Psal. 49. 1●. as the beasts] that is, as one of them, or a great beast, Hebr. Beh●m●th; which is used for the vast Elephant, Ilb 40. 10. The Greek here turneth it bestial, or brutish.  
Vers. 24. to glory] or with glory, that is, gloriously, honourably. See 1 Tim. 3. 16. Phil. 3. 21. Heb. 2. 10. 1 Pet. 5. 1. 4. The Chaldee paraphraseth, Thou wilt guide me with thy counsel in this world; and after that the glory is accomplished, which thou hast said thou wil● bring upon me, thou wilt receive me.  
Vers. 25. whom have I] or, who is for me, but thee to trust in, or call upon. delight not] or take no pleasure, in any person, or thing.  
Vers. 26. the R●cke] that is, the strength and hope; the Greek saith, the God of my heart.  
Vers. 27. gone fare▪ that is, the wicked who are here said to be fare from God; and in Psal. 119. 150. are fare from his Law, and therefore salvatition is fare from them, Psal. 119. 155. as here they perish, whereas the righteous are a people near God, Psal. 148. 14. that goeth a whoring from thee] that is, goeth after idols, departing from the true God, as Hos. 1. 2. for idolatry or breach of God's covenant, is often called whoredom or fornication, ●er. 3. 9 20. Ezek. 23. 3▪ 5. 7. &c▪ Psal. ●06. 39  
Vers. 28. to draw nigh] so both the Greek and Chaldee do explain the Hebrew phrase the drawing near of God; and thus it is also used in Isa. 58. 2. and is done by the faith of the Gospel, Heb. 7. 19 Iehov●h] or God: see Psal. 68 21. The Chaldee saith, in the w●rd of God. to tell] that I may tell, or declare, as the Greek explaineth it.    

PSAL. LXXIV.  
The Prophet complaineth of the desolation of the Sanctuary. 10 He moveth God to help in consideration of his power, 18 of his repreachfull enemy's, of his children, and of his Covenant.  
An instructing Psalm of Asaph.  
WHerefore, O God, hast thou cast us off to perpetuity: shall thine anger smoke against the sheep of thy pasture? Remember thy congregation, which thou hast purchased of old, the rod of thine inheritance, which thou hast redeemed, this mount Zion wherein thou hast dwelled. Lift up thy feet to the desolations of perpetuity, the enemy hath done evil to all things, in the Sanctuary. Thy distressers roar in the mids of thy synagogues; they have set their signs for signs. He was known, as he lifted on high, axes against the thicket of the wood. And now the carved works thereof all together they have beat down, with beetle and mallets.  
They have cast into the fire thy sanctuaries, to the earth they have profaned the dwelling place of thy name. They said in their heart, let us make spoil of them altogether; they have burned all the synagogues of God in the land. We see not our signs, there is not any Prophet more, nor any with us that knoweth how long. How long, O God, shall the distresser reproach? shall the enemy blaspheme thy name to perpetuity? Wherefore turnest thou away thine hand, even thy right hand? draw it out of the midst of thy bosom, make a full end. For God is my King from antiquity, he worketh salvations in the midst of the earth. Thou didst break asunder the sea by thy strength, didst break in pieces the heads of the dragons in the waters. Thou didst quite burst the heads of Liujathan, didst give him for meat to the people that dwell in dry deserts. Thou didst cleave the fountain and the stream, thou didst dry up the rivers of strength. The day is thine, the night also is thine; thou hast prepared the light and the Sun. Thou hast constituted all the borders of the earth, the summer and the winter, them hast thou form. Remember this, the enemy reproacheth jehovah, and the foolish people blaspheme thy name. Give not the soul of thy turtle-dove to the wild company; the company of thy poor afflicted forget not to perpetuity. Have respect unto the covenant, for full are the darknesses of the earth, of the habitations of violent wrong. Let not the oppressed return ashamed; let the poor afflicted and needy praise thy name. Rise up, O God, plead thou thy plea, remember thy reproach from the fool all the day. Forget not the voice of thy distressers; the tumultuous noise of them that rise up against thee ascendeth continually.  

Annotations.  
OF Asaph] or, to Asaph; in Chaldee, by the hands of Asaph: see Psal. 50. 1. If Asaph (who lived in David's days) made this Psalm, it was a prophecy of troubles to come. If some other Prophet made it when calamities were on Israel, then was it committed to Asaphs posterity the singers, called by their father's name; as Aaron's posterity, are called Aaron, 1 Chron. 12. 27. thine anger smoke] or, thy nose smoke, that is, burn, as was threatened, Deut. 29. 20. A manifestation of fore displeasure: see Psal. 18. 9 and 80. 5. sheep or flock, that is, us thy people, as Psal. 79. 13. The stock comprehendeth sheep and goats, Lev. 1. 10.  
Vers. 2. purchased of old] or bought of y●re, when thou broughtest them out of Egypt, Exod. 15. 16. or understand, that thou hast purchased it, hast redeemed, etc. the rod of thine inheritance] that is, Israel, jer. 10. 16. called elsewhere the line of God's inheritance, Deut. 32. 9 which he measured out for himself as land is meted with a rod or line. It may also be read the sceptre, or the tribe of thine inheritance, as Esa. 63. 17. for the Hebrew Shebet, which properly is a rod or staff, is sometime a sceptre, Psal. 45. 7. sometime a tribe, Psal. 78. 67.  
Vers. 3. Lift up thy feet] or thy hammers, that is, thy strokes, to stamp or beat down the enemy unto perpetual desolations. Thus the feet are used to tread down with, Isa. 26. 6. and so the Greek taketh it here, changing the metaphor, and translating it, thy hands, which are also instruments to strike down with. Or lift up thy feet, that is, Come quickly to see the perpetual desolations which the enemy hath made. hath done evil] that is, broken, rob, burned, wasted all things; as did Nebuchadnezar in the Temple, 2 King. 24. 13. and 25. 9, 13, 14, etc.  
Vers. 4. thy synagogues] or assemblies, either the courts and places about the temple, where the people assembled, or the other synagogues in jerusalem, as after in vers. 8. he speaks of all the synagogues in the land, places where prayers and lectures of the law were used, Act. 16. 13. and 15. 21. The assembly of Christians is called also by this name synagogue, jam. 2. 2. their signs] or banners, which are signs of victory, or of idolatry. See after, vers. 9  
Vers. 5. He was known] He, that is, A man, or every one of the enemies was known, that is, renowned, or famous, as having done some notable act. as he lifted on high] or, as he that bringeth aloft, that is, as a man brings the axe aloft over his head, to fell down the thick wood with might and main. They cut down the wood of the temple, as men do trees in a forest. thicket of the wood] that is, the thick wood or tree, whose boughs are wrapped one in another: or, (if we understand it of the wood-worke in the Temple,) the enfolded graven wood, which he that did most eagerly cut down, was most renowned.  
Vers. 6. And now] or, And then, at the same time. So Ps. 27. 6. carved works] gravings, or (as the Hebrew phrase is) openings, used for graven or carved works, Exod. 28. 11. The Greek here turneth it, doors, which also have their name of opening.  
Vers. 7. thy sanctuaries] the temple (which had divers holy places) was burned by Nebuzaradan, 2 King. 25. 9 to the earth] to wit, burning or rasing down to the ground.  
Vers. 8. Let us make spoil] or, we will oppress, prey upon them. Of this Hebrew root, the Dove hath her name in that tongue, as being subject to the prey and spoil of Hawks, etc. wherefore in vers. 19 he calleth the Church a turtle-dove.  
Vers. 9 our signs] the testimonies of God's presence and favour, extraordinary or ordinary, as the sacrifices, etc. Dan. 11. 31. So Circumcision, the passover, the Sabbath, etc. were for signs to Israel, Gen. 17. 11. Exod. 12. 13. and 31. 13. or, as the Chaldee expoundeth it, the signs which the Prophets gave us. any Prophet] that could see and foretell by the spirit an end of these troubles, Lam. 2. 9 A Prophet (N●bi) is one that from the inward counsel of God uttereth oracles. In old time he was called a Seer, 1 Sam. 9 9 Amos 7. 12. how long] to wit, this affliction shall endure. The like speech is in Psal. 6. 4.  
Vers. 11. draw it, etc.] this word, or some such, seemeth here to be understood, as often in the Hebrew: see Psal. 69. 11. The drawing the hand out of the bosom denoteth a performance of the work without ●●acknesse, as we may see by the contrary, Prov. 26. 15. full end] by consuming our enemies, and accomplishing our deliverance.  
Vers. 13. the sea] in Chaldee, the waters of the red sea. of the dragons] or whales, meaning the noble men of Egypt, who pursuing the Israelites were drowned in the red sea, Exod. 14. 28. For great persons are likened to Dragons or Whale-fish, as Ezek. 29. 3.  
Vers. 14. the heads] that is, the head, as the Greek translateth it, called heads for the excellency and principality. of Liujathan] or, of the whale, meaning Pharaoh king of Egypt, who was drowned with his Princes, Psal. 136. 15. Liujathan is the name of the great whale-fish, or sea Dragon, so called of the fast joining together of his scales; as he is described, job 40. 20. and 41. 6, etc. and is used to resemble great tyrants, here, and in Isa. 27. 3. So the Chaldee expoundeth it, the heads of Pharaoh● mighty men. in dry deserts] that is, to the wild beasts of the wilderness, which might devour the Egyptians after they were drowned, and cast upon the shore, Exod. 14. 30. The beasts may be called a people, as Coneys, Pismires, Locusts, etc. are called peoples and nations, Prov 30. 25. 26. joel 1. 6. See also the notes on Psal. 72. 9 unless by these dwellers in dry places, we understand the Israelites in the wilderness, to whom the spoil of the Egyptians was as meat; as elsewhere they said of the Canaanites, they are bread for us, Num. 14. 9 This the Chaldee favoureth.  
Vers. 15. didst cleave the fountain] bringing a well and stream of water to thy people out of the rocks, Exod. 17. 6. Num. 20 11. Isa. 48. 21. Psal. 105. 41. rivers of strength] that is, strong, rough, or vehement rivers, as the waters of jarden were dried up, that Israel might go thorough, jos. 3. 15,— 17. The Chaldee Paraphrast addeth also the rivers Arnon and jabok; whereof see Num. 21. 14. Deut. 2. 37.  
Vers. 16. the light] The Hebrew Maor is properly a lightsome body, as is the Sun, Moon, Stars. etc. Genes. 1. 14, 15. and here may be meant of the Moon, as the Chaldee translateth it, for the S●●e next followed. For these God is elsewhere also celebrated, Psal. 2, 6. 7. 8. 9  
Vers. 19 soul of thy turile-dove] that is, the life of thy Church, called a turtle-dove, for their danger to be preyed upon by the wicked, as before, v. 8. being of themselves weak, more 〈…〉 ul, and ●●morous; also for their faith and loyalty towards God, and innocency of life. In these respects a●● doves mentioned, Hos. 11. 11. Ezek. 7. 16. Isa. 38. 14. and 59 11. Song 4. 1. and 6. 8. Matth. 10. 16. So the Chaldee explaineth it, Give not the souls of them that teach thy law, to the people which are like wild beasts. wild company] or wild beasts, as the Greek translateth it, meaning the cruel people like wild beasts, as the Chaldee saith. The same word straightway followeth for the Church, or lively stock of Christ. See the notes on Psal. 68 11. 31.  
V 20. the covenant] which thou didst make with our fathers, (as the Chaldee addeth to explain it,) it may be meant of the covenant with Abraham and his seed, as is expressed, Psal. 105. 8, 9 10. or, which was made with Noah, that the world should no more be drowned, as once it was, when it was full of cruelty, Genes. 6. 13. 17. 18. and 8. 21, 22. which covenant the Prophets apply to the Church after, Esa. 54. 9 the darknesses] that is, dark places, as in Ps. 88 7. and 143. 3. he meaneth that the base obscure places werefull of violence, even folds or habitations of cruelty; no cottage being free from the rapine of the enemies. Dark places may be put for base or mere 〈◊〉 as in Prov. 22. 29. dark or obscure persons, are the base sort. The Greek here also translateth it dark persons, meaning the vile graceless enemies.  
Vers. 22. plead thy plea] defend thine own cause: see Psal. 35. 1. from the fool] understand, which thou sufferest from the fool, or impious, Nabal, which word was also before, v. 18. whereof see Psal. 14. 1. The Chaldee paraphraseth, from the foolish King.  
Vers. 23. ascendeth] that is, cometh up unto thee, it is so great; as jona. 1. 2. or, it increaseth, as the battle is said to ascend when it increased, 1 Kin. 22. 35.    

PSAL. LXXV.  
A confession to God, and promise to judge uprightly. 5 A rebuke of the proud, by consideration of God's providence.  
To the Master of the Music, Corrupt not: a Psalm of Asaph, a Song.  
WE confess to thee, O God, we confess, & near is thy name; they tell thy wondrous works. When I shall receive the appointment, I will judge righteousnesses. Dissolved is the earth and all the inhabitants thereof; I have set sure the pillars thereof Selah. I said to the vainglorious fools, be not vaingloriously foolish; and to the wicked, lift not up the horn. Lift not up your horn to on high, nor speak with a stiff neck.  
For not from the East, or from the West, neither from the desert cometh promotion.  
But God is the judge, he abaseth one, and exalteth another. For a cup is in the hand of jehovah, and the wine is red, it is full of mixture, and he poureth out of the same; but the dregs thereof wring out and drink shall all the wicked of the earth. And I will show for ever, will sing Psalm to the God of jakob. And will hue off all the horns of the wicked; the horns of the just man shall be advanced.  

Annotations.  
COrrupt not] or, Destroy not; see Psal. 57 1. The Chaldee addeth, in the time when David said, destroy not the people. of Asaph] or to Asaph; in Chaldee, by the hand of Asaph: see Psal. 50. 1.  
Vers. 2. and near is] to wit, near in our mouths and hearts to celebrate it. Thus God's word is said to be near, Rom. 10. 8. and, thou art near in their mouth, jer. 12. 2. In this sense the Greek also explaineth it, and we will call on thy name. they tell] that is, I and others with me: so the Greek saith, I will tell.  
Vers. 3. receive the appointment] or, take the appointed thing, (or time, as the Chaldee translateth it;) that is, the office appointed and promised. They seem to be the words of the Psalmist (as appeareth more plainly by vers. 10. and 11.) in person of Christ, to whom the kingdom of Israel was appointed in due time; whom David was a figure of, in taking and administering the kingdom when it was distracted with troubles. See 2 Sam. 3. 17. 19 and 5. 1, 2, 3. righteousnesses] that is, most righteously.  
Vers. 4. dissolved] or melted, that is, faint with troubles, fears, etc. as jos. 2. 9 set sure] or, will fitly fasten, artificially establish, as by line and measure, that they fall not. Pillars] the mountains, which may also mean Governors; for great personages are likened to Pillars, Gal. 2 9  
Vers. 5. the horn] the sign of power and glory, Ps. 112. 9 and 89. 18. 25. Lu. 1. 69. In 1 Chr. 25. 5. mention is made of prophecies, to lift up the horn.  
Vers. 6. to on high] that is, aloft, or against the high God. with a stiff neck] like untamed oxen shaking off the yoke of obedience. Or, speak not a hard thing (as Psal. 31. 19) with a neck stretched out, that is, arrogantly, or with one neck, that is, with joint force: as heart, in Psal. 83. 6. is for one heart.  
Vers. 7. the desert] that is, the South or North: for deserts were on both ends of the land of Canaan. promotion's] or exaltation; or, as the Greek translateth, desert of the mountains, that is, the mountainy desert, meaning that preferment or deliverance comes not from any of the nations round about. The Hebrew Harim is ambiguous, signifying both exaltation, and mountains. The Chaldee maketh this paraphrase, For there is none besides me, from East to West from the North the place of the desert, or from the South the place of the mountains.  
Ver. 8. abaseth one] Hebr. this man. another] Hebr. this man. It may also be read, He (this God) abaseth, and he advanceth.  
Vers. 9 a cup] to measure out afflictions; as Psa. 11. 6. a similitude often used: see Hab. 2. 16. Ezr. 23. 31, 32. jer. 25. 28. The Chaldee saith, a cup of curse. wine] that is, wrath or indignation, as is expressed, jer. 25. 15. job 21. 20. Revel. 14. 10. red] or thick, troubled, muddy, noting fierce indignation. The Greek turneth it, acratou, more, meaning strong wine, not allayed. So in Revel. 14. 10. where mere, or pure wine, meaneth great afflictions. The Greek there is taken from this Psalm. of mixture] that is, of liquor mixed, ready to be drunk: as wisdom is said to have mixed her wine, Prov. 9 2. that is, tempered it ready. So Rev. 14 10. The Chaldee addeth, mixture of bitterness. he poureth out] to wit, unto his own people, afflicting them, as is expressed, jer. 25. 17, 18, 28 29. the dregs] the most grievous afflictions; as Esai. 51. 17. 22. wring out] or suck up, that is, feel, and be affected with it. So Ezek. 23. 34. Esa. 51. 17.  
Vers. 10. will show] to wit, this work of God his mercy, and judgement. The Chaldee explaineth it, will show thy miracles. horns of the wicked] their power, dominion, and pride, whereby they afflict and scatter God's people, jer. 48. 25. Lam. 2. 3. Zach. 1. 21. Rev. 17. 12, 13. as by horns of the just man, is meant his power, dominion, glory, Psal. 132. 17. and 92. 11. and 148. 14. 1 Sam. 2. 10. So the Chaldee openeth it, And I will humble all kingdoms, the high strength of the wicked.    

PSAL. LXXVI.  
A declaration of God's majesty in the Church, against her enemies. 12 An exhortation to serve him reverently.  
To the Master of the Music on Neginoth, a Psalm of Asaph, a Song.  
GOd is known in judah, his name is great in Israel. And in Shalem is his tabernacle, & his dwelling in Zion. There broke he the burning arrows of the bow, the shield & the sword, & the war Selah.  
Bright, wondrous excellent art thou, more than the mountains of prey. The mighty of heart have yielded themselves to the spoil; they have slumbered their sleep, & none of the men of power have found their hands. At thy rebuke, O God of jakob, both chariot and horse hath been cast asleep. Thou, thou art fearful, and who shall stand before thee when thou art angry? From the heavens thou causedst judgement to be heard; the earth feared, & was still. When God arose to judgement, to save all the meek of the earth Selah. Surely the wrathful heat of men shall confess thee, the remnant of the wrathful heats thou wilt gird. Vow ye, and pay to jehovah your God: all they that be round about him, let them bring a present to the FEAR. To him that gathereth as grapes the spirit of the Governors, that is fearful to the Kings of the earth.  

Annotations.  
ON Neginoth] or, with stringed instruments: see Psal. 4. 1. of Asaph] or, to Asaph: see Psal. 50. 1.  
Vers. 3. Shalem] or Salem, the City of Melchisedek, Gen. 14. 18. afterwards called jerusalem; whereof see the notes on Psal. 51. 20. The Greek translateth it, in Peace, which is the interpretation of the name Salem, as the Apostle showeth, Heb. 7. 2. The Chaldee paraphrase saith, jerusalem. his tabernacle] or tent, pavilion, which is both a mean dwelling, and a movable, Lev. 13. 42, 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomon's Temple were mean cottages in respect of God's glory, 1 King. 8. 27.  
Vers. 4. burning arrows] or fiery darts, (as the Apostle calleth the tentations of that wicked one, Ephes. 6. 16.) The Hebrew Ri●●phei, is properly burning coals, Song 8. 6. figuratively here the glistering brasse-beaded arrows, elsewhere the fiery thunder bolts, Psal. 78. 48. and burning plague, Deut. 32. 24. Habak. 3. 5. likened to arrows, Ps. 91. 5. Here it may lead us to mind this Psalm, to celebrate the victories against Satan, figured by the vanquishing of the Assyrians, and other enemies, 2 King. 19 35. The Chaldee explaineth it thus, When the house of Israel did his will, he placed his divine majesty among them; there broke he the arrows and bows of people that warred; shield, and sword, and battle-ray, destroyed he for ever. and the war] that is, the army of warriors, the battle-array. See Psal. 27. 3. And thus Shalem, or Peace, is maintained by breaking all warlike instruments: as Esa. 2. 4.  
Vers. 5. Bright] made light, that is, Glorious: speaking to God, as vers. 7. wondrous excellent] magnificent: see Psal. 8. 2. mounts of prey] the mountains of the Lions and Leopards, Song 4. 8. meaning the kingdoms of this world, which make prey and spoil one of another, like wild beasts, Dan. 7. 4. 5, 6, 7. whom the Lamb on mount Zion excelleth in power and glory, Revel. 14. 1. and 17. 14. Or, from the mounts of prey, that is, when thou comest from conquering the enemies, which lie in the mountains to make prey of thy people.  
V 6. mighty of heart] or stout, stubbornhearted; a title of the wicked that are fare from justice, E 〈…〉. 46. 12. called here in Greek unwise in heart. their sleep] their eternal sleep, jer. 51. 39, 57 the sl●●pe of death, Psa. 13. 4. So in the next verse. none of] Hebr. all (or any) have not found, that is, none found. So 1 joh. 3. 15. every manslayer hath not, that is, none hath life. See also Psa. 143. 2. men of power] able men, for strength, courage, and riches (in which last sense the Greek taketh it here) these did not resist, or could not, as Psal. 77. 5. They were not able (as the Chaldee saith) to take their weapons in their hands.  
Vers. 7. thy rebuke] that is, punishment, destruction: see Ps. 9 6. chariot] that is, Princes and Captains riding on chariots & horses, on which they were wont of old to fight, judg. 4. 3. 1 King. 22. 31. 34. These all by God's rebuke have been slain, as in the camp of Asshur, 2 King. 19 35. and the host of Antichrist, Rev. 19 18,— 21.  
Vers. 8. when thou art angry] Hebr. from then (that is, from the time of) thine anger, after thine anger is once kindled.  
Vers. 9 the earth] or, the land; which the Chaldee understandeth thus; the land of the heathens feared, the land of Israel was quiet.  
V 11. shall confess thee] that is, shall turn to thy praise, when thy people are delivered from the rage of their foes. the remnant] or, the refounder, that is, thy people which remain and perish not in the rages of the wicked. thou wilt gird] to wit, with joyfulness, that they shall sing praise to thee; as the Greek explaineth it, shall keep a feast to thee. As in joel 1. 13. Gird ye, there is understood, with sorrow, or sackcloth: so here seemeth to be understood joy or gladness, wherewith persons (or things) are said to be girded Ps. 30. 12. and 65. 13. or, thou wilt gird with strength, as Ps. 18. 40. Or if we refer it to the hot rage of the wicked, the residue thereof thou wilt gird, that is, bind or restrain from attempting further evil.  
Vers. 12. Vow ye] men in danger, or delivered from it, were wont to make vows unto God, Genes. 28. 20. jona 1. 16. Psal. 66. 13, 14. round about him] a description of his people, as the twelve tribes pitched round about the Tabernacle, Numb. 2. 2. and the four and twenty Elders were round about God's throne, Revel. 4. 4. So the Chaldee expoundeth it, ye that dwell about his Sanctuary. to the fear] that is, the most fearful God, called Fear or Terror, for more reverence and excellency, unto whom all fear is due, as Isai. 8. 12. 13. Malach. 1. 6. So jakob called God the Fear of his father Isaak, Genes. 31. 53. And this was performed when after Asshurs' overthrow, many brought offerings to the Lord, 2 Chron. 32. 21, 23.  
Vers. 13. To him that gathereth] so the Greek, to him that taketh away: or we may read, He gathereth, (or Cutteth off as in vintage;) a similitude from grape-gatherers, which cut off the clusters of the vines; applied here to the cutting off the lives of men. The like is in Rev. 14. 18, 19, 20. also in judg. 20. 45. The Chaldee explaineth it, To him that represseth the pride of the spirit of governor's; Good, to be feared above all Kings of the earth. ... Governors'] or Princes, Captains, that lead and go before the people. So God's Angel destroyed all the valiant men, and Princes, and Captains in the Camp of the King of Asshur, 2 Chro. 32. 21.    

PSAL. LXXVII.  
The Psalmist showeth what fierce combat he had with diffidence. 11 The victory which he had by consideration of God's great and gracious works done of old.  
To the Master of the Music, to jeduthun, a Psalm of Asaph.  
MY voice was to God, and I cried out: my voice was to God, and he gave ear unto me. In day of my distress I sought the Lord, my hand by night reached out and ceased not, my soul refused to be comforted. I remembered God, and made a troubled noise; I meditated, and my spirit was overwhelmed Selah. Thou heldest the watches of mine eyes, I was stricken amazed and could not speak. I recounted the days of antiquity, the years of ancient times. I remembered my melody in the night; with my heart I meditated, and my spirit searched diligently. Will the Lord cast off to eternities, and not add favourably to accept any more? Is his mercy ceased to perpetuity; is his word ended to generation and generation? Hath God forgotten to be gracious; hath he shut up in anger his tender mercy Selah? And I said, doth this make me sick, the change of the right hand of the most high?  
I will record the actions of jah; surely, I will remember thy miracle from antiquity. And I will meditate of all thy work, and will discourse of thy practices. O God, thy way is in the sanctuary; who is so great a God as God? Thou art the God that dost a marvellous work, thou hast made known thy strength among the people's. Thou hast redeemed thy people with arm, the sons of jakob, and of joseph Selah. The waters saw thee, O God, the waters saw thee, they trembled, also the deeps were stirred. The clouds streamed down waters, the skies gave out a voice, also thine arrows walked about. The voice of thy thunder was in the round air; lightnings illuminated the world, the earth was stirred, and quaked. Thy way was in the sea, and thy paths in the many waters, & thy footsteps were not known. Thou didst lead thy people like a flock, by the hand of Moses and Aharon.  

Annotations.  
TO jeduthun] or, for him: see Psal. 39 1. and 62. 1.  
Vers. 2. he gave ear] so the Greek explaineth the Hebrew phrase to give ear: see the like Psal. 65. 11.  
Vers. 3. sought the Lord] in Chaldee, sought instruction from before the Lord, and the spirit of prophecy rested upon me. wretched out] or, flowed, was poured out, that is, was stretched out in prayer: (a vehement figurative speech, like that of pouring out the heart, Psal. 62. 9) or, was wet with continual wiping of mine eyes: or by hand may be meant plague or sore (as in job 23. 2.) which continually ran. The Chaldee expoundeth it, by night mine eye dropped tears, and ceased not.  
Vers. 4. meditated] or prayed. See Psal. 55. 3, 18. overwhelmed] or covered itself, that is, swooned or fainted with sorrow. So Psal. 142. 4. and 143. 4. and 107. 5. Lam. 2. 12.  
Vers. 5. the watches] or the wards, custodies, (that is, as the Chaldee explaineth it, the lids) of mine eyes, so that I cannot sleep. stricken amazed] beaten with terror, as with a hammer; or, as the Greek saith, troubled. So Dan: 2. 1, 3. Gen. 41. 8. could not speak] so the Hebrew phrase spoke not, is sometime to be interepreted: as, who shall judge, 2 Chron. 1. 10. for which in 1 King. 3. 9 is written, who can (or, is able to) judge. So Psalm 78. 20.  
Vers. 6. of ancient times] or, of eternities, that is, of ages past. This he did according to the commandment, Deut. 32. 7. for former histories are written for our learning, Rom. 15. 4. 1 Cor. 10. 11.  
Vers. 7. my melody] or musical play, to wit, how I had before time played, and sung songs of praise for thy benefits; (see Psal. 33. 2, 3.) or, I remembered my music, and took my instrument, and thus I sung. spirit searched] in Chaldee, the knowledge of my spirit searched marvellous things.  
Vers. 11. doth this make me sick] doth it grieve and weaken me, that the right hand (the administration) of God is changed, and he keepeth not one constant course in his works? The Prophet seemeth to check himself for his infirmity. Or, (taking it not for a question) it maketh me sick; or, this is my infirmity. the change] or, that changed is; for so the Hebrew phrase, to change, may be resolved.  
Vers. 12. will record] will remember for myself, and mention to others: The Hebrew implieth both these, by a double reading. miracle] that is, miracles or wondrous works (as the Greek explaineth it) all and every of them, done of old. So after in vers. 15.  
Vers. 13. discourse] or meditate, entreat of, both in mind and talk.  
Vers. 14. in the Sanctuary] or in sanctity, in the holy place, as the Greek turneth it: meaning, it is most holy, and secret, hidden from the eyes of the world, as holy things were hidden in the Sanctuary, especially the Ark and Cherubims where God sat. So as it was not lawful for people or Priests to see them, Num. 4. 6, 7, 15, 20. Levit. 16. 2. Compare also herewith, Psal. 73. 16, 17. The Chaldee translateth, O God how holy are thy ways. a God] or a mighty one, a Potentate: Hebr. Ael. So in the next verse. as God] in Greeke, as our God: in Chaldee, as the God of Israel.  
Vers. 15. Marvellous work] that is, works, wonders. This is taken from Exod. 15. 11.  
Vers. 16. with arm] that is, with power: an arm stretched out, as Exod. 6 6. in Greek, with thine arm. of jaakob] that is, the tribes of Israel, borne of him. of Joseph] this may be meant (as the Chaldee Paraphrast taketh it) of all the Israelites whom joseph nourished, Gen. 45. 10. 11. and 50. 21. called therefore his sons; or in special of the tribes of Ephraim and Manasses, the sons of joseph, noted from the rest, for more honour. Compare also herewith Psal. 80. 2, 3.  
Vers. 17. The waters] of the red sea, Exod. 14. 21. Psal. 114. 3. The Chaldee paraphraseth, They saw thy divine Majesty from the midst of the sea, O God. trembled] or were pained, as a woman in travel. So Psal. 29. 8. and 97. 4.  
Vers. 18. streamed] or gushed with a tempest. These things were when the Lord looked unto the host of the Egyptians out of the fiery and cloudy pillar, and so feared and hindered them with stormy tempests, that their chariot wheels fell off, etc. Exod. 14. 24. 25. And thus Israel was baptised in the cloud and in the sea, 1 Cor. 10. 1. 2. thine arrows] or stones (as this word also signifieth, Lam. 3. 16.) meaning hailstones. See Psalm. 18. 15. jos. 10 11.  
Vers. 19 in the round air] in the sphere or globe. The air is so called of the round form, which it (with all the heavens) hath. Of the thunder in the air, see job 37. 2,— 5. Psal. 29.  
Vers. 20. Thy way] wherein thou goest, and leddest thy people; confounding thy foes, Exod. 14. 19, 20, 22. Nehem. 9 11. So elsewhere, his way is in the whilewind, Nahum 1. 3. were not known] to wit, before that time; nor after, for the waters returned to their force, and drowned the Egyptians: Exod. 14. 27. So his other ways are past finding out, Rom. 11. 33. that men must walk by faith, not by sight, 2 Cor. 5. 7.  
Vers. 21. lead thy people] thorough the sea, and after thorough the wilderness towards Canaan; Moses being their King, and Aaron their Priest. The Memory of which mercy is often celebrated, Deut. 8. 2,— 5. 15. and 32. 10. jer. 2. 2, 6. Amos 2. 10. Mic. 6. 4. Psal. 136. 16. Act. 7. 35. 36.    

PSAL. LXXVIII.  
An exhortation both to learn and to preach the Law of God. 9 The story of God's wrath against the incredulous and disobedient Israelites. 67 Ephraim being refused, God chose judah, Zion, and David.  
An instructing Psalm of Asaph.  
GIve ear my people to my law, incline your ear to the words of my mouth. I will open my mouth in a parable, I will utter hid things, of antiquity. Which we have heard, and have known them, and our fathers have told us. We will not hide from their sons, to the generation after, telling the praises of jehovah: his power also and his marvel which he hath done. How he established a testimony in jakob, and put a law in Israel, which he commanded our fathers, to make them known to their sons.  
That the generation after, sons that should be borne might know, might rise up and tell their sons. And they might put their constant hope in God, and not forget the acts of God, and might keep his commandments. And not be as their fathers, a generation perverse and rebellious: a generation that prepared not aright their heart, and whose spirit was not faithful, with God. The sons of Aephrajim armed shooting with bow, turned back in the day of battle.  
They kept not the covenant of God, and in his Law they refused to walk. And forgot his actions, and his marvellous works which he had showed them. Before their fathers, he had done a miracle in the land of Egypt, the field of Tsoan. He cloven the sea and made them pass thorough, and made the waters to stand as an heap. And led them with a cloud by day, and all the night with a light of fire. He clavae the Rocks in the wilderness, and gave drink as out of the great deeps. And brought forth streams out of the rock, & made waters descend like rivers.  
And they added yet to sin against him, to provoke bitterly the most high in the dry desert. And tempted God in their hart, ask meat for their soul. And they spoke, against God they said; Can God furnish a table in the wilderness? Lo he smote the Rock, and waters gushed out, and streams over-flowed: can he also give bread; or can he prepare flesh for his people? Therefore jehovah heard, and was exceeding angry, and fire was kindled against jakob; and also anger came up against Israel. Because they believed not in God, and trusted not in his salvation. Though he had commanded the skies from above, and opened the doors of heavens.  
And reigned upon them Manna to eat, and the wheat of heavens he gave to them. Man did eat the bread of the mighties, he sent them meat to satiety. He made an East- wind to pass forth in the heavens, and brought on a South- wind by his strength. And reigned flesh upon them as dust; and feathered fowl, as the sand of the seas. And made it fall in the midst of his camp, round about his dwelling places. And they did eat and were filled vehemently, and their desire he brought unto them. They were not estranged from their desire, their meat was yet in their mouth. When the anger of God came up against them, and slew of the fat of them, and smote down the choice young men of Israel. For all this they sinned yet, and believed not for his marvellous works. And he consumed their days in vanity, and their years in hasty terror. When he slew them, than they sought him, and returned, and sought God early. And remembered that God was their Rock, and the most high God, their redeemer. But they flatteringly alured him with their mouth, and with their tongue they lied to him. For their heart was not firmly prepared with him, neither were they faithful in his covenant. And he being compassionate, mercifully covered iniquity, and corrupted not, but multiplied to turn away his anger, and did not stir up all his wrathful heat.  
For he remembered that they were flesh, a wind that goeth, and shall not return. How oft did they bitterly provoke him in the wilderness, grieve him in the desert! For they returned and tempted God, and limited the holy one of Israel. They remembered not his hand, nor the day in which he had redeemed them from the distresser. When he put his signs in Egypt, and his wonders in the field of Tsoan. And turned their rivers into blood, and their streams, that they could not drink. He sent among them a mixed swarm which did eat them, and the frog which corrupted them. And he gave their fruit to the caterpillar, and their labour to the locust. He killed their vine with hail, and their wild figtrees with the blasting hailestone. And he shut up their cattles to the hail, and their flocks of cattles to the lightnings. He sent among them the burning of his anger, exceeding wrath, and indignation, and distress, by the sending of the messengers of evils. He weighed out a path to his anger, he withheld not their soul from death, and their wild beast he shut up to the pestilence. And smote all the firstborn in Egypt, the beginning of strengths in the tents of Cham. And he made his people pass forth as sheep, and led them on as a flock in the wilderness. And led them in confident safety, and they dreaded not, and the sea covered their enemies. And he brought them to the border of his holiness: this mountain, which his right hand purchased. And he cast out the heathens from their faces, and made them fall in the line of possession, & made the tribes of Israel to dwell in their tents. And they tempted & bitterly provoked the most high God, and kept not his testimonies. But turned back and unfaithfully transgressed like their fathers; they were turned like a warping bow. And provoked him to anger by their high places, and by their graven idols they stirred him to jealousy. God heard, & was exceeding wroth, & vehemently abhorred Israel. And he forsook the dwelling place of Shilo, the tent he had placed for a dwelling among earthly men. And gave his strength into captivity, & his beauteous glory into the hand of the distresser. And shut up his people to the sword, & was exceeding wroth with his inheritance. The fire did eat their choice young men, & their virgins were not praised. Their Priests fell by the sword, and their widows wept not. And the Lord awaked as one out of sleep, as a mighty one shouting after wine. And smote his distressers behind, he gave them eternal reproach.  
And he refused the tent of joseph, & chose not the tribe of Aephrajim. But he chose the tribe of judah, the mount Zion which he loved. And builded his sanctuary like high places, like the earth which he founded for ever. And he chose David his servant, and took him from the folds of sheep. From after the ewes with young brought he him, to feed jakob his people, and Israel his possession. And he fed them according to the perfection of his heart, and by the discretions of his hands led he them.  

Annotations.  
MY Law] or doctrine, for of it the Law hath the name in Hebrew; see Psal. 19 8. Christ speaketh in this Psalm to his people, as the next verse showeth. So Isa. ●1. 4.  
Vers. 2. in a parable] that is, in (or with) parables, as the holy Ghost expoundeth it, Mat. 13. 34, 35. All these things spoke Jesus to the multitude in parables, etc. that it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in parables etc. Here the narration and applying of ancient histories are called Parables, because all these things came unto our fathers as types, and were written to admonish us, 1 Cor. 10. 11. What a Parable meaneth, see Psal. 49. 5. will utter] or well out, as from a spring or fountain. hid things] so the holy Ghost expoundeth it in Greek, Mat. 13. 35. the Hebrew word signifying sharp or obscure speeches, or riddles: see Psal. 49. 5. of antiquity] understand, which are of antiquity, that is, ancient things since the foundation of the world, Mat. 13. 35.  
Vers. 5. established] or reared up. testimony] or witness, meaning the Covenant: see Psalm. 19 8. in jakob] among the Israelites, the children of jakob. to their sons] all their posterity, as Deut. 4. 9 teach them thy sons, and thy sons sons. So Deut. 6. 6, 7, 21.  
Vers. 8. perverse] or froward, stubborn. So Israel is noted to be, Exod. 32. 9 Deut. 31. 27.  
Vers. 9 Aephraim] The ten tribes of Israel, of which Ephraim was chief, though they were valiant warriors, yet for their sins fell before their enemies, 1 King. 17. Hos. 10. 11, 14. Some understand it of that slaughter of Ephraim's sons mentioned, 1 Chron. 7. 21, 22, 23. which was while their father lived in Egypt.  
Vers. 10. refused to walk] as 2 King. 17. 14, 15. they would not obey, but hardened their necks, etc. and refused his statutes and his covenant, which he made with their fathers etc.  
Vers. 12. a miracle] that is, miracles, marvels, as in vers. 2. parable is for parables. of Tsoan] or of Tanis, as the Greek and Chaldee calleth it. It was a chief city in Egypt, and the King's Court or palace, and a place of great antiquity, Isa. 30. 3, 4. Num. 13. 23. And the field of Tsoan, is the country or territories of that city, as the field of Edom, Gen. 32. 3. the field of Moab, Gen. 36. 35. Num. 21. 20. So after, vers. 43.  
Vers. 13. cl●●t the sea] the red sea, where the Israelites were baptised, Exod. 14. 1 Cor. 10. 2.  
Vers. 14. a cloud] to shadow them from the Sun; and to guide them in their journeys: a figure of God's protection over his Church, and guidance of the same, Exod. 13. 21. and 40. 38. Num. 9 17,— 22. Nehem. 9 19 Isa 4. 5.  
Vers. 15. the Rocks] once at Horeb, Exod. 17. 6. and again at Cadesh, Num. 20. 1. 11. The Rock was spiritually Christ, 1 Cor. 10. 4. great deep's] that is, the great deep, as the Greek turneth it: the phrase is taken from Gen. 7. 11. though here deeps is put for deep, for the more vehemency, or, for every of the great deeps. Or we may turn it, as in deeps very much, to wit, drink.  
Vers. 17. to provoke bitterly] by rebellion, exasperating and causing wrath and bitterness, as both the Hebrew and Greek words signify, Psal. 5. 11. Hebr. 3. 16.  
Vers. 18. for their soul] that is, their lust, their appetite: See Psal. 27. 12.  
Vers. 20. bread] that is generally, food, Psalm. 136. 25. and in special flesh, as after is explained, and the Hebrew lechem sometime signifieth, Eev. 3. 11. Numb. 28. 2. Of this their lufting, see Num. 11. 4, etc. can he prepare] The word can is again to be repeated from the former sentence. See also the note on Psal. 77. 5.  
Vers. 21. ascended] that is, burned: for fire mounteth upward: so vers. 31.  
Vers. 24. Manna] or as in Hebrew, Man, a small round thing like Coriander seed, coloured like Bdelium, (that is, like wax, & clear, but white,) hard, to be ground in mills, or pounded; of it cakes were made, whose taste was like the best fresh oil, and like wafers made with honey. When the dew fell on the host by night, the Manna fell with it; when the dew was ascended, the Manna appeared like the hoar frost on the earth; then the people gathered it, for when the heat of the Sun came, it was melted. It was a meat which they knew not, nor their fathers: when they saw it, they said, It is Manna (that is, a ready meat, or What is this?) for they witted not what it was: and Moses said, This is the bread which the Lord hath given you to eat, Numb. 11. 7, 8, 9 Exod. 16. 14, 15. 31. Deut. 8. 3. Of this they had to eat forty years in the wilderness, till they came into Canaan, Exod. 16. 35. jos. 5. 12: It was a figure of Christ, and his spiritual graces, Joh. 6. 31, 32, 33. Revel. 2. 17.  
Vers. 25. man did eat] or Every one did eat. bread of the Mighties] that is, of the Angels, (as the Chaldee and Greeke explaineth it,) which are mighty in strength, Psal. 103. 20. and Manna is called their bread, either because by their ministry God sent it, or because it came from heaven, the habitation of Angels, as the Chaldee paraphraseth; or because it was excellent, so as the Angels (if they needed any food) might eat it. So the tongue of Angels, 1 Cor. 13. 1. is the most sweet and excellent tongue: Or by mighties, we may understand the mighty heavens. meat] The Hebrew tsedah properly signifieth venison, that is, meat caught with hunting; but generally is used for all food. So Psal. 132. 15. to satiety] or enough: for every man had an Omer full (that is, the tenth part of an Ephah or bushel) of Manna for a day, Exod. 16. 16, 36. and of flesh they had store, till it came out at their nostrils, and was loath some unto them, Numb. 11. 19, 20.  
Vers. 26. brought on] led or drove forward; as Numb. 11. 31. Then there went forth a wind from the Lord, and brought quails from the sea etc.  
Vers. 27. flesh as dust] that is, quails in great abundance; so that he that gathered least, gathered ten Homer's full, (that is, an hundred Ephahs or Bishels:) for one Homer contained ten Ephahs, Numb. 11. 32. Ezek. 45. 11.  
Vers. 28. made it fall] the flesh, the quails; being fat and heavy fowl, and by the moist southeast wind made more heavy, fell upon the camp a day's journey on each side, round about the host, and they were about two cubits above the earth, Numb. 11. 31. his camp] the Lords, because he dwelled among them, Num. 5. 3. called elsewhere the hosts of the Lord, Exod. 12. 41. or his, that is, Israel's: so vers. 63, 64.  
Vers. 30. They were not estranged] that is, (as the Greek explaineth it) they were not deprived, their desired meat was not taken away from them; as it is written, the flesh was yet between their teeth, it was not yet cut off: (that is, taken from them, as joel 1. 5.) and the wrath of the Lord was kindled against the people, Numb. 11. 33. Or it may be understood of their affections and lust not yet changed.  
Vers. 31. ascended] that is, burned, as vers. 21. This is meant of the plague wherewith God smote the people, Numb. 11. 33, 34. fat] that is, the chief and strongest, as judg. 3. 29. So weak, poor, or base men, are called lean or thin, Psal. 41. 2. Fat, (or fatnesses,) is here figuratively put for fat persons. See the notes on Psal. 36. 12. and 106. 15. choice young men] young men are called chosen, because they are selected for wars, and other serviceable affairs, when ancient men are let rest, Numb. 1. 3. and 8. 24, 25, 26. Exod. 24. 5.  
Vers. 33. hasty terror] or, a sudden plague; as was threatened, Levit. 26. 16.  
Vers. 36. flatteringly alured] or deceived, that is, went about to deceive, by persuading flattering words.  
Vers. 37. firmly prepared] aright settled ready and stable, as is the heart of the godly, Psal. 112. 7 and 57 8.  
Vers. 38. mercifully covered] made expiation, and forgave: So Psal. 65. 4. and 79. 9 corrupted] that is, destroyed utterly: so Deut. 4. 31. multiplied to turn] that is, much and often turned away his anger.  
Vers. 39 flesh] that is, weak, and corrupt. See Psal. 56. 5. a wind] man's life is a vapour that appeareth for a little time, and afterward vanisheth away, I am. 4. 14.  
Vers. 40. How oft] ten times (as the Lord said, Numb. 14. 22.) this people tempted him, and obeyed not his voice. 1. At the red sea, for fear of the Egyptians, Exod. 14. 11, 12. 2. At Marah, where they wanted drink, Exod. 15. 23, 24. 3. In the wilderness of Sin, where they wanted meat, Exod. 16. 2. 4. In keeping Manna till the morrow, which God had forbidden, Exod. 16. 20. 5. In going out for Manna on the Sabbath day, Exod. 16. 27, 28. 6. At Rephidim, murmuring for lack of water, Exod. 17. 1, 2, 3. 7. At Horeb, where they make the golden calf, Exod. 32. 8. In Taberah, murmuring for tediousness of their way, Numb. 11. 1. 9 At Kibroth hattaavah, where they lusted for flesh, Numb. 11. 4. 10. In Paran, where they refuse the land of Canaan, being discouraged by their spies, Num. 14. 1, 2, etc. And after this they sinned seven times; as 1. In pressing to go fight, when God forbade them, Num. 14. 44, 45. 2. In the rebellion of Korah, Dathan, and Abiram, Numb. 16. 1, etc. 3. In the murmuring for the death of Korah and his company, Numb. 16. 41, etc. 4. At Meribah, murmuring for lack of water, Numb. 20. 2, 3, etc. 5. For grief of their way, murmuring and loathing Manna, Numb. 21. 4, 5, etc. 6. At Shittim, committing whoredom with the daughters of Moab; 7. And in the same place, coupling themselves to Baal-peor, and eating the sacrifices of the dead, Numb. 25. 1, 2, 3, etc.  
Vers. 41. returned and tempted] that is, efisoones, again and again tempted; contrary to the law, Deut. 6. 16. limited] prescribed limits, bounds, or marks; as before, vers. 20.  
Vers. 44. to blood] The first of the ten plagues, wherewith God smote the Egyptians, which had drowned his children in their rivers, Exod. 7. 19 20, 21. and 1. 22. whereto agreeth the third vial of wrath poured out on antichrist's kingdom, spiritually called Egypt, Rev. 16. 4. 6. and 11. 8.  
Vers. 45. a mixed swarm] a mixture, sundry sorts of flies, vermin, or hurtful beasts: by the Greek they were flies; by the Chaldee, mixtures of wild beasts. It was the fourth plague of Egypt: See Exod. 8. 24. the frog] that is, frogs, (as afterward caterpillar, locust, for locusts, etc.) The second plague of Egypt, Exod. 8. 6. figures of unclean spirits, which gather the Kings of the world to the battle of the great day of God, Rev. 16. 13, 14. corrupted] that is, marred and destroyed.  
Vers. 46. their fruit] all that grows out of the earth. caterpillar] a worm that consumeth and spoileth grass & fruits, joel 1. 4. Locust] or grasshopper, (which have their name of their multitude, for they fly many together, Prov. 30. 27. Nahum. 3. 15. judg. 6. 5.) Locusts in those country's fly in the air multitudes together; and whersoever they fall, they devour every green thing. This was the eighth plague of Egypt, whereby all herbs and fruits were consumed, Exod. 10. 14, 15. Figures of antichrist's ministers, Rev. 9 3, 4, etc.  
Vers. 47. blasting hailestone] a word no where found but in this place. The seventh plague of Egypt was grievous hail mixed with fire, that killed men, beasts, herbs and trees, Exod. 9 24, 25. So in Revel. 16. 21. bail of talon weight falleth on blasphemers.  
Vers. 48. he shut up] that is, gave: See Psal. 31. 6. so vers. 50. lightnings] or, the flying fire-coles, thunderbolts: see this word, Psal. 76. 4. The Greek here turneth it, fire.  
Vers. 49. messengers] or Angels of evils, or as the Greek saith, evil Angels: such indeed God useth to punish men by, Job 1. 12, 16, etc. The Chaldee also translateth, sent by the hand of them that do evil. But hereby may be meant Moses and Aaron, whom the Lord sent to denounce these plagues before they came, & by their hand brought them on Egypt, Exod. 7. 1, 2, 19 and 8. 1, 2, 5, 16, 21. and 9 14, 15, etc.  
Vers. 50. He weighed] to wit, making his punishments proportionable to their sins and obstinacy: for as men increase sin, so doth God judgement, Levit. 26. 21, 23, 24, 27, 28. Wild beast] that is, beasts, which have their name of liveliness (as is noted, Psal. 68 11.) therefore some turn it here, life; but the Greek plainly saith cattles. The fifth plague of Egypt, was the pest or murrain of all beasts and cattles, Exod. 9 3.  
Vers. 51. the firstborn] the tenth and last plague was the death of all the firstlings of Egypt, in the night that Israel kept the Passeover, and departed the land, Exod. 12. 27, 29, 30. The firstborn usually ministered to God: but God smote all such idolatrous ministers in Egypt, and upon their gods also he did execution, Numb. 33. 4. but, spared the first borne of Israel, by the blood of the Lamb; and after choose the tribe of Levi to minister in their stead, Num. 3. 40, 41, 45. and 8. 16,— 19 beginning of strengths] or chiefest of painful mights: so the eldest child is named, Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham] the dwellings of the Egyptians, which were the posterity of Cham, the son of Noah, Gen. 10. 6. See the Note on Psalm 68 32.  
Vers. 52. his people pass forth] the Israelites took their journeys from Rameses, Exod. 12. 37. See Psal. 77. 21.  
Vers. 54. border of his holiness] his holy border; meaning the land of Canaan, sanctified to be the possession of his people, and limited in all the borders of it, as Num. 34. 2, 3,— 12. or, border of his Sanctuary. this mountain] that is, mountainy country Canaan, called a land of mountains and valleys, Deut. 11. 11. So Exod. 15. 17. Or in special he may mean mount Zion: whereof after in verse 68  
Vers. 55. the Heathens] the seven mighty Nations of Canaan, where joshua and Israel killed one and thirty kings, Deut. 7. 1. josh. 12. 7,— 24. made them fall in the line] that is, made their country fall out by line and measure, to be the inheritance of Israel, josh. 15 and 16 and 17 chapters. tribes] the posterity of the 12 sons of Israel, called tribes, after the Roman name, where at first the whole multitude was divided into three parts, called thereof tribes: but the Hebrew name signifieth Staves or rods, as growing out of one stock or tree, and these were twelve, Num. 13. 3, 5,— 16.  
Vers. 56. And they tempted] The Israelites notwithstanding all former mercies, tempted God and sinned in Canaan their possession, as is manifested in the book of judges.  
Vers. 57 like their fathers] whose carcases fell in the wilderness. For of six hundred thousand men that came out of Egypt, not any one came into Canaan, save Caleb and joshua, Exod. 38. 26. Num. 14. 29, 30. and 26. 64, 65. a warping bow] or, bow of deceit, that shooteth awry, and so deceiveth. So Hos. 7. 16.  
Vers. 58. high places] Temples, Chapels, & consecrated places on mountains, where the nations used to sacrifice, and Israel imitated them, Num. 33. 52. Deut. 12. 2. 1 Kings 11. 7. and 12. 31, 32. and 14. 23. to jealousy] to jealous anger, for which a man will not spare in the day of vengeance, nor can bear the sight of any ransom, Prov. 6. 34, 35. unto this, God is moved by idolatry, which is spiritual fornication, Exod. 20. 4, 5. Deut. 31. 16, 17. and 32. 21.  
Vers. 59 abhorred] or refused, with loathsomeness and contempt. So after, vers. 67.  
Vers. 60. the dwelling place] the tabernacle set in Shilo, 1 Sam. 1. 3. There God dwelled among men, Exod. 29. 44. 45, 46.  
Vers. 61. his strength] the Ark of his covenant, (called the Ark of his strength, Psal. 132. 8.) this was captived by the Philistims, 1 Sam. 4. 11. The Chaldee translateth it, his Law. beauteous glory or fatrenesse, magnificence; meaning the Ark forementioned, as Phineas wife said, the glory is departed from Israel, for the Ark of God is taken, 1 Sam. 4. 20, 22.  
Vers. 62. shut up] that is, delivered his people to the sword of the Philistims, who killed thirty thousand Israelites, 1 Sam. 4. 10.  
Vers. 63. The fire] that is, God's wrath, by the sword of the Philistims, as verse 21. So in Ezek. 30. 8. a fire in Egypt, signifieth (as the Chaldee there expoundeth it) a people strong like fire. were not praised] by hymns, and songs, as was the wont at their espousals and marriages; that is, they were not married.  
Vers. 64. Their Priests] Hophni and Phineas, 1 Sam. 4. 11. The Hebrew is singularly, His Priests, and so before and after, his choice young men, etc. meaning Israel's, who is spoken of, as of one man. But the Scripture useth these phrases indifferently; as, All Aedom was servants, 2 Sam. 8. 14. for which in 1 Chron. 18. 13. is written, All Aedom were servants. Of this name Priests, see Psal. 99 6. wept not] that is, lamented not at their funeral; for Phineas wife herself died in travel, 1 Sam. 4. 19, 20.  
Vers. 65. awaked] stirred up himself to punish the Philistims, where as before he seemed to sleep, as Psal. 44: 24. after wine] or, by reason of wine, that is, when he hath drunk wine, which cheereth and encourageth the heart; so did God behave himself.  
Vers. 66. behind] that is, in the hinder secret parts; (as the Chaldee addeth, with emerods in their hinder parts:) for so God smote the Philistims with pilos or hemoroids for abusing his Ark, 1 Sam. 5. 1, 6. 9, 12. eternal reproach] by this punishment, and the monuments thereof; for the Philistims were forced to make similitudes of their hemoroids and secret parts, of gold, and send with the Ark home to Israel, as an oblation for their sin, 1 Sam. 6. 4, 5, 11, 15, 17.  
Vers. 67. herefused] or, abhorred, despised, as verse 59 the tent of Joseph] that is, the tribe of Ephraim the son of joseph, where the Tabernacle and Ark had remained many years in Shiloh: God returned not the Ark thither, but to Bethshemesh and Kirjathjearim, cities of judah, 1 Sam. 6. 12. and 7. 1, 2. Wherefore Shiloh is used after for an example of judgement, jer. 7. 12, 14. and 26. 6, 9 Or this may be meant of the ten tribes of Israel, (of whom Ephraim of joseph was chief) which were cast off for idolatry, and captived by the Assyrians, 2 Kings 17.  
Vers. 69. builded his Sanctuary] the glorious temple by Solomon son of David, 1 King. 6. 1, 2, 3, etc. like high places] Kings palaces or towers. The Greek and Chaldee turn it, Unicorns, whose horns are high, Psal. 92. 11. For Ramim, high places, they read Remim, Unicorns.  
Vers. 70. from the fold of sheep] that is, from base estate. For David keeping his father's sheep, was by Samuel anointed King over Israel, 1 Sam. 16. 11. 13. 2 Sam. 7. 8. So Amos 7. 14, 15.  
Vers. 71. to feed jakob] so the Greek well explaineth the Hebrew phrase, to feed in jakob; where in is to be omitted in English, as the like phrase showeth, 1 Sam. 16. 11. & 17. 34. & the Hebrew itself often omitteth it, as 2 Sam. 5. 2. and 7. 7. So here in the former verse, he chose in David, that is, he chose David. King's are said to feed their people, because their office is like to the good shepherds, in guiding and governing. See Psal. 23. 1. And Pastors are Princes, jer. 6. 3. and 12. 10.  
Vers. 72. discretion of his hands] or Prudencies of his palms, that is, with most prudent and discreet administration managed he them; figuring Christ herein, who is called David, and the great and good Pastor of his flock, Ezek. 34. 23. joh. 10. 11. Heb. 13. 20.    

PSAL. LXXIX.  
The Psalmist complaineth of the desolation of jerusalem. 8 He prayeth for deliverance, 13 and promiseth thankfulness.  
A Psalm of Asaph.  
O God, the heathens are come into thine inheritance; they have defiled the Palace of thine Holiness, they have laid jerusalem on heaps. They have given the carcase of thy servants, for meat, to the fowl of the heavens; the flesh of thy gracious Saints to the wild beast of the earth. They have shed their blood like waters round about jerusalem, and there was none to bury them. We are a reproach to our neighbours, a scoff and a scorn to them that are round about us. How long, jehovah, wilt thou be angry to perpetuity; shall thy jealousy burn as fire? Pour out thy wrathful heat upon the heathens which know thee not, and upon the kingdoms which call not on thy Name. For he hath eaten up jakob, and his habitation they have wondrously desolated. Remember not against us former iniquities; make haste, let thy tender mercies prevent us, for we are brought very low. Help us, O God of our salvation, because of the glory of thy Name, and rid us free, and mercifully cover our sins for thy name's sake. Why shall the heathens say, where is their God? known be among the heathens before our eyes, the vengeance of the blood of thy servants that is shed. Let the sighing of the prisoner come before thy face; according to the greatness of thine arm, reserve thou the sons of death. And render to our neighbours sevenfold into their bosom, their reproach, wherewith they have reproached thee, O Lord. And we thy people, and sheep of thy pasture, will confess to thee for ever; to generation and generation, we will tell thy praise.  

Annotations.  
OF Asaph] or to him: see Ps. 50. 1. thine inheritance] or possession; the land of Canaan invaded by the Gentiles, Exod. 15. 17. 2 Sam. 20. 19 jer. 50. 10, 11. Lam. 1. 10. heaps] that is, ruins, Mic. 1. 6. and 3. 12.  
Vers. 2. carcase] for carcases, as after, beast, for beasts; and prisoner, vers. 11. for prisoners: See Psal. 34. 8.  
Vers. 3. none to bury] which is a thing most dishonourable, Eccl. 6. 3. Compare herewith, Rev. 11. 2, 9  
Vers. 5. jealousy] that is, hot wrath burn, as Psal. 89. 47. So Ezek. 36. 5. elsewhere it is said to smoke, Deut. 29. 19 this fire is the flame of jah. Song 8. 6.  
Vers. 6. which call not etc.] a note of profaneness, Psalm. 14. 4. This sentence jeremy useth, jer. 10. 25.  
Vers. 8. former iniquities] iniquities of former times (or persons;) done by us, or our fathers, as Psal. 25. 7. both are joined together, Lev. 26. 40. Lam. 5. 7. Former, and iniquities, differ in gender, yet many times such are coupled, the sense being regarded more than strict form of words; which the Hebrew text sometime manifesteth, as tabo, 2. Sam. 8. 5. for which in 1 Chron. 18. 5. is jabo; lahen. 2 Chron. 18. 16. lahems, 1 King. 22. 17. So again in this Psalm, vers. 10. brought low] or, weakened, emptied, impoverished. See this word, Psal. 41. 2. and 116. 6.  
Vers. 10. known be] to wit, the vengeance, let it be open and manifest. The Chaldee translateth, Let him be revealed among the people's, that we may see the vengeance of thy servants blood that is shed. Here again the words differ in gender, (as was noted before, vers. 8.) wherefore some turn it, let him (that is, God) be known, by the vengeance, etc. Compare herewith Deut. 32. 42, 43. Jer. 51. 36, 37.  
Vers. 11. the sighing] or the groaning mournful cry: So Psal. 102. 21. reserve] or make to remain, that is, keep alive from destruction; which if God had not done, they had been as Gomorrah, Isa. 1. 9 And this God promised to do, Ezek. 6. 7, 8. and 12. 16. sons of death] that is, persons appointed to die, or worthy of death; in Chaldee, delivered to death: as 1 Sam. 20. 31. Deut. 25. 2. So Psal. 102. 21. and, Son of perdition, 2 Thes. 2. 3.  
Vers. 12. sevenfold] that is, fully and abundantly. See Psal. 12. 7. into their bosom] that is, largely, and that it may affect, & cleave unto them; so Isa. 65. 7. jer. 32. 18. See also Luk. 6. 38.    

PSAL. LXXX.  
The Psalmist complaineth of the miseries of the Church. 9 Gods former favours are turned into judgements. 15 He prayeth for deliverance.  
To the master of the music on Shoshannim, Eduth, a Psalm of Asaph.  
O Thou that feedest Israel, give ear; thou that leadest joseph as a flock, thou that sittest on the Cherubims, shine bright. Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and come for salvation to us. O God, return us, and cause thy face to shine, and we shall be saved.  
jehovah God of hosts, how long wilt thou smoke against the prayer of thy people? Thou makest them eat the bread of tears, and makest them drink of tears a great measure. Thou puttest us a strife to our neighbours, and our enemies mock among themselves. O God of hosts return us, and cause thy face to shine, and we shall be saved.  
Thou removedst a Vine out of Egypt, thou drovest out the heathens and plantedst it. Thou preparedst the way before it, and rootedst in the roots of it, and it filled the land. The mountains were covered with the shadow of it, and the boughs of it were like the Cedars of God. It sent out the branches thereof unto the Sea, and the sucking sprigs thereof unto the river. Why hast thou burst down the hedges of it, so that all which pass by the way have plucked it? The boar out of the wood hath rooted it up, and the store of beasts of the field have fed it up. O God of hosts return, O now; behold from heavens and see, and visit this Vine. And the stock which thy right hand planted, and the son whom thou madest strong for thyself. It is burned with fire, it is cut down; at the rebuke of thy face they perish. Let thy hand be upon the man of thy right hand, upon the son of Adam, whom thou madest strong for thyself. And we will not go back from thee; quicken thou us, and we will call on thy Name.  
jehovah God of hosts return us; cause thy face to shine, and we shall be saved.  

Annotations.  
SHoshannim] that is, six-stringed instruments, or Lilies: see Psal. 45. 1. Eduth] that is, a Testimony, or Ornament. An excellent testimonial of the faith of God's people in afflictions. The Chaldee applieth it to them that sat in the Synedrion, that studied in the testimony of the Law. See also Psal. 60. 1.  
Vers. 2. feedest Israel] O God, Pastor of the Israelites. See Psal. 23. 1. joseph] the posterity of joseph, and with them the other tribes. joseph is named as principal, the first birthright being taken from Reuben, and given to him, 1 Chr●. 5. 1, 2. So Psal. 77. 16, 21. on the Cherubims] which were upon the Ark of the Covenant, in the Sanctuary from whence God gave Oracles to his people, when they sought unto him, Exod. 25. 22. Num. 7. 89. 1 Sam. 4. 4. 2 Sam. 6. 2. 2 Kin. 19 15. Of these Cherubs, see the Note on Psalm. 18. 11. shine bright] that is, show thy glory, and thr favour to us, as Psal. 50. 2. and job 10. 3. where shining is favour. This is taken from Deut. 33. 2. So after in Psal. 94. 1.  
Vers. 3. Ephraim, Berjamin, and Manasseh] that is, the tribes, or posterity of these three Patriarches, which were all joined together in one quarter, on the West side of God's Tabernacle; and when it removed, they went next after it, Num. 2. 17. 18, 20, 22. and 10. 21. 22, 23. 24. After the captivity of Babylon also, the remnants of these tribes dwelled in jerusalem, for which they were thanked by the people, 1 Chron 9 3. Nehem. 11. 2. a salvation] or full salvation and deliverance. By adding a letter, the signification is increased, as in Psal. 3. 3.  
Vers. 4. return us] or restore us, to wit, from sorrow to joy, from captivity to liberty, etc. Psalm. 126. 1. and 23. 3. So the Chaldce saith, return us from our captivity. face to shine] or, to be light, that is, cheerful, comfortable. See Psal. 4. 7. and 31. 17 and 67. 2. Dan. 9 17. and we shall] or, that we may be saved: as Psal. 43. 4. so vers. 8. and 20.  
Vers. 5. smake] be very angry against the prayer, that is, not hear, but shut it out, as Habak. 1. 2. Lam. 3. 8. So the Chaldee expoundeth it wilt thou not receive the prayer. See smoke for anger, Psal. 74. 1.  
Vers. 6. bread of tears] bread steeped in tears, as the Chaldee saith, or tears in stead of bread, as Psal. 42. 4. meaning great afflictions, agreat measure] The Hebrew Shalish is the name of a measure, so called of three, as containing a third part of the greatest measure, four times as big as the usual cup to drink in.  
Vers. 7. a strife] contention, or contradiction, that our neighbours contend and speak against us, or strive who shall vanquish and possess us. among themselves] for their pleasure; or, mock at them, (as Psal. 2. 4.) that is, at thy people, as vers 6. that is, at us, as the Greek translateh it. This may be the meaning, though us went before; for the Hebrew sometime changeth person, though it mean the same; as Deut. 5. 10. that love me, and keep his (that is, my) commandments. See also Psal. 59 10. and 65. 7. and 115. 9  
Vers. 8. and we shall] or, that we may be saved. This verse is the same with the fourth, save that there was only God; here is added, God of hosts; and in vers. 20, (where it is the third time repeated,) is added, jehovah, God of hosts; thus increasing saith and earnestness in their prayers.  
Vers. 9 removedst a Ui●●] that is, a Church, the Commonwealth of Israel; as it is written, the Vine-yard of the Lord of hosts is the house of Israel, and the men of judah are his pleasant plant, Isa. 5. 7. jer. 2. 21. So the Chaldee paraphraseth, the house of Israel, which is likened to to a Vine. And removing or translating, is the word so often used in Num. 33. where all the journeys of Israel are rehearsed. the heathens] the seven Nations of Canaan. See Psal. 78. 55.  
Vers. 10. preparedst] or madest ready: so this word is translated in Greek, Mat. 3. 3. from Isa. 40. 3. and Mat. 11. 10. from Mal. 3. 1. where the word way is expressed; and here also the Greek saith, thou madest way; properly it signifieth to take away all impediments, that the plain way may appear. The Chaldee explaineth it, thou removedst the Canaanites from before it. rootedst in] that is, madest to take deep root.  
Vers. 11. Cedars of God] that is, the great and goodly Cedars, as Psal. 36. 7. or, Cedars planted of God, as Psal. 104. 16. These the Chaldee expoundeth to be Teachers (of the Law) likened to strong Cedars.  
Vers. 12. the river] Euphrates: see the notes on Psal. 72. 8.  
Vers. 13. the hedges] the fences; whereupon the spoil of it followeth, as Isa. 5. 5. So after, Psal. 89. 41, 42.  
Vers. 14. boar] beastly tyrant's, like swine; as the Assyrians, Babylonians, etc. which wasted the land of Canaan, 2 King. 17. 6. and 25. 1, 2, etc. store of beasts] as Psal. 50. 11. So the law threatened, I will send wild beasts upon you, which shall spoil you, etc. Levit. 26. 22. But here beasts are wicked people.  
Vers. 16. the stock] or vine- yard; the base or place which beareth up the vine-branches. and the son] or branch: understand again, visit him, or look upon him. By the son may be meant Christ, as the Chaldee Paraphrast plainly saith, the King Messiah, (called in verse 18. the son of man, and so here also in the Greek version:) who is the true vine, his Father the husbandman, his disciples the branches, joh. 15. 1, 5. who taketh part with the afflictions of his people, was himself called out of Egypt, Mat. 2. 15. and when his servants are vexed, it is done unto him, Act. 9 4. Otherwise by the son may be understood a young Vine, or branch, as elsewhere boughs are called daughters, Gen. 49. 22. And so by the son be meant Israel, as Exod. 4. 22. the Lords plant, Isa. 5. 7.  
Vers. 18. man of thy right hand] whom thou lovest, honour'st, and powerfully helpest. So jakob called the son whom he loved, Benjamin, that is, the Son of the right hand, Gen. 35. 18. Hereby also is meant Christ, called the son of God's love, Colos. 1. 13. and the Church his body, translated into his Kingdom. The Chaldee expoundeth it, the man to whom thou hast sworn by thy right hand.    

PSAL. LXXXI.  
An Exhortation to a solemn praising of God. 5 God challengeth that duty by reason of his benefits. 9 Exhorting to obedience, he complaineth of the● disobedience, which turneth to their own hurt.  
To the master of the music upon Gittith, A Psalm of Asaph.  
SHout joyfully unto God our strength, shout triumphantly unto the God of jakob. Take up a Psalm and give the timbrel, the pleasant harp with the psaltery. Blow up the trumpet in the new moon, in the appointed time, at the day of our feast. For it is a statute to Israel, a judgement due to the God of jakob. He put it in joseph for a testimony, when he went forth from the land of Egypt, where I heard a language that I knew not. I removed his shoulder from the burden; his hands passed from the basket. Thou called'st in distress, and I released thee: I answered thee in the secret place of thunder, I proved thee at the waters of Meribah Selah. Hear, O my people, and I will testify unto thee, O Israel, if thou wilt hearken to me. If there shall not be in thee a foreign God, neither thou bow down thyself to a strange God.  
I am jehovah thy God, which brought thee up out of the land of Egypt, open wide thy mouth, and I will fill it. But my people harkened not to my voice, and Israel was not well affected to me. And I sent him away in the perverse intendment of their own heart, let them walk in their own counsels. O that my people had been obedient to me, that Israel had walked in my ways. Even soon would I have humbled their enemies, and turned my hand upon their distressers. The haters of jehovah should have falsely denied to him, and their time should have been for ever. And he would have fed him with the fat of wheat, and out of the rock, with honey would I have sufficed thee.  

Annotations.  
GIttith] see the Note on Psal. 8. 1.  
Vers. 3. Take up] to wit, in your mouths, or lift up your voice with Psalm or song. So in Esa. 42. 2. to lift up, is meant the voice. give] that is, bring the timbrel, etc. of these instruments, see Psal. 68 26. and 33. 2.  
Vers. 4. Blow the trumpet] or, the Cornet, (whereof see Psal. 98. 6.) this was done both to proclaim the solemnity unto men, and to be a memorial for them before God, Levit. 23. 4. Num. 10. 10. for in their public worship, the Israelites used trumpets, with other musical instruments, 2 Chron. 5. 12, 13. and 29. 27. the new moon] when a solemn feast, with special worship was appointed of God, Num. 28. 11, 14. and at these times (as on the Sabbaths) they used to assemble to worship, and hear God's word, 2 King. 4. 23. Ezek. 46. 3. Esa. 66. 23. these feasts were a shadow of things to come, but the body is in Christ, Col. 2. 16, 17. the appointed time] or, the solemnity, solemn feast, which was thrice in the year, 1 at the Passeover, 2 at Pentecost, and 3 at the feast of Tabernacles, Deut. 16. 26. of which last, some understand this festivity, Ceseh, as having the name of covering in booths: others of the covering, that is, the change of the moon when it is hid by the Sun. feast] or dance; see Psal. 42. 5. This may be meant of all feasts; or in special of the feast of blowing trumpets, in the first day of the seventh month, Levit. 23. 24. or of the Passeover, as after, verse 6.  
Vers. 5. a judgement] that is, a rite, or ordinance, made by God, and a duty to be performed to him. So judgement is for duty, Deut. 18. 3.  
Vers. 6. in joseph] among the posterity of joseph, and the other tribes of Israel. joseph is named as principal, having the birthright, 1 Chron. 5. 1, 2. So Psal. 80. 2. from the land] so the Greek turneth it, the Hebrew ghnal, being here for meghnal, the same that min, from, as 2 Chro. 33. 8. with 2 King. 21. 8. Zach. 4. 3. At their going out of Egypt, the feast of the Passeover was appointed, Exod. 12. after in the wilderness, the other feasts, Levit. 23. or we may read it, against the land, viz. to destroy it, and the firstborn, Exod. 11. 4, 5. The Chaldee applieth this to joseph when he went out of prison and ruled over the land of Egypt. I heard a language] Hebr. a lip, used for the speech or language, as Gen. 11. 1.  
Vers. 7. from the burden] that is, burdens, wherewith they were vexed in Egypt, making bricks, building cities, etc. Exod. 1. 11. and 5. 4, 5, 7, 8. basket] or pot; such vessels as wherein they carried straw, mortar, brick, etc.  
Vers. 8. Thou called'st] Israel having left Egypt, Pharaoh with his host pursued them, and they were sore afraid and cried to the Lord, Exo. 14. 10, 15. secret place of thunder] out of the black cloud, wherewith God guided and protected Israel; but with thunder, rain, etc. dismayed the Egyptians, Exod. 14. 19, 20, 24, 25. See also Psal. 77. 18, 19 of Meribah] that is, of Strife; so named because Israel there strove with Moses, and almost stonied him, Ex. 17. 1, 2, 3 4— 7. There God proved them, to know what was in their heart, whether they would keep his commandments or no, Deut. 8. 2. Exod. 15. 25. and there they proved God, Ps. 95. 9  
Vers. 9 testify] or protest, take to witness, namely the heavens and earth, etc. as Deut. 31. 28. and 32. 1 46. and 30. 19 and deeply charge thee. Compare herewith Exod. 19 3, 4, 5, etc. and 20. 22, 23. jer. 11. 7, 8, 8.  
V 11. open wide] that is, speak and ask freely. This sentence our Saviour openeth thus, If ye abide in m● and my words abide in you, ask what ye will, and it shall be done to you, joh. 15. 7. and the Apostle thus, Whatsoever we ask of God we receive of him, because we keep his commandments, etc. 1 joh. 3. 22. The Chaldee expoundeth it, Open thy mouth to the words of the law, and I will fill it with all good.  
Vers. 12. not well affected] had no will, or good inclination; which they shown presently after the giving of the Law, by making themselves gods of gold, and by their continual rebellions afterward, Exod. 32. 1,— 31.  
Vers. 13. perverse intendment] or, stubborn opinion, writhing and obstinate intention, which they looked after in their erroneous heart. This word is taken from Deut. 29. 19 and after often objected to them by jeremy, jer. 3. 17. and 7. 24. and 9 14. and 11. 8. And this is noted for a judgement of God, when he suffereth people to walk in their own ways, Act. 14. 16.  
Vers. 15. humbled] and so have given them rest from their enemies, as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11.  
Vers. 16. falsely denied] or, feignedly submitted: see Psal. 18. 45. and 66. 3. their time] if this be referred to the enemies, it is meant their time of distress, as Ps. 10. 1. and 31. 16. so time is used, jer. 27. 7. Isa. 13. 22. if to God's people, it meaneth their continued settled state, which the Chaldee translateth, their strength.  
Vers. 17. fed him] that is, his people, verse 14. fat of wheat] the principal, or flower of corn: so Deut. 32. 14. Psal. 147. 14. out of the rock] out of which God had made his people suck honey and oil, Deut. 32. 13. Spiritually, the Rock is Christ, 1 Cor. 10. 4. the honey is the gracious words that flow from him; sweetness to the soul, and health to the bones, Prov. 16. 24. Psal. 19 11. Song. 4. 11.    

PSAL. LXXXII.  
An exhortation to the judges, and reproof of their negligence.  
A Psalm of Asaph.  
GOd standeth in the assembly of God, he judgeth in the midst of the Gods. How long will ye judge injurious evil, and accept the faces of the wicked Selah? judge ye the poor weakling and the fatherless: justify the afflicted and the poor. Deliver the poor weakling and the needy, ●id free out of the hand of the wicked.  
They know not, neither will they understand; they will walk on in darkness: moved shall be all the foundations of the earth. I have said ye are Gods, and ye all are sons of the most high. But surely ye shall die as men, and as one of the Princes shall ye fall. Rise up, O God, judge thou the earth, for thou shalt inherit in all nations.  

Annotations.  
THe assembly of God] that is, the assize (or session) of Magistrates; whose office is the ordinance of god, Rom. 13. 1, 2. Deut. 16. 18. and who are to execute not the judgements of man, but of the Lord, who is with them in the cause and judgement, 2 Chron. 19 6. Deut, 1. 17. in the mids of the Gods] that is, among the judges (as the Chaldee translateth) or Magistrates, (v. 6) who in the Law are called Gods, Exod. 22. 8, 9, 28. because the word of God was given to them, joh. 10. 34, 35.  
Vers. 2. How long, etc.] Thus God by his Prophet judgeth and reproveth the Gods or judges for unrighteous judgement. The Chaldee addeth, How long ye wicked will ye judge, etc. accept the faces] respect the persons, lift up, admire, honour or favour the faces; a thing forbidden both concerning rich and poor, Deut. 1. 17. and 16. 19 Lev. 19 15. Prov. 18. 5. Lam. 2. 1,— 9  
Vers. 3. judge ye] that is, defend, deliver; see Psal. 43. 1. Esa. 1. 17. justify] that is, do justice, as 2 Sam. 15. 4. and acquit or absolve him, his cause being right, Deut. 25. 1. jer. 22. 3.  
Vers. 5. They know not] The judges are ignorant of their duty, Mic. 3. 1. jer. 10. 21. Prov. 29. 7. The Chaldee paraphraseth, The are not wise to do good, and they understand not the Law. they will walk on] that is, continue wilfully ignorant, and sinful in perverting justice, Mic. 3. 9 To walk in darkness, is to live in sin, 1 joh. 1. 6. Ephe. 4. 17, 18. and 5. 8. moved shall be] to wit, therefore moved, as the Chaldee explaineth it; or though moved be all the foundations; though all laws and orders be violated, all estates disturbed, and strongest helps come to ruin, Esa. 24. 18, 19  
Vers. 6. sons of the most high] the Chaldee paraphraseth, as the Angels of the high. And Magistrates should be as Angels for wisdom, 2 Sam. 14. 20.  
Vers. 7. as earthly men] as Adam, that is, as any other mortal man: so after, as one of the Princes, that is, of the other Princes of the world: see the like in judg. 16. 7. 11. 17. Goe 49. 16. for this Psalm was spoken to the Magistrates of Israel: for whatsoever the law saith, it saith it to them that are under the Law, Rom. 3. 19  
Vers. 8. inherit] that is, have sovereignty and dominion. So this word meaneth, Lev. 25. 45 46. jer. 49. 2. And Christ is called heir (that is, Lord) of all, Heb. 1. 2. See Psal. 2. 8.    

PSAL. LXXXIII.  
A complaint to God of the enemy's conspiracy. 10 A prayer against them that oppress the Church.  
A Song, a Psalm of Asaph.  
O God, keep not thou silence, cease not as dease, and be not still, O God. For lo, thine enemies make a tumultuous noise, and thy haters lift up the head. Against thy people they have craftily taken secret counsel, and consulted against thine hidden ones. They have said, Come and let us cut them off from being a nation, that the name of Israel may be remembered no more. For they have consulted in heart together, against thee they have stricken a covenant. The tents of Edom, and the Ismaelites; Moab and the Hagarens. Gebal, and Ammon, and Amalek: the Philistines, with them that dwell in Tyrus. Also Ashshur is joined with them: they have been an arm to the sons of Lot Selah. Do thou to them as to Midian, as to Sisera, as to jabin, at the brook of Kishon. Which were abolished in Endor, they became dung for the earth. Put them even their Nobles, as Oreb and as Zeeb, and as Zebach, and as Salmunnah, all their authorised Princes. Who said, Let us possess to our selves the habitations of God. My God, set them as a rolling thing, as stubble before the wind. As the fire burneth a wood, and as the flame seareth the mountains; So pursue them with thy tempest, and suddenly trouble them with thy storm. Fill their faces with shame, that they may seek thy name jehovah. Let them be abashed and suddenly troubled unto perpetuity; and let them be ashamed and perish. That they may know that thou whose name is JEHOVAH, only thou art the most high over all the earth.  

Annotations.  
Keep not silence, etc.] Hebr. let not silence (or stillness) be to thee, that is, sit not still, but stir up thyself to help and avenge us on our enemies. So silence is used for sitting still, judg. 18. 9  
Vers. 3. lift up the head] insolently and boldly, vaunting themselves, and warring against us. So judg. 8. 28. On the contrary, God's people shall lift up their heads, that is, be of good comfort and courage, when their redemption draweth near, Luk. 21. 28.  
Vers. 4. thine hidden ones] that is, as the Greek explaineth it, thy Saints, which are hidden of God in his tabernacle in the day of evil, from the strife of tongues, Psal. 27. 5. and 31. 21. whose life is hid with Christ in God, Col. 3. 3.  
Vers. 5. from being] or, that they be no more a nation; Moab and others consult thus against Israel; after, the like is against Moab, and effected, jer. 48. 2.  
Vers. 6. in heart together] this noteth their earnestness, craftiness, and joint consent in evil.  
Vers. 7. the tents] that is, armies with their Kings and Captains, judg. 7. 13, 15. 2 Kings 7 7 10. jer. 6. 3. Hab. 3. 7. Edom] the Edomites, or Idumeans, which were the sons of Esau, named Aedom: the brother of Israel; see the Notes on Psal. 60. 10. the Ismaelites] children of Ishmael. the son of Abraham, who was (with the bondwoman Hagar his mother,) cast out of his father's house for persecuting his brother Isaak, in whose evil ways his children here walk, Gen, 16. 1. 15. and 21. 9 10. 14. Gal. 4. 22, 29, 30. Moab] the Moabites, the posterity of Lot; see Psal. 60. 10. the Hagarens] the Chaldee Paraphrast calleth them Hungarians. They were the posterity of jetur, Maphish, and other like children of Ishmael, son of Hagar, of whom came twelve Princes of their nations, Gen. 25. 12, 15, 16. some of which were called by their fathers name Ismaelites, (as before) some by their grandmothers name Hagarens, and dwelled in Arabia, Eastward from Gilead, near to the Israelites, 1 Chron. 5. 10, 19 The word Hagarims, signifieth fugitives, or strangers, (as the Greek turneth them, paroikous, 1 Chron. 5. 10.) they were after called Saracens, which in the Arabic tongue is thiefs.  
Vers. 8. Gebal] that is, the Gebalites, or Gibleans, that dwelled in the Province or City Gebal (or Gabala) in Phoenicia near Sidon, whence Solomon had Masons, or stone-hewers, 1 Kings 5. 18. Ezek. 27. 9 Ammon] the Ammonites, that came of Lot, as did the Moabites, Gen. 19 37. 38. These nations which were nearest allied unto Israel, and whom God would not suffer the Israelites to molest, when they came out of Egypt, Deut. 2. 4 5. 9, 19 combine here together against Israel to cast them out of God's inheritance, so evil did they reward them, as King jehoshaphat complained, 2 Chron. 20. 10, 11, 12. Amalek] the Amalekites which were of Eliphaz the son of Esau, the brother of Israel, Gen. 36. 12, 16. they dwelled in the South country near Ganaan, Num. 13. 30. were the first that fought against Israel, Exod. 17. 8. etc. for which God would have had their remembrance put out from under heaven, Deut. 25. 17, 18, 19 and King Saul was sent to perform it, but did it not fully, 1 Sam. 15. 2, 3, 9 and 28. 18. and was himself slain by an Amalekite, 2 San. 1. 8, 9, 10. the Philistines] or Palestina: see the Note on Ps. 60. 10. Tyrus] the Tyrians, which remembered not the brotherly covenant that had been between them & Israel, Amos 1. 9 See the Note on Ps. 45. 13.  
Vers. 9 Ashur] the Assyrians, the posterity of Shem the son of Noah, Gen. 10. 22. This nation was the rod of God's wrath against Israel, who in the end captived ten tribes, Esai. 10. 5, 6. 2 King. 15. 29. and 18. 9, 11, 13. etc. The Chaldee paraphraseth, Senacherib also the King of Ashur, etc. an arm] that is, an help, (as the Greek saith,) & a strength to Lot's sons, the Moabites & Ammonites. Thus were here ten peoples, confederates against God & his people. So in Gen. 15. 19 20. 21. there are ten wicked nations, whose land is given upon conquest to Abraham's seed.  
Vers. 10. as to Midian] the Midianites, the posterity of Abraham, by his concubine Keturah, 1 Chron. 1. 32. who being turned I do laters, drew Israel to sin in the wilderness, for which Moses revenged the Israelites of them, by the slaughter of all their males, and their five Kings, and a wonderful great spoil, Num. 31. 1, 7, 8, 16. 32, etc. but after that recovering and oppressing Israel in their own land, were by Gedeon and 300 men, vanquished, when they lay in the valley like grasshoppers in multitude, judg. 6. 1. and 7. 7. 12. 22. etc. and to this victory hath the Psalmist here reference. as to Sisera] the Captain in the host of jabin, King of the Canaanites; he had nine hundred chariots of Iron, and vexed Israel sore, but by Deborah a Prophetess, and Barak a Captain of Naphtali, the Lord destroyed Sisera, with all his host and chariots; there was not a man left, and Sisera flying, was killed by jael, Heber's wife, who drove a nail into the temples of his head, judg. 4 2, 3,— 21. jabin] the King of Canaan, who upon the death of his Captain Sisera forementioned, was subdued and destroyed before the Israelites, judg. 4. 23, 24. at the brook] or in the bourn, that is, the valley of Kishon: the Hebrew Nachal (as our English bourn,) signifieth both a valley and a river running in it. Kishon was a river at the foot of mount Carmel; by it Sisera & the Kings of Canaan fought, & were vanquished; and the bourn Kishon swept them away, judg. 4. 13. and 5. 19 21. Endor] a city by Kishon, near unto Taanach and Megiddo, where the Canaanites perished, josh. 17. 11. judg. 5. 19 dung for the earth] that is, lay rotting above ground unburied, as is explained, jer. 8. 2. and 16. 4.  
Vers. 12. Put them] or him, that is, every one of their nobles, and all jointly. See the Notes on Psal. 2. 3. Oreb and Zeeb] two Princes of the Madianites whom Gedeon slew, judg. 7. 25. Zebach and Salmunach] two kings of the Madianites, whom Gedeon also pursued and killed, judg. 8. 12, 21. authorised] or anointed, that is, Princes, as the Greek expresseth, and the Chaldee translateth them Kings. See the Notes on Psal. 2. 6.  
Vers. 14. as a rolling thing] or wheel; but here is meant a light thing, as chaff or straw, that rolleth or turneth round before the whirlwind, as the next words show, and a like speech in Isa. 17. 13. plainly manifest. Elsewhere the word signifieth also a wheel, Isa. 28. 28: and the sphere or round orb of the air, Psal. 77. 19  
Vers. 15. sear] or burn up. See the like similitudes, Deut. 32. 22.  
Vers. 17. with shame] or dishonour, contempt: the Hebrew word properly signifieth lightness; as the contrary honour is so called of weightiness, Psa. 3. 4. that they may seek] or, and let them seek: it may be meant of the enemies forementioned, forced to seek and call on God, as Psal. 18. 42. or indefinitely, that men may seek. So after in verse 19  
Vers. 19 jehovah] This is the chiefest name of the eternal and most blessed God, so called of his essence, being or existence, which is simply one, Deut. 6. 4. The force of this name the holy Ghost openeth by He that is, that was, & that will be, or, is to come, Rev. 1. 4. 8. and 4. 8. & 11. 17. and 16. 5. and the form of the Hebrew name implieth so much; je, being a sign of the time to come, jehevah, he will be, 〈◊〉, of the time present; Hoveh, he that is; and vah, of the time past; Havah, he was. It importeth that God Is, & hath his being of himself from before all worlds, Isa. 44. 6. that he giveth being or existence unto all things, and in him all are and consist, Act. 17. 25. that he giveth being unto his word, effecting whatsoever he hath spoken, whether promises, Exod. 6. 3. Isa. 45. 2, 3. or threatenings, Ezek. 5. 17. and 7. 27. It is in effect the same that Ehjeh, I will be, or I am, as God calleth himself, Exod. 3. 14. Of this the Gentiles named the greatest God, love, and ju-piter, that is, jah father, (of the shorter name jah, mentioned Psal. 68 5.) and Varro the learnedest of the Romans, thought love to be the god of the jews. August. l. 1. de consens. evan. c. 22. Hereof also in Greek writers he is called jao, Diodor. Sicul. l. 2. c. 5. Clem. Alex. storm. l. 5. Macrob. l. 1. Saturnal. c. 18. But in the Greek tongue the name jehovah cannot rightly be pronounced; and for it the Greek Bibles have Lord, which the new Testament followeth, as Mark. 12. 29. from Deut. 6. 4. and elsewhere usually; and the Hebrew Text sometime putteth Adonai, Lord, or Aelohim, God, for jehovah; as Psal. 57 10. compared with Psal. 108. 4. 2 Chron. 25. 24. with 2 King. 14. 14. When Adonai, Lord, is joined with it. it is written jehovih, as Psal. 68 21. then the jews read it Aelohim, God, as at other times they read it Adonai, Lord; and pronounce not jehovah at all at this day; though in ancient days it appeareth to be otherwise. The Greek history of Baruch, seemeth to use in stead of it, Aionios', that is, the eternal, or, everlasting, Bar. 4. 10, 14, 20, 32, 24, 35. and 5. 2. See the Annotations on Gen. 2. 4. only thou] or, only thine, that is, which only hast jehovah for thy name; for the true God hath only being, and Idols are nothing in the world, 1 Cor. 8. 4. and Angels, and Magistrates are called Elohim Gods, Psal. 8. and 82. but jehovah is peculiar to very God alone. And this is that name (I suppose) which the author of the book of Wisdom calleth incommunicable, Wisd. 14. 21. Yet this is the name of Christ, called jehovah our justice, jer. 23. 6. for God's name is in him, Exod. 23. 21. and he is very God, and eternal life, 1 joh. 5. 20.    

