Imprimatur.  
Octob. 24. 1693. Jo. Cant.   

A COMMENTARY ON THE Five Books of MOSES: WITH A DISSERTATION Concerning the Author or Writer of the said Books; AND A General Argument to each of them.  
BY RICHARD, Lord Bishop of Bath and Wells.  
In Two Volumes.  
LONDON, Printed by J. Heptinstall, for William Rogers, at the Sun against St. Dunstan's Church, in Fleetstreet, MDCXCIV.   

THE PREFACE.  
IT is fit I should acquaint the Reader, in the first place, with the occasion of the following Notes; And I am the more inclined so to do, that it may appear that I have not been forward to make them public, and ambitious of appearing in Print.  
Many years are now passed, since a considerable number of the Clergy of London met together, and agreed to publish some short Notes upon the whole Bible for the Use of Families, and of all those well-disposed Persons that desired to read the Holy Scriptures to their greatest advantage. At that Meeting they agreed upon this worthy design, and took their several shares, and assigned some part to them who were absent. I was not present at that Meeting, but I was soon informed that they had assigned to me the Pentateuch. I was very sensible how great a Task this would prove, and was sufficiently conscious of my own defects; Yet was I willing to undertake it, because I did always hope, that by yielding to it, I might encourage the Labours of those who would exceed  I was able to do. Upon this consideration I did set about this Work, and did often declare (and with great sincerity) that this was the Motive which did induce me.  
The Work was begun with common consent, and we did frequently meet, and what was done was communicated from time to time to those met together, and that were concerned. The Methods of proceeding had been adjusted, and agreed to; A Specimen was printed, and an agreement was made when it should be put to the Press; and I finished my Part in order thereunto.  
But so it fell out, that, soon after all this, the Clouds began to gather apace, and there was great ground to fear that the Popish Party was attempting to ruin the Church of England, and that there was a severe Storm from that Quarter lighting upon us. We were alarmed with their Plots and Conspiracies, and sometime after saw that Party encouraged by the Higher Powers. Those of that Party preached and printed, and had their separate Meetings, and drew away some of our People, and more were in danger of being seduced. Hence it came to pass, that the thoughts of pursuing the  design were at present laid aside; and those that were concerned in it, were now obliged to turn their Studies and Pens against that dangerous Enemy: And what was done at that time, and upon that occasion, by those concerned in this Work of writing Notes on the Bible, I shall not need to tell the Reader in this place.  
During this time also, some number of those Persons, concerned in the  Work, were taken away by Death: And thus the Work was hindered, that might else have been finished long since.  
A Work well designed it was, and would have been of unspeakable advantage. And perhaps nothing could have contributed more toward the making Men wiser, and better; And nothing was more wanting among us than such a short Explication of the Holy Writ; And, I am apt to believe, nothing would have been more acceptable to those that are well disposed than such a Work. Some other hands have done something this way since, whose Endeavours have not wanted very considerable encouragement. It would also have been of great use to the Undertakers themselves, as it would have engaged them in those Studies, which, of all others, are most entertaining to all Men that are truly Spiritual. The studying of the Holy Scriptures is the best employment for the Ministers in Holy things, and for the People also. And they that apply themselves diligently this way, will be best able to defend the Holy Writings against Gainsayers, and to deal with the Enemies of the Reformed Religion.  
And I having drawn up my Notes upon this occasion, do now think myself obliged to make them public, God having now dispersed those Clouds that then hung over our heads. And I do it from the same Motive that first induced me to undertake it; viz. that I might draw on others to do much better in the following Books. I am very willing to hope, that, in due time, the rest will follow in the same kind of Volume that these appear in: I can hardly think that a Work so well devised will fall to the ground, and will do any thing in my power to revive what was so well contrived at first.  
I cannot but say something in this place (besides what I intimated before) of the great Usefulness and Necessity of some short and easy Notes upon the Bible for the Use of Families. Perhaps 'tis that which, of all other things, is most wanting, and most deserves the utmost care of the Governors and Instructors of the Church.  
We are agreed that the People ought to read the Holy Scriptures, and they are therefore Translated into the Vulgar Tongue. They do read them, and there is nothing wanting now but such an help as may enable them to understand them, and gain the greatest benefit by them. They must be often at a stand, and may answer as the Eunuch answered Philip, when he said, Understandest thou what thou readest? And he said, How can I, except some Man should guide me? Act. 8.30, 31. There are in the Holy Books some things hard to be understood: And other things there are that are very liable to be misunderstood: And sometimes a mistake is of a dangerous, sometimes of a fatal Consequence. There are some Men that set up for Wits, that Cavil at these Holy Books, and pretend to have discovered Flaws or Inconsistencies in them. These little Wits run away with this conceit, that they have just Exceptions against these Books; they scatter their poison, and prevail upon the profane and the ignorant: All this mischief, and very much more, might have been prevented by laying things in their true light, and informing the diligent Reader of the Holy Scriptures with the true sense and importance of the place. By this means we must stop the mouths of foolish Men, and prevent the falling of the weak.  
There have been of late years great attempts to disparage and lessen the esteem of the Holy Writ, and Moses himself hath not been spared on this occasion. I am of opinion, after all, that these attempts have not done any harm to wise and stable Souls. These Men think as Honourably of these Writings as they did before. But yet a great number of our People have been seduced: And the unstable and unlearned have wrested the ●oly Scriptures to their own destruction.  
The Scriptures need not fear the most subtle Enemies, They may be defended against the Sophistry of those that would render them despicable and ridiculous. The Defence, which the Reader will find in the following Papers, of Moses as the Writer of the Pentateuch, against the Objections of the professed and most famed Writers of this last Age, will convince any indifferent Reader that these Men had no Wit to spare. 'Tis an easy thing for a profane Man to scoff at the Scriptures; and for a Wit to entertain his Reader or his Hearer with his Drollery on this occasion. But still here's nothing to be found that will endanger the wise and the stable.  
However, we are in the mean time to take care of our Brethren, and of such of them especially as are committed to our Care and Charge. And 'tis high time now to defend our Common Religion against the professed Enemies of what is Revealed. 'Tis high time to encourage the Bible-learning; I mean all those Studies that will enable Men better to understand and defend the Holy Scriptures. We have long enough used our Pens against one another, and fully shown the Vanity of those of the Church of Rome, who in the late times attempted us. It well becomes us now to turn our Thoughts and Studies another way.  
As our Church hath dealt very sincerely in allowing the People the Use of the Scriptures in their Vulgar Tongue; so, 'tis manifest, that nothing can be of greater use than the commending to them some easy and plain, and well-considered Explication thereof. When the Law was read to the People, after their return from Babylon, in the days of Ezra, the Names of those Men are mentioned, who caused the People to understand the Law. It follows, So they read in the Book of the Law of God distinctly, and gave the sense, and caused them to understand the reading, Nehem. 8.7, 8. The Jews, when they were returned from their Captivity in Babylon, and had in some measure forgotten their own Language, needed such an Explication: And hence (it hath been thought) it was that the Targums, or Chaldee Paraphrases, sprang.  
An exact and diligent studying of the Scriptures, and leading the People into a good understanding of them, will prevent many mischiefs which we have laboured under. It will enable us to understand the Questions agitated among Christians much better; it will divert us from that Contentious Theology that is fruitless, and very perplexed; 'Twill tend immediately to furnish us with useful Knowledge, and to enable us to defend our Religion against the Common Enemy; 'Twill prevent many of our Disputes, put an end to much of our Schism and unnecessary Separation; and very much conduce to the introducing a better Spirit among us.  
But I would not be mistaken. I do not think 'tis fit that every Man should be allowed to write Commentaries on the Bible: What I plead for, is this, That something of this should be appointed by the Governors of the Church, and that after the maturest Consideration of the whole matter. 'Tis not the Scripture hath done hurt to the World,  our Adversaries affirm: 'Tis the misunderstanding and misapplying them that hath done it: And hence indeed many mischiefs have a-risen, which might by this care be in great measure prevented for the future.  
'Tis true; Our People have the Scriptures Translated: And this Translation is a very good one: They have also a Marginal reading, very often, to help them to understand them: And sometimes they have also Bibles, with useful References, for their farther assistance. I readily own that these are great Blessings. But still the diligent Reader of the Holy Scripture should be farther encouraged.  
For the Translation of the Bible which we use, it is very excellent; I am apt to believe 'tis inferior to none, either ancient or modern. The Memory of those Persons who laboured in it, aught to be precious. Yet after all, there may be some things in it that require farther consideration. And admitting it to be the best Version in the World, it will be necessary that the Pious Reader should have some farther assistance towards the better understanding of these Holy Books. For though a good Man that is diligent will find enough here to carry him to Heaven, if he be careful to practise what he reads, and may easily understand; yet still there will often occur to him several things here that would require some Explication to make it more easy and useful to a well-disposed Reader. Perhaps 'tis a thing impossible to give a strict Version out of the Hebrew Tongue into the English, that will not require now and then some Explication to fix and determine the Sense, which without it will be somewhat obscure and doubtful. The genius and peculiarities of one Language and the other are very different; and a strict Version is indeed but what is highly fit, but then the keeping close to this will not fail to leave some things more doubtful and obscure. As for instance, 'tis said, That because the Midwives feared God, he made them houses, Exod. 1.21. The English Reader will be apt to think, that by THEM is meant the Midwives: Whereas that word refers to the Israelites, not to the Midwives: For 'tis the Masculine Gender in the Hebrew. But the English does not distinguish the Gender of Pronouns, as the Hebrew and other Languages do. Nor is the Version to be blamed, for the Nature of the Language is such as will not allow any thing better. He shall dwell in the Tents of Shem, Gen. 9.27. To whom He refers, the English Reader cannot learn; a Note on the plac● will direct him. Besides, a short Not●●●ny times prevents a Mistake, and prevents a Cavil; and sets that in clear light, which would otherwise have been very doubtful. And whereas there are those who take offence at some Phrases or Expressions, a short Note may hinder and prevent all this.  
'Tis true, we have a Marginal reading that is often very useful to us. But still the ordinary Reader will sometime be at a stand which of the Readins rather to adhere unto; And therefore he will in this matter want farther assistance. So that here is still need of some. Note to direct the Reader.  
I grant that the References to Parallel places, and to such other places as will give light to the Text, are of great use. But many times they are not so to the English Reader, because he will not be able to discern the purpose of the Reference, and the end to which it serves. Whereas a short Note would open the matter to him.  
It will be said that we have already several Commentaries on the Bible in the English Tongue; and there is therefore nothing wanting of this kind. To which I answer, That though it be true that there are several such Writings, yet is this no Objection against what I am pleading for. For I think 'tis fit there should be one that shall be approved and recommended to the People by the Governors of the Church, and which they will be answerable for. For those we have of this kind, some of them are too voluminous; and the People have not ability to purchase, or leisure to peruse them: Others are not perhaps so fitted for common use. But that which I insist mainly upon, is this, That 'tis fit something of this kind should be contrived, which might serve the Reader's necessity to the greatest advantage, that might be short and perspicuous, cheap and easy to be purchased, and after all such as bears the stamp of public allowance.  
For the following Notes, I shall not need say much, having acquainted the Reader already with the Occasion of them. Some few things I think fit to add:  
First, That I have all along made the Hebrew Text my Rule; nor do I see how I could do otherwise. I am sure this is agreeable to the Sense of the Church of England; and this was the Rule which our Translators were governed by.  
Secondly, That I have never attempted to advance any private Opinion, nor in the least departed from my Rule, for any Consideration whatsoever. And though I have a great Opinion both of the LXXII Interpreters (especially on the Pentateuch) and not mean one of the Vulgar Latin, and have with some labour compared them; yet I have always had my Eye on the Hebrew Text, as upon the Rule which was to govern me. Nothing could tempt me to alter the Hebrew Text, or to departed from it.  
Thirdly, I must own, that as to the Sense of the Text, I have received considerable assistance from the Ancient Interpreters, and from the Modern; especially from the LXXII, the Vulgar and the Targum of Onkelos; (which is generally a Version rather than a Paraphrase) nor hath the Syriac been forgot, and the Samaritan hath upon occasion been considered. For the Modern Versions, I know none better than our own in English, that of Diodati in Italian, and the Tigurin in Latin, which have been considered in the following Notes.  
Fourthly, Nor have I neglected Josephus and Philo the Jew. I have considered how they have rendered the words of the Pentateuch as they have cited them on occasion, and what other accounts they have given of many passages of these Books. Nor have I over-looked the Rabbinical Commentators: And I have received great help from Maimon especially, whom I have frequently consulted, and made use of upon this occasion. I am fully of opinion the Writings of that Jew (next to the Sacred) are one of the greatest Blessings that the learned World hath. And that if young Divines would read his Works with due care, they would arrive at a greater degree of Scripture-knowledge, than by all the other methods which are usually taken. I do not wonder that the Jews, when they speak of Moses Maimonides, should say, That, from Moses to Moses, there never was a Man like Moses.  
Fifthly, I have endeavoured to make things as plain as I can to the ordinary Reader. I have studied to be short, and not to disturb the Reader with hard Words, or unnecessary Quotations. For those few Quotations I have, they are not taken upon Trust, but I have constantly seen with my own Eyes.  
 defects there may be found in this Work, this I can truly say for myself, That I have diligently pursued the Truth: And shall be very ready to listen to any Man that shall show the my mistakes, and shall most readily retract them. I have used what care I could to minister to the Necessities of others, and done what lies in me to this purpose. I am fond of no singular Opinions, have pursued no worldly Advantage, and ( Censure I may meet with from abroad) I am not conscious to myself of any want of diligence or integrity.  
If this will be of any use to others, I shall be well satisfied, and shall be much better pleased, if it should be any occasion to excite others to carry on the Work, which is begun, to better purpose, and a far greater advantage to the well-disposed Readers.   

THE CONTENTS Of the following Dissertation.  
ATtempts to disparage the Holy Scriptures, and particularly the Writings of Moses. Of those who have endeavoured to prove, that Moses did not write the Pentateuch. That this is a matter of great moment. The design of the following Dissertation. That Moses did write the Pentateuch, is showed, and hath been owned by a multitude of Witnesses. The Objections of some late Writers against it, with their Answers. The first Objection from Deut. 1.1. answered. The second Objection from Gen. 36.31. with some Reflections on a late Writer of a Commentary on Genesis, Printed at Amsterdam. An Answer thereunto. Obj. 3. concerning Hebron and Dan. An Answer to it. Obj. 4. from Deut. 2.12. answered. Obj. 5. from Gen. 12.6. with its Answer. Obj. 6. from Deut. 3.11, 14. answered. Obj. 7. from Exod. 16.35. with its Answer. Obj. 8. from Gen. 22.14. answered. Obj. 9 from Numb. 21.14. answered. Obj. 10. from Numb. 12.6. and Deut. 34.10. answered. Obj. 11. from Exod. 6. answered. Obj. 12. answered. Obj. 13. from Gen. 40.15. answered. Obj. 14. from Gen. 35.21. An Answer to it. Obj. 15. from Gen. 20.7. That the word Prophet was as old as Moses, showed in the Answer to it. Obj. 16. from Exod. 16.36. answered. Obj. 17. from Gen. 2.11, 12. and chap. 10.8. answered. Obj. 18. from the many Repetitions in these Books: The Reader is referred to the General Argument to Deuteronomy, where this Objection is answered at large. Obj. 19 'Tis pretended that this Pentateuch is confused, and therefore not written by Moses. An Answer to that Objection. Obj. 20. from the obscurity of these Books. An Answer to this Objection. Obj. 21. from the difference of Style in the several Books of the Pentateuch. An Answer to this Objection. Obj. 22. from Deut. 34. 'Tis pretended that Moses could not write that Chapter. An Answer to that Objection. The Conclusion.   

A Dissertation CONCERNING The Author, or Writer, OF THE PENTATEUCH.  
IT hath been the business and study of some Men, of late years, to disparage the Holy Scriptures, and all revealed Religion. What attempts have been made to that End, is sufficiently known. The Authority and Inspiration of these Sacred Oracles hath not only been called in question, but professedly opposed. And those who have been so hardy and profane as to Libel the Scriptures, have not only escaped without Punishment or Censure, but they have been cried up and famed for their Performances of this kind as great Wits, and Men of wonderful Sagacity. Their Writings have been industriously spread: And those who set up for Wit, have openly avowed their disbelief of the Scriptures.  
The Books of Moses have not escaped; They have been so far from it, that there have been those who have given out, that the Five Books, commonly believed to be his, were never written by him. And they pretend that they neither were, nor could be, written by him. And there are three Writers of late that, in their Works, have boldly asserted this. Mr. Hobbs in his Leviathan, the Author of the Book called the Praeadamitae, and Spinosa in his Tractatus Theologico-Politicus.  
This matter is of great moment, and that wherein our Common Religion is greatly concerned. It strikes at the very root of it, and calls its Antiquity in question, and leaves the pious Reader at a great loss. For whereas we all own that God spoke by Moses, yet still (if these Men be in the right) we shall be perfectly at a loss for the Author of these Books, and not know whether he were a Servant of God or not. Besides, when the Authors of the New Testament quote Moses, and our Saviour appeals to his Writings, we shall however be very uncertain where to find these Writings, if he be not allowed to be the Author of the Pentateuch, and so will the Christian Religion suffer at the same time.  
My design in what follows, is to defend Moses against all the attempts that the Author's  have made against his being the Author of the following Books. This is as much as my present Argument does oblige me to. I am not obliged operosely to prove Moses to be the Author or Writer of the Pentateuch. He is in possession of that Title. It hath been allowed from the highest Antiquity, owned by all sorts of Men, Jews and Christians, by Infidels and Pagans, by Men of all Sects and Parties, by Men that in other things have differed greatly from one another. But that I may not seem to have neglected any thing of moment in this matter, I shall, before I proceed any farther, show what good reason we have to believe that Moses was the Writer of these Books, and then I shall consider the force of those Objections which have been produced against it.  
For the first part of my design, I need not say much, both because it hath been made out by others beyond all exception, and because the thing is attended with as great Evidence as can be reasonably expected by any that are unprejudiced.  
It is certain that Moses wrote the Law, and (as will appear farther afterwards) that by the Law in the Scripture is meant the Pentateuch, Exod. 24.4. And delivered it to the Priests the Sons of Levi, Deut. 31.9. He was commanded to write, and he did it, (Exod. 17.14. with Josh. 1.8.) I shall not need go over the Old Testament, and show the many passages cited by the Sacred Writers of the Books thereof, out of the several Books of the Pentateuch, as the Law of Moses.  
I will (to put this matter out of doubt with all Christians) pass on to the New Testament, where these Books of the Pentateuch are quoted frequently, and they are cited as the Books of Moses. I will not show how often they are quoted in the New Testament, which would be more than is needful; it will be enough to show that they are cited severally, as the Law, and as the Law of Moses.  
An historical Passage of the Book of Genesis is cited by St. Paul under the Character of the Law, Gal. 4.21. and the written Law that was, v. 30. and Rom. 4.3. St. Stephen was charged to have spoken blasphemous Words against Moses and against the Law, Act. 6.11, 13. He was charged to have affirmed that Jesus should change the customs which Moses delivered, v. 14. Upon this he makes his defence, and owns his belief of the matters related, even in the Book of Genesis, chap. 7.3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15. Which had not been to his purpose, had not that Book been part of that Law which he was accused to have spoken against, as well as against Moses. Again, We have found him of whom Moses in the Law, and the Prophets, did write, Joh. 1.45. This Law here cannot be exclusive of the Book of Genesis, which contains the first, and also the clearest Prophecy of the Messiah; of which not Christian can make any doubt that consults Gen. 3.15. and chap. 49.10. These Prophecies are allowed by the Jews themselves (the great Enemies of Jesus) to belong to the Messiah.  
The Book of Exodus is by our Saviour expressly called the Book of Moses, Mark 12.26. as it is called the Scripture by St. Paul, Rom. 9.17. and the Law of the Lord by St. Luke, chap. 2.23.  
Leviticus is cited also by our Saviour as a part of the Law of Moses, Matt. 8.4. And what that Book describes, St. Paul reckons as described by Moses, Rom. 10.5. And Moses is said to Command what is commanded in that Book, Joh. 8. ●.  
For the Book of Numbers, though I find it not particularly quoted as other Books under this character, yet have we no cause to exclude it from what that place refers to, mentioned above, viz. Joh. 1.45. T●● which we may add what our Saviour says, Had ye believed Moses, ye would have believed me, for he wrote of me, Joh. 5.46. For so indeed he did in the Book of Numbers, chap. 24.17. And farther still our Saviour refers to a passage related in this Book of Numbers as a Type of himself: As Moses lifted up the Serpent in the Wilderness, even so must the Son of Man be lifted up, Joh. 3.14.  
Deuteronomy is quoted as part of the Law of Moses, Matt. 19.7, 8. And what we find said there, is imputed to Moses as said by him, which cannot be if he were not the Writer of it, Act. 3.22.7.37. This Book is expressly called the Law of Moses, 1 Cor. 9.9. And what is therein contained, is said to have been said by Moses, Matt. 22.24.  
The whole Pentateuch is included by the word Law in the style of the New Testament, as well as in that of the other and later Jewish Writers. Our Saviour says, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me, Luk. 24.44. Whence 'tis manifest, that under the Law of Moses the whole Pentateuch is comprised. For Jesus gives us the whole Scripture, as the Jews divide it to this day. For they divide it into three parts. The Law, which taken in these Five Books of Moses, the Prophets (which the Jews divide into the former and latter) and the Kethuvim, or, Hagiographical Books. And the Book of Psalms being the Principal of them, is put by our Saviour here for all that fall under that General Head.  
This Law came by Moses, Joh. 1.14. He wrote it; and when the Law is read, Moses is said to be read, Act. 13.15. and chap. 15.21. 2 Cor. 3.15.  
If I should add to what hath been said, that Moses hath been owned to be the Writer of these Books by all Mankind, by all sorts of Authors, and by an Universal Tradition, I think nothing can be wanting to confirm us in this belief. And yet is this not denied by our Adversaries in this Question?  
I shall now proceed to consider what can be said on the other side. The Proofs had need be very clear before Moses can be dispossessed of so just a claim and title, which he hath enjoyed so many Ages, and which is attested by a mighty Cloud of unexceptionable Witnesses. We may justly expect that our Adversaries, in this Question, will put forth all their Might and Force, and stretch their Wits to the utmost. They will leave no means unattempted, but pursue their design with the greatest vigour and application. I will draw up all their force at once, and add some scattering Supplies to them, as I have had occasion to meet with them, that they may appear together in their full strength.  
Their Objections, with Answers to them, are these that follow.  
Obj. I. It is pretended that Moses could not write those words, Deut. 1.1. These be the words which Moses spoke unto all Israel on the other side Jordan (for it is pretended that it ought to be rendered on the other side, or, beyond Jordan) in the Wilderness, etc. These words, says the Objector, must be written by Ezra, or some other Person who lived in Canaan, or at least on that side of the River Jordan, whither Moses was not permitted to come. And consequently Moses could not be the Author of these Books. To which I answer,  
1. Supposing this to be the Sense of those words, the Objection will bear as hard against Ezra, or any other Person in the Land of Canaan, as against Moses. Jacob● was buried in the Land of Canaan, (Gen. 49.30. with chap. 50.11.) and 'tis expressly said, that when they came to the threshing-floor of Atad, which is beyond Jordan ('tis the very same word in the Hebrew which is used here) they mourned, etc. (Gen. 50.10.) If there be any force in the Objection at all, it lies against the Writer, supposed to be in Canaan, as strongly as against Moses, who was on the other side of Jordan in the Wilderness. This Objection is designed to weaken the Reader's belief of any certain Author of these Books.  
2. I will consider the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English turn, on this side, Deut. 1.1. For the whole Question does rest upon that. There would be some force in this Objection, if that Hebrew word did necessarily signify beyond, or, on the other side. But that it does not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a side or passage, Exod. 32.15. with Josh. 22.11. And according to this account, all that it necessarily signifies, is, in or on the side or passage. But then this sense is not fixed or determinate. And the Truth is, the word separately considered, signifies indifferently one side or the other; It signifies indifferently Cis or Trans, on this side or beyond. I do not deny but that the word sometimes signifies on the other side or beyond, Josh. 2.10.7.7.9.10.22.4. Judg. 10.8. But than it does also signify on this side, as 'tis here rendered. And thus it does undeniably, Josh. 1.14, 15.9.1. Deut. 3.8. (of which more afterwards:) But it does not signify one or the other necessarily, and from the natural Importance of the Hebrew word. All that it necessarily signifies, is, on the side. Thus it signifies, Josh. 5.1. on the one side, and on the other this word signifies indifferently, of which we have a most pregnant and remarkable instance, 1 Sam. 14.4. compared with v. 40. 'Tis said, that between the passages by which Jonathan sought to go over unto the Philistine's Garrison, there was a sharp rock (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on the one side, and a sharp rock (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on the other side. Here is one and the same word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in each place, which therefore belongs equally to one side or the other, and the very same word is translated truly on the one side, and, on the other side. And these Sides are afterwards explained, v. 5. The one was situate Northward, and the other . The North and the South were the two Sides of that passage; the sharp Rock on the North-side, as to the passage, might as truly be said, with respect to the passage, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as that on the South. Compare verse 40. of this Chapter. To which I shall add a passage in the Book of Joshua that puts this matter beyond all dispute and controversy. 'Tis to be found in chap. 22.4. compared with v. 7. Joshua bids the Reubenites and Gadites, etc. to go to the Land of their Possession, which (says he to them) Moses, the servant of the Lord, gave you (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on the other side Jordan. If we compare v. 7. we shall find 'tis said, that to the half tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof, gave Joshua among their brethren (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) (for so is the Keri, and so 'tis to be read therefore) on this side Jordan westward, which is an Evidence beyond exception, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies promiscuously and indifferently on the one side, and on the other, on the East or Westside.  
3. If it be demanded how we shall then know, when it signifies on this, or on the other side. I answer, (1.) That in this very case the Scripture determines the sense by adding some word to direct us. There could be but two sides of Jordan, the East and West. On the latter lay Jericho and the Land of Canaan. On the East-side was Moses, when he spoke the words mentioned in Deuteronomy. And we are sometimes told what side is meant: the side toward the Rising of the Sun, Josh. 12.1. There is the East-side: We have mention of the Westside, Josh. 5.1. Again, of the East-side, chap. 13.27, 32. And thus again, Numb. 32, 19 Eastward is added by way of Explication, and Westward is added (Josh. 22.7.) to determine the sense. Here is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all these places, but that Hebrew word signifying indifferently the Side ( side it were) therefore the East or West are added to determine its sense, which is a great proof that the word alone did not signify necessarily this side or the other, on this side or beyond. (2.) The Subject-matter does direct us at other times. Thus where Joshua tells the Reubenites of the Land which Moses gave, he adds it lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which there must signify (as we have translated it) on this side Jordan: And as the Subject-matter determines the sense, so there is no doubt left from what follows in the next Verse toward the Sunrising, Josh. 1.14, 15. And the Subject-matter does likewise determine the sense of this word, Josh. 9.1. Deut. 3.8.  
4. And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies on this side, so it were very easy to show that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does so likewise. But I need not spend any time in showing that. The Reader will be easily satisfied who will take the pains to consult and compare diligently the following places, 1 King. 4.24. with 2 Chron. 9.26. and Exod. 23.31. To which may be added, 1 King. 14.15. with Ezra 4.10, 16. and chap. 5.6.  
To what hath been said, I add, That when Josephus mentions th●s passage, that is related Deut. 1.1. and which we translate, on this side Jordan, he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. about or near Jordan; which he presently after opposeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. beyond Jordan, [Joseph. Antiqu. l. 4. c. 8.]  
This is sufficient to justify our English Version, and to render this Objection void of all power and force; it plainly argues in the Objectors great Ignorance or something worse.  
Obj. II. It is pretended that Moses could not write what we read, Gen. 36.31. These are the Kings that reigned in the land of Edom, before there reigned any King over the children of Israel. These words must be written ('tis pretended) by one who lived after there were Kings in Israel, which was long after the Death of Moses. I would willingly give this Objection its full strength, before I answer it. And I find a late Writer hath done it to my hand in his Prolegomena to his Commentary on Genesis, printed at Amsterdam 1693. The substance of what he says is as follows: Eight Kings are reckoned up succeeding each other; There were not more than so many Generations, or Persons generated, from Jacob to Obed, the Grandfather of David. But from Jacob to Moses there were but four, reckoning Moses for one. Then he tells what some answer; viz. That Moses fore-knew that there would be Kings over Israel, Deut. 17. But then he does not think it credible, that God should reveal to him how many Kings, and what their Names should be that were to reign in Edom. He cannot think it a Prophecy. He tells us of somebody (but 'tis with a Nescio quis) who affirms these Kings reigned in several places at the same time. He concludes (as if he had been retained against Moses) Simo candid hic agere licet, etc. That if he may deal candidly, 'tis best to own that the nine Verses, from v. 31. to 39 were added by somebody (he might here have put another Nescio quis) who lived after the Kingdom established in Israel.  
Before I go any farther, I will grant what he says of the Descents from Jacob to Obed, and from him to Moses: I will grant the Words are not a Prophecy; and that these Kings reigned successively one after another; but will by no means allow that these words are not the words of Moses. I will fully answer the Objection, and show the false Reasoning of this Author in the following Particulars.  
1. He might have spared his pains in computing the Descents from Jacob to Obed and Moses as things nothing to the purpose. He would, I know, insinuate by it, that there was not time enough from Esau to the times of Moses for so many Kings to reign successively; and that therefore Moses could not give us this Relation. This he should have considered better before he had given up the place. From the Marriage of Esau, to the Death of Moses, are no less than 345 years. Here's room enough for eight Kings successively. And that there are so many years in this space, I need not prove. 'Tis evident, and no Man can deny it. Let any Man look over the Kings of Judah, and begin where he will, and he'll soon find space enough here for these eight Kings to succeed each other, though they had been successively Father and Son, which they, whom Moses mentions, were not.  
2. 'Tis very unfairly done to reckon from Jacob to Moses and Obed; and thence to insinuate, that there could not be so many Generations from Esau to the Times of Moses, who is supposed to give this Relation. This is perfect Practice and Artifice. We might have looked for it from a Deist or a Disciple of Mr. Hobbs, but not from one who pretends to be an Advocate for Moses, as this Author does. Two ways the unfairness of this Practice may be discovered. (1.) From hence that he cannot but know that there is a great difference in these things. The Descents are more frequent in some Families than others, as the Persons marry sooner or later, as their eldest and firstborn Sons live or die in their minority, etc. Who does not know that St. Matthew reckons from Abraham to Jesus but 42 Descents, St. Luke 56. From Salathiel to Joseph in St. Matthew, are reckoned but 12 Generations; but in St. Luke the Generations from Joseph to the same Salathiel (as is supposed at least) are no fewer than 21. Nor is there in all this any great Difficulty: Admitting Salathiel in each place to be one and the same Person: And where several Lines are drawn from the same Head of a Family, there is very often a great difference in the number of Descents. And the Generations from David to Joseph may well differ in St. Matthew and St. Luke, when 'tis remembered that they are reckoned by Solomon, or by his Brother Nathan. 'Twou'd be too great a Digression; or else 'twere very easy to give a very large and clear account of this matter. (2.) It is very unfairly done to insinuate, that there being but so many Generations from Jacob to Obed and Moses, therefore 'twas not probable there should be such a Succession of Kings from Esau. 'Tis true, Jacob and Esau were of an Age, but he conceals something of moment. They were not so when they married: Esau married when he was forty years old, but Jacob stayed till he was near fourscore before he married. Here is near 40 years' difference, which is of great moment in this matter. This Author, in his Appendix, affirms (I will not answer for the Truth of it, nor is this a place to dispute it) that Jacob married Leah in the 85th. year of his Age. And for what he knows, Moses might be near 120 years old when he wrote this Relation of the Kings of Edom. Upon the whole matter, here is space enough for these Successions. Joseph died when he was 110 years old, and yet he saw Ephraim's Children of the third Generation, Gen. 50.23, 26.  
3. Though here be space enough for these eight Kings, though they were Father and Son, yet we have no Cause to believe they were Father and Son, but just ground to believe they were not. And if they were not, then might the less time serve for their Succession to one another. We have these grounds to believe they were not Father and Son; That, (1.) They are said to be of divers Cities or Places from each other; One of Dinhabah, his Successor of Bozrah; a Third of the Land of the Temanites: 'Tis not very likely that the next Heir should live in another City or Country, and at a Remove from his Predecessor. (2.) 'Tis not said upon the Death of a King that such a one his Son reigned in his stead. But when Bela died, 'tis said that Jobah the Son (not of Bela, but) Zerah reigned in his stead; To him succeeded Husham, of the Land of Temani; To him Hadad, the Son of Bedad; To him Samlah of Masrekah; To him Saul of Rehoboth; To him Baal-Hanan, the Son of Achbor, etc. So that the succeeding King might, for what this Author knows, be as old or older than his Predecessor; and then a very little space might serve for eight Kings to succeed each other in; the six last Kings of Judah (where Father was succeeded by the Son) took up not above 56 years.  
4. That Moses knew there would be Kings over Israel, is unquestionable from Deut. 17. where he delivers Laws concerning that matter: This being one of those three things that were made known to him, but were not to take effect (as Maimon well observes) till they were in possession of the Land of Canaan. [Maimon H. Melach. c. 1.]  
The giving up these nine Verses is a thing of most dangerous Consequence. At this rate this Author may give away more of the Holy Writings when he pleaseth. And then we shall be sure of nothing. For who the Author of them is, he says not; nor can the Reader know from our Author whether he were an inspired Author or not. Nor does he give any just cause why any Man should insert these nine Verses here, had they not been written by Moses from the beginning; I am sure he can give none.  
To what hath been said, I add, That Moses himself was a King over Israel; and then the Kings that reigned in Edom before Moses was King, may well be said to have reigned before any King over the Children of Israel. Moses had the title of King: He was King in Jesurun, Deut. 33.5. Nor was it a bare title, He was really a King, as appears from the Pentateuch. This is proved at large by Mr. Selden, [de Synedriis, l. 2. c. 1, 2.] This alone is a just and full Answer to the Objection, which was sufficiently answered before. So far are we from being forced to part with nine Verses at once, that we are under no difficulty at all. 'Tis plain that when Moses came out of Egypt, that Edom was under Dukes, Exod. 15.15. These could not be the first set of Dukes, mentioned Gen. 36.29, 30. For they were Horites; and if they were the second set, v. 40.— then were the eight Kings dead before Moses was King in Jesurun.  
After all; these eight Kings might be Horites (called Horim, Deut. 2.12.) whom the Children of Esau dispossessed and succeeded, for any thing that appears. They are said to have reigned in the land of Edom (and so the Horite's Land was when Moses wrote these words) but not to be descended or come from Esau, as is expressly said of the following Dukes, v. 40. This account agrees with the Context. We have an account just before of the Dukes of the Horites, the Children of Seir in the land of Edom, v. 21. Though these are said to have been Dukes in the Land of Edom, yet they were not descended from Esau, but from Hori, in the Land of Seir, v. 30. And then there's no ground to believe the eight Kings were descended from Esau, because they are said to have reigned in the land of Edom, since the Dukes in the land of Edom were Horites, and did not come from Esau. Besides, the 4th. of these eight Kings is said to have smitten Midian in the Field of Moab, v. 35. If by Midian be meant the person so called, Gen. 25.2. then there can be no doubt of this matter. For then these eight Kings could not be the Posterity of Esau, but Horites they might be, (Gen. 14.6.) and then they had finished their Reigns before Moses was King in Jesurun.  
Obj. III. The Writer of the Pentateuch gives names to Places, which did not belong to those Places till after the time of Moses; and therefore Moses could not be the Author of the Pentateuch, at least as we now have it. Here they instance in Hebron and Dan. 'Tis pretended that Hebron was not so called till after the time of Moses, Josh. 14.15. with chap. 15.13. Nor Dan neither, as appears from Judges 18.29. I answer,  
1. And first as to Hebron. And here 'tis to be considered what Joshua says on this occasion. He does not say it was not called Hebron before that time. His Words are these, The name of Hebron (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) before was Kirjath-Arba, chap. 14.15. i e. It had formerly another name; more than that he says not. For what appears, it might be called Hebron in the time of Moses. Here's no inconsistence at all; the Hebrew which we render before, admits of great Latitude: Sometimes it denotes a long time before, and we render it of old, Psal. 102.26. Elsewhere (where we render it afore-time) it signifies a long time before, as Nehem. 13.5. But we render it in old time, Deut. 2.20. Moses and Joshua were Contemporary, and well might the City be called Hebron in the time of Moses, though it were in old time called Kirjath-Arba. We have an instance to this purpose beyond all exception. Bethel of old time was called Luz, Judges 1.23. and yet it was called Bethel long before the time of Moses, Gen. 28.19. Hebron was a very ancient City; and it is not for nothing that this is remarked, Numb. 13.22. And though it were of old time called Kirjath-Arba, yet even in the time of Joshua, and after the Remark, chap. 14.15. Hebron it is called, as by the name it was most commonly known by. When 'tis called the City of Arba, it follows, (and it seems to be by way of Explication, which supposeth it most known by the following Name) Which City is Hebron, Josh. 15.13. Again, Kirjath-Arba, which is Hebron, v. 54. Had not Hebron been the common and famed Name of it, it should rather have been Hebron, which is Kirjath-Arba. See chap. 20.7. and 21.11. They must have a great inclination to drop Moses, who will be moved by such a slight pretence as this.  
2. As to Dan, the pretence is less than for the other, if it be possible: For who can assure me that Dan, Gen. 14.14. is the same with that, Judges 18.29? And if it be not, then is the Objection just nothing at all. Besides, if it were the same place, the same answer might be given as to the Case just before. But alas, Dan is an older Name than these Objectors seem to be ware of, as the River Jor-Dan intimates; for part of its Name it had from a place called Dan. And this is, I think, placed beyond controversy, if we consider what Josephus relateth on this occasion; who must be allowed, in a matter of this nature, to be of greater authority than these Modern Objectors. He tells that Abraham fell on the Assyrians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. about Dan: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. For so the other Fountain, or Springhead of Jordan, is called, Antiq. l. 1. c. 10. He that was willing to give away the nine Verses from Gen. 36. will not allow any force in this pretence, though he is content to part with Hebron.  
Obj. IU. It is pretended that Moses could not write those words, Deut. 2.12. The Horims also dwelled in Seir before-time, but the children of Esau succeeded them, when they had destroyed them from before them, and dwelled in their stead; as Israel did unto the land of his possession, which the Lord gave unto them. The force of the Objection lies in the latter part of the words, as Israel did, etc. By which it's pretended is meant, that Israel dwelled in Seir, and expelled the Idumaeans, but that this happened not in the time of Moses, as appears from v. 5. but long afterwards. This being that which David mentions Psal. 108.9. and which was in his time effected, 1 Chron. 18.13. [Praeadamit. l. 4. c. 1.] I answer, That here is no mention of the Israelites possessing the Land of the Idumaeans: That is fiction, and without any shadow of ground from this Text. And for the true meaning of the place, I refer the Reader to the Note on Deut. 2.12.  
Obj. V It is pretended that Moses could not write those words, Gen. 12.6. And the Canaanite was then in the Land. This Objection is made by Mr. Hobbs and by Spinosa. The utmost of it amounts but to thus much, That these words could not be writ by Moses, because it would be impertinent for him to say this which was so well known at that time. For the Canaanite continued above 400 years in the Land after this, and therefore those words were added by some hand after the Destruction of the Canaanites.  
Before I answer this, I observe this by the way, That this Objection is not of the sort of some others, which pretend, that Moses could not write some passages, because the words they insist on mention something that happened after his time. That cannot be pretended here. Here all that can be said, is, That we cannot think Moses would write these words without a Cause.  
I answer, 1. That what Moses says is, that the Canaanite was THAN in the Land: i. e. He had in those early days of Abram possession of that Land which God intended above 400 years afterward to bestow on the Posterity of Abram. In the very next words we read, And the Lord appeared unto Abram, and said unto thy seed, Will I give THIS Land: i. e. This very Land which is now in possession of the Canaanite, and for that reason called the Land of Canaan, chap. 11.31. We have a particular account of the Destruction of the Canaanite, and of the precise time when it happened: But that Relation does not tell us how long they had been possessed of it. That we learn here. The Objectors force a sense upon the words. As if these words, The Canaanite was then in the Land, imported thus much, The Canaanite was not as yet dispossessed of the Land. Whereas the Text only tells us that they were Possessors of it THAN, when Abram came first to it, and when God promised it to his Posterity. And then the words have no reference to the Destruction of the Canaanites, but to their early Possession only.  
2. It is very certain that the word Canaanite sometimes signifies a particular Tribe or Family so called, and not the general Name of the Inhabitants of that Land: Thus the word signifies, Gen. 13.7.15.21. Numb. 13.29.14.25. And then Moses only relates that in that tract of Land in which Abram then was, this Tribe dwelled.  
3. It is very unreasonable therefore to object this against Moses his being the Author of these words; and that, because we do not understand the reason of his bringing in these words in this place. Because there might be sufficient Reasons, though at this distance we were not able to discern them: And at this rate we may reject any ancient Author whatsoever. I add, that 'tis to be considered what Land is meant in these words. 'Tis said that Abram passed through the Land to the place of Sichem: It follows, The Canaanite was then in the Land, [viz. of Sichem.] But these Canaanites were destroyed, and their City spoiled, and their Land driven, before the Israelites went into Egypt, and therefore before Moses wrote these words, Gen. 34. In Abrams time the Canaanite was in that Land (and even then he durst go thither and profess the Worship of the true God,) but he was not there afterward, being destroyed by Jacob's Sons: That Land being void, they came thither to feed their Flocks, Gen. 37.14. The Words are well rendered by a late Writer: Et Cananaeus quidem tunc temporis in eo tractu fuit.  
Obj. VI. 'Tis farther objected, that Moses could not be the Author of some part of Deut. 3. And two places are insisted upon; viz. v. 11. For only Og King of Bashan remained of the remnant of Giants: Behold his bedstead was a bedstead of Iron: is it not in Rabbath of the children of Ammon, etc. These words, 'tis said, could not be written by Moses, but by a later Author; for Moses need not to have mentioned the Bedstead to those Jews his Contemporaries, who had seen the Giant himself: Besides, 'tis pretended that this Bedstead was not found out till the times of David, 2 Sam. 12.30. And therefore these words must be written by a later Author than Moses. The other place is v. 14. Jair the son of Manasseh took all the Country of Argob, unto the coasts of Geshuri and Maachathi, and called them after his own name, Bashan-Havoth-Jair unto this day. 'Tis pretended that these words were added by a later Writer by way of Explication of v. 13. And that Moses would never have said unto this day, if he had been the Writer of these words; and that therefore the words were written by a much later Writer, who gives an account of this matter, à longissimâ & primâ origine; i. e. from the very ancient and first Original. To which I answer,  
First, As to v. 11. For the mention of the Bedstead, Moses cannot be charged with impertinence: He mentions it add fidem faciendam; and he wrote for Posterity, and not barely for those who were then living: Besides, there might also be very many of them who never saw the Giant; and to suppose it should have been in Bashan, proves nothing at all: To affirm that this Bedstead was not found till David's time, and to cite to that purpose, 2 Sam. 12.30. is to abuse the Reader, for there's no such thing to be found there.  
Secondly, As to v. 14. 'Tis a lewd thing to suppose that Verse inserted by another hand, and to offer no proof. If there be any thing like a proof, it must be fetched from those words, Unto this day. I shall show that there is nothing in that expression that will infer a Writer later than Moses.  
The Objection is in itself very unreasonable. These Objectors have some pretence when they urge against Moses, that he wrote of things after his time. But shall he be blamed also when he writes of things that happened in his own time? This is very unfair dealing. But that I may not pass any thing over that these Objectors can urge, let us see what, unto this day, imports. No Man can infer any more from it, but this, That the thing was done and fully completed. And so it was in this case. Jair had taken these Places in the time of Moses, and given these Names to them. And if they were so called in the time of Moses, he might as truly and as properly say they were so called to this day, as if they had been so called for a thousand years past. Moses says of the Egyptians, The Lord hath destroyed them to this day, Deut. 11.4. This he might have said as properly the day after they were destroyed, as he could, that might have said it an hundred years after. No more is meant, but that then the Egyptians were destroyed; That Destruction was not yet to happen. 'Tis evident these words do not import a long time elapsed. I have walked before you from my Childhood, to this day; i. e. Hitherto, says Samuel to the Israelites, 1 Sam. 12.2. Achish says of David, I have found no fault in him, since he fell unto me, unto this day, 1 Sam. 29.3. Here's no ancient History referred to: Compare 1 Sam. 30.25. with Jerem. 32.31. This saying is commonly reported among the Jews until this day, (Matt. 28.15.) Until this day cannot relate to ancient Times, for St. Matthew wrote his Gospel not long after the Events he relates a little before.  
Obj. VII. It is farther pretended that Moses could not be the Author of those words: And the children of Israel did eat Manna forty years, until they came to a Land inhabited: They did eat Manna, until they came to the borders of the Land of Canaan, Exod. 16.35. Here Moses (if he be the Author of these words) must be granted to write of something that happened after his death; for he did not live to that time of forty years, whiles the Israelites did eat Manna. See Jos. 5.12. Some answer (says the Author of the Commentary on Genesis, mentioned above) that Moses knew (as appears from Numb. 14.33.) That after forty years, upon the entering of the Israelites into Canaan, Manna should cease. But this (says he) is related here, not foretell: And therefore (says he) Moses useth the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They did eat: And therefore he is for giving up this place also, as he did the nine Verses before. To which I return the following Answer.  
1. 'Tis manifest that this Commentator on Genesis trifles, when he lays a stress upon the Preterperfect tense, by which the Israelites eating Manna is expressed. He cannot but know that 'tis an Observation of no weight in this matter. Nothing is more common among the Sacred Writers than such an Enallage of Tense. And it must be allowed, especially in the Writings of the Prophets, who speak of Things certainly to come to pass, as of Things already past. This very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by our Interpreters elsewhere rendered by a future: All they that are fat upon Earth shall eat and worship, Ps. 22.29. And that rendering of the word may be defended very easily: It not only may be so rendered, but in that place it ought so to be, as is evident to him that considers the Context. Again, Isa. 65.21. we have the same word, and it hath there the signification of a future, as appears from the Context. To which I may add, Hosea 4.10. and Zechar. 12.6. in which places this very word occurrs, and signifies as a future. See also Gen. 45.18. where this word is rendered, Ye shall eat. And however 'tis rendered here, or aught to be rendered; yet certain it is, that Author ought not to have insisted on that which is so very frivolous.  
2. Supposing Moses to have written these words, yet here is no just Charge or Imputation can be brought against him. Will any Man say that he wrote that which is not true? That no Man hath attempted to do. 'Tis granted on all hands, that the Israelites did eat Manna so long as is affirmed here. Will they say that he wrote a thing that was not known to him to be a Truth? That they will not say. For 'tis allowed that the thing was made known to him, that the Israelites should eat Manna so long. And if these Men should have been so hardy as to deny this, yet it might easily be proved. What is it then that forbids Moses to be the Author of these words? If it be this that he writes for forty years, when he died at least some months before that time was expired.  
3. I answer, That this is no Objection against him: Because there is nothing more common with the Sacred Writers, than to give the full number to that which, strictly speaking, is not complete. The Jews have a Rule in this case not to be rejected; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. Part of the month is as the whole, and part of the year is as the whole. Seder. Olam. c. IU. p. 1. And Moses himself useth this way of speaking. After the Spies returned, he does, by God's direction, tell the Israelites, that their Children should wander in the Wilderness forty years, though 'tis a thing confessed that they did not after that wander above 38, or 39 years; vid. Numb. 14.33. Yet Moses, when he speaks of it, calls it forty. Compare Numb. 32.13. with Deut. 2.14. and Josh. 5.6. and Psal. 95.10. If it be still urged that Moses affirms, that they did eat till they came into the Land. I answer, That he might well do so. For the Event was well-nigh past when Moses lived, and for what we know when he wrote these words: And the thing he speaks of being upon the matter already passed, 'tis no wonder that he does not use a Future Tense, but the Preterperfect.  
4. After all that hath been said above in the first Answer to this Objection, concerning the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall add one Observation more from this Book of Exodus, chap. 12.8. Which farther shows the Vanity of the pretence of the aforesaid Author of the Commentary on Genesis. These are the words; And they shall eat ('tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preterperfect tense, as 'tis here, chap. 16.35.) in that night: roast with fire, and unleavened bread, and with bitter herbs (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they shall eat it. The first Hebrew word, though a preterperfect, is as much a future in its sense, as the latter which follows, which is really a future. No Man can find fault if the words, Exod. 16.35. should be thus translated: And the children of Israel shall eat Manna forty years, until they shall come to a Land inhabited: They shall eat Manna until they come, etc. Admitting this Translation (which cannot reasonably be refused) the whole force of the Objection falls at once. The Author  was under no necessity of parting with this place; He was too forward to part with his Divine Author, when he was content to drop him upon so slight a ground. To which I add the words, Exod. 23.11. But the seventh thou shalt let it rest and lie still (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that the poor of thy people may eat; or, and the poor of thy people shall eat; and what they leave (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the beast of the field shall eat. Where again, the first word, which is a preterperfect, hath the sense of a future, as much as the following, which is really and grammatically so.  
Obj. VIII. We read Gen. 22.14. And Abraham called the name of that place Jehovah-jireh: as it is to this day, in the mount of the Lord it shall be seen. These are supposed not to be the words of Moses, but of a later Writer. It is pretended that this place was Mount Moriah, in which the Temple was afterwards built, and that it was not called so before such time as the Temple was built; and therefore this could not be written till that time, which was long after the Time of Moses. It is farther pretended, that it is not likely that Moses should write those words, In the Mount of the Lord it shall be seen, because the Writer of those words affirms that That proverbial Speech was used in his Time. To which I answer,  
1. I am not concerned whether this were the very place that was afterwards called Moriah or not. 'Tis enough to my purpose that it is not called Moriah even in this place. Whatever affinity Men may fancy between Jehovah-jireh and Moriah, 'tis certain they are not one and the same Name. Here's nothing proved, and we are not obliged to regard groundless Imaginations; and that is all we have here offered to us.  
2. Nor is there any thing in the following words, but what is very agreeable to the Time and Age of Moses. For why might not this proverbial Speech be in use from the Days of Abraham, to the Time of Moses? Here is space enough from the Time of Abraham to that of Moses, for such a Saying to become a common Saying, or proverbial Speech. If a later Writer might say, As it is said to this day, why might not Moses say it as well? I confess sincerely I do not see in this Objection any thing that hath the least appearance of weight in it: And should have been ashamed to mention it, were it not incumbent upon me in this matter to lay the Objections I meet with fairly before the Reader.  
Obj. IX. The Author of the Leviathan roundly affirms that Moses could not be the Author of those words, Numb. 21.14. Wherefore it is said in the book of the Wars of the Lord, what be did in the Red-sea, and in the Brooks of Arnon. But he offers no reason for this Opinion of his, and therefore I do not think myself obliged to take any farther notice of him in this matter. However, I find that Spinosa offers something like a Reason for this Opinion; and, as near as I can guests, here lies the Argument: That Moses wrote a Book of the War against Amalek by God's Command, he says is evident from Exod. 17.14. But it does not from that place appear in what Book he wrote it. But in Numb. 21. (he adds) a Book is cited, called The Book of the Wars of the Lord; and in this Book, says he, without doubt the War against Amalek, and the several Journeys of the Israelites (which were written by Moses, as we find 'tis said Numb. 33.2.) are related. Hence he seems to insinuate, that the Pentateuch was not written by Moses, but by some other hand, who citys the Writings of Moses; And that therefore the Pentateuch was on this account rather written of Moses, than by Him. This is the most that I can make of the Pretence of this obscure Writer; and after all, I can see very little that needs an Answer.  
The Place, I grant, is obscure and difficult; but that does not prove it was not written by Moses. The Place is considered in the following Notes, to which I refer the Reader. However, having this Occasion offered me, that I may not seem to neglect any thing for the farther satisfaction of the Reader, I shall endeavour to explain the Matter related in Numb. 21. and then show how vain this Pretence is.  
First, As to the Matter related, thus it is: The Israelites had received a Command not to distress or disturb the Ammonites or Moabites in their Possessions, God declaring that he would not bestow their Land upon them, Deut. 2. It is the business of Moses to show that the Israelites had not broken that Law. It is true it might be pretended (and was pretended afterwards in the days of Jephthah) that they had broken it: Because upon the Conquest of Sihon and Og, 'tis certain that the Israelites had taken possession of those Lands which sometime belonged to this People, whom they were forbid to disturb. But 'tis to be considered, that these Lands were at that time in the possession of the Amorites, who had dispossessed the Ammonites and Moabites. I will not so far make a digression, as to show who were the Possessors of these Lands from the Time of Abraham. I shall content myself in showing the design of Moses in this relation: And that was, (1.) To show when the Israelites came to the River Arnon, they found it to be the Boundary or Border between Moab and the Amorites. This he affirms v. 13. and confirms it out of a known Book in those Times, called The Book of the Wars of the Lord, v. 14. (2.) To prove that the Country which the Israelites took from Sihon, and which did formerly belong to the Moabites, was quite lost from the Moabites in the time of a former King before Balak. This is affirmed v. 26. And therefore Israel found Sihon in full possession of this Country. This he also proves from some known and acknowledged Sayings at that time, that served to preserve the memory of the fact. Whether it were in some Song, or contained in some Commentary of Facts that were passed, I inquire not, v. 27, 28, etc. The words seem to imply that the victorious Amorites did express their Triumph on the score of their Victory over the Moabites in those terms which the Text lays before us.  
This account of the design of Moses, and his way of gaining that design, will easily give the Reader to understand that these words must needs be obscure and difficult, because we are not acquainted with the perfect History of those Times, nor with the Memorials of Facts that then had happened.  
Secondly, I proceed to show the great Vanity of the foregoing Pretence. I might very well premise that the Proofs that Moses wrote not these Books, had need be very clear, or else we are guilty of great Vanity in admitting them: And this is far from that, it being one of the most difficult and obscure Passages of the whole Pentateuch.  
But still here is nothing proved. That Moses wrote this Book, called, The Wars of the Lord, appears not; And granting it to be true, it is nothing to the purpose. For why might not Moses cite a Book of his own Writing, as well as another and later Author? And what if Moses did write the Wars of Amalek, must he therefore write that of the Amorites Warring against the Moabites, before he was concerned with them, also? These kind of pretences may amuse some that are not given to Thinking, they can never prevail with them that consider duly.  
Obj. X. 'Tis pretended that the Pentateuch was not written by Moses, but rather of him: And that, because Moses is generally mentioned by the Writer as a third Person: And besides that, we find Moses is commended in the Pentateuch, (Numb. 12.6, 8. Deut. 34.10.) And if we take him for the Writer of those Books, we must suppose him also to have commended himself, which will hardly be granted in a Man of so great Humility and Wisdom as Moses was. I answer,  
1. As to the Pretence that Moses is not the Author, because he speaks of himself as of a third Person; than it follows, That whoever does in his History or Work m●ntion himself, (as Moses in these Books is supposed to do) he cannot be the Author of that Book or Relation: This would be to conclude too much. And yet if this Proposition be not true, t●●● Objection hath, so far as it goes, no manner of force in it. That he cannot be the Author of a Book that mentions himself as a third Person, may be affirmed indeed easily, but can never be proved. If this were admitted, we must discharge several Authors of the Books of the Holy Scriptures both of the Old and New Testament also; and then we must not believe that Julius Caesar wrote the Commentaries that go under his name, or Josephus that part of his reputed Works, where he speaks of himself as of a Third Person. 'Tis hardly credible that the Objectors can believe the Consequence of this Objection, and I think there is no fear (if they should) that any indifferent Person should believe with them.  
2. As to the second Part of the Objection: That we cannot suppose that Moses would commend himself, nor consequently that he should write the Pentateuch where he is commended. I answer, That this Objection, whatever may be inferred from it, does not conclude that Moses was not the Author of these Books. For 'tis not impossible for a Man to write an Encomium of himself. But let us consider the Matter more closely.  
'Tis said indeed that the Man Moses was very meek above all the Men which were upon the face of the Earth, Numb. 12.3. This is said upon occasion of what was said against him by Miriam and Aaron. They spoke against him very sharply: Upon which 'tis said, And the Lord heard it. Moses is not said to take notice of it himself: He was not like to give any just offence, nor apt to fall into anger when others reproached him. It follows, Now the man Moses was very meek, etc. I do not see what there is in these words unbecoming Moses: Here's no boasting or pride; no shadow or footsteps of it. He had a just occasion to mention, that he had neither provoked these angry persons, nor did he highly resent the reproaches they followed him with. He might say this well enough, and ascribe due honour to God, who had wrought this Temper in him. The best Man in the World may well be allowed to defend his own Innocence, and to own the great Things which God hath done for him. The Objection will lie against Job, against the Psalmist, against St. Paul, as well as against Moses, if a good Man may not lawfully, upon any occasion, speak well of himself.  
For what follows in v. 6, 7, 8. where Moses is preferred to any other Prophet, 'tis certain that they are the Words not of Moses, but of God himself. And well might he write what God himself said upon this occasion, especially when it tended so much to justify his Divine Mission, upon the credit whereof the success of all his Ministry entirely depended.  
The Sin of Moses is related (Numb. 20.12.) and the Punishment inflicted on him on that account. The relating of this is as strong an Objection against another Person's writing these Books, as what is named above is against Moses. For, supposing another Person had been the Writer, that Writer must be supposed not only to relate what we read (Numb. 20.) but to repeat it frequently also.  
Obj. XI. It is pretended that Moses cannot be supposed to be the Author of those words, Exod. 6. These are that Aaron and Moses to whom the Lord said, Bring out the children of Israel from the land of Egypt according to their armies. These are they which spoke to Pharaoh King of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron, v. 26, 27. 'Tis supposed that Moses would not write thus of himself. I answer,  
1. That he may well be supposed to write as a Third Person, as hath been showed before: And then,  
2. Allowing him to write for the sake of Posterity, and not only for the Persons of that present Age (of which there can be no doubt) He may well be granted to be the Writer of these words, concerning himself and Aaron, who were both greatly concerned in the Matters related afterwards.  
Obj. XII. The Author of the Book called Tractatus Theologico politicus mentions some other Books written by Moses; and would thence infer (by a way of reasoning peculiar to himself) that Moses was not the Author of the Pentateuch: He mentions the Book of the Covenant (Exod. 24.) This Book, he says, contains very little; viz. Those Precepts only which are found from Exod. 20.24. to chap. 24. And he allows that Moses wrote the Book of the Law of God, Deut. 31.9. which Joshua afterwards enlarged; viz. with the Relation of the Covenant which the People entered into in his Time, Josh. 24.25, 26. And because we have no Book that contains at once the Covenant of Moses and that of Joshua, he concludes that this Book of the Law is lost. He grants that Moses wrote a Book of the Law, and gave it to the Priests, with a Command that it should be at a certain time read unto the People, which could not therefore be the Pentateuch, that being too great a Volume to be read at one Solemnity. He grants also that Moses wrote the Song mentioned Deut. 32. And this Book of the Law containing part of the Deuteronomy, and this Song is all that he will allow him to have written and left to Posterity. I answer,  
1. I am willing to grant that the Book of the Covenant might not contain more than three or four Chapters of Laws. And let it be granted, that the Book of the Law, to be read to the People, did not contain the whole Pentateuch. Be all this as it will, I cannot see how 'twill serve the Purpose of this Author. For,  
2. It does not follow from thence, that Moses did not write the whole Pentateuch. When 'tis agreed that he wrote and delivered some parts of it; does it thence follow he did not write the whole? I should have been much ashamed to have troubled the Reader with this passage of the Author above-written, because there is nothing worthy of the Reader's notice; no Argument, nor appearance of any: But I think myself obliged fairly to represent what the Objector's say in this matter, though they prove nothing.  
Obj. XIII. It is farther pretended that Moses could not write those words where Joseph is brought in, saying, I was stolen away out of the Land of the Hebrews. It is pretended that it was not then the Land of the Hebrews; and that therefore Moses could not term it so, nor any Writer till after his time, when the Israelites had invaded and taken possession of the Land. To which I answer,  
1. That the Writer of this passage does only report the words of Joseph; so that the Objection bears as hard against a later Writer, as against Moses: For  the Writer be, 'tis not the Writer that calls it the Land of the Hebrews; he brings in Joseph, calling it so. If Joseph did not call it so, the Relater or Writer hath not told us Truth; and then the Objection bears against any Writer, be it Moses or some other person; and then, in truth, it is an Objection against the Book itself, as not worthy of belief. If Joseph did call it the Land of the Hebrews, why might not Moses be the Writer as well as a later Author? He was rather better able to report the Matter a-right, than a later Writer, as he lived nearer to that time when the words were spoken.  
2. That Joseph might at that time very properly call that Country the Land of the Hebrews. And that he might do upon these accounts: (1.) Because it was the Land in which the Hebrews did at that time (and had ever since the Time of Abraham done so) inhabit. Surely it may be called the Land of the Hebrews, where the Hebrews dwelled, and where they have dwelled for sometime past; whether they dwelled there by permission or by force of Arms against the Will of the other Inhabitants. (2.) 'Twas also that Land which was promised the Hebrews, and particularly to Abraham the Father of that People. And, (3.) The Hebrews had some propriety in that Land. Abraham by purchase, Gen. 23. Jacob by conquest, Gen. 24. who afterwards bestowed his part of the Land to Joseph by his Last Will and Testament, ch. 48.22.  
Obj. XIV. It is pretended that Moses could not write those words, Gen. 35.21. And Israel journeyed and spread his Tent beyond the Tower of Edar. This Tower of Edar, or Tower of the Flock, is by the Objector supposed (for I see no offer of proof) to be a Tower placed in Aftertimes, and put upon one of the Gates of the City of Jerusalem, called the Sheep-gate; and then this must be written not by Moses, but by a later Writer, who lived after that Tower was so called. To which I answer,  
1. That here being nothing but the Objector's Supposition, this Objection needs no Answer; for 'tis not reasonable that mere Suppositions should be regarded without any shadow of proof.  
2. That it is by no means reasonable to suppose this Tower of Edar to be a Tower upon the Sheep-gate in Jerusalem. One of the Ancients (who is a more competent Judge than any later Objector) affirms that the Tower of Edar was the place of the Shepherds near to Bethlehem, (where the Company of Angels declared the Nativity of our Saviour) and that it was the place where Joseph fed his Flock, and where the Shepherds that watched by night at the time of our Saviour's Birth (Luke 2.) heard the heavenly Host, saying, Glory be to God in the highest, and on Earth peace, goodwill towards Men. [Hieron. quaest. in Genes. Idem ad Eustochium Epitaph. Paul.] This account is confirmed by the Context, and also by the Targum of Jonathan on Gen. 35.21. who adds to the Text, That this is the place from whence the King Messiah shall be revealed in the last days. And still this account receives a farther Confirmation from Micah 4.8. where we meet with the Tower of Edar in a most illustrious Prophecy of the Messiah. There are the same words with these of Gen. 35.21. For the Sheep-gate in Jerusalem, there is no kind of Affinity between the words in the Hebrew, that signify the Sheep-gate, and those which import the Tower of the Flock, and that are used both in Genesis and in Micah. And 'tis therefore most like that this Name of the place continued from the Time of Jacob; and therefore this can be no Objection of any moment in this case.  
Obj. XV. It is pretended that Moses could not write those words, Gen. 20.7. Now therefore restore the man his wife, for he is a Prophet. It is pretended that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render a Prophet, was not used in the Time of Moses; and that therefore Moses could not write those words, but a later Writer. And this they attempt to prove from 1 Sam. 9.9. where 'tis said, Beforetime in Israel, when a man went to inquire of God, thus he spoke, Come, and let us go to the Seer: for he that is now called a Prophet, was before-time called a Seer. To which I answer,  
1. That if this be any Objection against Moses, then may we with as good Reason object this, wherever we find the word we here render Prophet in the Pentateuch. We find this word in several places, and shall we therefore conclude that Moses wrote none of those places? If it has any force here, it has the same  else. And yet Mr. Hobbs allows that Moses did write the Book of Deuteronomy from chap. XI. to the end of chap. XXVII. and yet in that part of Deuteronomy we find this word (which we render Prophet) several times. E. g. If there arise among you a Prophet, etc. And thou shalt not hearken to the words of that Prophet, Deut. 13.1, 3. Again, The Lord thy God will raise up unto thee a Prophet, etc. I will raise them a Prophet: And the Prophet which shall presume, etc. And when a Prophet speaketh in the Name of the Lord, Deut. 18.15, 18, 20, 22. Besides, the word is used elsewhere, as Exod. 7.1. Numb. 12.6. and chap. 11.29. and Deut. 34.10. Will any believe this word was not used in the time of Moses, or that if he wrote these places, yet he wrote Seer, and the word Prophet was added by a later Hand?  
2. Some of these words are quoted in the New Testament, and there the word Prophet is retained, and not the word Seer. And they are quoted in such terms also, as may put this matter out of dispute, and satisfy us that Moses wrote the words quoted, and that the word Prophet was known in his time. Let us hear how St. Peter quotes these words from Deut. 18.18. For Moses truly said unto your Fathers, A Prophet shall the Lord your God raise up unto you. He tells us that 'twas Moses (and not a later Writer) that said this; he expresseth it (not by Seer, but) by the word Prophet. St. Stephen citys the same passage, and after the same manner. This is that which Moses said unto the children of Israel, A Prophet shall the Lord your God raise unto you, etc. Act. 3.22. and chap. 7.37. Nothing can be plainer, nothing more convincing than these words are, both that Moses wrote these words, and that the word rendered Prophet was used in his time.  
3. I shall consider the words in the Book of Samuel, and show that they will not serve the purpose to which they are produced. The words are these: Beforetime in Israel, when a man went to inquire of God, thus he spoke, Come, and let us go to the Seer: for he that is now called a Prophet, was before-time called a Seer. Does this Writer say, That the word we render Prophet, was not known in the time of Moses? He says no such thing. Does he say, That the word we render Prophet was not known till that Age? He says it not. All that he affirms is this, That before that time the person called a Prophet was called a Seer. This we grant readily: He was called a Seer before; but this does not infer that he was not called a Prophet also, even then when he was called a Seer. The most that can be concluded from the place is this, That for sometime before, he that was called a Prophet then, was commonly called a Seer: And then there is no more than this to be inferred; That how old soever the word Prophet had been, yet for sometime before that passage was related, it was very common to call him a Seer. It seems the word Prophet was at that time when this is related, in common use; and yet after these words, the word Seer is used, 1 Sam. 9.11. And so it was in the days of Micah, when the word Prophet was in common and ordinary use, Micah 3.7. And as the word Seer was used when Prophet was used most commonly, so have we good Reason to believe that the word Prophet was also used, when Seer was a word in common and ordinary use. And 'tis apparently evident from what hath been said above, that the word was as old as Moses.  
Obj. XVI. It is pretended that Moses would not write these words, Now an Omer is the tenth part of an Ephah, Exod. 16.36. 'Tis pretended that these words could not be written by Moses, when these Measures were in use and well known, but by a much later hand after the dispersion of the Israelites among other Nations; among whom they had been used to other Measures, that the Reader might the better understand the Measure here mentioned. To which I answer,  
1. That it does not appear that the Israelites did ever alter their Measures whilst they continued in the Possession of the Land of Canaan: And if they did not, there could be no reason assigned why we should suppose any thing added here by way of Explication by a later hand.  
2. Nor can we reasonably suppose such an Explication could signify any thing in this case. For how could any Man be the wiser for it? For how should an Ephah be better known than an Omer? This would be no Explication in Aftertimes, when the Measures used of old were once forgotten. And why may not an Ephah be as well forgot as an Omer? And if it were, the Reader could gain nothing at all by such words as these.  
3. And therefore 'tis much more reasonable to believe that these words were here from the beginning, when an Ephah was in use commonly, and that so it was in the days of Moses.  
Obj. XVII. I meet with some other Objections mentioned in a late learned Writer mentioned before; which, because I cannot discern any great force in them, I will here put together, and answer: viz. Gen. 2.11, 12. The name of the first is Pison, that is it which compasseth the whole land of Havilah, where there is gold: and the gold of that land is good: there is Bdellium, and the Onyx-stone. 'Tis pretended that these are the words of one who lived in Chaldaea, where 'tis supposed that Pison was; and that Geography was not well enough known to Moses to relate such Particulars. Again, 'Tis pretended that the account we have of Nimrod and his Kingdom, chap. 10.8. is more than Moses can be supposed to give; and that That account would have been more useful after the Jews had been better acquainted with Babylon. And Lastly, The account we have of Niniveh, which is supposed to have been Founded after the Time of Moses, is therefore supposed to be none of his. To which I answer,  
1. As to Pison, not to examine the Situation of it, (which, for what appears, might not be so distant from Moses as Chaldaea) the Objector hath no reason to object hence against Moses, because he does not know how far Moses did understand Geography; nor hath he any cause to say the places mentioned did not trade and traffic into Egypt, where Moses was born, Gen. 37.25.  
2. As to the account of Nimrod and his Kingdom, we have no shadow of reason to suspect it. For Babylon, and some other places mentioned on this occasion, were afterwards so famous in story, that 'tis not to be wondered at that Moses should give an account of this person, who was so very remarkable in his Time, and of these Places that were so famous afterwards: Nor could any thing be done more properly than in that very place, where Moses gives an account of the Families derived from the Sons of Noah, which Peopled the several parts of the Earth.  
3. For the Name of Niniveh, which is pretended to be later than the Times of Moses, I need say no more than this, That this is supposed only; but I never yet (to my remembrance) saw any kind of proof of it, or any thing that looks that way. And could I see any thing like a proof, I should think myself obliged to give an answer to it: But I cannot be obliged to follow mere Suppositions, and wander after the Fancies and vain Imaginations of Scribblers.  
Obj. XVIII. It is pretended by the Author of the Book called Praeadamitae, that the Pentateuch cannot be writ by Moses; and that, because 'tis full of Repetitions, which therefore so wife a Man as Moses cannot be supposed to be guilty of.  
I answer: That this looks like an Objection, and deserves to be accounted for. And because this Objection bears hardest against the Book of Deuteronomy, therefore I have very fully considered it in the General Argument prefixed to that Book; and therefore I refer the Reader to that place for satisfaction as to this matter.  
Obj. XIX. 'Tis also said that these Books do not report Facts in that Order in which they happened; and that Moses therefore is not the Author of so confused and distorted a Work. And the Author last  gives one remarkable instance to this purpose from Deut. 10.6. To which I answer,  
1. That if the Objector mean no more than this, That things are not always related in that very Order in which they happened; I do allow that this is true, and that it cannot be denied. This will be readily granted by Jews and by Christians, who yet do believe Moses to be the Author of the Pentateuch. Nothing is more common among the Hebrew Doctors than this Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. Non est prius & posterius in Lege: They allow that things are not laid before us in that order in which they happened or came to pass. Josephus, when he reckons up the number of the Books of the Old Testament, tells us expressly that Moses wrote the Pentateuch, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. [contra Apion. l. 1.] He tells us elsewhere, that all things are written as Moses left them: That they had added nothing (not even for Ornament) which Moses had not left. But yet he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That these Writings were left by him dispersed, as he had occasion to consult the Divine Majesty. This (says he) I think needful to premise, that none of our People might, when they read, be scandalised on this account. [Jos. Antiq. l. 4. c. 8.]  
2. That it does not thence follow that Moses was not the Author. 'Tis strange that any Man who professeth Christianity should argue at this rate. Because it must be allowed that the Evangelists themselves do not always in their Gospels relate Facts in that Order in which they came to pass; and yet they do believe that these Gospels were written by those persons whose Names they bear.  
3. As 'tis far from being an Argument that Moses was not the Author of these Books, so the thing itself is of a very trifling Consideration. For the Journey of Jethro to Moses, whether it happened before the giving of the Law or after, is a thing of very small Consideration: As long as we have the Fact related, we are well enough dealt with. And if it could be proved, that what is related of that matter, Exod. 18. did not come to pass till after the Law was given; yet will this be no Objection against Moses; because that might notwithstanding be the fittest place to relate Jethroes Journey, Moses being just entering upon the account of the giving the Law, and then of the particular Laws that were given, etc. Moses does not date the Coming of Jethro; and for what appears, 'tis related in the fittest place. For Abraham's Journey with Sarah to Gerar, we are not concerned to know the precise time of it, nor does Moses give it us, and we have no cause to find fault with his placing the Relation where we find it; We are very unreasonable in this matter. The Historian was best Judge where to relate the several Facts he had to mention. And we do not, when we object this, allow him the liberty that all other Historians are allowed; viz. To make their Relations in such places as they judge most convenient. And it is to me a very evident proof, that those Men have very little to say against Moses, who will lay hold on such impertinent trifles as these are. These are mere Cavils, and speak a bad Temper.  
4. Nor is there much of this to pretend. Moses indeed did not write his History by way of Annals, nor his Laws in the exact method and form of Justinian's Institutions. But this is no Objection against the Author of the Books, or the Books themselves. As there is not that method, so there is not that confusion which is pretended. The Objector needed not to have said that there are in the Pentateuch, Tam multa confusa, inordinata, extra locum & seriem posita. For there is no great matter of this kind to be objected after all this noise. For the Instances he gives of Jethroes Journey, and Abraham's going to Gerar, they are not worth his while: For, in truth, they do not serve his purpose; And though he instance in the Journey of Isaac to Gerar, that will do his Cause no good; I appeal to any indifferent Reader. The Objector should have laid these things before the Reader, and shown how they tend to his great End. For here's nothing proved; nor is there any thing in the Instances above, that do in the least bear against Moses. For, as I observed above, Moses does not write Annals, nor date those Facts, and might therefore insert them in that place of his Book which he judged most reasonable.  
5. I● is true that this Author does produce one Instance that looks like an Objection: And I do grant that the place hath a considerable difficulty attending it, and that is what we read Deut. 10.6. But because there are some difficult passages in the Pentateuch, must not Moses therefore be allowed to be the Author? At this rate we may discharge all the Writers of the Old and New Testament also. But as to that difficult place, it is very particularly considered in the following Notes on that Chapter; to which therefore I refer the Reader.  
6. After all, 'tis very unfit we should prescribe Laws and Methods that God's Holy Prophets are to use in revealing his Will to us. 'Tis great sauciness in us to prescribe. God is wise when he does not use our methods.  
Obj. XX. The same Author objects the Obscurity of these Books as an Argument that Moses was not the Author of them. To which I answer,  
1. It is not to be wondered that there should be some obscure places in the Pentateuch, allowing it to be written by Moses; for then the Book was written above 3000 years ago, and that in the Eastern Country, and in a Language much different from the Modern: We are not acquainted with the History of that Age, the Customs of those Times, and Idiotisms of the Language in which it was written. And therefore we are apt to mistake, and many times at a loss where these Books refer to some Facts or Records, or Rites and Usages then well known. But then (as I intimated) this is no Argument that Moses was not the Author of it: For this would oblige us to discharge all the ancient Authors which we do not understand.  
2. Besides, this Obscurity is very often to be imputed to a fault or defect of the Readers, not to any defect or fault in the Books. The Reader perhaps wants Skill and good Judgement; he does not use fit means or sufficient diligence: Perhaps he is prejudiced with false Notions, addicted to some foolish Opinions, or blinded with some naughty and vicious Inclin●●sion. And to such a Reader many Things seem obscure. But still the Reader is , not the Book. He is in this Case like the blind Woman in Seneca, who could not be persuaded but that the House was dark, when her Eyes were blinded: There are some obscure passages in Holy Writ, but these Holy Books are not therefore to be discharged from being the Writing of those persons whose Names they bear. There are very many things exceeding plain to the Reader, and many things that are not so, are yet very excellent, and to be reputed so by a modest Reader. When Socrates had read a Book written by Heraclitus, and was asked how he liked the Book, he answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. e. Those things in it (says he) which I understood are excellent; and so, I presume, are the things which I did not understand. This modesty becomes us well in reading the Holy Scriptures. Where every careful Reader will not fail to meet with a great many very excellent things which he will easily understand, he ought to presume so of those things which he does not comprehend.  
Obj. XXI. I find it objected also, that there is a different Style in the several parts of the Pentateuch; and that therefore 'twas not writ by Moses, but by several Hands. I answer,  
1. That if this were true, it must be allowed to be a very material Objection; and though it would not be altogether concluding, yet it would have more weight than all that hath been said before.  
2. But 'tis so far from being true, that the Objector does impose upon the more ignorant Reader in this matter. For which matter, I do appeal to all those that understand the Biblical Hebrew, and that have been most conversant in it. The Objector ought to have offered some proofs of this; at least to have told us where any such diversity of Style appears, and till he does that he cannot expect any other answer. I do grant that in other Books, written by several Hands, this diversity of Style does manifestly appear. The Prophet Isaiah writes in a style that is lofty and sublime; Jeremiah on the other hand in a style that is more vulgar and popular. Some other parts are written in a style that is concise and elliptical, some in a style more ample and copious: And as they were written by several Hands, so there is that variety in style that would induce the Reader to this belief. But I do solemnly aver, That there is no such variety in the style of the Pentateuch that gives any colour to such a belief. 'Tis true that the Songs in Moses are somewhat different from the style of his Prose, and some few expressions may be allowed to be more elliptical and concise; but all this still is not such a difference as can infer him not to be the Writer, and are such Things as must be allowed elsewhere in one and the same Writer, and Book.  
Obj. XXII. The last Objection, and the most common of all, is, That Moses could not write what we read, (Deut. 34.) The account of his Death and Burial, and his Character. This therefore must be allowed to be written by another Hand. I answer,  
1. That it is absurd to say that he could not, when 'tis remembered that he was not only a Prophet, but the greatest of Prophets. There are less Prophets than Moses that tell us many Things that came not to pass till after their own Death: And therefore if I should affirm that he wrote this by way of Prophecy, as I should not be alone in affirming it, but should have good Authority from Antiquity on my side; so I am sure I cannot be confuted by any of those who have abdicated Moses. Philo the Jew [de vit. Mos. l. 3.] tells us that Moses, before his Death, did foretell what Things should happen to the several Tribes; Some of which things (says he) are already come to pass, some of them are expected. But then he adds, That Moses being just going to Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. being as yet living, and divinely inspired, did distinctly foretell those things which related to his own Death and Burial.  
2. As to this matter, every Man may believe as he sees cause. I am very little concerned about it; if he wrote the Pentateuch to this, Deut. 34. where we have the account of his Death, etc. I am satisfied. Let what follows be written by another, whether Joshua, or the Highpriest, or some other authorized Person, this will do the Objectors little service as to the main purpose, and me no harm at all. He that believes St. Paul wrote the Epistles that go under his Name, believes enough as to that matter, though he should at the same time believe the Postscripts at the close of those Epistles were written by another Hand. Again, he that believes the Book of Psalms an inspired Book, and written by those Persons whose Names they bear; believes enough, tho' at the same time he might believe that the words, Psal. 72.20. The prayers of David, the son of Jesse are ended, were written by another Hand, to intimate that there ended one of the Books, (for the Jews made a Pentateuch of the Book of Psalms,) and in the following Psalm another Book gins. But after all, I do not see why what I said before, under the first Head, should be received with such laughter and scorn as I find it is. And though I think the Cause will not suffer by this Concession, yet I do not quit my first Answer.  
And thus I have considered the Pretences against Moses. I have represented Them with all the advantage on my Adversaries side that I possibly could, and have endeavoured to render their Arguments as pungent and strong as I could; and have sometimes found it a greater difficulty to sharpen them, and make them appear like Arguments, than it was to Answer them. I find Moses hath a good Title to the Author of these Books; A Title that a good Man esteems more valuable than Crowns and Sceptres, and that hath preserved the Name of Moses, and made it Renowned. Some few People have attempted to deprive him of this Honour. I find nothing of any moment in the  Pretences, and therefore must own him to be the Author of them still.   

THE First Book of Moses, CALLED GENESIS.  

THE General Argument OF THE First Book of MOSES, CALLED GENESIS.  
THE Jews call the several Books of Moses, which follow, by Names that are taken from the first Hebrew word, or words, with which those Books begin. Hence it is that this Book is by them commonly called Bereshith, which signifies in the beginning, that being the first word with which this Book gins. But the Names by which they are known among Christians, are taken from the Subject-matter contained in them. Hence it is that this first Book is commonly called GENESIS, because it gives an account of the Original of this visible World, and lays before us not only an account of the Creation of the World in general, but particularly an account of the making of Man, and of the Descents of several Families from the first Parents of Mankind. With relation whereunto, it is very fitly called GENESIS, that Greek word very properly expressing the Original or first Formation of these things.  
Moses very wisely gins this Book with an account of God's Creation of the World, and the several parts thereof, chap. 1. And his Wisdom in that matter will more manifestly appear, if we consider that, (1.) By so doing he lays a foundation for Piety and Religion, and Obedience of the Laws which follow. The Creation of the World speaks the irresistible Power, the deep Wisdom, and the great Goodness of the Creator. A due sense whereof doth mightily dispose us to the fear and love of God, and to a steadfast faith and affiance in Him. (2.) By this course he also strikes at the very root of Idolatry: For that being nothing but the Worship of a Creature instead of the Creator, nothing can tend more effectually to prevent it than this belief, That all other things were made by God; That they had not their Being from themselves, but were made as well as Man: For than it follows, That how useful soever these things may be to us, yet Divine Worship is due only to the Creator. The account which Moses gives of the Creation of Man is also very useful and instructive to us. For as he lets us know that Man was made in God's Image, so that consideration obligeth us to do nothing unbecoming the Dignity of our Nature, and to be kind to each other for God's sake: And we may, from the account of the Body's being made of the Earth, learn to be humble and modest. In a word, we may from this relation learn Justice and Charity, Humanity and Humility, not to wrong or proudly insult over our Neighbour.  
The Sanctification of the Sabbath, in memory of the Creation, puts us in mind of the obligation which lies upon us to celebrate the Divine Perfections, which may be learned from God's Works, and the necessity of some separate and solemn time for this Religious Worship. So that a very great part of our duty to God, our Neighbour, and ourselves, is very powerfully urged upon us in the very beginning of this Sacred Book.  
We have also an account (chap. 2.) of the Garden of Eden, and of the Forbidding the Eating of the Tree of Knowledge, of the Naming of the Creatures, and of the Institution of Marriage.  
Next follows an account of the Disobedience of our first Parents, of their Fall, and of their Misery thereupon; and also a gracious Promise of the Messiah, chap. 3.  
We may very well grant that these first Chapters of Genesis do insinuate some farther meaning than the bare Letter amounts to. We yield that there is couched a Mystery under the Letter. 'Tis agreeable to the belief of Jews and Christians to allow this. But still the Letter is to be preserved, and not to be questioned by any means. Much less is it to be exposed by profane Wits. For there is no inconsistence in this. And he that would attempt to destroy the Letter of Moses, is so far from serving any wise or good End, that he undermines Religion, offends its Votaries, and gives its Enemy's occasion to rejoice and triumph.  
There are a great many passages in the Old Testament, that besides the first literal meaning, have a farther reference, and spiritual sense, which yet does by no means destroy the Letter in the opinion of those very Men who contend for this spiritual sense, and reference. And for the passages in these three first Chapters in Genesis, the literal sense is very much confirmed from the Citations of them, which we find in the inspired Writers of the New Testament. V g. That passage, Gen. 1.3. is cited by S. Paul, 2 Cor. 4.6. And Gen. 1.27. is quoted by our Saviour, Matt. 19.4. Again, Gen. 2.7. by St. Paul, 1 Cor. 15.45, 47. And Gen. 2.24. is cited by our Saviour, Matt. 19.5. and by St. Paul, more than once, 1 Cor. 6.16. Ephes. 5.31. That passage of the Serpent's beguiling of Eve, Gen. 3. is cited by St. Paul, and by that Quotation the literal sense is confirmed, 2 Cor. 11.3. His Words are these: I fear lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. And the same Apostle refers to this Fact related by Moses, 1 Tim. 2.14.  
Moses proceeds (chap. 4. and 5.) and gives an account of the Birth of Cain and Abel, and their several employments, of their Oblations, of the Murder of Abel by Cain, of the Curse denounced against him thereupon, of the Posterity of Cain: And then of the Birth of Seth and Enos. And then follows an account of the Genealogy, Age and Death of the Patriarches from Adam to Noah, who was the Tenth from Adam.  
Then follows the History of the Deluge or Flood of Waters which drowned the World: And  knowledge of this Fact might be preserved by Tradition among the Inhabitants of the World, yet certain it is, that from Moses we have not only the most ancient, but the most exact and particular, and unexceptionable Relation of this matter. And if we will attend to the Relation which Moses gives, we shall soon discern all the signs and marks, not only of a true and faithful, but of an exact and unexceptionable Relation also. Besides, that the memory of the Facts which Moses relates might easily be preserved to the Time of Moses.  
Moses relates as to this matter, (1.) The Cause which moved God to destroy Mankind by a Flood of Waters, Gen. 6.5, 11, 12, 13. (2.) The Warning which God gave the Old World that they might repent, and prevent this Calamity, (chap. 6.3.) which was 120 years before it happened. (3.) God's special care to preserve Righteous Noah and his Family, chap. 6.8, 9 as well as the several kinds of living Creatures. (4.) The means which he appointed for this purpose, viz. by an Ark: And we have a very particular Account of this Ark: Of its materials of which it was made; of its form and dimensions; of its several stories, even of its window and its door; And of the end and design of it, as well as of the builder or efficient cause. (5.) He tells the very time when this great Event happened: The very year from the Creation may be collected from his Writings, and the very year of the Life of Noah is expressly related, chap. 7.6. (6.) He tells what persons were received into the Ark, and what number of Beasts clean and unclean. (7.) He tells the very year, the month, the day when the Deluge began; The several Causes that contributed to make this Deluge; and how many days precisely the Rains came from above: He tells how many Cubits the Water's ros● above the Mountains; and how many days the Waters kept above the Earth; and the Effects of the Flood as to living Creatures. (8.) He relates by what means the Waters assuaged. (9) In what month and day the Ark rested, and in what place it did so. (10.) He relates when Noah opened the Window of the Ark, and of his sending out the Raven and the Dove. (11.) He tells the month and the day when the Earth was dried. (12.) He relates the going out of Noah, etc. And, (13.) He tells of the Sacrifice of Noah, and, (14.) Of God's promise not to send such another Deluge, chap. 6, 7, 8. Here are all the marks of a true and complete Historian; nor can the Wit of Man make any such Objections as will destroy the credibility of these Relations.  
Moses next relates how God blessed Noah and his Sons; forbade the eating of Blood and Murder; Covenanted not thus to destroy the Earth again, and appointed the Rainbow as a sign of this Covenant: He tells also how Noah was overcome with Wine; of the Curse denounced against Canaan, and of the Blessing of Shem and Japhet, and the Death of Noah, chap. 9  
Moses gives account of the Sons of Japhet, of Ham (where he speaks more particularly of Nimrod) and of the Sons of Shem, chap. 10. which is a most excellent piece of Antiquity.  
A Relation of the Building of Babel, and of the Children of Shem unto Abram: Abram comes with his Father to Haran; He receives the Promise of the Messiah, and comes into the Land of Canaan, to Sichem; Thence he removes to Bethel, etc. and on occasion of a Famine goes with Sarai to Egypt, whom he gave out to be his Sister: Pharaoh having taken her, restores her to Abram, being informed that she was his Wife, chap. 11. and 12.  
Abram returns out of Egypt to Canaan with great Wealth: His Kinsman Lot was with him, who had also much Substance. They part from each other, and Let pitched his Tent toward Sodom. God promiseth to Abram the Land of Canaan, chap. 13.  
Lot is taken Prisoner in the Battle between four Kings with five. He is rescued by Abram, who is blessed by Melchizedek. Abrams Answer to the King of Sodom, chap. 14.  
After this Moses relates how Abram was encouraged by God, and assured that his Posterity should inherit the Land of Canaan: The Birth of Ishmael by Hagar; the Change of Abram s Name; the Institution of Circumcision; the Change of Sarai's Name, and the Promise of Isaac, and Circumcision of Abraham and Ishmael, chap. 15, 16, 17.  
Moses goes on to relate Abraham's Hospitable entertaining of three Angels, who appeared to Him in the likeness of Men: Their Message is related; the Birth of Isaac predicted, and Sarah's Amazement and Weakness mentioned. The Wickedness of Sodom and Gomorrha; and Abraham's Intercession for Sodom. The Destruction of these Places; Let preserved; The incestuous Original of Moab and Ammon, chap. 18, 19  
Abraham sojourns at Gerar; The King thereof takes Sarah; but, being warned of God, restores her. Isaac is born and circumcised; Hagar and Ishmael are dismissed; Hagar being in great distress, is relieved by God; Abimelech makes a Covenant with Abraham, chap. 20, 21.  
Abraham is commanded to offer up his Son Isaac; He readily obeys: God accepts of this Obedience, and preserves Isaac: Abraham is again blessed: Of the Posterity of Nahor, chap. 22.  
After this we have an account of the Age and Death of Sarah: Of the Purchase of a Burying place for her: Of Abraham's sending his Servant to procure a Wife for Isaac: Of the Servant's exemplary diligence and success; and of the Marriage of Isaac and Rebekah, ch. 23, 24.  
Of Abraham's Sons by Keturah: Of his Age and Death: Of the Posterity of Ishmael, and of his Death, etc. Of the Birth of Jacob and Esau; and how Esau sold his Birthright: Of the Journey of Isaac to Gerar, etc. Of a Covenant between Abimelech and Isaac, and of the Marriage of Esau, chap. 25, 26.  
Moses proceeds to relate after what manner Jacob obtained the Blessing which Isaac bestowed on him, and which he designed for Esau; As also the Journey of Jacob to Padan-Aram, and several Passages relating thereunto, chap. 27, 28.  
Jacob is entertained by Laban, and contracts with him for his Service: He Marries Leah, and afterwards Rachel, the Daughters of Laban: The Children of Jacob: Laban, upon Jacob's desire to departed from him, makes a new contract with him; upon which Jacob useth policy, and grows rich upon it, chap. 29, 30.  
Jacob leaves Laban privately; Laban pursues him, and enters into a Covenant with him at Galeed: Jacob goes on, and sends a Message to Esau, whom he much feared; He prays to God on this occasion, and sends a Present to Esau; He wrestles with an Angel, and is called Israel: Jacob meets Esau, and is kindly received by him: Jacob comes to Succoth, thence toward Shechem, in the Land of Canaan; he purchaseth some Land there, and builds an Altar: Dinah is ravished, and the Shechemites destroyed, chap. 31, 32, 33, 34.  
Jacob goes to Bethel, where he builds an Altar; His Name is changed into that of Israel; God blesseth him: Rachel dies, and we have an account also of the Death of Isaac, chap. 35.  
Moses relates an account of Esau, of his Wives and Children; and also of the Horites, chap. 36.  
We have next a very particular Relation of Joseph, one of the younger Sons of Jacob: Of his Dreams, and the hatred that his Brethren bore towards him: Of their conspiring his Death, and of his being carried into Egypt, chap. 37.  
Of the Children of Judah, another of Jacob's Sons: Of the Birth of Pharez and Zarah by Tamar, chap. 38.  
The History of Joseph is continued: He is advanced in the House of Potiphar, and resisteth the temptation of his Mistress; he is however accused falsely, and cast into Prison, where God prospers him. He interprets the Dreams of two of the King of Egypt's Servants, who were in Prison with him, to whom it happened as Joseph foretell. The Dreams of Pharaoh King of Egypt are interpreted by Joseph, who predicted a great Plenty, and great Famine: Upon this Joseph is greatly advanced in Egypt: Of the Children of Joseph, and the beginning of the Famine. Ten Sons of Jacob are sent upon the occasion of the Famine to buy Corn in Egypt; when Joseph saw them, he accused them for Spies: They are furnished with Corn, and their Money returned into their Sacks: They are required to bring with them Benjamin their younger Brother, and their Brother Simeon is detained as a Pledge. Joseph's Brethren return with Benjamin, and are entertained by him. They are sent away with Corn, but brought back again to Egypt, and accused of Theft. The pathetical Supplication of Judah upon this occasion. Joseph makes himself known to his Brethren, minds them of God's Providence; sends for his Father; and being plentifully provided for, they report to their Father that Joseph was alive, and greatly advanced in Egypt, chap. 39, 40, 41, 42, 43, 44, 45.  
Jacob comes to Beersheba, and is encouraged to go into Egypt, and takes his Journey to it. The Number of his Family that went with him. Joseph meets his Father, and instructs his Brethren what they should say to Pharaoh, chap. 46.  
Joseph presents his Father and five of his Brethren to Pharaoh; His Father and Brethren are placed in a good part of the Land; The great increase of the Famine in Egypt, and what followed thereupon; Jacob's Age; He takes an Oath of Joseph to bury him with his Fathers. Jacob blesseth Ephraim and Manasseh, the two Sons of Joseph, preferring the younger; He foretelleth the Return of his Posterity into Canaan; He blesseth his Children, and predicts very particularly what should befall the several Tribes in Aftertimes; and, among many other things, he Prophecies of the Messiah. Jacob dies. The Mourning for Jacob, and his Burial. Joseph dieth, chap. 47, 48, 49, 50.  
If what hath been said be reflected upon, here is enough to be found in this excellent Book to recommend it to the Reader. And it must needs be acceptable to all sorts of Readers that have a disposition to Knowledge or true Piety.  
I Here's the best account of prime Antiquity: Of the Original of the World, and the Order in which the several Parts of it were framed. Here's the clearest account of the Destruction of the living Creatures by the Flood, and of the Peopling the New World by the Sons of Noah. Here we may find the most ancient Account of the several People, who were the Heads of Families and Nations: There's nothing extant in the World that can vie with this Book in this respect. Here we have also the most ancient Account of the true Worship of God, and the first Formation of a Church, and of the first Original of the Jewish Nation, who were God's peculiar People, and in Covenant with him.  
II. Here we have also the best Account of our selves, and are led to that knowledge of ourselves wherein we are highly concerned. We may learn hence whence our Bodies were framed, and whence our immortal Souls came. The happy condition in which Man was at first made, and the great Misery into which Man plunged himself and his Posterity by his Disobedience, and the Remedy which God provided for our restitution and recovery, by the Promise of the Messiah, under the Character of the Seed of the Woman, who should break the Serpent's head. The knowledge of these things is of vast moment to our Souls, and tends to commend to us the necessity of a Saviour and Redeemer, and leads us to him.  
III. We have also in this Book very pregnant Proofs of God's Care and good Providence over Mankind, and of his special Care of his Servants and Worshippers. A firm belief of this is of great moment to us, and a mighty support under the Miseries we feel, and against those we fear. The History of Cain and Abel does teach us this, and so does the Account of the Ages and the Death of the Anti-diluvian Patriarches. We may learn it from the History of the Flood, and Preservation of Righteous Noah and his Family. We may learn it also from the Account we have of Abraham's Life and Peregrinations, from that of Isaac and Jacob: And especially from the Account we have of Joseph. This History of Joseph is a mighty Proof of God's special care of his Servants; and how vain those Men are who attempt to defeat the Counsel and Purpose of God, who knows how to turn the Wickedness of Men to a good End, and the Sufferings of his faithful Servants to their good and advantage.  
iv We have also, in this Book, laid before us very great Examples of Piety and Virtue; and these Examples are the more conspicuous, as they lived before the giving of the Law, where these things were required, and encouraged and enforced by Rewards and Punishments. The Divine Author of the Epistle to the Hebrews puts into his List, among those who obtained a good report by Faith, a considerable number of excellent Persons mentioned in this Book, (Heb. 11.) I shall mention some of them, and insist upon a few.  
Abel was one of them, who obtained a Divine Testimony that he was Righteous, Heb. 11.4. Enoch was another who pleased God, (v. 5.) being an example of repentance to all generations, Ecclus. 44.16. Noah was also a Man of singular Piety, an heir of the Righteousness which is by Faith, Heb. 11.7. A just Man, and perfect in his Generations, Gen. 6.9. A Man, for his eximious Piety, placed by the Prophet with Daniel and Job, Ezek. 14.14. One who was taken in exchange for the World, Ecclus. 44.17. But not to insist upon others, I add,  
Abraham, a Person most conspicuous for his Faith and Piety, Hospitality and great Humanity, and singular Justice and Meekness, and care to instruct his Domestics in the true Religion and Worship of the great Creator of Heaven and Earth: He was the Friend of God, and for his Piety the Favourite of Heaven: He was bred among Idolaters, but he forsook his Country on God's Command: Believed the Divine Promises, how unlikely soever to come to pass to humane Reason: He submitted to Circumcision when God commanded it, how painful soever it were to him; And was ready to Sacrifice his Son, the Son whom he loved, and the Son of his Hopes, and of his Old Age; the Son of all the Promises, and that was to inherit his Substance when God required him to do it. Here is a Mirror of true Religion indeed; one who deservedly bears the Name of the Father of the Faithful: In glory there was none like unto him— and when he was proved, he was found faithful, Ecclus. 44.19, 20.  
He propagated true Religion by his Example and Care: It continued in his Family: Isaac and Jacob are in that List of the Faithful, Heb. 11. Job is famous in the Old and New Testament; and he is reckoned among his Descendants: His Cousin Lot is also reckoned among the Righteous. But let us consider how Exemplary his Wife and Servant were.  
Sarah is reckoned among the Worthies, Heb. 11. She is propounded as a great Pattern to married Women by St. Peter, Whose daughters ye are (says he) as long as ye do well, 1 Pet. 3.6.  
His Servant is a most conspicuous Example to all Servants. Let Servants read Gen. 24. and they will soon see the truth of this matter. He used in his Master's business all diligence; shown the greatest care and fidelity; made the utmost dispatch; preferred his Master's affair before his own ease and refreshment; expressed his Trust in God for his success.  
One Example more I will name, and that is that of Joseph. His Story is very wonderful, and his Life a great Pattern. He shown great Piety towards his Father, Mercy and Forgiveness towards his Brethren. He was a Man of singular Wisdom, and dexterity in Business; Of great Probity, and inflexible Integrity. His resisting the importunity of his Mistress is an Example of Virtue never to be forgotten. He was then a Servant, in a strange Country. He was tempted by an imperious Woman: If he complied, he would be sure of Concealment, and of Rewards; he would be sure to enjoy his Place, and be advanced: If he resisted, he would however be sure to be accused and treated as a Criminal, and must expect to be deprived of his Place, of his Liberty, of his Fame, and perhaps of his Life too. Yet all this prevails not. He will rather submit to Chains, to Ignominy, to Death, than be guilty of so foul a Crime, and Sin against God.  
V We have also in this Book the severest Examples of God's displeasure and wrath against the Wickedness of Men. And two instances we have that are very awakening, that of the Flood which overwhelmed an ungodly World, and the overthrow of Sodom and Gomorrha for their Wickedness.  
There's nothing wanting in this Book to recommend it to the study and care of the well-disposed Reader: It serves greatly to advance Piety, and true Wisdom: It gives the best account of the Origin of the World, and of the Primitive Condition of Mankind: It shows how we fell from God, and shows us the way of our Recovery by the Messiah. 'Tis stored with conspicuous Examples of Piety and Virtue; and gives us an occasion to adore the Power, the Wisdom, the Justice and Goodness, and Providence of the great Creator of Heaven and of Earth.   

NOTES ON THE Book of GENESIS.  

CHAP. I.  
The ARGUMENT.  
This Chapter gives an account of the Creation of the World, and the several parts of it, as also of the order in which they were made and distinguished, with the use and intention of them. Here is also a particular account of the Creation of Man in the Image of God, and of the food which his Creator appointed him.  

1. 4004.  1. IN the beginning God created the heaven and the earth.  
2. And the earth was without form, and void, and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters.  
3. And God said, Let there be light: and there was light.  
4. And God saw the light, that it was good: and God divided the light from the darkness:  
5. And God called the light, Day, and the darkness he called, Night: and the evening and the morning were the first day.  
6. And God said, Let there be a firmament in the midst of the waters: and let it divide the waters from the waters.  
7. And God made the firmament, and divided the waters which were under the firmament, from the waters which were above the firmament: and it was so.  
8. And God called the firmament, Heaven: and the evening and the morning were the second day.  
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.  
10. And God called the dry land, Earth: and the gathering together of the waters called he, Seas: and God saw that it was good.  
11. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.  
12. And the earth brought forth grass, and herb yielding seed after his kind; and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.  
13. And the evening and the morning were the third day.  
14. And God said, Let there be lights in the firmament of the heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and years.  
15. And let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so.  
16. And God made two great lights, the greater light to rule the day, and the lesser light to rule the night: he made the stars also.  
17. And God set them in the firmament of the heaven, to give light upon the earth,  
18. And to rule over the day, and over the night, and to divide the light from the darkness: and God saw that it was good.  
19 And the evening and the morning were the fourth day.  
20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.  
21. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly after their kind, and every winged fowl after his kind: and God saw that it was good.  
22. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.  
23. And the evening and the morning were the fifth day.  
24. And God said, Let the earth bring forth the living creature after his kind, , and creeping thing, and beast of the earth after his kind: and it was so.  
25. And God made the beast of the earth after his kind, and  after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good.  
26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the , and over all the earth, and over every creeping thing that creepeth upon the earth.  
27. So God created man in his own image, in the image of God created he him: male and female created he them.  
28. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.  
29. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat:  
30. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.  
31. And God saw every thing that he had made, and behold, it was very good. And the evening and the morning were the sixth day.  
1. IN the beginning: 
1. 4004.  That is, in the beginning of time, Heb. 1.10. Created: That is, made out of nothing, Heb. 11.3. or, gave a being to things which had no such being before. The Heaven and the Earth; or, the World: In the Scripture-phrase the Heaven and Earth are used to express what is otherwise called the World or Universe. God that made the World, and all things therein, seeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with hands, Act. 17.24. See 2 Pet. 3.5, 6, 7.  
2. Without form and void: That is, a confused and indigested heap, and not as yet replenished with its store and ornaments, (Jer. 4.23. Wisd. 11.17. Isa. 45.18.) with which it was afterward adorned and replenished, Gen. 2.1. Psalm 24.1. Face of the deep: That is, the Surface of the confused bulk, and deep heap of Earth and Water. The Spirit of God moved, etc. That is, the Divine Spirit did, by moving on the waters, operate toward the order and ornament of what was confused before. By his Spirit he hath garnished the Heavens, says Job, ch. 26.13. What We render moved, is observed to signify a keeping warm, or such a cherishing as feathered fowls afford unto their young. Such an expression is not unsuitable to a Divine person, (Deut. 32.11, 12. with Exod. 19.4.) and agrees very well with what we are elsewhere taught of the Divine Spirit, or Third Person of the Holy Trinity, of whose over-shadowing, and descending like a Dove, we read elsewhere, Matt. 3.16. Luk. 1.35. Compare Psal. 104.30.  
3. Said: That is, commanded. See v. 6, 7. He spoke, and it was done; (Psal. 33.9.) he commanded, and it stood fast. Compare Psal. 33.6. and Psal. 148.5. 2 Cor. 4.6. Heb. 11.3. Light: That is, some lucid body; for the Lights, or Luminaries, were not created till the fourth day, v. 14.  
4. Saw: i. e. He approved. See v. 31. Good: i. e. Agreeable to what he designed, and for the use of the world. Divided, etc. i. e. He placed the Light in a separate place from the rest of the Creation which remained dark.  
5. The evening and the morning: That is, the preceding darkness and following light: Hence the Jews natural day began in the Evening, Leu. 23.32. First day. Or, One day, as in the Hebrew, there being as yet no Second. Though it be also very common in the holy Scripture that the Cardinal one, etc. is put for the Ordinal first, etc. number, as in Gen. 8.5. Dan. 8.1. Joh. 20.1.  
6. A Firmament: That is, an extended Air, stretched out like a Curtain, Ps. 104.2. Isa. 40.22.42.5.  
7. Under the Firmament: viz. in the Seas and Rivers, etc. Above the Firmament▪ viz. in the Clouds, which are said therefore to cover the Heaven, (Psal. 147.8. Compare Prov. 8.28.) that is, the Air or lower Heaven. Compare 2 Sam. 21.10.  
10. God saw that it was good. These words refer to that work which God began on the Second day, and do belong to that matter.  
11. Let the Earth bring forth, etc. The Earth that was void or empty (v. 2.) is now to be replenished. Whose seed is in itself: and is able therefore to propagate without distinction of Sex required in living creatures.  
14. For Signs and for Seasons: That is, to direct Men in their labour and husbandry, and to that purpose to distinguish the several Seasons of the year, Matt. 16.2. As also direct them afterwards in their solemn Festivals. Thus are those words understood, He appointeth the Moon for seasons, Psal. 104.19. See Ecclus. 43.6, 7.  
16. Great: So they are both in regard of their light and use as well as of their appearance. To rule: The Sun may be said to rule the day which receives its being from its rising, its perfection from its advancing, and its period from the setting thereof; and also because the affairs of the day are transacted by the light which it affords; and the Moon may be said to rule the night (from which the Stars are not to be excluded, Psal. 136.9.) because then the Moon gives a supply of light, which the Sun than does not immediately afford. Compare Job 31.26. and Jer. 31.35.  
17. Firmament: i. e. the upper Firmament of which v. 14, 15.  
20. And fowl that may fly: Or rather, and let fowl fly, as it may be rendered from the Hebrew. For the fowl of the Air was form out of the ground, (Gen. 2.19.) not produced by the Waters, however the ground were drenched by them, (v. 22.)  
21. Great Whales. See Psalm 104.25, 26.  
26. Let us make Man: Man is made by God immediately, and not produced as other Creatures were, (v. 24.) He was made also last, when the World was stored and finished. He was also made in such a manner as speaks him to be the work of great Wisdom and Counsel, and as seems to intimate the concurrence of the Holy Trinity; which cannot be incredible to him who duly considers the Note upon verse 2. and compares John 1.3. and Coloss. 1.16. Man: That is, Mankind; it follows, Let them have dominion. In our Image: That is, Spiritual, wise and holy, and having dominion over the other Creatures, Col. 3.10. Ephes. 4.24. 1 Cor. 11.7. Him: God thought fit to make one man to be the head and parent of the whole race of mankind, that men might not boast and vaunt of their extraction and original (as the Jews have observed) and that they might think themselves under an obligation to love and assist each other as proceeding from the same original and common parent, Act. 17.26. Male and female: That is, One male and one female, and the female from the male. Polygamy and divorce were not from the beginning. Compare Matt. 19.3, 4.  
28. God blessed them: i. e. Besides the excellent endowments which he bestowed on them, he gave them power to multiply and increase their kind, as it follows here. See Ps. 128.3, 4.  
29. To you: i. e. To mankind, as appears by comparing v. 28. The allowance was expressly enlarged after the flood, Gen. 9.3.   

CHAP. II.  
The ARGUMENT.  
This Chapter gives an account of the Sanctification of the Seventh day, and of the more particular manner of the Creation; Of the Garden of Eden; the forbidding the tree of knowledge; the naming of the creatures; the making of the Woman, and institution of Marriage.  
1. THus the heavens and the earth were finished, and all the host of them.  
2. And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made.  
3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work, which God created and made.  
4. These are the generations of the heavens, and of the earth, when they were created; in the day that the LORD God made the earth and the heavens,  
5. And every plant of the field, before it was in the earth, and every herb of the field, before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.  
6. But there went up a mist from the earth, and watered the whole face of the ground.  
7. And the LORD God form man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.  
8. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had form.  
9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food: the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.  
10. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.  
11. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold.  
12. And the gold of that land is good: there is bdellium, and the onyx-stone.  
13. And the name of the second river is Gihen: the same is it that compasseth the whole land of Ethiopia.  
14. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria: And the fourth river is Euphrates.  
15. And the LORD God took the man, and put him into the garden of Eden, to dress it, and to keep it.  
16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:  
17. But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die.  
18. And the LORD God said, It is not good that the man should be alone: I will make him an helpmeet for him.  
19 And out of the ground the LORD God form every beast of the field, and every fowl of the air, and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.  
20. And Adam gave names to all , and to the fowl of the air, and to every beast of the field: but for Adam there was not found an helpmeet for him.  
21. And the LORD God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs, and closed up the flesh in stead thereof.  
22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.  
23. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man.  
24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.  
25. And they were both naked, the man and his wife, and were not ashamed.  
1. ALL the Host of them: That is, all that with which they were replenished and adorned. The Sun, Moon and Stars are called the Host of Heaven, Deut. 4.19.17.3. Isa. 34.4. And the Angels are so likewise, 1 King. 22.19. Luk. 2.13. Compare Psal. 103.21.  
2. Ended: Or, had ended: And so it follows. He rested: That is, he ceased from works of Creation.  
3. Blessed the seventh day, and sanctified it: That is, he set it apart to an holy and separate use, that he might therein be worshipped and acknowledged as the great Creator of the World.  
4. These are the generations, etc. i. e. This is the account of the generation or original, etc. In the day: That is, in the time: So day is used in the Scripture-way of speaking. Thus: On the day that I smote every firstborn in the land of Egypt, Numb. 8.17. In the day that thou eatest thereof, thou shalt surely die, v. 17. Compare Luk. 19.42. 2 Cor. 6.2.  
5. And every plant of the field before, etc. That is, as God made the Earth and the Heavens, (v. 4.) so he also made every plant of the field and every herb. For these plants and these herbs were not as yet in the Earth, when that was first made, but were as well as the other creatures made by God. And that God did create the plants and herbs, and that they were not at first the natural productions or growth of the Earth, nor yet the effect of man's husbandry appears from this, That they were made by God's Command (chap. 1.11.) on the third day, [1.] Before God had sent any rain upon the Earth: And [2.] before Man was made to till the ground, chap. 2.15.  
6, 7. But there went up a mist, etc. That is, after this [1.] the ground was watered, v. 6. And [2.] Man was form of the dust of the ground, v. 7. Breathed, etc. i. e. God, the Father of Spirits, bestowed life upon this lump of clay. The Spirit of God hath made me, says Elihu; and the breath of the Almighty hath given me life.  
8. Planted: Or, had planted before he made Man; whom he put in the Garden which he had planted, as it is probable, on the third day, chap. 1.11.  
9 The tree of life: That Tree, the fruit whereof being eaten by Man, would preserve him from death and diseases. Life, in the Scripture-phrase, implies prosperity and freedom from Evils, 1 Sam. 25.6. 1 King. 1.25. Exod. 20.12. Compared with Deut. 5.16. Eph. 6.3. 1 Thess. 3.8. And the tree of knowledge, etc. So called from the Event: Man, by Eating the fruit of this Tree, made a sad experiment of the difference between his happy state of innocence, and his miserable condition which ensued upon his fall, Gen. 3.7.  
10. And a river, etc. Moses gives us an account of a certain place that did really exist; and we are assured of this, because he gives account of its Situation, (v. 8.) its Store with which it was replenished, (v. 9) the River which watered it, and the Name of its several Heads, (v. 10, 11.) and the Countries which these Heads did compass or border upon, (v. 11, 12.) A particular description of this place, from the account which Moses gives, may not be expected in these short Notes. The inquisitive Reader will find this Argument handled at large in Sir W. Raleighs History of the World, [Book I. ch. 3.] who placeth it in that Country where Babylon afterwards was.  
17. Thou shalt surely die: i. e. Thou shalt be liable to death and misery. Compare 1 King. 2.37. Exod. 10.17. 1 Sam. 25.37. 2. Cor. 11.23.  
18. Not good: That is, not convenient or fit, whether we consider the individual or the propagation of the kind, Gen. 1.28. Eccl. 4.9. Prov. 18.22. Meet for him: Of his own Kind, fit for his Conversation, and ready to help and assist him.  
19 Form: i. e. had form, chap. 1. 24, 25. Every foul of the air: See the Note on chap. 1.20. Brought them: viz. both Sexes, says Josephus.  
20. Gave Names: In which he shown his Dominion and Power, (Ps. 147.4, 5.) and his Wisdom also in giving Names agreeable, (v. 19) Not found: viz. In that great variety of Creatures which were brought to him, and to whom he gave Names.  
21. One of his ribs: Hereupon Adam said, This is now bone of my bones, (v. 23.)  
23. Now: That is, for this once, (Hebr.) for she should be otherwise produced afterward.  
24. Therefore shall, etc. i. e. Considering this first Original of the Woman, there is no relation whatsoever either so ancient or so near, as that of Man and Wife: They were before Father and Mother, Brother or Sister, and were one Flesh at first. They shall be one flesh: i. e. They two shall be one (see Matt. 19.5.) as they were at the first Creation. And here is a good Argument against Polygamy and Divorces.  
25. Were not ashamed: viz. Because they were innocent, and had done nothing as yet to be ashamed of.   

CHAP. III.  
The ARGUMENT.  
The Woman is beguiled by the Serpent, and eats the forbidden fruit; the Man also did eat it. They are thereupon charged by God, and, together with the Serpent, subjected to misery: The Messiah is promised. The first clothing of Mankind, and their casting out of Paradise.  
1. NOW the Serpent was more subtle than any beast of the field which the LORD God had made, and he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?  
2. And the woman said unto the Serpent, We may eat of the fruit of the trees of the garden:  
3. But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.  
4. And the Serpent said unto the woman, Ye shall not surely die.  
5. For God doth know, that in the day ye eat thereof, than your eyes shall be opened, and ye shall be as gods, knowing good and evil.  
6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat.  
7. And the eyes of them both were opened, and they knew that they were naked, and they sewed fig-leaves together, and made themselves aprons.  
8. And they heard the voice of the LORD God, walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God, amongst the trees of the garden.  
9 And the LORD God called unto Adam, and said unto him, Where art thou?  
10. And he said, I heard thy voice in the garden: and I was afraid, because I was naked; and I hid myself.  
11. And he said, Who told thee that thou wast naked? hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?  
12. And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.  
13. And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The Serpent beguiled me, and I did eat.  
14. And the LORD God said unto the Serpent, Because thou hast done this, thou art cursed above all , and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.  
15. And I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.  
16. Unto the woman he said, I will greatly multiply thy sorrow, and thy conception: in sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee.  
17. And unto Adam he said, Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life.  
18. Thorns also and thistles shall it bring forth to thee: and thou shalt eat the herb of the field.  
19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.  
20. And Adam called his wife's name Eve, because she was the mother of all living.  
21. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.  
22. And the LORD God said, Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:  
23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground, from whence he was taken.  
24. So he drove out the man: and he placed at the east of the garden of Eden, Cherubims, and a flaming sword, which turned every way, to keep the way of the tree of life.  
1. THE Serpent was more subtle: That is, the Serpent was naturally a more subtle creature than the other beasts Gen. 49.17. Matt. 10.16. And therefore a fit instrument for the Devil, who made use of him, (see the Note on v. 15.) and also a more perfect resemblance of his Craft and Wiliness, 2 Cor. 2.11.11.14. Rev. 12.9. Yea, hath God said, etc. The Devil, in these words, seems to question the kindness of God, in that he did not permit unto Man the eating of every Tree in the Garden.  
2, 3. And the Woman, etc. The Woman assures him of the great indulgence of God, who permitted unto Man the free use of all the Trees of the Garden, and had only forbidden them to eat of the fruit of that Tree in the midst of the Garden, (called the tree of the knowledge of good and evil, chap. 2. v. 17.) and to touch it under pain of death. Touch it: The bare touching it was not expressly forbid: nor is there any just cause to think That the importance of the word Touch here. It may rather import the same with Eat which goes before, or the free use, which was allowed, of the fruit of the other Trees, v. 2. The Hebrew word is not restrained to bare touching, Gen. 26.11. Jer. 12.14.  
4. Ye shall not surely die: As before he called in question God's kindness to Man, so he does here deny his Veracity or Truth, and deserve the character which our Saviour gives him of a Liar, Joh. 8.44.  
5. Your eyes shall be opened, etc. As the Devil tempted her before with the hope of indemnity, so he doth here with a promise of a greater degree of knowledge, and an advancement to the Divine likeness. For by opening the Eyes, is meant the obtaining a greater degree of knowledge. And 'tis but a Metaphorical expression taken from the body and applied to the mind. See Isai. 42.7. As Gods, etc. Or, as Angels who are God's Ministers, and greatly excel in knowledge; and this sense is confirmed by what follows, knowing good and evil; which expression comprehends all knowledge, as all things knowable are in some sense good or evil. Thus the Woman of Tekoah says unto David, As an Angel of God, so is my Lord the King to discern good and bad, (2 Sam. 14.17.) i. e. To discern all things. For thus she expresseth herself, v. 20. My Lord is wise according to the wisdom of an Angel of God, to know all things that are in the Earth. On the other hand, not to know Good or Evil, is to know nothing, Deut. 1.39. And not to speak Good or Evil, is the same as to be silent, and to speak nothing, Gen. 31.29. 2 Sam. 13.22.  
6. Good for food: And consequently agreeable to the lust of the flesh. Pleasant to the eyes: And therefore suiting to the lust of the eyes. To be desired to make one wise: And therefore agreeable to the pride of life; under which three St. John compriseth all that is in the World, 1 Joh. 2.16. Did eat: Her Sin was great and various, being guilty of ambition, incredulity, ingratitude, curiosity, inordinate desire, open rebellion against God, and drawing aside her Husband, and involving him in Sin, and their posterity in misery also, Rom. 5.12, 15, 16. 1 Cor. 15.22.  
7. And the eyes of them both, etc. That is, they were now sensible of their nakedness and ashamed, which in their innocence they were not, chap. 2.25. Their Sin was followed with shame. Compare Exod. 32.25. Rom. 6.21. Sew●●: i. e. applied, or put on, as the Hebrew word signifies, Job 16.15. Ezek. 13.18. Fig-leaves: Or, Figtree branches, a● the Hebrew word signifies, Prov. 11.28. Nehem. 8.15.  
8. Voice: A Thunder (which is called the voice of the Lord, Psalm 29.) at least those words to Adam, Where art thou? v. 9 See Job 38.1. In the cool of the day: That is, toward Evening, Cantic. 2.17.  
9 Where art thou! These words do not imply that God did not know, but are an introduction to what follows; and in them the guilty person is summoned to appear before his Judge, who here examines him before he pronounceth Sentence upon him; and by doing so, those who are Judges may learn not to condemn, before they have duly heard the accused.  
11. Who, etc. q. d. How comest thou to this sense of thy being naked? does not this shame proceed from thy disobedience? Compare chap. 2.25.  
12. The Woman, etc. Adam excuseth himself, and blames the Woman, whom God had given him as a meet-help, when yet he was guilty in disobeying his Creator.  
13. The Serpent, etc. The Woman throws the blame upon the Serpent, whose guile could not excuse her wilful transgression, 1 Tim. 2.14.  
14. Serpent: What follows hath a reference to the Serpent the instrument, and to Satan, who made use of that creature. As an argument of the detestableness of the sin, and a constant memorial of it, the abused beast is cursed: Compare Exod. 21.28, 32.32.20. Levit. 20.15, 16. and Gen. 9.5. The Curse upon the Serpent consisted, [I.] In bringing down the Serpent's stature, which, 'tis likely, was in great measure erect before this time. Upon thy belly shalt thou go: Or, upon thy breast, etc. as some Versions have it. [II.] In the meanness of his provision, And dust shalt thou eat. Compare Isa. 65.25. Micah 7.17. Psal. 72.9. [III.] In that enmity which hereupon ensued between this creature and mankind.  
15. I will put enmity, etc. The last particular  doth more peculiarly refer to the Devil, or Satan, who made use of the Serpent as an instrument, and is called a Serpent, Rev. 12.9.20.2, 10. Rom. 16.20. Wisd. 2.24. Thy seed: i. e. The Apostate Spirits, and all those that in wickedness resemble their Father the Devil, Joh. 6.70.8.44. Act. 13.10. Her seed: That is, the Messiah, or Christ (who is peculiarly the seed of the Woman, Isa. 7.14. Gal. 3.16.4.4.) and his members, Eph. 6.11, 12. Rev. 12.13. It shall bruise thy head: That is, the seed of the Woman shall destroy thy power, 1 Joh. 3.8. Joh. 12.31. Rev. 12.7, 8, 10. 1 Joh. 5.4. Heb. 2.14. 1 Cor. 15.55, 56, 57 Thou shalt bruise his heel: That is, thou shalt persecute the Woman's seed like a Serpent coming behind, (Gen. 49.17.) but not be able to destroy, Gal. 4.29.  
16. Unto the Woman he said, etc. The Sentence upon Womankind consists, [I.] In her sorrow and pain in conceiving and bringing forth Children. [II.] In her more helpless condition, by reason of which she would need to have recourse to her Husband, and be more subject to him, and his corrupt Will; for whom she was designed at first for a meet-help. Compare 1 Cor. 14.34. 1 Tim. 2.11, 12, 14. 1 Pet. 3.6.  
17. And unto Adam he said, etc. For Adam's transgression, [I.] The ground is cursed, v. 17, 18. And, [II.] Mankind is condemned to labour for bread; i. e. for necessary food, (compare Gen. 18.5. and chap. 28.20.) v. 19  
20. Because she was the mother, etc. Thus much is implied in the Hebrew word Chavah, which we render Eve; it imports life, and, with reference to this first Woman, speaks her, what she was indeed, the parent of the rest of her kind.  
21. Coats of skins: viz. To cover their nakedness withal; they were probably made of the Skins of beasts killed for Sacrifice, Gen. 4.4. And were Monitors of their own Mortality, and their fall into the brutish life, Psal. 49.20.  
22. As one of us: i e. Wise as a Divine Person, this being the thing he fond aimed at (v. 6.) and designed. These words are ironical: Compare 1 King. 18.27. Eccles. 11.9. And live for ever: Or, that he may live for ever; as the Hebrew Particle (which is rendered And) sometime signifies, as Gen. 30.38. And then the words denote the End why Adam would be induced to Eat.  
24. Cherubims. They were Angels, 'tis supposed: 'Tis certain they were God's Ministers to keep the way of the Tree of life; that man who had lost his right to it, by his fall, might not come at it, and fond expect life from thence. Flaming sword: This might perhaps be some fire kindled by an Angel to hinder the passage to the Tree of life.   

CHAP. IU.  
The ARGUMENT.  
The Birth of Cain and Abel: Their several Employments, and Oblations to the Lord. That of, Cain not respected. He Murders his Brother Abel, for which he is called to account by God, and doomed to a Curse. The Birth of Enoch. A City built after his Name. The Posterity of Enoch to Lamech. Of Lamech and his two Wives, and their Posterity. The Birth of Seth and Enos.  
1. AND Adam knew Eve his wife, and she conceived, and bare Cain, and said, I have gotten a man from the LORD.  
2. And she again bore his brother Abel: and Abel was a keeper of sheep, but Cain was a tiler of the ground.  
3. And in process of time it came to pass, that Cain brought of the fruit of the ground, an offering unto the LORD.  
4. And Abel, he also brought of the firstlings of his flock, and of the fat thereof; and the LORD had respect unto Abel, and to his offering.  
5. But unto Cain, and to his offering he had not respect: and Cain was very wroth, and his countenance fell.  
6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?  
7. If thou dost well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him.  
8. And Cain talked with Abel his brother: and it came to pass when they were in the field, that Cain risen up against Abel his brother, and slew him.  
9 And the LORD said unto Cain, Where is Abel thy brother? and he said, I know not: am I my brother's keeper?  
10. And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.  
11. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand.  
12. When thou tillest the ground, it shall not henceforth yield unto thee her strength: a fugitive, and a vagabond shalt thou be in the earth.  
13. And Cain said unto the LORD, My punishment is greater than I can bear.  
14. Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth: and it shall come to pass, that every one that findeth me, shall slay me.  
15. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him, should kill him.  
16. And Cain went out from the presence of the LORD, and dwelled in the land of Nod, on the east of Eden.  
17. And Cain knew his wife, and she conceived, and bare Enoch, and he builded a city, and called the name of the city after the name of his son Enoch.  
18. And unto Enoch was born Irad: and Irad begat Mehujael, and Mehujael begat Methusael, and Methusael begat Lamech.  
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.  
20. And Adah bore Jabal: he was the father of such as dwell in tents, and of such as have .  
21. And his brother's name was Jubal: he was the father of all such as handle the harp and organ.  
22. And Zillah, she also bare Tubal-Cain, an instructor of every artificer in brass and iron: and the sister of Tubal-Cain was Naamah.  
23. And Lamech said unto his wives, Adah and Zillah, Hear my voice, ye wives of Lamech, harken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.  
24. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.  
25. And Adam knew his wife again, and she bore a son, and called his name Seth: for God, said she, hath appointed me another seed in stead of Abel, whom Cain slew.  
26. And to Seth, to him also there was born a son, and he called his name Enos: then began men to call upon the Name of the LORD.  
1. Known Eve his Wife: The following words declare the sense of these. And this modest way of speaking, is not only used, but farther explained, Numb. 31.17. Judg. 21.12. This was after Adam had eaten of the Tree of knowledge, and was cast out of the Garden, and not permitted to come at the Tree of life. He could not now hope to live for ever, (ch. 3.24.) He therefore takes the only course to preserve Mankind. From the Lord: Lo, Children are an heritage of the Lord, Psal. 127.3. Gen. 30.2.  
2. Abel: The word in the Hebrew signifies vanity, as that of Cain denotes possession.  
3. In process of time: i. e. At the return of some set and solemn time of divine Worship.  
4. Had respect unto: Or, was pleased with, as some ancient Versions have it. God gave some visible sign of His respect, it being said that God testified of Abel's gifts, Heb. 11.4. And it is probable that God did this by consuming Abel's offering with fire from Heaven. For thus did God use to declare his approbation and acceptance of the Oblation, Leu. 9.24. Judg. 6.21. 1 King. 18.38. 1 Chron. 21.26. 2 Chron. 7.1. Abel, and to his offering: To Abel first, and then to his Offering. It is the Offerer that God principally regards. Abel was a righteous person, (1 Job. 3.10. Matt. 23.35.) And by Faith he offered his Sacrifice, Heb. 11.4. (The sacrifice of the wicked is an abomination unto the Lord, Prov. 15.8.) And he offered a more excellent Sacrifice than Cain did, (Heb. 11.4.) And hence both he and his Offering were approved by God, who is no respecter of persons, Acts 10.34, 35.  
5. But unto Cain, etc. His Works were Evil. He offered without Faith and Charity, Heb. 11.4, 6. 1 Joh. 3.12. Besides, there is a Tradition among the Jewish Writers, that Cain, in his discourse with Abel, denied the good providence of God, and future rewards and punishments; And then he wanted that Faith, without which it is impossible to please God, Heb. 11.6. His countenance fell: That is, he was dejected.  
7. If thou dost well, etc. q. d. If thy Works be Good, thou wilt be accepted: The pious mind of the offerer, being regarded more than the offering. If thou dost not well: That is, if thy Works be Evil. Sin lieth at the door: i. e. Thy punishment is not far off, Thy sin will find thee out, Numb. 32.23. Sin is sometime put for its Reward or Punishment, as well as for the Sacrifice by which it is atoned, Numb. 12.11. 2 Cor. 5.21. Levit. 4.24. And it may be said to lie at the door, when it is near at hand, Matt. 24.33. Jam. 5.9. And unto thee shall be his desire, etc. i. e. By doing well, thou shalt preserve that Superiority over thy Brother, which thy Birthright gives thee a claim unto. See chap. 3.16. Abel will then yield to thee, not only as the Elder Brother, but as to a Pattern and Example of Virtue. These words are connected with those, If thou dost well, and not with those which immediately go before: See an Example to the same purpose, chap. 10.12.  
8. Talked: Some very ancient Versions give us to understand that Cain invited Abel into the Field; and some others have told us, that there he disputed against the Providence of God, and future Rewards and Punishments.  
9 Where: See the Note on chap. 3.9. I know not: By this it appears that he was void of a belief of God's Providence: If he had believed that, he could not have thought his Murder hid from God.  
10. What hast thou done? These words serve to awaken him to a due sense of his Sin. The voice of thy, etc. i. e. The heinousness of thy Sin in killing thy Brother, and cutting off so righteous a Man, and one who might have been an happy Parent of a numerous and good Posterity, which might have replenished the World.  
11. From the Earth: Which received thy Brother's blood, and from whence the Cry of it is come unto me: This Earth shall refuse to give thee her fruits, or a certain dwelling, as it follows.  
12. Her strength: i. e. Her fruit or increase, which speaks the strength of the Earth, Joel 2.22. This was a fit punishment of Cain, who was a tiler of the ground, (v. 2.) A fugitive: i. e. Thou shalt wander about, not having a settled and fixed Habitation.  
14. From the face of the Earth: That is, from that land or ground where now I am, and which I have tilled. The Hebrew word, which is here rendered Earth, is not the same word which is so rendered (v. 12.) but a word of a narrower extent, and which is rendered ground, v. 2, 3. And in those places it signifies tilled ground, and ground improved, and is used with a particular reference to that very ground which Cain tilled. The same word is used v. 11. And though it be rendered Earth there, yet it might have been as well rendered Ground, as it is in the places mentioned, and as it signifies. When Cain is said to be cursed from the Earth, it seems to refer, especially to that ground where he than was, and where he shed his Brother's blood: And Cain says here, that he is driven from the face of the Earth: i. e. From that Ground or Land where he was, for it cannot be understood of the Earth, in the largest sense, in which he was to be a fugitive and vagabond, (v. 12.) From thy face shall I be hid: i. e. I shall be separated from that place where thou hast more peculiarly manifested thyself. This God does in his Church, and this he did at the Altar or place where the Sacrifices were offered. See verse 4. and Gen. 28.16, 17. Every one that findeth: Whether Man or Beast. The guilty Man fears every thing, and flies when no Man pursues. It is reasonable to believe that there were more of Mankind in the World, than those whose Birth is expressly mentioned. See verse 16, 17. and chap. 5.4.  
15. : i. e. Abundantly. Compare Levit. 26.28. Mark: Whether by over-awing the rest of the Creatures, or what other way soever it were; God thought fit to preserve the first Murderer alive as a lasting and sad Example to the World of the greatness of his Crime.  
16. Nod: So called from Cain's wand'ring up and down.  
17. He builded: Or, he was building, as it is in the Hebrew. It does not appear from the original Text that he finished it, much less that he had a fixed habitation there, (v. 12.)  
19 Two Wives: Polygamy was a deviation from the first institution of Marriage, Gen. 2.24. It is brought into use by Cain's offspring. Though it were afterwards indulged to the Israelites, and so was Divorce also for the hardness of their hearts, Matt. 19.8.  
20. Have : Or, of Shepherds, and of such as feed , which agrees with several ancient Versions.  
23. And Lamech said, etc. The occasion of this Speech of Lamech's not being revealed, it cannot be reasonably expected that any man should positively determine the full sense thereof. Thus much seems plain, that they are vaunting words, intimating his expectation of God's extraordinary regard to him, (though he had, or should kill a man as Cain did) many times beyond what he shown to Cain, as appears from v. 24. He seems from Cain's indemnity to encourage himself in his violence and wickedness.  
25. Called: i. e. She called, as it is in the Hebrew Text, which she did not do without the consent of Adam, as appears from chap. 5.3.  
26. Then began, etc. After Seth and Enos were born, Religion did arise to a greater degree than it had arrived to under the Offspring of Cain, who are therefore only called the children of Men; whereas the Religious Offspring of Seth and Enos are called the children of God, ch. 6. v. 2.   

CHAP. V.  
The ARGUMENT.  
The Genealogy, the Age and Death of the Offspring of Adam by Seth, unto the days of Noah; being an account of the Patriarches, or principal Heads of Families of those who continued in the Worship of the true God; (See the Note on ch 6. v. 2.) The Piety of Enoch, and his Translation. The Birth of Noah, and of his Sons.  
1. THis is the book of the generations of Adam: in the day that God created man, in the likeness of God made he him.  
2. Male and female created be them, and blessed them, and called their name Adam, in the day when they were created.  
3. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image, and called his name Seth.  
4. And the days of Adam, after he had begotten Seth, were eight hundred years: and he begat sons and daughters.  
5. And all the days that Adam lived, were nine hundred and thirty years: and he died.  
6. And Seth lived an hundred and five years, and begat Enos.  
7. And Seth lived after he begat Enos, eight hundred and seven years, and begat sons and daughters.  
8. And all the days of Seth were nine hundred and twelve years: and he died.  
9 And Enos lived ninety years, and begat Cainan.  
10. And Enos lived after he begat Cainan, eight hundred and fifteen years, and begat sons and daughters.  
11. And all the days of Enos were nine hundred and five years: and he died.  
12. And Cainan lived seventy years, and begat Mahalaleel.  
13. And Cainan lived after he begat Mahalaleel, eight hundred and forty years, and begat sons and daughters.  
14. And all the days of Cainan, were nine hundred and ten years: and he died.  
15. And Mahalaleel lived sixty and five years, and begat Jared.  
16. And Mahalaleel lived after he begat Jared, eight hundred and thirty years, and begat sons and daughters.  
17. And all the days of Mahalaleel, were eight hundred ninety and five years: and he died.  
18. And Jared lived an hundred sixty and two years, and he begat Enoch.  
19 And Jared lived after he begat Enoch, eight hundred years, and begat sons and daughters.  
20. And all the days of Jared, were nine hundred sixty and two years: and he died.  
21. And Enoch lived sixty and five years, and begat Methuselah.  
22. And Enoch walked with God, after he begat Methuselah, three hundred years, and begat sons and daughters.  
23. And all the days of Enoch, were three hundred sixty and five years.  
24. And Enoch walked with God: and he was not; for God took him.  
25. And Methuselah lived an hundred eighty and seven years, and begat Lamech.  
26. And Methuselah lived after he begat Lamech, seven hundred eighty and two years, and begat sons and daughters.  
27. And all the days of Methuselah, were nine hundred sixty and nine years: and he died.  
28. And Lamech lived an hundred eighty and two years, and begat a son.  
29. And he called his name Noah, saying, This same shall comfort us concerning our work, and toil of our hands, because of the ground which the LORD hath cursed.  
30. And Lamech lived after he begat Noah, five hundred ninety and five years, and begat sons and daughters.  
31. And all the days of Lamech, were seven hundred seventy and seven years: and he died.  
32. And Noah was five hundred years old: and Noah begat Shem, Ham, and Japhet.  
1. THE Book of the generations: i e. The Catalogue of those that (after the Birth of Seth, in that line) did descend from Adam. The word Book, among the Ancients, was applied to very small Writings, or Chapters. Thus the Bill of Divorcement is called, Deut. 24.1. An Epistle, 2 Sam. 11.14. A Register of Names, Nehem. 7.5.  
2. Adam: Or, Man, Gen. 1.27.  
3. An hundred and thirty years: By years are meant Solar, not Lunar years, throughout the whole Chapter. If a year were put for a month in these places, than would Cainan, Mahalaleel and Enoch be supposed to have had Children before they were six years old. In his own lickness: i. e. Like to him, not only in his faculties, and bodily gifts and endowments, but also in his mortality and the depravedness of his nature.  
5. All the days, etc. This very particular account, which is given of Adam, and his Descendants by Seth, to the Flood, serves to set forth the care and good providence of God. And that it does, [I.] As it assures us of God's blessing those Men, in giving them Children, both sons and daughters; there not being any among them that was deprived of this Blessing. [II.] By acquainting us with the long lives of those Men, for the better replenishing of the Earth which God had made. [III.] As it informs us of God's peculiar care of these good Men, in exempting them from the Flood. For it appears by computation, that these righteous persons were not destroyed by the Flood, which was brought upon the world of the ungodly, 2 Pet. 2.5. There was not any one of them, besides Noah, whose Age reached unto the Flood: And that seems to be the reason that the time of their death is precisely set down here, which is not thus particularly done in the generations which are mentioned, Gen. 11.  
22. Walked with God: i. e. Was a Religious Man; he pleased God, and had therefore a true faith in Him, (Heb. 11.5, 6.) and a firm belief of future rewards, Judas, v. 14, 15.  
24. He was not: i. e. He was not found, (Heb. 11.5.) viz. among the Inhabitants of this lower World. God took him: i. e. God took him to himself. He was translated that he should not see death, Heb. 11.5.  
29. Noah: He was the tenth from Adam. The Hebrew word signifies rest. His Father foretelleth of him, This same shall comfort us. He brought comfort and rest to mankind. By improving the Art of Husbandry, he eased Men as to the toil of their hands, ch. 9 v. 20. He was also a means of saving Mankind from utter ruin by the Flood, and upon his Oblations received assurance that God would not again curse the ground any more for man's sake, ch. 8. v. 21.  
32. Shem, Ham, and Japhet: Japhet was the eldest, Shem the second, and Ham the youngest. (See ch. 7. v. 6. with ch. 11. v. 10. ch. 9 v. 24. ch. 10. v. 21.) The following Story being most concerned in the Offspring of Shem, and the Church of God being among his Offspring, he is here named in the first place.   

CHAP. VI  
The ARGUMENT.  
The Causes which moved God to bring the Flood upon the World. Noah findeth favour. A character of him, and an account of his Sons. Noah is commanded to build an Ark. He is directed as to the Matter, Form and End of it.  
1. AND it came to pass when men began to multiply on the face of the earth, and daughters were born unto them;  
2. That the sons of God saw the daughters of men, that they were fair, and they took them wives of all which they chose.  
3. And the LORD said, My Spirit shall not always strive with man, for that he also is flesh? yet his days shall be an hundred and twenty years.  
4. There were giants in the earth in those days: and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same became mighty men, which were of old, men of renown.  
5: And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.  
6. And it repent the LORD that he had made man on the earth, and it grieved him at his heart.  
7. And the LORD said, I will destroy man, whom I have created, from the face of the earth, both man and beast, and the creeping thing, and the fowls of the air: for it repenteth me that I have made them.  
8. But Noah found grace in the eyes of the LORD.  
9 These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.  
10. And Noah begat three sons: Shem, Ham, and Japhet.  
11. The earth also was corrupt before God: and the earth was filled with violence.  
12. And God looked upon the earth, and behold, it was corrupt: for all flesh had corrupted his way upon the earth.  
13. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them, and behold, I will destroy them with the earth.  
14. Make thee an ark of Gopher-wood: rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.  
15. And this is the fashion which thou shalt make it of: the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.  
16. A window shalt thou make to the ark, and in a cubit shalt thou finish it above: and the door of the ark shalt thou set in the side thereof: with lower, second and third stories shalt thou make it.  
17. And behold, I, even I do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven, and every thing that is in the earth shall die.  
18. But with thee will I establish my covenant: and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons wives with thee.  
19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee: they shall be male and female.  
20. Of fowls after their kind, and of  after their kind: of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.  
21. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee, and it shall be for food for thee, and for them.  
22. Thus did Noah, according to all that God commanded him, so did he.  
2. The Sons of God: i. e. The Worshippers of God, who were descended from Seth, chap. 4. v. 26. These are called God's Children. Compare Deut. 14.1. 2 Cor. 6.18. with Isai. 43.6, 7.44.5.65.1. The daughters of men: That is, the daughters of the ungodly Race of Cain, 1 Cor. 3.3. Chose: Their choice was determined by Beauty; whereas favour is deceitful, and beauty is vain, Prov. 31.30.  
3. My Spirit shall not always strive with man: i. e. Man shall not always continue, but shall be destroyed; in which words God threatens the drowning of Mankind by the flood of waters. What we render strive, is by the ancient Versions rendered by a word that signifies to continue or abide: And what is rendered with Man in the Hebrew, signifies as well in Man. And then it will be easy to understand the importance of these words, by comparing chap. 7.22. where it is said, That all in whose nostrils was the breath of life (Hebr. the breath of the spirit of life) died. Compare Gen. 2.7. Eccles. 12.7. Heb. 12.9. For that he also is flesh: i. e. For that he is a depraved, mortal creature, addicted to the works of the flesh, Jud. v. 16, 19 An hundred and twenty years: i. e. So much time Men shall be allowed, before the coming of the Flood, to repent in. Thus the long-suffering of God waited in the days of Noah, while the Ark was a preparing, 1 Pet. 3.20. Besides, the World did not want a Preacher of Righteousness among them, 2 Pet. 2.5. This warning began twenty years before the Birth of Japhet, of whose Birth we have an account (v. 10.) in its due place. For what is said chap. 5.32. is there added, to complete the Genealogy, which is the subject of that Chapter.  
4. Giants: i e. Not only Men of great stature, (Numb. 13.32, 33.) but of insolent tempers, (v. 5, 11.) and consequently such as struck a terror upon Men of smaller size and strength. After that: i. e. After that Race of Men last mentioned. Mighty men: i e. Men of great power and force. Of renown: Or, of great fame for their exploits in the wicked World.  
5. Every imagination, etc. i. e. All the secret thoughts and purposes of his mind were always bend upon Evil. Not only the practices of Men were Evil, (as it is said, that God saw that the wickedness of Man was great,) but the principles from whence those actions flowed were generally corrupted also.  
6. It repent: God cannot properly be said to Repent, 1 Sam. 15.29. The Scripture speaks in the language of the children of men, (as the Jews commonly express it,) and attribute many things to God, which, strictly speaking, belong not to him. Because when Men undo what they had done, they are said to repent. God (after this manner of Men) is said to repent, when he destroyeth that which he had made: This, in God, does not imply any alteration or defect. And it grieved him at his heart: Or, He was displeased and angry (as the word in the Hebrew is observed to signify. See Gen. 34. v. 7.) at the Evil heart of Man; of which mention is made in the end of verse 5.  
8. Found grace: That is, obtained favour. Compare Heb. 11.7.  
9 Perfect in his generations: i e. He was an upright and sincere Man, and unblameable in the midst of a wicked and ungodly World.  
11. The Earth: That is, the Inhabitants of it, ch. 11. v. 1. Violence, Or, Rapine: They were irreligious toward God, and unjust to one another.  
12. All flesh: i. e. The whole Race of Mankind. Compare Isai. 40.5. with Psal. 78.39. His way: Or, course of living: But especially Religion, which is the way of serving God, and to happiness, and is called the way, Act. 22.4.18.26.  
14. Gopher-wood: The Chaldee renders it by a word that signifies Cedar. Whatever the Wood were, it is certain that it was Wood fit for this purpose: And the word in the Hebrew language seems to imply that the Wood was of a bituminous or pitchy nature, which yet, for the greater security, was to be pitched within and without.  
15. Cubits: Supposing a Cubit to be but a foot and half, (which hath been a commonly received opinion) we shall not have any just cause to think that the Ark wanted any capacity for the reception of those creatures, and that provision, which was to be lodged there. But we are not obliged to believe this common opinion, which supposeth a Cubit to be but 18 inches. Allowing it to be somewhat more than 21, the capacity of the Ark will be much greater. But of this matter, they who please may consult Dr. Cumberland's Book, printed 1686.  
16. A window: Or, a light (possibly of some strong and Diaphanous stone) to give light into the Ark. See the Note on Gen. 8.6. In a cubit, etc. i. e. Thou shalt raise the top of the Ark one Cubit, that the Cover of it, being sloping, may the better convey the waters falling upon it. Door: By which Noah and his family and the living creatures were to enter. With lower, etc. The Lower story was probably for the greater beasts: The second for stowage of provision: The third for Noah's family and the fowls, and perhaps some of the smaller creatures.  
18. Covenant: The word in this place signifies a promise to preserve Noah and his family, etc. (though it generally signify a mutual compact or agreement,) v. 19 And thus sometimes this word signifies. See Numb. 18.19. and chap. 25.12, 13.  
19 Two of every sort: Not that there shall be but two of any sort, (compare ch. 7. v. 2.) but there must be two at least, viz. male and female of every kind, v. 20.  
22. So did he. Compare Heb. 11.7.   

CHAP. VII.  
The ARGUMENT.  
Noah and his Family, by God's direction, enter into the Ark: The living Creatures do so likewise: The time when the Flood began; the great increase; the effects and continuance of it.  
1. AND the LORD said unto Noah, Come thou and all thy house into the ark: for thee have I seen righteous before me in this generation.  
2. Of every clean beast thou shalt take to thee by seven, the male and his female: and of beasts that are not clean, by two, the male and his female.  
3. Of fowls also of the air by sevens, the male and the female, to keep seed alive upon the face of all the earth.  
4. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights: and every living substance that I have made, will I destroy from off the face of the earth.  
5. And Noah did according unto all that the LORD commanded him.  

A. M. 1656. 2349.  6. And Noah was six hundred years old, when the flood of waters was upon the earth.  
7. And Noah went in, and his sons, and his wife, and his sons wives with him into the ark, because of the waters of the flood.  
8. Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth,  
9 There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.  
10. And it came to pass, after seven days, that the waters of the flood were upon the earth.  
11. In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.  
12. And the rain was upon the earth forty days and forty nights.  
13. In the selfsame day entered Noah, and Shem, and Ham, and Japhet, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark.  
14. They, and every beast after his kind, and all the  after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort.  
15. And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life.  
16. And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in.  
17. And the flood was forty days upon the earth, and the waters increased, and bore up the ark, and it was lift up above the earth.  
18. And the waters prevailed, and were increased greatly upon the earth: and the ark went upon the face of the waters.  
19 And the waters prevailed exceedingly upon the earth, and all the high hills that were under the whole heaven, were covered.  
20. Fifteen cubits upward did the waters prevail, and the mountains were covered.  
21. And all flesh died, that moved upon the earth, both of fowl, and of , and of beast, and of every creeping thing that creepeth upon the earth, and every man.  
22. All in whose nostrils was the breath of life, of all that was in the dry land, died.  
23. And every living substance was destroyed, which was upon the face of the ground, both man and , and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.  
24. And the waters prevailed upon the earth, an hundred and fifty days.  
1. RIghteous, etc. i. e. Sincerely just. Compare Luk. 16.15. Rom. 2.29. and Gen. 6.9.  
2. Clean beast: i. e. Allowed for Sacrifice. Compare chap. 8.20. Many things, established afterwards in the Law of Moses, obtained before that Law, and were generally practised by the Worshippers of God; v. g. Sacrifices, Gen. 4.3, 4.8.20.13.18.) paying of Tithe, (Gen. 14.20.) Circumcision, (Gen. 17.11.) The Right of Primogeniture, (Gen. 25.33.) Making Vows, (Gen. 28.20. ch. 34.6.) Marrying the Brothers's wife, (Gen. 38.8.) And those things which Moses forbade, were some of them forbidden before his Law: As the eating of Blood, and Murder, which was a capital Crime before the Law, (Gen. 9.4, 6.) And there is, no doubt, but that the difference of clean and unclean Beasts, with respect to Sacrifice, was known and observed before the Law of Moses, and before the Flood. Nor have we any cause to question, but that the same were reputed clean before the Law, which were declared to be so in the Law of Moses. If so, the number of Creatures that went into the Ark by Sevens, was small; and their provision being proportionable, could not take up much room. For, by the Law of Moses, only Beefs, and Sheep, and Goats, of the Beasts; And Turtle-doves and Pigeons, of the Fowls, were allowed for Sacrifice, Levit. 1.3, 10, 14. chap. 22.19. By sevens: It is an opinion very ancient, and commonly received that seven in number, or three pairs for increase, and a single one for Sacrifice, is meant by this expression: But yet it is probable, that seven pairs or couples are meant by it, because it follows here, The male and his female: And this latter sense is much confirmed by the Hebrew expression, different from what follows of the Beasts not clean, which were to be taken by two; and also from v. 9, and 16. where the clean Beasts are said to have gone in two and two; i e. by pairs or couples. See chap. 6.19, 20.  
3. Of fowls, etc. i. e. Of the clean by sevens, as before; of the unclean two and two, as the Greek hath it here.  
4. For yet seven days: i. e. Seven days hence, as appears by comparing verse 10. The Earth: The Fish of the Sea were exempted from destruction.  
6. Six hundred years, etc. This was from the Creation of the World, the year One thousand six hundred fifty and six. 
A. M. 1656. 2349.  See chap. 5. Not as the Greek have it, Two thousand two hundred forty and two.  
9 Two and two: See the Note above on verse 2.  
10. After seven days: When Noah was now entered into the Ark. See v. 4.  
11. Second month: i. e. The second month of the year: This answers to our October; For Tisri, or September, was accounted the first month of the year. The Ecclesiastical year, among the Jews, began indeed in March; but this beginning of the year did not commence till after the Israelites came out of Egypt, and that deliverance was the occasion of it, Exod. 12.2. The Civil year began, as of old, in September. Compare 1 Kings 8.2. with the Chaldee Paraphrast there. Noah, by this means, had the advantage of gathering the fruits of the Earth. Great deep: viz. Which contained the Waters under the Earth, Deut. 8.7. The depth of the Earth being stored with Waters, Psal. 33.7. Compare 2 Pet. 3.5. Windows of Heaven: That is, the Clouds from whence the Rain came in very great plenty. Compare Psalm 78.23. and Mal. 3.10.  
12. Rain: i. e. The violent Rain mentioned just before.  
14. Fowl and Bird: The difference between these seems to be this, That the word, which we render Fowl, denotes the larger kind; and what we render Bird, the smaller, Gen. 15.9, 10. Levit. 14.4. Or at least the first comprehends the larger sort. Sort: Or Wing, as it is in the Hebrew text: Some have feathered Wings, others have more gristly and skinny ones, which is one way of distinguishing the several sorts of Birds.  
16. The Lord shut him in: That is, God did (probably by the Ministry of an Angel) fasten and secure the door of the Ark, into which Noah was entered, from the danger from the Waters, as well as against the attempts of those that might else have broken in upon him. Compare 2 Kings 2.4, 5.  
17. The Flood: i. e. The vehement Rain mentioned, verse 12.  
20. Fifteen cubits: That is, two and twenty foot and an half, (allowing a Cubit to contain but one foot and an half; which is here but supposed, but by no means granted: See the Note on ch. 6. v. 15.) and consequently above the stature of the tallest of Men.  
23. They that were with him: They were in all but eight persons.  
24. Prevailed: i. e. They kept above the surface of the Earth, (without decreasing) to which sense it is rendered by the Greek. They did not increase so long: See chap. 8.3. An hundred and fifty days: This space of time includes the forty days mentioned, (v. 12.) so long it was before the Waters were abated. Compare chap. 8. v. 3, 4.   

CHAP. VIII.  
The ARGUMENT.  
After an hundred and fifty days, from the beginning of the Flood the waters are abated. The time and place of the resting of the Ark. Noah sends forth a Raven and a Dove to discover how far the Waters were abated: The time in which the Earth was dried. Noah and his Family go out of the Ark at God's command. The living Creatures go out also: Noah offers a Sacrifice to God, who had preserved him; which God accepts, and promised that he would no more after this manner curse the Earth, and destroy the living Creatures therein.  
1. AND God remembered Noah, and every living thing, and all the  that was with him in the ark: and God made a wind to pass over the earth, and the waters assuaged.  
2. The fountains also of the deep, and the windows of heaven were stopped, and the rain from heaven was restrained.  
3. And the waters returned from off the earth continually; and after the end of the hundred and fifty days, the waters were abated.  
4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.  
5. And the waters decreased continually, until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.  
6. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made.  
7. And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth.  
8. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground.  
9 But the dove found no rest for the sole of her foot, and she returned unto him into the ark: for the waters were on the face of the whole earth. Then he put forth his hand, and took her, and pulled her in unto him into the ark.  
10. And he stayed yet other seven days, and again he sent forth the dove out of the ark.  
11. And the dove came in to him in the evening, and lo, in her mouth was an olive-leaf plucked off: So Noah knew that the waters were abated from off the earth.  
12. And he stayed yet other seven days, and sent forth the dove, which returned not again unto him any more.  
13. And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dry.  
14. And in the second month, on the seven and twentieth day of the month, was the earth dried.  
15. And God spoke unto Noah, saying,  
16. Go forth of the ark, thou, and thy wife, and thy sons, and thy sons wives with thee:  
17. Bring forth with thee every living thing that is with thee of all flesh, both of fowl, and of , and of every creeping thing that creepeth upon the earth, that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth.  
18. And Noah went forth, and his sons, and his wife and his sons wives with him:  
19 Every Beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark.  
20. And Noah builded an altar unto the LORD, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.  
21. And the LORD smelled a sweet savour, and the LORD said in his heart, I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done.  
22. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.  
1. Remembered: This is spoken of God after the manner of Men. The meaning is, that God shown his care of Noah. We are said to remember that which we take care of. God is said to remember, when he relieves and shows Mercy, Heb. 6.10. Psal. 136.23. A wind: This was a Wind sent on purpose by God to remove the Waters from the Earth, Exod. 14.21.  
2. The fountains, etc. As God by the Winds removed the Waters that were already upon the Earth, so he had removed all the immediate Causes of the Flood, having stopped the Fountains from beneath, and the Heavens from above.  
3. Abated: Or, diminished. They were assuaged before, (v. 1.) But yet not so far taken away, but that they did, till this time, continue above the Earth, chap. 7 verse 24.  
4. The seventh month, on the seventeenth day: i. e. The seventh month of the year. This was exactly five months, from the beginning of the flood of waters, (Gen. 7.11.) Or, an hundred and fifty days, allowing thirty days to each month. And hence it is evident, that the forty days, mentioned ch. 7. v. 12. are part of the hundred and fifty mentioned v. 24. Upon the mountains: Or, upon one of the mountains. This is an elliptical way of speaking, which is very usual in the Writings of the Jews. And we have frequent examples in Scripture to this purpose. Of Jephthah it is said, that he was buried in the Cities of Gilead: i. e. In one of the Cities, as we render it, Judg. 12.7. 1 Sam. 18.21. Psal. 1.3. Zechar. 9.9. Jon. 1.5. Compare Matt. 27.44. with Luk. 23.39. Joh. 6.45. Ararat: i. e. Armenia: That the Ark rested there, Josephus affirms. And it being a mountainous place, hither it was that the Sons of Sennacherib fled for refuge, Isa. 37.38. Jer. 51.27.  
5. Tenth month: i. e. The tenth month of the year. First day: i. e. Seventy three day after the  hundred and fifty. Tops of the mountains seen: i. e. The heads of the mountains (as it is in the Hebrew) were visible: They were then considerably higher than the Waters.  
6. Window: Or, Casement. It is not the same word which is used ch. 6.16. And most probable it is (by comparing the word used here by the Chaldee, with Dan. 6.10.) to be understood of some Shut or Casement; which being easily removed, gave a prospect abroad, as well as a passage out for the Raven and Dove, and for the rest of the Fowls afterwards.  
7. To and fro: i. e. The Raven returned to the Ark for refuge, but it does not appear that he was received into the Ark.  
8. He sent forth: He did this seven days after he had sent forth the Raven, as seems to be intimated verse 10. where it is said, that he stayed yet other seven days.  
11. Olive-leaf: Or rather, an Olive-branch, as the Hebrew word signifies. See ch. 3. v. 7. This being an argument that the Waters were sunk down below the tops of the Olive-trees.  
13. First month: i. e. of the new year. From off the Earth: i. e. The surface of the ground was dry; for so it follows, the face of the ground was dry: For the body of the ground itself is not said to be dry till the twentyseventh day of the second month, v. 14.  
20. Altar: A place where a Sacrifice or Oblation was laid when to be offered up. Here is the first express mention of an Altar, though it be supposed in Gen. 4.3, 4. Burnt-offerings: i e. They were Offerings which were entirely burnt, Levit. 6.9.  
21. Smelled a sweet savour: i. e. God did graciously accept, as the Chaldee hath it; which is here expressed after the manner of Men, by smelling a savour, that being grateful to the sense of a Man. In his heart: Or, (as the Hebrew will bear) to his heart: i. e. God spoke comfortably unto Noah. To speak to the heart of a Man, is, in the Scripture-phrase, to comfort and speak kindly to him, Gen. 50.21. ch. 34.3. Isa. 40.2. For the imagination, etc. Or, Although the imagination, etc. For so the Hebrew Particle, which we render For, signifies, and is sometimes rendered, Josh. 17.18. Exod. 13.17. Levit. 11.5, 6, 7. Deut. 29.19. 1 Kings 20.5. Jer. 51.5. As I have done: Not by a Deluge or Universal destruction thereupon ensuing.  
22. Remaineth: i. e. Unto the End of this World.   

CHAP. IX.  
The ARGUMENT.  
God blesseth Noah and his Sons. The eating of Blood is forbidden, and the Murderer threatened with Death. God makes a Covenant, not any more to destroy the Earth with a Flood, and appoints the Rainbow for a token of it. The Sons of Noah. Noah is drunken with the Wine of the Vine which he had planted: Of his Nakedness; and of the Behaviour of Ham, the Father of Canaan, towards him: The care of Shem and Japhet in covering their Father's nakedness. Noah curseth Canaan, and foretelleth the prosperity of Shem and Japhet. The Age and Death of Noah.  
1. AND God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.  
2. And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea, into your hand are they delivered.  
3. Every moving thing that liveth, shall be meat for you; even as the green herb have I given you all things.  
4. But flesh with the life thereof, which is, the blood thereof, shall you not eat.  
5. And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man, at the hand of every man's brother will I require the life of man.  
6. Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.  
7. And you, be ye fruitful and multiply, bring forth abundantly in the earth, and multiply therein.  
8. And God spoke unto Noah, and to his sons with him, saying,  
9 And I, behold, I establish my covenant with you, and with your seed after you:  
10. And with every living creature that is with you, of the fowl, of the , and of every beast of the earth with you, from all that go out of the ark, to every beast of the earth.  
11. And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood, neither shall there any more be a flood to destroy the earth.  
12. And God said, this is the token of the covenant which I make between me and you, and every living creature that is with you, for perpetual generations.  
13. I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.  
14. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud.  
15. And I will remember my covenant which is between me and you, and every living creature of all flesh: and the waters shall no more become a flood to destroy all flesh.  
16. And the bow shall be in the cloud, and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.  
17. And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh, that is upon the earth.  
18. And the sons of Noah that went forth of the ark, were Shem, and Ham, and Japhet; and Ham is the father of Canaan.  
19 These are the three sons of Noah: and of them was the whole earth overspread.  
20. And Noah began to be an husbandman, and he planted a vineyard.  
21. And he drank of the wine, and was drunken, and he was uncovered within his tent.  
22. And Ham the father of Canaan saw the nakedness of his father, and told his two brethren without.  
23. And Shem and Japhet took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father, and their faces were backward, and they saw not their father's nakedness.  
24. And Noah awoke from his wine, and knew what his younger son had done unto him.  
25. And he said, Cursed be Canaan: a servant of servants shall he be unto his brethren.  
26. And he said, Blessed be the LORD God of Shem, and Canaan shall be his servant.  
27. God shall enlarge Japhet, and he shall dwell in the tents of Shem, and Canaan shall be his servant.  
28. And Noah lived after the flood three hundred and fifty years.  
29. And all the days of Noah were nine hundred and fifty years, and he died.  
1. God blessed: As he did our first Parents. See chap. 1.28. with the Note there. The Blessing upon Noah and his Offspring is more particularly expressed afterward, [I.] In blessing them with increase. Be fruitful, etc. v. 7. [II.] Restoring them to their Dominion over the Creatures, v. 2. [III.] Allowing them the living Creatures for food, v. 3. [IU.] Assuring them that he would take a special care of their lives, v. 5. [V.] and that he would not destroy the Earth by another flood, v. 11.  
2. The fear of you, etc. Other creatures shall be so far from destroying the race of mankind that they shall be afraid of men, and fly from them, and brought under and tamed by them, Psal. 104.20, 22. Jam. 3.7.  
3. That liveth, etc. God granteth here to Noah and his Sons a larger allowance for food than what he had expressly granted to our first parents, chap. 1. v. 29. Those creatures which die alone, or were not legally killed, were afterwards excepted expressly, Exod. 22.31. Levit. 17.15.22.8. and are not allowed in this grant. But then lest the liberty of eating living creatures should be misunderstood, it follows,  
4. But flesh, etc. q. d. Though I have given you living creatures for meat, yet ye may not eat them alive, and in their blood. The blood of a beast is its life, (Deut. 12.23. Leu. 17.14.) and the seat of the vital spirits. To eat a creature alive hath a great appearance of cruelty and violence, which men ought carefully to avoid, considering the wickedness which the old World stands charged with, chap. 6.11, 13. Besides, this cruelty would have disposed men to murder, which is severely forbidden in the following words.  
5. The blood of your lives: i. e. That blood which shall without just cause be spilt in the death of a man. Require: i. e. Find out and punish, Psal. 9.12. Deut. 18.19. with Acts 3.23. Beast: viz. That shall shed man's blood. This afterwards God made into a Law, Exod. 21.28. Brother: So every man is to another man, which does aggravate the Sin of Murder.  
6. Sheddeth: i. e. Wittingly, and without just cause. Compare Deut. 19.4, 12. By man: i. e. By the Magistrate to whom this properly belongs, (Rom. 13.4.) By witnesses according to the sentence of the Judges; says the Chaldee Paraphrast. See Numb. 35.19, 29, 30. Exod. 21.12. For in the image, etc. This also aggravates the Sin of Murder. It is a great Trespass upon God as it destroys his likeness. (See ch. 1.24.) And Self-murder, upon this account, is forbid as well as Killing others.  
11. My Covenant: Or, Promise. For it is an absolute promise on God's part, (Isa. 54.19.) that there shall not be any more such a Flood to destroy the Earth.  
13. Bow: i. e. The Rainbow, as Josephus hath it. This Bow was in its Causes before, and did questionless exist; but is not till now made a pledge or token of God's Covenant or Promise.  
14. In the cloud: There, from whence Men might reasonably have feared another Flood.  
15. To destroy all flesh: Some Inundations or particular Floods are no objection against God's veracity.  
16. Remember: See the Note on ch. 8.1.  
18. Of Canaan: He had other Sons besides, ch. 10.6. But Canaan is here mentioned as the Head of a cursed Race, and in order to the ensuing relation, (v. 25.)  
20. Began: It is not implied that Noah was not an Husbandman before. Compare Luk. 12.1. with Matt. 16.1.  
25. Canaan: He is justly thought to be partaker in the sin with his Father, (and 'tis not for nothing that he is twice named with him, v. 18, 22.) and then no wonder that we find him under a Curse, (Prov. 30.17.) and not his Brethren. Noah foretells the Evils which should befall his Offspring, of which we read at large in the Book of Joshua. A servant of servants: i e. A mean or vile servant. See for the phrase, Eccles. 1.2. Thus the Lord of Lords is the supreme Lord.  
26. Lord God: Who is the Author of all the Blessings that Shem shall receive, and is therefore to be praised. Shem is here blessed, in that God is said to be the Lord God of Shem. Compare Psal. 144.15.  
27. God, etc. Noah foretelleth, [I.] That God would give the greater part of the Earth (in proportion to what Shem or Ham should possess) to the Sons of Japhet. This sense agrees best with the Hebrew Text, and may be confirmed from chap. 10. [II.] That He would preserve his Church among the Offspring of Shem; which is expressed by dwelling in his tents. God had his House among them, and of that Race he sent his Son, who dwelled (or pitched his Tent) among them, Joh. 1.14. [III.] The servile and base condition of Canaan's Race. And Canaan shall be his Servant.   

CHAP. X.  
The ARGUMENT.  
The Original of the several Nations which sprang from the Sons of Noah. The numerous Offspring of Japhet, and their large Possessions. The Posterity of Ham; and, more particularly, of Nimrod. The Children of Shem.  
1. NOW these are the generations of the sons of Noah; Shem, Ham, and Japhet: and unto them were sons born after the flood.  
2. The sons of Japhet: Gomer, and Magog, and Modai, and Javen, and Tubal, and Meshech, and Tiras.  
3. And the sons of Gomer: Ashkeraz, and Riphath, and Togarmah.  
4. And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.  
5. By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.  
6. And the sons of Ham: Cush, and Mizraim, and Phut and Canaan.  
7. And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah: Sheba and Dedan.  
8. And Cush begat Nimrod: he began to be a mighty one in the earth.  
9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.  
10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.  
11. Out of that land went forth Ashur, and builded Nineveh, and the city Rehoboth, and Calah,  
12. And Resen, between Nineveh and Calah: the same is a great city.  
13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,  
14. And Pathrusim, and Casluhim. (out of whom came Philistiim) and Caphtorim.  
15. And Canaan begat Sidon his first born, and Heth,  
16. And the Jebusite, and the Emorite, and the Girgasite,  
17. And the Hivite, and the Arkite, and the Sinite,  
18. And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.  
19 And the border of the Canaanites was from Sidon, as thou comest to Gerar unto Gaza, as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lashah.  
20. These are the sons of Ham, after their families, after their tongues, in there countries, and in their nations.  
21. Unto Shem also the father of all the children of Eber, the brother of Japhet the elder, even to him were children born.  
22. The children of Shem: Elam, and Ashur, and Arphaxad, and Lud, and Aram.  
23. And the children of Aram: Us, and Hul, and Gether, and Mash.  
24. And Arphaxad begat Salah, and Salah begat Eber.  
25. And unto Eber were born two sons: the name of one was Peleg, for in his days was the earth divided; and his brother's name was Joktan.  
26. And Joktan begat Almodad, and Sheleph, and Hazermaveth, and Jerah.  
27. And Hadoram, and Vzal, and Diklah,  
28. And Obal, and Abimael, and Sheba,  
29. And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.  
30. And their dwelling was from Mesha, as thou goest unto Sephar, a mount of the east.  
31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.  
32. These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.  
2. Gomer: See Ezek. 38.6. Hence 'tis thought the Cimbrians came. Josephus expressly tells us, that the Galatians came hence, (Joseph. Antiq. l. 1. c. 7.) Magog: Whence came the Scythians, says Josephus. Compare Ezek. 38.2, 3, 15. and chap. 39.2, 6. Madai: Hence the Medes (Joseph.) Javan: From whom the Greeks sprang. I●●ia (according to Josephus) comes hence. Hence Greece is called Javan, Isa. 66.19. Dan. 8.21. and ch. 10.21. Tubal: Of whom, says Josephus, came the Iberians. Meshech: It hath been thought that the Moscovites; Josephus expressly affirms that the Cappadocians, sprang from Meshech. Tiras: Hence the Thracians.  
3. Ashkenaz: Josephus derives from him a People, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatever they were, it is probable that from that People who descended from Ashkenaz, the Germans were afterwards derived. Riphath: Whence the Paphlagonians, for so the Riphathaeans were called, says Josephus. Togarmah: From whom the Phrygians.  
4. Elisha: Hence the Aeolians, says Josephus. Tarshish: Who gave name to Cilicia, which was so called, says Josephus. There was also the City Tarsus. Kittim: The Hebrews, says Josephus, call all Islands, and most Maritime places, Kittim; and that from Cyprus, which he would have to be the seat of Javan's posterity here. Dodanim: 'Tis thought that Epirus, and part of Peloponnesus, belonged to Dodanim.  
5. Isles of the Gentiles: The Hebrew word, which we render Isles, does not only signify places encompassed by the Sea, but remote places from whence they came by Sea, Isa. 40.15.42.4. with Matt. 12.21. Ezek. 27.3. 1 Maccab. 14.5. After their families, in their nations: i e. The several Families, which made up the several Nations, had a separate lot and portion in the Nation to which they belonged.  
6. Cush: Hence the Aethiopians, as is very commonly believed. But yet it is very certain, that some other people, nearer to Canaan than Aethiopia, were derived and denominated from Cush. And they lived in Arabia, toward the Red Sea. It appears that Cush and Midian are joined together, and seem to denote the same Country, Hab. 3.7. The Wife of Moses is called a Cushite, (Numb. 12. 1.) who was a Woman of Midian, (Exod. 2.16, 21.) And that Cush denotes a Country near at hand, and not Aethiopia, which, with respect to Canaan, lay beyond Egypt, will be evident to him who will take the pains diligently to compare the following places, Ezek. 29.10. with Ezek. 30.9. and 2 Kings 19.9. and 2 Chron. 21.16. Isa. 20.4, 5. Isa. 18.1. with Zephan. 3.10. Mizraim: The word denotes the Egyptians. Phut: From him the Inhabitants of Lybia. Canaan: From him the Canaanites.  
7. Seba: From him the Sabeans had their Names.  
9 A mighty hunter before the Lord: i. e. An open and great Tyrant, and a bold Contemner of God. See Jer. 16.16.  
10. Babel: So called from the confusion of Languages, ch. 11. v. 9 Shinar: So called, as 'tis thought, because from thence the people were driven upon the confusion of Languages, ch. 11. v. 2.  
11. Went forth Ashur: Or, he went into Assyria, as it is in the Margin: That is, Nimrod went thither. According to this rendering the Original is Elliptical. So it is elsewhere in the like manner, 2 Sam. 6.10. with 1 Chron. 13.13. 2 Sam. 10.2. with 1 Chron. 19.2.  
12. The same: i. e. Nineveh, Jon. 1. Or, perhaps, Resen before mentioned, which is thought to be the same with Larissa. And then no wonder that Moses should call it a great City, when Xenophon (Expedit. Cyri, l. iij.) calls it so in so many words, and gives us a particular account of the greatness of its Walls, etc.  
13. Ludim: i. e. Lud and his Posterity the Ludims; The form of that word, as of several others that follow, being plural, and denoting several Nations probably in Africa.  
14. (Out of whom came Philistim) Heb. From thence the Philistims: They were not of the Race of Canaan, but of Mizraim: Nor did they originally possess the Land of Canaan, but were removed from Caphtor thither, Amos 9.7. Jer. 47.4.  
15. Sidon: Whence the City Sidon had its Name. Heth: From whom the Hittites, of whom, and of the following Race of Canaan, see the Book of Joshua.  
21. The Father of all the children of Eber: And so consequently the Father of the Hebrews, who had their Name from him. From him Abram is called an Hebrew, Gen. 14.13. And his Posterity Hebrews, Gen. 39.14. Exod. 1.15, 16. It must notwithstanding be confessed, that some have thought Eber in this place not to be a proper Name; and that Abraham is called an Hebrew, not from Eber, as that is a proper Name, but as it imports one that comes from beyond the River Euphrates. And then, what we render the children of Eber, imports the Inhabitants beyond the River Euphrates.  
22. Elam: From whom the Elamites or Persians. Ashur: From whom the Assyrians. Arphaxad: From whom the Chaldees, says Josephus. They are called Chasdim in the Hebrew, but not from Chesed, the Son of Nahor, Gen. 22.22. For they were so called before his Birth, Gen. 15.7. Lud: From whom the Lydians. Aram: From whom the Aramites, or Syrians.  
23. Us: See Job 1. v. 1. The Seat of the Idumeans, Lam. 4.21.  
24. Eber: See verse 21.  
25. Peleg: The Hebrew word imports division. Divided: i. e. The Inhabitants of the Earth were dispersed upon the Confusion of Languages, ch. 11. which gave occasion to his Name, he being born at that time, says Josephus.  
26. Joktan: These Sons of Joktan, Josephus placeth in the Indies, from the River Cophen. Ophir is one of his Sons, and from his Land in India, Solomon's Ships fetched Gold, etc. 2 Chron. 9.10.   

CHAP. XI.  
The ARGUMENT.  
The inhabitants of the Earth speak all one language. They proudly attempt the building of a city and and high Tower. Their language is confounded. The city called Babel, and from thence they are scattered upon the face of all the Earth. The great age and death of Shem. Of his posterity to Abram. Abram comes from Ur to Haran. The age and death of Terah the father of Abram.  
1. AND the whole earth was of one language, and of one speech.  
2. And it came to pass as they journeyed from the east, that they found a plain in the land of Shinar, and they dwelled there.  
3. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for mortar.  
4. And they said, Go to, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name, lest we be scattered abroad upon the face of the whole earth.  
5. And the LORD came down to see the city, and the tower, which the children of men builded.  
6. And the LORD said, Behold, the people is one, and they have all one language: and this they begin to do, and now nothing will be restrained from them, which they have imagined to do.  
7. Go to, let us go down, and there confound their language, that they may not understand one another's speech.  
8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.  
9 Therefore is the name of it called Babel, because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.  
10. These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood.  
11. And Shem lived after he begat Arphaxad, five hundred years, and begat sons and daughters.  
12. And Arphaxad lived five and thirty years, and begat Salah.  
13. And Arphaxad lived after he begat Salah, four hundred and three years, and begat sons and daughters.  
14. And Salah lived thirty years, and begat Eber.  
15. And Salah lived after he begat Eber, four hundred and three years, and begat sons and daughters.  
16. And Eber lived four and thirty years, and begat Peleg.  
17. And Eber lived after he begat Peleg, four hundred and thirty years, and begat sons and daughters.  
18. And Peleg lived thirty years, and begat Reu.  
19 And Peleg lived after he begat Reu, two hundred and nine years, and begat sons and daughters.  
20. And Reu lived two and thirty years, and begat Serug.  
21. And Reu lived after he begat Serug, two hundred and seven years, and begat sons and daughters.  
22. And Serug lived thirty years, and begat Nahor.  
23. And Serug lived after he begat Nahor, two hundred years, and begat sons and daughters.  
24. And Nahor lived nine and twenty years, and begat Terah.  
25. And Nahor lived after he begat Terah, an hundred and nineteen years, and begat sons and daughters.  

2008. 1996.  26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.  
27. Now these are the generations, of Terah: Terah begat Abram, Nahor, and Haran: and Haran begat Lot.  
28. And Haran died before his father Terah, in the land of his nativity, in Vr of the Chaldees.  
29. And Abram and Nahor took them wives: the name of Abrams wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.  
30. But Sarai was barren; she had no child.  
31. And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abrams wife, and they went forth with them from Vr of the Chaldees, to go into the land of Canaan: and they came unto Haran, and dwelled there.  
32. And the days of Terah were two hundred and five years, and Terah died in Haran.  
1. ONE language: At this time the whole Race of Mankind spoke one language. Some think 'tis probable it might be the Hebrew Tongue.  
2. From the East: i. e. As they were journeying they came immediately from the East. Shinar: See Ch. 10. v. 10. Dwelled there: By what follows, it appears that they did intent to dwell there for the future, contrary to God's command of replenishing the Earth, ch. 9.1.  
3. They said: Nimrod very probably (which Josephus affirms) did encourage others of his Race and Temper to this contempt of God. Brick: The place being a Plain, not affording Stone. Slime: A natural Cement to be found in Pits and lower Grounds.  
4. Build: In this attempt they were guilty, [I.] Of contempt of God's declared Will, (chap. 9 verse 1.) which they endeavour to make void. [II.] Of proudly seeking their own Fame, and advancing their Power and Dominion: Let us make us a Name: They are by some also thought guilty, [III.] Of a distrust of God's Truth, who had declared that he would not drown the World any more; whereas they are supposed to design a City and high Tower against the danger from another Flood. To Heaven: It is expressed Hyperbolically, and imports a great height, Deut. 9.1. A Name: i. e. A Fame and Renown. Compare Gen. 6.4. 1 Chron. 17.8. with 2 Sam. 7.9. Lest we be: Thus while they consult to defeat God's purpose, they do that which was the occasion of bringing it to pass.  
5. Came down to see: This is spoken after the manner of Men. God is then said to descend, when he reveals himself by word or deed to us who live in this lower World. The Chaldee renders it, he appeared, etc.  
6. Restrained: They will give farther instances of their Rebellion and Tyranny, if they be not defeated.  
7. Us: See Gen. 1.26. with the Note there.  
9 From thence: From that very place which they intended to build, to prevent their being scattered abroad, v. 4.  
10. These, etc. As (ch. 5.) we have an account of the Generations from Adam to Noah, who was the tenth from Adam; So we have here an account from Noah to Abram, who was the tenth from Noah: And from hence we may learn, that the Age of Man's life was much shortened after the Flood. The whole time from the Flood, to the Birth of Abram, is but 352 years; whereas from Adam's Creation, to the Flood, was no less than 1656.  
26. Begat Abram: Not that Abram was the firstborn: But he than began to beget, Gen. 5.32. 'Tis supposed that Haran was the eldest, and Abram the youngest. That Abram was not the eldest, is evident from this, That Sarah, the Daughter of Haran, was but ten years younger than Abram; and than Haran will be supposed to have begotten her when he was about nine years old. Abram must be born the 130th. year of Terah's life: For Abram was 75 years old when he left Haran, ch. 12. v. 4. And this was after Terah's death, 
2008. 1996.  who lived 205 years, v. 32.  
28. Before: i e. In Terah's life-time. Vr of the Chaldees: The name of a place in Mesopotamia, Act. 7.2. It received its Name from the Chaldees, who, as they might subdue it at first, so, lived in it, and gave it its denomination afterwards. Vr, in the Hebrew Tongue, signifies Fire.  
29. Iscah: The same with Sarai. This is the opinion of the Jews; nor is there cause to reject it.  
31. Terah took Abram, etc. Terah removed from his own Country with Abram, who had received a Command from God to come out of it, Gen. 12.1.15.7. Act. 7.3. And though this Command were the chief reason of this remove, yet 'tis thought that Terah was rendered inclinable to remove from the grief which he took at the Death of Haran there, as well as at the Barrenness of Sarai, v. 28, 30. [See Joseph. Antiq. l. 1. c. 7. and Abravenel on the place.] Haran: This is the name of a place in Mesopotamia. Dwelled there: It is likely that the occasion of their stay there was from the sickness or weakness of Terah. When he was dead, Abram went into Canaan.   

CHAP. XII.  
The ARGUMENT.  
God calleth Abram from his own Country, and encourageth his Remove, with a promise to bless him, and a particular promise of the Messiah. Abrams age when he left Haran. He comes into the land of Canaan, and sojourns there. Upon occasion of a famine in Canaan, he goes into Egypt: He owns Sarai as his Sister there. Sarai is taken into the house of Pharaoh King of Egypt, who by plagues was forced to restore her, and dismisseth both Abram and Sarai, and all that belonged to Abram.  
1. NOW the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee.  
2. And I will make of thee a great nation, and I will bless thee, and make thy name great, and thou shalt be a blessing.  
3. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.  
4. So Abram departed, as the LORD had spoken unto him, and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.  

2083. 1922.  5. And Abram took Sarai his wife, and Let his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran, and they went forth to go into the land of Canaan, and into the land of Canaan they came.  
6. And Abram passed through the land, unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.  
7. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.  
8. And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the Name of the LORD.  
9 And Abram journeyed, going on still toward the south.  
10. And there was a famine in the land, and Abram went down into Egypt to sojourn there: for the famine was grievous in the land.  
11. And it came to pass when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon:  
12. Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.  
13. Say, I pray thee, thou art my sister, that it may be well with me for thy sake; and my soul shall live, because of thee.  
14. And it came to pass, that when Abram was come into Egypt, the Egyptians beheld the woman, that she was very fair.  
15. The Princes also of Pharaoh saw her and commended her before Pharaoh: and the woman was taken into Pharaoh's house.  
16. And he entreated Abram well for her sake: and he had sheep, and oxen, and he-asses, and men servants, and maidservants, and she-asses, and camels.  
17. And the LORD plagued Pharaoh and his house with great plagues, because of Sarai Abrams wife.  
18. And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she was thy wife?  
19 Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her and go thy way.  
20. And Pharaoh commanded his men concerning him, and they sent him away, and his wife, and all that he had.  
1. HAD said: viz. Before he came to Haran, Act. 7.2, 3. with Gen. 11.31. Get thee out: i. e. Go thou at least whether thy Relatives go with thee or no: So it follows, Of thy country, and from thy kindred, and from thy father's house. I will show thee: God did not tell him whither; and Abrams obedience was therefore the greater argument of his faith in God, that he went out, not knowing whither he went, Heb. 11.8. with Isa. 41.2.  
2. Great Nation: i. e. The Head and Father of a great Nation: See ch. 17. v. 4. Bless thee: viz. In all things, ch. 24. v. 1. Not only with Temporal, but Spiritual Blessings, Gal. 3.9, 14. Thy Name: i. e. Thy Renown and Fame I will make great: See ch. 23.6. and ch. 6.4. with the Note on ch. 11.4. Thou shalt be: Or, be thou, as it is in the Hebrew.  
3. And I will, etc. God in this promise to Abram, assures him that he will not only bless him, but his friends; and that he that should be Abrams enemy should be cursed. In thee: i. e. In thy seed, ch. 22. v. 18. And that Seed is Christ, Gal. 3.16. Act. 3.25. All the families: i e. Not only the Jews, and those that descended from Abram according to the flesh, but all the faithful, Rom. 4.11. Gal. 3.7, 9  
4. So Abram: i. e. Upon this Promise or Covenant on God's part, Abram departed first from Vr, and then after his father's death from Haran. Here begin the 430 Years, mentioned Exod. 12.40, 41. Gal. 3.17.  

2083. 1922.  5. The souls that they had gotten: i. e. The Persons which they had gotten the possession of; Their Domestics, and especially their Servants, who were part of their Possessions. The word we render Souls, signifies Persons, ch. 14. v. 21. And Servants, ch. 36. v. 6. Rev. 18.13. And the word we here render gotten, signifies to procure or get the possession of a thing, Deut. 8.17. The Jews add, that these Souls which they had gotten were instructed in the true Religion; which opinion of theirs, as it is very ancient, and constantly received among them; so it is so far from being inconsistent with the Text, that it will appear highly probable to him that compares ch. 14 v. 14. ch. 17. v. 23. with ch. 18. v. 19  
6. The place of Sichem: i. e. The place where afterwards Sichem was: See ch. 34. v. 24. Plain of Moreh: i. e. A Plain (beset perhaps with Oaks) called Moreh, of which see ch. 35.4. Josh. 24.25, 26. Jud. 9.6. Canaanite: Abrams worshipping the true God among this wicked people, was the more commendable; and for that reason it may be mentioned in this place. By Canaanite, in this place, is probably meant some particular Tribe, or Families, more specially so called, who, in Abrams time, dwelled in that part of the Country. For sometime the word Canaanite is to be taken in that restrained sense, as Gen. 13. v. 7. Exod. 3.8, 17. It is evident that those are reckoned as a distinct Tribe or People from the Canaanites, who were yet the Offspring of Canaan, and consequently Canaanites. Compare Gen. 10.15.  
7. An Altar: For Sacrifice. To which we may suppose him moved by the promise above mentioned. Appeared: See ch. 13.3, 4.  
8. Beth-el: It is the name of a place called Luz; and after this Beth-el, which word signifies the House of God, ch. 28. v. 19 Tent: He did not build an House, being but a Sojourner in a strange Land, Heb. 11.9. Called upon: i. e. Worshipped: Prayed, says the Chaldee.  
11. To look upon: i. e. Of Aspect. She was now but about her middle age, (ch. 23.1.) had born no children, and may well be supposed of that vigour and comeliness which might be a temptation to the Egyptian people.  
13. My sister: And so she was. But of that see the Notes on ch. 20. v. 12. My soul shall live: i. e. I shall be spared, and well used. Because of thee: Because of thy words, says the Chaldee.  
15. Pharaoh: This is the common name of the Kings of Egypt for a long time after.  
17. With great Plagues: Josephus tells us that it was with disease and sedition. It is probable that a disease was at least part of the infliction. God here made good his promise to Abram, v. 3. Compare Psal. 10.5, 14. 1 Chron. 16.21.  
19 So I might Hence it appears that the very Egyptians thought it unlawful: to take another man's wife; and that the King did not judge himself at liberty in this matter.  
20. They sent him away: i. e. They sent him away honourably. It seems to be intimated that he was dismissed with respect; in that it is said, That Pharaoh commanded his men concerning him; and that he was sent away not only with his Wife, but with all that he had. The word in the Hebrew is used in such a sense, Exod. 18.27.   

CHAP. XIII.  
The ARGUMENT.  
Abram, and all that belonged to him, leave Egypt, and come into Canaan. Abram continues in Canaan, from whom Lot separates, and pitched his tent toward Sodom. God renews his Promise to Abram, who removed to Hebron.  
1. AND Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.  
2. And Abram was very rich in , in silver, and in gold.  
3. And he went on his journeys from the south, even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Hai:  
4. Unto the place of the altar, which he had made there at the first, and there Abram called on the Name of the LORD.  
5. And Let also which went with Abram, had flocks, and herds, and tents.  
6. And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.  
7. And there was a strife between the herdsmen of Abrams , and the herdsmen of Lot's ; and the Canaanite, and the Perizzite dwelled then in the land.  
8. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen: for we be brethren.  
9 Is not the whole land before thee? Separate thyself, I pray thee, from me: if thou wilt take the left hand, than I will go to the right: or if thou depart to the right hand, than I will go to the left.  
10. And Let lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.  
11. Then Lot chose him all the plain of Jordan: and Let journeyed east, and they separated themselves the one from the other.  
12. Abram dwelled in the land of Canaan, and Let dwelled in the cities of the plain, and pitched his tent toward Sodom.  
13. But the men of Sodom were wicked, and sinners before the LORD exceedingly.  
14. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward.  
15. For all the land which thou seest, to thee will I give it, and to thy seed for ever.  
16. And I will make thy seed as the dust of the earth; so that if a a man can number the dust of the earth, then shall thy seed also be numbered.  
17. Arise, walk through the land, in the length of it, and in the breadth of it: for I will give it unto thee.  
18. Then Abram removed his tent, and came and dwelled in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.  
1. INto the South: Not Southward; for Canaan was North of Egypt, but into the Southern part of the Land of Canaan, ch. 12. v. 9 with v. 3. of this Chapter. This part of the Land is called the South, Josh. 10.40. and the South Country, Josh. 11.16.  
3. From the South: i. e. From the place which is South of Beth-el. See ch. 12. v. 8, 9 At the beginning: viz. Before he went into Egypt, ch. 12.8.  
4. Place of the Altar: i. e. Where the Altar stood before he went into Egypt. The Altar itself might be, during that time, fallen, or destroyed by the Canaanites.  
5. Tents: viz. To receive his Servants, 1 Chron. 4.41.  
6. Not able: Not because of its unfruitfulness, nor because it was in itself too straight, but because it was then inhabited, insomuch that there was not room for Abram and Lot and their substance to remain together. The Canaanite and Perizzite dwelling then in the land, (v. 7.)  
7. A strife: This arose (it is like) from want of convenient room for their . Perizzite: These Perizzites seem to be a branch of the Family of the Canaanites, and dwelled together with them, who were called the Canaanites in that part of the Land, which did afterwards come into the possession of Judah, Judg. 1.3, 4, 5.  
8. Abram: It was an argument of great modesty and humility in Abram to yield to Lot, whose Uncle he was. He seeks peace, and gives Lot his choice of what part of the Land he would choose to sojourn in, v. 9  
10. As the Garden of the Lord: See ch. 2.8. Compare Isa. 51.3. and Ezek. 28.13. As thou comest to Zoar: i. e. That part which leads to Zoar was well watered. Zoar was called by that name afterwards, Gen. 19.22. Before that it was called Bela, ch. 14.2.  
11. The Plain of Jordan: This was a place agreeable to his occasions, who had flocks, and herds, and tents, (v. 5.) East: Or, into that part of the Country which was Eastward.  
12. In the land of Canaan: Or, in that part which was more strictly so called. In the Cities: Or, in one of the Cities. Compare Judg. 12.7. Toward Sodom: i. e. He removed his Tent from place to place till he came unto Sodom, where he fixed. See ch. 14. v. 12.  
13. Before the Lord: Or, against the Lord, ch. 19 v. 5. And this sense agrees very well with the Hebrew Text. Compare Psal. 51.4.  
14. After that Lot, etc. At that time when Abram had put an end to the strife between his and Lot's herdsmen, and effectually prevented contention for the future, when he was left alone, and in the worst Land; when he was at leisure, and at peace, God said to him, etc.  
15. Which thou seest: i. e. All that is round about thee, and within thy view. To thee will I give it, and to thy seed: For the Hebrew Particle which we render And, it is sometimes taken Exegetically, and signifies no more than Even, 1 Sam. 18.3. Zech. 9.9. 1 Chron. 21.12. And that sense of it agrees to this place. For ever: Upon condition of their Obedience. Compare Deut. 4.25, 26. Judg. 2.20, 21.  
16. Dust: It is an Hyperbolical expression, and denotes that his Seed should be very numerous.  
17. Unto thee: i. e. I do here make it over to thy family and posterity, and will actually give them the possession of it, of which I now give thee the promise and grant.  
18. Plain of Mamre: A place so called from Mamre, the Brother of Eshcol and Aner, who were confederate with Abram, Gen. 14.24. From him Hebron was called Mamre, Gen. 23.19. In Hebron: Or, near Hebron. So the Hebrew Particle sometimes signifies, 1 Sam. 29.1. 2 Chron. 15.16.   

CHAP. XIV.  
The ARGUMENT.  
Four Kings overcome five in Battle. Lot is taken Captive, and his Goods become a spoil. The news of Lot's Captivity is brought to Abram. He pursues the Conquerors, and rescueth Lot, etc. Melchizedek blesseth Abram, and receives Tithes of him. Abram refuseth to enrich himself with the Spoils he had taken. Having given a part of them to those, who were partners with him in this expedition, restores the remainder to the King of Sodom.  
1. AND it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations:  
2. That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.  
3. All these were joined together in the vale of Siddim, which is the salt sea.  
4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.  
5. And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh-Kirjathaim,  
6. And the Horites in their mount Seir, unto El-paran, which is by the wilderness.  
7. And they returned and came to En-Mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites that dwelled in Hazezon-Tamar.  
8. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar) and they joined battle with them in the vale of Siddim;  
9 With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar: four kings with five.  
10. And the vale of Siddim was full of slime-pits: and the kings of Sodom and Gomorrah fled: and fell there: and they that remained, fled to the mountain.  
11. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.  
12. And they took Lot, Abrams brother's son (who dwelled in Sodom) and his goods, and departed.  
13. And there came one that had escaped, and told Abram the Hebrew, for he dwelled in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.  
14. And when Abram heard that his brother was taken captive, he armed his trained servants born in his own house, three hundred and eighteen, and pursued them unto Dan.  
15. And he divided himself against them, he and his servants by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.  
16. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.  
17. And the king of Sodom went out to meet him (after his return from the slaughter of Chedorlaomer, and of the kings that were with him) at the valley of Shaveh, which is the king's dale.  
18. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.  
19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:  
20. And blessed be the most high God, which hath delivered thine enemies into thy hand: and he gave hi● tithes of all.  
21. And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.  
22. And Abram said to the king of Sodom, I have lift up my hand unto the LORD the most high God, the possessor of heaven and earth,  
23. That I will not take from a thread even to a shoe latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich;  
24. Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.  
1. SHinar: i. e. Babylon. See the Note on ch. 10.10. And because Nimrod reigned there, some of the Jews think Amraphel to be Nimrod. Ellasar: This is thought to be Syria. Elam: See ch. 10. v. 22. Of nations: i e. Of a place whose Inhabitants were of divers Nations and People met together. This is supposed to be the same which was afterwards called Galilee. See Josh. 12.23.  
2. Zoar: See ch. 13. v. 10. These five Cities  lay near each other, on the East of the Inheritance of Judah, in the Land of Canaan.  
3. All these: i. e. These five Kings last named. Were joined together: They were not only Neighbours, but Confederates also, as the Greek Interpreters intimate. See v. 4. Vale of Siddim: So called from the open Fields, as the Chaldee rendering implies. Salt sea: So called afterwards, even in the time in which this Book was written. For the wickedness of its Inhabitants, it was rendered a barren place, Deut. 29.23. Psal. 107. v. 34.  
5. Rephaims: The Giants or Mighty men say the Seventy and Chaldee. A people of force and power in the Land of Canaan, ch. 15.20. Deut. 3.13. compare Deut. 2.11. in the Hebrew Text, and with the Context there. Ashteroth Karnaim: This City was in Basan, placed between two high Mountains, whence it was called Ashteroth Karnaim: Karnaim signifies two horns or high places, Deut. 1.4. Zuzims: Another strong people, as the Greek and Chaldee intimate. Emims: Of them see Deut. 2.10, 11. In Shaveh: Or, in the Plain, as it is in the Margin. Kirjathaim: Josh. 13.19.  
6. Horites: A people that dwelled in Seir, Deut. 2.22. Gen. 36.20. El-paran: Or, the Plain of Paran, a City near the Wilderness, so called, Gen. 21.21. Numb. 13.3.  
7. En-Mishpat: The fountain of Judgement: Hebr. Possibly it might be the place wherein the Controversies of the neighbouring places were decided, which might be the occasion why it was so called. Amalekites: Afterwards so called from Amalek, Gen. 36.12. Hazezon-Tamar: The name of a City. The Chaldee renders it Engedi. And very good reason there is for that rendering. Compare 2 Chron. 20.2. This City belonged afterward to the Tribe of Judah, Josh. 15.62.  
10. Fell there: i. e. Were there discomfited.  
14. His Brother: i. e. His Kinsman: He was his Brother's Son. Compare v. 12. and ch. 13.8. The word Brother is taken in the Scripture in a large sense. Lot was however Abrams Brother, he having married Sarai, the Sister of Lot. Armed: Or, brought forth. Trained: Or, instructed. See the Note on ch. 12.5. Dan: This, says Josephus, is one of the Fountains of the River Jordan.  
15. Damascus: A City of Syria, and in aftertimes the head thereof, Isa. 7.8.  
17. King's-dale: A place that retained that name unto David's time, and is probably the same which is mentioned, 2 Sam. 18.18.  
18. Melchizedek: The word signifies King of Righteousness, Heb. 7.2. Salem: i. e. Of Jerusalem, says the Chaldee: Salem signifies peace, Heb. 7.2. And Jerusalem is called Salem, Psal. 76.2. Bread and Wine: Provision for the refreshment of Abram upon his return from his Victory, (v. 24.) See Joseph. Antiq. l. 1. c. 11. and Heb. 7.1. Priest: And so he is called, Heb. 7.1. And an Eminent type he was of Jesus Christ, the Son of God, Heb. 7.3. And what follows speaks him a Priest, and not any thing which goes before.  
19 He blessed him: i.e. Melchizedek blessed Abram, Heb. 7.1. And this was indeed the Office of a Priest, Numb. 6.23. And in this he was a Type of Jesus Christ, Act. 3.26.  
20. Blessed be, etc. i. e. Praised be, etc. When God blesseth Man, he bestows benefits upon him, Deut. 28.1, 2. Man blesseth God, when he praiseth him for his benefits, Matt. 26.26. with Luk. 22.19. Gave him tithes: i e. Abram gave to Melchizedek tithes of the spoils, Heb. 7.4. And in that does acknowledge him superior. And we may observe farther, That Tithes were paid before the Law of Moses.  
22. Lift up my hand: They that did swear were wont to lift up their hand: Hence one is put for the other, Exod. 6.8. Abram did at least vow, if not swear. Compare Psal. 132.2.  
23. Lest thou, etc. Abram would not have the King of Sodom have the glory of making him rich: This was a Blessing which he expected from God alone.  
24. Young men: Those mentioned v. 14.   

CHAP. XV.  
The ARGUMENT.  
God encourageth Abram in a vision. He promiseth him a son and heir and a very numerous posterity. Abrams faith. God renews his promise of the Land of Canaan. This promise is confirmed by a Sign, and a Vision.  

2092. 1912.  1. AFter these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.  
2. And Abram said, Lord GOD, what wilt thou give me, seeing I go childless? and the steward of my house is this Eliezer of Damascus.  
3. And Abram said, Behold, to me thou hast given no seed; and lo, one born in my house is mine heir.  
4. And behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.  
5. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be.  
6. And he believed in the LORD, and he counted it to him for righteousness.  
7. And he said unto him, I am the LORD that brought thee out of Vr of the Chaldees, to give thee this land to inherit it.  
8. And he said, Lord GOD, whereby shall I know that I shall inherit it?  
9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon.  
10. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.  
11. And when the fowls came down upon the carcases, Abram drove them away.  
12. And when the Sun was going down, a deep sleep fell upon Abram: and lo, an horror of great darkness fell upon him.  
13. And he said unto Abram, Know of a surety, that thy seed shallbe a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years.  
14. And also that nation whom they shall serve, will I judge: and afterward shall they come out with great substance.  
15. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.  
16. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.  
17. A smoking Furnace and a burning Lamp: (Or, Lamp of fire, Heb.) Those represent God's presence, who is a consuming fire, (Heb. 12.29.) Compare Exod. 3.2. and Exod. 19.9, 16, 18. That passed: By this God did confirm his Covenant with Abram, by causing this fire to pass between the pieces. Compare Jer. 34.18. It is not said that Abram passed between them; nor needed he to do it, the Covenant being on God's part only, and not on Abrams, (v. 18.)  
18. Unto thy seed: Abram is now taught how to understand God's promise, (ch. 13.15, 17.) as well as the time when it should be fulfilled, (v. 13.) and the extent of the promised Land also; for it follows, From the river of Egypt: Not from Nilus (which need not have been contra-distinguished from the great River following) but Sihor, Josh. 13.3. Jer. 2.18. 1 Kings 4.21. Numb. 34.5. Euphrates: Compare 2 Sam. 8.3. 1 Kings 4.21.  
19 Kenites: Here are ten Nations reckoned up, elsewhere but seven, Deut. 7.1. Acts 13.19. Some of them might be wasted, or so far mingled with the rest before the Israelites possessed their Land, that they were not mentioned distinctly afterwards. Of these Nations, see more in the Book of Joshua.  

2092. 1912.  1. IN a Vision: i. e. In a Vision by night, (v. 5.) but not in a Dream, (v. 9, 10, 12.) Fear not: He might be tempted to fear. He was a Sojourner in a strange Land, separated from Lot, who, with the confederates, was assaulted, and but newly rescued from captivity; God assures him both of Protection and great Blessings besides. I am thy shield, and thy exceeding great reward.  
2. Of Damascus: He was from Damascus by his Ancestors, though he were born in Abrams house, v. 3.  
3. No seed: i. e. No child.  
4. He that shall come forth, etc. i. e. He that shall be born of thee, or the Son of thine own body, and not that is born in thy house only.  
5. Tell the Stars: This he was not able to do, Jer. 33.22. So shall thy seed be: i. e. Thy posterity shall be very numerous, Rom. 4.18.  
6. He believed in the Lord: i. e. He trusted in God, believing that he would make his promises good, how unlikely soever they seemed. He against hope believed in God, Rom. 4.18, 19, 20, 21. And he counted it to him for Righteousness: i. e. God accepted this Faith of Abram; and thereupon he was by God esteemed a Righteous person. Thus was God pleased to accept of Abram before Circumcision was commanded, and the Law of Moses was given. It was his Faith that God regarded. Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead, Rom. 4.23, 24. Psal. 106.31.  
7. That brought thee out: That remove which is mentioned ch. 11.31. was by God's special Will, though it be not expressed there. Compare Act. 7.2, 3.  
8. Whereby shall I know that I shall inherit it, etc. He desires to know more particularly the manner of God's performing this last promise of his inheriting that Land. For God having promised it to him, even his Seed, (ch. 13. v. 15, 17.) he desires to know who of his Seed shall inherit it, and when. He questions not God's veracity, but desires a more distinct knowledge of this matter. And the following words fully answer this request of his.  
9 Take me, etc. These creatures were clean and fit for Sacrifice: But seem not here made use of for Sacrifice, but for Confirmation of God's Covenant and Promise. Compare Jer. 34.18.  
10. Divided he not: When they were used in Sacrifice, they were not to be divided by the Law made afterwards.  
11. Fowls: The Hebrew word is fowl, and seems to imply some one of the more ravenous sort, and is a fit representation of Pharaoh, who afflicted Abrams seed. Compare Ezek. 17.3, 7, 12. And one of the Chaldee Paraphrasts expounds fowls here by the Idolatrous people. Carcases: A fit resemblance of the afflicted condition of Abrams posterity. Drove them away: He put them to flight, says the Chaldee.  
12. Horror of great darkness: A token of the affliction of his seed, predicted in the next verse. Compare Esther 8.16. and Psal. 88.6. and Psal. 107.14.  
13. Four hundred years: This time gins at the birth of Isaac, and ends at the Israelites departure out of Egypt. And in this space three things were to befall Abrams seed, which are here distinctly named; as also, Act. 7.6. [1] That it should be a stranger in a land not theirs; and so Isaac and Jacob were. [II.] That they should serve: And so they did in Egypt, ch. 47.6. with Exod. 1.11. [III.] That they should be afflicted: And so the Israelites were very greatly a considerable time before they came out of Egypt. From the birth of Isaac, to the coming out of Egypt, were Four hundred years: which appears thus. From Isaac's birth to that of Jacob, were Sixty years, (ch. 25.26.) Thence to the birth of Joseph were Ninety, (ch. 41.46. with ch. 45.6, 11.41.30. and 47.9.) Thence to Joseph's death One hundred and ten years, (ch. 50. v. 26.) Thence to the birth of Moses Sixty years, (which space of time the undoubted beginning and end of these Four hundred years require.) Thence to the Eightieth year of Moses, when they came out of Egypt Eighty years. In all Four hundred years.  
14. Judge: i. e. Punish. See the Book of Exodus, and Psal. 105.27, 28, etc. Substance: Compare Exodus 12.35.  
15. And thou, etc. q. d. But though thy posterity shall be thus afflicted, thou shalt die in peace, and full of years, ch. 25.8.  
16. In the fourth generation: The fourth generation, Hebr. i. e. The fourth from the descent into Egypt. Thus was Caleb the fourth from Judah, (1 Chron. 2.) And Aaron and Moses the fourth descent from Levi, Exod. 6.16, 18, 20. Amorites: These are named, being very considerable for their power, Amos 2.9. And those among whom Abram lived, ch. 13.18. and ch. 14.13. Not yet full: There is a certain measure of wickedness, beyond which God will not spare a sinful Land: And though the seasons of punishing Nations with a general ruin be known to God only, yet when a Land adds to its Sins, it does both hasten and assure to itself destruction. Compare Jer. 51.13. Matt. 23.32. 1 Thessal. 2.16. with Ezek. 14.14.  
17. And it came to pass, that when the sun went down, and it was dark, behold, a smoking furnace, and a burning lamp that passed between those pieces.  
18. In that same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:  
19 The Kenites, and the Kenizites, and the Kadmonites:  
20. And the Hittites, and the Perizzites, and the Rephaims,  
21. And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.   

CHAP. XVI.  
The ARGUMENT.  
Sarai bearing no children gives Hagar to Abram: she conceives and despiseth her mistress, and being therefore hardly used by her, fled from her. An Angel meets her, and puts her upon returning and submitting to Sarai. He foretells her the birth of a son, directs her what to call him, and describes his temper, etc. Of the place where the Angel met her. The birth of Ishmael.  
1. NOW Sarai Abrams wife bore him no children; and she had an handmaid, an Egyptian, whose name was Hagar.  
2. And Sarai said unto Abram, Behold, now the LORD hath restrained me from bearing: I pray thee go in unto my maid; it may be that I may obtain children by her: and Abram harkened to the voice of Sarai.  
3. And Sarai Abrams wife took Hagar her maid, the Egyptian, after Abram had dwelled ten years in the land of Canaan, and gave her to her husband Abram, to be his wife.  
4. And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.  
5. And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom, and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.  
6. But Abram said unto Sarai, Behold, thy maid is in thy hand, do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.  
7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.  
8. And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? and she said, I flee from the face of my mistress Sarai.  
9 And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.  
10. And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.  
11. And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.  
12. And he will be a wild man: his hand will be against every man, and every man's han against him, and he shall dwell in the presence of all his brethren.  
13. And she called the name of the LORD that spoke unto her, Thou God seest me: for she said, Have I also here looked after him that seethe me?  
14. Wherefore the well was called Beer-lahairoi: Behold, it is between Cadesh and bere.  
15. And Hagar bore Abram a son: and Abram called his son's name which Hagar bore, Ishmael.  
16. And Abram was fourscore and six years old when Hagar bore Ishmael to Abram.  
1. SArai: Notwithstanding the foregoing promises, Sarai did not bear any Child: Nor had God as yet promised that she should: Besides, she is now Seventy five years old, and not likely to bear any, (v. 3.) Handmaid: Or, Bondwoman, ch. 21.10. Gal. 4.30.  
2. Restrained: Lo, children are an heritage of the Lord, Psal. 127.3. Obtain children by her: Or, be builded by her, (v. 4.) Compare Ruth 4.11. with the Note on Exod. 1.21.  
3. Ten years: And was therefore Eighty five years old.  
4. Her Mistress: For so she was still. Servants and their Children were their Masters. See v. 2, 9 And compare Gen. 30.3. Exod. 21.4. 2 Sam. 21.8.  
5. My wrong be upon thee: Thou dost me wrong (to that sense the Greek and Vulgar have it,) and it is thy part therefore to do me right. Judge: Or, will judge, (Hebr.) in case thou dost not right me. Compare 1 Sam. 24.12, 13.  
6. Thy Maid: i. e. Thy Servant or Bondwoman. It is the same word which is used v. 1. In thine hand: i. e. In thy power, as that phrase signifies. Compare ch. 24.10. ch. 39.4, 6, 8. Numb. 31.49.  
7. The Angel of the Lord: Or, a Messenger from the Lord. This name Angel is sometimes given to a Man; sometimes Christ is so called, Mal. 3.1. See the Note on Exod. 23.20. This Angel speaks in the Person of God, (v. 10.) and by Hagar is acknowledged as God, v. 13. Which seems (to some) to intimate, that it was the Son of God who appeared. In the way to Shur: In the way leading to Egypt, her own Country, Exod. 15.22. Gen. 25.17, 18.  
8. Whence, etc. By these Questions he gives Hagar occasion to relate her case.  
9 Submit thyself: viz. As becomes a Servant and Criminal.  
10. I will multiply: She is promised a numerous Offspring, though not an Heir. The Inheritance was promised before, ch. 15.3, 4.  
11. Herd thy affliction: The word which we render affliction, comes from an Hebrew word, which signifies to cry as well as to afflict. And in this sense it signifies the cry or prayer which Hagar uttered in her affliction. The Chaldee renders it thy prayer. And Josephus relates that Hagar prayed to God to pity her, [Antiq. l. 1. c. 11.]  
12. A wild man: Like a wild Ass or untamed Beast, among whom he should dwell, & with whom he should contest, ch. 21. v. 20. His hand, etc. He will be of power, and disposition to contend and to provoke others to it. Dwell: i. e. He shall dwell in Tents, as the Hebrew word imports, and the Vulgar renders it to that sense. The Ishmaelites dwelled in Tents. Kedar was the Son of Ishmael, ch. 25.13. Of the Tents of Kedar we read Cant. 1.5. In the presence of, etc. i. e. The rest of Abrams posterity shall not be able to rid themselves of so fierce and ill a neighbour, ch. 25.18.  
13. And she called, etc. Or, as the Chaldee hath it; And she prayed, or called upon the Name of the Lord, who spoke with her, saying, Thou art a God who seest, etc. Seethe me: i. e. That regardeth me in my misery.  
14. Kadesh: Josh. 14.6, 7. bere: The Chaldee renders it Hagra.  
15. Ishmael: As was required, v. 11.  
16. Fourscore and six: Thus long did Abram live before the birth of this child, and must wait Fourteen years longer before he receive the child of the promise.   

CHAP. XVII.  
The ARGUMENT.  
God appeareth unto Abram, as the Almighty God. Abrams name is changed into Abraham, who is promised to be the father of many nations. God enters into Covenant with him, and renews to him the promise of the land of Canaan. Circumcision is instituted the sign of this Covenant. Sarai's name is changed into Sarah, and receives the promise of a son: Abraham rejoiceth, and intercedes for Ishmael. God promises great increase to Ishmael, but assures him also that he will establish his Covenant with Isaac. Abraham circumoiseth Ishmael and the males of his house. The age of Abraham and of Ishmael when they were circumcised.  
1. AND when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God, walk before me and be thou perfect.  
2. And I will make my covenant between me and thee, and will multiply thee exceedingly.  
3. And Abram fell on his face, and God talked with him, saying,  
4. As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.  
5. Neither shall thy name any more be called Abram, but thy name shall be Abraham: for a father of many nations have I made thee.  
6. And I will make thee exceeding fruitful, and I will make nati●●● of thee, and kings shall come out of thee.  
7. And I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee.  
8. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession, and I will be their God.  
9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee, in their generations.  
10. This is my covenant which ye shall keep between me and you, and thy seed after thee: Every manchild among you shall be circumcised.  
11. And ye shall circumcise the flesh of your foreskin, and it shall be a token of the covenant betwixt me and you.  
12: And he that is eight days old, shall be circumcised among you, every manchild in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.  
13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.  
14. And the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my covenant.  
15. And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.  
16. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations: kings of people shall be of her.  
17. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah that is ninety years old, bear?  
18. And Abraham said unto God, O that Ishmael might live before thee.  
19 And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.  
20. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly: Twelve princes shall he beget, and I will make him a great nation.  
21. But my covenant will I establish with Isaac, whom Sarah shall bear unto thee, at this set time, in the next year.  
22. And he left off talking with him, and God went up from Abraham.  
23. And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house, and circumcised the flesh of their foreskin, in the selfsame day, as God had said unto him.  
24. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.  
25. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.  
26. In the selfsame day was Abraham circumcised, and Ishmael his son.  
27. And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.  
1. APpeared: viz. In some visible manner. Compare v. 22. Almighty: Or, All-sufficient. Walk: See ch. 5.22. Perfect: i. e. Upright or sincere, as it is in the Margin.  
2. Make: i. e. Establish and confirm, (v. 7.) and give a token of it, (v. 11.)  
3. Face: Out of reverence to the divine Majesty, as well as the sense he had of God's great favour to him, v. 17. Levit. 9.24. Ezek. 1.28.3.23.  
4. Many Nations: Not only those who shall proceed from his Loins, but Christian Believers also, Rom. 4.16, 17. Gal. 3.7.  
5. Abram: It signifies an high Father. Abraham: One letter of the Hebrew word signifying Multitude, is added to his Name; intimating, that he should be a Father of many Nations, ch. 12. v. 2.  
6. King's: Many Kings sprang from Abraham; of the Jews, Ishmaelites, Idumeans, Midianites, and our great King the Messiah.  
7. An everlasting Covenant: viz. To his spiritual Seed: And it would have been so to his natural Seed, had they continued obedient.  
8. Everlasting possession: See the Note on ch. 13. v. 15. Their God: I will have a particular care of them as a Father hath of his Children, 2 Cor. 6.16, 18.  
9 And God, etc. Here gins the other part of the Covenant on Man's part.  
10. My Covenant: Or, the sign and token of it, as it is, (v. 11.) It is very usual in Scripture phrase to call the Sign by the name of the thing which it signifies, Exod. 12.11. Acts 7.8. Manchild: Or, Male. The Males gave denomination to the Families.  
11. Foreskin: The word is observed to signify Superfluity. And the institution of Circumcision does fairly put us in mind of putting away all superfluity of naughtiness. A token: Or sign, by which not only the memory of this Covenant shall be preserved, but by which Abraham's seed, to whom the promised Blessing belongs, shall be distinguished from others, and separated and marked out as God's peculiar.  
12. Eight days old: He that was eight days old, aught to be circumcised, though that day fell on the Sabbath. Till that time a beast might not be offered as the firstborn, Exod. 22.30. And the child newly born, till the time was reputed unclean, Levit. 12.3.  
14. Cut off: This cutting off seems to imply at least an untimely death, (Exod. 31.14.) and a punishment generally inflicted by God's hand, rather than that of the Magistrate, Levit. 17.10. and 20.5. And that in this place relates to the offender, not to the infant, Exod. 4.24. Ezek. 18.20. What we translate is not circumcised, Passively, may from the Hebrew be translated in the Active Voice thus, Doth not: Or, shall not circumcise. Thus the Chaldee understands the word in this place. And then the person who neglects Circumcision, when he is come to a just Age, will be an offender, and liable to the punishment threatened to that neglect.  
15. Sarah: The word signifies a Lady or Princess. There is a change of one letter into another, and that other the same which was added to her Husband's name, (v. 5.) and it seems to be added for the same reason, it being forthwith promised that she should be a Mother of Nations, (v. 16.)  
17. Laughed: i. e. Rejoiced. So the Chaldee. And the Hebrew word will bear it, ch. 21.6. Abraham is not censured for it as Sarah is, (ch. 18.) Nor is it an argument of his unbelief, Rom. 4.18, 19, 20, 21. He was rather filled with admiration and joy at God's gracious promise. Compare John 8.56. And he does in the following words express himself full of admiration. For besides, that he fell upon his face, He said, Shall a child, etc.  
18. Might live: Abraham puts God in mind of his promise, ch. 16.10.  
19 Isaac: So called, not from Sarah's laughter, (ch. 18. v. 12.) but from Abraham's joy. His Name was a Memorial of his Father's faith, not of his Mother's unbelief.  
21. Covenant: i. e. Spiritual as well as Temporal, Rom. 9.7, 8. Gal. 3.29. Luk. 1.55, 72.  
22. God went up: The glory of the Lord, says the Chaldee. Or, that visible and glorious appearance, (v. 1.) Went up out of Abraham's sight, Ezek. 3.23. and 8.4.  
23. In the selfsame day: i. e. Forthwith; on that very day when God commanded him. So ready was he to obey God.  
27. The men of his house: Thus was his family devoted to God. Compare ch. 18. v. 19   

CHAP. XVIII.  
The ARGUMENT.  
Abraham's great hospitality in entertaining Angels unawares. Sarah is promised a Son. She is reproved for laughing, which through excess of fear she denied. The destruction of Sodom is made known to Abraham, who thereupon intercedes for it.  
1. AND the LORD appeared unto him in the plains of Mamre: and he sat in the tent door, in the heat of the day.  
2. And he lift up his eyes, and looked, and lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,  
3. And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:  
4. Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:  
5. And I will fetch a morsel of bread, and comfort ye your hearts; after that you shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.  
6. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.  
7. And Abraham ran unto the herd, and fetched a calf, tender and good, and gave it unto a young man: and he hasted to dress it.  
8. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.  
9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.  
10. And he said, I will certainly return unto thee according to the time of life, and lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.  
11. Now Abraham and Sarah were old, and well stricken in age: and it ceased to be with Sarah after the manner of women.  
12. Therefore Sarah laughed within herself, saying, After I am waxed old, shall I have pleasure, my Lord being old also?  
13. And the LORD said unto Abraham, Wherefore did Sarah laugh, Saying, Shall I of a surety bear a child, which am old?  
14. Is any thing too hard for the LORD? At the time appointed will I return unto thee according to the time of life, and Sarah shall have a son.  
15. Then Sarah denied, saying, I laughed not: for she was afraid. And he said, Nay, but thou didst laugh.  
16. And the men risen up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.  
17. And the LORD said, Shall I hid from Abraham that thing which I do,  
18. Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?  
19 For I know him, that he will command his children, and his household after him, and they shall keep the way of the LORD to do justice and judgement, that the LORD may bring upon Abraham that which he hath spoken of him.  
20. And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;  
21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know.  
22. And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before the LORD.  
23. And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?  
24. Peradventure there be fifty righteous within the city, wilt thou also destroy, and not spare the place for the fifty righteous that are therein?  
25. That be far from thee to do after this manner, to slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee: shall not the Judge of all the earth do right?  
26. And the LORD said, If I find in Sodom fifty righteous within the city, than I will spare all the place for their sakes.  
27. And Abraham answered and said, Behold now, I have taken upon me to speak unto the LORD, which am but dust and ashes:  
28. Peradventure there shall lack five of the fifty righteous; wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.  
29. And he spoke unto him yet again, and said, Peradventure there shall be forty found there: And he said, I will not do it for fourties sake.  
30. And he said unto him, Oh let not the Lord be angry, and I will speak, Peradventure there shall thirty be found there: And he said, I will not do it, if I find thirty there.  
31. And he said, Behold, now I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there: And he said, I will not destroy it for twenty's sake.  
32. And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.  
33. And the LORD went his way, assoon as he had left communing with Abraham: and Abraham returned unto his place.  
1. IN the heat of the day: Or, about noon. Say the Greek Interpreters; The time of eating.  
2. Three: The Jews say they were sent on three several messages; viz. To foretell the Birth of Isaac, v. 10, 13. To destroy Sodom, and to deliver Lot, ch. 19.1. Men: They appeared so to Abraham. Compare Heb. 13.2. One of them is called Jehovah, v. 13. And the other two Angels, ch. 19 v. 1.  
3. My Lord: He speaks to one of these persons, and after such a manner, (v. 27.) as implies that he believed him to be sent by God.  
4. Wash your feet: This was in those hot Countries a refreshment to the wearied Travellers, and a part of their entertainment before they did eat, ch. 19 v. 2. and ch. 24. v. 32. Tree: From the heat of the Sun, v. 1.  
5. Comfort your hearts: i e. Refresh & sustain yourselves, Judg. 19.5. Psal. 104.15. Compare Heb. 13.9. with Deut. 12.17, 18. For therefore are ye come: Or, Because, and seeing that ye are come. This rendering agrees well with the Hebrew, and is confirmed in the Note on ch. 33.10.  
6. Hastened: This speaks Abraham's forwardness to entertain strangers.  
7. Good, etc. This speaks his Bounty.  
8. Which he had dressed: i. e. Which the young man had dressed, (v. 7.) By them: i. e. Waiting on them, which speaks his Humility. Compare Jer. 52.12.  
10. He said: viz. One of the persons, (v. 1.) According to the time of life: i. e. The next or following year; according to the usual time which passeth from the first conception to the timely birth of a living child. Compare Rom. 9.9. and Gen. 21.2. with Gen. 17.24. and ch. 21.5. See also 2 Kings 4.16.  
11. Women: viz. That bear Children.  
12. Waxed old: She being now Eighty nine years old.  
13. Laugh: Her laughing is reproved, as being in her a token of her unbelief.  
15. I laughed not: And thus she adds one sin to another; which, 'tis likely, she th● more securely did, because her laughter was not open; the Text saying, That she laughed within herself, (v. 12.) For she was afraid: Amazed; or, astonished with fear, as the Vulgar renders it; which might well be, when she perceived herself discovered by this divine Person; even then, when she did but laugh within herself. This sinful fear, or, amazement of hers, betrayed her into this denial: And for that reason, when the Apostle propounds Sarah as a pattern of obedience to Women, he does at the same time caution them very seasonably against the sinful fear by which she fell. Whose daughters ye are (says he) as long as ye do well, and are not afraid with any amazement, 1 Pet. 3.6.  
18. Seeing, etc. For as much as God had before showed him great favours, and had made a Covenant with him, and promised that he should be the Father of many Nations. Compare Amos 3.7. Gen. 20.7.  
19 That he will command: Of which Abraham had given some proof, ch. 17. v. 23, 27. Parents and Masters of Families, from the example of this Father of the Faithful, may learn their duty to instruct their Children and Servants in the way of the Lord. That Abraham may be furnished with a powerful argument against a wicked course of life, which he might make use of to his family, he is acquainted with God's intentions against Sodom.  
20. Very grievous: Of this we have a particular account, Ezek. 16.49, 50. and Gen. 19  
21. Go down: God speaks after the manner of Men. See ch. 11. v. 5. And see whether: God does not destroy Men suddenly, and teaches us to be wary where the lives of Men are concerned. I will know: Or, try whether they be such Sinners as aught to be cut off. God speaks after the manner of Men. See ch. 22. v. 12.  
22. Men: Two of the three which appeared, (v. 1.) See ch. 19 v. 1. The third, who is called Jehovah, stayed with Abraham, who stood yet before the Lord, or prayed to him, as the Chaldee hath it.  
23. Wilt thou, etc. Abraham did pray and intercede for Sodom; and in so doing, and so frequently, expressed a great Charity toward that sinful people.  
26. I will spare: This is an act of grace and favour; God does not make it a Law to himself for the future, Ezek. 14.18.  
33. The Lord went his way: Or, disappeared. The glory of the Lord, says the Chaldee. See the Note on ch. 17. v. 23. His place: i. e. To the Plains of Mamre, where the Lord is said to have appeared unto him, (v. 1.)   

CHAP. XIX.  
The ARGUMENT.  
Lot entertains two Angels. The wicked Sodomites are stricken with blindness. Lot warns his Sons-in-law to quit Sodom, who despise his admonition. Lot, with his Wife and Daughters, is brought out of Sodom, and escapes to Zoar. Sodom and Gomorrah are destroyed. Lot's Wife becomes a Pillar of Salt. The incestuous Original of Moab and Ammon.  
1. AND there came two angels to Sodom at even, and Lot sat in the gate of Sodom: and Let seeing them, rose up to meet them, and he bowed himself, with his face toward the ground.  
2. And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, ●●d wash your feet, and ye shall ri●● up early, and go on your ways. And they said, Nay, but we will abide in the street all night.  
3. And he pressed upon them greatly, and they turned in unto him, and entered into his house: and he made them a feast, and did bake unleavened bread, and they did eat.  
4. But before they lay down, the men of the city, even the men of Sodom compassed the house round, both old and young, all the people from every quarter.  
5. And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.  
6. And Lot went out at the door unto them, and shut the door after him,  
7. And said, I pray you, brethren, do not so wickedly.  
8. Behold now, I have two daughters, which have not known man: let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing: for therefore came they under the shadow of my roof.  
9 And they said, Stand back. And they said, again, This one fellow came in to sojourn, and he will needs be a judge: Now will we deal worse with thee, then with them. And they pressed sore upon the man, even Lot, and came near to break the door.  
10. But the men put forth their hand, and pulled Lot into the house to them, and shut to the door.  
11. And they smote the men that were at the door of the house, with blindness, both small and great: so that they wearied themselves to find the door.  
12. And the men said unto Lot, Hast thou here any besides? son in law and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place.  
13. For we will destroy this place, because the cry of them is waxed great before the face of the LORD: and the LORD hath sent us to destroy it.  
14. And Lot went out, and spoke unto his sons in law, which married his daughters, and said, Up, get you out of this place, for the LORD will destroy this city: but he seemed as one that mocked unto his sons in law.  
15. And when the morning arose, than the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here, lest thou be consumed in the iniquity of the city.  
16. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the LORD being merciful unto him: and they brought him forth, and set him without the city.  
17. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life, look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.  
18. And Let said unto them, Oh not so, my lord.  
19 Behold, now thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life, and I cannot escape to the mountain, lest some evil take me, and I die.  
20. Behold now, this city is near to flee unto, and it is a little one: Oh let me escape thither, (is it not a little one?) and my soul shall live.  
21. And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city for the which thou hast spoken.  
22. Haste thee, escape thither: for I cannot do any thing till thou be come thither: therefore the name of the city was called Zoar.  
23. The sun was risen upon the earth, when Lot entered into Zoar.  
24. Then the LORD reigned upon Sodom, and upon Gomorrah, brimstone and fire from the LORD out of heaven.  
25. And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.  
26. But his wife looked back from behind him, and she became a pillar of salt.  
27. And Abraham got up early in the morning to the place where he stood before the LORD.  
28. And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.  
29. And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelled.  
30. And Lot went up out of Zoar, and dwelled in the mountain, and his two daughters with him: for he feared to dwell in Zoar, and he dwelled in a cave, he and his two daughters.  
31. And the first born said unto the younger, Our father is old, and there is not a man in the earth to come in unto us; after the manner of all the earth.  
32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.  
33. And they made their father drink wine that night, and the firstborn went in, and lay with her father: and he perceived not when she lay down, nor when she arose.  
34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also, and go thou in, and lie with him, that we may preserve seed of our father.  
35. And they made their father drink wine that night also, and the younger arose, and lay with him: and he perceived not when she lay down, nor when she arose  
36. Thus were both the daughters of Lot with child by their father.  
37. And the firstborn bore a son, and called his name Moab: the same is the father of the Moabites unto this day.  
38. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.  
1. TWO Angels: Called Men, ch. 18.2, 22.  
2. Turn in, etc. Lot also shows Hospitality, Heb. 13.2. Nay: They refuse his invitation at first, possibly to try how much he was in earnest, Luk. 24.28, 29.  
3. Unleavened bread: For haste it is probable. See ch. 18.6. and Exod. 12.39.  
4. All the people: Of every age; they were generally corrupted, there not being ten righteous persons among them, ch. 18.32.  
5. Know them: viz. Carnally, (Gen. 4.1.) See verse 8. Hence this Sin is called Sodomy.  
6. At the door: Or, to the gate. It is another word, in the Hebrew that is translated door afterward in this verse and v. 9 And that seems to signify the immediate in let into the house.  
7. So wickedly: Even against the course of nature, Rom. 1.27.  
8. Two daughters: Whom he ought not to have exposed to these wicked Men. Shadow of my roof. And therefore he thought himself obliged to pro●●●t them, Jer. 48.45. ●●g. 9.15.  
9 Stand back: Or, get thee aside. They speak with contempt, Isa. 65.5. Judge: A Censor, or Reprover of Manners, (v. 7.) It is probable that Lot had formerly reproved them, 2 Pet. 2.7, 8.  
11. Blindness: i. e. With such a present darkness and obscurity of sight, that they could not find the door, 2 King. 6.18.  
13. We will destroy: Hebr. We are destroying.  
14. Which married: Or, were taking, Hebr. i. e. They were betrothed, and were shortly to marry his daughters, Deut. 22.23. Matt. 1.18, 20.  
15. Which are here: Or, which thou hast, as both the Greek and Vulgar render it well. Iniquity: Or, punishment.  
16. Being merciful: i. e. Being minded to spare him, and save him from this common destruction, in a manner forces his deliverance upon him.  
17. He: i. e. One of the persons before mentioned. Look no● behind thee: This Command was given, as appears by what follows, to his Wife as well as to him, Luk. 17.22. and 9.62. Matt. 24.16, 17, 18. Philip. 3.13, 14.  
21. I have accepted thee: Hebr. I have accepted thy face: i. e. I have granted thy petition. To turn away the face, is to deny a request, 1 Kings 2.16, 20.  
22. I cannot do any thing: i. e. I cannot destroy this place; God having ordered Lot's deliverance, as well as the destruction of Sodom. Zoar: Hebr. Little. So called from what we read, v. 20.  
23. The Sun was risen: This is thought to be said for two Reasons: (1.) To show that Zoar was near to Sodom. (2.) That when it is said that God reigned, it might not be thought to be natural, (there being no Clouds, as in other great Rains,) but miraculous. [See Abravenel on the place.] And this seems probable from what follows.  
24. The Lord reigned:— From the Lord out of Heaven: i. e. It was God's work alone, and immediately, and not to be imputed to natural Causes. Sodom, etc. and upon Admah and Zeboim, Deut. 29.23.  
26. A pillar of salt: Or, a statue of salt. Not such Salt as would dissolve with Rain, but such as would and did continue a lasting Monument of this matter. The word Pillar in the Hebrew implies its consistence. Josephus affirms, that this Pillar remained to his time, and he lived after our Saviour's death.  
27. He stood: See ch. 18.22. In the way from the Plains of Mamre, toward Sodom, ch. 18.2, 16.  
29. Abraham: For whose sake Lot fared the better, as he had done before, ch. 14.16. and for whom he had interceded, chap. 18. v. 23. In the which: i. e. In one of which, viz. in Sodom.  
30. In the mountain: viz. To which he was directed, v. 17. Feared: Being greatly terrified with the destruction of the neighbouring places; and having been warned before to go to the Mountain, and his Wife becoming a Pillar of Salt upon her looking back. Two daughters: i e. Maiden-daughters, (v. 8.)  
31. In the Earth: Or, in the Land: i. e. None hereabouts, in this tract of Land, that we are like to be given in Marriage to.  
33. Perceived not: Being overburdened with the Wine he drank. Drunkenness deprives Men of their understanding, and is an inlet to the foulest wickedness. To which I may add, That Lot's not perceiving, may be understood thus, That he did not perceive who the person was that did lie with him. It was indeed his daughter; he might suppose her to be a servant. And this may well be allowed to be his case, if it be considered how far he was overcome with Wine.  
37. Moab: The word implies his Original: viz. That he was from her Father, (as the Greek have it,) and she knowing the truth of this, gives him this name.  
38. Called: i. e. She called, as in the Hebrew, both here and verse 37. Ben-Ammi: Or, the Son of my People. He was so called in memory of his Original, he being of her Father, not begotten by a Stranger: (See the Greek.) Both the Children carried in their Names the Memorial of their incestuous Original.   

CHAP. XX.  
The ARGUMENT.  
Abraham removes to Gerar. Abimelech takes Sarah as Abraham's Sister, for which he is reprehended by God in a dream. He excuseth his fact; expostulates with Abraham, and restores Sarah with a reproof: Abraham prays to God, who thereupon healed Abimelech and his Family.  
1. AND Abraham journeyed from thence toward the south country, and dwelled between Caedesh and Shur, and sojourned in Gerar.  
2. And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.  
3. But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken: for she is a man's wife.  
4. But Abimelech had not come near her: and he said, LORD, wilt thou slay also a righteous nation?  
5. Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart, and innocency of my hands have I done this.  
6. And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart: for I also withheld thee from sinning against me, therefore suffered I thee not to touch her.  
7. Now therefore restore the man his wife: for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, thou, and all that are thine.  
8. Therefore Abimelech risen early in the morning, and called all his servants, and told all these things in their ears: and the men were sore afraid.  
9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me, and on my kingdom a great sin? Thou hast done deeds unto me that ought not to be done.  
10. And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?  
11. And Abraham said, Because I thought, Surely the fear of God is not in this place: and they will slay me for my wife's sake.  
12. And yet indeed she is my sister: she is the daughter of my father, but not the daughter of my mother; and she became my wife.  
13. And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me: at every place whither we shall come, say of me, He is my brother.  
14. And Abimelech took sheep, and oxen, and man-servants, and women-servants, and gave them unto Abraham, and restored him Sarah his wife.  
15. And Abimelech said, Behold, my land is before thee; dwell where it pleaseth thee.  
16. And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.  
17. So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants, and they bare children.  
18. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.  
1. FRom thence: i. e. From the Plains of Mamre, (ch. 18. v. 1.) He removed, as is probable, upon occasion of the destruction of Sodom; of which he was an Eye-witness, ch. 19 27, 28. Gerar: viz. In the Country of the Philistines, ch. 26. v. 1. When it was, that the matter here spoken of, happened, is not certain, because not revealed. The reason why this relation comes in, in this place, is obvious enough. We have another instance here, (we have one in the foregoing Chapter,) that God was not prone to destroy the innocent and righteous. We must not suppose the order of time observed in this relation, though the likeness of the argument be. 'Tis probable this might happen not long after Abraham came from Egypt. We have not yet the account of Isaac's birth; and have no reason to believe that Sarah was in Egypt (where she stayed some time, v. 17, 18.) whiles she was big with Isaac. That would not be a fit time for this journey, besides her condition in that case might soon have been discovered. What year of Abraham's and Sarah's life this happened in, is not certain.  
2. Said: This was mutually agreed on. See ch. 12. 13. and v. 5. of this Chapter. Took Sarah: Supposing her at liberty, and with an intention to make her his Wife. See v. 6.  
3. God came: i. e. God did reveal himself to Abimelech, Ps. 105.14. In a dream by night: This was no natural and ordinary dream, which is commonly attended with vanity, (Eccles. 5.7. Isa. 29.7, 8.) and therefore not to be heeded; But a supernatural one, sent by God, and bringing with it its evidence and assurance. This is one of the ways by which God revealed himself to his Prophets, (Numb. 12.6.) And sometimes he thus revealed himself to those whom he had not chosen for his peculiar people, for the benefit of those whom he had thus chosen: As to Pharaoh, Nabuchadnezzar and Abimelech, etc. A dead man: i. e. Thou shalt certainly die. But then there is a condition implied in this (as in other threats:) viz. If he did not restore unto Abraham his Wife, v. 7. See Jonah 3.4. Ezek. 33.14, 15. Besides, the words imply what punishment Adultery deserves in God's account.  
4. Near her: See verse 6. A righteous Nation: i. e. People who are innocent. See v. 17, 18.  
5. Integrity: Or, Sincerity. Being far from designing any injury to another man.  
6. Withheld: Or, Restrained. See v. 17. To touch her: See ch. 26.11. 1 Cor. 7.1. Prov. 6.29. and v. 4. of this Chapter.  
7. For he is a Prophet: And therefore not to be injured, (Psal. 105.15.) and also the fit Person to pray for him, Jer. 27.18.  
8. Sore afraid: Being terrified probably by the Divine Judgement upon Sodom.  
11. The fear of God, etc. This fear of God being the great restraint upon men's lusts and passions: By the fear of the Lord men depart from evil, Prov. 16.6.  
12. She is my sister: And Lot is called his brother, ch. 13.8. Sarah was the daughter of Haran, who died before Terah, (ch. 11.28.) Sarah (her Father being dead) might well be said to be the Daughter of Terah, Abraham's Father, and consequently his Sister. grandchildren among the Eastern people were reputed and called the Children of their Grandfathers or Grandmothers, Gen. 31.28. and 46.18, 25. 1 Kings 15.10. Not the daughter of my Mother: Haran and Abraham not having the fame Mother.  
13. And it came, etc. In these words he lets Abimelech know that it was not agreed upon only at his coming to Gerar, to impose upon him, but several years before that.  
16. Brother: As Sarah had called him. A thousand pieces of Silver: Or, a thousand Shekels, as the Chaldee hath it. A Shekel of Silver is of our Money two shillings and four gence farthing, and a little more. Behold he is to thee a covering of the eyes: i. e. Abraham thy Husband shall be to thee as a covering of the Eyes. Those Women who are veiled or covered are not exposed as the uncovered to the view and unchaste desires of those who see them; An Husband may be very fitly called, as Abraham is here, a veil or covering of the Eyes. Agreeably hereunto we find that married Women were covered with a veil, Gen. 24.65. And that veil was a sign of subjection, 1 Cor. 11.10. Perhaps Sarah had left off her veil that she might not be thought Abraham's Wife. However Abimelech puts her in mind that she was a Wife, (which we yet express by being under Coverture,) and that therefore she ought not to expose herself to those that were with her, or to any others. Thus she was reproved: These seem to be the words of Moses, not Abimelech. In which he tells us how Abimelech reproved Sarah.  
17. Prayed: As was said, v. 7.  
18. Sarah: To whom God had promised a Son by Abraham, ch. 17.19. And whom he therefore protected from being violated by Abimelech, (v. 3, 17.) he having taken her, (v. 2.)   

CHAP. XXI.  
The ARGUMENT.  
The birth and circumcision of Isaac. The joy of Sarah thereupon. Hagar and Ishmael are sent away by Abraham. Hagar in great distress is relieved. Abraham and Abimelech enter into Covenant: The place where this was done called Beersheba. Abraham plants a Grove.  

2108. 1896.  1. AND the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.  
2. For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.  
3. And Abraham called the name of his son, that was born unto him, whom Sarah bore to him, Isaac.  
4. And Abraham circumcised his son Isaac, being eight days old, as God had commanded him.  
5. And Abraham was an hundred years old, when his son Isaac was born unto him.  
6. And Sarah said, God hath made me to laugh, so that all that hear, will laugh with me.  
7. And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.  
8. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.  
9 And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.  
10. Wherefore she said unto Abraham, Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.  
11. And the thing was very grievous in Abraham's sight, because of his son.  
12. And God said unto Abraham, Let it not be grievous in thy sight, because of the lad, and because of thy bondwoman. In all that Sarah hath said unto thee, harken unto her voice: for in Isaac shall thy seed be called.  
13. And also of the son of the bond woman will I make a nation, because he is thy seed.  
14. And Abraham risen up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar (putting it on her shoulder) and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.  
15. And the water was spent in the b●ttle, and she cast the child m●●er ●●e of the shrubs.  
16. And she went and sat her down over against him, a good way off, as it were a bow shot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice and wept.  
17. And God heard the voice of the lad, and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not: for God hath heard the voice of the lad where he is.  
18. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.  
19 And God opened her eyes, and she saw a well of water; and she went and filled the bottle with water, and gave the lad drink.  
20. And God was with the lad, and he grew, and dwelled in the wilderness, and became an archer.  
21. And he dwelled in the wilderness of Paran; and his mother took him a wife, out of the land of Egypt.  
22. And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spoke unto Abraham, saying, God is with thee in all that thou dost:  
23. Now therefore swear unto me here by God, that thou wilt not deal falsely with me, nor with my son, nor with my son's son, but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.  
24. And Abraham said, I will swear.  
25. And Abraham reproved Abimelech, because of a well of water which Abimelech's servants had violently taken away.  
26. And Abimelech said, I wots not who hath done this thing, neither didst thou tell me, neither yet heard I of it but to day.  
27. And Abraham took sheep, and oxen, and gave them unto Abimelech: and both of them made a covenant.  
28. And Abraham set seven ew-lambs of the flock by themselves.  
29. And Abimelech said unto Abraham, What mean these seven ew-lambs which thou hast set by themselves.  
30. And he said, For these seven ew-lambs shalt thou take of my hand, th●● they may be a witness unto me, that I have digged this well.  
31. Wherefore he called that place Beer-shabe, because there they swore both of them.  
32. Thus they made a covenant at Beer-sheba: then Abimelech risen up, and Rhichol the chief captain of his host, and they returned into the land of the Philistines.  
33. And Abraham planted a grove in Beer-sheba, and called there on the Name of the LORD, the everlasting God.  
34. And Abraham sojourned in the Philistines land many days.  

2108. 1896.  1. VIsited: The word denotes the Providence of God whereby he fulfils what he before hath said. And sometimes it is to be understood of Evils which are to be inflicted, Exod. 20.5. At other times it denotes the bestowing Mercies as here, and Psal. 8.4. Spoken: viz. Ch. 17.19. and ch. 18.10. where we have mention of the promised blessing, and of the time when it should be fulfilled. And we have an account of the fulfilling of all this in the following words.  
2. At the set-time: And thus Isaac was by promise, Gal. 4.23.  
3. Isaac: According to God's appointment, ch. 17. v. 19  
6. To laugh: Or, rejoice, according to the Chaldee, Isa. 54.1. Laugh with me: Or, rejoice with me.  
7. Children: Or, a Child by an Enallage usual in these Writings. See ch. 46.15, 23. ch. 36.25.  
8. Was weaned: Abraham being then confirmed in the hopes of his life.  
9 Mocking: i. e. Deriding and insulting as the elder brother over Isaac, and possibly deriding his Piety, and contending about the Inheritance also, (v. 10.) and that with violence used, (for so the Hebrew word signifies, 2 Sam. 2.14.) which the Apostle calls Persecution, Gal. 4.29.  
10. She said: And God approved? it, (v. 12.) and the Apostle says that the Scripture saith, Cast out the bondwoman, etc. Gal. 4.30. Be heir: Or, shall not inherit, and shall consequently be reputed not as a Son; but as a Servant, Gal. 4.7. Joh. 8 35. Gen. 22.2. Heb. 11.17.  
11. Very grievous: It was so from that love which he bore unto Ishmael; Because of his Son, says the Text. See ch. 17.18. He shown no such grief upon offering up Isaac, (ch. 22.2, 3.) Because there God commanded him, this was Sarah's request: And here, when God signified his pleasure, (v. 12.) we do not find that he was grieved at it.  
12. In Isaac shall thy seed be called: i. e. The promised Seed (to whom the great blessing belongs; mentioned ch. 12.3. and ch. 18.18.) shall not descend from Ishmael, but from Isaac, Rom. 3.7, 8. Gen. 28.4.  
14. Child: Or, Lad, as he is called, (v. 18.) He being now Eighteen years old. [vid. Hieron. quast. in Genes.] Beer-sheba: So called afterward, (v. 31.)  
15. Cast him: The child being faint and ready to perish, (v. 16.) she laid him under the shade of a tree or shrub.  
17. The voice of the Lad: Who cried as well as his Mother, though it be not mentioned before.  
18. Hold him in thy hand: Or, strengthen thy hand upon him. Hebr. i. e. Take care of him. Thus Josephus does understand it, [Antiq. l. 1. c. 13.] that she was commanded to take care to nourish him and bring him up.  
19 Opened her eyes: Whatever hindered her from seeing it before, God did now discover to her a Well of water.  
20. With the lad: i. e. He blessed him with temporal blessings, as he had promised, ch. 17.20. and 'tis said here that he grew.  
21. His mother, etc. To whom it now belonged of right, she being sent away from Abraham's family.  
23. Deal falsely, etc. i. e. Not injure or hurt me, as the Greek and Vulgar render it. And so the Hebrew word signifies, Levit. 19.11.  
25. A Well of water: Which in those dry and hot Countries was a matter of no small moment, especially in the South-part of Canaan, where Abraham now was, Judg. 1.15.  
27. Gave: In token of amity, or as an expression of gratitude, ch. 20.14.  
30. Witness: i. e. Thy acceptance of these seven Lambs shall be an acknowledgement that this Well, which I have digged, belongs to me, ch. 31. v. 48.  
31. Beer-sheba: i. e. The Well of the Oath: Or, the Well of Seven. Hebr. This place seems to be so called for a double cause: viz. Both because Abraham gave seven Lambs to Abimelech, and because they swore there, [vid. Hieron. quaest. in Genes.] and then we may well suppose the words Elliptical, and that of a copula before Because, which is to be understood; q. d. And because. See examples to this purpose in Exod. 1.2. and Hab. 3.11.  
33. A Grove: Or, Tree. By what follows it appears that he planted it for a Religious use. 'Tis very likely that from his example others affected to do the like, till at length they which used to do so ran into superstition, and a conceit that God was more peculiarly present in such places, and that thereupon it was afterward forbidden in the Law of Moses. See Deut. 12.2, 3. and 16.21.   