PSAL. LXXXIV.  
The Prophet longing for the communion of the Sanctuary, showeth how blessed they are that dwell therein. 9 He prayeth to be restored unto it.  
To the master of the music upon Gittith, a Psalm to the sons of Korach.  
HOw amiable are thy dwelling places, O jehovah of hosts! My soul longeth and also fainteth for the courts of jehovah; my heart and my flesh do shout unto the living God. Yea the sparrow findeth a house, and the swallow a nest for her, where she layeth heryoung: thine altars jehovah of hosts, my King and my God. O blessed are they that abide in thine house, still they shall praise thee Selah. O blessed is the man whose strength is in thee, they in whose heart, are the highways. They that passing thorough the vale of Baca, put him for a wellspring, also with blessings the rain covereth. They shall go from power to power, he shall appear unto God in Zion. jehovah God of hosts, hear thou my prayer: give year, O God of jakob, Selah. See thou, O God, our shield, and look upon the face of the Anointed. For, better is a day in thy courts than a thousand: I have chosen to sit at the threshold in the house of my God, rather than to remain in the tents of wickedness. For jehovah God is a Sun and a shield, jehovah will give grace and glory, he will not withhold good from them that walk in perfection. jehovah of hosts, O blessed is the man that trusteth in thee.  

Annotations.  
GIttith] see Psal. 8. 1.  
Vers. 2. dwelling places] or habitacles,: see the Notes on Psal. 43. 3.  
Vers. 3. for the courts] that I may come into them: for the Priests only went into the Temple, the people stood in the courtyards which were two, 2 Kings 21. 5. See Psal. 65. 5. shout] to wit, for desire to come unto God.  
Vers. 4. the sparrow] or bird, in Chaldee, the dove; the Hebrew tsippor is generally any bird, Psal. 11. 1. Gen. 7. 14. specially the sparrow, when other birds are named, as here and Psal. 102. 8. for such haunt men's houses. swallow] or, free bird, called in Hebrew dror, of liberty which this bird seemeth to have above others, flying boldly and nestling about houses: so Prov. 26. 2. The Greek takes it here for the turtle dove, (which hath in Hebrew another name, Psal. 74. 19) so also doth the Chaldee, adding this reason, because her young are lawful to be offered on thine altar. thine altars] to wit, are the places where the birds nestle near unto them, in houses or trees, which sometime were by God's tabernacle, jos. 24. 26. or understand as before, (I long for) thine altars.  
Vers. 6. the high ways] or causeyes; namely, which lead to thy house: that is, they which affect hearty, long after, and delight to go up to thy house. Spiritually these ways or paths are made by preaching of the Gospel, Esa. 40. 3. and 35. 8. and 11. 16.  
Vers. 7. They that passing] or, of them that pass. of Baca] that is, of mulberry trees; which use to grow in dry places. The Greek saith, vales of tears. Both mean that through wants and afflictions we must come into the kingdom of God. This valley was near unto jerusalem, as may be gathered by 2 Sam. 5. 22, 23. jos. 15. 8. put him or set him, that is, God, making him by faith a well of life unto them; for he is the fountain of living waters, jer. 2. 13. Or, set it, that is, the valley, making it a fountain by digging wells therein. And this may be an allusion to that well, digged by the Princes and Captains of Israel, Num. 21. 16, 18. also with blessings, etc.] that is, bountifully & abundantly the rain shall cover them. Raine figureth out the doctrine of the Gospel, Deut. 32. 2. Isa. 45. 8. joel 2. 23. Revel. 11. 6. the rain of blessings is a bountiful abundant rain, Ezek. 34. 26. (as to sow with blessings, 2 Cor, 9 6. is to sow abundantly, or liberally; and blessing is liberality, 2 Cor. 9 5. Prov. 11. 25.) So God would cause a bountiful rain of grace and comfort, to cover them that go up to his house in jerusalem; as elsewhere he is said to refresh his inheritance with the rain of liberalities strewed upon it, Psal. 68 10. whereas on the contrary, who so will not go up to jerusalem, to worship the King the Lord of hosts, upon them shall come no rain, Zach. 14. 17. The Greek turneth this sentence thus, the Lawgiver (or Teacher) shall give blessings; the original Moreh being ambiguous, sometime signifying a Teacher, job 36. 22. sometime rain, joel 2. 23. Isa. 30. 20. so that from the Hebrew it may also be interpreted, with blessings the teacher shall cover them; the meaning much like the former; the Teacher being God or Christ, in whom we are blessed with all spiritual blessings in heavenly things, Eph. 1. 3. The Chaldee expounds it, with blessings he will cover them that continue in the doctrine of his Law. Some understand bracoth, blessings, to be here as brecoth, pools digged and filled with rain. Both mean one thing.  
Vers. 8. from power to power] that is, increasing their power (or strength) daily more and more; as the Apostle saith, we are changed into God's image, from glory to glory, 2 Cor. 3. 18. and God's justice is revealed from faith to faith, Rom. 1. 17. our faith and glory increasing more and more, Prov. 4. 18. Or from army to army, (from troop to troop) respecting the troops of Israel, which went all the males thrice every year to appear before the Lord, Exod. 23. 14,— 17. The Hebrew Chajil, power, is used sometime for an army of men, Psal. 33. 16. and sometime for riches, Psal. 49. 7. which also may be implied here. he shall appear] or, till he, that is, every one of them appears; according to the law, Exod. 34. 23. Zach. 14. 16.  
Vers. 10. of thine anointed] or Messiah, our Lord Christ, in whom God respecteth us; or David, his figure, and father in the flesh, called also Gods anointed, 2 Sam. 23. 1.  
Vers. 11. than a thousand] to wit, in any other place. sit at the threshold] that is, be in the lowest room and basest estate; as the Greek saith, be cast down, (or an abject) And by God's house may be meant his tabernacle; as Luk. 11. 51. with Mat. 23. 35. to remain] or abide my whole life long.  
Vers. 12. is a Sun] or, will be a Sun, that is, a light, Isa. 60. 19 Rev. 21. 23. understanding hereby all blessings and comforts, by Christ the Sun of righteousness, Mal. 4. 2.    

PSAL. LXXXV.  
The Psalmist out of the experience of former mercies, prayeth for the continuance thereof. 9 He promiseth to wait thereon out of confidence of God's goodness.  
To the master of the music, a Psalm to the sons of Korach.  
THou hast been favourable to thy land, O jehovah; thou hast returned the captivity of jakob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin Selah. Thou hast gathered away all thine exceeding anger, thou hast turned from the fervency of thine anger. Turn thou us, O God of our salvation, and cause thine indignation against us to cease. Wilt thou be angry with us for ever? wilt thou draw out thine anger, to generation and generation? Wilt not thou turn and revive us, that thy people may rejoice in thee? Show us, jehovah, thy mercy, and give as thy salvation. I will hear what God jehovah will speak, for he will speak peace unto his people, and unto his gracious Saints; and let them not return to unconstant folly. Surely his salvation is near to them that fear him, that glory may dwell in our land. Mercy and truth are met, justice and peace have kissed. Faithfulness springeth out of the earth, and justice looketh down from heaven. Also jehovah will give the good, and our land shall give her fruit. justice's shall go before his face, and he will put her footsteps in the way.  

Annotations.  
TO the sons] or, of them. See Psal. 42. 1.  
Vers. 2. hast been favourable to] or, hast favourably accepted, been well pleased, to wit, in times past. This also respecteth the promise, Levit. 26. 42. captivity] that is, the company of captives, or prisoners; as Psal. 68 19 See also Psal. 14. 7.  
Vers. 4. gathered away] that is, withdrawn, ceased, or assuaged, as the Greek interpreteth it. So in joel 2. 10. the stars gather away (that is, withdraw) their shining.  
Vers. 5. Turn us] to our former estate. cause to cease] or dissipate; as Psal. 33. 10.  
Vers. 6. will't thou draw] that is, continue: see Ps. 36. 11.  
Vers. 7. will't not thou turn and revive] that is, again revive us. See Psal. 71. 20. The Greek saith, O God, thou turning wilt revive us. For halo, they read ha-al, the letters transplaced.  
Vers. 8. Show us] or, Let us see, that is, enjoy. S● Psal. 50. 23.  
Vers. 9 the God] or, the Almighty, Ael. and let them not] or, that they turn not to folly, that is, to sin: see Psal. 125. 3. The Greek saith, and to them that turn the heart to him.  
Vers. 10. that glory may dwell] or, glory shall dwell; meaning that glory of God, which we are destitute of by sin, Rom. 3. 23. shall be restored by grace in Christ, and God will dwell among men, and communicate with them his glory, Rev. 21. 3, 11. Isa. 60. 1. & they are changed into the same image, from glory to glory, as by the Spirit of the Lord, 2 Cor. 3. 18. Or, by glory is meant, Christ the salvation of God, who dwelled in our land, when the word was made flesh, and men saw the glory thereof as the glory of the only begotten of the Father, full of grace and truth, joh. 1. 14.  
Vers. 11. are met] that is, come together, which before seemed asunder; and they have mutual society; (so meeting importeth, Prov. 22. 2. Isa. 34. 14.) The truth of God's promises are in Christ fulfilled, Luke 1. 68, 69, etc. Act. 13. 32, 33. have kissed] as friends use when they meet, Exod. 4. 27. and 18. 7. a sign of concord, love and joy. So Christ is King of justice, and of peace, Heb. 7. 2. and the work of justice by him is peace, Isa. 32. 17. for, being justified by faith, men have peace towards God, Rom. 5. 1. Luke 2. 14.  
Vers. 12. Faithfulness springeth] or, Truth buddeth out of the earth (or land) that is, the land bringeth forth faithful increase, answerable to God's blessings upon it. The land figuring the minds of men, Hebr. 6. 6, 7, 8. which by faith apprehend God's mercy in Christ. from heaven] the justice of God through faith, not our own justice, which is of the Law, Philip. 3. 9  
Vers. 13. the good] or good things, that is, the good gift of the holy Ghost, to sanctify his people, as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land] our earthly nature sanctified, brings forth good fruits in Christ, Mat. 13. 23. See Psal. 67. 7.  
Vers. 14. justice's shall go] or, He will cause justice to go before him. will put her footsteps] or, will set (her,) in the way of his footsteps: which seemeth to mean a settled course of walking in virtue. Or, when he shall put his footsteps into the way.    

PSAL. LXXXVI.  
David strengtheneth his prayer by the conscience of his religion, 5 by the goodness and power of God. 11 Her desireth the continuance of former grace. 14 Complaining of the proud, he craveth some token of God's goodness.  
A Prayer of David.  
BOw down thine ear jehovah, answer me, for I am poor, afflicted, and needy. Keep my soul, for I am merciful; thou my God save thy servant, that trusleth unto thee. Be gracious unto me, jehovah, for unto thee do I call all the day. Rejoice the soul of thy servant, for unto thee Lord lift I up my soul. For thou jehovah art good, and mercifully pardonest, and much of mercy to all that call upon thee. Give ear jehovah to my prayer, and attend to the voice of my supplications for grace. In the day of my distress will I call unto thee, for thou wilt answer me. There is none like thee among the gods, O Lord, and none like thy works. All nations whom thou hast made, shall come and bow down themselves before thee, O Lord, & shall glorify thy Name. For great art thou, and dost marvellous things; thou art God thyself alone. Teach me, O jehovah, thy way, I will walk in thy truth; unite my heart for to fear thy Name. I will confess thee, O Lord my God, with all my heart, and will glorify thy Name for ever. For thy mercy is great toward me, and thou hast delivered my soul from the lowest hell. O God, the proud are risen up against me, and the assembly of violent men seek my soul, and they have not set thee before them. But thou Lord art a God, pitiful and gracious, long suffering, and much of mercy and truth. Turn the face unto me, and be gracious to me; give thy strength to thy servant, and save the son of thine handmaid. Do with me a sign for good, and let my haters see and be abashed, because thou, jehovah, hast helped me, and comforted me.  

Annotations.  
A Prayer] the like title is of Psalm 17. To Christ may this Psalm fitly be applied.  
Vers. 2. merciful] or, a gracious Saint, pious, holy. See Psal. 4. 4. This ti●e God taketh to himself, jer. 3. 12.  
Vers. 4. Lift I up] See the Notes on Psal. 25. 1. The Chaldee saith, lift I up my soul in prayer.  
Vers. 5. mercifully pardonest] or, art propitious, a forgiver: the Chaldee addeth, of them which turn to the Law. See Psal. 25. 11.  
Vers. 8. among the gods] Though there be that are called Gods, whether in heaven or in earth, (as there be many gods, and many Lords;) yet unto us there is but one God, etc. 1 Cor. 8. 5, 6. all the gods of the people's are idols, Psal. 96. 5. Or, by gods may be meant Angels, as the Chaldee here explaineth it, and the Princes of the world. and none] to wit, can do works like thine; or, no works are like thy works, Psal. 13 6. 4.  
Vers. 11. Unite my heart] apply and knit it to thy fear only, and that with simplicity.  
Vers. 13. hell] or grave, the state of death: see Ps. 16. 10.  
Vers. 14. the proud] Compare this with Psalm. 54. 5.  
Vers. 15. pitiful] or, full of ruth, mercy, and tender love. When God's name was proclaimed before Moses, this title with other was in it, Exo. 34. 5, 6. long suffering] Hebr. long of nostrils, that is, of anger; long ere thou be angry. The nose and anger have one name in Hebrew: see Psalm. 2. 5.  
Vers. 16. son of thine handmaid] that is, borne thy servant, of godly parents that were thy servitors. Of Christ, this also was true, the son of Mary the Virgin, the handmaid of the Lord, Luk. 1. 48. See the like speech, Psal. 116. 16.  
Vers. 17. Do with me a sign] or, Show it me: that is, So deal with me, in my deliverance and preservation, that I may have myself, and may be to others a sign, for good. Korah and his company were for a sign to the Israelites, Num. 16. 38. & 26. 10. jonas a sign to the Ninevites, and Christ to the jews, Luke 11. 30.    

PSAL. LXXXVII.  
The nature and glory of the Church. 4 The increase, honour and comfort of the members thereof.  
To the sons of Korah, a Psalm, a Song.  
HIs foundation among the mountains of holiness. jehovah loveth the gates of Zion above all the dwelling places of jakob. Glorious things spoken is of thee, O City of God Selah. I will make mention of Rahab and Babel, to them that know me; lo Palestina and Tyrus with Cush; this man was borne there. And of Zion it shall be said, man and man was borne in her, and he the most High shall establish her. jehovah will recount when he writeth the people's; this man was borne there Selah. And singers, as players on flutes; all my well-springs in thee.  

Annotations.  
HIs foundation] or, The foundation thereof, God's groundwork of the Temple which was built upon the mountains, Morijah and Zion, 2 Chron. 3. 1. Ps. 2. 6. Some refer it to the Psalm, the foundation (or argument) whereof is of the Church of Christ. The Chaldee saith, By the hands of the sons of Korah the Psalm was said, and the Song founded in the mouth of the ancient fathers.  
Vers. 2. gates of Zion] the public assemblies of the people: see the Notes on Psal. 9 15. The Law was to come out of Zion, Mich. 4. 2. and the Sceptre of Christ's Kingdom, Psal. 110. 2. dwelling places] these the Chaldee expoundeth, Synagogues of the house of jakob, which were in all the Cities of Israel.  
Vers. 3. spoken is] that is, are particularly spoken, all and every of them. of thee City of God] that is, jerusalem: so called also, Psal. 46. 5. and 48. 2. a figure of the Church. What honourable things are spoken of this City, see Isa. 54. and 60. and 62. and 65. Rev. 21. and 22 chapters. The Hebrew phrase, in thee, is rightly turned according to the Greek, of thee, or concerning thee: which many times hath such signification, as Psal. 63. 7. and 71. 6. and 119. 46. 1 Sam. 19 4. so also in the Greek, as Rom. 11. 2.  
Vers. 4. Rahab] that is, as the Chaldee Paraphrast saith, the Egyptians. So Egypt is called Rahab, in Psal. 89. 11. Isa. 51. 9 either for the strength and pride of Egypt, (which the word Rahab signifieth;) or of some chief city so named; as elsewhere Tsoan, Psal. 78. 12. The calling of Egypt to the fellowship of the Church is also prophesied, Isa. 19 19, 21, 25. And for I will mention, the Chaldee translateth, the Egyptians and Babylonians, they shall mention thy praises. Babel] the Babylonians: see Psal. 137. 1. their chief city was Babel. Of a Christian Church there, mention is made, 1 Pet. 5. 13. to them] or, among them that know me, to wit, my familiars. Palestina] the Philistims: see Psal. 60. 10. Tyrus] the Tyrians: see Psal. 45. 13. Of them were Christian disciples, Acts 21. 3, 4. Cush] the Aethiopians, as the Greek translateth; see Psal. 68 32. this man] that is, (as the Greek saith) these men; meaning all before mentioned. So the Hebrew often speaketh of a whole nation, as of one man. See Psal. 25. 22. and 130. 8. But the Chaldee expoundeth it, where this kingdom is borne. was borne there] in the city of God, aforesaid. There, of immortal seed by the word and Spirit of God, are men borne anew, 1 Pet. 1. 23. jam. 1. 18. A thing to come is here set down as already done: so in Isa. 9 6.  
Vers. 5. man and man] so the Greek also expresseth the Hebraisme. Hereby seemeth to be meant, every man, successiively, as Hest. 1. 8. For jerusalem is the mother of us all, Gal. 4. 26. (So day and day, is every day, Hest. 3. 4. Psal. 61. 9) Or, man and man, is many men, of this and that Nation, of each estate and degree. establish her] that the gates of hell shall not prevail against her, Mat. 16. 18. Therefore this city lieth foursquare settled in all changes, Revel. 21. 16. Ezek. 48. 16,— 20. It may also be read, and he will establish her on high: and so the Chaldee expoundeth it; and jerusalem is said to be above, Gal. 4. 26.  
Vers. 6. writing the peoples] in the writing of the house of Israel, that is, the Church, Ezek. 13. 9 Isa. 4. 3.  
V 7. And singers] or, And singing are, etc. This may have reference to the solemn worship of God used in the Church of Israel, where singers & players on instruments had in charge continually to laud the Lord, etc. 1 Chron. 9 33. and 25. 1, 2, etc. and dances were used at their holy feasts, to honour him with▪ judg. 21. 19, 21. So Christ the Lamb hath harpers with him on mount Zion, that sing as it were a new song before the throne, Rev. 14. 1, 2, 3. Or it may respect that which followeth, all my springs in thee (or of thee) are singing (that is, do sing) as also dance, (or as they that dance,) that is, show joyfulness. players on flutes] or, dancers, for so this word may also be taken for dancing, (to wit, at the sound of the flute or pipe;) as judg. 21. 21. Compare herewith Isa. 30. 29. The Greek here turneth it, rejoyeers'; and it may foretell the joy that should be in the world for the conversion of the Gentiles. my well-springs] or fountains, (streams of water, as Psal. 104. 10) that is, all gifts and graces, which the Scripture noteth by lively fountains of waters, wherewith they are refreshed that serve God in his Temple day and night, Rev. 7. 15, 17. and wellsprings of salvation, Isa, 12. 3. And as Christ is called a fountain, so is his Church, Song 4. 15, 12. in thee] for now, unto principalities and powers in heavenly places, is known by the Church, the manifold wisdom of God, Eph. 3. 10. 1 Pet, 1. 12. Or we may read it, as before in the third verse, of thee all my springs do sing, etc.    

PSAL. LXXX VIII.  
A prayer containing a grievous complaint of manifold miseries.  
A Song, a Psalm to the sons of Korach: to the master of the music, on Machalath leannoth; an instructing Psalm, of Heman the ●zrachite.  
OIehovah, God of my salvation, by day I cry out, & in the night before thee. Let my prayer come before thee; bow thine ear to my shrill cry. For my soul is filled with evils, and my life draweth near to hell. I am counted with them that go down the pit; I am as a man that hath no strength. Among the dead, free like the slain that lie in the grave, whom thou remember'st no more; and they are cut away from thine hand. Thou hast put me in the pit of the lowest places; in darknesses, in the deep places. Thy wrathful heat stayeth upon me; and with all thy billows thou afflictest me Selab. My known acquaintance thou hast put fare away from me, hast see me for abominations to them; I am shut up & cannot get out. Mine eye languisheth through mine affliction; I call on thee jehovah, all the day; I spread out my hands unto thee.  
Wilt thou do a miraculous work to the dead, or shall the deceased rise up, shall they confess thee Selah? Shall thy mercy be told in the grave, thy faithfulness in perdition? Shall thy miraculous work be known in the darkness, and thy justice in the land of oblivion? But I, unto thee jehovah do I cry out, and in the morning my prayer shall prevent thee. Wherefore jehovah, dost thou reject my soul; dost thou hide thy face from me? jam poor afflicted, and breathing out the ghost from my youth; I bear thine affrightings, I am doubtfully troubled. Thy wraths pass over me, thy terrors do dismay me. They compass me about as waters, all the day; they are gone about against me together. Thou hast put far away from me, lover & fellow friend, my known acquaintance are in darkness.  

Annotations.  
MAchalath] a kind of wind instrument; or, by interpretation, infirmity: see Ps. 53. 1. leannoth] or, to sing by turns, which is, when one part answereth another in singing; it may also be interpreted to afflict (or humble.) This Psalm is the most doleful of all the Bible, full of complaints even to the end. Heman the Aezrachite] so the next Psalm is entitled of Aethan the Ezrachite: there were two of this name, Heman and Aethan, sons of Zerach the son of judah the Patriarch, 〈◊〉 Chron. 2. 4, 6. men renowned for their wisdom▪ 1. King. 4. 31. also Heman and Aethan, singers and musicians of the posterity of Levithe Patriarch, 1 Chr. 15. 17, 19 and 16. 42. Heman being son of joel the son Samuel the Prophet, 1 Sam. 6. 33. himself being also a Seer or Prophet in King David's days, 1 Chron. 25. 5. And of the kingdom promised to David, doth Aethan entreat, Psal. 89. 4. etc. Christ's afflictions and kingdom are in these Psalms foretell; he was the true David, Hos. 3. 5.  
Vers. 4. draweth near] or toucheth hell, or the grave. So, to touch (or come near to) the gates of death, Psal. 107. 18.  
Vers. 5. a man] Hebr. geber, that is, a strong man, but without ability or power to help myself; as the Greek saith, helpless.  
Vers. 6 free] that is, acquitted, or discharged from the troubles and affairs of this life; for in death, the prisoners rest together, and the servant is free from his master, job. 3. 18. 19 or free, that is, sequestered, apart from others; as King Azariah being leprous, dwelled in an house of freedom, that is, alone, apart from other men, 2 King. 15. 5. from thine hand] that is, from thy care, help, guidance, etc. as King Azariah before said, was cut off from the house of the Lord, 2 Chr. 26. 21. or by thine hand; and so understand from the land of the living, as Isa. 53. 8.  
Vers. 7. pit of the lowest places] the nether most pit, as the Greek saith; which the Chaldee paraphraseth thus; in captivity, which is like to the nether pit. darknesses] or dark places: so Psal. 143. 3. deep places] or gulses: see Psal. 69. 3.  
Vers. 8. stayeth] or, is imposed, and lieth hard. billow's] breaking waves of the sea: see Psal. 42. 8.  
Vers. 9 set me abominations] that is, made me most abominable (or loathsome,) to every of them. can not get out] so Lam. 3. 7. job 19 8. Of this phrase see the Note on Psal. 77. 5.  
Vers. 10. languisheth] or pineth away; the Chaldee saith, droppeth tears. Compare herewith, Lev. 25. 16.  
Vers. 11. the deceased] Hebr. Rephaim; dead men are so called, as being incurable or unrecoverable to life; so Isa. 14. 9 and 26. 14, 19 Prov. 2. 18. and 9 18. and 21. 16. See also Psal. 6. 6. The Chaldee expoundeth, shall the bodies which are delivered to the dust rise up?  
Vers. 12. perdition] Hebr. Abaddon, the grave where bodies perish, and seem to be lost. So job 28. 22. and 26. 6.  
Vers. 13. darkness] that is, the place and state of the dead, called the land of darkness, and shadow of death, job 10. 21, 22. So Eccles. 6. 4. Note here the sundry titles given to the state of death. land of oblivion] where dead men are, (as is before noted;) which also are forgotten out of mind, Psal. 31. 13. Eccles. 8. 10. and 9 5.  
Vers. 16. breathing out the ghost] that is, ready to dye, expiring, through continual miseries. The Greek saith, in labours from my youth. from the youth] or, for the shaking off, that is, the affliction. am doubtfully troubled] or distracted for fear lest evils should befall me.  
Vers. 17. dismay] suppress, or cut me off. The Hebrew word is larger than usual, to increase the signification. The Greek turneth it trouble.  
Vers. 19 my known acquaintance are in darkness] that is, withdraw and hide them from my sight; and (as job complaineth,) are strangers unto me. See job 19 13, 14. Or as the Greek referreth it to the former, and my known friends (to wit, thou hast put fare) from calamity; or for the calamity that is upon me. Or, as the Chaldee paraphraseth, and to my known friends, dark I am in their sight.    

PSAL. LXXXIX.  
The Psalmist praiseth God for his covenant, 6 for his wonderful power, 16 for the care of his Church, 20 and for his favour to the kingdom of David. 39 He complaineth of contrary events, 47 expostulateth, prayeth, and blesseth God.  
An instructing Psalm, of Aethan the Aezrachite.  
I Will sing the mercies of jehovah for ever, to generation and generation will I make known thy faithfulness with my mouth. For I said, mercy shall be built up for ever; the heavens, thou wilt establish thy faithfulness in them. I have stricken a covenant with my chosen, I have sworn to David my servant. I will establish thy seed unto eternity; to generation and generation will I build up thy throne Selah. And the heavens shall confess thy marvellous work, jehovah, also thy faithfulness in the Church of the Saints. For who in the sky may be compared to jehovah, may be likened to jehovah among the sons of the mighties? God is daunting terrible in the secret of the Saints, very much; & fearful over all round about him. jehovah, God of hosts, who is like thee mighty jah? and thy faithfulness is round about thee. Thou rulest over the swelling of the sea; when the waves there of rise high, thou stillest them. Thou hast beaten down Rahab as a wounded man, thou hast scattered thine enemies with the arm of thy strength. Thine are the heavens, thine also is the earth; the world and plenty thereof, thou hast founded them. The North and the right side, thou createdst them; Tabor and Hermon, in thy name they shall shout. Thou hast an arm with might; strong is thy hand, exalted is thy right hand. justice and judgement are the prepared place of thy throne; mercy and truth go before thy face. O blessed are the people that know the shouting sound; jehovah, in the light of thy face they shall walk on. In thy name they shall be glad all the day, and in thy justice shall they be exalted. For thou art the glory of their strength; and in thy favourable acceptation, our horn shall be exalted. For of jehovah is our shield, and of the holy one of Israel our King. Then spakest thou in a vision to thy gracious Saint, and saidst, I have put help upon a mighty one, I have exalted one chosen out of the people. I have found David my servant; with oil of mine holiness have I anointed him. With whom mine hand shall be established; also mine arm shall strengthen him. The enemy shall not exact upon him, & the son of injurious evil shall not afflict him. And his distressers I will beat down from his face, and them that hate him I will plague. And my faithfulness & my mercy shall be with him, & in my name shall his horn be exalted. And I will set his hand in the sea, & his right hand in the rivers. He shall call on me, my father thou; my God and Rock of my salvation. I also will give him to be the first borne, high above the kings of the earth. For ever will I keep for him my mercy, and my covenant shall be faithful to him. And his seed I will put to perpetuity, and his throne as the days of heavens. If his sons shall leave my law, and shall not walk in my judgements. If they shall profane my statutes, and not keep my commandments. Then will I visit their trespass with the rod, & their iniquity with stripes. But my mercy I will not make frustrate from with him, nor deal falsely against my faithfulness. I will not profane my covenant, and that which is go●e out of my lips, I will not change. Once I have sworn by my holiness, if I lie unto David. His seed shall be for ever, and his throne as the Sun before me. As the Moon it shall be established for ever, and a witness in the sky faithful Selah. But thou hast cast off and refused, hast been exceeding wroth with thine Anointed. Hast abolished the covenant of thy servant, hast profaned his crown to the earth. Hast burst down all his hedges, hast put his fortresses a ruin. All that pass by the way rob him, he is a reproach to his neighbours. Thou hast exalted the right hand of his distressers, hast rejoiced all his enemies. Also thou hast turned the edge of his sword, and hast not made him to stand in the battle. Thou hast made his brightness to cease, and his throne thou hast cast down to the earth. Thou hast shortened the days of his youth, hast enwrapped him with shame Selah. How long jehovah wilt thou hide thyself to perpetuity? shall thy hot wrath burn like the fire? Remember how transitory I am; unto what vanity thou hast created all the sons of Adam. What strong man shall live and not see death; shall deliver his soul from the hand of hell Selah?  
Where be those thy former mercies, Lord, thou swarest to David by thy faithfulness?  
Remember Lord the reproach of thy servants, that I bear in my bosom, of all great peoples. Wherewith thine enemies, jehovah, do reproach; wherewith they do reproach the footsteps of thine Anointed.  
Blessed be jehovah for ever, Amen, and Amen.  

Annotations.  
OF Aethan] see the Note on Psal. 88 1.  
V 3. I said] to wit, by thy spirit, therefore the Greek changeth the person, and translateth, thou (Lord) saidst. built up] that is, conserved, propagated, increased continually. in them] or with them, that so long as the heavens endure, thy faithfulness shall continue; as vers. 30. 37, 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church, called often heaven, and the kingdom of heaven, Esa. 66. 22. Revel. 4. 1, 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens, Esa. 51. 16.  
Vers. 4. my chosen] mine elect people. Therefore the Greek changeth the number, my chosen once: but the Chaldee translateth, with Abraham my chosen. David] the figure and father of Christ, according to the flesh; who also is called David, Ezek. 34. 23. jer. 30. 9 Hos. 3. 5. of him is this and other Psalms chief to be understood, Act. 2. 30. and 13. 36 etc.  
Vers. 5. thy seed] Christ and Christians, the children of Christ, the Son of David, Heb. 2. 13. Rev. 22. 16. thy throne] the kingdom of Christ, unto whom God gave the throne of his father David, to reign over the house of jakob for ever, Luke 1. 32, 33. 69. jerusalem is this throne, jer. 3. 17. which is continually builded of God, Psal. 147. 2.  
Vers. 6. the heavens] the heavenly creatures, Angels and godly men, Luk. 2. 13, 14. Phil. 3. 20. Rev. 7. 9, 10, 11, 12. So the Chaldee expoundeth it, the Angels of heaven. See also Ps. 50. 6. in the church] or in the congregation, to wit, shall be confessed, or celebrated.  
Vers. 7. sons of the mighties] or of the Gods, that is, Princes of the world. See Psal. 29. 1. and 82. 1. 6. The Greek saith, sons of God, whereby also Angels may be meant, as job 1. 6. and so the Chaldee here paraphraseth.  
Vers. 8. daunting terrible] in Greeke, glorified. See Psa. 10. 18. the secret] or mystery, or (as the Greek turneth it) council: meaning the Church or Congregation, where the secrets or mysteries of God's kingdom are manifested, Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Council or Congregation, Ps. 111. 1. Ezek. 13. 9 jer. 6. 11. and 15. 17. or it may here be understood of the company of Angels, as 1 King. 22. 19 very much] to wit, terrible, or, referring it to the latter, in the great secret council. over all] or, above all; see Psal. 76. 12. The Chaldee paraphraseth, above all the Angels which stand round about him.  
Vers. 11. Rahab] in Greeke, the proud; hereby may be meant the Egyptians, as Psal. 87. 4. (and so the Chaldee expounds it of Pharaoh the wicked;) or, the proud sea, as job 26. 12. both were subdued when Israel came out of Egypt, Exod. 14. and 15. See Isa. 51. 9 The raging sea, and swelling waters, do also signify wicked enemies of God and his people, Esai. 57 20. jude 13. Psal. 124. 4, 5. thine] or, to thee the earth, to wit, belongeth. See Psal. 24. 1, 2.  
Vers. 13. The North] which God hath stretched out over the empty place, job 26. 7. the right side] that is, the South (as the Chaldee Paraphrast explaineth,) so called because a man standing with his face to the East, (as they were wont when they prayed, the South is on his right hand. So the East is called Kedem, before; and the West anchor, that is, behind, joh. 23. 8. Esai. 9 12. It seemeth that this turned to superstition and idolatry, that men prayed towards the East; therefore God so ordered his Tabernacle and Temple, that all worshipped there with their faces to the West, Ezek. 8. 16. Exo. 27. Num. 3. Tabor] a goodly mountain in Galilee, jos. 19 22. judg. 4 6, 12. Hermon] another fair mountain eastward without jarden, called also Shirion: See Psalm. 42. 7. and 29. 6. by these are meant the East and West parts, answerable to the former North and South: as the Chaldee Paraphrast saith, Tabor in the West, and Chermon that is in the East.  
Vers. 15. the prepared place] establishment, or base, on which the throne is settled; so the word sometime signifieth, as Ezra 3. 3. Psal. 104. 5. So Psal. 97. 2. go before] or come before, prevent, as pressed and ready at hand.  
Vers. 16. the shouting sound] or the alarm, the shrill clanging sound of the trumpet, which was blown at the wars, journeys, assemblies, solemn feasts, and over the sacrifices of Israel, Psal. 81. 4. and 27. 6. Numb. 10. 3. 9, 10. joel, 2. 1, 15. or the shouting, the jubilation, to wit, of the King that is among his people, as Numb. 23. 21. who by the sound of his word, as of a trumpet, warneth, informeth and guideth his people, Isa. 58. 1. Ezek. 33. 3,— 7, 8. Hos. 8. 1. jer. 6. 17. 2 Chron. 13. 12. 15. Zach. 9 14. Revel. 1. 10. and 4. 1. light of thy face] the favour of God shining in the Gospel, and light of the knowledge of the glory of God in the face of jesus Christ, joh. 12. 35. 2 Cor. 4. 6. See also the notes on Psal. 4. 7. and 44. 4.  
Vers. 18. the glory] or beauty, by whom they conquer and triumph over their enemies. our horn] a sign of honour, strength, kingdom, glory and salvation, Psal. 112. 9 and 92. 11. and 148. 14. 1 Chron. 25. 5. Luke. 1. 69. So after, in vers. 25.  
Vers. 19 of jehovah] or to him, to wit, pertaineth. our shield] that is, our protection, or protector, meaning David and Christ: See Psal. 47. 10.  
Vers. 20. in a vision] by the spirit of prophecy, Isa. 1. 1. Lam. 2. 9 to thy gracious Saint] that is, Saints, (for so the Greek changeth the number,) meaning the Prophets Samuel and Nath 〈…〉, the one of which anointed David, the other foretell of the perpetuity of his kingdom, 1. Sam. 16. 2 Sam. 7. 4, 5, etc. put help] the Chaldee addeth, for my people. upon a mighty one] or a Worthy, a Champion, meaning David, who help God's people in fight the battles of the Lord, 1 Sam. 18, 13, 14. 30. But chief these things are meant of Christ. The Chaldee expoundeth it, one mighty in the Law. chosen] and consequently beloved, as Mat. 1●. 18. from Esay 42. 1.  
Vers. 21. oil of mine holiness] that is, mine holy oil, poured on David by Samuel, on Christ by the Holy Ghost, 1 Sam. 16. 1, 13. Luke 4. 18, 21. joh. 3. 34.  
Vers. 23. the enemy shall not exact] or not seize, at a creditor doth on the debtor. Satan and death prevailed not against Christ, though he became surety for our debts, joh. 14. 30. 1 Cor. 15. 26. Heb. 2. 14. See this word, Psal. 55. 16. son of injurious evil] that is, the injurious, wicked person: this promise is in 2 Sam. 7. 10. applied in this phrase to all God's people. A son of evil is one addicted and given over to it, Deut. 13. 13. So sons of death, Psal. 79. 11. son of perdition, 2 Thess. 2. 3.  
Vers. 26. set his ha●d] that is, give him power and dominion over them that dwell by the sea and rivers; whereof see the notes on Psal. 72.  
Vers. 27. my father] so God promised, I will be his father, and he shall be my son, 2 Sam. 7. 14. The Apostle applieth this to Christ, and proveth hereby that he is greater than the Angels, Heb. 1. 4, 5.  
Vers. 28. firstborn] or first-begotten, that is, the principal, as is after explained. For the firstborn had three prerogatives, a double portion of goods, Deut. 21. 17. the government or chiefty, 2 Chron. 21. 3. and the priesthood, Numb. 8. 14, 15, 16, 17. Mal. 2. 5, 6, 7. and 3. 3. See the notes on Psal. 78 51. This honour is peculiar to Christ, who is said to be the firstborn of every creature, and the firstborn of the dead, that in all things he might have the preeminence, Coloss. 2. 15, 18. to be worshipped therefore of all the Angels of God, Heb. 1. 6. and Prince of the Kings of the earth, Rev. 1. 5. The Chaldee addeth, the firstborn of the Kings of the house of judah.  
Vers. 30. his seed] Christians borne of God, are called Christ's seed and children, Isa. 53. 10. Heb. 2. 13. and Christ is called the Everlasting Father, Isa. 9 6. his throne] that is, kingdom, which shallbe perpetual, 2 Sam. 7. 13. Heb. 1. 8. Dan. 2. 44. and 7. 14. The accomplishment of these promises cannot be found in Solomon, whose seed & throne was overthrown, jer. 22. 30. Ezek. 21. 25, 26, 27.  
Vers. 31. If his sons etc.] This explaineth the promise, If he sin etc. 2 Sam. 7. 14, 15. for being understood of Christ, he properly sinned not, 1 Pet. 2. 22. but was made sin for us, 2 Cor. 5. 21. and the sins of his sons or people are counted his, for God laid on him the iniquity of us all, Isa. 53. 6.  
Vers. 33. with the rod] the rod of men, 2 Sam. 7. 14. that is, with moderate correction; and for their profit, that they may be partakers of my holiness, Hebr. 12. 6. 10.  
Vers. 34. not make frustrate] not break off, or cease, (as Psal. 85. 5.) that is, not utterly take: for, the mountains shall sooner remove, Isa. 54. 10. and no afflictions can separate us from the love of God which is in Christ jesus our Lord, Rom. 8. 35,— 39 See the fulfilling of this touching David, in 1 King. 11. 6, 12, 13, 36, 39  
Vers. 36. Once] or One time: See Psal. 62. 12. by my holiness] by myself, who am the holy God, Gen. 22. 16. Esay 5. 16. Because he hath no greater to swear by, God sweareth by himself; and willing more abundantly to show the heirs of promise the stableness of his counsel, bindeth himself with an oath, Hebr. 6. 13, 17, 18. if I lie] that is, surely I will not lie: for so the Hebrew phrase is sometime explained, as Mark. 8. 12. if a sign be given to this generation, for which in Matth. 16. 4. is written, a sign shall not be given. So, if they shall enter into my rest, Psal. 95. 11. Heb. 3. 11. which the Apostle openeth thus, he swore that they should not enter, Hebr. 3. 18. An oath usually implieth an imprecation, which for the most part is concealed. See 1 Sam. 14. 44. 1 King. 20. 10.  
Vers. 37. as the Sun] that is perpetual and glorious (as the Chaldee explaineth it, shall shine as the Sun.) See Psal. 72. 5.  
Vers. 38. it shall be established] or, which is stable, referring it (as doth the Greek,) to the Moon, which although it sometime waxeth and sometime waneth, and seemeth to be gone, yet is continually renewed, and so stable; a fit resemblance of the throne or Church of Christ, which hath not always one face or appearance in the world, though it be perpetnall▪ and a witness] the Moon and perpetuity of it, with the successive course of night and day, is made a witness of God's faithfulness in his covenant, jerem. 33. 20, 21. Christ also himself is called a faithful witness, Rev. 1. 5. Esay 55. 4. and faithful meaneth Steadfast▪ as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lieth not, Prov. 14. 5.  
Vers. 39 But thou] or, And thou, a word of grie●e and indignation, as Psal. 2. 6. ●●tha● complaineth of the miseries of the Church, whereby all the former promises seem to be frustrated.  
Vers. 40. his crown] or diadem, profaned by casting to the ground. Nezer, a separation, is figuratively used for a crown or garland, such as Kings wore, 2 Sam. 1. 10. and high Priests, Exod. 29. 6. as being a sign of their separation from others, in respect of some dignity or holiness; and hereof the Nazarites had their name, Numb. 6. 2▪ 5, 7. So Psal. 132. 18▪  
Vers. 42. rob] or rifle him, meaning Christ in his members: for that which is done to any one of them, is done unto him, Act. 9 4. Mat. 25. 40, 45.  
Vers. 4●. his brightness] or purity, that is, the splendent glory and dignity of the kingdom, defiled and profaned by the enemies.  
Vers. 46. days of his youth] of his strength and vigour, hastening old age and misery upon him, Hos. 7. 9 See the contrary, Psalm. 103. 5. Io●▪ 〈◊〉. 25.  
Vers. 48. how transitory] or, of what worldly time, of what short durance: See Psalm. 39 6. the Greek turneth it, what my substance is. Compare herewith▪ joh 10. 9▪ 1●, etc.  
Vers. 49. see death] that is, die, So Luke 2. 26. Psal. 16. 10. The Chaldee saith, see the Angel of death. the hand of hell] the power of the grave, or of death: See Psal. 49. 16. 10.  
Vers. 51. of all great peoples] or, of all the many (the multitudes of) peoples.  
Vers. 52. the footsteps] or foot-soles, that is, the ways, life, actions▪ and sufferings, Psal. 56. 7. and 49. 6. This referred to Christ, respecteth the oracle, Gen▪ 3. 15. that the Serpent should bruise the foot-sole of the woman's seed. Referred to Christians▪ which follow his footsteps, in s●iffering and dying with him, that we may be glorified with him, (1▪ Pet. 2. 21. Rom. 8. 17.) it noteth the scandal of the cross of Christ to the jews a stumbling block, and to the Greeks foolishness▪ 1 Cor. 1. 23. 1 Pet. 4. 13, 14. The Chaldee understands it of the slackness of the footsteps.  
Vers. 53. Blessed be] These be words of faith and joy, as finding an issue out of the temptation, and rejoicing in the midst of tribulation, as Rom. 7. 24, 25. 2 Cor. 1. 3, 4, etc. and Amen] Thus is this third Book of the Psalms also concluded. See the notes on Psal. 41. 14. and 72. 19     

The fourth Book.  

PSAL. XC.  
Moses setting forth God's providence, 3 complaineth of humane fragility; 7 divine chastisements, 10 and brevity of life. 12 He prayeth for the knowledge and sensible experience of God's good providence.  
A prayer of Moses the man of God.  
LOrd, thou hast been to us an habitation in generation and generation.  
Before the mountains were borne, and thou hadst brought forth the earth and the world; even from eternity unto eternity thou art God. Thou turnest sorry man unto contrition; and sayest, return ye sons of Adam. For a thousand years, in thine eyes, are as yesterday when it is past, and as a watch in the night. Thou carriest them away with a flood, they are as a sleep in the morning, as the grass that is changed. In the morning it flourisheth and is changed; at the evening it is cut down and withe●eth.  
For we are consumed in thine anger, and in thy wrathful heat we are suddenly troubled. Thou hast set our iniquities before thee, our hidden sins to the light of thy face.  
For all our days do turn away in thine exceeding wrath; we have consumed our years as a thought. The days of our years, in them are threescore and ten years; and if they be in strengths, fourscore years; and their pride is molestation and painful iniquity; for it is cut down speedily, and we fly away. Who knoweth the strength of thine anger, and according to thy fear, thine exceeding wrath? To number our days, so make thou us to know, that we may apply the heart to wildome. Return, jehovah, how long! and let it repent thee concerning thy servants. Satisfy us in the morning with thy mercy, that we may shout and rejoice in all our days. Make thou us rejoice, according to the days thou hast afflicted us, the years wherein we have seen evil. Let thy work appear unto thy servants, and thy comely honour into their sons. And let the pleasantness of jehovah our God be upon us, and the work of our hands establish thou upon us; yea the work of our hands, establish thou it.  

Annotations.  
THe man of God] that is, the Prophet, as Deut. 33. 1. For a Prophet, a Seer, and a man of God, were all one, 1 Sam. 9 6, 8, 9, 10, 11. The Chaldee Paraphrast showeth it here, saying, A Prayer that Moses the Prophet of the Lord prayed, when the people of the house of Israel had sinned in the wilderness. This Psalm hath reference to that history in Numb. 14. an habitation] or mansion, in all our travels in this terrible wilderness, Exod. 33. 14. Deut. 8. 15. and 33. 27.  
Vers. 2. were borne] this and the next word, brought forth, are similitudes taken from procreation of children, to signify the creation of the world. Like speeches are in Job. 38. 28, 29. of the rain, dew, ice, and frost.  
Vers. 3. unto contrition] till he be contrite, or broken, that is, even to death; as the Chaldee explaineth it, Thou turnest man for his sin unto death. return] the body to the earth, Psal. 146. 4. and the spirit to God, Eccles. 12. 7.  
Vers. 4. a watch] a ward or custody, which is about three hours' space: for the jews divided the day into twelve hours, joh. 11. 9 and so the night, which they subdivided into four watches, Matt. 14. 15. named the evening midnight, cock-crowing▪ and dawning, Mark. 13. 35. Luke▪ 12. 38, 39 Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11.  
Vers. 5. a sleep] the Chaldee paraphraseth, If they turn not, thou wilt bring death upon them, which is like a sleep unto them, and in the world to come they shall be changed, as the grass which is cut down.  
Vers. 6. is changed] or changeth, to wit, the estate thereof, that is, sprouteth or groweth, as the Chaldee explaineth it. And so the Hebrew (which generally signifieth a change, passage, or shifting,) is sometime used for the better, to sprout, joh 14. 7▪ So to change the strength, Esay 40▪ 31. is to r●nue ●r increase it.  
Vers. 8. our hidden sins] or, sins of our youth▪ as the Chaldee here taketh it. The Hebrew word will bear both; so also the sense, for we have both secret sins, Psal. 19 13. and sins of our youth, Psal. 25. 7. which God often punisheth us for, joh 20. 11. to the light of thy face] that is, knowing, remembering, manifesting, and punishing them, jer. 16. ●7▪ ●s●l. 109. 14. 15. For the Lord lighteneth things that are ●i● in darkness, and maketh the counselt of the heart manifest, 1 Cor. 4. 5. he is of pure eyes, and cannot s●●evill, H●b. 1. 13. therefore David prayeth, hide thy face from my sins▪ Psal. 5●. 1●.  
Vers. 9 do turn away] or, turn the face, decline, as the day drawing to an ●nd▪ 〈◊〉. 〈◊〉. 4. 〈◊〉 as a thought] or 〈…〉 word, a sound that passeth out of the mouth, as Ilb 37. 〈◊〉. as a ta●e that i● told, for man's life is a breath or ●●pour▪ Psal. 39 6. 〈…〉. 4. 14. and so the Chaldee translateth it, as the breath of the mouth in winter. Moses bewaileth the decaying of the people in the wilderness, for they came out of Egypt six hundred thousand men, Exod. 12. 37. and not one feeble among them, Psalm. 105. 37. and being mustered at mount Sina, from twenty years old and above, they were 603 550. men, besides the tribe of Levi, Numb. 1. 46, 47. but for their sin, at Kadesh God swore their carcases should fall in the wilderness, Numb. 14. 28, 29. which came so to pass. For being ●ustered about 38. years after, there was of all that army not left a man alive, save Caleb and Josua, Numb. 26. 63, 64, 65.  
Vers. 10. if they] (the years) be in strengths, that is, most strong and valid; or, if by reason of great strength. their pride] or prowess, that is, the excellency, or lustihead of those years, the bravest of them is but misery. painful iniquity] pain and misery, the punishment of sin. Iniquity is often put for the punishment of it, Psal. 32. 5.  
Vers. 11. according to thy fear] or, as thy fear, that is, who knoweth (or acknowledgeth) thy wrath, so as thy fear teacheth men to do? meaning by fear, either God's law, as Psal. 19 10. or his fearful judgements upon sinners, which should strike a fear into men's hearts, De●●. 13. 11. Psal●. 119. 120. jon. 1. 16. Or, as thy fear, that is, so as to fear thee for thy wrath, and by it to departed from evil▪ as Prov. 16. 6. 2 Co●▪ 5. 10, 11. or, even according to thy fear, so is thy wrath. The Chaldee paraphraseth, who knoweth to turn away the strength of thy anger; but the just which fear thee, appeasing thy wrath.  
Vers. 12. may apply] or, may bring, may make come. to wisdom] or, may get a heart of wisdom, that is, a wise hear; and so may bring it to thee, when we shall come to judgement.  
Vers. 13. how long?] wilt thou afflict us? as the Chaldee paraphraseth; or, wilt thou defer to help us? See Psal▪ 6. 4. repent thee] to wit, of the evil▪ intended or inflicted upon thy servants, as Deut. 32. 36. I●e● 2. 13. jon. 3. 10. jer. 18. 8.  
Vers. 14. in the morning] that is, early▪ after the dark night of afflictions; see Psalm. 5▪ 4. and 30. 6.  
Vers. 15. the years &c] that is, as we have been many days and years afflicted, so let us have many years of comfort.  
Vers. 16. thy comely honour] or magnificence, in releasing us from trouble, and refreshing us with mercy.  
Vers. 17. the pleasantness] or beauty, that is, the accomplishness of th● co●enant and promise to our fathers, let now be seen upon us. So the staff beauty (or pleasantness) in the Lord's hand, signified his covenant with them, Z●ch. 11. 7. 10. or generally it 〈◊〉 〈◊〉 Gods ●●●●ble grate and favour: See 〈◊〉. 27. 4. The Ch●ldee exp●unds it, the pleasantness of Paradise. establish] or direct▪ 〈◊〉 and ●●re. For the Lord worketh all our actions f 〈…〉 Esay 26. 12. and without him we can do nothing, job. 15. 5.    

PSAL. XCI.  
The state of the godly. 3 Their safety. 9 Their habitation. 11 Their keepers. 14 Their friend, with the effects of them all.  
He that sitteth in the secret of the most high, shall lodge himself in the shadow of the Almighty. I will say, of jehovah, my safe hope & my fortress, my God, in him will I trust: For he will deliver thee from the snare of the Fowler, from the woeful pestilence. He will cover thee with his wing, & under his feathers thou shalt hope for safety; his truth shallbe a buckler and a shield. Thou shalt not fear for the dread of the night, for the arrow that flieth by day.  
For the pestilence that walketh in the darkness; for the stinging plague that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; unto thee it shall not come near. Only, with thine eyes shalt thou behold, and shalt see the reward of the wicked. Because thou jehovah my safe hope, the most high, thou hast put for thy mansion. There shall not befall unto thee any evil, and the plague shall not come nigh thy tent. For his Angels will he command for thee, to keep thee in all thy ways.  
Upon their hands shall they bear thee up, lest thou dash thy foot against a stone. Thou shalt tread upon the fierce Lion & the Asp, thou shalt tread down the lurking Lion and the Dragon. Because he cleaveth unto me, therefore will I deliver him: I will set him on high, because he knoweth my name. He shall call on me, and I will answer him; with him will I be in distress; I will release him, and will honour him. With length of days will I satisfy him, and will make him to see my salvation.  

Annotations.  
SEcret] in Greeke, help. shall lodge] or, that lodgeth, 〈◊〉. shadow] that is, defence, as Numb. 14. 9 So the Greek saith, protection; the Chaldee addeth, shadow of the clouds of the glory of the A 〈…〉 ghtie.  
Vers. 2. I will ●ay] or, do say, namely, to th' 〈…〉 man for his further co●●ort and assurance; as vers. 3, etc. o●, in his na●●, p●●ting myself for an example. The Greek for more plainness changeth the person, thus; He shall say to the Lord, thou art mine helper▪ etc. The Chaldee addeth, David said, I will say, etc. of jehovah] or, to him, that he is my safe hope, (or my shelter.)  
Vers. 3. of the fowler,] as Psal. 124. 7. or hunter, meaning the devil that hath the power of death, and seeketh to destroy, Heb. 2. 14. 1 Pet. 5. 8. the woeful pestilence] Hebr. the pest of woeful evils, that is, the most woeful, noisome and contagious pest.  
Vers. 5. the dread of the night] the dreadful evil that terrifieth in the night, Prov. 3. 25. Song 3. 8. arrow] so the pestilence is called, Deut. 32. Ezek. 5. 16. The Chaldee calleth it, the arrow of the Angel of death.  
Vers. 6. the stinging plague] the murrain (or pest) that suddenly pricketh and destroyeth, Deut. 32. 24. The Apostle in Greek calleth it a sting or prick, 1 Cor. 15. 55. from Hos. 13. 14. as there the Lxx. turned it. The Chaldee here expounds it, the company of Devils. at noonday] that is, openly: So jer. 15. 8.  
Vers. 8. shalt thou behold] or, regard, consider, as the Greek turneth it.  
Vers. 9 Because thou jehovah] an unperfect speech, as in vers. 2. understand, Because thou sayest, thou jehovah art etc. or, because thou hast put Jehovah who is my covert: even the most high hast thou put for thy mansion, or dwelling place.  
Vers. 10. befall unto thee] or occasionally be sent, be thrust upon thee, or caused to come unto thee: so Prov. 12. 21.  
Vers. 12. upon their hands] or, their palms; which the Chaldee expoundeth, their strength. This Scripture the Devil alleged, when he tempted Christ to throw down himself headlong, Matt. 4. 6. Luke 4. 10, 11. but some of these words are there omitted. lest thou dash] or, that thou dash (or hurt) not. The Angels are all ministering spirits, sent forth to minister for their sakes which shall be heirs of salvation, Heb. 1. 14. See also Psal. 34. 8. a stone] the Chaldee interprets it, evil concupiscence, which is like unto a stone.  
Vers. 13. the fierce Lion] or Libbard, in Hebrew Shachal. Of Lions there be divers kinds; see Psal. 7. 3. aspe] or, Cockatrice, Basilisk, as the Greek Here turneth it: See Psal. 58. 5. under these names are meant all other things dangerous, or adverse to the life of man, which by faith are overcome; as Mark. 16. 17, 18. Heb. 11. 33, 34.  
Vers. 14. He cleaveth to me] or, is fastened, that is, affected to me, in faith, hope, love, delight, etc. The Chaldee expounds it, to my word. God cleaveth in love to his people, Deut. 7. 7. so they also unto him: The Greek here turneth it, he hoped in me. Elsewhere it is commonly used for fast-love and pleasure, Gen. 34. 8. Esay 38. 17. Deut. 21. 11. se● him on high] to wit, in a safe defenced place, as the word importeth: therefore the Greek saith, I will protect him. See the notes on Psal. 20. 2.  
Vers. 15. honour him] give him honour, or glory: Elsewhere his people are said to honour or glorify him, Psal. 50. 15. See 1 Sam. 2. 30.  
Vers. 16. satisfy] or give him his fill. So Abraham, Is●ak, David, job, etc. are said to be full or sa 〈◊〉 with 〈◊〉, Gen. 25. 8. and 35. 29. 1 Chron. ●3. 〈◊〉. job 42. 17. make him to see] that is, to enjoy, or show him: See Psal. 50. 23.    

PSAL. XCII.  
The Prophet teacheth how good it is to praise God, 5. for his great works, 7 for his judgements on the wicked, 11 and for his goodness to the godly.  
A Psalm, a song for the day of Sabbath.  
IT is good to confess to jehovah, and to sing Psalm to thy Name, O most high.  
To show forth thy mercy in the morning, and thy faithfulness in the nights. Upon the tenstringed instrument, and upon the Psaltery, with meditation upon the Harp.  
For thou hast rejoiced me, O jehovah, with thy work; in the acts of thy hands will I shout. How great are thine acts, jehovah! very deep are thy thoughts. A brutish man knoweth not, and an unconstant fool understandeth not this. When wicked men spring up as the grass, and all that work iniquity do flourish; that they shall be abolished unto perpetuity. But thou art high for ever, jehovah. For lo thine enemies, jehovah; for lo thine enemies shall perish: they shall be scattered, all that work iniquity. And my horn shall be exalted as the Unicorns; mine old age shall be anointed with fresh oil. And mine eye shall behold on mine enviers; of evil doers that rise up against me, mine ears shall hear. The just, he shall spring up as a Palmtree, as a Cedar in Lebanon shall he grow. They that are planted in the house of jehovah, in the courts of our God shall they flourish. Yet shall they sprout in grainesse: they shall be fat and green. To show that jehovah is righteous; my Rock, and no injurious evil is in him.  

Annotations.  
OF Sabbath] that is, of Cessation, or Resting, to wit, from our own works, wills, ways, and words, Exod. 20. 10. Esay 58. 13. Heb. 4. 10. which day was the seventh from the creation, wherein God rested from all his work, and blessed and sanctified it, and commanded it to be kept holy unto him, Gen. 2. 2, 3. Exod. 20. 8. which was a token of his mercy unto, and sanctification of his people, Nehem. 9 14. Exod. 31. 13, 14. This day was sanctified by an holy convocation or assembly of the people, Levit. 23. 3. offering of sacrifices, Numb. 28. 9, 10. singing of Psalms, as this title showeth, with 2 Chron. 29. 26, 27. reading and expounding the Scriptures, Act. 13. 15. and 15. 21. praying, Act. 16. 13. disputing, conferring, meditating of God's word and works, Act. 17. 2. and 18. 4. and doing works o● mercy to them that were in need, Matth. 12. 2,— 7, 8, 11, 12. The Chaldee paraphraseth thus, An hymn, a song which the first man Adam said for the Sabbath day.  
Vers. 3. in the nights] see Psal. 134. 1.  
Vers. 4. with meditation] or meditated song, or upon Higgajon with the harp. The word signifieth meditation, as Psal. 9 17. Here some think it to be the name of an instrument, or a solemn sound: the Greek turneth it a song.  
Vers. 5. with thy work] which is all done well and perfectly, Gen. 1. 31. and 2. 2, 3. Deut. 32. 4.  
Vers. 10. shall be scattered] or shall dispart themselves: The Chaldee Paraphrast saith, shall be separated from the congregation of the just in the world to come.  
Vers. 11. shall be exalted] or, thou wilt exalt as the Unicorns, therewith to smite mine enemies, as Deut. 33. 17. The horn signifieth kingdom, and strength, and glory: and the Chaldee here translateth it strength. See Psal. 75. 5, 11. Psal. 22. 22. mine old age] so also the Greek translateth it: or, when I am old. After which seemeth to be understood, shall be anointed (or, as before, shall be exalted) with oil. Oftentimes words are not expressed, which are understood; as is observed on Psal. 69. 11. and 18. 7, 29. Others, for mine old age, do turn it, I shall be anointed. fresh] or, green oil.  
Vers. 12. mine eye shall view] to wit, evil, or destruction, as the Chaldee explaineth, or the reward of my foes. See Psal. 54. 9 and 91. 8. shall hear] the Chaldee addeth, the voice of their break.  
Vers. 13. palm-tree] or date-tree, which groweth not in these cold parts: it is a tree of tall and upright stature, whereto the Scripture hath reference, Song 7. 7. the branches fair and green, wherewith they made booths at their solemn feasts, Levit. 23. 40. the fruit pleasant to eat, Song 7. 8. Exod. 15. 27. This tree, though loaden and pressed, yet endureth and prospereth; therefore the branches carried in the hand, or worn in garlands, were signs of victory, Revel. 7. 9 With such graven trees, the walls of God's house, and other holy things were beautified, 1 King. 6. 29. and 7. 36. figures of the flourishing estate of the godly always, as this Psalm showeth, with Ezek. 40. 16, 26, 31. and 41. 18, 19, 20. whereas the wickeds prosperity is momentany as grass, vers. 8. a Cedar] see the note on Psal. 29. 5.  
V 15. sprout] or grow, waxing in stature and fruitfulness, through the blessing of God, in whose house they are planted, 1 Cor. 3. 6. Unto this are all God's people exhorted, Ephes. 4. 15, 16. Colos. 1. 10. The Chaldee paraphraseth, Yet, as their fathers shall they procreate children. in grainesse] or hoary age, when natural strength decayeth; God ministereth vigour above nature. See Psal. 71. 9 18. Esay 65. 22. Heb. 11. 11, 12.  
Vers. 16. no injurious evil] no manner of injustice, for the Hebrew hath a letter more than ordinary, to increase the signification, as Psalm. 3. 3. and 125. 3. And this respecteth Moses speech, Deut. 32. 4: where injurious evil is opposed to God's faithfulness in his administration.    

PSAL. XCIII.  
The Majesty, power and holiness of Christ's kingdom.  
IEhovah reigneth, is clothed with high majesty; clothed is jehovah, hath girded himself with strength: the world also is established, it shall not be moved. Stable is thy throne from then; thou art from eternity. The floods have lifted up, O jehovah, the floods have lifted up their voice, the floods lift up their dashing noise. Than the voices of many waters, the wondrous strong billows of the sea; more wondrous strong is jehovah in the high place. Thy testimonies are very faithful; holiness becometh thine house, jehovah, to length of days.  

Annotations.  
IS clothed] or hath put on, to wit, as an ornament, and in abundant measure: for so clothing doth signify, Psalm. 65. 14. girded himself] that is in a readiness to perform his work, Esay 8. 9 Luke 12. 35.  
Vers. 2. from then] that is, from the time that thou hast been; which is, from eternity: Or, before then; which the Chaldee expoundeth, the beginning: this phrase spoken of God or Christ, meaneth eternity, Prov. 8. 22. in respect of the creatures, it i● the beginning of time, Esay 44. 8.  
Vers. 3. The floods] these are often put for the tumultuous rage and tyranny of peoples, Psal. 65. 8. and 18. 5. Esay. 17. 12, 13. but here the Chaldee explaineth it of their lifting up their voice with song.  
Vers. 4. wondrous strong] excellent, or magnificent billows: this phrase is taken from Exod. 15. 10. See also this word, Psalm. 8. 2. the high place] or height, that is, heaven. So Psal. 71. 19  
Vers. 5. faithful] or, made sure, constant, See the note on Psal. 19 8. to length of days] that is, for ever. See Psal. 21. 5. and 23. 6.    

PSAL. XCIV.  
The Prophet calling for justice, complaineth of tyranny and impiety. 8. He teacheth God's providence. 12 He showeth the blessedness of chastisements. 16 God is the defender of the afflicted.  
O God of vengeances, jehovah; O God of vengeances, shine thou clearly. Be thou lifted up, O judge of the earth; render a reward unto the proud. How long shall the wicked, O jehovah; how long shall the wicked show gladness? Shall they utter, shall they speak a hard word; shall they boast themselves, all that work iniquity?  
Thy people, jehovah, they bruise in pieces, and afflict thine heritage. They slay the widow and the stranger, and murder the fatherless. And say, jah shall not see, nor jacob's God understand. Understand ye brutish among the people; and unconstant fools, when will ye be prudent? He that planted the ear, shall not he hear? or he that form the eye, shall not he see? He that chastiseth the heathens, shall not he rebuke? he that teacheth man knowledge? jehovah knoweth the thoughts of man, that they are vanity. O blessed is the man, he whom thou chastenest, O jah, and teachest him out of thy law. To give him quietness from the days of evil, until a pit of corruption be digged for the wicked. For jehovah will not leave his people, and will not forsake his inheritance. But judgement shall return unto justice; and after it, all the upright in heart. Who will rise up for me against evil doers? who will stand up for me against the workers of iniquity? Unless jehovah had been an helpfulness unto me, my soul had almost dwelled in silence. When I said, my foot is moved, thy mercy, jehovah, stayed me up. When many were my cogitations within me, thy consolations delighted my soul. Shall the throne of woeful evils have fellowship with thee, which frameth molestation by a decree? They run by troops against the soul of the just, and condemn as wicked the innocent blood. But jehovah is to me for an high refuge; and my God, for the rock of my safe hope. And he will return upon them their iniquity, and in their malice he will suppress them: jehovah our God will suppress them.  

Annotations.  
GOd of vengeances] to whom vengeance belongeth, as Deut. 32. 35. and which punishest evil. So elsewhere he is called the God of recompenses, jer. 51. 56. shine clear] to our comfort, and our foes terror. See Psal. 50. 2. and 80. 2.  
Vers. 2. be lifted up] on thy throne, and in thy just judgement. So Psal. 7. 7, 8.  
Vers. 4. Utter] or talk lavishly, well out as a fountain: see Ps. 19 3. jam. 3. 11. a hard word] heard things, durable reproaches: See Psal. 31. 19 boast] or exalt themselves with speaking & applying things to their own praise. This word is used in the good part, Esa. 61. 6.  
Vers. 9 that planted the ear] that is, made and set it in the body. So in Esa. 51. 16. he is said to plant the heavens.  
Vers. 10. man knowledge] here is to be understood, shall not he know? Such unperfect speeches through passion of mind, are often in Scripture, Psal. 6. 4. 2 Sam. 5. 8. supplied in 1 Chro. 11. 6. The Chaldee maketh this paraphrase, Is it possible that he hath given the Law to his people, and they not be rebuked when they sin? Did not God teach the first man knowledge?  
Vers. 11. the thoughts of men] the inward disceptations and reasonings of all men, even the wisest. This sentence Paul allegeth against the wisdom of the world, 1 Cor. 3. 20. and as an expositor, in stead of men, he putteth the wise.  
Vers. 12. the man] Hebr. geber, the mighty. shastenest] or nurturest, instructest, as this word is Englished, Deut. 4. 36. which this place seemeth to have reference unto. For chastisement or restraint is by word or deed. And here the doctrine of God's Law is opposed to all wise men's cogitations.  
Vers. 14. not leave his people] not give them over, or reject them, (as the Greek turneth it,) to wit, those whom he hath foreknown and chosen, because it hath pleased the Lord to make them his people; as 1 Sam. 12. 22. Rom. 11. 1, 2, etc.  
Vers. 15. judgement shall return to justice] that is, severity to mercy: the rigour of the Law changed to the clemency of the Gospel. So judgement is often used for sentence of punishment, as jer. 52. 9 and justice for grace and mercy: see Psal. 24. 5. Or, judgement, which in the affliction of God's people, and prosperity of the wicked, seemeth to be parted from justice, shall return unto it, when the godly are delivered, and the wicked punished. after it] so the Greek turneth it; or, after him, meaning God.  
Vers. 16. who will rise up] or, who standeth up, namely, to assist me? meaning, no man doth.  
Vers. 17. an helpfulness] that is, a full help: see Psal. 44. 17. in silence] the place of stillness and silence, that is, the grave, as the Greek explaineth it: so Psal. 115. 17. see also Psal. 49. 13.  
Vers. 18. is moved] or slippeth: see Ps. 38. 17.  
Vers. 19 my cogitations] my careful troubled thoughts, perplexed as the branches of a tree, (for so the word properly signifieth,) therefore the Greek turneth it sorrows. So Ps. 139. 23.  
Vers. 20. of woeful evils] or of mischiefs, the mischievous tyrannous throne of the unrighteous judge, shall it have fellowship (or be joined) with thee (O God) meaning, it shall not: as, Shalt thou build? 2 Sam. 7. 5. is, Thou shalt not build, 1 Chr. 17. 4. See also Psal. 5. 5. which frameth] or, he that frameth, or formeth. by a decree] or, for a statute, a law.  
V 21. run by troops] combine and gather together as banded to fight: in Greek, they hunt for.  
V 23. will turn] Hebr. hath turned, that is, will assuredly turn. in their malice] or, for their evil.    

PSAL. XCV.  
An exhortation to praise God, 3 for his greatness, 6 and for his goodness. 8 A warning not to harden the heart against God's word, as Israel had done, who therefore entered not into his rest.  
COme, let us shout joyfully to jehovah, let us shout triumphantly to the Rock of our salvation. Let us prevent his face with confession, with Psalms let us shout triumphantly to him. For jehovah is a great God, and a great King above all gods. In whose hand are the deep places of the earth, and the strong heights of the mountains are his. Whose the sea is, for he made it, and the dry land his hands have form. Come, let us bow down ourselves, & bend down: let us kneel before jehovah our maker. For he is our God, and we are the people of his pasture, and sheep of his hand; to day if ye shall hear his voice: Harden not your heart, as in Meribah, as in the day of Massah in the wilderness. Where your fathers tempted me, proved me, also saw my work.  
Forty years I was irked with ' that generation, and said, they are a people erring in hart, and they know not my ways. So that I swore in mine anger, if they shall enter into my rest.  

Annotations.  
COme] or Go to. The holy Ghost by David thus exhorteth Israel to laud the Lord, and obey his voice. For he penned this Psalm, Heb. 3. 7. and 4. 7. the Rock] meaning Christ, as the Apostle showeth, Heb. 3. 6, 7. the Greek translateth it, God our Saviour.  
Vers. 2. prevent] come first, and speedily.  
Vers. 3. great God] or great Potentate, Ael. So Christ is also entitled, Tit. 2. 13. All Gods] Angels, Princes, or false gods, Psa. 8. 6. and 82. 6. and 96. 4, 5.  
Vers. 4. deep places] or, deep closerts; Hebr. search, that is, deep secret places for which search is made, job 28. 1, 2, etc. and which cannot by man's search be found, job 38. 4, 5, 6, 18. strong heights] or, wearisome heights, high mounts which weary men to climb them: but the word hath also a signification of strong, and not being wearied, Numb. 23. 22.  
Vers. 7. of his hand] that is, of his guidance, Psal. 77. 21. See also Psal. 100 3. to day] hereby is meant the whole time wherein Christ speaketh by his Gospel, Heb. 3. 7, 13, 15. and 4. 7, 8.  
Vers. 8. in Meribah] that is, in the Contention (or Provocation, as the Greek turneth it.) The name of a place in the wilderness, where Israel contended with Moses, and tempted the Lord, saying, Is the Lord among us or no? because there was no water for the people to drink. Therefore he called the place Massah (Tentation) and Meribah (Contention) Exod. 17. 1, 2,— 7. Also another place, where again they contended with Moses, & with the Lord, Num. 20. 1, 3, 13. day of Massah] that is, of Tentation: by day again we may understand the whole space wherein they tempted God ten times, as is said, Num. 14. 22. (so the day of salvation, 2 Cor. 6. 2. is the time thereof.) Yet there was a special day and place of Tentation named Massah, Ex. 17. 2, 7. whereupon Moses warned the people, Ye shall not tempt the Lord your God, as ye tempted him in Massah, Deut. 6. 16.  
Vers. 9 tempted me] hereupon the Apostle saith, they tempted Christ, 1 Cor. 10. 9 my work] that is, works, Heb. 3. 9 both in miraculous mercies giving them bread from heaven, and waters out of the rocks, etc. Psal. 78. 15,— 23, etc. and in punishments for their rebellions, Psal. 78. 31, 33, etc. Heb. 3. 17. For work sometime signifieth reward, Psal. 109. 20. job 7. 2. Lev. 19 13.  
Vers. 11. if they shall enter] that is, they shall not enter, Heb. 3. 11. 18. a part of the oath is not uttered; see Psal. 89. 36. This oath was made at Cadesh, where the people through unbeleese refused to enter the promised land, Num. 14. 21, 22, 23, 30, 32. Heb. 3. 17. 19 my rest] the land of Canaan, Deut. 12. 9 1 Chron. 23. 25. a figure of a better rest which we that have believed the word do enter into, Heb. 4. 3. for if that land (wherein now they were) had been their rest, David would not have spoken of another; there remaineth therefore a Rest for the people of God; let us study to enter into it, Heb. 4. 8, 9, 11.    

PSAL. XCVI.  
An exhortation to praise God for his greatness. 5 The vanity of Idols. 8 God only is to be served. 9 His reign and judgement is to be showed to the Gentiles.  
SIng ye to jehovah a new song, sing ye to jehovah all the earth. Sing ye to jehovah, bless ye his name, preach the good tidings of his salvation from day to day. Tell among the nations his glory, among all peoples his marvellous works. For great is jehovah, and praised vehemently, fearful he is above all Gods. For all the gods of the people's are vain idols, but jehovah made the heavens. Glorious majesty and comely honour are before him, strength and beauteous glory in his sanctuary. Give to jehovah, ye kindreds of the peoples, give to jehovah glory and strength. Give to jehovah the glory of his name; take up an oblation, and come into his courts. Bow down yourselves to jehovah in the comely honour of the sanctuary, tremble ye at his feet all the earth. Say ye among the nations, jehovah reigneth, the world also shall be established, it shall not be moved, he will judge the peoples with righteousness. Let the heavens rejoice, and the earth be glad: roar let the sea, and the plenty thereof. Let the field show gladness, and all that therein is: then let all the trees of the wood shout joyfully. Before jehovah, for he cometh, for he cometh to judge the earth: he will judge the world with justice, & the peoples with his faithfulness.  

Annotations.  
A New song etc.] see Psal. 33. 3. This Psalm is a part of that song wherewith God was celebrated when the Ark of his covenant was brought with joy into David's city from Obed-edoms house, 1 Chron. 16. 23, etc. And it containeth a prophecy of Christ's kingdom, and of the calling of the Gentiles from Idols to serve & praise the living God.  
Vers. 2. preach the good tidings] or Evangelize: see Psal. 40. 10.  
Vers. 4. praised] and praiseworthy: see Ps. 18. 4.  
Vers. 5. Vain idols] or things of nought, as the Apostle openeth this word, saying, we know that an idol is nothing in the world, 1 Cor. 8. 4. Elim and Elohim, in Hebrew are Gods; of Strength. Elilim, idols; as being Al-Elim not Gods, without strength. So elsewhere they are plainly called lo Elohim, no Gods, 2 Chron. 13. 9 unable to do good or evil, and unprofitable, jer. 10. 5. Esa. 44. 9 10. And as the name of God is joined with things to show their excellency, Psal. 36. 7. so is this contrariwise, to show their vanity; as of Physicians, job 13. 4. of shepherds, Zach. 11. 17. of false doctrine, jer. 14. 14. The Greek here turneth it daimonia, devils, by which name idols are called, 1 Cor. 10. 19, 20. Rev. 9 30. 2 Chron. 11. 15.  
Vers. 6. beauteous glory] for this in 1 Chron. 16. 27. is written joyfulness.  
Vers. 7. Give, etc.] Compare Psal. 29. 1, 2. The Chaldee expoundeth it, Bring a new song to God.  
Vers. 8. to his courts] to his face, or presence, as 1 Chron. 16. 29.  
Vers. 9 of the sanctuary] or, of sanctity; see Psal. 29. 2. tremble] or be pained, as in travel of childbirth.  
Vers. 10. with righteousnesses] that is, most righteously.  
Vers. 11. Let rejoice] or shall rejoice; and so the rest. So Psa. 98. 7, 8, 9 The Chaldee paraphraseth, Let the hosts of heaven rejoice, and the just of the earth be glad.  
Vers. 13. with justice] or, in justice, that is, justly; so Rev. 19 11. Act. 17. 31. Psal. 9 9    

PSAL. XCVII.  
The majesty of God's kingdom. 7 The Church rejoiceth at God's judgements upon idolaters. 10 An exhortation to godliness and gladness.  
IEhovah reigneth, let the earth be glad, let the many isles rejoice. Cloud and gloomy darkness are round about him, justice and judgement are the stable-place of his throne. Fire goeth before him, and flameth round about his distressers. His lightnings illuminate the world, the earth seethe and trembleth. The mountains like wax melt at the presence of jehovah, at the presence of the Lord of all the earth. The heavens declare his justice, and all people's see his glory. Abashed be all they that serve a graven thing, that gloriously boast themselves in vain idols; bow down yourselves to him all ye Gods. Zion heareth and rejoiceth, and glad are the daughters of judah, because of thy judgements jehovah. For thou jehovah art high above all the earth, vehemently art thou exalted above all Gods. Ye lovers of jehovah, hate evil; he keepeth the souls of his gracious Saints, he will deliver them from the hand of the wicked. Light is sown for the just, and joy for the right of heart. Rejoice ye just in jehovah, and confess to the remembrance of his holiness.  

Annotations.  
IEhovah] that is, Christ, called jehovah our justice, jer. 23. 5. 6. of him and his reign is this Psalm, as the 7. verse manifesteth. the many isles] that is, nations or gentiles dwelling in the isles: as, the isles shall wait for his Law, Esa. 42. 4. which is expounded thus, the Gentiles shall trust in his name, Matth. 12. 21. So Esa. 60. 9  
Vers. 2. gloomy darkness] see Psa. 18. 10. this noteth the terror of his doctrine and administration, Mal. 3. 2. Matth. 3. 12. as at the law giving, Deut. 4. 11. The Chaldee saith, A cloud of glory and gloomy darkness. stable-place] establishment, or base: see Psal. 89. 15.  
Vers. 3. Fire] severe judgements for Christ's enemies, as Esa. 42. 25. and 66. 15, 16. Ps. 50. 3.  
Vers. 4. illuminate] or have illumined: as at the giving of the law, there were thunders, lightnings, voices, earthquakes, etc. Exod. 19 so the like proceed from the throne of Christ, Rev. 4. 5. trembleth] or is pained; see Psal. 77. 17.  
Vers. 5. at the presence] or, from the face.  
Vers. 6. The heavens] heavenly creatures, as thunder, lightning, tempest, etc. or the Angels, as the Chaldee interpreteth. See Psal. 50. 6.  
Vers. 7. vain idols] see Ps. 96. 5. ally Gods] that is, as the Greek saith, all ye his Angels; see Psal. 8. 6. Unto this the Apostle seemeth to have reference, saying, when he bringeth in his first begotten son into the world, he saith, And let all the Angels of God worship him, Heb. 1. 6. Although the very words of the Apostle are found in the Greek version of Deut. 32. 43. but the Hebrew there hath none such. See the fulfilling of this, Luk. 2. 13, 14. Mark. 1. 13. Rev. 5. 11, 12.  
Vers. 8. daughter's] that is, cities of judah, the Christian Churches: see Psal. 48. 12.  
Vers. 11. Light is sown] that is comfort and joy is reserved after trouble, as Esth. 8. 16. but hidden for the present, as seed in the ground; for, we are dead, & our life is hid with Christ in God, Col. 3. 3. 4. & it doth not yet appear what we shall be, 1 joh. 3. 2.  
Vers. 12. confess to] that is, celebrate it. See Psal. 30. 5.    

PSAL. XCVIII.  
The Psalmist exhorteth the jews, 4 the Gentiles, 7 and all creatures to praise God for his salvation by Christ.  
A Psalm.  
SIng ye to jehovah a new song, for he hath done marvellous things: his right hand hath saved him, and the arm of his holiness. jehovah hath made known his salvation, to the eyes of the nations he hath revealed his justice. He hath remembered his mercy, and his faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. Shout triumphantly to jehovah, all the earth shout cheerfully, & shout joyfully, & sing Psalms. Sing Psalms to jehovah with harp, with harp and voice of a Psalm.  
With trumpets, and voice of the cornet, shout triumphantly before the King jehovah.  
Let the sea roar, and the plenty thereof, the world, and they that sit therein. Let the rivers clap the hands together, let the mountains shout joyfully. Before jehovah, for he is come to judge the earth; he will judge the world in justice, and the peoples in righteousnesses.  

Annotations.  
A New song] see Psal. 33. 3. saved him] or, got him salvation, and victory over all his enemies. See Esa. 59 16. and 63. 5.  
Vers. 2. his salvation] the redemption by Christ, as Luke 2. 30, 31, 32. so his justice is that which is by faith in Christ, Rom. 10. 3, 4, 6, 10.  
Vers. 3. remembered] and consequently, performed his mercy, etc. so Luk. 1. 54, 55, 72, 73, 74. all the ends] that is, the dwellers in the ends of the earth: so Esa 52. 10.  
V 6. voice of the cornet] or, sound of the trumpet: for here are two several words for trumpets, some of which were made of metal, as silver, etc. Num. 10. 2. some of horn, jos. 6. 4. and these were used both in wars, and in the worship of God: see Psal. 81. 4.  
V 8. clap the hands] or, clap palms: a sign of joy; as Isa. 55. 12. Psal. 47. 2.  
V 9 in justice] that is, justly. So Psal. 96. 13. in righteousnesses] that is, most righteously. So Psal. 9 9    

PSAL. XCIX.  
The Prophet setting forth the kingdom of God in Zion, 5 exhorteth all by the example of fore fathers, to worship God at his holy mountain.  
IEhovah reigneth, the people's are stirred: he sitteth on the Cherubims, the earth is moved. jehovah is great in Zion, and high he is above all the peoples. Let them confess thy name, great and fearful, holy it is. And the strength of the King loveth judgement: thou hast established righteousnesses, thou hast done in jakob judgement and justice. Exalt ye jehovah our God, and bow down yourselves at the footstool of his feet, holy he is. Moses and Aaron, with his Priests, and Samuel, with them that call on his name: they called upon jehovah, and he answered them. In the pillar of a cloud he spoke unto them; they kept his testimonies, & the decree he gave them. jehovah our God, thou answeredst them, a God forgiving thou wast unto them, and taking vengeance on their practices. Exalt ye jehovah our God, and bow down yourselves at the mountain of his holiness, for jehovah our God is holy.  

Annotations.  
ARestirred] or, though they be stirred, to wit, with anger; as the Greek translateth, be angry: see Psal. 4. 5. This is opened in Rev. 11. 17, 18. thou (Lord) reignest, and the nations are angry. Thus the wicked are affected, but the godly do rejoice, Psal. 97. 1. he sitteth] or, even he that sitteth on the Cherubims, reigneth: see Psal. 80. 2. is moved] with indignation, stirred up to resist, as Act. 17. 13.  
Vers. 4. the strength] this is joined with God's wrath, Ezr. 8. 22. and here seemeth to have like meaning, that God is strong to punish in judgement the rebellious, and defend his people.  
V 5. at the footstool] or toward it, meaning the Sanctuary and Ark there, Esa. 60. 13. 1 Chron. 28. 2. Lam. 2. 1. Psal. 132. 7. Ezek. 43. 7. he is] as is expressed, vers. 8. or it (the temple) is holy.  
V 6. with his Priests] or, among his principal officers; see the like phrase in Ps. 54. 6. The Hebrew Cohéns, which we call a Priest. or Saerificer, is the name of the kings chief officer, as in 2 Sa. 8. 18. David's sons were Cohéns (chief Rulers, Aularchai as the Greek termeth them) which is expounded in 1 Chro. 18. 17. to be the first (or Chief) at the King's hand. It hath the name of ministration, Esa. 61. 6. 10. & was a title specially given to Aaron and his sons, that ministered unto God in the Sanctuary, Exod. 28. 3, 4, 41. called] or were calling, that is, prayed for the people, as Exod. 32. 11, etc. Numb. 14 17, 19 and 16. 22, 46. 1 Sam. 7. 9 and 12. 19, 23. Hereupon Moses and Samuel were noted for chief intercessors with God, jer. 15. 1. So the Chaldee here expounds it, his Priests which gave their lives for the Lords people; and Samuel prayed to the Lord for them, as the fathers of old, which prayed in his name.  
V 7. of a cloud] as Exod. 33. 9 Num. 16. 42. and this noteth God's favour, but with some obscurity; and so is inferior to the mediation of Christ, who hath without clouds or shadows obtained eternal redemption for us, that we may go boldly to the throne of grace, for to receive mercy & find grace to help in time of need, Heb. 4. 14, 16. and 7. 25. and 9 11, 12.  
Vers. 8. a God for giving] a mighty God that pardonedst or tookest away, to wit, the punishment of their sin: see Psal. 25. 18. and taking] or though thou tookest vengeance. on their practices] theirs, that is, the peoples, for whom Moses prayed, as Num. 14. 20, 21, 23. Exod. 32. 14, 34, 35. or theirs, that is, Moses and Aaron's sins, which God punished, and would not be entreated, as Num. 20. 12. Deut. 3. 23, 24, 25, 26.    

PSAL. C.  
An exhortation to praise God cheerfully for his grace, goodness, and fidelity.  
A Psalm for confession.  
SHout ye triumphantly to jehovah, all the earth. Serve ye jehovah with gladness, come before him with singing joy. Know ye that jehovah he is God, he made us, and 
a His we art.  not we, his people, and sheep of his pasture. Enter ye his gates with confession, his courts with praise; confess ye to him, bless ye his name. For jehovah is good, his mercy is for ever, and his faith unto generation and generation.  