CHAP. XXII.  
The ARGUMENT.  
Abraham's faith and obedience is tried, and approved by his readiness to offer up his Son Isaac at God's command. He is restrained from doing it; and offers up a Ram in his stead. The name of the place where Abraham did it. God's blessing to Abraham is renewed and confirmed by an oath. He returns to Beer-sheba. An account of Nahor's children, by Milcah and by Reumah.  

2133. 1871.  1. AND it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham. And he said, Behold, here I am.  
2. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee unto the land of Moriah: and offer him there for a  offering upon one of the mountains which I will tell thee of.  
3. And Abraham risen up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and cl●ve the wood for the burnt-offering, and risen up, and went unto the place of which God had told him.  
4. Then on the third day Abraham lift up his eyes, and saw the place a far off.  
5. And Abraham said unto his young men, Abide you here with the ass, and I and the lad will go yonder and worship, and come again to you.  
6. And Abraham took the wood of the  offering, and laid it upon Isaac his son: and he took the fire in his hand, and a knife: and they went both of them together.  
7. And Isaac spoke unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt-offering?  
8. And Abraham said, My son, God will provide himself a lamb for a burnt-offering: so they went both of them together.  
9 And they came to the place which God had told him of, and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.  
10. And Abraham stretched forth his hand, and took the knife to slay his son.  
11. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham, And he said, Here am I  
12. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.  
13. And Abraham lifted up his eyes, and looked, and behold, behind him a ram caught in a thicket by his horns: and Abraham went, and took the ram, and offered him up for a  offering, in the stead of his son.  
14. And Abraham called the name of that place Jehovah-jireh, as it is said to this day, In the mount of the LORD it shall be seen.  
15. And the angel of the LORD called unto Abraham out of heaven the second time.  
16. And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:  
17. That in blessing, I will bless thee, and in multiplying, I will multiply thy seed, as the stars of the heaven, and as the sand which is upon the sea shore: and thy seed shall possess the gate of his enemies;  
18. And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.  
19 So Abraham returned unto his young men and they risen up, and went together to Beer-sheba, and Abraham dwelled at Beer-sheba.  
20. And it came to pass after these things, that it was told Abraham, saying, Behold Milcah, she hath also born children unto thy brother Nahor,  
21. Huz his first born, and Buzz his brother, and Kemuel the father of Aram,  
22. And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.  
23. And Bethuel begat Rebekah: these eight Milcah did bear to Nahor Abraham's brother.  
24. And his concubine, whose name was Reumah, she bore also Tebah, and Gaham, and Thahash, and Maachah.  
1. TEmpt: Or, 
2133. 1871.  prove and try him, (as that word used here signifies, Deut. 8.2. and 13.3.) that it might be known to others what Abraham was. See v. 12.  
2. Thine only Son: He was the only Son which he had by Sarah, and his only Heir, and (Ishmael being cast out) the only Son now in his family. See Heb. 11.17. Gen. 21.10, 14. Though it be also true, that only signifies no more than beloved sometime. And in that sense the word may be taken here, vid. 1 Chron. 29.1. The land of Moriah: The high land, as the Greek render it; it being a mountainous place. The Vulgar renders it a land of Vision; the reason of which may be had from v. 14. And the Chaldee, by a Prolepsis, calls it the land of Worship: For there Abraham worshipped, (v. 5, 13.) and there was afterwards built a Temple for the Worship of God, 2 Chron. 3.1. Burnt-offering: An Offering that was to be entirely consumed with fire, Levit. 6.9.  
3. Early: So forward was he in his Obedience to God.  
4. Third day: i. e. From his setting out. So long a time had Abraham to consider and deliberate.  
5. And come again to you: Abraham believed that God was able to raise up Isaac from the dead, Heb. 11.19.  
6. Upon Isaac: Isaac was then Five and twenty years old, saith Josephus: In his bearing the Wood on which he was to be sacrificed, he was (as in many other things) a Type of Christ who bore his Cross.  
8. God will provide: He assures him of God's all-powerfull and wise Providence. Nor was he deceived, (v. 13.) From this Providence of God the place had its ●ame, (v. 14.)  
9 Bound: That he might not afterward, through fear or pain, disturb or defeat the work Abraham was about, and not because Isaac was unwilling. Laid him: Disposed him in order to the execution of God's command. Hence Abraham is said to have offered Isaac upon the Altar, Jam. 2.21.  
10. To slay his son: i e. In order to the sacrificing him, which he had done, had he not been restrained by God, and is therefore said to have offered him up, Heb. 11.17.  
11. Angel of the Lord: This person speaks as God, (v. 12. and v. 16.) See the Notes on ch. 16. v. 7.  
12. Now I know: Knowing, in the Scripture-phrase, sometimes signifies as much as discovering or making a thing known. And this is the sense of the Hebrew word not only here, but in other places. Thus God is said to prove the Israelites, (as he is said here to tempt Abraham) to know whether they loved him; i. e. to discover and make it known, (Deut. 13.3. with the Chaldee and Vulgar,) and the Psalmist prays, Search me, O God, and know my heart; try me, and know my thoughts, (Psal. 139.23.) Where knowing imports (as here) discovering or making known; For the Psalmist had said before, (v. 2.) Thou knowest my down-sitting and uprising: thou understandest my thought  off. Compare Deut. 8.2. Exod. 33.5. 2 Chron. 32.31. Abraham's Faith and Obedience was now made known.  
14. Jehovah-jireh: i. e. The Lord will see or provide. God having there provided a Ram for a Sacrifice in the stead of Isaac. Compare v. 8. Hence in aftertimes it grew into a Proverb among the Hebrews, (as Hieronymus in his Questions on Genesis tells us,) that when they were in great straits, and begged the Divine Aid, they were wont to say, In the mountain God will see, or, provide. By which they expressed their Faith in God, that he would be merciful unto them, as he was to their Father Abraham.  
16. By myself, etc. Because he could swear by no greater, he swore by himself, Heb. 6.13. Whence it is evident, that it is God who swears.  
17. The gate: i. e. The Gates; and they are put for the Cities themselves according to the Version of the Chaldee and Greek, which will be much confirmed, by comparing Deut. 12.15. and Deut. 18.6.  
18. In thy seed: i. e. In Christ, Gal. 3.16.  
19 Beer-sheba: See ch. 21.31.  
20. Milcah: She was Sarah's Sister and Abraham's Brother's Wife. Compare ch. 11. v. 29.  
21. Aram: Of the same name with Aram, (ch. 10. v. 22.) the Son of Shem, from whom the Syrians had their Original and their Name.  
24. Concubine: The Hebrew word imports division. She was an half-wife, not being taken with Dowry, nor into the government of the family.   

CHAP. XXIII.  
The ARGUMENT.  
Sarah's age, and death. Abraham's care of her burial. To that purpose he buys a burying place of Ephron, and buries her there.  
1. AND Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah.  
2. And Sarah died in Kirjath-arba, the same is Hebron, in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.  
3. And Abraham stood up from before his dead, and spoke unto the sons of Heth, saying,  
4. I am a stranger and a sojourner with you: give me a possession of a burying place with you, that I may bury my dead out of my sight.  
5. And the children of Heth answered Abraham, saying unto him,  
6. Hear us, my lord, thou art a mighty prince amongst us: in the choice of our sepulchres bury thy dead: none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.  
7. And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.  
8. And he communed with them, saying, If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar.  
9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field, for as much money as it is worth: he shall give it me for a possession of a burying place amongst you.  
10. And Ephron dwelled amongst the children of Heth. And Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gates of his city, saying,  
11. Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee, in the presence of the sons of my people give I it thee: bury thy dead.  
12. And Abraham bowed down himself before the people of the land.  
13. And he spoke unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee hear me: I will give thee money for the field: take it of me, and I will bury my dead there.  
14. And Ephron answered Abraham, saying unto him,  
15. My lord, harken unto me: the land is worth four hundred shekels of silver: what is that betwixt me and thee? bury therefore thy dead.  
16. And Abraham harkened unto Ephron, and Abraham weighed to Ephron the silver which he had named in the audience of the sons of Heth, four hundred shekels of silver, currant money with the merchant.  
17. And the field of Ephron, which was in Machpelah, which was before Mamre, the field and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure  
18. Unto Abraham for a possession, in the presence of the children of Heth, before all that went in at the gate of his city.  
19 And after this Abraham buried Sarah his wife in the cave of the field of Machpelah, before Mamre: the same is Hebron in the land of Canaan.  
20. And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying place, by the sons of Heth.  
1. OF Sarah: She is the only Woman whose Age is reckoned in the holy Scripture.  
2. Kirjath-arba: Or, the City of Arba. This place was in Abraham's time called Mamre, (v. 19) and afterwards Hebron; as also Kirjath-arba, from a Man called Arba, Josh. 14.15. This City was in the Hill-country of Judah, Josh. 21.11. The same is Hebron: This is no objection against Moses his being the Penman of this book. Joshua indeed does say, that the name of Hebron before, (or, in old time, as that word is rendered, Deut. 2.20.) was Kirjath-arba, Josh. 14.15. But does not say that it was not called Hebron till his time; nor does he give any account either of the time when, or of the reason for which it was called Hebron. Came to mourn: Possibly into the Tent of Sarah, where she died. For as Lot had several Tents, (ch. 13. v. 5.) so had Abraham; and one particularly for Sarah, ch. 24.67. See ch. 31.33. Weep: The excess of sorrow is only forbid, (1 Thess. 4.13.) it not being otherwise inconsistent with the greatest degree of faith, Joh. 11.35.  
3. From before his dead: i. e. From the place where he sa●e mourning over his dead, Isa. 47.1. Job 2.13. Of Heth: Those who descended from Heth the Son of Canaan, ch. 10.15.  
4. A sojourner, Heb. 11.13.  
6. A mighty Prince: Or, Prince of God. Hebr. They esteemed Abraham highly for his regard to God, and upon the score of God's blessings upon him. See ch. 21. v. 22. His great piety was exemplary, and God's mercies visible. Hence they call him a Prince of God; i.e. a person very eximious and venerable. Things that are very excellent are said to be of God. Compare Psal. 36.6. and 80.10.  
7. Bowed himself: In token of thankfulness as well as reverence.  
9 Machpelah: What we render the Cave of Machpelah, the Ancients render the double cave, the word Machpelah denoting such a sense. 'Tis probable that this burying-place had a double Cave, whence it was so called.  
10. Gates: Hebr. Gate. They that go in at the gate are the Citizens or Inhabitants of that place, ch. 34. v. 24.  
13. Money: Abraham will buy a burying-place; and in so doing he prevented a future Controversy, and withal received a pledge, in this purchase, of the inheritance which God had promised.  
15. Four hundred Shekels: See the Note on ch. 20. v. 16.  
16. Weighed: Payment was then made by weight, not by tale. Compare ch. 43. v. 21. Currant money with the Merchant: i. e. Abraham used no guile or deceit in his payment, but weighed so much Silver as those who understood those matters could not refuse.  
18. For a possession: He having before this no possession in that Land.  
19 After this: i. e. After he had paid for this burying-place.  
20. Made sure: Being purchased, and that before the whole City.   

CHAP. XXIV.  
The ARGUMENT.  
Abraham takes an Oath of his servant not to take a wife to his son of the daughters of Canaan. He takes his journey into the Country, whence Abraham came, to get a wife for Isaac. He prays to God for Success, and is heard. Rebekah meets him; who with her father's Consent goes with Abraham's servant, and becomes the wife of Isaac.  

2148. 1856.  1. AND Abraham was old, and well stricken in age, and the LORD had blessed Abraham in all things.  
2. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:  
3. And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, amongst whom I dwell.  
4. But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.  
5. And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?  
6. And Abraham said unto him, Beware thou, that thou bring not my son thither again.  
7. The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spoke unto me, and that swore unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.  
8. And if the woman will not be willing to follow thee, than thou shalt be clear from this my oath: only bring not my son thither again.  
9 And the servant put his hand under the thigh of Abraham his master, and swore to him concerning that matter.  
10. And the servant took ten camels, of the camels of his master, and departed, (for all the goods of his master were in his hand) and he arose, and went to Mesopotamia, unto the city of Nahor.  
11. And he made his camels to kneel down without the city, by a well of water, at the time of the evening, even the time that women go out to draw water.  
12. And he said O LORD God of my master Abraham, I pray thee send me good speed this day, and show kindness unto my master Abraham.  
13. Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water:  
14. And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also; let the same be she that thou hast appointed for thy servant Isaac: and thereby shall I know that thou hast showed kindness unto my master.  
15. And it came to pass, before he had done speaking, that behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.  
16. And the damsel was very fair to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher and came up.  
17. And the servant ran to meet her, and said, Let me (I pray thee) drink a little water of thy pitcher.  
18. And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.  
19 And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.  
20. And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.  
21. And the man wondering at her, held his peace, to wit, whether the LORD had made his journey prosperous, or not.  
22. And it came to pass, as the camels had done drinking, that the man took a golden ear ring, of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold.  
23. And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?  
24. And she said unto him, I am the daughter of Bethuel, the son of Milcah, which she bore unto Nahor:  
25. She said moreover unto him, We have both straw and provender enough, and room to lodge in.  
26. And the man bowed down his head, and worshipped the LORD.  
27. And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy, and his truth: I being in the way, the LORD led me to the house of my master's brethren.  
28 And the damsel ran, and told them of her mother's house these things.  
29. And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man unto the well.  
30. And it came to pass when he saw the ear-ring, and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spoke the man unto me, that he came unto the man, and behold, he stood by the camels at the well.  
31. And he said, Come in, thou blessed of the LORD, wherefore standest thou without? for I have prepared the house, and room for the camels.  
32. And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.  
33. And there was set meat before him to eat: but he said, I will not eat until I have told mine errand. And he said, Speak on.  
34. And he said, I am Abraham's servant:  
35. And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and man-servants, and maidservants, and camels, and asses.  
36. And Sarah my master's wife bore a son to my master when she was old, and unto him hath he given all that he hath.  
37. And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:  
38. But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.  
39 And I said unto my master, Peradventure the woman will not follow me.  
40. And he said unto me, the LORD before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house.  
41. Then shalt thou be clear from this my oath, when thou comest to my kindred: and if they give not thee one, thou shalt be clear from my oath.  
42. And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:  
43. Behold, I stand by the well of water, and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;  
44. And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.  
45. And before I had done speaking in mine heart, Behold, Rebekah came forth, with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink I pray thee.  
46. And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.  
47. And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bore unto him: and I put the ear-ring upon her face, and the bracelets upon her hands.  
48. And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way, to take my master's brother's daughter unto his son.  
49. And now if you will deal kindly and truly with my master, tell me: and if not, tell me: that I may turn to the right hand, or to the left.  
50. Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.  
51. Behold Rebekah is before thee: take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.  
52. And it came to pass, that when Abraham's servant heard their words, he worshipped the LORD bowing himself to the earth.  
53. And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother, and to her mother precious things.  
54. And they did eat and drink, he, and the men that were with him, and tarried all night, and they risen up in the morning, and he said, Send me away unto my master.  
55. And her brother and her mother said, Let the damsel abide with us a few days at the least ten; after that she shall go.  
56. And he said unto them, Hinder me not, seeing the LORD hath prospered my way: send me away, that I may go to my master.  
57 And they said, We will call the damsel, and inquire at her mouth.  
58. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.  
59 And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.  
60. And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.  
61. And Rebekah arose, and her damsels, and they road upon the camels, and followed the man: and the servant took Rebekah, and went his way.  
62. And Isaac came from the way of the well Lahairoi, for he dwelled in the south country.  
63. And Isaac went out to meditate in the field, at the eventide: and he lift up his eyes and saw, and behold, the camels were coming.  
64. And Rebekah lift up her eyes, and when she saw Isaac, she lighted off the camel.  
65. For she had said unto the servant, What man is this that walketh in the field to meet us? and the servant had said, It is my master: therefore she took a veil, and covered herself.  
66. And the servant told Isaac all things that he had done.  
67. And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife, and he loved her: and Isaac was comforted after his mother's death.  
1. OLD: 
2148. 1856.  He was now One hundred and forty years old. This appears by comparing ch. 21.5. with ch. 25.20.  
2. Servant: 'Tis probable that this was Eliezer the Steward of his House, ch. 15.2. My thigh. This was a rite in taking an Oath, used also ch. 47.29. Besides, Abraham having received the blessing, and promise of good things, commands his servant to put his hand there where he had received the sign of his faith. For believing the Divine promises, he received the Seal of Circumcision, and commanded him there to put his hand, that being mindful of the promise and the circumcision, he might not defile his Master's noble race with a foreign Marriage: Says Theodoret [Quaest. 74. in Genes.]  
3. By the Lord, etc. By whom alone it was lawful to swear, (Deut. 6.13.) He being both of infinite knowledge and power. Canaanites: Who were a wicked people, and devoted to destruction, (Compare ch. 9.25. with Deut. 7.3, 4.) and to marry the promised seed to any of that race, would be inconsistent with the Divine predictions.  
5. Thou camest: Abraham came thence, but not Isaac.  
6. That thou bring not my son thither again: Or, lest thou return my son thither, as it is in the Hebrew; which words are to be understood with relation to Abraham's coming thence. As ch. 15.16.  
7. His Angel: To guide and defend thee. Angels are ministering Spirits, Heb. 1.14. Gen. 48. 1●. Exod. 14.19. and 23.20.  
8. Clear: i. e. Thou shalt not be obliged by this Oath.  
10. For all the goods, etc. Or, and of all the goods of his Master in his hand: i. e. He took not only ten Camels, but of the rest of Abraham's goods which were under his trust and care. See v. 53. and ch. 39 v. 4. Mesopotamia: It signifies a place in the midst of Rivers, and denotes that part of Syria, largely taken, called for that reason Aram-naharaim. The place is called Padan-aram, ch. 25. v. 20. City of Nahor: i. e. The City where he dwelled; viz. Haran. Compare ch. 27.43. and ch. 28.10. and ch. 29.4.  
14. Let it come to pass, etc. This was not said without the Divine direction, which Abraham had before assured him of, (v. 7.) See the like cases in Judg. 6.17, 37. 1 Sam. 14.9.  
16. Virgin: This is sufficiently explained by what follows.  
22. Of half a shekel weight: See the Note on ch. 20.16. and Exod. 38.26.  
23. Lodge in: As he did before, (v. 17.) so he now makes trial of her hospitality and kindness; a virtue very agreeable to his Master's practice, ch. 18. v. 4, 5.  
26. Worshipped: This is more than bowing of the head, and implies at least the prostration of the whole body, v. 52. Exod. 4.31. Compare Matt. 8.2. with Luk. 5.12.  
28. Her Mother's house: Or, apartment. The Women had in those times their separate tents and abiding-places. See the Note on chap. 23. v. 2.  
32. He ungirded: i. e. Laban (or Laban's Servants, says Josephus.) See the like manner of speech, ch. 37.28.  
36. All that he hath: Having made him his Heir, ch. 21.10, 12. and ch. 25.5, 6.  
50. Laban and Bethuel: Laban the Son is named before his Father, and (v. 55.) without him. It is probable that Bethuel left the management of affairs to Laban, himself being aged and infirm, and not much concerning himself in the affairs of his House.  
53. Precious things: viz. Out of that store mentioned v. 10.  
57 Inquire at her mouth: i. e. Ask her consent as to this sudden departure.  
59 Her Nurse: viz. Deborah, chap. 35.8.  
60. Sister: So she was to Laban; and being of that family, might well be called, by reason of her Consanguinity, a Sister to the rest of her kindred.  
63. To meditate: Or, to pray; the Hebrew word will well bear that sense. Compare Psal. 102. v. 1. which yet does not exclude Meditation accompanying it.  
65. Therefore she took a veil. As the manner was for Women to do upon their marrying, in token of subjection. See 1 Cor. 11.10. and the Notes upon Gen. 20.16.  
67. Sarah's Tent: Which she had apart by herself. See v. 28. His Mother's death: This happened three years before, as appears by comparing Gen. 17.7. with ch. 23. v. 1. and chap. 25. v. 20.   

CHAP. XXV.  
The ARGUMENT.  
The Posterity of Abraham by Keturah. Abraham disposeth of his Goods, dies, and is buried. God blesses Isaac. The Posterity of Ishmael, his Death, and the place of his Posterity abode. Rebekah is barren. Isaac prays for her. She conceived, and brought forth Jacob and Esau. A very different account given of them. Esau sold his birthright to Jacob.  
1. THen again Abraham took a wife, and her name was Keturah:  
2. And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.  
3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.  
4. And the sons of Midian, Ephah, and Epher, and Hanoch, and Abidah, and Eldaah: all these were the children of Keturah.  
5. And Abraham gave all that he had unto Isaac.  
6. But unto the sons of the concubines which Abraham had, Abraham gave gifts, and sent them away from Isaac his son (while he yet lived) eastward, unto the east country:  
7. And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.  

2183. 1821.  8. Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.  
9 And his sons, Isaac and Ishmael, buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre:  
10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.  
11. And it came to pass after the death of Abraham, that God blessed his son Isaac, and Isaac dwelled by the well Lahairoi.  
12. Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:  
13. And these are the names of the sons of Ishmael by their names, according to their generations; the first born of Ishmael, Nebaioth, and Kedar, and Adbeel, and Mibsam,  
14. And Mishma, and Dumah, and Massa,  
15. Hadar, and Tema, Jetur, Naphish, and Kedemah.  
16. These are the sons of Ishmael, and these are their names, by their towns, and by their castles, twelve princes according to their nations.  
17. And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost, and died, and was gathered unto his people.  
18. And thy dwelled from Havilah unto Shur, that is before Egypt, as thou goest towards Assyria: and he died in the presence of all his brethren.  
19 And these are the generations of Isaac, Abraham's son: Abraham begat Isaac.  
20. And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-Aram, the sister to Laban the Syrian.  
21. And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.  
22. And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.  
23. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger than the other people: and the elder shall serve the younger.  
24. And when her days to be delivered were fulfilled, behold, there were twins in her womb.  

2168. 1836.  25. And the first came out red, all over like an hairy garment: and they called his name Esau.  
26. And after that came his brother out, and his hand took hold on Esau's heel, and his name was called Jacob: and Isaac was threescore years old when she bore them.  
27. And the boys grew; and Esau was a cunning hunter a man of the field: and Jacob was a plain man, dwelling in tents.  
28. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.  
29. And Jacob sod pottage: and Esau came from the field, and he was faint.  
30. And Esau said to Jacob, Feed me, I pray thee, with that same red pottage: for I am faint: therefore was his name called Edom.  
31. And Jacob said, Sell me this day thy birthright.  
32. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?  
33. And Jacob said, Swear to me this day: and he swore unto him: and he sold his birth right unto Jacob.  
34. Then Jacob gave Esau bread and pottage of lentils, and he did eat and drink, and risen up, and went his way: thus Esau despised his birthright.  
1. Taken a Wife: Or, a Concubine, as she is called, 1 Chron. 1.32. whose Children did not inherit, (v. 6. and ch. 22.24.) Abraham's taking this Wife, contributed toward the fulfilling the promise made, ch. 17. v. 6. Now was Sarah dead, and Isaac married.  
2. She bore: By the particular and special blessing of God upon Abraham, and in order to the fulfilling his promise, ch. 17. v. 6. Rom. 4.19. Midian: See Numb. 25.6, 7. Shuah: Job 2.11.  
3. Sheba: Job 1.15.  
4. Epher: From whom Africa is thought to be called, [Joseph. Antiqu. l. 1. c. 16.]  
5. All that he had unto Isaac: i. e. He made Isaac his Heir, having in his life-time given gifts to his other Children and sent them away, (v. 6.) See ch. 24.36. and ch. 21.12.  
6. From Isaac: And by this means prevented a future quarrel about the inheritance. East-country: viz. Arabia the happy, says Josephus.  

2183. 1821.  8. Gave up the ghost: Or, expired, Several of the ancient Versions have so rendered it, that they seem to imply that Abraham died an easy death. A thing not improbable, (see ch. 15.15.) it being said that he died in a good old age. Was gathered: i. e. He passed into the state of the dead, following his deceased Ancestors.  
9 Ishmael: Who though he were sent away from Abraham's family, and might not inherit; yet was not so far removed, but that he was at hand to attend upon his Father's funeral. Machpelah: See ch. 23.9.  
11. Blessed his Son: i. e. He entailed upon him the blessing and promise made to his Father, ch. 17.19. Lahairoi: See ch. 16.14. and ch. 24.62.  
12. Generations: Or, the account of the Offspring of Ishmael; as also of the fulfilling the promise made to his Father Abraham, ch. 17.19.  
13. Nebaioth: Whence the Region Nabathaea was so called. His Posterity dwelled in Arabia, Isa. 60.7. Kedar: Compare Ezek. 27.21. Isa. 21.16.  
14. Dumah: Isa. 21.11.  
15. Tema: Hence the people called Temanites, Job 2.11. Jetur: 1 Chron. 5.19.  
16. By: Or, in which agrees well with the Hebrew, and is confirmed by the Greek; i. e. in their several Towns and Castles thus they were called. Twelve Princes: According to the promise, ch. 17.20.  
18. From Havilah unto Shur: Havilah seems to be so called from Havilah, the Son of Cush, ch. 10.7. Of Shur: See ch. 16.7. These two are put for the extreme borders of the Sons of Ishmael, 1 Sam. 15.7. As thou goest: Or, as one goes from Egypt toward Assyria. He died: Or, fell, as it is in the Hebrew; i e. His lot or country was in the presence of his brethren. We have an account of Ishmael's death before, (v. 17.) and here of the Country where he dwelled. The ancient Versions render the word to this sense. He fell: i. e. He dwelled, say the Chaldee and the Greek. The Hebrew word is used in this sense elsewhere, Judg. 7.12. Numb. 34.2. 1 Sam. 29.3. Psal. 78.55. According to this sense that is fulfilled, which was foretell of Ishmael, that he should dwell in the presence of all his brethren, ch. 16.12. He might therefore be said there to fall where his dwelling or inheritance happened. See Ezek. 47.22. As the words lie in the Hebrew. Compare Psal. 16.6.  
19 The generations: i e. The history not only of his Offspring, but of what happened to him. Compare ch. 5.1.  
20. Syrian: Aramite, according to the Hebrew, which signifies a Syrian. Compare Luk. 4.27. with 2 King. 1.1. Of Padan-Aram: i. e. Of that part of Syria which was called Padan-Aram. This is the same with Mesopotamia, ch. 24.10. and called only Padan, ch. 48.7. and seems to be the most cultivated part of that Country, it being called the Country or Field of Aram or Syria. Compare Hos. 12.12.  
21. For his Wife: The Hebrew Text seems to imply that his Wife joined with him in his prayer.  
22. If it be so, why am I thus? q. d. If so, that God hath heard our prayers, why am I in this disorder? Went to inquire: Either by prayer, or to some holy Man, and possibly to Abraham, who was now living, (v. 7. with v. 26.)  
23. Two Nations: i. e. The heads of two Nations, the Edomites and Israelites. The Elder shall serve: Rom. 9.12. This was in great measure fulfilled, when the Edomites were made subject to the Israelites, (2 Sam. 8.14. with 2 Chron. 25.11, 12.) which subjection continued some considerable time, 2 Kings 8.20.  
25. Esau: i. e. Made or perfected, according to the Hebrew, as if born more like to a Man, than to a Babe. This Birth of Esau and Jacob, though it be mentioned after the Death of Abraham; yet it came to pass about fifteen years afterwards, as will evidently appear to the diligent Reader. The Order of Time is not always observed in these Books. See chap. XX. v. 1. As also chap. XXVI.  
26. Jacob: i. e. A Supplanter. His taking hold of his Brother's heel was the reason of that name, as the Hebrew Text intimates, and the Vulgar expressly affirms. Compare ch. 27. v. 36.  
27. In Tents: As Abraham did, Heb. 11.9.  
31. Birthright: Of the advantages whereof, see the Note on Gen. 49.3.  
33. He sold his birthright: He parted with it at so mean a price, that he is said to despise it, (v. 34.) and therefore called Profane, Heb. 12.16.   

CHAP. XXVI.  
The ARGUMENT.  
Upon occasion of a famine, Isaac removes to Gerar. God appears to him, forbids him to go into Egypt; renews his Promise and his Oath made unto Abraham. Isaac gives out that Rebekah was his Sister. Abimelech discovers the pretence. Isaac's prosperity at Gerar. He is hereupon envied, and removes. He diggeth Wells. Of the Wells called Esek, Sitnah and Rehoboth. Isaac builds an Altar, and enters into Covenant with Abimelech. The Wives of Esau.  
1. AND there was a famine in the land, besides the first famine that was in the days of Abraham: and Isaac went unto Abimelech, king of the Philistines, unto Gerar.  
2. And the LORD appeared unto him, and said, Go not down into Egypt: dwell in the land which I shall tell thee of.  
3. Sojourn in this land, and I will be with thee, and will bless thee: for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I swore unto Abraham thy father.  
4. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries: and in thy seed shall all the nations of the earth be blessed:  
5. Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.  
6. And Isaac dwelled in Gerar.  
7. And the men of the place asked him of his wife: and he said, She is my sister: for he feared to say, She is my wife: lest, said he, the men of the place should kill me for Rebekah, because she was fair to look upon.  
8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and behold, Isaac was sporting with Rebekah his wife.  
9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.  
10. And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.  
11. And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.  
12. Then Isaac sowed in that land, and received in the same year an hundred fold: and the LORD blessed him.  
13. And the man waxed great, and went forward, and grew until he became very great.  
14. For he had possession of flocks, and possession of herds, and great store of servants, and the Philistines envied him.  
15. For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.  
16. And Abimelech said unto Isaac, Go from us: for thou art much mightier than we,  
17. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelled there.  
18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father: for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.  
19 And Isaac's servants digged in the valley, and found there a well of springing water.  
20. And the herdsmen of Gerar did strive with Isaac's herdsmen, saying, The water is ours: and he called the name of the well Esek, because they strove with him.  
21. And they digged another well, and strove for that also: and he called the name of it, Sitnah.  
22. And he removed from thence, and digged another well, and for that they strove not: and he called the name of it, Rehoboth: and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.  
23. And he went up from thence to Beer-sheba.  
24. And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.  
25. And he builded an altar there, and called upon the Name of the LORD, and pitched his tent there: and there Isaac's servants digged a well.  
26. Then Abimelech went to him from Gerar, and Ahuzzah one of his friends, and Phichol the chief captain of his army.  
27. And Isaac said unto them, Wherefore come ye to me, seeing ye hate me and have sent me away from you?  
28. And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee:  
29. That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.  
30. And he made them a feast, and they did eat and drink.  
31. And they risen up betimes in the morning, and swore one to another: and Isaac sent them away, and they departed from him in peace.  
32. And it came to pass the same day, that Isaac's servants came and told him concerning the well which they had digged, and said unto him, We have found water.  
33. And he called it Shebah: therefore the name of the city is Beer-sheba unto this day.  
34. And Esau was forty years old when he took to wife Judith, the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite.  
35. Which were a grief of mind unto Isaac, and to Rebekah.  
1. OF Abraham: Which is mentioned ch. 12. v. 10. Which was the occasion of his going into Egypt.  
2. Go not down into Egypt: As Abraham had done, (ch. 12.10.) upon the like occasion.  
3. The Oath: viz. Which is mentioned, ch. 22. v. 17.  
4. In thy seed: See ch. 12.3. and ch. 22.18.  
5. Because: Ch. 22.16.  
6. In Gerar: Near to Beer-sheba, ch. 21.33, 34.  
8. Sporting: i. e. Using such familiarity as was not used between Brother and Sister, but only between Husband and Wife, (v. 9)  
9 Lest I die for her: Ch. 12. v. 12.  
10. Guiltiness: The Hebrew word signifies both Sin and Punishment.  
11. Toucheth: i. e. Useth violence toward them. Touching sometimes implies violence, Ps. 105 15. Jos. 9.19.  
12. An hundred fold: i. e. An hundred for one; which is not to be wondered at, when we consider, that it follows, The Lord blessed him.  
14. Great store of Servants: Or, great Husbandry: i. e. All those things in plenty which belong to Tillage and Husbandry, as well as great plenty of the Fruits of the Earth.  
15. Stopped them: This was the effect of their Envy, (v. 14.) and a great injury to Isaac, (ch. 21.25.) and great injustice in the Philistines, ch. 21.30, 31.  
18. Digged again: He digged in those places where the Wells were before, and which the Philistines had stopped: This he did, rather than dig new ones, both because he was sure to find Water there; and he had the best Title to them, they having already been in the possession of Abraham his Father. Had called them: i. e. He restored to them the Names by which Abraham had called them, which Names had been disused by the Philistines.  
19 Springing: Living in the Hebrew. That water is so called which is in motion.  
20. Esek: i. e. Contention.  
21. Sitnah: i. e. Hatred.  
22. Rehoboth: i. e. Room.  
24. For I am with thee: For my word shall be thy help. So the Chaldee.  
25. Called upon, etc. Prayed, says the Chaldee.  
27. Seeing ye hate me: Compare Prov. 16.7.  
29. That thou wilt do us no hurt: These words contain the condition on Isaac's part, for the avoiding the Curse which the breach of this Covenant would expose him to, (implied by the Oath or Curse, as the Greek renders it well, v. 28.) and upon presumption of his performing his part, they may well be supposed to add, Thou art now the Blessed of the Lord.  
30. They did eat and drink: As they were wont to do who entered into Covenants, (ch. 31.54.) Eating and drinking together was reputed a token of amity and friendship, Josh. 9.14. Judg. 13.23. Jer. 41.2.  
33. Beer-sheba: Of the reason of this name. See the Note on ch. 21.31. It is here as the Name of the City. The Well was formerly so called by Abraham, ch. 21.31. But this Well was stopped by the Philistines, and the Name of it would have been lost. Isaac, upon its being opened, restores to it its former Name, (v. 18.)  
34. He took to wife: He married without his Father's advice, (says Josephus,) and contrary to the direction of his Parents and Superiors, (see ch. 24.3. and 27.46. and 28.1, 6, 8.) and it is expressly said, that this occasioned a grief of mind unto Isaac and Rebekah, (v. 35.)   

CHAP. XXVII.  
The ARGUMENT.  
Isaac sendeth Esau for Venison, with the hope of receiving his blessing. Jacob being directed and assisted by his mother, prevents his brother Esau, and obtains the blessing. Esau returns to his father from hunting, with expectation of the blessing. Isaac refuseth to reverse the blessing which he had given to Jacob. Esau hates Jacob, and designs his death. Jacob escapes by his mother's advice. She is grieved at the daughters of Heth.  
1. AND it came to pass, that when Isaac was old, 
2245. 1760.  and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I  
2. And he said, Behold now, I am old, I know not the day of my death.  
3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison:  
4. And make me savoury meat, such as I love, and bring it to me, that I may eat, that my soul may bless thee before I die.  
5. And Rebekah heard when Isaac spoke to Esau his son, and Esau went to the field to hunt for venison, and to bring it.  
6. And Rebekah spoke unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,  
7. Bring venison, and make me savoury meat, that I may eat, and bless thee before the LORD, before my death.  
8. Now therefore, my son, obey my voice, according to that which I command thee.  
9 Go now to the flock, and fetch me from thence two good kids of the goats, and I will make them savoury meat for thy father, such as he loveth.  
10. And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.  
11. And Jacob said to Rebekah his mother, Behold, Esau my brother is an hairy man, and I am a smooth man.  
12. My father peradventure will feel me, and I shall seem to him as a deceiver, and I shall bring a curse upon me, and not a blessing.  
13. And his mother said unto him, Upon me be thy curse, my son: only obey my voice and go fetch me them.  
14. And he went and fetched, and brought them to his mother, and his mother made savoury meat, such as his father loved.  
15. And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:  
16. And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck.  
17. And she gave the savoury meat, and the bread which she had prepared, into the hand of her son Jacob.  
18. And he came unto his father, and said, My father: And he said, Here am I: who art thou, my son?  
19 And Jacob said unto his father, I am Esau thy firstborn: I have done according as thou badest me: arise, I pray thee, sit, and eat of my venison, that thy soul may bless me.  
20. And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.  
21. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau, or not.  
22. And Jacob went near unto Isaac his father: and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.  
23. And he discerned him not, because his hands were hairy, as his brother Esau's hands: So he blessed him.  
24. And he said, Art thou my very son Esau? And he said, I am.  
25. And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee: and he brought it near to him, and he did eat: and he brought him wine, and he drank.  
26. And his father Isaac said unto him, Come near now, and kiss me, my son.  
27. And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See the smell of my son is as the smell of a field which the LORD hath blessed.  
28. Therefore God give thee of the dew of heaven, and of the fatness of the earth, and plenty of corn and wine.  
29. Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.  
30. And it came to pass, assoon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.  
31. And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.  
32. And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.  
33. And Isaac trembled very exceedingly, and said, Who! where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.  
34. And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.  
35. And he said, Thy brother came with subtlety, and hath taken away thy blessing  
36. And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright, and behold, now he hath taken away my blessing: and he said hast thou not reserved a blessing for me?  
37. And Isaac answered, and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants, and with corn and wine have I sustained him: and what shall I do now unto thee my son?  
38. And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father, And Esau lift up his voice, and wept.  
39 And Isaac his father answered, and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above.  
40. And by the sword shalt thou live, and shalt serve thy brother: and it shall come to pass, when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.  
41. And Esau hated Jacob, because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand, then will I slay my brother Jacob.  
42. And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.  
43. Now therefore, my son, obey my voice: and arise, flee thou to Laban my brother, to Haran.  
44. And tarry with him a few days, until thy brother's fury turn away;  
45. Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?  
46. And Rebekah said to Isaac, I am weary of my life, because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?  

2245. 1760.  1. OLD: He was at this time One hundred thirty six, or, One hundred thirty seven years old. And that may be thus collected. He was at the birth of Jacob sixty years old, ch. 25.26. Jacob was now at his going to Padan-Aram (which may justly be supposed to happen soon after he had received his Father's blessing, v. 42, 43.) Seventy-six or Seventy-seven years old. And that may be thus collected. He served Laban Twenty years, (ch. 31.38.) Fourteen years for his two Daughters, and after that Six years for his , (ch. 31.41.) Joseph was born when Jacob had served Laban Fourteen years, (ch. 30.25. with ch. 31.41.) And that was the Ninetieth or Ninety-first year of Jacob's life, as will appear by comparing ch. 41.46. with ch. 47.9. and ch. 45.6. By which it will appear, that when Jacob was One hundred and thirty years old, Joseph was Thirty-nine, or at the most in his Fortieth year.  
2. Death: A sufficient Motive to put him upon doing what he intended to do in his life. It is very certain however, that he lived after this Forty-three or Forty-four years. See ch. 35.28. with the Note on the foregoing Verse.  
3. Quiver: The Chaldee renders it Sword. Our word HANGER answers to the Hebrew word.  
4. That I may eat: That, etc. i. e. That being first refreshed, and having made this trial of thy Obedience, I may be the more fitted and disposed to pronounce the Blessing upon thee. My Soul, etc. Or that I may bless thee. See v. 7, 10. Bless thee: i. e. Foretell and implore the Divine blessing upon thee, and constitute thee the Heir of the Promises made to Abraham. Compare ch. 48.9, 15, 16. and ch. 49.28. Isaac here seems not to be ware of what God had declared to Rebekah, ch. 25.23.  
7. Before the Lord: i. e. In his presence, and by his authority, with assurance, that he will confirm it, v. 33. and Heb. 11.20.  
12. A Curse: A Curse was afterward solemnly to be denounced against him who set light by his Father, and misled the blind, Deut. 27.16, 18.  
13. Upon me: She was well assured that the Blessing would be his, and speaks prophetically here, (as the Chaldee intimates) and had sufficient ground for this assurance, as appears by comparing ch. 25.23.  
15. Goodly raiment: i. e. Such as were not of common use, and were in Rebekah's keeping. The Hebrew Doctors tell us, that the Firstborn had Sacerdotal Robes before the Priesthood was settled. It is certain that these garments had a pleasing smell, (v. 27.)  
19 I am Esau: This practice of Jacob is by no means to be imitated by us.  
27. Of a field: Not of a barren and empty field, but of a field replenished with the fruits of the Earth, which send forth a good smell, Cant. 2.19. It is said a field which the Lord hath blessed; and that is a fruitful field: The Greek and Vulgar render it a full field.  
28. Therefore God give thee: Or, And God give thee, or, will give thee, as it is in the Hebrew: It is a Prophecy as well as Prayer. Great plenty is expressed by the dew of Heaven, the fatness of the Earth, and plenty of Corn and Wine. And great Power and Dominion by let people serve thee, (v. 29.) and be Lord over thy brethren, etc. (Compare ch. 25.23.) These Blessings are from God, Prov. 10.22. Whose special favour to Jacob's Race is farther expressed by, Cursed be every one that curseth thee, and blessed be he that blesseth thee.  
33. Trembled: He was greatly astonished, and speaks as such, when he says, Who, where is he?  
39 Dwelling: The Vulgar renders it Blessing. It refers to his habitation or seat. See v. 28. and ch. 36.6, 7, 8. The fatness: Or, of the fatness. If the place be duly considered, as in the Hebrew, and well compared with the Context, Isaac must mean that his Dwelling should be barren, and consequently removed from the fatness of the Earth.  
40. By thy sword, etc. Thou shalt defend thy Country by thy Sword, and not enjoy the peace which Jacob shall, Deut. 33.27, 28. His yoke: This was verified, 2 Kings 8.20. and was to be fulfilled when Jacob's posterity transgressed, as the Chaldee intimates.  
41. At hand: So he thought. See the Note on v. 2.  
42. Comfort himself: In hope of recovering his birthright by killing his Brother.  
44. Few days: This proved to be Twenty years.  
45. Both: They might kill one another. However, the Murderer ought to die, c. 9 6.  
46. Daughters of Heth: See ch. 26.34, 35. She takes this occasion to send Jacob away.   

CHAP. XXVIII.  
The ARGUMENT.  
Isaac blesseth Jacob, and warns him against marrying any daughter of the Canaanites. He sends him to Padan-Aram. Esau marries Mahalath the daughter of Ishmael. Jacob's vision of a ladder. The promise made to Abraham is renewed to him. The stone of Beth-el. The vow of Jacob.  
1. AND Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.  
2. Arise, go to Padan-Aram, to the house of Bethuel thy mother's father, and take thee a wife from thence of the daughters of Laban thy mother's brother.  
3. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayst be a multitude of people:  
4. And give thee the blessing of Abraham, to thee, and to thy seed with thee, that thou mayst inherit the land wherein thou art a stranger, which God gave unto Abraham.  
5. And Isaac sent away Jacob, and he went to Padan-Aram, unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.  
6. When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-Aram, to take him a wife from thence: and that as he blessed him, he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;  
7. And that Jacob obeyed his father, and his mother, and was gone to Padan-Aram:  
8. And Esau seeing that the daughters of Canaan pleased not Isaac his father:  
9 Then went Esau unto Ishmael, and took unto the wives which he had, Mahalath, the daughter of Ishmael Abraham's son, the sister of Nebaioth, to be his wife.  
10. And Jacob went out from Beer-sheba, and went toward Haran.  
11. And he lighted upon a certain place, and tarried there all night, because the sun was set: and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.  
12. And he dreamt, and behold, a ladder set upon the earth, and the top of it reached to heaven: and behold, the angels of God ascending and descending on it.  
13. And behold the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed.  
14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee, and in thy seed, shall all the families of the earth be blessed.  
15. And behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land: for I will not leave thee, until I have done that which I have spoken to thee of.  
16. And Jacob awaked out of his sleep; and he said, Surely the LORD is in this place, and I knew it not.  
17. And he was afraid, and said, How dreadful is this place? this is none other but the house of God, and this is the gate of heaven.  
18. And Jacob risen up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.  
19 And he called the name of that place Beth-el: but the name of that city was called Luz at the first.  
20. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,  
21. So that I come again to my father's house in peace: then shall the LORD be my God.  
22. And this stone which I have sit for a pillar, shall be God's house: and of all that thou shalt give me, I will surely give the tenth unto thee.  
1. BLessed him: i. e. He renewed his Blessing, and thereby confirmed his Title to it: This was needful, Jacob having used Craft in procuring it, and being shortly to meet with some trials. Of Canaan: See the Note on ch. 24.3. Compare ch. 12.7. and ch. 27.46.  
2. Go: Jacob is sent, and not a Servant for him, as Abraham appointed for Isaac, (ch. 24.) He went also meanly provided, (ch. 32.10.) and was a Servant Twenty years, (ch. 31.42.) and this journey of his is called a flight, (Hos. 12.12.) such afflictions befell him after he had with guile procured his Father's blessing. Padan-Aram: See ch. 25.20.  
3. A multitude of people: This Blessing is added to that, ch. 27.28, 29. and was eminently fulfilled in the numerous Offspring of Jacob and his Sons, who were the Heads of the Tribes of Israel.  
4. Blessing of Abraham: That Blessing (not only Temporal, but Spiritual) which was promised to Abraham, (ch. 12.2, 3. ch. 17.19. ch. 22.17, 18.) and was by God himself transferred to Isaac, (ch. 25.11. and ch. 26.3.) and is here by Isaac assured unto Jacob and his seed. Gave: i. e. Granted. The Vulgar renders it, Promised. See the Note on ch. 13.17.  
9 Then went Esau, etc. The Motives that induced him are laid before us in the foregoing words, v. 12. That Isaac sent Jacob to take a Wife of his kindred, and had warned him against the Daughters of Canaan, as those with whom he was not pleased; and that Jacob had in this obeyed Isaac, v. 6, 7, 8.) Ishmael: i. e. The Family or House of Ishmael. For Ishmael was now dead, (Compare ch. 25.17. with ch. 27.2.) And he had been dead about Fourteen years. Compare ch. 16.24, 25. with ch. 21.5. Mahalath: She had another Name also, viz. Bashemath, (ch. 36.3.) a thing not unusual, nor to be wondered at. Her Husband was called by two Names also, Esau and Edom, (ch. 36.1.)  
11. Tarried there: viz. Abroad. He was not willing to be a Guest to any of the Canaanites, says Josephus.  
12. A Ladder: This representation was to instruct Jacob in the belief of God's special care and providence; and is fitly done by a Ladder reaching from Earth to Heaven, and the ascending and descending of Angels those ministering Spirits. Compare Psal. 113.5, 6. with v. 13. and 15. of this Chapter, Psal. 91.11. Heb. 1.14. See also Gen. 32.1, 2. This is also fairly applicable to the times of the Gospel, and God's special providence over his Church, and his divine Communications to it upon the account of the Mediation of Christ; who was himself ministered unto by Angels, and is the way by which the Divine Blessings descend upon the Church. Compare Joh. 1.51.14.6. Mar. 1.13. Luk. 22.43. Joh. 20.12. Act. 1.10, 11.  
13. Lord: Jehovah, whose Ministers the Angels are, (Psal. 91.11.) and who is able to save the afflicted. Instead of Lord, the Chaldee hath the glory of the Lord, vid. ch. 17.22.  
15. Until: i e. Unless, as the Vulgar renders it.  
17. Dreadful: The appearance was so glorious, that it struck a dread upon him. Compare Matt. 17.6. Luk. 2.9.  
18. Poured Oil: By this means separating it to a Religious use, or making on it such an oblation as he was able to do. Compare ch. 35.14.  
19 Bethel: In the Tribe of Benjamin, Josh. 18.22.  
20. A vow: i. e. A solemn promise made unto God.  
21. Then shall: He makes his Vow after the assurance given him, v. 13. And this Vow was therefore Eucharistical.  
22. Tenth: Chap. 14.20.   

CHAP. XXIX.  
The ARGUMENT.  
Jacob's journey: He comes to the well of Haran; rolls the stone from the mouth of it, and acquaints himself with Rachel. He is entertained into Laban's house, and becomes his servant. He contracts with Laban to serve him seven years for Rachel; and is beguiled with Leah in her stead. He agrees to serve other seven years for Rachel, who was barren for some time. Leah who was hated bears Reuben, Simeon, Levi, and Judah.  
1. THen Jacob went on his journey, and came into the land of the people of the east.  
2. And he looked, and behold a well in the field, and lo there were three flocks of sheep lying by it: for out of that well they watered the flocks: and a great stone was upon the well's mouth.  
3. And thither were all the flocks gathered, and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place.  
4. And Jacob said unto them, My brethren, whence be ye? and they said, Of Haran are we.  
5. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.  
6. And he said unto them, Is he well? and they said, He is well: and behold Rachel his daughter cometh with the sheep.  
7. And he said, Lo, it is yet high day, neither is it time that the  should be gathered together: water ye the sheep and go and feed them.  
8. And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth: then we water the sheep.  
9 And while he yet spoke with them, Rachel came with her father's sheep: for she kept them.  
10. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.  
11. And Jacob kissed Rachel, and lifted up his voice, and wept.  
12. And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father.  
13. And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house: and he told Laban all these things.  
14. And Laban said to him, Surely thou art my bone, and my flesh: and he abode with him the space of a month.  
15. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?  
16. And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.  
17. Leah was tender-eyed: but Rachel was beautiful and well-favoured.  
18. And Jacob loved Rachel, and said, I will serve thee seven years for Rachel thy younger daughter.  
19 And Laban said, It is better that I give her to thee, then that I should give her to another man: abide with me.  
20. And Jacob served seven years for Rachel: and they seemed unto him but a few days, for the love he had to her.  
21. And Jacob said unto Laban, Give me my wife, (for my days are fulfilled) that I may go in unto her.  
22. And Laban gathered together all the men of the place, and made a feast.  
23. And it came to pass in the evening, that he took Leah his daughter, and brought her to him, and he went in unto her.  
24. And Laban gave unto his daughter Leah Zilpah his maid, for an handmaid.  
25. And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?  
26. And Laban said, It must not be so done in our country, to give the younger before the firstborn.  
27. Fulfil her week, and we will give thee this also, for the service which thou shalt serve with me yet seven other years.  
28. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.  
29. And Laban gave to Rachel his daughter, Bilhah his handmaid to be her maid.  
30. And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.  
31. And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.  
32. And Leah conceived and bore a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction: now therefore my husband will love me.  
33. And she conceived again, and bore a son, and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.  
34. And she conceived again, and bore a son, and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.  
35. And she conceived again, and bore a son, and she said, Now will I praise the LORD: therefore she called his name Judah, and left bearing.  
1. EAst: Eastward from Canaan, Isa. 41.2.  
2. In the field: Not far from Haran, where Laban dwelled, as appears by what follows.  
3. In his place: This was for the preservation of the Water.  
5. The Son of Nahor: i. e. His Grandchild. See the Note on ch. 20.12.  
7. High day: i. e. It is a great while to night.  
8. We cannot: i. e. We have not strength enough, (v. 2.) and perhaps they could not justly do it till the whole company met. The word will bear this sense, ch. 34.14.  
10. Rolled the stone: In which possibly he might be assisted by the Shepherd's present.  
12. Brother: i. e. Kinsman. Compare ch. 13.8. and v. 13. of this Chapter.  
13. All these things: viz. Which were the occasion of this Journey of his.  
14. My Bone: The Chaldee well renders it my Kinsman. Month: A time of trial. See v. 21.  
19 To thee: Who art a Kinsman, and of whom I have already made some trial.  
20. Seven years: Not before he married her, but afterward: Hence 'tis said, That they seemed to him but a few days; whereas the time would rather have seemed long, had he not been married to her, Prov. 13.12.  
21. Said: Or, had said. For my days are fulfilled: i. e. It is time that I were married. He was now at least Seventy six years old: And, Esau who was of the same age, had been married about Thirty six years, (ch. 26.34.) It is possible that Jacob may in these words refer to the Month's trial mentioned v. 14. It is certain that these words cannot be meant of the Expiration of his seven years' service. And that will appear to any Man who shall consider the following Particulars. [1] This would suppose that Jacob had twelve Children in the space of seven years, Gen. 30.25.31.41. which is by no means allowable. For Leah had seven at seven several Births, which might well take up seven years. Besides, 'tis certain, that she intermitted bearing for some time, Gen. 29.35.30.17. And in the mean time we have an account of the birth of Dan and Naphtali, Gad and Asher, before Leah bore Issachar, Zebulun and Dinah, Gen. 30. [II.] This Opinion supposeth Reuben to have been but about four years old at most, when he brought the Mandrakes mentioned Gen. 30.14. For after this, his Mother (not being then with Child) bore three Children at three several births. And it is probable, that Joseph was born after this, Gen. 30.22. [III.] The consideration of Jacob's age (who was, when he went to Laban, about seventy six years old) and the birth of Hezron and Hamul (ch. 46.12) forbids us to receive this Opinion, according to which Judah could not be above three or four years older than Joseph, and consequently, could not be above forty three or forty four years old when he, with his grandchildren, went into Egypt (Joseph being then, at most, but forty years old, Gen. 41.46.) To compose this, it must be supposed (by those who would defend this Opinion) That Judah married at twelve, and had Er when he was thirteen years old; That Ere married at twelve and Onan at the same age. Tamar stayed for Shelah after the days were multiplied and Judah's Wife died, (Gen. 38.12.) and then she bore Pharez to Judah: We will allow but three years for this. And then supposing Pharez to marry at twelve years of age, and that he had Hezron and Hamul (supposing them twins) at the age of thirteen, and that they went into Egypt at one year old. All this amounts but to forty three years. These things being duly put together, do justify this Interpretation, and sufficiently expose that Opinion, That Jacob served seven years before he married Leah. That I may go in, etc. Not take her away; that he could not justly do till he had served seven years.  
23. In the Evening: Jacob might easily be deceived, partly from the darkness [which Josephus mentions] and also because they that were newly married were veiled, ch. 24. v. 65.  
25. Did not I serve thee, etc. i. e. Not only Covenant to serve thee, but actually served thee, and gave thee a proof of my Industry for a Month (v. 14.) Beguiled me: 'Twas great fraud in Laban, and to Jacob a great affliction, but such as might put him in mind of the guile which he had used in procuring his Father's Blessing.  
26. It must not: This is a mere pretence: And he ought to have told Jacob of it before, had there been any weight in it.  
27. Fulfil her week: i. e. Keep the Solemnity of seven days feasting, which space was allowed for Marriage-feasts, Judg. 14.12. Shalt serve: This confirms what is said upon v. 20.  
31. Hated: i. e. Loved less than Rachel (as 'tis v. 30.) Hating, is in the Scripture-phrase, put for Loving less. Compare Luke 14.26. with Matt. 10.37.  
33. Herd: i. e. Understood.  
35. Judah: As his Mother praised God, which gave the first occasion of his name, so his Brethren were to praise him, ch. 49. v. 8. From him his Brethren in aftertimes were called Jews. Left bearing: i. e. For a little while she ceased to bear.   

CHAP. XXX.  
The ARGUMENT.  
Rachel is discontented at her barrenness. She giveth unto Jacob her maid Bilhah, who beareth Dan and Naphtali. Leah gives to Jacob her maid Zilpah, who bears Gad and Asher. Reuben finds Mandrakes, and brings them to Leah. She parts with them to Rachel on a certain condition. Leah bears Issachar, and Zebulun, and Dinah. Rachel at length beareth Joseph. Jacob desires to leave Laban; who thereupon makes a Contract with him for wages. Jacob's policy, and his increase of Wealth.  
1. AND when Rachel saw that she bore Jacob no children, Rachel envied her sister: and said unto Jacob, Give me children, or else I die.  
2. And Jacob's anger was kindled against Rachel, and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?  
3. And she said, Behold my maid Bilhah, go in unto her, and she shall bear upon my knees, that I may also have children by her.  
4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.  
5. And Bilhah conceived, and bare Jacob a son.  
6. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.  
7. And Bilhah Rachel's maid conceived again, and bare Jacob a second son.  
8. And Rachel said, With great wrestle have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.  
9 When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.  
10. And Zilpah Leah's maid bare Jacob a son.  
11. And Leah said, A troup cometh: and she called his name Gad.  
12. And Zilpah Leah's maid bare Jacob a second son.  
13. And Leah said happy am I, for the daughters will call me blessed: and she called his name Asher.  
14. And Reuben went in the days of wheat-harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then, Rachel said to Leah, Give me, I pray thee, of thy sons mandrakes.  
15. And she said unto her, Is it a small matter that thou hast taken my husband? and wouldst thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night, for thy son's mandrakes.  
16. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me, for surely I have hired thee with my son's mandrakes. And he lay with her that night.  
17. And God harkened unto Leah, and she conceived, and bare Jacob the fifth son.  
18. And Leah said, God hath given me mine hire, because I have given my maiden to my husband: and she called his name Issachar.  
19 And Leah conceived again, and bare Jacob the sixth son.  
20. And Leah said, God hath endued me with a good dowry: now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun.  
21. And afterwards she bore a daughter, and called her name Dinah.  
22. And God remembered Rachel, and God harkened to her, and opened her womb.  
23. And she conceived and bore a son, and said, God hath taken away my reproach.  
24. And she called his name Joseph, and said, The LORD shall add to me another son.  
25. And it came to pass when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.  
26. Give me my wives, and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.  
27. And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry; for I have learned by experience, that the LORD hath blessed me for thy sake.  
28. And he said, Appoint me thy wages, and I will give it.  
29. And he said unto him, Thou knowest how I have served thee, and how thy  was with me.  
30. For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also?  
31 And he said, What shall I give thee? and Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed, and keep thy flock.  
32. I will pass through all thy flock to day, removing from thence all the speckled and spotted , and all the brown  among the sheep, and the spotted, and speckled among the goats, and of such shall be my hire.  
33. So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted amongst the goats, and brown amongst the sheep, that shall be accounted stolen with me.  
34. And Laban said, Behold, I would it might be according to thy word.  
35. And he removed that day the he goats, that were ring-straked and spotted, and all the she-goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hands of his sons.  
36. And he set three days journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.  
37. And Jacob took him rods of green poplar, and of the hazel, and chesnut-tree, and peeled white strakes in them, and made the white appear which was in the rods.  
38. And he set the rods which he had peeled, before the flocks in the gutters, in the watering-troughs, when the flocks came to drink, that they should conceive when they came to drink.  
39 And the flocks conceived before the rods, and brought forth  ring-straked, speckled and spotted.  
40. And Jacob did separate the lambs, and set the faces of the flocks toward the ring streaked, and all the brown in the flock of Laban: and he put his own flocks by themselves; and put them not unto Laban's .  
41. And it came to pass, whensover the stronger  did conceive, that Jacob laid the rods before the eyes of the  in the gutters, that they might conceive among the rods.  
42. But when the  were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacobs.  
43. And the man increased exceedingly, and had much , and maidservants, and man-servants, and camels, and asses.  
1. RAchelsaw: We have here the occasion of Rachel's disorder: And she was faulty, [I.] In envying her Sister. Compare Numb. 11.29. [II.] In addressing to Jacob, saying, Give me Children; whereas she ought to have prayed to God, ch. 25.21. [III.] In her Impatience under her Barrenness. Give me children, or else I die: i. e. Such is my Grief and Discontent, Prov. 14.30.  
2. In God's stead: For Children are an Heritage of the Lord, Ps. 137.3. and Ps. 113.9. The Key of the Womb being one of those which God keeps (as the Jews say well) in his own Hands, and does not leave in the Hand of his Angels or Ministers.  
3. Bear upon my Knees: i e. Bear Children which I may bring up as my own. Compare ch. 50.23. and ch. 16.2. and the Note on v. 4. of that Chapter.  
8. Wrestled: The Chaldee intimates her Prayer as meant here, which she was taught to betake herself to, v. 2, 22.  
9 Left bearing: Though it be not certain how long a time she ceased to bear, yet it is probable that it was a considerable time longer than she was wont to stay; it being twice mentioned, viz. here and ch. 29.35.  
11. Troup. See the Notes on Gen. 49.19.  
13. Daughters: i e. The Women will proclaim me happy in a numerous Offspring. Compare Prov. 31.29.  
14. Mandrake's: i e. The Apples or Fruit of Mandrakes, which were desirable for Food, and probably, of a pleasant smell, Cantic. 7.13. [See Joseph. Antiq. l. 1. c. 19]  
15. Therefore, etc. Though Rachel had no power to make this Agreement, yet Jacob thought fit to make it good (v. 16.)  
17. God harkened unto Leah: Therefore Leah may well be supposed to have prayed to God, as she is by the Vulgar and Chaldee said to have done.  
18. Because, etc. This speaks her surmise.  
23. Reproach: So was Barrenness esteemed. Compare Isai. 4.1. Luke 1.25. Fruitfulness was a Blessing before and under the Law, Gen. 1.28. with Deut. 7.14. And a special part of the Blessing promised to Abraham and his Seed, Gen. 12.3. with ch. 15.5. and ch. 18.18.  
25. When, etc. i. e. After fourteen years' Service (ch. 31.41.) and when Jacob was Ninety years old. See the Note on ch. 27.1.  
30. Since my coming, Heb. at my foot: i. e. By means, or, because of me; as several Versions have it. Compare v. 27. This is thought to be the importance of the Hebrew. [Maimon. More Nev. p. 1. c. 28.] Mine own House also: This care Nature teacheth. Men to take, 1 Tim. 3.8. And Jacob's Age and numerous Family might well excite him to this care.  
31. Not give: i. e. Not pay down out of thy present Estate.  
33. Answer for me: Or, bear witness on my behalf; (v. Exod. 20.16.) Or, my Innocence shall appear. When it shall come for my hire: Or, When thou shalt come against my hire: That is, q. d. My Innocence will appear to thy Face when thou shalt after this contend with me about my Wages: For now such Agreement is made, that each of their shares is marked out.  
35. He removed: i. e. Laban did, as appears by comparing the next Verse.  
36. The rest: viz. Those that were not ring-straked, etc.  
38. He set the rods before the flocks: This Jacob did at that time when the  were wont to conceive. 'Tis very well known in this case, that what is with young does easily stamp the likeness of that which is seen, and strongly apprehended upon the thing which is brought forth. Though Jacob used this Art, yet his Success was owing to the Divine Providence, and this course ('tis probable) was warranted by the Divine Command. (See ch. 31.9, 10, 11, 12.) which only could justify this practice of his.  
40. And set the faces, etc. Here is a second Instance of Jacob's Policy. He did set the faces of the  in the flock of Laban, toward the ring-straked, and all the brown (as the words may be rendered) that so, when Laban's Flocks looked on the speckled, they might bring forth speckled also. And then a third Policy was, That he would not put his own among Laban's , that they might not, by seeing them, bring forth such as they were.  
42. Feebler: Or, later, as several Versions render i●. Stronger: Or, more early and forward, which were generally the best and strongest.   

CHAP. XXXI.  
The ARGUMENT.  
Jacob displeased at Laban's carriage towards him, having communicated his purpose to his Wives, departeth secretly towards his own Country. Rachel takes with her her Father's Images. Laban pursues Jacob, being warned of God not to hurt him. Laban over-takes him, and expostulates with him about his secret departure, and the injury done him in taking away his Images, which Rachel concealed. Jacob's plea. They make a Covenant at Galeed.  

2265. 1739.  1. AND he heard the words of Laban's sons, saying, Jacob hath taken away all that was our fathers; and of that which was our fathers hath he gotten all this glory.  
2. And Jacob beheld the countenance of Laban, and behold, it was not toward him as before.  
3. And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.  
4. And Jacob sent and called Rachel and Leah to the field unto his flock,  
5. And said unto them, I see your father's countenance, that it is not toward me as before: but the God of my father hath bee● with me.  
6. And ye know that with all my power I have served your father.  
7. And your father hath deceived me, and changed my wages ten times: but God suffered him not to hurt me.  
8. If he said thus, The speckled shall be thy wages; then all the  bore speckled: and if he said thus, The ring-straked shall be thy hire, then bare all the  ring-straked.  
9 Thus God hath taken away the  of your father, and given them to me.  
10. And it came to pass at the time that the  conceived, that I lifted up mine eyes, and saw in a dream, and behold, the rams which leapt upon the  were ring-straked, speckled, and grisled.  
11. And the Angel of God spoke unto me in a dream, saying, Jacob. And I said, Here am I  
12. And he said, Lift up now thine eyes and see, all the rams which leap upon the  are ring-straked, speckled, and grisled: for I have seen all that Laban doth unto thee.  
13. I am the God of Beth-el, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.  
14. And Rachel and Leah answered, and said unto him, Is there yet any portion or inheritance for us in our father's house?  
15. Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.  
16. For all the riches which God hath taken from ou● father, that is ours, and our child's: now than whatsoever God hath said unto thee do.  
17. Then Jacob risen up, and set his sons and his wives upon camels.  
18. And he carried away all his , and all his goods which he had gotten, the  of his getting, which he had gotten in Padan-Aram; for to go to Isaac his father in the land of Canaan.  
19 And Laban went to shear his sheep: and Rachel had stolen the images that were her fathers.  
20. And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.  
21. So he fled with all that he had, and he risen up, and passed over the river, and set his face toward the mount Gilead.  
22. And it was told Laban on the third day that Jacob was fled.  
23. And he took his brethren with him, and pursued after him seven days journey; and they overtook him in the mount Gilead.  
24. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.  
25. Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.  
26. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?  
27. Wherefore didst thou flee away secretly, and steal away from me? and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?  
28. And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.  
29. It is in the power of my hand to do you hurt: but the God of your father spoke unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.  
30. And now though thou wouldst needs be gone, because thou sore longedst after thy father's house; yet wherefore hast thou stolen my gods?  
31. And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldst take by force thy daughters from me.  
32. With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee: for Jacob knew not that Rachel had stolen them.  
33. And Laban went into Jacob's tent, and into Leah's tent, and into the two maid-servant's tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent.  
34. Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them: and Laban searched all the tent, but found them not.  
35. And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me: and he searched, but found not the images.  
36. And Jacob was wroth, and chode with Laban: and Jacob answered, and said to Laban, What is my trespass? what is my sin that thou hast so hotly pursued after me?  
37. Whereas thou hast searched all my stuff, what hast thou found of all thy householdstuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.  
38. This twenty years have I been with thee, thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten.  
39 That which was torn of beasts, I brought not unto thee, I bore the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.  
40. Thus I was, in the day the drought consumed me, and the frost by night, and my sleep departed from mine eyes.  
41. Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy : and thou hast changed my wages ten times.  
42. Except the God of my father, the God of Abraham, and the fear of Isaac had been with me, surely thou hadst sent me away now empty: God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.  
43. And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these  are my , and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?  
44. Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.  
45. And Jacob took a stone, and set it up for a pillar.  
46. And Jacob said unto his brethren, Gather stones: and they took stones, and made an heap; and they did eat there upon the heap.  
47. And Laban called it Jegar-sahadutha: but Jacob called it Galeed.  
48. And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed:  
49. And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.  
50. If thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters, no man is with us; See, God is witness betwixt me and thee.  
51. And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee.  
52. This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.  
53. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob swore by the fear of his father Isaac.  
54. Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread and they did eat bread, and tarried all night in the mount.  
55. And early in the morning Laban risen up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.  
1. HE heard i e. Jacob heard. 
2265. 1739.  See ch. 30.43. Glory: Or, riches, which procure Men glory among the many who esteem them. Compare Psal. 49.16. and Isa. 66.12. with ch. 60.6.  
7. Ten times: i. e. Very often. Compare Job 19.3. Levit. 26.26. Numb. 14.22. 1 Sam. 1.8.  
8. All: i. e. The greatest part. Compare ch. 41.57. Matt. 3.5.  
11. Angel of God: The God of Bethel, v. 13.  
14. Is there, etc. i. e. There is not, as appears from what follows.  
15. Sold us: i e. Instead of giving us portions, he hath sold us for fourteen years' service. Devoured: i. e. Hath taken that which of right belonged to us, viz. the profit of fourteen years' service.  
19 Images: Teraphim in the Hebrew: The Greek and Vulgar render them Idols. They were such Images as were worshipped in Laban's family, as Josephus tells us; And Laban calls them his Gods, (v. 30.) It is likely they were his Household gods which were worshipped by his Ancestors. And perhaps had both their Name and their Original from Terah. They seem to have been in the shape of Men, 1 Sam. 19.13. It is affirmed by Abravenel, that they were instruments of Divination, (which is confirmed from Ezek. 21. v. 21. with Zech. 10.2.) and that Rachel took them away that Laban might not know how to pursue them. And though Laban acknowledged the true God, yet this did not excuse his consulting and worshipping of Teraphim, as appears from 1 Sam. 15.23. 2 Kings 23.24. The Religious worshipping of an Image being unlawful, and afterwards expressly forbid, though the worshipper did profess the worship of the true God, as Laban did, (v. 25. with v. 29) Compare Exod. 20.23. with Levit. 26.1.  
21. River: i. e. Euphrates, as the Chaldee hath it. Gilead: So called hereby Anticipation, (v. 47.)  
24. Either good or bad: i. e. With design to bring him back, and to do him any hurt, (v. 29.)  
30. My gods: So he calls the Teraphim by which he worshipped God. Haddit he believed the Image to have been God, it is not likely he should have thought Jacob able to steal him away. The word we render Gods, is spoken of one Image, Exod. 32.8. and so is Teraphim also, 1 Sam. 19.13.  
33. Tent: They had their several Tents apart. See the Note on ch. 23.2.  
35. Custom of Women, Levit. 15.19. This was a sufficient excuse that might stop his search among the things which she had touched; which, by the Law afterwards made, a Man could not do without being defiled, Levit. 15.19, 20, etc. Many of those things which were made into Laws, did obtain in the World long before they were Enacted. See the Note on Gen. 7.2.  
42. Fear of Isaac: i. e. God whom Isaac feared, and who ought to be feared, Psal. 76.11. Isa. 8.13.  
43. What can I do, etc. q. d. They are so nearly related to me, and so much mine own, that I cannot hurt them, but I shall injure myself.  
44. A Covenant: And this for the advantage of Laban's daughters, (v. 50.)  
45. A Pillar: Or, lasting Monument of this Covenant.  
46. They did eat there: As they were wont to do when they entered into Covenant. See the Note on ch. 26.30.  
47. Jegar-sahadutha: In the language of Laban's Country. Galeed: In the language of Jacob and the Hebrews. Both the Names import the same sense.  
48. A witness: Or, a Memorial of this Covenant between us. See ch. 21.30.  
50. If thou shalt: Here is a Curse supposed (though not expressed) to belong to him who should transgress and break this Covenant, vid. ch. 14.23.  
52. For harm: This was the condition on both sides, that they should not injure one the other.  
53. By the fear: See verse 42. Jacob swears by him whom Isaac feared, who is the true God. Whereas Laban (though he owned him to be the true God) yet swears by the God of Abraham, Nahor and Terah, which way of swearing might be ambiguous, Josh. 24.2.  
54. Offered sacrifice: Or, killed beasts, as it is in the Margin; A thing commonly done in those Times and Countries when they entered into Covenants. And this sense is confirmed by what follows, where 'tis said, that he called his brethren to eat bread.   

CHAP. XXXII.  
The ARGUMENT.  
Jacob is met by the Angels of God. The name of the place called Mahanaim. Jacob sends Messengers to Esau; of whose coming to meet him he is told. Jacob is afraid, but prepares for his coming. He prays to God to defend him, and sends a present before to his Brother. He wrestles with an Angel; his Name is changed into that of Israel. He halteth. The reason why the Children of Israel eat not of the Sinew which shrank.  
1. AND Jacob went on his way, and the Angels of God met him.  
2. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.  
3. And Jacob sent messengers before him to Esau his brother, unto the land of Seir, the country of Edom.  
4. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:  
5. And I have oxen, and asses, flocks, and man-servants, and women-servants: and I have sent to tell my lord, that I may find grace in thy sight.  
6. And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.  
7. Then Jacob was greatly afraid, and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels into two bands;  
8. And said, If Esau come to the one company and smite it, than the other company which is left shall escape.  
9 And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:  
10. I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant; for with my staff I passed over this Jordan, and now I am become two bands.  
11. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.  
12. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.  
13. And he lodged there that same night; and took of that which came to his hand, a present for Esau his brother;  
14. Two hundred she-goats and twenty he-goats, two hundred ewes, and twenty rams,  
15. Thirty milch-camels with their colts, forty kine, and ten bulls, twenty she asses, and ten fools.  
16. And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.  
17. And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?  
18. Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and behold also he is behind us.  
19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall you speak unto Esau, when you find him.  
20. And say ye moreover, Behold, thy servant Jacob is behind us: For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.  
21. So went the present over before him: and himself lodged that night in the company.  
22. And he risen up that night, and took his two wives, and his two women servants, and his eleven sons, and passed over the ford Jabbok.  
23. And he took them, and sent them over the brook, and sent over that he had.  
24. And Jacob was left alone: and there wrestled a man with him, until the breaking of the day.  
25. And when he saw that he prevailed not against him, he touched the hollow of his thigh: and the hollow of Jacob's thigh was out of joint, as he wrestled with him.  
26. And he said, Let me go, for the day breaketh: And he said, I will not let thee go, except thou bless me.  
27. And he said unto him, What is thy name? And he said, Jacob.  
28. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.  
29. And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it, that thou dost ask after my name? and be blessed him there.  
30. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.  
31. And as he passed over Peniel, the sun risen upon him, and he halted upon his thigh.  
32. Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh, in the sinew that shrank.  
1. THE Angels: To comfort and confirm him under his fear, and the approaching danger, Psal. 91.11. Met him: In a visible appearance, and when he was awake.  
2. God's host: Or, Camp. Compare Luk. 2.13. Psal. 34.7. Mahanaim: i. e. Two Hosts or Camps, the Angels probably appearing in two Companies; or else it may have respect to the Host or Camp of Jacob, and that other of the Angels. Hence the City mentioned (Josh. 21.38.) is thought to have had its Name, and was one of the Cities given to the Levites.  
3. The Country of Edom: Or, the Field of Edom, Hebr. i. e. the place where Esau was at that time.  
4. My Lord: He treats him as his Elder brother, not insisting upon, nor yet renouncing his blessing, ch. 27.29.  
5. I have Oxen: He lets him know, that he was in a condition that would not render him a burden to him or his Father's house.  
6. Four hundred: This company was a great terror to Jacob, who was but newly escaped from Laban, who persecuted him.  
7. Greatly afraid: Yet he was not so much overcome with fear as to neglect what became a wise and good Man to do; of which the following words give us several proofs, viz. [I.] In his dividing his people and flocks into two several bands or companies, that one might the more easily escape when the other should be assaulted, v. 8, 16. [II.] In addressing himself to God by Prayer, v. 9, 10, 11. In which he puts God in mind of his promise, (v. 9, 12.) Acknowledgeth God's mercies, and his own unworthiness, (v. 10.) and represents his own danger and fear, (v. 11.) [III.] In sending a present to Esau, (v. 13.) Prov. 17.8.18.16. And though he had not time to make a choice, and therefore took of that which came to his hand, (1 Sam. 25.8.) yet he sent a large present, being no less than Five hundred and eighty head of , (v. 14, 15.) and so ordered his Servants to keep their distances between one drove and another, that they might by degrees pacify his angry brother, (v. 16.)  
20. Behind: Not fled for fear.  
21. In the company: Or, in the Camp; i. e. in his own Camp.  
22. Jabbok: Deut. 2.37. and 3.16. Numb. 21.24.  
24. A man: i. e. An Angel in the appearance of a Man, called also God. See ver. 28, 30. with Hos. 12.3, 4. A fair representation of Christ, both God and Man, and the Angel of the Covenant, Mal. 3.1. Of the day: i. e. It was not openly before other spectators. See v. 26.  
25. Prevailed not: By which Jacob was confirmed in his hope that Esau would not be able to prevail against him. (See v. 28.) Hollow of his thigh: The upper part of his Thigh or Hipbone where the Joint is. Out of joint: Though Jacob prevailed, yet he met with difficulty and pain to keep him from vaunting his own strength, and being exalted above measure, 2 Cor. 12.7.  
26. For the day, etc. See v. 24. I will not, etc. This implies that Jacob did believe this person to be more than a Man; and recommends to us great earnestness and importunity in our prayers to God.  
27. What is thy name? He asks this question to introduce what follows.  
28. No more Jacob, but Israel: Not that he should never be called Jacob after this; but that Israel should be his principal n●me, and that which his Offspring should enjoy from him, who were called the Children of Israel. See Jer. 7.22. ch. 23.7, 8. Joh. 15.15. Israel: In the Hebrew it imports one that hath power with God. With men: With Laban of late, with Isaac formerly, and hast now good hope to prevail with Esau.  
29. Wherefore, etc. He checks Jacob's curiosity, Judg. 13.17, 18.  
30. Face to face: i. e. After a very clear manner God hath revealed himself to me, Deut. 34.10. Preserved: They having a belief that they could not outlive so clear a revelation. Compare Judg. 13.22. Exod. 20.19.33.20.  
32. Eat not: In memory of what happened to Jacob they abstain from eating that part.   

CHAP. XXXIII.  
The ARGUMENT.  
Jacob beholding Esau coming towards him, disposeth his Company, and goes before them to meet him. They meet with Expressions of mutual kindness. Esau, after some refusal accepts of Jacob's Present, and departeth to Seir. Jacob comes to Succoth. He goes toward Shechem. Buys a parcel of a Field, and builds an Altar.  
1. AND Jacob lifted up his eyes, and looked, and behold, Esau came, and with him four hundred men: and he divided the children unto Leah, and unto Rachel, and unto the two handmaids.  
2. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.  
3. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.  
4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him, and they wept.  
5. And he lift up his eyes, and saw the women, and the children, and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.  
6. Then the hand-maidens came near, they and their children, and they bowed themselves.  
7. And Leah also with her children came near, and bowed themselves: and after came Joseph near, and Rachel, and they bowed themselves.  
8. And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.  
9 And Esau said, I have enough, my brother, keep that thou hast unto thyself.  
10. And Jacob said, Nay, I pray thee: if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God; and thou wast pleased with me.  
11. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough; and he urged him, and he took it.  
12. And he said, Let us take our journey, and let us go, and I will go before thee.  
13. And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should over-drive them one day, all the flock will die.  
14. Let my lord, I pray thee, pass over before his servant, and I will lead on softly, according as the  that goeth before me, and the children be able to endure, until I come unto my lord unto Seir.  
15. And Esau said, Let me now leave with thee some of the folk that are with me: and he said, What needeth it? let me find grace in the sight of my lord.  
16. So Esau returned that day on his way unto Seir.  
17. And Jacob journeyed to Succoth, and built him an house, and made booths for his : therefore the name of the place is called Succoth.  
18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-Aram, and pitched his cent before the city.  
19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.  
20. And he erected there an altar, and called it El-Elohe Israel.  
2. Hindermost: He so placed them, that those he loved most he put hindmost, as being remotest from danger.  
3. Before them: i. e. Before his Wives and Children, the better to provide for their safety. Seven times: i. e. Many, or sundry times, as this Phrase signifies, 1 Sam. 2.5. Prov. 26.25.  
4. Kissed him: As a token of Kindness and Friendship: And this is an instance of Jacob's prevailing with Men as he had done with God, ch. 32.28. Prov. 16.7.  
5. Women: Who followed after him in three Companies, (v. 1, 3.) Graciously given, ch. 30.2. with ch. 29.31.  
7. Joseph: Who was the youngest, and at this time about six years old. See ch. 30.25.  
9 Enough: Or, much, as it is in the Hebrew.  
10. For therefore: Or, Because that, as the Hebrew Particles signify, and are rendered, ch. 38.26. Compare ch. 18.5. As though I had seen the face of God: q.d. It is greatly comfortable to me to meet thee pacified and reconciled, especially, as I thereby receive a token of God's Favour also, who hath brought this to pass. See ch. 32.30. 2 Sam. 14.17.  
11. Enough: Or, All, as in the Hebrew.  
13. With young: Or, Giving suck, as the Chaldee hath it, and the Hebrew word signifies, 1 Sam. 6.7.  
14. I come: It is not recorded that Jacob did come to him to Seir, but yet, notwithstanding that, he might do it; and may well be supposed here to intent it sincerely.  
17. To Succoth: So called by anticipation. We find a City that was so called, Judg. 8.15, 16. An house: Not for any long stay, as appears afterward.  
18. To Shalem a city of Shechem: Or, Safe to the city Shechem. He having by the favour of God overcome the difficulties which were in his way, came safe into the Promised Land. In this sense the Chaldee understands the words: And this agrees with Jacob's words, ch. 28.21. and with God's Promise to him, ch. 31.3. and ch. 32.9. A city of Shechem: i. e. To a City called Sychem, Act. 7.16. Pitched his tent: Or, Encamped, Hebr.  
19 He bought: As Abraham had done, ch. 23. Pieces of money: In the Margin it is Lambs. The word in this place rather signifies Money; and it is likely it was stamped Money also, and that with the figure of Lambs (as the Greeks afterwards stamped theirs with the figure of an Ox, and called that Money so stamped, an Ox) whence it might easily happen, that one word might signify both the Money and the Creature which was stamped upon it. That it signifies Money in this place is evident from Act. 7.16.  
20. Called it: Not that he called the Altar by the name of God. But at this Altar he called upon God. And to this sense the Chaldee, Greek and vulgar Latin render these words: Or, supposing the words Elliptical, they may be rendered thus. And called it the Altar of God, the God of Israel: Which is a fair account of the meaning of this and other places. e. g. Moses built an altar, and called the name of it JEHOVAH-nissi: i. e. The Altar of JEHOVAH- nissi, Exod. 17.15. And the name of the city shall be, The Lord is there: i. e. The City where God is, Ezek. 48.35. See Psalm 48.1, 2. Nothing is more common among us to this day, than to call Churches and Consecrated Places by the very Names of those persons to whose Memories they were Consecrated. Thus we do when we for brevity's sake call them Trinity, St. Marry, etc.   

CHAP. XXXIV.  
The ARGUMENT.  
Shechem defiles Dinah, and desires her for his Wife. Hamor, Shechem's Father, treats with Jacob and his Sons to that purpose, and offers large Conditions. The Sons of Jacob refuse his Offer, but promise to intermarry with them on condition that they would Circumcise their Males. Hamor and Shechem persuade the Men of their City to submit to the Condition required, and they are thereupon Circumcised. Simeon and Levi kill the Males who were indisposed by the Circumcision of their Flesh, and took their Wealth and Wives. Jacob's Expostulation with them, and their Reply.  
1. AND Dinah the daughter of Leah, which she bore unto Jacob, went out to see the daughters of the land.  
2. And when Shechem the son of Hamor, the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.  
3. And his soul clavae unto Dinah the daughter of Jacob, and he loved the damsel, and spoke kindly unto the damsel.  
4. And Shechem spoke unto his father Hamor, saying, Get me this damsel to wife.  
5. And Jacob heard that he had defiled Dinah his daughter, (now his sons were with his  in the field) and Jacob held his peace until they were come.  
6. And Hamor the father of Shechem went out unto Jacob to commune with him.  
7. And the sons of Jacob came out of the field, when they heard it, and the men were grieved: and they were very wroth, because he had wrought folly in Israel, in lying with Jacob's daughter; which thing ought not to be done.  
8. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.  
9 And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.  
10. And ye shall dwell with us, and the land shall be before you: dwell, and trade you therein, and get you possessions therein.  
11. And Shechem said unto her father, and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me, I will give.  
12. Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.  
13. And the sons of Jacob answered Shechem, and Hamor his father deceitfully, and said, (because he had defiled Dinah their sister.)  
14. And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised: for that were a reproach unto us.  
15. But in this will we consent unto you: if ye will be as we be, that every male of you be circumcised:  
16. Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.  
17. But if ye will not hearken unto us, to be circumcised, then will we take our daughter, and we will be gone.  
18. And their words pleased Hamor, and Shechem Hamor's son.  
19 And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father.  
20. And Hamor and Shechem his son came unto the gate of their city, and communed with the men if their city, saying,  
21. These men are peaceable with us, therefore let them dwell in the land, and trade therein: for the land, behold, it is large enough for them: let us take their daughters to us for wives, and let us give them our daughters.  
22. Only herein will the men consent unto us, for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.  
23. Shall not their , and their substance, and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.  
24. And unto Hamor and unto Shechem his son harkened all that went out of the gate of his city: and every male was circumcised, all that went out of the gate of his city.  
25. And it came to pass on the third day when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.  
26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.  
27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.  
28. They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,  
29. And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.  
30. And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, amongst the Canaanites, and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me, and I shall be destroyed, I and my house.  
31. And they said, Should he deal with our sister, as with an harlot?  
1. To see: viz. The Ornaments of the Women of that place, says Josephus, who also tells us, That it was at a certain Festival. 'Tis probable, that she went alone, and her going out seems to be mentioned as the Occasion of her being defiled, Tit. 2.5.  
2. Took her: By force, according to Josephus and the Vulgar. Defiled her: Or, Humbled her, as in the Hebrew. It is not the same word which is rendered Defiled (v. 5.) but the word imports, That he afflicted her, and seems to intimate his Violence as well as her Dissent; and this is probable from what follows (v. 3.) That he spoke kindly to her, for comorted her what he could under her grief.  
4. Father: To whom that care did belong.  
5. Held his peace: He ruled over his own Spirit, which spoke him better than his Sons, who took the City, Prov. 16.32.  
6. With him: The Daughter being to be disposed of in marriage by the Father. See v. 4.  
7. He had wrought folly in Israel: i. e. He had committed a vile and lewd practice in the Family of Jacob, or Israel. For Israel may well imply Jacob's Family, (ch. 28.9.) the name of Israel being given him as that name which was to be derived upon his Offspring. (See the Note on ch. 32.28.) who were to be a separate and holy People, Deut. 23.17.  
8. Your daughter: i. e. The Daughter of your Family.  
11. I will give: It was the custom to purchase Wives among some of the Eastern People, ch. 29.18.  
12. Dowry: This is a Gift in consideration of marriage.  
13. Deceitfully: Jacob was not privy to their Guile, (v. 30.) and disclaimed it to the last, (ch. 49.7.)  
14. We cannot: Here is a specious pretence of Religion with design to do an Injury.  
15. As we be: And are obliged to be, ch. 17.10.  
20. Gate: See the Note on ch. 23.10. Communed: The Arguments which they used to persuade them to Affinities with them, were these, [I.] Because they were peaceable men and so deserved well, (v. 21.) [II.] There was room enough for them in that Country, (v. 21.) [III.] That by this Affinity they should strengthen themselves, (v. 23.)  
25. Third day: i. e. Probably from their being Circumcised: It follows, When they were sore: They than took the advantage when the wounded and affected were in greatest danger, and least able to resist. Compare Josh. 5.5, 6, 8. Brethren: Both by Father and Mother. Boldly: The City being secure, and the Men thereof unfit to resist.  
27. Sons of Jacob: i. e. The other of his Sons. Because they had defiled: i. e. Shechem had, and the rest of the City had not punished him for it, Josh. 17.11, 12.  
30. Make me to stink: i. e. Render me odious, as if I had been privy to your Craft and Cruelty.  
31. Should, etc. An answer that was fierce and stout. And they seem to think it necessary thus to vindicate their Sister's Reputation, who might else have been reputed as a Common Woman.   

CHAP. XXXV.  
The ARGUMENT.  
Jacob is directed by God to go to Bethel, and to build an Altar there: He prepares his family, in order thereunto, and goes. Deborah dieth. God appears to Jacob; calls his Name Israel, and blesseth him, and promiseth the Land of Canaan to his Posterity. Jacob erects a Pillar. Benjamin is born, and Rachel dieth. Reuben lieth with Bilhah. The Sons of Jacob. The Age and Death of Isaac.  
1. AND God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an Altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.  
2. Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:  
3. And let us arise, and go up to Beth-el; and I will make there an Altar unto God, who answered me in the day of my distress, and was with me in the way which I went  
4. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hide them under the oak which was by Shechem.  
5. And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.  
6. So Jacob came to Luz, which is in the land of Canaan (that is Beth-el) he and all the people that were with him.  
7. And he built there an Altar, and called the place El-beth-el: because there God appeared unto him, when he fled from the face of his brother.  
8. But Deborah Rebekah's nurse died, and she was buried beneath Beth-el, under an oak: and the name of it was called Allon-bachuth.  
9 And God appeared unto Jacob again, when he came out of Padan-Aram; and blessed him.  
10. And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.  
11. And God said unto him, I am God Almighty: be fruitful and multiply: a nation and a company of nations shall be of thee: and kings shall come out of thy loins.  
12. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.  
13. And God went up from him, in the place where he talked with him.  
14. And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink-offering thereon, and he poured oil thereon.  
15. And Jacob called the name of the place where God spoke with him, Beth-el.  
16. And they journeyed from Beth-el: and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.  
17. And it came to pass when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.  
18. And it came to pass as her soul was in departing (for she died) that she called his name Benoni: but his father called him Benjamin.  
19 And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.  
20. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.  
21. And Israel journeyed and spread his tent beyond the tower of Edar.  
22. And it came to pass when Israel dwelled in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard it. Now the sons of Jacob were twelve.  
23. The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun.  
24. The sons of Rachel; Joseph, and Benjamin.  
25. And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali.  
26. And the sons of Zilpah, Leah's handmaid; Gad and Asher. These are the sons of Jacob, which were born to him in Padan-aram.  
27. And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah (which is Hebron) where Abraham and Isaac sojourned.  
28. And the days of Isaac were an hundred and fourscore years.  
29. And Isaac gave up the ghost and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.  
1. GOD said: Jacob being now in great fear from the Inhabitants of the Country, ch. 34.30.  
2. Household: Those of his own family. All that were with him: i. e. All his servants and dependants whatsoever. Strange Gods: i. e. Idols, or Images by which God was worshipped; whether the Teraphim which Rachel stole, (ch. 31.19.) or any other Images or Idols taken from the Shechemites, or remaining with any of those who were taken Captives from them, or who had followed Jacob from Padan Aram. Be clean: viz. from the pollution of Idolatry. Change your garments: As an outward sign or token of an inward change, 2 Sam. 12.20. Exod. 19.10. Ezek. 16.8, 10.  
3. Answered me: By taking me into his protection. Distress: viz. When he fled from Esau unto Padan-Aram, (ch. 28.) where he stayed Twenty years.  
4. Their Earrings: The materials of Idolatry. See Judg. 8.24. Hos. 2.13. Possibly these Earrings might be taken from the Shechemites, and might have some marks of Idolatry upon them. Hid them: From the knowledge of his people; and the Greek adds, that he abolished them: Possibly he broke or melted them down. Compare Exod. 32.20. 2 Kings 18.4. Oak: A Tree not likely to be suddenly digged up, being Sacred in the esteem of Idolaters, Isa. 1.29.  
5. Terror of God: Or, a mighty Terror. And this was from God, who restrained the people from destroying Jacob and his Family, notwithstanding their power, and the provocation given by the slaughter of the Shechemites.  
7. The place: See the Note on ch. 23.20. God appeared: The Angels of God, says the Chaldee.  
8. Rebekah's nurse: The Nurse who was sent with her from Padan-Aram, ch. 24.59.  
10. Israel: See the Note on ch. 32.28. This Name is a second time assigned him, and thereby his Faith in God is confirmed.  
11. Be fruitful: The Blessing of Abraham is bestowed on him, ch. 28.3, 4. And from his numerous Offspring it appears, that it was made good to him.  
13. God: The glory of God, says the Chaldee.  
14. Oil: See ch. 28.18.  
16. Ephrath: Which is Bethlehem, (v. 19) called Bethlehem Ephratah, (Micah 5.2.) where Christ was born.  
20. A Pillar: A lasting Monument & Testimony of Jacob's affection, 1 Sam. 10.2.  
21. Tower of Edar: Or, Tower of the flock, as the Vulgar renders it. Here probably the Shepherds were who received the tidings of Christ's birth, Luk. 2.8. This place is called the Tower of the flock, Micah 4.8.) and mentioned there as a place that should be dignified at the appearance of the Messiah. One Chaldee Paraphrast on this place tells us expressly, that this is the place where the King Messiah was to be revealed in the last days.  
22. With Bilhah: By which means he lost his Birthright, ch. 49.4.  
26. In Padan-Aram: Except Benjamin, as is plain from what goes before.   

CHAP. XXXVI.  
The ARGUMENT.  
The Wives and Children of Esau: He removes to Mount Seir. The Dukes which descended from him. The Sons and Dukes of Seir. Kings of Edom and Dukes.  
1. NOW these are the generations of Esau, who is Edom.  
2. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite;  
3. And Bashemath Ishmael's daughter, sister of Nebajoth.  
4. And Adah bore to Esau, Eliphaz: and Bashemath bare Revel.  
5. And Aholibamah bore Jeush, and Jaalam, and Korah: These are the sons of Esau, which were born unto him in the land of Canaan.  
6. And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his , and all his beasts, and all his substance, which he had got in the land of Canaan, and went into the country from the face of his brother Jacob.  
7. For their riches were more than that they might dwell together: and the land wherein they were strangers, could not bear them, because of their .  
8. Thus dwelled Esau in mount Seir: Esau is Edom.  
9 And these are the generations of Esau the father of the Edomites, in mount Seir.  
10. These are the names of Esau's sons; Eliphaz the son of Adah the wife of Esau, Revel the son of Bashemath the wife of Esau.  
11. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.  
12. And Timna was concubine to Eliphaz Esau's son, and she bore to Eliphaz Amalek: these were the sons of Adah Esau's wife.  
13. And these are the sons of Revel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife.  
14. And these were the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon Esau's wife: and she bore to Esau, Jeush, and Jaalam, and Korah.  
15. These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,  
16. Duke Korah, duke Gatam, and duke Amalek. These are the dukes that came of Eliphaz, in the land of Edom: these were the sons of Adah.  
17. And these are the sons of Revel Esau's son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah. These are the dukes that came of Revel in the land of Edom: these are the sons of Bashemath Esau's wife.  
18. And these are the sons of Aholibamah Esau's wife; duke Jeash, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah Esau's wife.  
19 These are the sons of Esau (who is Edom) and these are their dukes.  
20. These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,  
21. And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.  
22. And the children of Lotan were Hori, and Heman: and Lotan's sister was Timna.  
23. And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Woman.  
24. And these are the children of Zibeon; both Ajah, and Anah; this was that Anah, that found the m●les in the wilderness, as he fed the asset of Zibeon his father.  
25. And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.  
26. And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.  
27. The children of Ezer are these; Bilhan, and Zaavan, and Achan.  
28. The children of Dishan are these; Us, and Aran.  
29. These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,  
30. Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.  
31. And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.  
32. And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.  
33. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.  
34. And Jobab died, and Husham of the land of Temani reigned in his stead.  
35. And Husham died, and Hadad the son of Bedad (who smote Midian in the field of Moab) reigned in his stead: and the name of his city was Avith.  
36. And Hadad died, and Samlah of Masrekahreigned in his stead.  
37. And Samlah died, and Saul of Rehoboth by the river reigned in his stead.  
38. And Saul died, and Baal-hanan the son of Achbor reigned in his stead.  
39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.  
40. And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,  
41. Duke Aholibamah, duke Elah, duke Pinon,  
42. Duke Kenaz, duke Teman, duke Mibzar,  
43. Duke Magdiel, duke Iram. These be the dukes of Edom, according to their habitations, in the land of their possession: he is Esau the father of the Edomites.  
1. THE Generations: We have here an Accomplishment of what was foretold, (ch. 25.23.) and of what was promised, ch. 22.17.  
2. His Wives: Who had several Names as well as he. See the Note on ch. 28.9. and ch. 26.34. The daughter of Zibeon: i. e. Grandchild of Zibeon, referring it to Aholibamah. And thus is Anah here distinguished from him, mentioned (v. 20.) the one being the Brother, the other the Son of Zibeon. (Compare v. 24. the Greek here, and v. 14.)  
3. Bashemath: See ch. 28.9.  
4. Eliphaz: Probably the same who is mentioned in the Book of Job, or his Ancestor.  
6. Into the Country: i. e. He left Canaan, and went into another Country, or Land, and that was Mount Seir, (v. 8.)  
8. Seir: So called from a Man of that name, (v. 20.) God gave this place to Esau, Deut. 2.5. Josh. 24.4.  
11. Teman: Job 2.11.  
12. Timna: She was the Sister of Lotan, the Son of Seir, (v. 20, 22.) Amalek: Whence came the Amalekites, great Enemies to Israel, Exod. 17.8, 16.  
15. Duke's: These Dukes, mentioned from this to the 19th. Verse, are to be taken for the Heads of the Families from Esau.  
16. Korah: He is not mentioned among the Sons of Eliphaz, (v. 11, 12.) and probably was his Grandchild.  
20. Seir the Horite: Whose Race is here mentioned, because of the Affinity between his and Esau's Family, who succeeded the Horites in the possession of their Country, Deut. 2.12. with verse 22.  
24. Found the Mules in the Wilderness: Mules are said to be engendered of Horse and Ass; and Anah is from these words supposed to have found the way of gaining these Creatures, by committing them together, when he fed the Asses of Zibeon his Father. But there is another sense of these words, mentioned by several of the Jews; viz. That Anah found or light upon the E●nims (a strong and powerful sort of Men, Deut. 2.10.) in the Wilderness, who would have taken away his Asses; and that he did with courage, and without any help, rescue himself. What we render Mules, the Chaldee renders Giants, or Strong Men. The word in the Hebrew is in a manner the same with that in Deut. 2.10.  
30. Among their Dukes: i. e. According to their several Dukedoms, ch. 10.31. Dan. 7.17.  
31. Before there reigned any King, etc. The Israelites, till they were possessed of the Land of Promise, neither had a King, nor were they under any shadow of obligation of making one, Deut. 17.14. But that they would in due time have a King over them, Moses well knew, as appears from Deut. 17. And it cannot therefore be inferred from hence, that these words were not written by Moses, but by one who lived in that time when the Israelites had actually a King over them. We may very reasonably suppose, that the eight Kings named afterward might from the time of Esau, to this time of Moses, reign successively one after another; For from the Marriage of Esau, to the Eightieth year of Moses, are more than Two hundred years. And for the Dukes mentioned afterward, we have no cause to suppose them to succeed each other after the death of these Kings. See the Note on v. 40.  
32. Bela: The Kings which follow were of several Families, and not in a Line of one certain Family succeeding to one another.  
37. Rehoboth: The name of a City in Mesopotamia, near the River Euphrates.  
39 The daughter of Mezahab: The Chaldee renders it, the daughter of a Goldsmith.  
40. Duke's: These Dukes or Governors may well be supposed to be Governors in several Places or Territories at one and the same time: There appears no reason why we should suppose them to succeed one another.   

CHAP. XXXVII.  
The ARGUMENT.  
Joseph is hated of his Brethren. His two Dreams. He is sent to visit his Brethren. His Brethren conspire his death; but Reuben interposing, his Life is preserved. He is sold to the Ishmeelites, and carried into Egypt; but they pretend to their Father that he was killed by some wild-beast. Jacob mourns. Joseph is sold to Potiphar in Egypt.  
1. AND Jacob dwelled in the land wherein his father was a stranger in the land of Canaan.  
2. These are the generations of Jacob: Joseph being seventeen years old, was feeding the flock with his brethren, and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report.  
3. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.  
4. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.  
5. And Joseph dreamt a dream, and he told it his brethren; and they hated him yet the more.  
6. And he said unto them, Hear I pray you, this dream which I have dreamt:  
7. For behold, we were binding sheaves in the field, and lo, my sheaf arose, and also stood upright; and behold, your sheaves stood round about, and made obeisance to my sheaf.  
8. And his brethren said unto him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? and they hated him yet the more for his dreams, and for his words.  
9 And he dreamt yet another dream, and told it his brethren, and said, Behold, I have dreamt a dream more: and behold, the sun and the moon, and the eleven stars made obeisance to me.  
10. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamt? shall I, and thy mother, and thy brethren indeed come to bow down ourselves to thee to the earth.  
11. And his brethren envied him: but his father observed the saying.  
12. And his brethren went to feed their father's flock in Shechem.  
13. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? Come and I will send thee unto them: and he said unto him, Here am I  
14. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks, and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.  
15. And a certain man found him, and behold, he was wand'ring in the field: and the man asked him, saying, What seekest thou?  
16. And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.  
17. And the man said, They are departed hence: for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.  
18. And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.  
19 And they said one to another, Behold this dreamer cometh.  
20. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.  
21. And Reuben heard it, and he delivered him out of their hands, and said, Let us not kill him.  
22. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.  
23. And it came to pass when Joseph was come unto his brethren, that they stripped Joseph out of his coat, his coat of many colours that was on him.  
24. And they took him, and cast him into a pit: and the pit was empty, there was no water in it.  
25. And they sat down to eat bread; and they lift up their eyes, and looked, and behold, a company of Ishmeelites came from Gilead with their camels, bearing spicery, and balm, and myrrh, going to carry it down to Egypt.  
26. And Judah said unto his brethren, What profit is it, if we slay our brother, and conceal his blood?  
27. Come, and let us sell him unto the Ishmeelites, and let not our hand be upon him: for he is our brother, and our flesh; and his brethren were content.  
28. Then there passed by Midianites merchantmen, and they drew and lift up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver, and they brought Joseph into Egypt.  
29. And Reuben returned unto the pit, and behold, Joseph was not in the pit: and he rend his clothes.  
30. And he returned unto his brethren, and said, The child is not, and I, whither shall I go?  
31. And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood.  
32. And they sent the coat of many colours, and they brought it to their father, and said, This have we found: know now whether it be thy son's coat, or no.  
33. And he knew it, and said, It is my son's coat: an evil beast hath devoured him: Joseph is without doubt rend in pieces.  
34. And Jacob rend his clothes, and put sackcloth upon his loins, and mourned for his son many days.  
35. And all his sons, and all his daughters risen up to comfort him: but he refused to be comforted: and he said, For I will go down into the grave unto my son, mourning: thus his father wept for him.  
36. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.  
2. Generations: Or, things which happened to him. See ch. 25.19. Seventeen years old: His Father was now One hundred and six or seven years old. See the Notes on ch. 27.1. Brought: He did not frame a Slander, (Prov. 10.18.) but reported matter of fact.  
3. Because he was the son of his old age: Jacob was about Ninety years old when Joseph was born. Benjamin was more the Son of Jacob's old age than Joseph; but possibly had not as yet given that proof of a towardly Disposition which Joseph had done. The Jewish Writers (for which Opinion there are great Authorities) suppose this Expression to imply Joseph's Wisdom, which was in his youth like the Wisdom of old Men. Of many colours: As a sign of his Father's Love, (2 Sam. 13.18.) though it were an occasion of his Brethren's Envy.  
5. Dream: See the Notes on ch. 20.3.  
7. To my sheaf: This Sheaf is a fit Representation of Joseph in his Advancement in Egypt, to whom Application was made for Corn. And the lack of Corn sent his Brethren to him.  
9 Another: For the greater assurance, (ch. 41.32.) and also to represent another thing. In the first he only foresaw the Subjection of his Brethren, (ch. 42.6.) in this is a Representation of his Father's also, which was expressed by a Present as well as by the Declaration of his Brethren, ch. 43.26, 28.  
10. Thy Mother: The Mother was represented by the Moon. And though Rachel was dead, yet was not Joseph without a Mother, whether it were Leah (the Mother of the Family) or Bilhah who was reputed so, ch. 29.29. 'Tis enough that the Dream represents the Subjection of the entire Family.  
13. Shechem: Whose Inhabitants were destroyed, and near which place he had purchased some Land, ch. 33.19.  
17. Dothan: Compare 2 Kings 6.13.  
20. We will say: So easily do men proceed from one sin to another.  
23. Stripped Joseph: Took off that Robe which was a token of his Father's kindness. See v. 3.  
24. Cast him into a pit: He being first bound as Josephus tells us.  
25. A company of Ishmeelites: Of Arabians, says the Chaldee: And Josephus calls them Arabian Merchants of the Stock of Ishmael: 'Tis likely it was a mixed Company, consisting especially of Ishmeelites and Midianites, (v. 28.) who are elsewhere joined, Judg. 8.24, 28.  
28. Drew up: In Reuben's absence, as appears from v. 29. Pieces: i e. Shekels. See the Note on ch. 20.16.  
29. Rend his clothes: In token of his sorrow. See v. 34.  
30. Is not: i. e. Is dead. They are said in Scripture Phrase not to be who are dead and appear not among the Living. See ch. 41.13. and ch. 44.20. Whither shall I go? I, who being the firstborn, am most accountable for this miscarriage, and I, who have already incurred my Father's just Displeasure, ch. 35.22.  
34. Sackcloth: viz. As a farther testimony of his sorrow, Jon. 3.5.  
35. His sons: Who had been the occasion of his sorrow. Daughters: Dinah and his Son's Wives. Grave: Put here for the state of the Dead.   

CHAP. XXXVIII.  
The ARGUMENT.  
Judah begetteth Er, Onan and Shelah. Er marrieth Tamar. The wickedness of Onan. Judah's Wife dieth. He lieth with Tamar not knowing who she was. She conceives with child, upon which she is by Judah's means condemned to die. He is convinced that she was with child by him, upon which she escapes. She bringeth forth twins Pharez and Zarah.  
1. AND it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.  
2. And Judah saw there a daughter of a certain Canaanite, whose name was Shuah, and he took 〈◊〉 and went in unto her.  
3. And she conceived and bore a son, and he called his name Er.  
4. And she conceived again, and bore a son, and she called his name Onan.  
5. And she yet again conceived, and bore a son, and called his name Shelah: and he was at Chezib when she bore him.  
6. And Judah took a wife for Er his firstborn, whose name was Tamar.  
7. And Ere Judah's firstborn was wicked in the sight of the LORD, and the LORD slew him.  
8. And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.  
9 And Onan knew that the seed should not be his: and it came to pass when he went in unto his brother's wife, that he spilt it on the ground, lest that he should give seed to his brother.  
10. And the thing which he did, displeased the LORD: wherefore he slew him also.  
11. Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: (for he said, Lest peradventure he die also as his brethren did:) and Tamar went and dwelled in her father's house.  
12. And in process of time the daughter of Shuah Judah's wife died, and Judah was comforted, and went up unto his sheep-shearers to Timnath, he, and his friend Hirah the Adullamite.  
13. And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.  
14. And she put her widow's garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath: for she saw that Shelah was grown, and she was not given unto him to wife.  
15. When Judah saw her, he thought her to be an harlot, because she had covered her face.  
16. And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee: (for he knew not that she was his daughter in law) and she said, What wilt thou give me, that thou mayest come in unto me?  
17. And he said, I will send thee a kid from the flock: and she said, Wilt thou give me a pledge till thou send it?  
18. And he said, What pledge shall I give thee? and she said, Thy signet, and thy bracelets, and thy staff that is in thine hand: and he gave it her, and came in unto her, and she conceived by him.  
19 And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood.  
20. And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand; but he found her not.  
21. Then he asked the men of that place, saying, Where is the harlot that was openly by the way side? and they said, There was no harlot in this place.  
22. And he returned to Judah, and said, I cannot find her: and also the men of the place said, that there was no harlot in this place.  
23. And Judah said, Let her take it to her, lest we be shamed: Behold, I sent this kid, and thou hast not found her.  
24. And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot, and also behold, she is with child by whoredom: and Judah said, Bring her forth, and let her be burnt.  
25. When she was brought forth, she sent to her father in law, saying, By the man whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.  
26. And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son: and he knew her again no more.  
27. And it came to pass in the time of her travail, that behold, twins were in her womb.  
28. And it came to pass when she travailed, that the one put out his hand, and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.  
29. And it came to pass as he drew back his hand, that behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.  
30. And afterward came out his brother, that had the scarlet thread upon his hand, and his name was called Zarah.  
1. AT that time: i. e. In that space of time between Jacob's coming from Padan-Aram into Canaan, and his going into Egypt. In this Chapter we have an account of several matters which fell out not all at once, but successively. And though the greater part of the Chapter report matters that happened about and after the time when Joseph was sold into Egypt; yet Judah's marriage (which leads to those things) must have been before Joseph was sold. Otherwise it is hardly conceivable, that all those things should happen to Judah in the space of three and twenty years (for it could not be longer before he went into Egypt, after Joseph was sold) which are reported, viz. the birth of Er, Onan and Shelah, severally; The marriage of Er and Onan; The time which Tamar waited for Shelah (which were many days, v. 12.) The birth of Pharez and Zarah by Tamar; and after this, the birth of Hezron and Hamul of Pharez, (ch. 46.12.) Compare Deut. 10.8. Adullamite: So called from the City Adullam, Josh. 12.15.  
2. Canaanite: The Chaldee renders the word by Merchant; and so the word sometime signifies, Prov. 31.24. And the Tigurin Version renders it so in this place. But our English have translated it truly in this place, as will appear by comparing 1 Chron. 2.3. It is true, that Judah ought not to have married into that Race; (Compare ch. 24.3. with 28.1. and the Notes on those places) and that ('tis like) is the reason of the Chaldees rendering. It was an unlawful, and proved a very unhappy Marriage, and there remained none of the Posterity of this Woman of Canaan. Shuah: The name of the Man, as appears from the Hebrew Text, and from 1 Chron. 2.3.  
3. He called: Judah names the firstborn; his Wife gave names to the other two, v. 4, 5.  
5. Chezib: This place is called Achzib, Jos. 15.44.  
7. Wicked: Remarkably so, whatever his wickedness were; and was therefore cut off betimes.  
8. Marry her: This was afterward made into a Law, Deut. 25.5. (See the Notes on ch. 7.2.) But it was not lawful where the Brother left Issue behind him, Leu. 18.16.20.21.  
9 Should not be called his: Or, Should not be called by his name: As the Chaldee renders it 〈◊〉. Thus Envy carries him to another great sin.  
11. A widow at thy father's house. Compare Levit. 22.13.  
13. To shear his sheep: Which was a time of feasting. 2 Sam. 25.8, 11.  
14. Wrapped herself: viz. To keep herself from being known. Open place: i. e. A place that was common, Prov. 7.12.9.14, 15.  
15. Because she had covered: This does not contain the proof of her being an Harlot, but the reason why Judah did not know her, (v. 16.)  
18. Thy bracelets: Or, Thy scarf or girdle, according to the Hebrew.  
23. Lest we be shamed: Or, Become a contempt, as the Margin hath it. By pursuing, Judah would have occasioned the discovery of his own sin.  
24. Bring her forth: Judah would have her brought to her trial: Adultery was afterwards punishable with death, Deut. 22.22, 23. and probably at this time, and among this People it was so likewise. See the Notes on ch. 7.2. and Jer. 29.22, 23. She is charged with Adultery, because she was in truth the Wife of Shelah, v. 11. compared with Deut. 22.23, etc. Burnt: As an Adulteress, and probably according to the Custom of the place. This in one Case was the punishment by the Law of Moses, Leu. 21.9.  
26. Because I gave, etc. This neglect of his Promise was the occasion of this evil. No more: This abstaining from sin is necessary, and without it we cannot be said to repent, Job 34.31.  
29. This breach be upon thee: i. e. Thou hast made this breach, and accordingly he should in his name carry the remembrance of it.   

CHAP. XXXIX.  
The ARGUMENT.  
Joseph made the Overseer of the Family of Potiphar, who prospers thereupon. Joseph is tempted by his Mistress. He resisteth the Temptation. He is falsely accused and cast into Prison. God is with him in the Prison, where he is entrusted, and prospers.  
1. AND Joseph was brought down to Egypt, and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.  
2. And the LORD was with Joseph, and he was a prosperous man, and he was in the house of his master the Egyptian.  
3. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.  
4. And Joseph found grace in his sight, and he served him; and he made him overseer over his house, and all that he had he put into his hand.  
5. And it came to pass, from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field.  
6. And he left all that he had in Joseph's hand: and he knew not aught he had, save the bread which he did eat: and Joseph was a goodly person, and well-favoured.  
7. And it came to pass after these things, that his master's wife cast her eyes upon Joseph, and she said, Lie with me.  
8. But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand.  
9 There is none greater in this house than I; neither hath he kept back any thing from me, but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?  
10. And it came to pass, as she spoke to Joseph day by day, that he harkened not unto her, to lie by her, or to be with her.  
11. And it came to pass about this time that Joseph went into the house to do his business, and there was none of the men of the house there within.  
12. And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.  
13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth;  
14. That she called unto the men of her house, and spoke unto them, saying, See, he hath brought in an Hebrew unto us to mock us: he came in unto me to lie with me, and I cried with a loud voice;  
15. And it came to pass, when be heard that I lifted up my voice, and cried, that he left his garment with me, and fled, and got him out.  
16. And she laid up his garment by her, until his lord came home.  
17. And she spoke unto him according to these words, saying, The Hebrew servant which thou hast brought unto us, came in unto me to mock me.  
18. And it came to pass, as I lift up my voice, and cried, that he left his garment with me, and fled out.  
19 And it came to pass, when his master heard the words of his wife which she spoke unto him, saying, After this manner did thy servant to me, that his wrath was kindled.  
20. And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.  
21. But the LORD was with Joseph, and shown him mercy, and gave him favour in the sight of the keeper of the prison.  
22. And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison, and whatsoever they did there, he was the doer of it.  
23. The keeper of the prison looked nor to any thing that was under his hand, because the LORD was with him: and that which he did, the LORD made it to prosper.  
1. INto Egypt: God did send me before you (says Joseph to his brethren) to preserve life, ch. 45.5. Captain of the guard: Or, of the Army, or Soldiers. Of the Ishmeelites: But ch. 37.36. the Midianites are said to have sold him, i. e. it was a mixed Company of both. See the Note on ch. 37.25.  
2. With Joseph: i. e. He was favourable and merciful to him in his affliction. Compare Psal. 91.15. as also v. 3. and v. 21. of this Chapter, and Act. 7.9, 10.  
3. Saw: By the success he judged thus.  
4. Overseer: His chief Steward, as appears from v. 6, 8, 9  
5. Blessed: i. e. Prospered: Insomuch that he was prosperous in his Affairs both at home and abroad.  
6. Save the bread which he did eat: i. e. Which Potiphar did eat. So far was he from care, that he only concerned himself as to what he eat himself. Joseph took care of his other Affairs.  
7. Her eyes: Thus began her wickedness. We are not safe unless we make a Covenant with our Eyes, Job 31.1.  
8. Refused: Tho' her Servant, yet in this he refused to obey her. And he gives sufficient reasons for his refusal, viz. [I.] That by consenting to her he should be Ungrateful to his master, who had trusted him greatly, (v. 8.) And [II.] a great Offender against God, (v. 9) For what we render v. 9 How then, may from the Hebrew be rather rendered and how: To that sense it is rendered by the Greek, and then those words do usher in a distinct reason why he could not comply with his Mistress; whereas the present Version is not so distinct, nor yet so agreeable to the Original.  
10. Or to be with her: He resisted her Importunity, and shunned the occasion of sin.  
11. To do his business: viz. Which his Master had committed to his care. To search the Writings (or Books) of his accounts, says the Chaldee.  
14. To mock us: i e. To disgrace us, by committing so foul a sin as will be to our dishonour.  
20. Into prison: i. e. Into the Pit or Dungeon of it. Compare ch. 40.15.  
21. Gave him favour: This was after some time, as appears from ch. 40.15. See Ps. 105.18, 19  
23. Looked not to any thing: So great was his Confidence of Joseph's Integrity. The Chaldee renders it, He saw no fault. See ch. 40.15.   

CHAP. XL.  
The ARGUMENT.  
The Butler and Baker of Pharaoh are cast into the Prison where Joseph was. He interpreteth their Dreams. The Ingratitude of the Butler.  
1. AND it came to pass after these things, that the butler of the king of Egypt, and his baker had offended their lord the king of Egypt.  
2. And Pharaoh was wroth against two of his officers, against the chief of the butler's, and against the chief of the bakers.  
3. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.  
4. And the captain of the guard charged Joseph with them, and he served them, and they continued a season in ward.  
5. And they dreamt a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.  
6. And Joseph came in unto them in the morning, and looked upon them, and behold, they were sad.  
7. And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day.  
8. And they said unto him, We have dreamt a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.  
9 And the chief butler told his dream to Joseph, and said unto him, In my dream, behold, a vine was before me;  
10. And in the vine were three branches, and it was as though it budded, and her blossoms shot forth, and the clusters thereof brought forth ripe grapes.  
11. And Pharaoh's cup was in my hand, and I took the grapes, and pressed them into Pharaoh's cup: and I gave the cup into Pharaoh's hand.  
12. And Joseph said unto him, This is the interpretation of it: the three branches are three days;  
13. Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place, and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler.  
14. But think on me, when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house.  
15. For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.  
16. When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and behold, I had three white baskets on my head.  
17. And in the uppermost basket there was of all manner of bake-meats for Pharaoh, and the birds did eat them out of the basket upon my head.  
18. And Joseph answered, and said, This is the interpretation thereof: the three baskets are three days.  
19 Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree, and the birds shall eat thy flesh from off thee.  
20. And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler, and of the chief baker among his servants.  
21. And he restored the chief butler unto his butlership again, and he gave the cup into Pharaoh's hand.  
22. But he hanged the chief baker, as Joseph had interpreted to them.  
23. Yet did not the chief butler remember Joseph, but forgot him.  
3. In ward: Or, Custody, as the Hebrew word imports, Captain of the guard● This Office did belong to Potiphar, (ch. 37.36.) and probably Joseph was cast into a Prison belonging to him, where the Keeper o● the Prison might have information of the wrong w●● was done him. Prison: See ch. 39.20. Was bound: O● had been bound, and where he was still confined.  
4. Captain of the guard: Who upon better Information might think fit to trust Joseph. A season: Hebr. Days: i. e. Certain days.  
5. Dreamt: See the Notes on ch. 20.3. According to the interpretation: i. e Such as did signif●● the Event which ●●seph did foretell.  
6. Sad: Being thoughtful upon the account of their Dreams.  
8. There is no interpreter: They were shut up and could not have the liberty to consult the Magicians and Wisemen, ch. 41.8. To God: ch. 41.8, 16.  
12. Are three days: i. e. They do signify three days.  
13. Lift up thine head: Or, Take an account of thee when he shall survey his Family, Exod. 30.12. See v. 20. of this Chapter. Unto thy place: i. e. Unto thy former Office and Dignity.  
15. Stolen away: So he was by his Brethren: His Father knew not what became of him. Land of the Hebrews: i. e. The Land of Canaan where Abraham the Hebrew dwelled, (ch. 14.13.) and which God promised to his posterity. I have done nothing: i. e. Nothing amiss, which deserves this confinement.  
19 From off thee: By taking it from thee. Pharaoh removed him from his Office, and perhaps also took off his head before his body was hanged on a Tree.  
23. Forgot him: Joseph after this continued two years in Prison, ch. 41.1.   