Annotations.  
FOr confession] for the public praise of God, with thanks for his mercies. all the earth] that is, as the Chaldee translateth, all inhabitants of the earth.  
Vers. 2. singing] or shrilling, shouting mirth.  
Vers. 3. made us] this word is used both for our first creation in nature, Gen. 1. 26. and for the making of us high and excellent with graces and blessings, as 1 Sam. 12. 6. Deut. 32. 6. Esa. 43. 7. and 29. 23. Ephes. 2. 10. and not we] or, and his we are: as the Hebrew in the margin readeth it. Both senses are good: and the Chaldee keepeth this latter, his we are. sheep] or flock which he seedeth. See Ezek. 34. 30. 31. Psal. 95. 7.  
V 4. confession] the sacrifice of thankes was thus named, 2 Chron. 29. 31. jer. 17. 26.  
Vers. 5. faith] or, faithfulness: truth, in performing his promises.    

PSAL. CI.  
David maketh a profession of godliness touching his own person, his house, and the City of God, in cherishing the good, and suppressing the wicked.  
A Psalm of David.  
MErcy and judgement I will sing to thee, jehovah will I sing Psalm. I will do wisely in the perfect way, when wilt thou come unto me? I will walk in the perfection of mine heart, in the midst of mine house. I will not set before mine eyes any word of Belial: I hate the doing of them that turn aside, it shall not cleave unto me. A froward heart shall departed from me, I will know none evil. he that in secret hurteth with tongue his fellow-friend, him will I suppress: the haughty of eyes, and large of heart, him I cannot suffer. Mine eyes shall be on the faithful of the land, for to sit with me; he that walketh in the perfect way, he shall minister to me. He shall not sit within my house that doth deceit, he that speaketh lies shall not be established before mine eyes.  
In the mornings I will suppress all the wicked of the land, for to cut off from the City of jehovah all the workers of iniquity.  

Annotations.  
MErcy and judgement] This may be meant of David's own administration: howbeit the Chaldee understandeth it of Gods, saying, If thou dealest mercifully with me, if thou dost judgement with me, for all, I will sing praise.  
Vers. 3. do wisely] behave my selfe prudently; as David is said to do, 1 Sam. 18. 14. when wilt thou come] namely, to assist me in the performance hereof: or, when thou shalt come] namely, to call me unto an account of my life, etc.  
Vers. 3. of Belial] that is, mischievous (or wicked) word or thing. See Psal. 41. 9  
Vers. 4. know] or acknowledge, that is, regard, or approve; so Psal. 1. 6.  
Vers. 5. hurteth with tongue] that traduceth, or (as the Hebrew phrase is) betongueth. Hereupon a man of tongue, is for a prattler or calumniator, Psa. 〈◊〉. 〈◊〉. 12. The Chaldee paraphraseth, He that speaketh with a third (or threefold) tongue, against has neighbour; meaning a backbiter or calumniator, which is said of the Hebrew Doctors to have a three sold tongue, because he hurteth three therewhich, both himself by his sin, and his neighbour whom he backbi●eth, and the receiver of his tale whom he corrupteth. Hereupon is that saying of Ben Syrach, A third tongue hath disguieted many, Eeclus. 28. 14. and a third tongue hath cast out virtuous women, Ecclus. 28 15. meaning the back biter, or tale-bearer. See the Annotations on Levit. 19 16. large] or wide, broad of heart; meaning proud, as Prov. 21. 4. So, large of soul, Prov. 28. 25. is proud in mind. I cannot] hear the word hear, or suffer is to be understood, as is expressed, Prov. 30 21. So joh. 31. 23. and in Greek, 1 Cor. 3. 2.  
Vers. 8. In the mornings] that is, every morning, or early: see Psal. 73. 14.    

PSAL. CII.  
The Prophet in his prayer complaineth of his miseries. 13 He taketh comfort in the eternity and mercy of God. 19 The record hereof is for posterity. 24 He sustaineth his weakness by the unchangeableness of Christ.  
A prayer for the poor afflicted when he shall be overwhelmed, and shall pour forth his meditation before jehovah.  
IEhovah hear my prayer, and let my cry come unto thee. Hide not thy face from me in the day of distress upon me, incline thine ear unto me; in the day I call, make hazel, answer me. For my days are consumed as smoke, and my bones are burnt as an hearth. Mine heart is smitten as grass and withered, that I forget to eat my bread. For the voice of groaning, my bone cleaveth to my flesh. I am like to a Pelican of the wilderness: I am as an Owl of the deserts. I watch and am as a Sparrow, solitary upon the house roof. All the day mine enemies do reproach me, they that rage against me, have sworn against me. For I eat ashes as bread, and mingle my drinks with weeping. Because of thine angry threat and thy fervent wrath, for thou hast heaved me up, and cast me down. My days are as a shadow declined, and I am withered as grass. And thou jehovah sittest for ever, and thy memorial to generation and generation. Thou wilt arise, wilt have tender meroy upon Zion, for the time to be gracious unto it, for the appointed time is come.  
For thy servants delight in the stones thereof, and do pity the dust thereof. And the heathens shall fear the name of jehovah, and all the Kings of the earth thy glory. When jehovah shall build up Zion, shall appear in his glory. Shall turn unto the prayer of the lowly, and not despise their prayer. This shall be written for the generation after, and the people created shall praise jah.  
For he hath looked down from the height of his holiness, jehovah from the heavens did behold the earth. To hear the groaning of the prisoner, to lose the sons of death.  
To tell in Zion the name of jehovah, and his praise in jerusalem. When the peoples shall be gathered together, & the kingdoms to serve jehovah. He hath afflicted my strength in the way, he hath shortened my days. I said, O my God, take me not away in the midst of my days, thy years are through generation of generations. Afore- time thou hast founded the earth, and the heavens are the work of thine hands. They shall perish, but thou shalt stand; and they all shall wax old as a garment, as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall not be ended. The sons of thy servants shall dwell, and their seed shall be established before thee.  

Annotations.  
FOr the poor] agreeing to his estate; or, of the poor. overwhelmed] with fears, cares, sorrows, etc. see Psal. 61. 3.  
Vers. 4. as smoke] or, with the smoke, vanishing in the air, so Psal. 37. 20. The Hebrew letters 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beth, with, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  caph, as, are one like another, & sometime put one for another, as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth] the place whereon fire burneth. Compare job 30. 30.  
Vers. 5. as grass] or as the herbs smitten with blasting, Amos 4. 9 to eat my bread] The Chaldee applieth this to the bread of the soul, the Law of God.  
Vers. 6. to my flesh] that is, my skin, as job 19 20. so elsewhere skin is put for flesh, job 18. 13. See also Lam. 4. 8.  
V 7. a Pelican] a bird living in wild & desolate places, Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting, and to be that fowl which we call the shovelard, which swalloweth shell-fish, and after vomiteth them to get the fish. It was a bird unclean by the law, Levit. 11. 18. Some think it to be the bittour, which maketh a loud and doleful noise. Compare job 30. 29.  
Vers. 9 rage against me] or vaunt against; or, would make a fool of me: the Greek saith, that praise me; meaning feignedly. The word signifieth to lift up with praise and glory; and also ingloriously to vaunt, rage, or be mad: see Psal. 5. 6. and 75. 5. The word against is here to be understood: as in Prov. 8. 35. he that sinneth against me. An example of such raging madness, see against Christ, Luke 6. 11.  
Vers. 12. declined] or stretched out; as the shadow of the Sun, when it is near down, which though it seem longer, yet soon passeth away. So Psal. 109. 23. and 144. 4.  
Vers. 13. sittest] that is, continuest, as the Greek explaineth it: for sitting and standing (as after in vers. 27.) are often used for sure and settled abiding. The Chaldee addeth, sittest for ever in heaven. thy memorial] or remembrance of thee: so Psa. 135. 13. from Exod. 3. 15.  
Vers. 14. the appointed time] promised for restauration of the Church, as Dan. 9 2. 24, 25. etc. jer. 29. 10.  
Vers. 15. delight] or do favour the stones, though ruinous: as Nehem. 2. 13, etc. and 4. 2. Zach. 1. 12.  
Vers. 18. the lowly] so the Greek here turneth it, which elsewhere we call heath, that groweth in the wilderness, jer. 17. 6. and 48. 6. by the name in Hebrew, it seemeth to be some naked shrub, and so a fit resemblance of God's afflicted people, made low, naked, and desolate by their enemies. Or we may turn it, the broken down, or ruined, from jer. 51. 58.  
Vers. 19 This shall be] or, Let this be written, to wit, for remembrance to ages after, as Ex●, 17. 14. Deut. 31. 19 21. This showeth these to be prophesses for our times. created] that is, restored and made a new; as Ps. 104. 30. Esa. 65. 18. created in Christ jesus unto good works, Eph. 2. 10. So, a people borne, Psal. 22. 32.  
Vers. 20. the height of his holiness] that is, his holy high place, or his high sanctuary, meaning heaven. This is taken from Deut. 26. 15.  
Vers. 21. groaning] or mournful cry: so Psal. 79. 11. sons of death] appointed to die, as Psal. 79. 11.  
Vers. 24. in the way] in the course of my life; see Psal. 2. 12. He respecteth the affliction of Israel, in the way that God led them thorough the wilderness, Deut. 8. 2, 3.  
Vers. 25. take me not away] or, make me not ascend: see john 12. 32. The Chaldee addeth, take me not away out of this world, bring me unto the world that is to come.  
Vers. 26. Afore-time] that is, At the beginning, as Heb. 1. 10. where these things spoken to God, are applied to Christ, to prove his god head.  
Vers. 27. shalt stand] that is, endure or continue, as the Greek expresseth it, Heb. 1. 11. change them] by folding them up, as the Greek explaineth, Heb. 1. 12. for the heavens when they are changed shall be folden like a book, Esa. 34. 4.  
V 28. art the same] or, art he, that is, unchangeable, Mal. 3. 6. jam. 1. 17.  
Vers. 29. shall dwell] to wit, in Zion, vers. 14. 22. as is also expressed, Psal. 69. 36, 37. before thee] that is, so long as thou dost dure, meaning for ever, as the Greek well explaineth it. So, before the Moon and Sun, Psal. 72. 5. 17. is so long as the Moon and Sun endure.    

PSAL. CIII.  
David stirreth up his soul to bless God for his mercies. 6 He remembreth Gods former actions to his people, 8 His pity, 9 Patience, 10 Clemency. 15 Man's frailty. 17 Gods constancy in his graces, for which all are to bless him.  
A Psalm of David.  
MY soul, bless thou jehovah, and all my inward parts the Name of his Holiness. My soul, bless thou jehovah, & forget not all his rewards. That mercifully pardoneth all thine iniquities, that healeth all thy sicknesses. That redeemeth thy life from the pit of corruption, that crowneth thee with mercy and tender pities. That satiateth thy mouth with good things, thy youth is renewed as an Eagles. jehovah doth justices and judgements to all oppressed.  
He made known his ways to Moses, his actions to the sons of Israel. jehovan is pitiful and gracious, long suffering, and much of mercy. He will not contend to continual aye, neither keep (his anger) for ever. He hath not done to us according to our sins, nor rewarded us according to our iniquities. But as is the height of the heavens above the earth, so strong is his mercy over them that fear him. As fare remote as the East is from the West, so fare hath he removed our trespasses from us. As a father hath pity on his sons, jehovah hath pity on them that fear him. For he knoweth our forming, remembering that we are dust. Sorry man, his days are as grass, as a flower of the field so flourisheth he. For a wind passeth over it, and it is not, and the place thereof shall not know it any more. But the mercy of jehovah endureth from eternity and unto eternity, upon them that fear him, and his justice to the children's children. To them that keep his covenant, and that remember his precepts for to do them. jehovah hath firmly prepared his throne in the Heavens, and his Kingdom ruleth over all. Bless jehovah, ye his Angels; mighty of strength doing his Word, harkening to the voice of his Word. Bless jehovah, all ye his hosts, his ministers, doing his pleasure. Bless jehovah, all ye his works, in all places of his domination, my soul, bless thou jehovah.  

Annotations.  
ALl his rewards] that is, any of his benefits. All is often used for any, Psal. 147. 20. 1 King. 10. 20. and rewards for benefits: see Psal. 13. 6.  
Vers. 3. sicknesses] all diseases, griefs and punishments in soul or body (and spiritually sins) are meant by the word sicknesses, Exod. 15. 26. Deut. 28. 59, 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3.  
Vers. 4. pit of corruption] death and the grave; the Chaldee saith, from Gehenna (or Hell) whither men hasten by their sins, till God by chastisement bringeth them to repentance, and then spareth them. See this at large handled, job 33. 19, 23, 24, 27, 28, 30.  
Vers. 5. good things] Hebr. the good thing: see the Notes on Psal. 65. 5. is renewed] or, thou renewest thyself as an Eagle, as thy youth, thy flesh being fresher than in childhood, thou returning to the days of thy youth, as is said, job 33. 25. This change is by the renewing of the mind, Rom. 12. 2. wrought by the holy Ghost, Tit. 3. 5. The Chaldee applieth it to renewing in the world to come. as an eagles] which casteth her feathers yearly, and new grow up, whereby she seemeth fresh and young, flieth high, and liveth long. Compare Esa. 40. 31.  
Vers. 6. justices] that is, all manner justice, and that which is chiefest. Things are often spoken of plurally for their excellency. So wisdoms, Pro. 9 1.  
Vers. 7. his ways] wherein men ought to walk, as Exod. 18. 20. Psal. 25. 4, 5. or, wherein himself walketh, his administration, his works, as Psal. 77. 20. job 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6, 7.  
Vers. 8. long suffering] or slow to anger: see Psal. 86. 15.  
Vers. 9 contend] or chide; compare Esa. ●7. 16. keep] understand his anger. as both Greek and Chaldee do explain it; sometime the Hebrew itself manifesteth the defect, as he set, 1 Chron. 18. 6. that is, he set garrisons, 2 Sam. 8. 6. This phrase is taken from the Law, Lev. 19 18. So jer. 3. 5. Nahum 1. 2. See also Psal. 109. 21.  
Vers. 13. jehovah hath pity] the Chaldee expounds it, the Word of the Lord hath pity. So in verse 19 for jehovah is the Word of the Lord.  
Vers. 14. our forming] that is, our form nature and condition, our matter and form; the original word properly is a form vessel of earth, applied to our frail estate, Rom. 9 20, 21. sometime this is spoken of our fictions and sinful imaginations, Gen. 6. 5. Deut. 31. 21. and so the Chaldee interpreteth it here, our evil concupiscence which carrieth us into error.  
Vers. 15. as the grass, etc.] that is, few and transitory, though making a fair show. Compare Psal. 90. 5, 6. job 14. 1, 2. jam. 1. 10, 11. 1 Pet. 1. 24.  
Vers. 16. not know it] or know him, that is, he shall have no more place here. So job 7. 10.  
Vers. 18. to do them] this noteth the outward practice and operation of the Law, whereas keeping or observing is with the heart and spirit of man, Prov. 3. 1, 3. and 4. 4, 21. Psal. 78. 8.  
Vers. 19 prepared his throne●] or establish it, a sign of dominion and gover 〈…〉 be administered in heaven, whereby the Church is figured, Rev. 4. 1. 2. See also Psal. 9 5, 8, 9 and 11. 4.  
Vers. 20. harkening] or to hearken; to obey, and this noteth a willing and ready mind in the Angels, and our Lord teacheth us to pray for the like, Mat. 6. 10. The Hebrew phrase to obey, may be Englished obeying, as the like in Psal. 104. 15, 21. and 105. 11. See also Psal. 49. 15. and 65. 11.  
Vers. 21. his hosts] or armies, the thrones, principalities, powers etc. that are in the heavenly places, Eph. 3. 10. Col. 1. 16. for they are his hosts, 1 King. 22. 19 Gen. 32. 2. and generally all creatures are his hosts: see Psal. 24. 10. ministers] the Angels which minister unto him, Psal. 104. 4. Dan. 7. 10. the same title is given also to men, Esa. 61. 6.    

PSAL. CIV.  
A meditation upon God's powerful works and wonderful providence in creating and governing the world and creatures therein. 31 Gods glory is eternal. 33 The Prophet voweth perpetually to praise him.  
MY soul, bless thou jehovah; jehovah, my God, thou art vehemently great: thou araiest thyself with Majesty and comely honour. Deeking himself with light as with a garment, stretching out the heavens as a curtain. Planchering his lofts in the waters, making the clouds his Chariot, walking upon the wings of the wind.  
Making his Angel's spirits, his Ministers a flaming fire. He hath founded the earth upon her bases, it shall not be moved for ever and aye. Thou coveredst it with the deep as with a raiment, the waters stood above the mountains. At thy rebuke they fled, at the voice of thy thunder they hasted away. The mountains they went up, the valleys they went down to the place which thou foundest for them. Thou didst set a bound, they shall not pass, they shall not return to cover the earth. That sendeth wellsprings in the valleys, they walk between the mountains.  
They give drink to all the wild beasts of the field, the wild asses break their thirst. By them the fowl of the Heaven dwelleth, from between the branches they give the voice. That watreth the mountains from his lofts, the earth is filled with the fruit of thy works. That maketh grass to grow for cattle, and the herb for the use of man, bringing forth bread out of the earth. And wine that rejoiceth the heart of sorry man, making the face cheerful with osle; and bread that upholdeth the heart of sorry man. Tilled are the trees of jehovah, the Cedars of Lebanon which he planted. That there the birds may make their nest; the Stork, the Fir trees are her house. The high mountains for the wild goats, the rocks a shelter for the coneys.  
He made the Moon for appointed times, the Sun knoweth his going down. Thou puttest darkness and it is night, in it do creep forth all wild beasts of the wood. The lurking Lions roaring for the prey, and seeking their meat of God. The Sun riseth, they gather them away, and couch down in their dens. Out goeth man unto his work, and to his labour till evening. How many are thy works, jehovah! all of them hast thou done in wisdom, the earth is full of thy riches. This Sea: great and wide of spaces, there are creeping things even innumerable, small wild beasts with great. There go the ships. Leujathan whom thou hast form to play therein. They all look attentively unto thee, to give them their food in his time. Thou givest it to them, they gather it, thou openest thine hand, they are fil●ed with good.  
Thou hidest thy face, they are suddenly troubled; thou gatherest their spirit, they breathe out the ghost, and return unto their dust. Thou sendest forth thy spirit, they are created, and thou renewest the face of the earth. The glory of jehovah be for ever, rejoice let jehovah in his deeds. He looketh upon the earth and it trembleth, he toucheth the mountains and they smoke. I will sing to jehovah in my life; I will sing Psalms to my God while I am. Sweet shall my meditation be of him; I will rejoice in jehovah. Consumed be sinners out of the earth, and wicked men be they no more; my soul, bless thou jehovah, Halelujah.  

Annotations.  
ANd comely honour] that is, showest thyself by all thy works to be God over all, to whom glory and honour is due. Therefore God challengeth job (and so all men) to do thus if they can, and they shall be celebrated of him, job 40 4, 5.— 9 Of these words, see Psal. 8. 2,— 6.  
Vers. 2. Decking] or clothing, or He clotheth, to wit, himself with light, dwelling in the light that none can attain unto, 1 Tim. 6. 16. and at first commanding the light to shine out of darkness, wherewith he decked the world, Gen. 1. 3. 2 Cor. 4. 6. as a curtain] that is, as a canopy, or tent, Song 1. 5. jer. 49. 29. when he spread out the firmament by himself alone, Gen. 1. 6. Esa. 44. 24. and 51. 13. job 37. 18.  
Vers. 3. Planchering] He plancketh or planchereth his lofts, (or upper chambers) that is, the clouds aloft or upper regions of the air, as after in vers. 13. in the waters] among them, or with waters, which are above in the firmament, Gen. 1. 7. where God bindeth the waters in the clouds, and the cloud is not broken under them, job 26. 8. making] or putting, that is, disposing them his Chariot to sit and ride on, as Esa. 19 1. Rev. 14. 14. Compare Psal. 18. 11.  
Vers. 4. spirits] that is, spiritual substances, so differing from Christ who is no made or created spirit, but the maker of all things, Psal. 102. 26. and from men made of flesh and blood, Luk. 24. 39 The original word also signifieth winds, and Angels by interpretation are messengers; whereupon some translate, he maketh the winds his messengers: but the Holy Ghost in Heb. 1. 7. showeth this to be spoken of Angels properly, who are named also ministering spirits, Heb. 1. 14. flaming fires] effectual in their administration, the Angels therefore have appeared like horses and Chariots of fire, 2 King. 6. 17. and 2. 11.  
Vers. 5. bases] firm and fit groundsels: see Psal. 24. 2. and 78. 69. job 38. 4. 6.  
Vers. 6. the deep] or depth of waters, which hide all the earth till God separated them, Gen. 1. 2. 9  
Vers. 8. they went up] that is, the mounts showed themselves on high, when the waters of the deep were gathered into the channels of the sea, Gen. 1. 9 and 8. 5, etc. Or, They (that is, the waters) went up the mounts and down the dales when they were parted from the dry land, as if that thing were effected by thunder, wind and tempest, called here God's rebuke driving the waters, vers. 7. see Psal. 18 16.  
Vers. 9 abound] or limit, shutting up the sea with doors and bars, saying, hitherto shalt thou come, but no further, and here shall it stay thy proud waves, as job 38. 8. 10, 11. So Psal. 148. 6.  
Vers. 10. That sendeth] or He sendeth: so after. wellsprings] or fountains, meaning rivers flowing from such, as the next words show. they walk] that is, run: so Psal. 105. 41.  
Vers. 11. break] that is, slake or quench their thirst. So we say, to broke ones fast.  
Vers. 12. give the voice] the Chaldee addeth, the voice of singing, that is, sing loud and cheerfully: see Psal. 68 34.  
Vers. 13. his lofts] or his high chambers, the skies that give rain. the fruit] that is, the rain which God only giveth, jer. 14. 22. and 10. 13. and consequently, the corn and herbs that grow after rain. Compare job 38. 26, 27, 28. Deut. 11. 14, 15.  
Vers. 14. the use] or service. bringing] or to bring, but this is referred still to God so after, to make, that is, making faces, etc. see Psal. 103. 20. bread] that is, bread-corne: so Esa. 28. 28. and 30. 23. job 28. 5. Eccles. 11. 1.  
Vers. 15. cheerful] or merry, so the Greek turneth it, so also the Hebrew signifieth, as Est. 8. 15. or, to shine. with oil] wherewith they used to anoint them, Psal. 23. 5. or more than oil, that is, wine makes the face seem more cheerful than if it were ointed. upholdeth] that is, comforteth: so Gen. 18. 5.  
Vers. 16. trees of jehovah] this is after expounded, which he planted. So the Chaldee expoundeth, Trees which the Lord created.  
Vers. 17. the stroke] a bird somewhat like a crane, named in Hebrew Chasidah, of mercy or kindness, which is said to be in this fowl, that the young will nourish their dams when they are old.  
Vers. 18. wild goats] or roes, named of climbing rocks, for they haunt high hills and rocks, where they are safe from dogs that hunt them, 1 Sam. 24. 3. job 39 4. coneys] commended for wisdom, that being a people not mighty, they make their houses in the rock, Prov. 30. 24, 26.  
Vers. 19 appointed times] seasons of the year, as the Chaldee paraphraseth, for times to be counted by it: or certain times, for that the moon is not always seen. knoweth] to wit, by God's commandment the time and place for to sit and rise: see job 38. 12.  
Vers. 21. for the prey] or at it: see Esa. 31. 4. job 4. 11. and 39 1, 2.  
Vers. 23. labour] or his tilth, service, husbandry, as Gen. 2. 5.  
Vers. 24. riches] or possessions.  
Vers. 25. wide of spaces] or of hands, that is, broad and spacious, reaching out his arms on every side, job 11. 9 A like phrase is of other spacious things, Gen. 34. 21. Nehem. 7. 4. Isa. 33. 21.  
Vers. 26. Liujathan] or the whale, or the sea-dragon: see Psal. 74. 14. job 40. 20, etc. to play] or playing in it, as Behemoth and the beasts are said to play on the mountains, job 40. 15. which word is also used for conflict or fight, 2 Sam. 2. 14.  
Vers. 27. look attentively] or, wait with hope, so Psal. 145. 15. in his time] that is, in due season: see Psal. 1. 3.  
Vers. 28. openest, etc.] that is, givest freely, as Deut. 15. 11.  
Vers. 29. gatherest] that is, takest away: see Psal. 30. 9 to their dust] their earth whereof they were made, Gen. 1. 24. and 3. 19 Psal. 146. 4. This is taken from job 34. 14, 15.  
Vers. 30. renewest] by causing new creatures to come in place of the old, Eccles. 1. 4. and restoring the estate of things decayed, Ezek. 37.  
Vers. 31. be] or shall be for ever. rejoice] in beholding the holy order and obedience of his creatures, and not repent or be sorry for the work of his hands and destroy them, Esa. 65. 19 Gen. 6. 5, 6.  
Vers. 32. they smoke] a sign of fear, Exod. 19 18. so Psal. 144. 5.  
Vers. 33. in my life] so long as I live: so Psal. 63. 5. and 146. 2.  
Vers. 34. Sweet shall be] that is, delightful to me, or, be it sweet, that is, acceptable to God.  
Vers. 35. Consumed be sinners] or, they shall be consumed; by sinners, meaning men given to sin: See Ps. 1. 1. Hallelu-jah] that is, Praise ye jah; an Hebrew phrase kept in the Greek, Rev. 19 3, 6. and in other languages, set sometime in the beginning, sometime in the end of Psalms; but first used in this place, where consuming of sinners is mentioned, as in the new Testament it is first used in Rev. 19 where the destruction of Antichrist, the man of sin is foretold.    

PSAL. CV.  
An exhortation to praise God, and to seek out his works. 7 The story of God's providence over Abraham; 16 Over joseph; 23 Over jakob in Egypt; 26 Over Moses delivering the Israelites; 37 Over the Israelites brought out of Egypt, fed in the wilderness and planted in Canaan.  
Confess ye to jehovah, call on his Name, make known his actions among the people's. Sing ye to him, sing Psalm to him, discourse of all his marvellous works. Glory ye in the Name of his holiness, let the heart of them that seek jehovah rejoice. Seek jehovah and his strength, seek ye his face continually. Remember ye his marvellous works that he hath done, his wonders, and the judgements of his mouth. Seed of Abraham his servant, sons of jakob his chosen ones. He is jehovah our God, his judgements are in all the earth. He remembreth his covenant for ever, the word that he commanded to the thousand generation. Which he struck with Abraham, and his oath unto Isaak. And established it to jakob for a decree, to Israel for a covenant of eternity. Saying, To thee will I give the land of Canaan, the line of your inheritance. When they were men (few) of number, very few, and strangers in it. And walked about from nation to nation, from one kingdom to another people. He suffered not any man to do them wrong, but reproved kings for them. Touch not mine anointed, and to my Prophets do no evil. And he called a famine upon the land, he broke all the staff of bread. He sent before them a man, joseph was sold for a servant. They afflicted his feet with fetters, his soul entered the iron. Until the time his word came, the saying of jehovah tried him. The King sent and loosed him, the ruler of the people, and released him. He put him Lord of his house, and ruler of all his possession. To bind his Princes to his soul, and make wise his Elders. And Israel came into Egypt, and jakob sojourned in the land of Cham. And he increased his people greatly, and made them stronger than their distressers. He turned their heart to hate his people, to deal craftily with his servants. He sent Moses his servant, Aaron whom he had chosen. They put among them the words of his signs, and wonders in the land of Cham. He sent darkness and made it dark, and they turned not rebellious against his word. He turned their waters to blood, and slew their fish. Their land abundantly brought forth frogs, in the privy Chambers of their kings.  
He said, and there came a mixed swarm, louse in all their border. He gave their showers to be hail, fire of flames in their land. And smote their Vine and their Figtree, and broke the trees of their border. He said, and the Grasshopper came, and the Caterpillar, even without number. And did eat up all the herbs in their land, and did eat up the fruit of their ground. And he smote all the firstborn in their land, the beginning of all their strength. And he brought forth them with silver and gold, and none among their Tribes was feeble. Egypt rejoiced when they went out, for the dread of them had fallen upon them. He spread a cloud for a covering, and a fire to enlighten the night. They asked, and he brought the Quail, and with the Bread of Heavens he satisfied them. He opened the Rock, and the waters flowed out, they went in dry places like a river. For he remembered the Word of his Holiness to Abraham his servant. And brought forth his people with joy, his chosen with shouting joy. And gave to them the lands of the Heathens, and they possessed the labour of the peoples. That they might observe his statutes and keep his laws, Halelujah.  

Annotations.  
CAll on his name] or proclaim, that is, preach his name. The first part of this Psalm is part of that which David appointed to laud the Lord with, when his Ark was seated in jerusalem, 1 Chron. 16. 7, 8,— 22.  
Vers. 2. discourse] or talk, meditate.  
Vers. 3. Glory] or Praise yourselves: see Psal. 34. 3.  
Vers. 4. his strength] that is, his Ark, from whence God gave his Oracles, Numb. 7. 89 See Psal. 78. 61. The Chaldee paraphraseth thus, Seek ye the doctrine of the Lord and his Law. his face] his counsel and Oracle: see the notes on Psal. 27. 8.  
Vers. 6. of Abraham] in 1 Chron. 16. 13. it is of Israel. his servant] this is meant of the seed as well as of Abraham, as the next words show: therefore the Greek turneth it servants.  
Vers. 8. He remembreth] therefore also Remember ye, as it is written, 1 Chro. 16. 15. the word] or the matter, the conditions of the Covenant, and so the promises which for the more certainty are said to be commanded, as in Psal. 133. 3.  
Vers. 11. land of Canaan] the son of Cham, the son of Noah, who was cursed by his Grandfather, and made a servant to his brethren, Gen. 9 18, 22, 25. This Canaan had eleven sons, heads of their families, Gen. 10. 15, 20. they seated in the lesser Asia in a goodly Country, having the great sea Westward, the river jarden, Syria, and Arabia Eastward, the Wilderness on the South, and the mounts of Lebanon on the North. It was the pleasantest of all lands, and flowed with milk and honey, Ezek. 20. 6. it had store of rivers and fountains, of Corn, and Wine, and Oil, and Mines; of mountains and valleys, watered with the rain of heaven, and cared for of God continually, Deu. 8. 7, 8, 9 and 11. 10, 11, 12. This land God promised Abraham to give unto his seed, Gen. 12. 6, 7. and 13. 15, 17. See also the Notes on Psal. 25. 13. the line] that is, the portion of your patrimony measured as by line. See Psal. 16. 6.  
Vers. 12. When they were] in 1 Chron. 16. 19 it is, when ye were. men of number] that is, a few men, soon numbered: so Gen. 34. 30. Deut. 4. 27. The contrary is, without number, or innumerable, Psal. 147. 5.  
Vers. 13. from nation to nation] up and down in the land of Canaan, where were seven mighty nations, Deut. 7. 1. How there the Patriarches walked as strangers, see Gen. 12. 8, 9, 10. and 13. 18. and 20. 1. and 23. 4. and 26. 1. 23. and 33. 19 and 35. 1, etc. Heb. 11. 9, 13.  
Vers. 14. wrong] or to oppress them. reproved Kings] plaguing Pharaoh, Gen. 12. 17. threatening Abimelech, Gen. 20. 3.  
Vers. 15. anointed] men consecrated to me by the oil of the spirit: see 1 joh. 2. 20, 27. Prophet's] so Abraham is called, Gen. 20. 7. See Psal. 74. 9  
Vers. 16. called famine] that is, effectually brought it; so 2 King. 8. 1. The contrary hereof is, to call for corn, Ezek. 36. 29. the land] of Canaan, Egypt, and other countries, Gen. 41. 54, etc. staff] or stay, stabiliment: so bread is called, Lev. 26. 26. Ezek. 4. 16. for it upholdeth man's heart, Psal. 104. 15.  
Vers. 17. a man] Heb. Ish, a noble man: see Psal. 49. 3. The Chaldee saith, a wise man. for a servant] for a slave, by his brethren to the Ismaelites, & by them to the Egyptians, Gen. 37. 28, 36.  
Vers. 18. his soul entered] or, as the Greek saith, passed thorough the iron, that is, he (his body) was laid in irons when he was cast into prison most unjustly, Gen. 39 20. and there he was in peril of his life. Of soul, see Psal. 16. 10.  
Vers. 19 his word came] that is, the word spoken of him was fulfilled, which God had showed joseph in a dream touching his advancement, Gen. 36. 5,— 8, 9, 10. and 42. 9 So coming is for fulfilling, jer. 17. 15. 1 Sam. 9 6. job 6. 8. tried] or fined him, by trying as in fire, his faith and patience in afflictions, as 1 Pet. 1. 7. see Psal. 12. 7.  
Vers. 20. The King] Pharaoh (for that joseph interpreted his dream) set him out of prison, a ruler over the land. See Gen. 41. 14, etc. and 45. 8.  
Vers. 22. To bind] that is, inform, and govern as subjects: see Psal. 2. 3. to his soul] to his will or pleasure, (as Psal. 27. 12.) so as without him no man should lift up his hand or his foot (that is, attempt to do any thing) in all the land of Egypt, Gen. 41. 44, 40. Or, with his soul, that is, with himself, as the Greek expoundeth it, to nurture his Princes as himself, which may mean to inform them in virtue, wisdom, etc. wherein himself excelled, Gen. 41. 38, 39 With is sometime used for as, Psal. 102. 4. and the soul for ones self; see Psal. 16. 10. The words following seem to favour this exposition. his elders] or Senators, the King's Nobles and Counsellors, Gen. 50. 7.  
Vers. 23. came into Egypt] being sent for by Pharaoh, and encouraged thereto by God himself, Gen. 45. 17,— 20. and 46. 3, 4. of Cham] the father of Mizraim, or Egypt: see Psal. 78. 51.  
Vers. 24. increased] made them fructify, that the land was soon full of them, Exod. 1. 7, 9  
Vers. 25. to deal craftily] or, conspire guile fully for their destruction, as Gen. 37. 18. Pharaoh and his people fretting at Israel's prosperity, thought to work wisely with them when they plotted their ruin, Exod. 1. 9, 10, 12, etc.  
Vers. 26. had chosen] to be Moses his mouth to the people, and Prophet to Pharaoh, Exod. 4. 12, 14, 16. and 7. 1, 2, etc.  
Vers. 27. words of his signs] the signs which he spoke and commanded, together with the doctrine and use of them for letting of Israel go: See Exod. 7. 1, 2, 3, etc. Or words of signs, as words of song, Psal. 137. 3. are signs and songs. So Psal. 145. 5.  
Vers. 28. darkness] the ninth plague of Egypt, where was black darkness in all the land for three days, that no man saw another, nor rose from the place where he was, Exod. 10. 22, 23. turned not rebellious] or, they disobeyed not: (see Psal. 5. 11.) that is, his words (or word) were not disobeyed or changed, but effected as God had spoken: see a like phrase noted on Psal. 49. 15. Or, they may be referred to Moses and Aaron, who performed the things commanded them, though with danger to them.  
Vers. 29. to blood] the first of the ten plagues, Exod. 7. See Psal. 78. 44.  
Vers. 30. frogs] the second plague, Exod. 8. 3, 6. Psal. 78. 45. King's] Pharaoh and his Princes: so Esa. 19 2.  
Vers. 31. swarm] of flies or beasts: see Psal. 78. 45. This was the fourth plague, Exod. 8. 24. lice] the third plague. All the dust of the land was louse, and went upon man and beast, Exod. 8. 17.  
Vers. 32. showers] of rain, in stead whereof they had hail, the seventh plague, Exod. 9 See Psal. 78. 47. of flames] that is, sorely flaming and blasting; never was the like there seen, Exod. 9 24.  
Vers. 33. tree] for trees; so after, verse 34. 40. and often. See Psal. 34. 8.  
Vers. 34. grasshopper] or locust, the eight plague, Exod. 10. see Psal. 78. 46.  
Vers. 36. the firstborn] the tenth plague, whereof see Psal. 78. 51.  
Vers. 37. feeble] ready to fall through weakness, there being an army of six hundred thousand men, Exod. 12. 37. and 13. 18. A like promise is made to the Church, Esa. 33. 24.  
Vers. 38. dread of them] that is, of death for their sakes, so that they forced them out, and gave them treasures, Exod. 12. 33, 35. See the like speech, Esth. 8. 17. and. 9 2.  
Vers. 39 a fire] that they might travel night and day towards the promised land, Exod. 13. 21. Psa. 78. 14.  
Vers. 40. quail] that is, quails which for their lust he gave them, Numb. 11. Compare Psal. 78. 27, 28. bread] Manna, whereof see Psal. 78. 24, 25. and Exod. 16.  
Vers. 41. the Rock] at Rephidim, Exod. 17. and at Kadesh, Numb. 20. a river] so that the people and their beasts drank, Numb. 20. 11. and for this the wild beasts, Dragons, Ostriches, honoured God, Esa. 43. 20. this mercy is applied to other times, Isa. 48. 21.  
Vers. 44. heathens] the seven nations: whereof see Psal. 78. 55.  
Vers. 45. keep his laws] The end of all God's mercies was, that he might be glorified in his people's obedience: see Exod. 19 4, 5, 6. Deut. 4. 1, 40. and 6. 21,— 24, 25.    

PSAL. CVI  
The Psalmist exhorteth to praise God. 4 He prayeth for pardon of sin, as God did with the fathers. 7 The story of the people's rebellion and Gods mercies. 47 He concludeth with prayer and praise.  
Halelujah; Confess ye to jehovah, for he is good, for his mercy endureth for ever. Who can express the powers of jehovah, can cause to hear all his praise? O blessed are they that keep judgement, is he that doth justice in all time. Remember me, jehovah, with the favourable acceptation of thy people; visit me with thy salvation. To see the good of thy chosen, to rejoice with the joy of thy nation, to glory with thy inheritance. We have sinned with our fathers, we have done crookedly, we have done wickedly.  
Our fathers in Egypt did not prudently mind thy marvellous works; they remembered not the multitude of thy mercies, but turned rebellious at the sea, at the red sea. Yet he saved them for his Name sake, to make known his power. And he rebuked the red sea, and it was dried up; and he led them in the deeps as in the wilderness. And he saved them from the hand of the hater, and redeemed them from the hand of the enemy. And the waters covered their distressers, one of them was not left. And they believed in his words, they sang his praise.  
They made haste, they forgot his works, they waited not for his counsel. But lusted with lust in the wilderness, and tempted God in the desert. And he gave to them their request, and sent leanness into their soul.  
And they envied at Moses in the camp, at Aharon the holy one of jehovah. The earth opened and swallowed up Dathan, and covered over the congregation of Abiram. And a fire burned in their congregation, a flame burnt up the wicked.  
They made a calf in Horeb, and bowed themselves to a molten Idol. And turned their glory into the form of an Ox that eateth grass. They forgot God their Saviour, that did great things in Egypt. Marvellous works in the land of Cham, fearful things by the red sea. And he said, to abolish them; had not Moses, his chosen, stood in the breach before him, to turn his wrathful heat from destroying them.  
And they contemptuously refused the land of desire, they believed not his Word. But murmured in their tents; they heard not the voice of jehovah. And he lifted up his hand to them, to fell them in the wilderness.  
And to fell their seed among the heathens, and to fan them in the lands.  
And they were joined to Baal-pehor, and did eat the sacrifices of the dead. And moved indignation by their actions, and the plague broke in upon them. And Phineas stood and executed judgement, and the plague was restrained. And it was counted to him for justice to generation and generation for ever.  
And they caused servant wrath at the waters of Meribah, and evil was to Moses for their sake. For they bitterly provoked his spirit, and he pronounced it with his lips.  
They abolished not the peoples which jehovah had said unto them. But mixed themselves among the heathens, and learned their works.  
And served their Idols, & they were to them for a snare. And they sacrified their sons and their daughters to Devils. And shed innocent blood, the blood of their sons and of their daughters, whom they sacrificed to the Idols of Canaan; and the land was impiously distained with bloods. And they defiled themselves by their works, and whored by their practices. And the anger of jehovah was kindled against his people, and he abhorred his inheritance. And he gave them into the hand of the heathens, and their haters ruled over them. And their enemies oppressed them, and they were humbled under their hand. Many times did he deliver them, and they bitterly provoked by their counsel; and were brought down by their iniquity. Yet he saw when distress was on them, when he heard their cry. And he remembered toward them his covenant, and repent according to the multitude of his mercies. And gave them to tender mercies, before all that led them captives.  
Save thou us, jehovah our God, and gather us from the heathens, for to confess unto the Name of thine holiness, to glory in thy praise. Blessed be jehovah, God of Israel, from eternity and unto eternity; and let all the people say, Amen, Halelujah.  

Annotations.  
THe powers] that is, the powerful works, such as after follow, verse 8, etc. Thus also were Christ's miracles named, Mat. 11. 20, 21. So after, praise for praiseworthy acts. cause to heare●● that is, sound forth, or display, so as it may be heard: so Psal. 26. 7.  
Vers. 4. visit me] that is, come and bestow thy salvation (help or deliverance) upon me: See Psalm 8. 5. and compare herewith. Luke 1. 68, 69.  
Vers. 5. To see] That I may see or enjoy; See the Notes on Psal. 27. 4. to glory] or boast joyfully; see Psal. 34. 3. thy inheritance] that is, the people whom thou inheritest see Psal. 28. 9  
Vers. 6. sinned with our fathers] This confession agreeth with the law, Leviticus 26. 40. and with the practices of other godly, jeremy. 3. 25. Dan. 9 5.  
Vers. 7. turned rebellious] the Greek salth, provoked to bitteruesses; see Psal. 5. 11. By the red sea the Israelites disinherited God, and murmured against Moses, Exod. 14. 11, 12. yet there he saved them, vers. 15. 16, etc. thered Sea] so the new Testament calleth it in Greek, Heb. 11. 29. but the Hebrew is the sea Suph, that is, the sea of sedge or sea weeds which grew therein.  
Vers. 9 〈◊〉 reb●●ked] that is, powerfully repressed the waves, etc. See the like, Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps] Israel went in the bottom of the red sea on dry ground, the deep waters being as walls on each hand of them, Exod. 14. 21, 22, 29 See also Isa. 63. 11, 12, 13.  
Vers. 10. the hater] Pharaoh and his host that pursued them, Exod. 14. 23, 24, 30.  
Vers. 12. they sang] as is expressed, Exod. 15.  
Vers. 14. with lust] that is, greedily, even weeping for desire of flesh to eat, and loathing Manna, Numb. 11. 4. 6.  
Vers. 15. leanness] a sudden plague, whereby the souls or lives of the fatrest of them were taken away: see Psal. 78. 30, 31. also Isa. 10. 16.  
Vers. 16. the holy one] sanctified of the Lord to the work of the Priesthood, Exodus 29. 44. Levit. 8. 12, etc. which Korah with other Levites envied, opposing their own holiness, Num. 16. 1, 3, 5.  
Vers. 17. Dathan] and Abiram, princes with their families and all their goods went down alive into hell, Numb. 16. 32, 33.  
Vers. 18. the wicked] 2●0. men that would burn incense to the Lord, were burnt with fire from the Lord, Numbers 16. 35. Korach was the chief of them.  
Vers. 19 in Hereb] a mount in the wilderness, called the mountain of God, Exod. 3. 1. 1 King. 19 8. for there God gave his Law, and made a covenant with them, Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount, they made themselves a god of gold, Deuteronomy 9 8, 9,— 12. Exodus 32. 1, 4, 31. It was called also Sinai, Psalm 68 9 of bushes that there grew, and Horeb of the dryness, for it was a waterless desert, Deut. 8. 15.  
Vers. 20. their glory] that is, their God: so jer. 2. 11. Thus did they like the heathens, Rom. 1. 23. for me ●patterne, structure, or type, as the Apostle calleth it in Greek, Heb. 8. 5. from Exodus 25. 40.  
Vers. 23. to abolish] or, that he would destroy them, and put out their name from under Heaven, as is expressed, Deut. 9 13, 14. in the breach] in the gap which their sin had opened, for God as an enemy to enter and destroy them. A similitude taken from war, when by a breach in the wall, the enemy entereth the city: so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach, Exodus 32. 11,— 14. destroying] Heb. corrupting, that is, consuming them: See Psal. 57 1.  
Vers. 24. land of desire] the pleasant land of Canaan, which was to be desired for the pleasures and profits of it above all other Countries, Ezek. 20. 6. Deut. 11. 11 22. This land they through unbelief refused to take possession of, Num. 14. 1, 2, 3, etc. Heb. 3. 19 So meat of desire is dainty meat, job 33. 20.  
Vers. 26. his hand] that is, swore (as the Chaldee explaineth) for so lifting up the hand often signifieth, as Gen. 14. 22. Rev. 10. 5, 6. Deut. 32. 40. Nehem. 9 15. How God swore against this people, see Numbers 14. 21, 23. Psalm 95. 11.  
Vers. 27. to fan] that is, scatter: see Psal. 44. 12. Ezek. 20. 23.  
Vers. 28. were joined] or coupled, yoked unequally with infidels, which the Apostle forbiddeth, 2 Cor. 6. 14. Baal-pehor] the God of Moab and Madian, to whom by balaam's counsel Israel joined, Numb. 25. 3. and 31. 16. Revel. 2. 14. Baal signifieth a Lord, master, husband or patron: Pehor was the name of a mountain where this god was worshipped, and had a temple called Beth-pehor, Numb. 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods, 2 King. 1. 2. judg. 8. 33. and so Israel also called the true God, Hos. 2. 16. but for the shameful abuse of God's worship, the Scriptures turn Baal, a Lord, into bosheths, a shame; as jerubbesheth, 2 Sam. 11. 21. for jerub-baal (or Gedeon) judg. 8. 35. and 9 1. Ishbosheth, 2 Sam. 2. 10. or Eshbaal, 1 Chron. 8. 33. Mephibosheth, 2 Sam. 9 10. or Meribbaal, 1 Chron. 8. 34. So the Greek in 1 King. 18. 25. for Baal hath Aischunes, that is, Shame. Hereupon the Prophet saith, they went to Baal-pehor, and separated themselves unto that Shame (Bosheth) Hos. 9 10. and so jeremy calleth the Idols Shame or Confusion, jer. 3. 24. and 11. 13. the dead] idols that have no life or breath, and so are opposed to the living God, jer. 10. 5, 10. 1 Thes. 1. 9  
Vers. 29. brake in] with violence killing 24. thousand men, Numb. 25. 9  
Vers. 30. Phineas] nephew of Aaron the Priest, he being zealous for the Lord, thrust thorough with a spear Zimri and Cozbi, that wrought abomination, Numb. 25. 7, 8, etc.  
Vers. 31. for justice] for a just action, though done without ordinary authority, and God rewarded him for it, Numb. 25. 11, 12, 13.  
Vers. 32. Meribah] that is, Contention, where they strove with the Lord, Numb. 20. 13. See Psal. 95. 8. evil was] God's displeasure towards Moses, who uttering his anger, was for it deprived of coming into the land of Canaan, Num. 20. 12. Deut. 3. 25, 26.  
Vers. 34. the peoples] the heathens in Canaan, as is noted, jud. 1. 21. 27, 29, 30, 31, 33. though God commanded them, Exod. 23. 32, 33.  
Vers. 36. idols] or images, named in Hebrew of the curious labour spent in framing and serving them, jer. 10. 9 Isa. 44, 9, 12, 13, 15. or of sorrows that they bring to such as worship them, Psal. 16. 4. sometime they are called gods, 2 Sam. 5. 21. compared with 1 Chro. 14. 12. a snare] a scandal (as the Greek saith) whereby they fell into miseries; judg. 2. 12, 13, 14, 15. Exod. 23. 33.  
Vers. 37. devil's] the Idols forementioned, whereby devils are worshipped and not God, as 1 Cor. 10. 19, 20. Rev. 9 20. 2 Chron. 11. 15. Deut. 32. 17. Lev. 17. 7. Devils here are called Shedim, Wasters, in opposition to Shaddas, God Almighty, Psal. 68 15.  
Vers. 38. with bloods] that is, with bloodshed, as the Chaldee expounds it, with fins of murder.  
Vers. 39 whored] committed spiritual whoredom, that is, idolatry: see Psal. 73. 27. judg. 2. 17. Ezek. 23. 7, 37.  
Vers. 42. their haters] the heathens round about, as was prophesied, Levit. 26. 17. and fulfilled, judg. 3. 8, 14. and 4. 2. and 6. 1. and 10. 7, 8, 9 and 13. 1.  
Vers. 43. Many times] by Ehud, Barak, Gedeon, jephtah, Samson, etc. jud. 3. and 4. and 7. and 11. and 15. Nehem. 9 28, 30. by their counsel] that is, purposely and advisedly, as 1 Chronicles 12. 19  
Vers. 46. gave them] that is, procured mercy (or favour) towards them.  
Vers. 47. from the heathens] among whom divers Israelites were scattered by reason of their often troubles at home. So 1 Chron. 16. 35, 36. to glory] that we may glory or commend ourselves.     

The fifth Book.  

PSAL. CVII.  
The Psalmist exhorteth the redeemed, in praising God to observe his manifold providence, 4 over travellers, 10 over captives, 17 over sick men, 23 over sea men, 33 and in divers varieties of life.  
Confess ye to jehovah, for he is good; for his mercy endureth for ever. Let the redeemed of jehovah say it, whom he hath redeemed from the hand of the distresser. And gathered them out of the lands, from East and from West, from North and from the sea. They wandered in the wilderness, in the desert without way; they found not a dwelling City. Hungry and also thirsty, their soul was overwhelmed in them. And they cried unto jehovah in their distress; he rid them free out of their anguishes.  
And he led them in a right way, for to come unto a dwelling City. Let them confess to jehovah his mercy, and his marvellous works to the sons of Adam. For he hath satisfied the thirsty soul, and filled the hungry soul with good.  
They that sit in darkness and the shadow of death, bound in affliction and iron. Because they turned rebellious against the Words of God, and despised the counsel of the most high. And he humbled their heart with molestation; they stumbled down, and there was no helper. And they cried unto jehovah in their distress; he saved them out of their anguishes. He brought them forth from darkness and shadow of death, and broke their bands. Let them confess to jehovah his mercy, and his marvellous works to the sons of Adam. For he hath broken the doors of brass, and hewed asunder the bars of iron.  
Fools, for the way of their trespass, and for their iniquities are afflicted. Their soul abhorreth all meat, and they approach to the gates of death. And they cry unto jehovah in their distress; he saveth them out of their anguishes. He sendeth his word and healeth them, and delivereth from their corruptions. Let them confess to jehovah his mercy, and his marvellous works to the sons of Adam. And let them sacrifice the sacrifices of confession, and tell his works with shouting.  
They that go down to the sea in ships, that do their labour in the many waters; They do see the works of jehovah, and his marvellous acts in the deep. For he saith, and raiseth up the stormy wind; and it lifteth up the waves thereof. They mount up to the Heavens, they go down to the deeps; their soul in evil melteth away. They reel and stagger like a drunken man; and all their wisdom is swallowed up. And they cry unto jehovah in their distress, and he bringeth them out from their anguishes. He setteth the storm to a silent calm, and the waves thereof are quiet. And they rejoice because they are stilled, and he leads them unto the haven of their desire. Let them confess to jehovah his mercy, and his marvellous works to the sons of Adam. And let them exalt him in the Church of the people, and praise him in the sitting of the Elders.  
He putteth rivers to a wilderness, and issues of waters to a thirstiness. A land of fruit to saltness, for the evil of them that dwell therein. He putteth the wilderness to a pool of waters, and the land of drought to issues of waters. And seateth there the hungry, and they firmly prepare a dwelling City. And sow the fields, and plant Vineyards; and they yield fruitful revenue. And he blesseth them, and they are multiplied greatly; and their cattle he diminisheth not. And they are diminished and bowed down, by restraint, evil and sorrow. He poureth contempt on bounteous Princes, and maketh them err in deformed wilderness without way. And raiseth up the needy from afflicting poverty, and putteth his families as a flock. The righteous shall see and rejoice, and all injurious evil stop her mouth. Who is wise and will observe these things; and they shall understand the mercies of jehovah.  

Annotations.  
THe fifth book] see Psal. 42 1.  
Vers. 2. whom he hath] or, that he hath redeemed them. of the distresser] or of distress.  
Vers. 3. the sea] that is, the south, where the red sea was situate from judea (as the Chaldee explaineth it, the southern sea,) for the main sea was westward, jos. 23. 4. and so is often used for the West.  
Vers. 4. desert way] Heb. desert of way, meaning where no way was, as vers. 40. see also Esa. 43. 19 This estate figureth out men's dispersion among the peoples of the world, Ezek. 20. 35, 36. when men are without the law, Rom. 2. 14. dwelling city] Heb. city of habitation or seating; so verse 7 36. that is, no harbour or place of refreshing, for wild and venomous beasts only haunted there, jer. 2. 6. Deut. 8. 15. Compare also Eccles. 10. 15. Gen. 21. 14, 15, 16.  
Vers. 5. overwhelmed] fainted: see Psal. 61. 3.  
Vers. 7. city] this the Chaldee expoundeth of jerusalem.  
Vers. 9 with good] or good things, as the Greek explaineth it: see Psal. 65. 5. Luk. 1. 53.  
Vers. 10. shadow of death] that is, terrible darkness, meaning hereby sore afflictions in body and soul. See Psal. 23. 4. Esa. 49. 9 and 9 2. Mat. 4. 15. Luk. 1. 79. affliction] as with cords and fetters: see job 36. 8, 9, etc.  
Vers. 16. bars] that is, all the most strong hindrances: so Isa. 45. 2.  
Vers. 17. Fool's] evil disposed persons, so named of their unadvised rashness: see Psal. 38. 6. are afflicted] or, bring affliction on themselves.  
Vers. 18. soul] that is, appetite: see the like in job 33. 20. and the contrary in Psal. 78. 18. gates] that is, imminent peril of death: see Psal. 9 14. job 33. 22.  
Vers. 20. healeth them] example in Hezekiah, 2 King. 20. 1. 4, 5, 7. and the contrary in Asa, 2 Chron. 16. 12, 13. for God woundeth and healeth, Deut. 32. 39 Hos. 6. 1. job 33. 19, 24. corruptions] that is, corrupting diseases, or corrupting graves whereinto they are ready to come: see Psal. 7. 16. job 33. 28, 30.  
Vers. 22. of confession] that is, thank-offerings: see Psal. 50. 14.  
Vers. 23. do labour] that is, occupy or get their living: so Rev. 18. 17.  
Vers. 25. raiseth up] or maketh stand, which noteth also the continuance of the storm. See an example, jon. 1. 4.  
Vers. 29. he setteth] or restoreth firm. See Mat. 8. 26. jon. 1. 15.  
Vers. 30. because they] or, when they, that is, the waves.  
Vers. 32. the sitting] or the Assize (session) of the Elders or Senators, the governor's of the people, whom the Chaldee calleth Wise men. And from this Psalm, and this verse of it, the Hebrews have this Canon: Four must confess (unto God;) The sick when he is healed, the prisoner when he is released out of bonds; they that go down to sea, when they are come up (to land;) and waifaring men, when they are come to the inhabited land. And they must make confession before ten men, and two of them wise men, Psal. 107. 32. And the manner of confessing and blessing is thus; He standeth among them, and blesseth the Lord, the King eternal, that bounteously rewardeth good things unto sinners, etc. Maimony in Misr. treat. of Blessings, chap. 10. sect. 8.  
Vers. 33. He putteth rivers] that is, he turneth watery fruitful places to a dry barren desert. Rivers here (as waters in Isa. 32. 20. Eccles. 11. 1.) are put for most fertile grounds, as wilderness for a dry barren ground, Deut. 8. 15. issues] that is, places where water-springs are. thirstiness] that is, a thirsty dry land.  
Vers. 34. saltness] that is, a salt barren land: so jer. 17. 6. job 39 6. for salt causeth barrenness, Deu. 29. 23. judg. 9 45. The Chaldee paraphraseth, The fruitful land of Israel he layeth waste like Sodom, which was overthrown for the evil of them that dwelled therein.  
Vers. 35. land of drought] that is, a dry barren land: compare Isa. 41. 18.  
Vers. 37. yield fruitful revenue] Heb. make fruit of revenue (or increase.) see Psal. 1. 3.  
Vers. 39 And they are] that is, And again, when he curseth them, they are minished, etc. the contrary to the former blesseth is to be understood, as in the Law, Deut. 28. 4, 18. Or, as the Chaldee expoundeth it, And when they sin, they are diminished. restraint] either of liberty by imprisonment, as Isa. 53. 8. or of any blessing.  
Vers. 40. contempt] a base contemptible estate: so job 12. 21. deformed wilderness] or wild ground, unordered: so job 12. 24.  
Vers. 41. raiseth up] or setteth in a high place safely; so 1 Sam. 2. 8. Psal. 1▪ 13. 7, 8.  
Vers. 42. all injurious evil] that is, all evil persons that deny God's providence, or blame his administration, shall have their mouths stopped: so job 5. 16. and so pride is for proud persons, Psal. 36. 12.  
Vers. 43. Who is wise?] a complaint how few there be that mark these things, and an intimation that every wise man will observe them: so Hos. 14. 10. jer. 9 12. and they shall] or, as before, who will understand.    

PSAI. CVIII.  
David encourageth himself to praise God. 6 He prayeth for God's assistance according to his promise. 11 His confidence in God's help.  
A Song, a Psalm of David.  
O God, mine heart is firmly prepared; I will sing and sing Psalm, yea with my glory. Raise up psaltery and Harp; I will raise up at the day dawning. I will confess thee among the people's, O Tehovah, and will sing Psalms to thee among the Nations. That thy mercy is great above the heavens, and thy truth unto the skies. Be thou exalted over the Heavens, O God, and over all the earth thy glory. That thy beloved may be delivered; save thou with thy right hand, and answer me. God spoke by his holiness, I will be glad; I shall divide Shechem, and measure the valley of Succoth.  
Gilead shall be mine, Manasseh mine, and Aephrajim the strength of mine head; jehudah shall be my lawgiver. Moab my washing pot, over Edom I shall cast my shoe, over Palestina I will shout. Who will lead me along to the city of strong defence? who will conduct me into Edom? Wilt not thou, O God, which hadst cast us away; and wouldst not go forth, O God, in our hosts? O give thou us help from distress, for false vanity is the salvation of man. Through God we shall do valiantness; and he will tread down our distressers.  

Annotations.  
YEa with my glory] that is, with my soul and tongue (as Psal. 16. 9) or, Yea my glory, to wit, shall sing. This Psalm is composed of the 57 Psalm, from the 8. verse to the end, and of the 60. Psalm, from the 7. verse to the end: see the Annotations there.  
Vers. 7. answer me] or us: see Psal. 60. 7, etc.  
Vers. 14. valiantness] that is, valiantly, and so prevail, as Balaam prophesied, Numb. 24. 18.    

PSAI. CIX.  
David complaining of his slanderous enemies, under the person of judas devoteth them. 16 He showeth their sin. 21 Complaining of his own misery, he prayeth for help. 29 He promiseth thankfulness.  
To the Master of the Music, a Psalm of David.  
O God of my praise, cease not as deaf. For the mouth of the wicked one and the mouth of deceit are opened against me; they have spoken with me with a tongue of falsehood. And with words of hatred have they compassed meabout, and warred against me without cause. For my love they are adversaries to me, and I (give myself to) prayer. And they put upon me evil for good, and hatred for my love. Set in office over him the wicked one, and let the adversary stand at his right hand. When he shall be judged, let him go forth wicked, and his prayer be to sin. Let his days be few, his office let another take. Let his sons be fatherless, and his wife a widow. And let his sons wandering wander and beg, and seek out of their desolate places. Let the Creditor ensnare all that he hath, and let strangers make spoil of his labour. Let there be none extending mercy to him, and let there be none showing favour to his fatherless children. Let his posterity be (appointed) to cutting off: in the generation next after let his name be wiped out. Let the iniquity of his fathers be remembered of jehovah, and the sin of his mother be not wiped out.  
Let them be before jehovah continually, and he cut off the memory of them from the earth. Because that he remembered not to do mercy, but persecuted the poor afflicted and needy man, and the smitten in heart, to slay him. And he loved cursing, and let it come unto him; and he delighted not in blessing, and let it be fare from him. And he clothed himself with cursing as his raiment, and let it enter as waters into his inward part, and as oil into his bones. Let it be to him as a garment wherewith he may cover himself, and for a girdle wherewith he may gird himself continually. This be the work of mine adversaries from jehovah, and of them that speak evil against my soul. And thou jehovih, Lord, do with me for thy Name sake; for good is thy mercy, deliver thou me.  
For I am poor afflicted and needy, and mine heart is wounded within me. As a shadow when it declineth I am gone away, I am tossed as the Grasshopper. My knees are feeble through fasting, and my flesh is lean for fatness. And I was a reproach to them; they saw me, they shaked their head. Help thou me jehovah, my God; save me according to thy mercy. And let them know that this is thine hand, thou jehovah hast done it.  
Let them curse, and do thou bless; rise they up and be abashed, and let thy servant rejoice. Let mine adversaries be clothed with ignominy, and let them cover themselves with their shame as with a cloak. I will confess jehovah vehemently with my mouth, and in the midst of many will I praise him. For he will stand at the right hand of the needy, to save him from them that judge his soul.  

Annotations.  
OF my praise] that is, which art praised of me, as Psal. 22. 4. or, which praisest and justifiest me against the calumnies of mine enemies, 2 Cor. 10. 18. Rom. 2. 29. Numb. 12. 7, 8. cease not] or be not silent: see Psalm 28. 1. of diceit] that is, the deceitful men, as the Greek explaineth it: so pride for proud person, Psalm 36. 12. are] or have opened, to wit, themselves.  
Vers. 4. and I prayer] to wit, I made or give my self to prayer (as the Greek and Chaldee saith) I prayed, or, I am a man of prayer. So I peace, Psal. 120. 7. See also 1 Cor. 14. 33.  
Vers. 6. Set in office] or Make visitor, or overseer: see verse 8. the wicked one] the devil, as 1 joh. 2. 13, 14. and 3. 12. and 5. 18. or generally, wicked rulers. the adversary] in Hebrew Satan, in Greek the Devil, who is an adversary to mankind, 1 Pet. 5. 8. Rev. 12. 9 at his right hand] to resist and overcome him, Zach. 3. 1. and this is spoken of all his foes as of one man, or of some one special, as Doeg enemy to David, 1 Sam. 22. 9, etc. judas to Christ, joh. 13. 2. But God is at the right hand of the poor, vers. 31. Psal. 16. 8.  
Vers. 7. wicked] that is (as the Greek saith) condemned: See the Notes on Psal. 1. 1. to sin] that is, turned to sin, and so abominable, Prov. 28. 9 and 15. 8.  
Vers. 8. his office] or charge, visitation, bishopric, (Episcopée:) and this is applied to judas, whose office was derived to Mathias, Act. 1. 16, 20, 26. A Bishop and bishop's charge (so called of visitation) is a common name to all overseers and offices, Numb. 4. 16. and 31. 14. Ezek. 44. 11. 2 King. 11. 15. 2 Chron. 34. 12, 17. Nehem. 11. 9  
Vers. 9 fatherless] or orphans and this is a curse of the law, Exod. 22. 24. jer. 18. 21.  
Vers. 10. wander] rogue about as vagabonds, Gen. 4. 12.  
Vers. 11. the Creditor] he to whom he is indebted, or the extortioner, let him seize on all his goods. his labour] goods gotten by his labour.  
Vers. 13. posterity] or his last end: see Psal. 37. 37. to cutting off] or, appointed to be cut off, to perdition or to destruction, as the Greek explaineth. The verb active is of passive signification, as Psal. 32. 9 and 36. 3.  
Vers. 15. memory] or memorial, Psal. 34. 17. job 18. 17.  
Vers. 16. smitten] with grief, that is, sorrowful, or as the Greek saith, pricked in heart. So verse 22. See Psal. 102. 5. and 34. 19  
Vers. 17. let it come] or, it shall come: and so after.  
Vers. 18. his raiment] or a mantel. let it enter] or, it entered. It may be understood of his delight in cursing, which pleased him as water and oil, or of the efficacy of the curse that should pierce his own bowels and bones, as Num. 5. 22.  
Vers. 20. the work] that is, the wage or reward due for his work: so Lev. 19 13. Isa. 49. 4. job 7. 2. Ezek. 29. 20.  
Vers. 21. jehovih] the Name of God: see Psal. 68 21. do] to wit, mercy, as the next words show, and is expressed, Psal. 18. 51. See also Psal. 103. 9 where the word anger is omitted.  
Vers. 23. I am gone] or am made to go (or depart) namely towards my grave, as Psal. 58. 9 See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grasshopper] or, shaken off as the Locust, which hath no nest or biding place, but is driven to and fro, being a fearful creature, Nahum 3. 17. job 39 23. or which is carried away with the wind, Exodus 10. 1●.  
Vers. 24. feeble] or loosened, so that I am ready to stumble and fall. So Paul calleth them lose or feeble knees, Heb. 12. 12. from Isa. 35. 3. for fatness] or for oil, that is, for want of fat or oil: as for the fruits, is for want of the fruits, Lam. 4. 9 for five, is for want of five, Gen. 18. 28. for fornication, 1 Cor. 7. 2. is, for to avoid fornication. Or we may turn it without fat, for the Hebrew min, sometime signifieth without, job 21. 9  
Vers. 25. shaked] or wagged, a sign of scorn, Psal. 22. 8.  
Vers. 27. thine hand] that is, thy handy work.  
Vers. 28. rise they up] to wit, against me (as the Greek explaineth it) and be they abashed as disappointed of their purpose.  
Vers. 30. of many] or, of the mighties, of great men, as the Chaldee saith, of wise men; but the Greek translateth, of many.  
Vers. 31. at the right hand] to assist, contrary to Satan, verse 6. that judge] that is, condemn and persecute him to death.    

PSAL. CX.  
David prophesieth of Christ's Kingdom, 4 his eternal Priesthood, 5 his Conquest, 7 and his Passion.  
A Psalm of David.  
IEhovah assuredly said unto my Lord, Sat thou at my right hand until I put thine enemies the footstool of thy feet. jehovah will send out of Zion the rod of thy strength; rule thou in the mids of thine enemies. Thy people shall be voluntaries in the day of thy power; in the beauties of holiness, of the womb of the early morning; to thee the dew of thy youth. jehovah swore, and will not repent, thou art a Priest for ever, according to the order of Malchisedek. The Lord at thy right hand, he hath wounded Kings in the day of his wrath. He shall judge among the heathens; he hath filled with corpses, he hath wounded the head over a great land. Of the brook in the way shall he drink, therefore he shall lift up the head.  

Annotations.  
IEhovah] that is, God the Father. assuredly said] see Psal. 36. 2. to my Lord] that is, to Christ, whom David here calleth his Lord, though he was also his son according to the flesh, Mat. 22. 42, 45. Rom. 1. 3. Act. 2. 34. So the Chaldee, The Lord said unto his Word, meaning Christ, joh. 1. 1. sit at my right hand] sitting noteth reigning with continuance, 1 Cor. 15. 25. Heb. 10. 12, 13. So sitting on his throne, 1 King. 3. 6. is expounded, reigning in his stead, 2 Chron. 1. 8. God's right hand meaneth his power and majesty in the Heavens, Luk. 22. 69. Mark. 16. 19 Heb. 1. 3. and 8. 1. and this above all Angels, Heb. 1. 13. thine enemies] even all of them, the last whereof is death, 1 Cor. 15. 25, 26. Of this place the Apostle giveth this exposition, Every Priest standeth daily ministering, and oft times offering the same sacrifices, which can never take away sins: but this man having offered one sacrifice for sin, fitteth for ever at God's right hand, henceforth expecting till his enemies be put the footstool of his feet, Heb. 10. 11, 12, 13.  
Vers. 2. the rod] or staff (sceptre) of thy strength; thy strong staff (O Christ) that is, the powerful word of thy Kingdom, Isa. 11. 4. Mat. 13. 19 which was to come out of Zion and jerusalem, Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1, 2, etc. For in Zion Christ reigneth, Psal. 2. 6. Rev. 14. 1. rule thou] that is, thou shalt surely rule or have dominion: see the Notes on Psal. 37. 3.  
Vers. 3. voluntaries] a people of voluntarinesses, or of liberalities (as Psal. 68 10.) that is, shall most freely, willingly, and liberally present themselves and their oblations to thee, as judg. 5. 9 Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power] or army (as Psal. 33. 16.) that is, when thou sendest forth thy powerful Gospel and Preachers of the same to conquer the world, Rom. 1. 16. 2 Cor. 10. 4, 5. Rev. 6. 2. Psal. 45. 4, 5, 6. in the beauties of holiness] or in the comely honours of the Sanctuary; meaning either the comely (or honourable) places of holiness, (or of the Sanctuary) as Psal. 29. 2. that is, the Church; or rather, in the beautiful ornaments of holiness, that is, holy graces and virtues, wherewith Christ and his people are adorned, as the Priests and Levites of old with Vrim, Thummim, and holy garments, Exod. 28. 2, 40. Isa. 52. 1. So the Warriors in heaven are clothed with fine linen, white and pure, the righteousness of the Saints, Rev. 19 14. 8. of the womb, etc.] This place is difficult, and may diversely be understood, either of Christ himself, or of his people: and again, if of Christ, either in respect of his Godhead or of his Manhood. Of his Godhead, that the Father saith unto him, of the womb (that is, of mine own essence) before the early morning (that is, before the world was) to thee was (or thou hadst) the dew of thy youth; (or birth) so noting the eternal generation of Christ before all worlds, as is showed, Prov. 8. 22, 23. 24, 25. And this sense the Lxx. Greek Interpreters seem to follow, translating, Of the womb before the morning star begat I thee. If it be meant of Christ's manhood, we may take it thus, of the womb of the dark morning (or of the obscure womb of the virgin) thou hadst the dew of thy birth. If of Christ's people before mentioned, it may thus be read; Of the womb of the morning to thee shall be (or shall come) the dew of thy youth, that is, thy youth (thy young or newborn people) shall be to thee as the morning dew, which falleth secretly from heaven, and abundantly covereth the earth: For so the dew is sometime used, 2 Sam. 17. 12. and unto rain, dew, ice, etc. the Scripture applieth the names of womb and begetting, job 38. 28, 29. and the increase of the Church is by this figure described, as, The remnant of jakob shall be among many people, as, a dew from the Lord, as showers upon the grass, that waiteth not for man, etc. Mic. 5. 7. This last sense accordeth best with the beginning of the verse. of the womb] or from the womb of the morning. of the early morning,] or, before the dawning: the morning (or day-dawning) in Hebrew Mishchar, is named of the blackness or darkness, which also the Scripture showeth, joh. 20. 1. and the letter M. is either a preposition, signifying from, or before, as Isa. 43. 13. or, but a part of the word, here meaning, of. to thee] understand was, or shall be; that is, thou hast, or shalt have. dew of thy youth] or, of thy birth, that is, thy youth which is like the dew. Youth or nativity, may either be taken properly for young age, as Eccles. 11. 9 or figuratively, for young persons, meaning the regenerate, which are as new borne babes, joh. 1. 13. and 3. 3. 1 Pet. 2. 2.  
Vers. 4. swore] For as much (saith the Apostle) as it is not without an oath, etc. by so much is jesus made surety of a better Testament, Heb. 7. 20. 22. a Priest] or Sacrificer; see Psal. 99 6. for ever,] Among the Levites, many were made Priests, because they were not suffered to endure by reason of death: but this man because he endureth ever, hath an ever lasting priesthood. Wherefore he is able also perfectly to save them that come unto God by him, seeing he ever liveth to make intereession for them, Heb. 7. 23, 24, 25. to the order] or according to my speech: both these interpretations are good, the one from the Apostles authority, Heb. 7. 17. the other from the Hebrew propriety dibrathi, as job 5. 8. meaning the manner and order of Melchisedek, as God speaketh of him in the history, where he is brought in without father, mother kindred, beginning of days, or end of life, continuing a Priest for ever, as the Apostle gathereth, Heb. 7. 1, 3. from the narration, Gen. 14. 18, etc. of Melchisedck] the King of Salem, and Priest of the most high God, whose name and office is opened, Heb. 7. 1, 2, etc. from which he inferreth, If perfection had been by the Priesthood of the Levites, etc. what needed it that another Priest should rise after the order of Melchisedek, and not to be called after the order of Aaron? Heb. 7. 11.  
Vers. 5. The Lord] Christ, as in vers. 1. which the Chaldee calleth Shecinah] (the divine presence) of the LORD. at thy right hand] this may be spoken to God the Father, at whose right hand Christ sitteth, as vers. 1. or to the people of God, at whose right hand he standeth, as Psal. 109. 31. hath wounded] or shall wound, or imbrue in blood, as Psal. 68 22, 24. a prophecy spoken as of a thing done. So usually in the Prophets, Isa. 9 6. and 53. 4, 5, etc. See this fulfilled, Rev. 19 18.  
Vers. 6. hath filled] or shall fill, to wit, all places with dead bodies, slain and unburied, as jer. 16. 4. So the Chaldee paraphraseth, he hath filled the land with carcases of the wicked which are slain. the head] Antichrist the man of sin, whom the Lord shall consume with the spirit of his mouth, 2 Thes. 2. 3, 8. or head for heads, and land for lands; that is, all wicked governor's wheresoever.  
Vers. 7. of the brook] or stream, to wit, of afflictions (as waters usually signify, Ps. 18. 5.) Christ was to drink, that is, to suffer, and so to enter into his glory, Matth. 26. 39 42. Luke 24. 26. 1 Pet. 1. 11. Philip. 2. 8, 9 Or, drinking of the brook in the way, may mean a short refreshing of himself, and then a hot pursuit of his enemies without delay, till he hath got a full conquest of them. Compare herewith the history of gedeon's soldiers, judg. 7. 4, 5, 6, etc. As waters sometimes signify doctrine; so the Chaldee here expoundeth it, From the mouth of the Prophet he shall receive doctrine in the way.    

PSAL. CXI.  
The praises of God for his glorious and gracious works.  
1 Halelujah.  
I Will confess jehovah, with all the heart: in the secret of the righteous, and assembly.  
2 Great are the actions of jehovah, sought out of all that delight in them.  
3 Glorious majesty, and comely honour is his work, and his justice standeth to perpetual aye.  
4 He hath made a memorial of his marvellous works; gracious and pitiful is jehovah.  
5 He hath given a prey to them that fear him: he will remember his covenant for ever.  
6 He hath showed to his people the able power of his actions, in giving to them the inheritance of the heathens.  
7 The actions of his hands are truth and judgement; faithful are all his precepts.  
8 Established they are for aye for ever, done in truth and righteousness.  
9 He sent redemption to his people, he hath commanded his covenant for ever; holy and fearful is his name.  
10 The beginning of wisdom is the fear of jehovah; good prudency have all they that do them: his praise standeth to perpetual aye.  

Annotations.  
Halelujah] Praiseye jah. This Psalm setteth forth the praises of God, and is composed after the order of the Hebrew Alphabet, every sentence beginning with a several letter. So also the Psalm following. See Psal. 25. 1. the secret] or Council; see Psal. 64. 3. and 89. 8.  
Vers. 2. sought out] that is, regarded and cared for; so Isa. 62. 12. a city sought out, that is, cared for, as Deut. 11. 12. Or sought out, that is, found, or manifested unto, as Isa. 65. 1. compared with Rom. 10. 20. Or sought, that is, worthy to be sought, as Praised, Psal. 18. 4. for praiseworthy. of all that delight] or for all their delights, that is, the delights and pleasures of God's works are such, as they are worthy to be sought into. The original may bear either sense.  
Vers. 3. Majesty] that is, most majestical and honourable. standeth] that is, continueth, or abideth firm, as 1 Sam. 16. 22, Psal. 102. 27. and 33. 11. 2 Cor. 9 9 from Psal. 112. 9  
Vers. 5. a prey] that is, a portion of meat, or food, as the Greek and Chaldee explain it. So Prov. 31. 15. Mal. 3. 10.  
Vers. 6. in giving] or, to give unto them.  
Vers. 7. faithful] or sure, constant: see Ps. 19 8.  
Vers. 9 redemption] or deliverance; which meaneth both a riddance from the evils wherein they have been, Deut. 7. 8. and 15. 15. Psal. 25. 22. and 130. 8. and a preservation from the evils whereinto the wicked fall, Exod. 8. 23. Psal. 49. 7, 16. and 119. 134.  
Vers. 10. beginning] the first, chief and principal, either in time or dignity. So, the first, Mark 12. 28. for the great commandment, Matth. 22. 36. prudencio] understanding, or success and felicity, which commonly followeth prudency, Prov. 3. 4. have all] or, shall be to all. do them] the precepts mentioned, vers. 7. or, these things generally. The Greek saith, do it, meaning the covenant, vers. 9 his] that is, God's praise, of whom this Psalm is composed, vers. 1, etc. standeth] that is, abideth or continueth, as vers. 3.    

PSAL. CXII.  
The praises of the godly man, who hath the promises of this life, and of that which is to come. His prosperity shall be an eyesore to the wicked.  
Halelujah.  
1 OBlessed is the man that feareth jehovah; that delighteth greatly in his commandments.  
2 His seed shall be mighty in the earth: the generation of the righteous shall be blessed.  
3 Wealthy store and riches shall be in his house: and his justice standeth to perpetual aye.  
4 Unto the righteous light ariseth in darkness: gracious, and pitiful, and just.  
5 A good man doth graciously and dareth: he will moderate his words in judgement.  
6 Surely he shall not be moved for ever: the just man shall be to everlasting momorie.  
7 He will not fear for evil hearsay: his heart is fixed, trusting in jehovah.  
8 His heart is established, he will not fear; until he see, upon his distresses.  
9 He hath scattered abroad, he hath given to the poor; his justice standeth to perpetual aye: his horn shall be exalted with honour.  
10 The wicked shall see, and be angry; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.  

Annotations.  
Halelujah] or, Praise ye the LORD. This Psalm setteth out the praises of the godly man; and is composed after the order of the Hebrew Alphabet, even as the former 111. Psalm, with which in many things it is to be compared.  
Vers. 2. his seed] his children, as Psal. 21. 11. Levit. 21. 17. So the Chaldee saith, his sons shall be mighty in the Law. the generation] their progeny, as Deut. 29. 22. job 42. 16. or, the nation, (the multitude) of righteous men: see Psal. 12. 8. and 14. 5.  
Vers. 3. Wealth] or store of riches, sufficiency of wealth gathered with labour and industry: the Hebrew Hon signifieth also sufficiency, Prov. 30. 15. standeth] that is, continueth, abideth, as Psal. 111. 3. where the very same is spoken of God. So after, vers. 9  
Vers. 4. light ariseth] or springeth up, properly as the Sun riseth, Mal. 4. 2. Light signifieth comfort, peace, joy, etc. as darkness, affliction, job 30. 26. Esth. 8. 16. Psal. 107. 10. Lam. 3. 2. And so in Religion, Act. 26. 18, 23. Rom. 2. 19 2 Cor. 4. 6. Compare this sentence with Esa. 58. 10. Exod. 10. 23. and the contrary, job 38. 15. gracious] this may be understood of God, thus; from him that is gracious, etc. as Psal. 111. 4. or of the godly man, that he is gracious, etc. as the next verse showeth: or, of the light, that it is gracious, etc. meaning it of God, who is our light, as Psal. 27. 1.  
Vers. 5. will moderate] or measure out, or carry and dispense them, as the Greek explaineth it, by the similitude of a steward. his words] or, affairs, matters. en-judgement] or, with discretion▪ as is fit and right, Psal. 25. 9 Ezek. 34. 16.  
Vers. 6. Surely] or For▪ compare Psal. 15. 5.  
Vers. 7. hearsay] or hearing, that is, tidings, fame, rumour or report, which he heareth, as the word signifieth, Rom. 10. 16, 17. So that which one Evangelist calleth akoé, hearing, Mark. 1. 28. another calleth echoes, sound or echo, Luke 4. 37. both meaning fame or rumour. See the contrary to this in the wicked, jer. 49. 23. fixed] or firmly prepared, not to be moved with ill tidings.  
Vers. 8. he see] to wit, God's work, or reward; see Psal. 54. 9 The Chaldee otherwise, thus, till he see redemption in distress.  
Vers. 9 scattered] to wit, his riches (as the Chaldee explaineth it) that is, given and lent it freely, without looking for any thing thereof, as Luke. 6. 35. though thereby he is more increased, Prov. 11. 24. See 2 Cor. 9 9 justice] this generally is all righteousness, sometime alms; see Psal. 24. 5. his horn] that is, power and glory: so the Chaldee saith, his strength: see Ps. 75. 5. 11. and 92. 11. and 89. 18, 25. 1 Sam. 2. 1.  
Vers. 10. the desire] that is, the thing that he desireth shall not be granted him. Compare Prov. 10. 24, 28. and 13. 12.    

PSAL. CXIII.  
An exhortation to praise God for his excellency, 6 for his mercy.  
Halelujah.  
PRaise ye servants of jehovah: praise ye the name of jehovah. Blessed be the name of jehovah, from this time, and for ever. From the rising of the Sun, unto the going in of the same: praised be the name of jehovah. jehovah is high, above all nations. his glory is above the heavens. Who is like jehovah our God, that lifteth himself high, to sit? That debaseth himself low to see, in the heavens, and in the earth. He raiseth the poor from the dust: he lifteth up the needy from the dung. To set him with bounteous Princes, with the bounteous Princes of his people. He maketh the barren of house to dwell, a joyful mother of children; Halelujah.  

Annotations.  
FRom this time] or, from now, henceforth. So Psa. 115. 18. and 121. 8. and 131. 3.  
Vers. 3. rising] that is, the east part of the world; as Psal. 103. 12. going in] or going down, that is, the west, where the Sun is said to go in, as when it riseth, to come out, Gen. 19 28. meaning by east and west, all the world over: so Mal. 1. 11.  
Vers. 5. lifteth high to sit] or, to dwell, that is, (as the Greek explaineth it) dwelleth on high: and so after, seethe the things below.  
Vers. 7. from the dust] that is, from base estate, as 1 King. 16. 2. So after, from dung, as Lam. 4. 5. This speech is taken from 1. Sam 〈…〉  
Vers. 9 the barren of house] that is, the woman which never had children; as on the contrary, fruit full women are said to build their husband's houses, Ruth 4. 11. so house is used for children or 〈…〉, Psal. 115. 10. 12. Exod. 1. 21. See also Psal. 68 7. The Scriptures apply this to the Church of the Gentiles; as, Rejoice O barren that didst not bear, etc. Esa. 54. 1. Gal. 4. 26, 27.    

PSAL. CXIV.  
The deliverance of Israel out of Egypt affected the dumb creatures: all the earth are thereupon exhorted to fear God.  
WHen Israel went out from Egypt, the house of jakob from the people of a barbarous speech; judah was for his sanctuary, Israel his dominions. The sea saw, and fled: the jarden turned about backward. The Mountains leapt like Rams: the hills like younglings of the flock. What allied thee, O sea, that thou fleddest; O jarden, that thou turnedst about backward? O mountains, that ye leapt like Rams: ye hills, like younglings of the flock?  
At the presence of the Lord tremble thou earth; at the presence of the God of jakob. That turneth the rock to a lake of waters, the flint to a fountain of waters.  

Annotations.  
BArbarous speech] or, speaking barbarously, of a strange, rude, uncouth language. This word is here only used, and meaneth all speech that was not understood of God's people; which he that speakath, is called of the Apostle, a Barbarian, that is, a stranger, 1 Cor. 14. 11. even as here also the Chaldee turneth it. Spiritually it meaneth such as speak against the faith, the language of Canaan, Isa. 19 18.  
Vers. 2. judah] that is, the congregation of that tribe, which was most principal, Num. 〈◊〉. 3. and 7. 12. and 10. 14. was] or became; and it is of the feminine gender, to signify the Congregation, usually named a daughter, as Ps. 9 15. his sanctuary] sanctity, or sanctification, which God had sanctified to dwell among them, Levit. 19 2. and 20. 7, 26. and 26. 11, 12. 2 Cor. 6. 16. The Chaldee explaineth it thus, The Church of the house of judah was united to his holiness, Israel to his dominions. dominions] or dominations (seignories) ruling over the tribes by his laws and spirit.  
Vers. 3. The sea] the red sea, thorough which Israel passed, Exod. 14. 21. Psal. 77. 17. and 78. 13. and 66. 6. and 136. 13. the jarden] the great river in the land of Canaan, jos. 3. Psal. 66. 6.  
Vers. 4. The mountains] Sinai, Horeb, and other hills in the wilderness quaked, Exod. 19 18. Hab. 3. 6, 10. Psal. 68 9 So leaping is used also in Psal. 29. 6. The Chaldee paraphraseth, When he gave his law to his people, the mountains leapt, etc. younglings] Hebr. sons; meaning Lambs: so vers. 6.  
Vers. 5. What ailed thee] or, what was to thee?  
Vers. 7. At the presence] or, At the face, or Before the Lord. For these phrases are used indifferently; as milliphnei, at the presence, 1 Chron. 16. 33. is liphnei, before, Psal. 96. 13. So Milliphnei, before, or from the face, 1 Chro. 19 18. for which in 2 Sam. 10. 18. is Miphnei, before. tromble thou] with pain as a woman in travel; see Psal. 29. 8. It is an answer to the former question, and therefore may also be turned, the earth trembled, (as the like is observed in Psal. 22. 9) and so the Greek here translateth, the earth was shaken.  
Vers. 8. the flint] that is, hard flinty rock, as is explained, Deut. 8. 15. Compare Isa. 41. 18.    

PSAL. CXV.  
Because God is truly glorious, and idols are vanity, 9 he exhorteth to confidence in God, who is to be blessed for his blessings.  
NOt unto us, jehovah, not unto us, but unto thy name give the glory, for thy merey, for thy truth. Wherefore should the heathens say, Where is now their God? And our God is in the heavens: whatsoever pleaseth him, he doth. Their idols are silver and gold, the work of men's hands. A mouth they have, and speak not: eyes they have, and see not. Ears they have, and hear not: a nose they have, and smell not. Hands they have, and feel not; feet they have, and walk not: they make no sound with their throat. Like them be they that make them: every one that trusteth in them.  
O Israel, trust thou in jehovah: he is their help, and their shield. O house of Aaron, trust ye in jehovah: he is their help, and their shield. Ye that fear jehovah, trust in jehovah: he is their help, and their shield. jehovah hath remembered us, he will bless us: he will bless the house of Israel, he will bless the house of Aaron. He will bless them that fear jehovah; the small with the great.  
jehovah will add unto you; unto you, and unto your sons. Blessed shall you be of jehovah, which made the heavens, and earth. The heavens are jehovahs'; and the earth he hath given to the sons of Adam. Not the dead shall praise jah; neither any that go down to silence. But we will bless jah, from this time, and for ever; Halelujah.  

Annotations.  
NOt to us] or, for us; the Chaldee addeth, not for our desert. This Psalm the Greek joineth with the former, and maketh it a part of the 114. Psalm. See the notes on Psal. 10. 1.  
Vers. 2. now] or, I pray. A word of entreating, but used here in mockage. See Ps. 79. 10.  
Vers. 3. And] or, But our God. It is a sign of indignation, as Psal. 2. 6.  
Vers. 5. They have] Hebr. is to them, speak not] or, cannot speak, as Psal. 77. 5. and so the rest. Compare herewith jer. 10. 3, 4, 5, 9, etc. Deut. 4. 28.  
Vers. 7. sound] or matter, meditate; see Psal. 1. 2.  
Vers. 9 Israel] the Church is here distinguished into three parts: 1 Israel, or the body of the Commonwealth: 2 Aaron's house the Ministers; and 3 the fearers of jehovah, that is, strangers, converts of all nations, Acts 2. 5. and 10. 35. So after in vers. 12, 13. and Psal. 118. 2, 3, 4. trust thou] the Greek saith, hath trusted; and so the rest. See the notes on Psal. 22. 9 and 114. 7. their help] to wit, which trust in him. Or it may be for your help; one person put for another, as often is. See Psal. 59 10. 65. 7. and 80. 7.  
Vers. 10. House] that is, children or posterity. See Psa. 113. 9  
Vers. 12. hath remembered] The Chaldee explaineth it, The word of the Lord hath remembered us for good, will bless] to wit, us; as the Greek turneth it, being mindful of us, hath blessed us. See the like want, in Ps. 59 14. and 69. 2. and 45. 4.  
Vers. 13. small] or little, in age or degree. So Rev. 11. 18.  
Vers. 14. will add unto] or add upon you, that is, increase you, as Deut. 1. 11. Esa. 26. 15. or, add his blessings.  
Vers. 15. shall you be of] or, are you to jehovah, that is, by him. See the like phrase, Gen. 14. 19 2. Sam. 2. 5.  
Vers. 16 he hath given] or understand, which he hath given: for, the earth also is his, Psal. 24. 1. though heaven properly is his dwelling place, yet not able to contain him, 1 King. 8. 30. 27.  
Vers. 17. to silence] the grave, the place of silence & quiernesse: as job 3. 17, 18. See Ps. 94. 17. So the Chaldee expoundeth it, the place of burial in the earth.    

PSAL. CXVI.  
The Psalmist professeth his love and duty to God for his deliverance. 12 He studieth to be thankful.  
I Love, because jehovah heareth my voice, my supplications. Because he bowed his ear unto me, and in my days I will call. The pangs of death compassed me, and the strait afflictions of hell found me: I found distress and sorrow. And I called on the name of jehovah: O jehovah, deliver my soul. Gracious is jehovah, and just: and our God is merciful. jehovah keepeth the simple; I was brought low, and he saved me. Return, O my soul, unto thy rest, for jehovah hath bounteously rewarded unto thee. Because thou hast released my soul from death, mine eye from tears, my foot from sliding. I will walk on before jehovah, in the lands of the living. I believed, therefore did I speak; I was afflicted vehemently. I did say in my hastening away, every man is a liar. What shall I render to jehovah, for all his bountiful rewards unto me? I will take up the cup of salvations, and will call on the name of jehovah. My vows to jehovah I will pay, in the presence now of all his people. Precious in the eyes of jehovah, is the death of his gracious Saints. O jehovah, surely I am thy servant, I am thy servant, the son of thine handmaid; thou hast unloosed my bands. To thee will I sacrifice a sacrifice of confession, and will call on the name of jehovah. My vows to jehovah will I pay, in the presence now of all his people. In the courts of the house of jehovah; in the midst of thee, O jerusalem; Halelujah.  

Annotations.  
I Love] to wit, the Lord: or, I am lovingly affected, and well pleased. The Greek here beginneth the 114. Psalm; see the note on Psal. 10. 1. and after, vers. 10. heareth] or will hear, to wit, continually.  
Vers. 2. and] that is, therefore will I call, or, when I did call. my days] that is, whiles I live: or days of affliction, as job 30. 16. See Ps. 119. 84. & 37. 12.  
Vers. 3. pangs] or pains: compare Psa. 18. 5. etc. hell] the state of death, or grave: see Ps. 16. 10. found] that is, came upon me. So 1 Chron. 10. 3. Nehem. 9 32. Esth. 8. 6. Psal. 119. 143.  
Vers. 5. Oh] or, I beseech thee, O now! The Hebrew Anna and Na, are words of entreating; as the Greek Nai, Philem. 1. 20. Rev. 1. 7.  
Vers. 6. brought low] drawns dry, weakened, and afflicted: see Psal. 41. 2. and 79. 8.  
Vers. 7. thy rest] thy quiet comfortable estate in God, without trouble of conscience. This Christ giveth, Matth. 11. 29. but sin taketh away, Deu. 28. 65. rewarded] or, as the Greek saith, been beneficial; the Chaldee explaineth it, the word of the Lord hath rewarded good unto thee: See Psal. 13. 6.  
Vers. 8. sliding] or thrust, fall: See Psal. 56. 14. 1 Sam. 2. 9  
Vers. 9 walk on] to wit, pleasingly, as the Greek explaineth; or, pleasingly administer: so 1 Sam. 2. 30, 35. Psal. 86. 14. the living] in this world: see Psal. 27. 13.  
Vers. 10. therefore] the Hebrew Ki, For, is here used for therefore, as the Greek translateth, and the Apostle alloweth, 2 Cor. 4. 13. So may it also be taken, 1 Sam. 2. 21. so the Greek ho●●; as Luke 7. 47. for she loved, that is, therefore she loved much. Here the Greek version beginneth the 115 Psalm.  
Vers. 11. my hastening] through fear; in Greek my ecstasy (or trance:) see Psal. 31. 23. hereto is opposed his quietness, Psal. 30. 7. every man] even the Prophets, which have promised me the kingdom, etc. and thus it might be David's infirmity: or indeed, every man (in respect of God) is alier, and unable to help in time of need, Numb. 23. 19 Rom. 3. 4. Psal. 33. 17.  
Vers. 12. for all] so the Greek supplieth the word for: and by rewards, he meaneth benefits, as vers. 7. Compare 1 Thes. 3. 9 2 Chron. 32. 25.  
Vers. 13. the cup of salvations] or, of healths, that is, of thanksgiving for Gods saving health and deliverance of me. For mercies received, the Israelites used to offer peace (or thank) offerings; whereof they did eat, and rejoice before the Lord; and at their bankers, took up the cup of wine in their hands, and blessed God: called thereupon the cup of blessing, 1 Cor. 10. 16. So our Lord, at the feast of the Passeover, took the cup, and gave thankes, Luk. 22. 17. call on] that is, pray, and praise God: or call in, that is, proclaim and preach God's mercies: so vers. 17.  
Vers. 15. Precious, etc.] that is, God will not easily suffer his Saints to be slain: see Psal. 72. 14. So the soul is said to be precious, when the life is spared, 1 Sam. 26. 31. 2 King. 1. 13.  
Vers. 16. handmaid] borne thy servant in thy house: see Psal. 86. 16. bands] that is, hast set me at liberty; (as job 39 8.) from afflictions, Esa. 28. 22. a similitude taken from captives, Esa. 52. 2.  
Vers. 17. confession] that is, a thankeoffering: see Psal. 50. 14.    

PSAL. CXVII.  
The Gentiles are exhorted to praise God for his mercy and truth.  
PRaise jehovah all ye Gentiles; laud him all ye peoples. For his mercy is mighty towards us; and the faithfulness of jehovah endureth for ever; Halelujah.  

Annotations.  
GEntiles] or nations; all which are exhorted to glorify God, for obtaining mercy by Christ, who hath received us into the glory of God; as the Apostle showeth from this Scripture, Rom. 15. 7.— 11.    

PSAL. CXVIII.  
An exhortation to praise God for his mercy. 5 The Psalmist by his experience showeth how good it is to trust in God. 19 Under the type of the Psalmist, the coming of Christ in his kingdom is expressed.  
Confess ye to jehovah, for he is good, for his mercy endureth for ever. Let Israel now say, that his mercy endureth for ever. Let the house of Aaron now say, that his mercy endureth for ever. Let them that fear jehovah, now say, that his mercy endureth for ever. Out of strait affliction I called on jah; jah answered me with a large roomth. jehovah is for me, I will not fear what man can do unto me. jehovah is for me with them that help me, and I shall see on them that hate me. It is better to hope for safety in jehovah, than to trust in man. It is better to hope for safety in jehovah, than to trust in bounteous Princes. All nations compassed me, but in the name of jehovah I cut them off. They compassed me, yea they compassed me, but in the name of jehovah I cut them off. They compassed me as Bees, they were quenched as a fire of thorns; but in the name of jehovah I cut them off. Thrusting thou thrustedst me to fall, and jehovah holp me. jah is my strength and song, and he hath been to me for a salvation.  
A voice of shouting & of salvation is in the tents of the just; the right hand of jehovah doth valiantness. The right hand of Jehovah is exalted; the right hand of jehovah doth valiantness. I shall not die but live, and shall tell the works of jah. jah chastising chastised me, and gave me not to the death. Open ye unto me the gates of justice, that I may enter into them, may confess jah. This gate of jehovah, into which the just shall enter. I will confess thee because thou hast answered me, and hast been to me for a salvation. The stone which the builders refused, is become for head of the corner. This was of jehovah, it is marvellous in our eyes. This is the day jehovah made, let us be glad and rejoice in it.  
Oh jehovah save now, oh jehovah prosper now. Blessed be he that cometh in the name of jehovah; we bless you out of the house of jehovah. God is jehovah, and hath given light unto us: bind ye the feast offerings with cords, unto the horns of the Altar. Thou art my God, and I will confess thee; my God, I will exalt thee. Confess ye to jehovah, for he is good, for his mercy endureth for ever.  

Annotations.  
FOr he] or, that he is good: so vers. 29.  
Vers. 4. that fear] strangers of all nations, as before he mentioned the Church and Ministers: see Psal. 115. 9  
Vers. 5. with a large roomth] that is, by bringing me into it, as is expressed, Ps. 18. 20. and 4. 2.  
Vers. 6. for me] to wit, an helper, as the Greek explaineth; which the Apostle followeth, Heb. 13. 6. So the Chaldee saith, the word of the Lord is for mine help: so in vers. 7. See also Ps. 56. 5, 12.  
Vers. 7. with them that help me] in stead of all helpers: see a like phrase, Psal. 54. 6. The Greek saith, mine helper. see on them] to wit, their reward, or vengeance, as the Chaldee explaineth. See Psal. 54. 9 and 91. 8.  
Vers. 10. but in, etc.] or, in the name of jehovah, (I trust) that I shall cut them off. The Greek agreeth with the former; the Chaldee with this latter: and so in the verses following.  
Vers. 12. were quenched] or (on the contrary) were kindled, as both the Greek and Chaldee do translate it. Sundry words signify contraries, as barac to bless and to curse, 1 King. 21. 13. The fire of thorns is both soon kindled, and soon quenched: so Christ's enemies. for] or, but in the name, etc.  
Vers. 13. Thrusting, etc.] that is, Thou didst sorely thrust, speaking to the enemy: the Chaldee explaineth it, my sin thrust me to fall. Thrusting thrust, is an Hebraisme often used; as after, vers. 18. So Cutting shall be cut off, Numb. 15. 30. that is, shall die without mercy, Heb. 10. 28.  
Vers. 14. song] or melody, that is, whom I sing laud unto. This is taken from Exod. 15. 2. so Isa. 12. 3. for a salvation] or, a salvation, that is, hath saved or rescued me against mine enemies, as 2 Sam. 10. 11. where the like phrase is used: so after, vers. 21. the word for may be omitted, as sometime in the Hebrew itself, 2 Chron. 18. 21. compared with 1 King. 22. 22.  
Vers. 15. salvation] that is, victory, as Psal. 98. 1. or thankes for salvation, as Psal. 116. 13. See Rev. 19 1. tents] that is, dwelling places; but spoken of as in wars, or for short continuance; as Heb. 11. 9 So tents of the Saints, Rev. 20 9 See also 2 Chron. 31. 2.  
Vers. 18. gave] or delivered; so Ezek. 31. 14.  
Vers. 19 gates of justice] that is, of God's Sanctuary, the gates whereof were to be opened by the Priests and Levites, for men to come and serve the Lord, 1 Sam. 3. 15. called gates of justice, because only the just and clean might enter into them, as vers. 20. Isa. 26. 2. 2 Chron. 23. 19 Rev. 21. 27.  
Vers. 20. gate of Jehovah] this the Chaldee expoundeth, the gate of the Sanctuary of the Lord.  
Vers. 22. The stone, etc.] By this stone is meant David himself, and his Son Christ; by the builders, are meant the chief men of Israel, that refused David and Christ to reign over them, Matth. 21. 42. Act. 4. 11. Of David, the Chaldee expoundeth it, The builders despised the young man, which among the sons of jesse was worthy to be made King and Ruler. for head] that is, the chief corner stone, which coupleth and fasteneth the building: See also Isa. 28. 16. 1 Pet. 2. 6, 7, 8. Ephes. 2. 20. 21.  
Vers. 24. made] that is, preferred in honour above others; so making sometime signifieth, as 1 Sam. 12. 6. and the making of a day, is the sanctifying and observing of it, Deut. 5. 15. Exod. 34. 21. Also day is the whole time of grace in Christ, 2 Cor. 6. 2.  
Vers. 25. save now] or, I beseech thee save: in Hebrew, Hoshiah-na, or Hosanna, as it is sounded in Greek, Matth. 21. 9, 15. where the people and children welcome Christ into jerusalem, singing Hosanna the Son of David, that is, praying God most high, to save the King (Christ) who then came in the name of the Lord.  
Vers. 26. he that cometh] that is, the King (Christ) that cometh in the name (power, and authority) of the Lord, Luke 19 38. we bless you] these seem to be the Priest's words, whose office was to bless God's people in his house, Num. 6. 23. Deut. 10. 8. 1 Chron. 23. 13.  
Vers. 27. the feast-offerings] or festivity. This word often used for a festival day, as Psal. 81. 4. is sometime figuratively used for the sacrifices offered at those feasts, as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here. Thus Christ is called our Passeover, 1 Cor. 5. 7. that is, our Paschall lamb. with cords] This word is sometime used for thick twisted cords, judg. 15. 13. sometime for thick branches of trees, used at some feasts, Ezek. 19 11. Levit. 23. 40. Hereupon this sentence may two ways be read; bind the feast with thick branches, or bind the sacrifices with cords; both mean one thing, that men should keep the festivity with joy and thankes to God, as Israel used at their solemnities. unto the horns] that is, all the Court over, until you come even to the horns of the altar: intending hereby many sacrifices or boughs. The Chaldee interpreteth it, till he have offered him, and poured the blood at the horns of the Altar.    

PSAL. CXIX.  
This Psalm containeth manifold praises of the Law of God, and effects of the same; with sundry prayers, and professions of obedience.  
O Blessed are they that are perfect in way, they that walk in the law of jehovah. 2. O blessed are they that keep his testimonies, they that seek him with all the heart. 3. Also, they that work not iniquity, but walk in his ways. 4. Thou hast commanded thy precepts to be observed vehemently. 5. Oh that my ways were directed to observe thy statutes. 6. Then shall I not be ashamed, when I have respect unto all thy commandments. 7. I will confess thee with righteousness of heart, when I shall learn the judgements of thy justice. 8. I will observe thy statutes, forsake thou me not very much.  
9 Wherewith shall a young man cleanse his way? by taking heed, according to thy word. 10. With all my heart have I sought thee, let me not wander from thy commandments. 11. In mine heart have I hid thy sayings, that I might not sinne against thee.  
12. Blessed art thou, jehovah, learn me thy statutes. 13. With my lips have I told all the judgements of thy mouth. 14. In the way of thy testimonies have I joyed, as above all store of riches. 15. In thy precepts will I meditate, and will have respect unto thy ways. 16. In thy statutes will I delight my self, I will not forget thy words.  
17. Bounteously reward unto thy servant, that I may live and observe thy word. 18. Uncover mine eyes, that I may see the marvellous things of thy law. 19 A stranger I am in the earth, hide not thou from me thy commandments. 20. My soul is broken small with desire unto thy judgements in all time.  
21. Thou hast rebuked the proud accursed, that wander from thy commandments.  
22. Turn thou from me reproach and contempt, for I have kept thy testimonies. 23. Prince's also did sit, they spoke against me, thy servant meditateth in thy statutes. 24. Also thy testimonies are my delights; the men of my counsel.  
25. My soul cleaveth to the dust, quicken thou me according to thy word. 26. I told my ways, and thou answeredst me; teach me thy statutes. 27. Make me to understand the way of thy precepts, and I will meditate on thy marvellous works. 28. My soul droppeth for heaviness; raise thou me up, according to thy word. 29. Take away from me the way of falsehood, and graciously give me thy law. 30. The way of faithfulness I have chosen, thy judgements I have proposed. 31. I have cleaved to thy testimonies; jehovah, let me not be abashed. 32. I will run the way of thy Commandments, when thou shalt enlarge mine heart.  
33. Teach me, O jehovah, the way of thy statutes, that I may keep it unto the end.  
34. Make me to understand, that I may keep 〈◊〉 law, and observe it with all the heart.  
35. Make me to tread in the path of thy commandments, for in it I take pleasure.  
36. Incline mine heart unto thy testimonies, and not unto covetousness. 37. Turn away mine eyes from seeing false vanity; quicken me in thy ways. 38. Confirm to thy servant thy saying, which is given to the fear of thee. 39 Turn away my reproach, which I am afraid of, for thy judgements are good.  
40. Lo I have a desire to thy precepts; in thy justice quicken thou me.  
41. And let thy mercies come to me, O jehovah; thy salvation, according to thy saying. 42. And I shall answer him that reproacheth me, because I have trusted in thy word. 43. And pull not thou out of my mouth the word of truth very much, because I have hopefully waited for thy judgements.  
44. And I will observe thy law continually, for ever and perpetual aye. 45. And I shall walk in a large roomth, because I have sought thy precepts. 46. And I will speak of thy testimonies in the presence of Kings, and not be ashamed. 47. And I will delight myself in thy commandments, which I have loved. 48. And I will lift up my hands to thy commandments which I have loved, and will meditate on thy statutes.  
49. Remember the word to thy servant, for which thou hast made me hopefully to wait. 50. This is my comfort in mine affliction, that thy saying quickeneth me.  
51. The proud have scorned me very greatly; from thy law I have not declined. 52. I remembered thy judgements of old, O jehovah, and comforted myself. 53. A burning horror hath taken hold on me for the wicked, the forsakers of thy law. 54. Thy statutes have been songs to me, in the house of my pilgrimages. 55. I remembered in the night thy name, O jehovah, and observed thy law.  
56. This was to me, because I kept thy precepts.  
57 My portion, jehovah, I have said, to observe thy words. 58. I have earnestly besought thy face with all the heart; be gracious to me according to thy saying. 59 I thought upon my ways, and turned my feet unto thy testimonies. 60. I made haste, and delayed not, to observe thy commandments. 61. Bands of the wicked have rob me; thy law I have not forgotten. 62. At midnight will I rise to confess unto thee, for the judgements of thy justice. 63. I am a companion to all that fear thee, and that observe thy precepts. 64. The earth is full of thy mercy, jehovah; learn me thy statutes.  
65. Thou hast done good with thy servant, jehovah, according to thy word. 66. Learn me goodness of reason and knowledge, for I have believed in thy commandments. 67. Before I was afflicted, I was astray; but now I observe thy saying. 68 Good art thou, and dost good; learn me thy statutes. 69. The proud have forged against me falsehood; I, with all the heart, do keep thy precepts. 70. Their heart is gross as fat; I, in thy law have delighted myself  
71. It is good for me that I was afflicted, that I may learn thy statutes. 72. The law of thy mouth is better to me than thousands of gold and silver.  
73. Thine hands have made me, and fashioned me; make me to understand, that I may learn thy commandments. 74. They that fear thee, shall see me and rejoice, because I have hopefully waited for thy word. 75. I know, jehovah, that thy judgements are justice, and with faithfulness thou hast afflicted me. 76. Oh let thy mercy be to comfort me, according to thy saying unto thy servant. 77. Let thy tender mercies come to me, that I may live, for thy law is my delights. 78. Let the proud be abashed, for with falsehood they have depraved me: I do meditate in thy precepts. 79. Let those turn to me that fear thee, and that know thy testimonies. 80. Let my heart be perfect in thy statutes, that I be not abashed.  
81. My soul fainteth for thy salvation, I hopefully wait for thy word. 82. Mine eyes fail for thy word, saying, when wilt thou comfort me? 83. Though I am like a bottle in the smoke, I have not forgotten thy statutes. 84. How many are the days of thy servant? When wilt thou do judgement on my persecutors? 85. The proud have digged for me pits of corruption, which are not according to thy law. 86. All thy commandments are faithfulness; with falsehood do they persecute me, help thou me.  
87. Almost they had consumed me in the earth, but I have not forsaken thy precepts. 88 According to thy mercy quicken thou me, and I will observe the testimony of thy mouth.  
89. For ever, O jehovah, thy word is steadfast in the heavens. 90. Thy faithfulness is to generation and generation; thou hast established the earth, and it shall stand. 91. To thy judgements they stand this day, for they all are thy servants. 92. Unless thy law had been my delights, than had I perished in mine affliction. 93. For ever I will not forget thy precepts, for by them thou hast quickened me. 94. I am thine, save thou me, for I have sought thy precepts. 95. The wicked have waited for me to destroy me; I consider thy testimonies. 96. Of all perfection I have seen an end; large is thy commandment vehemently.  
97. O how I love thy law! all the day it is my meditation. 98. Thou makest me wiser than mine enemies, by thy commandments; for, for ever it is with me. 99 I am more prudent than all my teachers, for thy testimonies are my meditation. 100 I am of more understanding than the Elders, because I have kept thy precepts. 101. I have restrained my feet from every evil way, that I may observe thy word. 102. I have not departed from thy judgements, for thou hast taught me. 103. How sweet are thy sayings to my palate! more than honey to my mouth. 104. By thy precepts I have gotten understanding, therefore I hate every path of falsehood.  
105. Thy word is a lamp to my foot, and a light to my path. 106. I have sworn, and will ratify it, to observe the judgements of thy justice. 107. I am afflicted very vehemently; jehovah, quicken thou me according to thy word. 108. The free- offerings of my mouth, favourably accept thou, oh jehovah; and learn me thy judgements. 109. My soul is in my hand continually, and thy law I have not forgotten. 110. The wicked have laid a snare for me, and from thy precepts I have not strayed. 111. I possess for heritage thy testimonies for ever, for they are the joy of mine heart. 112. I have inclined mine heart to do thy statutes, for ever to the end.  
113. I hate vain thoughts, and I love thy law. 114. Thou art my secret place, and my shield, I hopefully wait for thy word. 115. Depart from me ye evil doers, that I may keep the commandments of my God.  
116. Uphold me according to thy saying, that I may live; and let me not be abashed for my hope. 117. Sustain me, and I shall be saved, and I will delight in thy statutes continually. 118. Thou hast trodden down all them that stray from thy statutes, for their deceit is falsehood. 119. Like dross thou makest cease all the wicked of the earth, therefore I love thy testimonies. 120. My flesh feeleth horror for dread of thee, and I fear for thy judgements.  
121. I have done judgement and justice, leave me not to mine oppressors. 122. Be surety for thy servant, for good; let not the proud oppress me. 123. Mine eyes fail for thy salvation, and for the sayings of thy justice. 124. Do with thy servant according to thy mercy, and learn me thy statutes. 125. I am thy servant, give me understanding, that I may know thy testimonies.  
126. It is time for jehovah to do, they have made frustrate thy law. 127. Therefore I love thy commandments, above gold, and above fine gold. 128. Therefore, all thy precepts of every thing I hold righteous; I hate every way of falsehood.  
129. Marvellous are thy testimonies, therefore doth my soul keep them. 130. The opening of thy words giveth light, giving understanding to the simple. 131. I opened wide my mouth and panted, for I longed for thy commandments. 132. Turn the face unto me, and be gracious to me, according to the judgement towards those that love thy name. 133. Firmly direct my steps in thy saying, and let not any iniquity have dominion over me. 134. Redeem me from the oppression of men, and I will observe thy precepts. 135. Make thy face to shine upon thy servant, and learn me thy statutes. 136. Rivers of waters run down mine eyes, because they observe not thy law.  
137. Just art thou jehovah, and righteous thy judgements. 138. Thou hast commanded the justice of thy testimonies, and faithfulness vehemently. 139. My zeal suppresseth me, because my distressers have forgotten thy words. 140. Thy saying is fined vehemently, and thy servant loveth it.  
141. I am small and despised, thy precepts I have not forgotten. 142. Thy justice is a justice for ever, and thy law is the truth. 143. Distress and anguish have found me, thy commandments are my delights. 144. The justice of thy testimonies is for ever; make me to understand, that I may live.  
145. I have called with the whole heart: answer me, jehovah; I will keep thy statutes. 146. I have called upon thee, save thou me, and I w●l observe thy testimonies. 147. I have prevented in the twilight, and cried; I hopefully waited for thy word. 148. Mine eyes have prevented the night-watches, to meditate in thy saying. 149. Hear my voice, according to thy mercy, jehovah; according to thy judgement quicken thou me. 150. They draw near that follow after a mischievous purpose, they are fare off from thy law. 151. Near art thou, jehovah, and all thy commandments are truth. 152. Of old I have known of thy testimonies, that thou hast founded them forever.  
153. See mine affliction, and release me, for I have not forgotten thy law. 154. Plead my plea and redeem me, according to thy saying quicken thou me. 155. Salvation is fare from the wicked, because they seek not thy statutes. 156. Thy tender mercies are many, O jehovah; according to thy judgements quicken thou me. 157. Many are my persecutors, and my distressers; from thy testimonies I have not declined. 158. I saw unfaithful transgressors, and was grieved, for that they observed not thy saying. 159. See, that I love thy precepts; jehovah, according to thy mercy quicken thou me. 160. The beginning of thy word is truth, and for ever is every judgement of thy justice.  
161. Princes have persecuted me without cause, & for thy word mine heart doth stand in awe. 162. I am joyful for thy saying, as one that findeth much spoil. 163. Falsehood I hate, and I abhor; thy law I do love. 164. Seven times in a day do I praise thee, for the judgements of thy justice. 165. Much peace is to them that love thy law, and to them is no stumbling-blocke. 166. I have hoped for thy salvation, jehovah, and have done thy commandments. 167. My soul hath observed thy testimonies, and I love them vehemently. 168. I have observed thy precepts and thy testimonies, for all my ways are before thee.  
169. Let my shouting cry come near before thee, jehovah; according to thy word give thou me understanding. 170. Let my supplication for grace come before thee; according to thy saying, deliver thou me. 171. My lips shall utter praise, when thou hast learned me thy statutes. 172. My tongue shall resound thy saying, for all thy commandments are justice. 173. Let thine hand be to help me, for I have chosen thy precepts.  
174. I have longed for thy salvation, jehovah, and thy law is my delights. 175. Let my soul live, that it may praise thee; and let thy judgements help me. 176. I have strayed like a lost sheep; seek thou thy servant, for I have not forgotten thy commandments.  

Annotations.  
PErfect in way] entire (or unblemished) in their state or conversation: See Ezek. 28. 15. Psalm. 1. 1.  
Vers. 2. seek him] with hope and trust, as the word also importeth, Esay 11. 10. with Rom. 15. 12. See also Deut. 4. 29. jer. 29. 13. 2 Chron. 15. 15. The Chaldee translateth, seek his doctrine.  
Vers. 3. Also they etc.] the Greek turneth it thus; For, not they that work iniquity, do walk in his ways.  
Vers. 4. to be observed] or, for men to observe. See the notes on Psal. 36. 3.  
Vers. 5. O that] or, My wishes are that etc. The Chaldee expounds it, It is good for me that I have directed my ways.  
Vers. 8. very much] or unto vehemency, vehemently, that is, utterly: a like prayer is against God's anger, Esay 64. 9 Or, it may here have reference to the former, I will keep thy statutes with vehemency, if thou forsake me not.  
Vers. 10. let me not wander] o● make me not to err; in Greek, repel me not.  
Vers. 14. as above] as that which is superior to all riches; or, as for all abundant wealth.  
Vers. 16. delight] or solace, recreate myself.  
Vers. 18. Uncover] or unveil. that I may] or, and I shall: so after in this and other Psalms often. See Psal. 43. 4.  
Vers. 19 in the earth] or in the land: See Psal. 39 13.  
Vers. 20. for desire] or, with desiring, or to desire; as the Greek saith, my soul coveteth to desire. A like form of the Hebrew word is in jerem. 31. 12.  
Vers. 23. spoke] or talked of me; spoke largely and freely: See the word in this form, Ezek. 33. 30.  
Vers. 24. men of my counsel] that is, my counsellors, they with whom I consult. So in Esay 40. 13. man of his counsel, is turned in Greek Sumbo●los, Rom. 11. 34. that is, Counsellor.  
Vers. 25. quicken me] or, spare my life, as jos. 9 15.  
Vers. 26. answeredst me] which the Chaldee expoundeth, acceptedst my prayer.  
Vers. 27. and I will] or, that I may; as vers. 18. and 33.  
Vers. 28. droppeth] to wit, tears, that is, weepeth: as job 16. 20. raise up] or, confirm, establish, as vers. 38. and 106.  
Vers. 30. of faithfulness] or faith, that is, a sure and faithful way. proposed] to wit, before me, as Psal. 16. 8.  
Vers. 32. enlarge] that is, amplify and increase with wisdom, as 1 King. 4. 29. (as to want an heart, is to be foolish, Prov. 9 4.) or, with comfort, as Isa. 60. 5. or love, as 2 Cor. 6. 11.  
Vers. 33. to the end] Greeke, continually; some turn it, for rewards, as after the Greek doth, vers. 112. The Hebrew properly is the heel or foot-sole; figuratively the end, and sometime reward: see Psal. 19 12. that I may] or, and I shall keep etc. So vers. 34.  
Vers. 37. Turn away] or Make pass, transfer: so vers. 39 from seeing] or, that they see not, Psal. 69. 24. and 66. 18.  
Vers. 38. Confirm] or raise up, that is, perform and do it, as 2 Sam. 7. 25. and that continually, as Deut. 27. 26. with Gal. 3. 10. So, to confirm words, 2 King. 23. 3. is ●o do them, 2 Chron. 34. 31. which] that is, which servant is given (or addicted) to thy fear, or which word is given for the fear of thee, that thou mayest be feared.  
Vers. 41. come] that is, be performed, as judg. 13. 12.  
Vers. 42. answer] Hebr. answer him word, that is, return him answer, as this phrase importeth, 2 Sam. ●4. 13. 1 King. 20. 9 and 12. 16. so Prov. 27. 11. Or, answer him the matter.  
Vers. 43. very much] or, unto vehemency, vehemently, as vers. 8. and it may be referred to the word, vehemently true; or to the former, pull not utterly.  
Vers. 45. in a large roomth] or, in wideness, that is, at liberty, cheerfully, free from fears, distresses, etc. Psal. 4. 2. and 18. 20. and 118. 5.  
Vers. 48. lift my hands] that is, put my hands to the practice of thy law with earnestness.  
Vers. 53. A burning horror] a storm of terror and dismay, as the Greek saith, swooning or fainting: see Psal. 11. 6. for] or from the wicked; a storm of trouble raised by them.  
Vers. 54. songs] themes, or arguments of singing. the house] the earthly house of this tabernacle, where man sojourneth in his body; as 2 Cor. 5. 1, etc. in Greek, the place, that is, wheresoever I sojourn.  
Vers. 56. This was] Thus ordered I the course of my life; or, this variety of estate, persecution, consolation, etc. befell me.  
Vers. 57 my portion] that is, as the Greek explaineth, O Lord thou art my portion, as Psal. 142. 6. and 16. 5. jer. 10. 16. or, my portion, O Lord, shall be to keep thy words.  
Vers. 58. besought] or entreated: see Psalm. 45. 13.  
Vers. 59 thought upon] considered and counted; the Chaldee saith, I thought to make good my ways.  
Vers. 60. delayed not] or, distracted not myself, to wit, with worldly cares, fears, pleasures, etc.  
Vers. 61. Bands] or Cords, as the Greek also turneth it, or Companies, as the Chaldee explaineth it: so a band of Prophets, for a company of them, 1 Sam. 10. 10.  
Vers. 66. reason] or behaviour: Hebr. taste or savour: see Psal. 34. 1.  
Vers. 67. afflicted] or answered, cried, to wit, for my affliction.  
Vers. 69. forged] or composed, adjoined: so job 13. 4.  
Vers. 70. gross] congealed, and so made hard and senseless; in Greek, curdled as milk. Compare Act. 28. 27. Ephes. 4. 18.  
Vers. 72. thousands] to wit, of pieces, as is expressed, Psal. 68 31. the Chaldee expoundeth it, of talents.  
Vers. 73. fashioned] or fitted, composed. Compare job 10. 8.  
Vers. 75. with faithfulness] or in faith, or truth. God is faithful, which will not suffer us to be tempted above that we are able, but will give the issue with the temptation, etc. 1 Cor. 10. 13.  
Vers. 78. depraved] perverted, wronged me, dealt perversely with me; or, would pervert me from the right way.  
Vers. 79. turn to me] in Chaldee, turn to my doctrine.  
Vers. 80. perfect] sincere, in Greek, without spot, unblemished, as vers. 1.  
Vers. 81. fainteth] faileth, or, is consumed, to wit, with desire. So Psal. 84. 2. fail] or, are consumed, as before, and vers. 123. See Psal. 69. 4. 1 Sam. 2. 33.  
Vers. 83. in the smoke] that is, dry and wrincled. Compare Psal. 32. 4. and 102. 4.  
Vers. 84. days] to wit, of affliction: see Psal. 37. 12. and 116. 2.  
Vers. 85. digged pits] to take away my life, Psal. 35. 7. the Greek saith, told me tales, to entrap me with errors.  
Vers. 86. faithfulness] or faith, that is, faithful, true.  
Vers. 89. is steadfast] or, standeth fast, abideth: compare Isa. 40. 8.  
Vers. 90. established] or fitly settled: See Eccles. 1. 4.  
Vers. 91. To thy] that is, According to thy ordinations; or, For thy judgements; in the manner and to the ends that thou appointedst them, they stand and continue, as Psal. 33. 9  
Vers. 96. of all perfection] or consummation, that is, of every most perfect thing. large] or broad, wide, meaning infinite.  
Vers. 98. thou makest] or it maketh. it is with me] or, it is mine, that is, thy law (or every one of thy commandments,) is mine.  
Vers. 103. my palate] that is, my taste.  
Vers. 105. a lamp] or, a candle, lantern: so Prov. 6. 23. Compare job 19 8.  
Vers. 106. sworn] making covenant to walk in thy law, as Nehem. 10. 29. ratify] perform, or establish.  
Vers. 108. free-offerings] or, voluntaries: see Psal. 54. 8.  
Vers. 109. in my hand] or palm, that is, I go in danger of my life. See the like phrase, judg. 12. 3. 1 Sam. 19 5. and 28. 21. So the Chaldee explaineth it, my soul is in danger, as if it were upon my hand.  
Vers. 112. to the end] as vers. 33. Here the Greek turneth it, for reward, respecting the end and reward of faith and obedience, as Psal. 19 12. Heb. 11. 26. 1 Pet. 1. 8, 9  
Vers. 113. vain thoughts] or wavering cogitations, or vain thinkers, as the Chaldee explaineth it; the Greek also turning it, transgressors of law. It hath the name of top-branches of trees; figuratively applied to the thoughts or opinions of the mind, wavering and uncertain, as 1 King. 18. 21. or persons distracted with their own cogitations.  
Vers. 117. delight] or, have respect, or contemplate, meditate delightfully.  
Vers. 119. Like dross] consumed with the fire of thy wrath. See Ezek. 22. 18,— 22. Prov. 25. 4, 5. makest cease] that is, removest, or takest away.  
Vers. 120. feeleth horror] as when the hair stands up for fear; and by flesh, may be meant the hair of his flesh, as is expressed, job 4. 15. from whence this phrase seemeth to be taken.  
Vers. 121. Be surety] answering for, and defending him. Or, give sweetness (or delight,) unto him.  
Vers. 126. to do] or work, showing his power: The Chaldee otherwise, It is time to do the will of the Lord. made frustrate] of none effect, or dissipated: See Psal. 33. 10.  
Vers. 128. hold righteous] or make righteous, that is, do esteem, and defend to be most right, and do rightly use them.  
Vers. 130. The opening] or door, that is, the declaration (as the Greek interpreteth it;) or the first entrance into them.  
Vers. 132. according to the judgement] that is, as is right and meet, and behoveth; or, after the manner, wont and custom that thou usest. So judgement is for manner, or custom, Gen. 40. 13. jos. 6. 15. 1 Sam. 2. 13. and 27. 11.  
Vers. 136. they] men in general, or the wicked; as after, vers. 158.  
Vers. 137. righteous] to wit, is every of thy judgements; or, upright art thou in thy judgements.  
Vers. 138. justice of thy testimonies] that is, thy just and very faithful testimonies. Or, justice, thy testimonies and faith.  
Vers. 139. suppresseth] or cutteth off, that is, consumeth. Compare Psal. 69. 10.  
Vers. 140. fined] purified as in fire, Psal. 12. 7.  
Vers. 142. for ever] that is, everlasting: so vers. 144.  
Vers. 143. found] that is, come upon me, as Psal. 116. 3.  
Vers. 144. justice of etc.] or, Thy testimonies are just etc.  
Vers. 147. prevented] to wit, thee, with prayer, as Psal. 88 14. and 95. 2. twilight] the dawning of the morning, as the Chaldee explaineth it, and the Hebrew sometime signifieth, job 7. 4.  
Vers. 148. watches] see Psal. 63. 7. and 90. 4. and 119. 62. The Chaldee saith, the morning and evening watches.  
Vers. 149. judgement] equity, or custom, as vers. 132.  
Vers. 160. the beginning,] or, the head, but the Greek and Chaldee do explain it, from the beginning thy word is truth; and so for ever. Or, taking head for excellency, thy most excellent word is truth.  
Vers. 164. Seven times] that is, often; for seven is used for many, as Levit. 26. 18. Prov. 24. 16. and 26. 25. 1 Sam. 2. 5.  
Vers. 165. is no stumbling block] or, they have no offence, (or scandal.) So in 1 joh. 2. 10. he that loveth his brother, there is no scandal in him. He walks without fear of falling.  
Vers. 172. resound] or, sing; Hebr. answer.  
Vers. 175. Let my soul live] that is, Let me wholly live: as on the contrary, let my soul die, judg. 16. 30.  
Vers. 176. a lost sheep] a sheep of perdition, or perishing, that is, ready to perish. All we like sheep have gone astray, Isa. 53. 6.    

PSAL. CXX.  
The Prophet prayeth against, and reproveth the evil tongue: 5 and complaineth of his necessary conversation with the wicked.  
A song of degrees.  
Unto jehovah, in my distressednesse, I cried, and he answered me. jehovah, deliver thou my soul from the lip of falsehood, from the tongue of deceit.  
What shall it give thee, and what shall it add to thee, tongue of deceit. Sharp arrows of a mighty one, with coals of juniper. Woe is me that I sojourn with Meshec, dwell with the tents of Kedar. My soul it hath much dwelled with him that hateth peace. I am for peace, and when I speak, they are for war.  

Annotations.  
OF degrees] or, of ascensions, of heights: (Hebr. ham-mahaloth,) that is, a Psalm to be sung with an high voice; as the Levites are said to praise God with a great voice on high, (Hebr. le-mahlah,) 2 Chron. 20. 19 Or, this title noteth the excellency of the song, for short, grave and pithy sentences; as Adam ham-mahalah, is a man of eminency, (or of high degree,) 1 Chron. 17. 17. Sundry other ways is this title understood, as of the stairs that went up to the house of the Lord, whereon the singers should stand; and this the Chaldee favoureth: also of the coming up from Babylon, (called mahalah, an a scension, Ezr. 7. 9,) etc. Fifteen Psalms together have this title prefixed. distressednesse] that is, sore distress: the Hebrew addeth a letter to increase the signification; so, helpfulness, for full help, Psal. 44. 27. cried] in Chaldee, prayed, and he received my prayer.  
Vers. 3. What shall it give] or, (as the Greek hath) what shall be given, that is, what good, or profit shalt thou get? meaning, none at all. The verb active is often used passively; see Psal. 32. 9 and 36. 3. Or, what shall be (meaning God, or any one) give to thee, O deceitful tongue? it add] or be added, to wit, as good, or advantage: so Psal. 115. 14. tongue] this may also be read, what shall the tongue of deceit give to thee, that is, profit thee, speaking to the calumniator.  
Vers. 4. arrows, etc.] This may note out the hurt of a guileful tongue, whose evil words are like arrows, Ps. 64. 4. Prov. 25. 18. or, the reward which God will give the deceitful tongue, his plagues, like arrows, Psal. 45. 6. Deut. 32. 23. Ezek. 5. 16. coals of juniper] which wood in burning smelleth sweet, but the coals thereof burn extremely, and last long; so that under the ashes the glowing coals may be kept (as some writ) a year long. So it fitly noteth the long lasting infamy of an evil tongue. Or, if we refer it to God's judgements, they are severe and durable, as Deut. 28. 59 Ps. 18. 9 and 140. 11.  
Vers. 5. sojourn] or am a pilgrim, a stranger. with Meshec] that is, with a profane and barbarous people, like the posterity of Meshec and Kedar, mentioned in Gen. 10. 2. and 21. 13. Meshec signifieth length or protraction, and so may here be taken for no proper name, but I sojourn so long; and thus the Greek turneth it, my peregrination is prolonged. Tents of Kedar] the son of Ishmael, Gen. 25. 13. whose children dwelled in Arabia, Esa. 21. 13,— 17. therefore the Chaldee here turneth it Arabians, they dwelled in Tents or Cottages in the wilderness, as shepherds. See also Esa. 42. 11. jer. 49. 28, 29. Ezek. 27. 21.  
Vers. 6. it hath much] or, to itself (in it own seeming) hath long dwelled: so Psal. 123. 4.  
Vers. 7. for peace] or, to peace (as after for or to war) that is, addicted thereto; or understand, a man of peace, that is, peaceful, as the Greek expoundeth it; so job 5. 24. and 21. 9 2 Sam, 17. 3. See the like phrase Psal. 109. 4. Also in Obad. 7. thy bread, for, men of thy bread.    

PSAL. CXXI.  
The great safety of those that trust in God's protection.  
A Song of degrees.  
I Lift up mine eyes unto the mountains, from whence shall come mine help. Mine help cometh from with jehovah, which made heavens and earth. Let him not give thy foot to be moved, let him not slumber that keepeth thee. Lo he will not slumber nor sleep, that keepeth Israel. jehovah is thy keeper, jehovah thy shadow upon thy right hand. The Sun shall not smite thee by day, nor the Moon by night. jehovah will keep thee from all evil, he will keep thy soul. jehovah will keep thy going out and thy coming in, from this time and for ever.  

Annotations.  
OF degrees] or, for-degrees, or, ascensions: see the first note on the former Psalm. the mountains] Zion and Merijah, where was the Sanctuary of God, who had his foundation in the holy mountains, Ps. 87. 1. which was a figure of the heavens, Heb. 9 24. and sometime mountains and heavens are used for the same, as Ps. 18. 8. with 2 Sam. 22. 8. So the meaning is, that when he looked up to God for help, he received it. Or we may read it thus; Shall I lift up mine eyes to the mountains? that is, to the places where Idols are worshipped, Deut. 12. 2. as if he should say, fare be it from me. For in vain is help expected from the hills, or the multitude of the mountains; but in jehovah our God is the salvation of Israel, jer. 3. 23. The lifting up of the eyes signifieth hope and expectation, Ezek. 18. 6. So Psal. 123. 1.  
Vers. 3. to be moved] or, to slide, or to commotion, which meaneth a falling into evil: see Psal. 38. 17. not 〈…〉 by'r] that is, not neglect any care or diligence for thy good, Psal. 132. 4. Prov. 6. 4. Esai. 5. 27.  
Vers. 5. shadow] that is, protection, comfort and refreshing from heat, Esa, 25. 4. and 4. 6. Num. 14. 9 See also Psal. 1●9. 31.  
Vers. 6. The Sun] which annoyeth with heat, as the Moon doth with cold vapours, jon. 4. 8. Gen. 31. 40. And the Sun and Moon being rulers of day and night, Psal. 136. 8, 9 imply all other things whatsoever. But this hath reference to God's protection of Israel in the wilderness, Exod. 13. 21. Esai. 4. 5.  
Vers. 8. Thy going out and oomming in] that is, all thy administration, affairs and actions. See the like phrase, Deut. 28. 6. 2 Chron. 1. 10. 2 Sam. 3. 25. Act. 1. 21. and 9 28.    

PSAL. CXXII.  
David's joy for the Church, and prayer for the peace thereof.  
A Song of degrees, of David.  
IRejoyced in them that said unto me, We will go into the house of jehovah. Our feet have been standing in thy gates, O jerusalem. jerusalem builded as a city that is joined to itself together. Wither the tribes go up, the tribes of jah, to the testimony of Israel, to confesseunto the name of jehovah. For there are set thrones for judgement, thrones of the house of David. Ask ye the peace of jerusalem; safe quietness have they that love thee. Peace be in thy fort, safe quietness in thy Palaces. Because of my brethren and my neighbours, I will speak, O peace be in thee. Because of the house of jehovah our God, I will seek good for thee.  

Annotations.  
IN them] or, for them: Greeke, for the things that were said. we will] or, let us go, exhorting one another, as Deut. 33. 19 house] which the Chaldee expoundeth, house of the Sanctuary of the Lord.  
Vers. 3. joined to itself] compact, fitly framed and builded together for an habitation of God through the spirit, Ephes. 2. 21, 22. so the curtains of the tabernacle were conjoined, Exod. 26. 3.  
Vers. 4. to the testimony] that is, the Ark, wherein were the tables of testimony, and from whence God testified his presence by oracle, Exod. 25. 21, 22. or, by the testimony to Israel, that is, according to the charge given for their coming thither, Deut. 16. 16, 17.  
Vers. 5. are set] or sit thrones; that is, they stand; or remain still, or; are set, active for passive, as Psal. 36. 3. of the house] or, for the house, that is, the posterity; as Psal. 115. 10. The Chaldee saith, for the Kings of the house of David.  
Vers. 6. Ask] that is, Desire, or pray for the peace; in Greek, the things that belong to the peace: see the like speech, Luke 19 42. jer. 15. 5. 〈◊〉 safe quietness have] or, they shall have safe ease, or tranquillity, prosperity: the word meaneth both quietness from troubles, and abundance of welfare: so Psal. 30. 7. and 73. 12.  
Vers. 7. fort] or rampart. frontier; whereof he speaketh in Lam. 2. 8.  
Vers. 9 good for thee] or, thy good: see Neh. 2. 10.    

PSAL. CXXIII.  
A profession of patiented confidence in God, and prayer to be delivered from contempt.  
A Song of degrees.  
Unto thee lift I up mine eyes, O thou that sittest in the heavens. Lo, as the eyes of servants are unto the hand of their Masters; as the eyes of a maiden unto the hand of her mistress; so our eyes unto jehovah our God, until that he be gracious unto us. Be gracious to us jehovah, be gracious to us; for we are very much filled with contempt. Our soul it is very much filled with the scorning of those that are at ease, the contempt of the proud.  

Annotations.  
SIttest] that is, reignest, governest, judgest: for heaven is God's throne, Esai. 66. 1.  
Vers. 2. that he be gracious] or show mercy; this noteth continual prayer without fainting, as Luke 18. 1,— 7.  
Vers. 4. it is or, to itself, as Psal. 120. 6. of the proud] or, be to the proud; as a Prayer that the evil may turn upon themselves.    

PSAL. CXXIV.  
David teacheth Israel to bless God for their deliverance.  
A Song of degrees of David.  
EXcept jehovah, that he had been for us, now let Israel say: Except jehovah, that he had been for us, when men rose up against us: Then they had swallowed us up alive, when their anger was kindled against us. Then the waters had overflowed us, the stream had passed over our soul. Then the proud waters had passed over our soul. Blessed be jehovah, who hath not given us for a prey unto their teeth. Our soul, as a bird is escaped out of the snare of the fowlers; the snare is broken, and we are escaped. Our help is in the name of jehovah, the maker of heavens and earth.  

Annotations.  
EXcept jehovah, that he] or, But for jehovah who was. The Chaldee saith, Except the word of the Lord, etc.  
Vers. 2. men] in Chaldee, sinful men.  
Vers. 4. waters] that is, sinful people, as Isa. 59 19 Rev. 17. 15.  
Vers. 5. proud waters] the Chaldee expoundeth it, the King whose Camp is like the high waters of the Sea.    

PASL. CXXV.  
The safety of such as trust in God. 4 A prayer for the godly, and against the wicked.  
A Song of degrees.  
THey that trust in jehovah, shall be as mount Zion which is not moved, but remaineth for ever. jerusalem, th● mountains are round about it, and jehovah is round about his people, from this time and for ever. For the rod of wickedness shall not rest upon the lot of the just; that the just put not forth their hands unto any injurious evil. Do good, O jehovah, unto the good, and to the righteous in their hearts. But they that turn a side to their crookednesses, jehovah will lead them away with the workers of painful iniquity: Peace shall be upon Israel.  

Annotations.  
THey that crust] The Chaldee explaineth it, The just which trust in the Word of the Lord.  
Vers. 2. and jehovah] that is, and so jehovah, which the Chaldee expoundeth, the divine presence (or majesty) of the Lord.  
Vers. 3. of wickedness] that is, of the wicked, as pride, for proud men, Psal. 36. 12. and their rod meaneth their dominion, or power, as Psal. 2. 9 lot] that is, inheritance; as jos. 18. 11. 1 Pet. 5. 3.  
Vers. 5. crookednesses] crooked way, or, vices. lead them away] or, make them go away, that is, to die, as 1 Chron. 17. 11. compared with 2 Sam. 7. 12. So the Chaldee paraphraseth, will lead them to Hell, and their part shall be with the workers of iniquity.    

PSAL. CXXVI.  
The Church celebrating her incredible return out of captivity, prayeth for, and prophesieth the good success thereof.  
A Song of degrees.  
When jehovah returned the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with joyful shouting; then said they among the heathens, jehovah hath done very great things with them. jehovah hath done very great things with us, we are joyful. Turn thou, O jehovah, our captivity, as the streams in the South. They that sow with tears, shall reap with joyful shouting. He going goeth, and weepeth, bearing the sowing seed: he coming cometh with joyful shouting, bearing his sheaves.  

Annotations.  
THe captivity] or, the reversion, that is, the multitude of captives returning from bondage. See Psal. 14. 7. and 68 19 Deut. 30. 3. The return from Babel's bondage figured our redemption by Christ, Esa. 10. 21, 22. Rom. 9 27. And to return the captivity, sometime is to restore all that was lost, jok 42. 10. that dream] that felt joy and comfort incredible, which we doubted whether it were true or not; as did Peter, Act. 12. 9 See also Esai. 29. 7, 8. The Chaldee expoundeth it, like sleepers which wake from their dreams.  
Vers. 2. joyful shout] or song, or shrill singing: so vers. 5, 6. Compare job 8. 21. done very great things] or done magnificently, or magnified his doings, as the Greek translateth this phrase, in joel 2. 20. the Hebraisme being, he hath magnified to do, like that in 2 Chron. 33. 6. Manasseh multiplied to do (that is, did much) evil. with them] or with these men.  
Vers. 4. our captivity] that is, the rest of the captives which remain yet behind, bring them also. So captivity i● for captives, Ezek. 11. 24, 25. in the South] that is, in the dry ground; for so the Hebrew word signifieth, and so South lands were waterless, judg. 1. 15. Here we may understand, this shall be to us as rivers in the South. The Chaldee paraphraseth, as the land is turned when water-springs break forth into it, in time of drought.  
Vers. 5. shall reap] or, let them reap: as continuing the former prayer: so after.  
Vers. 6. He going goeth] that is, every sour forementioned: therefore the Greek saith, they did going go: which phrase meaneth a continual and diligent going. the sowing seed] the seed to be sown, Hebr. the drawing of the seed, that is, the seed of drawing, or, of sowing, as this phrase meaneth, Amos 9 13. or, the dray of seed, that is, the seed-basket. Sometime drawing, is, purchasing, as job 28. 18. which may also be minded here, the purchased (that is, precious) seed.    

PSAL. CXXVII.  
The virtue of God's blessings in all estates. 3 Good children are his gift.  
A Song of degrees for Solomon.  
IF jehovah build not the house, in vain do the builders thereof labour therein: if jehovah keep not the city, in vain doth the keeper wake. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; so he will give his beloved sleep.  
Lo, sons are an heritage of jehovah; the fruit of the womb, his wages. As arrows in the hand of a mighty man, so are sons of the youth. O blessed is the man that hath filled his quiver with them: they shall not be abashed, when they shall speak with the enemies in the gate.  

Annotations.  
FOr Solomon] as Psal. 72. 1. or, of Solomon. the city] in Chaldee, the city jerusalem.  
Vers. 2. to rise early] or, to be early in rising, to be late in sitting, eating, etc. of sorrows] that is, gotten with much sorrow or pains: as bread of wickedness, Prov. 4. 17. is that which is wickedly gotten; or bread of sorrows, may mean course meat, as bread of pleasures, Dan. 10. 3. is dainty fine meat. so] by building, keeping and blessing their labours without sorrow; or surely he will give. his beloved] or darling; the Hebrew jedid, hath reference to Solomon's name jedid-jah, 2 Sam. 12. 25. that is, Beloved of jah: but the Greek turneth it plurally, his beloved ones. sleep] quiet rest without cark and sorrow. Therefore also the Hebrew word Shena is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet dumb letter, (otherwise than usual) to denote the more quietness.  
Vers. 3. an heritage] that is, a reward (or blessing) given of the Lord: so job 20. 29. Isa. 54. 17. Psal. 61. 6. wages] or reward, which sometime is of debt, for service, Num. 18. 31. Gen. 30. 28. sometime of favour, Rom. 4. 4. as God's rewards to his servants, Gen. 15. 1. Isa. 62. 11.  
Vers. 4. sons of youth] that is, young men, who area help to their parents against the enemy, as arrows in the battle. Compare 1 joh. 2. 14. Prov. 20. 29.  
Vers. 5. his quiver with them] that is, his house full of children. when they shall speak] that is, plead in judgement; which was at the city gates; see the contrary, job 5. 4. It may also be read, but they shall subdue the enemies in the gate. The Greek giveth the first interpretation. The Chaldee saith, when they contend with their adversaries in the gate of the judgement hall.    

PSAL. CXXVIII.  
The sundry blessings which follow them that fear God.  
A Song of degrees.  
O Happy is every one that feareth jehovah, that walketh in his ways. When thou shalt eat the labour of thy hands, O happy thou, and good shall it be unto thee. Thy wife shall be as a fruitful Vine by the sides of thine house, thy sons as Olive plants round about thy Table. Lo● surely thus shall the man be blessed that feareth jehovah. Bless thee will jehovah out of Zion, and see thou the good of jerusalem, all the days of thy life. And see thou thy son's sons, peace upon Israel.  

Annotations.  
O Happy] or Blessed: as Psal. 1. 1.  
Vers. 2. When thou] or, For (surely) thou shalt eat. the labour] that is, things got with labour, according to the Law, Gen. 3. 19 and this is of God's hand, Eccle. 2. 24. the contrary whereof is a curse, Deut. 28. 30, 31, 33. good] profitable, and pleasing, as Deut. 23. 16. The Chaldee explaineth it, Happy thou in this world, and good (shall it be) unto thee in the world to come.  
Vers. 3. fruitful] or, fructifying: see also this similitude, Ezek. 19 10. Gen. 49. 22. Olive plants] always green, Psal. 52. 10. and legitimate, as the Olive admitteth no other graft.  
Vers. 5. will jehovah] or, prayer-wise (as the Greek hath it) jehovah bless thee. see thou] or, thou shalt see, that is, enjoy: look the Notes on Psal. 27. 4. and 37. 3. the good] that is, the good things, as the Greek hath it: see Psal. 65. 5.  
Vers. 6. thy son's sons] or, sons to (or of) thy sons. See this fulfilled in job 42. 16. where job saw his sons, and his son's sons, even four generations.    

PSAL. CXXIX.  
Many are the afflictions of Israel, but God delivereth them. 5 Their haters are cursed.  
A Song of degrees.  
OFten have they afflicted me from my youth, may Israel now say. Often have they afflicted me from my youth, yet have they not prevailed against me. The plowers ploughed upon my back, they made long their furrow. jehovah just, he hath cut asunder the cord of the wicked. Let them be abashed and turned back, all that hate Zion. Let them be as the grass of the house tops, which afore one pulleth it off, is withered. Wherewith he that moweth, filleth not his hand; or he that bindeth sheaves, his bosom. Neither do they that pass by say, The blessing of jehovah be upon you, we bless you in the Name of jehovah.  

Annotations.  
OFten] or Much, vehemently. from my youth] my first constitution, in Egypt, Ezek. 23. 3. not prevailed] in Chaldee, they could not do me evil.  
Vers. 3. plowers] that plough iniquity, job 4 8. the Greek saith, sinners. furrow] and furrows, that is, every of them; (for the Hebrew hath both readings) meaning their injuries, or iniquity, as the Greek turneth it.  
Vers. 4. cord] for cords, or ropes; one put for many: see Psal. 8. 9 by cords, meaning counsels and enterprises, wherewith they drew the plough of their iniquity, Esai. 5. 18.  
Vers. 5. Let them] or, They shall be abashed.  
Vers. 6. pulleth it off] or pulleth out, namely, the hook to cut it. The Chaldee explains it, which before it flourisheth, an East wind cometh and bloweth on it, and it withereth.  
Vers. 7. his bosom] his arms; as Esai. 49. 22. or lap.  
Vers. 8. we bless you] the Chaldee addeth, and they answer them not, we bless you, etc. taking this latter branch to be the harvest men's answer, as in Ruth 2. 4.    

PSAL. CXXX.  
The Psalmist praying out of deep afflictions, professeth his hope and patience, and exhorteth Israel to the like.  
A Song of degrees.  
Out of the deeps do I call unto thee jehovah. Lord, hear my voice, let thine ears be attentive to the voice of my supplications for grace. If thou shouldest observe iniquities, O jah, Lord, who shall stand? But with thee is forgiveness, that thou mayst be feared. I earnestly expect jehovah, my soul earnestly expecteth, and for his word do I hopefully wait. My soul for the Lord, more than watchmen for the morning, watchmen for the morning. Let Israel hopefully wait for jehovah, for with jehovah there is mercy, and with him is much redemption. And he will redeem Israel from all his iniquities.  

Annotations.  
DEeps] or low places, that is, great calamities, Psal. 69. 3. 15. with hearty deep affections, and lowliness of mind.  
Vers. 3. shall stand] or can subsist? meaning, no man can.  
Vers. 6. watchmen] or, warders, keepers. Which the Chaldee explaineth thus, more than they which observe the morning watch, which they observe that they may offer the morning sacrifice. for] or to the morning.  
Vers. 8. his] or their iniquities: see the note on Psal. 25. 22.    

PSAL. CXXXI.  
David professeth his humility, and exhorteth Israel to hope in God.  
A Song of degrees of David.  
IEhovah, mine heart is not haughty, neither are mine eyes lofty, neither walk I in great matters, and too marvellous for me. If I have not composed and stilled my soul, as a weaned child with his mother; as a weaned child with me is my soul. Let Israel hopefully wait for jehovah, from this time and for ever.  

Annotations.  
HAughty] or lifted up, with pride: see Deut. 17. 20. Prov. 16. 5. 2 Chron. 32. 25, 26. Psal. 101. 5. marvellous] that is, too hard for me, high and above my reach: as Psal. 139. 6.  
Vers. 2. If I have not] that is, Surely I have: an oath, whereof part is concealed; see Psal. 95. 11. jer. 49. 20. composed, or put fit and in order. The Chaldee expoundeth it, If I have not put my hand on my mouth, and silenced my soul, till it might hear the words of the Law, as a weaned child on his mother's breasts, etc. stilled] or, made silent, refraining it from noisome lusts. as a weaned child] that is, meek, modest, humble, submissive, simple, etc. See Mat. 18. 1, 2, 3, 4.    

PSAL. CXXXII.  
David's care to bring home the Ark of God. 8 His prayer at the removing thereof. 11 The Lords oath and promises to David & to the Church.  
A Song of degrees.  
IEhovah, remember unto David all his affliction. How he swore unto jehovah, vowed unto the Mighty one of jakob. If I enter into the tent of mine house; If I go up on the pallet of my beds. If I give sleep to mine eyes, slumber to mine eyelids. Until I find a place for jehovah, dwelling places for the Mighty one of jakob. Lo, we heard it was in Ephrathah, we found it in the fields of the wood. We will go into his dwelling places; we will bow down ourselves at the footstool of his feet. Arise jehovah to thy rest, thou, and the Ark of thy strength. Let thy Priests be clothed with justice, and let thy gracious Saints joyfully shout. For thy servant David's sake, turn not away the face of thine Anointed. jehovah swore unto David, truth; he will not turn from it; of the fruit of thy womb will I set upon thy throne. If thy sons keep my Covenant, and my Testimony that I shall teach them; also their sons even to perpetuity, shall sit upon thy throne. For jehovah hath chosen Zion, hath desired it for his seat. This is my rest even to perpetuity, here will I sit, for I have desired it. Her victuals I will blessing bless, her poor I will satisfy with bread. And her Priests I will clothe with salvation, and her gracious Saints shall shouting shout joyfully. There will I make the horn of David to bud; I have ordained a lamp for mine Anointed. His enemies will I clothe with shame, and on him his crown shall flourish.  

Annotations.  
Unto David] or for him, that is, for good unto him: or, David with all his affliction. So Psal. 137. 7. affliction] or, humiliation, afflecting care, for to have the Ark brought home unto him, 1 Chron. 13. 1, 2, 3, 12. and 15. 1, 2. etc. or, to build God an house, 2 Sam. 7. 1, 2.  
Vers. 2. the Mighty one] in Greeke, the God of jakob; so called first by jakob himself, Gen. 49. 24. This title is also given to other things, as Psal. 78. 25. and 22. 13.  
Vers. 3. If I enter] that is, surely I will not enter: see Psal. 95. 11. and 89. 36. Compare this care of David with the contrary negligence of the people, Hag. 1. 4. 2 Sam. 7. 1, 2. mine house] mentioned, 1 Chron. 15. 1.  
Vers. 5. find] that is, prepare, or build: so Act. 7. 46. Also in Psal. 36. 3. finding is accomplishing. for jehovah] that is, for his Ark to rest in, which the Chaldee explaineth, a place for the house of the Lords Sanctuary. dwelling places] or, habitacles: see Psal. 43. 3.  
Vers. 6. it] God's Ark, vers. 8. Ephra●hah] the country of Ephraim, the city Shilo, where God's house and Ark had long continued, judg. 18. 31. and 21. 19 1 Sam. 1. 3. therefore an Ephraimite is called an Ephrathite, judg. 12. 5. the fields of the wood] in the city of Kirjathjearim (that is, the City of the woods) where the Ark was twenty years, after it came home from the Philistines, 1 Sam. 6. 21. and 7. 1, 2. It was also called Balle (the plains) of judah, 2 Sam. 6. 2.  
Vers. 7. at the foot stool] or towards it, meaning the Sanctuary: see Psal. 99 5.  
Vers. 8. thy rest] the Sanctuary builded for thy name, as 1 Chr. 28. 2. 2 Chr. 6. 41. Ark] or Chest, Coffer, which was made of Shittim (or Cedar) wood, overlaid with plates of gold, whose cover (called the Mercy-seat) was also of pure gold, on which were two glorious Cherubs of gold, from whence God gave his Oracle, Exod. 37. 1, 2,— 6, 7. Num. 7. 89. In this Ark were the two Tables of the Law or Testimony, written with the finger of God, Deut. 10. 3, 4, 5. This Ark is called God's strength and glory, Psal. 78. 61. For Ark of thy strength, the Chaldee saith, the Ark wherein thy Law is.  
Vers. 9 clothed with justice] that is, let them justly and holily administer their Priest's office. So job speaking of his just administration, saith, I put on justice, and it clothed me, my judgement was as a robe and crown, job 29. 14. Therefore the Priests had holy garments to administer in, Exod. 28. 2, 3. In 2 Chron. 6. 41. and after here in vers. 16. the Priests are clothed with salvation: so Christ, and his people, Isa. 61. 10. Rev. 1. 13. and 19 8. thy Saints] the people of Israel, 1 Chron. 15. 28. and specially the Levites which were singers in God's Sanctuary. So the Chaldee paraphraseth, Let thy Priests be clothed with the garments of justice, and let the Levites thy Saints say praises for the oblations.  
Vers. 10. David's sake] for the promises made to David; or, for Christ's sake, called often David: see Psal. 18. 51. turn not away the face] that is, deny not the request: as 1 King. 2. 16, 17, 20.  
Vers. 11. truth] that is, a true oath, a faithful promise. fruit of thy womb] or belly, that is, thy children: see 2 Sam. 7. 12. And this prophecy respecteth Christ, Act. 2. 30.  
Vers. 13. his seat] or dwelling place; see Ps. 68 17.  
Vers. 15. victuals] or meat: see Psal. 78. 25. blessing bless] this noteth certainty and abundance of blessing.  
Vers. 16. with salvation] the minstration of the word, whereby they save themselves and those that hear them, Deut. 33. 10. 1 Tim. 4. 16. So God's ministers are called Saviour's, Obad. 21. See before, vers. 9 The Chaldee translateth, with garments of salvation (or of redemption.)  
Vers. 17. the horn to bud] or to grow, that is, the kingdom and power to increase, as the Chaldee saith, I will make a glorious King to bud in the house of David. See Psal. 75. 5. and 89. 18, 25. So Christ is called the horn of salvation, Luke 1. 69. ordained a lamp] or, prepared a candle, the bright glory of the kingdom by a successor; as 1 King. 11. 36. and 15. 4. 2 King. 8. 19 See Psal. 18. 29.  
Vers. 18. cloth with shame] the Chaldee saith, with garments of shame. He meaneth they shall be disappointed and confounded in all their enterprises: So Psal. 35. 26. and 109 29. crown] or diadem; a sign of government and sanctity: therefore the Greek turneh it, sanctification: see Psal. 89. 40.    

PSAL. CXXXIII.  
The benefit of the communion of Saints.  
A Song of degrees of David.  
BEhold how good and how pleasant it is, for brethren to dwell even together! Like the good oil upon the head, which went down upon the beard, the beard of Aaron, which went down upon the collar of his garmen. Like the dew of Hermon which descendeth upon the mountains of Zion; for there jehovah hath commanded the blessing, life unto eternity.  

Annotations.  
TOgether] in unity and concord. The Chaldee paraphraseth, to dwell in Zion and jerusalem, like two brethren together.  
Vers. 2. the good oil] the balsam, or oil of holy ointment, made of the principal spices, for the Lords Tabernacle and Ministers; see Exod. 30. 23, 25, 26,— 30. the collar] Hebr. the mouth, that is, the edge, the upper hole or border which was bound about that it should not rend, Exod. 39 23.  
Vers. 3. Hermon] an high and fertile mount without jordan, watered with the dew of heaven: it was called also Shirion: see Psal. 29. 6. which descendeth] understand here again, and as the dew that descendeth: for Hermon and Zion were fare asunder. there] where brethren dwell in unity. commanded] appointed, and sent effectually: see Psal. 42. 9    

PSAL. CXXXIV.  
An exhortation to bless God.  
A Song of degrees.  
BEhold, bless ye jehovah all ye servants of jehovah, that stand in the house of jehovah in the nights. Lift up your hands in the Sanctuary, and bless jehovah. jehovah bless thee out of Zion: he that made heavens and earth.  

Annotations.  
THat stand] that is, serve, or minister, as, which stood before the King, jer. 51. 12. for which is written, in 2 King. 25 8. servant of the King. Here is meant chief the Priests and Levites, whose office was to stand and minister, Deut. 10. 8. and 17. 12. Ezek. 44. 11, 15. So Neh. 12. 44. the Priests and Levites that stood, that is, served. See also Psal. 13 5. 2. The Chaldee expoundeth it, that stand in the watches of the house of the Sanctuary of the Lord, and do praise in the nights. in the nights] keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9 33.  
Vers. 2. in the Sanctuary] or, towards the holiness, that is, the most holy place, where God dwelled between the Cherubims: or, in holiness, that is, holily.  
Vers. 3. bliss] or will bless thee, speaking to God's people. Compare Num. 6. 24. Psal. 128. 5. and the promise, Exod. 20. 24. In all places where I put the memory of my name, I will come unto thee, and bless thee.    

PSAL. CXXXV.  
God's servants are exhorted to praise him for his mercies to Israel, 5 his power, 8 his judgements on their enemies. 15 The vanity of Idols. 19 An exhortation to bless God.  
Halel●●jah.  
PRaise ye the Name of jehovah, praise him, O ye servants of jehovah. That stand in the house of jehovah, in the courts of the house of our God. Praise ye jah, for jehovah is good; sign Psalm to his Name, for it is pleasant. For jah hath chosen to him self jakob, Israel for his peculiar treasure. For I do know that jehovah is great, and our Lord is above all Gods. All that pleaseth jehovah he doth, in the heavens, & in the earth, in the seas, and all deep places. He causeth vapours to ascend from the end of the earth; he maketh lightnings with the rain; he bringeth forth the wind out of his treasuries. Who smote the firstborn of Egypt, from man unto beast. Sent signs and wonders in mids of thee, O Egypt, on Pharaoh and on all his servants. Who smote many nations, and slew mighty Kings. Sihon King of the Amorites, and Ogh, King of Bashan, and all the kingdoms of Canaan. And gave their land for a possession, a possession to Israel his people. jehovah, thy Name is for ever; jehovah, thy memory is to generation and generation. For jehovah will judge his people, and for his servants he will repent himself. The idols of the heathens are silver and gold, the work of the hands of men. A mouth they have and speak not, turns they have and see not. Ears they have and hear not, also there is no breath in their mouth. Like them be they that make them, every one that trusteth in them. O house of Israel, bless ye jehovah; O house of Aaron, bless ye jehovah. O house of Levi, bless ye jehovah; ye that fear jehovah, bless jehovah. Blessed be jehovah out of Zion, which dwelleth in jerusalem; Halelujah.  

Annotations.  
Halelujah] that is, praise, or glorify ye jah▪ it is a word of joyful exhortation to sing praises to the Lord for his mercies, and in the end of Psalms, is added as Amen, for a cheerful acclamation: see Psal. 104. 35. and 106. 48. Rev. 19 1, 3, 6.  
Vers. 4. peculiar treasure] or precious and singular possession, propriety: so Deut. 7. 6. This was promised by the law, Exod. 19 5. but performed by Christ his redeeming and purifying of his people, Tit. 2. 14. 1 Pet. 2. 9  
Vers. 7. vapours] or elevations; in Greek clouds: for by vaporous clouds drawn from the end of the earth or sea, cometh rain; as it is said, he calleth for the waters of the sea, and poureth them out on the faoe of the earth. Amos 5. 8. So jer. 10. 13. and 51. 16. with the rain] or, to the rain; so fire and water are mixed in one cloud. treasures] or cosfers, storehouses. see Psal. 33. 7.  
Vers. 8. from man, etc.] that is, both men and beasts: see Psal. 78. 50, 51. Exod. 12. 12, 29.  
Vers. 9 Pharaoh] the King who was plagued first in Egypt, and after drowned in the red sea, Exod. 7. and 8. and 9 and 10. and 14.  
Vers. 10. Many] or ample, great nations, the Amorites, Canaanites, etc.  
Vers. 11. Ogh] a giant whose bedstead was of iron, nine cubits long, and four broad. See Num. 21. 23, 35. Deut. 3. 11. kingdoms] thirty and one, as is reckoned, josh. 12. 9,— 24.  
Vers. 12. a possession] or heritage: see Psal. 78. 55.  
Vers. 14. for] or concerning his servants: this is taken from Deut. 32. 36.  
Vers. 15. idols] compare this that followeth, with Psal. 115. 4. etc.  
Vers. 19 house of Israel] that is, the posterity of Israel; so after. of Aaron] to whom the Priesthood was committed, Exod. 28. 1.  
Vers. 20. of Levi] which were taken from among the sons of Israel, and given and joined with the Priests to minister unto them, Num. 18. 2, 6. ye that fear.] all strangers converts, proselytes, Act. 2. 5. and 10. 35.    

PSAL. CXXXVI.  
An exhortation to confess God's goodness, power, and wisdom, showed in the creation of the world, the deliverance of Israel out of Egypt, and many other mercies.  
Confess ye to jehovah, for he is good, for his mercy endureth for ever. Confess ye to the God of Gods, for his mercy endureth for ever. Confess ye to the Lord of Lords, for his mercy endureth for ever. To him that doth wondrous great things himself alone, for his mercy endureth for ever. To him that made the heavens with prudency, for his mercy endureth for ever. To him that spread out the earth above the waters, for his mercy endureth for ever. To him that made the great lights, for his mercle endureth for ever. The Sun for dommion by day, for his mercy endureth for ever. The Moon and stars for the dominions by night, for his mercy endureth for ever. To him that smote Egypt in their firstborn, for his mercy endureth for ever. And brought forth Israel from mids of them, for his mercy endureth for ever. With a strong hand, and with a stretched out arm, for his mercy endureth for ever. To him that parted the red sea into parts, for his mercy endureth for ever. And made Israel to pass thorough the mids of it, for his mercy endureth for ever. And shaken off Pharaoh and his power into the red sea, for his mercy endureth for ever. To him which led his people in the wilderness, for his mercy endureth for ever. To him which smote great Kings, for his mercy endureth for ever. And killed magnificent Kings, for his mercy endureth for ever. Sihon King of the Amorites, for his mercy endureth for ever. And Ogh the King of Bashan, for his mercy endureth for ever. And gave their land for a possession, for his mercy endureth for ever. A possession to Israel his servant, for his mercy endureth for ever. Which remembered us in our base estate, for his mercy endureth for ever. And hath redeemed us from our distresser, for his mercy endureth for ever. Which giveth bread to all flesh, for his mercy endureth for ever. Confess ye to the God of heavens, for his mercy endureth for ever.  

Annotations.  
Mercy] the Hebrew Chesed signifieth a sacred affection of mercy, piety, grace, benignity, and bountiful good will towards any without respect of merit. In man sometime it is the pious benign affection wherewith he doth good: sometime the mercy or bountihed which he receiveth; as in Isa. 40. 6. it is the glorious grace which man hath from God, called by the holy Ghost in Greek, doxa, glory, 1 Pet. 1. 24. usually the Greek version hath for it eleos, mercy, which the New Testament alloweth, Mat. 9 13. from Hos. 6. 6. Hereof a godly man is called Chasid, gracious, or merciful: see Psal. 4. 4.  
Vers. 8. dominion] or rule, sovereignty: see Gen. 1. 16.  
Vers. 10. Egypt] or, the Egyptians: see Psal. 78. 43,— 51.  
Vers. 13. parts] or divisions. By the jews tradition, the red sea was parted into twelve several parts, for every of the twelve tribes to go thorough.  
Vers. 15. shakes off] that is, overthrew: so Exod. 14. 27.  
Vers. 18. magnificent] mighty and excellent, mentioned after, and Psal. 135. 10, 11, 12.  
Vers. 24. redeemed] or delivered, broken off, and pulled away, as by violence; for so also the word signifieth, Psal. 7. 3.  
Vers. 25. bread] that is, food; Bread is used for all meats: so in the Greek, to buy bread, Mark. 6. 36. is, to buy meat, (or victuals) Mat. 14. 15. Therefore this word is used also for beasts food, Psalm. 147. 9  
Vers. 8. make my bed] or spread my couch; in Greek, descend. Compare Amos 9 2.  
Vers. 9 wings of the morning] or, day-dawning, which is said to have wings, for that it speedily flieth over all the air. of the sea] meaning the furthest parts of the world, for so the sea often signifieth, Psal. 65. 6. and 72. 8. Isa. 24. 14.  
Vers. 11. shrowded] over-dim me, as with the dark twilight; or shall bruise, shall crush me down, as Gen. 3. 15. so the Greek, shall tread me down.  
Vers. 12. darkneth] that is, hideth: Compare job 34. 22. jer. 23. 24. as is, etc.] or, like darkness, like light, that is, they are equal, as that which in Mat. 22. 30. is like, in Luk. 20. 36. is equal.  
Vers. 13. covered] that is, safely kept and protected, as the Greek saith, helped me, or covered me with skin and flesh, etc. as job 10. 11.  
Vers. 14. fearfully] or in fearful sorts, to wit, I am made: or, these are fearful things: the Chaldee saith, thou hast done fearful things. marvellously made] or excellently made; elsewhere this word is used for separated from, and excelling others: see Psal. 4. 4.  
Vers. 15. my bone] that is, bones, any of them; or my substance or strength; for thereof the bone is named. embroidered] that is, cunningly wrought with Nerves, Sinews, Veins, & variety of limbs. A similitude taken from broiderie work, Psal. 45. 15. nether places of the earth] so he calleth his mother's womb, because of God's secret and unknown making of men there, Eccles. 11. 5. And thus may the like phrase, Ephes. 4. 9 be understood of Christ's incarnation.  
Vers. 16. My unformed substance] or, Mine embryo, which is the body in the womb before it hath perfect shape, or, unwrought up, as the Greek here translateth it. The Hebrew name is of wrapping or winding up like a bottom, my wound-up mass, or body. all of them] all my members wound up in that my embryo or unperfected substance. Or generally, all men. The Chaldee saith, all my days were written in the book of thy memorial. were written] Hebr. shall be written, which meaneth a continual act: see Psal. 2. 1. So after, shall be form. in the days they were form] or, what days they should be form: meaning that all his members, in the days that they were in fashioning in his mother's womb, were written down of God: or, that the days of their forming were written. The Chaldee saith, in the day when the world was created, etc. and when not one] Hebr. and not one of them, or in them. Meaning that God had written down all parts of his body, not only when they were in forming, but long before. So commending his providence, who calleth things which be not as though they were, Rom. 4. 17.  
Vers. 17. how precious are] that is, how rare are thy thoughts to me, how few of them can I speak of, how incomprehensible are thy cogitations! The words following show this to be the meaning: Compare job 26. 14. And a thing is said to be precious which cannot be attained unto or effected; see Psal. 49. 9 Otherwise we may take it thus, Thy thoughts, that is, the thoughts that I have of thee, how precious, of how much esteem and worth are they to me? So precious is used, Psal. 36. 8. The Chaldee expoundeth it, How honourable are they that love thee, O God, and how are their princes fortified. mightily increased] many and strong: see Psal 40. 5. the sums] Hebr. heads, used for sums, and so the Greek, archee, Numb. 1. 2. and 26. 6. I awake and] or, when I awake I am still with thee, that is, still meditating of thee. The Chaldee referreth this to the last resurrection thus, I shall rise again in the world to come, and shall be still with thee. See Psal. 17. 15.  
Vers. 19 If thou wouldst] or, O that thou wouldst, for it seemeth here to be a wish, as also in the Greek of the new Testament, Luk. 12. 49. what will I, if it were (that is, O that it were) already kindled. So in 1 Chron. 4. 10. If thou wilt bless me, that is, O that thou wouldst bless. Or, Surely thou wilt slay, etc. and men, etc.] this may also be referred to God thus, and wouldst say, Ye bloody men depart from me; or to David, who saith, depart ye from me. The Chaldee expoundeth it, & let the men addicted to the judgement of death departed from me.  
Vers. 20. speak of thee] or against thee, as the like Hebraisme meaneth, 1 King. 21. 13. witnessed of (or against) him. See the notes on Psal. 5. 5. Or say thee, that is, mention or speak of, as Psal. 40. 11. 2 Sam. 6. 22. The Chaldee understands it of swearing, which swear in thy name deceitfully. to a mischievous purpose] or with a crafty intent, that is, craftily, wickedly. See Psal. 10. 2. lift up do thy foes. etc.] or, thy foes take up thy name to vanity; this sense the Chaldee paraphrase giveth, and the phrase is taken from Ex. 20. 7. the word name being understood, (as in Lev. 24. 11. the word Lord is understood) or, thy foes lift up their head (as is expressed, Psal. 83. 2.) in vain, that is, they are vainly proud and insolent. Often times words wanting are to be supplied: see the Notes on Psal. 103. 9 Or, they lift up thy foes in vain, that is, the wicked (which speak evil of thee) do vainly extollthine enemies. to false vanity] or in vain: see Psal. 12. 3. and 24. 4.  
Vers. 21. am not I grieved] or grieve (irk) my self: so Psal. 119. 158. Compare also 2 Chron. 19 2. Prov. 29. 27.  
Vers. 23. Prove] or try me. Compare Psal. 26. 2.  
Vers. 24. way of sorrow] or of grief, that is, wicked way (purposes or actions) which are grievous to God and men; and in special, the way of idolatry; for of this word Idols have their name: see Psal. 16. 4. So a word of grief, Prov. 15. 1. is that which grieveth him to whom it is spoken. way of eternity] or of antiquity, the old way, as jer. 6. 16. meaning the way of faith and godliness, which God taught from the beginning, and which continueth for ever; contrary to the way of the wicked, which perisheth, Psal. 1. 6.    

PSAL. CXL.  
David prayeth for deliverance from the wicked. 9 He prayeth against them. 13 He comforteth himself by confidence in God.  
To the Master of the Music, a Psalm of David.  
RElease me, O jehovah, from the evil man; from the man of violent wrongs preserve thou me. Which think evil things in heart; every day they gather wars. They sharpen their tongue like a serpent; the hot poison of the Asp is under their lips Selah.  
Keep me, O jehovah, from the hands of the wicked; from the man of violent wrongs preserve thou me, which think to thrust away my feet. The proud have hid a snare for me, and cords; they have spread a net by the paths side, they have set grins for me Selah.  
I said to jehovah, Thou art my God; hear, O jehovah, the voice of my supplications for grace. jehovih Lord, the strength of my salvation, thou hast covered my head in the day of arms. Grant not, O jehovah, the desires of the wicked; further not his crafty device, lest they exalt themselves Selah.  
The head of those that compass me about, the molestation of their lips shall cover them. They shall bring upon them coals; he shall fallen them into the fire, into deep pits, that they rise not up. An ill tongued man shall not be est ablished in the earth; a man of violent wrong, evil shall hunt him to a sudden overthrow. I know that jehovah will do the judgement of the poor afflicted; the doom of the needy. Surely the just shall confess to thy Name, the righteous shall sit before thy face.  

Annotations.  
THey gather wars] or are gathered to wars, getting themselves and other together. The active is often used passively, Psal. 32. 9 and 109. 13.  
Vers. 4. of the Asp] or Viper; Greeke, of Asps: so Rom. 3. 13. Compare Psal. 58. 5.  
Vers. 5. to thrust away my feet] or, to overthrow my footsteps.  
Vers. 6. by the paths side] or, fast by my path; Heb. at the hand of the path. Compare Psal. 142. 4. jer. 18. 22. Prov. 29. 5.  
Vers. 8. jehovih] or God: see Psal. 68 21. of arms] or of armour, that is, of battle, (as the Greek translateth it) when men harness themselves. This is that helmet, salvation, Eph. 6. 17.  
Vers. 9 further not] or, bring not to pass. lest they] or, they will exalt themselves, that is, be proud or lofty. Compare Deut. 32. 27.  
Vers. 10. the head] that is, As for the head (the chief) of those, etc. An head sometime signifieth a company of chief men, 1 Chron. 4. 42. though here perhaps some one man is meant, as the Chaldee nameth Achitophel. It is also used for a band of men, as job 1. 17. Sometime the Hebrew word signifieth gall, as Psal. 69. 22. Which sense also is not amiss here. shall cover] or prayer-wise, let it cover them, and him (as Psal. 2. 3.) that is, every of them.  
Vers. 11. They shall bring] or make move (as Psal. 55. 4.) upon themselves; or coals shall be moved (that is, thrown) upon them. The Hebrew hath a double reading, yielding both these senses; their judgements to be from God, but procured by themselves. he] that is, God shall fallen them, or indefinitely, they shall be felled, or cast. deep pits] or sudden sorrows; the Greek saith calamities; the Chaldee, the fire of Gehenna.  
Vers. 12. An ill- tongued man] Heb. a man of tongue, that is, a prattler or evil speaker, that hath tongue at will to use and abuse at his lust, and to smite therewith, as jer. 18. 18. So a man of lips, job 11. 2. is one talkative: a man of words, Exo. 4. 10. is one eloquent: a man of arm, job 22. 8. is one mighty; and sundry the like. to a sudden overthrow] or, his utter ruin and misery. Hebrew, to (or with) thrustings down. The Chaldee paraphraseth, The Angel of death shall hunt him, and thrust him down into hell.  
Vers. 14. sit before thy face] or dwell with thy face, that is, in thy presence: see Psal. 16. 11. and 61. 8.    

PSAL. CXLI.  
David prayeth that his suit may be acceptable, his conscience sincere, and his life safe from snares.  
A Psalm of David.  
IEhovah, I call upon thee, make haste unto me, give ear to my voice when I call unto thee. Let my prayer be firmly directed as incense before thee; the lifting up of my hands as the evening oblation. Set thou, jehovah, a watch before my mouth, keep the door of my lips. Incline not my heart to an evil thing; to pretend pretences in wickedness, with men that work painful iniquity: and let me not eat their dainties. Let the just man smite me, it shall be a kindness, and let him reprove me; the head-oile, let it not break mine head; for yet my prayer also shall be in their evils. Their judges are thrown down by the Rock sides; and they shall hear my sayings, for they are pleasant. As when one cutteth and cleaveth on the earth, our bones are scattered at the mouth of hell. But mine eyes are unto thee, jehovih Lord; in thee I hope for safety: pour not out my soul. Keep me from hands of the snare, which they have laid for me, and the grins of them that work painful iniquity. Let the wicked fall into his net, whiles I together pass over.  