CHAP. XLI.  
The ARGUMENT.  
The two Dreams of Pharaoh are interpreted by Joseph, who also adviseth Pharaoh what he should do Joseph is highly advanced by Pharaoh. Unto Joseph are born Manasseh and Ephraim. The beginning of the Famine foretell by Joseph.  
1. AND it came to pass at the end of two full years, that Pharaoh dreamt: and behold, be stood by the river.  
2. And behold, there came up out of the river seven well-favoured kine, and fat-fleshed, and they fed in a meadow.  
3. And behold, seven other kine came up after them out of the river, ill-favoured, and lean-fleshed, and stood by the other kine, upon the brink of the river.  
4. And the ill-favoured, and lean-fleshed kine did eat up the seven well-favoured and fat kine: So Pharaoh awoke.  
5. And he slept, and dreamt the second time: and behold, seven ears of corn came up upon one stalk, rank and good.  
6. And behold, seven thin ears, and blasted with the east-wind, sprung up after them.  
7. And the seven thin ears devoured the seven rank and full ears: and Pharaoh awoke, and behold it was a dream.  
8. And it came to pass in the morning, that his spirit was troubled; and he sent, and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream: but there was none that could interpret them unto Pharaoh.  
9 Then spoke the chief butler unto Pharaoh, saying, I do remember my faults this day.  
10. Pharaoh was wroth with his servants, and put me in ward, in the captain of the guard's house, both me, and the chief baker.  
11. And we dreamt a dream in one night, I and he: we dreamt each man according to the interpretation of his dream.  
12. And there was there with us a young man, an Hebrew, servant to the captain of the guard: and we told him, and he interpreted to us our dreams: to each man according to his dream he did interpret.  
13. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.  
14. Then Pharaoh sent, and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.  
15. And Pharaoh said unto Joseph, I have dreamt a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream, to interpret it.  
16. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.  
17. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river,  
18. And behold, there came up out of the river seven kine, fat-fleshed, and well-favoured, and they fed in a meadow.  
19 And behold, seven other kine came up after them, poor, and very ill-favoured, and lean-fleshed, such as I never saw in all the land of Egypt for badness.  
20. And the lean, and the ill-favoured kine, did eat up the first seven fat kine.  
21. And when they had eaten them up, it could not be known that they had eaten them, but they were still ill-favoured, as at the beginning. So I awoke.  
22. And I saw in my dream, and behold, seven ears came up in one stalk, full and good.  
23. And behold, seven ears withered, thin, and blasted with the east-wind, sprung up after them.  
24. And the thin ears devoured the seven good ears: and I told this unto the magicians, but there was none that could declare it unto me.  
25. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do.  
26. The seven good kine are seven years: and the seven good ears are seven years; the dream is one.  
27. And the seven thin, and ill-favoured kine that came up after them, are seven years: and the seven empty ears blasted with the east-wind, shall be seven years of famine.  
28. This is the thing which I have spoken unto Pharaoh: what God is about to do, he showeth unto Pharaoh.  
29. Behold, there come seven years of great plenty, throughout all the land of Egypt.  
30. And there shall arise after them seven years of famine, and all the plenty shall be forgotten in the land of Egypt: and the famine shall consume the land.  
31. And the plenty shall not be known in the land, by reason of that famine following: for it shall be very grievous.  
32. And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God: and God will shortly bring it to pass.  
33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.  
34. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.  
35. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.  
36. And that food shall be for store to the land, against the seven years of famine which shall be in the land of Egypt, that the land perish not through the famine.  
37. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.  
38. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?  
39 And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art.  
40. Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.  
41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.  
42. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.  
43. And he made him to ride in the second chariot which he had: and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.  
44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.  
45. And Pharaoh called Joseph's name, Zaphnath-Paaneah: and he gave him to wife Asenath the daughter of Potipherah priest of On: and Joseph went out over all the land of Egypt.  
46. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.  
47. And in the seven plenteous years the earth brought forth by handfuls.  
48. And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field which was round about every city, laid he up in the same.  
49. And Joseph gathered corn as the sand of the sea, very much, until he left numbering: for it was without number.  
50. And unto Joseph were born two sons before the years of famine came: which Asenath the daughter of Potipherah priest of On, bare unto him.  
51. And Joseph called the name of the firstborn Manasseh: for God, said he, hath made me forget all my toil, and all my father's house.  
52. And the name of the second called he Ephraim: for God hath caused me to be fruitful in the land of my affliction.  
53. And the seven years of plenteousness that was in the land of Egypt, were ended.  
54. And the seven years of dearth began to come, according as Joseph had said, and the dearth was in all lands: but in all the land of Egypt there was bread.  
55. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph: what he saith to you, do.  
56. And the famine was over all the face of the earth, and Joseph opened all the storehouses, and sold unto the Egyptians: and the famine waxed sore in the land of Egypt.  
57 And all countries came into Egypt to Joseph for to buy corn, because that the famine was so sore in all lands.  
1. PHaraoh: A Name that was common to the Kings of Egypt. See v. 44. River: Nilus, or some branch of it, whose Waters rendered Egypt fruitful.  
2. Kine: The increase whereof, together with that of Corn, (v. 5.) serve greatly toward the sustenance of life.  
3. Upon the brink of the river: Not feeding in a Meadow, as the fat Kine did, (v. 2.) but on the dry Banks of that River; the overflowing of which rendered the Land fruitful, Deut. 11.10, 11.  
8. The Magicians: i e. Interpreters, says the Greek Version. They were a sort of Men professing a skill in interpreting Dreams, Dan. 2.10. and that used enchantments, Exod. 8.18.  
9 My faults: i. e. My offences against thee. He might also remember now his ingratitude to Joseph, ch. 40.14, 23.  
13. Him he hanged: i. e. He did foretell what afterward came to pass, that he should be hanged.  
14. Out of the dungeon: Where he was possibly ministering to the Prisoners who were committed to his charge.  
16. It is not in me: God, etc. See chap. 40.8.  
24. None that could: Which confirms the truth of what Joseph had said before, v. 16. and ch. 40.8.  
30. Shall be forgotten: i. e. It shall be as if it had not been at all, by reason of the Famine which was to succeed. The Land: i. e. The People of the Land, says the Chaldee.  
32. Established: i. e. Fully confirmed. The Greek render it true, which Greek word signifies that which is not only true, but sufficiently confirmed and attested, Joh. 5.31. and ch. 8.13, 14.  
34. Let Pharaoh do this, etc. Or, Let Pharaoh constitute and appoint. What we render do, signifies to make or appoint, as doth also the Greek word which answers to it. See Mark 3.14. and Acts 2.36. Of the Land: i. e. Of the growth and increase of the Land.  
35. Under the hand of Pharaoh: Under the hand of Pharaoh, or of those whom Pharaoh should appoint.  
36. Store: Not to be touched till the Famine came.  
38. In whom the Spirit of God is: This Pharaoh concludes from the interpretation which Joseph had given of his Dream, (Dan. 5.11.) as also from Joseph's words, v. 16. The Chaldee hath it, the Spirit of Prophecy.  
40. Over my house: He made him Lord of his house, and ruler of all his substance, Psal. 105.21. Shall all my people be ruled: i. e. They shall be obedient, as the Vulgar and Greek Versions have it. He had power to bind his Princes at his pleasure, Psal. 105.22. Act. 7.10.  
42. His ring: As a mark of his favour to Joseph, and perhaps of the authority which he gave him, Esth. 3.10. and 8.2.  
43. In the second Chariot: As an argument that he was next in honour to the King himself, 2 Chron. 35.24. Esther 6.2. Bow the knee: They were to do homage to Joseph as to the second person in the Kingdom, as one who was the Father of the King and Country, ch. 45.8. The Chaldee renders it, This is the Father of the King.  
44. I am Pharaoh: i. e. I am King: Pharaoh was the common Name of the King, as Ptolemy was in aftertimes, Gen. 12.15. And as the Ptolemy's were distinguished by other additional or proper Names, so were the Pharaohs also. Thus we read of Pharaoh-necoh, 2 Kings 23.9. compare Jer. 44.30. And thus were the Caesars among the Romans distinguished from one another. Pharaoh in this place implies the Sovereign authority, as is implied by what follows, Without thee shall no man lift up his hand, etc. i. e. No man shall have power to do any thing without his leave, at least not against his will.  
45. Zaphnath-paaneah: A revealer of secrets, says Josephus. Priest: Or, Prince and Governor of On, or Heliopolis, say the Greek. He might be both Prince and Priest, ch. 14.18.  
47. By handfuls: i e. In great abundance, (v. 49.)   

CHAP. XLII.  
The ARGUMENT.  
Jacob sendeth his Sons into Egypt to buy Corn Joseph chargeth them as being Spies. They make their Answer. They are imprisoned, and set at liberty upon condition that they would bring Benjamin into Egypt. Their remorse for their former ill usage of Joseph. Simeon is left in Egypt as a pledge. The rest are sent back with Corn, and their Money in their Sacks of Corn. They relate to Jacob what had befallen them, who is not willing to send Benjamin.  
1. NOW when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?  
2. And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.  
3. And Joseph's ten brethren went down to buy corn in Egypt.  
4. But Benjamin, Joseph's brother, Jacob sent not with his brethren: for he said, Lest peradventure mischief befall him.  
5. And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.  
6. And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him, with their faces to the earth.  
7. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.  
8. And Joseph knew his brethren, but they knew not him.  
9 And Joseph remembered the dreams which he dreamt of them, and said unto them, Ye are spies; to see the nakedness of the land you are come.  
10. And they said unto him, Nay, my lord, but to buy food are thy servants come.  
11. We are all one man's sons; we are true men; thy servants are no spies.  
12. And he said unto them, Nay, but to see the nakedness of the land you are come.  
13. And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold, the youngest is this day with our father, and one is not.  
14. And Joseph said unto them, That is it that I spoke unto you, saying, Ye are spies.  
15. Hereby ye shall be proved: by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.  
16. Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.  
17. And he put them all together into ward, three days.  
18. And Joseph said unto them the third day, This do, and live: for I fear God.  
19 If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses.  
20. But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.  
21. And they said one to another, We are verily guilty concerning our brother in that we saw the anguish of his soul, when he besought us; and we would not hear: therefore is this distress come upon us.  
22. And Reuben answered them, saying, Spoke I not unto you, saying, Do not sin against the child; and ye would not hear? therefore behold also, his blood is required.  
23. And they knew not that Joseph understood them; for he spoke unto them by an interpreter.  
24. And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.  
25. Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.  
26. And they laded their asses with the corn, and departed thence.  
27. And as one of them opened his sack to give his ass provender in the inn, he espied his money: for behold, it was in his sack's mouth.  
28. And he said unto his brethren, My money is restored; and lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?  
29. And they came unto Jacob their father, unto the land of Canaan, and told him all that befell unto them, saying,  
30. The man who is the lord of the land, spoke roughly to us, and took us for spies of the country.  
31. And we said unto him, We are true men; we are no spies.  
32. We be twelve brethren, sons of our father: one is not, and the youngest is this day with our father in the land of Canaan.  
33. And the man the lord of the country said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone.  
34. And bring your youngest brother unto me: then shall I know that you are no spies, but that you are true men: so will I deliver you your brother, and ye shall traffic in the land.  
35. And it came to pass as they emptied their sacks, that behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.  
36. And Jacob their father said unto them, Me have ye bereft of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.  
37. And Reuben spoke unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.  
38. And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my grey hairs with sorrow to the grave.  
1. See: The Scripture sometimes puts seeing for hearing. Thus all the people saw the thunderings, Exod. 20.18. And so here, when Jacob saw; i. e. when Jacob heard, as it is expressed, Acts 7.12. and v. 2. of this Chapter. Corn: The Hebrew word signifies breaking, Corn being a principal thing wherewith we break our fast or hunger, Psal. 104. 1●. Why do ye look one upon another: i e. Why are ye negligent or slothful, as the Greek and Vulgar render it.  
2. Get you down thither: Egypt was lower than the Land of Canaan. And we find the coming from Egypt thither, expressed by a word that signifies to ascend, as the going from Canaan to Egypt is expressed by going down, ch. 45.9, 13.  
4. Lest peradventure: He was the more concerned for Benjamin, as being the only Son (as he supposed) of Rachel, whom he loved.  
6. Governor: The word in the Hebrew hath great affinity with the word Sultan, and seems to be its Original. He it was that sold: i. e. He did it partly in his own Person, and partly by his Servants and Officers. Bowed down: And by doing so fulfilled the Dream, ch. 37.7.  
9 Ye are Spies: This is to be understood as a Charge, rather than a positive Affirmation. Upon this occasion his Dreams are more fully made good. Nakedness: i. e. The weakest and most undefended places. Thus we call a Man without defensive Arms, naked; and so we call a City without Walls or Garrison: And Joseph might the more plausibly charge his Brethren as Spies, because the way which they came from Canaan into Egypt is observed to be the way that was least defensible against Spies or Common Enemies.  
11. One man's sons: And it is not likely that one man would venture so many children upon so dangerous a design as that of spying the nakedness of a Land; nor need a whole Country apprehend any danger from one Family.  
13. Is not: i. e. Is dead, ch. 44.10.  
15. By the life of Pharaoh: This is at least a vehement asseveration, or apprecation of life and health to Pharaoh, which Joseph useth to assure his Brethren of his intentions. Thus much the phrase elsewhere seems to import, 1 Sam. 1.26. And then the sense of Joseph's words is, as if he had said, As sure as Pharaoh lives: Or, As sincerely as I desire the life and welfare of Pharaoh, vid. Ezek. 33.11. Ye shall not go: i. e. Ye shall not all go. Except, etc. i. e. Unless you do agree to bring with you your youngest Brother.  
21. We are verily guilty, etc. Thus their affliction brings their sin to remembrance, Hos. 5.15. When they stand in need of mercy, they remember the time when they refused to show it.  
22. Reuben answered: Compare ch. 37.21, 22.  
23. By an Interpreter: Who possibly was out of the way at this time.  
24. Simeon: The eldest Son next to Reuben, (who endeavoured his deliverance,) and was the more  for not pleading for Joseph: He was of a cruel disposition, ch. 34.25. and ch. 49.5. and 'tis like had showed it in his carriage to Joseph.  
25. To restore: An act of Mercy in Joseph this was, considering his Father's necessity at present.  
28. Afraid: Gild makes Men so, Levit. 26.36. God hath done: They justly own the hand of God.  
33. Take food for the famine: The words are Elliptical in the Hebrew, and import that they should take that provision which was wanting in their family: As the Chaldee hath it.  
35. Afraid: They might fear to be accused of Theft, ch. 43.22.  
38. Alone: i. e. The only Child as he supposed of his Mother. See v. 4.   

CHAP. XLIII.  
The ARGUMENT.  
Jacob is hardly persuaded to send Benjamin into Egypt. Joseph entertaineth his Brethren at a Feast.  
1. AND the famine was sore in the land.  
2. And it came to pass when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.  
3. And Judah spoke unto him, saying; The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.  
4. If thou wilt send our brother with us, we will go down and buy thee food.  
5. But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you.  
6. And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?  
7. And they said, The man asked us straight of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: Can we certainly know that he would say, Bring your brother down?  
8. And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live and not die, both we, and thou, and also our little ones.  
9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever.  
10. For except we had lingered, surely now we had returned this second time.  
11 And their father Israel said unto them, if it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds.  
12. And take double money in your hand: and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight.  
13. Take also your brother, and arise, go again unto the man.  
14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin: if I be bereft of my children, I am bereft.  
15. And the men took that present, and they took double money in their hand, and Benjamin; and risen up, and went down to Egypt, and stood before Joseph.  
16. And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready: for these men shall dine with me at noon.  
17. And the man did as Joseph bade: and the man brought the men into Joseph's house.  
18. And the men were afraid, because they were brought into Joseph's house, and they said, Because of the money that was returned in our sacks at the first time, are we brought in, that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.  
19 And they came near to the Steward of Joseph's house, and they communed with him at the door of the house,  
20. And said, O sir, we came indeed down at the first time to buy food.  
21. And it came to pass, when we came to the inn, that we opened our sacks, and behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.  
22. And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.  
23. And he said, Peace be to you, fear not: your God, and the God of your father hath given you you treasure in your sacks: I had your money. And he brought Simeon out unto them.  
24. And the man brought the men into Joseph's house, and gave them water, and they washed their feet, and he gave their ass' provender.  
25. And they made ready their present against Joseph came at noon: for they heard that they should eat bread there.  
26. And when Joseph came home, they brought him the present which was in their hand, into the house, and bowed themselves to him to the earth.  
27. And he asked them of their welfare, and said, Is your father well, the old man of whom ye spoke? is he yet alive?  
28. And they answered, Thy servant our father is in good health, he is yet alive: and they bowed down their heads, and made obeisance.  
29. And he lift up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spoke unto me? and he said, God be gracious unto thee, my son.  
30. And Joseph made haste: for his bowels did yern upon his brother: and he sought where to weep, and he entered into his chamber, and wept there.  
31. And he washed his face, and went out, and refrained himself, and said, Set on bread.  
32. And they set on for him by himself, and for them by themselves, and for the Egyptians which did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.  
33. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.  
34. And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs: and they drank, and were merry with him.  
1. SOre: Grievous or heavy, as the Hebrew word signifies.  
2. A little food: At least so much as will serve the present necessity.  
3. Solemnly protest: Or, protesting protested, as in the Hebrew. See the Notes on ch. 42.15. See my face: i. e. Come into my presence, nor be admitted to buy any Corn. See 2 Sam. 14.24, 32. Acts 20.25, 38.  
5. We will not go down: It will be to no purpose. We cannot go down, ch. 44.26.  
8. The Lad: He was the youngest of Jacob's Sons, and might therefore be called the Young man by those of Jacob's family. He was at this time the Father of several Children, (ch. 46.21.) And the Hebrew word we render Lad, does not imply him to be a stripling, but a young man only, 2 Sam. 18.5, 12. Gen. 22.5.  
11. A present: To gain Joseph's favour. This course Jacob had successfully tried before, ch. 32.20. See Prov. 18.16. ch. 21.14.  
12. Double money: i. e. Other money, (v. 22.) besides the sum which they found in their Sacks. Oversight: An error or mistake, as the Hebrew word signifies.  
14. God Almighty: Who ought to be our refuge, and who is able to turn the hearts of Men, Prov. 21.1. If I be bereft of my children, I am bereft: q. d. Having taken this course, I entirely commit the success to God, and refer myself to him. Be it now as it will; If I am bereft, I am bereft. See the like expression, Esth. 4.16. If I perish, I perish.  
16. At noon: At the usual time of eating. See the Chaldee.  
18. That he may seek occasion against us: Or, Roll himself upon us, Hebr. They who had not showed Mercy are very prone to believe they shall receive none.  
21. Every man's money: As appeared after one had opened his Sack and found his money, and told his Brethren of it, ch. 42.27, 28.  
23. Your God, etc. This Servant of Joseph was taught the knowledge of the true God, and would have these Men acknowledge God's Providence in what had befallen them. I had your money: He does acknowledge the receipt of it, and so far he sets them at ease.  
24. Washed their feet: See the Note on ch. 18.4.  
26. Bowed down, etc. Thus is Joseph's Dream farther fulfilled, ch. 37.7.  
28. Thy servant our father: Thus did Jacob by his Sons pay Homage to Joseph. See ch. 37.9.  
32. For him by himself: As became him who was the second man in the Kingdom. Because the Egyptians might not, etc. The Hebrews were Keepers of Sheep, which was an Employment which was not pleasing to the more soft Egyptians, ch. 46.34. Besides, the Hebrews in their Worship of God by Sacrifices did those things which the Egyptian Superstition would not allow, Exod. 8.26. Hence the Chaldee here says, That the Hebrews eat what the Egyptians did worship. The Hebrews in their Eating as well as Sacrificing (and in their Laws afterwards) did offend the Egyptians, and run Counter to their Superstition. [See Herodot. Euterp. n. 46.]  
34. Sent messes: i e. Joseph sent them from his own Table, 1 Sam. 1.4, 5. Five times, etc. A token of Joseph's particular kindness, and possibly intended as a trial of the Temper of his Brethren, whether they were free from Envy or not. However, certain it is, that Joseph's placing his Brethren, (v. 33.) and his kindness to Benjamin mentioned here, did give credit to his words, when he afterwards discovered himself to be their Brother.   

CHAP. XLIV.  
The ARGUMENT.  
Joseph's Brethren are sent away, they are brought back again, and charged with having stolen a Cup. Judah's humble Supplication in behalf of Benjamin.  
1. AND he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth;  
2. And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn-money: and he did according to the word that Joseph had spoken.  
3. Assoon as the morning was light, the men were sent away, they and their Asses.  
4. And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men, and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?  
5. Is not this it in which my lord drinketh? and whereby indeed he divineth? ye have done evil in so doing.  
6. And he overtook them, and he spoke unto them these same words.  
7. And they said unto him, Wherefore saith my lord these words? God forbidden that thy servants should do according to this thing.  
8. Behold, the money which we found in our sack's mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house, silver or gold?  
9 With whom soever of thy servants it be found, both let him die, and we also will be my lord's bondmen.  
10. And he said, Now also let it be according unto your words: he with whom it is found, shall be my servant, and ye shall be blameless.  
11. Then they speedily took down every man his sack to the ground, and opened every man his sack.  
12. And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.  
13 Then they rend their clothes, and laded every man his ass, and returned to the city.  
14. And Judah and his brethren came to Joseph's house: (for he was yet there) and they fell before him on the ground.  
15. And Joseph said unto them, What deed is this that ye have done? wots ye not that such a man as I can certainly divine?  
16. And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants: both we, and he also with whom the cup is found.  
17. And he said, God forbidden that I should do so, but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.  
18. Then Judah came near unto him, and said, O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.  
19 My lord asked his servants, saying, Have you a father, or a brother?  
20. And we said unto my lord, We have a father an old man, and a child of his old age, a little one, and his brother is dead, and he alone is left of his mother, and his father loveth him.  
21. And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.  
22. And we said unto my lord, The lad cannot leave his father; for if he should leave his father, his father would die.  
23. And thou saidst unto thy servants, Except your youngest brother come down with you, you shall see my face no more.  
24. And it came to pass, when we came up unto thy servant, my father, we told him the words of my lord.  
25. And our father said, Go again, and buy us a little food.  
26. And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us.  
27. And thy servant, my father, said unto us, Ye know that my wife bore me two sons,  
28. And the one went out from me, and I said, Surely he is torn in pieces: and I saw him not since.  
29. And if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave.  
30. Now therefore, when I come to thy servant, my father, and the lad be not with us (seeing that his life is bound up in the lad's life)  
31. It shall come to pass, when he seethe that the lad is not with us, that he will die, and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave.  
32. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, than I shall bear the blame to my father for ever.  
33. Now therefore, I pray thee, let thy servant abide instead of the lad, a bondman to my lord, and let the lad go up with his brethren.  
34. For how shall I go up to my father, and the lad be not with me, lest peradventure I see the evil that shall come on my father.  
2. Put my Cup: Joseph having before honoured Benjamin, (ch. 43.34.) he now tries the Temper of his Brethren, whether moved with Envy they would give him up, or help him in his danger.  
5. And whereby indeed he divineth? Or, Maketh trial, as it is in the Margin. It does not appear that Joseph used any Magical and Superstitious Divination; all that can be inferred from the place is, That his Servant uses this pretence, and might possibly think his Master used the Arts of the Magicians of Egypt. See the Note on v. 15.  
8. Behold, the money, etc. A most excellent defence. It was not likely that they who made Restitution of what they might have concealed, would take away what belonged not to them. The Greek render the whole Verse thus; If we have restored unto thee, from the land of Canaan, the money which we found in our sacks, how should we steal out of thy master's house silver or gold?  
9 We also: So very confident are they of their Innocence.  
10. Blameless: i. e. Innocent or Faultless, as the Hebrew word imports; but then consequently upon it they are assured of Impunity, and so much the word imports in this place. They shall be treated as Innocent Persons. Thus Innocence in the Scripture style is put for Impunity, as Sin is for the Punishment thereof. See Exod. 20.7. and 37.7. Gen. 49.9. 1 King. 1.21.  
13. Rend their clothes: As a token of their sorrow. See ch. 37.29.  
15. Divine? Or, Make trial, as in the Margin. The Hebrew word sometimes signifies no more than diligently to observe and make trial, Gen. 30.27. 1 King. 20.33. Joseph was a man of great Wisdom, and known to be so among the Egyptians, and therefore not easily cheated and imposed upon; and his Brethren might well think he would have a watchful Eye over them, whom he had before charged as Spies.  
16. God hath found out the iniquity: Though as to this they were innocent, yet they ought to own. the Justice of God in chastising their other sins by this way.  
18. Came near: He came up to him, and because he was so great a Man in Egypt he excuseth his Presumption.  
21. That I may set mine eyes upon him: Or, Take care of him, as the Greek hath it. Thus much this Phrase imports, Jer. 39.12. and 40.4.  
30. Seeing that his life is bound up in the lad's life: i. e. The loss of his life will infer the loss of his Father's, 1 Sam. 18.1. The detaining him will kill his Father. This is Judah's Argument here and v. 31.  
33. Instead of the lad: He had become Surety for him, v. 32. and now he offers to become a Bondman in his stead to save his Father; he not being able to behold his Father's Misery in case of Benjamin's being left behind, (v. 34.)   

CHAP. XLV.  
The ARGUMENT.  
Joseph makes himself known to his Brethren. They are thereupon terrified. He supports them with the consideration of God's wise Providence. He sends for his Father into Egypt, not without the consent of Pharaoh and his Approbation. The Sons of Jacob return to their Father with large provisions for his Journey, and tell him the news that Joseph was alive, and Governor of Egypt. Jacob's rejoicing at it.  
1. THAN Joseph could not refrain himself before all them that stood by him: and he cried, 'Cause every man to go out from me: and there stood no man with him, while Joseph made himself known unto his brethren.  
2. And he wept aloud, and the Egyptians, and the house of Pharaoh heard.  
3. And Joseph said unto his brethren, I am Joseph: Doth my father yet live? And his brethren could not answer him: for they were troubled at his presence.  
4. And Joseph said unto his brethren, Come near to me, I pray you: and they came near: and he said, I am Joseph your brother, whom ye sold into Egypt.  
5. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.  
6. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be ear-ring nor harvest.  
7. And God sent me before you, to preserve you a posterity in the earth, and to save your lives by a great deliverance.  
8. So now, it was not you, that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.  
9 Haste you, and go up to my father, and say unto him, Thus saith thy son Joseph; God hath made me lord of all Egypt, come down unto me, tarry not.  
10. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy child's children, and thy flocks, and thy herds, and all that thou hast.  
11. And there will I nourish thee (for yet there are five years of famine) lest thou, and thy household, and all that thou hast come to poverty.  
12. And behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.  
13. And you shall tell my father of all my glory in Egypt, and of all that you have seen, and ye shall hast, and bring down my father hither.  
14. And he fell upon his brother Benjamin's neck, and wept: and Benjamin wept upon his neck.  
15. Moreover, he kissed all his brethren, and wept upon them: and after that his brethren talked with him.  
16. And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants.  
17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye, lad your beasts, and go, get you unto the land of Canaan:  
18. And take your father, and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.  
19 Now thou art commanded; this do ye; Take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.  
20. Also regard not your stuff: for the good of all the land of Egypt is yours.  
21. And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.  
22. To all of them he gave each man changes of raiment: but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.  
23. And to his father he sent after this manner: ten asses laden with the good things of Egypt, and ten she-asses laden with corn, and bread, and meat for his father by the way.  
24. So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.  
25. And they went up out of Egypt, and came into the land of Canaan, unto Jacob their father;  
26. And told him saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not.  
27. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived.  
28. And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.  
1. COuld not refrain himself: i e. He could no longer forbear being moved by the words of Judah. Go out: Joseph was not willing that any should be Witnesses of his own Passion, or his Brethren's former Faults.  
2. The Egyptians and the house of Pharaoh: i. e. The Egyptians who went out hearing it, soon told it to the House of Pharaoh. Compare v. 16.  
4. Whom ye sold: He tells them this to gain belief rather than to upbraid them.  
5. God did send, etc. i. e. I was sent hither not without the special Providence of God.  
8. Not you that sent me hither, but God: The good event of the thing was entirely to be imputed to God, though the fault were theirs.  
10. Land of Goshen: A fruitful part of the Land of Egypt lying towards Canaan, ch. 46.28, 29. 47.1, 6, 27.  
12. That it is my mouth: They might not only discern some resemblance from his Countenance by which they might call him to mind; but his speaking to them in their own Language without an Interpreter. (Compare v. 1. with ch. 42.23.) might farther confirm them.  
15. Talked with him: Having now overcome their fears.  
16. The fame thereof etc. Being quickly carried from one to another. See the Note on v. 2.  
18. Fat of the land: i. e. The best of it. Compare Ps. 63.5. Numb. 18.12.  
20. Regard not: Let not your Eye spare. Compare Deut. 7.16.  
22. Three hundred pieces of silver: i. e. Three hundred Shekels. See the Note on ch. 20.16.  
24. See that ye fall not out by the way: Be not angry, as the Latin and Greek have it. They would be apt to reproach each other now for their former cruelty to Joseph.  
26. Fainted: Through his fear and distrust.  
27. Revived i● Jacob now believing the truth of what his Sons had said.  
28. It is enough; Joseph my son is yet alive: Two things his Sons told him, viz. That Joseph was alive; and that he was Governor of Egypt. And the latter of the two Joseph required them to tell his Father, (v. 9) But for Joseph's Glory and Dominion, Jacob does not rejoice as one greatly affected with it. 'Twas his Life gave him the Joy: He said, It is enough; Joseph my son is yet alive. It is enough if Joseph be yet alive, as the Vulgar Latin hath it, See ch. 46.30.   

CHAP. XLVI.  
The ARGUMENT.  
Jacob cometh to Beer-sheba. God appears to him, and encourageth his going into Egypt; whence he, with his Family, goes down into Egypt. A particular account of his Family which went thither. Joseph meets his Father, and instructs his Brethren what they should say unto Pharaoh.  
1. AND Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac.  
2. And God spoke unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I  
3. And he said, I am God, the God of thy father, fear not to go down into Egypt: for I will there make of thee a great nation.  
4. I will go down with thee into Egypt, and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.  
5. And Jacob risen up from Beer-sheba, and the sons of Israel carried Jacob their father, and their little ones, and their wives in the wagons which Pharaoh had sent to carry him.  
6. And they took their , and their goods which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:  
7. His sons, and his sons sons with him, his daughters, and his sons daughters, and all his seed brought he with him into Egypt.  
8. And these are the names of the children of Israel which came into Egypt, Jacob and his sons: Reuben Jacob's firstborn:  
9 And the sons of Reuben, Hanoch, and Phallu, and Hezron, and Carmi.  
10. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.  
11. And the sons of Levi: Gershon, Cohath, and Merari.  
12. And the sons of Judah: Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron, and Hamul.  
13. And the sons of Issachar: Tola, and Phuvah, and Job, and Shimron.  
14. And the sons of Zebulun: sere, and Elon, and Jahleel.  
15. These be the sons of Leah, which she bore unto Jacob, in Padan●r●m, with his daughter Dinah: all the souls of his sons and his daughters, were thirty and three.  
16. And the sons of Gad: Ziphion, and Haggai, Shuni, and Ezbon, Eri, and Arodi, and Areli.  
17. And the sons of Asher: Jimnah, and Ishuah, and Isai, and Beriah, and Serah their sister: and the sons of Beriah, Heber, and Malchiel.  
18. These are the sons of Zilpah, whom Laban gave to Leah his daughter: and these she bore unto Jacob, even sixteen souls.  
19 The sons of Rachel Jacob's wife: Joseph and Benjamin.  
20. And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of P●tipherah, priest of On bare unto him.  
21. And the sons of Benjamin were Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and A●d.  
22. These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.  
23. And the sons of Dan: Hushim.  
24. And the sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem.  
25. These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bore these unto Jacob: all the souls were seven.  
26. All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons wives, all the souls were threescore and six.  
27. And the sons of Joseph which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.  
28. And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.  
29. And Joseph made ready his chariot, and went up to meet Israel his father to Goshen, and presented himself unto him: and he fell on his neck, and wept on his neck a good while.  

2298. 1706.  30. And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.  
31. And Joseph said unto his brethren, and unto his father's house, I will go up, and show Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me.  
32. And the men are shepherds: for their trade hath been to feed : and they have brought their flocks, and their herds, and all that they have.  
33. And it shall come to pass when Pharaoh shall call you, and shall say, What is your occupation?  
34. That ye shall say, Thy servants trade hath been about , from our youth even until now, both we and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.  
1. BEer-sheba: A place that was in the South part of Canaan, and in the way to Egypt. See the Note on ch. 21.31. Sacrifices: Eucharistical ones; for his Safety, Joseph's Life, and many other Blessings which he had received.  
2. In the visions of the night: See ch. 15.1.  
3. Fear not to go: Upon several accounts Jacob might fear to go (with his whole Family especially) into Egypt. Abraham had been injured there, (ch. 12.15. It had been foretold that his Seed should be afflicted by the Egyptians, (ch. 15.13.) Isaac had been warned not to go into Egypt, (ch. 26.2.) The Egyptians were Men of very different Usages and Manners from the Hebrews, (v. 34. and ch. 43.32.) They were also of a different Religion, and Jacob besides might fear lest by this means his Posterity should be deprived of the Land of Canaan. A great nation: And this was made good. There were Seventy that went into Egypt, and they in the space of Two hundred and ten (or fifteen) years' increased to about Six hundred thousand, Exod. 12.37. Deut. 10.22.  
4. Bring thee up: His Body was brought into Canaan, (ch. 50.3, 13.) and his Posterity also returned thither.  
6. Had gotten: Or, had possessed, as the Vulgar renders it. Jacob, who is therefore to be reckoned in the number of those who went into Egypt. See v. 8.  
7. His daughters, and his sons daughters: It appears not that he had above one Daughter, viz. Dinah; and one Granddaughter, Serah, (v. 17.) But this Enallage of number is very usual with the Sacred Writings in the like case. See v. 17. and v. 23. with ch. 21.7.  
8. Jacob and his sons: He with his Children, says the Vulgar. These words do also intimate, that Jacob is to be reckoned in the number of the Seventy, with his Sons. See v. 6.  
10. Of Simeon: Exod. 6.15. Jemuel called Nemuel, Num. 26.12. 1 Chron. 4. 24. Ohad omitted, Numb. 26.12. and 1 Chron. 4.24. and that probably, because he died without Children. Jachin, otherwise called Jarib, 1 Chron. 4.24. Zohar, called also Zerah, Numb. 26.13. and 1 Chron. 4.24.  
15. Thirty and three: Reckoning Jacob in the number. See v. 8.  
19 Jacob's wife: She was the Wife which he desired and loved most.  
21. The sons of Benjamin: He was now about the Age of Twenty and seven years, allowing him to be twelve or thirteen years younger than Joseph. See ch. 35.18. Belah: 1 Chron. 8.1. Becher: 1 Chron. 7.8.  
23. Sons of Dan: See the Note on v. 7.  
26. Threescore and six: Jacob and Joseph and his two Sons are not to be put into this number.  
27. Threescore and ten: To make up this number, Jacob and Joseph with his two Sons ought to be reckoned. This being the number of this Family, Jacob himself, the Head of it, is of that number. They are not reckoned here as coming with Jacob, but as all the Souls of his House or Family.  
28. Judah: Who had given a good proof a little before how he was concerned for his Father, ch. 45.18. To direct his face: i. e. To show him the way.  

2298. 1706.  30. Now let me die, since: Jacob had now obtained his desire. Compare ch. 45.28. and Luk. 2.29.  
32. Shepherds: Joseph is not ashamed of his Brethren s Employment, but freely acquaints Pharaoh with it, though he knew that the Egyptians detested Shepherds.  
34. That ye may dwell in the land of Goshen: In a fruitful Country, and toward the Confines of Canaan, to which they were to return; Far from the snares of the Court, and out of the way of the Egyptians which hated them, and detested that Employment. For every Shepherd, etc. The soft Egyptians hated Men of that hardy Employment, and possibly upon account of some loss from that sort of Men, and upon the score of their own Superstition they detested the Employment. See the Note on ch. 43.32.   

CHAP. XLVII.  
The ARGUMENT.  
Joseph presents five of his Brethren to Pharaoh. Jacob also appears before him. The Famine increaseth. The Egyptians for Corn part with their Money and , and their Land. The Land of the Priests was exempted. A fifth part of the increase of the Land is reserved for Pharaoh. Jacob's Age. He sweareth Joseph to bury him with his Fathers.  
1. THen Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and behold, they are in the land of Goshen.  
2. And he took some of his brethren, even five men, and presented them unto Pharaoh.  
3. And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we and also our fathers.  
4. They said moreover unto Pharaoh, For to sojourn in the land are we come: for thy servants have no pasture for their flocks, for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.  
5. And Pharaoh spoke unto Joseph, saying, Thy father and thy brethren are come unto thee:  
6. The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell, in the land of Goshen let them dwell: and if thou knowest any man of activity amongst them, then make them rulers over my .  
7. And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.  
8. And Pharaoh said unto Jacob, How old art thou?  
9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.  
10. And Jacob blessed Pharaoh, and went out from before Pharaoh.  
11. And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Ramese, as Pharaoh had commanded.  
12. And Joseph nourished his father, and his brethren, and all his father's household with bread, according to their families.  
13. And there was no bread in all the land: for the famine was very sore, so that the land of Egypt, and all the land of Canaan fainted by reason of the famine.  
14. And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.  
15. And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.  
16. And Joseph said, Give your ; and I will give you for your , if money fail.  
17. And they brought their  unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the  of the herds, and for the asses; and he fed them with bread, for all their , for that year.  
18. When that year was ended, they came unto him the second year, and said unto him, We will not hid it from my lord, how that our money is spent, my lord also hath our herds of ; there is not aught left in the sight of my lord, but our bodies, and our lands.  
19 Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live and not die, that the land be not desolate.  
20. And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.  
21. And as for the people, he removed them to cities from one end of the borders of Egypt, even to the other end thereof.  
22. Only the land of the priests bought he not: for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.  
23. Then Joseph said unto the people, Behold, I have bought you this day, and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.  
24. And it shall come to pass in the increase, that you shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.  
25. And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.  
26. And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the Priests only, which became not Pharaoh's.  
27. And Israel dwelled in the land of Egypt in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.  
28. And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.  
29. And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt.  
30. But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their burying-place. And he said, I will do as thou hast said.  
31. And he said, Swear unto me; And he swore unto him. And Israel bowed himself upon the bed's head.  
1. GOshen: See the Note on chap. 45.10.  
2. Some of his brethren: Or, the meanest of them, as the Hebrew word will bear, (1 Kings 12.31.) and not the goodliest, whom Pharaoh might have desired for his Court.  
3. Occupation: The Hebrew word signifies Work.  
4. To sojourn: Not to dwell in Egypt; and therefore they desire Goshen as near to Canaan.  
7. Jacob blessed Pharaoh: i. e. He saluted him, and gave him thanks, as the Hebrew word signifies, 2 Kings 4.29. Numb. 6.23, 24. Compare Matt. 26.26. with Luk. 22.19.  
9 Pilgrimage: Jacob's life was a Pilgrimage; It was spent in many places of Canaan, in Padan-Aram, and then in Canaan again, and now in Egypt, Heb. 11.9, 13. An hundred and thirty years: Hence it is evident that Jacob was about Ninety years old when Joseph was born. Evil: Though Jacob in some respect were a prosperous Man, yet he met with many Evils. He fled from Esau, served Laban Twenty years: He was defeated in his hope of Rachel, and she was barren also: He fled from Laban, feared Esau, halted: He was afflicted in Dinah, in Simeon and Levi, and in Reuben, and upon the score of Joseph; In the Sons of Judah and in Thamar; Besides the death of Rachel, and the sending away of Benjamin. Have not attained, etc. Abraham lived an Hundred seventy five years, and Isaac an Hundred and eighty, Gen. 25.7. and ch. 35.28.  
10. Blessed: At his going out, as at his coming in. See the Note on v. 7.  
11. Land of Ramese: So called here by Anticipation; the Israelites built a City of that Name afterward, Exod. 1.11. and 12.37.  
12. According to their families: Or, as a little Child is nourished. Heb. According to the little ones.  
13. Land of Egypt: i. e. The People of the Land, as the Chaldee hath it.  
17. Fed them: Heb. Led them.  
18. Second year: i. e. The year after, and not the second year of the seven years' famine.  
21. He removed them: The better to secure to Pharaoh the propriety from the People; says Josephus: And also it was a good means to prevent their Sedition, which they would be tempted to, if they had continued in their old Patrimonies.  
22. Priests: Tho' the Hebrew word sometimes signify Princes or great Officers: Yet the ancient Versions, the Chaldee, Greek, and Vulgar understand it of Priests here: And so does Josephus, and the Syriack Version of this place: And what is here said of the Privilege of the Priests, is confirmed by what we read to the same purpose in the Second Book of Herodotus.  
24. Fifth part: Ch. 41.34.  
29. Under my thigh: See the Note on ch. 24.2.  
30. With my fathers: i e. In the Land of Canaan, where Abraham and Isaac were buried; That the Israelites might be mindful of their return thither.  
31. Swear unto me: Jacob requires an Oath, not because he disinherited Joseph, but that he might furnish him with an argument to prevail with Pharaoh; and accordingly we find Joseph making use of it, ch. 50.5. Israel bowed himself upon the bed's head: i. e. He worshipped God, raising himself upon the head of his Bed. And possibly he might also lean upon the top of his Staff, as the Greek hath it. See Heb. 11.21.   

CHAP. XLVIII.  
The ARGUMENT.  
Joseph, with his two Sons, visits his Father in his sickness. Jacob puts him in mind of God's promise, and taketh Ephraim and Manasseh for his own Sons. He blesseth them, and prefers Ephraim before Manasseh. He foretelleth the Israelites return into Canaan; And gives Joseph a portion of Land.  
1. AND it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.  
2. And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.  
3. And Jacob said unto Joseph, God Almighty appeared unto me 〈◊〉 Luz in the land of Canaan, and blessed me,  
4. And said unto me, Behold, I will make thee fruitful, and multiply thee; and I will make of thee a multitude of people, and will give this land to thy seed after thee, for an everlasting possession.  
5. And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: as Reuben and Simeon, they shall be mine.  
6. And thy issue which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.  
7. And as for me, when I came from Padan, Rachel died by me in the land of Canaan, in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath, the same is Bedlam.  
8. And Israel beheld Joseph's sons, and said, Who are these?  
9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.  
10. (Now the eyes of Israel were dim for age, so that he could not see:) And he brought them near unto him; and he kissed them, and embraced them.  
11. And Israel said unto Joseph, I had not thought to see thy face: and lo, God hath showed me also thy seed.  
12. And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.  
13. And Joseph took them both, Ephraim in his right hand towards Israel's left hand, and Manasseh in his left hand towards Israel's right hand, and brought them near unto him.  
14. And Israel stretched out his right hand; and laid it upon Ephraim's head, who was the younger, and his left hand upon Manassehs head: guiding his hands wittingly; for Manasseh was the firstborn.  
15. And he blessed Joseph, and said, God, before whom my father's Abraham and Isaac did walk, the God which fed me all my life long unto this day,  
16. The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my father's Abraham and Isaac: and let them grow into a multitude in the midst of the earth.  
17. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manassehs head.  
18. And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.  
19 And his father refused, and said, I know it, my son, I know it; ●e also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.  
20. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim, and as Manasseh: and he set Ephraim before Manasseh.  
21. And Israel said unto Joseph, Behold, I die; but God shall be with you, and bring you again unto the land of your fathers.  
22. Moreover, I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.  
1. HIS two Sons: To receive his Father's blessing.  
2. One told: It was told as the Latin and Greek have it. Strengthened himself: i e. He put forth his strength; and possibly when he had raised himself, he supported himself by leaning upon his Staff, Heb. 11.21. Bed: Ch. 47.31.  
3. At Luz: Which, from God's appearing to him, he called Bethel, ch. 28.19. God appeared to Jacob twice in that place, at his going from, and returning to Canaan, ch. 28.13. and 35.6, 9 This Land: Ch. 28.13. ch. 35.12. For an everlasting possession: Ch. 13.15. This Jacob puts Joseph in mind of both to assure him of his right to the Land of Canaan; and also, that his Posterity might not be unmindful of returning thither.  
5. Are mine: They shall be reputed as my immediate Sons, and shall be Heads of Tribes, and, as such, inherit as Reuben and Simeon my two eldest Sons. Thus Joseph had a double portion, (1 Chron. 5.1.) the privilege of the firstborn.  
6. And shall be called, etc. i. e. They shall not be Heads of Tribes, as Ephraim and Manasseh, but be reckoned under those Heads, and sorted among them.  
7. Rachel died, etc. See ch. 35.19. This is another Motive to Joseph's Children to be mindful of the Country where their Mother was buried.  
8. Who are these? He discerns them not through dimness, v. 10.  
9 I will bless them: See ch. 27.4.  
12. His knees: i. e. Jacob's. See v. 10.  
13. Toward Israel's right hand: Joseph so placed them, that Israel might lay his right hand on Manasseh the eldest. The right hand being esteemed a token of the greater honour, 1 Kings 2.19. Matt. 25.33.  
14. Laid it upon: Imposition of hands was used in Blessing. Compare Matt. 19.13. with Mark 10.16. Guiding his hands wittingly: He did it of choice, not by chance. For: Or, although, as the Hebrew Particle signifies.  
16. The Angel which redeemed, etc. i. e. Christ, the Angel of the Covenant, Mal. 3.1. who led the Israelites, and whom they tempted, Exod. 14.19. and ch. 23.20. and 1 Cor. 10.19. To whom the Title of Redeemer belongs, Isa. 59.20. Who is called the Angel of God, (ch. 31.11.) and the God of Bethel, (v. 13.) Grow into a multitude: As Fishes do increase, Numb. 26.34, 37. Josh. 17.17.  
19 Greater: In number, Numb. 1.33, 35. Deut. 33.17. In dignity: This is called the Tribe of Joseph, Numb. 1.32, 34. Rev. 7.8. and put for the whole Kingdom of Israel, Isa. 7.2.  
20. Israel bless: i. e. The Israelites shall use this form of blessing one another, saying, God make thee, etc. See Ruth 4.11, 12.  
22. Which I took out of the hand of the Amorite, etc. A very probable opinion there is that Jacob bought this part, which here he gives to Joseph, of Shechem's Father, (ch. 33.19.) and that upon Jacob's removal, after the Shechemites were destroyed, (ch. 35.1.) the Amorite took possession of it, whom Jacob upon his return dispossessed by force of Arms, and recovered his unquestionable Right. That he did so, is indeed nowhere else mentioned; But that is no objection against this sense of the place, which is here so fairly intimated. We have to this purpose sundry Examples, where things are by the by related or fairly intimated to have been said or done before, which yet were never mentioned before that time. E. g. What is said of Anah, ch. 36.24. and what God had said to Moses concerning the Moabites, Deut. 2.9. Of the Men of Jericho, Josh. 24.11. And the words of Jesus, Acts 20.35. I offer, for the farther clearing of this difficult place, the following particulars to be considered: [I.] That the Amorites, being signal for their Idolatry, are spoken of as comprehending the Hivites, and other Nations under them. Thus we read: The iniquity of the Amorites is not yet full, Gen. 15.16. Fear not the Gods of the Amorites, Judg. 6.10. Thus also Ahab is said to follow Idols, as did the Amorites, whom the Lord cast out before the children of Israel, 1 Kings 21.26. compare 2 Kings 21.11. The whole Land was reputed as the Land of the Amorites, Amos 2.9, 10. [II.] That though Jacob had purchased a piece of ground near Shechem, Gen. 33.19, 20. Yet Shechem itself, which he here gives Joseph, came to him by Conquest, (expressed here by Sword and Bow, Josh. 24.12. 2 Kings 6.22.) and not by Purchase. He detested indeed the Violence his Sons used towards the Shechemites, and did not care to come into the present possession of the place that way: Yet God having promised him that Land, which gave him afterwards an undoubted Title to it; he gives it to Joseph here, having come into the actual possession of it without any sin or fault of his own. [III.] And therefore Jacob might insist. (considering what hath been said before) upon his Title to this place, God having given him a promise of it, and thereby a good Title to it; and having actually come into the possession of it by right of War, without any crime of his own; and might lay his claim to it, and use the plea which Jephtha did, Judg. 11.23, 24.   

CHAP. XLIX.  
The ARGUMENT.  
Jacob drawing near the time of his Death, calleth for his Sons to come to him. He foretelleth many things which should happen to them after his decease. He blesseth them; and, when he spoke of Judah, he predicted the Coming of the Messiah, who was to be born of that Tribe. He chargeth them concerning his Burial, and dieth.  

2315. 1689.  1. AND Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.  
2. Gather yourselves together, and hear, ye sons of Jacob; and harken unto Israel your father.  
3. Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power.  
4. Unstable as water, thou shalt not excel, because thou wentest up to thy father's bed; then defiledst thou it; he went up to my couch.  
5. Simeon and Levi are brethren: instruments of cruelty are in their habitations.  
6. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall.  
7. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.  
8. Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies: thy father's children shall bow down before thee.  
9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?  
10. The sceptre shall not departed from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto him shall the gathering of the people be.  
11. Binding his foal unto the vine, and his ass' colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.  
12. His eyes shall be red with wine, and his teeth white with milk.  
13. Zebulun shall dwell at the haven of the sea: and he shall be for an haven of ships, and his border shall be unto Zidon.  
14. Issachar is a strong ass, touching down between two burdens.  
15. And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.  
16. Dan shall judge his people, as one of the tribes of Israel.  
17. Dan shall be a serpent by the way, an adder in the path; that biteth the horse-heels, so that his rider shall fall backward.  
18. I have waited for thy salvation, O LORD.  
19 Gad, a troop shall overcome him: but he shall overcome at the last.  
20. Out of Asher his bread shall be fat, and he shall yield royal dainties.  
21. Naphtali is a hind let lose: he giveth goodly words.  
22. Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the w●ll.  
23. The archers have sorely grieved him, and shot at him, and hated him.  
24. But his bow abode in strength, and the arms of his hands were made strong, by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel.  
25. Even by the God of thy father who shall help thee, and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb.  
26. The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.  
27. Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.  
28. All these are the twelve tribes of Israel: and this is it that their father spoke unto them, and blessed them; every one according to his blessing he blessed them.  
29. And he charged them and said unto them, I am to be gathered unto my people: bury me with my fathers, in the cave that is in the field of Ephron the Hittite,  
30. In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite, for a possession of a burying place.  
31. (There they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah.)  
32. The purchase of the field and of the cave that is therein, was from the children of Heth.  
33. And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.  
1. IN the last days: 
2315. 1689.  i. e. Hereafter. These words denote not any one precise time: These Predictions were to be fulfilled in Sundry times. And part of them extend to the time of the Messiah, which is called the last days, Isa. 2.2. Acts 2.17. Heb. 1.1.  
3. The excellency of dignity, and the excellency of power: The Prerogatives of the firstborn (which Reuben had forfeited, v. 4.) were, [I.] A double portion of goods, Deut. 21.17. This was bestowed on Joseph, ch. 48.5. compared with 1 Chron. 5.1. [II.] Power and Dominion over the younger, ch. 27.29, 37. This was given to Judah, v. 8. with 1 Chron. 5.2. [III.] The honour of Priesthood, in their own family at least. See Exod. 24.5. Where, by young men, the Jews tell us are meant the firstborn: Besides, the Levites were taken into the Service of God, instead of all the firstborn among the children of Israel, Numb. 3.41. This privilege was given to Levi.  
4. Unstable, etc. This Verse gives an account how Reuben lost his Birthright, and the Privileges thereof; viz. By his lightness and unbridled Lust, ch. 35.22. And seems to intimate the mean condition of the Tribe of Reuben for the future, in those words, Thou shalt not excel. See Judg. 5.15, 16.  
5. Brethren: i e. Not only born of the same Father and Mother, (for so were Reuben and Judah also,) but as they conspired against Joseph's life, (which Reuben and Judah studied to preserve, ch. 37.21, 26.) and especially because of their Conspiracy against the Shechemites, ch. 34.25. The swords there mentioned being the instruments of Cruelty mentioned here. They are Brethren, in the Scripture-phrase, who are like in manners, and agree in the same design, Job 30.29. with Psalm 102.6. and Prov. 18.9.  
6. O my soul, etc. In these words Jacob disavows the action of Simeon and Levi against the Shechemites, as that to which he gave no consent either implicit or explicit. He disowns it in these words, O my soul, etc. Or, My soul come not into their secret, or, counsel, as the words may be rendered. See ch. 34.30. i e. He gave no implicit consent, so far was he from encouraging them by his words, or, tongue, which in Scripture-phrase is called honour, Psal. 16.9. with Acts 2.26. and which he affirms here was not united to them. A Man: Or, Men, viz. the Shechemites. One number being put for another. Though it be also true, that one Man (viz. he that had defiled Dinah) was principally designed, and was a principal Man also who was killed in that slaughter.  
7. Cursed, etc. This refutes what is affirmed by Judith, viz. That they were moved with the zeal of God, Judith 9.4. Their anger: Not their persons, much less their posterity. See v. 28. and 2 Sam. 15.31. Divide: Levi was dispersed among the Tribes, and the Inheritance of the Simeonites did not lie together, Josh. 19.1, 9 with 1 Chron. 4.39.  
8. Praise: Or, confess. The rest of the Nation shall be called Jews, and their whole Country Judaea, from Judah. See Esther 3.6. Matt. 27.37. This Tribe was famous also for their Conquests over their Enemies, (Judg. 1.2. Psal. 18.4.) and the Dominion which it enjoyed over their Brethren: It was famous for the Kingdom of the House of David but especially, because the Messiah was born of this Tribe whose Kingdom is Everlasting.  
9 A Lion's whelp This Tribe, for their Courage and Valour, and their Eminence over the rest, is fitly compared to a Lion, which is strongest among beasts, Prov. 30.30. And its gradual increase in Power and Eminence over the rest, is fitly compared to, and represented by the Lion's whelp, the Lion, and the old Lion.  
10. The Sceptre, etc. i. e. The Jews (who received their denomination from Judah, especially after their return from the Babylonian Captivity, and to which Tribe that of Benjamin and Levi, and others who adhered to it, both upon the Schism after Solomon's Death, and after the Captivity of the Ten Tribes were esteemed but as an Accession) shall not cease to be a distinct and separate People, nor be quite deprived of all use of their Laws and Religion, till after such time as the Messiah [whom the ancient Jews grant to be meant by Shiloh] and who was to be born of this Tribe, shall first come among them: And him shall the Nations or Gentiles serve and obey. See Matt. 24.14. The first promise of the Messiah is mentioned Gen. 3.15. under the expression of the Seed of the Woman. But that does not import of what Nation or Family he should be born. It is believed to be intimated that he should be born of the Family of Shem, ch. 9.27. This great Blessing was afterwards ascertained to Abram, ch. 12.3. and to his Seed, ch. 22.18. And the great Promise of it settled on Isaac, ch. 17.21. And transmitted by him to Jacob, ch. 28.4. Here it now was; and Jacob before his Death foretelleth the time within which the Messiah should come, and intimates the Tribe from whence he should arise; the latter whereof, the Holy Scriptures more expressly mention afterwards. The words of Jacob, relating to Judah, contain something very peculiar, and very great. Here's nothing said of him that lessens him, as there is before of Reuben, Simeon and Levi. When the other Tribes fell into Schism, after Solomon's death, and were carried Captive in the days of Hosea, this Tribe adhered to the Worship of God, and continued in their own Land. [I.] Judah did not lose his Tribe, (so the word which we render Sceptre signifies here in the Hebrew Text, and v. 16, 28.) There was always great care taken to preserve Judah distinct in its Tribe and Families. In the days of Saul the Men of Judah were numbered apart: Thus it was in David's also, (1 Sam. 11.8. 2 Sam. 24.9.) A Prophet took care of the Genealogies of this Tribe, (2 Chron. 12.15. with ch. 13.22.) There was care taken of it, even during the Captivity of Babylon, as appears from the Book of Chronicles, Ezra and Nehemiah, and from Josephus, [Antiq. l. II. ch. 4.] Some doubt arose of the Genealogies of others, (Nehem. 7.64. Ezra 2.64.) This Tribe continued distinct. This Care continued to the days of Augustus, (Luk. 2.) Josephus mentions [Antiq. l. 18. c. 1.] the Enrolling St. Luke speaks of in the time of Cyrenius, and Justin Martyr appeals to the Records of it. [Apol. 2. vid. Tertullian contra Marcionem.] The other Tribes were upon the matter lost. And, before that time, when Judah was numbered distinctly and by itself, (which A●ravenel says is the meaning of the Sceptre, or Tribe shall not departed from Judah [on the first Prophets, fol. 95. and fol. 100] the other Tribes were numbered together as Accessories. For Benjamin it was looked on but as an Accessary to Judah. The Cities of Benjamin are called the Cities of Judah. A Man of Benjamin was called a Jew from Judah, and so were all the remaining Israelites upon the Captivity of Babylon. [1 Kings 11.13, 32. 2 Kings 17.18. 2 Chron. 11.5, 10. ch. 17.9. ch. 14.4, 8, 12. ch. 20.3, 4, 5, 13, 15. Esther 2.5.] [II.] In this Tribe continued the Teachers of the Law, called Lawgiver here. Here were the Lawyers and Scribes, etc. when the other Tribes had them not: The Priests and Levites adhered to this Tribe, [2 Chron. 11.13, 14. ch. 13.4, 9, 10.] The Kings of Judah took care for instructers of the people to teach in the Cities of Judah, [2 Chron. 17.7, 8, 9 ch. 29.5, 30. ch. 34.30.] In the Captivity of Babylon these Lawgivers departed not from between the feet of the Men of Judah, [Ezek. 1.3. Ezra 2.36, 40. Nehem. 8.9. and ch. 12.] They continued to the times of Jesus, our Messiah. We read much in the New Testament of Priests, Levites, Scribes, Doctors of the Law: We have mention of Gamaliel, a famous Doctor; of Simeon, the Son of Hillel, the Founder of a great School, and famous still among the Hebrew Writers.  
That by Shiloh, is meant the Messiah, is agreed by the ancient Jews, and upon the matter by all Christians,  differences there have been in the Explication of the word. And 'tis by no means to be thought that Jacob would omit this great Blessing of the Tribe of Judah, that the Messiah should spring from it, when he relates a great number of smaller matters which should happen (and they came to pass) to the other Tribes.  
11, 12. Binding, etc. These words are a fit Description of the Fruitfulness and Plenty of Judah's Inheritance in Canaan; and will be better understood if we compare them with what we read Numb. 13.22, 23. and with other forms of Speech used in Scripture, Deut. 33.14. Job 29.6.  
13. Zebulun: His Situation shall be such, that by means of his Shipping he shall easily have Intercourse and Traffic with Zidon. And therefore Moses said, Rejoice Zebulun in thy going out, Deut. 33.18. This Tribe was situate upon that Coast or Border which led to Zidon: Unto Zidon may be translated Toward Zidon, which agrees better with the place, if by Zidon we understand the City so called. But understanding by Zidon the Territory or Country adjacent, we need not translate it otherwise, because Zebulun did reach so far.  
14, 15. Issachar: These words give an account of Issachar's Temper and of his Lot. His Land was pleasant, and its Inhabitants lovers of Peace and Rest; and instead of War or Merchandise gave themselves up to the Labours of Husbandry. To which account the words of Moses agree, Rejoice, Zebulun, in thy going out; and Issachar in thy tents, Deut 33.18.  
16. As one, etc. Though Dan be the Son of an Handmaid (whereas the abovenamed were the Sons of Leah) yet shall not that hinder him from the privilege belonging to the others, but he shall judge his People as any one of the other Tribes of Israel.  
17. Dan, etc. Samson of this Tribe shall be an eminent Judge, and Deliverer of his People: And though he do not overcome the Philistines with a numerous Army, and in pitched Battles, yet he shall destroy them craftily, and whiles they are less ware, like a Serpent by the way, etc.  
18. I have waited, etc. q. d. Whereas Samson died in the overthrow of his Enemies, and left his People obnoxious to their Oppressors, and I foresee the Straits and high Misdemeanours this Tribe of Dan will hereafter fall into. (Compare Josh. 19.47. Judg. 1.34, with Judg. 18.30. and 1 King. 12.29.) I cannot but upon this occasion intimate my firm belief and earnest expectation of that eternal Deliverance which shall be wrought by the Messiah, Luk. 2.30. [This sense is favoured by the ancient Jews: See Hieronym. Quaest. Hebr. in Genes. & Targum Hierosol. & Jonathan.]  
19 Gad, etc. Gad was sorely oppressed by the Ammonites their Neighbours, Judg. 10.7, 8. But as the Gadites were a fierce and valiant People (Deut. 33.20.) so we have a particular account of their Victory over their Enemies (1 Chron. 5.18, 19, 20, 21, 22.) and however they were oppressed for a time, yet they overcame at the last.  
20. Out of Asher, etc. These words are a description of the fruitfulness of Asher's Inheritance. Compare Deut. 33.24.  
21. Naphtali, etc. It hath been thought that the former part of the Verse intimates the promptitude and readiness of this Tribe in their Wars; and than what we read Judg. 4. and ch. 5.18. may serve as an instance of it. And that the latter part implies that they were not rash in undertaking War, but treatable, and willing to live at Peace, being contented with their Lot, (Deut. 33.23.) and so far from provoking others to quarrel, that they were very civil in their Conversation with other Men. Though after all, it must be owned, that, as the words lie in the Hebrew Text, they are very obscure and need a farther Explication. And perhaps 'twill not be easy to find a better Explication of these obscure words than what is intimated by the Greek Interpreters, who, by what we render an Hind understand the Stock of a growing Tree, and by what we render Words they seem to understand, the Shoots or Branches of such a Tree. And then Naphtali is compared to a growing Tree which puts forth goodly Branches. The Situation of this Tribe suits very well with this Comparison. 'Twas situated upon the Waters (Ps. 1.3.) of Jordan, and the Lake of Genesareth, the latter of which places hath been observed to be so called from words in the Hebrew importing the Gardens of Noblemen or Princes. And as this Interpretation hath some countenance from the Greek, so it hath some from the Hebrew also, as those words might be understood. It is very probable, that the Situation of the Tribe is in this place to be considered.  
22. Fruitful, etc. A very fit resemblance this is, (Ps. 1.3. Jer. 17.10.) by reason of his numerous Offspring. Joseph was the Head of two Tribes, Ephraim and Manasseh, and they very numerous also, Numb. 1.33, 35. Josh. 17.14, 15, 16, 17. Deut. 33.17.  
23. The Archers, etc. Joseph was as it were aimed and shot at, and greatly oppressed by his Enemies. His own Brethren reviled him (shooting at him with the Arrows of bitter words) they contrived his death: He was sold into Egypt through Envy, and imprisoned by a Lye. His Chastity was greatly assaulted by his Mistress, his Patience exercised by his Master, and the Ingratitude of Pharaoh's Butler.  
24. His bow abode in strength: The Divine Help and Mercy did not forsake him, he was preserved and relieved by the mighty God of Israel. By him he was kept alive when his Death was designed; preserved  when he was greatly tempted to Lewdness; rendered prosperous in his lowest Circumstances, and from them advanced to great Dignity, and made an Instrument of very great good to others. From thence, etc. i. e. From the same Divine Power and Mercy it was that Joseph (who had been sold, tempted, maligned and imprisoned, and greatly oppressed) became the Feeder, and Stay, and Support (called here Stone. Compare Gen. 28.11.) or Rock of defence of his Father and his Family. Neither was there a Man born like unto Joseph, a Governor of his Brethren, and a Stay of the People, Ecclus. 49.15.  
25. Even by (or, rather from) the God, etc. This confirms the Exposition given above of From thence. These Blessings light upon Joseph, but then they come from the God of Israel, who will help him; and from the Almighty, who will bless him with all kind of Temporal Blessings. Such are seasonable Wether, (Leu. 26.4. Deut. 28.12. and 33.14.) and consequently, a fruitful Land; a numerous Offspring, and Power to bring them up. And these Blessings are very valuable, if it be considered, how great a Curse is employed in an Heaven of Brass and Earth of Iron, (Deut. 28.23.) and in a miscarrying Womb and dry Breasts, Hos. 9.14.  
26. The blessings of thy father: i. e. The Blessings which I have received, and with which I bless thee and thy Brethren. Have prevailed: Do prevail, or, are greater. Blessings of my progenitors: viz. Abraham and Isaac. Jacob blessed Joseph's two Sons, whereas Abraham suffered Ishmael to be cast out; and Isaac bestowed the Blessing on Jacob rejecting Esau. Besides, Jacob was blessed with many Sons, none of which were excluded from Inheritance but were the Heads of their several Tribes, and continued among God's peculiar People. Unto the utmost bounds of the everlasting hills: These words may imply the Plenty of that part of Canaan which was the Lot of Joseph's Children. Compare Deut. 33.15. Or, the eminence and long duration of these Blessings, which is metaphorically expressed by the height and duration of ancient Hills. Compare Isai. 54.10.  
27. Benjamin, etc. As Judah is likened to a Lion, Issachar to a strong Ass, Dan to a Serpent, Naphtali to an Hind let lose, Joseph to a fruitful Bough, or Tree planted by the Waters, so Benjamin is fitly compared to a ravenous Wolf for his Warlike Courage and Success against his Enemies; an account of which we have Judg. 20 and 21. Esth. 2.5. and ch. 9 Judg. 3.15.  
28. Twelve tribes: They are considered here with respect to their future Inheritance, and Levi not inheriting as the rest did, they are said to be twelve. Besides, they are in Jacob's words here, spoken of as Twelve: For though Levi be mentioned here expressly, yet Ephraim and Manasseh are not expressly mentioned, but are blessed in Joseph. They are here called twelve Tribes rather than Persons or Sons of Jacob, because they are not here so much considered as single Persons, as they are in their Posterity and several Habitations. Blessed them: Even Reuben, Simeon and Levi, who are reprehended by their Father, yet received a Blessing in being taken in as Heads of their Tribes and Inheritors of the promised Land: And though Reuben lost the privileges of the Firstborn, and Simeon and Levi were scattered, yet none of them were excluded the Land of Canaan, and deprived of any share of it. And very probable it is, that Jacob dismissed all his Sons with a general Benediction. According to, etc. As God directed him and saw meet.  
29. Bury me: See ch. 47.30.  
30. In the cave, etc. This very particular description of the Place, as it might be needful to them, who had been long absent from that Country where it was, so it speaks Jacob very solicitous about this matter; and it put them in mind of returning to their Country which God had promised.   

CHAP. L.  
The ARGUMENT.  
The Mourning for Jacob. Joseph obtaineth leave of Pharaoh to bury his Father as he had desired. He is buried in the Cave of the Field of Machpelah. Joseph, with his Company, returns into Egypt. Joseph removes the Fear and Suspicion of his Brethren. The Age of Joseph. He takes an Oath of his Brethren to carry his Bones with them into Canaan. He dies, and his Body is embalmed.  
1. AND Joseph fell upon his father's face, and wept upon him, and kissed him.  
2. And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.  
3. And forty days were fulfilled for him (for so are fulfilled the days of those which are embalmed) and the Egyptians mourned for him threescore and ten days.  
4. And when the days of his mourning were passed, Joseph spoke unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,  
5. My father made me swear, saying, Lo I die: in my grave which I have digged for me, in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.  
6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.  
7. And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,  
8. And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.  
9 And there went up with him both chariots and horsemen: and it was a very great company.  
10. And they came to the threshing-floor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.  
11. And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, which is beyond Jordan.  
12. And his sons did unto him according as he commanded them.  
13. For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah; which Abraham bought with the field for a possession of a burying-place, of Ephron the Hittite, before Mamre.  
14. And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father.  
15. And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.  
16. And they sent messengers unto Joseph, saying, Thy father did command before he died, saying,  
17. So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: And now we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spoke unto him.  
18. And his brethren also went and fell down before his face: and they said, Behold, we be thy servants.  
19 And Joseph said unto them, Fear not, for am I in the place of God?  
20. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive.  
21. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spoke kindly unto them.  
22. And Joseph dwelled in Egypt, he and his father's house: and Joseph lived an hundred and ten years.  
23. And Joseph saw Ephraim's children of the third generation: the children also of Machir, the son of Manasseh, were brought up upon Joseph's knees.  
●4. And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land, unto the land which he swore to Abraham, to Isaac, and to Jacob.  
25. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.  

2369. 1635.  26. So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.  
2. Physicians: Those to whom the care of Embalming belonged. To embalm: i. e. So to apply Spices to the Body that it might be preserved from Putrefaction.  
3. Threescore and ten days: i. e. Thirty days (according to the custom of the Hebrews, Numb. 20.29. Deut. 21.13. with Deut. 34.8.) besides the forty days of embalming mentioned before, which were likewise days of Mourning.  
4. Unto the house of Pharaoh: He does not speak to Pharaoh himself, and that perhaps because he was a Mourner, and for that reason might not come into his Presence. See Esth. 4.2.  
5. Which I have digged: It was usual for Men to dig their Sepulchers in their life-time. And the place which Abraham bought was spacious enough for Jacob to build his burying-place in, 2 Chron. 16.14. Isa. 22.16. Matt. 27.60. Gen. 23.17.  
7. All: i. e. A great number of them, Matt. 3.5.  
10. Atad: A place not far, 'tis probable, from Hebron. Beyond Jordan: In respect to Moses who writes this Relation.  
13. Machpelah: See Notes on Gen. 23.9.  
14. He had buried: He was principally concerned in it, and was obliged by Oath, ch. 47.31.  
19 For am I in the place of God? q. d. It belongs not to me to punish you for your sins, nor will it become me to remember your former faults, since God hath turned your Evil into Good.  
20. God meant it, etc. Joseph does not vaunt his own Wisdom and Skill, but owns God as the Author of the Good which befell him and his Father's House.  
23. Ephraim's children: See ch. 48.19, 20.  
25. An oath: See ch. 47.29. Of the children of Israel: It is not said, Of his Brethren. For besides that, 'tis very probable, they were most of them dead, so they were least concerned had they now been alive; because the Israelites were not like to return during their life. Hence: i. e. When ye go hence: He was obliged by Oath to carry his Father's Body forthwith, and this he alleges (v. 5.) To have ordered his own Burial there forthwith might have been thought a contempt of the Land of Egypt, and brought mischief on his Brethren: He is willing his Body should be left in Egypt, a Memorial of his Benefaction to the Egyptians, and to his own People, a Pledge of their Deliverance.  

2369. 1635.  26. Died: viz. in Egypt.     

THE BOOK OF EXODUS.  

THE General Argument OF THE Second Book of MOSES, CALLED EXODUS.  
THIS Second Book of Moses treats of the Departure of the Children of Israel out of Egypt, and with respect thereunto it is called Exodus, from a Greek word which imports a Departure or going out. And, though some other Matters are herein treated of, yet that is the principal Subject of this Book. For the main of the other Matters herein related, are either such as were preparatory thereunto, or consequent thereupon.  
Of the first sort there are several Particulars related in this Book: And they are these which follow; [I.] The Names of the Children of Israel, and the Number of them which came down into Egypt, who were of that Race: Of this we have an account, Exod. I. v. 1, 2, 3, 4, 5. [II.] The Miseries which these Israelites did lie under in Egypt, and the great Hardships which they met with there, of which we have an account in the remaining part of that Chapter, and afterwards, Chap. 5. [III.] The Persons by whose Ministry this Deliverance was wrought; and under this Head is to be reckoned the account we have of Moses, of his Birth, and of his wonderful Preservation, and of his Divine Mission, (Ch. 2 and 3.) and Power given to him to do wonderful Works: As also, that of Aaron his Brother, (ch. 4. and 6.) [iv] The Assurance which Moses received of his Success in this Undertaking, ch. 6. [V.] The Wonders which were wrought, and the Plagues inflicted upon Pharaoh King of Egypt, and upon his People to induce them to believe the Divine Mission of Moses and Aaron, and to let the Israelites go out of Egypt. And we have a particular account of these wonderful Works to the end of the Eleventh Chapter.  
These wonderful Works deserve a special Consideration: They were wrought to procure a belief of the overruling Power of the God of Israel, and that Moses and Aaron were sent by him. The Works themselves were above the Power of a Creature: And though the Sorcerers and Magicians of Egypt were able in some measure to imitate some of the first Works of Moses, (ch. 7.) yet were they forced quickly to give out, and to own the unimitable Power of God. And when they inflicted Evils, they were destitute of Power to remove those Inflictions, (ch. 8. v. 7, 8.). The Magicians of Egypt could not produce so much as Lice out of the Dust of the Earth, (ch. 8.18.) 'twas above their Power; and for the swarm of Flies which were sent upon the Egyptians, the place where the Israelites dwelled was by the wonderful Providence of God exempted from them, (ch. 8.22.) Thus it was also in the Murrain; it did light on the  of the Egyptians, but not upon that which belonged to the Israelites, (ch. 9) The Plague of Boils succeeded, which was so grievous upon the Egyptians, that the Magicians themselves could not stand before Moses, (v. 11.) The Hail with Thunder and Fire came next; but this grievous Plague fell upon the Egyptians only, the Israelites felt it not, (v. 26.) A grievous Plague from the Locusts followed, and that was followed by a thick Darkness which affected the Egyptians only, the Israelites enjoying Light as before. And lastly, the Death of the Firstborn, which sell only on those of the Egyptians, and from which the Israelites were excused, ch. 11.  
After this wonderful manner did God think fit to effect and bring to pass the Departure of the Israelites out of Egypt. This was a most signal Blessing to that People, and never to be forgotten. And as God thought fit by Moses to transmit to Posterity the History of the Facts relating to this Matter; so he appointed a Festival (and a very Solemn one) to be annually kept by the Israelites in remembrance of it, and appointed the Month in which this Departure happened to be for the future observed as the first of (at least) the [Ecclesiastical] year. The Israelites are often put in mind by Moses and the succeeding Prophets of this Deliverance; and it is made use of as an Inducement to their Obedience to the Law given them afterwards, Exod. 20.2. And that they might not forget this Deliverance, they were afterwards obliged to keep up the remembrance of it once every Week on their Sabbath-day, Deut. 5.15. And, besides all this, to perpetuate the memory of this Deliverance, the firstborn of Man and Beast are to be separated, or set apart, Exod. 13.  
Of this Departure of the Israelites out of Egypt, and of the Solemn Festival appointed for a Memorial of it, viz. The Passover and Feast of Unleavened-bread, and the rites thereunto belonging, we have an account, ch. 12. and 13.  
When the Israelites Went from Egypt, God took care of them, and directed their Journeys by a certain Pillar, which in the Day appeared as a Cloud and as Fire in the Night, (ch. 13.21, 22.) And whereas the Egyptians were so hardy as to pursue them, God miraculously saves the Israelites, by giving them a passage through the Red-Sea, and drowns the Egyptians which followed them, (ch. 14.) In memory whereof we have a Solemn Hymn or Song of Moses, (ch. 15.)  
I will now represent the Facts that were consequent upon this Deliverance. The bitter Waters of Marah were made sweet by Moses, (ch. 15.25.) And when the People wanted Bread, they were miraculously supplied with Quails and Manna, ch. 16. And when they wanted Water they are supplied with it from a Rock in Horeb. When they were assaulted by Amalek they prevailed whiles Moses held up his hands; in memory of which Victory an Altar is built, (ch. 17.) Next follows an account of the coming of Jethro, of his Reception by Moses, and the Counsel he gave him, ch. 18.  
And now were the Israelites come to the Wilderness in Sinai in the third Month after they were come from Egypt: And here God gives them the Law, and that he does in a manner that was very solemn and awful. Moses goes up into a Mountain, where God instructs him what he should say to the Israelites, the better to prepare them for receiving the Law, and returns their answer unto God. He is sent down to them again to sanctify them, and warn them: And God sent him a third time, with a charge to them to keep their distance. The Mountain was in a smoke, and God descended on it in Fire, and it quaked, and the People were terrified, chap. 19  
This was a fit time and place for them to receive their Law. They had a little before received many proofs of the Power of God, and of his care of them, which might dispose them to Obedience to God's Law. They were in a Wilderness, a place of recess and leisure: They were freed from the Slavery of Egypt, and from the Idolatrous Examples of the Egyptians: On the other hand, they were short of Canaan, and so not diverted by Wars with that People, nor acquainted with their filthy Practices and idolatrous Rites, nor rendered dull and stupid by the Plenty and Prosperities of that Land. And therefore was this a most fit season for this Solemnity. 'Twas God's great care that his People should neither imitate the People of Egypt, whence they came, nor of Canaan whither they were going. This he told them elsewhere by Moses; After the do of the Land of Egypt, wherein ye dwelled: and after the do of the Land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their Ordinances, Levit. 18.3. To have given this Law in Egypt might have been too soon, and to have done it when they were possessed of Canaan, might have been too late. Here they are placed between both, entirely delivered from Egypt, and unacquainted with Canaan, and consequently the better disposed to receive God's Law. And whereas they had been miraculously brought out of Egypt, and on that consideration were obliged in Gratitude to Obedience, so not being yet possessed of Canaan, they were now obliged by th●●r Interest (which generally takes the fastest 〈◊〉 of Mankind) not to forfeit their hopes of it by their disobedience to the Law of God.  
If we consider the Law itself we shall find it like the Author, very good. The Ten Commandments are laid before us (ch. 20.) where ●●so we are acquainted with the Consternation of the People at the solemn delivery of these laws. To which is subjoined a most needful prohibition, whereby the People are warned 〈◊〉 to make WITH God, Gods of Silver or Gold (v. 23.) and also some directions about the Altar they were to build for the service of the God of Israel, v. 24, 25, 26.  
The following Precepts (ch. 21, 22, 23.) God commands Moses to set before them, and they are called Judgements, and were political Precepts, or Laws of the Country they were to govern themselves by. Such are the Laws concerning Servants, Manslaughter, smiting or ●●●sing of Parents, Man-stealing, Damage, Theft, ●●d Restitution, Falsewitness, Bribery, etc. where we find great Equity commended, and Charity as well as Justice: And many of those laws are but the several Branches of the Ten Commandments, and fairly reducible as such to those Precepts. After which God promiseth to send an Angel before them, and requires their Obedience to him, and exhorts them thereunto.  
After this we have an account of the calling of Moses up into the Mountain, of his writing of this Law of God, called afterwards, The Book of the Covenant; of his building an Altar, and causing Sacrifices to be slain, and solemnly entering the People into a Covenant to obey this Law which had been made known to them. Upon which Moses is called up into the Mountain, promised Tables of Stone, and continued in the Mount forty Days and forty Nights, ch. 24.  
Thus did things stand between God and the Israelites: He had given his Law (a great and peculiar favour this was) and they had not only promised Obedience, but had solemnly entered into Covenant to make their promise good. In such an happy case were this People now, whose God was the Lord.  
For the farther assurance of the Israelites that he would dwell among them, and direct them in their Religious Worship of Himself, he lets Moses know, that it was his pleasure that a Sanctuary should be built, and that the People should freely offer Materials for this Work, the pattern whereof he would show him in the Mount. And accordingly he receives directions concerning this Sanctuary and its Instruments. He is directed as to the Ark, the Mercy-seat and Cherubims, the Table of Shewbread, the Candlestick, the several Curtains, Covering, Board's of the Tabernacle; the Altar, and Courts, etc. thereunto belonging, (ch. 25, 26, 27.) Aaron and his Sons are also set apart for the Priest's Office. The Holy Garments are prescribed, and the Ceremonies of their Consecration appointed; and God promiseth to dwell among that People, and to be their God, ch. 29.45. Care is also taken about the Altar of Incense, and of the ransom-Money; of the brazen Laver, the anointing Oil and Perfume. Bezaleel and Aholiab are appointed for the Work of the Tabernacle, and Moses receives the two Tables of Stone written with the Finger of God, ch. 31.  
Whiles Moses continues in the Mount, when God had done such great things for Israel, and was designing for them farther pledges of his Favour, the People fell into a great sin. God had expressly forbidden the Worship of any Image, or the making WITH Him any Gods of Silver or Gold, Exod. 20. They not regarding this Law, prevailed with Aaron, in the absence of Moses, to make them Gods (as they worded it) to go before them. Upon which Aaron makes them a Golden Calf, which the People worshipped WITH God. For 'tis not credible, that they had entirely renounced the true God which had done such Wonders for them. Upon this is God greatly displeased with the People, and Moses casts down the Tables of Stone, and breaks them; many of the People were destroyed, and God lets them know his great displeasure for their grievous fault, ch. 32.  
For hereupon God refuseth to go with thi● People (as he had promised upon condition of their Obedience, ch. 23.22.) and Moses removes his Tent out of the Camp, and the Pillar of Cloud followed him: But Moses intercedes for the People, and begs God's Presence, and that he would show him his Way and his Glory, which Intercession and Request of Moses God favourably accepts, ch. 33.  
Upon this Moses is commanded to hue two Tables of Stone, and God promises to write on them as he had on the former. Moses is called into the Mount, whither he goes with the two Tables: The Name of God is there proclaimed, being full of Mercy and Benignity; upon which Moses intercedes for the People, and God Covenants with them, and puts them in mind of their duty in several instances. Moses stays in the Mount forty Days and forty Nights fasting, comes down with the two Tables, with his Face shining, and commands the People to obey God in keeping the Sabbath, ch. 34 and 35. v. 2.  
After this Interruption, occasioned by the worshipping of the Golden Calf, and what followed thereupon, Moses gives order to the People to bring in Materials, according to their , towards the building of the Tabernacle. Upon which the People brought in their Free-offerings which were delivered to those who were to be employed in that Work. And this they did with that alacrity, and in such plenty, that it was thought convenient to restrain them, they having brought in Materials more than enough, ch. 35, 36.  
And now the Workmen apply themselves to the building the Tabernacle, and making all the Instruments thereof according to the Pattern delivered to Moses in the Mount. And we have a very particular account hereof, ch. 36, 37, and 38. The Clothes of service, and the Priests Vestments are also made, and all these are brought to Moses, who approved of them, and blessed the People, ch. 39  
The Tabernacle being finished Moses receives a command to set it up, and to set it apart by ●●ointing it; as also to  Aaron and his Sons, and to anoint them for the Office of the Priesthood, which was accordingly done. Upon which, a Cloud covered the Tent of the Congregation, and the Glory of the Lord filled the Tabernacle, ch. 40.  
This is a short account of the subject matter of this Book of Moses called Exodus, and as it gives a sufficient account why the Book is so called, so it does abundantly commend the Book itself to the Reader's greatest care and diligence. And indeed, this Holy Book well ●●serves our very serious perusal, and will make us a sufficient recompense for our pains therein. For,  
First, Here is great variety of Argument to ●●tertain us with. If History will entertain us, here is a most remarkable one: Here we have the History of the birth and preservation of Moses, of the Wonders wrought in Egypt; of the Israelites most miraculous deliverance thence; of their travel in the Wilderness, and the wondrous things which happened there. If we be taken with the knowledge of Laws, here we shall find that which will entertain us also. For besides the moral Precepts (in which all Mankind are concerned) we have an account of the Laws of the Israelites by which they were to be governed in their own Land: And tho' it be true, that these judicial Laws were given to the Hebrews, and that they were concerned in them, and that other Nations must be governed by the Laws of their several Countries, yet, certain it is, that the Justice and the Equity, on which these Laws are founded, and which they recommend, are worthy the consideration and imitation too of other Nations. And if inquisitive persons think it worth their while to look into the Laws of Sparta, and Athens, of Rome and other Kingdoms and Commonwealths, certainly they must judge the Laws of Moses, which came from God himself, are well worthy their looking into, and their serious consideration. Again, if Religion, or the way of worshipping God, and the Holy Rites and Ceremonies thereunto belonging, will entertain us, we have here some account of that also (and a farther afterwards) and of the Persons appointed to minister in Holy Things, of their Vestments, Separation and solemn Consecration to their Office: Or, lastly, If our Curiosity leads us to consider curious Mechanism, or the Work of the most able Artificers, we have an account of the Structure of the Tabernacle, of its several parts and dimensions, of its Instruments and Utensils, and the curious Work made use of about that and the Priest's Holy Garments.  
Secondly, Here is also to be found a Symbolical Representation of better things to come. For several Matters related here, are Symbols and Types of something else which was to be revealed in the days of the Messiah, which does mightily enhanse the value of these Relations, and which exalts them above the rate of other Relations. It would be too long to dilate upon Particulars; I shall only observe, that the Redemption of the Israelites from Egypt was a great Symbol and Type of Christ's far greater Redemption of Mankind. And that the Structure and Frame of the Tabernacle was a Type also of Evangelical Things. And whoever will take the pains to compare what Josephus says of the parts of the Sanctuary, and the mystical meaning thereof with what is said by the Divine Author of the Epistle to the Hebrews on that occasion, will be farther convinced of the truth hereof.  
Thirdly, This Book lays before us a lively Idea of God's special Providence and Care of his People, and consequently lays a great foundation for Piety, particularly, for Obedience to his Precepts, and trust and affiance in him under all Events. Moses is preserved notwithstanding all Arts used to destroy him: The Israelites live and increase under the severest hardships. The Bush is burnt with Fire, but not consumed. All the Wit, and Malice, and Power of Men cannot defeat God's Counsels, nor destroy the People whom he will preserve. They whom God will save Man cannot destroy. They are safe who are under his protection. He can find Meat and Drink for them in a barren Wilderness. While they obey and follow God they are safe. And therefore our greatest Care and highest Wisdom is with all imaginable care to do the Will of God, and then to trust to him for a supply of our Necessities, and a defence against our Enemies, and a certain relief under our most pressing straits and difficulties. And all this is powerfully recommended to us from the Matters laid before us in this Book of Moses called Exodus.   

NOTES ON THE Book of EXODUS.  

CHAP. I.  
The ARGUMENT.  
The Names of the Sons of Israel who came into Egypt. They multiply there when oppressed by a new King. The Midwives obey not the King, who commanded them to kill the Male-childrens of the Hebrews; after which the same Command is given to the People of Egypt.  
1. NOW these are the names of the children of Israel, which came into Egypt, every man and his household came with Jacob.  
2. Reuben, Simeon, Levi, and Judah,  
3. Issachar, Zebulun, and Benjamin,  
4 Dan, and Naphtali, Gad, and Asher.  
5. And all the souls that came out of the loins of Jacob, were seventy souls: for Joseph was in Egypt already.  
6. And Joseph died, and all his brethren, and all that generation.  
7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.  
8. Now there arose up a new king over Egypt, which knew not Joseph.  
9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we.  
10. Come on, let us deal wisely with them: lest they multiply, and it come to pass, that when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.  
11. Therefore they did set over them taskmasters, to afflict them with their burdens. And they built for Pharaoh treasure-cities, Pithom and Raamses.  
12. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel.  
13. And the Egyptians made the children of Israel to serve with rigour.  
14. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service wherein they made them serve, was with rigour.  
15. And the king of Egypt spoke to the Hebrew midwives (of which the name of one was Shiphrah, and the name of the other Puah.)  
16. And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, than ye shall kill him, but if it be a daughter, than she shall live.  
17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.  
18. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the man-children alive?  
19 And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women: for they are lively, and are delivered ere the midwives come in unto them.  
20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.  
21. And it came to pass, because the midwives feared God, that he made them houses.  
22. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.  
1. THESE are the names: God had promised to Abraham that he would exceedingly multiply his seed, Gen. 15.5. And by comparing the number of those that went into Egypt with the number that came out thence, we may learn, that God did make his Promise good.  
5. Seventy souls: i e. Seventy persons, V Gen. 46.26, 27. The Greek have seventy five, adding five persons of Joseph's Family, Gen. 46.20. which number of the Greek (it being a Translation of great fame and note) is supposed to be followed also, Act. 7.14. If St. Stephen had in that place followed the Version here, he might have been defended for so doing in his Speech to the Jews; but this is but supposed. Another and more clear account may be given of the number of seventy five mentioned Act. 7.14. which the Reader may justly expect in its proper place. It will be sufficient at present to observe, That St. Stephen's design (and his words too) are very different from that of Moses here and Gen. 46. Moses gives account of Jacob and his Seed only, Gen. 46. v. 6, 7, 8, 26. with Exod. 1. v. 5, 6. but Stephen mentions those only whom Joseph called into Egypt: Joseph and his two Sons belong not to Stephen's number nor to his design, they being in Egypt already: In a word, Moses reckons Jacob and his Seed, or those that came out of his Loins; Stephen mentions Jacob and his Kindred, which takes in the Wives of Jacob's Sons. See Gen. 45.10, 11. with v. 5. and Joseph. Antiqu. Book 2. ch. 3. For Joseph, etc. These words seem to refer to v. 4. Joseph is not numbered, though he belong to the number, he being before hand in Egypt. And accordingly in the Greek we find these words at the close of the fourth Verse, and immediately before those words, where our English begin the fifth Verse.  
7. Was filled: In the space of two hundred years and upwards, the seventy increased to about six hundred thousand Men, Exod. 12.37. a thing not at all incredible: for supposing but fifty Men that should beget Children, and that not till they arrived at twenty years of age, and allow them three Sons apiece, yet in the space of two hundred years the whole sum would amount to 2952450; whence it is evident, that the number mentioned (Exod. 12.37.) is not to be wondered at, it speaking only the Divine Blessing and Veracity.  
8. A new king: Of a new House and Family perhaps [Joseph. Antiq. l. 2. c. 5.] Knew not: i. e. He did not consider and regard what Joseph had done, Hos. 2.8.  
9 He said: The King of Egypt's pretences for his oppressing the Israelites were [I.] Their great Number (v. 9) [II.] Their joining with the Enemies of Egypt, if War should happen (v. 10.) [III.] Lest they should go out of Egypt when they pleased (v. 10.)  
12. The more they multiplied: So vain a thing it is to endeavour to make void God's Counsel, Prov. 19.21.  
13. Rigour: Without Mercy: Hence Egypt is called An House of Bondage, Exod. 20.2.  
15. Midwives (of which, etc. These, 'tis like, were principal Midwives, the command being given also to the rest.  
17. Feared God: i. e. They more feared God's displeasure than they did Pharaoh's.  
19 Lively: They have great vigour, and are skilful. See the Chaldee and Vulgar Latin.  
20. Dealt well: They that fear God receive many blessings in this life, Eccles. 8.12, 13.  
21. He made them houses: Them, i. e. the Israelites, and not the Midwives, it being of the Masculine Gender in the Hebrew. That is, God by this means multiplied and increased the Israelites, which is expressed by making them Houses. See Gen. 16.2. Ruth 4.11. Ps. 127.1, 3. Gen. 30.3. 2 Sam. 7.11.  
22. All his people: Not leaving it to the care of the Midwives any longer.   

CHAP. II.  
The ARGUMENT.  
Moses is born, and hidden, and laid in the Flags. Pharaoh's Daughter finds him, and brings him up. He kills an Egyptian, reproves one of the Hebrews, and fleeth into Midian, marrieth Zipporah, by whom he had Gershom. God regards the Misery of the Hebrews.  
1. AND there went a man of the house of Levi, and took to wife a daughter of Levi.  
2. And the woman conceived, and bore a son: and when she saw him that he was a goodly child, she hide him three mouths.  
3. And when she could not longer hid him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein, and she laid it in the flags by the river's brink.  
4. And his sister stood afar off, to wit what would be done to him.  
5. And the daughter of Pharaoh came down to wash herself at the river, and her maidens walked along by the river's side: and when she saw the ark among the flags, she sent her maid to fetch it.  
6. And when she had opened it, she saw the child, and behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews children.  
7. Then said his sister to Pharaoh's daughter, Shall I go, and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?  
8. And Pharaoh's daughter said unto her, Go. And the maid went and called the child's mother.  
9 And Pharaoh's daughter said unto her, Take this child away and nurse it for me, and I will give thee thy wages. And the woman took the child and nursed it.  
10. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.  
11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.  
12. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hide him in the sand.  
13. And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?  
14. And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killed'st the Egyptian? And Moses feared, and said, Surely this thing is known.  
15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelled in the land of Midian: and he sat down by a well.  
16. Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.  
17. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.  
18. And when they came to Revel their father, he said, How is it that you are come so soon to day?  
19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.  
20. And he said unto his daughters, And where is he? why is it that ye have left the man? Call him, that he may eat bread.  
21. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.  
22. And she bore him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.  
23. And it came to pass in process of time, that the king of Egypt died, and the children of Israel sighed by reason of the bondage, and they cried; and their cry came up unto God, by reason of the bondage.  
24. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.  
25. And God looked upon the children of Israel, and God had respect unto them.  
1. A Man: Called Amram, Exod. 6.20. Numb. 26.59. A daughter of Levi: Her name was Jochebed, and she was Amrams Father's Sister, Exod. 6.20. The Family of Israel was as yet small, and the Law of Marriages not yet given. This was afterward forbid, Leu. 18.12.  
2. A goodly child: A beautiful Child. Heb. 11.23. Act. 7.20. [See Joseph. Antiqu. l. 2. c. 5.]  
4. His sister: viz. Miriam, Exod. 15.20.  
5. The daughter of Pharaoh: Called Thermuthis by Josephus.  
6. This is one of the Hebrews children: She might very well thus judge, not only because he was circumcised as the Hebrews were, but because she saw him thus exposed for fear of being discovered and killed according to the King's Command.  
7. His sister: Who had placed herself so as she might see what became of her Brother.  
8. Go: She was the more inclined, not only because the Child was beautiful, but because she had none of her own, as Josephus tells us.  
10. Her son: Her adopted Son, as the Vulgar hath it. She called his name Moses: i. e. Drawnout, from a word that signifies to draw out. See Ps. 18.16. Josephus likewise tells us, That Moses, even among the Egyptians did signify one saved from the Waters.  
11. Grown: Not only in Stature (of which v. 10.) but in Strength and Years: He was now full forty years old, Act. 7.23.  
12. He slew the Egyptian: His example is not to be imitated by us who do not know what his Authority was. However, Moses supposed his brethren would have understood, how that God by his hand would deliver them, Act. 7.25.  
13. The second day: i. e. The next day, Act. 7.26.  
14. A prince: Heb. a Man a Prince. A ruler and a judge: Act. 7.27.  
16. Priest, Or, Prince: It is very possible he might be both Priest & Prince also. See Gen. 47.22.  
17. Drove them away: Them, i. e. not the Daughters (it being the Masculine Gender in the Hebr.) but the Flocks, or some Servants who were under these Daughters.  
18. Revel their father: Revel was Jethroes Father, and their Grandfather. And Jethro was also called Hobab. See Numb. 10.29. Judg. 4.11. It is usual in the Scripture to call the Grandfather, Father. See Gen. 24.48. [V. M. B. Israel. Concil. in Exod. qu. 1.]  
21. Zipporah his daughter: i. e. The Daughter of Jethro. See the Greek (v. 16.)  
22. Gershom: Ch. 18.3. the former part of which word signifies a Stranger in the Hebr.  
24. Covenant: Gen. 15.14. and 46.4.  
25. God had respect unto them: Heb. Knew them. God had a merciful regard to them: See the Chaldee, and Psal. 1.6.31.7.   

CHAP. III.  
The ARGUMENT.  
Moses keeps the Flock of Jethro, and comes to Horeb. The burning Bush not consumed. Moses is appointed by God to deliver the Children of Israel out of Egypt. Of the Name of God. The Message of Moses. God foretelleth the Event or Success of his undertaking.  
1. NOW Moses kept the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.  
2. And the Angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and be looked, and behold, the bush burned with fire, and the bush was not consumed.  
3. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.  
4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I  
5. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.  
6. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hide his face: for he was afraid to look upon God.  
7. And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their taskmasters: for I know their sorrows.  
8. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land, unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.  
9 Now therefore behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.  
10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.  
11. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?  
12. And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.  
13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? What shall I say unto them?  
14. And God said unto Moses, I AM THAT I AM: And he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.  
15. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.  
16. Go and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt.  
17. And I have said, I will bring you up out of the affliction of Egypt, unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.  
18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and you shall say unto him, The LORD God of the Hebrews hath met with us; and now let us go (we beseech thee) three days journey into the wilderness, that we may sacrifice to the LORD our God.  
19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.  
20. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.  
21. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that when ye go, ye shall not go empty:  
22. But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and ●e●ment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.  
1. THE Priest of Midian: He succeeded his Father. (See ch. 2.16.) Who, it is probable, was now dead, this being forty years after Moses came to Midian, Act. 7.30. Backside of the desert: i. e. A great way into the desert. See the Vulgar Latin. Mountain of God: i. e. The Mountain where the glory of God was revealed; says the Chaldee. Horeb: So called probably from the dryness of the place, Deut. 8.15. The same with Sinai: See Act. 7.30.  
2. In a flame: See Act. 7.30. Bush: From the Hebrew word Sinai seems to have been called. Not consumed: This was a fit representation of the condition of the Israelites in Egypt, who were greatly afflicted, but not consumed there. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. [Phil. Jud. Vit. Mosis, l. 1.] i. e. The burning Bush was a Symbol (or, Representation) of the oppressed, and the flaming Fire of the oppressors. That what was burning was not consumed, did portend (says the same Author) that those who were afflicted by the violence of their enemies, should not perish; and that the attempt of their enemies should be frustrated; and that the present troubles of the afflicted should have a good end.  
3. Not burnt: i. e. Not burnt up.  
4. Moses, Moses: To raise his attention.  
5. Put off thy shoes: Vid. Josh. 5.17. Act. 7.33. As a token of humility and reverence, 2 Sam. 15.30. Isa. 20.2, 4. Hence the Jews in aftertimes thought themselves obliged to put off their Shoes when they went into the Sanctuary. [Maimon. Beth Hab-bechirah, c. 7.] vid. Eccles. 5.1. Holy ground: By God's appearing there it was separated from common use, and so was to be esteemed, vid. 2 Pet. 1.18.  
6. I am the God of, etc. Matt. 22.32. Act. 7.32. To look upon God: i. e. To look upon that glorious appearance by which God manifested himself. See the Chaldee.  
8. And a large: Not very large in itself, but yet large in respect to their dwelling in Goshen, and big enough to receive all the Israelites. Milk and honey: A Land of great plenty. See Deut. 8.7, 8, 9  
12. This shall be a token: Or, this (i. e. the appearance in the Bush, v. 2.) is a token unto thee that I have sent thee. Upon this mountain: This was verified afterward at the giving of the Law. And this was a farther token that Moses was sent by God, Isa. 7.14.  
13. What is his name? The Israelites are supposed to inquire more particularly of the Nature of that God, who appeared to, and sent Moses. God and his Name are one, and the Name of God is put for God himself.  
14. I AM THAT I AM: i. e. He whose Being is from himself, necessary and indefectible. Who was, and is, and will be, Revel. 16.5. This imports God's Essence; and that whereas the Egyptian Gods were but Creatures, the God of Israel was the eternal Being; That they may learn the difference (says one of the Ancients) between that which is, and that which is not. And that no Name can properly be given to me, to whom alone it appertains to be, [Phil. Jud. de Vit. Mos. l. 1.] An Idol is nothing, the Egyptian Deities were but Creatures, the God of Israel the eternal Being. I AM: It may be rendered (as may the former words) I will be. As God is, so He will be. And this belongs to him alone; no Creature can say I will be.  
15. My memorial: Whereby I will be mentioned, Hos. 12.5. Psal. 135.13.  
18. Three days journey: i. e. To Horeb, v. 12. Pharaoh was to be tried with this request.  
19 No, not by a mighty hand: Or, but by a strong hand. And to this sense the words are rendered by the Vulgar Latin and the LXII. See v. 20.  
22. Borrow: Or, ask and beg. For so the Hebrew word signifies, Judg. 8.24. And then the Jewels, etc. were given, rather than lent: And this speaks the great kindness of the Egyptians to the Israelites at their departure, according to what is said, v. 20. I will give this people favour in the sight of the Egyptians. And thus Josephus relates it, who says, That they honoured the Hebrews with gifts: Some to hasten their departure, and others upon the account of their neighbourly conversation, vid. ch. 11.2. and 12.35. Spoil: Or, Empty, as the Chaldee hath it: i. e. You shall leave them in a condition like those that are spoiled. The Egyptians: Or, Egypt. See the Notes on ch. 11.2.   

CHAP. IU.  
The ARGUMENT.  
Moses is enabled to do marvellous Works to gain belief that he is sent by God. He pleads his want of Eloquence. God promiseth his assistance, and appoints Aaron also as his Assistant. Moses leaves Jethro, and with his Wife and Sons makes towards Egypt. He is instructed how to apply to Pharaoh for the deliverance of his People. His Son is circumcised. He meeteth Aaron. The Israelites give them credence, and own the good Providence of God appearing toward their deliverance.  
1. AND Moses answered, and said, But behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.  
2. And the LORD said unto him, What is that in thine hand? And he said, A rod.  
3. And he said, Cast it on the ground, and he cast it on the ground, and it became a serpent: and Moses fled from before it.  
4. And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand and caught it, and it became a rod in his hand.  
5. That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.  
6. And the LORD said furthermore unto him, Put now thine hand into thy bosom; and he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.  
7. And he said, Put thine hand into thy bosom again: and he put his hand into his bosom again, and plucked it out of his bosom, and behold, it was turned again as his other flesh.  
8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.  
9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry-land: and the water which thou takest out of the river, shall become blood upon the dry-land.  
10. And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.  
11. And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?  
12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.  
13. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send.  
14. And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also behold, he cometh forth to meet thee: and when he seethe thee, he will be glad in his heart.  
15. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.  
16. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee in stead of a mouth, and thou shalt be to him in stead of God.  
17. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.  
18. And Moses went and returned to Jethro his father-in-law, and said unto him, Let me go, I pray thee, and return unto my brethren, which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.  
19 And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.  
20. And Moses took his wife, and his sons, and set them upon an ass, and he returned to the land of Egypt. And Moses took the rod of God in his hand.  
21. And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh which I have put in thine hand: but I will harden his heart, that he shall not let the people go.  
22. And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn.  
23. And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.  
24. And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.  
25. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.  
26. So he let him go: then she said, A bloody husband thou art, because of the circumcision.  
27. And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went and met him in the mount of God, and kissed him.  
28. And Moses told Aaron all the words of the LORD, who had sent him, and all the signs which he had commanded him.  
29. And Moses and Aaron went, and gathered together all the elders of the children of Israel.  
30. And Aaron spoke all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.  
31. And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, than they bowed their heads and worshipped.  
1. THey will not believe: Moses might well suppose that the Israelites would not presently, and without a sign, give him credit. See v. 9 and compare it with ch. 3.18.  
2. What is that in thine hand? These words make way for that which follows.  
4. It became a rod in his hand: As this sign was designed to gain the Israelites belief, (v. 5.) so it was very instructive also to them: The turning of a rod or staff into a Serpent, did fitly represent their past, and their present Condition under Pharaoh: And the turning the Serpent into a Rod, or Staff, was a fair Symbol of that deliverance from their present Bondage which was promised to them. Besides, Moses is confirmed and encouraged in his Office, which he would have declined (as he fled from the Serpent) by his taking the Serpent by the Tail, and turning it into a Staff.  
5. That they may be believe, etc. These words acquaint us with the great End of this Sign. See John 20.31.  
6. As snow: This was afterward reputed a sign of a most dangerous sort of Leprosy; (see Numb. 12.10, 12.) and therefore a fit Symbol of the calamitous condition of the Israelites at this time.  
7. As his other flesh: And this might fairly put them in mind, that their present condition was not without hope.  
8. That they will believe: Or, that they may believe: For these words do not so much foretell the Event, (see v. 9) as they do the design and purpose of these Signs.  
9 Shall become: Heb. Shall be, and shall be: i. e. It shall certainly be so.  
10. Eloquent: Heb. A man of words: i e. He was not of a ready speech or utterance. Heretofore: Heb. Since yesterday, nor since the third day. An usual form of speech among the Hebrews this is, by which they describe the time past. Nor since thou hast spoken, etc. i. e. This want of utterance hath not been removed since thou hast given me Commission to go into Egypt.  
12. With thy mouth: See Matth. 10.19. Mark 13.11. Luke 12.11.  
13. Wilt send: Or, shouldest send. Many have thought that Moses means the Messiah, whom God would send. Send by the hand of him who is fit to be sent, says the Chaldee.  
16. Thou shalt be to him instead of God: Vid. Ch. 7. 1. Thou shalt command him, and make my Will known to him.  
20. Sons: His two Sons, Gershom and Eliezer. An ass: The Greek renders it in the Plural; the Enallage of Number is very usual with the Sacred Writers. The rod of God: i. e. The Rod or Staff which God commanded him to take, (v. 17.) and with which he was to work Signs.  
21. I will harden, etc. i. e. I will (after he hath hardened his own heart) leave him to his stubbornness and impenitence. See ch. 9.34.  
22. Firstborn: i. e. Beloved and favoured more than the other Nations, as the firstborn.  
24. The LORD met him: The Angel of the Lord, say the Greek and Chaldee. Sought to kill him: i. e. Inflicted probably some disease upon him.  
25. Sharp stone: Or, knife, which, according to the Custom then, was made of a sharpened stone; vid. Josh. 5.2. Cast it: Heb. Made it touch. His feet: i e. The Child's whom she circumcised. Surely a bloody Husband art thou to me: What we translate Husband, is observed to signify Son-in-law: And these words are with great probability supposed to express, that her Son was now circumcised; and to be referred to her Son, not to Moses, who is called a bloody Son, because of the Circumcision. By Circumcision persons were admitted into Covenant, and received into the Church and Family of the true God. And he that was thus received, might very fitly be called by this Name, which signifies one received into a Family by Marriage: He was henceforth a Son of God, and obliged to obey the Laws of this Church or Family, Gal. 5.3. compare Josh. 5.9. [See Mr. Mede's Disc. on the place.]  
30. Spoke: Vid. v. 16. And did: i. e. Moses did see, v. 17.  
31. Bowed: Out of Reverence and Thankfulness to God.   

CHAP. V.  
The ARGUMENT.  
Pharaoh refuseth to let the Israelites go out of Egypt; instead of that does increase their task, and refuseth to hear their just Complaints. They thereupon apply themselves to Moses and Aaron, and Moses represents their case to God.  
1. AND afterwards Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.  
2. And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.  
3. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.  
4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.  
5. And Pharaoh said, Behold the people of the land now are many, and you make them rest from their burdens.  
6. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,  
7. Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.  
8. And the tale of the bricks which they did make heretofore, you shall lay upon them; you shall not diminish aught thereof, for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.  
9 Let there more work be laid upon the men, that they may labour therein: and let them not regard vain words.  
10. And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus saith Pharaoh, I will not give you straw.  
11. Go ye, get you straw where you can find it; yet not aught of your work shall be diminished.  
12. So the people were scattered abroad throughout all the land of Egypt, to gather stubble in stead of straw.  
13. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.  
14. And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick, both yesterday and to day, as heretofore?  
15. Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?  
16 There is no straw given unto thy servants, and they say to us, Make brick: and behold, thy servants are beaten; but the fault is in thine own people.  
17. But he said, Ye are idle, ye are idle: therefore ye say, Let us go, and do sacrifice to the LORD.  
18. Go therefore now and work: for there shall no straw be given you, yet shall ye deliver the tale of bricks.  
19 And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish aught from your bricks of your daily task.  
20. And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh.  
21. And they said unto them, The LORD look upon you, and judge: because you have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hands to slay us.  
22. And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?  
23. For since I came to Pharaoh to speak in thy name, he hath done evil unto this people; neither haste thou delivered thy people at all.  
1. GO: Viz. Out of Egypt. See ch. 4.23. That they may hold a feast unto me: i. e. A Religious feast. Let my Son go, that he may serve me: Ch. 4.23. Sacrifice was a considerable part of this Service, (v. 3.) In the Wilderness: The Wilderness was a convenient place for the Service and Worship of God, which requires great attention and abstraction: The Labours of Egypt, and the Wars and Conquests of Canaan could not but be in great measure an hindrance to them. And Philo brings in Moses and Aaron, saying thus to Pharaoh, viz. That they must in the Wilderness perform their sacred Rites, which were different from those of other Men; and that also after such a way and manner as required recess, because of the different usages in this Divine Worship from what was elsewhere practised or allowed, [De vit. Mos.]  
2. Who is the LORD, etc. The Name of the Lord is not revealed unto me; says the Chaldee. See ch. 3.19.  
3. The God of the Hebrews hath met with us: Vid. Ch. 3.18. The God who wrought great Deliverances for the Hebrews, and particularly for Abraham, Isaac and Jacob, who were of that Race, and is therefore able to save his Servants. Lest he fall upon us, etc. Which would prove a loss to Pharaoh.  
4. Wherefore do ye, etc. Pharaoh takes no notice of what Moses and Aaron said, v. 3. which contained Motives to persuade him to let them go.  
6. Taskmasters of the people and their officers: These Taskmasters were Egyptians, appointed to exact Labour from the Israelites. But the Officers were Israelites, who were by the Egyptians set over their Brethren, and to see that they did their task, and were to answer for their neglect. See v. 14. and v. 19 These are rendered by the Greek by a word that signifies Scribes, and were probably of the Elders of the People, ch. 3.18.  
7. Straw to make Brick: This Straw was either to mingle with the Earth of which the Bricks were made, or perhaps to burn the Brick with, which latter is a sense not at all repugnant to the words used in the Hebrew.  
8. Therefore, etc. Their desire of going out of Egypt to serve God, is by Pharaoh imputed to idleness both here and v. 17. Whereas, in truth, (though the Worship of God require Abstraction from worldly Cares, see the Note on v. 1. Yet) he that serves and worships God as he ought to do, is so far from being idle, that he is not only employed in the main and greatest business, but does it with all his Power and Might. It requires the whole Man, and the greatest Application that is possible.  
9 Let there more work, etc. Heb. Let the work be heavy upon the men.  
13. Your daily tasks: Heb. A matter of a day in his day; i. e. so much as is expected every day.  
14. The officers of the children of Israel, who were Israelites. See v. 6.  
15. Unto Pharaoh: And not unto the Taskmasters who were set over them, upon a presumption that Pharaoh did not allow of their oppression, and out of hopes that he would redress it.  
16. In thine own people: i. e. In the Taskmasters. They do not here charge Pharaoh.  
21. To be abhorred: Heb. To stink; i. e. We are rendered vile in the sight of Pharaoh.  
22. Unto the Lord: Who was alone able to help them in their Calamity.  
23. Neither hast thou delivered thy people at all: Hebr. Delivering thou hast not delivered.   

CHAP. VI  
The ARGUMENT.  
God reneweth his Promise of delivering the Israelites out of Egypt. Of the name JEHOVAH. Moses is again commanded to go unto Pharaoh. Of the Families of Reuben, Simeon and Levi.  
1. THAN the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.  
2. And God spoke unto Moses, and said unto him, I am the LORD:  
3. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.  
4. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.  
5. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage: and I have remembered my covenant.  
6. Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage: and I will redeem you with a stretched-out arm, and with great judgements.  
7. And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.  
8. And I will bring you in unto the land, concerning the which I did swear to give it, to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.  
9 And Moses spoke so unto the children of Israel: but they harkened not unto Moses, for anguish of spirit, and for cruel bondage.  
10. And the LORD spoke unto Moses, saying,  
11. Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.  
12. And Moses spoke before the LORD, saying, Behold, the children of Israel have not harkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips.  
13. And the LORD spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt; to bring the children of Israel out of the land of Egypt.  
14. These be the heads of their father's houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.  
15. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.  
16. And these are the names of the sons of Levi, according to their generations; Gershon, and Kohath, and Merari: And the years of the life of Levi were an hundred thirty and seven years.  
17. The sons of Gershon; Libni, and Shimi, according to their families.  
18. And the sons of Kohath; Amram, and Izhar, and Hebron, and Vzziel: And the years of the life of Kohath were an hundred thirty and three years.  
19 And the sons of Merari; Mahali, and Mushi, these are the families of Levi, according to their generations.  
20. And Amram took him Jochebed his father's sister to wife; and she bore him Aaron and Moses: And the years of the life of Amram were an hundred and thirty and seven years.  
21. And the sons of Izhar; Korah, and Nepheg, and Zichri.  
22. And the sons of Vzziel; Mishael, and Elzaphan, and Zithri.  
23. And Aaron took him Elisheba daughter of Aminadab, sister of Naashon, to wife; and she bore him Nadab and Abihu, Eleazar and Ithamar.  
24. And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.  
25. And Eleazar Aaron's son took him one of the daughters of P●tiel to wife; and she bore him Phinehas: these are the heads of the fathers of the Levites, according to their families.  
26. These are that Aaron and Moses, to whom the LORD said, bring out the children of Israel from the land of Egypt, according to their armies.  
27. These are they which spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.  
28. And it came to pass on the day when the LORD spoke unto Moses in the land of Egypt,  
29. That the LORD spoke unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.  
30. And Moses said before the LORD, Behold, I am of uncircumcised lips: and how shall Pharaoh hearken unto me?  
1. WITH a strong hand: i. e. Being thereunto compelled with severe Judgements, V c. 3. v. 19, 20.  
3. God Almighty: Or, God All-sufficient, V Gen. 17.1. God gave unto Abraham, Isaac and Jacob great proofs of his Almighty Power, and many promises also of the Land of Canaan. But by my name JEHOVAH was I not known to them: It is not said, That this name was not known to them. (See Gen. 22.14.) Nor can the words be understood of the Letters of the Name; but it is, by my name JEHOVAH was I not known, etc. By this name must be understood that which it doth signify. JEHOVAH denotes not only God's Eternal Being, but his giving of Being to other things, and especially the performing his Promise. Now Abraham, Isaac and Jacob had received Promises, but enjoyed not the thing promised: The time was now come in which God would bring to pass what he had promised; and now they should know that he is the Lord, V Isa. 49.23. c. 52.6. c. 60.16. The knowing him by his name JEHOVAH implies the receiving from him what he had promised before. He is not called JEHOVAH till he had finished the Creation, Gen. 2.4. The doing of that which He before decreed and promised speaks Him to be JEHOVAH. See Exod. 20.2. This Interpretation agrees exactly with the Context. For in the very next words God lets them know, that he would make good his Promise, which is expressed by establishing his Covenant, v. 4. and declares, that he remembers his Covenant, v. 5. And then follow these words, Wherefore say unto the children of Israel, I am JEHOVAH, and I will bring you out, etc. V 6. with v. 7, 8. For the farther clearing of this matter it is to be remembered, That God is said to make himself known to those whom he takes into Covenant. Thus, in Judah is God known, Psal. 76.1. Again, In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt; when I lifted up my hand unto them, saying, I am the Lord your God: In the day that I lifted up my hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, etc. Ezek. 20.5, 6. When God entered into Covenant with Abraham it was by the name of God Almighty, Gen. 17.1. upon which he promiseth to his Seed the Land of Canaan, v. 8. By this name Isaac blesseth Jacob and bestows on him the Blessing of Abraham, ch. 28.3, 4. By this name Jacob blesseth Joseph, ch. 48.3.49.25. God lets them here know, that he who had made a Promise to their Fathers by the name of God Almighty, would now confirm His Covenant to them, and make his Promise good by the name of JEHOVAH. Say unto the children of Israel, I am JEHOVAH: i. e. I will make good to you what I promised by the name of God Almighty. And ye shall know that I am JEHOVAH your God. And I will bring you into the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob, and I will give it you for an heritage, I am JEHOVAH, Exod. 6.6, 7, 8.  
4. My covenant with them: God promised Abraham the Land of Canaan, Gen. 15. and renewed this promise afterward.  
6. Wherefore say, etc. i. e. Assure them I will make good my promise. See v. 7, 8.  
8. I did swear; H. Lift up my hand. See Gen. 14.22.  
9 For anguish of spirit: Heb. Shortness, or, Straitness. They were dejected in their Spirits through their bondage, and not prone to believe the tidings of their Deliverance. See the LXXII.  
12. Uncircumcised lips: That is, not eloquent: He complained before of an impediment, which not being taken away he calls his Lips Uncircumcised.  
14. The sons of Reuben: V Gen. 46.9. 1 Chron. 5.3. This following account is to make way to the stock of Moses and Aaron, who descended from Levi, the third Son of Jacob; and hence it is that the following account of Reuben and Simeon is premised, lest they should be thought to be contemned.  
15. And the sons: 1 Chron. 4.24.  
16. Of the sons of Levi: Num. 3.17. 1 Chron. 6.1.  
18. Sons of Kohath: Numb. 26.57. 1 Chron. 6.2.  
20. Amram: V ch. 2.2. Numb. 26.59. His father's sister: See the Notes on ch. 2.1.  
25. She bore him: V Numb. 25.11.  
27. These are that Moses and Aaron: See the Notes on v. 14.  
29. I am the LORD: The JEHOVAH, v. 3. who am ready to accomplish what I have formerly promised.  
30. Uncircumcised: See v. 12.   

CHAP. VII.  
The ARGUMENT.  
Moses is farther directed and encouraged in his Message to Pharaoh. His Rod is turned into a Serpent. The Magicians of Egypt do the like. Pharaoh's Heart is hardened. The Waters are turned into Blood. The Magicians do so. Pharaoh's Heart is hardened.  
1. AND the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.  
2. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land.  
3. And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt.  
4. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt, by great judgements.  
5. And the Egyptians shall know, that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.  
6. And Moses and Aaron did as the LORD commanded them, so did they.  
7. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke unto Pharaoh.  
8. And the LORD spoke unto Moses, and unto Aaron, saying,  
9 When Pharaoh shall speak unto you, saying, Show a miracle for you: then thou shalt say unto Aaron, Take thy rod and cast it before Pharaoh, and it shall become a serpent.  
10. And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.  
11. Then Pharaoh also called the wisemen, and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.  
12. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.  
13. And he hardened Pharaoh's heart, that he harkened not unto them, as the LORD had said.  
14. And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.  
15. Get thee unto Pharaoh in the morning, lo, he goeth out unto the water, and thou shalt stand by the river's brink, against he come: and the rod which was turned to a serpent shalt thou take in thine hand.  
16. And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and behold, hitherto thou wouldst not hear.  
17. Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand, upon the waters which are in the river, and they shall be turned to blood.  
18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loath to drink of the water of the river.  
19 And the LORD spoke unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.  
20. And Moses and Aaron did so, as the LORD commanded: and he lift up the rod and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants: and all the waters that were in the river, were turned to blood.  
21. And the fish that was in the river died: and the river stunk, and the Egyptians could not drink of the water of the river: and there was blood throughout all the land of Egypt.  
22. And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them, as the LORD had said.  
23. And Pharaoh turned and went into his house, neither did he set his heart to this also.  
24. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.  
25. And seven days were fulfilled, after that the LORD had smitten the river.  
1. A God: i. e. A Prince, or Master. See the Chaldee, and the Notes on ch. 4.16. Thy Prophet: Thy Interpreter, says the Chaldee. Thy Mouth to speak for thee. See ch. 4.16. that being one great Office of a Prophet, Deut. 18.18. See ch. 6.30.  
4. My hand: My powerful Plague or Struck, as the Chaldee hath it. The Hand being the Instrument whereby we effect what we desire, does fitly express the Power of him that doth effect. Mine armies: V ch. 6.26. and ch. 12.41.  
5. Shall know that I am the LORD: See ch. 6.7. and the Note on ch. 6.3.  
7. Fourscore years old: This agrees well with Act. 7.30. and speaks God's Power and Providence, V Deut. 34.7. 2 Cor. 12.9.  
9 A serpent: V ch. 4.3. The Greek render it a Dragon.  
11. The magicians: Jannes and Jambres withstood Moses, says the Apostle, 2 Tim. 3.8. and the Chaldee Paraphrase (called Jonathan's) calls them Janis and Jambres. These Magicians are mentioned not only among the Jewish Writers, but among the Heathen also; particularly, by Apuleius. With their enchantments: i e. With their secret sleights or juggle: The Hebrew word is thought to import an hidden and secret, and therefore a commonly unaccountable, Art.  
12. They became serpents: Not without the Divine Permission: But then their Rods which became Serpents were swallowed up by the Rod of Aaron: And though the Magicians turned Water into Blood, and brought Frogs upon Egypt, we do not find that they were able to turn that Blood into Water, and send away the Frogs which they had brought upon the Land, as Moses did (ch. 8.13.) They were permitted to punish, but had not power to relieve the Egyptians.  
13. And he hardened Pharaoh's heart: Or, And Pharaoh's heart waxed strong, or hard: i. e. Pharaoh's Heart was hardened, as the Vulgar and Chaldee render it. And we find the same words in the Hebr. so rendered (v. 22.) not only by the Greek and Latin, but by the English Version also. Nor is there any person mentioned either in the one place or in the other. See ch. 8.32. and the Note upon it. That he harkened not: Or, And he harkened not, Hebr.  
14. Is hardened: Or, is heavy and dull, and not easily moved.  
15. Goeth out: Moses is directed to take this opportunity of meeting with Pharaoh, it not being perhaps easy for him to have access to his Court.  
16. In the wilderness: See the Note on ch. 5.1.  
17. I will smite with the rod that is in mine hand: God commands, Moses directs, and Aaron smites (v. 19, 20.) And God may be therefore said to do that which by his Command was done, and by his Power. To blood: This was a great plague to the Egyptians, who wanted Rain (Deut. 11.10, 11.) and were by this means deprived of their Food from the Fish (v. 18. and Numb. 11.5.) and of their Drink also (v. 18.)  
20. Turned to blood: And, that so it was, appears from what follows (v. 21.) that the Fish died, and the River did stink, so that the Egyptians could not drink as formerly.  
22. And the Magicians of Egypt did so: And that they might do, the Waters being changed successively, and not all at once; besides that they digged for Waters, as appears from vers. 24. Vid. Wisd. 17.7.  
23. Neither did he set his heart: i. e. He regarded not: This speaks his wilful neglect. See v. 16.   

CHAP. VIII.  
The ARGUMENT.  
The Plague of Frogs. The Magicians do also the like. Pharaoh sues to Moses and Aaron for the removal of the Frogs, and promiseth thereupon to dismiss the Israelites. The Frogs are removed. Pharaoh hardens his Heart. The Plague of Lice. The Magicians not able to do the like. The Plague of Flies. Pharaoh inclines to let the Israelites go, but upon the removal of them hardens his Heart.  
1. AND the LORD spoke unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.  
2. And if thou refuse to let them go, behold, I will smite all thy borders with frogs.  
3. And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine evens, and into thy kneading-troughs.  
4. And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.  
5. And the LORD spoke unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.  
6. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.  
7. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.  
8. Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people: and I will let the people go, that they may do sacrifice unto the LORD.  
9 And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee, and thy houses, that they may remain in the river only.  
10. And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.  
11. And the frogs shall departed from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.  
12. And Moses and Aaron went out from Pharaoh, and Moses cried unto the LORD, because of the frogs which he had brought against Pharaoh.  
13. And the LORD did according to the word of Moses: and the frogs died out of the houses, out of the villages, and out of the fields.  
14. And they gathered them together, upon heaps, and the land stank.  
15. But when Pharaoh saw that there was respite, he hardened his heart, and harkened not unto them, as the LORD had said.  
16. And the LORD said unto Moses, Say unto Aaron, stretch out thy rod, and smite the dust of the land, that it may become louse throughout all the land of Egypt.  
17. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice, in man and in beast: all the dust of the land became louse, throughout all the land of Egypt.  
18. And the magicians did so with their enchantments to bring forth louse, but they could not: so there were lice upon man and upon beast.  
19 Then the magicians said unto Pharaoh, This is the finger of God. And Pharaoh's heart was hardened, and he harkened not unto them, as the LORD had said.  
20. And the LORD said unto Moses, rise up early in the morning, and stand before Pharaoh, (lo he cometh forth to the water) and say unto him, Thus saith the LORD, Let my people go, that they may serve me.  
21. Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.  
22. And I will sever in that day the land of Goshen in which my people dwell, that no swarms of flies shall be there, to the end thou mayest know that I am the LORD in the midst of the earth.  
23. And I will put a division between my people and thy people: to morrow shall this sign be.  
24. And the LORD did so: and there came a grievous swarm of flies into the house of Pharaoh, and into his servants houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.  
25. And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.  
26. And Moses said, It is not meet so to do: for we shall sacrifice the abomination of the Egyptians to the LORD our God: Lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?  
27. We will go three days journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.  
28. And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness: only you shall not go very far away: entreat for me.  
29. And Moses said, Behold, I go out from thee, and I will entreat the LORD, that the swarms of flies may departed from Pharaoh, from his servants, and from his people to morrow: but let not Pharaoh deal deceitfully any more, in not letting the people go to sacrifice to the LORD.  
30. And Moses went out from Pharaoh, and entreated the LORD.  
31. And the LORD did according to the word of Moses: and he removed the swarms of flies from Pharaoh, from his servants, and from his people: there remained not one.  
32. And Pharaoh hardened his heart at this time also, neither would he let the people go.  
2. All thy borders: i e. The whole Land of Egypt.  
3. Kneading-troughs: Or, Dough.  
7. And the magicians: Wisd. 17.7. See the Notes on ch. 7.12.  
8. Entreat the LORD: Pharaoh is forced to this, his Magicians not being able to remove the Frogs which they were permitted to bring upon the Egyptians.  
9 Glory over me: Or, Have this honour over me, i. e. Have thou the honour of appointing me the time when I shall entreat the Lord for thee. See v. 10. and Judg. 7.2. When: Or, Against when. To destroy: Heb. To cut off.  
10. To morrow: Or, Against to morrow.  
12. Because of the frogs which he had brought against Pharaoh: Or, Concerning the appointed time which was agreed on before for the removing the Frogs. In this Sense the Greek understood the words.  
15. Respite: i. e. That the Plague was removed.  
17. Lice: One of the Ancients inquires, Why God punished the Egyptians with such vile and inconsiderable Animals, rather than with Bears, Leopards, Lions, and such ravenous Creatures, or the Serpents of Egypt, which would quickly have destroyed the●! And his answer is, That God designed to correct not to destroy the Egyptians: For had he designed their destruction he needed not the help of any Animals, he might have done it by Plague or Famine. When Men (says he) wage War they furnish themselves with the most powerful assistance; but the powerful God, when he designs to inflict evils, makes use of the smallest and most inconsiderable Instruments; what smaller than Lice, and yet the Egyptians were forced to own the Finger of God [Phil. de vit. Mos. l. 1.]  
18. Did so: i. e. They attempted to do the like.  
19 This is the finger of God: Or, This Plague is of God's inflicting: See the Chaldee. The Power of God is represented by his Hand or Finger in the Scripture Phrase, Ps. 8.3. See Luk. 11.20. The Magicians do here confess God's Work, and are not able to do the same. And Pharaoh's heart was hardened: These are the same words in the Hebr. with those ch. 7.13. and they do imply, that Pharaoh hardened his own Heart: He continued in his obstinacy after the Magicians were baffled, and were forced to acknowledge the Finger of God. See v. 32.  
21. Swarms of flies: Or, A mixture of noisome Beasts.  
22. I will sever, etc. By making this wonderful difference this Plague was rendered the more convictive, and Pharaoh the more inexcusable.  
23. A division: Heb. A redemption: And so it was to the Israelites a Rescue and Redemption, and a distinguishing Mercy. See Psal. 111.9. Isa. 43.2, 3. To morrow: Or, By to morrow.  
24. There came: See Wisd. 16.9. A grievous swarm: Not only a very troublesome but a very numerous swarm. Corrupted: Or, destroyed.  
26. It is not meet: It is not right, God having called the Israelites out of Egypt, V. ch. 3.18. The abomination of the Egyptians: Or, The things which the Egyptians worship, as the Vulgar and the Chaldee understand the words; at least, the Beasts which the Egyptians abstain from, and will neither eat nor kill, V Gen. 43.32. and the Notes on that place.  
27. As he shall: See ch. 3.18.  
32. Hardened his heart at this time also: As he had done before (v. 19) so he did again, after a new Plague, that spoke not only the Power but the peculiar Providence of God (v. 22, 23.) and all this after his Magicians had acknowledged the Power of God.   

CHAP. IX.  
The ARGUMENT.  
A grievous Murrain. Pharaoh's Heart is hardened. The plague of Boils. The plague of Hail, and the grievous Effects of it. Pharaoh sues to Moses and Aaron to be delivered from it, and promiseth to let the Israelites go. The Hail is removed; and Pharaoh thereupon hardens his Heart, and refuseth to let the People go.  
1. THen the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.  
2. For if thou refuse to let them go, and wilt hold them still,  
3. Behold, the hand of the LORD is upon thy  which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.  
4. And the LORD shall sever between the  of Israel, and the  of Egypt: and there shall nothing die of all that is the children's of Israel.  
5. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.  
6. And the LORD did that thing on the morrow, and all the  of Egypt died: but of the  of the children of Israel died not one.  
7. And Pharaoh sent, and behold, there was not one of the  of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.  
8. And the LORD said unto Moses, and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it towards the heaven in the sight of Pharaoh.  
9 And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains, upon man, and upon beast, throughout all the land of Egypt.  
10. And they took ashes of the furnace, and stood before Pharaoh, and Moses sprinkled it up toward heaven: and it became a boil breaking forth with blains, upon man, and upon beast.  
11. And the magicians could not stand before Moses, because of the boil: for the boil was upon the magicians, and upon all the Egyptians.  
12. And the LORD hardened the heart of Pharaoh, and he harkened not unto them; as the LORD had spoken unto Moses.  
13. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.  
14. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people: that thou mayest know that there is none like me in all the earth.  
15. For now I will stretch out my hand, that I may smite thee, and thy people with pestilence; and thou shalt be cut off from the earth.  
16. And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth.  
17. As yet exaltest thou thyself against my people, that thou wilt not let them go?  
18. Behold, to morrow about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt, since the foundation thereof, even until now.  
19 Send therefore now, and gather thy , and all that thou hast in the field: for upon every man and beast which shall be found in the field, and shall 〈◊〉 it be brought home, the hail shall come down upon them, and they shall die.  
20. He that feared the word of the LORD amongst the servants of Pharaoh, made his servants and his  flee into the houses.  
21. And he that regardeth not the word of the LORD, left his servants and his  in the field.  
22. And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt; upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.  
23. And Moses stretched forth his rod toward heaven, and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD reigned hail upon the land of Egypt.  
24. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt, since it became a nation.  
25. And the hail smote throughout all the land of Egypt, all that was in the field, both man and beast: and the hail smote every herb of the field, and broke every tree of the field.  
26. Only in the land of Goshen, where the children of Israel were, was there no hail.  
27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this times: the LORD is righteous, and I and my people are wicked.  
28. Entreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.  
29. And Moses said unto him, Assoon as I am gone out of the city, I will spread abroad my hands unto the LORD: and the thunder shall cease, neither shall there be any more hail; that thou mayest know, how that the earth is the LORD's.  
30. But as for thee and thy servants, I know that ye will not yet fear the LORD God.  
31. And the flax, and the barley was smitten: for the barley was in the ear, and the flax was bolled.  
32. But the wheat and the rye were not smitten: for they were not grown up.  
33. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.  
34. And when Pharaoh saw, that the rain, and the hail, and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.  
35. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.  
3. A very grievous murrain: i. e. A great and general Mortality, as appears from v. 6. What we render Murrain, signifies the Pestilence, when it is referred unto Men, and is very frequently, by the Greek, rendered by a word which signifies Death.  
4, 5. And the LORD, etc. This great Plague was accompanied with some circumstances, which did render it more fit to work upon Pharaoh: Viz. [I.] That the Israelites did not suffer by it, which was an argument of God's particular care and providence, v. 4. And, [II.] That God set a time when it should happen, which was an argument that it was God's work, v. 5.  
6. All the : i e. All that was in the Field, v. 3.  
7. And Pharaoh sent, etc. And by this means he was assured of the truth of what is said, (v. 4.) and therefore left without excuse for his Infidelity.  
10. And Moses sprinkled: It is very probable that Aaron did so likewise, it being said of them both, that they took ashes. A boil: See Rev. 16.2.  
11. Can not stand before Moses: These Magicians at the first withstood Moses, but now are not able to stand before him, their folly being now manifest, 2 Tim. 3.8, 9  
12. And the LORD hardened: This God is not said to have done till now after five Plagues were passed, and Pharaoh had hardened his own heart. God left him to the wickedness of his own heart, when he had sundry times hardened himself before. As the LORD: Ch. 4.21.  
14. All my plagues: i e. All that I have determined to inflict. Thine heart: Which shall be wounded with grief and fear.  
16. For this cause: Rom. 9.17. Have I raised thee up: Heb. Made thee stand: i. e. I have preserved thee, and kept thee alive, notwithstanding the foregoing Plagues which have been inflicted. He may be said to be raised up, who is preserved alive when he was in danger of dying, Jam. 5.15. Thou hast been kept, or preserved; so the Greek render it.  
18. Since the foundation thereof: i. e. Since it became a nation, v. 24.  
19 Thy : Which escaped the Murrain, v. 6.  
26. Was there no hail: See Notes on v. 4. and 5. and Isa. 32.18, 19  
28. Mighty thunderings: Heb. Voices of God, Psal. 29.4, 5.  
29. I will spread abroad my hands: I will extend my hands in Prayer; says the Chaldee. See v. 28. and 1 Tim. 2.8. The Earth: Psal. 24.1.  
32. Not grown up: Heb. Hidden, or dark; i. e. They were not so forward as the Barley.  
35. As the LORD had spoken: As the Lord had commanded, says the Vulgar, referring it to the words immediately going before. By Moses: Heb. By the hand of Moses.   

CHAP. X.  
The ARGUMENT.  
Pharaoh is threatened with a most grievous Plague of Locusts: Upon this, and his Servants request, he inclines to terms: But they being refused, God sends the Plague of Locusts, and removes them at his request. After which he refuseth to let the people go. After this succeeded the Plague of Darkness. Pharaoh is hardened, and warneth Moses to come no more into his presence.  
1. AND the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants; that I might show these my signs before him:  
2. And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done amongst them; that ye may know how that I am the LORD.  
3. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? Let my people go, that they may serve me.  
4. Else if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast.  
5. And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field.  
6. And they shall f●ll thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy father's fathers have seen, since the day that they were upon the earth, unto this day. And he turned himself, and went out from Pharaoh.  
7. And Pharaoh's servants said unto him, How long shall this man be a snare unto us? Let the men go, that they may serve the LORD their God: Knowest thou not yet, that Egypt is destroyed?  
8. And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God; but who are they that shall go?  
9 And Moses said, We will go with our young, and with our old, with our sons, and with our daughters; with our flocks, and with our herds will we go: for we must hold a feast unto the LORD.  
10. And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it, for evil is before you.  
11. Not so, go now ye that are men, and serve the LORD, for that you did desire. And they were driven out from Pharaoh's presence.  
12. And the LORD said unto Moses, Stretch out thine hand over the land of Egypt, for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.  
13. And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east-wind upon the land all that day, and all that night: and when it was morning, the east-wind brought the locusts.  
14. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.  
15. For they covered the face of the whole earth, so that the land was darkened, and they did eat every herb of the land, and all the fruit of the trees, which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.  
16. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.  
17. Now therefore forgive, I pray thee, my sin only this once, and entreat the LORD your God, that he may take away from me this death only.  
18. And he went out from Pharaoh, and entreated the LORD.  
19 And the LORD turned a mighty strong west-wind, which took away the locusts, and cast them into the Red sea: there remained not one locust in all the coasts of Egypt.  
20. But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.  
21. And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt; even darkness which may be felt.  
22. And Moses stretched forth his hand toward heaven: and there was a thick darkness in all the land of Egypt three days.  
23. They saw not one another, neither risen any from his place for three days: but all the children of Israel had light in their dwellings.  
24. And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.  
25. And Moses said, Thou must give us also sacrifices, and burnt-offerings, that we may sacrifice unto the LORD our God.  
26. Our  also shall go with us: there shall not an hoof be left behind; for thereof must we take to serve the LORD our God: and we know not with what we must serve the LORD, until we come thither.  
27. But the LORD hardened Pharaoh's heart, and he would not let them go.  
28. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more: for in that day thou seest my face, thou shalt die.  
29. And Moses said, Thou hast spoken well, I will see thy face again no more.  
1. FOR, etc. Or, Though: Ch. 4.21.  
2. Mayest tell, etc. See ch. 9.16. Deut. 6.20, 22. Psal. 78.5, 6, 7.  
4. Locusts: Wisd 16.9.  
5. The face: Heb. The eye; i. e. the superficies of the Earth. The Jewish Writers by the Eye of the Earth, understand the Sun, and that the multitude of Locusts did intercept the light of the Sun, and hinder the Egyptians from seeing the Earth, which agrees very well with what follows in this Verse, and with vers. 15. vid. Abravenel, and the Chaldee on the place.] The residue: Ch. 9.32. Every tree: Though the Trees were broken by the Hail, yet it does not thence follow that they were altogether rendered unfruitful.  
6. Have seen: Vid. Vers. 14.  
7. A snare: i. e. An occasion of our ruin.  
8. Who: Heb. Who and who, etc.  
10. Let the LORD, etc. These words seem to be spoken scoffingly: q. d. You may assoon expect I should wish you all manner of good, as that I should let your little ones go.  
11. For that you did desire: Or, if you desire that. As the words may well be rendered: q. d. If you sincerely persist in that desire.  
13. An east-wind: The Greek render it a Southwind: And it might possibly be a Southeast Wind. See Numb. 11.31. with Psal. 78.26.  
14. Before them there were no such, etc. For their multitude, and the hurt which they did, there had not been the like, nor should there be in the Land of Egypt: What we read (Joel 1.2. ch. 2.2) is not repugnant to what is affirmed here.  
16. Called: Heb. Hastened to call.  
17. This deaths. This Plague of the Locusts, which may well be called Death; either because they killed Men, as well as the Hail (as is affirmed, Wisd. 16.9.) or else, because they did destroy the remaining supports of Life.  
19 Cast: Heb. Fastened: They were so cast, that as to the event of things it was as if they had been fastened. Red-sea: In the Hebrew it is the Sea of Rush, so called, 'tis probable, from the Rushes or Flags that grew about it. It was called the Red-sea because it bordered upon the Country of Edom, which in the Hebrew Tongue signifies Red, 1 King. 9.26. Gen. 25.30.  
21. Even darkness which may be felt: Heb. That one may feel darkness. This we call Palpable Darkness, and it proceeds from the thick Mists and Fogs of the Air. But the Hebrew word being derived from a word that signifies to feel or to remove, the Chaldee renders it in the latter sense thus, After the darkness of the night was gone; intimating that the day should be turned into dark night.  
23. Neither rose any from his place: i. e. Not to any considerable distance. See ch. 16.29. But all, etc. Wisd. 18.1.  
25. Us: Heb. Into our hands.  
26. With what we must serve the LORD, until we come thither: i. e. What Beasts we may be obliged to offer up, till God give his Command.  
29. I will see thy face again no more: Moses hence seems to have spoken the following words (c. 11.) where he foretells the death of the Firstborn, before he went out of Pharaoh's presence.   

CHAP. XI.  
The ARGUMENT.  
The Israelites are directed to ask of their Neighbours Jewels of Gold and Silver. God gives them Favour with the Egyptians. Pharaoh is threatened with the death of the Firstborn. Moses leaves Pharaoh in great anger.  
1. AND the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.  
2. Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.  
3. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt; in the sight of Pharaoh's servants, and in the sight of the people.  
4. And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt.  
5. And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh, that sitteth upon his throne, even unto the firstborn of the maid-servant that is behind the mill; and all the firstborn of beasts.  
6. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.  
7. But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.  
8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee; and after that I will go out: and he went out from Pharaoh in a great anger.  
9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.  
10. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.  
1. SAID: Or, had said. As it may be rendered, and is Gen. 12.1. See Exod. 10.29. and vers. 8. of this Chapter. Thrust you out: Ch. 12.31, 33.  
2. Borrow: Or, Ask, or, Beg. What they received was a gift; agreeably hereunto it is said, The Lord gave the people favour in the sight of the Egyptians, v. 3. The Greek and Latin render it to the same sense; and Josephus tells us, That the Egyptians honoured the Hebrews with Gifts, partly to hasten their departure: and partly upon the score of that familiarity which was between them as Neighbours, [Jos. Antiq. l. 2. c. 5.] See the Notes on ch. 3. v. 22. Jewels: Ch. 3.22. and 12.35.  
3. Moses: Ecclus. 45.1.  
4. About midnight: Ch. 12.29.  
5. That sitteth upon his throne: i. e. Who was to have sat upon the Throne of his Kingdom, or, to reign after him; to which sense the Chaldee renders the words. Behind the mill: It was the custom to put Slaves to grind in a Mill. See Judg. 16.21.  
7. Move his tongue: i. e. The Israelites were quiet and undisturbed. Vid. Jos. 10.21.  
8. That follow thee: Heb. That is at thy feet: That are with thee, saith the Chaldee. A great anger: Heb. Heat of Anger.   

CHAP. XII.  
The ARGUMENT.  
The beginning of the Year is changed. The Passover instituted. The Rites of this first Passover. The Feast of unleavened-bread, and the time of it. The meaning of the Passover to be taught. The Firstborn of the Egyptians slain. The Egyptians hasten the Israelites out of Egypt. They come to Succoth. The time when they left Egypt. Rules concerning the Passover.  
1. AND the LORD spoke unto Moses and Aaron in the land of Egypt, saying,  
2. This month shall be unto you the beginning of months: it shall be the first month of the year to you.  
3. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according the house of their fathers, a lamb for an house.  
4. And if the household be too little for the lamb, let him and his neighbour next unto his house, take it according to the number of the souls: every man according to his eating shall make your count for the lamb.  
5. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats.  
6. And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.  
7. And they shall take of the blood, and strike it on the two side-posts, and on the upper door-posts of the houses wherein they shall eat it.  
8. And they shall eat the flesh in that night roast with fire, and unleavened bread, and with bitter herbs they shall eat it.  
9 Eat not of it raw, nor sodden at all with water, but roast with fire: his head, with his legs, and with the purtenance thereof:  
10. And ye shall let nothing of it remain until the morning: and that which remaineth of it until the morning, ye shall burn with fire.  
11. And thus shall ye eat it, with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste: it is the LORD's passover.  
12. For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast, and against all the gods of Egypt I will execute judgement: I am the LORD.  
13. And the blood shall be to you for a token upon the houses where you are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.  
14. And this day shall be unto you for a memorial: and you shall keep it a feast to the LORD, throughout your generations: you shall keep it a feast by an ordinance for ever.  
15. Seven days shall ye eat unleavened bread, even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.  
16. And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you: no manner of work shall be done in them, save that which every man must eat, that only may be done of you.  
17. And ye shall observe the feast of unleavened bread: for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.  
18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.  
19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.  
20. Ye shall eat nothing leavened: in all your habitations shall ye eat unleavened bread.  
21. Then Moses called for all the elders of Israel, and said unto them, Draw out, and take you a lamb, according to your families, and kill the passover.  
22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel, and the two side-posts with the blood that is in the basin: and none of you shall go out at the door of his house, until the morning.  
23. For the LORD will pass through to smite the Egyptians: and when he seethe the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.  
24. And ye shall observe this thing for an ordinance to thee, and to thy sons for ever.  
25. And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.  
26. And it shall come to pass, when your children shall say unto you, What mean you by this service?  
27. That ye shall say, It is the sacrifice of the LORD's Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.  
28. And the children of Israel went away, and did as the LORD had commanded Moses and Aaron; so did they.  
29. And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the dungeon, and all the firstborn of .  
30. And Pharaoh risen up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt: for there was not an house where there was not one dead.  
31. And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both you and the children of Israel, and go, serve the LORD, as ye have said.  
32. Also take your flocks, and your herds, as ye have said; and be gone: and bless me also.  
33. And the Egyptians were urgent upon the people, that they might send them out of the land in haste: for they said, We be all dead men.  
34. And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders.  
35. And the children of Israel did according to the word of Moses: and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment.  
36. And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required: and they spoiled the Egyptians.  
37. And the children of Israel journeyed from Ramese to Succoth, about six hundred thousand on foot that were men, besides children.  
38. And a mixed multitude went up also with them; and flocks, and herds, even very much .  
39 And they baked unleavened cakes of the dough, which they brought forth out of Egypt, for it was not leavened: because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.  
40. Now the sojourning of the children of Israel, 
2513. 1491.  who dwelled in Egypt, was four hundred and thirty years.  
41. And it came to pass, at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.  
42. It is a night to be much observed unto the LORD, for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel, in their generations.  
43. And the LORD said unto Moses and Aaron, This is the ordinance of the passover: there shall no stranger eat thereof.  
44. But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.  
45. A foreigner, and an hired servant shall not eat thereof.  
46. In one house shall it be eaten, thou shalt not carry forth aught of the flesh abroad out of the house: neither shall ye break a bone thereof.  
47. All the congregation of Israel shall keep it.  
48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.  
49. One law shall be to him that is home-born, and unto the stranger that sojourneth among you.  
50. Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they.  
51. And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt, by their armies.  
1. Spoke: Sometime before the Israelites went out of Egypt, and, it is likely it might be before the Darkness.  
2. This month: It is called Abib, c. 13.4. And afterwards was called Nisan, Esth. 3.7. it answers to our March. The first month of the year: i. e. Of the Sacred, not of the Civil Year. It is certain, the seventh Month or Tisri (which answers to our September) was even after this, the first Month of the Year (and very probable it is, that it was so from the beginning in all respects) insome accounts. Tisri began the Civil Year, and was reckoned the first Month with respect to the Sabbatical Year, and Jubilee. Vid. c. 23.16. c. 34.22. Leu. 25.8, 9 But then this Month was the beginning of the Sacred or Ecclesiastical Year, and with respect to the Holy Days and Festivals which God appointed. To you: Not in all respects, but to you especially in the sense before explained, and with a particular reference to their Redemption out of Egypt. It was at this time that our Lord Jesus Christ suffered for our Redemption, Joh. 18.28. And there is a Tradition among the Jews, That as they were redeemed from Egypt on the fifteenth day of Nisan, so they should on the same day be redeemed by the Messiah.  
3. Tenth day: That they might have their Lamb in a readiness. This seems peculiarly to belong to the Passover of Egypt, and not to oblige them in future times: It doth however fitly represent our Saviour's coming to Jerusalem on the tenth day of this Month, Joh. 12.1, 12. Lamb: Or, Kid.  
4. According to the number, etc. There were wont to be ten at least (and sometimes more) at the eating of one Lamb; [Joseph. Of the Wars of the Jews, Book 7. c. 17.]  
5. Without blemish: Or, perfect; Not diseased or maimed. This was a Type of our Saviour, 1 Pet. 1.19.2.22. A male: The most excellent of its kind, Mal. 1.14. and that which was required in the most perfect and complete Sacrifice, which was the Holocaust, or whole Burnt-offering, Levit. 1.3, 10. Of the first year: Heb. Son of a year. It must not exceed the first year; if it be above a year old, it must not be offered up, Levit. 22.27.  
6. In the evening: Heb. Between the two evenings: i e. In the Afternoon. There was among the Jews a former and a latter Evening: The Former began at Noon, assoon as the Sun gins to decline: The Latter was their Sunset [Judg. 13.8, 9 compared with Josh. 10.26, 27, and Luk. 9.12. with Matth. 14.15.] The time between the two Evenings when our Days and Nights are of an equal length, is three a Clock in the Afternoon, which answers to the ninth hour among the Jews, and was among them a time of Prayer (Act. 3.1.) and of their daily Evening Sacrifice, Numb. 28.4. About this time the Passover was slain. [Vid. Pesa. c. 1. m. 1.] And about the same time of the day our Saviour died, who is our Passover that was sacrificed for us, 1 Cor. 5.7. Mark 15.34, 37. compared with v. 42, 43.  
7 Upper door-post: But not on the Threshold. Vid. Heb. 10.29.  
8. Unleavened bread: V Luk. 12.1. 1 Cor. 5.8. Bitter herbs: To mind them of their grievous Bondage in Egypt.  
10. Until the morning: It being an Eucharistical Sacrifice, Levit. 7.15.  
11. Loins girded: i. e. Like Travelling-men. These things, as well as what we read v. 7. were peculiar to the first Passover: And hence it is very probable, that it was at this time received standing. Vid. Luk. 7.37. and 12.35. Ephes. 6.14, 15.  
12. Gods: Or, Princes. Possibly the Idols of the Egyptians were thrown down; and such a Tradition there is among the Jewish Doctors [Vid. Pirke R. Elieser, c. 48.]  
13. A token: viz. of safety. Vid. Ezek. 9.4. To destroy: Heb. For a destruction.  
14. For ever: i. e. To the times of the Messiah, or period of the Ceremonial-Law, and Jewish Polity, 1 Chron. 15.2. Numb. 10.8.  
15. Cut off: Vid. the Notes on Gen. 17.14.  
16. Man: Heb. Soul.  
17. In this self same day: Heb. Strength or body of this day.  
18. In the first: Levit. 23.5. Numb. 28.16.  
19 A stranger: i. e. One that is not of the Race of Israel, though he sojourn in their Land, and be proselyted to their Religion.  
20. Shall ye eat: i. e. When ever you eat Bread during that time it shall be unleavened.  
21. Lamb: Or, Kid.  
22. And ye, etc. Heb. 11.28. None of you shall go out: This seems also peculiarly to belong to this first Passover, the reason not being the same afterwards.  
23. Pass through: Be revealed, says the Chaldee.  
26. And it, etc. Josh. 4.6.  
29. And it came, etc. ch. 11.4. At midnight: At the silent time of the Night when Men are generally most secure, 1 Thess. 5.3, 7. Matt. 25.5, 6. What we read Numb. 8.17. doth not contradict what is said here. Day is put for Time indefinitely in these Sacred Writers. See the Notes on Gen. 2.4. From the firstborn: Wisd. 28.11. Dungeon: Heb. House of the pit.  
34. Kneading-troughs: Or, Dough.  
35. Jewels: Ch. 3.22. and 11.2.  
37. To succoth: Vid. Numb. 33.3. This Journey the Israelites took the day after the Passover was slain. This place might be called Succoth from the Booths which the Israelites made there at their first coming out of Egypt; or, perhaps, from the Cloud that there began to cover them, Psal. 105.39.  

2513. 1491.  40. Now the sojourning, etc. Gen. 15.13. Act. 7.6. Gal. 3.17. Their sojourning in Egypt was not above half this time; And therefore this space of time takes in the sojourning of them and their Fathers, not only in Egypt, but elsewhere. [See the Greek.] From the Birth of Isaac to this time are 400 years; The other 30 years were before the Birth of Isaac, and commence from the first promise made to Abram in Vr of the Chaldees, Act. 7.2, 3. Now the 30 years are thus made up; 5 years in Haran, 11 in Canaan, when Ishmael was born, Gen. 16.3. And 14 years of Ishmael's Age when Isaac was born, Gen. 17.25.18.10.16.16.21.5. See the Notes on Gen. 15.13.  
42. A night much to be observed: Heb. A night of Observations.  
43. No stranger: None that is not a Jew born, or that is not of that Religion by his being proselyted, and admitted by Circumcision: Vid. Vers. 44, 45.  
46. Neither shall ye break: Numb. 9.12. Joh. 19.36.  
47. Keep it: Heb. Do it.  
Stranger, etc. i. e. The Proselyte. See the Greek.   

CHAP. XIII.  
The ARGUMENT.  
The Firstborn are to be set aside. The Israelites are minded to preserve the Memory of their deliverance out of Egypt. The Firstlings of Beasts to be set apart. The Israelites take with them the Bones of Joseph. They are directed by a Cloud and Pillar of Fire.  
1. AND the LORD spoke unto Moses, saying,  
2. Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.  
3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.  
4. This day came ye out, in the month Abib.  
5. And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.  
6. Seven days shalt thou eat unleavened bread, and in the seventh day shall be a feast to the LORD.  
7. Unleavened bread shall be eaten seven days: and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.  
8. And thou shalt show thy son in that day, saying, This is done because of that which the LORD did unto me, when I came forth out of Egypt.  
9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes; that the LORD's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.  
10. Thou shalt therefore keep this ordinance in his season from year to year.  
11. And it shall be when the LORD shall bring thee into the land of the Canaanites, as he swore unto thee and to thy fathers, and shall give it thee.  
12. That thou shalt set apart unto the LORD all that openeth the matrix: and every firstling that cometh of a beast, which thou hast, the males shall be the LORD's.  
13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, than thou shalt break his neck: and all the firstborn of man amongst thy children shalt thou redeem.  
14. And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage.  
15. And it came to pass when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.  
16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.  
17. And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near: for God said, Lest peradventure the people repent when they see war, and they return to Egypt.  
18. But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.  
19 And Moses took the bones of Joseph with him: for he had straight sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.  
20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.  
21. And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light: to go by day and night.  
22. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.  
2. Sanctify: Ch. 22.29. and 34.19. Levit. 27.26. Numb. 3.13. and 8.16. Luk. 2.23. The word signifies to set apart; and that may be said to be sanctified to God, which is set aside for his service, (v. 12.) And because the Firstborn were set aside by God's Command, and were therefore more peculiarly his already, they were forbid in their voluntary Vows to consecrate them unto the Lord, Levit. 27.26. Of man and of beast: The Firstling of a Beast fit for Sacrifice was not to be redeemed, but the Blood thereof was to be sprinkled on the Altar, the fat to be burnt, and the flesh to be the Priests, Numb. 18.17, 18. The Firstling of an unclean Beast was to be redeemed, (v. 13.) and the Price to be given to the Priest, Numb. 18.15. The Firstborn of Men were to be set apart to the Service of God; Instead of the Firstborn of the People, God took the Levites, Numb. 3.12. After this the Firstborn were to be redeemed, and the Price to be given to the Priest, Numb. 18.15.  
3. Bondage: Heb. Servants.  
4. In the month Abib: The Hebrew word Abib signifies an Ear of Corn; and because Barley was Eared at this time of the year, this month is called the month of Abib: The Latin renders it of new fruits, and the Greek to the same sense.  
5. When, etc. Hence it appears that this Service was, after this first Passeover in Egypt, determined to the Land of Canaan, vid. Deut. 12.1, 6. ch. 16.5, 6.  
6. Seven days shalt thou eat unleavened bread: It is elsewhere said, Six days shalt thou eat unleavened bread, Deut. 16.8. But it is plain these six, are the six days after the first day of the Feast; after which first day they had the liberty of going home, but might not eat leavened Bread during those remaining six days. And to this purpose it is said; Thou shalt sacrifice the Passover; (v. 6.) And thou shalt rest and eat it in the place which the Lord thy God shall choose, and thou shalt turn in the morning, and go unto thy tents. Upon this it follows, Six days shalt thou eat. It is a very probable opinion of the Jews, that though they were obliged to eat unleavened Bread with the Paschal Lamb, (Exod. 12.8.) Yet for the six days remaining they were only obliged, if they eat Bread, that it should be unleavened, but were not under any obligation to eat Bread upon each of those days. It is not said, Whosoever eateth not unleavened Bread; but it is said, Whosoever eateth leavened Bread, from the first day until the seventh day, that soul shall be cut off from Israel, Exod. 12.15.  
9 And it shall be for a sign unto thee upon thine hand, etc. i. e. This Solemnity shall be unto thee a Memorial of what God hath done for thee, as if it were something on thine hand, or before thine eyes: Vid. Deut. 6.8. Isa. 49.16. Cant. 8.6. See Notes on v. 16.  
12. That thou: Ch. 22.29. and 34.19. Ezek. 44.30. Set apart: Heb. Cause to pass over: i. e. Thou shalt not reckon it thine own, but God's. Vid. Levit. 27.32.  
13. Of an Ass: Of unclean beasts, Numb. 18.15. The Ass is named, that creature being very common among them, Jud. 10.4. and 12.14. And the Ass therefore seems named here as a most common Beast, and comprehending other Creatures that were not fit for Sacrifice: And Philo the Jew, when he mentions this Law, reckons Horses, Asses and Camels, and suchlike, [de Sacerdot. Honor. l.] Lamb: Or, Kid; vid. ch. 12.3.  
14. In time to come: Heb. To morrow: Vid. Matt. 6.34.  
16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: See verse 9 Hence the Jews, understanding these words literally, took up a custom of using their Phylacteries, (Matt. 23.5.) which they wore on their Hands and Foreheads. These were made of Skins of a clean Beast, in which were written four Tracts or little Sections of their Law; viz. Deut. 6.4. to the end of v. 9 Exod. 13.1. to the end of v. 10. Exod. 13.11. to the end of v. 16. Deut. 11.13. to the end of v. 21.  
18. Harnessed: Or, by five in a rank: i. e. They went in good order, and having their Loins girded. See ch. 12.11.  
19 The bones of Joseph: Vid. Act. 7.16. God will, etc. Gen. 50.25. Josh. 24.32.  
20. They took, etc. Numb. 33.6.  
21. The LORD: Numb. 14.14. Deut. 1.33. Nehem. 9.19 Psal. 78.14. 1 Cor. 10.1. He is called the Angel of God, ch. 14.19. And it is supposed that he is the Son of God, it being said that they tempted Christ in the Wilderness, 1 Cor. 10.9. And Philo the Jew thinks it credible that a certain invisible Angel accompanied the Cloud as the Conductor of the People; Whom (says he) we may not see with bodily eyes. [Vid. Phil. de Vit. Mos. l. 1.] And there is ground for this opinion of his from the place, compared with ch. 14.19. where it is said, And the Angel of God which went before the Camp of Israel removed and went behind them: And the Pillar of the Cloud went from before their face, and stood behind them.  
22. The Pillar: The Pillar of a Cloud and of Fire seem to be but one Pillar, ch. 14.19, 20, 24. Spread as a Cloud by day, and having the appearance of Fire by night, for the guidance of the People.   

CHAP. XIV.  
The ARGUMENT.  
The Israelites are directed in their Journey. Pharaoh pursues them. The Israelites are much afraid. Moses endeavours to quiet them. The Angel and Cloud remove behind the Camp of Israel. The Israelites pass through the Red sea; the Egyptians following them, are drowned.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.  
3. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.  
4. And I will harden Pharaoh's heart, that he shall follow after them, and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so.  
5. And it was told the king of Egypt, that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?  
6. And he made ready his chariot, and took his people with him.  
7. And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.  
8. And the LORD hardened the heart of Pharaoh king of Egypt, and be pursued after the children of Israel: and the children of Israel went out with an high hand.  
9 But the Egyptians pursued after them (all the horses and chariots of Pharaoh, and his horsemen, and his army) and overtook them encamping by the sea, beside Pihahiroth before Baalzephon.  
10. And when Pharaoh drew nigh, the children of Israel lift up their eyes, and behold, the Egyptians marched after them, and they were sore afraid: and the children of Israel cried out unto the LORD.  
11. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt?  
12. Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, then that we should die in the wilderness.  
13. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.  
14. The LORD shall fight for you, and ye shall hold your peace.  
15. And the LORD said unto Moses, Wherefore criest thou unto me? Speak unto the children of Israel, that they go forward.  
16. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry-ground through the midst of the sea.  
17. And I, behold I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.  
18. And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.  
19 And the angel of God which went before the camp of Israel, removed, and went behind them; and the pillar of the cloud went from before their face, and stood behind them.  
20. And it came between the camp of the Egyptians and the camp of Israel, and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.  
21. And Moses stretched out his hand over the sea, and the LORD caused the sea to go back by a strong east-wind all that night, and made the sea dry-land, and the waters were divided.  
22. And the children of Israel went into the midst of the sea upon the dry-ground: and the waters were a wall unto them on their right hand, and on their left.  
23. And the Egyptians pursued, and went in after them, to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.  
24. And it came to pass, that in the morning-watch the LORD looked unto the host of the Egyptians, through the pillar of fire and of the cloud, and troubled the host of the Egyptians,  
25. And took off their chariot-wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them, against the Egyptians.  
26. And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.  
27. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared, and the Egyptians fled against it: and the LORD overthrew the Egyptians in the midst of the sea.  
28. And the waters returned and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them: there remained not so much as one of them.  
29. But the children of Israel walked upon dry-land in the midst of the sea: and the waters were a wall unto them on their right hand, and on their left.  
30. Thus the LORD saved Israel that day out of the hand of the Egyptians: and Israel saw the Egyptians dead upon the seashore.  
31. And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses.  
2. Pihahiroth: Numb. 33.7. This is the mouth or passage of Hiroth. Vid. Numb. 33.8. And it should seem from Josephus, that Hiroth was a mountainous and steep place: For he tells us, that the Egyptians shut up the Hebrews that they could not escape between steep Mountains on the one hand, and the Sea on the other. [Vid. Joseph. Ant. l. 2. c. 6.] Abravanel will have Pihahiroth to refer to a Village, from whence the Red sea falls into a Chan●●● called Hiroth: Be it as it will, the Hebrews are in a strait. Between Migdol and the Sea: Migdol signifies a strong Fort. And this speaks the straight in which the Hebrews were, having the Sea on one side, and a strong Fort to receive their Enemies on the other. Baalzephon: This seems to be the place of an Idol, called Baal; and Abravenel tells us it stood on the North-side of Migdol. And then it might for that cause be called Zephon, that word signifying the North.  
3. Entangled: They are perplexed.  
4. Honoured: By the just destruction of the Egyptians. Vid. Levit. 10.3.  
8. With an high hand: Openly and boldly, and in good order, not like Fugitives, ch. 13.18.  
9 Egyptians: Vid. Josh. 24.6. 1 Mac. 4.9.  
12. Is not this: Ch. 6.9.  
13. And Moses said, etc. There is a Tradition among the Jews, that the people in this great strait were divided into four several Sects and Opinions. The first were for running into the Sea; The second for returning into Egypt; The third for fight the Egyptians; The fourth for lifting up their Voice, and by their Shrieks and Out-cries confounding their Enemies; And that Moses speaks to the People with respect to their divided Opinions. To the first in these words, Fear ye not, stand still, and see the Salvation of the Lord. To the second he said, For the Egyptians, whom ye have seen to day, ye shall see them again no more for ever. To the third, The Lord shall fight for you. To the fourth, And ye shall hold your peace. [Vid. Targ. Jon. & Hierosol. in loc.] For the Egyptians whom ye have seen to day: Or, For whereas you have seen the Egyptians to day: i. e. They should not see the Egyptians, as they had seen them; namely, alive, v. 30. See the Greek.  
15. Wherefore criest thou unto me? God reproves not his Prayer, but directs him to the work he was to do, He having heard his Prayer. See the Chaldee.  
19 The Angel of the LORD: See the Notes on ch. 13.21.  
20. And it was, etc. It being but one and the same. See ch. 13.22.  
21. Divided: Josh. 4.23. Psal. 114.3.  
22. The children: Psal. 78.13. 1 Cor. 10.1. Heb. 11.29.  
25. That they drove them heavily: Or, And made them to go heavily.  
27. Overthrew: Heb. Shook off. God sent upon them Showers, Thunder, Lightning, and Thunderbolts, says Josephus. Vid. ch. 15.10. Psal. 77.17, 18.  
28. One: Psal. 106.11.  
31. Work: Heb. Hand. And his servant Moses. They believed Moses as a Servant of God.   

CHAP. XV.  
The ARGUMENT.  
The Song of Moses. Miriam and other Women express their joy with Timbrels and Dances. The Israelites come to the Wilderness of Shur, and want Water. They murmur. The Waters of Marah made sweet. The Israelites come to Elim.  
1. THen sang Moses and the children of Israel this song unto the LORD, and spoke, saying, I will sing unto the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.  
2. The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.  
3. The LORD is a man of war: the LORD is his name.  
4. Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.  
5. The depths have covered them: they sank into the bottom as a stone.  
6. Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.  
7. And in the greatness of thine excellency thou hast overthrown them that risen up against thee: thou sentest forth thy wrath, which consumed them as stubble.  
8. And with the blast of thy nostrils the waters were gathered together: the floods stood upright as an heap, and the depths were congealed in the heart of the sea.  
9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them.  
10. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.  
11. Who is like unto thee, O LORD, amongst the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders.  
12. Thou stretchedst out thy right hand, the earth swallowed them.  
13. Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.  
14. The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.  
15. Then the dukes of Edom shall be amazed, the mighty men of Moab, trembling shall take hold upon them: all the inhabitants of Canaan shall melt away.  
16. Fear and dread shall fall upon them, by the greatness of thine arm they shall be as still as a stone, till thy people pass over, O LORD, till the people pass over, which thou hast purchased.  
17. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the sanctuary, O LORD, which thy hands have established.  
18. The LORD shall reign for ever and ever.  
19 For the horse of Pharaoh went in, with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them: but the children of Israel went on dry land in the midst of the sea.  
20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her, with timbrels and with dances.  
21. And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.  
22. So Moses brought Israel from the Red-sea, and they went out into the wilderness of Shur: and they went three days in the wilderness and found no water.  
23. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.  
24. And the people murmured against Moses, saying, What shall we drink?  
25. And he cried unto the LORD: and the LORD shown him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,  
26. And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.  
27. And they came to Elim: where were twelve wells of water, and threescore and ten palm-trees, and they encamped there by the waters.  
1. MOses: Wisd. 10.20. Unto the LORD: i. e. To his praise. Vid. Psal. 106.12. Rev. 15.2, 3.  
2. My strength: To whose assistance this deliverance is to be ascribed. Song: i. e. The argument of my Praise and Thanksgiving: Vid. Isa. 12.2. And I will prepare him a● habitation: Or, I will glorify him, as the Greek and Vulgar render it.  
3. A man of War: i. e. A great Warrior. It is an Hebraism; The Hebrew word, which we translate Man, is observed, in Conjunction with another word, to signify some Excellency or Perfection. Thus a man of Words signifies an eloquent Man, Exod. 4.10.  
6. Thy right hand: The Scripture speaks (say the Jews) in the language of the Children of Men. The right hand of a Man, is the instrument by which he effects what he finds in his power. Hence it is attributed to God, when his Power is celebrated.  
8. With the blast of thy nostrils: Or, Wind of thine anger. This may refer to that Wind, ch. 14.21. which made way for the destruction of the Egyptians. Congealed: i. e. Hardened (as congealed Matter is) so that the Hebrews went on dry-land.  
9 Destroy: Or, repossess.  
10. Blow with thy Wind: See v. 8. and ch. 14.21, 27.  
11. Gods: Or, mighty ones. Fearful in praises: To be feared and reverenced when thy Name is celebrated or praised.  
12. The Earth swallowed them: As they sunk into the Deep. See Jon. 2.6. And possibly some of them were buried in the Sands, brought on them by the violence of the returning Waters.  
13. Unto thy holy habitation: i. e. To the Land of Canaan, the place of the Hebrews rest, and the place in which God would reveal himself to them, and where he would dwell with them, Jer. 50.19. Psal. 78.54, 55.  
14. The People: Deut. 2.25. Josh. 2.9.  
16. Fear: Deut. 2.25. Josh. 2.9. Still: i. e. Stupefied and so far overpowered with their fears, that they shall not be able to defend themselves. Pass over: Viz. Into the promised Land. Purchased: Or, Possessest.  
17. Which thou hast made for thee to dwell in: This verse contains a description of Canaan, as it was the place where God would dwell, and that in a Sanctuary which being certainly to be built, when God should command, is spoken of as already done.  
20. The prophetess: One to whom God revealed himself. Vid. Num. 12.2. Gen. 20.7. and Mic. 6.4.  
21. Answered them: i. e. She answered the Men who probably did sing the Song first. And when they had sung then Miriam did repeat it.  
23. To Marah: So called by anticipation, as appears from the following words. Marah: That is, Bitterness.  
25. A tree: Ecclus. 38.5. There he made for them a Statute, etc. The Jews commonly understand these words with reference to some particular Laws given in this place, viz. Concerning the Sabbath; honouring of Parents, etc. But we have no sufficient reason to credit this: When 'tis said, He appointed them (as the Hebrew word imports) a Statute, etc. those words seem to refer to that monition which follows (v. 26.) which is so comprehensive, as, if obeyed, would dispose them to obey all God's Laws.  
26. Healeth: Ps. 103.3.  
27. Elius: Num. 33.9.   

CHAP. XVI.  
The ARGUMENT.  
The Israelites come to Sin. They murmur for want of Bread. They are promised Bread from Heaven. Quails are sent, and Manna. Rules to be observed concerning the Manna. It was not to be found on the Sabbath day. A Pot of Manna is reserved as a Memorial. The Israelites are to eat of this Bread forty Years.  
1. AND they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, after their departing out of the land of Egypt.  
2. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness.  
3. And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, and when we did eat bread to the full: for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.  
4. Then said the LORD unto Moses, Behold, I will rain bread from heaven for you: and the people shall go out, and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.  
5. And it shall come to pass, that on the sixth day they shall prepare that which they bring in, and it shall be twice as much as they gather daily.  
6. And Moses and Aaron said unto all the children of Israel, At even, than ye shall know that the LORD hath brought you out from the land of Egypt.  
7. And in the morning, than ye shall see the glory of the LORD; for that he heareth your murmur against the LORD: And what are we, that ye murmur against us?  
8. And Moses said, This shall be when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmur which ye murmur against him: And what are we? your murmur are not against us, but against the LORD.  
9 And Moses spoke unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmur.  
10. And it came to pass as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and behold, the glory of the LORD appeared in the cloud.  
11. And the LORD spoke unto Moses, saying,  
12. I have heard the murmur of the children of Israel; speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread: and ye shall know that I am the LORD your God.  
13. And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.  
14. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.  
15. And when the children of Israel saw it, they said one to another, It is manna: for they witted nor what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.  
16. This is the thing which the LORD hath commanded, Gather of it every man according to his eating: an omer for every man, according to the number of your persons, take ye every man for them which are in his tents.  
17. And the children of Israel did so, and gathered some more, some less.  
18. And when they did meet it with an omer, he that gathered much had nothing over, and he that gathered little, had no lack: they gathered every man according to his eating.  
19 And Moses said, Let no man leave of it till the morning.  
20. Notwithstanding they harkened not unto Moses, but some of them left of it until the morning, and it bre● worms and stank: And Moses was wroth with them.  
21. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.  
22. And it came to pass that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.  
23. And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake, to day, and seethe that ye will seethe; and that which remaineth over, lay up for you to be kept until the morning.  
24. And they laid it up till the morning, as Moses 〈◊〉: and it did not stink, neither was there any worm therein.  
25. And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.  
26. Six days ye shall gather it, but on the seventh day which is the sabbath, in it there shall be none.  
27. And it came to pass, that there went out some of the people on the seventh day for to gather, and they found 〈◊〉.  
28. And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws.  
29. See, for that the LORD ●●th given you the sabbath, therefore he giveth you on the sixth day 〈◊〉 bread of two days: abide ye e●●y man in his place, let no man go out of his place on the seventh day.  
30. So the people rested on the seventh day.  
31. And the house of Israel called the name thereof Manna: and it was like coriander-seed, white; and the taste of it was like wafers made with honey.  
32. And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations, that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.  
33. And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.  
34. As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.  
35. And the children of Israel did eat manna forty years, until they came to a land inhabited: they did eat manna, until they came unto the borders of the land of Canaan.  
36. Now an omer is the tenth part of an eph●●.  
1. CAME unto the wilderness: After they had encamped by the Red-sea, Numb. 33.10, 11. On the fifteenth day of the second month: Just thirty days after they came from Ramese, Numb. 33.3. in which time they may well be supposed to have spent the Provisions which they brought out of Egypt.  
4. I will rain: I will cause to descend, says the Chaldee. Bread from heaven: called Corn of heaven, Ps. 78.24. Vid. Joh. 6.31. And 'tis said to be from Heaven because it came from above, as the Rain doth. A certain rate every day: Heb. The portion of a day in his day; whereby they were taught to take no thought for to morrow, Matt. 6.31, 34. That I may prove them, etc. i. e. That I may try whether they will observe the Ordinances which I give them concerning the Manna, and also whether they will be engaged by this great mercy to obey the Laws which I shall give them.  
5. Bring in: Into their Tents.  
6. That the LORD, etc. i. e. That we did it not without God (v. 3.) The Miracle which God will work will be a proof that you came hither according to his Will.  
7. The glory of the LORD: i. e. The Miracle of the Manna, Joh. 11.40. Numb. 14.21, 22. A Miracle doth manifest the Glory of God. Vid. Joh. 2.11.  
8. Your murmur are not against us, but against the LORD: i. e. Not only against us, which would have been a smaller offence, but against the Lord. It is the manner of the Scripture Phrase to express by a negative that which is of the least moment and consideration, Matth. 9.13.12.7. 1 Sam. 8.7. Joh. 12.44.  
9 Come near unto the LORD: Or, Before the LORD: i. e. Draw near unto the Cloud in which the Lord did manifest his glorious presence (v. 10.) See the like expressions, Exod. 23.17. 1 Chron. 13.10. with 2 Sam. 6.7.  
10. The glory of the LORD appeared: Ch. 13.21. i e. God therein more than ordinarily manifested unto them his Presence by a conspicuous appearance.  
13. The quails: Vid. Num. 11.31.  
14. And when the dew that lay was gone up: Num. 11.7. Psal. 78.24. Wisd. 16.20. i e. The Manna remained after the Dew was gone, which is said to fall upon the Camp with it, Num. 11.9.  
15. It is manna. Or, What is this? Or, It is a porti●●. What is this? ag●●● well with what follows, For they witted not what it was. This is: Joh. 6.31. 1 Cor. 10.3.  
16. An omer: Se● the Notes on v. 36. For every man: Heb. By the poll or head. Persons: Heb. Souls.  
17. Some more, some less: Or, 〈◊〉 he that (gathered) more, and he that (gathered) less.  
18. Gathered much, etc. 2 Cor. 8.15. He that had more in Family, and therefore gathered more, did not, when he did meet it, find more than an Omer for a person.  
21. Melted: By which they were taught to seek it only.  
29. Go out of his place: i. e. Out of the Camp of Israel. Vid. Levit. 23.3. It was lawful to go to their Synagogues. Act. 15.21. Hence the Jews have determined it unlawful to go beyond the Suburbs of a City on the Sabbath day; which they confine to two thousand Cubits, Numb. 35.5. This space is a Sabbath days Journey, Act. 1.12.  
31. Taste of it, etc. This was the taste of it unprepared, when it was prepared it had another taste, viz. the taste of fresh Oil, Num. 11.8.  
34. Laid it up: When the Tabernacle was after this built.  
35. Forty y●●s, etc. Josh. 5.12. Neh. 9.15.  
36. An omer is the tenth part of an ephah: The Ephah contained of our Measure very near a Bushel, three Sea●s [Vid. LXXII. and Onkel.] and the Omer here is the tenth part. The Homer which is mentioned, Ezek. 45.11. is not the same measure with the Omer here, and is otherwise written in the Hebrew.   

CHAP. XVII.  
The ARGUMENT.  
The Israelites come to Rephidim. They murmur for want of Water. God sends them Water out of a Rock. Amalek fights against the Israelites. Joshua encounters them. Moses goes up to the top of an Hill, and holds up his Hands. Whiles ●e did so the Israelites prevail against Amalek. God threatens Amalek. An Altar built. JEHOVAH-nissi.  
1. AND all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.  
2. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide you with me? wherefore do ye tempt the LORD?  
3. And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children, and our  with thirst?  
4. And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.  
5. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel: and thy rod wherewith thou smotest the river, take in thine hand, and go.  
6. Behold, I will stand before thee there upon the rock in H●reb, and thou shalt fruit the roch●●●ed there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.  
7. And he called the name of the place, Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?  
8. Then came Amalek, and fought with Israel in Rephidim.  
9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill, with the rod of God in mine hand.  
10. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur, went up to the top of the hill.  
11. And it came to pass when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.  
12. But Moses hands were heavy, and they took a stone and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands, the one on the one side; and the other on the other side; and his hands were steady until the going down of the sun.  
13. And Joshua discomfited Amalek and his people with the edge of the sword.  
14. And the LORD said unto Moses, Writ this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.  
15. And Moses built an altar, and called the name of it JEHOVAH-nissi.  
16. For he said, because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.  
1. AFter their journeys: Which Journeys are elsewhere more particularly related, Num. 33.12, 13, 14.  
2. Wherefore: V. Num. 20.4. Wherefore do ye tempt the LORD? i. e. Wherefore do ye by your distrust and discontent question the Power and Care of the Lord? Vid. Matt. 16.1. Psal. 78.18, 19 See v. 7.  
4. Cried: i. e. Prayed as he was wont to do in straits, c. 14.15. c. 15.25.  
5. The elders: As competent witnesses of the wonderful Power of God. Vid. c. 3.16. Thou smotest: c. 7.20.  
6. Behold, Num. 20.9. Ps. 78.15. and 105.41. Wisd. 11.4. 1 Cor. 10.4. I will stand: i. e. The Pillar of Cloud (the sign of my Presence among you) shall stand upon the Rock, etc. Water out of it: Though the Rock were unlikely to afford it. This speaks the Power of God, and does also represent Christ, and the Benefits which we receive by him, 1 Cor. 10.4. Joh. 7.37.  
7. Massah: That is, tentation. Meribah: That is, chiding, or strife. Is the LORD, etc. See the Notes on v. 2.  
8. Then came: Deut. 25.17. Wisd. 11.3. Amalek: i. e. The Amalekites, who were descended from Amalek, one of the Sons of Eliphaz, the firstborn of Esau, Gen. 36.15, 16.  
9 Joshua: Called Jesus, Act. 7.45.  
10. Hur: A Man of great note and authority, and possibly the Head of the Tribe of Judah at this time, V c. 24.14. 1 Chron. 2.19. Josephus adds, That he was the Husband of Miriam.  
11. Held up his hand: i. e. His Hands, as appears from v. 12. and that with the Rod of God (v. 9) the sign of God's Power. The lifting up of Hands is an Expression of Prayer, Psal. 28.2. 1 Tim. 2.8. And this passage does fitly express to us the efficacy of fervent Prayer to God.  
12. His hands were steady: They were stretched out in prayer, says the Chaldee. He hold the Rod, the ensign of God's Power in his Hand. The word we render steady does in the Hebrew import faith; and this may well express the Faith of Moses in the Power of God, and commend to us the Prayer of Faith, Jam. 1.6. Matt. 21.22.  
14. In a book: This was done, Deut. 25.17, 18, 19 Of Joshua: Who was to succeed to Moses, and to fight the Lord's Battles. I will utterly put out the remembrance, etc. In due time I will destroy their Memory. Vid. Deut. 25.17. 1 Sam. 15.7. c. 30.17. 2 Sam. 8.12. Esth. 9.14.  
15. An altar: Unto the Lord, say the Greek. The name of it: Or, The name of Him, that is, of the Lord. JEHOVAH-nissi: That is, The Lord my Banner. He who enabled me to fight, and get the Victory. Moses built an Altar, and thereon served before the Lord, who wrought wonders for him, says the Chaldee.  
16. Because, etc. Or, Because the hand of Amalek is against the throne of the Lord. The LORD hath sworn: Heb. The hand upon the throne of the Lord. The reason of this variety is from this, that the lifting up the Hand, and especially towards Heaven, the Throne of God, was used in swearing; and no wonder that the sign should be put for the thing signified. See Gen. 14.22. Rev. 10.5, 6.   

CHAP. XVIII.  
The ARGUMENT.  
Jethro comes to Moses, and brings with him the Wife and two Sons of Moses. He acquaints him with what God had done for the Israelites. Jethro rejoiceth at it, and adviseth Moses to teach the People Laws, and to appoint Judges among the People. Moses follows the Advice of Jethro, who afterward departed from him.  
1. WHEN Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt:  
2. Then Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back,  
3. And her two sons, of which the name of the one was Gershom (for he said, I have been an alien in a strange land)  
4. And the name of the other was Eliezer (for the God of my father, said he, was my help, and delivered me from the sword of Pharaoh.)  
5. And Jethro, Moses' father-in-law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God.  
6. And he said unto Moses, I thy father-in-law Jethro am come unto thee, and thy wife, and her two sons with her.  
7. And Moses went out to meet his father-in-law, and did obeisance, and kissed him, and they asked each other of their welfare: and they came into the tent.  
8. And Moses told his father-in-law all that the LORD had done unto Pharaoh, and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them.  
9 And Jethro rejoiced for all the goodness which the LORD had done to Israel: whom he had delivered out of the hand of the Egyptians.  
10. And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians:  
11. Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly, he was above them.  
12. And Jethro, Moses' father-in-law, took a burnt-offering, and sacrifices for God: And Aaron came, and all the elders of Israel to eat bread with Moses' father-in-law before God.  
13. And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses, from the morning unto the evening.  
14. And when Moses' father-in-law saw all that be did to the people, he said, What is this thing that thou dost to the people? Why sittest thou thyself alone, and all the people stand by thee from morning unto even?  
15. And Moses said unto his father-in-law, Because the people come unto me to inquire of God.  
16. When they have a matter, they come unto me, and I judge between one and another, and I do make them know the statutes of God, and his laws.  
17. And Moses' father-in-law said unto him, The thing that thou dost is not good.  
18. Thou wilt surely wear away, both thou and this people that is with thee: for this thing is too heavy for thee: thou art not able to perform it thyself alone.  
19 Harken now unto my voice, I will give thee counsel, and God shall be with thee: be thou for the people to Godward, that thou mayest bring the causes unto God:  
20. And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do.  
21. Moreover, thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such ever them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of ten.  
22. And let them judge the people at all seasons: and it shall be that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.  
23. If thou shalt do this thing, and God command thee so, than thou shalt be able to endure, and all this people shall also go to their place in peace.  
24. So Moses harkened to the voice of his father-in-law, and did all that he had said.  
25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of ten.  
26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.  
27. And Moses let his father-in-law departed; and he went his way into his own land.  
1. JEthro: Vid. Chap. 2.16.  
2. After he had sent her back: That is, After Moses had sent her back from the Inn when he was going into Egypt. Vid. Chap. 4.24, 25.  
3. Name: Ch. 2.22. Gershom: That is, A stranger there.  
4. Eliezer: That is, My God is an help.  
5. At the mount of God: The Mountain on which the glory of God was revealed, says the Chaldee. This was Horeb, where God gave his Law, Exod. 3.1. Deut. 5.2.  
6. He said: He sent Messengers that in his name told Moses of his coming. Vid. Matth. 8.5. compared with Luk. 7.3.  
7. Welfare: Heb. Peace.  
8. Come upon them: Heb. Found them.  
9 Hand: i. e. The Dominion or Tyranny, as the Chaldee hath it.  
11. For in the thing, etc. Ch. 1.10, 16, 22. and 5.7. and 14.18. The Egyptians justly suffered for their Pride and Arrogance, and God did defeat them in their Designs, and inflicted on them that very evil which they designed to afflict the Israelites with. Compare ch. 1.22. with ch. 22.29. and ch. 14.28.  
12. Sacrifices: i e. Other Sacrifices; for no man might eat of the Burnt-offering, it being entirely offered up, Leu. 1.9. whereas in Peace-offerings the Priest and People had their share, Leu. 7.14. Deut. 27.7. Before God: Before the glory of God appearing in the Cloud; and possibly, before the Tabernacle: For there are those that think that this passage of Jethroes coming to Moses related in this Chapter, did happen in the following year, after the Law was given and the Tabernacle erected. And that Opinion is grounded upon what we read v. 12. and v. 16. compared with Deut. 1.9.— Numb. 10.29, 30.  
15. To inquire of God: i. e. To inquire of the mind of God in things which were doubtful. This they did by consulting his Servant, and Prophet.  
16. One and another: Heb. A man and his fellow.  
18. Thou wilt surely wear away: Heb. Fading thou wilt fade: Thou art not, etc. Deut. 1.9.  
19 To God-ward: Seeking instruction from the presence of God, says the Chaldee. This Counsel Moses followed, Num. 15.34, 35. and ch. 27.5.  
21. Hating covetousness: Or, Hating gain, and free from the love of riches.  
26. At all seasons: i e. At all occasions and times, when they were not forbid by some other superior Law, whereby they were obliged to attend upon God's more immediate worship.   

CHAP. XIX.  
The ARGUMENT.  
The Israelites come to Sinai. Moses goes up into the Mount, and receives a Message to the People, which he delivers, and returns their Answer unto God. He is commanded to Sanctify the People, and set them Bounds, which he accordingly does. God descends upon the Mount, and sends Moses down to restrain the Priests and People from coming too near.  
1. IN the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.  
2. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness, and there Israel camped before the mount.  
3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel:  
4. Ye have seen what I did unto the Egyptians, and how I bore you on eagle's wings, and brought you unto myself.  
5. Now therefore, if ye will obey my voice indeed, and keep my covenant, than ye shall be a peculiar treasure unto me above all people: for all the earth is mine.  
6. And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.  
7. And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him.  
8. And all the people answered together, and said, All that the LORD hath spoken, we will do. And Moses returned the words of the people unto the LORD.  
9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the peole unto the LORD.  
10. And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes:  
11. And be ready against the third day: for the third day the LORD will come down in the sight of all the people, upon mount Sinai.  
12. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount, shall be surely put to death.  
13. There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.  
14. And Moses went down from the mount unto the people, and sanctified the people, and they washed their clothes.  
15. And he said unto the people, Be ready against the third day: come not at your wives.  
16. And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp, trembled.  
17. And Moses brought forth the people out of the camp to meet with God, and they stood at the nether part of the mount.  
18. And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.  
19 And when the voice of the trumpet founded long, and waxed louder and louder, Moses spoke, and God answered him by a voice.  
20. And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount, and Moses went up.  
21. And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.  
22. And let the priests also which come near unto the LORD, sanctify themselves, lest the LORD break forth upon them.  
23. And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it.  
24. And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through, to come up unto the LORD, lest he break forth upon them.  
25. So Moses went down unto the people, and spoke unto them.  
1. THE same day: It hath been thought, that by the same day is meant, the third day of the month, as this was the third month of the year. But that word which we translate month, signifies sometimes no more but the New-moon, or first day of the month (Num. 29.6. 1 Sam. 20.24, 27.) And in that sense the same day signifies the first day of the month. According to this account it was fifty days from the Israelites eating the Passover in Egypt to the giving of the Law, which was done on the third day (v. 11.) For on the fourteenth day of the first month was that Passover eaten: From that time, reckoning inclusively the first and last day, was to the third of this third month just fifty days.  
3. Moses: Act. 7.38. Went up unto God: i. e. He went up to the Mount where the Glory of God appeared.  
4. Ye have seen: Deut. 29.2. On eagle's wings: Deut. 32.11, 12. This speaks the great care of God, and the sure defence which the Israelites had thereby received. Vid. Revel. 12.14. Unto myself: i e. To the place where I appear to you, and am ready to give you my Laws.  
5. Now: Deut. 5.2. All the Earth: Deut. 10.14. Psal. 24.1. The greater was the favour of God to the Israelites, when he made choice of them for his peculiar People.  
6. A Kingdom of Priests: 1 Pet. 2.9. Rev. 1.6. Not a profane State, but such as shall worship God according to his Will, and be thereupon exalted by him to great Dignity. Ye shall be Kings and Priests. See the Chaldee, and Rev. 5.10.  
8. All: Ch. 24.3, 7. Deut. 5.27. and 26.17.  
9 I come unto thee: i. e. I will appear unto thee after a glorious manner. Told: Or, He had told. See v. 8.  
10. Sanctify them: i. e. Set them apart, and let them abstain from all evil, and from every impurity. And as a token of their being sanctified inwardly, they were obliged also to wash their clothes.  
11. The third day: Vid. Notes on v. 1. On this day the Law was given, called a fiery Law, Deut. 33.3. And this day was the day of Pentecost, being fifty days after the Passover, on which day the fiery Tongues were bestowed, Act. 2. Will come down: Or, will reveal himself by a glorious Appearance.  
12. Set bounds: Such bounds and limits as they might not pass, lest for their curiosity and profaneness they die, vid. 1 Sam. 6.19. Whosoever: Heb. 12.20.  
13. Trumpet: Or, Cornet. Soundeth long: Or, when it hath sounded long. The Greek understand it of that time when the Trumpet ceased. They shall come up to the mount: The People shall come nearer, at least to the foot of the Mount; and Moses and Aaron and his Sons, and the Elders of Israel, shall go up into the Mount, vid. ch. 24.9.  
15. Wives: 1 Sam. 21.4. Joel 2.16. Zach. 7.3. 1 Cor. 7.5.  
16. Thunders, etc. These were so many tokens of the great and terrible Majesty of God, who therefore ought to be feared and obeyed.  
18. Mount Sinai: Deut. 4.11. Descended: Vid. v. 11. In fire: Hence the Law might be called a fiery Law, Deut. 33.3.  
19 Moses spoke: So terrible was the sight, that Moses said, I exceedingly fear and quake, Heb. 12.21.  
21. Charge: Heb. contest. Break through: Namely, by going beyond the bounds which were set. See v. 12.  
22. Priests: Aaron and his Sons were not yet set apart to the Priesthood, as is generally supposed; (Yet see the Note on ch. 18.12.) And therefore by Priests here, we may understand those who ministered in Holy things before Aaron and his Sons were consecrated. And these are supposed to be the firstborn, (ch. 13.2.) who are called young men, ch. 24.5. And what is rendered young men elsewhere, signifies Ministers, or those who serve, 2 Kings 19.6. That come near to the LORD: Who come near to minister unto the Lord. The Priest, by virtue of his Office, is placed between God and the People, for whom he prays and offers Sacrifice unto God.  
23. Cannot come up: i. e. They are sufficiently warned already of the danger of passing the bounds.  
24. Thou, and Aaron: Ch. 24.1.   

CHAP. XX.  
The ARGUMENT.  
The Ten Commandments. The People are in great fear. Moses comforts them. Idolatry is forbidden. Rules concerning the Altar on which they should sacrifice.  
1. AND God spoke all these words, saying,  
2. I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.  
3. Thou shalt have no other gods before me.  
4. Thou shalt not make unto thee any graven image, or any likeness of any thing, that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.  
5. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me:  
6. And showing mercy unto thousands of them that love me, and keep my commandments.  
7. Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.  
8. Remember the sabbath-day, to keep it holy.  
9 Six  shalt thou labour, and do all thy work.  
10. But the seventh is the sabbath of the LORD thy God: in it thou shalt not do any work, thou nor thy son, nor thy daughter, thy manservant, nor thy maid servant, nor thy , nor thy stranger that is within thy gates.  
11. For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath-day, and hallowed it.  
12. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.  
13. Thou shalt not kill.  
14. Thou shalt not commit adultery.  
15. Thou shalt not steal.  
16. Thou shalt not bear false witness against thy neighbour.  
17. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.  
18. And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood  off.  
19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.  
20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.  
21. And the people stood  off, and Moses drew near unto the thick darkness where God was.  
22. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.  
23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.  
24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen: In all places where I record my name, I will come unto thee, and I will bless thee.  
25. And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.  
26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.  
1. ALL these words: i e. All these Precepts which follow. These are called the ten Words or Commandments, ch. 34.28. The Hebrew which we render Words, is observed to signify Precepts. See Deut. 18.19.  
2. I am the LORD, etc. Deut. 5.6. Psal. 81.10. This Verse contains the Preface to the following laws, and therein very powerful arguments to gain their attention and obedience: Viz. [I.] From the Excellency of the Person who Commands: The Lord. [II.] His Relation to them whom he commands: Thy God. [III.] His Mercy bestowed on them: Which have brought thee, etc. Bondage: Heb. Servants.  
3. Thou shalt have: Or, There shall not be unto thee. Before me: Or, besides me. As the Chaldee and Greek render it. This third Verse contains the first Commandment, and teacheth that there is one God, and he alone is to be worshipped, saith Josephus, [Antiq. Judaic. l. 3. c. 4.]  
4. Thou shalt not, etc. Levit. 26.1. Psal. 97.7. There being Ten of these Commandments, (ch. 34.28.) This must be the second, as Josephus rightly affirms. See this farther proved in the Notes on v. 17.  
5. A jealous God: Idolatry is frequently expressed by Whoredom, (Deut. 31.16. Jer. 3.9.) And God is said to be an husband to his People, Jer. 2.2. Hos. 2.19.) And in proportion and conformity hereunto, God's displeasure against Idolatry is expressed by Jealousy, which is, says Solomon, the rage of a man: Therefore he will not spare in the day of vengeance, etc. Prov. 6.34. This is here added to deter Men from Idolatry; And is a powerful Argument to keep Men from the appearance and suspicion of this Sin. Children: That are rebellious, says the Chaldee. Third and fourth: So long the Idolaters may be supposed to live and be punished in their Children. Of them that hate me: That is, of Idolaters, who are especially the haters of God. [Vid. Mor. Nevochim, p. 1. c. 36.]  
6. And keep, etc. The keeping God's Commandments being the best argument that we love him.  
7. Thou shalt not, etc. Levit. 19.12. Deut. 5.11. Matt. 5.33. Thou shalt not swear falsely, nor lightly and commonly, but greatly reverence the Holy Name of God. Not hold him guiltless: i. e. He will severely punish. More is understood than is expressed, vid. 1 Cor. 10.5.  
8. To keep it holy: i. e. To separate it from common use, v. 10.  
9 Six days: Ch. 23.12. Ezek. 20.12. Luk. 13.14.  
10. Stranger: Or, Proselyte, as the Greek have it.  
11. In six: Gen. 2.2. Blessed, etc. See the Notes on Gen. 2.3.  
12. Honour: Deut. 5.16. Matt. 15.4. Eph. 6.2.  
13. Thou shalt not kill: Vid. Matt. 5.21.  
14. Thou shalt not, etc. Vid. Matt. 5.27, 28.  
17. Thou shalt not covet, etc. Here gins the tenth Precept. For this is not to be divided into two. Josephus expressly tells us that this is the tenth, which forbids our desiring what belongs to another. Besides, the Apostle citys it as one Law, Thou shalt not covet, Rom. 13.9. and ch. 7.7. And in that repetition (Deut. 5.21.) our Neighbour's Wife is first mentioned, and then his House; whence we may conclude, that, Thou shalt not covet thy neighbour's house, is not a distinct Commandment, but a part of the tenth; Unless we would suppose that the ninth Commandment lies in the body of the tenth, and that the tenth lies part of it before, and part of it after the ninth. Besides those words, Nor any thing that is thy neighbours, determine the foregoing Particulars to belong to the same Precept. To all which may be added the account which Philo the Jew gives of this matter in his Book of the Decalogue. And thus it is: He divides the Decalogue, or Ten Commandments, into two Pentads or Five. In the first Pentad he reckons the first five Commandments, of which he makes that of Honouring our Father and Mother the last. And says expressly of that first Pentad, that God is the beginning of it, and our Parents the end. He goes on, and tells us, that the second Pentad contains those several Precepts which forbidden Murder, Adultery, Theft, False-witness, and Coveting. He expressly calls the Precept which requires the Honouring of Father and Mother the fifth Commandment; he makes this the Boundary between the two Pentads, and that it puts the end to the more divine Pentad. He reckons Thou shalt not covet, as the last Commandment. And this Order of these Divine Precepts he reports more than once. From all 〈◊〉 'tis abundantly evident, that our Church may be 〈◊〉, and that the Church of Rome (who makes the second Commandment part of the first, and sometimes leaves it out, and divides the tenth into two) does notoriously prevaricate, and impose upon the People of her Communion with a design to justify the Worshipping of Images, which is expressly against the Letter of the Law.  
18. And all: Heb. 12.18. Saw: See the Notes on Gen. 42.1.  
19 Speak thou: Deut. 5.24. and 18.16.  
20. To prove you: (See ch. 15.25.) i. e. To try whether or no all this will render you obedient, vid. Deut. 13.3.  
23. With me: i. e. Though you do profess to worship me the true God, and to make me the ultimate object of your Worship.  
24. An Altar of Earth: An Altar for their present use in the Wilderness.  
25. If: Deut. 27.5. Josh. 8.31. Build it of hewn stone: Heb. Build them with hewing. This was forbidden the Israelites, as it is thought, in opposition to the Heathens, who built their Altars of hewn Stones; And that they might not be tempted to worship their Altars, which were adorned, and curiously wrought and engraven, vid. Levit. 26.1. Deut. 12.30. [Vid. Maimon. More Nevoch. p. 3. c. 45.] Tool: Heb. Sword; i. e. An edged Tool. Polluted: By rendering it unfit for my Service, as it is done against my declared Will.  
26. Discovered: God requires the greatest modesty in his Worshippers; Whereas the Heathen Rites were attended with Expressions of great unchastity and filthiness.   

CHAP. XXI.  
The ARGUMENT.  
Laws concerning Hebrew Servants, both Men and Women. Of Manslaughter and of Murder. Of those who smite their Parents. Of Menstealers, and them that curse their Parents. Of Smiters. Of the Ox that goreth. Of damage by leaving a Pit open, or by an Ox.  
1. NOW these are the judgements which thou shalt set before them.  
2. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.  
3. If he came in by himself, he shall go out by himself: if he were married, than his wife shall go out with him.  
4. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her masters, and he shall go out by himself.  
5. And if the servant shall plainly say, I love my master, my wife, and my children, I will not go out free:  
6. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door-post: and his master shall boar his ear through with an awl; and he shall serve him for ever.  
7. And if a man sell his daughter to be a maid-servant, she shall not go out as the man-servants do.  
8. If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: To fell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.  
9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.  
10. If he take him another wife; her food, her raiment, and her duty of marriage shall he not diminish.  
11. And if he do not these three unto her, then shall she go out free without money.  
12. He that smiteth a man, so that he die, shall be surely put to death.  
13. And if a man he not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.  
14. But if a man come presumptuously upon his neighbour to slay him with guile; thou shalt take him from mine altar, that he may die.  
15. And he that smiteth his father, or his mother, shall be surely put to death.  
16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.  
17. And he that curseth his father, or his mother, shall surely be put to death.  
18. And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:  
19 If he rise again, and walk abroad upon his staff, then shall he that smote him, be quit: only he shall pay for the loss of his time, and shall cause him to be throughly healed.  
20. And if a man smite his servant, or his maid with a rod, and he die under his hand; he shall be surely punished.  
21. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.  
22. If men strive, and hurt a woman with child, so that her fruit departed from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.  
23. And if any mischief follow, than thou shalt give life for life,  
24. Eye for eye, tooth for tooth, hand for hand, foot for foot,  
25. Burning for burning, wound for wound, stripe for stripe.  
26. And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake.  
27. And if he smite out his man-servant's tooth, or his maid servant's tooth; he shall let him go free for his tooth's sake.  
28. If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.  
29. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.  
30. If there be laid on him a sum of money, than he shall give for the ransom of his life, whatsoever is laid upon him.  
31. Whether he have gored a son, or have gored a daughter, according to this judgement shall it be done unto him.  
32. If the ox shall push a manservant, or a maid-servant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.  
33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;  
34. The owner of the pit shall make it good, and give money unto the owner of them, and the dead beast shall be his.  
35. And if one man's ox hurt another's that he die, than they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.  
36. Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox, and the dead shall be his own.  
1. JVdgments: i e. The Judicial Laws.  
2. If thou buy: Levit. 25.39. Deut. 15.12. Jer. 34.14. The poor Man sold himself, the Thief was sold by the Magistrate, (Exod. 22.3.) Six years: Except the year of Jubilee set him free sooner, Levit. 25.40.  
3. By himself: Heb. With his body; i. e. Single, or unmarried, as appears from the words which follow: If he were married, etc.  
4. A Wife: Namely of the Heathen Bondwomen or Slaves; It not being permitted to deal thus with an Hebrew Woman, v. 7, 8. and Levit. 25.44. This, by the Jews, is understood of those Servants which were sold by the Magistrate, and not of him who through poverty sold himself. [Maimon. H. Avad. c. 3.]  
5. Shall plainly say: Heb. Saying shall say: i. e. He shall say it once and again; or, constantly, as the Tigurin Version renders it.  
6. Unto the Judges: i. e. To the Magistrates who sold him for a Servant, and were therefore concerned in him. See the Notes on v. 4. To the door: i. e. Of his own House; to which, for the future, the Servant was as it were fixed and determined. Bore his ear: And by this means mark him for a Servant, according to the use of that Country, vid. Psal. 40.6. Heb. 10.5, 7. For ever: i. e. During his Master's life, unless it happen that the year of Jubilee set him free in the mean time, Levit. 25.40, 46. [Vid. Joseph. Antiq. l. 4. c. 8.]  
7. If a man sell his daughter: To the Father this appertained in case of extreme poverty. She shall not go out as, etc. Not that she should have less, but more privileges than Man-servants could claim.  
8. If she please not: Heb. Be evil in the eyes of, etc. To a strange nation: i. e. To any other Israelite who is not of her Family and Kindred, to whom the care and right of redeeming her did belong. The Chaldee renders it to another Man. Dealt deceitfully: Or, failed in what might justly be expected from him.  
9 After the manner of daughters: Of the daughters of Israel, says the Chaldee; He shall deal with her as a Freewoman; Give her a Dowry, and bestow her in Marriage as if she had been his own daughter, Exod. 22.16, 17.  
10. Her duty of Marriage: 1 Cor. 7.3.  
11. Without money: i. e. Without paying for her freedom, in which her condition was better than that of Man-servants, v. 7.  
12. Smiteth: Viz. Wilfully. See v. 13, 14. Levit. 24.17.  
13. God deliver him: How this is to be understood, we may learn from Deut. 19.5. Will appoint: Deut. 19.3.  
14. From mine Altar: Which shall not protect a wilful Murderer, 1 King. 2.28.  
16. A man: An Israelite. See the Greek and the Chaldee, and Deut. 24.7.  
17. And he: Levit. 20.9. Prov. 20.20. Matt. 15.4. Mark 7.10. Curseth: Or, revileth.  
18. Another: Or, his neighbour.  
19 Be quit: i. e. He shall not be punished with Death. The loss of his time: Heb. His ceasing.  
20. Punish●● Heb. Avenged.  
21. For he is his money: And therefore it is presumed that he would not willingly kill him. This is to be understood of a Bondman, not of an Hebrew, Levit. 25.39, 46.  
22. Mischief: Or, Death to the Woman or Child. [Vid. LXXII. and Ph. Jud.]  
24. Eye for eye: Not in kind, but by a mulct proportioned to the damage received. The Offender might in these cases (though not in Murder, Numb. 35.31.) make a pecuniary satisfaction. See v. 30. Vid. Levit. 24.20. Deut. 19.21. Matt. 5.38.  
26. His Servant: i. e. His Bondman.  
28. The Ox shall be, etc. Gen. 9.5.  
29. Put to death: Or, pay his ransom to the Heirs of him that was killed, See v. 30.  
32. Thirty shekels: See the Notes on Gen. 20.16. Matt. 26.16.  
33. Or an Ass: Or any other Beast, the Ass being put for an instance. See the Notes on ch. 13.13.  
34. The Owner, etc. Who was concerned to look to it.  
36. Known: i. e. Made known to the Owner. See v. 29.   

CHAP. XXII.  
The ARGUMENT.  
Laws concerning Theft and Restitution of stolen Goods. Of Trespass and Damage. Of Trust, and an Oath upon suspicion of failure therein. Of Borrowing. Of Fornication. Of Witches. Of lying with a Beast. Sacrificing to a false God. Of Oppression. Of Usury, Of Pledges. Of reviling Magistrates. Of the First-fruits and Firstborn. Of Flesh torn by Beasts.  
1. IF a man shall steal an ox or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.  
2. If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.  
3. If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, than he shall be sold for his theft.  
4. If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.  
5. If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field: of the best of his own field, and of the best of his own vineyard shall he make restitution.  
6. If fire break out, and catch in thorns, so that the stacks of corn, or the standing-corn, or the field be consumed therewith; he that kindled the fire shall surely make restitution.  
7. If a man shall deliver unto his neighbour money, or stuff to keep; and it be stolen out of the man's house, if the thief be found, let him pay double.  
8. If the thief be not found, than the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods.  
9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his; the cause of both parties shall come before the judges, and whom the judges shall condemn, he shall pay double unto his neighbour.  
10. If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast to keep, and it die, or be hurt, or driven away, no man seeing it:  
11. Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods: and the owner of it shall accept thereof, and he shall not make it good.  
12. And if it be stolen from him, he shall make restitution unto the owner thereof.  
13. If it be torn in pieces then let him bring it for witness, and he shall not make good that which was torn.  
14. And if a man borrow aught of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good.  
15. But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire.  
16. And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.  
17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.  
18. Thou shalt not suffer a witch to live.  
19 Whosoever lieth with a beast, shall surely be put to death.  
20. He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed.  
21. Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.  
22. Ye shall not afflict any widow, or fatherless child.  
23. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry.  
24. And my wrath shall wax hot, and I will kill you with the sword: and your wives shall be widows, and your children fatherless.  
25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.  
26. If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down.  
27. For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass when he crieth unto me, that I will hear: for I am gracious.  
28. Thou shalt not revile the gods, nor curse the ruler of thy people.  
29. Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.  
30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.  
31. And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field: ye shall cast it to the dogs.  
1. SHeep: Or, Goat. See ch. 12.3, 5. Five Oxen: The Owner being deprived of the Labour of his Oxen. Four: 2 Sam. 12.6.  
2. There shall no blood, etc. i. e. He that kills him shall not be put to death as a Murderer. See the like phrase, Numb. 35.27. Such a Thief as this is supposed to come with a murderous intention.  
3. If the Sun, etc. i. e. If he come in the daytime, and it appear that he hath no murderous intention.  
4. In his hand alive: i. e. If he have not sold or killed it, (v. 1.) In this case it may be hoped that the Thief would be touched with remorse, and restore.  
5. Make restitution. Of so much as the loss amounts unto.  
7. To keep: Viz. Without a reward.  
8. To see whether he have, etc. i. e. To purge himself by Oath. See the Greek and Vulg. Latin. and v. 11. with the Notes.  
10. To keep: Not for nothing, as, v. 7. but for hire. These things here mentioned not being kept without a charge, v. 12. Gen. 31.39.  
11. An oath of the LORD: An Oath wherein God is appealed to as the only Witness, there being no need of this Oath where there are other Witnesses. He that had stolen was under the temptation to forswear himself to avoid the discovery of his theft, And hence it is, that Theft and Perjury are so often in the Scriptures joined, and mentioned together, one very often inferring the other. See to this purpose, Leu. 19.11, 12. Prov. 30.8, 9 Zech. 5.3, 4. Shall accept: Heb. 6.16.  
12. And if, etc. Gen. 31.39. Make restitution: Because he received Wages for keeping. See v. 10.  
13. Bring it: Or some part of it at least, Amos 3.12.  
16. If a man: Deut. 22.28. That is not betrothed: For if she were betrothed the Man was to die that should lie with her, Deut. 22.24, 25.  
17. Money: Fifty Shekels, says Josephus. See Deut. 22.29.  
18. A witch: A Woman that pretends to a power of inverting the established Order of Nature (Vid. Exod. 7.11.) and to that purpose hath communication with the Devil. The Female is only mentioned because they are generally supposed most prone to this Evil [More Nevoch. p. 3. c. 37.] Wizards being liable to the same penalty. [Vid. Philon. Judae. de special. legib.]  
20. He that sacrificeth: Deut. 13.13, 14, 15. 1 Mac. 2.24. Only: Angels, and Saints not accepted.  
21. Thou shalt, etc. Levit. 19.33.  
22. Ye shall not afflict, etc. Zech. 7.10.  
25. If thou land, etc. Leu. 25.36, 37. Deut. 23.19. Ps. 15.5. My people: i. e. an Israelite. This is explained Deut. 23.20. [Vid. Ph. Judae. de charitate.] Usurer: Or, Exactor, i. e. Thou shalt not upon that account Lord it over him, and deal rigorously with him, Prov. 22.7. Usury: The Hebrew word implies Biting.  
26. Sun goeth down: After which he will need it to keep him warm.  
27. For I am gracious: I am Merciful, and therefore you ought to be so likewise, Matt. 5.45.  
28. Thou shalt not, etc. Act. 23.5. Gods: Or, Judges, Ps. 82.6. Nor curse the ruler, etc. Curse not the King, no not in thy thought, Eccl. 10.20.  
29. The first of thy ripe fruits: Heb. Thy fullness. The Greek understand it of the first-fruits of the Floor. Liquors: Heb. Tear. Liquors coming from the Fruit as Tears from our Eyes. The Greek render it by the first-fruits of the Wine-press. The firstborn: Ch. 13.2, 12. and 34.19.  
30. Thou shalt give it: The meaning is, that thenceforward it shall be accepted; and therefore the Chaldee renders, Thou shalt separate. It was to continue seven days with the Dam; on the eighth day, and afterward, it was esteemed fit for the Priest, as well as for the Altar, Levit. 22.27.  
31. Neither, etc. Levit. 22.8. Ezek. 44.31.   

CHAP. XXIII.  
The ARGUMENT.  
Of Slander, wresting Judgement, and respect of persons. Of Charity, Bribery and Oppression. Of the Sabbath, and Sabbatical Year. Of Idolatry. Of the several Festivals. An Angel is promised. Their Obedience is required and encouraged by several Promises.  
1. THOU shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.  
2. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause, to decline after many, to wrest judgement.  
3. Neither shalt thou countenance a poor man in his cause.  
4. If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.  
5. If thou see the ass of him that hateth thee, lying under his burden, and wouldst forbear to help him; thou shalt surely help with him.  
6. Thou shalt not wrest the judgement of thy poor in his cause.  
7. Keep thee far from a false matter: and the innocent and righteous slay thou not: for I will not justify the wicked.  
8. And thou shalt take no gift: for a gift blindeth the wise, and perverteth the words of the righteous.  
9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.  
10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof:  
11. But the seventh year thou shalt let it rest, and lie still, that the poor of thy people may eat, and what they leave, the beasts of the field shall eat. In like manner thou shalt deal with thy vine-yard, and with thy olive-yard.  
12. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger may be refreshed.  
13. And in all things that I have said unto you, be circumspect: and make no mention of the names of other gods, neither let it be heard out of thy mouth.  
14. Three times thou shalt keep a feast unto me in the year.  
15. Thou shalt keep the feast of unleavened bread: thou shalt eat unleavened bread seven days, as I commanded thee in the time appointed of the month Abib: for in it thou camest out from Egypt: and none shall appear before me empty.  
16. And the feast of harvest, the first-fruits of thy labours, which thou hast sown in the field: and the feast of in gathering which is in the end of the year, when thou hast gathered in thy labours out of the field.  
17. Three times in the year all thy males shall appear before the LORD God.  
18. Thou shalt not offer the blood of my sacrifice with leavened bread, neither shall the fat of my sacrifice remain until the morning.  
19 The first of the first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.  
20. Behold, I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared.  
21. Beware of him, and obey his voice, provoke him not: for he w●● not pardon your transgressions: for my name is in him.  
22. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.  
23. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Jebusites: and I will cut them off.  
24. Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.  
25. And ye shall serve the LORD your God, and he shall bless thy bread, and thy water: and I will take sickness away from the midst of thee.  
26. There shall nothing cast their young, nor be barren in thy land: the number of thy days I will fulfil.  
27. I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.  
28. And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite from before thee.  
29. I will not drive them out from before thee in one year, lest the land become desolate, and the beast of the field multiply against thee.  
30. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.  
31. And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.  
32. Thou shalt make no covenant with them, nor with their gods.  
33. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.  
1. RAise: Or, Receive. Put not thine hand, etc. i. e. Consent not to: See, Prov. 11.21. These words and the following are directed to Judges. [See Phil. Judae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
2. Speak: Heb. Answer.  
3. A poor man: Vid. Levit. 19.15.  
4. Or his ass: Or any other breast that belongs to him, Deut. 22.1, 2, 3.  
5. If thou see, etc. Deut. 22.4. And wouldst forbear to help him: Or, Wilt thou cease to help him? Or, And wouldst cease to leave thy business for him: Thou shalt surely leave it to join with him.  
6. Of thy poor: i. e. Of thy poor Neighbour, Deut. 27.19.  
7. From a false matter: Or from a false word, or lie.  
8. Thou shalt, etc. Deut. 16.19. Ecclus. 20.29. Wise: Heb. Seeing.  
9 Not oppress: This Precept seems to be given to Judges and Magistrates, that (ch. 22.21.) to private Men. Heart: Heb. Soul.  
10. Six years: Levit. 25.3.  
11. Let it rest, etc. i. e. Thou shalt not sow the Land, nor gather the fruits. See v. 10. and Leu. 25.4. May eat: What Fruits the Vines and Trees produce, as well as what the the Earth should bring forth from some scattered and remaining Seeds. Vine-yard: Which thou shalt not prune, Leu. 25.4. Olive-yard: Or, Olive-trees.  
12. Six days: Ch. 20.8. Deut. 5.13. Luk. 13.14.  
13. Of the names: i e. With any honour or regard to them. See Deut. 12.3. Josh. 23.7. Ps. 16.4. Hos. 2.17. Nah. 1.14. It not being absolutely unlawful to mention the names of other Gods.  
14. Three times: Deut. 16.16.  
15. Thou shalt, etc. Ch. 13.3. and 34.18. And none, etc. Deut. 16.16. Ecclus. 35.4. Empty: i. e. Without some Gift or Oblation, Deut. 15.13, 14.  
16. Feast of harvest: When they offered two Loaves of First-fruits, Leu. 23.17. called, The Feast of Weeks, Exod. 34.22. because it was seven weeks from the foregoing Feast, Levit. 23.15. This was the Feast of Pentecost, Act. 2.1. At this time the Law was given. See Notes on ch. 19.1. The feast of in gathering: Called also, The feast of Tabernacles, Leu. 23.34. Deut. 16.13.  
17. Three times: Viz. at the times last mentioned. Before the LORD: i. e. at the place where God appointed, and where the Tabernacle, and after that, the Temple was.  
18. Of my sacrifice: i. e. Of the Passover, as the Chaldee hath it, and as appears evidently from ch. 34.25. With leavened bread: i. e. Having leavened Bread in thy possession. My sacrifice: Or, Feast. Remain: viz. Unburnt.  
19 The first-fruits: Ch. 34.26. Thou shalt not seethe a kid, etc. Deut. 14.21. This the Jews understand as forbidding the eating of Flesh and Milk together: And besides the show of Cruelty in doing so (Deut. 22.6, 7. and Philo Jud. de Charitate,) it is supposed this was forbid the Israelites because it was a Rite used by Idolaters. [See Mor. Nevoch. p. 3. c. 48.]  
20. Behold: Ch. 33.2. An Angel: i. e. Christ, called so, Mal. 3.1. He was tempted in the Wilderness, 1 Cor. 10.9. Heb. 3.9. Maimon confesses that these words are explained by those Deut. 18.18. which words do manifestly belong to the Messiah. See the Notes on Deut. 18.15. [More Nevoch. p. 2. c. 34.]  
21. Not pardon your transgressions: i e. Your contumacious sins. Vid. Josh. 24.19. My name is in him: Joh. 10.38. The Name of God signifies his Essence, Exod. 3.13. And sometimes his Word, says Maimon (More Nevoch. p. 1. c. 64.) and is applicable to the Messiah in both these Senses.  
22. An adversary unto thine adversaries: Or, I will afflict them that afflict thee.  
23. For, etc. Ch. 33.2. Bring thee: Josh. 24.11.  
24. But thou shalt: Deut. 7.25.  
26. There shall nothing: Deut. 7.14.  
27. Backs: Heb. Neck.  
28. I will send hornets: Josh. 2●●. These words may well be understood literally. See Exod. 8.21.  
31. Sea of the Philistines: i e. The Mediterranean, upon which their Country lay. Desert: Of Shur, Exod. 15.22. Gen. 16.7. River: i. e. Euphrates, as the Greek have it.  
32. Thou shalt: Ch. 34.15. Deut. 7.2.  
33. It will surely, etc. Deut. 7.16. Josh. 23.13. Judg. 2.3.   

CHAP. XXIV.  
The ARGUMENT.  
Moses is called up into the Mountain. The People promise Obedience. Moses builds an Altar and twelve Pillars. The young Men offer Sacrifices. He enters the People into Covenant with God. God manifests himself. Moses continues in the Mount forty Days and forty Nights.  
1. AND he said unto Moses, Come up unto the LORD, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel: and worship ye afar off.  
2. And Moses alone shall come near the LORD: but they shall not come nigh, neither shall the people go up with him.  
3. And Moses came and told the people all the words of the LORD, and all the judgements: and all the people answered with one voice, and said, All the words which the LORD hath said, will we do.  
4. And Moses wrote all the words of the LORD, and risen up early in the morning, and builded an altar under the hill, and twelve pillars according to the twelve tribes of Israel.  
5. And he sent young men of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD.  
6. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.  
7. And he took the book of the covenant; and read in the audience of the people: and they said, All that the LORD hath said, will we do, and be obedient.  
8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.  
9 Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel.  
10. And they saw the God of Israel: and there was under his feet, as it were a paved-work of a saphire-stone, and as it were the body of heaven in his clearness.  
11. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.  
12. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.  
13. And Moses risen up, and his minister Joshua: And Moses went up into the mount of God.  
14. And he said unto the elders, Tarry ye here for us, until we come again unto you: and behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.  
15. And Moses went up into the mount, and a cloud covered the mount.  
16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.  
17. And the sight of the glory of the LORD was like devouring fire on the top of the mount, in the eyes of the children of Israel.  
18. And Moses went into the midst of the cloud, and got him up into the mount: and Moses was in the mount forty days and forty nights.  
1. COme up: i. e. After thou hast propounded my Laws to the People, and sprinkled the Blood, etc. to v. 9 God's Seventy of the elders: Who will be good Witnesses of glorious appearance. This number was afterward ordained by God, and taken into the Government, Num. 11.16, 17.  
2. Near the LORD: i. e. Into the midst of the Cloud, v. 18. The top of the Mount where was a glorious appearance, and sign of God's more special presence, v. 16, 17. But they shall not come nigh: i. e. Aaron, Nadab and Abihu, and the seventy Elders, though they went up into the Mount, shall not pass into the midst of the Cloud, nor go up to the top or the Mount, as Moses did. Neither shall the people go up: The Elders were allowed to go up some part of the Mount (v. 1.) Moses might only come near, the People are to stay at the bottom of the Mount.  
3. All the words of the LORD, and all the judgements: i e. The Ten Commandments, ch. 20. (which are called, The words which God spoke, Exod. 20.1. And again, the ten Words, ch. 38.28.) and the Judicial Laws contained in the three foregoing Chapters, which are called Judgements, ch. 21.1. All the words: Ch. 19.8. verse 7. Deut. 5.27.  
4. An altar: On God's part, who is the principal party in this Covenant. Twelve pillars: On the People's behalf.  
5. Young men: The Firstborn, saith the Chaldee. See the Notes on Gen. 49.3. Of oxen: These are named as the principal, not as the only Beasts which were slain, Heb. 9.19.  
6. Altar: Which was a representation of the Divine Presence.  
7. All: V. 3. All the words, and all the judgements which were contained in the Book of the Covenant, v. 7.  
8. On the people: Upon the twelve Pillars (v. 4.) or upon the Elders or Representatives of the People at the least, Heb. 9.19. who are therefore called all the People, as representing them all. See Leu. 4.15. Deut. 21.6. The blood of the Covenant: 1. Pet. 1.2. Heb. 9.20. A Seal and Confirmation of the Covenant, according to the ancient way of entering into Covenant, Gen. 15.9. And a figure of the Blood of Christ, Matt. 26.28.  
9 Then: i. e. After these things .  
10. The God: i. e. The signs of the Divine Presence (v. 15.) but no manner of similitude, Deut. 4.15. Under his feet: i e. Under the glorious appearance, and signs of the Divine Presence.  
11. And upon the nobles, etc. i. e. Notwithstanding they saw God, they received no hurt or damage thereby. See ch. 33.20. Judg. 13.22. and Gen. 37.22. Neh. 13.21. Did eat and drink: Which is an argument that they received no hurt. And supposing them to have eaten of the Peace-offerings mentioned, v. 5. it was a token of favour, and that they were accepted as friend is. [See the General Argument to Leviticus.]  
12. A law: Viz. The Ten Commandments. Vid. ch. 34.28.  
15. A cloud. See ch. 19.9.  
16. Six days: To prepare and dispose Moses for the receiving the Law.  
18. Was in the mount: Chap. 34.28. Deut. 9.9.   

CHAP. XXV.  
The ARGUMENT.  
The Free-offerings toward the building of the Sanctuary. Of the Ark of the Testimony, and Mercy-seat, and Cherubims. Of the Table of Shewbread. Of the Golden Candlestick. These things to be made after the pattern shown in the Mount.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart, ye shall take my offering.  
3. And this is the offering which ye shall take of them; gold, and silver, and brass,  
4. And blue, and purple, and scarlet, and fine linen, and goat's hair.  
5. And ram's skins died red, and badger's skins, and shittim-wood,  
6. Oil for the light, spices for anointing oil and for sweet incense,  
7. Onyx-stones, and stones to be set in the ephod and in the breastplate.  
8. And let them make me a sanctuary; that I may dwell amongst them.  
9 According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.  
10. And they shall make an ark of shittim-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.  
11. And thou shalt overly it with pure gold, within and without shalt thou overly it: and shalt make upon it a crown of gold round about.  
12. And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it.  
13. And thou shalt make staves of shittim-wood, and overly them with gold.  
14. And thou shalt put the staves into the rings, by the sides of the ark, that the ark may be born with them.  
15. The staves shall be in the rings of the ark: they shall not be taken from it.  
16. And thou shalt put into the ark the testimony which I shall give thee.  
17. And thou shalt make a mercy-seat of pure gold, two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.  
18. And thou shalt make two cherubims of gold: of beaten work shalt thou make them, in the two ends of the mercy-seat.  
19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy-seat shall ye make the cherubims on the two ends thereof.  
20. And the cherubims shall stretch forth their wings on high, covering the mercy-seat with their wings, and their faces shall look one to another: toward the mercy-seat shall the faces of the cherubims be.  
21. And thou shalt put the mercy-seat above upon the ark, and in the ark thou shalt put the testimony that I shall give thee.  
22. And there I will meet with thee, and I will commune with thee, from above the mercy-seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.  
23. Thou shalt also make a table of shittim-wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.  
24. And thou shalt overly it with pure gold, and make thereto a crown of gold round about.  
25. And thou shalt make unto it a border of an hand-breadth round about, and thou shalt make a golden crown to the border thereof round about.  
26. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof.  
27. Over against the border shall the rings be for places of the staves to bear the table.  
28. And thou shalt make the staves of shittim-wood, and overly them with gold, that the table may be born with them.  
29. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them.  
30. And thou shalt set upon the table, shewbread before me always.  
31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers shall be of the same.  
32. And six branches shall come out of the sides of it: three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side.  
33. Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick.  
34. And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers.  
35. And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick.  
36. Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold.  
37. And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it.  
38. And the tongs thereof, and the snuff-dishes thereof, shall be of pure gold.  
39 Of a talon of pure gold shall he make it, with all these vessels.  
40. And look that thou make them after their pattern, which was showed thee in the mount.  
2. Bring me: Heb. Take for me: The Hebrew word which signifies to take or to receive, when that receiving is for the use of another, does also in the Scripture Phrase signify, to give, or apply to that use, Psalm 68.18. with Eph. 4.8. Thus the word signifies, 1 King. 3.24. and ch. 17.10. Judg. 14.2. Offering: Or, Heave-offering. An Offering lifted up and separated from the rest of their Goods. Of every man: Ch. 35.5. Willingly: 2 Cor. 9.7.  
4. Fine Linen: Or, Silk.  
5. Shittim-wood: Probably a kind of Cedar, at least, a Wood that doth not not or corrupt, according to the Greek and Josephus [Antiq. l. 3. c. 6.]  
7. Ephod: Chap. 28.4. Breastplate: Ch. 28.15.  
8. Dwell amongst them: Viz. By a more especial manifestation of Glory, and tokens of my Favour.  
10. And they, etc. Vid. ch. 37.1. Two cubits and an half: Five Spans, says Josephus, [Antiq. l. 3. c. 6.] reckoning two Spans to one Cubit. Crown: Or, Border, called a Crown, because it was round about.  
14. Born: Upon the Shoulders of the Levites, Num. 7.9. It was an offence against this Law to carry the Ark in a Cart, 1 Chron. 13.7. with 2 Chron. 35.3. and 1 Chron. 15.15.  
15. They shall not, etc. That the Levites may not think themselves discharged from their Service.  
16. The testimony: The two Tables of Stone, the Law in which God declares Man's duty. Vid. Exod. 40.20. 1 King. 8.9. Hence the Ark itself is called The ark of the testimony, v. 22.  
17. A mercy seat: The Hebrew word is but one, and is observed to come from a word that signifies to cover, and to pardon or make atonement for Sin: And hence by Interpreters it is differently rendered by a covering, or else a propitiatory, or mercy-seat. The Greek retain both, and our English Version is justified by Heb. 9.5. And we are taught, in this sense, to apply it to our Saviour from Rom. 3.25.  
18. Cherubims: See the Notes on Gen. 3.24. These were winged Figures; and their being placed in the Holy of Holies (a Type of the highest Heaven, Heb. 9.24.) makes it probable that they represent the Angels which stand before God continually (Matt. 18.20.) ready to do God's Will, Heb. 1.14.  
19 Of the mercy-seat: Or, Of the matter of the mercy-seat.  
22. I will meet with thee: I will give tokens of my regard, and more especial presence with thee. Between, etc. Numb. 7.89. The place between the Cherubims is represented to us as the Seat of the Divine Presence, 1 Sam. 4.4. And the Ark is called God's footstool, 1 Chron. 28.2. Psal. 132.7.  
23. Thou shalt, etc. Ch. 37.10. Two cubits: Twelve hand-breadths, says Mainon. [H. Beth Habbech. c. 3.]  
24. A Crown: A little edging about the Table.  
25. A Border: Or Ledge.  
29. The dishes thereof: i. e. The Dishes or Pans in which the Loaves were prepared. Spoons thereof: Little Pots, or Cups, of which the Hebrews say there were two, full of Frankincense, or Incense, Numb. 7.14. which was to be put upon each row of Loaves, vid. Levit. 24.11. [Joseph. Antiqu. l. 3. c. 7. Maimon. H. Beth Habbech. c. 3.] Covers thereof, and ●owls thereof: The Jews understand it of props to hold up the two rows of Bread, of which there were two on each side the Table; And of Pieces of Gold of the fashion of hollow Pipes or Reeds slit asunder, to lay between the Loaves. [Maimon. ibid.] To cover withal: Or, to pour out withal: The Marginal reading does not seem to agree to this place. And therefore the most probable meaning is this, That the  Utensils were to cover or furnish out the Table withal.  
30. Shewbread: Or, the bread of Faces, or, presence, being to be constantly set in the House of God, where he was more peculiarly present.  
31. And thou, etc. Ch. 37.17. Knops: These were of a round and oblong Figure, like an Egg, says Maimon.  
33. Out of the candlestick: i. e. Out of the Shaft or middle part of the Candlestick. This part is called the Candlestick here and v. 34. where it is said, that in the Candlestick shall be four Bowls. This is indeed the principal part, and that from which the several branches proceed, and may therefore well be put for the whole.  
35. And there shall be a knop, etc. The meaning is this, That under each couple of branches, as they do severally proceed from the Shaft, there shall be a knop of the same pure Gold, with the other parts of the Candlestick, v. 36. Out of the Candlestick: See v. 33.  
37. Seven Lamps: Vid. Rev. 1.4, 20 Zech. 4.2. They: i. e. The Priests, Exod. 27.21. Light: Or, cause to ascend. It: Heb. The face of it; i. e. Of the Candlestick. Maimon tells us, that the six Lamps did all incline towards the Lamp in the middle, and that the middle Lamp (which among the Jews is called the Lamp of the West) looked toward the Holy of Holies. [H. Beth Habbech. c. 3.]  
39 A Talon: This is the weight of three thousand Shekels, as is evident from Exod. 38.25, 26. See the Notes on Gen. 20.16.  
40. Look: Act. 7.44. Heb. 8.5. Which was showed thee: Heb. Which thou was caused to see.   

CHAP. XXVI.  
The ARGUMENT.  
Of the ten Curtains of the Tabernacle. Of the eleven Curtains of Goat's-hair. Of the Board's of Shittim-wood, and their Bars. Of the Veil that divided the Most Holy from the Holy place. Of the Hanging for the Door of the Tent.  
1. MOreover, thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.  
2. The length of one curtain shall be eight and twenty cubits, and the breadth of one curtain, four cubits: and every one of the curtains shall have one measure.  
3. The five curtains shall be coupled together one to another: and other five curtains shall be coupled one to another.  
4. And thou shalt make loops of blue upon the edge of the one curtain, from the selvedge in the coupling: and likewise shalt thou make in the uttermost edge of another curtain, in the coupling of the second.  
5. Fifty loops shalt thou make in the one curtain, and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second; that the loops may take hold one of another.  
6. And thou shalt make fifty taches of gold, and couple the curtains together with the taches: and it shall be one tabernacle.  
7. And thou shalt make curtains of goat's hair to be a covering upon the tabernacle: eleven curtains shalt thou make.  
8. The length of one curtain shall be thirty cubits, and the breadth of one curtain, four cubits: and the eleven curtains shall be all of one measure.  
9 And thou shalt couple five curtains by themselves, and six curtains by themselves, and shalt double the sixth curtain in the forefront of the tabernacle.  
10. And thou shalt make fifty loops on the edge of the one curtain, that is out-most in the coupling, and fifty loops in the edge of the curtain which coupleth the second.  
11. And thou shalt make fifty taches of brass, and put the taches into the loops, and couple the tent together that it may be one.  
12. And the remnant that remaineth of the curtains of the tent, the half-curtain that remaineth, shall hang over the backside of the tabernacle.  
13. And a cubit on the one side, and a cubit on the other side of that which remaineth in the length of the curtains of the tent, it shall hang over the sides of the tabernacle, on this side, and on that side, to cover it.  
14. And thou shalt make a covering for the tent, of ram's skins died red, and a covering above of badger's skins.  
15. And thou shalt make boards for the tabernacle, of shittim-wood, standing up.  
16. Ten cubits shall be the length of a board, and a cubit and a half shall be the breadth of one board.  
17. Two tenons shall there be in one board, set in order one against another: thus shalt thou make for all the boards of the tabernacle.  
18. And thou shalt make the boards for the tabernacle, twenty boards on the southside, southward.  
19 And thou shalt make forty sockets of silver, under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.  
20. And for the second side of the tabernacle on the north-side, there shall be twenty boards,  
21. And their forty sockets of silver: two sockets under one board, and two sockets under another board.  
22. And for the sides of the tabernacle westward, thou shalt make six boards.  
23. And two boards shalt thou make for the corners of the tabernacle in the two sides.  
24. And they shall be coupled together beneath, and they shall be coupled together above the head of it unto one ring: thus shall it be for them both; they shall be for the two corners.  
25. And they shall be eight boards, and their sockets of silver, sixteen sockets: two sockets under one board, and two sockets under another board.  
26. And thou shalt make bars of shittim-wood: five for the boards of the one side of the tabernacle,  
27. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle for the two sides westward.  
28. And the middle bar in the midst of the boards shall reach from end to end.  
29. And thou shalt overly the boards with gold, and make their rings of gold for places for the bars: and thou shalt overly the bars with gold.  
30. And thou shalt rear up the tabernacle according to the fashion thereof, which was showed thee in the mount.  
31. And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made.  
32. And thou shalt hang it upon four pillars of shittim- wood, overlaid with gold: their hooks shall be of gold, upon the four sockets of silver.  
33. And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail, the ark of the testimony: and the vail shall divide unto you, between the holy place and the most holy.  
34. And thou shalt put the mercy-seat upon the ark of the testimony, in the most holy place.  
35. And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle, toward the south: and thou shalt put the table on the north-side.  
36. And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.  
37. And thou shalt make for the hanging, five pillars of shittim- wood, and overly them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.  
1. TAbernacle: Or, place of dwelling, as the Hebrew imports. Here God did dwell, or, more peculiarly presentiate himself: This was a figure of the Body of Christ, Joh. 1.14. With Cherubims: See ch. 25.18. Of cunning work: Heb. The work of a cunning Workman, or Embroiderer. The Jews tell us, that the difference between the cunning work here and the needlework (v. 36.) is this, That in the cunning-work the Figures were wrought with that art, that they might be seen on both sides of the work: But in the needlework they were only to be seen on one side. [Vid. Abrav. in loc. & Maim. Kele Hammikd. c. 8.]  
2. Eight and twenty Cubits: It is evident that these Curtains were laid over the breadth of the Tabernacle according to their length: For they were shorter by two Cubits than the length of the Tabernacle, v. 16, 18. Four Cubits: The ten Curtains coupled, take up forty Cubits, which therefore are fit to cover the Tabernacle according to its length, (v. 16, 18.) and also the backside thereof.  
4. In the coupling: Or, in the part that was to be joined or coupled to the Curtain which was next it.  
6. Curtains: i. e. The two great Curtains of five breadths apiece shall by these Hooks or Taches be joined together. And it shall be one Tabernacle: Or, The Tabernacle shall be one; i e. Of apiece, and entire.  
7. To be a Covering, etc. And because this Covering was to be placed over the ten Curtains , that it might entirely cover them, here is an addition of two Cubits in length, and of one Curtain more, (v. 8.)  
9 By themselves: See v. 6.  
12. Half-curtain: i. e. The half which remains after the doubling mentioned, v. 9  
13. Of that which remaineth: Heb. In the remainder or surplusage. Sides: i. e. The North and South sides.  
14. And a covering: i. e. And another Covering, etc.  
17. Tenons: Heb. Hands. Very properly so called, because they do as it were hold by the Sockets.  
18. Twenty boards: And therefore the length of the Tabernacle was thirty Cubits. See v. 16.  
19 Sockets: Or Bases, as it is in the Hebrew; these had Mortaises to receive the Tenons.  
24. Coupled together: Heb. Twinned: i. e. They shall be so set in the corners as to front two ways; viz. Both towards the Sides, and the End of the Tabernacle: And this shall be their form both above and below.  
27. For the two sides: i e. Side-corners, v. 23.  
30. According, etc. ch. 25.9, 40. Act. 7.44. Heb. 8.5.  
32. Hooks: Their Heads, saith the Vulgar: See also the Greek.  
33. And the Veil shall divide, etc. The way to Heaven was not revealed, as it was afterward by the Gospel, Heb. 9.8. 2 Tim. 1.10. And as a proof of this, the Veil of the Temple was rend in twain upon the death of Christ, Matt. 27.51.  
36. An Hanging: Or, Covering. This was the first Veil at the entry into the Tabernacle.   

CHAP. XXVII.  
The ARGUMENT.  
Of the Altar of Burnt-offering, and its Horns and Utensils. Of the Court of the Tabernacle, and its dimensions. Of the Oil for the Lamp.  
1. AND thou shalt make an altar of shittim-wood: five cubits long, and five cubits broad: the altar shall be foursquare, and the height thereof shall be three cubits.  
2. And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overly it with brass.  
3. And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his fire-pans: all the vessels thereof thou shalt make of brass.  
4. And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brazen rings in the four corners thereof.  
5. And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar.  
6. And thou shalt make staves for the altar, staves of shittim-wood, and overly them with brass.  
7. And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar to bear it.  
8. Hollow with boards shalt thou make it: as it was showed thee in the mount, so shall they make it.  
9 And thou shalt make the court of the tabernacle for the southside, : there shall be hang for the court of fine twined linen of an hundred cubits long, for one side.  
10. And the twenty pillars thereof, and their twenty sockets shall be of brass: the hooks of the pillars, and their fillets shall be of silver.  
11. And likewise for the north-side in length there shall be hang of an hundred cubits long, and his twenty pillars, and their twenty sockets of brass: the hooks of the pillars, and their fillets of silver.  
12. And for the breadth of the court, on the west side, shall be hang of fifty cubits: their pillars ten, and their sockets ten.  
13. And the breadth of the court on the east-side, eastward, shall be fifty cubits.  
14. The hang of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three.  
15. And on the other side shall be hang, fifteen cubits: their pillars three, and their sockets three.  
16. And for the gate of the court, shall be an hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four.  
17. All the pillars round about the court shall be filleted with silver: their hooks shall be of silver, and their sockets of brass.  
18. The length of the court shall be an hundred cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass.  
19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court shall be of brass.  
20. And thou shalt command the children of Israel, that they bring thee pure oil-olive beaten, for the light, to cause the lamp to burn always.  
21. In the tabernacle of the congregation without the vail, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever unto their generations, on the behalf of the children of Israel.  
1. Foursquare: Viz. With respect to the length and breadth thereof, Ezek. 43.16.  
2. The Horns of it: These were certain Spices proceeding out of the four corners of the Altar, which were hollow, (says Maimon) and each of them five hand-breadths high. [Beth Habbech. c. 2.] They may be well supposed not only for Ornament, but for Life also. And besides the keeping the Sacrifice from the falling off, it hath been thought (from (Psal. 118.27.) they were set up, that the Sacrifice might be tied and fastened to them, the better to prevent the falling of it.  
3. Basins: In which the blood was received, and out of which it was sprinkled, ch. 29.16. Fleshhooks: Forks or Instruments with teeth to lay hold of the flesh of the Sacrifice. Fire-pans: To take up Coals with for the Censer, in which the Incense was burnt, Levit. 9.1. and 16.12.  
4. A grate of network: A plate full of holes, on which the would lay. Upon the net: That the Net upon which was a continual fire, may be carried separately from the rest of the Altar, Exod. 38.5. with Numb. 4.13.  
5. The compass of the Altar: i. e. The square Compass of the whole Altar. Midst of the Altar: i. e. The midst of the height.  
8. It was showed: Heb. He shown.  
9 Court: This was an open part, and the most outward of all, which received the Israelites; whereas into the Holy place, none but Priests entered; into the most Holy, none but the High Priest once a year. Hundred cubits: It was so of each side, v. 11. Which measure is double to the breadth of it, v. 12.  
10. Fillets: They seem to be Plates encompassing the heads of the Pillars in which the Hooks were fastened.  
16. Twenty cubit. These with the two Fifteen (v. 14, 15.) on each side, made up the fifty Cubits, (v. 12.)  
18. Fifty : Heb. Fifty by fifty.  
20. Pure Oil-olive beaten: i. e. Oil of the Olive-tree, and of the best and finer sort, not the dregs which run from the Press. To burn: Heb. To ascend up.  
21. From evening to morning: The Lamps were kept burning night and day, ch. 30.7, 8. Levit. 24.2, 3.   