Annotations.  
BE firmly directed] or prepared; and so acceptable. as incense] or perfume, which was a confection of sweet spices, made after the art of the Apothecary, pure and holy, and was by the Priests burned upon the golden altar, every morning before the Lord, Exod. 30. 34, 35, 36. 7. 8. a figure of the prayers of the Saints, acceptable to God, through Christ's mediation, as this place showeth, compared with Rev. 8. 3. my hands] or palms, lifted up in prayer: see Psal. 63. 5. evening oblation] the Manchah properly was the meat-offering, (which was fine flower mingled with oil) offered together with the Lamb every evening, before the Lord continually, as Exod. 29. 39, 40, 41, 42. Num. 28. 2, 3,— 8. Here it is taken for the whole oblation, at the time of the offering whereof the godly used to pray, Exod. 9 5. Dan. 9 21. it was at the ninth hour of the day, (about three of the clock in the afternoon) called the hour of prayer, Acts 3. 1.  
Vers. 3. a watch] or, a ward, custody, to keep me from speaking amiss. keep] observe thou: or, an observation, before the door. the door] or gate of my lips, by which my words pass out as at a door: so the doors of the womb, job 3. 10. The original dal, is contracted for dealeth, a door: though this be rare: yet the Hebrew text sometime doth the like, as Chaji, 2 Sam. 23. 20. for Chajil, 1 Chron. 11. 22.  
Vers. 4. Incline not] to wit, by Satan, or mine own corruption: for God properly tempteth no man to evil, but the devil, and man's own concupiscence, jam. 1. 13, 14. 1 Cor. 7. 5. and by Satan, God moveth men's minds, as appeareth, 1 Chro. 21. 1. with 2 Sam. 24. 1. So Matt. 6. 13. evil thing] or word: see Psal. 7. 1. to pretend pretences] or, excuses; thus the Greek turneth it: the Hebrew also signifieth occasions pretended, as Deut. 22. 14, 17. Or we may read it, to practise practices in wickedness. with men that work] or, with men workers, that is, such as stoutly, boldly, and manfully work iniquity. their dainties] the Chaldee expoundeth it, of their songs at bankers.  
Vers. 5. smite] or beat me; the word properly signifieth beating with an hammer, Psal. 74. 6. judg. 5. 26. applied to sharperebukes. So Prov. 23. 35. Compare also Prov. 9 8. and 25. 12. and 28. 23. Zach. 13. 6. it shall be a kindness] a mercy, or, with kindness, that is, let him smite me kindly, and reprove me. the head-oile] that is, the chief or precious oil: (as head spices are chief and principal, Exod. 30. 23.) or oil of the head, which is to anoint the head with. Or, by head, understand the chiefest of his adversaries, as before, Ps. 140. 10. for this seemeth to be an opposition to the former thus, let the just smite me, but let not the precious oil (or the oil of the head) of the wicked break mine head: and this the Greek favoureth, saying, but let not the oil of the sinner supple mine head: by oil, meaning flattering words, as Psal. 55. 22. Otherwise we may refer it to the former just man's reproof, it shall be a precious oil, let him not make it fail my head. The Chaldee otherwise expoundeth it, and let the Priest reprove me, anointing me with the anointing oil of the Sanctuary: but let him not take the crown of the kingdom from mine head. let it not break my head] not distract or dazzle my wits, not overcome me; the Hebrew word signifieth breaking and bringing to nought, Ps. 33. 10. and is applied to the breaking of the heart by discouragement, Num. 32. 7. and here to the breaking of the head, or bringing to nought of counsels, purposes, etc. by flattery. Or, if it be understood of the just, we may read it, let him not make it fail mine head, that is, let the oil of his reproof not be wanting upon mine head. in their evils] or, against their evils: which may be applied to the evil deeds of the wicked, or calamities of the just: and here understand, is or shall be in their evils: or, as the Chaldee explaineth it, is ordered against their evil.  
Vers. 6. Their judges] the Princes of mine adversaries. are thrown down] or, throw down themselves, that is, secretly pursue and beset me in the rocks and mountains whither I am forced to flee, 1 Sam. 24. 3. and 23. 26. The word may also bear their throwing down to destruction, as 1 Chro. 25. 12. by the rock sides] or, in rocky places; Hebr. in the hands of the rock; as Psal. 140. 6. and they shall hear] or, though they have heard.  
Vers. 7. cutteth and cleaveth] to wit, wood, or the ground with the plough. of hell] or, the grave. Compare Ezek. 37. 1, 11, 12. jehovih] or God: see Psal. 68 21. power not out my soul] to wit, unto death, as Esa. 53. 12. that is, kill me not: or, make not my soul bare, that is, leave it not destitute and helpless.  
Vers. 10. Let the wicked fall] or, They shall fall. into his net] that is, every of them into his own not, or slew. together] namely, with their fall, or together with them that are with me: or, altogether (wholly) pass over, and escape: the Greek saith, alone I am, until I pass over. See this word, Psal. 33. 15.    

PSAL. CXLII.  
David showeth that in his troubles, when his own heart and all other help failed him, all his comfort was in faith and prayer unto God.  
An instructing Psalm of David: a prayer when he was in the cave.  
WIth my voice unto jehovah did I cry, with my voice unto jehovah did I supplicate for grace. I poured out before him my meditation, my distress I did show before him. When my spirit was overwhelmed within me, than thou knewest my path: in the way that I walked they privily laid a snare for me. I did look on the right hand and see, & no man acknowledged me; refuge is perished from me, no man seeketh for my soul. I cried unto thee, Jehovah; I said, thou art my hope for safety, my portion in the land of the living. Attend unto my shouting, for I am brought very low; deliver me from my persecutors, for they are stronger than I. Bring forth my soul out of the close prison, to confess thy name; the just shall environ me about, for thou wilt bounteously reward unto me.  

Annotations.  
IN the cave] fled thither from the persecution of Saul, 1 Sam. 24. 4, etc.  
Vers. 4. was overwhelmed] or, swooned, fainted: see Psal. 77. 4. then thou] Hebr. and thou: so, And he saith, Mark. 14. 34. is expounded, Then he saith, Matth. 26. 38.  
Vers. 5. I did look] or, Look thou, etc. continuing his complaint to God. But the Greek turneth it, I considered: and the Hebrew Look thou, or To look, is often resolved by other definite persons: see the notes on Ps. 22. 9 and 49. 15. and 65. 11. & 77. 2. & 103. 20. and see] or, and behold, to wit, on the left hand. refuge] or flight. is perished from me] that is, faileth me: I have no place to fly unto and escape. So job 11. 20. Amos 2. 14. seeketh] that is, careth for: so Prov. 29. 10. usually to seek the soul, is in the ill part to destroy it: see Ps. 35. 4.  
Vers. 7. brought low] or weakened: see Ps. 116. 6.  
Vers. 8. the prison] the cave wherein I am shut up close. environ] compass, as Psal. 22. 13. or, expect, as job 36. 2. and so the Greek translateth, the just shall wait for me, until thou reward me. See Psa. 13. 6. The Chaldee saith, for my sake the just shall make thee a crown of praise, because thou wilt render a good reward unto me.    

PSAL. CXLIII.  
David prayeth for favour in judgement. 3 He complaineth of his griefs. 5 He strengtheneth his faith by meditation and prayer. 7 He prayeth for grace, 9 for deliverance, 10 for sanctification, 12 for destruction of his enemies.  
A Psalm of David.  
IEhovah hear my prayer, give ear to my supplications for grace; in thy faithfulness answer me in thy justice. And enter not into judgement with thy servant, for before thee shall not any living be justified. For the enemy persecuteth my soul, smiteth down my life to the earth, maketh me sit in darknesses, as the dead for ever. And my spirit is overwhelmed in me, in midst of me my heart is wondrously amazed. I remember the days of old, I meditate on all thy work, I muse on the action of thy hands. I spread out my hands unto thee; my soul, as a weary land, thirsteth for thee Selah. Make speed, answer me jehovah, my spirit faileth; hide not thy face from me, for I shall be made like to them that go down the pit. Cause me to hear thy mercy in the morning, for in thee do I trust; cause me to know the way that I should walk, for unto thee do I lift up my soul. Deliver me from mine enemies, O jehovah; unto thee I fly for covert. Learn me to do thine acceptable will, for thou art my God, thy good spirit shall lead me in the land of righteousness. For thy name's sake jehovah, thou wilt quicken me, in thy justice wilt bring forth my soul out of distress. And in thy mercy wilt suppress mine enemies, and destroy all them that afflict my soul, for I am thy servant.  

Annotations.  
ANd enter not into judgement] or, but go not to Law with me; by the deeds whereof no flesh shallbe justified in thy sight, Rom. 3. 20. so job 22. 4. & 14. 3. Esa. 3. 14. In Chaldee, go not into the judgement hall, namely, to judge with severity. not any] or, not all, that is, none living: so Matth. 24. 22. not all, that is, no flesh, 1 joh. 2. 21. every lie is not, that is, no lie is of the truth; so 2 Pet. 1. 20. Ps. 76. 6.  
Vers. 3. my life] or, my company; the Hebrew signifieth both, job 33. 18. 22. Psal. 68 11. darknesses] or, dark places: so Psal. 88 7, 19 and 74. 20. for ever] or, of eternity, of old, meaning dead long since, and for ever after: the word respecteth time past, and to come. So Lam. 3. 6.  
Vers. 4. overwhelmed] fainteth, or, is perplexed: see Psal. 77. 4. wondrously amazed] astonished, or desolate. Gr. troubled. See this word, Esa. 59 16. and 63. 5. Dan. 8. 27. Psal. 40. 16.  
Vers. 5. of old] or, of antiquity; so Psal. 77. 6.  
Vers. 6. spread out] that is, pray; as the Chaldee saith, spread out my hands in prayer. See Psal. 44. 21. weary] that is, dry and thirsty: in Greek, waterless: see Psal. 63. 2.  
Vers. 7. for I] or lest I; Hebr. and I; which may be supplied thus, left I perish, and be made like, etc. See Psal. 28. 1.  
Vers. 8. in the morning] speedily: so Psal. 90. 14.  
Vers. 9 I fly for covert] or, I cover (I hide) myself, flying unto thee: or, to thee I covertly fly, secretly disclosing to thee that which I would hide from others: so the Greek, I fly to thee. The Chaldee expoundeth it, I have made thy Word my redeemer.  
V 10. thy good spirit shall lead me] so the Greek translateth this, and the rest, as assured: we may also read it praier-wise, let thy good spirit lead me; or, thy spirit is good; let it lead me, etc. and so the rest. Compare Neh. 9 20. in the land] or, into the land of righteousness; in a plain (or even) ground: see Psal. 26. 12. Esa. 26. 10.   

Annotations.  
Halelujah] that is, Praise ye jah; see Psalm. 135. 1.  
Vers. 2. in my life] so long as I live: so Psalm. 104. 33.  
Vers. 4. his spirit] man's ghost; so the soul is said to go forth, Gen. 35. 18. to his earth] whereof he was made; earth is in Hebrew Adamah; hereof man was called Adam, Earthly; compare Gen. 2. 7. and 3. 19 Ps. 104. 29. his thoughts] or purposes, the most excellent effects of the mind or spirit of man.  
Vers. 7. the bound] or prisoners; but here it may be meant more largely; for sicknesses also are Satan's bonds, which our Lord Christ loosed, Luke 13. 16. See also Isa. 61. 1.  
Vers. 8. openeth the eyes] or giveth sight to: compare Mat. 9 29, 30. joh. 9 6, 7, 32. uprightneth] or maketh straight; as Psal. 145. 14. see this fulfilled, Luke 13. 13.  
Vers. 9 setteh upright] maketh to continue sure: so Psal. 20. 9 and 147. 6. Compare Deut. 10. 18. and 27. 19 Ezod. 22. 22, 23, 24. Psal. 68 6. overthroweth] or turneth up-side down: so job 19 6. see also Psal. 1. 6.    

PSAL. CXLVII.  
The Prophet exhorteth to praise God, for his care of the Church, wisdom, power, mercy and providence unto all. 12 To praise him for his blessings upon the kingdom, 15 for his works in nature, 19 and for his gracious word and ordinances given to his people.  
PRaise ye jah, for it is good to sing Psalms to our God, for it is pleasant, praise is comely. jehovah buildeth jerusalem, gathereth together the outcasts of Israel. He healeth the broken in heart, and bindeth up their griefs. Counteth the number of the stars, calleth them all by names. Great is our Lord, and much in able might; of his understanding there is no number. jehovah setteth upright the meek, debaseth the wicked unto the earth. Sing ye to jehovah with confession, sing Psalms to our God with the harp. That covereth the heavens with clouds, that prepareth rain for the earth, that maketh the mountains to bud forth grass. That giveth to the beast his food, to the young ravens which cry. He delighteth not in the strength of the horse, he taketh not pleasure in the legs of man. jehovah taketh pleasure in them that fear him, that patiently hope for his mercy. Laud jehovah, O jerusalem; praise thy God, O Zion. For he strengtheneth the bars of thy gates, he blesseth thy sons within thee. He putteth in thy border peace: he satisfieth thee with the fat of wheat. He sendeth his edict upon earth, his word runneth very swiftly. He giveth snow like wool, the hoar frost he scattereth abroad like ashes. He casteth forth his ice like morsels; who can stand before his cold? He sendeth his word and melteth them, he causeth his wind to blow, the waters flow. He showeth his words unto jakob, his statutes and his judgements unto Israel. He hath not dealt so with any Nation, and judgements they have not known them; Halelujah.  

Annotations.  
OVtcasts] or driven out; in Greek, the dispersions, (that is, the dispersed,) which word the Apostle useth, 1 Pet. 1. 1. jam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. joh. 11. 52.  
Vers. 3. bindeth up their griefs] that is, healeth their wounds, as Luke 4. 18. with Isa. 61. 1. Compare also Ezek, 34. 16.  
Vers. 4. Counteth] or Telleth, numbereth, which to man is impossible; see Gen. 15. 5. jer. 33. 22. Isa. 40. 26.  
Vers. 5. no number] nor searching out, Isa. 40. 28.  
Vers. 6. setteth upright] conserveth, to continue yet: see Psal. 146. 9  
Vers. 7. Sing] or, Answer, that is, Sing by turns, one after another: as Exod. 15. 21.  
Vers. 8. with clouds] as in Elias time, 1 King. 18. 45. the mountains] and deserts where no man is, as job 38. 26, 27. Psal. 104. 14.  
Vers. 9 food] Hebr. bread, that is, the beasts their food, as the Greek hath it. young ravens] Hebr. sons (that is, younglings) of the ravens. So in job 39 3. who prepareth for the raven his meat, when his young ones call unto God, wand'ring for lack of meat?  
Vers. 13. strengtheneth] or, hath made strong, a sign of God's favour and Sions safety: see the contrary, Lam. 2 9 jer. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel, called the heavenly jerusalem, Rev. 21. 2. and which is above, Gal. 4. 26. So the Hebrew Doctors say, It is written, Land the Lord, O jerusalem: and the Scripture speaketh of the jerusalem that is above. R. Menache on Gen. 3.  
Vers. 14. putteth in] or putteth thy border, etc. that is, maketh peace in thy borders. Compare Isa. 60. 17, 18. jer. 12. 12. and 15. 13. and 17. 3. fat] that is, fine flower: so Psal. 81. 17.  
Vers. 15. his edict] or saying, that is, commandment.  
Vers. 17. ice] or frost, the frozen hail stones. can stand] that is, endure it: so Pro. 27. 4. Nah. 1. 6.  
V 19 his words] the ten commandments (or moral law) Exo. 20. 1 called the ten words, Deut. 10. 4. statutes] decrees & constitutions of God's worship; see the note on Psal. 2. 7. judgements] the judicial laws for punishing offenders, Exod. 21. 1. Psal. 19 10.  
Vers. 20. any] or every; but in Hebrew, all is often used for any: see Psal. 103. 2. and 143. 2. judgements] the Greek saith, his judgements he hath not manifested to them; which sense the Hebrew also may bear, he hath not made known to them, as the Chaldee also interpreteth it.    

PSAL. CXLVIII.  
The Psalmist exhorteth all the heavenly, 7. the earthly, 11. and the reasonable creatures to praise God.  
Halelujah.  
PRaise ye jehovah from the heavens, praise ye him in the high places. Praise ye him all his Angels, praise ye him all his hosts. Praise ye him Sun and Moon, praise ye him all stars of light. Praise ye him heavens of heavens, and the waters that be above the heavens. Let them praise the name of jehovah, for he commanded, and they were created. And he established them for aye for ever; a statute he gave, and it shall not pass. Praise ye jehovah from the earth, Dragons, and all deeps.  
Fire and hail, snow and vapour, stormy wind, doing his word. Mountains and all hills, fruitful tree and all cedars. The wild beast and all cattles, creeping thing and feathered fowl. Kings of the earth and all peoples, Princes and all judges of the earth.  
Young men and also maidens, old men with children. Let them praise the name of jehovah, for high advanced is his Name, even his alone; his glorious Majesty is above earth and heavens. And he hath exalted the horn of his people, the praise of all his gracious Saints, the sons of Israel, a people near him; Halelujah.  

Annotations.  
FRom the heavens] ye heavenly creatures; as the Chaldee, ye holy creatures of heaven: so after, from the earth, vers. 7. is earthly creatures. Compare Rev. 5. 13. in the high places] which the Chaldee expoundeth, high Angels.  
Vers. 3. stars of light] bright shining stars, which praised God together, job 38. 7.  
Vers. 4. above the heavens] in the clouds of the air, Gen. 1. 7. Job 26. 8. and 37. 11.  
Vers. 6. established] or, made them stand, Psalm. 119. 91. a statute] that is, statutes or decrees, rules, ordinances, whereby every creature is bounded to his set time and place, as Job 14. 5, 13. and 26. 10. whereupon mention is made of the statutes or ordinances of heaven, of the Moon and stars, etc. job 38. 33. jer. 31. 35. and 33. 25. it shall not pass] that is, not any of the things forementioned shall pass the statute (or bound) set of God; or it, the statute shall not pass away, or fail, or, not be altered; as Esth. 1. 10. and 9 27. 28.  
Vers. 7. dragons] or whale-fish.  
Vers. 8. vapour] or smoke, exhalation, damp. As these and all other creatures are here stirred up to praise the Lord; so for our sakes are these things written, that we should learn by them to praise the Creator. And it is a rule in the Hebrew Canons, that for winds when they blow tempestuously, and for lightning & thunder, etc. for lights in the air which seem to be stars that fall, or run from place to place, or blazing stars, comets, etc. when a man seethe any of these, he is to bless God who hath filled the world with his power and might. Also, he that seethe the beautiful creatures, as going out into the fields or gardens in the spring time, seethe the trees sprouting and blossoming, he is to bless God, who hath not let his world lack any thing, but hath created in it goodly creatures and saire trees. etc. for the use of the sons of Adam. So, for mountains and hills, seas and deserts, rivers, etc. if he see any of them from three days to three days, he is to bless the Creater of the world. Maimony in Misneh, in Beracoth, chap. 10. sect. 14. 13. 15.  
Vers. 10. feathered fowl] or winged bird: Hebr. bird of wing.  
Vers. 13. high advanced] or set on high: so Esay 12. 4. It is a strong tower, into which the righteous runneth, and is also set on high in safety, Prov. 18. 10.  
Vers. 14. the horn] the power and glory, as the Chaldee saith, the glory of the kingdom of his people: see Psal. 75. 10. This is accomplished in Christ, the horn of salvation, Luk. 1. 69. the praise] understand, which is the praise of his Saints, that is, their glory, or an argument of praise to them. near him] God's people are said to be near unto him, in respect of his covenant with them in Christ, Ephes. 2. 13. their service of him, Levit. 10. 3. and spiritual alliance in Christ, joh. 20. 17. 1 Joh. 3. 1. For this word, nigh, is used for kindred, Lev. 21 3. Christ draweth near unto God for them, Jer. 30. 21. and they by him, Heb. 10. 19 22.    

PSAL. CXLIX.  
God is publicly to be praised for his graces to his Church, and power given to the same.  
Halelujah.  
SIng ye to jehovah a new song, his praise in the Church of gracious Saints. Let Israel rejoice in his makers, let the sons of Zion be glad in their King. Let them praise his name with flute; with timbrel and harp, let them sing Psalms unto him. For jehovah taketh pleasure in his people, he will beautify the meek with salvation. The gracious Saints shall be gladsome in glory, shall shout joyfully upon their beds. The exaltations of God in their throat, and a twoedged sword in their hand. To do vengeance on the heathens, reproofs in the nations.  
To bind their Kings in chains, and their Nobles in fetters of iron. To do on them the judgement written, this comely honour is to all his gracious Saints; Halelujah.  

Annotations.  
HIs makers] the Father, the Word, and the Hely Ghost, which three are one, 1 joh. 5. 7. The mystery of the Trinity is in the Hebrew phrase; so in many other, as, Let us make man in our image, Gen. 1. 26. Where is God my makers? job 35. 10. Thy makers is thine husbands, Esai. 54. 5 Remember thy Creators, Eccles. 12. 1. and sundry the like. God also is our maker, both in nature and grace: see Psal. 100 3. their King] Christ: as Matth. 21. 5. Song 14.  
Vers. 3. with slate] ●s Psal. 150. 4. or, in a dance; as jer. 31. 4. 13. Ps. 30. 12. One name is given both to the dance, and the pipe whereto they danced.  
Vers. 4. 〈◊〉] or adorn, make glorious: so Esa. 60. 7. 9 13. The Greek saith, exalt.  
Vers. 6. The exaltations] that is, exalting songs, high acts, high praises, or, lifting up of the voice, preachings. in their throat] that is, aloud spoken of, and proclaimed: so Esa. 58. 1. Cry with the throat, is, Cry aloud. two edged] Hebr. a sword of mouths, that is, of two mouths, as is expressed, judg. 3. 16. in Greek two mouthed, that is, two edged, biting or cutting both ways. This sword is God's word, and cometh out of Christ's mouth, Ephes. 6. 17. Heb. 4. 12. Rev. 1. 16.  
Vers. 7. on the beathens] by preaching against their idolatries, Act. 14. 15. and 17. 16, 17, 22, etc. Compare 2 Cor. 10. 4. 5. 6. Esa. 41. 15. reproofs] for sin, as joh. 16. 8, etc.  
Vers. 8. To bind their Kings] restraining their vices, and bringing them under the bonds and subjection of the gospel; see Ps. 2. 3. Mark. 6. 20. Acts 24. 26. Rev. 21. 24. Esa. 45. 14. a figure of captivity, Nahum 3. 10. 2 Cor. 10. 4, 5, 6. Matth. 16. 19 Nobles] or Honourable.  
Vers. 9 written] in the book of God; see 1 Cor. 4. 6. Rev. 22. 18. So the Chaldee paraphraseth, written in the Law. And this may have reference to that law, Deut. 7. 1, 2, etc. honour is] or, this shall be the honour of all his Saints.    

PSAL. CL.  
An exhortation to praise God's holiness, power, & goodness, with all kind of instruments, and all breath.  
Halelujah.  
PRaise ye God in his sanctity, praise him in the firmament of his strength. Praise him in his powers, praise him according to the multitude of his greatness. Praise him with the sound of the Trumpet, praise him with the psaltery and harp. Praise him with Tymbrel and Flute, praise him with Virginals and Organ. Praise him with well sounding Cymbals, praise him with loud sounding Cymbals. Let all breath praise jah; Halelujah.  

Annotations.  
IN his sanctity] or, for his holiness; his most holy being, Isa. 6. 3. the first argument of praise from God's holy essence in himself: or, in his sanctity, (his sanctuary) his holy place, meaning heaven, in the firmament of his strength] that is, for his strong firmament, (called heaven, Gen. 1. 8.) the second argument of praise, from the frame of the world, whereof heaven is chiefest: see Psal. 19 2. or for the out-spreading of his strength, that is, for his strength spread out as the firmament.  
Vers. 2. in his powers] or, for his powerful acts, as Ps. 145. 4. the third argument of praise from God's mighty administration of all things since the creati on. of his greatness] or majesty, in special mercy towards his own people and against their enemies; which is the fourth argument of his praise. Compare Deut. 3. 24. and 9 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19 Luke 1. 46, 49, 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatness, and is applied to the greatest state of Polities or Commonweals; which is to be minded here.  
Vers. 4. flute] or dance: Psal. 149. 3. Virginals] or, stringed instruments: this word is not elsewhere in Scripture. Organ] or, the Organon, as the Greek translateth it: the Hebrew name signifieth a lovely (or delightful) instrument: it is one of the ancientest of the world, invented by jubal, Gen. 4. 21. and an instrument of joy, job 21. 12. & 30. 31. well sounding Cymbals] Hebr. Cymbals of hearing, that is, easy or delightful to be heard, which the Greek translateth well sounding. The Cymbals were of metal, as bells, and have their name of their shrill tinkling sound. loud sounding] or, joyfully sounding, or tinkling; as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound.  
Vers. 6. all breath] or, every breath, that is, every thing that hath breath: this word is used for the breath that God inspired into man, Gen. 2. 7. and so for man's mind or immortal soul, Isa. 57 16. and usually is applied to man, and to the breath of God, Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things. Compare Rev. 5. 13. where every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, were heard, saying; Unto him that sitteth upon the Throne, and unto the Lamb, be blessing, and honour, and glory, and power for ever and ever, Amen.     
The end of the Book of Psalms.   

A TABLE DIRECTING TO SOME principal things observed in the Annotations of the Psalms.  

A  
ABashing, what it signifieth, Psal. 6. 11.  
Aedom described, Psal. 60. 10.  
Egypt, Psal. 68 32. the plagues of Egypt described, Psal. 78. 44, etc. and 105, 28, etc.  
Aethiopia, Psal. 68 32.  
Almighty, Shaddai, how God is so called, Psalm. 68 15.  
Alone diversely taken, Psal. 4. 9  
Amalek, Psal. 83. 8.  
Amen, what it signifieth, Psal. 41. 14.  
Ammonites, Psal. 83. 8.  
Angels, Psal. 68 18. and 104. 4.  
And in stead of For, Psalm. 1. 3. and 7. 10. and 55. 13.  
And for but, Psal. 55. 14.  
And for that, Psal. 43. 4. and 49. 10.  
And, a sign of passion, Psal. 2. 6. and 115. 3.  
Anger, outward, as wrath inward, Psal. 2. 5.  
Arrows, what they mean, Psal. 18. 15. and 45. 6.  
Asaph, who he was, Psal. 50. 1.   

B  
BElial, what it meaneth, Psalm. 18. 5. and 41. 9  
Baal, what it signifieth, and how it is turned into Bosheth, Psal. 106. 28.  
Bands, signs of subjection, Psal. 2. 3.  
Babel described, Psal. 1. 37. 1.  
Being, for continuing, Psal. 64. 8.  
Blessed, a title given to God, Psal. 68 36.  
Blessing, diversely used, Psal. 3. 9  
O Blessed, or Happy, how it differeth from the former, Psal. 1. 1.  
Bloods, and man of bloods, what they mean, Psal. 5. 7. and 51. 16.  
Bounteous Princes, Psal. 47. 10.  
Bounteous reward, Psal. 13. 6.  
Bread, for all food, Psal. 78. 20.  
Brooks, what they are, and of what use, Psalm. 1. 3.  
Burnt offering, what it was, Psal. 20. 4.   

C  
CAptivity for captives. Psal. 14. 7. and 68 19  
Cedar-tree described, Psal. 29. 5.  
Cherub, Cherubims, what they were, Psalm. 18. 11.  
Christ, or Anointed, Psal. 2. 2.  
Commanding, diversely used, Psal. 42. 9  
Condemn as guilty, Psal. 5. 11.  
Confession, diversely used, Psal. 6. 6. and 32. 5. and 50. 14.  
Corrupt not, a title of some Psalms, Psal. 57 1.  
Corruption, Psal. 16. 10.  
Corrupting ditch, or pit, wherefore so called, Psal. 7. 16.  
Covenant, what it signifieth, Psal. 25. 10.  
Striking covenant, Psal. 50. 5.  
Covetous, or gain-thirsty, whereof it is named, Psal. 10. 3.  
Courts of God's house, Psal. 65. 5.  
Cursing, Psal. 10. 7.   

D  
DAughter, for Congregation, Psal. 9 15.  
Daughters, for Villages, Psal. 48. 12.  
David put for Christ, Psal. 18. 50. & 40. 1. & 89. 4.  
Day, for time of affliction, Psal. 37. 13. 18.  
Deceit, whereof named, Psal. 5. 7.  
Decree, or Statute, what it meaneth, Psal. 2. 7.  
Degrees, what they mean, Psal. 120. 1.  
Devils, whereof they are named, Psal. 106. 37.  
Doing, for yielding fruit, Psal. 1. 3.   

E  
EDom described, Psal. 60. 10.  
Egypt, Misraim, Psal. 68 32.   

F  
FAce for anger, Ps. 21. 10.  
Face for grace, Psal. 27. 8. and 42. 6.  
Faithful, what it meaneth, Psal. 19 8.  
False vanity, Psal. 12. 3.  
Falsely deny, Psal. 18. 45.  
Favourable acceptation, Psal. 5. 13.  
Fear, for God. Psal. 76. 12.  
Fear, for God's worship, etc. Psal. 19 10. for walking in his ways, Psal. 34. 10. and 128. 1.  
Feeding, what it meaneth, Psal. 23. 1.  
Finding, diversely used, Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2.  
Firstborn, ministers of God, Psalm. 78. 51. the Chief over others, Psal. 89. 28.  
Fool's vainglorious, Psal. 5. 6.  
Fool Nabal, Psal. 14. 1.  
Fool, Aevil, Psal. 38. 6.  
Fool unconstant, Psal. 49. 11.  
Forgiving, what it meaneth, Psal: 25. 18.   

G  
GAtes of death, Psal. 9 14.  
Gates of the daughter of Zion, Psal. 9 15.  
Gates of justice, Psal. 118. 19  
Gathering diversely used, Psal. 26. 9  
Generation, what it meaneth, Psal. 12. 8.  
Girding, what it meaneth, Psal. 76. 11.  
Giving for putting, setting, etc. Psal. 4. 8. and 8. 2.  
Giving, for granting, suffering, Psal. 16. 10.  
Gladness, gladsomeness, outward, as joy is inward, Psal. 2. 11.  
Glorious majesty, Psal. 8. 2.  
Glory or Honour, whereof it is named, Psal. 3. 4. & 85. 10.  
Glory, for the tongue, Psal. 16. 9  
Glorying, or praising one's self, Psal. 34. 3.  
God, Elohim, what it meaneth, Psal. 3. 3.  
God, El, Psal. 5. 5.  
Gods for Angels, Psal. 8. 6. and 97. 7.  
Gods, for Magistrates, Psal. 82. 1, 6.  
God's name added to things for excellency, Psalm. 36. 7.  
The living God, Psal. 42. 3.  
Gospel or evangely, whereof it is named, Psalm. 40. 10.  
Gracious Saint, what it meaneth, Psal. 4 4.   

H  
Halelujah, Psal. 104. 35. and 135. 1.  
Harp, Psal. 33. 2.  
Heavens, what they are, Psal. 8. 9  
Hell, what it meaneth, Psal. 16. 10.  
Heritage, Heir, Inheritance, what they mean, Psal. 2. 8.  
Hiding the face, what it siguifieth, Psal. 13. 2.  
High refuge, what it is, Psal. 9 10.  
Hopefully wait, Psal. 31. 25.  
Horn for power, glory, Psal. 18. 3. and 75. 5, 11.  
Hosts, or Sabbath, God's title, Psal. 24. 12.  
House, whereof it is named, Psal. 5. 8.  
Hypocrites, why so called, Psal. 35. 16.   

I  
IAakob, what it meaneth, Psal. 14. 7.  
jah, the name of God, Psal. 68 5.  
Idols, whereof they are named, Psal. 106. 36.  
jehovah, the name of God and Christ opened, Psa. 83. 19 and 97. 1.  
jehovih, or God, Psal. 68 21.  
jerusalem described, Psal. 51. 20.  
Isles, for Gentiles, Psal. 97. 1.  
In, often noteth the cause of a thing, Psal. 31. 2.  
In, for of, Psal. 87. 3.  
Incense, what it signified, Psal. 141. 2.  
Inheritance, for land, or people, Psal. 79. 1. and 28. 9 and 2. 8. and 47. 5.  
Iniquity, Psal. 18. 24. it is sometime put for punishment, Psal. 31. 11. and 40. 13. and 59 5.  
Israel, what it meaneth, Psal. 14. 7.  
judging, what it is, Psal. 43. 1.  
judging expressed by two words usually, Psalm. 7. 9  
judgements, for laws, Psal. 19 10. for rites, Psalm. 81. 5.  
justice, for benefits, Psal. 24. 5.   

K  
KNowing, what it meaneth, Psal. 1. 6.  
Korach and his sons, who they were, Psalm. 42. 1.  
Kissing, what it signifieth, Psal. 2. 12.   

L  
LAnd of Canaan, Psal. 25. 13. described, Psal. 105. 11. the land of desire, Psal. 106. 24.  
Law, whereof it is named, Psal. 19 8.  
Leading, gentle guiding, Psal. 23. 2.  
Lebanon, a mount, Psal. 29. 5.  
Life, Psal. 7. 6. and 30. 6.  
Lifting up the soul, Psal. 25. 1.  
Light, what it meaneth, Psal. 27. 1. and 97. 5. and 112. 4.  
Light of the face, Psal. 4. 7. and 31. 17.  
Lightning of the eyes, Psal. 13. 4.  
Lightning the lamp, Psal. 18. 29.  
Lions of sundry kinds, have sundry names, Psal. 7. 3. and 57 5.  
Liujathan, the Whale, Psal. 74. 14.  
Lodge, for continue, Psal. 49. 13.  
Lord, Adonai, what it meaneth, Psal. 2. 4.  
Lot, what it meaneth, Psal. 16. 5.   

M  
MAking, diversely used, Psal. 100 3.  
Man, Ish, of his excellency so named, Psal. 4. 3. and 49. 3.  
Sorry man, Enosh; and earthly Man, Adam, Psal. 8. 5. and strong Man, geber, Psal. 18. 26.  
Man of tongue, what it meaneth, Psal. 140. 12.  
Man of bloods, Psal. 5. 7.  
Mansion, or dwelling place, Psal. 26. 8.  
Master of the Music, who he was, Psal. 4. 1.  
Meditate, is not only to think, but to speak, Psal. 1. 2. and 55. 3.  
Mercy, what it signifieth, Psal. 136. 1.  
Mercifully cover, Psal. 65. 4.  
Michtam, what it meaneth, Psal. 16. 1.  
Moab described, Psal. 60. 10.  
Molestation, what it is, Psal. 7. 15.  
Morning, what it meaneth, Psal. 5. 4 and 49. 15.  
Moving, implieth often evil, Psal. 15. 5.  
Moving of the foot, also is evil, Psal. 38. 17. and 66. 9  
Mountains; diversely used, Psal. 121. 1.   

N  
NAme, how it is used, Psal. 8. 2.  
near, or nigh, what it meaneth, Psal. 148. 14.  
Negineth, stringed instruments, Psal. 4. 1. and 33. 3.  
New song, what it meaneth, Psal. 33. 3.  
Nose, and anger, have one name in Hebrew, Psal. 10. 4.   

O  
OBlation, what it was, Psal. 20. 4.  
Out spread firmament, what it is, Psal. 19 2.   

P  
Painful iniquity, why so called, Psal. 5. 6.  
Palace, what it is, Psal. 5. 8.  
Palestina, Philistinis, Psal. 60. 10.  
Palms and hands lifted up, and spread in prayer, Psal. 63. 5.  
Palmtree described, Psal. 92. 13.  
Parable diversely used, Psal. 44. 15. and 49. 5. and 78. 2.  
Part for inheritance, Psal. 16. 5.  
Peace, what it signifieth, Psal. 29. 11. of it Solomon was named, Psal. 72. 7.  
Perpetuity, victory of time, Psal. 9 7.  
Pit of corruption: see Corruption, and Psal. 7. 16.  
Pleading, what it is, Psal. 35. 1.  
Prayer, whereof it is named, Psal. 4. 2.  
Precepts, why so called, Psal. 19 9  
Precious, diversely used, Psal. 36. 8. and 116. 15. and 72. 14. and 49. 9 and 139. 17.  
Priest, what it signifieth, Psal. 99 6.  
Prophet, what it meaneth, Psal. 74. 9  
Psalm, whereof it is named, Psal. 3. 1. and 7. 18.  
Psaltery, Psal. 33. 2.   

R  
Rebel, or, turn rebellious, whereof it is named, Psal. 5. 11.  
Rebuke, for destruction, Psal. 9 6.  
Redeemer, whereof named, Psal. 19 15.  
Redemption, Psal. 111. 9  
Reward, Psal. 19 12.  
Rock, the title of God often, Psal. 18. 3, 32.  
Rod of God, what, Psal. 23. 4.   

S  
SAbbath, day of Rest, Psal. 92. 1.  
Sacrifice, and sacr. of justice, what it is, Psal. 4. 6. of shouting, Psal. 27. 6.  
Salvation, and saving, largely used, for help, victory, deliverance, etc. Psal. 12. 2. and 98. 1. and 118. 15.  
Scornful, proud, Psal. 1. 1.  
Seat, sometime is a ●haire, sometime a dwelling, Ps. 1. 1. and 107. 4.  
Secret or mystery, Psal. 25. 14.  
Secret, for Counsel, Psal. 64. 3. and 89. 8.  
Seed, for children, Psal. 21. 11.  
Seeking, is for good or evil, Psal. 35. 4.  
Selah, what it signifieth, Psal. 3. 3.  
Shadow, Psal. 121. 5.  
Shadow of death, Psal. 23. 4. and 107. 10.  
Shout joyfully, Psal. 5. 12.  
Shout triumphantly, Psal. 41. 12.  
Silence, for submission, Psal. 62. 2.  
Silence, for destruction, Psal. 31. 18. and 49. 13.  
Simple, why so called, Psal. 19 8.  
Zion, the mount, Psal. 2. 6.  
Sitting, diversely used, Psal. 1. 1. and 102. 13.  
Skies, Psal. 18. 12.  
Sleep, for death, Psal. 13. 4.  
Sleep, for rest, Psal. 127. 2.  
Son, diversely used, Psal. 79. 11. and 80. 16. and 89. 23.  
Son, for every young thing, Psal. 114. 4. and 147. 9  
Soul, what it is, Psal. 16. 10.  
Soul, for life, Psal. 35. 4. for will, Psal. 26. 12.  
Standing, for continuing, Psal. 33. 11. and ●11. 3. for ministering, Psal. 134. 1.  
Statute or Decree, what it meaneth, Psal. 2. 7. and 148. 6.  
Strength, for praise, Psal. 8. 3.  
Strength, for kingdom, Psal. 21. 2.  
Strength, for God's Ark, Psal. 78. 61.  
Stillness, what it meaneth, Psal. 4. 5.  
Stirring, Psal. 4. 5.  
Sun, whereof it is named, Psal. 19 5.  
Sin, properly is missing, or missedoing, Psal. 4. 5.  
Sinners, who they are, Psal. 1. 1.  
Swallowing, for destroying, Psal. 21. 10.   

T  
TArshish, for the Ocean sea, Psal. 48. 8.  
Tell, for preach, Psal. 2. 7.  
Tent, what it is, Psal. 15. 1.  
Testimonies of God, what they are, Psal. 19 8.  
Together, diversely used, Psal. 33. 15. and 141. 10.  
Trespasses, what they are, Psal. 5. 11.  
Tribes of Israel, whereof named, Psal. 78. 55.  
Tyrus the City described, Psal. 45. 13.   

V  
Vain idols, Aelim, whereof named, Ps. 96. 5.  
Vanities, for idols, Psal. 31. 7.  
Unconstant fool, Psal. 49. 11.  
Unicorn, Psal. 22. 22.  
Voice, for thunder, Psal. 29. 3.  
To give the voice, what it meaneth, Ps. 18. 14.  
Vows, Psal. 50. 14.   

W  
WAlking, for conversation, Ps. 1. 1. and 56. 14.  
War. whereof it is named, Ps. 35. 1.  
Waters, for troubles, and peoples, Ps. 18. 5, 17. and 124. 4.  
Way, for course of life, or religion, Ps. 1. 1. & 25. 4.  
Wicked, what it signifieth, Psal. 1. 1.  
Woeful evils, whereof so called, Psal. 5. 10.  
Wondrous excellent, Psal. 8. 2.  
Word, for thing, or matter, Psal. 7. 1.  
Work, for wages, or reward, Ps. 109. 20. & 95. 9    

Hebrew phrases observed, which are somewhat hard and figurative.  
1 DEfect or want of words; as,  
Of a Verb substantive, am. art, is, etc. Psal. 2. 7. and often.  
Of a Noun substantive after a Verb, Psal. 103. 9 and 109. 21. and 137. 5. & 139. 20.  
Of a Noun substantive after an adjective, Psalm 10. 10.  
Of a Verb generally, Psal. 69. 11. and 18. 7, 29.  
Of a pronoun, Psal. 45. 4. and 59 14. and 68 36. and 69. 2. and 71. 18. and 115. 12.  
Of a Preposition, Psal. 5. 4. and 2. 8. and 9 12. and 42. 3.  
Of a part of a sentence, Psal. 6. 4. and 89. 36.  
2 Overplus or redundance of some small words, Psal. 1. 4. and 46. 7. and 118. 14. and 137. 3.  
3 Change, or putting one for another; as,  
Of number, fowl for fowls, Angel for Angels, etc. Psal. 8. 9 and 34. 8. and 78. 2, 45. and 79. 2. and often.  
Of person, Psal. 59 10. and 65. 7. and 80. 7. and 115. 9 and 144. 10.  
Of time, Psal. 2. 1. and 18. 7. and often.  
Of gender; Psal. 45. 17. and 79. 8.  
Of an active Verb for a passive, Psal. 32. 9 and 36. 3. and 109. 13. and 49. 15.  
4 Questions or expostulations, used  
For affirmations, Psal. 56. 9 and 14. 4.  
For denials, Psal. 94. 20.  
For prayers, Psal. 10. 1.  
For wishes, Psal. 4. 7. and 14. 7.  
5 Words used in the plural number for excellency, etc. Psal. 103. 6.  
One word singular and another plural, used for exactness, Psal. 66. 3.  
6 The mystery of the holy Trinity, Psal. 11. 7. and 3. 3. and 149. 2.  
7 A Verb indefinite, of like signification with that which went before, Psal. 49. 15.   

General observations touching the Psalms.  
THe Psalter is in the Hebrew divided into five books.  

1 The first containeth the 41. first Psalms.  
2 The second containeth the next 31. Psalms to the 73.  
3 The third hath the next 17. Psalms, unto the 90.  
4 The fourth containeth the next 17. Psalms, to the 107.  
5 The fifth containeth the 44. last Psalms.   
Every of these Books is ended with Amen or Halelujah. But being all joined together, they are usually counted one Book, and so the Apostle Peter speaketh of them, Act. 1. 20.  
The Inditers of these Psalms are expressed five; Moses, David, Asaph, Heman and Aethan.   

Of the titles of the Psalms.  
THe Psalms, many of them have no title at all; others have titles, but very divers. Some signify the writers, as David, Asaph, etc. some the singers, as the sons of Korach, jeduthun, etc. some the instruments whereto they were sung, as Neginoth, Nechiloth, etc. some the nature of the Ditty, as, a Psalm, an Hymn, etc. some the use of it, as, an instructing Psalm, etc. some the occasion of making it, as David's fleeing from Absalon, his going in to Bathshebah, etc.  
Five and twenty Psalms are without any title, namely, the 1. 2. 10. 33. 43. 71. 91. 93. 94. 95. 96. 97. 99 104. 105. 107. 114. 115. 116. 117. 118. 119. 136. 137. & 147. Yet of some of these the holy Ghost witnesseth that David wrote them, Act. 4. 25. Heb. 4. 7. and so we may judge of the rest.  
David's name is prefixed unto 74. Psalms, but 
David  diversely.  
Five and thirty are entitled, a Psalm of David, as the 3. 4. 5. 6. 8. 9 11. 12. 13. 14. 15. 19 20. 21. 22. 23. 24. 29. 31. 38. 39 40. 41. 51. 62. 63. 64. 70. 101. 109. 110. 139. 140. 141. 143.  
Three are entitled, A Psalm a song of David, Psal. 30. and 65. and 68  
One is entitled, A song, a Psalm of David, Psal. 108.  
Fourteen are entitled, Of David, understanding the word Psalm or Song, as the 18. 25. 26. 27. 28. 34. 35. 36. 37. 61. 69. 103. 138. 144.  
One is entitled, An hymn of David, Psal. 145.  
Two are entitled, A prayer of David, Psal. 17. and 86.  
Six are entitled, Miehtam of David, Psal. 16. 56. 57 58. 59 and 60.  
Five are named, Instructing psalms of David, Psal. 32. 52. 53. 54. 55.  
One is called, An instructing psalm of David, a prayer, etc. Psal. 142.  
One is entitled, Shigajon of David, Psal. 7.  
Five are entitled, A song of degrees of David, Psal. 132. 124. 126. 131. 133.  
Asaphs name is set to 12. Psalms, as written by 
Asaph.  him, or at least committed unto him.  
Seven are entitled, A psalm of Asaph, Psal. 50. 73. 77. 79. 80. 81. and 82.  
Two are entitled, A psalm of Asaph, a song, Psal. 75. and 76.  
One is named, A song a psalm of Asaph, Psal. 83.  
Two are called, Instructing psalms of Asaph, Psal. 74. and 78.  
One is named, An instructing psalm of Heman, 
Heman.  Psal. 88  
And one, An instructing psalm of Aethan, Psal. 89. 
Aethon   
Fourteen other have this title, An instructing psalm, or Maskel, Psal. 42. 44. 45. 46. 32. 52. 53. 54. 55. 142. 74. 78. 88 89.  
One of these is called, An instructing psalm, a song of the well-beloved virgins, Psal. 45. So the title of Instruction is set in all over 24. Psalms.  
Four have this title before them, Corrupt not, or Al-Tashchith, Psal. 57 58. 59 75.  
Two are entitled, for to record, Psal. 38. and 70.  
One is entitled, A prayer of Moses the man of God, 
Moses  Psal. 90.  
One is entitled only, A psalm, Psal. 98.  
Two have this title, A psalm a song, Psal. 67. and 87.  
One is entitled, A song a psalm, Psal. 66.  
One is entitled, A psalm for Confession, Psal. 100  
One, A psalm a song for the Sabbath day, Psal. 92.  
One, A prayer for the afflicted, etc. Psal. 102.  
Fifteen are entitled, Songs of degrees, as from Psal. 120. to 134.  
Two have the titles, For Solomon, Psal. 72. & 127.  
Five and fifty are entitled, To the Master of the Music, as Psal. 4. 5. 6. 8. 9 11. 12. 13. 14. 18. 19 20. 21. 22. 31. 36. 39 40. 41. 42. 44. 45. 46. 47. 49. 51. 52. 53. 54. 55. 56. 57 58. 59 60. 61. 62. 64. 65. 66. 67. 68 69. 70. 75. 76. 77. 80. 81. 84. 85. 88 109. 139. 140.  
Two are entitled, To jeduthun, Psal. 39 and 77.  
The sons of Korach have eleven Psalms directed unto them. Of which,  
Four are entitled, A psalm to the sons of Korach, Psal. 47. 49. 84. 85.  
Two thus, A song a psalm to the sons of Korach, Psal. 48. 88  
One thus, To the sons of Korach, a psalm a song, Psal. 87.  
One thus, To the sons of Korach on Alamoth, a song, Psal. 46.  
Three are named, Instructing psalms to the sons of Korach, Psal. 42. 44. 45.  
Nine Psalms have before them Haleluiah, Psal. 106. 111, 112. 113. 135. 146. 148. 149. 150.   

Of the Music that Israel had in the Temple.  
AS musical Instruments were used with songs of old when Israel first came out of Egypt, Ex. 15. 20. and Trumpets were appointed of God at mount Sinai, which the Priests should blow over the Burnt-offerings and Sacrifices, which was an ordinance for ever, Numb. 10. 8, 10. so David, the sweet Psalmist of Israel, by the Spirit of God made Hymns and Songs, with Cymbals, Harps and Psalteries, which the Levites in their courses should sing and play upon continually in the Sanctuary. Which melody was heard when the Ark of God was brought into the Tent which David had pitched for it, 1 Chron. 15. 1, 16, 19, 20, 21. then all Israel brought up the Ark of the Covenant of the Lord with shouting, and with sound of the Cornet, and with Trumpets, and with Cymbals, making a noise with Psalteries and Harps, 1 Chro. 15. 28. The Trumpets which Moses made were of silver, Numb. 10. 2. David's Cymbals were of brass, 1 Chron. 15. 19 the Harps and Psalteries were of fine wood, 2 Chro. 9 11. These are called the instruments of music (or of the song) of the Lord, 2 Chron. 7. 6. and David appointed them to be used continually before the Ark, 1 Chron. 16. 4, 5, 6. and divided by lot the Levites which were Musicians into four and twenty wards, 1 Chron. 25. and they were by their courses to stand every morning to confess and to praise the Lord, and likewise at evening, 1 Chron. 23. 30. And when Solomon had builded the Temple, he continued therein the order set by David his father; so that the Levites, Singers, and Musicians being arrayed in white linen, having Cymbals, and Psalteries and Harps, stood at the end of the Altar, and with them an hundred and twenty Priests sounding with Trumpets; and the Trumpeters and Singers were as one, to make one sound to be heard in praising and confessing to the Lord, 2 Chron. 5. 12, 13. and 7. 6. and 8. 14. This order when it was interrupted by the sin of the jews, King Ezekias restored, 2 Chron. 30. 21. that when the Burnt-offering began, the song of the Lord began also, with the Trumpets and with the Instruments ordained by David King of Israel; and all the Congregation worshipped, and the Singers sang, and the Trumpeters sounded: all this continued until the Burnt-offering was finished, 2 Chron. 29. 27, 28. The same order of song and music continued in the second Temple after their return from Babylon, as appeareth by Ezra 3. 10, 11. and Nehem. 12. 24, 27, 35, 36, 42, 45. In the Psalms of David we find mention also of Flutes (or Pipes) and Timbrels, and other Instruments used with songs of praise unto God, Psal. 149. 3. and 150. 3, 4, 5. The Hebrew Doctors have recorded some things more particularly thus, They said the song over all the Burnt-offerings of the Congregation, which they were bound (to offer;) and over the Peace-offerings of the solemn assembly, at the time when the wine [the Dring-offering] was poured out. But the voluntary Burnt-offerings which the congregation offered, and the Drinke-offerings brought for them, they said not the song over them. A Levite that mourned, might not serve or sing. And there might not be fewer than twelve Levites standing upon the bank (or stage) every day to say the song over the sacrifice; but they might always have moe so many as they would. And they said not the song, but by mouth, without instrument. For the root (or foundation) of the Music is, that it be a service by mouth. And there were others standing there playing with instruments of Music. And they played on Psalteries, and Pipes, and Harps, and Trumpets, and Cymbal. There might not be fewer than two Psalteries, nor moe than six: not fewer than two Pipes, nor moe than twelve: not fewer than two Trumpets, nor moe than an hundred and twenty; [so many as were at the dedication of the Temple, 2 Chron. 5. 12.] Not fewer than nine Harps, but as many more as they would: and but one Cymbal only. In all the days of the solemn feasts, and at the new Moons, there were Priests blowing with Trumpets in the hour of the sacrifice, Numb. 10. 10. and the Levites said the song. The Trumpets were of silver, and it was not lawful to have them of other metal. The Pipes which they played on were of Cane (or Reed.) The psaltery (Nebel) was an instrument like a bottle, and it had strings, and they played thereon. Twelve days in the year they played on the Pipe before the Altar; at the kill of the first Passover, and at the kill of the second Passover, and in the first good day of the Passover, and in the first good day of the Retention (or Pentecost) and in the eight days of the Feast (of Tabernacles.) Maimony in Misn. tom. 3. in Cle hammikdash, chap. 3. and Thalmud Bab. in Erachin. chap. 2. These ordinances being ended by the coming of Christ, (who was to destroy the City and the Sanctuary, and to cause the sacrifice and the oblation to cease, Dan. 9 26, 27.) it remaineth that now the Word of Christ dwell in us richly in all wisdom, and that we be filled with the Spirit, speaking to ourselves, teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with grace, and making melody in our hearts to the Lord, Coloss. 3. 16. Ephesians 5. 18, 19   

SOLOMON'S SONG OF SONGS IN ENGLISH METRE: WITH ANNOTATIONS AND REFERENCES TO OTHER SCRIPTURES, FOR THE EASIER UNDERSTANDING OF IT.  
BY HENRY AINSWORTH.  PSAL. 45. 11. 12. 
11 Hear o daughter and see, and bend thine ear: and forget thy people, and thy father's house.  
12 And the King will covet thy beauty: for he is thy Lord, and bow-downe thyself to him.  EPHES. 5. 32. 23. 25. 26. 27. 
32 This is a great mystery: but I speak concerning Christ and concerning the Church.  
23— Christ is the head of the Church: and he is the Saviour of the body.  
25— Christ also loved the Church, and gave himself for it:  
26 That he might sanctify and cleanse it with the washing of water by the word:  
27 That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish.   printer's or publisher's device 
Imprinted in the year, 1626.   

THE SONG OF SONGS.  


CHAPTER I.  
The Song of Songs, which is solomon's.  
LEt him kiss me, with the kisses of his mouth, for thy loves are better, than wine. For the savour, of thy good ointments; thy name, is an ointment powredforth: therefore, the Virgins love thee. Draw me, we will run after thee: the King hath brought me into his chambers; we will be glad, and rejoice in thee, we will remember thy loves, more than wine; the upright, love thee.  
I am black, and comely; o ye daughters of jerusalem: as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am blackish; because the Sun hath looked down upon me: the sons of my mother have been angry with me; they made me the keeper of the Vine-yards, my Vineyard which is mine, I have not kept.  
Tell me, o thou, whom my soul loveth, where thou feedest, where thou makest to rest at noon: for why should I be, as one that turneth-aside, unto the flocks of thy companions.  
If thou know not, o thou fairest among women: go thy way forth, by the footsteps of the flock, and feed thy kids, besides thy shepherd's tents. I have compared thee, o my love, to the companies-of-horse in the charrets of Pharaoh. Thy cheeks are comely with rows, thy neck with chains. We will make for thee rows of gold; with speckes of silver.  
While the King sitteth at his round-table, my spikenard, giveth forth the smell thereof. A bundle of myrrh, is my well-beloved unto me: he shall lyeall-night, betwixt my breasts. A cluster of Cypress is my well-beloved unto me; in the Vineyards of Engedi.  
Behold thou art fair, my love; behold thou art fair, thine eyes are as doves.  
Behold thou art fair, my beloved, yea pleasant; also our bed is green. The beams of our houses, are Cedars; our galleries, of Brutin- trees.   

CHAPTER I.  
This may be sung as the 55 or 86 Psalm.  

WIth kisses of his mouth, let him kiss me;  
Because thy loves, than wine much-better be.  
For thy good ointments odoriferous-sent;  
Thy name, it is a powredforth ointment:  
Therefore, the Virgins they have loved thee.  
Do thou me draw, run after thee will we:  
Into his chambers brought me hath the King;  
We will be glad in thee, and joyfull-sing:  
We will record thy loves, the wine above.  
They that are upright, do thee dearly-love.  
O daughters of jerusalem, I am  
Black, but am pleasing-comely with the same:  
Like to the tabernacles of Kedar,  
Like to the curtains solomon's which are.  
Look not on me because that I am brown;  
Because the Sun hath on me looked-downe:  
The children of my mother they have been  
Incensed against me with angry-teene;  
To keep the Vineyards they did me assign,  
I have not kept my Vineyard which is mine.  
O my soul's love, tell me where thou feedest,  
Where thou dost make (thy flock) at noon to rest.  
For why should I be like to one that goes-  
Aside, unto the flocks of thy fellows?   

If thou thyself know not, o fairest one  
Of womankind, than forth get thou thee gone,  
By footsteps of the flock, and thy yong-goates  
Feed thou, besides the shepherd's dwelling-cotes.  
I have compared thee, my love, unto  
The horses. troop in Charrets of Phar'oh.  
Thy cheeks with rows, thy neck with chains are decked.  
We will make thee, gold rows; with silver speckt.   

At his round. table while the King doth sit;  
My spikenard giveth-forth the smell of it.  
A bag of myrrh my Loved is to me.  
Betwixt my breasts, lye-all-the-night shall he.   

My Loved to me a cluster of Cypress;  
That in the vineyards of Engedi is.  
Lee thou art fair, o thou my dearest love;  
Lo thou art fair, thine eyes are as the dove.   

Lo thou art fair, o thou my deare-loved,  
Yea pleasant art, green also is our bed.  
Beams of our houses, of the Cedars be;  
Our galleries, are of the Brutin- tree.     