CHAP. XXVIII.  
The ARGUMENT.  
Aaron and his Sons are set apart for the Priest's Office. Their Priestly Garments. Of the Ephod; its Girdle and Onyx-stones. Of the Breastplate, and the Stones thereunto belonging, and of the Vrim and Thummim. Of the Golden Bells and Pomegranates. Of the Golden Plate. Of the Coat, Mitre, and Girdle. Of several Garments for the Sons of Aaron.  
1. AND take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.  
2. And thou shalt make holy garments for Aaron thy brother, for glory, and for beauty.  
3. And thou shalt speak unto all that are , whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office.  
4. And these are the garments, which they shall make, a breastplate and on ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office.  
5. And they shall take gold, and blue, and purple, and scarlet, and fine linen.  
6. And they shall make the ephod of gold, of blue and of purple, of scarlet and fine twined linen, with cunning work.  
7. It shall have the two shoulder-pieces thereof joined at the two edges thereof; and so it shall be joined together.  
8. And the curious girdle of the ephod which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.  
9 And thou shalt take two onyx-stones, and grave on them the names of the children of Israel:  
10. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.  
11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, with the names of the children of Israel: thou shalt make them to be set in ouches of gold.  
12. And thou shalt put the two stones upon the shoulders of the ephod, for stones of memorial unto the children of Israel. And Aaron shall bear their names before the LORD, upon his two shoulders for a memorial.  
13. And thou shalt make ouches of gold;  
14. And two chains of pure gold at the ends: of  work shalt thou make them, and fasten the  chains to the ouches.  
15. And thou shalt make the breastplate of judgement, with cunning work after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it.  
16. Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.  
17. And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.  
18. And the second row shall be an emerand, a sapphire, and a diamond.  
19 And the third row, a ligure, an agate, and an amethyst.  
20. And the fourth row, a beryl, and an onyx, and a jasper: they shall be set in gold in their enclosing.  
21. And the stones shall be with the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one with his name shall they be according to the twelve tribes.  
22. And thou shalt make upon the breastplate chains at the ends, of  work, of pure gold.  
23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.  
24. And thou shalt put the two  chains of gold in the two rings which are on the ends of the breastplate.  
25. And the other two ends of the two  chains, thou shalt fasten in the two ouches, and put them on the shoulder-pieces of the ephod before it.  
26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, in the border thereof, which is in the side of the ephod inward.  
27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod, underneath towards the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.  
28. And they shall bind the breastplate by the rings thereof, unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.  
29. And Aaron shall bear the names of the children of Israel in the breastplate of judgement, upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.  
30. And thou shalt put in the breastplate of judgement the Vrim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgement of the children of Israel upon his heart, before the LORD continually.  
31. And thou shalt make the robe of the ephod all of blue.  
32. And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work, round about the hole of it, as it were the hole of an habergeon, that it be not rend.  
33. And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet round about the hem thereof; and bells of gold between them round about.  
34. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.  
35. And it shall be upon Aaron, to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out; that he die not.  
36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.  
37. And thou shalt put it on a blue lace, that it may be upon the mitre: upon the forefront of the mitre it shall be.  
38. And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hollow in all their holy gifts: and it shall be always upon his forehead, that they may be acceptable before the LORD.  
39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.  
40. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory, and for beauty.  
41. And thou shalt put them upon Aaron thy brother, and his sons with him: and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.  
42. And thou shalt make them linen breeches to cover their nakedness: from the loins even unto the thighs they shall reach.  
43. And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die. It shall be a statute for ever unto him, and his seed after him.  
2. Holy garments: i. e. Garments that are peculiar and separate for the use of the Priests. For glory, and for beauty: i. e. Agreeable to the Dignity of the Priests, and Priesthood.  
3. To consecrate him: Or, to separate and distinguish him from the common sort of people.  
6. Ephod: A garment that came over the shoulders, etc. The Ephod here mentioned was peculiar to the High Priest. There were also other Garments of Linen which were called by this name, of more common use, 1 Sam. 2.18. and ch. 22.18. 2 Sam. 6.14.  
8. Curious: Or, Embroidered. What we render the curious girdle of the Ephod, seems to import the Embroidery or curious Work of the Ephod. Which is upon it: Or, upon him; i. e. Upon the High Priest for whom the Ephod was made.  
10. According to their birth: So that Reuben was the first, and written upon that Stone which the High Priest carried on his right Shoulder. [Maimon. Kel. Hammikd. c. 9]  
11. With the work, etc. Wisd. 18.24.  
12. For a memorial: Both with reference to God (v. 29.) and also to the Priest, who was thereby put in mind of the concerns of the people.  
13. Ouches: To receive the Chains, v. 14.  
15. Breastplate of Judgement: A Garment upon the Breast of the High Priest, which he then did wear, when in doubtful cases he was consulted, and acquainted them who consulted with the Will of God, Numb. 27.21. See v. 30. of this Chapter.  
17. Set in it settings of Stone: Heb. Fill in it fillings of Stone. Sardius: Or, Ruby.  
20. Enclosing: Heb. Fillings.  
21. According to their names: It is not said according to their birth, as it is v. 10. And perhaps the order of their encamping might be observed here, as Abravenel on the place would have it.  
30. The Vrim and the Thummim: The Hebrew words import perfection, and light: And as they are applied to good life, and doctrine, they are good attendants upon those who minister in holy things. But what the matter and form of the Vrim and Thummim were (which are supposed to be made ready to be put in the Breastplate) is not to be known.  
31. Robe: Or, long Garment down to the ground. See the Greek, and Revel. 1.13.  
33. Him: Or, Skirts.  
35. And it, etc. Ecclus. 45.9.  
36. A Plate, & Which was two fingers broad, and reached from one Ear to the other, going over the Forehead of the Priest, says Maimon. HOLINESS TO THE LORD: By which the High Priest was taught to look upon himself as separated to the Service of God, as well as from thence to esteem himself obliged to serve God with great care and reverence.  
38. Bear, etc. i. e. That he may procure God's pardon for the People's Errors in the Service of God: In this the High Priest was a fit type of Christ, 1 Pet. 2.24.  
41. Consecrate them: Heb. Fill their hand.  
42. Their nakedness: Heb. Flesh of their nakedness. Reach: Heb. Be.  
43. That they bear not iniquity: i. e. That they bear not the punishment due for their Sin. Hence the Jews teach, that the Priest, who ministers and wants some of the Garments here prescribed, is to be reputed as no Priest, deserves death, and that the Sacrifice which he offers up is rendered profane. [Maim. H. Kele Hammikd. c. 10.]   

CHAP. XXIX.  
The ARGUMENT.  
The Sacrifice and Ceremonies of Consecrating the Priests. Of the Bullock for a Sin-offering. Of the Ram for a Burnt-offering. Of the Ram of Consecration, and the Wave-offering. The Wave-breast, and Heave-shoulder reserved to Aaron and his Sons for the future. Aaron's Sons, who shall succeed him, are to be anointed, and consecrated in his Vestments. Aaron and his Sons are to eat of the Ram of Consecration, etc. This Consecration to continue seven days. The Atonement for the Altar. The continual Burnt-offering.  
1. AND this is the thing that thou shalt do unto them to hollow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,  
2. And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: of wheaten flour shalt thou make them.  
3. And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams.  
4. And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.  
5. And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod.  
6. And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.  
7. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.  
8. And thou shalt bring his sons, and put coats upon them.  
9 And thou shalt gird them with girdles (Aaron and his sons) and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.  
10. And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.  
11. And thou shalt kill the bullock before the LORD, by the door of the tabernacle of the congregation.  
12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.  
13. And thou shalt take all the fat that covereth the inwards, and the cawl that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.  
14. But the flesh of the bullock, and his skin, and his dung shalt thou burn with fire without the camp: it is a sin-offering.  
15. Thou shalt also take one ram, and Aaron and his sons shall put their hands upon the head of the ram.  
16. And thou shalt slay the ram, and thou shalt take his blood and sprinkle it round about upon the altar.  
17. And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put them unto his pieces, and unto his head.  
18. And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the LORD, it is a sweet savour, an offering made by fire unto the LORD.  
19 And thou shalt take the other ram, and Aaron, and his sons shall put their hands upon the head of the ram.  
20. Then shalt thou kill the ram and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.  
21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his son's garments with him.  
22. Also thou shalt take of the ram the fat, and the rump, and the fat that covereth the inwards, and the cawl above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:  
23. And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread, that is before the LORD.  
24. And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave-offering before the LORD.  
25. And thou shalt receive them of their hands, and burn them upon the altar for a burnt-offering, for a sweet savour before the LORD: it is an offering made by fire unto the LORD.  
26. And thou shalt take the breast of the ram of Aaron's consecrations, and wave it for a wave-offering before the LORD: and it shall be thy part.  
27. And thou shalt sanctify the breast of the wave-offering, and the shoulder of the heave-offering, which is waved, and which is heaved up of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons.  
28. And it shall be Aaron's and his sons by a statute for ever, from the children of Israel: for it is an heave-offering: and it shall be an heave-offering from the children of Israel of the sacrifice of their peace-offerings, even their heave-offering unto the LORD.  
29. And the holy garments of Aaron shall be his sons after him, to be anointed therein, and to be consecrated in them.  
30. And that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.  
31. And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.  
32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the tabernacle of the congregation.  
33. And they shall eat those things, wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.  
34. And if aught of the flesh of the consecrations, or of the bread remain unto the morning; then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy.  
35. And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.  
36. And thou shalt offer every day a bullock for a sin-offering, for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it to sanctify it.  
37. Seven days thou shalt make an atonement for the altar, and sanctify it: and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.  
38. Now this is that which thou shalt offer upon the altar; two lambs of the first year, day by day continually.  
39 The one lamb thou shalt offer in the morning: and the other lamb thou shalt offer at even.  
40. And with the one lamb a tenth-deal of flour mingled with the fourth part of an hin of beaten oil: and the fourth part of an hin of wine for a drink-offering.  
41. And the other lamb thou shalt offer at even, and shalt do thereto according to the meat-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD.  
42. This shall be a continual burnt-offering throughout your generations, at the door of the tabernacle of the congregation, before the LORD: where I will meet you, to speak there unto thee.  
43. And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory.  
44. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office.  
45. And I will dwell amongst the children of Israel, and will be their God.  
46. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell amongst them: I am the LORD their God.  
1. TO hollow them: i. e. To set them apart to their separate and holy Office. Take: Levit. 9.2. Without blemish: i. e. Without defect; or perfect, as the Hebrew word signifies.  
4. With water: Which Aaron and his Sons were to repeat when ever they went into the Tabernacle, c. 30.18, 20.  
5. The garments: Viz. Which are mentioned in the foregoing Chapter. The robe of the ephod: Ch. 28.31.  
6. The holy crown: The Plate of Gold with the blue Lace mentioned ch. 28.36, 37. Levit. 8.9. See the Greek and Vulgar.  
7. Oil: Ch. 30.25.  
9 Put: Heb. Bind. Consecrate: Heb. Fill the hand of, Ch. 28.41. The meaning of which expression may be learned from v. 23, 24.  
10. Aaron: Levit. 1.4. Put their hands, etc. This putting the Hands on the Head of the Beast which was to be sacrificed was very usual: By it the Beast was appropriated to God, and the Offerer thereby transferred his guilt upon it. This was joined with Confession of Sin, Leu. 5.5, 6. with ch. 16.21.  
12. Of the altar: i. e. Of the Altar of Burnt-offering, as in the Sin offerings, Levit. 5.24, 25, 29, 30.  
13. And thou: Levit. 3.3. The cawl that is above the liver: It seemeth by Anatomy, and the Hebrew Doctors, to be the Midriff. So our English Interpreters in their Marginal Note, The Greek render it by the Lobe of the Liver, meaning possibly the Lobe to which the Gaul is fixed. Burn: What we render Burn in this place, is not the same word which we so render, v. 14. but a word that is applied to the burning of Incense, which consumes into Smoke, these parts being fat and light, consuming after that manner which Incense does, without any considerable Ashes remaining.  
15. Head: See v. 10.  
18. Burnt-offering: See the Notes on Levit. 1.3.  
20. Tipto of the right ear: The putting the blood upon these parts mentioned in this Verse was a symbol of that ready Obedience which was due from the Priests.  
22. For it is a ram of Consecration: This Ram was not to be wholly burnt as the other was (v. 18.) Nor was it a Sin-offering as the Bullock was (v. 14.) but rather a kind of Peace-offering (v. 28. and 32.) from such Sacrifices the right Shoulder and the Breast were due to the Priest (v. 27, 28. Levit. 7.31, 32. Deut. 18.3.) But in this extraordinary case the right Shoulder is to be burnt (v. 25.) And this is a peculiar belonging to the Ram of Consecration. These words give the reason why the right Shoulder was burnt.  
24. Wave: Heb. Shake to and fro. This waving or moving to and fro being a Rite by which that which was thus waved was set apart to an holy use. The Greek translate by a word that signifies, to set apart.  
26. Thy part: Moses being at this time in the stead of the High Priest (v. 22.)  
27. Sanctify, etc. Or set apart; taking the Breast for thyself, and burning the Shoulder upon the Altar (v. 25.) these were afterwards the portion of the Priests, Levit. 7.31, 32. Heave-offering: Or, That Offering whi●h is set apart by lifting it up.  
28. By a statute: Deut. 18.3. Levit. 7.31, 32.  
30. That son: Heb. He of his sons.  
31. Ram: i. e. The remainder of it after God's part was offered (v. 22.) and the part belonging to Moses was set aside (v. 26.) In the holy place: i. e. At the entrance of the Tabernacle, Levit. 8.31.  
32. Bread: Levit. 8.31. Matt. 12.4.  
33. A stranger: i. e. One that is not of the Race of Aaron, ch. 30.33. They are holy: i. e. These things are holy, as the Greek have it.  
37. Most holy: Not only as set apart to an holy use, but as it sanctifies the Gift that was offered upon it, Matt. 23.19.  
38. Two lambs: Num. 28.3.  
40. Tenth-deal: i. e. A tenth part of an Ephah, Num. 28.5. See the Notes on Exod. 16.36. The fourth part of an hin: An Hin contains twelve Logs, says Maimon: [H. Maas. Hak-korban: c. 2.] A Log, the quantity of six Eggs, or about half a Pint. The fourth part of an Hin is about a Pint and an half.  
43. The tabernacle: Or, Israel. The Text being Elliptical it may be understood of either. It was the glorious Presence of God that sanctified both the Tabernacle and the Congregation which met there; and both these agree with the words which follow, v. 44.  
45. I will dwell: Levit. 26.12. 2 Cor. 6.16.   

CHAP. XXX.  
The ARGUMENT.  
Of the Altar of Incense. Of the ransom Money, or half Shekel to be paid for them that are above twenty years old. Of the Laver of brass. Of the Holy Anointing-oyl. The Composition of the Perfume.  
1. AND thou shalt make an altar to burn incense upon: of shittim-wood shalt thou make it.  
2. A cubit shall be the length thereof, and a cubit the breadth thereof (four square shall it be) and two cubits shall be the height thereof: the horns thereof shall be of the same.  
3. And thou shalt overly it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof: and thou shalt make unto it a crown of gold round about.  
4. And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it: and they shall be for places for the staves to bear it withal.  
5. And thou shalt make the staves of shittim-wood, and overly them with gold.  
6. And thou shalt put it before the veil, that is by the ark of the testimony, before the mercy-seat, that is over the testimony, where I will meet with thee.  
7. And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.  
8. And when Aaron lighteth the lamps at even, he shall burn incense upon it; a perpetual incense before the LORD, throughout your generations.  
9 Ye shall offer no strange incense thereon, nor  sacrifice, nor meat-offering; neither shall ye pour drink-offering thereon.  
10. And Aaron shall make an atonement upon the horns of it once in a year, with the blood of the sin-offering of atonements: once in the year shall he make atonement upon it, throughout your generations: it is most holy unto the LORD.  
11. And the LORD spoke unto Moses, saying,  
12. When thou takest the sum of the children of Israel, after their number; then shall they give every man a ransom for his soul unto the LORD, when thou numbrest them: that there be no plague amongst them, when thou numbrest them.  
13. This they shall give, every one that passeth among them that are numbered; half a shekel after the shekel of the sanctuary (A shekel is twenty gerahs) an half shekel shall be the offering of the LORD.  
14. Every one that passeth among them that are numbered from twenty years old and above, shall give an offering unto the LORD.  
15. The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.  
16. And thou shalt take the atonement-money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the childre● of Israel before the LORD, to make an atonement for your souls.  
17. And the LORD spoke unto Moses, saying,  
18. Thou shalt also make a lover of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.  
19 For Aaron and his sons shall wash their hands and their feet thereat.  
20. When they go into the tabernacle of the congregation, they shall wash with water, that they die not: or when they come near to the altar to minister, to burn offering made by fire unto the LORD.  
21. So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.  
22. Moreover the LORD spoke unto Moses, saying,  
23. Take thou also unto thee principal spices of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet colamus two hundred and fifty shekels,  
24. And of cassia five hundred shekels, after the shekel of the sanctuary, and of the oil-olive an hin.  
25. And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.  
26. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony.  
27. And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,  
28. And the altar of burnt-offering with all his vessels, and the laver and his foot.  
29. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them, shall be holy.  
30. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.  
31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me, throughout your generations.  
32. Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you.  
33. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.  
34. And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight.  
35. And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy.  
36. And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.  
37. And as for the perfume which thou shalt make, you shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD.  
38. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people.  
1. SHittim-wood: See ch. 25.5.  
2. Horns: Vid. ch. 27.2.  
3. Top: Heb. Roof-Sides: Heb. Walls.  
4. Corners: Heb. Ribs.  
6. Before the veil: i. e. In the Holy Place, before the Veil which was between that and the Holy of Holies, ch. 26.33. Mercy-seat: Ch. 25.17. Where I will meet with thee: I will be known unto thee there, say the Greek.  
7. Sweet incense: Heb. Incense of spices. A Symbol of fervent and devout Prayers, Ps. 141.2. Rev. 5.8. and 8.3. When the Priest went in to offer Incense the People prayed without, Luk. 1.10.  
8. Lighteth: Or, Setteth up; Heb. Causeth to ascend. At even: Heb. Between the two evens. Perpetual: Without intermission, which recommends to us constant times of Prayer, at least every Morning and Evening.  
9 Strange incense: i. e. Incense of another Composition than what is appointed, v. 34. Nor burnt-sacrifice, etc. Which were to be offered upon the Altar of Brass appointed for that purpose.  
10. Make an atonement, etc. By the Blood of the Sin-offering he shall cleanse it from the pollution which it contracts, because of the transgressions of the People, Leu. 16.16, 18. Once in the year: That is, on the day of Expiation, the tenth day of the seventh Month, Leu. 16.29. Most holy: Ch. 23.37.  
12. When, etc. Num. 1.2, 5. Their number: Heb. Them that are to be numbered. A ransom for his soul: Or, For his Life. This was an homage paid to God, as an acknowledgement of his redeeming them. No plague: As happened in David's time, after he had numbered the People.  
13. After the shekel of the sanctuary: Possibly in the Sanctuary the Standards were kept, by which other Weights and Measures were to be examined, though some have thought that the Expression implies a difference between the Common and Sacred Shekel. A shekel, etc. Leu. 27.25. Num. 3.47. Ezek. 45.12.  
15. The rich, etc. Riches being of no account with God. Give more: Heb. Multiply. Give less: Heb. Diminish.  
18. The altar: That is, the Brazen-altar.  
20. That they die not: viz. By the hand of God, as Aaron's Sons did, Leu. 20.2.  
23. Principal spices: The best of the kind.  
24. Of the sanctuary: See v. 13. An hin: Vid. Ch. 29.40.  
25. An oil: Which signifies the Gifts of the Holy Spirit, Act. 10.38. Luk. 4.21. Apothecary: Or, Perfumer.  
26. Thou shalt ●noint: And by that means set apart to an holy use.  
29. Sanctify: Or, By this means set a side to a Separate and Holy use.  
30. Anoint Aaron ' &c. Who were by this anointing set apart to the Priesthood, as by the Holy Spirit the Ministers of God are enabled to discharge their Office.  
31. This shall be: The Jews understand it of this very Oil which was made by Moses, and not th●● we read of, repeated afterwards.  
33. Stranger: i. e. Whoever is not a Priest, or a King.  
34. Stact●: The fatness or sweet Gum of a certain Balsamick-tree. The Hebrew word imports dropping. Onycha: This was a certain Claw or sweet Hoof which was used in Perfumes, says Maimon. Galbanum: This (says Maimon) is a Gum of a Tree in Greece, like black Honey, and is of a strong smell.  
35. Tempered: Heb. Salted.  
36. Put of it before, etc. That is, Offer it upon the golden Altar.  
37. To yourselves, etc. i. e. To your own use, v. 38.   

CHAP. XXXI.  
The ARGUMENT.  
Bezaleel and Aholiab are chosen by God, and fitted for building the Tabernacle, and all things belonging thereunto. The observation of the Sabbath is pressed upon the Israelites. Moses receives two Tables of Stone written by God.  
1. AND the LORD spoke unto Moses, saying,  
2. See, I have called by name, Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:  
3. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship.  
4. To divise cunning works, to work in gold, and in silver, and in brass,  
5. And in cutting of stones to set them, and in carving of timber, to work in all manner of workmanship.  
6. And I, behold, I have given with him, Aholiab the son of Ahisamach of the tribe of Dan; and in the hearts of all that are  I have put wisdom; that they may make all that I have commanded thee:  
7. The tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle,  
8. And the table and his furniture and the pure candlestick with all his furniture, and the altar of incense,  
9 And the altar of burnt-offering with all his furniture, and the laver and his foot,  
10. And the clothes of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.  
11. And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee, shall they do.  
12. And the LORD spoke unto Moses, saying,  
13. Speak thou also unto the children of Israel, saying. Verily my sabbaths ye shall keep: for it is a sign between me and you, throughout your generations; that ye may know that I am the LORD, that doth sanctify you.  
14. Ye shall keep the sabbath therefore: for it is holy unto you. Every one that defileth it, shall surely be put to death: for whosoever doth any work therein, that soul shall be cut off from among his people.  
15. Six days may work be done, but in the seventh is the sabbath of rest, holy to the LORD: whosoever doth any work in the sabbath-day, he shall surely be put to death.  
16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.  
17. It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.  
18. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.  
2. I have called by name: i. e. I have particularly chosen and designed. Vid. Esa. 43.1. Son: 1 Chron. 2.20. Of Hur: Ch. 17.12. and 24.14.  
3. Spirit of God: i. e. The gifts of the Spirit which follow, 1 Cor. 12.4, 8.  
4. To devise cunning works: To teach the Artificers, says the Chaldee.  
5. Stones: This the Chaldee understands truly of precious Stones. See ch. 28.21.  
7. Furniture: Heb. Vessels.  
8. Pure candlestick: Made of pure Gold, and by the Priest's daily care, to be kept clean and pure.  
10. Clothes of service: These Clothes of Service, as they stand here distinguished from the Priest's Holy Garments, may possibly refer to those Clothes and Cover which are mentioned Num. 4.7, 8, 9, 11, 12.  
13. Verily my sabbaths, etc. Tho' this work were to be done as God had appointed, yet not on the Sabbath Day. A sign between me and you: a token or acknowledgement that I am your God, and that you worship the Creator of Heaven and Earth. The Sabbath was afterward commanded as a Memorial of their Deliverance out of Egypt, Deut. 5.15. And it was a standing sign of that People's relation to God, as their Maker and Deliverer, Ezek. 20.20. That doth sanctify you: Or, That doth set you apart to my Service; and as a sign and token thereof, the Sabbath was ordained for the service of God, and rest from Worldly Occasions.  
14. Ye shall keep, etc. Ch. 20.8. Deut. 5.12. Ezek. 20.12. Be put to death: The case was thus (says Maimon) among the Jews. He that proudly and wittingly did work on the Sabbath was liable to be cut off: i. e. To perish by the hand of God: If he did it ignorantly he was obliged to bring his Sin-offering; but if he were convicted by Witnesses he was to be stoned, Num. 15.27.30. and 35.  
15. Holy: Heb. Holiness.  
17. In six days: Gen. 1.13. and 2.2.  
18. Two tables: Deut. 9.10. With the finger of God: This is spoken after the manner of Men, and is to be understood accordingly. These Tables, and the Writing on them, were no● the work of a Man, but were the work of God. Vid. ch. 31.16. [Vid. More Nevochim. p. 1. c. 66.]   

CHAP. XXXII.  
The ARGUMENT.  
In the absence of Moses the Israelites prevail with Aaron to make a Calf. They commit Idolatry. God's great displeasure thereupon. Moses intercedes with God on their behalf. The Tables of Stone are broken. Moses destroys the Calf, and expostulates with Aaron. The Sons of Levi slay many of the Israelites by the direction of Moses. Moses minds the People of the greatness of their Sin. He pleads with God on their behalf.  
1. AND when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wots not what is become of him.  
2. And Aaron said unto them, Break off the golden earrings wh●●h are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.  
3. And all the people broke off the golden earrings which were in their ears, and brought them unto Aaron.  
4. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.  
5. And when Aaron saw it, he built an altar before it, and Aaron made proclamation, and said, To morrow is a feast to the LORD.  
6. And they risen up early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and to drink, and risen up to play.  
7. And the LORD said unto Moses, Go, get thee down: for thy people which thou broughtest out of the land of Egypt, have corrupted themselves.  
8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.  
9 And the LORD said unto Moses, I have seen this people, and behold, it is a stiffnecked people.  
10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.  
11. And Moses besought the LORD his God; and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand?  
12. Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.  
13. Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it for ever.  
14. And the LORD repent of the evil, which he thought to do unto his people.  
15. And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.  
16. And the tables were the work of God, and the writing was the writing of God graven upon the tables.  
17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.  
18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing, do I hear.  
19 And it came to pass assoon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount.  
20. And he took the calf which they had made, and burned it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.  
21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?  
22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people that they are set on mischief,  
23. For they said unto me, Make us gods, which shall go before us: For as for this Moses, the man that brought us up out of the land of Egypt, we wots not what is become of him.  
24. And I said unto them, Whosoever hath any gold let them break it off: So they gave it me: then I cast it into the fire, and there came out this calf.  
25. And when Moses saw that the people were naked (for Aaron had made them naked unto their shame, amongst their enemies.)  
26. Then Moses stood in the gate of the camp, and said, Who is on the LORD's side? let him come unto me. And all the sons of Levi gathered themselves together unto him.  
27. And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.  
28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.  
29. For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.  
30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.  
31. And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.  
32. Yet now, if thou wilt, forgive their sin: and if not, blot me, I pray thee, out of thy book which thou hast written.  
33. And the LORD said unto Moses, whosoever hath sinned against me, him will I blot out of my book.  
34. Therefore now go, lead the people unto the place of which I have spoken unto thee: Behold mine angel shall go before thee: Nevertheless, in the day when I visit, I will visit their sin upon them.  
35. And the LORD plagued the people, because they made the calf which Aaron made.  
1. THE People: Not all the People, but a considerable part of them. See v. 26. and 1 Cor. 10.7. Unto Aaron: Or, against Aaron. 'Tis very probable that they came in a very tumultuous and violent manner, v. 22. Up, make us Gods, etc. Act. 7.40. They desire an Image or visible Symbol of the Divinity, which might at their pleasure go before them. Moses having been absent some considerable time, and the Pillar which was wont to go before them having, during that time, stood still.  
2. Golden Earrings: Possibly those very Jewels which the Egyptians had furnished them with at their departure out of Egypt, ch. 12.35. These Earrings were materials of Idolatry both now, and before, and after this time, Gen. 35.4. Judg. 8.24.  
4. And, etc. 1 King. 12.28. Psal. 106.19. Thy Gods: Or, thy God, Nehem. 9.18. They Worshipped God by this Image, (v. 5.) which yet does not excuse them from Idolatry, Act. 7.41. 1 Cor. 10.7. Exod. 20.4, 5.  
5. To the LORD: To Jehovah; but yet the Calf by which Jehovah is Worshipped, is called an Idol, Act. 7.41.  
6. People: 1 Cor. 10.7. Play: This mirth was an attendant upon their Idolatrous Worship, and is expressed by a word in the Hebrew that is sometimes applied to Whoredom; Idolatry being esteemed a spiritual Whoredom or Fornication, Gen. 39.17.  
7. Go: Deut. 9.12. Thy people: They have no right to be called God's people.  
8. They have: Deut. 9.8.  
9 I have seen, etc. Ch. 33.3. Deut. 9.13.  
10. Let me alone, etc. i. e. Do not pray or intercede for them, as the Chaldee hath it.  
11. And Moses, etc. Psal. 106.23. The LORD: Heb. The face of the LORD.  
12. Wherefore: Numb. 14.13.  
13. I will multiply: Gen. 12.7. and 15.7. and 48.16.  
14. Repent, etc. He was appeased, and turned from the Evil, as the Vulgar and Chaldee have it.  
15. On both their sides: i e. On the two foresides.  
16. Tables: Ch. 31.18.  
17. Shouted: In the mirth mentioned v. 6.  
18. Being overcome: Heb. Weakness. Sing: Play, says the Chaldee. Moses being before instructed, (v. 7.) discerned it not to be the voice of conquering or conquered People; but of those who rejoiced or sang as Men were wont to do in Festivals, and the Dancing attend upon them. Vid. Psal. 68.25. Judg. 21.19, 21.  
19 Broke them, etc. The People having first broken their Covenant with God.  
20. And he took, etc. Deut. 9.21.  it: He melted it probably, and by that means he first destroyed the form or figure of the Calf. Ground it to powder: And did by this destroy the whole Compages of it, and expose the Vanity of the Idol. Drink, etc. And by this means Moses utterly destroyed all the relics of this Idolatry, Deut. 7.25. There is an Opinion among the Jews, that this drink was like the Water of Jealousy, (Numb. 5.) serving for the discovery of the Idolaters, whom the Levites destroyed.  
24. And there came out this Calf: A very weak excuse of his Sin, much like that which we read, Gen. 3.12. and 1 Sam. 15.15.  
25. Naked: i. e. By reason of their Sin stripped and rob of the favour and protection of God, which was their glory and their strength, vid. Numb. 14.9. And now they were exposed to the scorn and violence of their Enemies. Their enemies: Heb. Those that risen up against them.  
26. On the LORD's side: i. e. That have not fallen into Idolatry.  
29. For Moses, etc. Or, And Moses said, Consecrate yourselves to day, to the LORD, because every man hath been against his son and against his brother, etc.  
32. Out of thy book which thou hast written: This is spoken of God after the manner of Men, and speaks the great Charity of Moses, who chooses rather to suffer, though death itself (see Num. 11.15.) than to behold the destruction of his People.  
33. Whosoever, etc. He that sins shall die.  
34. Angel: See ch. 23.20.  
35. Plagued: By the Levites, and in the plagues afterwards.   

CHAP. XXXIII.  
The ARGUMENT.  
God refuseth to go with the People, at which Message they mourn. The Tabernacle or Tent of Moses is removed out of the Camp. The cloudy Pillar stands at the door of it. God speaks unto Moses Face to Face. Moses desires God to show him his Way, and his Glory. God's words to Moses upon this occasion.  
1. AND the LORD said unto Moses, Depart, and go up hence, thou, and the people which thou hast brought up out of the land of Egypt, unto the land which I swore unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it.  
2. And I will send an Angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:  
3. Unto a land flowing with milk and honey: for I will not go up in the midst of thee, for thou art a stiffnecked people: lest I consume thee in the way.  
4. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.  
5. For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee, therefore now put off thy ornaments from thee, that I may know what to do unto thee.  
6. And the children of Israel stripped themselves of their ornaments by the mount Horeb.  
7. And Moses took the Tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass that every one which sought the LORD, went out unto the Tabernacle of the congregation, which was without the camp.  
8. And it came to pass, when Moses went out unto the tabernacle, that all the people risen up, and stood every man at his tent-door, and looked after Moses, until he was gone into the tabernacle.  
9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.  
10. And all the people saw the cloudy pillar stand at the tabernacle-door: and all the people risen up and worshipped, every man in his tent-door.  
11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp; but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.  
12. And Moses said unto the LORD, See, thou sayest unto me, Bring up this people, and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.  
13. Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way that I may know thee, that I may find grace in thy sight, and consider that this nation is thy people.  
14. And he said, My presence shall go with thee, and I will give thee rest.  
15. And he said unto him, If thy presence go not with me, carry us not up hence.  
16. For wherein shall it be known here, that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth.  
17. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight: and I know thee by name.  
18. And he said, I beseech thee, show me thy glory.  
19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and I will be gracious, to whom I will be gracious, and will show mercy on whom I will show mercy.  
20. And he said, Thou canst not see my face: for there shall no man see me, and live.  
21. And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock.  
22. And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock; and will cover thee with my hand while I pass by.  
23. And I will take away mine hand, and thou shalt see my backparts: but my face shall not be seen.  
1. UNto thy seed: Gen. 12.7.  
2. And I will send an Angel: Deut. 7.22. Josh. 24.11. By the Angel here is meant a Creature, one of God's ministering Servants, and not the Angel mentioned Exod. 23.20. as is evident by comparing the Text.  
3. Stiff-nceked: Ch. 32.9. Deut. 9.13.  
4. And when the people: The order in which the things here reported to have been said and done will most clearly appear, if after v. 3. we read v. 5. and then v. 4. and 6. And this our Translators seem to be sensible of by their rendering those words, v. 5. For the LORD had said, etc. They could not but see that the threatening words which God bid Moses say to the Children of Israel, v. 5. was the reason why the people mourned v. 4. The word For, with which the fifth Verse gins, plainly shows, that this was the reason they mourned: They did this upon the sad tidings that God would not go up in the midst of them. God does after this promise his Presence, v. 14.  
5. That I may know: We must not think that God did not know his own purpose, and the event of things. And therefore the Greek render the word as signifying to show, or make known to others. And the words, That I may know, according to this rendering are as much as, That I may (or and I will) discover. See the Notes on Gen. 22.12.  
6. By the mount: Or, From the mount. At some distance possibly from the Mount, as being unworthy to come near the place where God did reveal himself.  
7. The Tabernacle: His Tabernacle, says the Greek: i. e. The Tent of Moses where he was wont to give Judgement, and to answer in matters of doubt. Without the camp: This was an Argument of God's displeasure with the People: It is not to be supposed that Moses did this without God's direction; and the descent of the cloudy Pillar upon this Tabernacle (v. 9) was an argument that God withdrew from the People the token of his Presence and Favour. And called it, etc. By the same name which the Tabernacle which was to be built by God's Command was called. This was at present a provisional Tabernacle instead of that (v. 9) Which sought the LORD: i. e. That sought the knowledge of God's Will by Moses, Ch. 18.15, 19, 20.  
8. Risen up, etc. In expectation of what would follow upon this removal of the Tent.  
9 Cloudy pillar: The token of the Angel's presence, ch. 13.21. and ch. 14.19.  
10. Worshipped: They bowed down and worshipped God for this token of his presence.  
11. Face to face: i. e. Plainly and familiarly; not in Visions, and Dreams, and dark speeches. This was a peculiar privilege to Moses, Num. 12.6, 8. Deut. 34.10. Departed not: He stayed to give Judgement, ch. 18.26.  
12. Whom: i. e. What Angel. I know thee by name: In a special manner I know thee: Above all men, as the Geeek render it. See v. 11.  
13. Thy way: i. e. Thy gracious and merciful Administration. Vid. Ps. 103.7. and 67.2. That I may find grace, etc. That so I may be assured of thy Favour.  
14. My presence: i. e. Myself. Here God promises the presence of his Divine Majesty; and that he will not leave them to the conduct of a created Angel: They shall be under the care of the Angel of his Presence according to his Promise, Exod. 23.20. Vid. Isa. 63.9.  
15. And he said unto him: Which words may be rendered, And he had said unto him; and so perhaps the words v. 17. The Lord said, might have been better rendered, The Lord had said.  
16. Be separated: i. e. Distinguished by a peculiar privilege, Ps. 76.1.  
18. Thy glory: i. e. Thy Face, as it is expressed (v. 20.) That which Moses begs is a more plain and familiar knowledge of the Divine Nature and Essence, or such a seeing of God (v. 20.) as this mortal state will not admit of.  
19 I will make all my goodness, etc. i. e. God promises to grant to Moses a knowledge of his goodness; he should see the footsteps of his Mercy, and he would let him know how he is affected to mankind. And will be gracious: Rom. 9.15.  
20. See my face: i. e. Perfectly know me, 1 Cor. 13.12.  
22. My glory: i. e. Glorious appearance which speaks me present. Cover thee with my hand: i. e. Powerfully protect thee, and hid thee.  
23. My backparts: This is spoken after the manner of Men: For God is a Spirit: We know God but imperfectly in this Life; we learn something of him by the effects of his Power, and Wisdom, and Goodness. A fuller knowledge is reserved for a future state.   

CHAP. XXXIV.  
The ARGUMENT.  
The two Tables are renewed. The Lord's Name proclaimed. Moses begs God's Presence and Pardon. Idolatry is strictly forbid. God renews his Covenant, and repeats several Laws that were given before. Moses continues fasting in the Mount forty days and forty Nights. The Face of Moses shines. He puts a Veil thereon whiles he speaks with the People, and removes it when he speaks with God.  
1. AND the LORD said unto M●ses, Hue thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables which thou brakest.  
2. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me, in the top of the mount.  
3. And no man shall come up with thee, neither let any man be seen throughout all the mount: neither let the flocks nor herds feed before that mount.  
4. And he hewed two tables of stone, like unto the first; and Moses risen up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.  
5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.  
6. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth,  
7. Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the child's children unto the third and to the fourth generation.  
8. And Moses made haste, and bowed his head towards the earth, and worshipped.  
9 And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go amongst us, (for it is a stiffnecked people) and pardon our iniquity and our sin, and take us for thine inheritance.  
10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people amongst which thou art, shall see the work of the LORD: for it is a terrible thing that I will do with thee.  
11. Observe thou that which I command thee this day: Behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.  
12. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee.  
13. But ye shall destroy their altars, break their images, and cut down their groves.  
14. For thou shalt worship no other God: for the LORD, whose name is Jealous, is a jealous God:  
15. Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice,  
16. And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.  
17. Thou shalt make thee not molten gods.  
18. The feast of unleavened bread shalt thou keep: Seven days shalt thou eat unleavened bread, as I commanded thee in the time of the month Abib: for in the month Abib thou camest out from Egypt.  
19 All that openeth the matrix is mine: and every firstling among thy , whether ox or sheep, that is male.  
20. But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem: and none shall appear before me empty.  
21. Six days thou shalt work, but on the seventh day thou shalt rest: in earing-time and in harvest thou shalt rest.  
22. And thou shalt observe the feast of weeks, of the first-fruits of wheat-harvest, and the feast of ingathering at the year's end.  
23. Thrice in the year shall all your man-children appear before the Lord GOD, the God of Israel.  
24. For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God, thrice in the year.  
25. Thou shalt not offer the blood of my sacrifice with leaven, neither shall the sacrifice of the feast of passover be left unto the morning.  
26. The first of the first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.  
27. And the LORD said unto Moses, Writ thou these words; for after the tenor of these words I have made a covenant with thee and with Israel.  
28. And he was there with the LORD forty days and fortynights; he did neither eat bread, nor drink water: and he wrote upon the tables the words of the covenant, the ten commandments.  
29. And it came to pass when Moses came down from mount Sinai (with the two tables of testimony in Moses' hand, when he came down from the mount) that Moses witted not that the skin of his face shone, while he talked with him.  
30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come nigh him.  
31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.  
32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.  
33. And till Moses had done speaking with them, he put a veil on his face.  
34. But when Moses went in before the LORD to speak with him, he took the veil off, until he came out. And he came out and spoke unto the children of Israel, that which he was commanded.  
35. And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the veil upon his face again, until he went in to speak with him.  
1. HUE thee: The first Tables were the work of God, ch. 32.16. Deut. 10.1,  
5. Descended: Was revealed, says the Chaldee: i. e. He manifested himself in the Cloud. And proclaimed the name: Or, He called upon the name, and then these words refer to Moses, who, upon God's glorious manifestation of himself, called upon God. This agrees well with the Hebrew Text (Vid. Gen. 12.8.) and is followed by the Vulgar Latin.  
6. And the LORD passed by, etc. That is, He caused his Divine Presence to pass by, as the Chaldee hath it. And proclaimed: i. e. And the Lord proclaimed, ch. 33.19.  
7. Will by no means clear: Or, Will not utterly cut off. For so the Hebrew word is observed sometimes to signify, and is by our English rendered to that sense, Zech. 5.3. Jer. 46.28. in the Margin. Besides, when Moses deprecates God's displeasure, he makes use of these words, Num. 14.18. [More Nevoch. p. 1. c. 54.] Visiting, etc. ch. 20.5. Deut. 5.9. Jer. 32.18.  
9 If now, etc. Moses is now encouraged to pray as he doth upon this proclaiming the Mercy and Goodness of God. My Lord: The Chaldee understands it of the Shecinah, or Divine Presence.  
10. I make: Deut. 5.2. A terrible thing: Such as speaks the Majesty and Power of God, who is terrible in his doing toward the children of men, Ps. 66.5.  
12. Take heed: Ch. 23.32. Deut. 7.2.  
13. Images: Heb. Statues.  
14. Jealous: Ch. 20.5.  
15. Go a whoring: Idolatry is a spiritual Whoredom, Ps. 73.27. He that loves and honours the Creature instead of the Creator is guilty of it, Jam. 4.4. And thou eat of his sacrifice: And so have Communion with an Idol, Num. 25.2. Ps. 106.28. Ezek. 18.6.22.9. 1 Cor. 10.20. Rev. 2.20.  
16. Their daughters: 1 King. 11.2.  
17. No molten: They are specially warned against molten Gods, they having transgressed so lately in the molten Calf, ch. 32.4.  
18. Unleavened: Ch. 23.15. Month: Ch. 13.4.  
19 All: Ch. 22.29. Ezek. 44.30.  
20. Lamb: Or, Kid. Empty: Ch. 23.15.  
21. Six: Ch. 23.12. Deut. 5.12. Luk. 13.14.  
22. And: Ch. 23.16. Years end: Heb. Revolution of the year.  
23. Thrice: Ch. 23.14, 17. Deut. 16.16.  
25. Thou, etc. Ch. 23.18.  
26. Kid: Ch. 23.19. Deut. 14.21.  
27. Writ thou these words: Deut. 4.13. i e. Do thou writ them in a Book apart: The ten Commandments only were written in the two Tables, and they were written by God (v. 1. Deut. 10.2.4.)  
28. And he: Ch. 24.18. Deut. 9.9. And he wrote: Not Moses but God. See v. 27. Commandments: Heb. Words.  
29. Shone: Was glorious, says the Greek, which rendering agrees well with what we read 2 Cor. 3.7. While he talked with him: These words express the cause why the Face of Moses did shine, viz. from his converse with God, 2 Cor. 3.18.  
30. Were afraid: And by this means, it is likely, Moses came to the knowledge of it.  
33. He put: Or, He had put: Viz. during the time that he spoke with them. A veil: 2 Cor. 3.13, 14.  
34. He took the veil off: 2 Cor. 3.16.  
35. With him: That is, With God, as appears from v. 34.   

CHAP. XXXV.  
The ARGUMENT.  
The People are commanded to rest on the Sabbath-day.  Offerings for the Tabernacle to be received. Both Men and Women offer Materials. Bezaleel and Aholiab chosen for the Work.  
1. AND Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.  
2. Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doth work therein, shall be put to death.  
3. Ye shall kindle no fire throughout your habitations upon the sabbath-day.  
4. And Moses spoke unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying,  
5. Take ye from amongst you an offering unto the LORD: Whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,  
6. And blue, and purple, and scarlet, and fine linen, and goat's- hair,  
7. And rams skins died red, and badgers skins, and shittim-wood,  
8. And oil for the light, and spices for anointing oil, and for the sweet incense,  
9 And onyx-stones, and stones to be set, for the ephod, and for the breastplate.  
10. And every  among you, shall come and make all that the LORD hath commanded;  
11. The tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets,  
12. The ark and the staves thereof, with the mercy-seat, and the veil of the covering,  
13. The table and his staves, and all his vessels, and the shewbread,  
14. The candlestick also for the light, and his furniture, and his lamps, with the oil for the light,  
15. And the incense-altar, and his staves, and the anointing oil, and the sweet incense, and the hanging for the door at the entering in of the tabernacle,  
16. The altar of burnt-offering with his brazen grate, his staves, and all his vessels, the laver and his foot,  
17. The hang of the court, his pillars, and their sockets, and the hanging for the door of the court,  
18. The pins of the tabernacle, and the pins of the court, and their cords,  
19 The clothes of service, to do service in the holy place, the holy garments for Aaron the priest, and the garments of his sons to minister in the priest's office.  
20. And all the congregation of the children of Israel departed from the presence of Moses.  
21. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments.  
22. And they came both men and women, as many as were willing-hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the LORD.  
23. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goat's- hair, and red skins of rams, and badgers skins, brought them.  
24. Every one that did offer an offering of silver and brass, brought the LORD's offering: and every man with whom was found shittim-wood for any work of the service, brought it.  
25. And all the women that were , did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.  
26. And all the women whose heart stirred them up in wisdom, spun goat's- hair.  
27. And the rulers brought onyx-stones, and stones to be set, for the ephod, and for the breastplate:  
28. And spice, and oil for the light, and for the anointing oil, and for the sweet incense.  
29. The children of Israel brought a willing-offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made, by the hand of Moses.  
30. And Moses said unto the children of Israel, See, the LORD hath called by name Bezaleel the son of Vri, the son of Hur, of the tribe of Judah:  
31. And he hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship;  
32. And to devise curious works, to work in gold, and in silver, and in brass,  
33. And in the cutting of stones to set them, and in carving of wood to make any manner of cunning work.  
34. And he hath put in his heart that he may teach, both he and Aholiab the son of Ahisamach of the tribe of Dan.  
35. Them hath he filled with wisdom of heart, to work all manner of work of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.  
2. Six days: Ch. 20.9. Levit. 23.3. Deut. 5.12. Luk. 13.14. An holy day: Heb. Holiness. Put to death: See the Notes on ch. 31.14.  
3. Ye shall kindle no fire: Neither for common work, which was forbid on the Sabbath, (ch. 20.10. and ch. 31.15.) nor yet to dress Meat withal, which upon other Festivals was allowed, (ch. 12.16.) ch. 16.23.  
5. Take ye from amongst you, etc. i. e. Bring me, or, tak● for me. As it is ch. 25.2. See the Notes upon that place. A willing heart: Ch. 25.2.  
11. The Tabernacle: Ch. 26.1. His tent and his covering: i. e. The Curtains thereof, as well as the outward Covering of Rams Skins, and Badgers Skins, ch. 26.14. and ch. 36.14.  
12. The veil of the covering: i. e. That Veil which divides between the Holy and the Holy of Holies, mentioned ch. 26.31. It is here fitly mentioned after the Ark and Mercy-seat, which were within the Veil, (ch. 26.33.) and before the Table, the Candlestick, and the Altar of Incense which were in the Holy place, and without the Veil.  
15. And the Incense-altar: Ch. 30.1. The Altar of burnt-offering: Ch. 27.1.  
28. Spice: Chap. 30.23.  
30. The LORD hath, etc. Chap. 31. v. 2.   

CHAP. XXXVI.  
The ARGUMENT.  
Moses delivers the Offerings brought by the People to the Work●●n. The People are restrained from any farther Offerings. The Curtains with Cherubims are made, and those of Goat's-hair. The Board's and Bars are prepared; as also the Veil and Hanging.  
1. THAN wrought Bezaleel and Aholiab, and every  man, in whom the LORD put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded.  
2. And Moses called Bezaleel and Aholiab, and every  man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it.  
3. And they received of Moses all the offering which the children of Israel had brought, for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free-offerings every morning.  
4. And all the wise men that wrought all the work of the sanctuary, came every man from his work which they made.  
5. And they spoke unto Moses, saying, The people bring much more then enough for the service of the work which the LORD commanded to make.  
6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary▪ So the people were restrained from bringing.  
7. For the stuff they had was sufficient for all the work to make it, and too much.  
8. And every  man, among them, that wrought the work of the tabernacle, made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.  
9 The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits: the curtains were all of one cise.  
10. And he coupled the five curtains one unto another: and the other five-curtains he coupled one to another.  
11. And he made loops of blue on the edge of one curtain, from the selvedge in the coupling: likewise he made in the uttermost side of another curtain, in the coupling of the second.  
12. Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another.  
13. And he made fifty taches of gold, and coupled the curtains one unto another with the taches. So it became one tabernacle.  
14. And he made curtains of goat's- hair for the tent over the tabernacle: eleven curtains he made them.  
15. The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one cise.  
16. And he coupled five curtains by themselves, and six curtains by themselves.  
17. And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain, which coupleth the second.  
18. And he made fifty taches of brass to couple the tent together, that it might be one.  
19 And he made a covering for the tent, of rams skins died red, and a covering of badgers skins above that.  
20. And he made boards for the tabernacle, of shittim-wood, standing up.  
21. The length of a board was ten cubits, and the breadth of a board one cubit and a half.  
22. One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle.  
23. And he made boards for the tabernacle: twenty boards for the southside, .  
24. And forty sockets of silver he made under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons.  
25. And for the other side of the tabernacle which is towards the north-corner, he made twenty boards,  
26. And their forty-sockets of silver: two sockets under one board, and two sockets under another board.  
27. And for the sides of the tabernacle westward, he made six boards.  
28. And two boards made he for the corners of the tabernacle in the two sides.  
29. And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners.  
30. And there were eight boards, and their sockets were sixteen sockets of silver, under every board two sockets.  
31. And he made bars of shittim-wood: five for the boards of the one side of the tabernacle,  
32. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward.  
33. And he made the middle bar to shoot through the boards from the one end to the other.  
34. And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold.  
35. And he made a veil of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.  
36. And he made thereunto four pillars of shittim- wood, and overlaid them with gold: their hooks were of gold, and he cast for them four sockets of silver.  
37. And he made an hanging for the tabernacle-door, of blue, and purple, and scarlet and fine twined linen, of needle-word,  
38. And the five pillars of it with their hooks: and he overlaid their chapiters, and their fillets with gold: but their five sockets were of brass.  
1. THAN wrought Bezaleel, etc. This Chapter, and those which follow, give an account of the execution of that which was designed and commanded before, ch. 25, 26, 27.  
5. More than enough: This they did not conceal, much less did they convert it to their own private use.  
6. Restrained: So great was their zeal for God's public Worship, that they needed a restraint upon their liberality; And the care of Moses is very remarkable, who would not have them exceed the limits which God had given.  
8. And every : Ch. 26.3, 4.  
12. Fifty loops: Ch. 26.10.  
14. For the tent: See the Notes on ch. 35.11.  
19 A covering: Ch. 35.11.  
25. For the other side: Or, for the second side.  
29. Coupled: Heb. Twinned.  
30. Under every board two sockets: Heb. Two sockets, two sockets under one board.  
31. Bars of shittim-wood: Ch. 25.28. and 30.5.  
37. Of needlework: Heb. The work of a needle-worker, or embroiderer.   

CHAP. XXXVII.  
The ARGUMENT.  
The Ark is made, and Mercy-seat, with Cherubims, and the Table and Candlestick; As also the Altar of Incense, and anointing Oil.  
1. AND Bezaleel made the ark of shittim-wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it.  
2. And he overlaid it with pure gold within and without, and made a crown of gold to it round about.  
3. And he cast for it four rings of gold, to be set by the four corners of it: even two rings upon the one side of it, and two rings upon the other side of it.  
4. And he made staves of shittim-wood, and overlaid them with gold.  
5. And he put the staves into the rings, by the sides of the ark, to bear the ark.  
6. And he made the mercy-seat of pure gold: two cubits and an half was the length thereof, and one cubit and an half the breadth thereof.  
7. And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy-seat:  
8. One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy-seat made he the cherubims on the two ends thereof.  
9 And the cherubims spread out their wings on high, and covered with their wings over the mercy-seat, with their faces one to another; even to the mercy-seat-ward were the faces of the cherubims.  
10. And he made the table of shittim-wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof.  
11. And he overlaid it with pure gold, and made thereunto a crown of gold round about.  
12. Also he made thereunto a border of an hand-breadth, round about: and made a crown of gold for the border thereof round about.  
13. And he cast for it four rings of gold, and put the rings upon the four corners that were in the four feet thereof.  
14. Over against the border were the rings, the places for the staves, to bear the table.  
15. And he made the staves of shittim-wood, and overlaid them with gold, to bear the table.  
16. And he made the vessels which were upon the table, his dishes, and his spoons, and his bowls, and his covers, to cover withal, of pure gold.  
17. And he made the candlestick of pure gold: of beaten work made he the candlestick, his shaft, and his branch, his bowls, his knops, and his flowers were of the same.  
18. And six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof.  
19 Three bowls made after the fashion of almonds, in one branch, a knop and a flower: and three bowls made like almonds, in another branch, a knop and a flower: so throughout the six branches, going out of the candlestick.  
20. And in the candlestick were four bowls made like almonds, his knops and his flowers.  
21. And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches going out of it.  
22. Their knops and their branches were of the same: all of it was one beaten work of pure gold.  
23. And he made his seven lamps, and his snuffers, and his snuff-dishes, of pure gold.  
24. Of a talon of pure gold made he it, and all the vessels thereof.  
25. And be made the incense-altar of shittim-wood: the length of it was a cubit, and the breadth of it a cubit (it was foursquare) and two cubits was the height of it; the horns thereof were of the same.  
26. And he overlaid it with pure gold, both the top of it and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about.  
27. And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal.  
28. And he made the staves of shittim-wood, and overlaid them with gold.  
29. And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.  
1. AND Bezaleel made the Ark: Ch. 25.10. This Ark was a more peculiar Symbol of the Divine Presence. See the Notes on ch. 25.22. And the making of it was first recommended, ch. 25.10. and reported here in the first place: And it was made by Bezaleel the principal Workman, whom God had filled with his Spirit, ch. 35.21.  
6. The mercy-seat: Ch. 25.17.  
8. On the end: Or, Out of, etc. And so also in the words which follow.  
10. Table: Ch. 25.23.  
16. Dishes: Ch. 25.29. To cover withal: Or, to pour out withal.  
17. Candlestick: Ch. 25.31.  
20. In the Candlestick: That is, in the Shaft or Middle-part of the Candlestick. See the Notes on ch. 25.33.  
25. And he made, etc. See ch. 30.1.  
29. The holy anointing oil: Ch. 30.35.   

CHAP. XXXVIII.  
The ARGUMENT.  
The Altar of Burnt-offering. The Laver of Brass. The Court, and Hang. Of the Gold, Silver, and Brass spent in this work.  
1. AND he made the altar of burnt-offering of shittim-wood: five cubits was the length thereof, and five cubits the breadth thereof (it was foursquare) and three cubits the height thereof.  
2. And he made the horns thereof on the four corners of it: the horns thereof were of the same, and he overlaid it with brass.  
3 And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the fire-pans: all the vessels thereof made he of brass.  
4. And he made for the altar a brazen grate of network, under the compass thereof, beneath unto the midst of it.  
5. And he cast four rings for the four ends of the grate of brass, to be places for the staves.  
6. And he made the staves of shittim-wood, and overlaid them with brass.  
7. And be put the staves into the rings on the sides of the altar, to bear it withal, he made the altar hollow with boards.  
8. And he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women assembling, which assembled at the door of the tabernacle of the congregation.  
9 And he made the court: on the southside southward, the hang of the court were of fine twined linen, an hundred cubits.  
10. Their pillars were twenty, and their brazen sockets twenty: the hooks of the pillars, and their fillets were of silver.  
11. And for the north-side, the hang were an hundred cubits, their pillars were twenty, and their sockets of brass twenty: the hooks of the pillars, and their fillets of silver.  
12. And for the westside were hang of fifty cubits, their pillars ten, and their sockets ten: the hooks of the pillars, and their fillets, of silver.  
13. And for the east-side eastward fifty cubits.  
14. The hang of the one side of the gate were fifteen cubits, their pillars three, and their sockets three.  
15. And for the other side of the ourt-gate, on this hand and that hand, were hang of fifteen cubits, their pillars three, and their sockets three.  
16. All the hang of the court round about, were of fine twined linen.  
17. And the sockets for the pillars were of brass, the hooks of the pillars, and their fillets of silver; and the overlaying of their chapiters of silver, and all the pillars of the court were filleted with silver.  
18. And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hang of the court.  
19 And their pillars were four, and their sockets of brass four, their hooks of silver, and the overlaying of their chapiters, and their fillets of silver.  
20. And all the pins of the tabernacle, and of the court round about, were of brass.  
21. This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest.  
22. And Bezaleel the son of Vri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.  
23. And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.  
24. All the gold that was occupied for the work, in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.  
25. And the silver of them that were numbered of the congregation, was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary.  
26. A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand, and three thousand, and five hundred and fifty men.  
27. And of the hundred talents of silver, were cast the sockets of the sanctuary, and the sockets of the veil; an hundred sockets of the hundred talents, a talon for a socket.  
28. And of the thousand seven hundred, seventy and five shekels, he made hooks for the pillars, and overlaid their chapiters, and filleted them.  
29. And the brass of the offering was seventy talents, and two thousand, and four hundred shekels.  
30. And therewith he made the sockets to the door of the tabernacle of the congregation, and the brazen altar, and the brazen grate for it, and all the vessels of the altar.  
31. And the sockets of the court round about, and the sockets of the ourt-gate, and all the pins of the tabernacle, and all the pins of the court round about.  
1. AND he made: Ch. 27.1.  
8. Looking-glasses: Or, Brasen-glasses. Not made of Glass, of which we have no mention, but Brass polished, which served the same purpose which our Looking-glasses are designed for. Vid. Ezra 8. 2●. Assembling, which assembled: Heb. Assembling by troops. They assembled upon a Religious account to the place of God's Worship, and more peculiar Presence; and, as the Greek and Chaldee understand it, as they met there to fast, or to pray, so it is evident, that they did also bestow of their Substance upon the service of God, in that they parted with their fine and polished Brass, by which they adorned themselves, to make the Laver of Brass.  
9 Court: Vid. Ch. 27.9.  
18. The height in the breadth: i. e. The height of the hang breadth: That was its height when it hung up, which was its breadth when it lay along.  
20. Pins: Ch. 27.19.  
21. The sum of the tabernacle: i. e. The Sum of Particulars belonging to the Tabernacle. Ithamar: Num. 4.28, 31, 32, 33.  
24. Talents: A Shekel is half an Ounce, and in Silver it amounts to our 2 s. 6 d. or near it. A Bekah is half so much. A Talon is 3000 Shekels: This appears, v. 25, 26, 28. The 603550 are taxed at a Bekah apiece. This makes 301775 Shekels, and reckoning 3000 Shekels to a Talon, the 301775 Shekels make up 100 Talents and 1775 Shekels, counting the Shekel of Silver at 2 s. 6 d. the Talon of Silver amounts to 375 l. Sterling. Their Talon of Gold was of the same weight, and should we allow it but of ten times the value, a Shekel of Gold will amount to 1 l. 5 s. Sterling, and a Talon of Gold to 3750 l.  
25. Numbered: Exod. 30.13.  
26. Every man: Heb. A Poll.   

CHAP. XXXIX.  
The ARGUMENT.  
Of the Clothes of Service and Holy Garments. The Tabernacle is brought to Moses with its several Utensils, and approved of by him.  
1. AND of the blue, and purple, and scarlet, they made clothes of service, to do service in the holy place, and made the holy garments for Aaron; as the LORD commanded Moses.  
2. And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen.  
3. And they did beat the gold into thin plates, and cut it into wires; to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work.  
4. They made shoulder-pieces for it, to couple it together: by the two edges was it coupled together.  
5. And the curious girdle of his ephod that was upon it was of the same, according to the work thereof; of gold, blue, and purple, and scarlet, and fine twined linen; as the LORD commanded Moses.  
6. And they wrought onyx-stones enclosed in ouches of gold, graven as signets are graven, with the names of the children of Israel.  
7. And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the LORD commanded Moses.  
8. And he made the breastplate of cunning work, like the work of the ephod; of gold, blue, and purple, and scarlet, and fine twined linen.  
9 It was foursquare, they made the breastplate double: a span was the length thereof, and a span the breadth thereof being doubled.  
10. And they see in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row.  
11. And the second row, an emeraud, a sapphire, and a diamond.  
12. And the third row, a ligure, an agate, and an amethyst.  
13. And the fourth row, a beryl, an onyx, and a jasper: they were enclosed in ouches of gold in their enclosings.  
14. And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes.  
15. And they made upon the breastplate chains at the ends, of  work of pure gold.  
16. And they made two ouches of gold, and two gold rings: and put the two rings in the two ends of the breastplate.  
17. And they put the two  chains of gold in the two rings on the ends of the breastplate.  
18. And the two ends of the two  chains they fastened in the two ouches, and put them on the shoulder-pieces of the ephod, before it.  
19 And they made two rings of gold, and put them on the two ends of the breastplate upon the border of it, which was on the side of the ephod inward.  
20. And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the forepart of it, over against the other coupling thereof, above the curious girdle of the ephod.  
21. And they did bind the breastplate by his rings unto the rings of the ephod, with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod, as the LORD commanded Moses.  
22. And he made the robe of the ephod of woven work, all of blue.  
23. And there was a hole in the midst of the robe, as the hole of an habergeon, with a band round about the hole, that it should not rend.  
24. And they made upon the hems of the robe, pomegranates of blue, and purple, and scarlet, and twined linen.  
25. And they made bells of pure gold, and put the bells between the pomegranates, upon the hem of the robe, round about between the pomegranates.  
26. A bell and a pomegranate, a bell and a pomegranate round about the hem of the robe to minister in; as the LORD commanded Moses.  
27. And they made coats of fine linen, of woven work, for Aaron and for his sons,  
28. And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen,  
29. And a girdle of fine twined linen, and blue, and purple, and scarlet, of needlework; as the LORD commanded Moses.  
30. And they made the plate of the holy crown, of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO THE LORD.  
31. And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the LORD commanded Moses.  
32. Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they.  
33. And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets,  
34. And the covering of rams skins died red, and the covering of badgers skins, and the veil of the covering,  
35. The ark of the testimony, and the staves thereof, and the mercy-seat,  
36. The table, and all the vessels thereof, and the shewbread,  
37. The pure candlestick, with the lamps thereof, even with the lamps to be set in order, and all the vessels thereof, and the oil for light,  
38. And the golden Altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle-door,  
39 The brazen altar, and his grate of brass, his staves, and all his vessels, the laver and his foot.  
40. The hang of the court, his pillars, and his sockets, and the hanging for the ourt-gate, his cords and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation.  
41. The clothes of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons garments to minister in the priest's office.  
42. According to all that the LORD commanded Moses, so the children of Israel made all the work.  
43. And Moses did look upon all the work, and behold, they had done it as the LORD had commanded, even so had they done it: And Moses blessed them.  
1. MADE the holy garments: Ch. 31.10. and 35.19.  
2. Ephod: Vid. Ch. 28.6.  
6. And they wrought: Ch. 28.9.  
7. Memorial: Ch. 28.12.  
8. Breastplate: Ch. 28.15.  
10. Sardius: Or, Ruby.  
25. Bells: Ch. 28.33.  
28. Linen breeches: Ch. 28.42.  
30. Holiness: Ch. 28.36.   

CHAP. XL.  
The ARGUMENT.  
Moses is commanded to set up the Tabernacle, and to anoint it. Aaron and his Sons are to be sanctified. These things are done as is commanded.  
1. AND the LORD spoke unto Moses, saying,  
2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.  

2514. 1490.  3. And thou shalt put therein the ark of the testimony, and cover the ark with the veil.  
4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it, and thou shalt bring in the candlestick, and light the lamps thereof.  
5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.  
6. And thou shalt set the altar of the burnt-offering, before the door of the tabernacle of the tent of the congregation.  
7. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.  
8. And thou shalt set up the court round about, and hang up the hanging at the ourt-gate.  
9 And thou shalt take the anointing oil, and anoint the tabernacle and all that is therein, and shalt hollow it, and all the vessels thereof: and it shall be holy.  
10. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.  
11. And thou shalt anoint the laver, and his foot, and sanctify it.  
12. And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.  
13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.  
14. And thou shalt bring his sons, and cloth them with coats:  
15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood, throughout their generations.  
16. Thus did Moses: according to all that the LORD commanded him, so did he:  
17. And it came to pass, in the first month in the second year, on the first day of the month, that the tabernacle was reared up.  
18. And Moses reared up the tabernacle, and fastened his sockets, and set up the boards thereof, and put in the bars thereof, and reared up his pillars.  
19 And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the LORD commanded Moses.  
20 And he took, and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark.  
21. And he brought the ark into the tabernacle, and set up the veil of the covering, and covered the ark of the testimony; as the LORD commanded Moses.  
22. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the veil.  
23. And he set the bread in order upon it, before the LORD; as the LORD had commanded Moses.  
24. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle .  
25. And he lighted the lamps before the LORD, as the LORD commanded Moses.  
26. And he put the golden altar in the tent of the congregation, before the veil.  
27. And he burned sweet incense thereon, as the LORD commanded Moses.  
28. And he set up the hanging, at the door of the tabernacle.  
29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meat-offering; as the LORD commanded Moses.  
30. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.  
31. And Moses, and Aaron and his sons, washed their hands and their feet thereat.  
32. When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the LORD commanded Moses.  
33. And he reared up the court-round about the tabernacle and the altar, and set up the hanging of the ourt-gate so Moses finished the work.  
34. Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.  
35. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.  
36. And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys.  
37. But if the cloud were not taken up, than they journeyed not, till the day that it was taken up.  
38. For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.  
3. 
2514. 1490.  The ark of the testimony: So called, because the Tables of the Law (which is sometime called the Testimony, v. 20.) were put into it, ch. 25.16.  
4. Thou shalt bring in, etc. Ch. 26.35. The things that are to be set in order upon it: Heb. The order thereof.  
10. Most holy: Heb. Holiness of holinesses, in that it hallowed the Sacrifice, Exod. 29.37.  
11. Sanctify it, i. e. Separate it to a peculiar and holy use.  
15. An everlasting priesthood: i. e. The Successors of the ordinary Priests shall not need to be anointed for the future, as the High Priests were. The High Priests were elected, and therefore it was fit they should be anointed: But the Priesthood belonged to the other Priests as their Birthright.  
17. Tabernacle: Num. 7.1.  
21. Set: Ch. 35.12.  
29. LORD: Ch. 30.9.  
34. Then a cloud: Num. 9.15. 1 King. 8.10.  
36. Went onward: Heb. Journeyed.    
FINIS.   

Imprimatur.  
Octob. 24. 1693. Jo. Cant.   

A COMMENTARY ON THE Five Books of MOSES: WITH A DISSERTATION Concerning the Author or Writer of the said Books; AND A General Argument to each of them.  
BY RICHARD, Lord Bishop of Bath and Wells.  
Vol. II.  
LONDON, Printed by J. Heptinstall, for William Rogers, at the Sun against St. Dunstan's Church, in Fleetstreet, MDCXCIV.   

THE Third Book of Moses, CALLED LEVITICUS.  

THE General Argument OF THE Third Book of MOSES, CALLED LEVITICUS.  
LEVI was the third Son of Jacob: From him his Posterity had the name of Levites: Aaron, who, with his Sons, was called to the Priesthood, was from him called a Levite, Exod. 4.14. And that Priesthood that was settled in that Family is called Levitical, Heb. 7.11. The Law relating to the discharge of the Priest's Office is properly called the Levitical Law; and upon that account that Book of Moses, which more especially treats of the Holy Rites and Services, in which these Priests were by their Office employed, is very fitly, from the Subject-matter of it, called Leviticus.  
And this is the main Subject of this very excellent Book, as will more clearly appear afterwards.  
And because a great part of the Priest's Office was taken up in attendance upon the Altar, and he was nearly concerned in the Sacrifices and holy Oblations which were presented by the People; and because this Book treats largely of those Sacrifices, and the Rites thereunto belonging, and that in the very beginning of it. I know not how to let the Reader into the Book itself, any better way, than by premising something concerning the Sacrifices themselves which are here treated of. And to that purpose I shall,  
First, Consider the matter of these Sacrifices, or what things they were which were required or allowed to be offered at the Altar.  
Secondly, I shall consider the several sorts or kinds of these Sacrifices, with the particular Laws annexed unto them; and shall in this matter offer nothing but what the Text of the Law gives me ground for.  
Thirdly, I shall in very few words show how very useful it is to understand this matter.  
I. I shall consider the matter of these Sacrifices, or what things they were which were required or allowed to be offered at the Altar.  
And these Oblations being either of living creatures, or of things that were inanimate, I shall,  
First, Consider what living Creatures were admitted for Sacrifices, where these Sacrifices were bloody. And they were Five only; viz. Out of the Herd, the Bullock only; Out of the Flock, the Sheep and the Goat; From among the Fowls, the Turtle-Dove, and the less or younger Pigeon. More than these were not allowed by the Law. For the Birds (rendered Sparrows in the Marginal reaching, Levit. 14.) they belong not at all to this matter. For I am speaking here of bloody Sacrifices: For those Birds, one of them was not killed, and neither of them had any relation to God's Altar. These living Creatures, admitted for Sacrifices, were such as were common and easy to be procured: Besides, they were tame and gentle, very innocent, and useful and harmless: No ravenous Beasts are admitted, no Birds of prey. What more useful than a Bullock, more profitable than a Sheep and Goat, more simple and harmless than a Dove or Pigeon? And if the Observation of Philo be true, That the Offerer was to be like his Oblation, then are innocence and industry, usefulness and simplicity recommended here to the Worshipper of God.  
Secondly, What things were admitted where the Oblation was of things that were inanimate. And such things there were in the Meat-offering, (of which Offering I shall speak more particularly afterwards,) viz. Fine Flour, Oil, Frankincense, Salt, and, in one case, green Ears of Corn, (Levit. 2.1, 14.) and Wine, Numb. 15.28.  
II. The bloody Sacrifices were of four sorts; and they were these: The Holocausts or whole Burnt-offerings, the Sin-offerings, the Trespass-offerings, and the Peace-offerings. A short account of which, the Reader may take as follows.  
The Holocaust or Burnt-offering deserves to be considered first; For so it is by Moses in this Book of Leviticus. Besides, it hath been thought to be the most ancient kind of Sacrifice; and certain it is, that it is in itself the most perfect, and comprehensive, and speaks the greatest devotion and generosity (2 Chron. 29.31.) in the Offerer. For this Sacrifice was entirely burnt and consumed, it was all God's; nothing of the Flesh remained to the Priest or to the Offerer, Levit. 1.9, 13. It must be a Male that is offered in this principal Sacrifice, (Levit. 1.3, 10. with ch. 22.19.) And though it were expiatory, (Levit. 1.3.) yet it does not always suppose a particular Sin or Trespass that obliged the Offerer to bring this kind of Sacrifice. But was as freely offered, and very often as voluntary in all respects as any other Offering whatsoever, (Levit. 22.18, 19) Some of these were offered for private Persons, others for the whole Congregation.  
For the whole Congregation there were a certain number fixed and stated, and continually offered up year by year. Two were offered up daily, besides the Additionals on every Sabbath, New Moon, and Festival, the number of which (reckoning 365 days in a year) comes to no less than 1243 Head of the Herd and Flock, as may soon be collected from Numb. ch. 28. and ch. 29.  
Some were for private persons, and upon particular occasions and emergencies; the number of which cannot therefore be precisely taken, as may be done in those . There were many Occasions which when they happened (and that they frequently did) required an Holocaust by the Letter of the Law of Moses, and there were many also that were voluntarily offered; and I leave the Reader to collect these Occasions from the Books of Moses. For I should be too large, if I should in this place very particularly insist upon all those matters which would fall under this Head. I proceed therefore to  
The Sin-offering: This supposeth a Sin antecedent, and that of the Congregation or of a private Person. For there are of them also (as hath been observed of the Holocausts, before) some that were offered up for the Sins of the Congregation, and others for the Sins of private Persons, as appears abundantly from Leviticus, ch. 4. But there is another division of Sin-offerings which is very much to be heeded: For whereas, generally speaking, the Priest did partake of the Sin-offering, (though the Offerer never did) as appears Levit. 6.26, 29. and ch. 10.17. Yet there were some Sin-offerings in which the Priest did not partake, v. g. when he offered a Sin-offering for himself, or for the whole Congregation, (Levit. 4.) Here (as in the whole Burnt-offering) all was burnt, and besides that, without the Camp also. We have a general Rule in this case in the words which follow: No Sin-offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire, Levit. 6.30. There is still a third division of the Sin-offerings, and it is this; viz. That some of them were fixed and determined; i. e. The Offerer knew what certain Offering he must in that case bring: Some of them were undetermined, and, as occasion was, might admit of more or less. E. g. Thus the Sin-offering for the Priest was determined; it must be a young Bullock, Levit. 4.3. The whole Congregation is obliged to the same, v. 14. The Ruler in that case was obliged to offer a Kid of the Goats, and that a Male also, v. 23. One of the common people was obliged to bring a female Kid of the Goats, v. 28. But in other cases, and where the Offerer was poor, He was allowed a cheaper Offering instead of a more costly one; where he was directed to a Lamb or a Kid, (Levit. 5.6.) yet in case of poverty God would accept of two Turtle-Doves or two young Pigeons, (v. 7.) And when his poverty was very great, God allowed of the tenth part of an Ephah of fine Flour for his Sin-offering, and that without the expense of either Oil or Frankincense mingled with it, (v. 11.) I proceed to the  
Trespass-offering, strictly so called. We find this Offering different from the Sin-offering in several particulars. For, (1.) The Sin-offering was sometime offered for the whole Congregation, as well as for private Persons; but we find no Trespass-offering required for the Congregation. (2.) A Female was allowed for a Sin-offering, but a Male was always required in a Trespass-offering, strictly so called. [See the Notes on Levit. 5.6.] (3.) The Blood of the Sin-offering was to be put upon the Horns, that of the Trespass-offering on the sides of the Altar, Levit. 4.7. with ch. 7.2. In this indeed they both agreed that they were not to be offered voluntarily and at pleasure, as Holocausts and Peace-offerings might. And in this they agreed also, that both the one and the other were most Holy, and the remainder of them to be eaten by the Priests only in the Holy place: And in this respect they differed much from the Holocausts and Peace-offerings; the first whereof had no remainders to be eaten either by Priest or Offerer; the latter might be eaten by Priest and Offerer, or other persons that were legally clean, and that in a clean place. There are two sorts of these Trespass-offerings mentioned by the Jewish Writers. (1.) There is one which they commonly call Asham Talui, i. e. an Offering for a doubtful Trespass. E. g. When a Man was not absolutely sure that he had trespassed, but yet suspected he might be guilty of a Trespass that required an Offering, in such a case of suspense he was obliged to this kind of Trespass-offering. For this the Jews are said to ground themselves upon, Levit. 5. 17, 18. This spoke a pious care; And Job is remembered for his Piety, when he offered up Holocausts daily for his Sons in their days of their feasting: For Job said, It may be that my Sons have sinned and cursed God in their hearts, Job 1.5. There is another (2.) Trespass-offering for a Trespass that was certain and known. And under this Head we find the following Severals in the Law of Moses. There was one for the Nazarite, who was defiled with the dead, Numb. 6.12. Another for the Leper, who was to be cleansed, Leu. 14.12. Another for him that had defiled an Hebrew Bondwoman, Leu. 19.20, 21. Another for him that was guilty of Sacrilege, Leu. 5.16. And one for him that had failed in Trust, and defrauded his Neighbour, Leu. 6.2, 3, 4, 5, 6. I shall now proceed to the remaining sort of bloody Sacrifices, viz.  
The Peace-offerings. The two last kind of Offerings, viz. that for Sin and Trespass, supposed the Offerer obnoxious, and God to be displeased; and they were appointed for Atonement and Reconciliation. But these Offerings suppose God reconciled to the Offerer, and him to be at peace with God, and in his favour. And as an undeniable proof of that, the Offerer was here admitted to partake of the Altar. For, whereas in the Holocausts the Altar consumed all the Flesh of the Sacrifice, neither Priest nor People were allowed to partake: And in the Sin and Trespass-offerings, though the Priests did partake, yet the Offerers had no share allowed them. In these Peace-offerings the Offerers themselves were admitted to partake of the Sacrifice, and to feast upon it. They did partake of the Lord's Table, and that was a sign of favour and friendship: For eating together was always esteemed so, and was therefore used of old in making Covenants and Agreements: They who partake of the Altar, have fellowship or communion with God, as they are partakers of his Table, vid. 1 Cor. 10.16, 17, 18, 19, 20, 21. There are three several sorts of these Peace-offerings expressly mentioned in this Book of Leviticus, (ch. 7.11, 12, 16.) viz. The Thanksgiving, the Vow and voluntary Offering. We must know that all these Offerings had relation to prosperous things; the first of these three to such as were already obtained, and did therefore look backward altogether; the other two looked forward toward some good things in hope or prospect. The Jewish Writers observe a difference between the two latter of them in the manner, after which the Offerer obliged himself to one or the other of them. He that made a Vow, said thus, or to this effect: Behold I take upon myself an Holocaust, or, a Peace-offering to be offered. But the voluntary Offerer said, Behold such a beast is an Holocaust, or a Peace-offering. The difference is very considerable. For in the first there is an Obligation to a certain kind of Oblation; in the second, the individual Beast or thing to be offered is named. So that in the voluntary Offering, if the Beast, etc. set aside for the Offering should chance to perish before 'twas offered, the Obligation of the Offerer, was in the same moment extinguished. 'Twas otherwise in a Vow: For as the Votary is supposed in some straight or danger when he made his Vow, so the very form of words in which his Vow is conceived obligeth him to make it good. There is this farther difference between these two Offerings, (and the reason of it is manifest) That whatever was vowed, must be perfect in its kind, for nothing else might be sacrificed: But a less perfect Beast was accepted in a voluntary Offerer; and though the thing that was imperfect might not be offered on God's Altar, yet the price of it would be accepted for an holy use. The words of the Law are express: Either a Bullock or a Lamb that hath any thing superfluous or lacking in its parts, that mayest thou offer for a freewill Offering; but for a Vow, it shall not be accepted, Levit. 22.23. This Observation gives great light to the words of the Prophet, Cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing, Mal. 1.14. The VOWING and SACRIFICING a corrupt thing was a breach of two Laws, and most express Prohibitions.  
For the Thanksgiving-offering 'twas provided (with great reason) that it should be eaten the same day, Levit. 7.15. This obliged the Offerer to Charity or Hospitality: For 'tis not supposed he could eat it alone. Under this Head are reckoned the Nazarite's Offering, Numb. 6.17. The Paschal Lamb, the Chagigah or Festival, and additional Offerings, etc.  
These Peace-offerings were for the Congregation, in which case the remainder belonged to the Priests; or else for private persons. And then the Sacrifice was divided into three parts. First, there was God's part, which the Jews call Immurim, which was burnt upon the Altar, or God's Table, of which see Levit. 3.2, 3, 4, 5. Secondly, the Priest's Portion, viz. the Breast and Shoulder, Levit. 7.31, 32. Thirdly, the Offerer's part, which was the rest of the Flesh, and above three parts of four of the flesh of the whole; which might be eaten anywhere in Jerusalem, or any clean place in the Camp, to which the City answered in aftertimes, Levit. 10.14. And it might be eaten by any Israelite, Man or Woman that were clean. The Peace-offering is not offered of the Fowls, but of the Bullock, Sheep or Kid, Male or Female, Small or Great.  
And this is a more general account of the bloody Sacrifices, and all the bloody Sacrifices mentioned in the Law of Moses are reducible to one of these sorts, or compounded of them, says Maimon. [Praefat. ad Seder Kodashim.] I proceed to give some short account  
Of the Meat-offering, which by the Jews is called Minchah, which consisted of things inanimate, as was observed before. And such things they were as are of great use to the support of life, viz. Flour, Oil, Wine, Salt, etc. I will not enlarge upon this Head. Some of these Meat-offerings were solitary; i. e. were offered alone and by themselves, others were offered with bloody Sacrifices as concomitants: Some without Wine, others with, viz. the concomitant ones. Some were for the whole Congregation, viz. the waved sheaf, Levit. 23.11. The two wave loaves, Levit. 23.17. The shewbread, Exod. 25.11. Some for private persons. And under this last Head the Jews reckon several. Among which were that for the poor Sinner, who could not bear the price of a bloody Sacrifice, Leu. 5.11. That for the suspected Woman, Numb. 5. besides the voluntary ones.  
III. I shall show in few words how very useful it is to understand this matter. And so it is on sundry accounts. For, (1.) We shall by this means the better apprehend the meaning of the Law of Moses, and many times better discern the reason of some particular Laws, and see in the whole System and Doctrine of the Sacrifices a greater Congruity, and Harmony, and Consistence than we could do otherwise. And this will render the reading this part of the Law more entertaining to us. (2.) We shall better understand the Christian Doctrine. For here are many things that point at things to come to pass in the days of the Messiah, and that refer to his Sufferings and Death, and the atonement he made by the Sacrifice of himself. And there are many passages in the New Testament, especially in the Epistle to the Hebrews, which will by this means be better understood. I have often thought the Book of Leviticus an excellent Comment on the Epistle to the Hebrews. (3.) We may hence be farther convinced of the Divine Perfections. Of God's purity, who declares his hatred of Sin, by requiring piacular Sacrifices to make atonement, not thinking it fit it should go altogether unpunished. Besides, we may clearly see the Divine Mercy; that God would accept any Sacrifice, is a great favour, and a greater still that he requires such as are not costly and rare, and allows of a meaner Offering from the poor and indigent. I will not pursue this matter: Otherwise 'twere easy to give farther instances of the great usefulness of the knowledge of these things.  
The nine first Chapters of this Book are generally spent on this Subject. We have an account of the Death of Nadab and Abihu for offering strange fire, ch. 10. Of the Beasts that were clean and unclean for food, ch. 11. The Law of Purification after Childbirth, ch. 12. And that concerning Leprosy, and cleansing the Leper, ch. 13.14. Of legal Impurities, and the cleansing of them, ch. 15. And that of the day of expiation, and the service required thereupon, ch. 16. We have also a Law (dispensed with afterwards) requiring the blood of Beasts slain for food in the Wilderness, to be brought to the Tabernacle; And another forbidding the Eating of blood, etc. ch. 17. And then follows the Law concerning unlawful Marriages, ch. 18. Many other Laws are repeated, ch. 19 And wicked Practices forbidden and denounced against, ch. 20. We have also an account of the Mourning of the Priests, of their Marriages, and the blemishes which hinder them from ministering in their Office, ch. 21. Which is very instructive to those of the Clergy, and may well awaken them to take the utmost care to be holy and exemplary, and to shun what is a fault, or hath any appearance of Evil. Then follow Laws concerning Sacrifices and solemn and appointed Festivals, and many other particular Statutes and Precepts, ch. 22.23, 24, 25. And after these things the Blessings of Obedience, and Mischiefs of Disobedience, are most pathetically laid before the Israelites, ch. 26. And the Book ends with a Chapter concerning Vows, and devoted things, and such as were set apart to an holy use.  
Here is enough in this Book to invite and engage, and highly entertain all those Men who are inquisitive into Theological Truths, and especially those which relate to the Priesthood of Christ, to his Death, and his Intercession at God's right hand. Here is a Book fraught with variety of excellent Precepts, and that is full of Symbols and Representations of better things to come.   

NOTES ON THE Book of LEVITICUS.  

CHAP. I.  
The ARGUMENT.  
Of the Holocaust, or whole Burnt-offering of the Herd. Of that of the Flock, viz. the Sheep or Goats. Of that of the Fowls, viz. of Turtle-doves or young Pigeons.  
1. AND the LORD called unto Moses, and spoke unto him out of the tabernacle of the congregation, saying,  
2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the , even of the herd, and of the flock.  
3. If his offering be a burnt-sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation before the LORD.  
4. And he shall put his hand upon the head of the burnt-offering: and it shall be accepted for him to make atonement for him.  
5. And he shall kill the bullock before the LORD: and the priests Aaron's sons shall bring the blood, and sprinkle the blood round about upon the altar, that is by the door of the tabernacle of the congregation.  
6. And he shall slay the burnt-offering, and cut it into his pieces.  
7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire.  
8. And the priests Aaron's sons shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar.  
9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.  
10. And if his offering be of the flocks, namely of the sheep, or of the goats, for a burnt-sacrifice; he shall bring it a ma●e without blemish.  
11. And he shall kill it on the side of the altar northward before the LORD: and the priests Aaron's sons shall sprinkle his blood round about upon the altar.  
12. And he shall cut it into his pieces, with his head, and his fat: and the priests shall lay them in order on the wood that is on the fire which is upon the altar.  
13. But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.  
14. And if the burnt-sacrifice for his offering to the LORD be of fowls, than he shall bring his offering of turtle-doves, or of young pigeons.  
15. And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar: and the blood thereof shall be wrung out at the side of the altar.  
16. And he shall pluck away his crop with his feathers, and cast it beside the altar on the east-part, by the place of the ashes.  
17. And he shall cleave it, with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.  
1. OUT of the tabernacle: Which Moses was not able to enter into, because the Cloud abode thereon, and the Glory of the Lord filled it, Exod. 40.35.  
2. a Offering: Or, Gift, according to the Greek, which rendering of theirs is confirmed, Mark 7.11. Matth. 5.23. ch. 8.4. The Hebrew word comes from a word that signifies To draw near. Ye shall bring, etc. i. e. When you bring an Offering of the , it shall be either of the Herd, or of the Flock.  
3. Burnt-sacrifice: The Hebrew word implies Ascent. It was a Sacrifice that was entirely consumed, and wholly given to God. Neither the Priest, nor Offerer, had any share of it, 1 Sam. 7.9. and v. 9 of this Chapter. It is the principal Sacrifice, and is fitly mentioned first, as being that which speaks the good Will of the Offerer, 2 Chron. 29.31. and best represents the entire and unreserved Devotion of the Worshippers of God, Rom. 12.1. A male: Of the most perfect kind: This is required where the Burnt-offering is of the , but not when of Fowl●. Without blemish: See Exod. 12.5. Of his own voluntary will: Or, For his own acceptation, i. e. That he may be favourably accepted by God, v. 4. It is however very certain; That a whole Burnt-offering was a Sacrifice which a private person might offer of his voluntary Will, whereas a Sin and Trespass-offering could not be offered voluntarily, but then only when they were commanded by the Law of Moses. [See the General Argument of this Book.] Before the LORD: i. e. Before that place where God more especially presentiated himself. The Head of the Bullock (the Jews tell us) was directed, as well as the Face of the Offerer, toward the Holy of Holies, where God did still more especially dwell, Vid. Ch. 3.1, 2. ch. 4.4, 6.  
4. Put his hand: See the Notes on Exod. 29.10. Atonement: Or, Reconciliation.  
5. He shall kill: The Priest was not obliged to do it, as the Jews with good reason teach. By the door: Exod. 40.29.  
7. And the sons of Aaron the priest: I shall here consider the Offices that were peculiar to the Priests, and lay them before the Reader at once. And that the rather, because this matter is too commonly misunderstood. They were not obliged to kill the Beast, v. 5. And though they decided Controversies, and sometimes expounded the Law, yet were not these things peculiarly the Office and Function of Priests. Generally speaking, their Office and Holy Function consisted in two things: [I.] In blessing the People, Numb. 6.23. [II.] In ministering in Holy Things, and performing Divine Offices. Them the Lord thy God hath chosen to minister unto him, and to bless in the Name of the Lord, Deut. 21.5. And elsewhere Aaron is said to be separated that he should sanctify the most holy things, he and his sons for ever, to burn incense before the Lord, to minister unto him, and to bless in his name, 1 Chron. 23.16. A Priest is, strictly speaking, the People's Advocate with God: And the Ministry required of the Priests, the Sons of Aaron, was various, viz. It generally related either to the Altar of Incense within the Veil, where they were obliged to offer up Incense, Numb. 18.7. or the Altar of Burnt-offering without. And as to the latter, they were obliged to sprinkle the Blood (Levit. 1.5. and ch. 4.6.) To put Fire and Wood on the Altar (Levit. 1.11. Numb. 18.3, 7.) To burn the parts (Leu. 1.8.) To remove the Ashes (Leu. 6.10, 11.) And to offer the Memorial of the Meat-offering (Leu. 2.2. ch. 6.15.) 'Twas their work also to light the Lamps (Num. 8.2.) To blow the Trumpets (Num. 10.8.) and to judge of the Leprosy (Leu. 13.) Put fire: i. e. Shall order and dispose the Fire which was never quite extinguished, ch. 6.12, 13.  
8. The priests: In the following Burnt-offerings this work is laid upon the Priest; here seems to be required more than one. The reason of which seems to be this, That this Burnt-offering being of the Herd, required greater help than those which follow, which were of the Flocks or Fowls.  
9 A sweet savour: i. e. Acceptable to God, as the Testimony of the sincere Devotion of the Offerer.  
12. Priest: See the Notes on v. 8.  
15. Wring off his head: Or, Pinch off the head with the nail.  
16. His feathers: Or, The filth thereof, viz. Which was laid up in the Crop, and and that Sense the Chaldee follows. On the east-part: That part which was most remote from the Holy Place, which required the greatest Purity. Place of the Ashes: The place appointed for the receiving of the Ashes. See ch. 6.10, 11.  
17. Of a sweet savour: Though of a mean value, yet was it acceptable to God, as much as were the more costly Sacrifices of the Rich, 2 Cor. 8.12. Luk. 21.3.   

CHAP. II.  
The ARGUMENT.  
Of the Meat-offering of fine Flour. The remnant of it assigned to the Priest. Of several ways of preparing the Meat-offering, viz. baking it in an Oven or Pan, or frying it. Leaven and Honey in these Meat-offerings prohibited, but Salt required. Of the First-fruits.  
1. AND when any will offer a meat-offering unto the LORD, his offering shall be of fine flower; and he shall pour oil upon it, and put frankincense thereon.  
2. And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD.  
3. And the remnant of the meat-offering shall be Aaron's and his sons: it is a thing most holy of the offerings of the LORD made by fire.  
4. And if thou bring an oblation of a meat-offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.  
5. And if thy oblation be a meat-offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.  
6. Thou shalt part it in pieces, and pour oil thereon: it is a meat-offering.  
7. And if thy oblation be a meat-offering baken in the frying-pan, it shall be made of fine flour with oil.  
8. And thou shalt bring the meat-offering, that is made of these things, unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.  
9 And the priest shall take from the meat-offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire of a sweet savour unto the LORD.  
10. And that which is left of the meat-offering, shall be Aaron's and his sons: it is a thing most holy, of the offerings of the LORD made by fire.  
11. No meat-offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.  
12. As for the oblation of the first-fruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.  
13. And every oblation of thy meat-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: with all thine offerings thou shalt offer salt.  
14. And if thou offer a meat-offering of thy first-fruits unto the LORD, thou shalt offer for thy meat-offering of thy first-fruits, green ears of corn dried by the fire, even corn beaten out of full ears.  
15. And thou shalt put oil upon it, and lay frankincense thereon: it is a meat-offering.  
16. And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.  
1. A Meat-offering: The Hebrew word signifies a Gift, or Present, whether it be presented to God, or to Men, Judg. 3.15, 16. 1 Sam. 8.2. Here it is considered as an Offering made to God of that which was inanimate. There were several kinds of them both public and private. And some there were which were offered alone, and by themselves. Others which were to attend upon other Oblations, Num. 15.4, 6. The first sort are spoken of here. This Offering was Expiatory, 1 Sam. 3.14. and ch. 26.19. and being a figure of Christ's Oblation (Eph. 5.2.) was thereupon to cease, Ps. 40.6. Heb. 10.5. as it is thought to be expressly foretold, Dan. 9.27.  
2. To Aaron's sons the priests: That is, To one of them, as appears from the following words, And he shall take, etc. The memorial: This upon several accounts may well be so called, viz. (I.) With respect to the Offering, it being taken in place of the whole that was due, Num. 5.26. (II.) With respect to the Offerer, as a Memorial or Testimony of his acceptance with God, Exod. 26.16. Ps. 20.4. (III.) With respect to God to whom the Oblation was made. This being an act of Worship, and Acknowledgement of his Sovereignty and Divine Perfections, Leu. 24.7. which is sometimes expressed by Remembering, Eccles. 12.1. 1 Chron. 16.4. and the Title of Ps. 38.  
3. The remnant: Ecclus. 7.31. Most holy: Those Oblations were Most Holy which were either entirely offered up to God as the Burnt-offering, or Holocaust was; or else where the remaining part was to be eaten only by Aaron and his Sons, who were separated to the Priesthood, Exod. 29.37. and they also were obliged to eat this remaining part in the holy place (Levit. 24.9.) i. e. in the Court of the Tabernacle, beside the Altar, Levit. 10.12. Such were the Meat-offering, the Sin-offering, and the Trespass-offering, Num. 18.9. The Peace-offering was not called Most Holy; for though the Altar had one share of that Sacrifice, and the Priest another; yet the far greater part of it was allowed to the Offerers. And for the place of eating it, it was not confined to the Sanctuary: The Priests might eat their share in any clean place, Levit. 10.14. And the Offerers, and those who eat of their share, are warned only that they be clean, and that the Flesh of the Sacrifice be preserved clean also, Leu. 7.19. But the Most Holy Sacrifices were not to be eaten by any but by the Priests only: And those Priests, who upon the return from the Captivity of Babylon could not make out their Pedigree, and consequently their just claim to the Priesthood, were not permitted to eat of these most Holy Things, Ezra 2.63.  
4. Baked: This probably was baked within the Tabernacle, 1 Chron. 23.28, 29. Ezek. 46.20.  
5. In a pan: Or, On a flat plate, or slice.  
9 A memorial: V. 2. Offering: Ex. 29.18.  
11. With leaven: This is to be understood of these Meat-offerings, part whereof was offered on the Altar, and the remaining part was eaten by the Priests, Levit. 7.13. and 23.17. And this Prohibition possibly might be for the perpetuating the Memory of their Deliverance out of Egypt; as also to mind the Priest of putting away the Leaven of Malice and Wickedness, 1 Cor. 5.8. Nor any honey: This is forbidden, because it was practised by the Idolaters, says Maimon. [More Nevoch. p. 111. c. 46.]  
12. Be burnt: Heb. ascend.  
13. Shalt thou season with salt: Mark 9.49. This was commanded the Jews, because not practised by the Idolaters, says Maimon. Salt gives a savour; and being also a preservative from Corruption, is commanded here in the Meat-offering. The salt of the Covenant: i. e. The Salt which they were by this Covenant or Law obliged to offer up in every Oblation. Salt may also be esteemed a sign of the perpetuity and inviolableness of the Covenant on God's part, vid. Numb. 18.19. 2 Chron. 13.5.  
14. And if thou offer a meat-offering, etc. This is meant of the Sheaf of First-fruits, mentioned Levit. 23.10. Or else of any other  Offering of First-fruits, not anywhere enjoined in the Law.  
16. Burn the memorial: See verse 2.   

CHAP. III.  
The ARGUMENT.  
Of the Peace-offering of the Herd, and of the Flock, whether Lamb or Goat. The Israelites are forbidden to eat Fat or Blood.  
1. AND if his oblation be a sacrifice of peace-offering, if he offer it of the herd, whether it be a male, or female; he shall offer it without blemish before the LORD.  
2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about.  
3. And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards.  
4. And the two kidneys, and the fat that is on them, which is by the flanks, and the cawl above the liver, with the kidneys, it shall he take away.  
5. And Aaron's sons shall burn it on the altar upon the burnt-sacrifice, which is upon the wood that is on the fire: it is an offering made by fire of a sweet savour unto the LORD.  
6. And if his offering for a sacrifice of peace-offering unto the LORD, be of the flock, male, or female; he shall offer it without blemish.  
7. If he offer a lamb for his offering, then shall he offer it before the LORD.  
8. And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar.  
9 And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD: the fat thereof and the whole rump, it shall he take off hard by the backbone: and the fat that covereth the inwards, and all the fat that is upon the inwards.  
10. And the two kidneys, and the fat that is upon them, which is by the flanks, and the cawl above the liver, with the kidneys, it shall be take away.  
11. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.  
12. And if his offering be a goat, than he shall offer it before the LORD.  
13. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.  
14. And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards.  
15. And the two kidneys, and the fat that is upon them, which is by the● flanks, and the cawl above the liver, with the kidneys, it shall he take away.  
16. And the priest shall burn them upon the altar, it is the food of the offering made by fire for a sweet savour. All the fat is the LORD's.  
17. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.  
1. A Sacrifice of peace-offering: Peace among the Hebrews signifies Prosperity; and with respect thereunto, this Sacrifice is called a Peace-offering, it having a respect unto the Mercies of God to Men. They were of three sorts: (1.) Sacrifices of Praise and Thanksgiving for Mercies already received, Levit. 7.12. Psal. 116. 16, 17. 2 Chron. 29.31. ch. 33.16. Or else with respect to Mercies hoped for, they were (2.) Vows, Prov. 7.14. Jon. 1.16. Levit. 7.16. Or else (3.) A voluntary or freewill Offering, which was offered without the antecedent Obligation of a Vow, Levit. 7.16. In these Sacrifices the Offerer, as well as the Priest, did partake of the Altar, Levit. 7.14. Deut. 27.7. 1 Sam. 11.15. and ch. 1.4. (Upon which account some have thought them to be called Peace-offerings.) But than it was provided, that none that were unclean should eat thereof, (Levit. 7.19, 20.) And it was required, that the Priest's portion should be eaten in a clean place, Levit. 10.14. with ch. 7.34. Or female: Which was not admitted in the whole Burnt-offering, Levit. 1.3, 10.  
2. At the door of the Tabernacle: i. e. At the Entrance, or East-end, which was a place less Holy. See Levit. 7.30.  
3. The fat: Or, the suet, Exod. 29.22.  
4. Caul above the liver, with the kidneys: Or, Midriff over the liver, and over the kidneys.  
9 The whole rump: This peculiarly belongs to this kind of Peace-offering, the Rump of Sheep in those Eastern Countries being fat and very large. The food: Heb. Bread; i. e. the part which was to be consumed upon the Altar.  
13. Before the Tabernacle: See v. 2.  
16. All the fat is the LORD's: i e. All the fat mentioned in the Law of Sacrifices, and commanded to be offered upon the Altar, does thereupon of right appertain to that service, ch. 7.25.  
17. That ye eat neither fat: This is to be understood of that fat which is the Lord's, (v. 16.) and not of that fat which is mingled with the body of the flesh, which they were allowed to eat; And it is especially meant of the fat of those beasts which were used in Sacrifice, (ch. 7.25.) even then when they were not killed as Sacrifices, which seems to be implied in those words, Throughout all your dwellings. And fat signifying the best of a thing in Scripture-phrase, (Psal. 81.16.) they were put in mind to offer the best of what they had unto God. Blood: Gen. 9.4. ch. 7.26. and 17.14. It being the life of the beast, and that which made atonement for their Souls, (v. 11.) and was to be offered up. See the Notes on Gen. 9.4.   

CHAP. IU.  
The ARGUMENT.  
Of a Sin through Ignorance, and the Sin-offering in that case. Of the Sin-offering of the Highpriest. Of that of the whole Congregation. Of that of the Ruler, and that of a private Person.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD (concerning things which ought not to be done) and shall do against any of them:  
3. If the priest that is anointed, do sin according to the sin of the people: then let him bring for his sin which he hath sinned, a young bullock without blemish, unto the LORD for a sin-offering.  
4. And he shall bring the bullock unto the door of the tabernacle of the congregation, before the LORD; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD.  
5. And the priest that is anointed, shall take of the bullock's blood, and bring it to the tabernacle of the congregation.  
6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the veil of the sanctuary.  
7. And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation.  
8. And he shall take off from it all the fat of the bullock for the sin-offering; the fat that covereth the inwards, and all the fat that is upon the inwards.  
9 And the two kidneys, and the fat that is upon them, which is by the flanks, and the cawl above the liver, with the kidneys, it shall he take away;  
10. As it was taken off from the bullock of the sacrifice of peace-offerings: and the priest shall burn them upon the altar of the burnt-offering.  
11. And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,  
12. Even the whole bullock shall he carry forth without the camp, unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out, shall he be burnt.  
13. And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD, concerning things which should not be done, and are guilty:  
14. When the sin which they have sinned against it, is known, than the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation.  
15. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.  
16. And the priest that is anointed, shall bring of the bullock's blood to the tabernacle of the congregation.  
17. And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the veil.  
18. And he shall put some of the blood upon the horns of the altar, which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation.  
19 And he shall take all his fat from him, and burn it upon the altar.  
20. And he shall do with the bullock as he did with the bullock for a sin-offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them.  
21. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin-offering for the congregation.  
22. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God, concerning things which should not be done, and is guilty;  
23. Or if his sin, wherein he hath sinned, come to his knowledge: he shall bring his offering, a kid of the goats, a male without blemish.  
24. And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt-offering before the LORD: it is a sin-offering.  
25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out his blood at the bottom of the altar of burnt-offering.  
26. And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace-offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.  
27. And if any one of the common people sin through ignorance, while he doth somewhat against any of the commandments of the LORD, concerning things which ought not to be done, and be guilty;  
28. Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.  
29. And he shall lay his hand upon the head of the sin-offering, and slay the sin-offering in the place of the burnt-offering.  
30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar.  
31. And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall burn it upon the altar, for a sweet savour unto the LORD: and the priest shall make an atonement for him, and it shall be forgiven him.  
32. And if he bring a lamb for a sin-offering, he shall bring it a female without blemish.  
33. And he shall lay his hand upon the head of the sin-offering, and slay it for a sin-offering, in the place where they kill the burnt-offering.  
34. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar.  
35. And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace-offerings: and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonoment for his sin that he hath committed, and it shall be forgiven him.  
2. A soul: i. e. A person. Through ignorance: Unadvisedly, through surreption and surprise: He that sinned presumptuously was liable to be cut off, Numb. 15.30, 31.  
3. That is anointed: i. e. The Highpriest, Exod. 29.29. Levit. 21.10. And such High-priests were not exempted from the Errors and Infirmities which other Men were liable to, Heb. 5.2. We have a better Highpriest, Heb. 7.26, 27, 28. According to the sin of the people: i. e. He sinning like one of the Common people. Or else, causing the People to sin, as the Vulgar understands it. The Highpriest being a public person, might, by his Sin and evil Example, involve the People in guilt and misery, Levit. 10.6. 1 Sam. 2.17, 24. 1 Chron. 21.3, 17.  
4. Lay his hand: Levit. 1.4.  
6. Before the veil of the sanctuary: That Veil which divided between the Holy, and the Holy of Holies, Exod. 26.33. The Holy of Holies was a Type of Heaven, (Heb. 9.24.) whither our Jesus is entered, and by his Blood made way for our entering in also, Heb. 10.19, 20.  
7. Of the Altar of sweet incense, Exod. 37.25. To purge it from the uncleanness of the Sinner was this done, Levit. 16.19. This Incense was a Symbol or Type of Prayer, (see the Notes on Exod. 30.7.) and this Rite puts us in mind that our Prayers are accepted upon the account of Christ's blood. All the blood: i. e. All that remains, ch. 5.9.  
11. And the skin: Exod. 29.14. Numb. 19.5.  
12. Without the camp: Heb. To without the camp: That is, without the Camp of the People, to which the City of Jerusalem answered in aftertimes, says Maimon, [H. Maashe Korban, c. 10.] which is confirmed from Heb. 13.11, 12. These kind of Sacrifices being Eminent Types of the Death of Christ. Where the ashes are poured out: Heb. At the pouring out of the ashes.  
13. The whole congregation, etc. Which might easily be through the Error and Misguidance of their Elders, the Church of the Jews not being infallible. And the thing, etc. Ch. 5.2, 3, 4.  
15. The Elders: Some of them at least, who were the Guides and Representatives of the People, Exod. 3.16.24.1.  
17. Veil: V. 6.  
22. A Ruler: Any one in Eminence and Authority over the People, as the Hebrew word imports.  
24. It is a sin-offering: And because it is so, it is to be killed in the place where they killed the burnt-offering, ch. 6.25.  
27. Any one: Heb. Any soul. Common people: Heb. People of the Land.  
31. He shall: Ch. 3.14. Sweet savour: Exod. 29.18.  
33. In the place: v. 24.  
35. It shall be forgiven him: i. e. His Sin shall not be imputed to him: But then this forgiveness is not the fruit of the Sacrifice barely considered, but is an effect of God's mercy; and as the Sacrifice was a token of the Offerer's repentance, as well as the Institution of God, and a Type of our Saviour's death; it was accepted by God, and procured pardon to the Offerer who had sinned.   

CHAP. V.  
The ARGUMENT.  
Of suppressing the Truth, touching an unclean thing, not performing an Oath. In these cases the Transgressor is to confess his Sin, and bring his Offering either of the Flock, Fowls, or fine Flour. Of Sacrilege and other Sins through ignorance, and the Offering in those cases.  
1. AND if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, than he shall bear his iniquity.  
2. Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean , or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.  
3. Or if he touch the uncleanness of man, whatsoever uncleanness it he that a man shall be defiled withal, and it be hid from him: when he knoweth of it, than he shall be guilty.  
4. Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, than he shall be guilty in one of these.  
5. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing.  
6. And he shall bring his trespass-offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb, or a kid of the goats, for a sin-offering: and the priest shall make an atonement for him concerning his sin.  
7. And if he be not able to bring a lamb, than he shall bring for his trespass which he hath committed, two turtle-doves or two young pigeons unto the LORD; one for a sin-offering, and the other for a  offering.  
8. And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and wring off his head from his neck, but shall not divide it asunder.  
9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin-offering.  
10. And he shall offer the second for a burnt-offering, according to the manner: and the priest shall make an atonement for him, for his sin which he had sinned, and it shall be forgiven him.  
11. But if he be not able to bring two turtle-doves, or two young pigeons; then he that sinned, shall bring for his offering the tenth part of an ephah of fine flour for a sin-offering: he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin-offering.  
12. Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin-offering.  
13. And the priest shall make an atonement for him, as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priests, as a meat-offering.  
14. And the LORD spoke unto Moses, saying,  
15. If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD, a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass-offering.  
16. And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass-offering, and it shall be forgiven him.  
17. And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he witted it not, yet is be guilty, and shall bear his iniquity.  
18. And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass-offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred, and witted it not; and it shall be forgiven him.  
19 It is a trespass-offering: he hath certainly trespassed against the LORD.  
1. THE voice of swearing: Or rather the voice of adjuration. It was the Custom among the Jews for the Judges and Magistrates to adjure Men that were before them, whether they were accused, or were Witnesses, to speak the truth. And this they were wont to do by the holy Name of God. And we have Examples of this solemn way of Adjuration in 1 Kings 22.16 2 Chron. 18.15. Matt. 26.63. He that in this case suppressed his Knowledge, contracted a guilt, and upon that account was obliged to bring his Offering, v. 6. And Men were under a temptation to conceal their knowledge, where their revealing it would bring them into danger. Whoso is partner with a thief, hateth his own soul: he heareth cursing (or adjuration, it being the same word, which is here rendered swearing) and bewrayeth it not, Prov. 29.24. Bear his iniquity: He shall be guilty, and liable to punishment.  
2. Carcase: Vid. Ch. 11.8.  
3. The uncleanness of man: Of which we have a large account Chapters 12. and 13. and 15. He shall be guilty: Having contracted a legal Pollution: But then he shall be unclean only till the Evening, Levit. 11.24, 31. Or else shall be cleansed by the Water of Purification, Numb. 19.16. But in case he did in the mean time eat of the Peace-offering, (Levit. 7.20, 21.) or go into the Sanctuary, (Numb. 19.20.) he was to bring his Sacrifice. [Maimon. H. Shegag. c. 10.]  
4. Swear, etc. If a person swear so rashly and inconsiderately concerning something to come; viz. That he will punish Trangressors for their faults, (1 Sam. 25.22.) or that he will remit, or do a favour to another, (Mark 6.22. though this Oath may happen to be to his own loss, (Psal. 15.4.) and forget his Oath, when he remembers it he shall be obliged.  
5. Confess: Repent, says the Vulgar. See Numb. 5.6, 7.  
6. His Trespass-offering: By this Offering which we render Trespass-offering in this place, we are not to understand a Trespass-offering strictly so called, and as that Offering is distinguished from a Sin-offering strictly so called in the Law of Moses. Maimon hath truly observed, that a female is not allowed in a Trespass-offering strictly so called, [Maimon. praefat. in Seder Kodashim] which yet is required here; It follows, A female from the flock: But a Female is allowed in a Sin-offering strictly so called, (Levit. 4.28, 32.) Besides, this very Offering is expressly called a Sin-offering in this Verse, and evidently designed to make atonement for Sin. And in case the Offerer cannot through poverty bring a Lamb, he is permitted to bring two Turtle-Doves or two young Pigeons, one for a Sin-offering, the other for a Burnt-offering, v. 7. The first is called a Sin-offering three several times, v. 8, 9 And the Meat-offering, substituted in case he could not be able to bring Fowls, is also called a Sin-offering twice, v. 11, 12. Whereas in a Trespass-offering, strictly so called, a Ram is required, v. 15. And so again, v. 18. And afterwards, ch. 6.6. And again, in a Trespass-offering, strictly so called, an He-lamb is expressly required, ch. 14.12.  
7. If he be not able to bring a Lamb: Heb. If his hand cannot reach to the sufficiency of a Lamb.  
8. Wring: Ch. 1.15.  
10. Manner: Or, Ordinance; viz. According as is directed, ch. 1.15.  
11. The tenth part of an Ephah: See the Notes on Exod. 16.36. For it is a sin-offering: And therefore shall be offered without Oil and Frankincense, which are things that import gladness and pleasure; An intimation that Sin is most displeasing to God; vid. Numb. 5.15.  
12. Even a memorial: Ch. 2.2. According: Ch. 4.35.  
15. In the holy things of the LORD: In the things set apart to God's service. He that converted these to his private use, or detained them, was guilty of Sacrilege; and when he did it ignorantly, was obliged to bring his Offering, etc. With thy estimation: The Priest was to value holy Things, ch. 27. By shekels of silver: At two Shekels, says the Vulgar.  
16. The fifth part: Vid. Ch. 27.13. Of the Trespass-offering: i. e. That Offering which is strictly called the Trespass-offering, as it stands distinguished in this Law from the Sin-offering. See the Note on v. 6.  
17. Soul: Ch. 4.2. Yet is he guilty: Psal. 19.12.   

CHAP. VI  
The ARGUMENT.  
Of him that wrongs his Neighbour in his Goods. He is bound to make restitution, and add a fifth part as well as to bring his Offering. The Law of the Burnt-offering. Of the Meat-offering. The High-priest's Meat-offering. The Law of the Sin-offering.  
1. AND the LORD spoke unto Moses, saying,  
2. If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;  
3. Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doth, sinning therein:  
4. Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,  
5. Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass-offering.  
6. And he shall bring his trespass-offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass-offering, unto the priest.  
7. And the priest shall make an atonement for him, before the LORD: and it shall be forgiven him, for any thing of all that he hath done, in trespassing therein.  
8. And the LORD spoke unto Moses, saying,  
9 Command Aaron and his sons, saying, This is the law of the burnt-offering: (It is the burnt-offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.)  
10. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt-offering on the altar, and he shall put them besides the altar.  
11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp, unto a clean place.  
12. And the fire upon the altar shall be burning in it: it shall not be put out, and the priest shall burn wood on it every morning, and lay the burnt-offering in order upon it, and he shall burn thereon the fat of the peace-offerings.  
13. The fire shall ever be burning upon the altar: it shall never go out.  
14. And this is the law of the meat-offering: the sons of Aaron shall offer it before the LORD, before the altar.  
15. And he shall take of it his hand-full, of the flour of the meat-offering, and of the oil thereof, and all the frankincense which is upon the meat-offering, and shall burn it upon the altar, for a sweet savour, even the memorial of it unto the LORD.  
16. And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place: in the court of the tabernacle of the congregation they shall eat it.  
17. It shall not be baken with leaven: I have given it unto them for their portion of my offerings made by fire: it is most holy, as is the sin-offering, and as the trespass-offering.  
18. All the males among the children of Aaron shall eat of it: It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: Every one that toucheth them shall be holy.  
19 And the LORD spoke unto Moses, saying,  
20. This is the offering of Aaron, and of his sons, which they shall offer unto the LORD, in the day when he is anointed; the tenth part of an ephah of fine flour for a meat-offering perpetual; half of it in the morning, and half thereof at night.  
21. In a pan it shall be made with oil, and when it is baken, thou shalt bring it in: and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD.  
22. And the priest of his sons that is anointed in his stead, shall offer it: It is a statute for ever unto the LORD, it shall be wholly burnt.  
23. For every meat-offering for the priest shall be wholly burnt: it shall not be eaten.  
24. And the LORD spoke unto Moses, saying,  
25. Speak unto Aaron, and to his sons, saying, This is the law of the sin-offering: In the place where the burnt-offering is killed, shall the sin-offering be killed before the LORD: it is most holy.  
26. The priest that offereth it for sin, shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.  
27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled, in the holy place.  
28. But the earthen vessel wherein it is sodden, shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water.  
29. All the males among the priests shall eat thereof: it is most holy.  
30. And no sin-offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.  
2. Against the LORD: The swearing falsely (v. 3.) is directly a Sin against God; And when we wrong our Neighbour, we offend God, and break his Laws, Gen. 20.6. ch. 39.9. Psal. 51.4. Fellowship: Or, in dealing: Heb. Putting of the hand.  
3. Sweareth falsely: Numb. 5.6. The Thief, or he that was suspected of Theft, was, among the Jews, put to his Oath to purge and clear himself where there wanted sufficient proof. See the Notes on Exod. 22.11.  
5. Restore: He must make restitution before he can hope to be pardoned, and confess his Sin also, Numb. 5.7. without this his Sacrifice will not procure his atonement, ch. 5.16. The fifth part: He that stole an Ox or Sheep, and killed and sold it, was bound to restore five and , Exod. 22.1. If they were found in his hand, he was to restore double, (v. 4.) This was the case of a Thief who continued in his Sin, and was convicted by others: But he who was penitent, and of his own accord made restitution, was only obliged to add a fifth part, and offer his Sacrifice according to what is commanded here and Numb. 5. [Joseph. Antiqu. l. 3. c. 10. Maimon. H. Shevuoth. c. 8. Chethuvoth. c. 3. m. 9] The reason of which difference, as to restitution, seems to be this: In the first case the Thief by killing or selling is presumed to have no mind to make restitution of what he had stolen: In the second case it might be supposed, that he who kept the Goods, might also restore them; however, not having done it, he was obliged to restore double. In the last case, the Thief is supposed to be a Penitent, and therefore obliged only to restore the principal, or thing stolen: To add a fifth part, by way of Compensation for the care given to the injured person, and to bring his Sacrifice as a testimony of his Repentance. The due consideration of what is said above on this matter, will help us to reconcile the different accounts we have in the Books of Moses of this business of Restitution. And the difference as to the Restitution was observed also in the Roman Laws, and is very reasonable, according to the different kinds of Theft. In the day of his Trespass-offering: Or, In the day of his being found guilty: Heb. In the day of his Trespass. He ought to do it without delay, and forthwith upon his recollecting and finding himself guilty.  
6. Flock: Ch. 5.15.  
9 Because of the burning: Or, For the burning.  
10. Which the fire hath consumed with the burnt-offering: Or, When the fire hath consumed the burnt-offering: So may those words be very truly rendered from the Hebrew. The word here rendered which, is elsewhere rendered when, viz. Levit. 4.22. Josh. 4.21. 2 Chron. 18.24. Neh. 2.3. And what we render with the burnt-offering may as well be rendered, the burnt-offering. The Ashes here meant are the Ashes which the Burnt-offering, with the Fuel thereof, was reduced unto.  
11. Clean: The Ashes coming from an holy place. 'Twas quite otherwise in the case of a Leprous House, ch. 14.40.  
14. And this is the law of the meat-offering: Ch. 2.1. Num. 15.4.  
15. Memorial: Ch. 2.9.  
18. Every one that toucheth, etc. Exod. 29.37. i e. It shall not be eaten by any in their Uncleanness, nor by any but those that are holy and separate persons, as the Sons of Aaron were.  
20. Of Aaron, and of his sons: i e. Of Aaron and the High-priests which succeeded him. Ephah: Exod. 16.36. Perpetual: The Jews teach, that this Offering was to continue during the High-priest's continuance.  
22. That is anointed, etc. i. e. The Highpriest.  
23. Wholly burnt: The Priest shall have no share as he had in the Offering of the People.  
25. In the place, etc. See ch. 4.24.  
27. Shall be holy, etc. See v. 18.  
28. Shall be broken: Ch. 11.33.  
30. And no sin-offering: Heb. 13.11.   

CHAP. VII.  
The ARGUMENT.  
The Law of the Trespass-offering. The Law of the Peace-offering, whether it be a Thanksgiving-offering, a Vow, or Voluntary Oblation. Fat and Blood are again prohibited to be eaten. The portions of the Priests from several Offerings, and particularly from the Peace-offerings.  
1. LIkewise this is the law of the trespass-offering: it is most holy.  
2. In the place where they kill the burnt-offering, shall they kill the trespass-offering: and the blood thereof shall he sprinkle round about upon the altar.  
3. And he shall offer of it, all the fat thereof; the rump, and the fat that covereth the inwards,  
4. And the two kidneys, and the fat that is on them, which is by the flanks, and the cawl that is above the liver, with the kidneys, it shall he take away.  
5. And the priest shall burn them upon the altar, for an offering made by fire unto the LORD: it is a trespass-offering.  
6. Every male among the priests shall eat thereof, it shall be eaten in the holy place: it is most holy.  
7. As the sin-offering is, so is the trespass-offering: there is one law for them: the priest that maketh atonement therewith, shall have it.  
8. And the priest that offereth any man's burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.  
9 And all the meat-offering that is baken in the oven, and all that is dressed in the frying-pan, and in the pan, shall be the priest's that offereth it.  
10. And every meat-offering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.  
11. And this is the law of the sacrifice of peace-offerings, which he shall offer unto the LORD.  
12. If he offer it for a thanksgiving, than he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.  
13. Besides the cakes, he shall offer for his offering, leavened bread, with the sacrifice of thanksgiving of his peace-offerings.  
14. And of it he shall offer one out of the whole oblation, for an heave-offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace-offerings.  
15. And the flesh of the sacrifice of his peace-offerings for thanksgiving, shall be eaten the same day that it is offered: he shall not leave any of it until the morning.  
16. But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten.  
17. But the remainder of the flesh of the sacrifice on the third day, shall be burnt with fire.  
18. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it, shall bear his iniquity.  
19 And the flesh that toucheth any unclean thing, shall not be eaten, it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.  
20. But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.  
21. Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD, even that soul shall be cut off from his people.  
22. And the LORD spoke unto Moses, saying,  
23. Speak unto 〈◊〉 children of Israel, saying, Ye shall eat no manner fat, of ox, or of sheep, or of goat.  
24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.  
25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it, shall be cut off from his people.  
26. Moreover, ye shall eat no manner of blood, whether it be of fowl, or of beast, in any of your dwellings.  
27. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.  
28. And the LORD spoke unto Moses, saying,  
29. Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offerings unto the LORD, shall bring his oblation unto the LORD, of the sacrifice of his peace-offerings.  
30. His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave-offering before the LORD.  
31. And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons.  
32. And the right shoulder shall ye give unto the priest for an heave-offering, of the sacrifices of your peace-offerings.  
33. He among the sons of Aaron that offereth the blood of the peace-offerings, and the fat, shall have the right shoulder for his part.  
34. For the wave-breast and the heave-shoulder have I taken of the children of Israel, from off the sacrifices of their peace-offerings, and have given them unto Aaron the priest, and unto his sons, by a statute for ever, from among the children of Israel.  
35. This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them, to minister unto the LORD in the priest's office.  
36. Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever, throughout their generations.  
37. This is the law of the burnt-offering, of the meat-offering, and of the sin-offering, and of the trespass-offering, and of the consecrations, and of the sacrifice of the peace-offerings.  
38. Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.  
1. TRespass-offering: This Offering, though in many things it was like the Sin-offering, yet in other things it differed from it, viz. (1.) A Female was allowed in a Sin-offering; but a Male was required in the Trespass-offering, ch. 4.28. with ch. 6.6. (2.) The Blood of the Sin-offering was to be put upon the Horns of the Altar, ch. 4.34. that of the Trespass-offering was to be sprinkled round about upon the Altar, v. 2. (3.) The Sin-offering was sometime offered for the whole Congregation, ch. 4.13. The Trespass-offering for a single person.  
4. Two kidneys a Ch. 3.4.  
7. One law: The difference between them is shown on v. 1. Besides that they were alike in other things, so in that which follows the Law was one and the same that the Priest that maketh atonement therewith, shall have it, Leu. 6.26.  
8. The skin: This was allowed to the Priest who ministered; for he was not allowed any part of the Flesh, this was entirely consumed upon the Altar, upon which consideration he is allowed the Skin; whence 'tis reasonable to conclude, That in all other cases the Skin belonged to the Offerer.  
9 In the pan: Or, On the flat plate, or slice.  
10. And dry: Ch. 5.11.  
12. For thanksgiving: For some mercy received.  
13. He shall offer, etc. This leavened Bread is not said to be offered upon the Altar, nor does the Text in the Original imply any such thing. (Vid. ch. 2.11.) It was prepared for the Priest and those who were allowed to eat of this Offering.  
14. An heave-offering: So it is called because it was lifted up, as the Hebrew word imports.  
15. Be eaten the same day: It is not to be supposed that the Offerer should be obliged to eat it himself in so short a time, and therefore he was obliged to invite others to his assistance; and this Law recommended to the Offerer Mercy and Kindness to his Brethren, when he came to give God thanks for the Mercies which he had received. And this account Philo the Jew gives of this matter, That they (says he) who have been partakers of opportune and ready Benefits, might express their ready and undelayed Beneficence to others; [Phil. de Victim.)  
16. A vow, or a voluntary offering: See the Notes on ch. 3.1. And on the morrow: These offerings, not having respect to a mercy already received, were allowed to be eaten by the Offerer two days together; whereas that (v. 15.) was to be eaten the same day in which it was offered as a testimony of the Offerer's Bounty and Gratitude.  
17.  with fire: And not eaten; lest it should in that space of time corrupt.  
18. An abomination: Leu. 19.7.  
19 The flesh: i. e. The Holy Flesh, or Flesh of the Peace-offering.  
20. Having his uncleanness: Ch. 15.3. with ch. 11.24.  
21. Cut off: See Notes on Gen. 17.14.  
23. Ye shall eat no, etc. Ch. 3.7. This is forbid as that which is God's part of the Sacrifice (v. 25.)  
24. Beast. Heb. Carcase.  
26. Moreover, etc. Gen. 9.4. ch. 3.17. and 17.14.  
29. His oblation, etc. That is, the Fat which was the Lord's; and the Breast, which was the Priest's portion out of his Peace-offering, v. 30. 31.  
30. The breast: Exod. 29.24. Wave-offering: See the Notes on Exod. 29.24.  
35. This is the portion, etc. See Exod. 29.27, 28.  
37. And of the consecrations: Of which we have an account, Exod. 29.  
38. In mount Sinai: Or near unto Mount Sinai, as it may be rendered; it follows, In the wilderness of Sinai.   

CHAP. VIII.  
The ARGUMENT.  
The Consecration of Aaron and his Sons. Aaron and his Sons washed. Aaron is clothed with the Holy Garments. The Tabernacle is anointed, and Aaron, and his Sons are clothed. The Sin-offering upon this occasion. The Ram for the Burnt-offering. The Ram of Consecration. The Wave-offering. Aaron's Sons anointed. The Consecration continues seven days.  
1. AND the LORD spoke unto Moses, saying,  
2. Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin-offering, and two rams, and a basket of unleavened bread:  
3. And gather thou all the congregation together unto the door of the tabernacle of the congregation.  
4. And Moses did as the LORD commanded him, and the assembly was gathered together unto the door of the tabernacle of the congregation.  
5. And Moses said unto the congregation, This is the thing which the LORD commanded to be done.  
6. And Moses brought Aaron and his sons, and washed them with water.  
7. And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.  
8. And he put the breastplate upon him: also he put in the breastplate the Vrim and Thummim.  
9 And he put the mitre upon his head: also upon the mitre, even upon his forefront did he put the golden-plate, the holy crown, as the LORD commanded Moses.  
10. And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and sanctified them.  
11. And he sprinkled thereof upon the altar seven times, and anointed the altar, and all his vessels, both the laver and his foot to sanctify them.  
12. And he poured of the anointing oil upon Aaron's head, and anointed him to sanctify him.  
13. And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.  
14. And he brought the bullock for the sin-offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering.  
15. And he slew it, and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar; and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.  
16. And he took all the fat that was upon the inwards, and the cawl above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.  
17. But the bullock and his hide, his flesh and his dung, he burned with fire without the camp; as the LORD commanded Moses.  
18. And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram.  
19 And he killed it, and Moses sprinkled the blood upon the altar round about.  
20. And he cut the ram into pieces, and Moses burned the head, and the pieces, and the fat.  
21. And he washed the inwards and the legs in water; and Moses burned the whole ram upon the altar: it was a burnt-sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses.  
22. And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.  
23. And he slew it, and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.  
24. And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.  
25. And he took the fat and the rump, and all the fat that was upon the inwards; and the cawl above the liver, and the two kidneys, and their fat, and the right shoulder.  
26. And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder.  
27. And he put all upon Aaron's hands, and upon his sons hands, and waved them for a wave-offering before the LORD.  
28. And Moses took them from off their hands, and burned them on the altar, upon the burnt-offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD.  
29. And Moses took the breast and waved it for a wave-offering before the LORD, for of the ram of consecration it was Moses' part; as the LORD commanded Moses.  
30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons garments with him: and sanctified Aaron and his garments, and his sons, and his sons garments with him.  
31. And Moses said unto Aaron, and to his sons, Boyl the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.  
32. And that which remaineth of the flesh, and of the bread, shall ye burn with fire.  
33. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.  
34. As he hath done this day, so the LORD hath commanded to do, to make an atonement for you.  
35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night, seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.  
36. So Aaron and his sons did all things which the LORD commanded by the hand of Moses.  
2. The garments: Exod. 28.2, 4. The anointing oil: Exod. 30.24.  
3. All the congregation: At least the Heads of the People, the Elders of Israel (ch. 9.1.) who were Witnesses that Aaron and his Sons did not take upon themselves the honour of Priesthood, but were set apart by God's appointment.  
5. This is the thing: Exod. 29.4. What was commanded (Exod. 29.) is here put in execution.  
6. Brought: viz. Unto the door of the Tabernacle of the Congregation, Exod. 29.4. Washed them with water: In order to the setting them apart for their Holy Office. The Jews, in aftertimes, received Proselytes by Baptism into their Church.  
7. And he put upon him the coat: This was also in order to set him apart for his Holy Function. And in the latter times of the Jewish State, when they had not the Holy Oil, this Clothing was used in lieu of it.  
8. Put in: Exod. 28.30.  
9 Commanded: Exod. 28.29, etc.  
10. Anointed the tabernacle: By this Rite was the Tabernacle set apart for the service of God, which is afterward expressed by Sanctifying.  
12. Poured, etc. Ps. 133.2. Ecclus. 45.15. Upon Aaron's head: And thus was he set apart to his Holy Office. It is said, it was to sanctify him. The High-Priests that succeeded were anointed also, though the ordinary Priests were not. This Holy Ointment with which Aaron was anointed was a Symbol of the great Sanctity required in him.  
13. Put: Heb. Bound.  
14. And he brought, etc. Exod. 29.1. The bullock for the sin-offering: It is worth the considering in what order the Sacrifices are offered up, viz. First, A Sin-offering, to reconcile and make atonement, without which they could not be fit to draw nigh to God, and minister to him in Holy Things, nor to present any Offering to him. Then, a Burnt-offering, as a Gift that God would accept when they had first made atonement for their Sins. And lastly, The Ram of Consecration, which was a Peace-offering, and a sign of being admitted into God's Favour. [See the General Argument before this Book.]  
17. Commanded: Exod. 29.14.  
18. Burnt-offering: Exod. 29.18.  
22. He brought: Exod. 29.31.  
24. Tipto of the right ear, etc. The putting the Blood on their Ears, Hands and Feet, put them in mind how ready they ought to be to learn and practise their Duty, and to steer their Course a-right.  
27. Upon Aaron's hands: Exod. 29.24, etc.  
29. Part: Exod. 29.26.  
31. Eat it with the bread: Exod. 29.31.  
33. Seven days: Exod. 29.35.  
34. As he hath done this day, etc. Or, Is done. Thou shalt offer every day a bullock, etc. Exod. 29.36.  
35. The charge of the LORD: That charge which the Lord hath laid upon you.   

CHAP. IX.  
The ARGUMENT.  
Aaron being consecrated enters upon the Exercise of his Office. The Sin-offering for himself. His Burnt-offering. The Sin-offering for the People, their Burnt-offering and Peace-offering. Moses and Aaron bless the People. A Fire from the Lord upon the Altar.  
1. AND it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel.  
2. And he said unto Aaron, Take thee a young calf for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before the LORD.  
3. And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin-offering; and a calf, and a lamb, both of the first year, without blemish, for a burnt-offering;  
4. Also a bullock and a ram, for peace-offerings, to sacrifice before the LORD; and a meat-offering mingled with oil; for to day the LORD will appear unto you.  
5. And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near, and stood before the LORD.  
6. And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.  
7. And Moses said unto Aaron, Go unto the altar, and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.  
8. Aaron therefore went unto the altar, and slew the calf of the sin-offering, which was for himself.  
9 And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar.  
10. But the fat, and the kidneys, and the cawl above the liver of the sin-offering he burned upon the altar; as the LORD commanded Moses.  
11. And the flesh and the hid he burnt with fire, without the camp.  
12. And he slew the burnt-offering; and Aaron's sons presented unto him the blood which he sprinkled round about upon the altar.  
13. And they presented the burnt-offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar.  
14. And he did wash the inwards and the legs, and burned them upon the burnt-offering on the altar.  
15. And he brought the people's offering, and took the goat which was the sin-offering for the people, and slew it, and offered it for sin, as the first.  
16. And he brought the burnt-offering, and offered it according to the manner.  
17. And he brought the meat-offering, and took an handful thereof, and burned it upon the altar, beside the burnt-sacrifice of the morning.  
18. He slew also the bullock and the ram, for a sacrifice of peace-offerings, which was for the people: and Aaron's sons presented unto him the blood (which he sprinkled upon the altar round about.)  
19 And the fat of the bullock, and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the cawl above the liver.  
20. And they put the fat upon the breasts, and he burned the fat upon the altar.  
21. And the breasts and the right shoulder Aaron waved for a wave-offering before the LORD; as Moses commanded.  
22. And Aaron lift up his hand towards the people, and blessed them; and came down from offering of the sin-offering, and the burnt-offering, and peace-offerings.  
23. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people.  
24. And there came a fire out from before the LORD, and consumed upon the altar the burnt-offering, and the far: which when all the people saw, they shouted, and fell on their faces.  
1. ON the eighth day: That is, From the beginning of the Consecration of the Priests, ch. 8.33, 35. Exod. 29.30. Ezek. 43.26, 27.  
2. Take: Exod. 29.1. For a sin-offering: i. e. To expiate his own sins, (v. 8.) The Highpriest was obliged to bring a young Bullock for his sin, Leu. 4.3. And it is required of Aaron here, upon his entering upon his Office: Whence it is evident, that his Priesthood was designed for his own Expiation as well as that of the People, Heb. 5.2. and 9.7.  
3. For a sin-offering: Of the order of these Offerings. See the Note on ch. 8.14.  
4. For peace-offerings: These were for the People (v. 18.) Here is no Peace-offering required of Aaron, because part of that Offering being the Portion of the Priest, and the greater part of the Offerer, it could not be offered aright by Aaron, who would have been both Priest and Offerer. The LORD will appear: i. e. The Glory of the Lord will appear. See v. 6.  
5. Before the LORD: i. e. At the entrance of the Tabernacle.  
6. The glory of the LORD: i. e. A visible sign of the Presence and Favour of God: This was fulfilled, v. 24. when by the fire which God sent, and which consumed the Sacrifice; He gave them assurance that he accepted the Offering. See Gen. 4.4. 1 King. 18.38. 2 Chron. 7.1. 2 Mac. 2.10, 11. And any such token or sign of God's favour and more especial Presence may be called the Glory, or the Glory of the Lord, 2 Pet. 1.17. with Matt. 17.5. Rom. 9.4. with 1 Sam. 4.22.  
7. For thyself, and for the people: In which respect the Legal Priests came short of Christ, Heb. 5.3. and 7.26, 27, 28.  
15. As the first: As the Sin-offering mentioned v. 8. And he also burned it, as he did that without the Camp, v. 11. For which he is reproved by Moses, ch. 10.16, 17.  
16. Manner: Or, Ordinance. Took an handful thereof: Heb. Filled his hand out of it. Beside the burnt-offering, etc. Exod. 29.38. This Oblation was offered beside the continual Offering that was with its Meat-offering offered every morning.  
18. For the people: See the Note on v. 4.  
21. Breasts and the right shoulder: These are the portion of the Priest who ministered, Levit. 7.34. Waved: See the Notes on Exod. 29.24.  
22. Blessed them: This was the Office of the Priest, 2 Chron. 23.13. The form of doing this is prescribed, Numb. 6.23. In this Aaron was a Figure of Christ, Act. 3.26. Who lift up his hands, and blessed his disciples, Luk. 24.50.  
23. Appeared unto all the people: See the Notes on v. 6.  
24. There came, etc. Gen. 4.4. 1 King. 18.18. 2 Chron. 7.1. 2 Mac. 2.10, 11.   

CHAP. X.  
The ARGUMENT.  
Nadab and Abihu, for offering strange Fire, are burnt. Aaron and his Sons are forbidden to Mourn for them. The Priests are forbidden Wine and strong Drink when they go into the Tabernacle. Aaron and his Sons commanded to eat their portion of the Offerings. Aaron excuseth his not Eating at this time.  
1. AND Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.  
2. And there went out fire from the LORD and devoured them, and they died before the LORD.  
3. Then Moses said unto Aaron, This is it that the LORD spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.  
4. And Moses called Mishael and Elzaphan, the sons of Vzziel, the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.  
5. So they went near, and carried them in their coats out of the camp; as Moses had said.  
6. And Moses said unto Aaron, and unto Eleazar, and unto Ithamar his sons, Uncover not your heads, neither rend your clothes; lest you die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning, which the LORD hath kindled.  
7. And ye shall not go out from the door of the tabernacle of the congregation, lest you die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses.  
8. And the LORD spoke unto Aaron, saying,  
9 Do not drink wine, nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation● lest ye die: It shall be a statute for ever throughout your generations.  
10. And that ye may put difference between holy and unholy, and between unclean and clean:  
11. And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.  
12. And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar his sons that were left, Take the meat-offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy.  
13. And ye shall eat it in the holy place, because it is thy due, and thy son's due of the sacrifices of the LORD made by fire: for so I am commanded.  
14. And the wave-breast and heave-shoulder shall ye eat in a clean place; thou, and thy sons and thy daughters with thee: for they be thy due, and thy son's due, which are given out of the sacrifices of peace-offerings of the children of Israel.  
15. The heave-shoulder, and the wave-breast shall they bring, with the offerings made by fire of the fat, to wave it for a wave-offering before the LORD, and it shall be thine, and thy sons with thee, by a statute for ever; as the LORD hath commanded.  
16. And Moses diligently sought the goat of the sin-offering, and behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron, which were left alive, saying,  
17. Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?  
18. Behold, the blood of it was not brought in, within the holy place: ye should indeed have eaten it in the holy place, as I commanded.  
19 And Aaron said unto Moses, Behold, this day have they offered their sin-offering, and their burnt-offering before the LORD; and such things have befallen me: and if I had eaten the sin-offering to day, should it have been accepted in the sight of the LORD?  
20. And when Moses heard that, he was content.  
1. NAdab, Numb. 3.4. and 26.61. 1 Chron. 24.2. Censer: That is, a certain Vessel in which they put Coals of fire. Strange fire: i. e. Other fire than what they ought to have used. Thus Incense, which was not such as was prescribed and allowed, is called strange Incense, Exod. 30.9. God had appointed a continual Fire upon the Altar of Burnt-offering, ch. 6.12. This Fire, as appears afterward, was to be used in burning the Incense, ch. 16.12. with Rev. 8.5. And as it was upon the Altar, it was separated to an holy use; and 'tis therefore probable, that the fault of Nadab and Abihu was, that they used Common Fire, and not Fire from the Altar, which God had required for the service of the Sanctuary. And these Men had, without all doubt, been sufficiently directed in their duty. Commanded them not: Or, had not prescribed and allowed. Those words do not imply that God had not forbidden it. See Jer. 32.35.  
2. From the LORD: i. e. Which God sent, whether from the Altar, or from above. Devoured them: It stifled them, or killed them, as Lightning hath been known to do. See v. 5.  
3. Spoke, saying, I will be sanctified in them that come nigh me: The substance of this was said in these words; And let the Priests also which come near to the LORD, sanctify themselves, lest the LORD break forth upon them, Exod. 19.22. See also Levit. 8.35. and Isa. 58.11. I will be glorified: That is, my Justice shall be known in punishing Transgressor's. The substance of this was threatened, Exod. 19.22. And God is glorified by the Justice of his Inflictions, Exod. 14.4. Ezek. 28.22. Held his peace: i. e. He murmured not, but submitted, Psal. 39.9.  
4. Uncle: Exod. 6.18, 20. with Numb. 3.19.  
6. Uncover not your heads: The uncovering the Head, whether it were by putting off the Tire and Ornament of the Head, or by shaving off the Hair, was a sign of Mourning, which is that which is forbidden the Priest in this place, Ezek. 24.17, 23. Levit. 13.45. with Job 1.20. Isa. 22.12. To which places may be added to the same purpose, ch. 13.45. and ch. 21.1, 10. Numb. 6.5, 6. Neither rend, etc. Rending of clothes was also a sign of Mourning, Gen. 37.34. Levit. 21.10. Upon all the people: Who will suffer greatly by the loss of their Priests, who were to bless them, and make atonement for them.  
7. Oil: Which was a token of the Spirit of Joy, as well as it was that by which they were set apart to the Service of God, Psal. 45.7.  
9 Wine: This was forbid during their ministration, and that they might not be unfit for their service, Prov. 31.5. Isa. 28.7. See vers. 10, 11. As also 1 Tim. 3.3, 8. and 5.23.  
10. Put difference: Wine and strong Drink take away the power of discerning, and would consequently make the Priests unfit for their Ministration; vid. Ezek. 44.21, 23. Jerem. 15.19.  
12. It is most holy: Vid. Levit. 2.3. and the Note on that place; and also the 13 Verse of this Chapter.  
14. The Wave-breast: Exod. 29.24. In a clean place: Not in an holy place, they being not most holy as that, (v. 12.) and might therefore be eaten in the Camp, and afterward in the City of Jerusalem.  
16. The Goat: Mentioned ch. 9.15.  
18. Behold, the blood of it was not brought in: In that case the Priest was not allowed any part or share in it, as we are expressly told, Levit. 6.30. As I commanded, chap. 6.26.  
19 Should it have been accepted, etc. Because of his sorrow which indisposed him for that service, Deut. 12.7, etc. ch. 26.14.   

CHAP. XI.  
The ARGUMENT.  
Of the Beasts that may be eaten, and those which may not. Of the Fish and Fowls that may or may not be eaten. Of the creeping things which are unclean.  
1. AND the LORD spoke unto Moses, and to Aaron, saying unto them,  
2. Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beast that are on the earth.  
3. Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud among the beasts, that shall ye eat.  
4. Nevertheless, these shall ye not eat, of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.  
5. And the coney, because he cheweth the cud, but divideth not the hoof: he is unclean unto you.  
6. And the hare, because he cheweth the cud, but divideth not the hoof: he is unclean unto you.  
7. And the swine, though he divide the hoof, and be clovenfooted; yet he cheweth not the cud: he is unclean to you.  
8. Of their flesh shall ye not eat, and their carcase shall ye not touch: they are unclean to you.  
9 These shall ye eat, of all that are in the waters: whatsoever hath sins and scales in the waters, in the seas, and in the rivers; them shall ye eat.  
10. And all that have not sins nor scales in the seas, and in the rivers, of all that move in the waters, and of any living thing, which is in the waters; they shall be an abomination unto you.  
11. They shall be even an abomination unto you: ye shall not eat of their flesh, but you shall have their carcases in abomination.  
12. Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you.  
13. And these are they which ye shall have in abomination among the fowls, they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the ospray,  
14. And the vulture, and the kite after his kind:  
15. Every raven after his kind:  
16. And the owl, and the night-hauk, and the cuckoo, and the hawk after his kind,  
17. And the little owl, and the cormorant, and the great owl,  
18. And the swan, and the pelican, and the gier-eagle,  
19 And the stork, the heron after her kind, and the lapwing, and the bat.  
20. All fowls that creep, going upon all four, shall be an abomination unto you.  
21. Yet these may ye eat, of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth:  
22. Even these of them ye may eat: the locust after his kind, and the bald-locust after his kind, and the beetle after his kind, and the grass-hopper after his kind.  
23. But all other flying creeping things, which have four feet, shall be an abomination unto you.  
24. And for these ye shall be unclean: whosoever toucheth the carcase of them, shall be unclean till the even.  
25. And whosoever beareth aught of the carcase of them, shall wash his clothes, and be unclean until the even.  
26. The carcases of every beast which divideth the hoof, and is not clovenfooted, nor cheweth the cud, are unclean unto you: every one that toucheth them, shall be unclean.  
27. And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase, shall be unclean until the even.  
28. And he that beareth the carcase of them, shall wash his clothes, and be unclean until the even: they are unclean unto you.  
29. These also shall be unclean unto you among the creeping things that creep upon the earth: the weasel, and the mouse, and the tortoise after his kind,  
30. And the ferret, and the chameleon, and the lizard, and the snail, and the mole.  
31. These are unclean to you among all that creep: whosoever doth touch them when they be dead, shall be unclean until the even.  
32. And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.  
33. And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it.  
34. Of all meat which may be eaten, that on which such water cometh, shall be unclean: and all drink that may be drunk in every such vessel, shall be unclean.  
35. And every thing, whereupon any part of their carcase falleth, shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you.  
36. Nevertheless, a fountain, or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase, shall be unclean.  
37. And if any part of their carcase fall upon any sowing-seed which is to be sown; it shall be clean.  
38. But if any water be put upon the seed, and any part of their carcase fall thereon; it shall be unclean unto you.  
39 And if any beast of which ye may eat, die; he that toucheth the carcase thereof, shall be unclean until the even.  
40. And he that eateth of the carcase of it, shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it, shall wash his clothes, and be unclean until the even.  
41. And every creeping thing that creepeth upon the earth, shall be an abomination: it shall not be eaten.  
42. Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth; them ye shall not eat, for they are an abomination.  
43. Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.  
44. For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.  
45. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.  
46. This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:  
47. To make a difference between the unclean and the clean, and between the beast that may be eaten, and the beast that may not be eaten.  
1. UNto Moses, and to Aaron: Moses was to write, and Aaron to teach these Laws.  
2. These: Deut. 14.4. Act. 10.14. Ye shall: Or, Ye may.  
3. Parteth the hoof, and is clovenfooted: i. e. So parteth the Hoof, that the parts of it are severed from each other throughout. Cheweth the cud: This condition is required as well as the former, v. 7. This Law was given to the Israelites (v. 2.) and not to the rest of Mankind. And God's pleasure was reason enough of this positive Institution. That some living Creatures were by the Law clean, or lawful to be eaten, and others unclean, or forbidden, was a sufficient Caution against the Idolatrous Worshipping of any of them, (which Idolatry the Heathens were guilty of;) It being unreasonable to Worship an unclean Beast, or any that they were allowed to slay and eat.  
7. The Swine: 2 Mac. 6.18.  
9 Waters: The Fishes are not named as the Beasts and Fowls are, which were more commonly known, Fins and scales: The Fins were Excrescencies out of the Sides of the Fish, the Scales covered their Bodies.  
10. An abomination: As they were forbid to be eaten, and their Carcases to be touched, v. 11.  
13. The Eagle, etc. Those Fowls are forbid which are ravenous, as the Eagle, Vulture, Kite, Raven, etc. and which delight in the dark, as the Owl and Bat, etc. and which creep upon the ground, (v. 20.) Which possibly may imply how displeasing unto God are Covetousness, and Cruelty, a worldly Temper, and the Works of Darkness. [See Theodoret. quaest. XI. on Levit.]  
22. Locust: See Matth. 3.4. with Mark 1.6.  
23. Abomination: See verse 10. As also the Note on Levit. 18.27.  
24. Shall be unclean: i. e. He shall be under a legal uncleanness: It shall not be lawful for him to come unto the Tabernacle, nor partake of the holy Oblation, nor converse with them who do it.  
29. Mouse: See Isaiah 66.17.  
32. It shall be unclean: i. e. It shall not be used as before.  
33. Ye shall break it: Ch. 6.28.  
34. Such water cometh: i. e. Such Water as is unclean, by touching unclean Meat, or an unclean Vessel.  
36. Wherein there is plenty of water: Heb. A gathering together of waters.  
38. But if any water, etc. i. e. If Water be put upon it to prepare it for the food of a Man.  
42. Hath more feet: Heb. Doth multiply feet.  
43. Selves: Heb. Souls.  
44. Ye shall be holy: Chap. 19.2. and 20.7. 1 Pet. 1.15. For I am holy: And therefore ye ought to be like me, and give Obedience to these Precepts of mine.  
47. To make a difference: See chap. 10.9, 10, 11.   

CHAP. XII.  
The ARGUMENT.  
Uncleanness upon Childbirth. Whether the Child born be Male or Female. The Purification of a Woman after Childbirth, according to the ability of the Woman.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, saying, If a woman have conceived seed, and born a manchild: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.  
3. And in the eighth day, the flesh of his foreskin shall be circumcised.  
4. And she shall then continue in the blood of her purifying three and thirty days: she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.  
5. But if she bear a maid-child, than she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.  
6. And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove for a sin-offering, unto the door of the tabernacle of the congregation, unto the priest:  
7. Who shall offer it before the LORD, and make an atonement for her, and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male, or a female.  
8. And if she be not able to bring a lamb, than she shall bring two turtles, or two young pigeons; the one for the burnt-offering, and the other for a sin-offering: and the priest shall make an atonement for her, and she shall be clean.  
1. UNto Moses: It is not said unto Moses and Aaron, as it is said in the Law of clean and unclean Beasts, ch. 11.1. and in that concerning the Leprosy of Men, and of Houses, ch. 13.1. and ch. 14.57. And the reason seems to be this, Because in those Laws Aaron and his Sons were to judge and pronounce, according to certain Rules, what was clean, and what unclean, chap. 10.10, 11. chap. 14.57. This required great Caution, and some Skill: But the Law in this Chapter relates to a matter that is plain.  
2. Woman: Ch. 15.19. According to the days of the separation for her infirmity shall she be unclean: i. e. For those first seven days she shall be in as great a degree unclean and polluted, as a Woman by the Law was, during the seven days of her separation: of which see ch. 15.19, 20. During which time she was not only debarred the Sanctuary, but separated from all communion or converse with others: During that time she defiled  she touched; and that which was so defiled, did also render him that touched it unclean, Levit. 15.20, 22.  
3. Eighth day: Luk. 2.22. Joh. 7.22. Then will the Child be better able to endure Circumcision, and the Mother also past her greater pollution, and may touch her Child without rendering it unclean. See the Notes on Gen. 17.12.  
4. She shall then continue in the blood of her purifying, etc. i. e. After her first seven days she shall remain for the farther cleansing her Body three and thirty days: In which time, though she be not debarred from conversing with others, she shall neither eat any holy thing, nor yet go into the Sanctuary.  
5. But if she bear, etc. The time is doubled in case she bore a Female, with respect perhaps to the Sin of Eve, who was first in the transgression, 1 Tim. 2.14.  
6. Of the first year: Heb. A Son of his year.  
7. Make an atonement: The Woman was under a legal impurity, and therefore needed an Atonement. And tho' Childbearing were no Sin, yet the pain thereof was a punishment of Sin, Gen. 3.16. And the corrupt Condition of our Nature, or our Original pravity, seems hereby to be insinuated also, Psal. 51.5.  
8. And: Luk. 2.24. She be not able to bring a lamb: Heb. Her hand find not sufficiency of. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12.   

CHAP. XIII.  
The ARGUMENT.  
Of a Leprosy in a Man or Woman. Of Leprosy in a Garment. Of the Laws and Rules by which the Priest was to proceed in judging of it.  
1. AND the LORD spoke unto Moses, and Aaron, saying,  
2. When a man shall have in the skin of his flesh, a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests.  
3. And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh; it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.  
4. If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague, seven days.  
5. And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more.  
6. And the priest shall look on him again the seventh day: and behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.  
7. But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing; he shall be seen of the priest again.  
8. And if the priest see, that behold, the scab spreadeth in the skin; then the priest shall pronounce him unclean: it is a leprosy.  
9 When the plague of leprosy is in a man, than he shall be brought unto the priest:  
10. And the priest shall see him: and behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;  
11. It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.  
12. And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague, from his head even to his foot, wheresoever the priest looketh;  
13. Then the priest shall consider: and behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.  
14. But when raw flesh appeareth in him, he shall be unclean.  
15. And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.  
16. Or if the raw flesh turn again, and be changed unto white; he shall come unto the priest:  
17. And the priest shall see him: and behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.  
18. The flesh also, in which, even in the skin thereof, was a bile, and is healed,  
19 And in the place of the bile there be a white rising, or a bright spot white, and somewhat reddish, and it be showed to the priest;  
20. And if when the priest seethe it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the bile.  
21. But if the priest look on it, and behold there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days.  
22. And if it spread much abroad in the skin, than the priest shall pronounce him unclean: it is a plague.  
23. But if the bright spot stay in his place, and spread not, it is a burning bile; and the priest shall pronounce him clean.  
24. Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;  
25. Then the priest shall look upon it: and behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.  
26. But if the priest look on it, and behold, there be no white hair on the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days.  
27. And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, than the priest shall pronounce him unclean: it is the plague of leprosy.  
28. And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.  
29. If a man or woman hath a plague upon the head, or the beard;  
30. Then the priest shall see the plague: and behold, if it be in sight deeper than the skin, and there be in it a yellow thin hair: then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.  
31. And if the priest look on the plague of the scall, and behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall, seven days.  
32. And in the seventh day the priest shall look on the plague: and behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;  
33. He shall be shaved, but the scall shall he not shave: and the priest shall shut up him that hath the scall, seven days more.  
34. And in the seventh day the priest shall look on the scall: and behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.  
35. But if the scall spread much in the skin after his cleansing;  
36. Then the priest shall look on him: and behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.  
37. But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.  
38. If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;  
39 Then the priest shall look, and behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin: he is clean.  
40. And the man whose hair is fallen off his head, he is bald; yet is he clean.  
41. And he that hath his hair fallen off from the part of his head toward his face, he is forehead-bald; yet is he clean.  
42. And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.  
43. Then the priest shall look upon it: and behold, if the rising of the sore be white radish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;  
44. He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean, his plague is in his head.  
45. And the leper in whom the plague is, his clothes shall be rend, and his head bare, and he shall put a covering upon his upper lip, and shall cry, , unclean.  
46. All the days wherein the plague shall be in him, he shall be defiled; he is unclean: he shall dwell alone, without the camp shall his habitation be.  
47. The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment,  
48. Whether it be in the warp, or woof, of linen or of woollen, whether in a skin, or in any thing made of skin:  
49. And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin, it is a plague of leprosy, and shall be showed unto the priest.  
50. And the priest shall look upon the plague, and shut up it that hath the plague seven days.  
51. And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin, the plague is a fretting leprosy, it is unclean.  
52. He shall therefore burn that garment, whether warp, or woof, in woollen, or in linen, or any thing of skin, wherein the plague is; for it is a fretting leprosy; it shall be burnt in the fire.  
53. And if the priest shall look, and behold, the plague be not spread in the garment; either in the warp, or in the woof, or in any thing of skin;  
54. Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more.  
55. And the priest shall look on the plague after that it is washed: and behold, if the plague have not changed his colour, and the plague be not spread; it is unclean, thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.  
56. And if the priest look; and behold, the plague be somewhat dark, after the washing of it, than he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof.  
57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague; thou shalt burn that wherein the plague is, with fire.  
58. And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, than it shall be washed the second time, and shall be clean.  
59 This is the law of the plague of leprosy in a garment of woollen, or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.  
2. Rising: Or, Swelling. The plague of Leprosy. The Leprosy here is considered not only as a disease, but as an infliction for Sin, and a defilement and turpitude: And though it be allowed (as the Jews would have it) to be the effect of the Pollutions forbidden in the two foregoing Chapters, yet it may notwithstanding be considered also, as a legal pollution of the highest nature, as well as a Divine infliction and representation of the filthy and destructive Nature of Sin. Priest: Who was to be the Judge of clean and unclean, ch. 10.10. and to be consulted upon this occasion. See Deut. 17.8. and 24.8.  
3. White: The colour of the greatest Leprosy, Exod. 4.6. Numb. 12.10. : And consequently to be separated from the Congregation, v. 46.  
4. Shut him up: To see what change might be wrought in such a time, if it were an ordinary disease, as well as to secure the suspected person from defiling others, in case it proved the Leprosy. Seven days: In which time (as it is commonly known) there happens frequently a discernible alteration in diseases.  
6. He shall wash his clothes: Though he were but suspected of Uncleanness, he shall wash his Clothes: We are obliged not only to avoid a fault, but, as much as may be, a suspicion, and every appearance of Evil.  
7. Again: The Priest was not allowed to be hasty in pronouncing a person unclean: It much less becomes us rashly to Judge our Brother.  
10. Quick raw flesh: Heb. The quickening of living flesh.  
11. Not shut him up: For trial, as v. 4. the case being here very plain.  
13. He is clean: The inward corruption being all driven out into the utmost parts, was an argument of soundness within.  
20. Broken out of the bile: 2 Pet. 2.20.  
24. A hot burning: Heb. A burning of fire.  
34. Wash his clothes: See v. 6.  
40. Hair is fallen off his head: Heb. Head is peeled.  
45. His clothes shall be rend: In token of sorrow, the Leprosy being a Divine Infliction for sin, and no ordinary Disease. See v. 2. And his head bare: This was another sign of Mourning: See the Notes on ch. 10.6. A covering upon his upper lip: As a farther token of Sorrow and Shame, Mic. 3.7. Ezek. 24.17, 22. And shall cry, , etc. i. e. He shall proclaim his own misery, and thereby give warning to others, that they be not defiled by him, Lam. 4.15.  
46. Without the camp: Num. 5.2. 2 King. 15.5. The Lepers were not only debarred from the Sanctuary, but from the Conversation of the Clean.  
47. The garment, etc. Though a Garment be not capable of a Disease strictly so called, yet the Leprosy being considered as a Divine Infliction, is said to be in a Garment, which is by this way destroyed.  
48. Thing: Heb. Work of.  
49. Thing: Heb. Vessel or Instrument.  
51. A fretting leprosy: So called as it wasted that in which it was found.  
55. Whether it be bare within or without: Heb. Whether it be bald in the head thereof, or in the forehead thereof. That Garment which is worn and wasted is said to be bald.  
58. Clean: Or fit for use as before.   

CHAP. XIV.  
The ARGUMENT.  
The Laws and Rites to be used in cleansing of the Leper. Of Leprosy in an House, and the way of discerning it. What is to be done in case it be spread in the House. Of the manner of cleansing an House.  
1. AND the LORD spoke unto Moses, saying,  
2. This shall be the law of the leper, in the day of his cleansing: He shall be brought unto the priest;  
3. And the priest shall go forth out of the camp: and the priest shall look, and behold, if the plague of leprosy be healed in the leper.  
4. Then shall the priest command to take for him that is to be cleansed, two birds alive, and clean, and cedar-wood, and scarlet, and hyssop.  
5. And the priest shall command that one of the birds be killed in an earthen vessel, over running water.  
6. As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them, and the living bird, in the blood of the bird that was killed over the running water.  
7. And he shall sprinkle upon him that is to be cleansed from the leprosy, seven times, and shall pronounce him clean, and shall let the living bird lose into the open field.  
8. And he that is to be cleansed shall wash his , and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.  
9 But it shall be on the seventh day, that he shall shave all his hair off his head, and his beard, and his eyebrows: even all his hair he shall shave off: and he shall wash his , also he shall wash his flesh in water, and he shall be clean.  
10. And on the eighth day he shall take two he-lambs without blemish, and one ew-lamb of the first year, without blemish, and three tenth-deals of fine flour for a meat-offering, mingled with oil, and one log of oil.  
11. And the priest that maketh him clean shall present the man that is to be made clean, and those things before the LORD, at the door of the tabernacle of the congregation.  
12. And the priest shall take one he-lamb, and offer him for a trespass-offering, and the log of oil, and wave them for a wave-offering before the LORD.  
13. And he shall slay the lamb in the place where he shall kill the sin-offering, and the burnt-offering, in the holy place: for as the sin-offering is the priest's, so is the trespass-offering; it is most holy.  
14. And the priest shall take some of the blood of the trespass-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.  
15. And the priest shall take some of the log of oil, and pour it into the palm of his own left hand:  
16. And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger, seven times before the LORD.  
17. And of the rest of the oil that is in his hand, shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass-offering.  
18. And the remnant of the oil that is in the priest's hand, he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.  
19 And the priest shall offer the sin-offering, and make an atonement for him that is to be cleansed from his uncleanness, and afterward he shall kill the burnt-offering.  
20. And the priest shall offer the burnt-offering, and the meat-offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.  
21. And if he be poor, and cannot get so much; then he shall take one lamb for a trespass-offering to be waved, to make an atonement for him, and one tenth-deal of fine flour mingled with oil, for a meat-offering, and a log of oil:  
22. And two turtle doves, or two young pigeons, such as he is able to get; and the one shall be a sin-offering, and the other a burnt-offering.  
23. And he shall bring them on the eighth day, for his cleansing, unto the priest, unto the door of the tabernacle of the congregation, before the LORD.  
24. And the priest shall take the lamb of the trespass-offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD.  
25. And he shall kill the lamb of the trespass-offering, and the priest shall take some of the blood of the trespass-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.  
26. And the priest shall pour of the oil into the palm of his own left hand.  
27. And the priest shall sprinkle with his right finger, some of the oil that is in his left hand, seven times before the LORD.  
28. And the priest shall put of the oil that is in his hand, upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass-offering.  
29. And the rest of the oil that is in the priest's hand, he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD.  
30. And he shall offer the one of the turtle-doves, or of the young pigeons, such as he can get;  
31. Even such as he is able to get, the one for a sin-offering, and the other for a burnt-offering, with the meat-offering. And the priest shall make an atonement for him that is to be cleansed, before the LORD.  
32. This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.  
33. And the LORD spoke unto Moses and unto Aaron, saying,  
34. When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession.  
35. And he that oweth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house:  
36. Then the priest shall command that they empty the house before the priest go into it to see the plague; that all that is in the house be not made unclean: and afterward the priest shall go in to see the house.  
37. And he shall look on the plague, and behold, if the plague be in the walls of the house, with hollow strikes, greenish, or reddish, which in sight are lower than the wall;  
38. Then the priest shall go out of the house to the door of the house, and shut up the house seven days.  
39 And the priest shall come again the seventh day, and shall look, and behold, if the plague be spread in the walls of the house;  
40. Then the priest shall command that they take away the stones, in which the plague is, and they shall cast them into an unclean place without the city.  
41. And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off, without the city into an unclean place.  
42. And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.  
43. And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered;  
44. Then the priest shall come and look, and behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean.  
45. And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house: and he shall carry them forth out of the city into an unclean place.  
46. Moreover, he that goeth into the house all the while that it is shut up, shall be unclean until the even.  
47. And he that lieth in the house, shall wash his clothes: and he that eateth in the house, shall wash his clothes.  
48. And if the priest shall come in, and look upon it, and behold, the plague hath not spread in the house, after the house was plastered: then the priest shall pronounce the house clean, because the plague is healed.  
49. And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop.  
50. And he shall kill the one of the birds in an earthen vessel, over running water.  
51. And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times.  
52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet.  
53. But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.  
54. This is the law for all manner plague of leprosy, and scall,  
55. And for the leprosy of a garment, and of an house,  
56. And for a rising, and for a scab, and for a bright spot:  
57 To teach when it is unclean, and when it is clean: this is the law of leprosy.  
2. Shall be brought: Matt. 8.2. Mark 1.40. Luk. 5.12. The Leper was shut out of the Camp, and after the Israelites possessed the promised Land, out of the City. In order to his being cleansed, he was to be brought to a certain place near the Camp, or City, that the Priest might consider his case. See Matth. 8.2, 4. with Mark 1.42. and Luk. 5.14.  
4. Birds: Or, Sparrows, as in our Marginal reading, which agrees with the Vulgar Latin; but is not to be admitted in this place. The Hebrew word signifies Birds indefinitely, Deut. 14.11.4.17. and in this place cannot signify Sparrows; for these Birds were by the Law clean or unclean. If they were unclean they could not be meant in this place, where clean Birds are required; but if they were clean, it would be needless to require that these should be clean when the whole kind was so. Clean: Such as may be lawfully eaten, as the Vulgar hath it. See ch. 11.  
5. Running water: Or, Spring Water.  
7. Into the open field: Heb. Upon the face of the field, To show that the Leper who is thus cleansed might freely now go into the Camp or City, having cleansed and washed himself as is prescribed, v. 8.  
8. His tent: Or, Dwelling-place, as the Hebrew word sometimes signifies, Jos. 22.4. Deut. 33.18. But this is here expressed by Tent, and not House, because when this Law was first given the Israelites dwelled in Tents: And their Camp and Tents answered to their Cities and Houses in aftertimes.  
10. Of the first year: Heb. The daughter of her year. Three tenth-deals: viz. Of an Ephah. (Num. 28.5.) or, three Omers (Exod. 16.36.) for each of the three Sacrifices above mentioned. See the Notes on Exod. 16.36. Log: That is, about our half Pint. See the Notes on Exod. 29.40.  
12. Wave them: Exod. 29.24.  
13. As the sin-offering: Ch. 7.7.  
14. Tipto of the right ear, etc. See Exod. 29.20. and Levit. 8.23. with the Note upon that place.  
16. Before the LORD: that is, Before the Sanctuary where God was more peculiarly present.  
17. Upon the blood: The Blood which is mentioned v. 14.  
18. Oil: The Oil is a figure of the Renovation as the Blood is of the Remission of a Sinner. An atonement: The Leprosy being considered as a Legal Pollution, and an infliction for sin the Leper needed an Atonement. See ch. 13.2.  
21. Cannot get so much: Heb. His hand reach not. To be waved: Heb. For a waving.  
34. And I put the plague, etc. These words seem to imply that this plague is supernatural, and not any common Evil, but a Divine Judgement upon the Jews for their sins in the Land of Canaan, by which the Inhabitants of that Land were awakened to Repentance.  
36. Empty: Or, Prepare.  
38. Shut up: That none may enter into it and be defiled.  
40.  place: i. e. A place which receives the filth and polluted things of the City.  
45. He shall break down, etc. Which shall not be done till there be no remedy, and till he have stayed a considerable time. He was to shut it up seven days (verse 38.) after that to remove the infected Stones (verse 40.) and to cause the House to be scraped (v. 41.) and that other Stones were put in the room of those which were taken away, and that the House should be new plastered (v. 42.) so great a care was prescribed where the loss would be so considerable as that of an House. Besides, the Leprous House may well be considered as representing the House of Israel; out of which many that sinned were removed (as the infected Stones) by the Assyrians and Chaldaeans, etc. till at length, for their growing and inveterate wickedness they were quite destroyed.  
48. Shall come in: Heb. In coming in, shall come in, etc.  
53. An atonement for the house: The effect whereof reached the Owner for whose sin the House was infected, and was cleansed from that Infection by the Rites above prescribed.  
54. Scall: Ch. 13.30.  
57 When it is unclean, and when it is clean: Heb. In the day of the unclean, and in the day of the clean.   

CHAP. XV.  
The ARGUMENT.  
The Uncleanness of Men and Women in their Issues. The effect of that Uncleanness as to its spreading its Pollution. The Law and Rite of Cleansing and Purifying the .  
1. AND the LORD spoke unto Moses, and to Aaron, saying,  
2. Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.  
3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.  
4. Every bed whereon he lieth that hath the issue, is unclean: and every thing whereon he sitteth, shall be unclean.  
5. And whosoever toucheth his bed, shall wash his clothes, and bathe himself in water, and be unclean until the even.  
6. And he that sitteth on any thing whereon he sat that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even.  
7. And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.  
8. And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.  
9 And what saddle soever he rideth upon, that hath the issue, shall be unclean.  
10. And whosoever toucheth any thing that was under him, shall be unclean until the even: and he that beareth any of those things, shall wash his clothes, and bathe himself in water, and be unclean until the even.  
11. And whomsoever he toucheth that hath the issue (and hath not rinsed his hands in water) he shall wash his clothes, and bathe himself in water, and be unclean until the even.  
12. And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.  
13. And when he that hath an issue, is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.  
14. And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD, unto the door of the tabernacle of the congregation, and give them unto the priest.  
15. And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make an atonement for him before the LORD, for his issue.  
16. And if any man's seed of copulation go out from him, than he shall wash all his flesh in water, and be unclean until the even.  
17. And every garment, and every skin whereon is the seed of copulation, shall be washed with water, and be unclean until the even.  
18. The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.  
19 And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her, shall be unclean until the even.  
20. And every thing that she lieth upon in her separation, shall be unclean: every thing also that she sitteth upon, shall be unclean.  
21. And whosoever toucheth her bed, shall wash his clothes, and bathe himself in water, and be unclean until the even.  
22. And whosoever toucheth any thing that she sat upon, shall wash his clothes, and bathe himself in water, and be unclean until the even.  
23. And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it; he shall be unclean until the even.  
24. And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days: and all the bed whereon he lieth, shall be unclean.  
25. And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.  
26. Every bed whereon she lieth all the days of her issue, shall be unto her as the bed of her separation; and whatsoever she sitteth upon, shall be unclean, as the uncleanness of her separation.  
27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.  
28. But if she be cleansed of her issue; then she shall number to herself seven days, and after that she shall be clean.  
29. And on the eighth day she shall take unto her two turtles, or two young pigeons; and bring them unto the priest, to the door of the tabernacle of the congregation.  
30. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make an atonement for her before the LORD, for the issue of her uncleanness.  
31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.  
32. This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith:  
33. And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her which is unclean.  
2. Running issue: Or, Running of the reins. Flesh: This is to be understood in that sense in which the word is taken, Gen. 17.13.  
3. Run,— or be stopped: i. e. Whether it flow, or through its consistency stop the passage.  
4. Thing: Hebr. Vessel.  
5. Whosoever toucheth, etc. This is an argument that the Man who was legally unclean with his Issue, was under a great degree of Uncleanness in that he did not only defile what he touched, but that which was so defiled did also defile him that touched it.  
12. Vessel of earth: Ch. 6.28.  
13. For his cleansing: i. e. For a proof of his being perfectly healed, ch. 13.4.  
15. Atonement: See ch. 14.18.  
16. Go out from him: viz. Against his Will. See Deut. 23.10. : i. e. Legally unclean.  
19 Put apart: Heb. In her separation.  
24. Lie with her at all: That is, though he do it ignorantly, not knowing her to be in that condition: For if he did it knowingly he was liable to be cut off, ch. 20.18.  
28. Cleansed: i. e. Healed. See v. 13.  
31. When they defile my Tabernacle: By approaching to it in their legal Impurities. See ch. 16.16.   

CHAP. XVI.  
The ARGUMENT.  
Of the High-priest's going into the Holy of Holies. He must put on the Holy Garments, and bring his Sin-offering for himself. Of the two Goats for the People; one whereof was a Sin-offering for them; of the other called the Scape-goat. Aaron's Burnt-offering, and that of the People. The tenth Day of the seventh Month, the Day of Expiation, appointed to be both a Fast, and Sabbath, or Day of Rest.  
1. AND the LORD spoke unto Moses, after the death of the two sons of Aaron, when they offered before the LORD, and died;  
2. And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat.  
3. Thus shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.  
4. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.  
5. And he shall take of the congregation of the children of Israel, two kids of the goats for a sin-offering, and one ram for a burnt-offering.  
6. And Aaron shall offer his bullock of the sin-offering, which is for himself, and make an atonement for himself, and for his house.  
7. And he shall take the two goats, and present them before the LORD, at the door of the tabernacle of the congregation.  
8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scape-goat.  
9 And Aaron shall bring the goat upon which the LORD's lot fell, and offer him for a sin-offering.  
10. But the goat on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scape-goat into the wilderness.  
11. And Aaron shall bring the bullock of the sin-offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.  
12. And he shall take a censer-full of burning coals of fire from off the altar before the LORD, and his handsfull of sweet incense beaten small, and bring it within the veil.  
13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not.  
14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward: and before the merseat shall he sprinkle of the blood with his finger seven times.  
15. Then shall he kill the goat of the sin-offering that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat.  
16. And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that remaineth among them, in the midst of their uncleanness.  
17. And there shall be no man in the tabernacle of the congregation, when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.  
18. And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.  
19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hollow it from the uncleanness of the children of Israel.  
20. And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:  
21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness.  
22. And the goat shall bear upon him all their iniquities, unto a land, not inhabited: and he shall let go the goat in the wilderness.  
23. And Aaron shall come into the tabernacle of the congregation; and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there.  
24. And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atonement for himself, and for the people.  
25. And the fat of the sin-offering shall he burn upon the altar.  
26. And he that let go the goat for the scape-goat, shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.  
27. And the bullock for the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp, and they shall burn in the fire their skins, and their flesh, and their dung.  
28. And he that burneth them, shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.  
29. And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you.  
30. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.  
31. It shall be a sabbath of rest unto you, and ye shall afflict your souls by a statute for ever.  
32. And the priest whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments.  
33. And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar: and he shall make an atonement for the priests, and for all the people of the congregation.  
34. And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year. And he did as the LORD commanded Moses.  
1. DEath: Chap. 10.2.  
2. Come not: Exod. 30.10. Heb. 9.7. This is to be understood with reference to the Priestly Service or Ministration. See Heb. 9.6, 7. Upon other necessary occasions the Highpriest might enter into the most Holy place; viz. When the Tabernacle was taken down or set up according to the Removals of the Israelites, etc. Into the holy place: i. e. The Holy of Holies, as appears by what follows. This was a Figure of Heaven, Heb. 9.12, 24. And the High-priest's going into it, of our Saviour Christ's entering into Heaven, Heb. 9.11, 12. In the cloud: i. e. In the Cloud or Smoak of the Incense, mentioned v. 13. and which was to be offered but once in the year.  
3. With a young Bullock: Of his own, and for his own and his family's Sin, v. 6.  
4. The holy linen Coat, etc. The Service peculiar to this day was to be performed by the Highpriest in his linen Vestments, not in his more costly Attire of Gold. This meaner Garb being judged more agreeable with that Sorrow and Repentance which the Service of the day required. Upon his flesh▪ Flesh is to be understood in the sense in which it is taken, ch. 15.2.  
6. Make an atonement: Heb. 9.7. His house: i. e. The rest of the Priests, v. 33. who are called the House of Aaron, Psal. 135.19.  
8. One lot for the LORD: i. e. One Lot was so marked, that it did express that it belonged to the Lord, and the Goat on which it fell was to be Sacrificed. The Sufferings of Christ are hereby prefigured, which, how casual soever they might seem to us to be, did not happen without the particular Providence and Counsel of God, Prov. 16.33. Act. 4.28. Scape-goat: Heb. Azazeel; i. e. The Goat which was to be sent away alive, into a place not inhabited.  
9 Fell: Heb. Went up. There is no inconsistence between the Marginal reading and the Text: The Highpriest took the two Lots out of a Box, and lift up his Hands on high, and then put each Lot upon the Goats severally, as they stood before him, on his right and left Hand. [Maim. Jom Hak-kippur, c. 3.] With reference to the Box, the Lot may be said to come up; and with respect to the Goat, on whom it was put, to fall, Josh. 18.11. ch. 19.1. Numb. 33.54.  
10. To make an atonement: This Goat was a Sin-offering as well as the other, and is so called, (v. 5.) And though he were not slain as the other, yet was he charged with the Iniquity of the Israelites, and might therefore be said to bear their Iniquities, and to make Atonement for them.  
12. The Altar▪ i. e. The Altar of Burnt-offerings, or the brazen Altar.  
13. Put the incense: This was done after the Bullock mentioned (v. 3, 11.) was killed, and before the blood was sprinkled. And by this means the way was prepared into the Holy of Holies, (v. 2.) Incense was a Figure of Prayer: And the Incense which the Highpriest here offers up, was a Figure of the fervent Prayers which our Saviour made a little before his going into Heaven, or that entering into the Holy place which is mentioned, Heb. 9.12. That he die not: See v. 2. and Exod. 33.20.  
14. He shall take: Heb. 9.13. and ch. 10.4. Sprinkle: Ch. 4.6. Upon the mercy-seat: i. e. Upon the top of the Mercy-seat: This the Jews say was done once, besides the seven times before the Mercy-seat, as follows.  
16. Because of the uncleanness: Or, from the uncleanness. By this means it shall be purged or cleansed from the uncleanness of the Israelites, Heb. 9.23. Remaineth: Heb. Dwelleth.  
17. No man: Luk. 1.10. The Highpriest alone was concerned in this Service, and in that a fit Type of Christ, who by himself purged our sins, Heb. 1.3.  
18. Altar: i. e. The Altar of Incense, Exod. 30.10. And the blood: viz. Mingled together.  
20. Reconciling: Or, Purging. See v. 19  
21. His hands: See ch. 4.1. Confess: In the name of the People this Confession was to be made, and the Jews in aftertimes tell us the form of words which were used: viz. O Lord, thy people the house of Israel have done iniquity, trespassed and sinned before thee, O Lord; make atonement for the iniquities, transgressions and sins; which thy people the house of Israel have done unrighteously, transgressed and sinned before thee, as it is written in the law of Moses thy servant, saying, In this day he shall make atonement for you, etc. [Joma c. 6. m. 2.] Putting them upon, etc. After this manner transferring the guilt of Israel upon the head of the Goat, which was a Type of Christ, on whom the Lord hath laid the iniquity of us all, Isa. 53.6. 2 Cor. 5.21. A fit man: Heb. A man of opportunity: Or, a man prepared and designed for that service.  
22. Not inhabited: Heb. Of separation.  
25. Fat: This was only to be burnt upon the Altar, the Body was burnt without the Camp, v. 27.  
27. And the Bullock, etc. Ch. 6.30. Heb. 13.11.  
29. A statute for ever: During the Legal Dispensation it was to continue among them: But then Christ put an end to it, and rendered the Service useless, and the destruction of their Temple rendered it unpracticable.  
30. From all your sins: This is to be understood with relation to the Blood of Christ, (1 Joh. 2.1, 2.) which cleanseth us from all Sin, 1 Joh. 1.7. And also upon the Repentance of the Sinner, without which he was not pardoned by the day of Expiation.  
31. A Sabbath of rest, etc. It was a time in which they were to forbear their ordinary and common Work, and abstain from their food and sensual Pleasures. See Isa. 58.13. Levit. 23.29, 30.  
32. Whom he shall anoint: i. e. Who shall be anointed, as the Vulgar hath it. And so whom he shall consecrate; i. e. who shall be consecrated: An active Verb without a Person, is frequently in the Holy Scripture to be taken passively: The well observing whereof will tend to the removing many difficulties. E. g. They could not believe, because that Esaias said again, He hath blinded their eyes, and hath hardened their hearts, Joh. 12.39, 40. The Jews unbelief is not there imputed to God, as to the Cause: 'Tis not so imputed by the Prophet, Esai. 6.9. nor by St. Matthew, who citys that place, ch. 13.14, 15. All it imports is, That their eyes were blinded, and their hearts hardened: And thus 'tis expressed, Act. 28.27. Thus, He hardened Pharaoh's heart, Exod. 7.13. signifies no more than that his heart was hardened. See the Note on that place. Thus, He moved David, 2 Sam. 24.1. imports no more but this, That David was moved. There are many such places. See Luk. 12.20.16.9.14.35. Isa. 9.9. Matt. 5.13.  
34. Once a year: Exod. 30.10. Heb. 9.7.   

CHAP. XVII.  
The ARGUMENT.  
Whoever killed an Ox, Lamb or Goat (during the Israelites stay in the Wilderness) was obliged to bring it to the door of the Tabernacle, that the Blood of it might be sprinkled on the Altar. Sacrificing to Devils is forbidden. The eating of Blood again forbidden. That which dies of itself, and is torn by Beasts, is also forbidden.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them, This is the thing which the LORD hath commanded, saying,  
3. What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat in the camp, or that killeth it out of the camp,  
4. And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man, he hath shed blood; and that man shall be cut off from among his people;  
5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation unto the priest, and offer them for peace-offerings unto the LORD.  
6. And the priest shall sprinkle the blood upon the altar of the LORD, at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.  
7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring: This shall be a statute for ever unto them throughout their generations.  
8. And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-offering, or sacrifice;  
9 And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.  
10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.  
11. For the life of the flesh is in the blood, and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.  
12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you, eat blood.  
13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which bunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.  
14. For it is the life of all flesh, the blood of it is for the life thereof, therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it, shall be cut off.  
15. And every soul that eateth that which died of itself, or that which was torn with beasts (whether it be one of your own country, or a stranger) he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.  
16. But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.  
2. Unto Aaron, and unto his sons, and unto all the children of Israel: This following Precept concerned the Priests and all the People, as appears from v. 5, 6. and is accordingly given unto all of them.  
4. And bringeth it not, etc. While the Israelites were in the Wilderness, they were to eat no Meat at their own private Tables, (whether it were the Flesh of Bullock, Lamb or Goat, v. 3.) but that whereof they had first sacrificed to God at the Tabernacle: And this was commanded the more effectually to take them off from Sacrificing to Devils, (v. 7.) This Command was dispensed with when they were settled in their own Land, and their Dwellings were remote from the Tabernacle, Deut. 12.21. An offering: i. e. A Peace-offering, of which the People, as well as the Priest, had a share, as appears from v. 5. Blood shall be imputed unto that man: i. e. His Transgression shall be hateful to God as Murder, Isa. 66.3.  
5. In the open field: i. e. Without the Camp, (v. 3.) where they would be most prone to transgress this Law, being most remote from the Observation of others.  
6. Sweet savour: Exod. 29.18. chap. 4.31.  
7. No more: Here is an intimation of their guilt formerly in this kind, (see Act. 7.42, 43.) of which we have a more express account in the words which follow. And this is the reason of the Law , by the practice whereof they were obliged to renounce their Sacrificing to Devils, 1 Cor. 10.18, 20, 21. Unto Devils: i e. Unto Idols. See 1 Cor. 10.19. with v. 20. It is very likely that the Idols which they Worshipped might be in the figure of Goats that are hairy, the Hebrew word importing some such rough or hairy Creatures. The word is rendered satire, Isa. 34.14. compare Deut. 32.17. 2 Chron. 11.15. Whoring: Idolatry is frequently called Whoredom or Fornication. See the Notes on Exod. 20.5. This: This is to be understood of the Idolatry just before forbidden, and may also be extended to the Law concerning the Priests mentioned before, (v. 6.)  
8. Strangers: i e. Proselytes, as the Greek have it, Sacrifice: i. e. Of any other sort or kind.  
10. Eateth any manner of blood: See the Notes on Gen. 9.4. and Levit. 3.17.  
11. The life: The blood and the life are inseparable, and are therefore put one for another, and upon that account the blood was offered upon the Altar. The beginning of this Verse may well be translated thus: Because the life of the flesh is in the blood, therefore I have given it to you, etc.  
12. Therefore: viz. Because it is appointed to make atonement; And is consequently a type of the blood of the Messiah, Rom. 3.25. Eph. 1.7. Col. 1.14, 20. Heb. 9.12, 22. This 〈◊〉 therefore the principal Cause why the eating of blood is here forbidden.  
13. Which hunteth: Heb. That hunteth any hunting.  
14. For it is, etc. Gen. 9.4. See also the Notes there.  
15. That eateth: See Deut. 14.21. That which died of itself: Heb. A carcase.  
16. Iniquity: Or, Punishment due to him for his offence.   

CHAP. XVIII.  
The ARGUMENT.  
The Israelites are warned to shun the Practices of Egypt and Canaan. Of unlawful Marriages. Adultery is forbid, and several other impure Mixtures and Practices.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, and say unto them, I am the LORD your God.  
3. After the do of the land of Egypt wherein ye dwelled, shall ye not do: and after the do of the land of Canaan whither I bring you, shall ye not do: neither shall ye walk in their ordinances.  
4. Ye shall do my judgements, and keep mine ordinances, to walk therein: I am the LORD your God.  
5. Ye shall therefore keep my statutes and my judgements: which if a man do, he shall live in them: I am the LORD.  
6. None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.  
7. The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother, thou shalt not uncover her nakedness.  
8. The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.  
9 The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.  
10. The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.  
11. The nakedness of thy father's wives daughter, begotten of thy father, (she is thy sister) thou shalt not uncover her nakedness.  
12. Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.  
13. Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.  
14. Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.  
15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son's wife, thou shalt not uncover her nakedness.  
16. Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.  
17. Thou shalt not uncover the nakedness of a woman, and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.  
18. Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, besides the other in her life- time.  
19 Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.  
20. Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.  
21. And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.  
22. Thou shalt not lie with mankind, as with womankind: it is abomination.  
23. Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion.  
24. Defile not you yourselves in any of these things: for in all these the nations are defiled, which I cast out before you.  
25. And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.  
26. Ye shall therefore keep my statutes and my judgements, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you:  
27. (For all these abominations have the men of the land done, which were before you, and the land is defiled)  
28. That the land spew not you out also, when ye defile it, as it spewed out the nations that were before you.  
29. For whosoever shall commit any of these abominations, even the Souls that commit them, shall be cut off from among their people.  
30. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the LORD your God.  
3. Egypt: Which was an Idolatrous Nation, Ezek. 20.7, 8. ch. 23.8. and where they had defiled themselves. And they being warned against Idolatry before (ch. 17.7.) are seasonably here cautioned to shun the do of Egypt. Of Canaan: That Land was guilty of that uncleanness which is forbidden in the following words; and therefore the Israelites are here very seasonably warned against the Practices of that People, v. 24, 25, 27, 28. and ch. 20.23. And the Wilderness is chosen as a very fit place to give these Laws in, the Israelites being removed from the Snares and Temptations of Egypt, and not as yet mingled with the People of Canaan.  
5. Which if a man do, he shall live in them: Ezek. 20.11. Rom. 10.5. Gal. 3.12. Life, in the phrase of the Holy Scripture, implies Ease and Prosperity, or the Comforts and Blessings of Life, Levit. 25.36. 1 Sam. 25.6. 1 King. 1.25. These were promised to the Israelites upon Obedience to the Laws of Moses. In or by these Laws, while they adhered to them, they enjoyed these good things. The express promise of Eternal life belongs to the Gospel-Covenant, Joh. 17.3. 1 Tim. 4.8. 2 Tim. 1.10. Heb. 8.6. For though Obedience to the Law (the Moral part of it especially) were the way to a future, as well as present Happiness, (Matt. 19.17, 18, 19) Yet that Obedience, through the Corruption of humane Nature, being imperfect, could not entitle them to the Reward of Eternal life.  
6. Near of kin to him: Heb. Remainder of his flesh. This general Expression is to be explained by the following Particulars. To uncover their nakedness: This is to be understood of carnal Copulation, as is plain from what follows, as well as from the use of the words themselves in other places, v. 18. 1 Cor. 12.23.  
7. Of thy father, or the nakedness of thy mother: The Hebrew Particle, which we translate Or, may be translated Even, as it sometimes signifies, (1 Sam. 28.3. 2 Sam. 2.15. Zech. 9.9.) and then the latter words are but Exegetical of the former. And then the Prohibition is but one, though the fault be double. For he that lieth with his Father's Wife, doth uncover his Father's nakedness as well as his Mothers, ch. 20.11. and verse 8. of this Chapter. It is expressly said (v. 8.) that the nakedness of the Father's Wife is the nakedness of the Father; And (chap. 20.11.) that the man that lieth with his father's wife, hath uncovered his father's nakedness. Again, (ch. 20.20, 21.) The Man that lies with his Uncle's or Brother's Wife, is said to uncover his Uncle's and Brother's nakedness. And he that defiles his Father's bed, may be fitly said to uncover his Father's nakedness. She is thy Mother: i. e. Thine own Mother; the Mother-in-law being forbid in the next Verse.  
8. The nakedness: Chap. 20.11. Deut. 22.30. and 27.20. 1 Cor. 5.1.  
9 Born at home, or born abroad: i. e. Begotten by thy Father of another Wife or Woman, or born of thy Mother by another man, ch. 20.17.  
10. Thine own: Thy Son and Daughter being thine own Flesh.  
11. Thy Sister: i.e. By the same Father.  
12. Thou, etc. Ch. 20.19. Near kinswoman: viz. Partaking of the same Flesh.  
14. Thou shalt not uncover, etc. Ch. 20.20. See the Notes on verse 7.  
15. Thou, etc. Ch. 20.12.  
16. Thou, etc. Ch. 20.21. Thy brother's wife: i. e. During his life; but if he die and die Childless, than the Brother that was next, married her, Deut. 25.5.  
17. Wickedness: Incest, saith the Vulgar.  
18. Wife to her Sister: Or, One wife to another. This is the Marginal reading; but we are not so to understand these words, as if Polygamy were here forbidden. For that it was not is evident from the practice of the Israelites, which passeth without reproof. And therefore, though the Marginal reading be such as the Original abstractly considered will bear, yet the subject-matter requires, that we take the word Sister in the common acceptation of it, and then is an Israelite forbidden to take to Wife his Wife's Sister whiles that Wife is living. To vex her: As a Rival to her, which frequently occasions vexation, 1 Sam. 1.6.  
19 Also, etc. Ch. 20.18.  
21. Thy seed: That is, Thy Children or Offspring, Deut. 18.10. Pass through the fire: Chap. 20.2. 2 King. 23.10. Here is no mention of Fire in the Hebrew Text, but that it is to be understood is plain from Deut. 18.10. 2 King. 23.10. Such a Custom obtained among the ancient Heathens; they made it a part of their Religion to burn some of their Children as a Sacrifice to their false God, 2 Chron. 28.3. Jer. 7.31.19.5. Ps. 106.37, 38. Molech: Called Act. 7.43. Molach; the name of an Idol which the Ammonites worshipped, 1 King. 11.7. and otherwise called Milchom, 2 King. 23.13. It hath been thought to be the same with the Planet Saturn, or else the Sun, which they worshipped; and Molech may indifferently relate to the Star or the Image and Figure thereof, Jer. 49.3. Amos 5.36. It was a very principal Idol among the Heathen, and the Hebrew word implies Dominion and Kingly Superiority.  
23. Neither, etc. Ch. 20.15.  
25. Vomiteth out her inhabitants: Being as it were overcharged and burdened with them, Jer. 9.19.  
26. Stranger: Or, Sojourner and Proselyte.  
27. (For all these abominations, etc. As Abominations implies such things as have a a Moral turpitude, a filthiness and malignity antecedent to any positive Law, these words cannot extend to all the particulars mentioned from v. 7. but these words must refer to the sins mentioned, v. 20, 21, 22, 23. to which the words v. 24. seem particularly to refer. But the word Abomination is sometimes applied to those things which were forbid by a positive Law, and that were not antecedently evil, as in Levit. 11.10, 20, 40, 41. Deut. 17.1. And the practice of any of the things forbidden from v. 7. might be reckoned as Abominations, especially to the Israelites (and Proselytes of Justice) who were obliged to keep these Laws (see v. 26.) in the sense of that word.  
28. Spewed out: See v. 25.   

CHAP. XIX.  
The ARGUMENT.  
Obedience to Parents is required, and observation of God's Sabbaths. Idolatry is forbidden. The Law of the Peace-offering. A remainder for the Poor out of the Harvest and Vintage. Theft, Fraud and Perjury, Inhumanity, unjustice and Tale-bearing are forbid; so are Revenge and Hatred, and divers mixtures. Several other Laws, viz. Concerning the use of Bondwomen, planting Trees of Fruit, eating Blood, etc.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.  
3. Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.  
4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.  
5. And if ye offer a sacrifice of peace-offerings unto the LORD; ye shall offer it at your own will.  
6. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.  
7. And if it be eaten at all on the third day, it is abominable; it shall not be accepted.  
8. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.  
9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the glean of thy harvest.  
10. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.  
11. Ye shall not steal, neither deal falsely, neither lie one to another.  
12. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.  
13. Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired, shall not abide with thee all night until the morning.  
14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but shalt fear thy God: I am the LORD.  
15. Ye shall do no unrighteousness in judgement, thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.  
16. Thou shalt not go up and down as a tale-bearer among thy people; neither shalt thou stand against the blood of thy neighbour: I am the LORD.  
17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  
18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.  
19 Ye shall keep my statutes: Thou shalt not let thy  gender with a divers kind: Thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.  
20. And whosoever lieth carnally with a woman that is a bondmaid betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged: they shall not be put to death, because she was not free.  
21. And he shall bring his trespass-offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass-offering.  
22. And the priest shall make an atonement for him with the ram of the trespass-offering, before the LORD, for his sin which he hath done: and the sin which he hath done, shall be forgiven him.  
23. And when ye shall come into the land, and shall have planted all manner of trees for food; than ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.  
24. But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.  
25. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.  
26. Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.  
27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.  
28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.  
29. Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.  
30. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.  
31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.  
32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.  
33. And if a stranger sojourn with thee in your land, ye shall not vex him.  
34. But the stranger that dwelleth with you, shall be unto you as one born amongst you, and thou shalt love him as thyself, for ye were strangers in the land of Egypt: I am the LORD your God.  
35. Ye shall do no unrighteousness in judgement, in mete-yard, in weight, or in measure.  
36. Just balances, just weights, a just ephah, and a just hin shall ye have: I am the LORD your God, which brought you out of the land of Egypt.  
37. Therefore shall ye observe all my statutes, and all my judgements, and do them: I am the LORD.  
2. Ye shall be holy: Ch. 11.44. and 20.7. 1 Pet. 1.16.  
3. Fear: Or, Reverence. And this must be an inward Awe and Reverence, and is due to the Mother who generally does not over-awe her Children, as well as to the Father who hath greater Power, and a superior Authority, and is generally less despised. Sabbaths: Not only the Seventh day, but all other appointed times of rest, ch. 16.31.  
4. Idols: The Hebrew word is observed to signify things of nought, and which have no true Being or Value. See 1 Cor. 8.4. and ch. 10.19.  
5. At your own will: Or, That it may be accepted, i. e. Ye shall offer it as is appointed, that so God may accept it: This sense is confirmed by v. 7. and the Greek and Vulgar. See Levit. 1.3. and 23.11.  
6. The same day: If the Sacrifice of Peace-offering be for Thanksgiving, ch. 7.15. On the morrow: If the Peace-offering be a Vow or Voluntary Offering.  
7. Not be accepted: Ch. 7.18.  
9 When ye reap: Ch. 23.22.  
11. Steal, etc. Theft is the occasion of these sins which follow, viz. Lying, and Fraud, and Perjury. Vid. Notes on Exod. 22.11. And is fitly forbid in the first place.  
12. Swear: Exod. 20.7. Deut. 5.11. Matt. 5.34. Jam. 5.12. Profane the name: The Name of God is then profaned when it is irreverently used or appealed to in confirmation of a Lie, as it is in Perjury and Common Swearing.  
13. The wages: Deut. 24.14, 15. Tob. 4.14.  
14. Curse the deaf, etc. Though the Deaf cannot hear the Curse nor the Blind discern the Stumbling, and they could not be convicted of these Crimes, yet the fear of God ought to restrain them, Deut. 27.18.  
15. Respect: Exod. 23.3. Deut. 1.17. and 16.19. Prov. 24.23. Jam. 2.9. 1 Joh. 2.11.  
16. A tale-bearer: The word is observed to signify a Merchant, and here denotes one that drives a trade in carrying Tales and Stories from one to another, and especially Accusations, which disturb the Peace, and sometimes endanger the Lives of Men, and is therefore fitly forbid, together with the standing against the Blood or Life of a Neighbour, Ezek. 22.9. Neither shalt thou stand against the blood of thy neighbour: i. e. Thou shalt not suffer an innocent Israelite to lose his Life when it is in thy power to help him. In this sense these words are understood by the Jewish Writers. [Seld. de Jur. Natural. l. iv. c. iii.]  
17. Thou shalt not, etc. 1 Joh. 2.11. Thou shalt in any wise: Ecclus. 19.13. Matt. 18.15. And not suffer sin upon him: Or, That thou bear not sin for him: This Marginal reading agrees well with the Hebrew Text, and with the Ancient Versions. And then we are taught, That he who does not reprove his Brother who goes on in a sinful course, shall be punished for that sin which he might have prevented.  
18. Avenge: Or, Return one Evil for another, Jer. 50.15. Rom. 12.18, 19 But thou, etc. Matt. 5.43. and 22.39. Rom. 13.9. Gal. 5.14. Jam. 2.8.  
19 With a divers kind: God had wisely created the several Orders of Being's and Kind's of living Creatures, and distinguished these Creatures into Sexes, and will not that this Order should be disturbed by Men. And he that transgressed this Law, seemed to derogate from the Wisdom of God's Creation. With mingled seed: By this and the following Prohibition they were warned against perverting the Order of Things, and causing Confusion: And simplicity of Manners and Dealing may very well at the same time be insinuated and commended to them. Besides that, a mingled Garment is forbid, because the Idolatrous Priests were wont to wear such Garments at that time, saith Maimon, [More Nevochim, p. 3. c. 37.]  
20. Betrothed to an husband: Or, Abused by any; Heb. Reproached by, or, for man. She shall be scourged: Or, they, Heb. There shall be a scourging: The meaning of the place is this, That whereas according to the Law, Deut. 22.23, 24. He that lay with a betrothed Damsel, that is a Freewoman, is punishable with Death as well as the Adulterer; he that should lie with a Bondwoman should not therefore die; but in this case the Woman should be scourged, as well as the Man should be obliged to bring a Sacrifice (v. 21.)  
23. As uncircumcised: And consequently, to be rejected, as it follows, It shall not be eaten of. Three years shall it be as uncircumcised: This Precept seems to have been given to draw them from the practices of Idolaters, whose custom it was to offer up part of the first Fruits of those Trees of whose Fruit they were wont to eat, and to eat part of them in the Idol's Temple; being of an Opinion, that the Tree which was planted would not otherwise thrive. And because generally the Trees planted in Canaan, at the farthest, brought forth in the space of three years: this is made the term during which their Fruit is to be reputed as Uncircumcised. This Maimon expressly affirms, [vid. More Nevochim, p. 3. c. 37.]  
24. Holy to praise the LORD withal: Heb. Holiness of praises to the Lor●▪ That is, They were then set apart and consecrated to God with praise; they being then either given to the Priests, or eaten by the Owners before the Lord as the second Tithes, Deut. 12.17, 18. Vid. Joseph. Antiq. l. 4. c. 8.  
25. Ye shall eat: As your own property. That it may yield: i. e. Whiles you obey my Precepts, ch. 26.3, 4.  
26. With the blood: i. e. Before the Blood be separated. Use enchantment: That which is by these words forbidden, seems to be this, That they should not govern themselves by a superstitious Observation of casual Events, and thence make conjectures of future successes: As they do who from the passing by of Beasts, or the chattering of Birds undertake to conclude concerning their future Successes, and do accordingly govern themselves; which is an argument of a great distrust of the Divine Providence. Nor observe times: i. e. Not repute them lucky and unlucky, and govern themselves by those superstitious Observations.  
27. Ye shall not round, etc. Ch. 21.5. This seems to have been the Manner of the Heathens, especially in their Mourning, Isa. 15.2. Jer. 48.37.  
28. make any cuttings: Deut. 14.1.  
29. Prostitute: Heb. Profane.  
30. Reverence my sanctuary: i. e. Use it with great regard for the sake of God, who was more especially present there; and for that cause it was not to be used as a common but as a separated and consecrated place. See Eccles. 5.1. Joh. 2.14, 15, 16. Mark 11.16.  
31. Familiar spirits: The Hebrew word is observed to be derived from a word that signifies a Bottle, and from thence to denote the Belly; and the Greek here render it by a word which signifies those who spoke out of the Belly, and by that means imposed upon Men. Wizards: The Hebrew word implies the Knowledge which these Men made profession of: And agreeably may be called Cunning or Wise Men; who pretended to tell what was not to be known by Natural Causes, or Ordinary Means.  
32. Honour: Lam. 5.12.  
33. If a stranger: Exod. 22.21. Vex: Or, Oppress.  
34. But the stranger: Exod. 23.9.  
35. In mete-yard: i. e. Measure or just extent, by which Cloth and such things were sold. Weight: This was the way of paying Gold or Silver, and selling Brass and Iron. Measure: Thus Wine and Oil, etc. were sold by certain Measures of several known and standing Capacities.  
36. Just: Prov. 11.1. & 16.11. & 20.10. Weights: Heb. Stones▪ Ephah and Hin: These are put for all sorts of Measures whether of liquid things or dry.   

CHAP. XX.  
The ARGUMENT.  
The punishment of him that giveth of his Seed to Molech. Of him that consults familiar Spirits and Wizards, and curseth his P●●ents. Of the Adulterer and Incestuous. Of the Sodomite, and him or her the lieth with a Beast, and others that are guilty of unlawful mixtures. The Israelites are warned to observe the difference between clean and unclean Creatures. The punishment of them that have familiar Spirits and of Wizards.  
1. AND the LORD spoke unto Moses, saying,  
2. Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the stranger that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones.  
3. And I will set my face against that man, and will cut him off from among his people: because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.  
4. And if the people of the land do any ways hid their eyes from the man, when he giveth of his seed unto Molech, and kill him not:  
5. Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.  
6. And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.  
7. Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.  
8. And ye shall keep my statutes, and do them: I am the LORD which sanctify you.  
9 For every one that curseth his father, or his mother, shall be surely put to death: he hath cursed his father, or his mother; his blood shall be upon him.  
10. And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.  
11. And the man that lieth with his father's wife, hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.  
12. And if a man lie with his daughter-in-law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them.  
13. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.  
14. And if a man take a wife, and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.  
15. And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast.  
16. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman and the beast: they shall surely be put to death; their blood shall be upon them.  
17. And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness, he shall bear his iniquity.  
18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.  
19 And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity.  
20. And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin, they shall die childless.  
21. And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness, they shall be childless.  
22. Ye shall therefore keep all my statutes, and all my judgements, and do them: that the land whither I bring you to dwell therein, spew you not out.  
23. And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.  
24. But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it; a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people.  
25. Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean.  
26. And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.  
27. A man also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones, their blood shall be upon them.  
2. Again: Ch. 18.21. Death: The sin was forbid before, ch. 18.21. Here the punishment is laid down; but yet he was not to die, who was guilty of this sin till he were legally convicted, Deut. 17.4, 5, 6.  
3. And I will set my face, etc. That is, In case a person be guilty, and it be not known, or cannot be proved by Witnesses, and he do escape the Judges. To defile my sanctuary: The Sanctuary was appointed by God to be the place where all Sacrifices were to be offered up, Levit. 17.4. This place was contemned and profaned when they offered their Sacrifices elsewhere, and otherwise than God had appointed. To profane my holy name: He profanes the Name of God, who contemns him: And the Idolater, who worships another God, does so in a very high degree.  
5. My face: Or, My fury, as the Chaldee hath it, Ps. 34.16. His family: i. e. Those of them who were guilty with him, as appears from the following words, And will cut him off, and all that go a whoring after him. Whoredom: Idolatry is a Spiritual Whoredom, and is frequently expressed after that manner.  
6. Familiar spirits: See the Notes on ch. 19.31.  
7. Sanctify: Ch. 11.44. and 19.2. 1 Pet. 1.16.  
8. Sanctify you: That is, Separate and set you apart for my service, and to obey my Laws (v. 24.)  
9 For: Or, If, or When, as the Hebrew Particle frequently signifies. Curseth: Or, Revileth, Exod. 21.17. Prov. 20.20. Matt. 15.4. Compare Act. 23.5. with Exod. 22.28. His blood shall be upon him: i. e. He shall be guilty of his own death. Vid. 2 Sam. 1.16.  
10. The man: Deut. 22.22. Joh. 8.4, 5.  
11. And the man, etc. Ch. 18.8.  
12. Confusion: It is a great confusion of Relation, that the same Woman should be a Daughter and a Wife: That the Son, that might be born of such a Conjunction, should be the Child and the Brother of the same Woman, the Son and Nephew of the same Man, and also (supposing the Woman's Husband alive) that the same Child should be reputed the Son, and be the Brother of the same Man.  
13. If a man: Ch. 18.22.  
14. It is wickedness: Ch. 18.17.  
15. And if a man: Ch. 18.23. Slay the beast: And thereby destroy the Memorial of so great a Wickedness.  
17. And if a man: Ch. 18.9.  
18. And if a man, etc. Ch. 18.19. This is to be understood of wilful or presumptuous doing it: He that did it ignorantly was not liable to the same severity, ch. 15.24. Discovered: Heb. Made naked.  
20. Die childless; That is, God will so order it that they shall either not have Children, or not leave them behind them.  
21. An unclean thing: Heb. A separation.  
22. Statutes: Ch. 18.26. Spew: Ch. 18.25.  
23. Therefore; Deut. 9.5.  
25. Ye shall therefore put difference, etc. Ch. 11.2. Deut. 14.4. Abominable: Detestable for your Disobedience and legal Impurity. Creepeth: Or, Moveth.  
26. For I, etc. v. 7. chap. 19.2. 1 Pet. 1.16.  
27. A man also, etc. Deut. 18.11. 1 Sam. 28.7.   

CHAP. XXI.  
The ARGUMENT.  
The Priests are to keep themselves undefiled. To that purpose Laws are given relating to their Mourning and Marriages. Of the Blemishes of the Priests, which hindered them from Officiating.  
1. AND the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people.  
2. But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother,  
3. And for his sister a virgin, that is nigh unto him, which hath had no husband: for her may he be defiled.  
4. But he shall not defile himself being a chief man among his people, to profane himself.  
5. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.  
6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God they do offer: therefore they shall be holy.  
7. They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God.  
8. Thou shalt sanctify him therefore, for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD which sanctify you, am holy.  
9 And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.  
10. And he that is the highpriest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes:  
11. Neither shall he go in to any dead body, nor defile himself for his father, or for his mother:  
12. Neither shall he go out of the sanctuary: nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD.  
13. And he shall take a wife in her virginity.  
14. A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.  
15. Neither shall he profane his seed among his people: for I the LORD do sanctify him.  
16. And the LORD spoke unto Moses, saying,  
17. Speak unto Aaron, saying, Whosoever he be of thy seed in their generations, that hath any blemish, let him not approach to offer the bread of his God:  
18. For whatsoever man he be that hath a blemish, he shall not approach, a blind man, or a lame, or he that hath a flat nose, or any thing superfluous.  
19 Or a man that is broken-footed, or broken-handed,  
20. Or croak-backt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken:  
21. No man that hath a blemish, of the seed of Aaron the priest, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish, he shall not come nigh to offer the bread of his God.  
22. He shall eat the bread of his God, both of the most holy, and of the holy.  
23. Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.  
24. And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.  
1. THere shall none be defiled for the dead: The touching of a dead body, or coming into the Tent where such a body was; the preparing it for burial, and mourning over it, were legal Pollutions, Numb. 19.11, 16. and v. 14. Deut. 26.14. Hos. 9.4. These things rendered persons legally unclean, sequestering them from Common Conversation and Holy Service. The Priests, being separated to the Service of God, were not allowed promiscuously to defile themselves for the Dead: And this puts all those who are dedicated to the Service of God in mind to avoid every thing that either defiles them or diverts them from their holy Employment; vid. Numb. 6.6. Matt. 8.22. Among his people: That is, among the Israelites.  
3. No husband: viz. To take care of her Burial.  
4. He shall not, etc. Or, being an Husband among his people, he shall not defile himself for his Wife, etc. The meaning however of the place seems to be this; That the Priest being a principal Person among his Brethren, by reason of the Sacredness and Dignity of his Office, shall not defile himself, and render himself unfit for the attending upon the Office which he was placed in.  
5. They shall not, etc. Ch. 19.27.  
6. Bread: i. e. Food: Gifts, say the Greek: The Chaldee renders it Oblation. Therefore, etc. i. e. They being the Servants of God, and employed in Holy things.  
7. Profane: That is, either of a faulty Original and Extraction, viz. the daughter of a Whore, etc. Or else one who is vitiated, whether it were voluntarily or against her Will. Put away from her husband: It being supposed in that case that she was divorced for some fault, and God would have the Wives of the Priests not only free from fault, but from suspicion also, 1 Tim. 3.11.  
8. Thou shalt sanctify him therefore: i. e. The People were obliged to treat and regard the Priests as holy, or separated Persons to the Service of God.  
9 The daughter: This, by the Jews, is understood of one who hath an Husband, or is at least espoused to one. [Maim. H. Sanedr. c. 15.] Her father: Who will suffer in his reputation, 1 Tim. 3.4, 5.  
10. Uncover: See the Notes on ch. 10.6. Head: Upon which the anointing Oil (a Symbol of Joy, as well as great Holiness) was poured. Clothes: They being also Holy, as they were Commanded by God, and set apart to his Service.  
11. For his father, or for his mother: Whom he was obliged to honour as well as other Men, and the inferior Priests were allowed to be defiled for.  
12. Go out: Ch. 10.7. Crown: The anointing Oil was that by which the Highpriest was Crowned, and separated to his Office: Besides, that on his Head he had that which is called a Crown elsewhere, Exod. 39.6. Levit. 8.9, 12.  
14. Of his own people: And not of a strange Nation.  
15. Profane: Or, vitiate and corrupt by foreign and forbidden Mixtures in Marriage.  
17. Bread: Or, Food.  
18. A blemish: The general Heads of Blemishes are laid down here; the Jews reckon under these general Heads many particulars, to the number of 90. Superfluous: Ch. 22.23.  
20. A dwarf: Or, too slender.  
21. Of the seed of Aaron: i. e. Though he be of that seed.  
22. Of the most holy: Such were the Sin and Trespass-offering, the Meat-offering and Shewbread, Numb. 18.9. Levit. 24.9. The holy: Such were the Peace-offerings, the Wave and Heave-offerings, Numb. 18.8, 11. Levit. 10.14.  
24. To all: It being the common interest of all that God should be served aright.   

CHAP. XXII.  
The ARGUMENT.  
The Priests in their Uncleanness are prohibited to eat of Holy Things. Of the Things which render them unclean, and how they must be cleansed. Who, of the Priest's Family, may eat of the Holy Things. Of the Stranger that eats the Holy Things unwittingly. The Sacrifices must be without blemish. Of the Age of the Sacrifice; and the Law of the Thanksgiving-offering.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto Aaron, and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name, in those things which they hollow unto me: I am the LORD.  
3. Say unto them, Whosoever he be of all your seed, among your generations, that goeth unto the holy things, which the children of Israel hollow unto the LORD, having his uncleanness upon him; that soul shall be cut off from my presence: I am the LORD.  
4. What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him:  
5. Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleannese he hath:  
6. The soul which hath touched any such, shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.  
7. And when the sun is down, he shall be clean, and shall afterward eat of the holy things, because it is his food.  
8. That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD.  
9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.  
10. There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant shall not eat of the holy thing.  
11. But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.  
12. If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.  
13. But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat; but there shall no stranger eat thereof.  
14. And if a man eat of the holy thing unwittingly, than he shall put the fifth part thereof unto it, and shall give it unto the priest, with the holy thing.  
15. And they shall not profane the holy things of the children of Israel, which they offer unto the LORD.  
16. Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.  
17. And the LORD spoke unto Moses, saying,  
18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his free-will-offerings, which they will offer unto the LORD for a burnt-offering:  
19 Ye shall offer at your own will a male without blemish of the beefs, of the sheep, or of the goats.  
20. But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.  
21. And whosoever offereth a sacrifice of peace-offerings unto the LORD, to accomplish his vow, or a free-will-offering in beefs, or sheep, it shall be perfect, to be accepted: there shall be no blemish therein.  
22. Blind, or broken, or maimed, or having a men, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.  
23. Either a bullock, or a lamb that hath any thing superfluous, or lacking in his parts, that mayest thou offer for a free-will-offering, but for a vow it shall not be accepted.  
24. Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall you make any offering thereof in your land.  
25. Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.  
26. And the LORD spoke unto Moses, saying,  
27. When a bullock, or a sheep, or a goat is brought forth, than it shall be seven days under the dam; and from the eighth day and thenceforth, it shall be accepted for an offering made by fire unto the LORD.  
28. And whether it be now, or ewe, ye shall not kill it, and her young both in one day.  
29. And when ye will offer a sacrifice of thanksgiving into the LORD, offer it at your own will.  
30. On the same day it shall be eaten up, ye shall leave none of it until the morrow: I am the LORD.  
31. Therefore shall ye keep my commandments, and do them: I am the LORD.  
32. Neither shall ye profane my holy name, but I will be hallowed among the children of Israel: I am the LORD which hollow you,  
33. That brought you out of the land of Egypt, to be your God: I am the LORD.  
2. Separate themselves: i e. That they abstain from eating the Holy Things in their Uncleanness, v. 6. Profane not my holy name: God will be sanctified in them that come nigh him, ch. 10.3. And he is so when Men worship him with that Reverence and Holiness which he requires. But when they come to him in their Uncleanness, they profane his Holy Name, v. 15, 32.  
3. That goeth unto: Or, that draweth nigh unto, as it is in the Hebrew. This is to be understood here of eating, (v. 6.)  
4. Of the seed of Aaron: That is, tho' he be of the Seed of Aaron. This belongs to the Daughters, as well as the Sons of the Priests; for tho' they were allowed to eat of some Holy Things, yet they might not do it in their Uncleanness, Numb. 18.11, 19 Running issue: Heb. Running of the reins, ch. 15.2.  
5. Creeping thing: The touching of which, when dead, rendered Men unclean, ch. 11.31. A man: i. e. A dead Man, or a Leper, ch. 13.45. and 15.5.  
7. His food: i. e. His portion allowed him to eat of.  
8. That which dieth: Exod. 22.31. Ezek. 44.31.  
9 Sin: i. e. The punishment of Sin, ch. 19.17. Die: viz. By the hand of God.  
10. Stranger: i. e. One who is not of the Seed of Aaron, or the Family of the Priests. A sojourner: i. e. One who dwells in his House, but is no part of his Family. Hired servant: He is one whom he hires for a certain time, and is not therefore of his Family.  
11. Buy any soul: i. e. Buy any Person for a Servant, viz. a Canaanite, etc. who was upon his purchase reputed one of his Family, whom he was obliged to provide for. With his money: Heb. With the purchase of his money. Born in his house: Of such whom he purchased, or were left him by his Ancestors.  
12. A stranger: Heb. A man a stranger: i. e. One who is not of the Seed of Aaron.  
13. As in her youth: Ch. 10.14.  
14. Fifth: i. e. If it were worth five pieces of Silver, he shall restore six; that is, the Principal, and one fifth part of the value of it.  
16. Suffer them to bear the iniquity of trespass, when they eat: Or, Lad themselves with the iniquity of trespass in their eating.  
18. Strangers: i e. Proselytes.  
19 At your own will: Or rather, for your favourable acceptance: That is, that you may be accepted favourably by God, (v. 20.)  
20. But whatsoever: Deut. 15.21. and 17.1.  
21. Sheep: Or, Goats.  
22. Blind, or broken, or maimed, etc. These are the general Heads of those blemishes which rendered a Beast unfit for the Altar: It might be blind in part or in whole: It might be broken or maimed in several manners. The Jews from these general expressions have reckoned up no less than fifty Blemishes which rendered a Beast unfit for the Altar.  
23. Lamb: Or, Kid. Superfluous: Ch. 21.18. A free-will-offering: Not for a Sacrifice upon the Altar, (v. 20.) but the price thereof was accepted toward the reparation of the Sanctuary, as the Jewish Writers observe. What we here translate, That mayest thou offer, does not imply that it might be offered upon the Altar: Besides, it may be rendered from the Hebrew, That mayest thou make; Or, thou shalt make. What was set aside to an holy use, might well be called an offering or gift. See Luk. 21.4. Vow: Which supposes a precedent Obligation; whereas the Free-will-offering was brought upon mere good will. See Mal. 1.14.  
24. In your land: i. e. No Israelite shall do it. See the next words, v. 25.  
25. A Stranger's: i e. A Gentile's. The bread of your God: i. e. An Oblation offered upon God's Altar, as appears from the Context. Of any of these: i. e. Of such as are legally unfit, and such which are mentioned as such in the foregoing words: For it follows here, Because their corruption is in them, and blemishes be in them. The accepting of any Oblation from the hand of a Gentile is not here forbidden, but of such an Oblation as is corrupted, or blemished. [Vid. Seld. de jure natural. etc. l. iij. c. 7.]  
27. Seven days▪ Exod. 22.30.  
28. Ewe: Or, She-goat. And her young▪ Deut. 22.6. This Precept recommends to us Mercy and Forbearance.  
30. None of it; Ch. 7.15.  
32. I will be hallowed: Ch. 10.3.   

CHAP. XXIII.  
The ARGUMENT.  
Of the Sabbath. Of the Passover, and Feast of unleavened Bread. Of the Sheaf of First-fruits, and of the Feast of Pentecost. Glean to be left for the Poor. Of the Feast of Trumpets, and the day of Expiation. Of the Feast of Tabernacles.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts.  
3. Six days shall work be done, but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.  
4. These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.  
5. In the fourteenth day of the first month at even, is the LORD's passover.  
6. And on the fifteenth day of the same month, is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.  
7. In the first day ye shall have an holy convocation: ye shall do no servile work therein.  
8. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation, ye shall do no servile work therein.  
9 And the LORD spoke unto Moses, saying,  
10. Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, than ye shall bring a sheaf of the first-fruits of your harvest unto the priest:  
11. And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.  
12. And ye shall offer that day when ye wave the sheaf, an be-lamb without blemish, of the first year, for a burnt-offering unto the LORD.  
13. And the meat-offering thereof shall be two tenth-deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink-offering thereof shall be of wine, the fourth part of an hin.  
14. And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: It shall be a statute for ever throughout your generations, in all your dwellings.  
15. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall be complete:  
16. Even unto the morrow after the seventh sabbath, shall ye number fifty days, and ye shall offer a new meat-offering unto the LORD.  
17. Ye shall bring out of your habitations two wave-loaves, of two tenth-deals: they shall be of fine flour, they shall be baken with leaven, they are the first-fruits unto the LORD.  
18. And ye shall offer with the bread seven lambs without blemish, of the first year, and one young bullock and two rams: they shall be for a burnt-offering unto the LORD, with their meat-offering, and their drink-offerings, even an offering made by fire of sweet savour unto the LORD.  
19 Then ye shall sacrifice one kid of the goats, for a sin-offering, and two lambs of the first year, for a sacrifice of peace-offerings.  
20. And the priest shall wave them with the bread of the first-fruits, for a wave-offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.  
21. And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: It shall be a statute for ever in all your dwellings throughout your generations.  
22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.  
23. And the LORD spoke unto Moses, saying,  
24. Speak unto the children of Israel, saying, In the seventh month, in the first day of the month shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.  
25. Ye shall do no servile work therein; but ye shall offer an offering made by fire unto the LORD.  
26. And the LORD spoke unto Moses, saying,  
27. Also on the tenth day of this seventh month, there shall be a day of atonement, it shall be an holy convocation unto you, and ye shall afflict your souls, and offer an offering made by fire unto the LORD.  
28. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God.  
29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.  
30. And whatsoever soul it be that doth any work in that same day, the same soul will I destroy from among his people.  
31. Ye shall do no manner of work: It shall be a statute for ever throughout your generations in all your dwellings.  
32. It shall be unto you a sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even: from even unto even shall ye celebrate your sabbath.  
33. And the LORD spoke unto Moses, saying,  
34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD.  
35. On the first day shall be an holy convocation: ye shall do no servile work therein.  
36. Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly, and ye shall do no servile work therein.  
37. These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt-offering, and a meat-offering, a sacrifice, and drink-offerings, every thing upon his day:  
38. Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your free-will-offerings, which ye give unto the LORD.  
39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.  
40. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick-trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.  
41. And ye shall keep it a feast unto the LORD seven days in the year; It shall be a statute for ever in your generations, ye shall celebrate it in the seventh month.  
42. Ye shall dwell in booths seven days; all that are Israelites born, shall dwell in booths:  
43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.  
44. And Moses declared unto the children of Israel the feasts of the LORD.  
2. Proclaim: Or, Call. They might be said to be proclaimed, as there was public notice given of them by the Order of the Sanedrim, and the Sound of Trumpets; vid. Numb. 10.2, 10.  
3. Six days: Exod. 20.9. Deut. 5.13. Luk. 13.14. The Sabbath-day is considered here distinct from the Feasts, v. 2. with verses 37, 38. and introductory to them, that being a weekly Solemnity, and the Feasts which follow yearly. No work: i. e. None whatsoever must be done on the Sabbath-day, or on the day of Expiation, v. 28, 30. In the other Festivals which follow servile work only was forbidden, v. 7, 8, 21, 25, 35, 36. It was lawful on the other Festivals to provide what was to be eaten, Exod. 12.16. This was unlawful on the Sabbath, or Day of Expiation, Exod. 16.23. Levit. 16.29. In all your dwellings: The Sabbath was to be kept in their several Tribes and Habitations, whereas the following Feasts were to be kept before the Sanctuary.  
5. In the fourteenth: Exod. 12.18. Numb. 28.16. At even: Or, between the two Evenings. See the Notes on Exod. 12.6.  
7. Servile work: i. e. Laborious work, and such as we commonly put our Slaves or Servants to. See v. 3.  
10. Land: This Precept was annexed to the Land of Canaan, and did not oblige the Jews before they came into it, nor can it oblige those who were afterward forced to live elsewhere. A sheaf: Or, handful: Heb. Omer. So much as would yield an Omer, or the tenth part of an Ephah, Exod. 16.36.  
11. To be accepted for you: viz. As a Tribute of praise or acknowledgement of God's mercy in bestowing upon them the Fruits of the Earth. Before this they might not reap (Joseph. Antiq. l. 3. c. 10.) nor eat of the Harvest, (v. 14.) On the morrow after the Sabbath: i. e. On the Sixteenth day of Nisan, which was the day after the first day of Unleavened Bread, which is called the Sabbath, or day of rest from their servile work, (v. 7.) See Deut. 16.9. By Sabbath here, cannot be meant the Seventh day of the week, (excepting only when that happened to be on the Fifteenth day of Nisan, or March,) as appears from comparing v. 15. with Deut. 16.9. And therefore the Chaldee renders Sabbath by Good day or Festival in this place.  
13. Hin: See Exod. 29.40.  
15. Ye shall count: Deut. 16.9.  
16. Fifty days: Hence this Feast is called Pentecost in the New Testament, Act. 2.1. 1 Cor. 16.8. It is also called the Feast of Weeks, because it began on the morrow after seven Weeks, which they counted from the morrow after the Sabbath mentioned, v. 15. It is likewise called the Feast of Harvest, (Exod. 34.22. and ch. 23.16.) That is, of their Wheat-harvest: For the Barley-harvest was before that of the Wheat in Canaan, Ruth 1.22. with ch. 2.23. as well as in Egypt, Exod. 9.31, 32. This Feast was observed to acknowledge God's mercy in sending them this Harvest; and it is probable also, that it was observed in memory of their receiving the Law, which was given about this time, Exod. 19.1, 16. At this time also the Holy Ghost descended, Act. 2.1, 2. A new meat-offering: Viz. The first-fruits of Wheat-harvest, Exod. 34.22. Hence this Feast is called the day of the first-fruits, Numb. 28.26.  
17. With leaven: Ch. 2.11. and ch. 7.13.  
21. Ye shall proclaim. Or, call, and assemble the People together. See v. 2.  
22. When ye reap: Ch. 19.9. Neither shalt thou: Deut. 24.19.  
24. Seventh: Numb. 29.1. This Month the Jews reckoned the first Month, with respect to their Sabbatical Years, their Jubilees, their Planting, etc. [Rosh Hasshanah, c. 1.] A Sabbath: A Festival or Day of rest from servile work, v. 25. See the Notes on v. 11. Blowing of Trumpets: To give them notice of this beginning of the Year, and probably to awaken them to Repentance against the Day of Expiation.  
27. Also on the tenth: Ch. 16.30. Numb. 29.7.  
32. Celebrate: Heb. Rest. Sabbath: See verse 11. and compare Isa. 58.3. and verse 13.  
34. The fifteenth: Numb. 29.12. The feast of Tabernacles: So called, because at that time the Jews dwelled in Booths or Tabernacles, or certain movable Tents, Joh. 7.2. It is also called the Feast of in-gathering, because it was kept at a time of year when they had gathered in their Harvest, Exod. 23.16. Deut. 16.13. The design of this Feast seems to have been, that they might remember the benefit which the Cloud afforded them when they went through the Wilderness, as the Chaldee Paraphrast intimates on the 43 verse. To which may be added, That it was appointed that they might remember their Forefathers dwelling in Booths in the Wilderness, v. 43. At their first coming out of Egypt they came to Succoth, Exod. 12.37. which signifies Tabernacles, and in Tabernacles they continued in the Wilderness. Another End of this Feast seems to be this, That they might praise God for the fruits of the past year, which they had newly gathered in, Deut. 16.13, 14, 15.  
36. On the eighth day: Called the great day of the feast, Joh. 7.37. Solemn assembly: Heb. Day of restraint.  
37. A sacrifice: Whether sin or peace-offering.  
38. Gifts: Such Offerings as were additional to what was precisely commanded, and were brought according as Men were able, and as God had prospered them, Deut. 16.10, 17.  
39 When ye have, etc. When your Labour about your Harvest is at an end, and you are at leisure: The Feast of Pentecost was but one day, they being then in their Harvest.  
40. Boughs: Heb. Fruit. Boughs at least of fruitful Trees, or such Trees as were not dead and barren.  
43. That your generations, etc. See the Notes on v. 34.  
44. Unto the children of Israel: Who where concerned as well as the Priests in these Laws.   

CHAP. XXIV.  
The ARGUMENT.  
Of the Oil for the Lamps and Shewbread. Of the Blasphemer, and the Law concerning Blasphemy. Of Murder and Damage. The Blasphemer is stoned.  
1. AND the LORD spoke unto Moses, saying,  
2. Command the children of Israel, that they bring unto thee pure oil-olive, beaten, for the light, to cause the lamps to burn continually.  
3. Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning, before the LORD continually: It shall be a statute for ever in your generations.  
4. He shall order the lamps upon the pure candlestick before the LORD continually.  
5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth-deals shall be in one cake.  
6. And thou shalt set them in two rows, six on a row, upon the pure table, before the LORD.  
7. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD.  
8. Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant.  
9 And it shall be Aaron's and his sons, and they shall eat it in the holy place: for it is most holy unto him, of the offerings of the LORD made by fire, by a perpetual statute.  
10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and this son of the Israelitish woman, and a man of Israel strove together in the camp;  
11. And the Israelitish woman's son blasphemed the Name of the LORD, and cursed: and they brought him unto Moses (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan)  
12. And they put him in ward, that the mind of the LORD might be showed them.  
13. And the LORD spoke unto Moses, saying,  
14. Bring forth him that hath cursed, without the camp, and let all that heard him, lay their hands upon his head, and let all the congregation stone him.  
15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God, shall bear his sin.  
16. And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the Name of the LORD, shall be put to death.  
17. And he that killeth any man, shall surely be put to death.  
18. And he that killeth a beast, shall make it good; beast for beast.  
19 And if a man cause a blemish in his neighbour, as he hath done, so shall it be done unto him:  
20. Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.  
21. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.  
22. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God.  
23. And Moses spoke unto the children of Israel, that they should bring forth him that had cursed, out of the camp, and stone him with stones: and the children of Israel did as the LORD commanded Moses.  
1. AND the LORD, etc. After the Precepts concerning the yearly Feasts, he lets them know what is to be done in the Sanctuary Daily and Weekly.  
2. Command the children of Israel that they bring, etc. This Precept is given here in pursuance of what God had said unto Moses, Exod. 27.20. and it is given to the Children of Israel, because they were to be at the charge, or cost. For these things which follow, being a part of the standing and public service of the Tabernacle, were to be provided for at the cost of the whole Congregation. And it was accordingly provided that there should be a constant allowance to that purpose, these Oblations being in behalf of the whole Congregation, Exod. 23.15. and 27.21. and 30.13, 16. To cause, etc. Heb. To cause to ascend.  
3. Veil of the testimony: i. e. The Veil of the Ark of the Testimony, Exod. 25.16. which parted the Holy place from the Holy of Holies. From the evening, etc. See Exod. 27.21.  
4. The pure candlestick: Exod. 31.8. So called because it was made of pure Gold, Exod. 25.31. Besides that it was made clean by the Priest who ministered in that Service.  
5. Cakes: Called Shewbread, Exod. 25.30. Two tenth-deals: i. e. Two Omers: See Exod. 16.36.  
7. For a memorial: Whereas the Bread was allowed to be eaten by the Priests (v. 9) the Frankincense was to be consumed on the Altar, and is here called, An offering made by fire unto the LORD. See the Notes on Levit. 2.2.  
9 It shall be: Exod. 29.33. ch. 8.31. Matt. 12.4.  
10. An Egyptian: One of those who followed the Israelites out of Egypt, Exod. 12.38. and was probably a Proselyte among them: For the Hebrew imports, That he who blasphemed was the Son of an Egyptian among the children of Israel; i. e. Of an Egyptian received into the Congregation of Israel.  
11. Blasphemed the Name: The Jews understand this to be meant of pronouncing the peculiar Name of God: This is favoured by the Greek and Chaldee. But it is evident from the Context, that he was guilty of Blasphemy, of Cursing the God of Israel (v. 15.) and that the express naming him was not his only crime, for it is added here, and cursed. He did some way or other (for his words are not expressed) reproach the God of Israel.  
12. Put him in ward: Num. 15.34. That the mind of the LORD might be showed them: Heb. To expound unto them according to the mouth of the Lord.  
14. Without the camp: See v. 23. He is to be brought without the Camp as a polluted and accursed thing, not fit to remain in the Congregation, Num. 5.2, 3. Heb. 13.11, 12, 13. Lay their hands: Signifying, that his Blood should be upon his own head, and that he was guilty. See Deut. 13.9.17.7.  
16. Blasphemeth: Expresseth with Irreverence or sign of Contempt. See v. 11. 1 King. 21.10, 13. Stranger: Or, Proselyte, as this Egyptian.  
17. He that killeth, etc. Exod. 21.12. Deut. 19.21. Killeth any man: Heb. Smiteth the life of a man.  
18. Beast for beast: Heb. Life for life.  
19 As he hath done: Exod. 21.24. Deut. 19.21. Matt. 5.38.  
22. One manner: Exod. 12.49.   

CHAP. XXV.  
The ARGUMENT.  
Of the Sabbatical-year. Of the Fiftieth Year, or Year of Jubilee. A Blessing promised upon Obedience. Of the Redemption of Land, and of Houses. God's particular ear of the Levites. Compassion is required to the Poor. Of the Servants who are poor Israelites▪ and how they are to be treated. Of Bond-servants. Of the Redemption of the Israelitish Servants.  
1. AND the LORD spoke unto Moses in mount Sinai, saying,  
2. Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD.  
3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof.  
4. But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.  
5. That which groweth of its own accord of thy harvest, thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land.  
6. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee.  
7. And for thy , and for the beast that are in thy land, shall all the increase thereof be meat.  
8. And thou shalt number seven sabbaths of years unto thee, seven times seven years, and the space of the seven sabbaths of years shall be unto thee forty and nine years.  
9 Then shalt thou cause the trumpet of the jubilee to sound, on the tenth day of the seventh month; in the day of atonement, shall ye make the trumpet sound throughout all your land.  
10. And ye shall baton the fiftieth year, and proclaim liberty throughout all the land, unto all the inhabitants thereof: it shall be a jubilee unto you, and ye shall return every man unto his possession, and ye shall return every man unto his family.  
11. A jubilee shall that fiftieth year be unto you, ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed.  
12. For it is the jubilee, it shall be holy unto you: ye shall eat the increase thereof out of the field.  
13. In the year of this jubilee ye shall return every man unto his possession.  
14. And if thou sell aught unto thy neighbour, or buyest aught of thy neighbour's hand; ye shall not uppress one another.  
15. According to the number of years after the jubilee, thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee.  
16. According to the multitude of years thou shalt increase the price thereof, and according to the few●ess of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee.  
17. Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.  
18. Wherefore ye shall do my statutes, and keep my judgements, and do them; and ye shall dwell in the land in safety.  
19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.  
20. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase.  
21. Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.  
22. And ye shall sow the eighth year, and eat yet of old fruit, until the ninth year; until her fruits come in, ye shall eat of the old store.  
23. The land shall not be sold for ever: for the land is mine, for ye are strangers and sojourners with me.  
24. And in all the land of your possession, ye shall grant a redemption for the land.  
25. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.  
26. And if the man have none to redeem it, and himself be able to redeem it:  
27. Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession.  
28. But if he be not able to restore it to him, then that which is sold, shall remain in the hand of him that hath bought it, until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession.  
29. And if a man sell a dwellinghouse in a walled city, than he may redeem it within a whole year after it is sold: within a full year may he redeem it.  
30. And if it be not redeemed within the space of a full year; then the house that is in the walled city, shall be established for ever to him that bought it, throughout his generations: it shall not go out in the jubilee.  
31. But the houses of the villages which have no walls round about them, shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubilee.  
32. Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time:  
33. And if a man purchase of the Levites, than the house that was sold, and the city of his possession shall go out in the year of jubilee: for the houses of the cities of the Levites are their possession among the children of Israel.  
34. But the field of the suburbs of their cities may not be sold, for it is their perpetual possession.  
35. And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea though he be a stranger or a sojourner; that he may live with thee.  
36. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee.  
37. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.  
38. I am the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.  
39 And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bond-servant.  
40. But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee.  
41. And then shall he departed from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.  
42. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.  
43. Thou shalt not rule over him with rigour, but shalt fear thy God.  
44. Both thy bondmen, and thy bond-maids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bond-maids.  
45. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land, and they shall be your possession.  
46. And ye shall take them as an inheritance for your children after you to inherit them for a possession, they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.  
47. And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family:  
48. After that he is sold he may be redeemed again; one of his brethren may redeem him:  
49. Either his uncle, or his uncle's son may redeem him, or any that is nigh of kin unto him, of his family, may redeem him; or if he be able, he may redeem himself.  
50. And he shall reckon with him that bought him, from the year that he was sold to him, unto the year of jubilee: and the price of his sale shall be according unto the number of years, according to the time of an hired servant, shall it be with him.  
51. If there be yet many years behind, according unto them he shall give again the price of his redemption, out of the money that he was bought for.  
52. And if there remain but few years unto the year of jubilee, than he shall count with him, and according unto his years shall he give him again the price of his redemption.  
53. And as a yearly hired servant shall he be with him, and the other shall not rule with rigour over him is thy sight.  
54. And if he be not redeemed in these years, than he shall go out in the year of jubilee, both he and his children with him.  
55. For unto me the children of Israel are servants, they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God.  
2. Into the land, etc. This Precept of the Sabbatical year was annexed to the Land of Canaan, and not used ●sewh●●●, [Maimon. H. Shemit. c. 4.] Keep: Heb. Rest. A sabbath: Exod. 23.10.  
3. Gather in: Which they might not do on the seventh year, v. 5.  
4. For the LORD: Or, To the LORD. It was an acknowledgement that God was the Proprietor of the whole hand, v. 23.  
5. That which groweth of its own accord: Whether it arise from the Seed which happened to fall upon the Land before the Seventh Year, or from the remainder of Roots, or Herbs which grow of their own accord. Not reap: Not reap with a design of gathering in as in other Years. Of thy vine undressed: Heb. Of thy separation. These Fruits were such as grew of themselves without the Labour and Cultivation of the Owner of the Soil, which was this Year separated from his care and pains.  
6. The sabbath of the land: i. e. The growth of the Land this Seventh Year.  
9 Of the jubilee: Heb. Loud of sound. In the day of atonement: A fit time of showing Mercy to others when they received Pardon from God. This public notice of the Liberty ensuing was a Type of the Liberty which Christ hath procured for us by the Gospel, Luk. 4.18, 19, 21. It is to this purpose observed, That the Thirtieth and last Jubilee of the Jews happened on the Thirtieth Year of our Saviour, and the beginning of his preaching the Gospel, Isa. 61.1, 2. Luk. 4.19. John Baptist was our Lord's forerunner, and the voice crying in the Wilderness, Mark. 1.1, 2, 3. His preaching is fitly represented by the sound of the Trumpet here. It is very probable that J. Baptist began his Ministry upon this tenth Day of this seventh Month, which was the Day of Atonement and solemn Repentance: a very fit time for him to begin to preach Repentance to the People, Matt. 3.2, 3. [Ja. Armach, Annal. p. 11.] This account is the more likely to be true, because the Jews themselves allow the Liberty and Freedom treated of in this Chapter to be a shadow of the Redemption of Messiah. [Vid. R. Becha● on the Pentatcuch, f. 161. col. 1. and R. D. Kimchi on Ezek. 1.1.]  
10. A jubilee: The Hebrew word which we render Jubilee, signifies Freedom, says Josephus [Antiq. l. 3. c. 10.] It does indeed in this place denote no less: The Hebrew imports a bring back or restoringing, and fitly expresses that return to their Lands and Liberty which happened in this Year, Jer. 31.9.  
11. Not sow: In which this Year agrees with the Sabbatical Year.  
13. Unto his possession: This did peculiarly belong to the Year of Jubilee, and was a means to preserve the Tribes distinct, and put the Israelites in mind, that God was the Proprietor of their Land, and that they held it of him. See v. 23, 38.  
14. Oppress: By taking the advantage of the Necessities of each other.  
15. According, etc. Since the Soil could not be alienated (v. 23.) the Buyer and Seller were to deal with each other with respect to the distance of the Jubilee, and to the Fruits arising from the Land.  
16. Multitude of years: viz. Of increase between the time of buying and the following Jubilee.  
17. Fear thy God: As a proof of their fear of God they must abstain from Evil, Prov. 16.6.  
21. My blessing: By this they might learn to trust entirely in God, and continue in their Obedience to him. See Exod. 34.24. Matt. 6.33. For three years: viz. the Seventh, Eighth, and Ninth, (v. 20, 22.)  
23. For ever: Or, To be quite cut off: Heb. For cutting off. The meaning is this, That they should not have liberty to sell their Inheritance. Mine: Not only as the whole Earth is (Ps. 24.1.) but this Land was chosen by God for the place where he was pleased more peculiarly to dwell, as is intimated in the following words, Ps. 76.1, 2.  
24. Grant: Or allow of it before the Year of Jubilee, whether the Owner of the Land, or his Kinsman would redeem it, v. 25, 26.  
26. Himself be able: Heb. His hand hath attained and found sufficiency.  
31. They may be redeemed: Heb. Redemption belongeth unto it.  
32. Cities of the Levites: Which are mentioned, Numb. 35.2. Josh. 21.4. At any time: This is a peculiar privilege which God thought fit to allow those who were employed in the service of the Sanctuary, 2 Cor. 9.13, 14.  
33. A man purchase of the Levites: Or, One of the Levites redeem them; i. e. He must be a Levite, not an Israelite to whom this privilege (v. 32.) belongs, and if such an one redeem, the House so redeemed shall revert to the first Owner at the year of Jubilee. Their possession: Deut. 18.1, 2.  
34. Field, etc. Numb. 35.4, 5.  
35. Fallen in decay: Heb. His hand faileth. Relieve: Hebr. Strengthen. Stranger or a sojourner: i. e. A Proselyte submitting to the Laws of Moses, or one who is at least a Worshipper of the true God.  
36. No usury: Exod. 22.25. Deut. 23.19. Prov. 28.8. Ezek. 18.8. and 22.12.  
39 If thy brother: Exod. 21.2. Deut. 15.12. Jer. 34.14 Compel him to serve, etc. Heb. Serve thyself with him with the service.  
40. Unto the year: At the farthest. See the Notes on Exod. 21.6.  
42. As bondmen: Heb. With the sale of a bondman.  
43. Thou shalt not: Ephes. 6.9. Colos. 4.1.  
46. They shall be your bondmen: Heb. Ye shall serve yourselves with them.  
47. Wax rich: Heb. His hand obtain.  
50. Time of an hired servant: That is, A certain and precise time, Job 7.1.  
54. In these years: Or, By these means. That is, If he be not redeemed by his Kins. man's, or by his own Money.   

CHAP. XXVI.  
The ARGUMENT.  
Idolatry is forbid, Obedience commanded and encouraged with many Promises. Threaten of sundry kinds against the Disobedient. Repentance is encouraged.  
1. YE shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God.  
2. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.  
3. If ye walk in my statutes, and keep my commandments, and do them;  
4 Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.  
5. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.  
6. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.  
7. And ye shall chase your enemies, and they shall fall before you by the sword.  
8. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight, and your enemies shall fall before you by the sword.  
9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.  
10. And ye shall eat old store, and bring forth the old, because of the new.  
11. And I will set my tabernacle amongst you: and my soul shall not abhor you.  
12. And I will walk among you, and will be your God, and ye shall be my people.  
13. I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen, and I have broken the bands of your yoke, and made you go upright.  
14. But if ye will not hearken unto me, and will not do all these commandments;  
15. And if ye shall despise my statutes, or if your soul abhor my judgements, so that ye will not do all my commandments, but that ye break my covenant.  
16. I also will do this unto you, I will even appoint over you terror, consumption, and the burning ague; that shall consume the eyes, and cause sorrow of heart, and ye shall sow your seed in vain, for your enemies shall eat it.  
17. And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you, and ye shall flee when none pursueth you.  
18. And if ye will not yet for all this hearken unto me, than I will punish you seven times more for your sins.  
19 And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.  
20. And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.  
21. And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.  
22. I will also send wild beasts among you, which shall rob you of your children, and destroy your , and make you few in number, and your highways shall be desolate.  
23. And if ye will not be reform by me by these things, but will walk contrary unto me:  
24. Then will I also walk contrary unto you, and will punish you yet seven times for your sins.  
25. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.  
26. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight; and ye shall eat, and not be satisfied.  
27. And if ye will not for all this hearken unto me, but walk contrary unto me,  
28. Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.  
29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.  
30. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.  
31. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.  
32. And I will bring the land into desolation, and your enemies which dwell therein, shall be astonished at it.  
33. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.  
34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemy's land; even than shall the land rest, and enjoy her sabbaths.  
35. As long as it lieth desolate, it shall rest: because it did not rest in your sabbaths when ye dwelled upon it.  
36. And upon them that are left alive of you, I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword: and they shall fall when none pursueth.  
37. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies.  
38. And ye shall perish among the heathen, and the land of your enemies shall eat you up.  
39 And they that are left of you, shall pine away in their iniquity in your enemy's lands; and also in the iniquities of their fathers shall they pine away with them.  
40. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me.  
41. And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:  
42. Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.  
43. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity; because, even because they despised my judgements, and because their soul abhorred my statutes.  
44. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God.  
45. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt, in the sight of the heathen, that I might be then God: I am the LORD.  
46. These are the statutes, and judgements, and laws, which the LORD made between him and the children of Israel, in mount Sinai, by the hand of Moses.  
1. IDols: See the Notes on ch. 19.4. and Exod. 20.4. Deut. 5.8. and 16.12. Ps. 97.7. Standing image, or pillar: viz. For Religious Worship. Civil Monuments are not here forbidden, Gen. 35.20. 2 Sam. 18.18. Image of stone: Or, Figured stone: Heb. A stone of picture; A Stone of Worship or Adoration, as the Chaldee hath it.  
2. Ye shall, etc. See ch. 19.30.  
3. If ye, etc. Deut. 28.1.  
4. I will give: God is only able to give it, Jer. 14.22. In due season: Deut. 28.12. and Jer. 5.24.  
5. Unto the vintage: This is an expression that imports great plenty. The Threshing implies an old store; this Vintage a present increase, and at the same time a seasonable Seedtime, fair hopes of a succeeding year, Amos 9.13. This Promise is made to them upon condition of their Obedience, and probably, with a particular respect to the Precepts, ch. 25.4, 11. See Verse 20, 21, of that Chapter. Dwell: Job 11.18. and Leu. 25.18.  
6. Ye shall lie: Job 11.19. Rid: Heb. Cause to cease; by destroying them, or their enmity, Job 5.23. Hos. 2.18. Go through: Namely, to waste, as appears from v. 7.  
8. Five, etc. Josh. 23.10.  
9 Establish: That is, keep and continue to do it. Vid. Gen. 6.18.  
10. Because of the new: Or, Before the new; i. e. The New shall be ready for you before ye have spent your Old Store. See ch. 25.22.  
11. I will set my tabernacle: God promises them in token of his great Favour to them (Rev. 21.3.) that he would after a more peculiar manner be present with them in his Sanctuary. And this was a token of a greater Favour still in sending the Messiah, who should take upon him our Flesh and Tabernacle among us, Joh. 1.14. and ch. 2.21. Colos. 2.9. Ezek. 37.24, 27.  
12. I will walk, etc. 2 Cor. 6.16. God promises to be with them, during their Journeys in the Wilderness, as well as to continue with them afterwards.  
13. Upright: As it were holding up your heads; ye being delivered from the yoke and burden which did before depress and bow you down, Exod. 14.8. Numb. 33.3. They came out of Egypt not like Slaves, but Freemen.  
14. But, etc. Deut. 28.15. Lam. 2.17. Mal. 2.2.  
16. Over you: Heb. Upon you.  
17. Ye shall flee: Prov. 28.1.  
18. Seven times more for your sins: i e. As your Sins after the aforesaid Judgements will be greater, so I will bring many more Evils upon you for your persisting in them. Seven times may well be taken as signifying often, a certain number being put for an uncertain. See Gen. 4.24. ch. 33.3.  
19 The pride of your power: That power in which you boast and vaunt. As iron: i. e. Hard or dry as Iron, affording no Rain, v. 4. As brass: i. e. As unfruitful as Brass.  
21. Contrary unto me: Or, at all adventures with me: And so v. 24. The ancient Versions favour the rendering which we retain in the Text: And then the word, according to that sense, implies a Contumacy, or continuing in Rebellion against God, after he chastiseth Men for their Sin; vid. Job 15.25. The Jews follow that sense of our Marginal reading, and expound the place of them, who, when they are afflicted by God for their Sins, are so far from making the right use of their Sufferings, that they rather look upon them as casual and contingent Things than any Argument of God's Displeasure, or of his Care and Providence. That say of any Evil God inflicts, That it is not His hand that smote us, it was a chance that happened to us, 1 Sam. 6.9. This latter sense is not inconsistent with the other: For such Men may justly be reckoned contrary or adverse to God, who are not reclaimable by the Afflictions which he sends.  
22. Wild beasts: See v. 6. God threatens at least to let lose upon them the Beast of the Field, which upon their Obedience he would have restrained.  
24. Then will I also, etc. 2 Sam. 22.27. Psal. 18.26. These words are to be interpreted by v. 21. God may be said to walk contrary to those Men whom he punisheth more severely, or deprives of that more special Care and Providence which he had formerly showed for them.  
25. Covenant: Or, Law, which ye have despised and broken.  
26. Staff: The great support of humane life, Psal. 104.15. Ten women: i. e. Many Women (Gen. 31.7.) shall bake together, so great shall be the scarcity of Bread. By weight: Another sign of great scarcity, Ezek. 4.16, 17.  
28. In fury: God threatens them with greater Effects of his displeasure, as their Sins did increase.  
29. Ye shall eat: Deut. 28.53. We find this fulfilled, 2 Kings 6.29. Lam. 4.10.  
30. Cut down: 2 Chron. 34.7.  
31. Your Sanctuaries: Yours, and for your Sins, not any longer mine. These Sanctuaries or Holy Places may very well be understood of the several Parts and Courts of the Temple, to each of which the Title of Sanctuary did belong, and possibly may extend to the Synagogues also.  
33. A sword: Jer. 9.16.  
35. Because it did not rest, etc. This refers to the Captivity of Babylon, and was then fulfilled, 2 Chron. 36.21.  
36. Shaken: Heb. Driven.  
41. Accept of the punishment of their iniquity: i. e. Willingly bear it as justly inflicted, and turn from the Sin for the sake of which it was inflicted.  
44. I will not cast them away: Deut. 4.31. Rom. 11.26.   