Annotations.  
THe Song of Songs] Songs and Psalms are for the most part arguments of joy and gladness in them that sing, and of their praises, whom the songs concern, jam. 5. 13. Ephes. 5. 19 Exod. 15. judg. 5. Esay 26. 2 Sam. 22. Psal. 66. 1. 2. 3. etc. So this book treating of man's reconciliation unto God, and peace by jesus Christ, with joy in the Holy Ghost; is called a Song: which therefore the faithful should learn to sing with understanding, making melody in their hearts to the Lord, when they feel themselves made partakers of his joy. And it is entitled the Song of Songs, that is, the chiefest and most excellent Song: as Christ, whom it concerneth, is called the King of Kings, and Lord of Lords, Rev. 19 16. and 17. 14. that is, the most high and mighty King, and supreme Lord of all. Solomon made a thousand Songs and five, 1 King. 4. 32. of all which this was most excellent; yea, and of all the Songs in the Scripture: for this celebrateth the mysteries of Christ and his Church, and the communion between them, more amply and excellently then any other. which is solomon's] It is better to hear the rebuke of the wise, then for a man to hear the song of fools, Eccles. 7. 5. but Solomon who made this Song in praise of Christ and of his Church, surpassed all the Kings of the earth in riches and wisdom, 2 Chron. 9 22. he was wiser than all men; for God gave him wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore, 1 King. 4. 31. 29. and all the earth sought the face of Solomon, to hear his wisdom, which God had put in his heart, 1 King. 10. 24. There was none like him before him, neither after him shall any arise like unto him, 1 King. 3. 12. It may also be interpreted, which belongeth to (or concerneth) Solomon: understanding hereby Christ himself whom Solomon prefigured in Kingdom, wisdom, and glory. And Solomon (called in Hebrew Shelomoh, but after the Greek, Solomon, Matthew 1. 6.) had his name of peace; because he was a man of rest; and God said of him, Solomon shall be his name, and I will give (salom, that is) peace and quietness unto Israel in his days, 1 Chronic. 22. 9, so he had peace on all sides round about him, 1 King. 4. 24. Now Christ is our peace, Ephes. 2. 14. even the Prince of peace, Esay 9 6. and he is called Solomon in this Song, Chapter 3. 11. and David prophesying of Christ's Kingdom, entitled his Psalm, For Solomon, Psalm 72. Thus the penman of this book, being the wisest of all the Prophets, and Christ whom it concerneth, being the very wisdom of God, 1 Cor. 1. 24. and greater than Solomon, Matthew 12. 42. this Song is commended unto us by the Holy Ghost, in the highest degree of excellency. The Chaldee paraphraseth on this title thus; Songs and hymns, which Solomon the Prophet, the King of Israel, uttered by the Spirit of prophecy, before the Lord, the Lord of all the world.  
V 2. Let him kiss me] As the Scripture mentioneth the Bride, the Bridegroom, and the friends of them both, the children of the bride chamber, joh. 3. 29. Matthew 9 15. so in this Song all these, (especially the two former) are brought in as speakers, every one of and unto other, so declaring their mutual desires, loves and affections. The Bride is the Church espoused to Christ, and called the wife of the Lamb, Rev. 21. 9 to whom she is to be presented a chaste virgin, 2 Cor. 11. 2. and this Church Christ loved, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the Word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such things; but that 〈◊〉 should be holy, and without blemish: Ephes. 5. 25. 26. 27. How be it before Christ came in our humanity, the Church (according to the oeconomical dispenlatio of God) was as a child in her non age, under tutors and governor's, until the time appointed of the Father, Gal. 4. 1. 2. kept under the Law, shut up unto the faith, which should afterwards be revealed; which law was a Schoolmaster unto Christ, Gal. 3. 23. 24. In this estate she continued till faith came, and then she being dead to the Law, by the body of Christ, was to be married unto another, even to him who is raised from the dead, that she might bring forth fruit unto God, Rom. 7. 1.— 4. So though our godly forefathers in the days of the Prophets, saw the promises a fare off, and were persuaded of them, and embraced them, and did all obtain testimony (and were glorious) through faith; yet they received not the promise, God having provided some better thing for us, that they without us, should not be perfected, Heb. 11. 13. 39 40. Now in Solomon's days, the Church before Christ's coming had greatest glory, having the Temple builded, living under that most wise, rich, and peaceable King: the Israelites being many, as the sand which is by the sea in multitude; eating and drinking, and making merry; and dwelling safely, every man under his vine, and under his figtree, 1 King. 4. 20. 25. notwithstanding Solomon being a Prophet, foresaw the ruin of his house and kingdom, and in his book of Ecclesiastes proclaimed all things under the Sun, to be vanity; and in this Song prophesieth of the Church and Kingdom of Christ. And as he with many other Prophets, and Kings, and righteous men, desired to see Christ, and to hear his words, but did not, Luke 10. 24. Mat. 13. 17. so here he manifesteth the desire of himself and of all the faithful to enjoy the blessings and graces of Christ; saying, Let him kiss me. Whereby the Church desireth to have Christ manifested in the flesh, and to have the loving and comfortable doctrines of his Gospel, applied unto her conscience; that she might not be always under the Schoolmaster of the Law, (which worketh wrath, Rom. 4. 15.) but might be prevented with the grace of Christ, be reconciled unto God, united unto Christ, and have the feeling of his love towards her. For, kissing is a token of love, 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends, Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalon, in sign of favour and reconciliation, 2 Sam. 14. 33. And as we are willed to kiss the Son, Psal. 2. 12. that is, lovingly and gladly to submit unto and obey his commandments: so the Church here prayeth first, that the Son would kiss her; that is, in love and kindness teach, and apply unto her the grace of his Gospel. For, herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 john 4. 10. Afterward, we love him, because he first loved us, 1 john 4. 19 and we kiss him, Song. 8. 1. The Hebrew expositors, as the Chaldee Paraphrast and others, do for the most part, apply these things to the giving of the Law by Moses: For they being ignorant of the righteousness of God, have gone about to establish their own righteousness, Rom. 10. 3. Howbeit, some of them in ancient time, saw better, as appeiteth by their Midrash, (an Hebrew commentary on this book) which here saith; Moses taught them the Law, and whatsoever they learned they forgot again. Then they said unto Moses, o that God would show himself again, and kiss us with the kisses of his mouth, that his doctrine might be fastened in our hearts. Moses said unto them. This cannot be done now, but it shall be in the days of Christ; as it is said; I will put my Law in their inward parts, and write it in their hearts: jer. 31. 33. kisses of his mouth] his own lovely and gracious doctrines. As in Prov. 27. 6. the wounds of a friend, signify sharp reproofs, and are opposed to the deceitful kisses, that is, the flattering speeches of an enemy: so here the kisses desired of this friend, are the comfortable words of the doctrine of salvation; opposed to the severe rebukes which the Law giveth for our sins, condemning and cursing every one that continueth not in all things which are written in the book of the Law to do them, Gal. 3. 10. But Christ (into whose lips grace is poured, Psal. 45. 3.) openeth his mouth, and uttereth Blessings, Matth. 5. 2. 3. etc. for thy loves] She turneth her speech unto Christ, and showeth a reason of her former desire. By loves, are meant graces, and the fruits of them, here first from Christ to his Church; afterward, from her unto Christ: which he acknowledgeth, saying, How much better are thy loves then wine! Song. 4. 10. These she perceiveth from Christ, by the works of Adoption, Redemption, justification and Sanctification through Christ and his Spirit; as in 1 john 3. 1. 16 and 4. 9 10. john 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary, antichrist's allurements to communion with his impiety, are with these words, Come let us take our fill of loves until the morning, Prov. 7. 18. and Israel's communion with Babylon's idolatry is thus showed, The sons of Babylon came to her, into the bed of loves, Ezek. 23. 17. better than wine] or, good more than wine. The word good, is of large use, for profitable, pleasing, sweet, comfortable, joyful, etc. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures, rejoicing the heart of man, Psal. 104. 15. and wine maketh the life (or living) joyful, Eccles. 10. 19 it causeth to forget affliction, poverty, misery, Prov. 31. 6. 7. It was also used in the legal sacrifices and service of God, Num. 15. 5. Hos. 9 4. But the graces of Christ, and comforts of his Spirit (wherewith the Saints are to be filled, Ephes. 5. 18.) do fare excel all worldly pleasure, and do cause such as drink of them, to forget their bitterness poverty, sorrows, which by the terrors of the Law, and guilt of conscience for sin, did before afflict them, Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth, john 4. 23. 24. and consolation which aboundeth by Christ, 2 Cor. 1. 5. is much more comfortable than were all the ordinances of divine service in the worldly Sanctuary, which could not make him that did the service perfect, as pertaining to the conscience: Heb. 9 1.— 9 and 10. 1. 2. 3. 4.  
Vers. 3. For the favour] or, For thy odour (swell) of thy good ointments. By savour or smell, is meant knowledge, understanding, sense or feeling; as the Apostle expoundeth it, the savour of his knowledge, 2 Cor. 2. 14. So a tree is said to bud through the smell (or 〈…〉) of water, job 14. 9 and tow is broken when it smelleth the fire, that is, feeleth it, judg. 16. 9 Good ointments (or good oils) are precious and sweet ointments, wherewith special persons were anointed of old: as the holy anointing oil made of principal spices, (Exod. 30. 23. 25.) is called the good ointment, Psal. 133. 2. and of the precious things which King Hezekiah shown to the Ambassadors of the King of Babylon, the good ointment was one, 2 King. 20. 13. and with such they were wont to be anointed at feasts, Amos 6. 6. Luke 7. 36. 46. and it was a sign of joy and cheerfulness, Eccles. 9 7. 8. for sweet odours revive and comfort the spirits in man, when they are dulled with sorrow, or much meditation; wherefore it is said, Ointment and perfume rejoice the heart, Prov. 27. 9 But in fasting or mourning, they used not to anoint themselves, Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church here commendeth the graces of Christ, which he had, being full of the Holy Ghost; for his God had anointed him with the oil of gladness above his fellows, Heb. 1. 9 and of him it is said, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, etc. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelled, when the Gospel preached, is by sense or judgement perceived, Phil. 1. 9 Luke 9 45. Heb. 5. 14. thy name is an ointment powredforth] As Messiah and Christ, is by interpretation Anointed; and he is called the Oil (or Ointment) in Esay 10. 27. so by his Name is meant his Law, the doctrine of grace, or Law of faith, Rom. 3. 27. as it is written, The Isles shall wait for his Law, Esay 42. 4. which is expounded, The Gentiles shall trust in his name, Matth. 12. 21. and the preaching of that grace, is called the bearing of Christ's Name before the Gentilis, Acts 9 15. and as a good Name is better than a good ointment, Eccles. 7. 1. so the name and doctrine of Christ, excelleth all other, that at the name of jesus every knee should bow, Phil. 2. 10. This name is as a precious ointment poured forth by the preaching of the Gospel, and by the miracles confirming the same: accomplished not only by Christ himself, (a man approved of God among the Israelites by miracles, wonders and signs, which God did by him, Act. 2. 22. so that there went out a fame of him through all the region round about, and he taught in their synagogues, being glorified of all, Luke 4. 14. 15.) but also by his Apostles; who were to preach on the house tops, that which they heard in the ear, Matth. 10. 27. which also they performed, Rom. 15. 19 and 16. 25. 26. and therein rejoiced, and said, Now thankes be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us, in every place. For we are unto God, a sweet-savour in Christ, in them that are saved, and in them that perish: to the one, the savour of death unto death: and to the other, the savour of life unto life, 2 Cor. 2. 2. 14. 15. 16. And as the box of ointment when it was broken and poured forth on Christ's head, the house was filled with the savour of it, Mark 14. 3. john 12. 3. so when his Name and Gospel is preached abroad, it giveth the odour thereof into all Christian hearts; so that by the preaching of faith, they also receive the Spirit, Gal. 3. 2. 5. and are anointed of God, 2 Cor. 1. 21. and have an unction from the Holy-one, and know all things, 1 john 2. 20. that whereas before they mourned for their sins and miseries, they now are comforced, and have the oil of joy given unto them, Esay 61. 3. the Virgin's love thee] These are the fellow friends of the Spouse, Ps. 45. 15. By Virgins are meant all such as are chosen and called of God, and faithful (whether whole Churches, as 2 Cor. 11. 2. or particular persons,) who with chaste and pure minds serve the Lord only, and worship him in spirit and truth, and stand with Christ on the mount Zion, having his Father's name written in their foreheads; of whom it is said, These are they which were not defiled with women, for they are virgins; these are they which follow the Lamb whither soever he goeth: these were bought from among men, being the first fruits unto God and to the Lamb; and in their mouth was found no guile for they are without fault before the throne of God, Rev. 14. 1 4. 5. And these love the Lord, for the odour of his good ointments which they perceive by his word and Spirit, though they see him not, 1 Pet. 1. 8. they love him, because he first loved them, 1 john 4. 19 and hath shed abroad his love in their hearts, by the Holy Ghost which is given unto them, Rom. 5. 5. and this is love, that they walk after his commandments, and keep them, 2 joh. v. 6. john 14. 15.  
Vers. 4. Draw me] A second request of the Spouse unto Christ, that he would not only call her outwardly, by the voice of his Gospel, but (forasmuch as the word preached profiteth not, if it be not mixed with faith in them that hear it, Heb. 4. 2. and faith is not of ourselves, it is the gift of God, Eph. 2. 8. who worketh in us both to will and to do, of his good pleasure, Phil. 2. 13.) that he would also open her heart, Acts 16. 14. effectually work in her by his Spirit, and continue and increase his grace towards her. For drawing, implieth power in him that draweth; as, He draweth the mighty with his power, job 24. 22. and when it is unto good, it argueth grace and good will, as, I drew them with cords of a man, with bands of love, Hos. 11. 4. and continuance of grace; as, O draw (that is, continued) thy loving kindness, to them that know thee, Psal. 26. 10. and in them that are drawn, it is a sign of infirmity: as, No man can come unto me, except the Father which hath sent me draw him, john 6. 44. And this is a fruit and effect of Christ's death, as himself saith, And I, if I be lifted up, (or taken away) from the earth, will draw all men unto me, john 12. 32. This drawing is by being effectually taught of God, as again he saith, It is written in the Prophets, And they shall be all taught of God: every man therefore that hath heard and hath learned of the Father, cometh to me: john 6. 45. and is a sign of God's everlasting love towards such, as it was said unto Israel, Yea I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee, jer. 31. 3. we will run] I, and the Virgin's forementioned will run after thee: for they follow the Lamb whithersoever he goeth, Rev. 14. 4. Christ is our Fore runner, gone before us into heaven, Heb. 6. 20. Our Christian conversation is called a running, Gal. 2. 2. and 5. 7. and our life is likened to a course (or race) which is run, as john fulfilled his course (or race) Acts 13. 25. and Paul saith, I have finished my course, 2 Tim. 4. 7. Running, signifieth readiness of affection, and speedy performance in action, Hag. 1. 9 1 King. 19 19 20. Psal. 147. 15. it argueth also strength in the runner, Dan. 8. 6. all which are here employed as an effect of Christ's grace drawing her, according to the Prophecy; Behold thou shalt call a nation that thou knewest not, and nations that knew not thee shall run unto thee, etc. Esay 55. 5. And again, They that wait on the Lord shall renew strength, etc. they shall run and not be weary, they shall walk, and not faint, Esay 40. 31. Now the way which we are to run, is his commandments, of which David saith, I will run the way of thy commandments, when thou shalt enlarge my heart, Psal. 119. 32. Under this promise of the Church, is contained also the constant suffering of afflictions, for and with Christ; who being our Forerunner, and being consecrated through sufferings, and so entering into his glory, Heb. 2. 9 10. Luke 24. 26. hath herein left us an example, that we should follow his steps, 1 Pet. 2. 21. and hath said, If any man will come after me, let him deny himself, and take up his cross daily and follow me, Luke 9 23. Therefore it is written, Let us lay aside every weight, and the sin which doth so easily beset us; and let us run with patience, unto the race that is set before us; looking unto jesus, the author and finisher of our faith, Heb. 12. 1. 2. into his chambers] This showeth the benefits which they find that follow Christ, they are brought not only into the King's palace, as in Psal. 45. 16. but into his privy chambers, the most secret, safe, and quiet rooms of his Palace. Chambers are places of greatest secrecy, 2 King. 6. 12. Luke 12. 3. Matth. 6. 6. and of most safety, Deut. 32. 25. Ezek. 21. 14. and in such the Bridegroom and Bride used to rejoice together, joel 2. 16. judg. 15. 1. Hereby is signified the revelation of the mystery of the Gospel, the Secret of the Lord, which is revealed to them that fear him, Psal. 25. 14 and the spiritual comforts which they reap thereby: for, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea the deep things of God; and thus, we have the mind of Christ, 1 Cor. 2. 9 10. 16. and are brought into such chambers, as by knowledge are filled with all precious and pleasant riches: Prov. 24. 4. Into them Paul (as a friend of the Bridegroom) endeavoured with great strife to bring the Church; that their hearts might be comforted, being knit together in love, and unto all riches of the fullness of understanding; to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge; Coloss. 2. 1. 2. 3. In these chambers also, the Saints are kept safe from evil, Psal. 27. 5. delivered from the wrath and judgements of God due for their sins, and comforted by the words of Christ against the persecution of men; that in him they may have peace, though in the world they have tribulation, joh. 16. 33. Therefore unto them he saith, Come my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a very little moment, until the indignation be overpast, Esa. 26. 20. Be glad and rejoice] be glad inwardly, and rejoice outwardly: these comforts they find in the King's chambers, whose Kingdom is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17. Wherefore they say, I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness; as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels, Esay 61. 10. and thus they rejoice with joy unspeakable, and full of glory, receiving the end of their faith, even the salvation of their souls, 1 Pet. 1. 8. 9 will remember thy loves] or, will record, rehearse, make-mention of thy loves, more than wine; or, which are better than wine, as in vers. 2. The foresaid joy of the Saints, redoundeth to the praise and glory of Christ; whose loves, manifested by his sufferings, death, resurrection, ascension, and the graces and benefits flowing from them to his Church, are remembered inwardly, recorded and mentioned outwardly. For they with joy, drawing water out of the wells of salvation, do say in that day, Praise the Lord, call upon his name, declare his doings, among the people; make mention, that his name is exalted, Esay 12. 3. 4. I will mention the loving kindnesses of the Lord, the praises of the Lord, according to all that the Lord hath bestowed on us; and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses, Esay 63. 7. I will make mention of thy righteousness, even of thine only, Psal. 71. 16. I will make thy name to be remembered in every generation and generation: therefore peoples shall confess thee, for ever and aye. Psalm 45. 18. The upright love thee] Hebr. uprightnesses (or righteousnesses) love thee; whereby righteous or upright persons are meant (the virgin's forementioned in vers. 3.) who have upright hearts, and righteous conversation: as pride, in jer. 50. 31. is for a proud person; sin, in Prov. 13. 6. is for a sinner; thanksgivings, in Nehem. 12. 31. for, companies of thanksgivers; and many the like. So this fruit cometh by remembering and mentioning Christ's loves, that the righteous are confirmed and increased in love towards him, more and more: as the Apostle wrote to them that believed on the name of the Son of God, that they might believe on the name of the Son of God; that is, might be confirmed, continued, and increased in their belief, 1 john 5. 13. The Hebrews, ignorant of Christ, have applied these things, unto God's ancient mercies towards them, in the giving of his Law; as the Chaldee paraphrast saith; When the people of the house of Israel, was come out of Egypt, the divine-presence of the Lord of the world, was their guide, by the pillar of a cloud by day, and by the pillar of fire by night. The just men of that generation said; O Lord of all the world, Draw us after thee, and we will run after the way of thy goodness; and bring us near to the bottom of the mount Sinai, and give us thy Law out of thy treasure-house which is in the Firmament; and we will be glad and rejoice in the 22 letters with which it is written: and we will remember them, and will love thy Godhead, and will departed from after the idols of the peoples; and all just men which do that which is right before thee, shall fear thee, and love thy commandments. But the Law, being the ministration of death, though it was glorious, hath no glory in respect of the ministration of the Spirit, and of righteousness, which exceedeth in glory, 2 Cor. 3. 7.— 10. Therefore the new Testament being now confirmed in Christ, those former things (which were figures and shadows) are no more remembered: as was prophesied in jer. 3. 16.  
Vers. 5. I am black] Hitherto hath been the Churches first speech unto Christ, testifying her faith and love: now follow her words to the daughters of jerusalem, against the scandals and offences that might arise for the Church's afflictions and infirmities which appear in this life. Blackness signifieth tribulation, as job complaineth: My skin is black upon me, and my bones are burnt with heat, job 30. 30. and jeremy lamenteth the blackness of the Nazerites' visage, Lam. 4. 8. And here in the verse following, the Church showeth her blackness to be because the Sun had looked down upon her; and the scorching of the Sun, is by our Saviour expounded tribulation or persecution arising because of the word, Matth. 13. 6. 20. 21. It may also imply her blackness by sin, in respect of her own negligence which she acknowledgeth in the end of the 6. verse: and in respect of both, her blackness by sorrow and mourning for her present miseries; as black colour, was the habit of mourners: For the hurt of the daughter of my people, am I hurt; I am black: astonishment hath taken hold on me, jer. 8. 21. Thus the Church is partaker of the afflictions of Christ, at whom many were astonished, his visage was so marred more than any man; and his form more than the sons of men, Esay 52. 14. and comely] or, but comely: and is here by way of opposition; though I am black, yet am I comely also. The Hebrew Navah, signifieth comely, beautiful, amiable, and to be desired. The Greek here translateth it goodly or fair, and in vers. 10. beautiful. So the Apostle in Rom. 10. 15. expoundeth it beautiful, from Esay 52 7. This comeliness of the Spouse, is after shown to be both in her sight or countenance, Song. 2. 14. and in her speech, Song. 4. 3. And as blackness is in the colour and skin; so comeliness is in the parts, features, and proportion of the body, which the Church hath by her creation or new birth, as she is the workmanship of God, created in Christ jesus unto good works, Eph. 2. 10. Thus was she black in herself, but comely in Christ; for God's strength is made perfect in weakness: therefore the Apostle said, Most gladly will I rather glory in my infirmities, that the power of Christ may rest upon me (or dwell in me;) therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, for when I am weak, then am I strong; 2 Cor. 12. 9 10. And again, We are troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body, the dying of the Lord jesus, that the life also of the Lord jesus, might be made manifest in our body, 2 Cor. 4. 8. 9 10. daughters of jerusalem] to these she speaketh again in ch. 2. 7. and 3. 5. 10. and 5. 8. 16. and 8. 4. so they were the friends of Christ and his Church the elect of God, though not yet perfectly instructed in the way of the Lord: as may be gathered by Song. 5. 8. 9 and 6. 1. As the villages belonging to a City, are usually called the daughters of that City, 1 Chr. 7. 28. Num. 21. 25. so jerusalem which is above, is the mother of us all, Gal. 4. 26. whose daughters are the particular Churches and Christians, called Virgins, 2 Cor. 11. 2. Rev. 14. 4. And Sodom and Samaria are prophesied of, that they should be given to jerusalem for daughters, Ezek. 16. 61. And thus in Psalm. 45. 13. 14. the King's daughter (the Church) is brought unto the King in raiment of needle works; and virgins her friends after her. Such are here comforted against the scandal of the Cross, and infirmities which accompany the Church in this world. tents of Kedar] Kedar was the second son of Ishmael, Gen. 25. 13. His posterity (which were still called by his name) dwelled in Tents in the deserts of Arabia; fed cattles, and were given to their bow, and wars: see Esay 21. 13.— 17. and 42. 11. Ezek. 27. 21. And the Psalmist lamenteth his state, that he dwelled with the tents of Kedar; which he after explaineth, with him that hateth peace, Psal. 120. 5. 6. And Kedar by interpretation signifieth Black: and the Kedarenes that dwelled in tents, had thereof their name Scenites (as if we should say Tentaries,) and their tents were of hair cloth, made of goat's hair, and in them they dwelled, and had no other houses, as is reported by Pliny, lib. 6. cap. 28. and Solinus Polyhist. in cap. 36. Here therefore the Church (which is called the Tents of jakob, jer. 30. 18. and the tents of judah, Zach. 12. 7.) is for her afflictions, persecutions, pilgrimage, and many infirmities; in outward view of the world, like to the black and hairy tents of Kedar, or such as dwelled in them. curtains of Solomon] these are to set forth her comeliness; as Kedars' tents did her blackness. And though curtains sometimes signify tents, as the Ark of the Lord remained under curtains, 1 Chron. 17. 1. and, Eenlarge the place of thy tents, and let them stretch forth the curtains, Esay 54. 2. yet solomon's curtains here seem rather to mean the goodly hangings that were in his house, and about his bed. For Solomon dwelled not in tents, but having riches and wealth and honour, such as no Kings had; 2 Chron. 1. 12. built him houses, Eccles. 2. 4. and one which was thirteen years in building, 1 King. 7. 1. and for his Queen Pharoahs' daughter, he builded an house, 1 King. 9 24. So though the Church be outwardly black like Kedars tents; yet is she inwardly beautiful as Solomon's curtains: for, The King's daughter is all glorious within, Psalm. 45. 14. The Chaldee paraphraseth on this verse thus: When the house of Israel made the Calf, (Exod. 32.) their faces were black, like the sons of Cush (the Ethiopians) which remain in the tabernacles of Kedar: and when they turned by repentance, and were forgiven, the brightness of the glory of their faces was increased, like the Angels; for that they made the curtains for the Tabernacle, and the divine majesty dwelled among them: and Moses their master went up to the firmament, and made peace between them and their King.  
Vers. 6. Look not upon me] or, Behold me not, to weet, with contempt for my blackness; that is, Despise me not: as in job 41. 34. He beholdeth all high things, that is, despiseth them. Or, Look not upon me, with delight and gladness for my affliction: as in Obad. v. 12. thou shouldest not have looked on the day of thy brother. Or, Look not upon me with astonishment, as the Apostle teacheth, That no man should be moved for these afflictions; for yourselves know that we are appointed thereunto, 1 Thess. 3. 3. blackish] or, somewhat-blacke; in Greek, made black: the old Latin version translateth it, brown. The form of the Hebrew word here, differing from the former, seemeth to diminish the signification: as in Levit. 13. 19 a word in the like form meaneth, somewhat reddish. By this, she would teach not to judge of her estate by her skin, by the outward appearance; where afflictions and infirmities only are to be seen. the Sun hath looked down] Hereby afflictions and persecutions are meant; as that in the Parable, When the Sun was up, they were scorched; is expounded, when tribulation or persecution ariseth, because of the word, they are offended, Matth. 13. 6. 21. So ●he signifieth that this her black hue was not her proper colour, who is fair in Christ her beloved, Song. 1. 8. 15. but by accident; God from heaven thus chastising her sins, and exercising her faith and patience, Lam. 1. 6. 13. 14. etc. the sons of my mother] that is, either the children of the Church, false brethren, false Prophets, and deceivers: or, inordinate lusts, and sins which dwelled in her, and were conceived with her in the womb; for with both these is the Spouse of Christ afflicted. Of the first, David complaineth, I am become a stranger unto my brethren, and an alien unto my mother's sons, Psalm. 69. 9 And the Apostle saith, Of your own selves shall men arise speaking perverse things, to draw away disciples after them, Acts 20. 30. Such are called by the name of Israel, and are come forth out of the waters of judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness, for they call themselves of the holy City, etc. Esay 48. 1. 2. Such might be called the children of her mother, (though not of her father) false brethren, among whom the Saints are often in peril, Gal. 2. 4. 2 Cor. 11. 26. who pretending faith and godliness, do dangerously oppose the same: as the true Church, Prophets, Christ himself, and his Disciples have found in all ages. Of the second, the Apostles tell us of lusts that war in our members, james 4. 1. of fleshly lusts, which war against the soul, 1 Per. 2. 11. and these may be called our mother's children, because in sin and in iniquity, we have been conceived and brought forth, Psalm 51. 7. which sin reviveth in us, when the commandment of God cometh, deceiveth us, and slayeth us, and under it we are sold; so that the good which we would, that do we not; but the evil which we would not, that do we: Rom. 7. 9 11. 14. 19 angry with me] or, incensed against me, or inflamed in me, to weet, with wrath; to resist, fight, and war in me and against me: as the Greek version saith, fought in me (or against me.) So this phrase is used in Esay 41. 11 All they that were incensed against thee shall be ashamed, etc. and in Esay 45. 24. all that are incensed against (the Lord) shall be ashamed: which being spoken there of outward enemies, may also be applied to our inward lusts, as in jam. 4. 1. 1 Pet. 2. 11. they made me] or, set, put, assigned me. the keeper of the vineyards] where the Sun hath burnt me; as in Matth. 20. 1. 12. they that laboured in the vineyard do complain how they have borne the burden and heat of the day. So in the captivity of Babylon, the poor of the land of Israel, were left to be Vine dressers, and Husbandmen, 2 King. 25. 12. And spiritually it is said unto the Church, the sons of the alien, shall be your plowmen and your vine dressers, Esay 61. 5. and the Kingdom of God committed into the hands of the jews, is likened to a Uineyard, let out unto Husbandmen, Matt. 21. 33. 43. and in Song. 8. 11. Solomon let out the vineyard unto keepers. But here the vineyards, opposed to her own vineyard, seem to mean false Churches, and in them the corruption of religion, whereunto her mother's sons sought to draw her: setting her to observe the ordinances and traditions of men, or otherwise to undergo their cruelty and wrath. Thus the Pharisees made the word of God of none effect, through their tradition which they had delivered, Mark 7. 13. and bound heavy burdens, and grievous to be borne, and laid them on men's shoulders, Matth. 23. 4. and so did false teachers in the Christian Churches, Acts 15. 1. 10. Gal. 6. 12. 13. Coloss. 2. 20.— 23. my vineyard which is mine] or, which appertaineth to me: the keeping whereof is committed to me of God. This phrase is again used is Son. 8. 12. my vineyard which is mine, is before me. Spiritually the Vineyard is the Church, as in Esay 5. 7. the vineyard of the Lord of hosts, is the house of Israel, and the men of judah his pleasant plant, the keeping of, or labouring in this vineyard, is the performing of the charge and duty which God hath laid upon every one therein: that so they may yield unto him the fruits of his own graces, Mat. 21. 33. 34. Esay 5. 2. 7. I have not kept] either through her own infirmity, or negligence, or others tyranny, or both. For as the Apostle complaineth, that he did not what he would, but what he hated: and found not how to perform that which is good, Rom. 7. 15. 18. so of the slothful man Solomon showeth, how he went by the vineyard of the man void of understanding, and lo it was all grown over with thorns, nettles had covered the face thereof, etc. Prov. 24. 30. 31. And by outward violence and persecution, the Church may be scattered abroad, Acts 8. 1. and when judah was captived, the solemn feasts and sabbaths were forgotten in Zion, etc. Lam. 2. 6. etc. And oftentimes for the sins of his people God sendeth persecution and afflictions upon them, Esay 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chaldee Paraphrast expoundeth this verse thus: The Congregation of Israel said before the people's, Despise me not because I am blacker than you, because I have done work like yours, and have worshipped the Sun and Moon; for false Prophets they have been the cause that the fierce wrath of the Lord hath come down upon me; and they learned me to serve your idols, and to walk in your statutes: but the Lord of the world, who is my God, him have I not served, nor walked in his statutes, neither have I kept his precepts and his Law.  
Vers. 7. Tell me] or, Show, declare unto me. A third request which the Church maketh unto Christ, for instruction in the administration of his Kingdom here on earth; that as he had formerly made her partaker of his heavenly calling, so he would direct her further unto the place where, and manner how he feedeth his flock, in his public Assembly the Church, (whereunto the Lord addeth daily such as shall be saved, Acts 2. 47.) that there she may be under his government, enjoy his ordinances, increase in knowledge, faith, and all other graces; may be strengthened against tentations, and afflictions. So men are commanded, Seek the Lord, and his strength; seek his face continually, Psalm 105. 4. And, Unto the place which the Lord your God shall choose out of all your tribes, to put his name there; even unto his habitation shall ye seek, and thither thou shalt come, etc. Deut. 12. 5. That place is not always easy to be discerned; for many will falsely say, Lee here is Christ, or lo he is there, Mark 13. 21. 22. and sometimes Christ, for men's sins, withdraweth himself, Song. 5. 6. God hideth his face, Deut. 32. 20 and saith, I will not feed you, Zach. 11. 9 Sometime the Woman is forced to fly into the wilderness, where she is nourished of God many days, Rev. 12. 14. and sometime the state of the Church is such, as that it doth not for the present in joy the Pastors that should feed and guide the same, Acts 14. 21. 22. 23. Tit. 1. 5. my soul loveth] this signifieth unfeigned and fervent love, with a longing desire to enjoy the fellowship of her beloved: therefore she useth this phrase again, when in the absence of Christ, she earnestly seeketh for him in Chap. 3. vers. 1. 2. 3. 4. Like it, is the affecting or longing of the soul, in Gen. 34. 8. the knitting of the soul, 1 Sam. 18. 1. the delighting of the soul, Esay 42. 1. and sundry the like. where thou feedest] or, how thou feedest; how thou makest to rest. feedest] Hebr. wilt feed, that is, art wont to feed, or usually and continually feedest, to weet, thy flock; which word (as being easy to be understood) is often omitted; as in Gen. 37. 16. and 29. 7. Feeding implieth all the duties of a Pastor or Heirder, as to lead in and out, to give pasture and water, to govern with the rod and staff, etc. Psal. 23. Wherefore Kings are said to feed as Pastors, Psalm. 78. 70. 71. 72. So Christ, as King and great Pastor of the sheep, Heb. 13. 20. doth by his Ministry, with his Spirit, Word, Seales, Censures, etc. feed his people; for whom he laid down his life: he calleth them by name, leadeth them out, goeth before them, saveth them from wolves that would devour, giveth them eternal life, and they shall never perish: john. 10. Of him it is prophesied, He shall feed his flock like a shepherd; he shall gather the Lambs with his arm, and carry them in his bosom; he shall gently lead those that are with young, Esay 40. 11. Therefore she desireth to be under his guidance, and in his fold, that he feeding her she may not lack: or desireth to know the manner how Christ feedeth, that she likewise may so feed her kids: as vers. 8. makest to rest] or, makest to lie down, and so givest rest to thy flock. Both these works of grace God promiseth to his people, with other the like, saying, I will both search my sheep, and seek them out; I will feed them in a good pasture; I will feed my flock, and I will cause them to lie down, saith the Lord God; I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong, and will feed them with judgement, Ezek. 34. 11. 14. 15. 16. at noon] in the heat of the day; signifying the heat of persecution, tribulation, tentation; and whatsoever may cause the disquiet and grief of his flock. In the midst whereof Christ giveth safe repose unto his sheep: which have peace in him, though in the world they have affliction, for he hath overcome the world, john 16. 33. They shall not hunger nor thirst, neither shall the heat nor Sun smite them: for he that hath mercy on them, shall lead them, even by the springs of water shall he guide them, Esay 49. 10. that turneth aside] or, as one that inwrappeth, or that covereth herself, or, that is covered, or veiled: this latter sense the Greek version giveth, according to the usual signification of the Hebrew word. And this covering either is a sign of sorrow and shame; as mourners used to cover their faces, Ezek. 24. 17. or, of lightness and dishonesty, as Thamar was thought to be an harlot, because she had covered her face, Gen. 38. 14. 15. So here the Spouse desireth to know where Christ feedeth, left she should wander about and seek him with sorrow; and be by others reputed an harlot; for she would eschew all appearance of evil. Or, by saying, as one that turneth aside, she intimateth her peril, lest through want of him whom she loveth, she fall into the hands of others, which boast to be Christ's companions, and so in her faith and manners be corrupted: as were the Churches of Galatia, Gal. 1. 6. 7. For when men have not their abiding in the Lord's inheritance, they are in danger to be drawn unto the service of other gods; as David acknowledgeth in 1 Sam. 26. 19 flocks of thy companions] or, herds of thy fellows; for, Gneder, is both a flock and an herd, joel 1. 18. It seemeth here to mean the congregations of false Christ's, and false Prophets, which come in his name, saying I am Christ, and do deceive many, Matth. 24. 5. 24. 2 Pet. 2. 1. 2. But Christ's sheep follow him, for they know his voice, and a stranger they will not follow, but will flee from him, for they know not the voice of strangers, joh. 10. 4. 5. but they all, have one shepherd, Ezek. 37. 24. And as other shepherds are not to be followed, so neither other flocks or herds: for Gods elect shall inherit his mountain, and his servants shall dwell there, Esay 65. 9 In jer. 6. 2. 3. the daughter of Zion is likened to a comely and delicate woman: her enemies are likened to shepherds with their flocks. Of the Hebrews, Sol. jarchi expoundeth this passage thus: Tell me o thou whom my soul loveth: Now the Holy Ghost turneth and likeneth her to a flock, lovingly affected unto the Pastor. The Congregation of Israel saith before him, as a woman to her husband, Tell me o thou whom my soul loveth, where thou feedest thy flock, among these wolves amids whom they are: and where thou makest them to rest at noon, in this captivity, which is a time of tribulation unto them, as the noontide which is a time of tribulation unto the flock. And if thou sayest, Why art thou so careful? This is not for thine honour, that I should be like a mourner, covering the lip, weeping for my flock, by the flocks of other shepherds, which feed their flocks as thou dost; as if she should say, Among the troops of the people's that are joined to other gods, and have Kings and Princes that menage (or govern) them. The Chaldee paraphrast explaineth it thus: When the time was come that Moses the Prophet should be dissolved out of the world, he said before the Lord; I know that this people will sinne, and shall go into captivity; now show thou unto me, how they shall be governed, and dwell among the people's, whose decrees are grievous, as the heat and scorching of the Sun at noon in the midst of Summer. And why shall they wander up and down among the flocks of the sons of Esau and Ishmael, which do associate unto thee their errors (their idols) for companions.  
Vers. 8. If thou know not] that is, Forasmuch as, or Seeing that thou knowest not; as in Num. 22. 20. If the men be come to call thee; that is; Forasmuch as they are come. Here Christ beginneth to speak unto his people, with words of comfort and instruction; and after proceedeth to show the power and glory of the Church adorned with his graces. Sol. jarchi saith, This is the answer of the Pastor. thou know not] or, thou thyself knowest not. Hebr. If thou know not to thee; or, for thyself; which latter words are thought to be redundant, and are therefore omitted in most translations; though here it may have a commodious sense; to signify the ignorance which she hath in herself, upon acknowledgement whereof Christ informeth her. Sol. jarchi expoundeth it, If thou know not whither thou shouldest go to feed thy flock, thou fairest among women; because the Pastor he hath ceased to govern (or menage) them. fairest] Hebr fair (or beautiful) among women; whereby is meant, more fair than other women, or, fairest of womankind: as the mother of our Lord, is called, Blessed among women, Luke 1. 28. 42. that is, most blessed, or more blessed then other women: so the Lion is said to be strong among beasts, that is, strongest, Prov. 30. 30. The Hebrew japhab, signifieth fair or beautiful, not only in colour, but in comely proportion, and elegancy, such as draweth love and liking: for the same word is attributed sometime to cattles, Gen. 41. 3. to trees, jer. 11. 16. and to every thing that God made, Eccles. 2. 11. And the Church is here called by Christ, (and after by her friends, Song. 5. 9 and 6. 1.) the fairest among women, by reason of the graces, the spiritual beauty of faith, hope, love, patience, etc. wherewith God in Christ hath beautified her, who by nature was deformed and loathsome, as is showed in Ezek. 16. where her nativity was of the land of Canaan, of Amorites and Hittites, vers. 3. she was cast out to the loathing of her person, in the day that she was borne, vers. 5. she was polluted in her own bloods, ver. 6. till God gave her life, and excellent ornaments, vers. 7. covered her nakedness, vers. 8. washed away her bloods, vers. 9 clothed, girded, decked her with ornaments, chains, jewels, etc. and so she became exceeding beautiful, vers. 10. 13. She being privy to her own infirmities, called herself black, vers. 5. but Christ here calleth her fair, and magnifieth her beauty in vers. 15. and often in this Song: because he hath sanctified and cleansed her, with the washing of water by the Word, that he might present her to himself a glorious Church, not having spot or wrinkle, or any such thing, but that she should be holy and without blemish, Ephes. 5. 26. 27. Thus if we will condemn ourselves, God will justify us: and when we are weak, then are we strong, 2 Cor. 12. 10. And as we increase in obedience and sanctification, so doth the love of Christ increase towards us, Psal. 45. 11. 12. go thy way forth] or, get thee out, go forth thou. Heb. go out for thee, or, go forth for thyself. As God said to Abram, Go thou, or for thyself, Gen. 12. 1. so here Christ calleth forth his Church, from sitting still in her mournful estate, that she should not only wish and desire, but endeavour, and put forth herself to do the works of her calling, to feed her kids, and to go out to meet the Bridegroom, Matth. 25. 6. For, not every every one that saith unto Christ, Lord, Lord; shall enter into the kingdom of heaven: but he that doth the will of his Father which is in heaven, Matt. 7. 21. by the footsteps of the flock] or, in the footsteps of the sheep: that is, go in those ways, and do those, works which the sheep or flock of Christ have gone in and done before thee. Footsteps are the print of the feet in the way that is trodden before us: and as Christ himself hath left us an example, in his doings and sufferings, that we should follow his footsteps, 1 Pet. 2. 21. and we are to be imitators (or followers) of God, Ephes. 5. 1. so should we be of the flock of God, and of godly pastors, in that faith and order which they have walked in before us: as it is said, Be ye imitators of me, even as I also am of Christ, 1 Cor. 11. 1. and, Remember; your guides, who have spoken unto you the word of God; whose faith imitate ye; considering the issue of their conversation, Heb. 13. 7. So likewise of the flock of Christ, as it is said, Ye brethren became imitators of the Churches of God, etc. 1 Thess. 2. 14. and we desire, etc. that ye be not slothful, but imitators of them, who through faith and patience inherit the promises, Heb. 6. 11. 12. The flock here spoken of seemeth to be opposed unto the flocks (or herds) in vers. 7. as Christ is to his companions (or fellows) there mentioned: who as he is the One great Pastor, so hath he generally one fold and flock, john 10. 16. Ezek. 34. 22. 23. which is his Church, as he saith, And ye my flock, the flock of my pasture, are men, Ezek. 34. 31. Their footsteps are their faith and works set forth in the Scriptures: as we are taught to walk in the footsteps of the faith of our father Abraham, Rom 4 12. and so of all other our godly predecessors, Heb. 11. 1. 2.— 40. and 12. 1. after whom we should walk in the same spirit, in the same footsteps, 2 Cor. 12. 18. And thus the Hebrews also understand this place, as jarchi explaineth it: Consider the ways of thy first fathers, which received my Law, and kept my charge, and my commandments; and walk thou in their ways. Likewise the Chaldee paraphrast saith, The Congregation which is like to a fair damsel, and whom my soul loveth, let her walk in the ways of the just men, and order her prayer by the mouth of her governors, and let her lead her posterity, and learn her children which are like to the kids of the goats, to go unto the Synagogue, and unto the School, etc. feed thy kids] The flock in Scripture usually comprehendeth both sheep and goats, as in Levit. 1. 10. and though goats sometime being opposed to sheep, signify the wicked reprobates Matthew 25. 32. 33. etc. yet usually they figured in the Law, Christians given up as sacrifices to God: and Christ himself was figured by goats and kids, by the Apostles exposition, Heb. 9 12. 13. 14. and 1 Cor. 5. 7. compared with Exod. 12. 5. So here the kids signify young and tender Christians, which are to be fed with the sincere milk of the word, that they may grow thereby, 1 Pet. 2. 2. And so Christ giveth charge, Feed my Lambs, Feed my Sheep, john 21. 15. 16. And this is the end, why the fairest among women is willed to go out, that she may find pasture for her kids: following herein the example of Christ, who leadeth out his sheep, and putteth them forth, that they may find pasture, john 10. 3. 4. 9 besides the tents] or, by the Tabernacles (the dwelling places) of the shepherds. By which those companions of Christ, v. 7. seem here to be meant, such as are transformed like the Ministers of righteousness, 2 Cor. 11. 15. and their flocks like the flock of Christ: beside their tents, (or, as may be translated, above them,) are the kids of Christ to be fed, whom he graciously preserveth even in the midst of wolves. Thus Sol. jarchi expoundeth it, by other people's: Otherwise it may be understood (as the former sentence) of the good shepherd's tents, which of old fed the flock of God in faith and love, as their footsteps are left recorded in the Scriptures, Psal. 77. 21. and 78. 70. 71. 72. Esay 63. 1. Heb. 13. 7.  
Ver. 9 I have compared] or, I have likened, thought thee to be like. The order of the words in the Hebrew is thus: To the company of-horses, in the charrets of Pharaoh I have compared thee, o my Love. my love] or, my fellow friend, my companion, familiar: so named of feeding and conversing together, and so partaking each of others good or evil: in Greek, my neighbour or next. This title Christ giveth to his Spouse, often in this Song, as after in vers. 15. and ch. 2. 2. 10. 13. and ch. 4. 1. 7. and 5. 2. and 6. 4. and showeth the reason on both parties to his disciples, saying, I have called you friends, (not servants) for all things that I have heard of my Father, I have made known unto you: and, Ye are my friends, if ye do whatsoever I command you, john 15. 14. 15. Sometime a husband is called by this name friend, as in jer. 3. 20. Hos. 3. 1. to the company of horses] or, to my company of horses. The word Susah, which being the feminine of Sus, a horse, may in propriety signify a mare; is here usually taken of Christian interpreters, and of the Hebrews, to signify a company, or troup of horses: and so the Greek (which also is Tee hippo in the feminine gender) is sometimes used in Greek Authors, for a company of horses. And in the Scripture phrase, the names of beasts, birds, etc. are often used collectively; as in Exod. 15. 1. the horse and his rider, for, the horses and their riders. The Hebrew letter Iod, which usually signifieth mine, is sometime added in the end of words without signification, as in Lam. 1. 1. Howbeit the Greek version here translateth it, My companies-of-horse: and it may have good use. The horse is a warlike beast, as God describeth him in job 39 19— 25. and Solomon saith, The horse is prepared against the day of battle, Prov. 21. 31. in the charrets of Pharaoh] Pharaohs horses and charrets were of most request, as the Scripture often showeth; and therefore were sought after by Solomon in his trading with Egypt, 2 Chron. 1. 16. 17. And the Prophet saith, Woe to them that go down to Egypt for help, and stay on horses, and trust in charrets because they are many, etc. Esay 31. 1. And in Ezek. 17. 15. the King of judah sent his Ambassadors into Egypt, that they might give him horses, and much people. For the meaning of this speech, it seemeth to be this; the Church being sent forth by Christ in the footsteps of the flock, to feed her kids besides the tents (or dwellings) of the shepherds; was presently to look for troubles in itself, Acts 20. 29. 30. and opposition at the hands of those companions, (forementioned in vers. 7.) and their flocks: as the Scripture often speaketh of contention among shepherds, about the feeding and watering of their flocks, Gen. 13. 6. 7. and 26. 14. 15. 20. 21. Exod. 2. 16. 17. and when God threatneth wars against the daughter of Zion, he saith, The shepherds with their flocks shall come unto her, they shall pitch their tents against her round about, etc. jer. 6. 2. 3. 4. To comfort her therefore against such troubles, the Lord compareth her to the troup of horses, in Pharaohs charrets, under this similitude, promising her victory: as in Zach. 10. 3. he saith (by a like simile) Mine anger was kindled against the shepherds, and I punished the goats; for the Lord of hosts hath visited his flock the house of judah, and hath made them as his goodly horse in the battle, etc. And they shall be as mighty men which tread down (their enemies) in the mire of the streets in the battle, and they shall fight, because the Lord is with them, etc. vers. 5. And if we read it, my company of horses, it accordeth with Zachar. 10. 30. where the Lord likeneth them to his goodly horse; and of the Hebrews Sol. jarchi compareth it with the history in Exod. 14. where God by his power (as with horses) gave Israel the victory over Pharaohs horses and charrets; as the Prophet (speaking of that) saith unto God, Thou didst walk through the sea with thine horses, through the heap of great waters, Habak. 3. 15. See also Revel. 19 11. 14. wherein the war against Antichrist, Christ (the Word of God) sitteth on a white horse, and the armies in heaven (his Church, whose conversation is heavenly,) followed him upon white horses.  
Vers. 10. Thy cheeks are comely] or, are desirable, gracious, beautiful. The Greek translateth, How beautiful are thy cheeks! These words are continued unto the Bride or Church, from Christ showing how she is decked with his ordinances and graces, as his cheeks are afterwards likened to a bed of spices, Song 5. 13. But whether she be still compared hereby to a company of horses, as in vers. 9 or to a woman (as she was a shepherdess in ver. 8.) is doubtful, for both similitudes do agree to the things here spoken of. The word cheeks is used sometime for the cheeks or jaws of beasts, and of horses, whose bridles are often adorned with rows, especially in King's Charets: as in Esay 30. 28. there shall be a bridle in the jaws (or cheeks) of the people. Also the next words, thy neck, with chains; may have like reference: for the kings of Midian when they went to war, had chains about their camels necks, judg. 8. 26. Taking it thus, the Church compared to the Lords company of horses, is said to have her cheeks comely, with rows of jewels, or ornaments upon her bridle wherewith the Lord menageth and guideth her, as his goodly horse in the battle, Zach. 10. 3. Or, retaining the similitude of a woman, it is meant of earrings and jewels which hang down and adorn the face and cheeks; as it is written, I decked thee with ornaments, and I put bracelets upon thine hands, and a chain on thy neck; and I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head; thus wast thou decked with gold and silver: Ezek. 16. 11. 12. 13. The spiritual signification, according to either similitude, is one and the same, as after shall be showed. rows] in Hebr. Torim: which being of the singular Tor, signifieth a disposition row, or orderly course of things: and hath affinity with Torah, which hath the name of the Law, in Hebrew: and the one is put as an examplanation of the other; as David said, Is this the Law of man, o Lord God, 2 Samuel. 7. 19 which another Prophet relateth thus, thou hast regarded me, according to the order (disposition or estate) of a man of high degree, o Lord God 1 Chron. 17. 17. And indeed the Law of God, is his ordinance, or orderly disposition of his precepts, the rules and canons of our life. The same word Tor, is also used for a Turtledove, and Torim are Turtles, as in the law of sacrifices, Lev. 12. which some therefore take here to be jewels, or ornaments that had the figures of Turtle doves. And so the Greek version here translateth, How beautiful are thy cheeks, as of a turtle dove! But in the verse following, (where the same word is again used,) the Greek translateth, We will make for thee, similitudes of gold. chaines] in Heb. Charuzim, a word not found but in this one place; translated in Gr. collars or chains; and is interpreted by the Hebrew Doctors chains or jewels hanged on a string like chains to put about the neck. These rows and chains, signify the Laws and ordinances of God, wherewith he adorneth the face and neck of his Church, that in her profession, practice, and obedience, she may be comely and gracious in the sight of God and his people; and being guided by them, may vanquish her enemies. Thus Solomon elsewhere saith: there is gold and a multitude of rubies; but the lips of knowledge, are a precious jewel, Proverb. 20. 15. And again, My son hear the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thine head, and chains about thy neck, Proverb. 1. 8. 9 They mean also the gracious effects which the Law and doctrine of God worketh in his people, of humility, reverence, and other virtues: as on the contrary, pride, and other like vices, are said to compass evil men about as a chain, and violence to cover them as a garment, Psalm 73. 6. Likewise holy persons, that teach, instruct, reprove; and such as receive doctrine and reproof, Proverb. 25. 12. and reproofs themselves are pearls, Matth. 7. Thus also the Hebrews understood this Scripture, as the Chaldee paraphrase here saith: When (the Israelites) went forth into the Wilderness, the Lord said unto Moses, How fair is this people, that the words of the Law should be given unto them, that they may be as bridles in their jaws, that they depart not out of the good way: as an horse goeth not aside that hath a bridle in his jaws! and how fair is their neck to bear the yoke of my precepts; that they may be upon them as a yoke on thenecke of a bullock that ploweth in the field, and feedeth both itself, and the master thereof.  
Vers. 11. We will make for thee] A promise of increase of graces to the Church: by We, is understood the mystery of the Trinity, as in Genesis 1. 26. Let us make man. So in Rev. 1. 4. 5. Grace and peace is wished from the Father, Son, and Holy Ghost: and in 1 Corinth. 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit; the diversities of ministeries (whereby those gifts are administered) to be of the Lord (Christ;) and the diversities of operations (effected by the gifts and ministeries,) to be of God (the Father.) The Hebrews also (as Sol. larchi here, interpret it, I and my judgement hall: by which phrase the Trinity of old was employed, though now the faithless deny the same: for, a judgement hall in Israel consisted of three at the least: which in their close manner of speech they applied unto GOD: but their posterity understood it not. Christ here teacheth his Church, that every grace and good gift is from GOD, as also the increase thereof, james 1. 17. Ephes. 3. 16. that the spiritual ornaments are of his making, who worketh in us both to will, and to do, of his good pleasure, Phil. 2. 13. Also that to him that hath shall be given, and he shall have more abundance, Matth. 13. 12. As in our bodies we come naked into this world, without clothes or ornaments, so is the estate of our souls by nature, naked and bare, Ezek. 16. 4. 7. till Christ of his grace, by his Spirit, clotheth and adorneth us, Revelation 3. 18. rows of gold] he spoke before of rows simply, now he addeth of gold; either to signify more excellent ordinances and graces under the Gospel, then under the Law, (as he promiseth, For brass I will bring gold, and for ●ron, I will bring silver, etc. Esay 60. 17.) that should proceed from faith and love, and not from fear, as when she was under the bridle of the Law; (for we should not be like horse and mule, whose jaw must be bound with bit and bridle, Psalm 32. 9 and yield obedience by constraint:) or, it meaneth a new supply of graces, so that we are changed into the image of God, from glory to glory, even as by the spirit of the Lord, 2 Corinth. 3. 18. These promises may respect both the rules, ordinances, gifts and graces bestowed on his people, Proverbes 20. 15. and the persons themselves that are furnished with those graces; as the precious sons of Zion, are said to be comparable to fine gold, Lament. 4. 1. speckes of silver] in Greeke, marks of silver: which word marks (Stigmata,) Paul useth in Galatians 6. 17. speaking of the marks of the Lord jesus, by suffering for his Gospel. Here it meaneth variety of graces, in the communion of the Saints, for their mutual help, comfort, and delight; as is opened in Proverb. 25. 11. 12. A word fitly spoken, is like Apples of gold, with pictures of silver. As an earring of gold, and an ornament of fine gold: so is a wise reprover upon an obedient ear. Where we are taught, that both instructions and reproofs, are the ornaments of the Saints; when they are prudently uttered, and obediently received. Neither of which can be, without the special grace of God, who both maketh these ornaments for us, and maketh us fit to receive and put them on; for, The hearing ear, and the seeing eye, the Lord hath made even both of them, Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse, of the Law which God gave unto Israel on the two tables, by the hand of Moses. But though the ordinances of the Law, were likened to gold and silver, wherewith the Church then was decked, as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people, than thousands of gold and silver, Psalm 119. 72. yet the doctrine of faith, and ordinances of the Gospel with the graces accompanying them (here promised) are much more excellent and glorious, 2 Corinthians 3. 7.— 11.  
Vers. 12. While the King] Hear the Church speaketh of the fruits and effects of Christ's former graces; how in her and from her so adorned by her beloved, the odour of the spirit of God in her, flowed forth and spread abroad to the delight of herself and others. By the King is meant Christ, as in verse 4. by his round table (which the Greek translateth his sitting down, which was wont to be in a round, or as in a ring, 1 Samuel. 16. 11.) may be understood the spiritual banquet of Christ with his Church, feeding her with his word and graces: as the table of the Lord, in Malachy 1. 12. and 1 Corinth. 10. 21. signify the communion between him and his people, as doth also the supping one with another, Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church, Song 4. 13. 14. but here it seemeth to be the oil or ointment made of Spikenard, which is very precious, which they used to pour out, and anoint men with; such as Mary anointed our Lord jesus with, as he sat at table with his friends, and the house was filled with the smell (or odour) of the ointment, john 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance, faith, love, prayer, thanksgiving, etc. which the Church showeth forth by the communion of Christ with her; and in special of mortification, and communion with Christ's death, burial, and resurrection, Romans 6. 3. 4. 5. etc. as that which Marie did unto Christ, was to anoint his body to the burying, Mark 14. 8. john 12. 7.  
Vers. 13. A bundle] or, A bag of myrrh: by myrrh is meant the sweet gum that issueth from the myrrh tree, which is gathered and bound up in bags: it was the first of the chief spices, whereof the holy anointing oil in the Sanctuary was made, Exodus 30. 23. and that holy ointment figured the graces' of the Spirit, poured out upon Christ, and by him upon his Church, Esay 61. 1. Psalm 45. 8. 1 john 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes, the dead body of our Lord jesus was imbalmed, john 19 39 and with it the wisemen honoured him at his birth, Matt. 2. Hereby the Church professeth her spiritual comfort which she had in Christ, taking our humanity, filled with the Spirit of God without measure, dying for her sins, and rising again for her justification: the feeling whereof is as a sweet odour unto the believing heart. A bundle or bag, is for to keep safe, things that are of worth; as, The Joule of my Lord shall be bound in the bundle of life with jehovah thy God, 1 Samuel 25. 29. So by this bag of myrrh, she signifieth her care to enjoy and possess the benefits of Christ and of his death, to the remission of her sins, which for his sake are all cast into the depths of the sea, Mic. 7. 19 which otherwise without him should be sealed up in a bag, and reserved against her for punishment, job. 14. 17. my well-beloved] that is Christ; whom she thus calleth, not because she loved him, but he loved her, and gave himself to be the propitiation for her sins: whereupon she again loveth him, because he loved her first, 1 john 4. 10. 19 So she glorieth not in her own righteousness, but in that which her beloved is unto her: who of God is made unto her, wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1. 30. Well-beloved, in Hebrew Dod, is written with the same letters that David; whose name also signified Beloved: he was a figure of Christ, and his father after the flesh, Romans 1. 3. and Christ is often called David, as in jer. 30. 9 Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto me] A speech of faith, applying the promises and graces of Christ unto her own soul; as the Apostle also teacheth by his own example, Gal. 2. 19 20. he shall lie all night] or, he shall lodge, shall abide. The night usually signifieth the time of darkness and affliction: wherefore she meaneth that Christ with his consolations, should be her continual joy and comfort, whom she would hold fast by faith, against all tentations and troubles of this present life; and solace herself in him. betwixt my breasts] dwelling in my heart by faith, Ephes. 3. 17. The breasts signify also the ministry of the Church, feeding the Saints with the sincere milk of the word, that they may grow thereby, 1 Peter 2. 2. whereupon the Prophet saith, Rejoice ye with jerusalem, etc. that ye may suck and be satisfied with the breasts of her consolations, that ye may milk out, and be delighted with the abundance of her glory, Esay 66. 10. 11.  
Vers. 14. A cluster of Cypress] or, of Camphire; which is a sweet gum; but Cypress is a tree whose fruit groweth in clusters, and is also sweet. The Hebrew name Copher, (from which Caphura or Camphire, as also the Cypress tree seemeth to be derived,) usually signifieth Atenement, Propitiation, or Redemption: according to which interpretation the holy Ghost here may have reference to the work and fruit of Christ's death, whereby he became a cluster of redemption unto his Church, being a propitiation for the sins of the whole world, 1 john 2. 2. the sweetness whereof is resembled by a cluster (which is of many berries compact together) of the sweet Cypress: for that his blood cleanseth us from all sin, 1 john 1. 7. and is accompanied with all other graces. Engeds'] the name of a place in the land of Cannon, which fell to the tribe of judah: and being near the sea, and watered with springs, was a fruitful soil, for gardens and vineyards, josua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar, 2 Chr. 20. 2. where the enemies coming against Ichosaphat he prayed unto God, and was delivered. Which victory may also be respected here, as a figure of the victories which the Church obtaineth by faith in Christ.  
Vers. 15. thou art fair] Christ here speaketh to his Church, commending her beauty, which she hath by his sanctification and cleansing, with the washing of the water by the word, Ephes. 5. 26. 27. as also by her constitution, and order, as mount Zion was beautiful for situation, Psalm. 48. 2. Of Tyrus (a city of merchandise) it is said, Thy builders have perfected thy beauty, Ezek. 27. 4. and of her Ancients, wisemen, mariners, merchants, men of war, etc. it is likewise said, they have made thy beauty perfect, Ezekiel 27. 9 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisdom. So the city and Church of God, being builded by the doctrine of the Gospel, furnished with men of gifts and graces, and endued with wisdom from on high, is truly fair and beautiful in the eyes of Christ: and when she obeyeth the voice of God, and forgetteth and forsaketh her own natural corruptions, he taketh delight in her beauty, as it is said, Harken o daughter, and consider, and incline thine ear: forget also thine own people, and thy father's house: so shall the King greatly desire thy beauty, etc. Psal. 45. 10. 11. Thus is the prophecy fulfilled, with the joy, of the Bridegroom over the Bride, thy God will rejoice over thee, Esay 62. 5. doves] so in Chap. 4. 1. These doves eyes wherewith the Spouse is beautified, do set forth the simplicity, sincerity, humility, meekness, but especially the spiritual chastity of the Church; whose eyes are unto Christ alone, looking unto him for life and salvation, Matth. 10. 16. Psalm 123. Philip. 3. 7.— 10. Esay 17. 7. 8. Ezekiel 18. 6. and 20. 7. observing his ways, Prov. 23. 26. not beholding evil, nor looking on iniquity, Habak. 1. 13. Contrary to which are the lofty eyes, Proverb. 30. 13. eyes after idols, Ezekiel 20. 24. eyes full of adultery, 2 Peter 2. 14. eyes beholding strange women, Prov. 23. 33. and the like.  
Vers. 16. Thou art fair] The Spouse returneth the praise of beauty unto her beloved: who is much fairer than the sons of Adam, Psalm 45. 2. 3. from whom all her fairness is derived, so that the praise thereof belongeth not to her but unto him, Psalm 115. 1. as the Apostle saith, I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me, Galat. 2. 20. Howbeit, though Christ be most fair, and beauty itself; yet such was his baseness and sufferings in the flesh, as his visage was marred more than any man, and his form, more than the sons of men, Esay 52. 14. and 53. 2. 3. and such he often appeareth unto the world, to be in the Church, partaker of his afflictions. But the eye of faith, beholdeth his spiritual beauty, through all tribulations, and glorieth therein, Roman. 8. 35.— 39 1 Peter 1. 5. 6 and 4. 12. 13. 14. And when the mysteries of the Gospel are opened, and the ordinances of Christ faithfully taught and practised; then doth the Spouse behold the King in his beauty, Esay 33. 17. And of his fullness have we all received, and grace for grace, john 1. 16. yea pleasant] or, also pleasant, amiable, delightful, beautiful. This is an addition unto the beauty of Christ, in respect of his pleasant and gracious administration of his covenant, doctrines, reproofs, etc. For the Lords staff called Beauty or Pleasantness, signifieth his Covenant made with the people, Zachar. 11 10. and David desired to remain in the Lord's house all the days of his life, that he might behold the pleasantness (or beauty) of the Lord, Psalm 27. 4. and Moses desireth that the pleasantness of the Lord might be upon them, in the performance of his covenant and promises, Psalm 90. 17. And Solomon showeth that pleasantness shall be unto them that rebuke the wicked, Proverb. 24. 24. 25. All which, and the like, have their accomplishment in Christ, teaching, admonishing, reproving, comforting his people, with words of grace, whose pleasant words are as an honey comb, sweet to the soul, and health to the bones, Prov. 16. 24. our bed] or, our bedstead. Beds were used either to rest and sleep upon, as Psal. 132. 3. 4. or to sit upon when they did eat and banquet, as we do at tables, Esth. 1. 5. 6. Amos 6. 4. Ezek. 23. 41. And figuratively the place of offering sacrifices, is called a bed, Esay 57 7. green] or flourishing and fruitful: for it is not meant so much of colour, as of flourishing growth and increase. This word applied unto men, meaneth prosperous and flourishing estate, as Nebuchadnezar said, I was at rest in my house, and green (or flourishing) in my palace, Dan. 4. 4. and David likeneth himself to a green (or flourishing) olive tree, in the house of God, Psal. 52. 10. where the Greek translateth it, a fruitful olive. Hereby than the Church signifieth, that by her communion with Christ (whether by the similitude of bed or board) she became flourishing and fruitful: as is said of them that are planted in the Lord's house, They shall still bring forth fruit in hoary age, they shall be fat and green, Psal. 92. 13. 14. And this is the nature of the Gospel, where it is received by faith, that it bringeth forth fruit, and maketh men fruitful in every good work, and increasing in the knowledge of God, Colos. 1. 6. 10. It may here also signify the increase of the children of the Church, which are begotten by the immortal seed of the word, through the power of Christ, giving a blessing to the ministry of the same: The Chaldee Paraphrast expoundeth this speech thus: The congregation of Israel answered before the Lord of the world; how fair is the Majesty of thy holiness; in the time that thou dwellest amongst us, and in favourable acceptation receivest our prayers: and in the time that thou dwellest in our beloved bed, and our children are multiplied on the earth; and we do grow and multiply like a tree that is planted by a spring of waters, whose leaf is fair, and whose fruit is abundant.  
Vers. 17. The beams] or, the rafters: it meaneth the timber whereof beams or rafters are made, which are called by this name, when they are cut down in the wood, as in 2 Kings 6. 2. 5. houses] or, adifices; so named of building. Such figured the Churches of Christ, as in a Timothy 3. 15. the house of God, is expounded the Church of the living God: and the faithful Hebrews were the house of Christ, Hebrews 3. 6. Cedar's] trees strong, tall, and durable, the timber whereof is of sweet smell, and it rotteth not. To such Cedars the Saints of God are compared, Psalm 92. 13. and the Tabernacles of Israel, are by Balaam likened unto such, for goodliness, Numbers 24. 5. 6. This wood was used in Solomon's Temple, 1 King 6. 9 36. and 7. 12. and he made it common in Israel, he made Cedars like the Sycomore tree which are in the vale, for abundance, 1 Kings 10. 27. prefiguring the graces which should abound under Christ. galleries] walking places, named of running, because they run along by the house sides. Elsewhere the word is used for gutters wherein waters run, Genesis 30. 38. 41. Exodus 2. 16. which may also have use here, to signify the pipes and conduits of God's graces, through which the waters of his Spirit are conveyed into their hearts. But because she spoke of houses, this may rather be understood of galleries, signifying the means of conversing with Christ, in the communion of his graces. See the notes on Song 7. 5. Brutine trees] or, Boratine trees. The Hebrew Brothim is found only in this place, and seemeth to be that which in Latin is called Brute, which is a tree like Cypress, and of a pleasant smell like Cedar, as Pliny showeth, in Nat. hist. l. 12. c. 17. Hereupon the Greek translateth it Cypresse-trees: but Aquila, an exact Greek translator, turneth it Boratine, as being of the tree named in Greek Boraton, which hath also affinity with the Hebrew name, and is a tree growing in Arabia: Diodor. Sicul. biblioth l. 2. These Cedar and Brutine trees, may be applied both to the persons of men, as is foreshowed, and to the doctrines wherewith the Church is builded upon the foundation Christ, 1 Corinth. 3. 9 10. 11. 12. all which set forth by these similitudes, are strong and firm, and of sweet odour unto the comfort of the Saints, and glory of Christ. So the holy persons and graces wherewith the Church should be adorned, are by the Prophets likened to goodly trees, in Esay 41. 19 and 55. 13. and 60. 13. The Chaldee paraphraseth on this verse thus: Solomon the Prophet said, How fair is the house of the Sanctuary of the Lord, which is builded by mine hands, of Cedar wood: but fairer shall be the house of the Sanctuary which shall be builded in the days of the King Christ, the beams whereof shall be of the Cedars of the garden of Eden (or of Paradise) and the galleries thereof shall be of Brutine trees, etc.   


CHAPTER II.  
I, am the rose of Sharon; the lily, of the valleys.  
As the lily, among the thorns; so is my love, among the daughters.  
As the appletree, among the trees of the wood; so is my beloved, among the sons: in his shadow, I desired and sate-downe; and his fruit, was sweet to my palate. He brought me, into the house of wine, and his banner over me, was love. Stay me, with flagons: strew me a bed, with apples: for I, am sick of love. His left hand, under mine head; and his right hand, embrace me. I adjure you, o daughters 〈…〉 erusalem, by the Roes; or by the Hinds of the field: if 〈◊〉, and if ye stirre-up the Love, until it please.  
The voice of my beloved! behold he cometh: leaping upon the mountains; skipping, upon the hills. My Beloved is like a Roe, or a fawn of the Hinds: behold he is standing behind our wall, looking-forth, thorough the windows, flourishing thorough the lattesses. My beloved answered, & said unto me: Rise-up thou, my love my fair one, and come thou away. For lo, the winter is past: the rain is over, it is goneaway. The flowers, appear on the earth, the time of the singing (of birds) is come: and the voice of the Turtle, is heard in our land. The figtree, putteth-forth her green figs; and the Vines with the tender-grape, give a smell: Rise up thou my Love my fair one, and come thou away. My dove, that art in the clefts of the Rock, in the secret- place of the stairs; let me see thy countenance, let me hear thy voice: for thy voice is sweet, and thy countenance is comely. Take ye for us, the foxes, the little foxes, that corrupt the vineyards: for our vineyards, have tender-grapes.  
My beloved is mine, and I am his; he feedeth among, the Lilies. Until the day dawn, and the shadows flee-away: turneabout, and be thou like, o my beloved, to a Roe; or, to a fawn of the Hinds, upon the mountains of Bether.   

CHAPTER II.  

I, am the rose that doth in Sharon grow;  
The lily also of the valleyes-low.  
Likeas the lily is, the thorns among;  
So is my Love among the daughter's young.  
As th'apple-tree, among trees of the grove,  
So is among the sons, he whom I love:  
I in his shade desired and down sat;  
And sweet his fruit was unto my palate.  
Into the house of wine, he hath me led;  
And over me, love was his banner spread.  
Stay me, with flagons; strew me a bed to lie,  
With apples: for even sick of love am I.  
His left hand, underneath mine head (have place;)  
His right hand also, me about-imbrace:  
O daughters of jerusalem, you by  
The Roes, or by Hinds of the field, do I  
Adjure: if that ye stirring-doe-disease,  
And if the Love ye stirre-up till it please.   

My Loveds voice! behold he comes: he leaps  
Upon the mounts; upon the hills he skips.   

Lie Loved is like a Roe, or fawn of th'hind:  
Behold he standing is our wall behind;  
Thorough the windows looking-forth he views  
Thorough the lattesse flourishing: he shows.  
My Loved spoke, and unto me did say:  
My Love my fair one, rise and come thy way,   

For winter, lo, is past: over is the rain,  
It's gone. The flowers, on earth appear again;  
Come is the time of the (birds) singing-noise:  
And in our land heard is the Turtles voice.  
The figtree, with her greene-figs forth doth sprout;   

And Vines with tender grapes a smell give out  
My Love my fair one, rise and come thy way.  
My dove, that in clefts of the rock doth stay;  
Within the stairs hiding place secret;  
Sight of thy countenance o let me get:  
Let me thy voice hear: for thy voice sweet is,  
Also thy countenance hath comeliness.  
The foxes, little foxes for us take,  
That in the vineyards wasteful spoil do make:  
Because the tender-grape is on our vine.  
He that my well-beloved is, is mine,  
And I am his; ' meng lilies he feedeth,  
Until the day with dawning light breaketh,  
And till the shadows fleeing hence be gone;  
Turn thee about, o my beloved one,  
And be thou like the young Hart, or the Roe,  
That doth upon the mounts of Bether go.     

Annotations.  
I] This is thought of some to be the speech of Christ: of others to be spoken by the Church: which seemeth most probable, and is so expounded by the Chaldee Paraphrast. If we understand it of Christ, it signifieth the excellency of graces in himself, which he readily communicateth with his people: if of the Church, it showeth her graces received from Christ, whereby she is lovely and delightful, for sweet odour and beauty, Hos. 14. 7. the rose of Sharon] in Greeke, the flower of the field: but Sharon is the name of a place or plain, which was very fruitful, wherein King David's herds of cattles were fed, 1 Chron. 27. 29. and the Prophet mentioneth the excellency of Carmel and Sharon, Esay 35. 2. and when he threatneth desolation, he saith, Sharon is like a wilderness, Esay 33. 9 but promising mercy to his people, he saith, Sharon shall be a fold of flocks, Esay 65. 10. The Rose is the Queen of flowers, most commendable for sweetness and beauty: so the Lily (after mentioned) is glorious and amiable, even Solomon in all his glory, was not arrayed like one of these, Matth. 6. 29. The Lily is next in nobility to the Rose, saith Pliny, hist. l. 21. c. 5. of the valleys] or, of the low (or deep) places. These also were fruitful places, where the King's herds were fed, 1 Chron. 27. 29. And as roses and lilies growing in Sharon and these valleys, had more moisture than those that grew on hills and mountains: so hereby it signified the blessed estate of the Church in Christ, by whose grace it is in low and base estate made sweet and amiable like the rose and lily; as the Prophet saith, The wilderness and the dry-place shall be glad for them: and the desert shall rejoice and blossom as the Rose; Esay 35. 1. And the Lord saith, I will be as the dew unto Israel, he shall blossom as the Lily, and strike forth his roots as Lebanon; Hos. 14. 5. But as here is mentioned the plain of Sharon, and the valleys, which were open places where cattles fed, and not enclosed gardens: so by it may be signified, how the Church is exposed to persecution, to be plucked of all that pass by the way, and trodden down and eaten of beasts. And this the words following do more confirm. The Chaldee openeth these words thus: The congregation of Israel said, When the ruler of the world causeth his Divine majesty to dwell in the midst of me, I am like to a moist (or green) lily out of the garden of Eden; and my works are fair as the Rose which is in the plain of the garden of Eden.  
Vers. 2. among the thorns] These are the words of Christ concerning his Love the Church, where he confirmeth and amplifieth the former speech; preferring her above other people's, as the lily is above thomes and thistles: and withal signifying how she is afflicted and pricked with them, as with thorns. This similitude the Scripture often useth; as, If ye will not drive out the Inhabitants, etc. those which ye let remain of them, shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell, Numb. 33. 55. And again, There shall be no more a pricking briar unto the house of Israel, nor any grieving thorn, of all that are round about them, that despised them, Ezek. 28. 24 This similitude showeth also what the Church ought to be, harmless as Lilies among thorns; innocent as sheep among wolves; as doves, among ravenous birds, Matth. 10. 16. The Lily among thorns, may also in special be understood of that which we call the Woodbine; which groweth and flourisheth in hedges and thorns. my love] or, my fellow friend; my companion: as in chap. 1. 9 the daughters] the congregations of peoples; as the Scriptures mention, the daughter of Babylon, Psal. 137. the daughter of Tyrus, Psal. 45. and many the like.  
Ves. 3. the appletree] The Church setteth forth the excellency of Christ by the similitude of an appletree, which the Scripture commendeth for three things, comfortable shadow, pleasant fruit, (both noted in this place) and sweet smell, Song. 7. 8. And as the appletree hath more variety of fruits, than any other tree that groweth; (that 〈◊〉 is not easy to reckon up the ●●ny sorts of apples of different taste) so Christ excelleth in variety of graces which he bestoweth on his Church. The Chaldee Paraphrast expoundeth this of the Pomecitron tree; but for the cause aforesaid, I would not restrain it to any one kind, that the fullness of grace and truth which was in Christ, might here be observed: of whose fullness all we have received, and grace for grace, joh. 1. 14. 16. of the wood] or, of the forest or grove: which are wild trees, and without culture, bearing either none, or sour, bitter, and unsavoury fruits. Such is the state of all the sons of men by nature, Rom. 11. 24. whom Christ fare excelleth in beauty, fruit, and comfort, Psalm 45. 3. joh. 15. 1. etc. my beloved] that is, Christ: in Hebrew Dod, the same in signification with David: see the notes on chap. 1. 13. the sons] of Adam, all whom Christ fare excelleth, Psal. 45. 3. The Chaldee expoundeth it of Angels, which are the sons of God, joh. 1. 6. But though it be true that Christ excelleth them also, Heb: 1. yet the former similitude of the trees of the wood, leadeth us rather to understand it here of earthly creatures, as the Kings and Potentates, and wise men of the world, called sons in comparison with their peoples, before called daughters, in vers. 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth: in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon, under whose shadow dwelled all great nations: in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong, and high, under which the beasts of the field dwelled, etc. and josias King of judah, under whose shadow the jews hoped to live, Lam. 4. 20. and others. in his shadow] that is, in his protection, and defence. The tree shadoweth from the heat of the Sun; and Christ from the heat of the wrath of God, and from the persecutions of the world: as it is written, There shall be a Tabernacle for a shadow in the day time from the heat etc. Esa. 4. 6 and, Thou (Lord) hast been a strength to the poor, a strength to the needy in his distress; a refuge from the storm, a shadow from the heat; when the blast of the terrible ones is as a storm against the wall, Esay 25. 4. So the shadow of Egypt, Esay 30. 2. the shadow of Heshbon, jerem. 48. 45. signify the defence wherein men trusted, which the faithful repose in God and Christ alone, as in Psalm 36. 8. 57 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evil, as jehovah is thy shadow upon thy right hand; the Sun shall not smite thee by day, nor the Moon by night; jehovah will keep thee from all evil; Psal. 121. 5. 6. 7. I desired and sat] or, I much desired that I might sit. The form of the Hebrew word increaseth the signification, as noting a continual and fervent desire, of that which is pleasing, delightful, or profitable: and by sitting is meant abiding and resting, as in Psalm. 91. 1. The Church therefore being by sin under wrath reveiled by the Law; and being maligned by the world, as a lily among thorns; acknowledgeth her faith, hope, love and delight, 〈◊〉 be in Christ jesus, who hath delivered as from the wrath to come, 1 Th' 〈…〉 through whom we have peace with God, Rom. 5. 1. and peace in him, though in the world we have tribulation, 1 john 16. 33. his fruit] another benefit which the Church reapeth by Christ, that she is not only delivered from evil, but made partaker of his goodness; in that the works of his Prophecy, Priesthood and Kingdom, his death, resurrection, and all fruits of them are communicated unto her by the Gospel, which she feedeth upon by faith, to the refreshing and life of her soul. Fruits signify graces and good works, which are to the benefit of ourselves and others, Matt. 3 8. 10. Gal. 5. 22. etc. and is also applied to the doctrine of the Gospel, john 15. 16. and signifieth a comfortable reward, Psal 58. 12. Prov. 27. 18. The Hebrews refer these things to the Law, which should better be applied to the Gospel: for the Chaldee paraphrast here saith, As the Pome-citrontree is fair and commendable, among the unfruitful trees, and all the world knoweth it; so the Lord of the world was fair and commendable among the Angels, when he was revealed upon Mount Sinai, at the time that he gave the Law unto his people: at that time I desired to sit in the shadow of his Divine majesty, and the words of his Law were sweet to my palate, and the reward of his precepts is reserved for me, in the world that is to come.  
Vers. 4. the house of wine] that is, either the wine cellar, the place where wine is kept; or rather the banqueting house, where wine is drunk. For cellars are called the treasuries or storehouses of wine, in 1 Chron. 27. 27. Wine, besides that it slaketh thirst, cheereth also the heart of man, Psal. 104. 15. causeth him to forget his sorrow and misery, Prov. 31. 6, 7. comforteth the sick, by cherishing and augmenting the vital spirits. By this the Church signifieth increase of grace from Christ, as the fruit of the vine, excelleth the fruit of the apple tree, and is more comfortable unto the heart. And as her troubles and tentations were increased, so was his grace towards her; for spiritual consolations; for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 2 Cor. 1. 5. This house of wine, is like that in Prov. 9 1.— 5. where wisdom having builded her house, etc. inviteth the simple to come and eat of her bread, and drink of the wine which she hath mingled. Of the Hebrews, jarchi expoundeth this wine house to be the Tabernacle of the congregration, where the interpretation explanation of the Law is given: answerable to which now, is the assembly of the Saints, though it may also be understood of God's book or Scripture, the true wine-celler that affordeth spiritual comforts. his banner] or, his standard, a flag or ensign spread abroad; a warlike sign, as in ch. 6. 4. 10. the Church is said to be terrible as an army with banners. And the banner lifted up, is a sign of fight with joy and victory, as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God, we will set up the banner. So Christ's banner over her, signified his defence and the victory which he giveth over all her enemies, Sin, Satan, and the world: also the sign, that as all soldiers do camp under their own standards, Num. 2. 2. so she under the Gospel, the ensign of Christ's love towards her, love] that wherewith Christ hath loved us, 1 john 4. 10. wherefore some read it thus, his standard was love toward me. By love, the Church is redeemed, Ephes. 5. 25 by it, everlasting consolation is given us, and good hope through grace, 2 Thess. 2. 16. And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us, Romans 5. 5.  
Vers. 5. Stay] or, Sustain, Strengthen, Uphold ye me. The Church in her soul sickness speaketh to her friends (the Ministers of Christ, and other Christians) that they, with the comfortable doctrines and promises of the Gospel applied unto her conscience, would stay and uphold her ready to fall as into a swowne, through trouble of mind, because of her own infirmities, and want of feeling of Christ's grace, and blessing. Thus in figure, when Isaak had blessed jakob, he saith, with corn and wine I have sustained him, Gen. 27. 37. Spiritually we are sustained and strengthened by the words and promises of Christ, which comfort the heart; quicken the spirit, and strengthen faith when it is weak; as it is said, Be ye also patiented; establish, (or strengthen) your hearts; for the coming of the Lord draweth nigh, jam. 5. 8. and I long to see you, that I may impart unto you some spiritual gift, to the end you may be established, Rom. 1. 11. And example may be seen in judah, when Ezekias spoke unto their heart, and said, Be strong and courageous, etc. for there be more with us then with him: with him is an arm of flesh, but with us is jehovah our God to help us, and to fight our battles. And the people stayed (or rested) themselves upon the words of Ezekias King of judah, 2 Chron. 32. 6. 7. 8. Likewise in the Apostles, who preaching the Gospel, confirmed (or established) the souls of the Disciples, Acts 14. 21. 22. and 18. 23. with flagons] too were, of wine, which at banquets was wont to be distributed by flagons. When David had brought the Ark of God into his place, and had offered burnt-offrings and peace-offrings, and blessed the people, he dealt to every 〈…〉 of Israel, both man and woman, to every one a loaf of 〈◊〉, and a good peace of flesh, and a flagon, 1 Chr. 〈…〉 2. 3 meaning a flagons (or pot) of wine; as flagons of grapes (that is, of wine made of grapes) are mentioned in Hos. 3. 1. So here, with flagons of the, 〈◊〉 of grace and consolation, which Gods people have distributed among them in the spiritual banquet of the Gospel, doth the Church desire to be sustained. Flagon are named for the wine in them: as the cup for the wine therein, Luk. 22. 20. The Hebrews after their wont manner, apply this to the doctrine of the Law; as the Chaldee paraphrast here saith, Receive ye (o Moses and Aaron) the voice of the words of the Lord, out of the midst of the fire, and bring me into the house of doctrine, and sustain me with the words of the Law, wherewith the world is delighted. But it is the Law which causeth the sickness of the soul, as the Apostle showeth in Rom. 7. and the Gospel of Christ healeth it, Luke 4. 18. strew me a bed] or, spread me, make me a couch, bolster me up. The original Raphad, signifieth properly to spread abroad as a bed to lie on, job 17. 13. and so it is translated by the Greek Stoibasate, which is, to strew a bed, as they were wont with herbs, or to stuff and boulfter up. Thus it is of like meaning with the former word, for they used beds and couches at banquets, Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling down as into a swowne▪ and as one not able to stand, is to lie down on her couch, which she desireth may be made and bolstered with the apples, the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth, the interpretation of the holy words, which are sweet like the apples of the garden of Eden. sick of love] in languishing with desire to enjoy the comforts of my beloved. The Greek translateth it, wounded of love. The original word signifieth also weakness, as in judg. 16. 7. 11. This speech implieth a want of feeling and enjoying the presence and comforts of Christ, as by her after speech is manifest, when she saith, I adjure you, o daughters of jerusalem, if ye find my beloved, that ye tell him that I am sick of love, Song. 5. 8. And that sooth is the Church's estate sometimes, appeareth by Song. 3. 1. 2. etc. and 5. 6. And as love is one of the strongest affections, Song. 8. 6. 7. so the sickness which cometh it, doth sore afflict and weaken the person; as may be seen in that evil example of Amnon, sick of love for his sister 〈…〉 T 〈…〉 are, 2 Sam. 13. 1. 2. 4. This sickness ariseth in the heart, by feeling the wrath of God due to us for fin; and curse of his law, Psal. 90. 8. and 38. 3. 5. 7. Dan. 9 11. Rom. 7. 24. (whereupon it is said, The inhabitant shall not say I am sick; the people that dwell therein, shall be forgiven their iniquity, Esay 33. 24.) and afflictions laid upon us for our humiliation. Mic. 6. 13. job. 7. 18. and 30. 15. 1. & 10. 6. Lament. 3. 17. 18. Amos 6. 6. in which Christ sometimes, as it were, hideth himself from us, job 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19 The Church feeling and acknowledging herself sick. seeking for the Physician, and is in the way to health: for they that are whole need not a Physician, but they that are sick, Matt. 9 12. And such as feel not their death in sin, will not come unto Christ, that they may have life, john 5. 40. who healeth all our sicknesses, Psal. 103. 3. as he himself was a man of sorrows, and acquainted with sickness, Esay 53. 3.  
Vers. 6. His left hand] understand, is under my head: or prayerwise, let it be under mine head. The Church by faith beholdeth the help of Christ himself, in the ministry of his Word and Spirit sustaining her, outwardly and inwardly, as with the left and right hand; upholding her head, folding about and comforting her heart, as a loving husband doth his wife in her sorrow and sickness, as the Apostle saith, the Lord doth nourish and cherish his Church, Ephes. 5. 29. The like speech is repeated in Song. 8. 3. under my head] as a pillow to rest upon. By sins and afflictions, the whole head is sick, and the whole heart faint, Esay 1. 5 By the righteousness of Christ, and consolations of his Spirit, our 〈◊〉 are forgiven, and our consciences comforted, 1 john 2. 12. 〈◊〉, 〈…〉 Rom. 14. 17. This grace is felt, when by the ministration of the Word, the flagons and apples forementioned (in vers. 5.) are applied to the repentant believing sinner: who saith, when his flesh and his heart is consumed and faileth; The Rock of my hart, and my portion, is God for ever, Psalm 73. 26. his right hand] which teacheth him fearful things, Psalm 45. 5. so both his hands, even all that Christ is, his Godhead and Manhood, his life, death, resurrection, ascension; his weakness, power, and glory, are employed for the comfort and salvation of his Church. doth embrace me] or, let embrace me, or, will embrace me: it is a speech of faith, or prayer, (as in Chap. 1. 2. Let him kiss me,) concerning the fruition of Christ's love and graces. For to embrace or fouled the arms about one, is (as kissing) a sign of love, Gen. 29. 13. and 48. 10. In this sense we are counselled to embrace the wisdom of God, Prov. 4. 78. This commendeth the love of Christ, that leaveth not his Church in her sickness, sins, and infirmities; but cometh to her, comforteth and sustaineth her with his own hands, in manifestation of all love, compassion and kindness: and joyeth in her, as the bridegroom rejoiceth over the Bride, Esay 62. 5. and keepeth her safe from evil. It setteth forth also the Church's faith and thankfulness, which seethe Christ present in his doctrine and ordinances, and his Ministry, as if he were crucified before her, Gal. 3. 1. and rejoiceth before others for his love and help, 2 Cor. 1. 3. 4. 5. etc.  
Vers. 7. I adjure you] that is, I earnestly charge you with an oath, for which if you break it, you shall be guilty of punishment. This seemeth to be the speech of the Church here, as it is also after in ch. 3. vers. 5. and ch. 8. v. 4. to the daughters of jerusalem, her friends, of whom see chap. 1. 5. An adjuration, and a curse, are much of like nature, and one is sometime put for another: see Gen. 24. 8. 41. jos. 6. 26. 1 Sam. 14. 24. 27. 28. So it showeth the weightiness of this speech. by the Roes] here may be understood, ye that are by the Roes: ye which feed your flocks abroad in the fields, where the Roes and Hinds run: or, abide with the Roes, or with the Hinds of the field. Some take it as if the oath were by them; which cannot be but unproper and figurative, seeing oaths and adjurations are by the name of God only, Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wild beasts of the field, and have the notation of their names, of armies and powers: and by wild beasts, the nations of the world are often signified, which were not of the Lords fold, among his sheep: so that the daughters of jerusalem (God's elect) being with and among them, are charged (and it may be figuratively by them, as the instruments by whom God would punish them if they kept not this charge) to beware that they troubled not her Love. Moreover the Roe and the Hind are set forth in Scripture for examples of swiftness of foot, as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration, may signify the swiftness of God's judgements on them that shall so do. These creatures are also mentioned when speech is of love between man and wife: as in Prov. 5. 19 Let her be as the loving Hind, and as the pleasant Roe, etc. that as the males and females of these beasts, do dearly love one another, so is the unfeigned love between man and wife, and between Christ and his Church. And hereunto this speech may have respect: the rather for that after in verse 9 she likeneth Christ to a Roe, or a young Hart. And as the heavens, earth, stones, etc. are called to witness against men if they sin, Deut. 30. 19 jos. 24. 27. so the Roes and Hinds shall rise up and condemn such as break their faith and love unto Christ. if ye stir, and if ye stir up] or, if ye awake, and if ye wake up: they are both words of one signification, save that they differ in form; and being both referred to the Love after mentioned, they mean a stirring up or disquieting much or little. But the former may have reference to the daughters of jerusalem, that they themselves stir not, in this peace and quietness of Christ and his Church: the latter, if ye stir up, is referred to the Love, that it be not disquieted. And the word If, used in oaths and adjurations, is a prohibition upon penalty, see that ye stir not, as in Gen. 21. 23. swear unto me here by God, if thou shalt lie unto me; that is, that thou wilt not lie: and in Mark 8. 12. if a sign be given: which is explained in Matt. 16. 4. a sign shall not be given. Stirring, is opposed unto quietness or sitting still, and unto sleep and rest, Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. & 4. 1. and the Lord is said then to stir up or awake, when he delivereth his Church out of troubles, Psalm 78. 65. 66. and the Church than stirreth up the Lord, when it earnestly prayeth for such deliverance, Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrews understand it so here; but apply it to the deliverance of Israel out of Egypt, which might not be until the time appointed of God: and if we take it in this sense, the daughters of jerusalem are charged to suffer affliction, for and with Christ, in faith and patience, unto the coming of the Lord, jam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring, or otherwise, through fear and unbelief: a figure whereof may be seen in Christ's sleeping in the storm, and the disciples waking him, Mark 4. 37.— 40. But it may be applied unto the stirring and provoking of Christ by sin, for which he often departeth from his people, and chasteneth their transgressions, Exod. 23. 20. 21. Esay 59 2. and 63. 10. that they should by no means grieve the holy Spirit of God, Ephes. 4. 30. the Love] understand, my Love, meaning Christ her beloved; who is called Love, for excellency sake (as in Song. 1. 4. righteousnesses were righteous persons:) because God is Love, 1 john 4. 8. most worthy to be loved, and loving his most dearly. So loves for lovers, in Hos. 8. 9 Afterward the Spouse herself is called by this name Love, in Song. 7. 6. until it please] or, until he please, speaking of Christ: and being understood of stirring or provoking him by sin, it meaneth never; for so the word until often signifieth: as Michal had no child until the day of her death, 2 Sam. 6. 23. that is, she never had any: and this iniquity shall not be purged from you, till ye die, Esay 22. 14. and, I will not leave thee, until I have done, that which I have spoken unto thee, Gen. 28. 15. and sundry the like.  
Vers. 8. The voice.] Here the Spouse breaketh out and rejoiceth to hear the Bridegroom's voice; and signifieth to her friends, the comforts that she had thereby; as it was her soul's sickness and grief, when he withdrew himself, and kept silence. By the voice is meant the word of his grace, the preaching of the Gospel: which she knoweth to be his, and receiveth with joy, as Christ's sheep are said to hear and to know the voice of the shepherd, and not a strangers, john 10. 3. 4. etc. In this sense, he said before Pilate, Every one that is of the truth heareth my voice, joh. 18. 37. and, they knew not the voices of the Prophets, Acts 13. 27. that is, their doctrines; and to day if ye shall hear his voice, harden not your hearts, etc. Heb. 3. 7. This voice is heard before his coming, to prepare the hearers to receive him: as john the Baptist (who prepared the way before Christ) is called the Voice of a crier, etc. Mark 1. 2. 3. behold he cometh] A further degree of grace from him, and comfort in her, that she not only heareth his voice, but seethe him coming to save her, as is promised in Esay 35. 4. By the preaching of the Gospel, received with faith, Christ himself cometh, and is present with his people, joh. 13. 20. Gal. 3. 1. And as the Church was sick of love, vers. 5. so Christ here answereth to her desire, fulfilling that which he promised, If a man love me, he will keep my words; and my Father will love him; and we will come unto him, and make our abode with him, john 14. 23. leaping] a similitude taken from the Roes and Hearts, (whereunto Christ is likened in vers. 9) which are swift in running, and skip upon mounts, hills and rocks: as in Esay 35. 6. the lame man shall leap as an Hart. Hereby therefore Christ's speed and readiness to help is signified. upon the mountains] that is openly and apparently to the eye of faith; as in Nahum. 1. 15. Behold upon the mountains, the feet of him that bringeth good tidings, etc. Spiritually by the mountains and hills, may be meant the Kingdoms and Nations of the world, subdued unto Christ by the preaching of the Gospel, Rev. 11. 15. Or, it may be translated, over the mountains, and over the hills; passing over all impediments which might seem to hinder him, as the sins of his people, the opposition of the world, and the like. So the adversaries of the Church, are likened to a mountain, in Zach. 4. 7. Who art thou, o great mountain? before Zerubbabel thou shalt become a plain. And, by the preaching of the Gospel, every mountain and hill shall be made low, Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak. 3. 6.  
Vers. 9 Like a Roe] for swiftness, 2 Sam. 2. 18. and for pleasantness, Prov. 5. 19 The same is meant by the next similitude of the Fawn or young Hart, 2 Sam. 22. 34. Prov. 5. 19 fawn of the Hinds] or, of the Hearts, (for the original word implieth both males and females,) and she speaketh in the plural number, either because the Fawn is engendered of both male and female, which delight each in other; or for excellency, as Sol. jarchi expoundeth it, the Fawn of a choice Hind (or Hart.) Here the Church showeth the readiness of Christ to help her; as in verse 8. she saw him come leaping and skipping; so by these two creatures, most swift of scot, she signifieth the speed he maketh; as in Chap. 8. 14. and the mutual love and delight between them, according to Prov. 5. 19 behind our wall] This signifieth a more near communion with Christ, then when he was farther off, leaping on the mountains; and yet not so near, but there was still a wall between her and him, which parted them: so the degrees of graces are here meant, whereby Christ manifesteth his love to his Church, not wholly at once, but as he seethe good for us; that by beholding and delighting in his goodness, we may be drawn to follow him, calling us after him, vers. 10. His standing behind our wall, if it be referred to Christ himself, may be understood of his incarnation, when he dwelled in our house of clay (as it is called in job 4. 19) and in our flesh, appeared, preached, suffered, etc. to draw us after him into the kingdom of his Father; as john 1. ●4. the word was made flesh, and dwelled amongst us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. If it be referred to the wall, which God hath made for his Church, it may mean his holy ordinances (which in the time of the Law, were a middle wall of partition, as Paul nameth them, Ephes. 2. 14.) behind which Christ standeth, speaketh, and showeth himself though more obscurely. But we may best apply it to our own wall, meaning of the heart, (as the Prophet speaketh of the walls of his heart, jer. 4. 19 which the Greek there translateth, the senses of his heart,) and it agreeth with that saying, Behold I stand at the door and knock, etc. Revel. 3. 20. For the natural senses and understanding of our hearts are as a wall to hinder us from Christ, till they be pulled down, & reform according to the knowledge of God. And so it is prophesied of Christ, that he should unwall (or cast down the walls of) all the sons of Seth, Num. 24. 17. that is, (as the Apostle openeth) should by the preaching of the Gospel, pull down strong holds, cast down imaginations, and every high thing that exalteth itself against the knowledge of God; and bring into captivity every thought, to the obedience of Christ, 2 Cor. 10. 4. 5. looking through] or, looking in, at the windows: this word, used only here, and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly, and an intentive observation of that which is done or suffered by others: So it noteth Christ's providence and care of his Church, and all her ways; to see how she would accept of him and his word. flourishing] or, blossoming; that is, showing himself as a flower, sweet, pleasant, amiable: to teach, that Christ cometh not unto his, without profit and comfort to their souls. For as he is all gracious, so he proffereth grace to his Church. The Greek translateth it, looking in; agreeable to the former word. lattesses] a word not elsewhere used in the Hebrew; but the Chaldee useth it for windows, as in jos. 2. 21. And as windows and lattesses do both serve to let in light into the house: so (according to the former interpretation) they may here be applied to Christ, through whom grace shined in his humane nature; or to his ordinances, through which the light of grace shineth unto us, as by his Word, Seales of the Covenant, etc. or to the hearts of his people, into which he conveyeth heavenly light. But his looking in to his Spouse through these, betokeneth also his secret observation of her, and all her doings; for things which one doth secretly unespyed, are said to be by looking out at the window, as in Prov. 7. 6. etc. Goe 26. 8. And as for her, she seethe him not plainly, but as through windows and lattesses; for in this life we know but in part; and now we see through a glass darkly, 1 Cor. 13. 12. The Chaldee referreth this speech to God's respect of his people, when they kept the Passeover in Egypt, Exod. 12. which was a figure of Christ our Passeover sacrificed for us, 1 Cor. 5. 7.  
Vers. 10. answered] or, spoke. She telleth here the end and fruit of Christ's swift coming, to call her by his Word and Spirit, from her present estate and place of affliction, unto a better; or from that sloth or security wherein she lay, to follow him in the faith and love of his Gospel: for when we with open face, behold as in a glass the glory of the Lord, we have also this grace added, that we are changed into the same image, from glory to glory, even as by the Spirit of the Lord: 2 Cor. 3. 18. Rise up thou] or, Rise up for thyself, and for thy good: so after, Come away for thyself. Sitting or lying still fitteth not with a Christian in this life, who is called to run the way of God's commandments, Psal. 119. 32. and to follow the Lamb whithersoever he goeth, Rev. 14. 4. By our own default and negligence, we want the comforts of Christ and his communion: but this our sin is reproved and made manifest by the light: Wherefore he saith; Awake thou that sleepest, and arise from the dead; and Christ shall give thee light, Ephes. 5. 13. 14. Hereunto Christ calleth us, with words of love and kindness. come thou away] or, go thou, or, get thee away. Such words God used to Abraham, when he called him out of his Country, Genesis 12.  
Vers. 11. Winter] a time of cold, hardness, storm and tempest; wherein flowers and fruits are consumed; travel is difficult: for then God casteth forth his ye like morsels; who can stand before his cold? Psal. 147. 17. Therefore Christ saith, Pray that your flight be not in the winter, Mat. 24. 20. rain is over] or, is changed, that is, past away, and fair wether come in the place. Rain in winter is an hindrance of travel or going abroad, as appeareth also by Ezr. 19 9 13. These things may be applied to outward troubles and grievances in this life, by the malice of the world: as when Israel was in the bondage of Egypt, and of Babylon; and after were released: likewise to the spiritual winter, rain and rage of Antichrist, after which the graces and fruits of the Gospel began to flourish again. May also signify the afflictions of soul, wherein fears and sorrows are stirred up like tempests; by the wrath of God, caused by sin, discovered and stirred up by the Law, Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christ's coming are done away, Rom. 7. 25. For that man is an hiding place from the wind, and a covert from the tempest, Esay 32. 2. and through him we being justified by faith, have peace with God, Rom. 5. 1. and his Tabernacle is for a place of refuge, and for a covert from storm and from rain, Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer, Rev. 7. 16. 17.  
Vers. 12. The flowers] or, The flourishîng things, (the flowerings) appear. A description of a pleasant and fruitful Spring, after a doleful winter: signifying Christ's gracious and comfortable gifts, for the delight and benefit of his Church, after the removal of the former evils. These flowers may be understood, both of the Saints themselves which now began to hold up their heads: and of the graces of the spirit, wherewith they are adorned, for their mutual comfort: whiles the joyful tidings of the Gospel are discovered unto the consciences of afflicted sinners, to assure them of the favour of God. Thus unto Pharaohs Butler in prison, was signified his restoring to his former good estate, by a dream of vine branches that budded, blossomed, and brought forth grapes, Gen. 40. 9 10.— 13. And when God promiseth grace to his people, he saith, Israel shall blossom, and bud, and fill the face of the world with fruit, Esay 27. 6. and they of the city shall flourish like grass of the earth, Psal. 72. 16. the earth] which being naturally dry and barren, (and cursed for man's sin, Gen. 3.) is by the blessing of God, and by means of the rain and dew of heaven, made fruitful: and this is applied unto our sinful barren nature, made fruitful by the blessing and Gospel of Christ, Heb. 6. 7. 8. 9 So God promising to heal the backsliding of his people, and to love them freely, after his anger is turned away, saith, I will be as the dew unto Israel, he shall grow as the Lily, and cast forth his roots as Lebanon; his branches shall spread, and his beauty shall be as the Olive tree, etc. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron, which were like unto Palm tree branches, and appeared to do miracles in the land of Egypt. singing] to weet, of birds, as after in special, he nameth the Turtle dove. This is both a sign and an effect of the Spring time, which cheereth all creatures, and causeth them in their kind, to sing praises unto God: and these birds and turtles, signify the Saints, who feeling the comforts of God's word and spirit, do sing his praise; and with Psalms and Hymns and spiritual songs, do sing and make melody in their heart to the Lord, Ephes. 5. 19 As it is written, They shall lift up their voice, they shall sing for the majesty of the Lord, etc. From the utmost part of the earth, have we heard songs, Glory to the righteous, Esay 24. 14. 16. of the turtle] The Church itself, is sometime meant by the Turtle, Psal. 74. 19 and the Dove, Song 2. 14. and 5. 2. sometime the holy Ghost with his graces, is resembled by a dove, as at our Lord's baptism, Mat. 3. 16. and thus the Chaldee expoundeth it here, the voice of the holy Ghost. So it signifieth the voice of the Spirit, in the people of Christ, mutually comforting one another, and jointly praising ●od, with and for his graces. The Turtle dove casting her feathers, is said to hide herself in winter in holes of trees, her voice therefore being now heard, signifieth that Summer was come.  
Vers. 13. her green figs] or, her unripe figs; such as the figtree thrusteth out in stead of flowers which appear on other trees. A sign not only of the Spring, but of a fruitful year. Our Saviour saith, Learn a parable of the figtree. When her branch is yet tender, and putteth forth leaves, ye know that Summer is nigh, Matth. 24. 32. And the blessing of God upon his Church, is hereby signified: as on the contrary, when he threatneth to consume the same, he saith, there shall be no grapes on the vine, nor figs on the figtree, etc. jer. 8. 13. tender grape] or, young small grape, called in Hebr. Smadar, a word used only in this Song, here, and in vers. 15. and c. 7. v. 12. By this variety of fruits, is figured the variety of graces the good works and sweet odour of them, which appear in the Saints after they are reconciled to God by jesus Christ; who is the true vine, the faithful are the branches; who when they bear much fruit, the Father is glorified, john 15. 1. 5. 8. The people of God themselves are also likened to grapes, and figs; as, I found Israel like grapes in the wilderness; I saw your fathers, as the first ripe in the figtree, etc. Hos. 9 10. rise up thou] or, rise up for thyself, as in vers. 10. which exhortation is here again repeated.  
Vers. 14. My dove] so Christ calleth here his Church. The dove is mournful, sociable, harmless, chaste, fearful, etc. as, I did mourn as a dove, Esay 38. 14. and, we mourn sore like doves, Esay 59 11. Again, who are these, that fly as the doves to their windows (or lockers) Esay 60. 8. and in Ezek. 7. 16. they that escape of them, shall escape, and shall be on the mountains▪ like doves of the valleys, all of them mourning every one for his iniquity. And in Hos. 11. 11. they shall tremble as a dove, out of the land of Assyria: in Mat. 10. 16. be harmless as doves. All which properties agree with the Church in this her estate: especially fearfulness, and mourning for her iniquities, whereby she became sick of love, vers. 5. the clefts of the Rock] hidden there for fear of enemies; as it is written, O ye that dwell in Moab, leave the cities, and dwell in the Rock; and be like the dove, that maketh her nest in the sides of the holes mouth, jer. 48. 28. The Rock whither this dove the Church was now fled, seemeth most properly to mean faith in Christ, as Mat. 16. 18. wherein she hide herself, for fear of God's wrath for her sin, and yet durst not show herself: or, the election of God, which as a sure and rocky foundation abideth for ever. Herewith compare Exod. 32. 22. where Moses was put in a cleft of the Rock, and covered with God's hand, while he passed by. secret place] or, hiding place: thus David often calleth God his secret or hiding place: as 〈◊〉 Psalm 32. 7. Thou art a secret place to me from distress thou wilt preserve me, etc. See also Psal. 61. 5. and 91. 1. stairs] Heb. stair, or, steep place. This as the Rock aforesaid may signify Christ; by 〈…〉 th' in him, we ascend unto God, by degrees, as by stairs▪ he being the Ladder, which jakob saw in vision, upon whom the Angels of God ascended and descended, Gen. 28 12. joh. 1. 51. let me see thy countenance] or, cause me to see thy personage, thy visage, thy form, fashion, shape, sight, or appearance: (see chap. 5. 15.) that is, stir up thy faith and hold up thy face with comfort, come unto me walk before me, and be upright: as Gen. 17. 1. Present thy body, as a living sacrifice, holy, etc. Rom. 12. 1. So the Chaldee expoundeth it, Show me thy countenance and thy righteous works. hear thy voice] that is, thy prayers, praises, songs, thanksgivings, etc. Psalm. 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me, in all thy fears and troubles: as in Psal. 50. 15. Call on me, in the day of distress, etc. By these words Christ both showeth her the cause of her soul's sickness, to be her own infirmities, and negligence in prayer and other holy duties, as also comforteth her, against her fears, and the conscience of her infirmities. Thus the Chaldee also explaineth it, Let me heart thy voice, for thy voice is sweet in prayer, in the house, of the little sanctrary, and thy countenance fair, in good works. 〈…〉 is sweet] that is, pleasing and acceptable, being uttered in faith and according to the will of God: as it is written, Then shall the offerings of judah and jerusalem be sweet (that is, pleasing) unto the Lord, Malac. 3. 4. but unto the transgressors he saith, your burnt offerings are not acceptable, nor your sacrifices sweet unto me, jer. 6. 20. comely] or, to be desired, beautiful, as in Song. 1. 4. These praises of the Church are spiritual, and according to the esteem of God, not of men: for even Christ himself in respect of worldly reputation, had his visage and form so marred, that many were astonished at him: he had no form nor comeliness, Esay 52. 14. and 53. 2.  
Vers. 15. Take ye for us the foxes] It is uncertain whether these words be spoken by Christ, or by the Church, or both: but they seem rather to be Christ's words, directed chief to the watchmen, and ministers of the Church. By Foxes are meant false prophets and heretics: as in Ezek. 13. 4. O Israel, thy prophets are like the Foxes in the deserts. Such are by Christ likened to wolves, Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such, Acts 20. 28. 29. etc. and all Christians are to mark and espy such, Rom. 16. 17. The taking (or apprehending and holding fast) of these foxes, is the discovering and refuting of their errors, the judging, censuring, and casting them out of the Church, 1 Tim. 1. 3. 18. 19 20. or avoiding them, if they be none of the Church, 2 john 10. And because the vine keepers knowing the malignity of Foxes, would destroy them, but by reason of their subtlety they often escape, and are not taken; therefore he saith, Take: meaning by consequence the rooting of them out. And as the Fox is famous for his craft and subtlety; so are false Teachers, called therefore deceitful workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. And not they only, but crafty tyrants, and other like enemies, may be meant by foxes; as Christ called Herod a Fox, Luke 13. 32. also sins of all sorts, may by reason of their deceitfulness (Heb. 3. 13) be here employed under the name of Foxes; whose property is to have holes in the earth, Matth. 8. 20. as sins are hidden in the fraudulent hearts of men. the little Foxes] the lesser sort of sins, errors, false teachers, etc. even in their beginning and first bud; when they may seem to be less hurtful: as is said of Babylon, Happy shall he be that taketh and dasheth thy little ones against the rock: Psal. 137. 9 corrupt the vineyards] by devouring the grapes, the foxes corrupt, mar and destroy vines and vine-yards: so sins, sinners, and heretics, destroy the faith, doctrine, and Churches; making shipwreck of faith, 1 Tim. 1 19 their word eateth as doth a canker, 2 Tim. 2. 17. they are vain talkers, and deceivers of minds; who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition: being as natural bruit beasts, made to be taken and destroyed, 2 Pet. 2. 1. 12. Of such, the Lord complaineth, Many Pastors have corrupted my Uineyard, jer. 12. 10. for] Heb. and: which word is often used in stead of for, as in Psalm. 60. 13. Esay 64. 7. Gen. 12. 19 have tender grapes] or, bring forth the tender grape. This reason showeth the love and care of God towards his Churches and people that are fruitful. If they bear wild grapes in stead of wholesome fruit, he will take away the hedge of his vineyard, and it shall be eaten up, Esay 5. 4. 5. Every branch in Christ that beareth not fruit, his Father the Husbandman, taketh it away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, john 15. 1. 2. and when the fruit is young and tender, he hath care to preserve and cherish the same.  
Vers. 16. is mine] Hear the Spouse professeth the joyful communion between Christ and her, which she now feeleth renewed after her soul sickness. Christ is ours, when by faith we apply him and all his graces, his death, resurrection, ascension, intercession etc. unto ourselves, as our own. Because we thus judge, that if one died for all, then are all dead; 2 Cor. 5. 14. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me, etc. Gal. 2. 20. And we have known and believed, the love that God hath to us, 1 joh. 4. 16. and I his] by the covenant of his grace: as it is written, I entered into covenant with thee, saith the Lord God, and thou becamest mine, Ezek. 168. Or, as the former branch signified her faith to justification, so this latter, her sanctification; whiles by holiness of life, she giveth herself to Christ in all obedience to do his will, Rom. 6. And, hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit, 1 joh. 4. 13. feedeth among the Lilies] this signifieth the continuance and increase of grace; for that faith and holiness might be increased daily, Christ by his Spirit, and by the ministry of his word, feedeth his flock among the fair, sweet and comfortable Lilies of the scriptures; and in the communion of the Saints, which are like Lilies among thorns, v. 2.  
V 17. Until the day dawn] or, until the day blow, or, breath forth, to wit, light: as appeareth by that which followeth, the fleeing of shadows. Although it may have reference to the blowing of the wind at the break of the day. The like speech is used again in Son. 4. 6. the shadows fly] that is, the darknesses of the night flee: as on the contrary, when the day goeth away, the shadows of the evening are said to be stretched out, jer. 6. 4. turn-about] to wit, unto me, have respect unto and care of me: it is a request of comfort from Christ, as David saith, Thou didst much increase my greatness, and didst turn about and comfort me, Psalm 71. 21. The Spouse here in the night and darkness of her tribulation and tentation, desireth Christ to be ready at hand for her help, by the comfort of his Word and Spirit. The night and shadows thereof, do signify either the darkness of ignorance and sin, when the truth and way of God is not known, Ephes. 5. 8. 1 john 1. 6. Mich. 3. 6. or the time of trouble and persecution, Lament. 3. 1. 2. the day is the time of knowledge, holiness, comfort, peace and joy, 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or break of this day, is the sense and feeling of inward joy and comfort by the Word and Spirit; as the Apostle willeth us to take heed unto the sure word of prophecy, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in our hearts, 2 Peter 1. 19 the fleeing of the shadows, is the removing away of blindness, ignorance, sinfulness, misery & trouble; which God beginneth to his people in this life, and continuing till the end; when the day of the Lord, and the day of Christ shall appear, 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light, and joy to the faithful. to a Roe] for swiftness to help me, and pleasantness to delight me▪ see the notes on vers. 9 fawn of the Hinds] or of the Hearts, that is, a young Hart: see vers. 9 of Bether] or (by interpretation) of division, of partition. This seemeth to be the place called also Bithron, which was on the outside of jordan, 2 Samuel 2. 29. called partition, because it was parted by the river jordan from the land of judea. And on those mountains (as by this Scripture appeareth) Hearts and Roes used to run, from whom the similitude is taken.   


CHAPTER III.  
Upon my bed, in the nights, I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about in the city, in the streets, and in the broad-places, I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that goe-about in the City, found me: Saw ye, him whom my soul loveth? It was but a little that I had passed from them, but I found him whom my soul loveth: I held him, and would not let him go: until I had brought him into my mother's house; and into the chamber, of her that conceived me. I adjure you, o daughters of jerusalem, by the Roes; or, by the Hinds of the field: if ye stir, and if ye stirre-up the Love, until it please.  
Who is this that cometh up, out of the wilderness, like pillars of smoakperfumed with myrrh, & frankincense, with all powder of the Merchant?  
Behold, his bed which is solomon's, threescore mightie-ones are about it: of the mighty ones of Israel. They all, hold the sword; being expert in war: every-man hath his sword upon his thigh, because of fear in the nights.  
King Solomon, made him- self a chariot, of the wood of Lebanon. He made the pillars thereof, of silver; the bottom thereof, of gold, the covering thereof, of purple: the midst thereof, being paved with love, of the daughters of jerusalem. Go forth, O ye daughters of Zion, and see King Solomon: with the crown wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart.   

CHAPTER III.  

Upon my bed, I in the nights him sought  
Whom my soul loves: I sought, but found him not.   

Now will I rise, and 〈…〉 bout the city go,  
Within the streets, in places-broad also,  
I will seek him whom I do love in mind:  
I did him seek, but him I did not find.  
The watch that 'bout the City go found me:  
Whom my soul loves, (said I) did ye him see?  
It was but even a little that from them  
I passed had, until that I found him  
Whom my soul loveth: hold on him I caught,  
And would not let him go, till I him brought  
Into my mother's house: and into the  
Chamber, of her that hath conceived me.  
O daughters of jerusalem, you by  
The Roes, or by Hinds of the field, do I  
Adjure: if that ye stirring-doe disease,  
And if the Love ye stirre-up, till it please.   

Who is she this that maketh her egress,  
Like smoky pillars, from the wilderness.  
Perfumed with myrrh and frankincense: with all  
The merchants powder-aromaticall?  
Behold his bed that which is solomon's,  
About the same are threescore mighty-ones:  
Of mighty ones of Israel which are.  
They all, do hold the sword, expert in war:  
Each man his sword upon his thigh he dights,  
Because of fearfull-terrour in the nights.  
A chariot, of the wood of Lebanon,  
Make for himself did the King Solomon.  
Of silver, he did pillars of it frame:  
Of gold, (he made) the bottom of the same:  
Of purple, was the covering-above:  
The midst of it, being paved with, love:  
Of daughters of jerusalem that be▪  
O Zions' daughters, get ye forth, and see  
King Solomon with royal diadem,  
Even that wherewith his mother crowned him,  
The day wherein he his espousals had,  
And in the day wherein his heart was glad.     

Annotations.  
Upon my bed] The Church now showeth greater afflictions into which she fell, through want of feeling the presence and comforts of Christ. Whiles she thought herself sure of her Beloved, and laid her down as on the bed of ease; supposing him to be with her, she misseth his company: and seeking him by solitary meditation found him not. Thus may we understand this place comparing it with Chap. 5. vers. 2. 3. etc. The bed sometime signifieth tribulation, as in Rev. 2. 22. which may be also employed here; that the Church sought and waited for the Lord, in the way of his judgements, as in Esay 26. 8. the nights] the times of solitary & earnest meditation, as also of effliction, are signified by the nights: as in Ps▪ 63. 7. and 119. 55. and 77. 3. 4. 7. etc. So in Esay 26. 9 With my soul have I desired thee in the night; yea, with my Spirit within me, will I seek thee early. I sought] by prayer, study, meditation; upon repentance of sins & negligences, in faith of God's promises etc. See Matt. 7. 7. 8. Ho●ea 3. 5. and 5. 15. jeremy. 50. 4. 〈◊〉▪ 2. 3. Deu● 〈◊〉 4. 29. my soul loveth] Christ whom before she called her Beloved, is here the love of liar soul; for by withdrawing the light of his face, & afflicting the conscience, the love, zeal and affections of the Christian heart are kindled and increased When he slew them th●n they sought him; and returned & sought God early, etc. Psal. 78. 34. 35. I found him not] to weet presently, till afterward, v. 4. For neglect of taking hold on grace when it is offered, or not keeping it when it is received, God often withdraweth the light of his countenance, to stir up zeal and fervency in his children, Prov. 1. 24. 28. Mic. 3. 4. jer. 11. 10. 11.  
V 2. I will rise now] or, Let me rise now. This signifieth a stirring up of grace in her, an increase of faith, love, zeal and fervency in spirit: Neh. 2. 12. 18. Lam. 2. 19 Psal. 57 6. Thus afflictions are profitable, that we may learn God's statutes, Ps. 119. 17. go about in the City] a sign of earnest desire to obtain that which one seeketh, whether it be for evil, as in Psal. 55. 11. and 59 7. 15. or for good, as in this place. See also Esay 23. 16. By the City, understand jerusalem the holy city, where Christ dwelled amongst men, and had seated his Temple, and the practice of his ordinances, whither all Israel repaired thrice every year; which was a figure of the Church, Eccl. 10. 15. Esa. 26. 1. So amongst the people of God, in his word and ordinances, she sought Christ for the comfort of her soul. streets and broad places] or, narrow streets, and broad streets, for both words are used for streets of a city; and the latter, for such broad places as oftentimes people met together in, as in 2 Chron. 32. 6. Neh. 8. 1. 3. 16. job ●9. 7. So this n●teth an exquisite search, as in another case it is said, Run ye to and fro through the streets of jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, &c jer. 5. 1. And she therefore seeketh him in the streets because there wisdom uttereth her voice, Pro. 1. 20. 22. there▪ Christ teacheth, Luk. ●3. ●6. yet now in them she cannot find him.  
Vers. 3. The Watchmen] or, The Keepers, Warders. These signify the officers or Ministers of the Church and City of God for the Priests and Levites kept of old the watch for charge of the Lord, Numb. 3. 7. 8. So in Esay 62. 6 it is said, I have set watchmen upon thy walls, 〈◊〉 jerusalem, which shall never hold their peace day nor night, etc. found me] It is not said thee sought th●m, but they found her; which phrase signifieth diligence rather on their part, and 〈◊〉 thing unlooked for on hers. So God is said to find his people in the wilderness, Deut. 32. 10. and afflictions do find men, as Psal. 116. 3. and 18. And this accordeth with the Watchman's duty, to find out such as wander about the city in the nights. After she speaks of the like and more, that the Watchmen found her, and smo●e her, etc. Song. 5. 7. Saw ye him] She inquireth of them for Christ, but here is no mention of any thing they said to her before; nor of any answer they gave to her demand after. It is problable by this their silence, and her words following, that they told her no tidings of her beloved. Whether the fault were in them, that they were such as are spoken of in Esa. 56. 10. blind watchmen, & dumb dogs that could not bark: or in herself, that could not by the doctrine of the Ministers, apprehend & apply Christ unto her conscience and comfort.  
Ver. 4. but a little] or, a very little: meaning either time, or distance of place. passed from them] so she stayed not with them, because her beloved was not among them: but continued seeking otherwhere. For neither the society of brethren, or Church, or Ministers, can comfort the afflicted conscience, unless Christ himself be apprehended by faith. but I found] or, until I found: here, after much seeking, without fainting or discouragement, when means fail, she findeth Christ to the Comfort of her conscience. Thus the promise is fulfilled, Seek and ye shall find, Mat. 7. 7. not let him go] or, not leave him; showing herein jacob's faith when he wrestled with the Angel, Gen. 32. 26. I will not let thee go, except thou bless me. This is done, when the doctrines & promises of the Gospel are by faith retained; as it is said, Take fast hold of instruction, let her not go, Pro. 4. 13. my mother's house] Hereby any chief City, Polity, or solemn place of assembly is signified, 2 Sam. 20. 19 Esay 50. 1. jer. 50. 12. Ezek. 19 10. The mother is jerusalem which is above, the mother of us all; which is figured by Sarah the Freewoman, and signifieth the new Testament, or covenant of Grace, Gal. 4. 24.— 26. The house and chamber wherein she conceiveth us by the preaching of the Gospel, is outwardly the Church, 1 Tim. 3. 5. inwardly the hart and conscience where faith dwelleth, Rom. 10. 16. Gal. 4. 19 Thus by the Spirit, she getteth unto herself more constant assurance of her election and salvation by Christ, and by his presence through his Word & Ordinances, her state & Church polity is set up and established. So after in Song. 8. 2.  
Vers. 5. I adjure you, etc.] She having obtained Christ again, with constant purpose of heart to retain him; reneweth her contestation and charge of sanctification of life, such as becometh the Gospel; and of patiented suffering adversity for his name: that Christ be not provoked by ●inne to leave his people. For, as Moses said unto Israel, If ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people, Num. 32. 15. See the annotations on Song. 2. 7. where this charge was first given; in these same words.  
Ver. 6. Who is this] this woman, speaking of the Church, by the example of Israel, who went up from the wilderness unto Canaan the promised inheritance; Num. 10. 33. etc. This seemeth to imply a new company o● state of a Church rising up in the world: or it is the speech of strangers, admiring the glory of the Spouse of Christ: who was seen before of Christ by her faith, and is now beholden of others, by her order, (the two things most respected in the Church of God, Collossians 2. 5.) in which she marcheth through the widernesse of this world, towards her heavenly rest. So when Christ came riding into jerusalem, all the City was moved, saying: Who is this? Mat. 21. 10. cometh up] or, ascendeth, as the going into Egypt, is called a descending, or going down, Genesis 42. 2. and 46. 3. 4. so the going out from thence, is called ascending, or going up Exod. 13. 18. and 33. 3. Deut. 9 23. The way of life, is above to the wise, that he may departed from hell beneath, Pro. 15. 24. from the wilderness] the wilderness of the land of Egypt was a figure of the world; as the Prophet teacheth us when he mentioneth the wilderness of peoples, Ezek. 20. 35. 36. So Christians are not of the world, but he hath chosen them out of the world, joh. 15. 19 pillars of smoke] or, vapours of smoke, as the Holy Ghost translateth it in Greek, Act. 2. 19 from jocl 2. 30. In Hebrew it hath the name of Palm trees, (such as the stature of the Church is likened unto, in Song. 7. 7.) which are upright and tall like pillars: and smoky vapours mounting upright, are so called by similitude. The Spouse of Christ is here likened to pillars of smoke, because her journey tendeth right upward to heaven, moved by the fire of God's spirit. And whereas in joel 2. 30. and Act. 2. 19 blood, and fire, and pillars of smoke, are signs of God's wrath against the contemners of his word and Church; (and smoke in the Scriptures is usually a sign of anger,) here also the like may be employed. Again, as smoke is dark and hindereth from seeing, and the cloudy pillar was dark to the Egyptians, Exo. 14. 20. so is the Church and glory thereof, obscure unto the world, by reason of her afflictions in this life, which were resembled unto Abraham by a smoking oven, Gen. 15. 17. But chief this seemeth to denote the sanctification of the Church, who as a spiritual sacrifice, ascendeth upto God, on the Altar Christ, by the fire of the spirit, resolving the earthly matter to ashes remaining beneath, and the other unto smoke mounting up unto God. perfumed] or, becensed with Myrrh; the Church is perfumed and made of sweet odout by Christ 〈◊〉 agge of myrrh that lodgeth between 〈◊〉 b●●sts, Song, 1. ●3.) whose death was like myrrh, bi●ter in taste, lot of sweet smell, with this she was perfumed by knowing him, and the power of his resurrection, & the fellowship of his sufferings, being made conformable unto his death. Phil. 3. 10. And with the odour of this incense, she is comforted; according to the Proverb, Ointment and perfume rejoice the heart, Prov. 27. 9 and frankincense] Myrrh was used in the holy anointing oil; and frankincense in the sweet perfume, Exod. 30. which perfume figured the mediation of Christ, the Angel which offereth much incense which the prayers of all saints, Rev. 8. 3. So through his death and intercession the Church hath her sweet smell: and all her garments are Myrrh, aloes and Cassia, Psal. 45. with all powder] or, above all powder (that is powders or spices) of the Merchant. That is, with all other graces that Christ hath bestowed upon her by the preaching of his Gospel. Or, those forenamed Myrrh and Frankincense which she hath from Christ, are above all other graces and gifts which can be attained to in this word. of the merchant] or, of the spice merchant, as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apothecary, or Ointment maker. Such were of the Priests, under the Law, which made the ointment of the spices, 1 Chron. 9 30. and such now, are the Ministers of the Gospel, uttering the word and graces of the Spirit.  
Ver. 7. Behold his bed, which is solomon's] an Hebrew manner of speech, explained thus in Greek, Behold the bed of Solomon. Some understand here, his bed like that which was solomon's: others, above (or better than) that which was solomon's. The Spirit here calleth us to behold the guard which was about Solomon's bed, for his safety and security from fear. Solomon in his name Kingly office, wisdom and royalty, was a figure of Christ, (who is greater than Solomon, Mat. 12. 42.) and his bed is above solomon's. Christ's bed here seemeth to mean the hearts of the elect, (as in Song. 1. 13. the Spouse said, he should lodge betwixt her breasts) in whose hearts Christ dwelleth by faith, Ephes. 3. 17. and there taketh his repose and rest. And this habitation or ledging, was figured by the Tabernacle and Temple of Solomon, 1 Cor. 6. 19 Therefore the Chaldee paraphrast (who saw not Christ but in shadows,) applied this bed, to the Temple which Solomon built. 60. mighty ones] or, 60. valiants, strong men. Solomon's bed was guarded with sixty of the Valiants, or mighty men of Israel, that he might be safe from peril, figuring the safe guarding and keeping of the hearts and minds of Gods elect, both by their own diligent watch over their hearts and ways; (as it is written, Above all observation keep thy heart: for o●● of it are the ●ssues of life, Pro. 4. 23. wherein whiles they keep sound wisdom and discretion, when they lie down, they shall not be afraid; yea they lie down, and their sleep is sweet, Pro. 3. 21. 24.) as also by the safe keeping and protection of God, by whose power, the Saints are guarded (or kept) through faith unto salvation, 1. Pet. 1. 5. so that they are not afraid for the terror of the night, or for the arrow that flieth by day, Psal. 91. 1. 5. & the peace of God, which passeth ●l understanding, doth keep (or guard) their hearts and minds through Christ jesus, Phil. 4. 7. And in special, this is done by the Ministers of Christ, that watch and wake for the souls of his people, Heb. 13. 17. Act. ●0. 28. 31. as his servants of old, did stand in the house of the Lord, in the nights, Psal. 134. 1. might it once of Israel] what mighty valiants, were in Israel, appeareth by David's Worthies, which helped him in his wars: and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them, and do overcome the wicked one; 1 joh. 2. 14.  
V 8. hold the sword] or, holden (apprehended) of the sword, that is, girded therewith. The word of God is the sword of the Spirit, Ephes. 6. 17. which men do then hold, when they hold forth the word of life, Phil. 2. 16. and therewith resist Satan and all enemies; and by faith do overcome, 1 joh. 2. 14. and 5. 4. expert] or, learned, taught, (as the Greek translateth it) being taught of God, who teacheth the hands of his people to war, 2. Sam. 22. 35. so that they fight the good fight of faith, 1 Tim. 6. 12. and by long custom are enured and skilful in the Lords battles, and have their senses exercised to discern good and evil, Heb. 5. 14. Such in figure, were the sons of Reuben, Gad, and Manasses, 1 Chron, 5. 18. his swordon his thigh] by his side prepared, and ready to fight, as Exod. 32. 27. So unto Christ it is said, Gird thy sword upon thy thigh, O mighty one, Psal. 45. 4. fear in the nights] or, dread (terror) in the nights; the dreadful evils that are secret and unseen, and every night do endanger. For thefts, murders, treasons, and other mischiefs, are often done in the night; as experience, and the scriptures testify, job 24. 14. jer. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9 22. and then it is needful to watch, & stand ready armed, Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrestle against manifold tentations, and against the rulers of the darkness of this world, against spiritual wickednesses in high places; are willed to take unto them the whole armour of God: and to stand, having their loins girded, etc. Ephes. 6. 12. 13. 14.  
V 9 a chariot] The Hebrew Apirjon is not found but in this one place, translated in the Greek Phoreion, which is a thing to carry upon, as a chariot, licter or the like; but after the Hebrew it hath the name of fairness or gloriousness, and of fruitfulness. Some take it be a throne, some a palace, some a bed: Sol. jarchi expounds it a secret chamber for honour, to wit, such as is made for the Bride & Bridegoome. The Chaldee expoundeth this of the temple which Solomon made of the wood of Lebanon, but that temple was a figure of Christ and of his Church: to which we may better refer it. Of Christ, it may be meant, in respect of his human nature, which was all glorious, without spot of sin; which humanity he made and assumed to himself with all the glorious graces of the spirit, for the salvation of his elect, the daughters of jerusalem. Of the Ministers of Christ, or the Church (his mystical body) it may (as I think) rather here be spoken, which by the preaching, profession and practice of the Gospel, carrieth Christ as a chariot, holding forth the word of truth and of salvation, in the midst whereof Christ sitteth, teaching, governing and triumphing. So the former similitude of the Bed, signifieth the more secret state of the Church in times of danger: this of the chariot betokeneth the more open glory of the same, by the publishing and practising of the Gospel. would] or, trees of Lebanon, that is of Cedar wood that grew on Lebanon, figuring, the Saints likened to Cedars in Lebanon, Ps. 92. 12. 13. of which, as of the matter, Christ maketh his Church, Rom. 1. 7. 1 Cor. 1. 2.  
Ver. 10. the pillars] This if it be referred to people, meaneth the Ministers, who by the doctrine of the Gospel sustained the Church; as james, Cephas and john seemed to be pillars, Gal. 2. 9 If unto other things, it may be understood of the words of God, (likened unto fined silver in Psal. 12.) with whose oracles, as with pillars the chariot of the Church is sustained. So Prov. 9 Wisdom builded her house, and hewed out her seven pillars. A pillar signifieth constancy and stability, Rev. 3. 12. the bottom] or, the seat on which Solomon sitteth, resteth or lieth in his chariot: so the Greek translateth it Anacliton, that which one sitteth or lieth down upon. This bottom or seat of gold, seemeth to have reference to the golden Mercy-seat over the Ark in the Temple; on which God is said to sit, Ps. 80. 2. And it signifieth the covenant of grace, apprehended by faith: (which is much more precious than gold that pensheth, 1 Pet. 1. 7.) and the doctrines of the Law by faith, which are better than thousands of gold and silver, Psal. ●19. 72. the covering] the top and hangings, which have the name here of riding, because it seemed as it were to ride upon the charter: so the Greek calleth it Epibasis, of ascending. It seemeth to signify the outward conversation and clothing of the Church, which being purple, is not only a Princely colour, denoting heavenly life, but hath special reference to the blood and death of Christ, whereof the Church is made partaker, both for justification and sanctification, Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applied, and protection from Christ, till we come unto his glory. the midst] or, the inmost thereof, being paved with love: or he made a pavement of love. This in respect of Christ, signifieth his inmost and servant love towards us, even giving his life for us, and having us as it were written in his heart: in respect of his people it signifieth the sense and feeling of Christ's love towards them, as also their love unto Christ, and one to another. So the seat, the covering, and the pavement, are answerable to those three graces, faith, hope and love, spoken of in 1 Cor. 13. of the daughters of jerusalem] these are the elect of God, the children of jerusalem (the mother of us all, Gal. 4. 26.) which being loved of Christ, are graven on the palms on his hands, Esay 49. 16. yea carried upon his heart, as the high Priest bore the names of the children of Israel, in the breast plate of judgement, upon his hart, Ex. 2●. 29. And so of his Ministers, as it is said, Ye are our Epistle written in our hearts, 1 Cor. 3. 2. & you are in our hearts, to dye, and live with you, 〈◊〉 Cor. 7. 3. Such therefore, as the love of Christ, are the pavement of his Coach.  
Ver. 11. daughters of Zion] Zion was a mount in jerusalem and as that was called the holy City, Esay 52. 1. so Zion is called the Lords holy mountain. joel 3. 17. because of his Temple there. The daughters of Zion were the women dwelling therein, or belonging thereto, Esay 3. 16. 17. and 4. 4. But under the name daughters, all the inhabitants men and women, are comprised; and all Towns and Cities of Israel which were daughters (in Scripture phrase) to the mother Zion: and so the Chaldee here expoundeth it, Inhabitants of the Provinces of the land of Israel. This mount Zion figured the Christian Church, Heb. 12. 22. the daughters figured Christians, either persons or Churches, Esay 49. 14. 22. which are therefore said to be Virgins, and to follow the Lamb Christ, who standeth upon mount Zion, Rev. 14. 1. 4. These are called forth by the preaching of the Gospel, to behold Christ (the true Solomon) with his crown. So in Psal. 149. 2. Let the sons of Zion be gladin their King: and in Mat. 21. 5. Tell ye the daughter of Zion, behold thy King cometh, etc. see K. Solomon] the faithful are called out of their former state, to a further degree of knowledge, to see Christ (whom Solomon figured in his kingdom) crowned with glory and honour in his Church. So unto john it was said, Come and see: Rev. 6. 1. 3. 5. 7. his mother crowned him] by the mother, seemeth to be meant the congregation of the faithful, (as also the Chaldee here expoundeth it, the people of the house of Israel,) called his mother, because by the doctrine of faith, they spiritually do conceive and bring forth Christ, Gal. 4. 19 and doing the will of his Father they are esteemed and loved of him, as his sister and mother, Mat. 12. 50. The crown is a sign of Kingdom, Dominion and Victory, Psal. 21. and Christ warring against his enemies, and overcoming, hath on his head many crowns (or ●●ademes) Rev. 19 11. 12. etc. and 6. 2. And the Kingdoms of this world, after the tyranny of Antichrist, do become the Kingdoms of our Lord, and of his Christ, Rev. 11. 15. When Christ therefore ruleth in his Church by the s●epter of his Word, and his people submit unto his Law and Government, then let they the Crown upon his head, acknowledging his sovereignty. day of his espousals] when he was esponsed unto his Bride the Church; this is the day of the Covenant made between Christ and his people, Ezek. 16. 8. etc. as he saith to jerusalem, I 〈◊〉 〈◊〉 thee, the kindness of thy youth, the love of thine espousals, when thou we 〈…〉 st after me in the wilderness, etc. jer. 2. 2. For when a people are by the Gospel won unto the faith, and settled in the order of Christ, they are espoused unto him as to a husband, 2 Cor. 11. 2. And this is after called the day of the gladness of his heart, because as the Bridegroom 〈…〉 th' ever the Bride, so God rejoiceth over his people, Esay 62. 5.   


CHAPTER four  
BEhold, thou art fair, my love, behold thou art fair; thine eyes (are as) doves, within thy locks: thy hair, is as a flock of goats; that appear, from mount Gilead. Thy teeth, are like a flock (of sheep) even (shorn) which comeup from the washing: which all of them beare-twinnes, and none among them is bereaved-of-the-yong. Thy lips, are like a thread of scarlet, and thy speech is comely: thy temples, are like a piece of a pomegranate, within thy locks. Thy neck, is like the tower of David, builded for an armoury: a thousand bucklers hang thereon; all, shields of mighty men. Thy two breasts, are like two fawns, twins of the Roe; which feed among the Lilies. Until the day dawn, and the shadows flee-away; I will get me to the mountain of myrrh, and to the hill of Frankincense. Thou art all fair, my love; and there is no blemish in thee. Come with me from Lebanon, my Spouse, with me from Lebanon: look from the top of Amanah, from the top of Shenir, and Hermon; from the Dens of the Lions, from the mountains of the Leopards. Thou hast ravished-my-heart, my sister my Spouse: thou hast ravished-my-heart, with one of thine eyes, with one chain of thy neck. How fair are thy loved, my sister, my spouse? how much better are thy loves then wine, and the savour of thine ointments, than all spices. Thy lips, drop the hony-comb, o spouse: honey and milk, are under thy tongue; and the savour of thy garments, is as the savour of Lebanon. A garden locked, my sister my spouse: a spring locked, a fountain sealed. Thy plants, are an ortyard of Pomegranates; with fruit of precious-things: Cypress, with Spikenard. Spikenard, and Saffran, Calamus and Cinnamon; with all trees of Frankincense: Myrrh and Aoes', with all the chief spices.  
Fountain of gardens, well of living waters: and streaming from Lebanon. Stirre-up thou North- wind, and come thou South, blow upon my garden, that the spices thereof may flow-out: let my beloved come into his garden, and eat the fruit of his precious things.   

CHAPTER four  

LO, thou art fair, o thou my dearest-Love,  
Lo thou art fair; thine eyes are as the dove,  
Within thy locks: as flock of goats thy hair;  
That from the mount of Gilead do appear.  
Thy teeth, are like a floke of sheep that are  
Even shorn, which from the washing up do far:  
Which equal twins do bring-forth, every one,  
And them among bereav'd-of-yong is none.  
Thy lips, are like unto a scarlet lace;  
Also thy speech, it is with comely-grace:  
The temples-of-thine-head, thy locks within  
Like to a piece of a pomegranate been.  
Thy neck, is like unto the tourret-hye  
Of David, builded for an armoury:  
A thousand bucklers on it-hanged are;  
All, shields of men that mighty-are-in-war.  
Thy two breasts, are like unto two fawns young,  
Twins of the Roe: which lilies feed among.   

Until day dawn, and shadows do flee hence;  
To mount of myrrh, and hill of frankincense  
Get met will. My love, thou art all fair;  
And blemish none in thee. With me repair  
From Lebanon, from Lebanon with me  
My spouse: from top of mount-Amanah see,   

From Shenir top, and Hermon; from the denns  
Of Lions, from the Leopard's mountains.  
My sister spouse, thou hast my heart away  
Even ravished: thou hast my heart (say)  
Even ravished with one of those thine eyes,  
With one chain that about thy neck implies.  
How fair, my sister spouse, are loves, of thine!  
How are thy loves much better than is wine!  
And of thine ointments th'odoriferous-smell,  
(The odour of) all spices doth excel.  
Thy lips o spouse do drop the honeycomb:  
Honey and milk, are underneath thy tongue,  
And savour of the garments thee upon,  
Is as the savour of (mount) Lebanon.  
My sister spouse, a garden close-locked.  
A locked spring, a fountain fast sealed.  
Thy plants are of pomegranates an ortyard;  
With fruit of precious things: Cypress with Nard.  
Nard, Saffran, Calamus, and Cinnamon,  
Trees of Frankincense every-one:  
Myrrh Aloes, with all spices that surmount.   

O thou that art the garden's welling-fount,  
The well of waters that do lively spring:  
And that from Lebanon the streames-do-bring.  
Stir-up thou North, & come thou South wind blow  
Upon my garden that her spice may flow:  
Into his garden my belov'd repair,  
And eat his fruit of things that precious are.     

Annotations.  
THou art fair] As the Church before set forth the glory of Christ, by the similitudes of the guard about Solomon's bed, his Chariot and his Crown: so here Christ setteth forth the graces of his Church; not by her ornaments only (as before in chap. 1. 10.) but by the parts and features of her body. And first he commendeth in general her spiritual beauty (which she had from him, Ezek. 10. 14.) through her perfect constitution, faith and holmesse; see the notes on Song 1. 15. eyes] he mentioneth seven particulars, the eyes, hair, teeth, lips, temples, neck, and breasts: that as seven is often the number of perfection, (Christ himself being likened to a Lamb with seven horns, and seven eyes, which are the seven spirits of God, Revel. 5. 6.) so by these, the manifold graces bestowed on the Church might be signified; that in every thing she is enriched by him, and cometh behind in no gift: as 1 Cor. 1. 5. 7. as doves] the word as, is after supplied, in Song 5. 12. and it meaneth, as doves eyes, that is, fair, full, clear, chaste; to see by faith him who is invisible, Hebr. 11. 27. and having the eyes of her understanding enlightened, to know what is the hope of his calling, Eph. 1. 18. so that she lifteth not up her eyes unto idols, Ezek. 18, 6. but to the Holy One of Israel, Esa. 17. 7. and her eyes observe his ways, Prov. 23. 26. See the notes on Song 1. 15. and 7. 4. where her eyes are like pools. within thy locks] or, from within (or through) thy locks; which are named in the original of binding or restraining; because a woman's locks are modestly and seemly tied up and covered: so that it was a sign of sorrow, misery, and captivity, to have such locks uncovered, Esa. 47. 2. But the Spouse of Christ freed by him from Satan's bondage, is decently dressed and covered in sign of her subjection (as 1 Cor. 11.) and of her chaste affection to him. So after in v. 3. and Song 6. 7. hair] this is the ornament and covering of the head, proceeding from moisture and strength of nature: likened here to the hair of a flock of goats, fed in fat pasture, as on mount Gilead; whose hair is long, rank and smooth: figuring the thoughts, purposes, devices, etc. which are ordered and composed aright, according unto God (as thoughts on the bed, and visions of the head are mentioned in Dan. 4. 5 and 7. 15. job 4. 13.) Or, if we apply this unto persons, by hair may be meant the multitude of believers, (as by the hair, the people of Israel was signified, Ezek. 5. 1. 2. 12.) and by the eyes, the Guides of the Church, as in Numb. 10. 31 thou mayest be to us in stead of eyes. And thus the Chaldee Paraphrast here, by the eyes, understandeth the Princes and Wise men of Israel; and by the hair the other people of the land. Other Hebrews expound the eyes to mean the Prophets, called Seers, (1 Sam. 9 9) and the hair, the Nazirites, which were to let their hair grow, Num. 6. 5. that appear] or, that appear smooth, that glister; as the hair of fat cattles is smooth and shining. The Hebrew word Galash is not used but in this place, and again (in like sense) in Song 6. 4. The Greek here translateth it, are revealed (or appear;) but there, do comeup. Gilead] a mountain which bore good pasture for cattles; as appeareth by Num. 32. 1. jer. 22. 6. and 50. 19  
Vers. 2. of (sheep) even shorn] or, (of sheep) made even, or equal, of the same size. The word sheep (or ewes) is after expressed in Song 6. 6. and is to be understood here. This is the first praise of the teeth of the Church, that they are cut of equal height; not one longer than another, which would both be unseemly, and an hindrance to the well eating and chewing of her spiritual food. from the washing] the second praise of her teeth, that they are white and clean, as washed sheep: which seemeth to respect (besides comeliness) the purity of the spiritual meat wherewith she is fed; as it is a part of judah's blessing, that his teeth should be white with milk, Gen. 49. 12. bear twins] as fruitful ewes bring forth twins of equal bigness, so the teeth are set in double ranks, one answerable to another: which is the third property for which they are praised. bereft of the young] or, rob of the young, by miscarrying, or any other accident. Barren is that which beareth not, Esa. 54. 1. but the word here used, signifieth either miscarrying in the birth, or loss of that which is brought forth, by robbery, death, or the like: so this denoteth the steadfastness of every tooth in his place, after it is brought forth, against the inconveniences forementioned. These teeth of the Church which chief serve to eat with, may here mean her courage and strength against her enemies, as is prophesied of Israel, he shall eat up the Nations his enemies, Num. 24. 8. or rather, her judging, discerning, esteeming and applying of the word of God and seals of his Covenant, for the comfort and nourishing of her soul; so chewing the cud, and feeding by faith upon the promises of God; which are often made under the similitude of eating and drinking; as in Psal. 22. 26. Prov. 9 5. Esa. 65. 13. joh. 6. 41. 50. 51. Some referring this to persons, understand by the teeth the Ministers of the word, that break and as it were chew the bread of life unto and for the people. So the Chaldee expoundeth these teeth, to be the Priests and Levites, that did offer and eat the sacrifices in Israel.  
Vers. 3. a thread] or, a lace, a line, (aribband) of scarlet: that is, thin in substance, red of colour, as scarlet double-dyed: which two things are the grace of the lips. Here by the lips of the Church are commended, her doctrines, reproofs, prayers, praises, etc. For the lips are the instruments wherewith words are uttered, whether in prayer, as Zeph. 3. 9 Psal. 21. 2, or praise and thankes, as Psal. 66. 3. Heb. 13. 15. or vows, as Psal. 66. 13. 14. or doctrine, Malipiero▪ 2. 6. 7. Psal. 119. 13. or pleading, as job 13. 6. or comfort, as job 16. 5. or any other speech. All these she uttereth not with swelling words of vanity, or taught by humane wisdom; but by the Spirit of God, (who hath poured grace into her lips,) and by faith in the blood of Christ, wherein her doctrines, prayers, comforts are all died and coloured, 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons, signify the administers of the word and prayer: as the Chaldee paraphrast applieth it to the high Priest in Israel, and his prayers for the reconciliation of the Church on Atonement day, Levit. 16. Other of the jews expound it of the singers in Israel. comely] gracious, and to be desired: see the notes on Song 1. 5. So our praises of God, are said to be pleasant, and comely; Psal. 147. 1. and we are commanded that our speech be always with grace, Colos. 4. 6. thy temples] Hebr. thy temple, that is, each of the temples of thine head: Here by the cheeks also may be meant (as the Greek version here hath it) which are adjoined to the temples, whose red colour (like a piece of pomegranate when it is cut) are a part of the beauty of the face, and a sign of modesty and shamefastness. So here in the Church it betokeneth her reverend and modest countenance; as fearing and taking heed lest she should speak or do amiss; or blushing if she hath failed. Some do explain this to signify the Governors of the Church, and the similitude of the pomegranate to denote the fruit and benefit that cometh by such. The Chaldee also expoundeth it of the King in Israel, and the lock (after mentioned) of the Governors under him.  
Vers. 4. like the tower of David] whereof mention is made in Nehem. 3. 19 25. or the fort of Zion, which David took, and builded, 2 Sam. 5. 7. 9 Hereby is meant that her neck was upright, high and strong: for the neck is named in Hebrew Tsawaar, of firmness and strength; a Tower (Migdal) is a building great and high, Esa. 2. 15. This signifieth the magnanimity, and courage, the sure hope, the bold and comfortable carriage of the Church, whiles she being by faith united unto Christ her head, doth no longer bow down her neck to bear the yoke of her enemies, to serve Satan and sin any more, or to be a servant unto men, Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare, (which are not carnal but mighty for God, 2 Cor. 10. 4.) she standeth, and withstandeth in the evil day, taking the shield of saith, the sword of the Spirit, which is the word of God, and other like armour, wherewith she defendeth herself, and discomfiteth all her enemies, Ephes. 6. 11.— 17. so that her neck is like the horses, clothed with thunder (and terror) job 39 19 The contrary state of the Church was figured by the captivity of Babylon, when her neck was under persecution, and her transgressions (as ayoke) were wreathed, and comeup upon her neck; Lam. 5. 5. and 1. 14. See after, in Song 7. 4. The Hebrews in their Chaldee Paraphrase, expound this neck to mean the Chief of the Session (or great Council) in Israel. for an armoury] to hang swords on, and other like weapons of war. The Hebrew word Talpijoth (used only in this place) is by the Greek left uninterpreted Thalpioth: and seemeth to be derived of Thalah to hang, and pijoth twoedged swords; meaning all instruments to offend or wound the enemy: as the bucklers and shields after mentioned, were to defend herself. bucklers hang] or, are hanged: a buckler hath the name in the original of protection or defence: the word following, shields, (which seemeth to be borrowed from the Hebrew name Shiltei) hath the signification of power or dominion, as being used of great and mighty men. Such bucklers and shields of David, were sometime kept in the house of God, 2 Chro. 23. 9 and as the taking away of shields from the enemy, was a sign of victory, 2 Sam. 8. 7. so the hanging of them up on walls, was a sign of glory, Ezek. 27. 11. of mighty men] This hath reference to David's worthies or mighty men, who held strongly with him in his kingdom, and with all Israel, to make him King, whose names and heroical deeds are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in David's tower for monuments, are here taken for figures and examples of all the mighty men of God, which by the shield of faith (in God and Christ the shield of his people) have done many great and mighty works; as the Apopostle bringeth a cloud of witnesses, in Hebr. 11. with all which the Spouse of Christ is adorned, whiles with courage & comfort she followeth the footsteps of their faith and works; and abideth constant, sustained by the promises of God.  
Vers. 5. Thy two breasts] These are both for ornament and for use, as experience in nature, and the scriptures show: for God saith to his church, thou art come to excellent ornaments; thy breasts are fashioned, etc. Ezek. 16. 7. and showeth the use of them, that her children and lovers may suck and be satisfied with the breasts of her consolations, etc. Esa. 66. 11. So here the breasts of Christ's spouse, are likened to Roes for pleasantness, to Fawns, or young Roes for smallness, to twins for equalizing; & to Roes feeding among Lilies, as in fat and sweet pasture. Hereby is signified how the Church is fruitful in good works, and comfortable words, and communication of all God's blessings: so that by her loving affection, wholesome doctrines, sweet consolations, and gracious beneficence; her children are delighted; and sucking the sincere milk of the word, do grow thereby: Esa. 66. 11. 1 Pet. 2. 2. feed among the Lilies] in fat, sweet, and wholesome pasture. Hereby is signified, that the breasts of the Church, (that is, her doctrines, exhortations and consolations wherewith she nourisheth her children,) are fed and filled not with humane traditions, but with the doctrines of Christ; whose lips are likened unto Lilies, dropping sweet smelling myrrh; Song 5. 13. So when the soul of the Priests, is satiate with fatness; the Lords people are satisfied with goodness; as he promised, jer. 31. 14.  
Vers. 6. Until the day dawn] or blow: see before on chap. 2. 17. shadows] that is, darkenesses; meaning ignorances, infirmities, troubles, miseries, etc. as chap. 2. 17. I will get me] or, I will go for myself. It is not evident, whether these be the words of Christ, withdrawing himself for a time, or of his spouse, betaking herself to the mountain. Comparing this place with the former, chap. 2. 17. I understand it of the latter: that as the Spouse there requested, speedy help of Christ in the time of her sorrow; so here, in like tentation, she fleeth for refuge to the mount of myrrh, and hill of frankincense, where she hopeth for comfort. The speech hath reference to mount Morijah, whereon the Temple was builded: 2 Chron. 3. 1. in which Temple was the holy anointing oil made of pure Myrrh and other chief spices; as also the incense made of pure frankincense and other sweet spices; which were to anoint and sanctify the holy things and persons; and to burn upon the golden Altar daily; Exod. 30. 23. 34. 1 Chro. 9 29. 30. On which mount, Abraham long before, did offer his son Isaak for a sacrifice; and upon experience of God's grace and providence, this proverb was used, In the mountain of-Iehovah, it shall be seen: Gen. 22 2.— 14. To the kingdom of Christ, figured by this mountain, peoples should flow; for God's Law and word was to proceed from it, Mich. 4. 1. 2. The church therefore in the darkness of her tentations, fleeth to the Lords mountain by faith in Christ, meditation in his promises, consolation by his graces, prayer, reading of the scriptures, and other like spiritual exercises, confirming by faith and hope, and waiting with patience, till the day should dawn, and the day star arise in her heart, as the Apostle speaketh, 2 Pet. 1. 19 So Christ himself, in the days of his flesh, used to go up into mountains to pray, and spent the whole night in prayer to God, Luk. 6. 12. and 9 28. and preached the Gospel in such places, Mat. 5. 1. 2. etc.  
Vers. 7. all fair] The Spouse was called fair, before in verse 1. and chap. 1. 15. now Christ saith, she is all fair; whereby he comforteth her against her fears, and infirmities, that in him she hath perfect beauty; for he loved her, and gave himself for her, that he might sanctify and cleanse her, with the washing of water by the word; that he might present her to himself glorious, a Church not having spot or wrinkle, or any such thing, but that she should be holy and without blemish; Eph. 5. 25. 26. 27. no blemish] or nospot, no fault, no blame-worthy thing; called in Hebrew Mum, and thereof in Greek, Momos, which meaneth first any blemish in the body, as blind, lame, or deformed in any limb or part, Lev. 21. 18. 21. Deut. 15. 21. and 17. 1. so is applied to blemishes, in the soul, that is, to sins and vices, from which Christ purgeth his people, that being reconciled unto God, in the body of his flesh, through faith, he might present them holy, and without blemish, and unreprovable in his sight; Colos. 1. 21. 22. Thus the 144. thousand that stand with the Lamb on mount Zion, etc. are said to be without blemish before the throne of God, Rev. 14. 1.— 5.  
Vers. 8. Come with me] or, Thou shalt come with me. Here Christ (having cleansed his Spouse by his death) calleth her to follow him, from the mountains of wild beasts, from the false Churches and societies of wicked people; that forsaking all corruption in herself and others, she may walk with him in newness and holiness of life, beholding and acknowledging God's mercy in her deliverance; Rom. 6. 6. 13. 22. 1 Pet. 2. 21.— 24. and 4. 1. 2 3. 2 Pet. 1. 3. 4. Lebanon] in Gr. Libanus, a mountain in the north part of the land of Canaan, possessed of old by the Evites, judg. 3. 3. afterward by the Israelites: on it grew many Cedar trees Song 3. 9 but in comparison with other places it was a forest or wilderness, Esa. 29. 17. and so the haunt of wild beasts, 2 King. 14. 9 which is respected here, as the end of the verse manifesteth. Sometime in respect of the largeness of the mount, and goodly trees thereon, it is used to signify glorious things: as in Song 5. 15. and 3. 9 Deut. 3. 25. my spouse] or, my bride; named in Hebrew Callah; (of the perfection of her attire, ornaments and beauty; jer. 2. 32.) in Greeke Nymphee, which name the Holy Ghost giveth to the Church, calling her the Nymph, (or Bride,) the Lamb's wife; who is prepared as a Bride adorned for her husband: Revelat. 21. 9 2. Christ before had called her his Love or Friend; now when she is all fair, and without blemish, he calleth her Spouse; and in verse 9 both Sister and Spouse. look] or, thou shalt look, shalt see, mark and observe. top of Amanah] or, head of Amanah, which was a mountain in Syria, the valley and river in it was also called Amanah, and Abanah, in 2 King. 5. 12. and so the Chaldee here expoundeth it, the heads that is, the Princes of the people that dwell by the river of Amanah, shall offer a gift unto thee. Humane writers testify that Amanus was a mountain forcibly possessed by many tyrants, etc. Strabo l. 14. So the Holy Ghost here calleth these places dens of Lions, and mountains of Leopards. Shenir and Hermon] This Hermon was a goodly mountain possessed of old by Ogh King of Bashan, taken from him by the Israelites: and the Amorites called it Shenir, the Sidonians Shirion, as Moses telleth in Deut. 3. 9 dens of Lions] This openeth the former, and showeth the danger wherein Christ's spouse was, dwelling as among Lions and Leopards, that is among savage, beastly and idolatrous peoples, (as David complaineth, my soul is among Lions, Psal. 57 4.) from which estate Christ calleth and delivereth his chosen; who being delivered do see and observe the perils wherein they were, and safe estate whereinto the Lord had brought them: So the Apostle writing to the converted Gentiles saith; Such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the Spirit of our God: 1 Cor. 6. 9 10. 11.  
Vers. 9 hast ravished mine-heart] or hast-taken-away; or hast pierced (haste wounded) my heart: the original is but one word, and used only in this place twice; and meaneth the ravishing or drawing of the heart with love and delight. The Chaldee expoundeth it, Thy love is fixed in the table of mine heart. Christ speaketh here to his spouse, as a man overcome with love: as it is said, With the joy of the Bridegroom over the Bride; thy God will rejoice over thee: Esa. 62. 5. my sister] so he calleth her out of his love, in respect of her adoption and regeneration (being borne of God) and of her sanctifications; as it is written, Both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them brethren: Hebr. 2. 11. And, whosoever shall do the will of my Father which is in heaven: the same is my brother and sister, and mother, Matth. 12. 50. one of thine eyes] or, one look from thine eyes; which eyes were in verse 1. likened to doves, simple, chaste, pure: & mean here her faith, and the fruits thereof, as prayer, etc. wherewith Christ is greatly affected and delighted. chain of thy neck] Heb. of thy necks; that is, which hangeth on both sides of thy neck. The eye is a natural part of the body; the chain is an adjoin and ornament of the body; figuring Gods Laws and Ordinances, Pro. 10. 9 as also the graces of his spirit in his people. See the notes on chap. 1. 10.  
Vers. 10. How fair] or, how beautiful; and consequently, how gracious, how lovely and delightful are thy loves! By loves are meant not only the affections, but the actions also and fruits of love, which the Church manifesteth towards Christ; by her work of faith, and labour of love and patience of hope; and by keeping his commandments, 1 Thes. 1. 3. 1 joh. 5. 3. and these are fair and goodly in the eyes of Christ, causing him to covet her beauty, Psal. 45. 11. 12. how much better] or, how good are thy loves, better than wine: the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christ's love above wine; here, he doth the like of her loves towards him: signifying how pleasant and acceptable the fruits of his own graces are in his Church; so that the Lord her God delighteth in her, and rejoiceth over her, Esa. 62. 4. 5. savour of thine ointments] that is, of the graces of the Spirit wherewith thou art anointed: see the annotations on chap. 1. 3. where the Church extolleth the savour of Christ's ointments, as here he doth hers. sp●●es] sweet odours, or sweet smelling spices: for o● such the holy anointing oil was made, Exod. 30. 23. and with such sometime women were purified, Esth. 2. 12. and the dead imbalmed, 2 Chro. 16. 14. they were a present for a King, 2 Chro. 9 1. 9  
Vers. 11. drop the honey comb] that is, utter sweet words: hereby the doctrines and prayers of the Church are commended, as sweet and pleasant to the hearers, like honey to the taste. By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is poured into the lips of Christ, Ps. 45. 2. so by communication of his grace, the speech of his people is with grace, Colos. 4. 6. honey and milk under thy tongue] honey and milk both of them mean the sweet, easy, comfortable and nourishing words of faith, love, holiness, etc. the sincere milk of the word, whereby the babes in Christ may grow, 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels' days, under the simile of abundance of milk, so that every one should eat butter and honey, Esa. 7. 22. By under the tongue, seemeth to be meant the secret and inward parts, as the heart and mind: (as David exalted God under his tongue, Psal. 66. 17.) to show her sincerity, and difference hereby from the lewd woman, whose lips also drop the honey comb, but her end is bitter as wormwood, Prov. 5. 3. 4. For some, by good words and fair speeches deceive the hearts of the simple, Rom. 16. 18. the words of her mouth are smother than butter, but war is in their heart, Psal. 55. 21. and adders poison is under their lips, Psalm 140. 3. the savour] or the smell, (the odour) of thy garments: these are the beautiful garments o● S●on, Esa. 52. 1. the fine linen, clean and bright, the righteousness of the Saints, Revel. 19 8. who have put on the Lord jesus Christ, Rom. 13. 14. Gal. 3. 27. and in their faith, doctrine, conversation and administration are holy, just and righteous, and clothed with salvation, Psal. 132. 9 16. so that the savour, the fame and good report hereof is sweet, like the smell of Lebanon, where pleasant and odoriferous trees, herbs and spices grew in abundance, God maketh manifest the savour of his knowledge by them in every place; for they are unto God a sweet savour in Christ, 2 Cor. 2. 14. 15. Thus God promised unto Israel, that smell should be as Lebanon, through the dew of his grace, Hos. 14 5. 6. 7. as when he first received the blessing, the smell of his garments was such, that his father compared the smell of his son, to the smell of a field, which the Lord had blessed, Gen. 27. 27.  
Vers. 12. A garden] understand from the verses before and after, Thou art a garden; which is (by signification) a place closed and fenced; and is sown and planted with herbs and trees, for use and pleasure. So in Esa. 5. the Church of Israel is likened to a fenced Vineyard. locked] or, barred: that is, close shut; as the Greek translateth it shut: which is for safety and defence, that no evil should come thereon, no enemies should enter. For walls, doors, locks, bars, etc. are means to preserve, secure and safe: so in figure, when the walls of jerusalem were repaired, they were fortified with doors, locks, and bars, Nehem. 3. 3. 13. But when such fences are wanting, or broken down; all things lie open to the spoil, Esa. 5. 5. Psal. 80. 12. Hereby is signified on God's part, the protection of his Church, for he is unto jerusalem a wall of fire round about, Zach. 2. 5. & strengtheneth the bars of her gates, Psal. 147. 13. he keepeth his Vineyard, and watereth it every moment, lest any hurt-it, he keepeth it night and day, Esa. 27. 3. Again, on the Churches part it signifieth her care to keep herself and all her plants and fruits holy, chaste and pure unto her beloved only; opening the gates, that the righteous nation which keepeth the truths may enter in, Esa. 26. 2. but keeping watch lest the enemies should invade, lest the unclean, or any thing that defileth should enter thereinto, 2 Chro. 23. 19 Revel. 21. 27. As on the contrary secure and careless people are said to dwell without walls, bars or gates; Ezek. 38. 11. jer. 49. 31. a spring] to weet, a waterspring, in Hebrew Gal, so named of the rolling and waving of the waters that flow therefrom. This is to signify that the garden of Christ's Church, is watered with his graces, and so made fruitful, and joyful; Ezek. 31. 4. 5. joh. 7. 38. 39 Esa. 44. 3. 4. as it is promised, the Lord will satisfy thy soul in droughts, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not, Esa. 58. 11. locked] or, barred, that is, kept close from enemies, that the waters of grace may be thine only. This signifieth (as before) God's special favour and protection for his Church; and her care to keep herself and hers, pure to the Lord. Wherefore Solomon to teach spiritual chastity, useth this parable; Drink water out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of waters in the streets. Let them be only thine own: and not strangers with thee. Let thy fountain be blessed, and rejoice with the wife of thy youth, etc. Pro. 5. 15.— 18. sealed] Hereby is figured the confirmation of grace to Christ's people, as sealing meaneth in jer. 32. 20. joh. 3. 33. 2 Cor 1. 22. Ephes. 1. 13. and the deserving of this grace to them only, as that which is sealed is not communicated with others, nor known unto them, Esa. 29. 11. Dan. 12. 4. 9 and so it is said, Bind up the testimony, seal the Law, among my disciples, Esa. 8. 16.  
Vers. 13. Thy plants] or, thy shoots: the Hebrew and Greek words have both of them the name of sending forth, that is of shooting or growing, and so of bringing forth leaves, flowers and fruits. Hereby the members of the Church are meant, planted and made fruitful by Christ: and here the garden of the Church, is like the garden in Eden: out of which ground, the Lord God made to grow every tree pleasant to sight, and good for food; Genes. 2. 8. 9 And this is the second blessing of the Church, that it is replenished with wholesome, sweet and precious plants. an ortyard] or, a paradise, so called of the Hebrew pards, and Greek Paradoisos: a place set with trees, as appeareth by Eccles. 2. 5. and is therefore sometime used for a Park, or Forest, Nehem. 2. 8. pomegranates] or, pomegranattrees, granate-apples, so named because they are full of grains or kernels: hereupon the Chaldee paraphraseth, The young men are filled with thy precepts, (or as jarchi explaineth it, precious-things] or, dainties, pleasant-things: with store of these, the land of joseph was blessed, Deut. 33. 13.— 16. The Holy Ghost seemeth to have respect unto this name, in Revel. 18. 14. fruits (or apples, in Greek, Cypres-clusters, (for the word is of the plural number) or Camphire fruits: see the notes on Song 1. 14. Spike-nard] this is also in the form plural Spikenards, or Nards; which is framed of the Hebrew name Nerd, whence the Greek Nardoes, and Latin Nardus is also borrowed. And it is here used plurally (whereas in the next verse it is singular,) either to imply all sorts of Nard, (for there be divers kinds) or, the cares and leaves of Nard, both which are in use for sweet smell. The herb which we call Lavender, is named Ps●udo-nard, as being a base kind of Nard, but nothing so sweet or precious as the true: see the notes on Song 1. 12.  
Vers. 14. Saffron] in Hebrew Carcom: we call it Saffran, of the Arabik Tsaphran (or Zafran) so named of the yellow colour: it is not mentioned in Scripture, but in this one place. Calamus] or, sweet Cane, or sweet Reed: this with the Cinnamon following, were used in the composition of the holy anointing oil, Exod. 30. 23. see the Annotations there. Frankincense] this was used in the holy incense; as the Myrrh (following) was in the anointing oil; see Exod. 30 34. 23. Aloes] or, Lign-aloes: it was used also to perfume with, for the sweet smell thereof: see Numb. 24. 6. Psal. 45. 9 Prov. 7. 17. chiefe spices] or, heads of spices: see Exod. 30. 23. By these fruits are signified the manifold graces in Christians, which are precious and sweet before God and all good people: such are the fruits of the Spirit, mentioned in Gal. 5 22. 23. Contrary to these, are the roots of bitterness, that bear gall and wormwood; which are diligently to be looked unto, lest they spring up, and so trouble & defile the garden of the Church: Heb. 12. 15. Deut. 29. 18.  
Vers. 15. Fountain of the gardens] This seemeth to be the speech of the Spouse unto Christ, O thou the Fountain, etc. whereby she acknowledgeth a third blessing to make her fruitful, abundance of water, and that all the former graces which he so praised her for, do proceed from him who is the fountain that watereth all the gardens (his Churches,) as in jer. 2. 13. God calleth himself the fountain of living waters. From the fountain, rivers do run, (as in Psal. 104. 10.) which water the gardens and plants in them, so making them green and fruitful, as in Ezek. 31. 4. 5. The waters made him great; the deep set him up on high, with her rivers running about his plants, etc. But when the desolation of the Church is threatened, it is likened to a garden that hath no water, Esa 1. 30. Here Christ by his doctrine and spiritual graces, refresheth his Churches, and all their plants, satisfieth their soul in drought, and maketh fat their bones; that their soul is like a watered garden, and they shall not sorrow any more at all. jer. 31. 12. Esa. 58. 11. living waters] that is, springing and running waters, which dry not up with heat, nor putrify: but are always wholesome, and give life. So Christ giveth living water, of which whosoever drinketh at shall be in him a well of water, springing up into everlasting life; joh. 4. 10. 14. and saith, He that believeth on me, etc. out of his belly shall flow rivers of living water, speaking of the Spirit, which they that believe on him, should receive, joh. 7. 38. 39 streaming] running, flowing: or, streams from Lebanon. It hath reference to the streams of jordan, which river began at the foot of mount Lebanon, and ran along through the holy land, watering the same. This similitude is amplified in Ezek. 47. 6.— 10. where waters issuing out of the Sanctuary (which was built of the Cedars of Lebanon) ran along Galilee, and to the plain, and into the sea, etc. and every living thing that moveth whithersoever the rivers come, shall live etc. and every thing shall live, whither the river cometh. So in Revel. 22. 1. out of the throne of God, and of the Lamb (Christ,) a pure river of water of life proceedeth.  
Vers. 16. Stirre-up] or, Raise up (thy self) thou North wind. A fourth blessing upon the garden of Christ's Church, that it is blown upon by the winds, to refresh it, to cleanse the air of it, and to make it more fruitful. And though the North and South winds be of contrary qualities, as cold and hot, moist and dry, yet are they both fitting for her estate, which sometime needeth sharp reproof, and sometime calm and gentle consolation. But he mentioneth not the East wind; because that is often used in sign of wrath, to blast, burn and destroy the fruits; as Ezek. 17. 10. and 19 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden] The garden being Christ's (as the words following manifest) the Lord, who bringeth forth the wind out of his treasuries; Psal. 135. 7. speaketh unto it to blow: signifying hereby the ministration of his word and spirit bestowed on his people for their further good, that they have not only the waters of holy Scripture, but the lively graces also of God's Spirit to quicken them. So in Ezek. 37. 9 the Prophet was willed to prophesy unto the wind, and say thereunto, Come from the four winds, O wind, and blow upon these slain, that they may live. And the efficacy of the Spirit of God is resembled by the wind, in joh. 3. 8. and doctrines are winds, in Ephes. 4. 14. and the restraint of God's graces by wholesome doctrine, is signfied by four Angels holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree, Rev. 7. 1. spices thereof may flow] that is, the fruits may ripen, and be abundant: for by the gracious gifts of the Spirit, breathing upon the Church, corruption is purged away, the souls are refreshed, quickened, comforted, and all graces do increase, 1 Cor. 2. come into his garden and eat] The faithful acknowledging both themselves and theirs to be Christ's, do desire that he would come and accept the fruits and graces of his own Spirit; with which and for which he is to be honoured. So the offerings unto God, are called his bread; Num. 28. 2. the good works of Christians, are called fruits, joh. 15. his acceptation of those fruits, and communication of further grace, is signified by mutual supping together, Rev. 3. 20. and thus the Lord rejoiceth in his works, Psal. 104. 31. fruit of his precious things] that is, the fruit of his precious graces; or, his precious fruits: so that now the Church is not like Israel of old, an empty vine, which brought forth fruit unto himself, Hos. 10. 1. or bare wild grapes, even grapes of gall, and bitter clusters, Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousness, Phil. 1. 11. and walketh worthy of the Lord unto all pleasing, being fruitful in every good work, Col. 1. 10. and hath her fruit unto holiness, and the end, everlasting life: Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law, saying; Let the beloved God come into the house of the Sanctuary, and accept with favour the oblations of his people.   


CHAPTER V.  
IAm come to my garden, my sister my spouse: I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey: I have drunk my wine, with my milk: eat O friends, drink, and drinke-abundantly O beloved.  
I sleep, and my heart waketh: it is the voice of my beloved that knocketh: Open to me my sister, my love, my dove, my perfect-one: for my head is filled with dew; my locks with the drops of the night.  
I have putoff my coat, how shall I put it on? I have washed my feet, how shall I defile them?  
My beloved put in his hand by the hole (of the door;) and my bowels made a troubled-noise for him. I rose-up, to open to my beloved: and my hands dropped myrrh, and my fingers passing myrrh, upon the handles of the lock. I opened to my beloved, and my beloved had withdrawn himself, was passed away; my soul went-for●h because of his speech, I sought him, and I found him not; I called him, and he answered me not. The Watchmen that went about the city found me, they smote me, they wounded me: the watchmen of the walls took my veil from on me. I adjure you, O daughters of jerusalem: if ye find my beloved, what shall ye tell him? that I am sick of love.  
What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so adjure us?  
My beloved is white and ruddy; having-the-banner, above ten-thousand. His head, the finegold, the solid-gold: his locks curled, black as a Raven. His eyes as doves, by the streams of water: washing in milk, sitting in fullness. His cheeks, as a bed of spice, flowers of sweet-odours: his lips Lilies; dropping passing myrrh. His hands rings of gold, filled with the Chrysolite; his bowels, bright ivory, overlaid with Saphires. His legs pillars of marble, founded upon sockets of solid-gold: his countenance as Lebanon, choice as the Cedars. His palate, sweetness; and he is altogether desires: This is my beloved, and this is my friend, O daughters of jerusalem.   

CHAPTER V.  

My sister O my Spouse, I am entered  
Into my garden: I have gathered  
My Myrrh together with my spices-sweet,  
My honeycomb did with my honey eat,  
I drunk my wine, with my milk: friends eat ye,  
Drink, O beloved, and drinke-plenteously.   

I am asleep, and yet my heart waketh:  
The voice of my Beloved that knocketh:  
Open thou unto me my sister dear,  
My love, my dove, my perfect-one sincere:  
For my head is with dew replenished,  
My locks, with drops that from the night proceed.  
I dofft my coat, how shall it on again?  
I washed my feet, how shall I them distain?   

Put in his hand byth' hole did my beloved:  
And for him were my bowels troublous-moved.  
To open to my Loved, I rose-up:  
And my hands myrrh, my fingers eke did drop  
Passing-sweet myrrh, the lock handles upon.   

Open I did to my beloved-one,  
And my beloved had himself drawn-backe,  
Was past: my soul wentforth for that he spoke:  
I did him seek, and yet I found him not,  
I called him, yet I no answere-got.  
The Watchmen that did go the city round,  
Did find me; they did smite me, did me wound:  
The keepers that upon the walls did watch,  
They from on me my veil away did catch.  
O ye the daughters of jerusalem,  
I you adjuring charge if ye find him  
That my Beloved is, what shall ye say  
To him? that I for love languish away.   

What is thy Lief more than another Lief,  
O thou that hast 'mong women beauty chief?  
Thy Lief than other Liefs what is he more,  
That thou adjuring chargest us so sore?  
My well-beloved white and red appears;  
Above ten-thousand he the banner bears.  
His head, is fine gold solid-gold-of-Fess:  
His locks are curled, black as a Raven is.  
His eyes, as doves, the streams of water by:  
Washing in milk, sitting in plenity.  
His cheeks, as bed of spice flowers sweetly-smelling.  
His lips, like Lilies, passing myrrh distilling.  
His hands gold rings, filled with the Chrysolite:  
His bowels yv'rie bright with Saphires dight.  
His legs like Marble pillars, that have hold,  
Firmly on sockets of fine-solid gold,  
His sight as Lebanon, choice as Ceders.  
His palate, sweets; and he is all desires:   

This is my well-beloved and this same  
My friend, O daughters of jerusalem.     

Annotations.  
IAm come] or, I have come: but the time passed, is often used for the present. Here Christ answereth to the prayer of the Spouse, being ready to fulfil the desire of them that fear him, Psal. 145. 19 God is said to Come unto men, when he manifesteth his presence by his works, either of mercy or judgement, Exod. 3. 7. 8. Gen. 11. 5. 7. Here he cometh to the garden of his Church with grace, acceptation, com●ort and blessing, to keep a spiritual banquet there: as he promised, In every place where I shall make the memorial of my name, I will come unto thee, and I will bless thee, Exod. 20. 24. My sister, spouse] see the notes, on chap. 1. 4. vers. 8. 9 Myrrh with my spice] that is, with my other spices or aromaticall-fruits: for myrrh was one of the chief spices, used in composition of sweet ointments, Exod. 30. 23. with such ointments they anointed them and their friends at feasts, see the annotations on ch. 1. 3. I have eaten] or, I do eat, for the words following show this to be spoken as at a banquet. my honey-combo] as the word and doctrine of Christ is likened to honey and the honey comb, to wine and milk, Psalm 19 11. and 119. 103. Esa. 55. 1. 1 Pet. 2. 2. because it is sweet, comfortable and wholesome to nourish the soul, as these things do the body: so here the manifold fruits and graces which that word, by the Spirit, bringeth forth in Christians, are likened also to such things: whereof Christ is said to eat, that is, graciously to accept, and delight in them. On the contrary, the evil fruits of sinners, are likened to grapes of gall, and their wine, to the poison of dragons, Deuteronomie 32. 32. 33. eat O friends,] or, O neighbours. Christ speaketh, as at a feast, cheering up his friends, as partakers with him of his graces, and comforts aforesaid. They that do his commandments, are his friends, joh. 15. 14. (as Abraham is called the friend of God, Esa. 41. 8. jam. 2. 23.) and these desire and delight to be partakers of the fruits of the saints, and rejoice in their obedience; Phil. 1. 9 10. 11. and 41. 17. 18. ● joh. v. 4. 3 joh. v. 3. 4. The Angels also are made joyful, at the conversion, sanctity and salvation of sinners by Christ, Luk. 15. 7. 10. and 2. 13. 14. The Chaldee expoundeth this of God's acceptation of his church's service under the Law, thus: The holy and blessed (God) said to his people the house of Israel: I am come to the house of my sanctuary, which thou buildest for me, my sister O congregation of Israel, which art likened to an honest spouse, and have caused my divine presence to dwell in the midst of thee: I accept thy incense of spices, which thou madest for my name I have sent fire from heaven, and it hath eaten the Burnt-offrings, and sacrifice of Peace-offrings: accepted with favour before me, is the drinke-offring of red wine and of white wine which the Priests have poured out upon mine Altar. Now come ye Priests that love my precepts, eat that which is left of the oblations, and delight yourselves in the good that is prepared for you. drink abundantly O beloved] or; be drunken, (that is, be plenteously-filled) with loves. By Beloved, he meaneth his friends aforesaid: or by loves (for so the word may be interpreted) he meaneth the fruits of love, which his Spouse had brought forth unto him; which loves, he said, were much better than wine, c. 4. 10. In Esa. 25. 6. it is prophesied how the Lord of hosts would make (in the mountain of his church) unto all people, a feast of fat things, a feast of wine on the Lees, etc.  
Vers. 2. I sleep] or, I sleeping, and my heart waking. The Spouse of Christ here telleth of a new and greater trouble that befell her, through her own negligence; and how she got out thereof. In chap. 3. she had a much like tentation, but not so heavy as this: for there she slept not; but upon her bed, in the nights, sought her beloved; here she sleepeth, her beloved seeketh her, knocketh, provoketh, but she maketh excuses for a while. There the watchmen though they tell her notidings of her beloved, yet they do her no farther har 〈…〉 e: here, they smite, wound, and unveil her. There, she soon findeth him, after she was past the watchmen: here, she findeth him not so soon, but languisheth with love, and complaineth to her friends, who (upon report of his praises) do help to seek him with her. Sleep is the rest or ceasing of the creature, from use of the outward senses, and from action: It is caused by vapour in the head, that arise from meat, drink, etc. which stop the passages of the spirits, and bind the senses. This sleep, as it is a refreshing, is sometime used in a good sense, for the repose and rest that the faithful have in God; Psalm 3. 5. and 4. 8. Prov. 3. 24. But more often it signifieth the neglect of holy duties, and a sinful kind of life, Esa. 56. 10. Rom. 13. 11. 1 Thes. 5. 6. 7. and this sleep is caused sometimes through sorrow, Luke 22. 45. sometime through weariness, Esa. 5. 27. sometime through slothfulness, and then it causeth spiritual beggary, Prov. 19 15. and 20. 13. The Spouse here, having eaten and drunk largely of the blessings of Christ, beginneth to remit her zeal, and neglect the works of faith and love, wanting the presence of her beloved, and being pressed with the remnants of the flesh, so she gave place to ca●●all case and security. Occasioned further hereunto by the time, the night; and by the wether which was rainy: that is, by ignorance and error prevailing, and by the opposition and persecution of enemies. and my hair takes] or, but my heart watcheth, or is awake. The heart meaneth the inner man, the spirit, or man as he is regenerate, opposed to the flesh or outward man, Rom. 2. 28. 29. and the flesh and spirit (even in God's children) do lust one against another, that we cannot do the things that we would, Galat. 5. 17. and when the spirit is willing (to watch, pray, etc.) the flesh is weak, Mat. 26. 41. Whereas therefore her heart waked while she slept, it signified that she gave not herself wholly to this negligence, but as the wise virgins had their lamps burning whiles all slumbered and slept, when the lamps of the foolish were gone out, Mat. 25. 4. 5. 8. so she now had given herself to fleshly case, but had her heart and spirit otherwise disposed. For when the whole man addicteth itself to any thing, the heart also is adjoined; as Solomon saith, I compassed about, I and my heart, to search and to seek out wisdom; Eccles. 7. 25. that knocketh] or, that beateth, to wit, at the door. She telleth the love and care of her beloved, who would not let her rest in the bed of worldly ease, but exciteth her to holy duties, by receiving him & the spirit of his grace. Christ's voice is uttered by preaching of his Gospel, calling to repentance, faith and obedience, Hebr. 3. 7. 8. 15. and 4. 2. His knocking, signifieth a more earnest provocation and desire to be let in, Matth. 7. 7. Luke 13. 25. and it may imply his chastisements also whereby he would call her ●o repentance; as he saith to the Church in Laodicca, (when it was fallen to be neither cold nor hot.) As many as I love I rebuke and chasten, be zealous therefore and repent. Behold, I stand at the door, and knock; Revel. 3. 19 20. open to me] God openeth doors to us, when he bestoweth his blessings on us, Psal. 78. 23. 24. Esa. 45. 1. 2. 3. and spiritually, when he giveth grace to utter his word, and to believe the same, Col. 4. 3. Act. 14. 27. So we open the door unto him, when we give him entrance into our hearts, he calling upon us by his word and works; when we repent, believe, and accept Christ with his graces, etc. Rev. 3. 20. my sister, my love, etc.] these titles given unto the Church, even in her infirmity, show what affection he bore unto her, and how he esteemed of her notwithstanding her sins; which he imputeth not, but looketh upon her graces which he had endued her with, as if she were perfect & undefiled. filled with dew] or, full of d●w. This head of Christ (which in verse 11. is likened to most fine gold,) here filled with dew, seemeth to mean his manifold troubles which he suffered for her sake, not only in his own person, while he was on earth, but in his Servants and Ministers, who are often troubled on every side, perplexed persecuted, cast down, always bearing about in the body, the dying of the Lord jesus, &c, 2 Cor. 4. 8. 9 10. Thus Christ cometh in the dark night of affliction to awake her, and to communicate himself and his graces with her. For a man to be wet with the dew of heaven, is a sign of misery, Dan. 4. 25. so is rain where there is no covert, Esa. 4. 6. and drops (or droppings) likewise signify troubles, Amos 6. 11. But dew and rain upon the land maketh it fruitful: so is Christ by his doctrine to his Church, Psal. 72. 6. Hos. 14. 5. Deut. 32. 2. And in this sense some take it here, as if Christ came unto her full of the dew of blessings to enrich her. The Chaldee paraphrast applieth this verse to the jews captivity, and Gods calling them to repentance, thus: After all these words, the people of the house of Israel sinned; and he delivered them into the hand of Nebuchadnezar King of Babylon, who led them into captivity: and in the captivity they were like to a man asleep, that cannot wake out of his sleep. And the voice of the Holy Ghost admonished them by the hand of the Prophets, and stirred them up from the sleep of their heart. The Lord of all the world spoke, and thus he said; Turn by repentance, open thy mouth, and make request, and laud me, my sister, my love, the congregation of Israel, which art like a dove in perfection of thy works: for the hair of my head is filled with thy tears, as a man whose hair of his head is wet with the dew of heaven; and my hairy locks are filled with the drops of thine eyes, as a man whose hairy locks are full with the drops of rain that descend in the night.  
Vers. 3. how shall I put it on?] that is, I cannot put it on, without trouble and reluctation of my flesh. The like phrase God used in Hos. 11. 8. How shall I give thee up, Ephraim, etc. how shall I make thee as Admah? etc. that is, I cannot utterly destroy thee, as I did those Cities, such is my compassion towards thee. The Spouse here telleth her answer to Christ how she made excuses and delays, and that she could not presently admit him: as the friend answereth (in Luke 11. 7.) Trouble me not, the door is now shut, and my children are with me in bed: I cannot rise and give thee. The keeping on of clothes, is a sign of care and watchfulness, Neh. 4. 23. so she now (in the absence of her Lord) should have had her loins girded about, her light burning, herself waiting for his return; that when he came and knocked, she might open to him immediately, Luke 12. 35. 36. But she had not only ungirded, but put off her coat, and washed her feet, so composing herself to a settled rest in her bed; and in stead of watching, sleepeth; in stead opening the door, driveth him away through her neglect and sloth. washed my feet] another sign that she had betaken herself to rest: for in those hot countries (where usually they went bare footed) they washed their feet from soil and sweat after travel: which she now having done, could not (as she pretended) without fouling them again, open to her beloved. Such worthless excuses doth our flesh allege; the time is unseasonable, the night is cold and damp, the weather we, we cannot arise to entertain Christ, without trouble and detriment. So the people that dwelled in their sieled houses, said, the time is not come that the Lords house should be built, Agg. 1. 4. 2. The slothful saith, A Lion is in the way, a Lion is in the streets, Prov. 26. 3. and The sluggard will not blow, by reason of the cold, Prov. 20. 4. The Chaldee here paraphraseth thus, The Congregation of Israel, answered before the Prophets; Lo now I have put off from me the yoke of his precepts, and have served the erroneous idols of the people's: and how can I have the face to turn again unto him? The Lord of the world answered them by the hand of the Prophets; And I also, Lo now I have taken away my divine-presence from mids of thee; and how shall I return? And thou hast done evil works, and I have sanctified my feet from thy uncleanness; and how shall I defile them in the mids of thee, by thy evil works?  
Vers. 4. put in] Hebr. sent his hand, or, put it forth. by the hole] or, from the hole, to weet, of the door, where he knocked; which some understand to be a withdrawing of the hand as purposing to leave off his calling of her: but the Greek translateth by the hole; and the putting forth of the hand usually meaneth the enterprising of a work, rather than the leaving of it off, as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9 and the effects following, that her bowels were moved, that she rose up, etc. seem to confirm this. And an hole is a mean either to look in, or to put in the hand, or to make a wider entrance, Ezek. 8. 7. 8. 9 The Spouse of Christ here signifieth, that though the door was shut against him, that her Beloved could not enter; and though his voice (by the outward Ministry of his word, could not cause her to ari●●; yet he put forth his hand (by the inward working of his Spirit) and wrought more effectually in her. For, as the finger of God (in Luke ●1. 20.) meaneth the Spirit of God. Mat. 12. 28. so doth his hand. Wherefore the disciples outwardly preaching the word; it is said, the hand of the Lord was with them, and a great number believed, and turned to the Lord, Acts 11 19 21. my bowels made a troubled noise] or, my bowels sounded, rumbled. Hereby she signifieth her disquietness, hearty sorrow, and repentance, for her Beloved, who had suffered so many things for her sake, & whom she had so neglected and put from her, when he desired to come in. So the Prophet (to show his sorrow for Moabs' calamity) saith, My bowels shall sound (or make-a-noise) like an harp for Moab, Esay 16. 11. and for the jews another saith, My bowels, my bowels, I am pained at my very heart; my heart maketh-a-noise (or a troubled sound) I cannot hold my peace, I●r. 4. 19 Yea God himself, in commiseration of Ephraim's misery, saith, My bowels sound (or make-a-troubled noise) for him, I will surely have mercy on him, saith the Lord, jer. 31. 20. So here the Spouse, by the sounding of her bowels, showeth the grief of her heart, which is one (and the chiefest) of the bowels, as is after noted on v. 14.  
Vers. 5. I rose up] or, I myself rose up. Unto her inward grief, she addeth outward acts of amendment, (fruits meet for repentance) rising, opening, seeking, calling for her Beloved now departed from her door, through her former negligence. dropped myrrh] that is, oil of myrrh. passing myrrh] that is, pure myrrh, which is of bitter taste, and sweet smelling savour: or currant myrrh, such as passeth from one to another, vendible to merchants because it is good: as passing money is currant money with Merchants, Gen. 23. 16. Passing myrrh dropping from Christ's lips, (Song. 5. 13.) signifieth the sweet odour of his doctrine; so the like here dropping from the hands and fingers of his Spouse, seemeth to denote the sweet odour of her works; that her godly sorrow, with faith and love unfeigned, might be acceptable to her beloved, and of sweet smell in his nostrils. In those countries, women (before they were brought to Kings) were purified with oil of myrrh, and sweet odours, Esth. 2. 12. and the garments of Christ's Spouse do smell of Myrrh, etc. Psalm 45. 9, here her hands, that is, her actions are anointed with oil of myrrh, that is, the grace of God's Spirit, as the holy oil in the Sanctuary (figuring grace) was made of pure myrrh, and other chief spices, Exod. 30. 23. etc. Otherwise we may understand it of the grace of Christ, which he left behind him as a sweet odour to allure her, when he put in his hand at the hole of the door; which he perceived now when she was risen from her bed of carnal security. handles of the lock] these handles (or hands) of the lock, were those that kept out Christ from entering; which now she anointeth with oil of myrrh, that her heart being ointed and suppled with grace, all bars and lets being removed, he might freely enter to reap the fruit of his own grace in her.  
Vers. 6. I opened] or, I myself opened: this noteth a further degree of grace in her, who after she had risen, openeth the door, (putting away all excuses, delays, hindrances, admitting the word and work of Christ into her heart,) that the King of glory might come in. withdrawn himself] or, turned-away. was passed-away] This doubling of the complaint for his departure, showeth her passion and grief, in that she enjoyed not his presence and favour, as in time past. But the narration telleth how even the righteous are (for their sins) recompensed in the earth, and scarcely saved; Prov. 11. 31. 1 Pet. 4. 18. if we refuse the grace of God proffered, he will hide his face from us, Mich. 3. 4. Hos. 5. 15. my soul went forth] or, was gone, departed; that is, failed, fainted. I was even a dead woman, through fear and grief: for death is the departing of the soul from the body, Genes. 35. 18. and as the heart is said to goeforth when men are astonished with fear, or the like passions, Gen. 42. 28. so here the soul is said to goeforth for like cause. because of his speech] for his words, which he had used, when so lovingly he intreateth me, in verse 2. The word spoken doth not always presently take effect in the hearers; but after, when they fall into tentation, the Spirit of God often bringeth things to their remembrance, that they do better understand and make use of that they heard; joh. 14 26. Matth. 26. 75. he answered me not] This is one of the greatest tentations, that God seemeth not to hear the prayers of his people, though they call day and night, Psal. 22. 3. he shutteth out their prayer, Lam. 3. 8. But here the spouse hath measure for measure; because he called and she would not obey, she also calleth and hath no answer. Howbeit his ear is not heavy, that it cannot hear: but (as it is written) Your iniquities have separated between you and your God: and your sins have hid his face from you, that he will not hear; Esa. 59 1. 2. The Hebrews (in their Chaldee paraphrase) apply the affliction here prophesied of, to the sins and captivity of Israel, mentioned in 1 Chro. 5. 25. 26. 2 King. 17. 6. at what time, though the Priests (as they say) offered oblations, and burnt incense, yet were they not accepted.  
Vers. 7. The Watchmen] or, keepers, that keep watch and ward in the City by night: meaning the officers of the Church; see before on chap. 3. 3. found me] By this it appeareth, that she went not only to the door of her house to seek Christ, but did go about the city, in the streets, etc. as before in chap. 2. 3. they smote me] smiting is not only with the hand, or other like instrument, but with the tongue, as in jer. 18. 18. Come and let us smite him with the tongue: and generally to smite, is to afflict by what means soever, Esa. 53. 4. Psal. 69. 27. Here the Watchmen are more injurious than before in chap. 3. neither inquireth she of these for her Beloved; but being by them found, out of the common course, is smitten and wounded as an evil doer, judged as a dishonest woman, whose feet would not abide in her house, no not by night, is rebuked, censured, etc. wounded me] drawn blood of me, for it is a further degree of hurt then smiting, 1 King. 20. 37. Exod. 21. 25. So the husbandmen wounded the Lord's servant, Luk. 20. 17. watchmen of the walls] watchmen in the city are to look that order and peace be kept of those that are within; watchmen on the walls, are to look to enemies without, that they break not in, and to warn the city if ●●●s approach: so these were other than the former, from whom she escaping with stripes and wounds, passeth from the streets to the walls to seek Christ, but is there as evil entreated. These are in name the Ministers of Christ, supplying the place of such as are mentioned in Esa. 62. 6. but of another kind, not making mention of the Lord, but persecuting those that seek him. took my veil] or, my scarf; it hath the name in the original, of spreading, as being spread over her head to cover her. Such veils were worn of women, partly for ornament, as appeareth by Esa. 3. 23. partly for modesty, and in sign of subjection to men, especially their husbands, 1 Corinth. 11. 6. 7. 10. and an husband is to the wife a covering of the eyes, Genes. 20. 16. The taking away therefore of her veil, seemeth to be a note of infamy, disloyalty or dishonesty imputed unto her as of idolatry, heresy, schism and the like; so she was spoiled of her good name and reputation, and counted among the light and lewd women. For it appeareth by Ezek. 23. 25. 26. that they used to entreat dishonest women so; disfiguring their faces, stripping them out of their clothes, and taking away their fair jewels.  
Vers. 8. I adjure you] I charge you by oath; Here the spouse (having with much ado escaped from the watchmen) meeteth with her friends the daughters of jerusalem; of whom, see the notes on Song 2. 7. and 1. 5. where also she adjured them, upon other weighty cause. what shall ye tell him?] this is an earnest and passionate kind of speech, showing her great affection; and and stirring up their care and diligence; that if they who had not for the present the knowledge of Christ by his graces clearly manifested unto them, (as appeareth by their answer in v. 9 etc. 6. v. 1.) should find him by being made partakers of his mercy through the revelation of his Gospel, (as in Rom. 10. 20.) then they should tell (or show) unto him in their prayers, the state of this his afflicted Spouse. sick of love] in Greeke, wounded with love: languishing with desire of his mercy, of the forgiveness of my sins, of reconciliation, etc. See the notes on chap. 2. verse 5.  
Vers. 9 more than another beloved] when God and Christ is preached, the wicked take occasion to mention and magnify other false gods, and erroneous services, Esa. 36. 18. 20. Act. 19 26. 28. but they that belong to the heavenly jerusalem, desire to be informed further in the truth, and to know the difference between true and false Christ's, worships, ordinances, etc. as these here, and so in Act. 17. 18. 19 34. etc. 28. 22. 23. 24. fairest among women] See chap. 1. 8. Here the Spouse of Christ, though in her sorrows and miseries, though persecuted and abused by wicked watchmen, though in the dark night of tribulation; is notwithstanding discerned and professed to be fair and glorious; by such as belong unto Christ, Heb. 11. 24.— 26. 1 Thes. 1. 5. 6.  
Vers. 10. White and ruddy] She describeth Christ unto them in his beauty, to stir up both her own and their affections, and to draw them after him. For as the outward show of idolaters, allureth the unwise to affect and follow them, Ezek. 23. 5. 6. 12. 14. 15. 16. so the true knowledge of Christ with his graces, draweth the elect to seek and embrace him; Act. 2. 22. 37. 41. and 3. 12. 13. etc. and 4. 4. and 17. 11. 12. and by the Gospel preached, Christ with his sufferings is evidently set forth, Gal. 3. 1. Here as a goodly young man, he is as in an image portrayed by his visible qualities, his colours; and by the parts of his body White and red, as they show the best temperature of man, so here they may signify in Christ, First, his Godhead & Manhood: for God in vision hath appeared all white as snow, and as pure wool, Dan. 7. 9 and Christ in his glory had his face shining as the Sun, and his raiment white as the light, Matth. 17. 2. and in him dwelleth all the fullness of the Godhead bodily, Colos. 2. 9 Man had his name Adam, of Adamah the red mould of the earth out of which he was taken, Genes. 2. 7. and Christ (who here is Adom red) is the last Adam, 1 Cor. 15. 45. and was partaker with his children of flesh and blood, Heb. 2. 14. Secondly, white denoteth his innocency in himself, without spot of sin: red, his sinful case by imputation, for God made him, who knew no sin, to be sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. 21. and so these two colours are used to signify sinfulness and innocence, Esa. 1. 18. And consequently red betokeneth his sufferings to the shedding of his blood; as white doth his victory, peace, joy and comfort in God, Rev. 7. 9 13.— 17. Eccles. 9 8. And in respect of his administration, white setteth forth his grace and mercy to repentant and believing sinners, whom he justifieth, sanctifieth and will bring into glory; who therefore are said to be clothed in bysse white and clean, which is the righteousness of the Saints, Revelation 19 8. 14. and red, his justice in punishing and doing vengeance on his enemies, in token whereof his garments are said to be red, died and dipped in blood; Esa. 63. 1. 2. 3. Revel. 19 13. having the banner, above ten thousand] or, having banners, of tenne-thousand: Hebr. bannered, above (or of, or with) tenne-thousand. Meaning either that he was the chiefest, valiantest and most excellent of all: or, that he had many banners and companies of warriors with him. In the first sense the Greek interpreteth it, the chosen (or choicest) of ten thousands: in the latter, the Chaldee Paraphrast, and other Hebrew expositors apply it to the tenne-thousands of Angels that minister before him, (as in Daniel 7. 10.) The banner (or standard) is a warlike sign; and he that beareth it, is of the chiefest; and by it, other warriors do encamp, as appeareth in the armies of Israel, Number: 2. And there judah was chief standerd-bearer, and had under his banner the greatest number of warriors: so here Christ (the Lion of the Tribe of judah, Revelation 5. 5.) is chief among many, yea above all; for he standeth for an ensign of the people, Esay 11. 10. (that is, ruleth over the Gentiles, Romans 15. 12.) and unto him both the Angels do minister, and worship him, Matth. 4. 11. Heb. 1. 6. and many ten thousands of people do believe in him, Act 21. 20. Rev. 7. 9 and (in his wars against his enemies) as armies in heave● do follow him, Rev. 19 11. 14.  
Vers. 11. the fine gold, the solid gold] understand fine gold and solid gold, for this word and, is sometime not expressed in the Hebrew, though it be meant; as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joined; Cethem, and Paz (or Phaz;) the first is fine, notable and shining; the latter, solid, strong, and fast gold, or Fez gold: (according to the Hebrew name.) Finegold is in Arabik called Fes; and the land of Fez seemeth to be so named of such gold there. Both these together, set forth the glory of Christ's head here: which being taken either properly, or figuratively for the crown or ornament of the head; (as by the feet are employed the shoes on the feet, Deut. 8. 4. 29. 5.) seemeth to denote his headship, dignity or regiment; that his Kingdom is most glorious (like fine splendent gold,) because it is spiritual and heavenly; and most firm and durable (like pure solid gold) because it is eternal: joh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King, in Song 1. 4. and David praising God, saith, thou hast set on his head, a crown of fine gold, Ps. 21. 4. And as Christ is here described, so is he in the administration and government of his Church: that when his Kingdom is powerful and glorious, and of large extent, it is like a golden head, as in Dan. 2. 37. 38. and when it is administered according to his laws and judgements, (which are more to be desired then much fine solid gold, Psal. 19 11.) then is the street of jerusalem (the Law wherein men walk,) pure gold, as in Revel. 21. 21. Hereby also his rich grace and bountifulness unto men, may be employed. his locks] his hayrie-lockes, of which before he complaineth in verse 2. that they were filled with drops of the night, curled] or, heaps, that is, are like heaps, curled and bushy. black] in Revel. 1. 14. Christ appeared as an Ancient, with his hairs white as wool; here he is described as a goodly young man, with curled locks, black as a raven: that white colour shown him to be the Ancient of days, Dan. 7. 9 full of gravity, wisdom, justice, etc. but black and curled locks, as they are signs of heat and strength in nature, so here they seem to denote strength and vigour spiritual, as also the hidden mystery of his counsels, thoughts and purposes unsearchable. According to the variety of times, causes, and administrations, so things are spoken diversely of God and of Christ: as in 1 Tim, 6. 16. he dwelleth in the light which none can approach unto; in 2 Chro. 6. 1. he dwelleth in the thick darkness: his administration of mercy by the preaching of the Gospel is signified by a white horse, his judgement by a black horse, Revel. 6. 2. 5. And if we refer this here to Christ's administration, it may denote both his counsels unsearchable of any, and in special his judgements decreed for his enemies.  
Vers. 12. as doves] in Revelalion 1. 14. his eyes are as aflame of fire, and in Daniel 10. 6. as lamps of fire; to search and try all men's ways, and to set men's secret sins to the light of his countenance, jeremy 16. 17. Psalm 90. 8. and 11. 4. here, he hath doves eyes, to show that he is of purer eyes then to behold evil, and cannot look on iniquity, Habak. 1. 13. that he graciously beholdeth his people with mercy, and commiseration of their misery, Deut. 11. 12. Psal. 34. 16. and 33. 18. 19 and that he faithfully looketh to his covenant with his people; as the Spouse for her faith and loyalty is said also to have doves eyes, Song 1. 15. & 4. 1. by streams] or, by currents (rivers) of water that run violently: such waters are pure and clear, where doves delight to be, washing] to weet, themselves; which the Greek translateth washed in milk. As doves washing themselves in milk white water are cleansed from dust and soil: so the eyes of Christ are pure and clean, beholding his people in grace. sitting in fullness] if the similitude of waters be continued; then it meaneth full channels of water, by which doves delight to sit: or, if of the doves, it may be understood of sitting in their lockers, and so applied to the eyes in the holes of the head with fit and due proportion, neither sunk in; nor starting out; but as the precious filling stones, Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod: so were these pure and gracious eyes, in the head of Christ.  
Vers. 13. bed of spice] meaning a garden-bed, wherein spice aromatical is set; as after in Song 6. 2. flowers] or, grown plants, so named of being grown great: the word also may be translated towers, which have their names of greatness. The cheeks (which are both sides of the face) are likened here to a garden bed of sweet spice; not barren or faded, but sprouting and grown up to blade and flower of sweet odours; whereby the beard also that groweth out of the cheeks or jaws, (Esa. 50. 6.) may be meant. These cheeks of Christ thus adorned, signify his manliness and co 〈…〉 eline: to all that by faith behold him, and the sweetn 〈…〉 of the graces that flow from his heavenly countenance; whiles being as a man grown up to years of discretion, he administereth all things discreetly, justly and comfortably to his people. The Hebrews in the Chaldee paraphrase on this book, understand by the head, the Law of God, which is to be desired more than gold: by the locks of hair, the interpretation of the words therein heaped together, which are black to those that keep them not: by the eyes, his providence to behold and bless his people, by means of Counsellors, Teachers, judges, etc. by the cheeks, the two tables of stone, written with lines as with rues of a garden of spices; and yielding acute and sweet senses. passing myrrh] that is, oil of myrrh of sweet savour, which passeth currant and is vendible among merchants, (as before in verse 5.) This signifieth that grace, (or words of grace, Luk. 4. 22.) which was poured out in the lips of Christ, Psal. 45. 3. which set forth by similitude of the pleasant lily, and sweet my●rh-oile, do note out the comfort and sweetness of the Gospel, in the hearts of them that believe.  
Vers. 14. The Chrysolite] in Hebrew Th 〈…〉; it is a precious stone of a golden sea-green colour: see Exod. 28. 20. These hands of Christ, likened unto, or adorned with gold rings, whose hollow place of foil is set and filled with the Chrysolite, signify his precious, pure and glorious works; acceptable and honourable before God and men. his bowels] that is, his breast and belly, for in them the bowels are contained, as the heart, liver, etc. but he nameth bowels, to denote his inward affections outwardly manifested. So the heart is said to be among the bowels, in Psal. 22. 15. and the liver is joined therewith in Lam. 2. 11. where also the bowels are in Greek translated the heart. See before, on verse 4. bright ivory] Hebr. brightness of ivory; meaning, most bright, polished, fair and glorious. overlaid] or, which is covered, and so adorned with Saphires: for in Gen. 38. 14. this word is used for covered, where the Greek and Chaldee expound it adorned. These bowels of Christ like burnished ivory decked with Saphires (which are precious stones of a sea blue, or heavenly colour) signify his hearty and heavenly affections, love, mercy, commiseration, etc. towards God, his Law, and his people; as he saith (in Psal. 40. 9) thy Law is within my bowels; and bowels are inward-affections, in 2 Cor. 7. 15. and joined with mercies, in Phil. 2. 1. and used for tender-mercy, in Luk. 1. 78. and Paul's great longing after the Saints, is said to be in the bowels of jesus Christ, Phil. 1. 8. The Chaldee Paraphrast applieth these to the body of the Church of Is●ael, the twelve Tribes, who shined (as he saith) like lamps, were polished in their works like Elephant's tooth (or ivory,) and shone like Saphires.  
Vers. 15. His legs piliars of marble] under the name legs, the thighs also are comprehended, and all down to the feet: which are the instruments to bear, sustain and remove the body from place to place: so the legs of a man, and the strength of an horse are mentioned (in Psal. 147. 10.) to signify man's might and swiftness. And as iron legs denoted a strong Kingdom, Daniel 2. 33. 40. so the strength of Christ in his ways and government, is resembled by marble-pillars, and the uprightness and purity thereof, by the colour of white-marble, or alabaster. founded] or grounded, set fast as on a foundation. sockets of solid gold] that is, Christ's feet, on which his legs are set, (as pillars on their sockets to sustain and stay them up,) are of solid gold, firm and stable, pure and glorious: so that his way is perfect, his ankles slip not, 2 Sam. 22. 33. 37. his fo●t standeth in righteousness, Psal. 26. 12. he walketh safely in his way, and his foot stumbleth not, Prov. 3. 23. with these feet in justice he treadeth down his enemies, Psalm 110. 1. Esay 26 6 2 Sam. 22. 39 43. but bringeth good tidings of peace to his people, Nahum. 1. 15. that all they are blessed which trust in him, Psal. 2. 12. whereas confidence in an unfaithful man in the day of trouble, is like a f●ot out of joint, Prov. 25. 19 his countenance] or, his sight, appearance, form; that is, his personage: for this word meaneth not his face only, but his whole person: to see to he is like Lebanon, goodly, great, high, glorious. So in 2 Sam. 23. 21 a man of countenance, (that is a goodly personable man) is by another Prophet called a man of measure, (that is of great and goodly stature,) 1 Chron. 11. 23. Lebanon] a goodly mountain in the North part of the land of Canaan, see Song. 4. 8. As Christ's large, glorious, and everlasting Kingdom was signified by a stone, that became a great mountain, and filled the whole earth, Dan. 2. 35. 44. and other kingdoms also are figured by mountains, jer. 51. 25. so the largeness, eminency and glory of Christ in his Kingdom, is here resembled by mount Lebanon. choice] that is, goodly, excellent, for things that excel are chosen before other: and these words choice and good (or goodly) are joined together in the praise of men (as in 1 Sam. 9 2.) or of trees, Ezek. 31. 16. and choice Cedars are mentioned in jer. 22. 7. so here, Christ is choice as the Cedars, meaning, goodly, excellent, flourishing and continuing in vigour: the just man groweth as a Cedar in Lebanon, Psal. 92. 13.  
Vers. 16. his palate] or, the roof of his mouth 〈◊〉 which (as the tongue and lips) is the instrument of speaking; and so figuratively used for speech or words, Prov. 5. 3. sweetnesses] or, sweets, sweet things: which properly is meant of sweet meats and drinks, as in Nehem. 8. 10. Prov. 24 13. but applied to the words of God, which are sweet to the soul, as honey, or other sweets to the taste, Psalm 19 10. and 119. 103. Here the palate (or mouth) of Christ being likened to sweet things, signifieth his words, doctrines, promises, comforts proceeding from his spirit, and being plainly and powerfully uttered, to be pleasant, wholesome, comfortable to the souls of such as do discern and believe them; as the Spouse before said, his fruit was sweet unto her palate (or taste) Song. 2. 3. So the Wisdom of God saith, (in Prov. 8. 7.) my palate (that is, my mouth) shall speak the truth. And the Chaldee here paraphraseth, The words of his palate are sweet as honey. he is altogether] or, all (every whit) of him is desires; that is, much to be desired, he is wholly amiable: which the Chaldee expoundeth, all his commandments are to be desired. Thus Christ is both generally and in particulars commended and magnified, by the tongue of his Spouse unto the daughters of jerusalem (as by the tongue of Paul he was crucified among the Galathians, Gal. 3. 〈◊〉. when his sufferings were declared.) But as he is the power of God, and the wisdom of God, unto them which are called, when to others he is a stumbling block, and foolishness, 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautiful; but to the world he is base and ignominious; a worm and not a man, the reproach of men, and contemned of the people: Psal. 22. 7 his visage marred more than any man, and his form, more than the sons of men: growing up as a root out of a dry ground: having no form nor comeliness; no beauty that we should desire him, Esay 52. 14. and 53. 2.   


CHAPTER VI.  
Whither is thy beloved gone, O thou fairest among Women: whither is thy beloved turned-aside, that we may seek him with thee.  
My beloved, is gone-downe to his garden to the beds of spice: to feed in the gardens, and to gather Lilies. I am my beloved's, and my beloved is mine: he feedeth among the Lilies.  
Thou art fair o my Love, as Tirzah, comely, as jerusalem: terrible, as armies with banners. Turneabout thine eyes, over-against me: for they, have lifted me up: thy hair is as a flock of Goats, that appear from Gilead. Thy teeth, are as a flock of sheep, which comeup from the washing: which all of them beare-twinnes, and none among them is bereaved-of-the-yong. As a piece of a pomegranate, are thy temples, within thy locks. There are threescore Queens, and fourscore Concubines: and Virgins, without number. My Dove my perfect-one, she is one, she is the only one of her mother; she is the choice- one of her that bore her: The daughters saw her, and they blessed her, the Queens and the Concubines, and praised her. Who is she that looketh-forth as the morning: fair as the moon, clear as the Sun; terrible, as armies with banners.  
I went-downe to the nut garden, to see the fruits of the valley: to see whether the vine flourished, whether the Pomegranates blossomed. I knew not; my soul put me, the chariots of my willing people.  
Return return, o Shulammitesse, return return, that we may look upon thee: what shall we see in the Shulammitesse? as the company of two-armies.   

CHAPTER VI.  

O Whither is thy well-beloved gone,  
Thou that of women art the fairest one:  
O whither may thy Loved turned be  
Aside, that we may seek for him with thee.   

My Well-beloved, he, descended is  
Unto his garden, to the beds of spice:  
Within the gardens that he food may get,  
That also he may gather Lilies sweet.  
I my Beloved's am, and my Loved  
Is mine, he doth among the Lilies feed.  
My Love, thou art as Tirzah beautiful,  
Comely, as is jerusalem: dreadful,  
As are the warlike-bannered armies.  
Over against me, turn about thine eyes:  
For they have lift me up: so is thine hair,  
As flock of goats, from Gilead that appear.  
Thy teeth as flock of sheep are, which be gone  
up from the washing: of which every one  
Do bring-forth equall-twinnes, and them among  
Is none that is bereaved-of the-yong.  
The temples-of-thine-head, thy locks within,  
Like to a piece of a pomegranate been.  
Queen's threescore are, and Concubines fourscore:  
Of Virgins eke innumerable store.  
My Dove my undefiled, she is one:  
She of her mother is the one- alone,  
Of her that bore her she the choice- one is:  
The daughters they her saw, and did her bliss,  
The Queens and Concubines, and did her praise.   

Who is she that as morn herself displays?  
Fair as the Moon is, as the Sun so clear,  
Dreadful, as armies that do banners bear.   

To the Nutgarden I went-downe, to see  
The valley fruits: to see if the vinetree  
Flourished, if blossom did the Pomgranets.   

I knew not, my soul put me, the charrets  
Of my free people. Turn o turn (I say)  
Shulammitesse; turn turn, we view thee may:   

What shall you see in the Shulammitesse▪  
As company that of two-armies is.     

Annotations.  
TVrned aside] or, hath he turned his face, to wit, from thee to others; or, to another place. that we may seek] or, and we will seek him. The daughters of jerusalem (God's elect) having heard from his Spouse, the praises of Christ; are moved earnestly to inquire after him, and promise (if they know where) to seek him with her, that they might be made partakers of his grace and blessings. Such is the effect of the preaching of the Gospel, in the hearts of the chosen, Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen forementioned (Song. 3. 3. and 5. 7.) had no such affection: that in them the saying was fulfilled: The Pastors are become brutish, and have not sought the Lord; therefore they shall not prosper; jer. 10. 21.  
Vers. 2. is gone-downe to his garden] The garden of Christ is his Church, as in chap. 4. 16. and 5. 1. The Spouse which before miss and sought him, hath now intelligence, and informeth others where he is: so that this respecteth another time and state, and the promise is fulfilled, Seek, and ye shall find, Mat. 7. 7. If from thence thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and with all thy soul, Deut. 4. 29. bed of spice] ranks, rues, or beds wherein spices were sown: which seemeth to mean companies of believers, in whose hearts (as in good earth) the sweet and precious word of the Gospel was sown, Mat. 13. 8. 23. For these beds are by Aquila a Greek interpreter translated Prasiai, which word is used in Mark 6. 40. for ranks of people sitting down to be fed of Christ. to feed] to associate himself and communicate with the graces of his people, eating his pleasant fruits, as in Song. 4. 16. as also to feed his friends and impart unto them the graces of his Spirit, in the gardens (his particular Churches) as in Song. 5. 1. to gather Lilies] to accept the sweetsmelling fruits of his own graces growing in his Churches: or to gather unto him his faithful people, which are as Lilies among thorns, Song. 2. 2. The Hebrews in their Chaldee paraphrase, apply this to Gods returning of his people from the captivity of Babylon by Cyrus, Ezra, Nehemiah, Zorobabel, etc. and the restoring of his worship in the Temple, re-edified, and accepting their service, and nourishing them with dainties; and as a man that gathereth lilies out of the valleys, so gathereth he them out of Babylon.  
Vers. 3. I am my Beloved's] The Spouse here glorieth in the peace renewed between Christ and her, and their mutual communion by his Spirit and her faith; notwithstanding her former infirmities and afflictions. The same words (but in other order) she used before, in Song. 2. 16. see the annotations there.  
V 4. Thou art fair] The Spouse having found, & being reconciled to Christ, is here commended by him for her manifold graces wherewith she was beautified. Compare these her graces with the former, in Son. 4. 1. etc. as Tirzah] This was a city in Canaan, not far from Samaria, wherein one of the 31 Kings whom josua conquered, did dwell; jos. 12: 24. Afterward the Kings of Israel kept their Courts in it, 1 King. 14. 17. and 15. 21. 33: and 16. 6. 8. 23. By interpretation Tirzah signifieth grateful, well pleasing, or acceptable, and so the Greek here translateth it Good pleasure, or favourable acceptation: which showeth it to be a goodly pleasant place, such as King's delight to dwell in. A like beauty is here ascribed to the Spouse, being made fair and acceptable by Christ her Beloved, as Ephes. 1. 6, and 5. 27. jerusalem] a city renowned for glory, especially because God himself chose to dwell in it, having his Temple built there on mount Zion. It was fair in situation, the joy of all the earth, the City of the great King, Psal. 48. 2. 3. etc. Hereupon the Church under the Gospel, the Spouse and Wife of the Lamb Christ, is called jerusalem, holy, and heavenly: whose glory from God, and excellent ornaments, are described at large, in Rev. 21. 2. 9 10. 11. etc. jerusalem by interpretation is the Sight of peace. as armies with banners] or, as bannered hosts; as armies ordered under their banners and ensigns, which are terrible to their enemies: So again in vers. 10. This showeth the peace of the Spouse to be in Christ, but from the world she is to look for affliction, and is to fight the good fight of faith, in the order appointed her of God. Thus when Israel abode in his tents, according to their tribes, encamping in the wilderness, his tents were goodly, his strength was as an Unicorns, he couched as a courageous Lion, whom none durst stir up, Num. 24. 2. 5. 8. 9  
Ver. 5. Turn about thine eyes] This word is used sometime for turning towards, as in 1 Chro. 12. 23. sometime for turning-away, as in Ezek. 7. 22. Here it seemeth to be meant in the first sense that the eyes of the Spouse (which were like doves, Song. 4. 1.) should now in her Beloved's absence, be turned to him, by faith; that he thereby might be encouraged & cheered in her love. over against me] towards me, though a far off: so the word is used sundry times, as is noted on Num. 2. 2. It may also be Englished from me, or, from before me▪ for they have lifted me up] or, that they may lift me up, to weet, with courage, strength, comfort, etc. as in Ps. 138. 3. thou hast encouraged, (or liftedup, strengthened) me. In this sense the Greek here translareth figuratively, for they have lifted me up on wing, (or, have made me fly) that is, encouraged, cheered me. The Hebrews also in their Chaldee paraphrase apply this, to the restoring of the high Council or Senate in jerusalem, after their return from Babylon. thy hair] thy thoughts, counsels, purposes, etc. are orderly composed, like the hair of fa goats: see the notes on Song. 4. 1.  
Vers. 6. teeth] wherewith she eateth the spiritual food of the Word, etc. or, devoureth her enemies. See Song. 4. 2. from the washing] and so are white and clean.  
Ver. 7. temples] signifying her modesty, shamefastness, etc. See Song. 4. 3.  
Vers. 8. There are threescore Queen's] Hebrew Sixty, they Queens, and eighty Concubines: which may be understood either affirmatively; There are sixty, (as the Greek also translateth) or by supposition, be there sixty Queens; that is, though there were sixty, etc. yet one is my dove. And for the numbers threescore and fourscore, it is uncertain whether the allusion be to Solomon's wives and concubines which he took at first, before he increased them to seven hundred wives, and three hundred concubines, 1 King. 11. 3▪ (as before we heard of threescore valiant men, about Solomon's bed, Son. 3. 7.) or, as the Hebrews conjecture, to the sons of No, Abraham, Esau, etc. or rather whether a certain number be not put for an uncertain; meaning many Queens, more concubines, 〈◊〉 innumerable damsels: as seven shepherds and eight Princes, in Mic. 5. 5. signify many, and no definite number. So six troubles and seven, in job 5. 19 and Other the like. Concubine's] these were secondary wives, taken for propagation of children, but they bore no rule in the family as wives, neither had their children such right to inherit as had the others, but were sent away with gifts, as Abraham's practice showeth, Gen. 25. 1. 5. 6. See the annotations on Gen. 22. 24. Uirgines'] or, maidens, damosels; Such as are not married at all, but accompany and attend upon Queens, and other great women, as in Psal. 45. 15. Est. 2. 9  
V 9 she is one] or, There is (but) one mies do ve, etc. so this one only, is opposed to the many Queens, Concubines, etc. formentioned. Here the Spouse of Christ which is but one, (as there is one body, & one Spirit, one Hope, one Lord, one Faith, etc. Eph. 4. 45.) is preferred before the multitude of other, which in their own & the world's esteem, are Queens, Ladies, etc. Rev. 18. 7. Esay 47. 7. Thus was it said of Israel, And who is like thy people, like Israel: one nation in the earth; whom God went to redeem for a people to himself, etc. 2 Sam. 7. 23. And when God entered into covenant with them, he said, If ye will obey my voice in deed, and keep my covenant; than ye shall be a peculiar treasure unto me above all people's: for all the earth is mine, Exod. 19 5. the only one of her mother] or, one she is to her mother, meaning by mother, jerusalem which is above, which is the mother of us all, Gal. 4. 26. which was prefigured by Sarah the freewoman, the only wife of Abraham, of whom he had his only son Isaak, the child of promise: though he had (by Agar and Keturah his Concubines) other children also, to whom he gave gifts, and sent them away; but gave all that he had into Isaak, Gen. 25. 5. 6. And Sarah was a type of the New Testament, and Isaak (in whom Abraham's seed was called) of the children of promise, which by faith in Christ are made heirs of salvation, Rom. 9 7. 8. 9 Gal. 4. 22.— 31. But here; the holy seed is likened to a daughter, espoused unto Christ, belonging to the heavenly jerusalem, the mother of the faithful only the choice one] or, the clear (the pure) one, as after in v. 10. clear as the Sun. The Hebrew barah signifieth pure and clean from filthiness, purged, polished, severed and select from others; and so the Greek here expoundeth it elect or chosen; and the word is used for choice, in 1 Chron. 7. 40. Neh. 5. 18. & otherwhere, as also for purged by trials and afflictions, Dan. 11. 35. and 12. 10. which signification hath use in this place. the daughter] the virgins or damosels forementioned in v. 8. and such as were spoken of in Song. 2. 2. they blessed her] or, they called her blessed, they counted her happy, as in jam. 5. 11. We count them happy which endure. praised her] The Spouse here, as Israel of old, is praised & counted happy, for the great blessings of God upon her; whom he hath made high above all nations which he hath made, in praise and in name and in honour: Deut. 26. 19 So Moses said, This is your wisdom & your understanding, in the eyes of the peoples; which shall hear all these statutes and say, surely this great nation, is a wise and understanding people; Deut. 4. 6. So the people magnified Christians, Act. 5. 13.  
V 10 Who is she] or, who is this; that is, what manner of one is this: as 'tis, Who, in Mar. 4. 41. is Potapos, what manner of man, in Mat. 8. 27. So, whose son: that is, what manner of man's son is this youth? 1 Sam. 17. 55. Here the praises forespoken of, are set forth most gloriously: or a new state of the Church is described. as the morning] that is, lightsome, bright, cheerful; as the morning after the dark nigh, so the spouse after the darkness of affliction, error, ignorance, ariseth to her own and others comfort. Thus it is said to the Church, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee: and the Gentiles shall come to thy light, & Kings to the brightness of thy rising, Esay 60. 1. 3. And to such as amend their ways, he promiseth, Then shall thy light break forth as the morning, etc. Esay 58. 8. fair as the Moon] which is called in Hebrew Lebanah of her whiteness and bright shining. When glory and prosperity is promised, God saith, Thy Sun shall no more go down, neither shall thy Moon withdraw itself, Esay 60. 20. The light of the Moon shall be as the light of the Sun; and the light of the Sun shall be seven fold, Esay 30. 26. but when affliction is threatened, he saith, The Sun and the Moon shall be darkened, etc. joel. 3. 15. Ezek 32. 7. 8. Here therefore the glorious state of the Spouse is signified, to the admiration of others; as it is said, Thy renown went forth among the heathen, for thy beauty: for it was perfect through my comeliness which I had put upon thee, saith the Lord God: Ezek. 16. 14. clear as the Sun] or pure, (in Greek choice as the Sun, as v. 9) Christ himself is the Sun of righteousness, Mal. 4. 2. the Woman (his Spouse) is clothed with the Sun, Rev. 12. 1. because by faith she hath put on Christ, Gal. 3. 27. by whose righteousness impured, she is purged from all sin, and so is made glorious. Here also we may observe in her the degrees of grace, her first light being like the morning or day dawning; her second beauty like the Moon; her third degree, like the Sun itself in brightness. And so it is said The path of the just is as the shining light; that shineth more and more, unto the perfect day, Prov. 4. 18. terrible] to the enemies, with whom she is to fight under the banner of Christ's Gospel & love, Song. 2. 4. having the weapons of her warfare, not carnal but mighty through God, to the pulling down of strong holds, etc. 2. Cor. 10. 4. So Israel, was a people saved by the Lord the shield of their help, and who was the sword of their excellency, Deut. 33. 29. God did put the dread of them, and the fear of them upon the nations, under the whole heaven: who heard the report of them, and trembled, Deut. 2. 25. The peoples heard, and were afraid; sorrow took hold on the inhabitants of Palestina; the Dukes of Edom were amazed; the mighty men of Moab trembling took hold upon them; all the inhabitants of Canaan melted away; fear and dread fell upon them, etc. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4.  
V 11. I went down] The words of Christ, showing how he went to visit the garden of his Church. Nut garden] The original word Egoz is not sound but in this one place: the Gr. translateth it the Nut, and most interpreters: the Arabike also agreeth, in which tongue Nuts are called Geuz. It meaneth aromatical trees & fruits (such as Christ's gardens are planted with, Song. 4. 12. 13. 14.) and so is to be understood of that fruit which we call Nutmegs, and the like. The Chaldee paraphrast applieth this Nutgarden to the second Temple, builded by Cyrus' commandment, and the state of the Church then: but these Prophecies seem rather to mean the time, under the Gospel, as before is showed. the fruits of the valley] fruits here properly mean the new, green or first ripe fruits, such as are tidie and forward in the beginning of the year. So, after the winter of tribulation and wrath, cometh the cheerful Spring of grace in the garden of the Church, situate low and base as in a valley or bourn, where it is watered with God's Word and Spirit, and made fruitful. The Greek translateth it, fruits of the bourn (or stream.) In hot Countries, gardens and orchards were wont to be planted near bournes, streams and pools of water, to make them fruitful. Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates] or, pomegranate trees: by these and the former vines, are meant the people called of God, and planted in the garden of his Church, which when they flourish in a good profession, do after bring forth the fruits of good works, to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel, likened to a vine, and their plenty of good works, as the Pomegranate is full of juice and kernels. So in Song. 7. 12.  
Vers. 12. I knew not] These words seem to be the continued speech of Christ, (though some think them spoken by his Spouse,) and by saying I knew not, he meaneth experimental knowledge or perceiving: for things are spoken of God after the manner of men, as in Gen. 18. ●1. I will go down now and see whether they have done altogether according to the cry of it, which is come unto me: and if not, (that) I may know. See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not, may be understood of the former things, that he perceived not the Vines to flourish, or the Pomegranate to blossom, and therefore calleth upon the Shulammitesse, (in vers. 13.) to Return: or, that he knew not, neither was ware of the frowardness of his people (which was beyond man's expectation,) and therefore he furthered them as with Chariots, to help and hasten them forward: For, Whosever hath, to him shall be given: and he shall have more abundance, Matthew 13. 12. my soule-put me] that is, I put myself; but the manner of speech noteth an earnest desire and hearty affection; as, my soul seeketh, Eccles. 7. 28. my soul loveth, Song. 1. 7. my soul is troubled, Psalm 6. 4. my soul hateth, Esay 1. 14. my soul is joyful, Esay 61. 10. and many the like. the charets of my willing people,] or, of my princely (or noble) people; in Hebrew ammi nadib: that is, my voluntary, free, bounteous or noble people. The Greek putting both words in one, make it a proper name, the charrets of A 〈…〉 adab: it rather denoteth the people of Christ, which are voluntaries in the day of his power, Psalm 110. 3. sustained with a free (or princely spirit, Psalm 51. 14. and receiving the word with all readiness (or willingness) of mind: as Acts 17. 11. and 2. 41. To such Christ is as Charrets, by the ministry of the Word, to help and hasten them forward in grace: and to defend them from their enemies. For Charrets were used in wars, josua 11. 4. 1 Samuel 13. 5. and when God threatneth vengeance unto the wicked, he saith, he will come with his charrets like a whirlwind, to render his anger, etc. Esay 66. 15. And as the Prophets of old, were the chariot and horsemen of Israel, 2 King. 2. 12. and 13. 14. and peoples conversion unto Christ, is called a bringing of them upon horses and in charrets, for an offering to the Lord, Esay 66. 20. so the Ministers of the new Testament, did so minister the Gospel of God, that the offering up of the Gentiles might be acceptable, Romans 15. 16. in which sense Christ here, is by his servants, as charrets for his voluntary & free people to be brought as an oblation to the Lord. The Chaldee paraph 〈…〉eth on these words thus, I consulted with my soul to do them good, and to put them high in the charrets of Kings, etc.  
Verse 13. O Shulammitesse] As Solomon (named in Hebrew Shelomoh) had his name of peace, 1 Chron. 22. 9 and jerusalem was also called Shalem (or Salem) Psalm 76. 3. which signifieth Peace, Hebrews 7. 2. so here the Church or people called upon to return, is named Shulammitess (in Hebrew Shulamith) of her peace and perfection with God in Christ; and so in one Greek version, it is interpreted Eirenevousa, as being at peace. It may also have reference to jerusalem, as being a daughter to that mother of us all. And this name hath occasioned some probably to apply this unto the recalling of the jews, as was foretell, Romans 11. 25. etc. which is yet to be fulfilled. return, return] this doubling of the word and that twice, showeth the earnest desire of her conversion, with the certainty thereof. that we may look upon thee] or, and let us see (or view) thee, and properly it meaneth a looking upon with delight. This seemeth to be spoken by her friends, desirous to see the graces in this Shulammitesse returned. For even the Angels desire to look into the things that are imparted to the Church by the Gospel, 1 Peter 1. 12. and it was David's one request, that he might view the pleasantness of the Lord, in his House or Temple, Psal. 27. 4. And the Prophet foretold how the watchmen should sing with a high voice, for that they should see eye to eye when the Lord returned Zion, Esa. 52. 8. The Chald. paraphrast explaineth the words thus, Return unto m●e O congregation of Israel; return unto jerusalem; return unto the house of the doctrine of my law; return to receive Prophecy, from my Prophets, which prophesy in the name of the Word of the Lord. What shall ye see, in the Sulammitesse] or, Why look ye (or would ye look) upon the Sulammitesse? The question (which seemeth to be demanded by Christ) is to stir up attention and affection in the hearers. as the company] or, as the dance; that is, a company of dancers, that rejoice together, as they were wont after victories, Exod. 15. 20. And prophesying of the spiritual joy at the restoring of his people, God saith. O Virgin of Israel, etc. th●● shalt go forth in the dances of them that make merry: and, Then shall the Virgin rejoice in the dance: jerem. 31. 4. 13. And at the return of the prodigal son, there were music and dances in his father's house, Luk. 15. 25. This answer seemeth to be made by Christ himself that asked them: or it may be the question continued, thus: what look ye upon the Shulammitesse; which is, like the company (or dance) of two armies? of two armies] or, of two camps (two hosts) in Hebrew Machanaim: by which name the place was called, where an host (or troop) of Angels met jakob with his troop, at his return out of servitude, Gen. 32. 1. 2. Hereby is signified both the deliverance of this Shulammitesse out of her miseries, and the joy of men and Angels for her victory. For there is joy also in the presence of the Angels of God, over one sinner that repenteth, Luke. 15. 10. and they pitch their camps about them that fear the Lord, for to deliver them, Psal. 34. 8.   


CHAPTER VII.  
HOw beautiful are thy feet with shoes, o bounteous-princes daughter: the joints of thy thighs, are like jewels, the work of the hands of an Artificer. Thy navel, is like a round goblet; let there not want mixture: thy belly, is like an heap of wheat; set about with Lilies. Thy two breasts, are like two fawns, twins of the Roe. Thy neck, is like a tower of ivory: thine eyes, like the pools in Heshbon, by the gate of Bath rabbim; thy nose, is like the Tower of Lebanon, looking toward Damascus. Thine head upon thee, is like Carmel, and the hair of thine head, like purple: the King, is bound in the galleries. How fair art thou, and how pleasant art thou; O Love, for delights! This thy stature, is like to a palm-tree; and thy breasts, to clusters. I said, I will go up to the Palmtree, I will take-hold, of the boughs thereof: and now let thy breasts be, as clusters of the vine; and the smell of thy nose, like apples. And thy palate, like the good wine, that goeth to my beloved, to righteousness; causing-to-speake, the lips of those that are asleep.  
I am my beloved's; and his desire is towards me. Come my Beloved, let us goeforth into the field; let us lodge in the villages. Let us getup early, to the Vineyards; let us see whether the vine flourish, the tender-grape open itself, whether the Pomegranates blossom: there will I give my loves to thee. The Mandrakes give a smell, and at our doors, are all precious-things, new and old: O my Beloved, I have laid them up for thee.   

CHAPTER VII.  

THy feet with shoes, how are they beautiful,  
O thou the daughter of Prince bountiful:  
joints of thy thy thighs, like unto jews are,  
Work of the hands of an artificer.  
Thy navel, is like to a goblet round;  
Of mixed colour let no want-be-found:  
Thy belly is like to an heap of wheat;  
That is with Lilies round about-beset.  
Thy two breasts, like two fawns, twins of the Roe.  
Thy neck, an yv'rie tower is like unto:  
Thine eyes are like the pools in Hesebon,  
By gate that haunted is of many a one:  
Thy nose is like the tower of Libanus,  
That looketh to the face of Damascus.  
Like unto Carmel is, thine head on thee;  
The hairs eke of thine head, like purple be:  
The King, he bond is in the galleries.  
How fair art thou, how pleasant art likewise  
Thou o dear Love for all delightfulness!  
Like to a palmtree this thy stature is,  
Like unto clusters are thy breasts also.  
I said, I will up to the palm-tree go;  
Will of the boughs thereof fast-hold get me:  
And now thy breasts like the Vine clusters be;  
And of thy nose like apples be the smell.   

Thy palate eke, like wine that doth excel,  
That goes to my Beloved, to righteousness:  
Causing the sleeper's lips speech-to express.   

I my Beloved's am; and his desire  
Is towards me. Come let us forth retire  
Into the field o my Beloved, and let  
Us in the villages a lodging-get.  
Unto the vineyards, let us rise-earely;  
Whether the vine do flourish let us set,  
The tender-grape if opening it appear;  
If the Pomegranate-trees do blossoms bear▪  
There will I give my dearest loves to thee.  
The Mandrakes give a smell, at our doors be  
All precius things eke, new and old which I  
For thee, my Loved, layd-up warily.     

Annotations.  
HOw beautiful are] The Shulammitesse or Spouse of Christ, is here admired and praised for her graces, wherewith God had furnished her, and adorned her whole body: the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned, and then other parts upward, unto her head. This description seemeth to be made by her friends, that called upon her to return, Song, 6. 13. For Solomon (or Christ) is spoken of as another, or third person, after in v. 5. and 9 feet with shoes] or, steps (doings) in shoes: hereby is meant her obedient walking in the faith and Gospel of Christ; whereby she being freed from the misery and bondage of sin, made free by the truth (as joh. 8. 32.) stood fast, and walked steadyly in the liberty and grace of Christ, Gal. 5. 1. not going barefooted, as was the manner of captives, and others, in misery, Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church, saith I shod thee with Tachash skin, Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation (or stability) of the Gospel of Peace; Ephes. 6. 15. with the knowledge▪ profession and obedience whereof, she being firmly settled and defensed; her feet and steps were now beautiful; as the feet also of them that preach the Gospel of peace, are said to be beautiful: Rom. 10. 15. bounteous princes daughter] Hebrews: bath nadib, that is, daughter of the bountiful, (or of the Prince, the Noble) for Princes were styled Bountiful or Benefactors, Luke 22. 25. as being free, liberal, and willing to do good unto others: hereby is signified that she was of noble race and ingenuous disposition, ready and willing to serve the Lord, and propagate the grace of his Gospel unto others; as before Christ calleth them his willing (or noble) people: Song, 6. 12. And as a son or daughter of Belial, meaneth one of wicked disposition, Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the son of Nobles, Eccles. 10. 17. is to be of an ingenuous and noble disposition; so to be a daughter of Nadib, is to be nobly and bounteously affected. This title belongeth to such only as believe in Christ, which are borne not of bloods, nor of the will of the flesh, nor of the will of man, but of God; john 1. 13. Wherefore when Christ was promised to reign in justice, it was said, that then Nabal (the fool, or vile person) should no more be called (Nadib) Liberal, Noble or Bountiful, Esay 32. 1. 5. joints] The original word, used only in this place, hath the signification of turning or going about; and seemeth to mean the bones that turn and move in the hollow of the thighs: these are likened to jewels or ornaments; signifying the firm, upright, goodly and glorious stature, gesture, walking and conversation of this Prince's daughter, well beseeming the Gospel which she professeth: being in fit, orderly and due proportion, as the Greek version also implieth. artificer] or faithful craftsman, in Hebrew A man, of fidelity and skilfulness in his workmanship: meaning here God or Christ, for he is the Artificer in heavenly things, Hebrews 11 10. and the Church with her gracious blessings is the work of his hands, Esay 60. 21.  
Verse 2. around goblet] or, a goblet (or cup) of roundness. The Spouse being p●a sed before for her ready receiving of, and holy steadfast walking in the Gospel of Christ: is now further commended for her propagating the truth unto others: likened to a mother conceiving and nourishing her children. For Zion or jerusalem (named here the Shulammitesse, Song. 6. 13.) is likened to a woman with child, travelling, bringing forth children (or a man child) and after nursing them with the breasts of her consolation, Esay 66. 7.— .11. So here first the navel (by which the child is nourished in the womb) is commended for the form, round as a goblet; and for the nourishment, which is as mixed liquor without scarcity, wherewith the goblet is full: and after her breasts (with which the child is nourished after it is brought forth) are praised in verse 3. Thus Paul preaching the Gospel to the Churches is likened sometime to a father that begetteth, sometime to a mother travelling in childbirth; sometime to a nurse cherishing her children, 1 Corinth. 4. 15. Galat. 4. 19 1 Thessalonians 2. 7. let there not want] or, there wanteth not, or, shall not want: but the former is more pathetical, as wishing a continual supply of grace, for nourishment of the children of Christ: though a promise also is herewith employed. mixture] that is, liquor mixed and tempered, and so made fit to refresh and nourish. For they used to temper and mix their wine, either with water or milk, to allay the heat; or with spices to make it more comfortable. So the wisdom of God is said to have mingled her wine, Proverbes 9 2. Christ drank his wine with his milk, Song. 5. 1. and after here is mentioned spiced wine, Song. 8. 2. and mixture (or mixed wine) was sought for of drunkards, Proverbes 23. 29. 30. Esay 5. 22. The navel therefore, not wanting mixture, signifieth the juice of grace abundantly supplied of God, for the nourishing and cherishing of his young children, in the body of his Church, so that both mother and infant are in health and good plight, not destitute or any good: even as to them that remember and keep God's Law, it is promised, that health shall be to their navel, and marrow (or moistening to their bones, Proverbes 4. 18. an heap of wheat] The supply and growth of grace ●s here further commended, by likening her b●●ly to an heap of wheat; for in their harvest, they gathered their come into floors, where it was stacked up on heaps, and after threshed, Ruth 3. 7. Hag. 2. 16. To such a stack or heap, is her belly resembled: signifying that her spiritual harvest being come, she was ready to bring forth store of good issue, as wheat, fit for the Lords Granary. set about with lilies] As the cornefloores in Israel being in the open fields, were hedged about for safe defence: so the belly of Christ's Spouse, big and ready to bring forth fruit unto him, is beset as with an hedge of Lilies, for her further comfort and glory. So that her way was not hedged up with thorns, as was the Harlots; Hosea 2. 5. 6. but set about with Lilies, denoting the graces wherewith the Spouse herself, and those about her are environed. The jews applying these things to their Church estate, in their Chaldee paraphrase, understand by the Navel, the Chief of their Synedrion or high Council, governing all, as the child is nourished by the navel in the mother's womb: the round goblet, to signify his clear doctrine of the Law, as the round moon: so that the words of the Law are not wanting from his mouth, as the waters of the great River running out of Eden, do not fail: by the belly; they understand the 70. wisemen or Councillors that sat about him as a round floor, whose cellars are full of tithes, sanctified things etc. and by Lilies, the men of the great congregation as Ezra, Zorobabel, Nehemia, josua and the like, who had their employment in the Law, day and night.  
V 3. breasts] that minister sweet consolations to the children, sucking out of them the sincere milk of the Word, Esay 66. 11. 1 Pet. 2. 2. See the notes on Song. 4. 5. where this resemblance was formerly used.  
V 4. tower of ivory] fair, strong and upright. In Song. 4. 4. the neck of the Spouse was likened to the tower of David builded for an armoury: here it is likened to a tower of ivory (or of Elephant's tooth,) which the Chaldee paraphrast expoundeth the ivory tower that King Solomon made. But we read of no such tower made by him, unless it be meant of that great throne of ivory which he made. 2 Chron. 9 17. and that may well be called a tower; even as the pulpit which was made for Ezra and others to stand upon when they read and expounded the Law unto the people, is called in Hebrew a tower. Neh. 8. 4. Thus, the neck of the Shulammitesse likened to Solomon's ivory throne, denoteth the power and glory of the Church, in her clear doctrine and upright judgements, whereby her children are guided and governed peaceably; freed from the servitude of men, of sin, satan & all enemies, 1 Cor. 7. 23. Rom. 6. 6. Heb. 2. 14. 15. so that now, jerusalem is loosed from the bands of her neck, as was promised in Esay 52. 2. and is made to inherit the throne of glory, 1 Sam. 2. 8. See the notes on Song. 4. 4. The Chaldee also by the neck here, understandeth the judge of Israel. the pools in Heshbon] or, Cheshbon, in Gr. the lakes in Essebon. As before her eyes were like doves, Song. 4. 1. so here they are like water pools, clear to see the truth, and to look unto the ways and actions of herself and others. It also may intent her watery eyes, weeping for her former sins: as jeremy lamenting the sins of his people, wisheth that his eyes were a fountain of tears, jer. 9 1. and prophesying their conversion, he saith they shall come with weeping▪ etc. jer. 31. 9 Heshbon was a city where king Sihon sometime dwelled, Num. 21. 26. it was situate in a goodly fertile Country, which the Reubenites possessed, Num. 32. 34. 37. so it seemeth to have in it fair and clear pools or ponds of water, which beautified it, as eyes do the body. The Hebrew expositors understand by these eyes the Prophets, or (as the Chaldee Paraphrast saith) Scribes. Heshbon by interpretation signifieth a Count, computation, or artificial devise: and thus some expound it here, pools artificially made: and pools have their name of blessing; either because they were esteemed great blessings in those hot & dry countries, judg. 1. 15. or because they were filled with rain the blessing of God, Ezek. 34. 26. Bath rabbim] or, (as the Greek interpreteth it) daughter of many; so that it was agate frequented of many, & it may be a gate where the judges sat: for public judgements, and Assemblies were at the gates, Ruth 4. 1. 2 Sam. 19 8. Lam. 5. 14. wherefore if Heshbon be not the proper name of a City, these pools may be thought to be at some gate of jerusalem, where many people assembled; as in Neh. 8. 3. The Chaldee applieth it to the Governors that sat in gate of the house of the great Council. thy nose] This is a principal ornament of the face; the instrument of smelling, & of drawing breath; sometime it is used for the whole face; and oftentime for anger, which appeareth by the face and breath. Here it seemeth to denote her spiritual courage & bold carriage against her enemies; because her nose is likened to the tower of Lebanon, which was high & lofty. For as in speech of the wicked the loftiness of his nose, (or countenance) in Ps. 10. 4. signifieth his lofty, stout and proud carriage: so here contrariwise it being spoken for praise in the godly, her nose like an high tower, noteth her courage & magnanimity for the truth, manifested in her countenance and behaviour, so that she discomfiteth all her enemies. On the contrary, when God threatneth the overthrow of jerusalem for her adulteries, he saith that her lovers (turned to be her enemies) should take away her nose, and her ears, etc. Ezek. 23. 25. tower of Lebanon] or, of Libanus, which was a mountain in the north parts of the land. It may here be understood of the tower of the house, called the house of the forest of Lebanon, which Solomon built very stately, 1 King. 7. 2. in which he put 200. targets, and 300. shields made of beaten gold, 1 King. 10. 17. looking towards Damascus] or, espying, watching, beholding the face of Damascus; which was the chief City in Syria, Esay 7. 8. called in Hebrew Dammesek, sometime Darmesek, as in 1 Chron. 18. 5. and Dummesek, as 2 King 16. 10. in the Greek and in the new Testament Damascus, Act. 9 2. it lay northward from mount Lebanon aforesaid, was a goodly city of praise and of joy, jer. 49. 24. 25. The inhabitants were commonly enemies to Israel, and often wars were between God's people and them, as the story of Scriptures showeth, 1 Chron. 18. 5. 6. 1 King. 11. 24. 25. Esay 7. 5. 8. Amos 1. 3. Wherefore the tower of Lebanon, looking (or espying, watching) towards Damascus, may intimate here, besides the courage, the care also of the Spouse, for the safeguard of herself and her children, against the enemy. For in times of danger, they set on towers & high places watchmen, or spies, to give warning of what they saw; Esay 21. 6. 9 Ezek. 33. 2.— 6. 2 Sam. 18. 24. 25.  
Ver. 5. Thine head upon thee] This may be understood properly of her head itself, likened to mount Carmel: or, of the ornament upon her head. like Carmel] or, like crimson; but both the Greek version and Chaldee paraphrase, expound it Carmel, the name of a mountain where Elias killed the Baalists, and prayed for rain, 1 King. 18. 19 20.— 42. Carmel also was a place inhabited by Nabal, 1 Sam. 25. 2. 5. It seemeth to have been very fertile; Nahum. 1. 4. for a fruitful place is called Carmel, opposed to a barren wilderness, Esay 32. 15. and 29. 17. and 33. 9 jerem. 4. 26. Thus her head likened to Carmel, may signify her mind filled with the knowledge of God, and fruitful in graces: so God promising the restauration of his Church, saith, Israel shall feed on Carmel and Bashan, etc. jerem. 50. 19 and foretelling the glory of Christ's Kingdom, saith, the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, etc. Esay 35. 2. The Hebrew Carmil, is also used for crimson, or scarlet colour, 2 Chron. 3. 14. which may also be meant here, seeing after her hair is likened to purple: and these were colours worn of Princes and great personages, and so meet for this Prince's daughter (verse 1.) and for the attire of her head on which she weareth the hope of salvation (through the blood of Christ, which these colours also prefigured) for an helmet, 1 Thes. 5. 8. hair] The original word dallath is no where used for hair but in this one place, as the Greek also interpreteth it: properly it signifieth slenderness or tenuity; and so meaneth small and slender hair. Some take it for a small lace or head band, wherewith the attire of the head was tied. This her hayrelike purple, denoteth her cogitations and purposes to be holy, heavenly, and as died in the blood of Christ. The Chaldee paraphrase applieth the head here spoken of to the King, the chief Governor in Israel; and the slender hair, to the poor of the people, which should be clad in purple, as was Daniel, Mordecai, etc. See the notes on Song. 4. 1. where the Spouses hair was likened to a flock of goats: that description differing from this, seemeth to imply a variety of estate; for God's people are not always of like condition in this world, though ever glorious in his eyes. the King is bound in the galleries] By the King, in this Song, is meant Solomon, that is, Christ. Re●atim which the Greek here likewise translateth galleries, is in Genesis 30. 38. 41. and Exod. 2. 16. gutters wherein waters run, for the flock to drink, unto which some think this place hath reference: but in Song. 1. 17. rahitim are galleries that run along the house sides; and so it seemeth to mean here. To be bound in the galleries, is to have a fixed habitation in the house of his Church; where the King is retained, and as it were tied with the bands of love towards his Spouse so excellent in all her parts; that now is fulfilled that which is elsewhere said unto her, The King will covet thy beauty, Psalm 45. 12. and that which is spoken of the lewd woman, her hands are as bands, Eccles. 7. 26. may have use here of the chaste woman, that her graces are such as do not only delight the King, but hold him fast bound unto her in the bands of spiritual wedlock, no more to leave her, but to abide with her for ever. For so he hath promised, I will betrothe thee unto me for ever, Hosea 2. 19 the Lord delighteth in thee, and thy land shall be married; Esay 62. 4. my servant David shall be their Prince for ever; and I will set my Sanctuary in the midst of them for ever more: and the name of the City from that day, shall be The Lord is there▪ Ezek. 37. 25. 26. and 48. 35. The throne of God and of the Lamb, shall be in it, and his servants shall serve him▪ and they shall reign for ever and ever, Rev. 22. 3. 5.  
Vers. 6. and how pleasant] This admiration of her beauty and pleasantness, in all her parts, carriage and administration, showeth the reason of the former speech, why the King was bound in the galleries; for that he was delighted, and as it were ravished with her heavenly graces; as before in Son. 4. 9 10. And as she admired Christ for his fairness and pleasantness; so now she is magnified for the like: see the notes on Song. 1. 15. 16. O love] that is, o thou that art dear loved: thus they call her, to signify Christ's great affection towards her: for it is another and more forceable word than was used before in Song. 1. 9 15. and 2. 2. and 4. 1. 7. and 5. 2. and 6. 4. that, betokening loving society and outward friendship; this, signifying inward charity and loving affection, which is strong and servant, Song. 8. 6. 7. for delights] or, delicacies, or, with pleasures; meaning full delight, all manner pleasure: so that all that love her may rejoice with her, and delight themselves in the brightness of her glory, as Esay 66. 10. 11.  
Vers. 7. thy stature] or, thy height: in Greek, thy greatness. a palm-tree] or, a date tree, called in Hebrew Thamar, in Greek Phoenix; it is of tall and upright stature, always green and flourishing, bearing pleasant fruit. Wherefore the just man's state is likened to this tree, Psalm 92. 13. and figures of Palm trees (signifying heavenly graces) were made in the Temple, 1 King. 6. 29. and 7. 36. and foretold to be also in the spiritual Temple under the Gospel, Ezek. 41. 18. 19 and palm-branches carried in the hand, or on the head, were signs of victory: wherefore the Saints (that by faith overcome the world) appeared with palmebranches in their hands, Rev. 7. 9 And the palm-tree is said to be of such a nature, that it will not bow downward or grow crooked, though heavy weights be laid upon it, but groweth still upright. So this stature of the Spouse likened to a palm-tree, showeth her spiritual growth in the faith (notwithstanding all her tribulations) tending always upward towards heaven, till she attain unto the measure of the stature of the fullness of Christ, as Eph. 4. 13. For God hath now broken the slaves of her yoke, and made her go upright; Lev. 26. 13. So the Kingdom of Israel (whiles it flourished) is likened to a tree, whose stature was exalted among the thick branches, etc. Ezek. 19 11. clusters] to wit, of the Vine, as in v. 8. signifying hereby that her breasts were not only fashioned, as in Ezek. 16. 7. but full of milk to nourish her children, and of the wine of heavenly consolations, which they that love her may suck and be satisfied as Esay 66. 11. So that now the state of the Church is not as when complaint was made, there is no cluster to eat, Mic. 7. 1. but as when new win● was found in the cluster: and he said, Destroy it not, for a blessing is in it, Esay 65. 8.  
Vers. 8. I will goe-up to] or, I will climb-up on the palm-tree; meaning to gather the fruit thereof. This purpose and promise, if it be spoken in the person of Christ, implieth his acceptation of the fruits of the Spirit in his Spouse, as is noted on Son. 5. 1. But it seemeth (by that which followeth) to be the speech of her friends aforesaid, speaking collectively as one person, to note their unity and joint co 〈…〉 to communicate with her graces, as in Esay 66. 15. 11. For things of this sort, are spoken both of God, and of his people, Esay 62. 5. the boughs thereof] or, the branches of it: the Hebrew Sansinnim is no where used but in this place: the Greek translateth it the heights thereof, meaning the branches which are on high, and which bear the fruit. For the Palmtree though it be very tall, hath no boughs growing out by the sides of the body, as other trees; but on the very top, the leaves (which are long like swords) spread abroad pleasant to behold; and the fruit groweth not among the leaves, but on the top of the branches; as historians do record, Pliny l. 13. c. 5. So Christ (if it be understood of him) going up and taking hold of the boughs, both signifieth it to be his own possession, and showeth his care and love to look unto it, and to purge the branches that they may bear more fruit, (as the Father doth the fruitful branches of the Vine, joh. 15. 1. 2.) and likewise to enjoy and accept of the gracious fruits of his Spouse, with whom he will now continue. Or, taking it (as before) for the speech of the faithful Company, it meaneth their purpose and endeavour to partake of the heavenly fruits which this Church bringeth forth. be as clusters] or, shall be as clusters; and thus it is an assurance or promise of blessing to her from the Lord▪ filling her with the juice or grace, that she shall neither be barren nor unfruitful in the knowledge of Christ, 〈◊〉 Pet. 1. 8. but as is promised, He will cause them that come of jakob, to take root; Israel shall blossom and bud, and fill the face of the world with fruit, Esay 27. 6. But it may be taken also as a wish, and let thy breasts I pray thee be as clusters of the Vine; that is, have not thou a miscarrying womb, and dry breasts (as Hos. 9 14.) but grow in grace and in knowledge▪ be not an empty vine, as Israel was of old, Hos. 10. 1. Leave 〈◊〉 thy wine, which cheereth God and man, judg. 13. but be filled with the Spirit; that we may suck and be satisfied with the breasts of thy consolations, Esay 66. 11. the smell of thy nose, 〈◊〉 apples] her nose, commended for the form, in vers. 4. denoted her good carriage, and courage for the truth. The smell, odour, or sent the 〈◊〉 meaneth the good report and ●ame thereof 〈◊〉 broad: which is comfortable as a sweet 〈◊〉 Or, by the smell of her nose, may be understood the breath coming out of her nostril, that it should be sweet. And so not only her outward behaviour should be commendable, but the hidden man of the heart, uncorrupted: that the breath or spirit proceeding from within, be pure; and God may manifest the smell (or favour) of his knowledge by her in every place, 2 Cor. 2. 14. as the favour of life, unto life; and like the savour of apples, which refresh those that languish and are sick of the love of Christ; as Song. 〈◊〉. 5.  
Vers. 9 thy palate] or, the roof of thy mouth▪ in Greeke, thy throat. The palate 〈◊〉 once own use is to 〈◊〉 and discern, 〈◊〉 in job 34. 3. the palate 〈◊〉▪ out for others it is the instrument of speech, as in Prov. 8. 7. my palate shall speak truth. This latter use seemeth here to be meant, that her palate, to weet, her speech and doctrine, should be like good wine, to comfort and revive bitter and heavy hearts, Prov. 31. 6. the good wine] that is, the best, most excellent, sweet and wholesome wine: as the good oil, (Psalm. 133. 2.) is the best, sweetest, and most precious oil. The comfortable doctrines of the Gospel, are likened to wine, Esay 55. 1. 2. 3. Prov. 9 2. 5. See the notes on Song. 1. 2. that goeth to my beloved] a commendation of the good wine, from the effects: that it is pleasing unto God; and profitable unto men. For by the Beloved, usually in this Song is meant Christ: by going to righteousnesses (or according to righteousnesses) that is, going aright, straightly or directly, is signified the nature of pure wine, manifesting the goodness by the moving and springing in the cup, whereby it is discerned to be the right and natural wine, and is pleasing to them that drink it. The like phrase Solomon used in Prov. 23. 31. Look not on the wine when it is red, when it giveth his colour in the cup, when it goeth (or walketh, that is, moveth itself) in righteousnesses: as there, the nature of the most pure and generous wine is described, whereby men are alured to drink thereof; so here the right wine, the pure and wholesome doctrine out of the mouth of the Spouse, is declared by the company of Believers, to be pleasing and right in the eyes of Christ their Beloved. It may also intimate, how the Spouse (filled with the Spirit, rather than with wine, Ephes. 5. 18.) her speeches should tend to lead all unto Christ, and unto righteousnesses: that is, faith in him, and righteous works which he requireth us to walk in. causing to speak] that maketh to speak, or giveth utterance, to the lips of those that are a sleep: or, speaking in the tips, etc. This is the other effect of the Spirit, that as wine maketh men talkative, Prov. 23. 29. so the Spirit maketh men to utter the mysteries of God: as the disciples (when some thought they were full of new wine) prophesied and spoke with other tongues, the great works of God, as the Spirit gave them utterance, Acts 2. 4. 11. 13. etc. By sleepers here are meant sinners, awaked and quickened by the word preached, as it is said, Awake thou that sleepest, and arise from the dead; and Christ shall give thee light, Ephes. 5. 14. And so it was promised, Thy dead men shall live, my dead bodies shall arise: awake and sing, ye that dwell in dust, Esay 26. 19 And Fzekiel by prophesying, raised to life the dead bones of the house of Israel, Ezek. 37 which also the Chaldee paraphrast allegeth in opening this place. And not only dead men, (which are said to be asleep, Dan. 12. 2.) but others also that live, and through negligence or security fall asleep (as the Spouse acknowledgeth of herself, in Song. 5. 2.) are enabled by this spiritual wine, to speak: for having drink thereof, they forget their poverty, and remember their misery no more, as Prov. 31. 6. 7. So God promising to restore comforts unto Israel, and to his mourners, saith that he createth the fruit of the lips, peace, peace, etc. Esay 57 18. 19  
Vers. 10. I am my Beloved's] Hear the Spouse, as full of the wine of grace and consolation from the Lord, testifieth her assurance by faith, that she is Christ's; and so an heir of salvation by promise, Gal. 3. 19 See before in Song. 2. 16. and 6. 3. his desire] his desirous affection, the Greek interpreteth it▪ his conversion (or turning) is towards me. This manner of speech was used before, when God chastening the woman for her sin, said, thy desire shall be unto thy husband, Gen. 3. 16. but now this woman being renewed by grace, and espoused unto Christ, as to an husband, 2 Cor. 11. 2. rejoiceth that his desire is unto her. And this appeareth by the whole scope of this Song and especially by those words, in Chap. 2. 14. and 4. 9 10. and 7. 5. So contrary each to other are our natural sinful state, and our estate by grace in Christ.  
Verse 11. into the field] or, into the country: a place of corn, Vines, figtrees, Pome granat-trees, etc. as joel 11. 12. in the villages] or, by the Cypress trees; for the Hebrew Cepharim may signify both: but the Greek also interpreteth it villages, and such country villages, are distinguished from fenced cities, 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ, that they may go together into the field and villages, to look unto their husbandry, how it prospered and whether the trees there planted did flourish and fructify, as the next words manifest. Hereby their desire and care is signfied, for the increase and propagation of the gospel abroad in the world, (for the field in the parable is the world, Matth. 13. 38.) And as Christ himself in the days of his flesh went about all the cities and villages, preaching the gospel, Matt. 9 35. Mark. 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19 so afterward both he in spirit walked among the golden Candlesticks of his Churches, looking to their ways, Revel. 2. and 3. and his Apostles went again to visit their brethren in every City where they had preached the word of the Lord, and to see how they did; Act. 15. 36. Such a cate is here intimated, that the Lords field might be visited, where he had (like a wise husband man) prepared and fitted his work, Prov. 24. 27.  
Verse 12. Let us get up early] or, Let us rise betimes in the morning; another act of diligence and care, Psal. 127. 2. such as God performed to Israel of old, when he rose up early and sent his Prophets unto them, because he had compassion on them; and the Prophets rose-early and spoke unto them, 2 Chron. 36. 15. jerem. 25. 3. 4. to the vineyards] that is, the Churches▪ or places where the Gospel had been planted: so the house of Israel, was the Lord's Vineyard, Esay 5. 7. The Chaldee also expoundeth this of the house (or place) of assembly, for learning Gods Law. the tender grape] the first small-grape; of this; see Song. 2. 13. 15. open itself] that is, appear and so give a sweet smell; the Greek interpreteth it, flourish: it meaneth the first appearance of fruit before the grapes be any thing near ripe; a token that the Spring is come, and that Summer is nigh; as Song. 2. 12. 13. The Chaldee Paraphrast applieth it to the time of Israel's redemption. pomegranates] or, pomegranate-tres, such do signify the particular persons in the Churches, full of grace and good works; See Song. 4. 13. there will 〈◊〉 give my loves] The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith, confession, thankes, good works, etc. there in the Vineyards of the Churches, in the society of the Saints: For the Lord keepeth his Vineyard and watereth it every moment; he causeth them that come of jakob to take root; Israel shall blossom and bud, and fill the face of the world with fruit, Esay 27. 3. 6. And I will bring forth (saith the Lord) a seed out of jakob, and out of judah an inheritor of my mountains; and mine elect shall inherit it, and my servants shall dwell there. There shall the house of Israel all of them in the land serve me; there will I accept them; and there will I require your offerings, and the first fruits of your oblations, with all your holy things, I will accept you with your sweet savour, etc. Esay 65. 9 Ezek. 20. 40. 41.  
Vers. 13. The Mandrakes] Dudaim (which the Greek also called Mandragoraes or Mandrakes) have allusion in name to Dodim, loves, forementioned: and Dod that is, Beloved, as she after calleth Christ. Mandrakes grew in the field, and were found in the days of wheat harvest, as the history showeth in Gen. 30. 14. etc. It appeareth by 〈◊〉▪ chels desire there of them, & by the smell that here they are said to give, that they were very lovely and pleasant, (differing from the Mandrakes that grow in these parts.) The Chaldee paraphrast calleth it Balsemon, Balsam. give a smell] or, an odour, that is, are fragrant and yield a pleasant savour: so the Uines are said before to give a smell, Song. 2. 13. and the Spikenard of the Spouse, Song. 1. 12. at our-doores] or; by our doors: which seemeth to be opposed unto the fields where Mandrakes grew (as after new fruits are opposed unto the old:) signifying that both at home and abroad near & far, the fame and odour of graces in God's people, spread itself. For a thing is said to be at the doors when it is nigh at hand; Mat. 24. 53. precious things] or dainties, pleasant fruits, & delightful graces, see the notes on Song. 4. 13. 16. new and old] signifying here by variety and plenty, Lev. 26. 10. and old fruits are oft times better than new, as Luk. uk. 5 39 So ●ow the state of the Church (instructed unto the Kingdom of heaven) is like the householder which bringeth forth out of his treasury, things new and old, Matt. 13. 52. laid them up] or hidden▪ treasured, stored-up, to be reserved & safely kept. The Chaldee paraphraseth thus: Now rise (O King Christ) receive the Kingdom 〈◊〉 〈◊〉 have laid up for thee. As the goodness of God is great, which he hath laid up for them that fear him, Psal. 31. 20. so all the goodness and fruits of▪ grace that flow from his people▪ are unto his honour and praise, consecrated unto him. For of him, and through him, and for him are all things: to him 〈◊〉 glory forever, Amen. Rom: 11. 3●.   


CHAPTER VIII.  
Who will give thee, as a brother to me; sucking the breasts of my mother: I would find thee without, I would kiss thee; also, they should not despise me, I would lead thee, I would bring thee into my mother's house, thou shouldest instruct me: I would cause thee to drink, of spiced wine; of the juce, of my Pomegranate. His left hand, under mine head; and his right- hand, embrace me.  
I adjure you, o daughters of jerusalem: why should ye stir, and why should ye stirre-up the Love, until it please▪  
Who is this, that commeth-up out of the wilderness; that leaneth, upon her Beloved? Under the appletree, I stirred up; there, thy mother painfullybrought thee forth, there, she painfullybrought forth that bore thee. Set me, as a seal, upon thine heart; as a seal, upon thine 〈◊〉; for love, is strong as death, zeal, is hard as hell: the coals thereof are coals of fire, the flame of jah. Many waters, cannot quench love; neither can the floods drown it: if a man would give all the substance of his house, for love; contemning they would contemn it.  
We have a little sister, and she hath no breasts: what shall we do for our sister, in the day when she shall be spoken of▪ If she be a wall; we will build upon her, a palace of silver: and if she be a door▪ we will enclose her, with boards of Cedar. I am a wall, and my breasts as to w 〈…〉: then was I in his eyes, as one that findeth peace.  
〈…〉 on had a Vineyard, in Baalhath on▪ he gave the Vineyard, to keepers: every man shall bring for the fruit thereof, a thousand (shekels) of silver▪ 〈◊〉 My Vineyard which is mine, is before 〈…〉, o So 〈◊〉▪ and two hundred, to those that keep the 〈◊〉 thereof.  
Thou that dwellest in the gardens, the companions attending to thy voice 〈◊〉 thou me to hear.  
He my beloved, and be thou like to a Roe, or to a 〈◊〉 of the Hearts; upon, the mountains of spices.   

CHAPTER VIII.  

O Who will give thee, as to me a brother;  
Even he that sucked the breasts of my mother:  
I would find thee without, I would kiss thee;  
And also, I should not despised be.   

I would thee lead, I would thee bring into  
My mother's house, instruct me shouldest thou:  
I would cause thee to drink, wine mixed with spice,  
Of my Pomegranate the delightful juice.  
His left hand, underneath mine head (have place)  
His right hand also, me about embrace.  
O daughters of jerusalem that be,  
I do adjuring charge you: why should ye  
Awaking-stirre, and why should ye disease,  
By stirring up the Love, until it please?  
Who's this, that comes up from the desert waste  
That to her Loved, leaning cleaveth-fast?  
I stirred thee up, under the Appletree:  
Thy mother there with pain did bring-forth thee;  
There, she that bore thee did bring-forth-with▪ smart.  
O set me, as a seal upon thine heart;  
Upon thine arm (eke set me) as a seal;  
For love is strong as death; and jealous-zeale,  
Is hard as hell: the coals eke of the same  
Are coals of fire, of jahs' consuming flame.  
The many waters, love they cannot quench;  
Neither the floods, are able it to dre●ch:  
If man would all wealth of his house expend,  
For love; it would be utterly contemned.   

We have a sister small, no breasts hath she:  
In day when she is spoke of, what shall we  
Do for our sister? If she be a wall;  
A silver palace, build on her we shall:  
And if she be a door; enclose will we  
Her round about, with boards of Cedar tree.  
I am a wall, my breasts as towers likewise:  
Then was I as peace finding in her eyes.  
In Baal-hamon, there a Vineyard was  
Of solomon's; the Vineyard he did pass  
In hire to keepers: every man he brings  
For fruit thereof, a thousand silverlings.   

My Vineyard which is mine, fore me remains:  
The thousand to thee, Solomon pertains;  
Two hundred eke, be the fruit-keepers part.   

O thou that dweller in the garden's art,  
Unto thy voice they that companions be  
Attending are to hear it cause thou me.  
Flee, my Beloved, and have a ●●es likeness,  
〈◊〉 a young Hart; on 〈◊〉 of spices.     

Annotations.  
Who will give thee] that is, O if some would give thee; or, O that thou wert: a form of wishing often used in the Scripture; see Deut. 5. 29. Psal. 14. 7. The faithful here desire the brotherhood, love and communion of Christ, for their further comfort, and that they might manifest their love and obedience unto him. as a brother] loving affected, conjoined, familiar and conversant with me. Brotherhood, signifieth near conjunction and consociation, whether by bond of nature, or otherwise by agreement and covenant, Zach. 11. 14 Wherefore things without life, coupled together, are called man and his brother; or, Woman and her sister; Exod. 25. 20. and 26. 3. and they that are companions in like estate (though differing i● nature) are brethren; as job was a brother to dragons, and a companion to Owls, job 30. 29. and a man in quality, condition or action like another, is called his brother, Prov. 18. 9 Gen. 49. 5. and when Solomon persuadeth his son to affect, love, and associate himself unto Wisdom, he biddeth him say unto her, Thou arr my sister, Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people, taking part of the same flesh and blood with them, Heb. 2. 14. yet is he chief called our brother, because we are all of one Father by the Spirit of sanctification, Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to be the desire of the godly here, that Christ would vouchsafe to enter into covenant with them, by his Word and Spirit, and to accompany them with his grace, for their mutual comfort, and fruition each of others love: that he would show himself as a brother, lovingly affectioned, merciful and compassionate in their troubles and miseries; as a brother is borne for adversity, Prov. 17. 13. sucking] or, that sucked the breasts of my mother, that is, every way most nearly conjoined, as having both one father and one mother, for so the band or kindred is more near, then if they had one father only, as Abraham said, she is the daughter of my father, but not the daughter of my mother, Gen. 20. 12. Wherefore the child followed the mother, if she were a free or a bondwoman, the child was likewise, Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother, the affections and love are most vehement; as joseph's carriage towards Benjamin manifesteth, Gen. 43. 29. 30. 34. The mother here is jerusalem which is above, which is the mother of us all, and signifieth the new Testament or Covenant of grace and freedom, Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother, is to participate of her grace and consolations, Esa. 66. 10. 11. and 60, 16. and Christ is then said to suck these breasts, when the Covenant or Testament is by him confirmed and established to and with his people, openly professed, and the communion of graces mutually doth grow. Which communion is figuratively signified by eating, drinking, sucking, supping together and the like. Song 5. 1. Luk. 22. 15. 16 joh. 6. 51. Rev. 3. 20. The Hebrews in than Chaldee paraphrase give this exposition; In that time, the King Christ shall be revealed unto the Congregation of Israel; and the sons of Israel shall say unto him; Come, be thou with us for a brother, and let as go up to jerusalem; and we will suck with thee, the senses (or meanings) of the Law, as a sucking child sucketh the breasts of his mother. It may also be observed, that things are sometime said to be done unto Christ, which are done unto his people, Matth. 25. 35.— 40. Acts 9 4. 5. Colos. 1. 24. As therefore Christians, when they are begotten or converted unto Christ by the Gospel, have Christ form in them, Gal. 4. 19 so when such are nourished with the sincere milk of the word, (as 1 Pet. 2. 2.) it may be said that Christ himself is nourished in them; for he and his people are one body, and mystically called Christ, 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ, may be fulfilled by the be▪ getting, nourishing and cherishing of the elect, when the Covenant of life and peace is made, continued and confirmed among them. I would find thee without] Her fervent love and desire of Christ's communion and brotherly grace, is here accompanied with a promise of all careful and loving duty, acceptation and obedience on her part. For to find him without (or in the street,) where the Wisdom of God crieth, and teacheth, Pro. 1. 20. Luk. 13. 26. signifieth her ready mind to go forth to meet him (as the virgins should to the Bridegroom, Matth. 25. 6.) and both lovingly & boldly to entertain and welcome him, by receiving and obeying his Gospel, as the sequel Show 〈…〉. See also Song 3. 2. 4. would kiss thee] a sign of love, honour, and of obedience; as all are exhor 〈…〉 d to kiss the son, Psal. 2. 12. See Song 1. 2. they should not despise me] that is, men should not, or, I should not be despised, for so this manner of speech often importeth, as is noted on Gen. 16. 4. Persons are despised or contemned, when either they do, or are thought to do, that which is not honest or comely, Gen. 38. 23. 2 Sam. 6. 16. or, when they miss of their purpose, and are laughed to 〈◊〉 with contempt, Esa. 37. 22. Neither of these should befall her, doing but her duty in 〈◊〉 and modest sort, and obtaining Christ whom her soul desired. What the state of a people is without Christ, and how subject they are to shame and reproach; the Lord himself showeth in Esa. 54. 1. 4. 6. But them that honour God, he will honour; and they that despise him, shall be lightly-esteemed, 1 Sam. 2. 30. and if any man serve Christ, 〈◊〉 will the Father honour, joh. 12. 26.  
Vers. 2. I would leads thee] to weet, with honour and solemnity, with joy and gladness: for Kings and great personages are said to be said & brought along, Esa. 60. 11. Psal. 45. 15. 16. Here, that which the faithful desire & receive of God & of Christ, to be led and to be brought to his holy mountain, 〈◊〉. 43. 3. they promise to do unto Christ: but the Lord doth it by the sight of his Word and Spirit, Esa. 63. 14. Psal, 143. 10. they do it unto 〈◊〉, by earnest prayers stirring-up themselves to take hold on him, Esa. 64. 1. 7. my mother's house] the state of Ecclesiastical policy, and public assembly, figured by the house or Temple of God in jerusalem of old, (unto which the Chaldee paraphrase here referreth it,) but is fulfilled in Christian Churches, which are God's house and temple now, Heb. 3▪ 6. 2 Cor. 6. 16. especially in that jerusalem, which is the mother of us all, Gal. 4. 26. See Song 3. 4. thou should instruct me] or, shalt teach, shalt learn me, speaking to Christ, whose instruction she would gladly receive. Thus also the Greek interpreteth it, thou shalt teach me; and the Chaldee, thou shalt teach me to fear before the Lord. It may also be referred to the mother aforesaid, she that instructeth her; but the former seemeth most agreeable, and showeth both her desire, and the end of bringing Christ unto her home, that she might be further taught and builded up by the doctrines of his Gospel. And thus it is prophesied, how in the last days, many people should say, Come and let us go up, to the house of the God of jakob; and he will teach us of his ways, and we will walk in his paths, etc. Esa. 2. 2. 3. Mich. 4. 1. 2. of spiced wine] wine sweeted with a mixture, or confection of spices; such (in the Law) were put into the holy incense, and oil, Exod. 30. 34. 35. 23. 25. such were also used at the burial of the dead, 2 Chronicles 16. 14. and for banqueting, as this place showeth. the juice] or, the new-liquor, the sweetwine, which hath the name of treading or pressing out of the pomegranates or grapes. Hereby she signifieth that the word should not be fruitless in her; but that she would honour Christ with her graces, and render unto him such fruits of faith, as should be sweetened & spiced with his own Spirit in her, & wrung out of her by the same, whiles she hath fellowship in his afflictions. For when Christ administereth the comforts of his Word and Spirit, he giveth us wine to drink, Prov. 9 1. 5. Esa. 55. 1. 3. and when we bring forth the fruits of his Spirit, and with them do glorify him, and edify our brethren, he counteth himself refreshed as with wine, and taketh pleasure in his people. See Song 4. 10. and 5. 1. This juice and wine, spiced with the truth, faith, grace, and spirit of the Lord; is contrary to that cup in the woman's hand full of abominations and filthiness of her fornication, the heresies, idolatries, and other fruits of the flesh, with which 〈◊〉, the inhabitants of the earth were made drunk; Rev. 17. 2. 4.  
Vers. 3. under mine head] understand it prayer-wise as before, let it be under: or, should be under my head. The Spouse privy to her own infirmities, and desirous of strength and comfort from Christ; 〈…〉eth that she may be sustained by him, and find rest to her soul in the feeling of his love, whose grace is sufficient for her, whose strength is made per 〈…〉 weakness; 2 Cor. 12. 9 See before in Song 26. where the like words are used.  
Vers. 4. I adjure you] or, I charge you by an oath. 〈…〉 here enjoying Christ, desireth the continuance of his grace, and chargeth her friends that they should by no means, disquiet, provoke or grieve him: as she had adjured them twice before, Song 2. 7. and 3. 5. See the annotations there. why should ye stir] that is, do not stir, for it will not be for your profit▪ before it was said, if ye stir, in the like sense, and there (in Song 2. 7. and 3. 5.) the Roes, and Hinds of the field were mentioned, which are not here.  
Vers. 5. Who is this] this woman. This either implieth the springing up of a new Church, conducted by Christ through the wilderness of this world: or, if it be understood of the former, it showeth the admiration of the daughters of jerusalem, at her increase, strong faith, patience, holy order, etc. whiles she followeth and relieth upon Christ. So before, in Song 3. 6. the wilderness] the peoples of this world, out of which the people of God are chosen, and called, Ezek. 20. 35. joh. 15. 19 It signifieth also her former misery, under persecution; or under the bondage of sin and satan, from which she escapeth by Christ; for the wilderness was a dry and thirsty land, a land of drought, and of the shadow of death; Ezek. 19 13. jer. 2. 6. that leaneth] or, leaning, cleaving to, adjoining, associating herself: it is a word, not elsewhere used in Scripture, and is borrowed from the Arabian language: the Greek translateth it, confirming, or strengthening herself. It signifieth her weakness in herself, unable to sustain her steps: but her strength in Christ her beloved, on whom she leaning by faith, is confirmed against all doubts, fears, dangers, difficulties, tentations, and by her union with him, is made partaker of all grace and comfort; for he that is joined to the Lord, is one Spirit, 1 Cor. 6. 17. and is by him made perfect, established, strengthened, settled; as 1 Pet. 5. 10. This grace is foretold by the Prophet, according to Gods first dealing with Israel, when he put his holy Spirit within his people, and led them through the deep, as an horse in the wilderness; they stumbled not. As a beast goeth down into the valley, the Spirit of the Lord quietly led him: so didst thou lead thy people, to make thyself a glorious name: Esa. 63. 11. 13. 14. I stirred thee up] or, I raised thee up. They by the words of the Spouse, speaking again to her Beloved; whom she stirred or raised up as out of sleep, by her earnest prayers, as in Psal. 44. 24. Stir up, why sleepest thou Lord? And they that give themselves to prayer, are said also to stir up themselves, Esa. 64. 7. This raising up, was under the Apple tree, the tree of life and grace, whose shadow and fruit had been delightful and sweet unto her; and to which tree, Christ himself was likened, Song 2. 3. So she by faith taking hold on the covenant of grace & promises of life in Christ, called on his name in her for owes, and stirred him up for her help & comfort. there] under the Apple tree, the faith and hope of salvation and life. thy mother] the faithful company, or the primitive Church, who brought forth Christ into the world, by preaching, professing, practising and suffering for his Gospel. painfully brought thee forth] traveled of thee with sorrow▪ The bringing forth of Christ into the world, by the preaching and witnessing of the Gospel, (that the child might be borne unto us, Esa. 9 6.) is set forth by the similitude of a woman in her painefull-travell, Rev. 12. 1. 2. Gal. 4. 19 For as childbirth is accompanied with many pangs and sorrows, like bands that constrain forceably: so is the bringing forth of Christ into the hearts and minds of men, that they may believe in him, performed with much labour, sorrow and difficulty; In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in toss to and fro, in labours, in watchings, in fastings, etc. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrows, for the deliverance and salvation of her children, saith, Like as a woman with child that draweth near the time of her delivery, is in pain, cryeth out in her pangs; so have we been in thy sight O Lord. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth, etc. Esa. 26. 17. 18.  
Vers. 6. Set me] or, Put me as a seal upon thine heart. The Spouse desireth of Christ, assurance and confirmation of his love towards her; that she may be graven as the engraving of a scale or signet, upon his heart. This hath reference to the high Priest of old, who having the names of the twelve Tribes of Israel, graven upon twelve precious stones, like the engravings of a signet (or seal) is said to bear the names of the sons of Israel, in the Breastplate of judgement upon his heart; for a memorial before the Lord continually; Exod. 28. 21. 29. So she desireth Christ to be her merciful and faithful high Priest, in things pertaining to God, Heb. 2. 17. that he would have a continual care of her salvation, mindful of her himself, and making a memorial of her before God his Father; and that this affection of love, might not vanish away, but be as a deep impression in his heart for ever. For a seal is used for a ratifying and confirming that which is spoken, that it may not be disannulled, Neh. 9 38. Rom. 4. 11. And this God signified to Zerubbabel saying, I will set thee as a seal; for I have chosen thee; Hag. 2. 23. and again it is said, The foundation of God standeth sure, having this seal; the Lord knoweth them that are his: 2 Tim. 2. 19 a seal upon thine arm] The high Priest bore the names of the Tribes, not only upon his heart; but the same names he also bare (engraven like a seal) upon his shoulders before the Lord for a memorial, Exod. 28. 11. 12. And the Lord promising the daughter of Zion, that he would not forget her to have compassion on her, saith: Behold I have graven thee upon the plames of my hands; thy walls, are continually before me, Esa. 49. 15. 16. But as the heart signifieth inward love, so the arm of Christ signifieth his outward manifestation of love, by helping, bearing and supporting her in all her infirmities, through his power: wherefore it is said, Thou redeemest thy people with the arm, Psal. 77. 16. and, thou hast scattered thine enemies, with the arm of thy strength, Psal. 89. 11. and unto jerusalem he saith, Behold the Lord will come with strong (hand) and his arm shall rule for him: He will feed his flock like a shepherd, he will gather the Lambs with his arm, and carry them in his bosom, Esa. 40. 10. 11. love is strong as death] as death is strong, and overcommeth the strongest man, Psal. 89. 48. so the love which I bear towards thee, desiring to be united unto thee, is a strong affection which cannot be subdued in me by any trouble or tentation. zeal] or, jealousy: zeal is love inflamed and ●ervent: and is used sometime in good part, as joh. 2. 17. sometime in the evil, called bitter zeal (or envying) jam. 3. 14. so is jealousy, 2 Cor. 11. 2. Here it seemeth to be meant of godly zeal, or jealousy, wherewith her heart was also affected towards Christ. hard as hell] cruel, fierce and inexorable, as is hell itself, that is, the grave or state of death, whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all, so love and gealous-zeale consumeth and eateth up, not sparing: for the love of Christ constraineth, 2 Cor. 5. 14. and the zeal for his glory, eateth up the godly, Psal. 69. 9 the coals] the fiery coals, arrows, or fiery darts: properly the word signifieth that which flieth and burneth; & is applied sometimes to plagues & judgements, Deut. 32. 24. sometimes to arrows, Psal. 76. 3. here, to burning coals or darts of love, that pierce and inflame the heart, and cannot be quenched. flame of jah] the consuming flame of God: Shalhebeth-jah, noteth a vehement or consuming flame of jah (the Lord:) as the piercing and devouring lightning: but meaneth the fire of his Spirit, which is compared unto fire, Matth. 3. 11. for the power and efficacy thereof in the hearts of the children of God.  
Vers. 7. many waters] By waters and floods are often meant, afflictions, troubles, wars, persecutions, tentations, wherewith the faith, love, patience of Christ's people are exercised & tried; Psal. 69. 2. Esa. 8. 7. 8. and 59 19 Dan. 9 26. and 11. 12. So here is signified that the love of Christ wherewith the minds of his people are inflamed, is such, as cannot be quenched with any calamities. And thus it is said, Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, for thy sake we are killed all the day long, we are accounted as sheep of slaughter:) nay in all these things we 〈◊〉 more than conquerors, through him that loved us 〈◊〉 I am persuaded that neither death, nor life, nor 〈…〉 nor Principalities, nor powers, nor things present, 〈◊〉 things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of 〈◊〉 which is in Christ jesus our Lord, Rom. 8. 〈…〉 all the substance] or, all the riches (wealth) 〈…〉 ver, gold, etc. that is in his house. 〈◊〉 they would contemn it] that is, it would utterly (or altogether) be contemned; or, he would wholly be contemned. As the love between Christ and his Church cannot be separated, being united by the Holy Ghost so neither can love, nor other grace of God be bought for money, but is the free gift of God bestowed on whom he pleaseth▪ Act. 8. 18. 19 20. Rom. 9 11.— 16. So wisdom cannot be go 〈…〉 for gold, neither shall silver be weighed for the price thereof, etc. joh. 28. 15.— 19 Prov. 8. 11. 19  
Vers. 8. We have a little sister] The godly here consult about a new Church arising, whom they call a sister; in respect of the unity of faith; little (or small) as being young, newly converted, and nothing populous, without breasts, as having yet no established ministry, (for such is the state of the Churches in their beginning, as appeareth by Act. 14. 23. Tit. 1. 5.) so that her children could not suck out the sincere milk of the word, and be satisfied with the breasts of her consolations, 1 Pet. 2. 2. Esa. 66. 11. for she was not yet come to the estate of Israel whose breasts were fashioned, and the Lord entered into covenant with her, and she became his, Ezek. 16. 7. 8. when she shall be spoken of] or, wherein speech shall be of her: when the fame of her calling and conversion shall come abroad, what furtherance shall we yield, to increase, settle, establish her in the truth. This showeth the duty of love from one Church to another, in communicating their graces each to other, and praying one for another. See an example in Act. 11. 19 22. 23. This Hebrew phrase of speech to be had of her (or in her,) may be understood two ways, for or against her: for her, when treaty shall be of her espousals unto Christ; thus David sent and spoke of (or with) Abigail, to take her to him to wife, 1 Sam. 25. 39 against her, as the people spoke against God, and against Moses, Numb. 21. 5. and Princes speak against me, Psal. 119. 23. For no sooner do a people turn to the Lord, but the wicked do oppose in word and work. And thus the Hebrews in their Chaldee Paraphrase expound it here, What shall we do for our sister, in the day when the nations shall speak to go up against her, unto war?  
Vers. 9 If she be is wall] The answer to the thing proponed, made (as some think) by Christ, to which the Chaldee paraphrast agreeth, saying, Michael the Prince of Israel will say: or, by other her sister churches, desirous to procure her good. a wall] that is, strong and well grounded in the truth; and so become a city, which is often described by walls, gates, bars, etc. 2 Chron 8. 5. and 14. 7. Revel, 21. 12. Spiritually it meaneth her faith and hope of salvation in Christ, grounded on the doctrine of the twelve tribes of Israel, and twelve Apostles of Christ, Rev. 21. 14. 19 as, Thou shalt call thy walls salvation, Esa. 66. 18. and, we have a strong city, salvation will God appoint for walls and bulwarks, Esa. 26. 1. Moreover, when God signified the strength and courage of his Prophet against their enemies, he faith, I will make thee unto this people, a fenced brazen wall; and they shall fight against thee shall not prevail, ●er. 15. 20. we will b 〈…〉 d] Here, by we, may be implied the Trinity in the Godhead, as Gen. 1. 26. Song 〈◊〉. 11. or, we may mean Christ inwardly & effectually by his grace, and his people (her sisters) outwardly and ministerially by the word of the Gospel. a palace] or, 〈…〉 le, a tower, a fair and orderly building; such as were wont est times to be set on strong walls of cities: and this being of silver, noteth the purity, excellency and durableness of this palace, adorned with the graces of God's word and Spirit, that so she might be builded for an habitation of God through the Spirit, Eph. 2. 22. and be able to resist the forces of her enemies. and if she be a door] if she go forward in the faith and practise of the Gospel, that she be not only built up as a wall, but as a gate and door, fully edified; as at the repairing of jerusalem, when they sanctified the gates, and set up the doors of it, Nehem. 3. which gates, doors, bars, etc. were for the safeguard of the inhabitants, and shown their care to resist and keep out the enemies, (as appeareth by the contrary in jer. 49. 31.) as also to open, that the righteous nation which keepeth the truths may enter in, Esa. 26. 2. Psal. 118. 20. Therefore Angels are at the gates of the heavenly City, to conduct God's people into it, Revel. 21. 12. 27. and 22. 14. we will enclose her] or, we will fence her about, with board of Cedar; which is fair, strong and durable, and of sweet savour: of such the Temple was builded, 1 King. 6. 15.— 18.  
V 10. I am a wall] or, I became a wall; that is, I grew up and waxed strong in the faith & love of Christ. The little sister showeth her readiness to receive and increase in the doctrine of the Gospel my breasts as towers] my breasts are fashioned, Ezek. 16. 7. the ministry of the word established in me, to nourish up children unto Christ. The similitude of towers, noteth also the strength, power, and glory of the administration of the Gospel: and the open preaching of it out of pulpits of high places, that all may hear. For Migdal, a tower, is used for a pulpit, in Neh. 8. 4. in his eyes] in Christ's sight. findeth peace] We all in our natural corruption are enemies to God, Rom. 5. 10. but being justified by faith, we have peace with God, through our Lord jesus Christ, Rom. 5. 1. for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever, Esa. 32. 17. and this peace is enjoyed by the Holy Ghost, Rom. 8. 6. 9 and it is opposed to all the troubles, tentations, persecutions and afflictions in this life and world, joh. 16. 33. and is that which guardeth our hearts and minds, through Christ jesus, Phil. 4. 7.  
Vers. 11. Solomon had a Uineyard, etc.] These words may be understood as spoken by Christ, or by his Spouse forementioned. If by Christ, than it is a comparison between Solomon with his vine-yard, and Christ with his. That Solomon (as his father David, 1 Chro. 27. 27.) could not himself look to his Vineyards, but appointed officers to look unto them, who yielded him a yearly tribute, and had themselves a part of the profit for their labour: but Christ (who is always with his Church, Matth. 28. 20. and walketh in the midst of the seven golden candle sticks, Revel. 2. 1.) looketh to his Vineyard himself, that unto him, all the fruit and benefit thereof belongeth alone. If it be spoken by his Spouse (which I rather incline unto,) than it showeth a greater care and diligence in her now then in former times, when she confessed, that she kept not the Vineyard which was hers; that is, which was committed to her custody, Song 1. 6. So by Solomon, she meaneth Christ, by the Vineyard, his church in general; for the house of Israel was the Lord's Uineyard, Esa. 5. 7. Baal hamon] that is by interpretation, the master (or owner) of a multitude; meaning hereby either the world, among the multitudes whereof Christ hath his Church; or in respect of the much fruit which it yielded unto God, or should yield, being situate in a fertile place, which he had blessed with his grace; such as in Esay. 5. 1. is called the horn of the son of oil, that is, a very fruitful hill. he gave the Uineyard] that is, he let it out, in farm; as it is said, There was a certain householder, which planted a vineyard, etc. and let it out to husbandmen, and went into a fare country: Mat. 21. 33. Thus the Apostle saith to the Church of Corinth, We are labourers together with God, ye are God's husbandry, 1 Cor. 3. 9 a thousand shekels of silver] or, a thousand silverlings, meaning silver shekels: signifying hereby the great fertility of this Vineyard, that afforded so much to the owner, besides the labourer's reward. So in Esa. 7. 23. threatening to make the most fruitful place desolate, he saith, Where there were a thousand vines, at a thousand silverlings (or silver shekels) it shall be for briers and thorns.  
Vers. 12. My vineyard which is mine] that is, understanding it to be spoken by the Spouse, as in Song 1. 6. which is committed to my care and keeping. is before me] that is, I always look unto it, care for it, and am diligent to manure and dress it. As, all his judgements were before me; and his statutes I departed not from them; 2 Sam. 22. 23. to thee O Solomon] that is, thou shalt have thy full due for the fruit of thy vineyard, which is a 1000 silverlings, vers. 11. See Math. 21. 41. 200. to those that keep the fruit] that is, thy labourers shall receive also according to the agreement, every one for his work: see Mat. 20. 1. 2. etc. So the Apostle saith, Every man shall receive his own reward, according to his own labour; 1 Cor. 3. 8.  
Vers. 13. Thou that dwellest] or, O inhabitresse: Christ speaketh to his Spouse, dwelling in the gardens, that is, in the Churches; teaching her continual duty, both to her neighbours, in constant witnessing of the truth; and to himself, in prayer and thanksgiving. the companions attending] or, do attend to thy voice. By companions, he seemeth to mean her fellow Christians, partakers of the same faith, spirit and grace: 2 Pet. 1. 1. By voice he understandeth the doctrine of the Church, whereunto all aught to attend. cause thou me to hear] to weet, thy voice; as he expressed before; in Song 2. 14. Let me hear thy voice; that is, thy prayers, praises, and thanksgivings: teaching her to call upon and to serve him continually. Or, cause to hear me, that is, preach me to thy companions that attend to thy voice; let thy doctrines be my Gospel, not men's traditions. These are the two main and permanent duties of all God's churches; that their doctrine be the true and uncorrupt word of Christ; & their prayers & service be directed to him alone, who is ready to hear and help in all time of need. To these two, prayer and the Ministry of the Word, the Apostles gave themselves continually, Act. 6. 4.  
Vers. 14. Flee my Beloved] The prayer of the Spouse unto Christ, desiring the end of his Kingdom in this world, where he with his people are persecuted and afflicted; and the translating thereof into the highest heavens. For Christ now reigneth in the midst of his enemies, Psal. 110. 2. and so must reign, till he hath put all enemies under his feet: and at the end he shall deliver up the Kingdom to God, even the Father, 1 Cor. 15. 24. 25. Then the dead in Christ arising first, they also that live and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord, 1 Thes. 4. 16. 17. This day she desireth with speed: for though it be usually called the day of Christ's coming (or appearing,) yet because he shall not come here to remain, but to carry his elect away out of this world, she useth the word Flee, or Depart away. The Hebrews in their Chaldee paraphrast, though they apply not this to the end of the world, yet so speak as believing that Christ should ascend into heaven and from thence secure his church on earth; saying: At that time shall the Elders of the Congregation of Israel say, Flee thou O my Beloved, the Lord of the world, from this unclean earth, and let thy Majesty dwell in the highest heavens: and in tim● of tribulation when we shall pray before thee, be like a Roe, &c, or like a Fawn of the Hearts, which when it fleeth, looketh behind it, so look thou upon us, and have respect to our tribulation and our affliction from the highest heavens, until the time that thou shalt take pleasure in us, and redeem us, and bring us unto the mountain of jerusalem; and there the Priests shall burn before thee, the incense of sweet spices. be thou like] or, liken (resemble) thyself to a Roe; that is, be swift and make haste to flee away: see the notes on Song 29. 17. fawn of the Hearts] that is, a young Hart. on the mountains of spices] This referred to the Roe or Hart, showeth that they used to flee for their succour to mountains where spices grew, as in Song 2. 17. she mentioned the mountains of Bether. Or, referring it to Christ himself, it may mean the very heavens, called mountains of spices, for the height and pleasures which are there at the right hand of God for ever. And it may be interpreted, O thou that art on the mountains of spices, that is, in heaven; as, Hosanna in the highest, Matth. 21. 9 that is, thou which art in the highest heavens. Thus as this Song began with desire of Christ's first coming to kiss her with the kisses of his mouth, by preaching his Gospel: so it endeth with desire of his second coming, to remove his Church out of all misery, into the place of endless and incomprehensible glory, And the Spirit and the Bride say, Come; and let him that heareth, say, Come: and Christ himself saith, Surely, I come quickly, Amen; Even so, Come Lord jesus, Revel. 22. 17 20.   
FINIS.