CHAP. XXVII.  
The ARGUMENT.  
Concerning Vows. Of things by Vow given to God, and of the Estimation thereof. Of the Estimation of Persons. Of Beasts, whether clean or unclean. Of a House or Field, and the Redemption thereof. Things devoted must not be redeemed. Of Tithes.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD, by thy estimation.  
3. And thy estimation shall be, of the male from twenty years old, even unto sixty years old; even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.  
4. And if it be a female, than thy estimation shall be thirty shekels.  
5. And if it be from five years old, even unto twenty years old; then thy estimation shall be of the male twenty shekels, and for the female ten shekels.  
6. And if it be from a month old, even unto five years old; then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver.  
7. And if it be from sixty years old, and above; if it be a male, than thy estimation shall be fifteen shekels; and for the female ten shekels.  
8. But if he be poorer than thy estimation; then he shall present himself before the priest, and the priest shall value him: according to his ability that vowed, shall the priest value him.  
9 And if it be a beast whereof men bring an offering unto the LORD; all that any man giveth of such unto the LORD, shall be holy.  
10. He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast; than it, and the exchange thereof shall be holy.  
11. And if it be any unclean beast, of which they do not offer a sacrifice unto the LORD; then he shall present the beast before the priest:  
12. And the priest shall value it, whether it be good or bad: as thou valuest it who art the priest, so shall it be.  
13. But if he will at all redeem it, than he shall add a fifth part thereof unto thy estimation.  
14. And when a man shall sanctify his house to be holy unto the LORD; then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.  
15. And if he that sanctified it, will redeem his house, than he shall add the fifth part of the money of thy estimation unto it, and it shall be his.  
16. And if a man shall sanctify unto the LORD some part of a field of his possession, than thy estimation shall be according to the seed thereof: an homer of barley-seed shall be valued at fifty shekels of silver.  
17. If he sanctify his field from the year of jubilee, according to thy estimation it shall stand.  
18. But if he sanctify his field after the jubilee; then the priest shall reckon unto him the money, according to the years that remain, even unto the year of the jubilee, and it shall be abated from thy estimation.  
19 And if he that sanctified the field, will in any wise redeem it; then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him.  
20. And if he will not redeem the field, or if he have sold the field to another man; it shall not be redeemed any more.  
21. But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted: the possession thereof shall be the priest's.  
22. And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession.  
23. Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubilee: and he shall give thine estimation in that day, as a holy thing unto the LORD.  
24. In the year of the jubilee, the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong.  
25. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.  
26. Only the firstling of the beasts, which should be the LORD's firstling, no man shall sanctify it; whether it be ox, or sheep: it is the LORD's.  
27. And if it be of an unclean beast, than he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, than it shall be sold according to thy estimation.  
28. Notwithstanding, no devoted thing that a man shall devote unto the LORD, of all that he hath, both of man and beast, and of the field of his possession, shall be sold, or redeemed: every devoted thing is most holy unto the LORD.  
29. None devoted, which shall be devoted of men, shall be redeemed: but shall surely be put to death.  
30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD's: it is holy unto the LORD.  
31. And if a man will at all redeem aught of his tithes, he shall add thereto the fifth part thereof.  
32. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod; the tenth shall be holy unto the LORD.  
33. He shall not search whether it be good or bad, neither shall be change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.  
34. These are the commandments which the LORD commanded Moses, for the children of Israel, in mount Sinai.  
2. Make a singular vow: i. e. Shall exempt and separate from common use. The persons shall be for the LORD: i. e. The value of these persons shall be for an Holy use: For the persons themselves were redeemable, as appears from what followeth; and the price with which they were redeemed, was set apart for the reparation or service of the sanctuary, 2 Kings 12.4, 5. Where there is said to have been a Chamber on purpose to receive these Oblations. [Maimon. Erachin. chap. 1.] By thy estimation: i. e. According to the rate afterwards set down, and fixed, and which thou art to give as a Law to the Priests for the time to come, v. 15.  
3. Of the male: i. e. Of every Male alike. The difference of price respects the Sex and the Age, not the other qualities and circumstances of the persons. Shekels See the Notes on Gen. 20.16.  
8. If he be poorer, etc. i. e. He who made the Vow be not able to pay the fixed rate.  
9 Shall be holy: Or, separated to the Service of God, and not be changed or redeemed, v. 10, 12.  
10. He shall not alter, etc. It is not in their power to alienate what was before dedicated to God: And an exchange in this case was forbid, though for the better, because they might not have any pretence of alienating what was before set apart to an Holy use. The Israelites are here greatly cautioned against this Sin in this Verse.  
11. : Beasts were said to be clean or unclean with respect to food, Levit. 11.3, 4. Or with respect to sacrifice, Gen. 7.2. ch. 8.20. And in this latter sense the word unclean is to be understood here, as appears from the following words. This Law doth also extend to Bullocks, Sheep and Goats, (which yet were clean for Sacrifice as to their kind,) when by reason of some blemish or defect they became unfit for the Altar. [Maimon. Erachin. chap. 15.] But it doth not extend to a Dog, Deut. 23.18.  
12. As thou valuest it who art the Priest: Heb. According to thy estimation, O Priest.  
13. He shall add, etc. i. e. The first Owner: Another Man was not under such an obligation, but might have it at the price at which it was valued by the Priest. The fifth part seems to be inflicted upon the first Owner for his unconstancy.  
14. Sanctify his house, etc. i. e. Separate or set it apart to the Service of God. The price of which House, when it was estimated and redeemed, was taken into the Treasury of the Sanctuary, and bestowed upon the Reparation of the House. See verse 2.  
15. The fifth part: See verse 13.  
16. An homer, etc. Or, the land of an homer, etc. i. e. Not the Land which bears so much (which would suppose the Price uncertain and variable) but the Land which requires so much Seed. Homer is a Measure containing ten Ephahs, Ezek. 45.11. An Ephah contained very near our Bushes. See the Notes on Exod. 16.36. An Homer and a Cor are the same measure, Ezek. 45.14. And both the Greek and Chaldee in this place render Homer by Cor.  
17. From the year: Or, before the year. See verse 18.  
20. Or if he have sold: It may be as well translated, And if he have sold. Which is not to be understood of the first Owner, who had no right to sell the Field which he had dedicated to God, but of the Treasurer, in whose power it was to sell, and to convert the price thereof to an Holy use.  
21. Devoted: See v. 28. The possession thereof shall be the Priest's: But the Priests are to pay a price for it, which is to be laid up for the maintaining the Sanctuary. [Maim. Erachin. chap. 4.]  
22. Bought: Not being his Paternal inheritance.  
25. Twenty Gerahs': Exod. 30.13. Numb. 3.47. Ezek. 45.12.  
26. Firstling, etc. Heb. Firstborn, etc. No man shall sanctify it: The reason follows, It is the LORD's. God had by his Command required that the Firstborn should be sanctified or set apart, and a Man cannot separate or sanctify that which he hath no right to.  
28. Notwithstanding: Josh. 6.19. Devoted thing: This was a thing so vowed and dedicated to God, or to d●●●●tion, that he that dedicated it, or executed God's sentence, was to disclaim all title and claim to the Things or Persons, or the common use of them for the future. Most holy: Levit. 2.3.  
29. Of men: Men were sometimes devoted to destruction by God's appointment, (Deut. 25.19. Josh. 6.17.) sometimes by Men, Numb. 21.2, 3. Exod. 22.20.  
32. Passeth under the rod: These words intimate the way of Tithing, when the Tenth was set out as the Flock or Herd went out of the Fold, and were numbered by him that set out the Tenth with a Stick or Staff in his hand, pointing to it, Jer. 33.13.  
33. Change: See verse 10.     

THE Fourth Book of Moses, CALLED NUMBERS.  

THE General Argument OF THE Fourth Book of MOSES, CALLED NUMBERS.  
THIS Book is called Numbers, from the subject matter which it gins withal, viz. An account of the number of the People of Israel: This Account is taken by God's special command to Moses; in taking of which he was assisted by Aaron, as well as by the Princes of Israel, ch. 1.44. This Account is laid before us ch. 1. And the diligent Reader may from the Relation there given, discern the special Providence of God over that People, and see very good reason for the Order in which the several Tribes are placed, and also why the Levites are not numbered here among the other Tribes.  
We have next an Account of the Order of the several Tribes in their Tents, and of the number of their several Camps, ch. 2.  
Next follows an Account of the Sons of Aaron, and of the setting aside the Levites to the Service of the Tabernacle instead of the Firstborn; of the number and charge of these Levites, and of the Redemption of the Firstborn of the Israelites, who were not redeemed by the Levites, ch. 3.  
We have an Account (ch. 4.) of the Charge and Service of the Levites who are numbered from thirty years old to the age of fifty.  
We have, after this several Laws, viz. Concerning removing the Unclean out of the Camp; Of Restitution in case of Trespass; Of the trial of Jealousy; Of the Nazarites; Of the form of blessing the People; and then we have a relation of the Offerings of the Princes at the Dedication of the Tabernacle and Altar, ch. 5, 6, 7. Of lighting the Lamps, and Consecrating the Levites, and the age and time of their Service; Of the Passover, and an allowance of a Second Passover, and guidance of the Cloud; Of the use of the Silver Trumpets; Of the removal of the Israelites; Of the words which Moses used when the Ark set forward and when it rested. Of these things we have an account ch. 8, 9, 10.  
After this we have a Relation of the burning at Taberah; Of the People's loathing of Manna, and lusting for Flesh; Of the Seventy Elders, and of the Quails (ch. 11.) and of the Sedition of Miriam and Aaron, ch. 12.  
We have next a Relation of the Spies sent into the Promised Land; Of their Instructions, Of their Do and Report of the Land; Of the People's murmuring hereupon; Of God's just Displeasure, and the Effects of it; Of the Intercession of Moses, and great Folly of the Israelites, ch. 13, and 14.  
The fifteenth Chapter lays before us sundry Laws, viz. That concerning the Meat-offering as that Offering was an attendant upon a Bloody Sacrifice. And the Drink-offering; Of the Heave-offering; Of the first of the Dough; Of Sins of Ignorance and Presumption; Of the Profaner of the Sabbath, and of the Fringes.  
We have next an Account of the Rebellion of Korah, and Dathan, and Abiram; Of their invading the Priest's Office, and their exemplary Punishment. The Memory of their Rebellion is perpetuated, and the Right of the Priests vindicated by the budding of Aaron's Rod; and their honorary Maintenance hereupon particularly related, ch. 16, 17, 18.  
The next Chapter gives account of the Water made of the Ashes of the red Heifer; which is followed with a Relation of the death of Miriam, the murmuring of the People, the smiting the Rock, etc. and the death of Aaron, ch. 19.20.  
And then we have an account of the Israelites Victory over the Canaanites, of their murmuring, of the fiery Serpents, and of that of Brass; Of several Journeying of the Israelites, and their Conquest over Sihon and Og, ch. 21.  
After this we have a Relation of Balak's sending to Balaam to curse the Israelites; Of Balaam's Journey, and Balak's Disappointment. Several Predictions of Balaam are related, and there follows an account of the Israelites committing Whoredom and Idolatry at Shittim, and of their Punishment, ch. 22, 23, 24, 25.  
Next to this we have an account of the number of the Israelites in order to the dividing the Land among them, ch. 26. And the Law of Inheritances upon occasion of the suit of the Daughters of Zelophehad, ch. 27.  
In the two next Chapters we have a more particular account than was given before of the Stated Holocausts, and the Meat and Drink-offerings pertaining thereunto. This is followed with a Law concerning Vows, ch. 30.  
We have after this an account of the Israelites Conquest over the Midianites, and a Law concerning the dividing the Spoil, ch. 31.  
Next follows the Request of the Reubenites and Gadites, and the success of it; and an account of the Journeying of the Israelites in the Wilderness; Of the Borders of the Promised Land, and the names of the Men which should divide it; Of the Levites Cities, and the Cities of Refuge, with the Law concerning Murder; Of the Inheritance of Daughters, and the Marriage of Heiresses in their own Tribe, which is followed with an account how the Daughters of Zelophehad were married, ch. 32, 33, 34, 35, 36.  
By what hath been said any Man will see that this Book is very fitly called NUMBERS. For here we have the number of the twelve Tribes taken no less than three times, ch. 1. ch. 2. and ch. 26. And the Levites are numbered as often ch. 3, 4, 26. We have also several other things numbered. The things that were offered, and the Princes, who offered those things, at the Dedication of the Altar, ch. 7. The Spoils taken in the War with Midian, ch. 31. And all the stated Holocausts that were yearly offered up, ch. 28, 29. Not to mention the Number and Names of the Cities of Levites, and of Refuge, and the particulars of the Israelites Marches or Journeying in the Wilderness.  
These are the principal Matters contained in this Book, which, if duly considered, will be of great use to us for the better governing ourselves, as well as for the more clear understanding of the other parts of the Holy Scriptures. It is not to be expected I should in this place make Reflections upon all the Particulars which are laid before us in this Book. It may suffice, that I lay before the Reader some few Particulars, and show, how very much they tend to the use of Life, and serve to engage us to strict Obedience to the Will of God. And for the other I refer the Reader to the following Notes.  
I might here show the admirable use that is to be made of the Relation of the numbering the People, and order of their Camp. For here is much of God's special Providence to be observed from those Relations, which we pass over in reading the Scriptures with too great Negligence. And there are many parts of the Holy Writ, which we pass over with little regard, that are very instructive to us. But I will not insist upon this matter in this place I shall especially consider the following Particulars.  
I. The setting aside the Levites to the service of God, their Charge and Service. This spoke God's great care of his People, to appoint an Order of Men to attend upon his Service, and to wait on his Sanctuary. And it does also instruct those that Minister in Holy Things, not only to consider how they were called to that Holy Office, but to consider also how they discharge it. The Particulars relating to this Order of Men are very instructive to the People also. They were not numbered among the rest, having no Inheritance as the other Tribes had: They were to attend upon their Office in the service of God and his People; It was therefore the People's part to be kind to them, and there are in the Law of Moses many Precepts to this purpose. They were not only obliged to pay them their Tithes (in which even in some of the worst times they were scrupulously careful) but to assist them upon other occasions that they might attend upon God's Service. This teacheth the People to communicate of their Temporal Things very freely to those that watch over their Souls, and to honour them greatly for the sake of their Work and their Master.  
II. That Law concerning the removing the Unclean from the Camp, chap. 5. This is very instructive to the Governors and Ministers of the Church: It is not fit that Profane and Scandalous Sinners should be admitted to partake of the holiest things. 'Tis very much the duty of those concerned, and the Interest of the whole Church that those should be debarred from her Communion who are notoriously scandalous. I know very well that that Law made a difference in the Unclean, and that there was a difference as to the Camps also, and 'twill well become us to observe it: But still we must do all we possibly can to exclude those from the participation of Holy Things who live in contradiction to the Precepts of our Holy Religion.  
III. The Law concerning Restitution in case of a Trespass mentioned in the same Chapter. This is of great use to us, and shows us the absolute necessity of making restitution for any wrong or injury that we have done. By this Law he that had done the wrong was obliged to make Restitution to the injured person; and he is directed what to do in case the injured person could not be found. 'Twas not his confessing his sin, not his Sacrifice with that Confession that would procure his Pardon if he did not make Restitution, as he is directed there. This is the Doctrine of the Law, and of the Prophets also, Ezek. 33.15. as well as of the New Testament, Luk. 18.8. Rom. 13.8, 9 This is a most unquestionable truth, and that the Reader ought to lay to Heart.  
iv The passages, related ch. 11, 12. are of great moment towards the awakening us to avoid Murmuring, Discontent, and Sedition. We have severe Examples related there of the sad effects of those sins; and the Mischiefs that follow upon such Crimes are unspeakable. No Man can tell where his Discontent will stop, or what will be the effects of it. Let us see how the Apostle applies this; Neither murmur ye as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples; and they are written for our admonition upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall, 1 Cor. 10.10, 11, 12.  
V The Account we have of the Spies sent into the Land of Canaan, and of their Report of it; and what followed thereupon, ch. 13, 14. This represents to us the great mischief of Diffidence and Distrust, and contempt of the Kingdom of Heaven. Let us see how the Author of the Epistle to the Hebrews applies this; To whom swore he that they should not enter into his rest, but to them that believed not? So we see they could not enter in because of unbelief. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it; Heb. 3.18, 19 and ch. 4.1. It follows, Let us therefore labour to enter into that rest, lest any man fall after the same example of unbelief, v. 11. Those Men that went to see the Land owned it to be a good Land, and brought some of the Fruit thereof thence. But after all, they discouraged the People from the difficulties that would attend their Conquest of it, notwithstanding the many Experiences which they had received of the Power and Providence of God. These Men died by the Plague in the Wilderness, the murmuring Israelites wandered about in it till they were consumed, and they were a sad example of Distrust and Unbelief.  
VI The account we have of the Rebellion of Korah, Dathan, and Abiram ch. 16. This Relation is of great moment to keep Men from the like sin for the time to come. These Men rebelled against Moses and Aaron whom God had chosen. The Rebels were swallowed up by the Earth, and consumed with Fire from Heaven; and God took care for the perpetuating the Memory of their sin, and asserting the Divine right of the Priesthood. They envied Moses in the Camp, and Aaron the saint of the Lord. The earth opened and swallowed up Dathan, and covered the company of Abiram: And a fire was kindled in their company; the flame burned up the wicked, Ps. 106.16, 17, 18. God would have the Israelites keep up the Memory of these things, and learn from this sad example, to have due regard to them whom he chose to Minister in Holy Things. And to this purpose he commands that Plates should be made of the Censers of the Rebels for the Altar of Burnt-offering, that so there might remain a Memorial of this fatal Rebellion in the view of the People. He caused also Aaron's Rod to flourish, and to be preserved as a token against the Rebels. And upon that follows a most particular account ch. 18. of the Honorary Maintenance of the Priests. Such care God thought fit to take to vindicate the Priests, his Servants, and to keep up the Memory of this Relation.  
VII. The account we have of the People's being bitten with the Fiery Serpents, and healed by looking upon the Brazen Serpent, ch. 21. This cure was (as the Jews call it) a Miracle in a Miracle. The Brazen Serpent was a Type of the Death of Christ (Joh. 3.14.) by whose Stripes we are healed: This Brazen Serpent is called by the Author of the Book of Wisdom, A Sign of Salvation: It was put upon a Pole, or set up for a Sign, and he that looked upon it lived, i. e. Recovered of the harm he had received from the bite of the Fiery Serpent. He that turned himself toward it was not saved by the thing that he saw, but by thee that art the Saviour of all, Wisdom 16.6, 7. Thus did God, sending his own son in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8.3.  
VIII. The account of Balak's sending to Balaam to curse the Israelites, and his coming to him upon this occasion, and what he said and did, follows in Chapters 22, 23, 24. And that Relation is of great use to us, and such as well deserves our serious reflecting upon. It lets us know, that we need not fear the Curses of a false Prophet, nor the attempts of our most powerful Enemies whiles we do adhere to God, and keep his Laws. God will so long defend us, and then we need not fear what Man can do unto us. We have also in that Relation many excellent Prophecies, and one particularly of the Messiah, of which the Reader will find an account in the Notes in their proper place.  
IX. The account of the Whoredom and Idolatry of the People at Shittim, ch. 25. We have there a particular account of the sin, and very exemplary punishment of the People for their Wickedness. And the Reader will easily believe, that this was contrived by Balaam from what hath been said to that purpose in the No●es upon that History which follow. Balaam could not prevail by Enchantments and Divination, by Sacrifices or Magical Arts. He took the only course that was left, and that was to tempt them by the Women of Midian to Whoredom first, and then to Idolatry: The Beauty of the Women was the first sna●e, and thence they were drawn on to commit Idolatry; They called the people to the sacrifices of their Gods: And the people did eat, and bowed down to their Gods. Thus were they joined unto Baal Peor, and did eat the sacrifices of the dead, Ps. 106.28. Thus did the People fall by their own Wickedness, whom Balaam and Balak could never have harmed any other way. So true are the words of Solomon, Righteousness exalteth a nation, but sin is a reproach to any people, Prov. 14.34. This passage deserves great consideration.  
It is not only the Duty but the Interest of Kings and Governors to encourage Men in the exercise of true Religion, and by all possible ways and means to suppress Vice and all Profaneness.  a People are profane they are weak at the same time. Besides, that they by their Wickedness call down the Vengeance of Heaven, their very Wickedness does enfeeble them, and render them an easy Prey to their Enemies. The Israelites were strong while Innocent, when they had forsaken their God they fell: Let us hear what Balaam was forced to say before their Whoredom and Idolatry; He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. The Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt: He hath as it were the strength of an Unicorn: surely there is no enchantment against Jacob, neither is there any divination against Israel 〈◊〉 Behold, the people shall rise up as a great Lion, and lift up himself as a young Lion: He shall not lie down till he eat of the prey, and drink the blood of the slain, Numb. 23.21, 22, 23, 24. This was the condition of Israel; but alas they soon fell by their own Follies, whom no Power or Malice of their Enemies could have hurt.  
There is nothing a plainer and more incontestable Truth than this, That true Religion and Virtue is not only the Glory but the Strength and Safety of any Nation or Kingdom. On the other hand, Vice and Wickedness, Profaneness and Discontent are the greatest Mischiefs and the saddest Presages of the Ruin of any People. The History of the Israelites delivered in this Book will confirm any considering Man in this belief. Here we have a Relation of their Follies and their Wander, of their Vices and their Plagues, of their Sin and Punishment: They were delivered from the Egyptians, and from Amalek; They needed not to fear their Enemies about them. They fell indeed in the Wilderness, but they fell as the Jews say a drunken Man does; he needs none to throw him down, he falls of himself. They fell by their own Lust, their Discontent, their Profaneness and Idolatry. God grant that we, when we seem to stand, may take heed lest we fall.  
X. There are in this excellent Book many other things of admirable use for the better understanding the Jewish Religion and the other parts of the Holy Writ, which I have not time in this place to enlarge upon; but such things they are as will entertain with great variety and delight the inquisitive and diligent Reader. Such are the Law of the Nazarite's Vow, concerning the Water of Jealousy; The form of blessing the People; The Law about a Second Passeover; The Relation of the guidance of the Cloud, and the Law concerning sins of Ignorance and Presumption, and of the Ashes of the red Heifer; The Relation of the smiting the Rock by Moses; Of the Conquest of Sihon and Og; The Laws concerning the stated Sacrifices, and concerning dividing the Spoil; Concerning Inheritances, and the Marriage of Heiresses: Every one of which will deserve a serious Consideration.   

NOTES ON THE Book of NUMBERS.  

CHAP. I.  
The ARGUMENT.  
Moses is commanded to number the People. The Princes of the Tribes who were appointed to assist in numbering them. The People of the several Tribes are numbered from Twenty years old and upward. The Number of the whole. The Levites are not numbered, but appointed to their Office.  

2514. 1490.  1. AND the LORD spoke unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year, after they were come out of the land of Egypt, saying,  
2. Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their poll:  
3. From twenty years old and upward, all that are able to go forth to war in Israel; thou and Aaron shall number them by their armies.  
4. And with you there shall be a man of every tribe; every one head of the house of his fathers.  
5. And these are the names of the men that shall stand with you: Of the tribe of Reuben; Elizur the son of Shedeur.  
6. Of Simeon; Shelumiel the son of Zurishaddai.  
7. Of Judah; Nahshon the son of Aminadab,  
8. Of Issachar; Nethaneel the son of Zuar.  
9 Of Zebulun; Eliab the son of Helon.  
10. Of the children of Joseph: of Ephraim, Elishama the son of Ammibud; of Manasseb, Gamaliel the son Pedahzur.  
11. Of Benjamin; Abidan the son of Gideoni.  
12. Of Dan; Ahiezer the son of Ammishaddai.  
13. Of Asher; Pagiel the son of Ocran.  
14. Of Gad; Estasaph the son of Devel.  
15. Of Naphtali; Ahira the son of Enan.  
16. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.  
17. And Moses and Aaron took these men, which are expressed by their names.  
18. And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their poll.  
19 As the LORD commanded Moses, so he numbered them in the wilderness of Sinai.  
20. And the children of Reuben Israel's eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their poll, every male from twenty years old and upward, all that were able to go forth to war;  
21. Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred.  
22. Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war;  
23. Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred.  
24. Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
25. Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty.  
26. Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
27. Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred.  
28. Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
29. Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred.  
30. Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
31. Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred.  
32. Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old upward, all that were able to go forth to war;  
33. Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred.  
34. Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
35. Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred.  
36. Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
37. Those that were numbered of them, even of the tribe of Benjamin, were thirty and five thousand and four hundred.  
38. Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
39 Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred.  
40. Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
41. Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred.  
42. Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war;  
43. Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred.  
44. These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers.  
45. So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel;  
46. Even all they that were numbered, were six hundred thousand and three thousand and five hundred and fifty.  
47. But the Levites, after the tribe of their fathers, were not numbered among them.  
48. For the LORD had spoken unto Moses, saying,  
49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel.  
50. But thou shalt appoint the Levites ever the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof: and they shall minister unto it, and shall encamp round about the tabernacle.  
51. And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up, and the stranger that cometh nigh, shall be put to death.  
52. And the children of Israel shall pitch their tents every man by his own camp, and every man by his own standard, throughout their hosts.  
53. But the Levites shall pitch round about the tabernacle of testimony; that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.  
54. And the children of Israel did according to all that the LORD commanded Moses, so did they.  
1. IN the Wilderness of Sinai: 
2514. 1490.  Where the law was lately given, and where they stayed to the twentieth of this month, ch. 10.11, 12. Of the second month: This answers to our April. It appears from these words, compared with ch. 9.1. that this Book does not always relate things in that order of time in which they came to pass. [Another proof of this some think they have, by comparing ch. 7.1, etc. with Exod. 40.17, 18.]  
2. Take ye the sum: Exod. 30.12. This was three times done in the Wilderness; viz. [1.] Before the Tabernacle was set up, Exod. 38.26. [2.] Here in the second Month of the second Year of their coming out of Egypt. [3.] After this Generation were destroyed for their Sins, Numb. 26.64. And the doing of it 〈◊〉 very instructive to the Israelites, as it put them in mind of God's v●racity in making good his promise, (Gen. 46. ●.) Of h●s Power and good Providence over them, and his special Regard of them. After their families: i e. The greater Families into which the twelve Tribes were divided first, Numb. 26.5. And these were afterward divided into lesser Families, which were called by the Names of the several Fathers and Heads of it, Josh. 7.14, 17. And are here expressed by the house of their fathers. Father's: The Hebrew Writers lay it down as a Rule here, That a Family is not named from the house of the mother.  
3. Twenty years old and upward: This is particularly provided for in each of those Pollings above mentioned; vid. Exod. 38.26. Numb. 26.2. and Exod. 30.14. Numb. 14.29.1.20.32.11. And it was unlawful to attempt the Numbering of the whole People, which by God's promise was to be Numberless, Gen. 13.16.15.5.16.10.32.12. See 1 Chron. 27.23, 24. and compare it with 2 Chron. 25.5.  
4. Head: See verse 16.  
16. These were the renowned, etc. i. e. Men very fit for this Employment being of great Note, Authority and Eminence.  
18. First day: Then they set upon the Work, which they finished afterwards, during their stay in the Wilderness of Sinai, v. 19  
21. Forty and six thousand, etc. Though Reuben were the eldest Son of Jacob, his Number was one of the smallest. His Father had foretell that he should ●●t excel, Gen. 49.4. And Moses said, Let Reuben live, and not die, and let his men be few, Deut. 33.6.  
24. Gad: The reason why Gad, the Son of an Handmaid, is next named, (whom the Greek omit i● this place, putting in Judah, and placing Gad after Benjamin) may be learned from chap. 2.10, 14. viz. Because Gad belonged to the Standard of Reuben.  
27. Threescore, etc. Judah hath far the greatest number of any other: This Tribe had part of the Birthright bestowed on it. See the Notes on Gen. 49.3.  
28. Issachar: The reason why he is placed here, may be learned from chap. 2.5.  
32. Ephraim: He is placed before Manasseh, the reason of which may be learned from Gen. 48.19.  
37. Of Benjamin, etc. Benjamin hath the least number of any, except Manasseh, though he had more Sons than any of Jacob's Sons; and, excepting G●d, he had twice the number of those who had the most, as appears from Gen. 46. And his Tribe was afterwards almost destroyed, Judg. 20. And after the Schism upon Solomon's death is reputed frequently as an Accession to Judah: And may therefore justly be styled, little Benjamin, Psal. 68.27.  
39 Of the tribe of Dan: Here is the greatest number by several Thousands of any, excepting that of Judah, and that which exceeds the number of Benjamin 27300; and yet whereas Benjamin had ten Sons, Dan had but one when they went into Egypt, Gen. 46.21, 23.  
47. But the Levites, etc. The Levites were neither here, nor yet, Numb. 26. numbered among the other Tribes. God forbids it here, v. 48, 49. Nor was there any reason they should be numbered with the rest of the Tribes either here or there, if we consider the Causes of each Muster. This was taken with respect to War, and none are to be numbered but those who are above the Age of Twenty years, and able to go forth to War. But then the Muster mentioned Numb. 26. hath a farther reference and cause, and that was in order to the dividing their inheritance, Numb. 26.53. Now the Levites being set apart to the Service of the Tabernacle, (Numb. 1.50.) were ordinarily excused from War, (Numb. 31.4, 5. with v. 30, 47.) as Josephus observes, [Antiqu. l. 3. c. 2. and lib. 4. c. 4.] And because they had no Inheritance, they were not numbered among them who had, Numb. 26.62. And as they were not numbered among the rest, so they were numbered not as fight Men, as the rest were, but from a month old and upwards, Numb. 3.15. and chap. 26.62.  
51. Stranger: i. e. One who is not a Levite, though he be an Israelite.  
53. No wrath: No Error or Sin, as the Greek have it. And indeed they are both implied: The profane contempt of the Tabernacle, and the punishment of it were here provided against.   

CHAP. II.  
The ARGUMENT.  
The Order of the Tribes in their Tents. The Standard of the Tribe of Judah on the East. The Standard of Reuben on the South. That of Ephraim on the West. That of Dan on the North.  
1. AND the LORD spoke unto Moses and unto Aaron, saying,  
2. Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house, far off about the tabernacle of the congregation shall they pitch.  
3. And on the east-side toward the rising of the sun, shall they of the standard of the camp of Judah pitch, throughout their armies: and Nahshon the son of Aminadab shall be captain of the children of Judah.  
4. And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred.  
5. And those that do pitch next unto him, shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar.  
6. And his host, and those that were numbered thereof, were fifty and four thousand and four hundred.  
7. Then the tribe of Zebulun: and Eliah the son of Helon, shall be captain of the children of Zebulun.  
8. And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred.  
9 All that were numbered in the camp of Judah, were an hundred thousand and fourscore thousand and six thousand and four hundred, throughout their armies: these shall first set forth.  
10. On the south side, shall be the standard of the camp of Reuben, according to their armies: and the captain of the children of Reuben, shall be Elizur the son of Shedeur.  
11. And his host, and those that were numbered thereof, were forty and six thousand and five hundred.  
12. And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon, shall be Shelumiel the son of Zurishaddai.  
13. And his host, and those that were numbered of them, were fifty and nine thousand and three hundred.  
14. Then the tribe of Gad: and the captain of the sons of Gad, shall be Eliasaph the son of Reael.  
15. And his host, and those that were numbered of them, were forty and five thousand and six hundred and fifty.  
16. All that were numbered in the camp of Reuben, were an hundred thousand and fifty and one thousand and four hundred and fifty, throughout their armies: and they shall set forth in the second rank.  
17. Then the tabernacle of the congregation shall set forward with the camp of the Levites, in the midst of the camp: as they encamp, so shall they set forward, every man in his place by their standards.  
18. On the west side shall be the standard of the camp of Ephraim, according to their armies: and the captain of the sons of Ephraim, shall be Elishama the son of Ammibud.  
19 And his host, and those that were numbered of them, were forty thousand and five hundred.  
20. And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh, shall be Gamaliel the son of Pedahzur.  
21. And his host, and those that were numbered of them, were thirty and two thousand and two hundred.  
22. Then the tribe of Benjamin: and the captain of the sons of Benjamin, shall be Abidan the son of Gideoni.  
23. And his host, and those that were numbered of them, were thirty and five thousand and four hundred.  
24. All that were numbered of the camp of Ephraim, were an hundred thousand and eight thousand and an hundred, throughout their armies: and they shall go forward in the third rank.  
25. The standard of the camp of Dan shall be on the north-side by their armies: and the captain of the children of Dan, shall be Ahiezer the son of Ammishaddai.  
26. And his host, and those that were numbered of them, were threescore and two thousand and seven hundred.  
27. And those that encamp by him, shall be the tribe of Asher, and the captain of the children of Asher, shall be Pagiel the son of Ocran.  
28. And his host, and those that were numbered of them, were forty and one thousand and five hundred.  
29. Then the tribe of Naphtali: and the captain of the children of Naphtali, shall be Ahira the son of Ena●.  
30. And his host, and those that were numbered of them, were fifty and three thousand and four hundred.  
31. All they that were numbered in the camp of Dan, were an hundred thousand and fifty and seven thousand and six hundred: they shall go hindmost with their standards.  
32. These are those which were numbered of the children of Israel by the house of their fathers; all those that were numbered of the camps throughout their hosts, were six hundred thousand and three thousand and five hundred and fifty.  
33. But the Levites were not numbered among the children of Israel; as the LORD commanded Moses.  
34. And the children of Israel did according to all that the LORD commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers.  
2. Standard, or Banner; the setting up of which is a Warlike preparation, Ps. 20.5. with Jer. 51.27. Ensign: These Standards were distinguished by certain marks or signs: What those were, is not here expressed; but the Jewish Writers tell us, that the Ensign of Judah was a Lion; that of Reuben, a Man; that of Ephraim, an Ox; and that of Dan, an Eagle. Far off: Heb. Over-against. The distance between the Tabernacle and the Camp of Israel is not here expressed, but is probably collected from Josh. 3.4. to be about the space of Two thousand Cubits, or a Mile; which is called a Sabbath-days journey, Act. 1.12. [vid. Targum in Ruth 1.16.]  
3. On the East-side, etc. i. e. In the first or principal place, as the Greek have it. In this Quarter were Moses and Aaron and his Sons placed, ch. 3.38.  
14. Revel: Called Devel ch. 1.14.  
25. Dan: He was the Son of an Handmaid, but hath his Standard assigned him, a Dignity very agreeable to Jacob's Prediction; Dan shall judge his people as one of the tribes of Israel, Gen. 49.16.  
33. But the Levites, etc. Se● the Notes on ch. 1.47.   

CHAP. III.  
The ARGUMENT.  
Of the Sons of Aaron. The Charge of the Levites, who are taken in lieu of the firstborn. The Levites are numbered. The Number and Charge of the Gershonites. Of the Kohathites, and of the Merarites▪ The Number of the whole. The Firstborn of the Israelites are numbered, and freed by the Levites, the overplus are redeemed.  
1. THese also are the generations of Aaron and Moses, in the day that the LORD spoke with Moses in mount Sinai.  
2. And these are the names of the sons of Aaron, Nadab the firstborn, and Abihu, Eleazar, and Ithamar.  
3. These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office.  
4. And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office, in the sight of Aaron their father.  
5. And the LORD spoke unto Moses, saying,  
6. Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him.  
7. And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle.  
8. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle.  
9 And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel.  
10. And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh, shall be put to death.  
11. And the LORD spoke unto Moses, saying,  
12. And I, behold, I have taken the Levites from among the children of Israel, in stead of all the firstborn that openeth the matrice among the children of Israel: therefore the Levites shall be mine.  
13. Because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt, I hallowed unto me all the firstborn in Israel, both man and beast, mine they shall be: I am the LORD.  
14. And the LORD spoke unto Moses in the wilderness of Sinai, saying,  
15. Number the children of Levi, after the house of their fathers, by their families: every male from a month old and upward, shalt thou number them.  
16. And Moses numbered them according to the word of the LORD, as he was commanded.  
17. And these were the sons of Levi, by their names: Gershon, and Kohath, and Merari.  
18. And these are the names of the sons of Gershon by their families: Libni, and Shimei.  
19 And the sons of Kohath by their families: Amram, and Izehar, Hebron, and Vzziel.  
20. And the sons of Merari by their families, Mabli, and Mushi: these are the families of the Levites, according to the house of their fathers.  
21. Of Gershon was the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites.  
22. Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them, were seven thousand and five hundred.  
23. The families of the Gershonites shall pitch behind the tabernacle westward.  
24. And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael.  
25. And the charge of the sons of Gershon, in the tabernacle of the congregation, shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation:  
26. And the hang of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it, for all the service thereof.  
27. And of Kohath was the family of the Amramites, and the family of the Izeharites, and the family of the Hebronites, and the family of the Vzzielites: these are the families of the Kohathites.  
28. In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary.  
29. The families of the sons of Kohath shall pitch on the side of the tabernacle southward.  
30. And the chief of the house of the father of the families of the Kohathites, shall be Elizaphan the son of Vzziel.  
31. And their charge shall be the ark, and the table, and the candlestick, and the altars, and the altars, and the vessels of the sanctuary, wherewith they minister, and the hanging, and all the service thereof.  
32. And Eleazar the son of Aaron the priest, shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary.  
33. Of Merari was the family of the M●hlites, and the family of the Mushites: these are the families of Merari.  
34. And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred.  
35. And the chief of the house of the father of the families of Merari, was Zuriel the son of Abihail: these shall pitch on the side of the tabernacle northward.  
36. And under the custody and charge of the sons of Merari, shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto,  
37. And the pillars of the court round about, and their sockets, and their pins, and their cords.  
38. But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward shall be Moses and Aaron, and his sons, keeping the charge of the sanctuary, for the charge of the children of Israel; and the stranger that cometh nigh, shall be put to death.  
39 All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the LORD, throughout their families, all the males from a mouth old and upward, were twenty and two thousand.  
40. And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel, from a month old and upward, and take the ●umber of their names.  
41. And thou shalt take the Levites for me (I am the LORD) in stead of all the firstborn among the children of Israel; and the  of the Levites, in stead of all the firstlings among the  of the children of Israel.  
42. And Moses numbered as the LORD commanded him, all the firstborn among the children of Israel.  
43. And all the firstborn males, by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen.  
44. And the LORD spoke unto Moses, saying,  
45. Take the Levites in stead of all the firstborn among the children of Israel, and the  of the Levites in stead of their , and the Levites shall be mine: I am the LORD.  
46. And for those that are to be redeemed of the two hundred and threescore and thirteen, of the firstborn of the children of Israel, which are more than the Levites;  
47. Thou shalt even take five shekels a piece by the p●ll, after the shekel of the sanctuary shalt thou take them: the shekel is twenty gerabs.  
48. And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.  
49. And Moses took the redemption-money of them that were over and above them that were redeemed by the Levites.  
50. Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five shekels, after the shekel of the sanctuary.  
51. And Moses gave the money of them that were redeemed, unto Aaron, and to his sons, according to the word of the LORD, as the LORD commanded Moses.  
1. AND Moses: The Posterity of Moses, whose Sons were not Priests but Levites (1 Chron. 23.13, 14.) are numbered among the Kohathites, v. 27.  
2. The firstborn: Exod. 6.23.  
3. Whom be consecrated: Heb. Whose hand he filled. See Exod. 29.9.  
4. And Nadab, etc. Levit. 10.1. ch. 26.61. 1 Chron. 24.2. In the sight, etc. Or, With, as the Greek have it, viz. in the life-time of Aaron: And thus much the Hebrew imports elsewhere. Vid. Gen. 11.28.  
6. Minister: The Work and Office of the Levites was as follows, [I.] To minister to the Priests, as appears from this Verse, and from 1 Chron. 23.28. [II.] To serve at the Tabernacle, this is expressed by keeping the Charge of the whole Congregation, v. 7. And herein they served the People. Vid. 2. Chron. 35.3. We have an account in this Chapter of the particular charge of the Gershonites, v. 25, 26. Of the Kohathites, v. 31. Of the Merarites, v. 36. And of their Carriages, ch. 4. and Deut. 10.8. From the Carriages they were excused in aftertimes, when the Temple was built; 1 Chron. 23.26. But then they were appointed. [III.] To be Singers, 1 Chron. 23.30. and ch. 24. [IU.] And P●rters to the several Gates of the Temple, 1 Chron. 26.13. [V.] They had the charge of the Treasure (1 Chron. 26.20.) of the House of God, and of the Dedicate things. And lastly, some of them were made Officers and Judges in Business of the Lord, and Service of the King. See 1 Chron. 26.29, 30.  
7. His charge: That is, Aaron's, v. 6. whom they were to obey. The Hebrew imports this sense, Levit. 18.30. And the charge of the whole congregation: They were not only ●o serve Aaron but the People also (2 Chron. 35.3.) out of whom they were taken instead of the Firstborn, v. 12. and whom they served when they attended upon the Sanctuary and discharged the several duties of their place (v. 8.) The Levites Obligation to Aaron, and to the People may be learned from v. 9  
10. Priest's office: It was the proper and peculiar Office of the Priests to bless the People in the name of the Lord, to offer Incense, and to minister at the Altar, Numb. 18.7. Deut. 21.5. 1 Chron. 23.13. Stranger: i. e. Who is not of the Family of Aaron. See ch. 1.51. Put to death: See Numb. 16.  
13. For on the day: Exod. 13.2. Levit. 27.26. chap. 8.16. Luk. 2.23.  
14. Moses: Not to Moses and Aaron. The Number of the Israelites was to be taken by Aaron as well as Moses, ch. 1.3. and so was that of the Kohathites, ch. 4.2. And the Gershonites and Merarites are expressly said to be numbered by Aaron as well as Moses, ch. 4.41, 45. But the Precept to number the Levites here is only directed to Moses, and by him was executed, v. 16. (whatever assistance or approbation Aaron might give, v. 39) And again, we find that Moses was only concerned in numbering the Firstborn of Israel (v. 40, 41, 42.) in which Aaron is not mentioned at all. For since the Money with which the Firstborn of Israel, which exceeded the number of the Levites, were to be redeemed, was to be paid to Aaron and his Sons (v. 48.) He whose advantage it was that the number of the Firstborn of Israel should exceed, was not authorized to take the number.  
15. From a month old, etc. The reason why the Levites were numbered here from a Month old, and not as the other Tribes, from twenty years old and upward, is, because they were taken in the stead of the Firstborn (v. 12.) and are therefore numbered at that age when the Firstborn were to be redeemed, Numb. 18.16.  
16. Word: Heb. Mouth.  
17. And these, etc. Gen. 46.11. Exod. 6.16. ch. 26.57. 1 Chron. 6.1.  
23. Behind the tabernacle westward: The East was reckoned the first place, ch. 2, 3. and the West was consequently behind. The Gershonites pitched between the Tabernacle and the Standard of Ephraim, ch. 2.18.  
25. The charge, etc. Compare ch. 4.25.  
29. Southward: Between the Sanctuary and the Standard of Reuben, ch. 2.10.  
31. Their charge: Compare ch. 4. v. 5, etc.  
35. Northward: viz. Between the Sanctuary and the Standard of Da●, ch. 2.25.  
36. Under the custody: Heb. The office of the charge. Compare chap. 4.31, 32.  
38. Eastward: viz. Between the Standard of Judah and the Tabernacle, ch. 2.3. For the charge of the children of Israel: See the Note on the 7th verse of this Chapter.  
39 Moses and Aaron: See vers. 14. Twenty and two thousand: The foregoing sums amount to 22300, which is a greater number than that of the Firstborn of the Israelites, which was but 22●●3 (v. 43.) And yet we find the number to be redeemed was 273 (v. 46.) so that three hundred are omitted here when the several Sums are collected, and a price is paid for 273, which were indeed over and above the number here mentioned, but 27 short of the real number of the Levites. This difficulty will be removed if we grant that the 300 not reckoned here, were the Firstborn of the Levites, which being due to God before from the Tribe of Levi as well as the other Tribes (Exod. 1●. 2. and ch. 34.20.) were not to be reckoned among those Levites who were to be taken instead of the Firstborn of Israel.  
40. From a month old: Compare v. 15.  
46. More than the Levites: i. e. More than those Levites which were to be here accounted for, and more than are reckoned v. 39  
47. The shekel: Exod. 30.13. Levit. 27.25. chap. 18.16. Ezek. 45.12.  
51. According to the word: V. 48.   

CHAP. IU.  
The ARGUMENT.  
The Age and Time of the Levite's Service. The Office of the Priests when the Camp set forward. The Carriage of the Kohathites. The Charge of Eleazar. The Carriage of the Gershonites, and of the Merarites, who were under the direction of Ithamar. The whole Number of the Levites from thirty to fifty Years old.  
1. AND the LORD spoke unto Moses and unto Aaron, saying,  
2. Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers;  
3. From thirty years old and upward, even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation.  
4. This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things.  
5. And when the camp setteth forward, Aaron shall come and his sons, and they shall take down the covering veil, and cover the ark of the testimony with it:  
6. And shall put thereon the covering of badger's skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof.  
7. And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal, and the continual bread shall be thereon.  
8. And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badger's skins, and shall put in the staves thereof.  
9 And they shall take a cloth of blue, and cover the candlestick of the light and his lamps, and his tongs, and his snuff-dishes, and all the oyl-vessels thereof, wherewith they minister unto it.  
10. And they shall put it and all the vessels thereof within a co●●ring of badger's skins, and shall put it upon a bar.  
11. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badger's skins, and shall put to the staves thereof.  
12. And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badger's skins, and shall put them on a bar.  
13. And they shall take away the ashes from the altar, and spread a purple cloth thereon;  
14. And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badger's skins, and put to the staves of it.  
15. And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it; but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath, in the tabernacle of the congregation.  
16. And to the office of Eleazar the son of Aaron the priest, pertaineth the oil for the light, and the sweet incense, and the daily meat-offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.  
17. And the LORD spoke unto Moses, and unto Aaron, saying,  
18. Cut ye not off the tribe of the families of the Kohathites, from among the Levites.  
19 But thus do unto them, that they may live, and not die; when they approach unto the most holy things; Aaron and his sons shall go in, and appoint them every one to his service, and to his burden.  
20. But they shall not go in to see when the holy things are covered, lest they die.  
21. And the LORD spoke unto Moses, saying,  
22. Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;  
23. From thirty years old and upward, until fifty years old shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation.  
24. This is the service of the families of the Gershonites, to serve, and for burdens.  
25. And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badger's skins that is above upon it, and the hanging for the door of the tabernacle of the congregation,  
26. And the hang of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve.  
27. At the appointment of Aaron and his sons, shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens.  
28. This is the service of the families of the sons of Gershon, in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar the son of Aaron the priest.  
29. As for the sons of Merari, thou shalt number them after their families, by the house of their fathers.  
30. From thirty years old and upward, even unto fifty years old shalt thou number them, every on● that entereth in to the service, to do the work of the tabernacle of the congregation.  
31. And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof.  
32. And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden.  
33. This is the service of the families of the sons of Merari, according to all their service in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest.  
34. And Moses and Aaron and the chief of the congregation numbered the sons of the Kohathites, after their families, and after the house of their fathers;  
35. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation:  
36. And those that were numbered of them by their families, were two thousand seven hundred and fifty.  
37. These were they that were numbered of the families of the Kobathites, all that might do service in the tabernacle of the congregation; which Moses and Aaron did number, according to the commandment of the LORD by the hand of Moses.  
38. And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers;  
39 From thirty years old and upward, even unto fifty years old, every one that entereth in to the service, for the work in the tabernacle of the congregation:  
40. Even those that were numbered of them, throughout their families, by the houses of their fathers, were two thousand and six hundred and thirty.  
41. These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number, according to the commandment of the LORD.  
42. And those that were numbered of the families of the sons of Merari, throughout their families, by the house of their fathers;  
43. From thirty years old and upward even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation:  
44. Even those that were numbered of them after their families, were three thousand and two hundred.  
45. These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses.  
46. All those that were numbered of the Levites, whom Moses and Aaron and the chief of Israel numbered, after their families, and after the house of their fathers;  
47. From thirty years old and upward, even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation;  
48. Even those that were numbered of them were eight thousand and five hundred and fourscore.  
49. According to the commandment of the LORD, they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses.  
3. From thirty years old, etc. While the Tabernacle continued, the Levites were admitted into their several Offices and Employments at several Ages. They were not obliged to the most burdensome before the Age of thirty years, nor after fifty. And of this sort is the Employment mentioned here. See v. 15, 25, 31. But there are other Offices belonging to the Levites, besides the hearing of the Tabernacle; for they were obliged to serve in it, Numb. 8.19. And to their attendance upon the Tabernacle they were admitted at the Age of Five and twenty years, Numb. 8.24. This reconciles this place with Numb. 8.25. The Levites there are considered as admitted to serve, which they might do at the Age of Twentyfive years. Here they are considered with respect to their burden, to which Employment they were not admitted till the Age of Thirty years. The service and burden of the Levites are of a distinct consideration: E. g. This is the service of the families of the Gershonites, to serve, and for burdens, v. 24. Again, From thirty years old and upwards, even unto fifty years old, every one that came to do the Service of the Ministry, and the Service of the Burden, v. 47. In the 8th of Numbers there is no mention of the Burden, but of the Service of the Levites. As the Levites were not at the same Age received into every Employment, so they were not at the Age of Fifty years discharged from all attendance, but were obliged to minister with their Brethren, ch. 8.21, 26. All that enter, etc. i. e. All that are fit to enter upon this Ministry, being of a just age, and sufficient strength, and not legally excluded, ch. 5.2.1.3. This Service was a spiritual Warfare; and he that entered upon it, is said to enter into the Host. See v. 23. and 1 Tim. 1.18. 2 Tim. 2.3.  
5. The covering veil: The same which is called the veil, Exod. 40.3. And the second veil, Heb. 9.3. The Veil which did divide between the Holy place and the most Holy, Exod. 26.31, 32, 33. The Covering of the door of the Tabernacle of the Congregation was the Charge of the Gershonites, v. 25.  
6. The covering of badger's skins: Thus Covering was a peculiar Case or Cover, made on purpose to defend the Ark from the injury of Wether: Such a Case there was also for the Table of Shewbread, v. 8. and for the Candlestick, v. 10. and for the Golden Altar, v. 11. and the Altar of Burnt-offering, v. 14. These seem to be meant by the Clothes of Service, which are mentioned (Exod. 31.10.) presently after the Ark, and Table, and Candlestick, the Altar of Incense, and the Altar of Burnt-offering, which are there reckoned up in the same Order in which we find them, just before the mention of the Clothes of Service, v. 10. Put in the staves: i e. Order and dispose the Staves, as the Hebrew word elsewhere signifies, (Levit. 24.6. Gen. 28.11. Psal. 50.23.) that they might be so covered, that yet the Ark may be born with them, Exod. 25.14. Here is no mention in this place of putting them into the Rings, which is by other words expressed, Exod. 25.14. And it was Commanded that the Staves should be constantly in the Rings of the Ark, Exod. 25.15.  
7. Table: Exod. 25.30. Cover withal: Heb. Pour out withal. See the Notes on Exod. 25.29.  
9 Candlestick: Exod. 25.31. And his Lamps: Exod. 25.37, 38.  
10. A Bar: For the better carrying of it, there being no Rings and Staves belonging to the Candlestick.  
11. Staves: See Exod. 30.5.  
12. Bar: See v. 10.  
13. Altar: i. e. The Altar of Burnt-offering: For of the Altar of Incense can was taken before, v. 11.  
14. Censers: Or, Tongues: The Hebrew word denotes an Instrument that takes the Fire or C●●● Basins: Or, Bowls, Staves: See Exod. 27.7.  
15. To bear: The Levites were generally obliged to bear the Ark, and the other Holy things mentioned here, See 1 Chron. 15.2, 15. But this is not so to be understood, as to exclude the Priest's from bearing the A●k upon occasion, which they did without being guilty of invading their Office, Deut. 31.9. Josh. 3.6. and 6.6. Die: 1 Chron. 13.10.  
16. Sweet incense: Exod. 30.34. Anointing oil: Exod. 30.23.  
18. Cut ye not off: i. e. Do not occasion their destruction, by neglecting to appoint them to their Service, and leaving the Holy things uncovered, v. 19, 20.  
20. Lest they die: See 1 Sam. 6.19. compared with Leu. 16.2. and Exod. 19.12.  
23. To perform the service: Heb. To war the warfare.  
24. Burdens: Or, Carriage.  
25. The Curtains, etc. i. e. The ten Curtains, and the eleven which are mentioned Exod. 26. His covering: viz. That of Ram's Skins, Exod. 26.14.  
27. Appointment: Heb. Mouth.  
28. Under the hand: Or, In the hand: i. e. The care and direction, v. 33.  
30. Service: Heb. Warfare.  
31. Board's: Exod. 26.15.  
32. By name: These things being very many of the smallest value, and therefore the more liable to miscarry, are to be numbered up particularly, that not a Pin or Cord might be wanting when the Tabernacle was to be set up again.  
44. Three thousand and two hundred: The Number of the Merarites taken, chap. 3. was less than that of the Gershonites, or Kohathites: But the Number of them who are fit for Service, is greater than either of th●●; whereas there were four Families of the Kohathites, and but two of the Merarites: So that though they had the greatest burden, and variety of things under their charge, they had no cause to complain, having also the greatest number of Men fit to do the work belonging to them. And as their number and burden was great, so was their allowance and encouragement also, chap. 7.7, 8, 9  
47. To do the service of the ministry, and the service of the burden: See the Note on verse 3.  
49. Thus were they numbered, etc. That they were numbered by Moses, etc. we are told before: The design of Numbering seems to be intimated here, as well as the Order in which they are numbered. For here they are numbered according to their service; and for that reason the Kohathites are first numbered, because they were charged with the most Holy and Principal things belonging to the Sanctuary. Elsewhere the Sons of Levi stand in another Order; Gershon being first named, than Kohath and Merari, Exod. 6.16. And the same Order is observed, where their Families are numbered from a month old and upwards, Numb. 3.21, 27, 33.   

CHAP. V.  
The ARGUMENT.  
The  are removed out of the Camp. Of Restitution in case of Wrong done. Of the Water of Jealousy.  
1. AND the LORD spoke unto Moses, saying,  
2. Command the children of Israel, that they put out of the camp every l●●er, and every one that hath an issue, and whosoever is defiled by the dead.  
3. Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.  
4. And the children of Israel did so, and put them out without the camp: as the LORD spoke unto Moses, so did the children of Israel.  
5. And the LORD spoke unto Moses, saying,  
6. Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;  
7. Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.  
8. But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest: beside the ram of the atonement, whereby an atonement shall be made for him.  
9 And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.  
10. And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.  
11. And the LORD spoke unto Moses, saying,  
12. Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him,  
13. And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;  
14. And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled; or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:  
15. Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley-meal; he shall pour no oil upon it, nor put frankincense thereon, for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.  
16. And the priest shall bring her near, and set her before the LORD.  
17. And the priest shall take holy water in an earthen vessel, and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water.  
18. And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousie-offering: and the priest shall have in his hand the bitter water that causeth the curse.  
19 And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another in stead of thy husband, be thou free from this bitter water that causeth the curse:  
20. But if thou hast gone aside to another in stead of thy husband, and if thou be defiled, and some man hath lain with thee beside thine husband:  
21. Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;  
22. And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.  
23. And the priest shall write these curses in a book, and he shall blot them out with the bitter water:  
24. And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.  
25. Then the priest shall take the jealousie-offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar.  
26. And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water.  
27. And when he hath made her to drink the water, than it shall come to pass, that if she be defiled, and have done trespass against her husband; that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.  
28. And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.  
29. This is the law of jealousies, when a wife goeth aside to another in stead of her husband, and is defiled;  
30. Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this low.  
31. Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.  
2. Camp: There were three several Camps, as may be learned from the foregoing Chapters, and as the Jewish Writers observe. [1] The Shekinah, or Sanctuary where God was said to dwell, 2 Chron. 31.2. And to be especially present with the Israelites, Exod. 29.42, 43. [II.] The Camp of the Levites, who with the Priests camped round about the Sanctuary, chap. 3. [III.] The Camp of Israel, which is described, chap. 2. Of this Camp are those words understood which we find Deut. 23.10, 11. Leper: Levit. 13.3. It was required before that he should dwell alone, and that his habitation should be without the Camp, Levit. ●3. 46. That Law was not practicable till the Camp was settled, which was now done. It is certain that the Leper was excluded out of each of the Camps above named, for he was to dwell alone, and therefore shut out of the Camp of Israel, and out of the Cities afterward, 2 Kings 7.3. Issue. Levit. 15.2. He that was under this pollution, though he might continue in the Camp of Israel, (and was not confined or obliged to dwell alone as the Leper was, v. 5, 6, 7, 8, 9) yet he was not permitted to go into the Levite's Camp till he was clean, Levit. 15.13, 14. much less might he go into the Sanctuary. Dead: Levit. 21.1. This was still a lower degree of Uncleanness: For he that was unclean by an Issue, was upon that account to bring a Sacrifice for his Atonement, Levit. 15.14, 15. But he that had touched a dead Body, was not obliged to bring an expiatory Sacrifice, but to the use of the Water of Separation only, Numb. 19.12. Now though he that was thus defiled with the touch of a dead Body were excluded from the Sanctuary, (2 Chron. 23.19. Numb. 19.13.) into which no person might enter that was in any thing unclean; yet have we no cause to suppose him excluded from any of the other Camps.  
3. I dwell: Or, Am more peculiarly present.  
6. When a man, etc. Levit. 6.3. That men commit: i. e. Which they are ordinarily obnoxious to, or overtaken with. We have a more particular account of this matter, Levit. 6.  
7. Confess: The Confession of Sin is required in order to Pardon, Prov. 28.13. Job 33.27, 28. And this Confession among the Jews was made in this form of words, O God, I have sinned, I have done perversely, I have trespassed before thee, and I have done thus and thus; and lo, I repent and am ashamed of my do, and will never do so no more. [Maimon. H. Teshub. c. 1.] His trespass: i. e. The thing in which he hath trespassed, or injured his Neighbour. With the principal: Or, In the principal, Levit. 6.5. Fifth: ●ee the Notes on Levit. 6.5.  
8. No kinsman: Which might frequently happen where the wronged persons were Proselytes. Priest: Whom God substitutes as his Receiver. Ram of the atonement: See Levit. 6.6, 7.  
9 Offering: Or, Heave-offering. See Numb. 18.8.  
10. Hallowed things: Such were things separated by Vow, Levit. 27.21. Numb. 18.14. and First-fruits, Numb. 18.12. His: Levit. 10.13.  
12. A trespass: This is to be understood of Disloyalty to her Husband, and to be interpreted by the words which follow.  
13. No witness, etc. For in such cases she was to be put to death, Levit. 20.10. Joh. 8.4, 5.  
14. The spirit of jealousy: i. e. A jealous Mind or Affection. As the spirit of meekness signifies a meek spirit or temper, Gal. 6.1.  
15. The tenth part of an Ephah: Or, an Omer. See the Notes on Exod. 16.36. Of Barley-meal; he shall pour no oil, etc. This Offering of Barley-meal, without either Oil or Frankincense, betokened sorrow, and a sense of guilt; It was not an Offering of sweet savour, as that is called which had both Oil and Frankincense, Levit. 2.2. But this is an Offering bringing iniquity to remembrance, and therefore will admit neither of Oil nor Frankincense, Levit. 5.11.  
16. Her: Or, It: i. e. The Offering, not the Woman of whom in v. 18. Before the LORD: See the Notes on Levit. 1.5.  
17. Holy water: i. e. Water out of the Laver, Exod. 30.18. Dust: This was likewise a sign of sorrow, Job 2.12. See the Notes on v. 15.  
18. Uncover: This is likewise another token of sorrow, Levit. 21.10. and v. 15. And the Woman's Fidelity and Chastity being questioned, the Covering of her Head (betokening her Subjection and Chastity, 1 Cor. 11.) was fitly taken away. Bitter water: Though we are told by the Jewish Writers, that some bitter thing was put into this Water which made it bitter, yet it might be truly called bitter from the Effect of it upon the guilty; to whom bringing a Curse, it was bitter in the End.  
19 Charge her by an oath: Or, adjure her, as the Vulgar Latin hath it. See the Notes on Levit. 5.1. With another instead of thy husband: Or, being in the power of thy husband: Heb. Under thy husband.  
21. Charge: See v. 19 An Oath: An Example, saith the Vulgar. That is, a common instance in forms of Execration, which do accompany Oaths. Rot: Heb. Fall.  
22. Amen: Or, Be it so. We have Amen here twice, and that perhaps with a distinct reference to v. 19 and to what follows from v. 20.  
23. These curses: Those words from v. 20. at least. In a book: So a Scroll or Parchment, or small Writing, was called among the Jews, Deut. 24.1. Blot, etc. i. e. Shall blot out the Curses with the Water; and when he hath done so, the Woman must drink that Water which was the Receiver of these words of Execration, v. 24.  
24. Bitter: See verse 18.  
28. Conceive seed: Not by the virtue of the Water, which hath a contrary effect upon the guilty, but by the special Providence of God.  
30. Set the woman: See v. 18.  
31. Then shall the man be guiltless, etc. The Jews have from hence taught, that the Water would not try the suspected Woman, if her Husband were not innocent himself when he brought her to this trial.   

CHAP. VI  
The ARGUMENT.  
Of the Vow of the Nazarites, and of their Offering for their Separation. The Form of the Priests Blessing the People.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD:  
3. He shall separate himself from wine, and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall ●e drink any liquor of grapes, nor eat moist grapes, or dried.  
4. All the days of his separation shall he eat nothing that is made of the vine-tree, from the kernels even to the husk.  
5. All the days of the vow of his separation, there shall no razor come upon his head: until the days be fulfilled in the which he separateth himself unto the LORD, he shall be holy; and shall let the locks of the hair of his head grow.  
6. All the days that he separateth himself unto the LORD, he shall come at no dead body.  
7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head.  
8. All the days of his separation he is holy unto the LORD.  
9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.  
10. And on the eighth day he shall bring two turtles, or two young pigeons to the priest, to the door of the tabernacle of the congregation.  
11. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hollow his head that same day.  
12. And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass-offering: but the days that were before shall be lost, because his separation was defiled.  
13. And this is the law of the Nazarite: When the days of his separation are fulfilled, he shall be brought unto the door of the tabernacle of the congregation.  
14. And he shall offer his offering unto the LORD, one he-lamb of the first year without blemish, for a burnt-offering, and one ew-lamb of the first year without blemish, for a sin-offering, and one ram without blemish, for peace-offerings.  
15. And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat-offering, and their drink-offerings.  
16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering.  
17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat-offering, and his drink-offering.  
18. And the Nazarite shall shave the head of his separation, at the door of the tabernacle of the congregation; and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace-offerings.  
19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer; and shall put them upon the hands of the Nazarite, after the hair of his separation is shav●n.  
20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, with the wave-breast and heave-shoulder: and after that, the Nazarite may drink wine.  
21. This is the law of the Nazarite, who hath vowed, and of his offering unto the LORD for his separation, besides that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.  
22. And the LORD spoke unto Moses, saying,  
23. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,  
24. The LORD bless thee, and keep thee:  
25. The LORD make his face shine upon thee, and be gracious unto thee.  
26. The LORD lift up his countenance upon thee, and give thee peace.  
27. And they shall put my name upon the children of Israel, and I will bless them.  
2. A vow of a Nazarite: i. e. A Religious promise of Abstinence, for the Hebrew word signifies to separate or abstain, Gen. 49.26. To separate themselves: Or, make themselves Nazarites. Unto the LORD: By this Vow the Nazarite was separated to a greater measure of Sanctity, and Obedience; and therefore may be said to be separated unto the Lord; As the Priests were, whose Office and Employment required of them great degrees of Holiness.  
3. From wine, and strong drink: That is, from Wine and any other Liquor that is apt to bring Drunkenness upon the drinker. From new and old Wine, says Onkelos. The Priests are under the same Prohibition when they went into the Tabernacle, Levit. 10.9. They who professed more than ordinary Sanctity, were obliged to abstain from Wine, as that which might make them forget the Law, and might deprive them of the Power of judging of things a-right, Prov. 31.5. Hos. 4.11. Isa. 28.7. with Levit. 10.10, 11.  
4. Separation: Or, Nazariteship. See v. 1. Vine-tree: Heb. Vine of the Wine.  
5. Razor: Judg. 13.5. 1 Sam. 1.11. By Razor here, is meant any thing which took off the Hair. Grow: In token that he hath preserved himself from legal defilements. For had he not, he would have been obliged to cut off his Hair. See v. 9 and Levit. 14.8, 9 And therefore this is fitly subjoined to those words, He shall be holy; of which the growth of Hair was a proof.  
6. Dead body: This was a Figure of dead Works, which do really (as a dead Body did legally) defile the Man.  
7. He shall not make himself unclean, etc. This Law was also given to the Priest. See the Notes on Levit. 21.1. Consecration: Heb. Separation.  
9 Defiled: Viz. By transgressing, v. 6. His cleansing: This day was the Seventh from his defilement, according to the Law in this case, Numb. 19.11, 12.  
11. Sinned: i. e. Contracted a Legal defilement by the Dead. Hollow his head: i. e. Sanctify or separate his Head anew.  
12. Lost: Heb. Fall, i. e. They shall not come into account, as the Greek have it.  
14. His offering: Both his Offering of Praise (or Peace-offering) for his having performed his Vow: And also his Expiatory-offerings (or Burnt and Sin-offerings) in token of his need of God's Mercy and Pardon, even when he had done his best, 1 Cor. 4.4.  
15. Unleavened bread: See Levit. 7.12. And their meat-offering, and their drink-offerings: i e. Besides what is mentioned before the ordinary Meat-offering and Drink-offerings; of which see Numb. 28.  
18. And the Nazarite: Act. 21.24. Shave: This Shaving differs from that mentioned v. 9 which was for Uncleanness contracted; whereas this was out of thankfulness, for having fulfilled the Vow, and for that reason the Hair was put into the fire, under the Eucharistical or Peace-offering.  
19 The sodden shoulder: This must be understood of the left shoulder, because the right shoulder (called the heave-shoulder, Levit. 7.34. and in the 20th Verse of this Chapter) was the portion of the Priest out of every Peace-offering, Levit. 7.32. Hence this Shoulder (which is an additional portion belonging to the Priest from the Nazarite's Peace-offering) is said to be holy for the Priest, with the Wave-breast and Heave-shoulder, (v. 20.) which two last were reserved as his portion before, Levit. 7.34.  
20. For a wave-offering: Exod. 29.27.  
21. Besides that, etc. He is obliged, though poor, to do all which is prescribed before; but if he be rich, he may add to it.  
23. Aaron and unto his sons: It was the proper Office of the Priests to bless the People, Deut. 21.5. 1 Chron. 23.13.  
24. Bless thee: That is, send thee plenty of good things▪ Keep thee: i. e. Preserve thee in that good and blessed Estate.  
25. Make his face to shine upon thee, etc. That is, manifest his great favour towards thee. This God did when he sent Christ into the World, who was the Light of it. And this great Blessing may well be supposed to be couched under these words: Compare with these words, 2 Cor. 4.4.  
26. The LORD, etc. i. e. The Lord take thee into his care and special Providence; and as a proof of that, give thee all the tokens of his kindness, the greatest of his benefits and favours.  
27. They shall put my Name, etc. i. e. They shall in my Name pronounce this Blessing upon them.   

CHAP. VII.  
The ARGUMENT.  
The Offerings of the Princes of the several Tribes upon the setting up of the Tabernacle, and for the dedicating of the Altar. The Sum of what was offered collected. God speaketh to Moses from off the Mercy-seat.  
1. AND it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them;  
2. That the princes of Israel, heads of the house of their fathers (who were the princes of the tribes, and were over them that were numbered) offered,  
3. And they brought their offering before the LORD, six covered wagons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle.  
4. And the LORD spoke unto Moses, saying,  
5. Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.  
6. And Moses took the wagons, and the oxen, 〈◊〉 gave them unto the Levites,  
7. Two wagons and four oxen he gave unto the sons of Gershon according to their service.  
8. And four wagons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ith●mar the son of Aaron the priest.  
9 But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them, was that they should bear upon their shoulders.  
10. And the princes offered for dedicating of the altar, in the day that it was anointed, even the princes offered their offering before the altar.  
11. And the LORD said unto Moses, They shall offer their offering each prince on his day, for the dedicating of the altar.  
12. And he that offered his offering the first day; was Nahshon the son of Amminadab, of the tribe of Judah.  
13. And his offering was one silver charger, the weight thereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them were full of fine flour mingled with oil, for a meat-offering:  
14. One spoon of ten shekels of gold, full of incense:  
15. One young bullock, one ram, one lamb of the first year, for a burnt-ffering:  
16. One kid of the goats for a sin-offering:  
17. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab.  
18. On the second day Nethaneel the son of Zuar, prince of Issachar, did offer.  
19 He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering.  
20. One spoon of gold of ten shekels, full of incense.  
21. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
22. One kid of the goats for a sin-offering:  
23. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar.  
24. On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer.  
25. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flower mingled with oil, for a meat-offering:  
26. One golden spoon of ten shekels, full of incense:  
27. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
28. One kid of the goats for a sin-offering:  
29. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab the son of Helon.  
30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer.  
31. His offering was one silver charger, of an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
32. One golden spoon of ten shekels, full of incense:  
33. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
34. One kid of the goats for a sin-offering:  
35. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur.  
36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer.  
37. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
38. One golden spoon of ten shekels, full of incense:  
39 One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
40. One kid of the goats for a sin-offering:  
41. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai.  
42. On the sixth day Eliasaph the son of Devel, prince of the children of Gad, offered.  
43. His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil for a meat-offering:  
44. One golden spoon of ten shekels, full of incense:  
45. One young bullock, one ram, one lamb of the first year, for a  offering:  
46. One kid of the goats for a sin-offering:  
47. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph the son of Devel.  
48. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered.  
49. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil for a meat-offering:  
50. One golden spoon of ten shekels, full of incense:  
51. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
52. One kid of the goats for a sin-offering:  
53. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elishama the son of Ammihud.  
54. On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh.  
55. His offering was one silver charger of an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
56. One golden spoon of ten shekels, full of incense:  
57 One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
58. One kid of the goats for a sin-offering:  
59 And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel the son of Pedahzur.  
60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered.  
61. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
62. One golden spoon of ten shekels, full of incense:  
63. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
64. One kid of the goats for a sin-offering:  
65. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan the son of Gideoni.  
66. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered.  
67. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
68 One golden spoon of ten shekels, full of incense:  
69. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
70. One kid of the goats for a sin-offering:  
71. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahlezer the son of Ammishaddai.  
72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered.  
73. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
74. One golden spoon of ten shekels, full of incense:  
75. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
76. One kid of the goats for a sin-offering:  
77. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocran.  
78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered.  
79. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:  
80. One golden spoon of ten shekels, full of incense:  
81. One young bullock, one ram, one lamb of the first year, for a burnt-offering:  
82 One kid of the goats for a sin-offering:  
83. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira the son of Enan.  
84. This was the dedication of the altar (in the day when it was anointed) by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:  
85. Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels after the shekel of the sanctuary.  
86. The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.  
87. All the oxen for the burnt-offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat-offering: and the kids of the goats for sin-offering, twelve.  
88 And all the oxen for the sacrifice of the peace-offerings, were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.  
89. And when Moses was gone into the tabernacle of the congregation, to speak with him; then he heard the voice of one speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubims: and he spoke unto him.  
1. ON the day: These words do by no means import a precise time, as will appear not only from the use of the words elsewhere (Gen. 2.4.35.3.) but from the 10th and 11th Verses of this Chapter. And therefore these words bring in the Relation of what happened after the erecting the Tabernacle, but by no means import that it came to pass assoon as ever the Tabernacle was set up and anointed. So that the numbering of the Tribes, and the ordering of their Standards, etc. before mentioned, may be allowed to have come to pass before this Offering of the Princes. Set up: Which was done on the first day of the first Month, Exod. 40.17, 18. Anointed them, and sanctified, etc. i. e. Had by anointing set them apart to their holy or separate use, Exod. 40.9. with Levit. 8.11, 12.  
2. And were: Heb. Who stood. Thus these Men are said to stand with Moses and Aaron in numbering the People, Numb. 1.5.  
3. Their offering: i. e. Their Gift, or Gifts, as the Latin and Greek well render the word; for the Gifts which they brought were directed to several purposes, as appears afterward.  
5. To every man according to his service: That is, To each according to their necessity. And so it was ordered afterward, that the Sons of Koh●●h had none of the Wagons, because their share was to be ta●●● on Shoulders (v. 9) The Sons of Gershon had two Wagons allowed them, they being the smallest number of all the Levites, and having a greater Burden than the K●●●thites. But to the Sons of Merari, who had charge of the far greatest Burden, four Wagons are given.  
8. Ithamar: See ch. 4.33.  
9 Shoulders: Ch. 4.6, 8, 10, 11, 12▪ 14. with 2 Sam. 6.7▪ 2 Chron. 15.13.  
10. Dedicating: Things are then said to be dedicated when they are first applied to their right end and use. And such Dedications have in things of great moment been accompanied with solemn expressions of Joy and Devotion, ● Chron. 7.5, 7. Ezra 6.16, 17. 2 Macoab. 4.54, 56. Joh. 10.22. In the day: See v. 1.  
12. Nahshon: He offered first being of the Tribe of Judah, which held the principal place among the Tribes, and had the first Standard, ch. 2.3. The rest are reckoned up according to the order of their Encamping about the Sanctuary, ch. 2. Though Nahshon offered first, and might upon that account be envied, and was the more conspicuous for the place he held, yet is he so far from being upon that account magnified in this Holy Writ, that he is the only person among these Offerers who is not called here Prince of his Tribe.  
13. Meat-offering: Levit. 2.1.  
16. Sin-offering: Levit. 4.23.  
19 He offered, See Envy and Ill-will, Vain-boasting, and Contempt of each other are very incident to Men of equal Authority and Place, when they are to represent their several Tribes and Families, and express their Munificence. For the preventing of which, and of any occasion thereof, we have an intimation of these following Remedies. [1] The Order in which they were to offer was provided for by the placing them about the Sanctuary by Divine Appointment, ch. 2. [II.] Some of their Gifts were presented together; viz. the Wagons and Oxen, v. 3, 6. [III.] Their Gifts were all equal. [IU.] There is a particular recital of the things which every Prince offered at large. [V.] The First-offerer, who was most likely to be envied, is not called a Prince. See v. 12.  
84. In the day: See the Notes on v. 1. compared with v. 88  
89. Into the tabernacle: At least into the Holy Place, and then he heard the voice thither from the Most Holy. Him: That is, God.   

CHAP. VIII.  
The ARGUMENT.  
Of lighting the lamps in the Holy Place. The manner of Consecrating the Levites. They are taken in lieu of the Firstborn, and given to the Priests. Of the Age and time of the Levites Service.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick.  
3. And Aaron did so; he lighted the lamps thereof, over against the candlestick; as the LORD commanded Moses.  
4. And this work of the candlestick was of beaten gold, unto the shaft thereof, unto the flowers thereof, was heaten work: according unto the pattern which the LORD had showed Moses, so he made the candlestick.  
5. And the LORD spoke unto Moses, saying,  
6. Take the Levites from among the children of Israel, and cleanse them.  
7. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.  
8. Then let them take a young bullock with his meat-offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin-offering.  
9 And thou shalt bring the Levites before the tabernacle of the congregation, and thou shalt gather the whole assembly of the children of Israel together.  
10. And thou shalt bring the Levites before the LORD, and the children of Israel shall put their hands upon the Levites.  
11. And Aaron shall offer the Levites before the LORD, for an offering of the children of Israel; that they may execute the service of the LORD.  
12. And the Levites shall lay their hands upon the ●eads of the bullocks: and thou shalt offer the one for a sin-offering, and the other for a burnt-offering unto the LORD, to make an atonement for the Levites.  
13. And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD.  
14. Thus shalt thou separate the Levites from among the children of Israel, and the Levites shall be mine.  
15. And after that, shall the Levites go in, to do the service of the tabernacle of the congregation: and thou shall cleanse them, and offer them for an offering.  
16. For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even in stead of the firstborn of all the children of Israel, have I ●a●en them unto me.  
17. For all the firstborn of the children of Israel are mine, both 〈◊〉 and beast on the day that I smote every firstborn in the land of Egypt, I sanctified them for myself.  
18. And I have taken the Levites for all the firstborn of the children of Israel.  
19 And I have given the Levites as a gift to Aaron, and to his sons, from among the children of Israel; to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.  
20. And Moses and Aaron, and all the congregation of the children of Israel did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them.  
21. And the Levites were purified, and they washed their clothes: and Aaron offered them as an offering before the LORD; and Aaron made at atonement for them to cleanse them.  
22. And after that, went the Levites in, to do their service in the tabernacle of the congregation before Aaron and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them.  
23. And the LORD spoke unto Moses, saying,  
24. This is it that belongeth unto the Levites: from twenty and five years old, and upward, they shall go in to wait upon the service of the tabernacle of the congregation;  
25. And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve ●● more:  
26. But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.  
2. When thou lightest, etc. Exod. 25.37. and 40.25. The Hebrew word implies lifting up, which consists very well with our rendering, this lifting up being in order to lighting.  
3. Over against the candlestick: Heb. Over against the face of the candlestick; i. e. To the other side of the Sanctuary (which had no Windows) where the Table of Shewbread stood. See Exod. 25.37. and the Vulgar Latin in this place.  
4. And this work, etc. See Exod. 25.31. Beaten work: See Exod. 25.18.  
6. Levites: i. e. The remainder of the Tribe beside the Priests.  
7. Water of purifying: i. e. The Water made with the Ashes of a Red Heifer, of which see ch. 19 Let them shave, etc. Heb. Let them cause a razor to pass over. See Levit. 14.8, 9 Numb. 6.9.  
8. A young bullock, viz. for a burnt-offering, v. 12. which, though first named here was to be offered in the second place. His meat-offering: See Numb. 28.12.  
10. Put their hands▪ As the Offerer was wont to do by his Sacrifice, so the Representatives of the Israelites, at least, are required thus to dedicate the Levites in lieu of their Firstborn.  
11. Offer: Heb. Wave. Offering: Heb. Wave-offering. The Latin renders it Gift, Eph. 4.8, 11. They may execute, etc. Heb. They may be to execute.  
14. Mine: Chap. 3.45.  
17. For all the firstborn: Exod. 13.2. ch. 3.13. Luk. 2.23.  
19 A gift: Heb. Given. The Levites were subject to the Priests, and were to minister to them in the service of the Sanctuary. To make an atonement: Not to offer Sacrifices, which was the Office of the Priests, but to make an Atonement, as they ministered to the Priests who did it, and as in the People's room and stead they worshipped God according to his own direction, and by that means, kept off from the People the tokens of God's Anger and Displeasure due to the Despisers and Profaners of his Worship.  
24. From twenty and five years: See the Notes on chap. 4.3. To wait: Heb. To war the warfare.  
25. Cease waiting upon the service: Heb. Return from the warfare of the service.   

CHAP. IX.  
The ARGUMENT.  
The Law of the Passeover repeated. A Second Passeover allowed for the  or the Absent. The Cloud attends upon the Tabernacle, and guides the Israelites in their Remove.  
1. AND the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year, after they were come out of the land of Egypt, saying,  
2. Let the children of Israel also keep the  at his appointed season.  
3. In the fourteenth day of this month at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keep it.  
4. And Moses spoke unto the children of Israel, that they should keep the .  
5. And they kept the  on the fourteenth day of the first month at even, in the wilderness of Sinai: according to all that the LORD commanded Moses, so did the children of Israel.  
6. And there were certain men who were defiled by the dead body of a man, that they could not keep the  on that day; and they came before Moses, and before Aaron on that day.  
7. And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?  
8. And Moses said unto them, Stand still, and I will hear what the LORD will command concerning you.  
9 And the LORD spoke unto Moses, saying,  
10. Speak unto the children of Israel, saying, If any man of you, or of your posterity shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the  unto the LORD.  
11. The fourteenth day of the second month at even, they shall keep it, and eat it with unleavened bread and bitter herbs.  
12. They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the , they shall keep it.  
13. But the man that is clean, and is not in a journey, and forbeareth to keep the ; even the s●●e soul shall be cut off from his people, because he brought not the offering of the LORD in his appointed season: that man shall bear his sin.  
14. And if a stranger shall sojourn among you, and will keep the  unto the LORD, according to the ordinance of the , and according to the manner thereof, so shall he do: ye shall have one ordinance both for the stranger, and for him that was born in the land.  
15. And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning.  
16. So it was always: the cloud covered it by day, and the appearance of fire by night.  
17. And when the cloud was taken up from the tabernacle; then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents.  
18. At the commandment of the LORD the children of Israel journeyed: and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle, they rested in the tents.  
19 And when the cloud tarried long upon the tabernacle many days, than the children of Israel kept the charge of the LORD, and journeyed not.  
20. And so it was when the cloud was a few days upon the tabernacle; according to the commandment of the LORD they abode in their tents, and according to the commandment of the LORD they journeyed.  
21. And so it was when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, than they journeyed: whether it was by day, or by night, that the cloud was taken up, they journeyed.  
22. Or whether it were two days, or a month, or a year that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed.  
23. At the commandment of the LORD they rested in the tents, and at the commandment of the LORD they journeyed: they kept the charge of the LORD, at the commandment of the LORD, by the hand of Moses.  
1. IN the first month: viz. When the Passeover was to be kept, Exod. 12.2, 3. This was before the numbering of the People. See ch. 1.1.  
2. Keep: Exod. 12.1. Levit. 23.5. ch. 28.16. Deut. 16.2. This is a special command to the Israelites: For the Passeover was annexed to the Land of Canaan in its first Institution, Exod. 12.25. Nor do we find that it was at any time beside this kept in the Wilderness, or that they were any farther obliged to it in the Wilderness where they might not be provided with L●●be, and where they continued in their Uncircumcision, Exod. 12.48. with Josh. 5.5.  
3. At even: Heb. Between the two evenings. According to all the rites, etc. i. e. According to all the Rites, etc. which were standing and perpetual, and not peculiar to the Passeover of Egypt. See Exod. 12.43, etc.  
6. Who were defiled by the dead, etc. Such as these might not keep the Passeover; not because it was so provided at the first Institution of it, but by some other Laws which were made afterward, by which they were forbidden the use of Holy Things, and coming into the Sanctuary during their Uncleanness, Levit. 1.20. chap. 22.3. Numb. 5.2. and ch. 19.11. They came before Moses, etc. Though there were a Law made which excluded him that was defiled by the Dead from the Camp (chap. 5.2.) yet was not this Law made till afterwards. (Compare ch. 1.1. with ch. 9.1.) Nor was such a person excluded from the Levi●● Camp, where Moses and Aaron were, but from the Sanctuary only. See the Notes on ch. 5.2.  
7. An offering of the LORD: i● 〈◊〉 Oblation or Gift ●●●scribed by him, and dedicated to his Honour. For so the Hebrew word Corban, here used, signifies sometime, and not that which was offered upon the Altar, Mark 7.11.  
10. Shall be unclean by reason of a dead body: Tho' this Uncleanness be only named, yet, from what hath been said on v. 6. it is credible, That other Uncleanness of as great a degree as this, did also put a bar to the Celebration of the Passeover. Afar off: i. e. So far off as that he could not be present at the place which the Lord should choose.  
12. Nor break: Exod. 12.46. Joh. 10.36. To all the ordinances, etc. i. e. All the standing Ordinances (for there were some peculiar to the first Passeover in Egypt) viz. The taking up the Lamb on the tenth day, Exod. 12.3. striking the Blood on the two Side-posts, and on the upper Door-post, ch. 12.7. with Loins girded, and Shoes on their Feet, etc. (v. 11.) Such as were (1.) The keeping it in the Evening, v. 11. with Exod. 12.6. (2.) With unleavened Bread and bitter Herbs, v. 11. with Exod. 12.8. (3.) The leaving none of it to the morning, v. 12. with Exod. 12.8. (4.) Not breaking a Bone of it, v. 12. with Exod. 12.46. (5.) The same Law for the Stranger and Native, v. 14. with Exod. 12.49.  
14. Ye shall ha●e one Ordinance, etc. Exod. 12.49.  
15. On the day: Exod. 40.34. The tent of the testimony: i. e. The Holy of ●olies where the Law (or Testimony) was lodged.  
18. At the Commandment of the LORD: The Cloud was the sign of God's Will, Psal. 105.39. As long: 1 Cor. 10.1.  
19 Tarried long: Heb. prolonged. Kept the charge of the LORD: i. e. They followed the direction which God gave them by the Cloud, and continued in their Camp round about the Tabernacle, and journeyed not.  
21. Abode: Heb. Was.  
22. Abode in their tents: Exod. 40.36, 37.  
23. By the hand of Moses: That is, by the Ministry of Moses, who was their Lawgiver and Director under God.   

CHAP. X.  
The ARGUMENT.  
Of the two Silver Trumpets, and of their Use. The Israelites remove from the Wilderness of Sinai to that of Paran. The Order of their March. Moses desires Hobab not to departed. What Moses said at the Removing, and Resting of the Ark.  
1. AND the LORD spoke unto Moses, saying,  
2. Make thee two trumpets of silver: of an whole piece shalt thou make them that thou mayest use them for the calling of the assembly, and for the journeying of the camps.  
3. And when they shall blow with them, all the assembly shall assemble themselves to thee, at the door of the tabernacle of the congregation.  
4. And if they blow but with one trumpet, than the princes which are heads of the thousands of Israel, shall gather themselves unto thee.  
5. When ye blow an alarm, than the camps that lie on the east-parts shall go forward.  
6. When ye blow an alarm, the second time, than the camps that lie on the southside shall take their journey: they shall blow an alarm for their journeys.  
7. But when the congregation is to be gathered together, you shall blow, but you shall not sound an alarm.  
8. And the sons of Aaron the priests shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.  
9 And if you go to war in your land against the enemy that oppresseth you, than ye shall blow an alarm with the trumpets, and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.  
10. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; that they may be to you for a memorial before your God: I am the LORD your God.  
11. And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.  
12. And the children of Israel took their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran.  
13. And they first took their journey, according to the commandment of the LORD by the hand of Moses.  
14. In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab.  
15. And over the host of the tribe of the children of Issachar, was Nethaneel the son of Zuar.  
16. And over the host of the tribe of the children of Zebulun, was Eliab the son of Helon.  
17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.  
18. And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur.  
19 And over the host of the tribe of the children of Simeon, was Shelumiel the son of Zurishaddai.  
20. And over the host of the tribe of the children of God, was Eliosaph the son of Devel.  
21. And the Kohathites set forward, bearing the sanctuary; and the other did set up the tabernacle against they came.  
22. And the standard of the camp of the children of Ephraim set forward according to their armies; and over his host was Elishama the son of Ammihud.  
23. And over the host of the tribe of the children of Manasseh, was Gamaliel the son of Pedahzur.  
24. And over the host of the tribe of the children of Benjamin, was Abidan the son of Gideoni.  
25. And the standard of the camp of the children of Dan set forward, which was the rere-word of all the camps throughout their hosts, and over his host was Ahiezer the son of Ammishaddai.  
26. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran.  
27. And over the host of the tribe of the children of Nephtali, was Ahira the son of Enan.  
28. Thus were the journeyings of the children of Israel, according to their armies, when they set forward.  
29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father-in-law, We are journeying unto the place, of which the LORD said, I will give it you; come thou with us, and we will do thee good: for the LORD hath sp●●●n good concerning Israel.  
30. And he said unto him, I will not go, but I will departed to mine own land, and to my kindred.  
31. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us in stead of eyes.  
32. And it shall be, if thou go with us, yea it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.  
33. And they departed from the mount of the LORD three days journey: and the ark of the covenant of the LORD went before them in the three days journey, to search out a restingplace for them.  
34. And the cloud of the LORD was upon them by day, when they went out of the camp.  
35. And it came to pass when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee, flee before thee.  
36. And when it rested, he said, Return, O LORD, unto the many thousands of Israel.  
2. Two Trumpets: The Sons of Aaron, who were to blow with these Trumpets, v. 8. were but two at this time; when their number was increased, the number of Trumpets was also greater, 2 Chron. 5.12. An whole piece: viz. For the greater strength, and preserving the more distinct and separate Sound, 1 Cor. 14.8.  
3. Blow with them: i. e. When the Priests (v. 8.) shall blow, or make a simple or even Sound (v. 5.) with both of them, (v. 4.)  
5. An alarm: Or, Loud and broken Sound, as the Hebrew word imports, and the Context intimates: Compare 1 Sam. 4.5. as it is in the Hebrew Text.  
6. Second time: The other times are also to be understood, and are expressly mentioned by the Greek Interpreters.  
7. Not sound, etc. Because there will be no need of a loud Call. See v. 3. and v. 5.  
8. An ordinance for ever: i. e. Not only during the stay in the Wilderness, but also in After-ages, expressed here by throughout your generations, 2 Chron. 5.12.  
9 And ye shall be remembered, etc. That is, God will be merciful to you. See Onkelos, and what follows. But than it is to be considered, that they were obliged by the blowing of the Trumpets to be awakened to a sense of their Sin, and the need of God's Mercy, Isa. 58.1. with Joel 2.15, 16, 17. 2 Chron. 13.14.  
10. Gladness: viz. Upon the account of Victory obtained, or other times of extra-ordinary joy and festivity. Solemn days: Or, Stated festivals of God's appointment, Levit. 23. Ye shall blow with the trumpets: This was (as hath been observed) the work of the Priests. Compare with this place, ch. 29.1. 1 Chron. 15.24. 2 Chron. 5.12. and 7.6. and 29.26. Ezra 3.10. Nehem. 12.35. Psal. 81.3.  
13. According to the commandment of the LORD: The Will and Pleasure of God was signified to them by the removal of the Cloud, v. 11, 12. And by his express Command of which we find mention, Deut. 1.6, 7.  
14. In the first place: Chap. 2.3. Nahshon: Ch. 1.4.  
20. Devel: See ch. 2.14.  
21. Sanctuary: Ch. 4.4. The other; That is, the Gersh●nites and the Merarites, v. 17. This they did, that the Ark and other Holy Utensils, carried by the Kohathites, might be forth with received into their proper places.  
25. Rearward: On the North-side, ch. 4.25. Here were collected or gathered together those not mentioned before, and such as were less able to fight; and those who were legally unclean (ch. 5.2.) did (as is probable) attend upon his hindmost Standard. See Josh. 6.9, 13.  
28. Thus: Heb. These.  
29. H●bab: The Father-in-law of Moses, as he is called expressly, Jud. 4.11. Elsewhere called Jethro, Exod. 3.1. ●●. 18.1.  
31. In stead of eyes: If not to guide us in our way, which the Cloud was appointed to do, yet to advise and counsel us upon occasion. See Exod. 18. and the Greek on this place.  
33. The mount of the LORD: That is, Mount Sinai, when God had after a glorious manner revealed himself unto the Israelites. To search out a restingplace for them: i. e. To prepare a place where the People might encamp, which was signified to them by the resting of the Cloud over the Ark.  
35. Rise up, LORD: Psal. 68.1, 2. Moses speaks to God, who in the Ark was more peculiarly present. Compare v. 33. with Deut. 1.33.  
36. Many thousands: Heb. Ten thousand thousands.   

CHAP. XI.  
The ARGUMENT.  
Of the Burning at Taberah. The Israelites lust for Flesh, and despise Monna. Moses complains to God of his great Burden. Seventy Men are appointed to bear the Burden with him. Quails are given in anger. A Plague is sent among them. The place called Kibroth-Hattaavah. The Israelites remove thence to Hazeroth.  
1. AND when the people complained, it displeased the LORD: and the LORD heard it, and his anger was kindled, and ●e f●e of the LORD burnt among ●hem, and consumed them that were in the uttermost parts of the camp.  
2. And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.  
3. And he called the name of the place Taberah: because the fire of the LORD burnt among them.  
4. And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?  
5. We remember the fish which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic:  
6. But now our soul is dried away; there is nothing at all, besides this manna, before our eyes.  
7. And the manna was as coriander-seed, and the colour thereof as the colour of bdellium.  
8. And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil.  
9 And when the dew fell upon the camp in the night, the manna fell upon it.  
10. Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased.  
11. And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?  
12. Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth the sucking child) unto the land which thou swarest unto their fathers?  
13. Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat.  
14. I am not able to bear all this people alone, because it is too heavy for me.  
15. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.  
16. And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.  
17. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them, and they shall bear the burden of the people with thee, that thou bear it not thyself alone.  
18. And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh (for you have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with u● in Egypt) therefore the LORD will give you flesh, and ye shall eat.  
19 Ye shall not eat one day, nor two days, nor five d●ys, neither ten days, nor twenty days;  
20. But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despise● the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt?  
21. And Moses said, The people amongst whom I am, ●●t six hundred thousand foot men; and thou hast said, I will gi●e them flesh, that they may eat a whole month.  
22. Sha●● the flocks and the ●●rd● be slain for them to suffice them? or shall all the fish of the sea be gathered together for them to suffice them?  
23. And the LORD said unto to Moses, Is the LORD's hand waxed short? thou shalt see now whether my words shall come to pass unto thee, or not.  
24. And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.  
25. And the LORD came down in a cloud, and spoke unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass that when the spirit rested upon them, they prophesied, and did not cease.  
26. But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them (and they were of them that were written, but went not out unto the tabernacle) and they prophesied in the camp.  
27. And there ran a young man, and told Moses, and said, Eldad and Medad do prophecy in the camp.  
28. And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbidden them.  
29. And Moses said unto him, Enviest thou for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them.  
30. And Moses got him into the camp, he and the elders of Israel.  
31. And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a days journey on this side, and as it were a days journey on the other side, round about the camp, and as it were two cubits high, upon the face of the earth.  
32. And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least, gathered ten homers, and they spread them all abroad for themselves round about the camp.  
33. And while the flesh was yet between their teeth, ere it was chewed; the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague.  
34. And he called the name of that place, Kibroth-hattaavah: because there they buried the people that lusted.  
35. And the people journeyed from Kibroth-hattaavah, unto Hazeroth: and abode at Hazeroth.  
1. COmplained: Heb. Were as it were complainers. They began to mutter, and were discontent and uneasy upon their three days march, (ch. 10.38.) but did not openly mutiny and complain, as they did afterwards. It displeased the LORD: Heb. It was evil in the ears of the LORD. The LORD heard it: It is not said that Moses heard it, as it is (v. 10.) when they openly complained. Fire of the LORD: i. e. A Fire which the Lord sent among them. Burnt: Psal. 78.21.  
2. Was quenched: Heb. Sunk.  
3. Taberah: That is, Burning.  
4. Mixed multitude: As, Exod. 12.38. Fell a lusting: Heb. Lusted a lust. Wept again: Heb. Returned and wept. Who shall give: 1 Cor. 10.6. This was a Sin distinct from that mentioned v. 1. and a greater and more severely punished, (compare v. 1. with v. 33.) and much aggravated upon the following accounts. [1] Their Discontent (v. 1.) was improved into an open complaint, v. 4, 5, 6.) [II.] They declared their Distrust of God's Power and Providence, of which they had had great experience, v. 4. and v. 18. with Psal. 78.22. [III.] They unthankfully despised God and his former Mercies, v. 6, 7, 20. [IU.] They covetously desire Flesh, when they had much  of their own, Exod. 12.32, 38. with Numb. 32.4. [V.] And this they did after God had plentifully provided for their natural necessities, Exod. 16.2.  
5. Freely: Without price, or for a very mean price. The overflowing of Nile may well be supposed to afford great plenty; and besides, that some of the Egyptians, at least by their Religion, could not lawfully taste them, [Herodot. Book II.] nor yet the Onions, etc. which follow.  
6. Dried away: Like the Earth that is parched and rendered barren for want of moisture.  
7. The Manna: Exod. 16.14, 31. The following words give us an account, that the Manna ought not to have been contemned, as here it is: For, (1.) It was pleasant to the sight: (2.) Of a delightful taste: (3.) Fit to be dressed and prepared several ways, or, with great variety: (4.) It was fresh every morning: (5.) And easily obtained. Colour thereof as the colour of: Heb. The eye of it as the eye of. Bdellium: Crystal, say the Greek. See Exod. 16.31.  
8. Fresh oil: It had the taste at once of Oil and Honey, two of the choicest provisions of nature, Exod. 16.31.  
12. As a nursing-father: That is, as one, who though he want not Compassion, yet cannot quiet a sucking Child, as a nursing Mother, by her Breast.  
15. Let me not see my wretchedness: i. e. Let me not suffer: To see death, is to die, Luk. 2.26. Psal. 89.48. To see Salvation, is to be saved, Psal. 91.16.50.23. And to see Labour and Sorrow, is to suffer or to be miserable, Jer. 20.18.  
16. Elders: Men at least grave for Wisdom, and of Place and Authority, who are called Officers: Such there were in Egypt, Exod. 5.14. And were to be in the Land of Promise, Deut. 16.18. And by the advice of Jethro, Rulers had been chosen to judge in Civil and smaller Matters (Exod. 18.22, 26.) and of least difficulty. Stand there: viz. That they may thereby be the better known to the People, (compare v. 26, 27, 28.) and there receive the Spirit of Prophecy, (v. 25.)  
17. Come down: Or, Reveal myself, as the Chaldee hath it. Take of the spirit, etc. i. e. Impart of the same Gifts to them which were bestowed upon Moses; Which does not imply any diminution to Moses, and is to be understood according to the subject-matter in a Spiritual sense.  
18. Sanctify yourselves: Or, Prepare yourselves and be in readiness against to morrow, when you may expect Flesh.  
20. Whole month▪ Heb. Month of days.  
22. Fish: Who have a sort of Flesh, 1 Cor. 15.39.  
23. Is the LORD's hand waxed short? Or, does the Lord want power? Isa. 50.2. and 59.1.  
25. They prophesied and did not cease: i. e. They did hereupon, for some time, prophesy without intermission, in token of the power which God had endued them with, 1 Sam. 10.10. It does by no means hence follow that this continued with them, or that they were Prophets for the future. Their Prophesying, whether it were predicting Futurities, or explaining God's Will, was, in such a manner, as might b● discerned by some visible and extraordinary Effect, (v. 27. and 1 Sam. 19.23, 24.)  
26. Went not: Perhaps, because not in the way when the Command was given, or out of modesty declining what they thought themselves unfit for, or under some legal defilement, which might hinder their approach to the Tabernacle, or under some other restraint, or impediment; vid. 1 Sam. 20.26. Jer. 36.5.  
28. Forbidden them: He not having seen them about the Tabernacle (verse 16.) might question their authority.  
31. A wind: Exod. 16.13. Ps. 78.26. As it were a days journey▪ Heb. As it were the way of a day.  
32. Ten Homer's: That is, ten Ephahs, Ezek. 45.11.  
33. Flesh: Psal. 78.30, 31.  
34. Kibroth-hattaavah: That is, the graves of lust.  
35. Abode at: Heb. They were in, etc.   

CHAP. XII.  
The ARGUMENT.  
Miriam and Aaron speak against Moses. God's displeasure at it. Miriam is stricken with a Leprosy. She is shut out of the Camp seven days. The People rem●●● from Hazeroth.  
1. AND Miriam and Aaron spoke against Moses, because of the Ethiopian woman, whom he had married: for he had married an Ethiopian woman.  
2. And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? and the LORD heard it.  
3. (Now the man Moses was very meek▪ above all the men which were upon the face of the earth.)  
4. And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.  
5. And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.  
6. And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.  
7. My servant Moses is not so, who is faithful in all mine house.  
8. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?  
9 And the anger of the LORD was kindled against them, and he departed.  
10. And the cloud departed from off the tabernacle, and behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and behold, she was leprous.  
11. And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.  
12. Let her not be as one dead; of whom the flesh is half consumed, when he cometh out of his mother's womb.  
13. And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee.  
14. And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.  
15. And Miriam was shut out from the camp seven days, and the people journeyed not till Miriam was brought in again.  
16. And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.  
1. MIriam: A Prophetess, the Sister of Moses and Aaron, Exod. 15.20. She was principal in the fault, as may be collected from this Verse, as it lies in the Hebrew Text, and from v. 10. compare 1 Tim. 2.13, 14. And thus the Sin of Lust began with the meaner and more feeble of the People, or mixed Multitude, ch. 11.4. Ethiopian: Or, Cushite; i. e. Zipporah, Exod. 2.21. Who was of the Land of Midian, which was in the Arabian Cush. See Hab●k. 3.7. compare Ezek. 30.9. 2 King. 19.9. 2 Chron. 14.9. with ch. 21.16. Isa. 18.1. and Zeph. 3.10. Married: Heb. Taken; i. e. Taken to Wife. That he had married a Stranger, and not one of the Stock of Israel, was perhaps the occasion of the Complaint; though the Jewish Writers affirm it to be upon the account of his separating from her, that he might with the greater freedom attend upon his holy Function.  
2. Also by us? See Exod. 4.14, 15, 16. ch. 15.20. and Mic. 6.4. Herd it: i. e. Took notice of it so as 〈◊〉 punish it; Though Moses (such was his Meekness) did not regard it.  
3. Very meek: Ecclus. 45.4.  
6. In a vision: That is, an Enigmatical Representation of something thereby signified. Such was that of the Wheels, and dry ●o●es in Ezekiel▪ Of the Ram in Daniel, etc. Hence a Prophecy is called a Vision, Isa. 1▪ 1. In a dream: Which was generally in the Night, and always when the Senses were suspended: And here the Representation was frequently obscure, and not easily understood. Such was that of Jacob's Ladder, Pharaoh's Kine, etc.  
7. Not so: i. e. He is a Prophet favoured with clearer Revelations. Who is faithful: Heb. 3.2.  
8. Mouth to mouth, etc. Exod. 33.11. i e. As one Friend speaketh to another, and that clearly, and not Enigmatically, when one thing is represented and something else is meant, as in the Instances  of Visions and Dreams. The similitude of the LORD: No Man hath seen God, or can see him: The meaning is, That as Moses had the Will of God most plainly revealed to him, so he was admitted to a greater sight of his Glory than any other. See Exod. 33.22, 23.  
10. Leprous: A fit punishment of Pride.  
12. As one dead: The Leper was separated from the Living, and defiled as the Dead.  
14. Shut out: Vid. Leu. 23.46. with Numb. 19.11.   

CHAP. XIII.  
The ARGUMENT.  
Heads of the several Tribes sent to search the Land of Canaan. Their Names. Moses gives them Instructions. Their Progress therein, and their Relation upon their return.  
1. AND the LORD spoke unto Moses, saying,  
2. Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.  
3. And Moses by the commandment of the LORD, sent them from the wilderness of Paran: all those men were heads of the children of Israel.  
4. And these were their names: Of the tribe of Reuben, Shammua the son of Zaccur.  
5. Of the tribe of Simeon, Shaphat the son of Hori.  
6. Of the tribe of Judah, Caleb the son of Jephunneh.  
7. Of the tribe of Issachar, Igal the son of Joseph.  
8. Of the tribe of Ephraim, Oshea the son of Nu●.  
9 Of the tribe of Benjamin, Palti the son of R●●●●●.  
10. Of the tribe of Zeb●l●●, Gaddiel the son of S●di.  
11. Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi.  
12. Of the tribe of Dan, Ammiel the son of Gemalli.  
13. Of the tribe of Asher, Sethur the son of Michael.  
14. Of the tribe of Naphtali, Nahbi the son of Vophsi.  
15. Of the tribe of Gad, G●nel the son of Machi.  
16. These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun, Jehoshua.  
17. And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way , and go up into the mountain.  
18. And see the land what it is, and the people that dwelleth therein, whether they be strong or weak, f●● or many;  
19 And what the land is that they dwell in, whether it be good or bad, and what cities they be that they dwell in, whether in tents, or in strong hold;  
20. And what the land is, whether it be fat or lean, whether there be wood therein or not. And be ye of good courage, and bring of the fruit of the land (now the time was the time of the first ripe grapes.)  
21. So they went up and searched the land, from the wilderness of Z●●, unto Rehob, as men come to H●math.  
22. And they ascended by the s●●●h, and came unto Hebron; where Ahiman, Sheshai, and Tal●●●, the children of Anak were (now Hebron was built seven years before Zoan in Egypt:)  
23. And they came unto the brook of Eshcol, and cut down from t●●●te a branch with one cluster of grapes, and they b●re it between two upon a staff; and they brought of the pomegranates, and of the figs.  
24. The place was called the brook Eshcol, because of the cluster of grapes which the children of Israel cut down from thence.  
25. And they returned from searching of the land after forty days.  
26. And they went and came to Moses and to Aaron, and to all the congregation of the children of Israel unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shown them the fruit of the land.  
27. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey, and this is the fruit of it.  
28. Nevertheless, the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there.  
29. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan.  
30. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it, for we are well able to overcome it.  
31. But the men that went up with him said, We be not able to go up against the people, for they are stronger than we.  
32. And they brought up an evil report of the land which they had searched, unto the children of Israel, saying, The land through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.  
33. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight, as grasshoppers, and so we were in their sight.  
2. Send thou, etc. God gave this Command upon the People's request, as appears from Deut. 1.22.  
3. Heads: Called Rulers v. 2. They were Men of Authority among their Tribes, Exod. 18.21.  
16. Jehoshua: Or, as the Seventy, and Josephus, and the New Testament call him, Jesus, i. e. a Saviour, he being appointed to save the People, and bring them into the possession of the promised Land, and therein was a Type of our Blessed Saviour.  
17. Moses sent them, etc. He did it by God's direction, v. 2. and after the People had desired it, Deut. 1.22. and not for his own satisfaction, or out of any distrust of God's Veracity. : i. e. Into the South part of the Land of Canaan; the most dry and barren part of it, Joshua 14.1.3. with Judg. 1.15. and Psal. 126.4. Into the mountain: Or, Mountainous Region. See also ch. 14.40, 45.  
20. Be ye of good courage: It required some Courage to bring away openly some of the Fruit of the Land; especially at that time it was more hazardous to bear away a Branch with a Cluster of the Grapes, and carry it openly between t●●● Men, it being the time of the first ripe Grapes, when they were generally more watchful of them.  
21. Of Zin, unto Rehob: That is to say, from the South to the most Northern part of the Land, where Rehob was situate, something toward the West. H●math: Situate in the North toward the West.  
22. Hebron: A City which was in the South part of the Country, and which fell to the Tribe of Judah. Anak: He was the Son of Arba, who gave denomination to Hebron, for it was called the City of Arba, Jos. 15.13. Gen. 23.2. Zoan: A principal City of the Egyptians, who vaunted of their great Antiquity, Isa. 13.11.  
23. And they came: Deut. 1.24. Brook: Or, Valley; and so v. 24.  
24. Eshool: That is, A Cluster of Grapes.  
27. Milk, etc. Exod. 33.3.  
28. The people be strong, etc. The ten Spies discourage th● People in these and the following words, and bewray great distrust of God, and the People soon imitate them, as appears from v. 31.  
32. Eateth up the Inhabitants: H●● they contradict themselves. Compare v. 28. and v. 33. Men of great stature: Heb. Men of statures.   

CHAP. XIV.  
The ARGUMENT.  
The People murmur at the Report which the Spies made of the Land of Canaan. Joshua and Caleb endeavour to quiet them. God threatens to smite them with a Pestilence, and disinherit them. Moses intercedes with God for them. God's Answer to Moses. The People are smitten by the Amalekites and Canaanites.  
1. AND all the congregation lifted up their voice, and cried; and the people wept that night.  
2. And all the children of Israel murmured against Moses, and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt, or would God that we had died in this wilderness.  
3. And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?  
4. And they said one to another, Let us make a captain, and let us return into Egypt.  
5. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.  
6. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rend their clothes.  
7. And they spoke unto all the company of the children of Israel, saying, The land which we passed through to search it, is an exceeding good land.  
8. If the LORD delight in us, than he will bring us into this land, and give it us; a land which floweth with milk and honey.  
9 Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not.  
10. But all the congregation bade stone them with stones: and the glory of the LORD appeared in the tabernacle of the congregation, before all the children of Israel.  
11. And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them?  
12. I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation, and mightier than they.  
13. And Moses said unto the LORD, Then the Egyptians shall bear it (for thou broughtest up this people in thy might from among them.)  
14. And they will tell it to the inhabitants of this land: for they have heard that thou LORD art among this people, that thou, LORD, art seen face to face, and that thy cloud standeth over them, and that thou go●st before them, by daytime in a pillar of a cloud, and in a pillar of fire by night.  
15. Now if thou shalt kill all this people, as one man; then the nations which have heard the fame of thee, will speak, saying,  
16. Because the LORD was not able to bring this people into the land which he swore unto them, therefore he hath slain them in the wilderness.  
17. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,  
18. The LORD is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children, unto the third and fourth generation.  
19 Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt, even until now.  
20. And the LORD said, I have pardoned according to thy word:  
21. But as truly as I live, all the earth shall be filled with the glory of the LORD.  
22. Because all those men, which have seen my glory, and my miracles which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not harkened to my voice;  
23. Surely they shall not see the land which I swore unto their fathers, neither shall any of them that provoked me, see it:  
24. But my servant Caleb, because he had another spirit with him, and hath followed me fully; him will I bring into the land, whereinto he went: and his seed shall possess it.  
25. (Now the Amalekites and the Canaanites dwelled in the valley) To morrow turn you, and get you into the wilderness, by the way of the Red sea.  
26. And the LORD spoke unto Moses, and unto Aaron, saying,  
27. How long shall I bear with this evil congregation which murmur against me? I have heard the murmur of the children of Israel, which they murmur against me.  
28. Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you.  
29. Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,  
30. Doubtless ye shall not come into the land concerning which I swore to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.  
31. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.  
32. But as for you, your carcases they shall fall in this wilderness.  
33. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.  
34. After the number of the days in which ye searched the land, even forty days (each day for a year) shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.  
35. I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.  
36. And the men which Moses sent to search the land; who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land;  
37. Even those men that did bring up the evil report upon the land, died by the plague before the LORD.  
38. But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still.  
39 And Moses told these say unto all the children of Israel: and the people mourned greatly.  
40. And they risen up early in the morning, and got them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned.  
41. And Moses said, Wherefore now do you transgress the commandment of the LORD? but it shall not prosper.  
42. Go not up, for the LORD is not among you, that ye be not smitten before your enemies.  
43. For the Amalekites, and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the LORD; therefore the LORD will not be with you.  
44. But they presumed to go up unto the hill-top: nevertheless, the ark of the covenant of the LORD, and Moses departed not out of the camp.  
45. Then the Amalekites came down, and the Canaanites which dwelled in that hill, and smote them, and discomfited them, even unto Hormah.  
2. Died in this wilderness: This which they foolishly wish for happens to them, v. 28, 29.  
4. Let us return into Egypt: This was a great height of Wickedness; for God had delivered them from Egypt by a miraculous manner, and followed them ever since with miracles of Mercy. This purpose of their Return speaks great Insolence, Ingratitude, and Contempt of God, Nehemiah 9.16, 17. Deut. 17.16.  
5. Fell on their faces: Either to pray to God on their behalf, or to prevail with the People to desist from so great a sin, Numb. 16.4.20.6. Deut. 1.29, 30.  
6. Rend their clothes: This they did in token of Sorrow.  
9 They are bread: i. e. They will easily be devoured and destroyed by us. Vid. ch. 24.8. Ps. 14.4. Their defence: Heb. Shadow. A Shadow being a defence against Heat is used here for defence or protection. See Luk. 1.35. Ps. 91.1. Isa. 30.2. To which may be added Psal. 121.5, 6. The Lord is thy keeper, the Lord is thy shade upon thy right hand: The sun shall not smite thee by day, nor the moon by night. And it follows, v. 7. The Lord shall preserve thee from all evil: he shall preserve thy soul. Their Defence was God, who hath now deserted them, their Iniquities being now full, Gen. 15.16. and it follows, The LORD is with us.  
10. The glory of the LORD: By it is meant some extraordinary light and brightness of the Cloud, as a sign of God's more special Presence at this time, in which his Servants were in danger of being stoned. See Exod. 24.16, 17. ch. 40.34. Levit. 9.23. Numb. 16.19, 42.20.6.  
13. Moses said: Exod. 32.11.  
14. Art seen face to face: i. e. Art known to be present by a visible sign thereof; see v. 10. Thy cloud: Exod. 13.21.  
16. Able: Deut. 9.18.  
17. Let the power of my Lord be great: i. e. Let the greatness of thy Power appear in pardoning and forbearing this People.  
18. Long-suffering: Exod. 34.6. Ps. 103.8. Visiting the iniquity: Exod. 20.5. and 34.7.  
19 Until now: Or, Hitherto.  
20. I have pardoned: At least God remits when he does not slay them as one Man and all at once, as the Israelites did deserve; and God, it is probable, had threatened, v. 15. with v. 12. though he did not wholly forgive the sin.  
21. All the earth shall be filled with the glory of the LORD: q. d. Although this People be not brought into the promised Land, yet shall I be justified in my proceed against them, and by my mighty and righteous Works sufficiently provide for the Honour of my Name (see v. 15, 16.) among all the Inhabitants of the Earth which shall hear of these things.  
22. Because, etc. The destruction of the Israelites will not redound to the dishonour of God, because (I.) They had been disobedient to him, they had tempted him, and provoked him. (II.) They were guilty of Rebellion against God after the greatest Mercies, and proofs of God's Presence and Providence; they had seen his Glory and his Miracles. (III.) God did not punish them for their first fault, but they had often tempted him, which is here expressed by Ten times. See Gen. 31.7. (IV.) None of them are devoted to destruction but those who provoked God, v. 23, 24, 30. Nor are they destroyed suddenly.  
23. Surely they shall not see the land: Heb. If they see the land.  
24. Caleb: Josh. 14.6. With whom Joshua is reckoned, v. 30. Another spirit: A Spirit of Courage and Truth, which ten of the Spies wanted.  
25. (Now the Amalekites and the Canaanites dwelled in the valley:) God having consented, upon the Request of Moses, to spare the People, or not to destroy them suddenly (v. 20.) does here give them notice of their danger at present from the Amalekites and Canaanites, who at this time lay ready in the Valley to give them Battle. By Canaanites may well be understood any of the Inhabitants of the Land, Gen. 10.15, 18. or else perhaps some particular People or Family; for so the word Canaanite seems elsewhere to import. Vid. Numb. 13.29. And whereas it is said, They dwelled in the valley, we need not extend it any farther than that they were there at this time, which does not contradict what is said, v. 45.  
28. As truly as I live: Chap. 26.65. and 32.11. Deut. 1.35.  
29. From twenty years old and upward: Thus were the People numbered, ch. 1. but the Levites were numbered from a Month old and upward, ch. 3.15. and are therefore not denounced against in the following words.  
30. Swore: Heb. Lifted up my hand.  
33. Wander: Or, Feed; like Herdsmen they shall shift from one place of the Desert to another. Forty years: These are to be reckoned from their coming out of Egypt, from which this was the second Year, Deut. 2.14. Whoredoms: i e. The punishment thereof. Their departing from God, especially their Idolatry, is justly called a Spiritual Whoredom, or Fornication, ch. 15.39. Deut. 32.16.  
34. Forty days: Psal. 95.10. Ezek. 4.6. My breach of promise: Or, Altering of my purpose. God cannot be said to break his Promise, or to alter his Purpose. Nor do the ancient Versions favour such a rendering of this place: The Hebrew word only imports a making void or breaking off: It imports here God's departure from this People who had first forsaken him, and failed in their Obedience which gave them a title to the promised good things, being the Condition on their part.  
37. Died by the plague: 1 Cor. 10.10. Heb. 3.17. Judas v. 5.  
40. We be here: Deut. 1.40.  
41. The commandment: Mentioned v. 25.  
44. The ark of the covenant: Their guide, ch. 10.33.  
45. The Canaanites: i e. The Amorites, Deut. 1.44. See the Notes on v. 25. Discomfited: Deut. 1.44. Hormah: See ch. 21.3. So called here Proleptically, or, by way of Anticipation.   

CHAP. XV.  
The ARGUMENT.  
Of the Meat-offering, and Drink-offering annexed to the Sacrifices. The Proselyte is obliged to the same Law. Of the Cake for an Heave-offering. Of the Sacrifices for Sins of Ignorance. Of the presumptuous Sinner. Of him that gathered Sticks on the Sabbath Day. Of the Fringes.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,  
3. And will make an offering by fire unto the LORD, a burnt-offering, or a sacrifice, in performing a vow, or in a free-will-offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:  
4. Then shall he that offereth his offering unto the LORD, bring a meat-offering of a tenth-deal of flour mingled with the fourth part of an hin of oil.  
5. And the fourth part of an hin of wine for a drink-offering shalt thou prepare, with the burnt-offering, or sacrifice, for one lamb.  
6. Or for a ram, thou shalt prepare for a meat-offering, two tenth-deals of flour mingled with the third part of an hin of oil.  
7. And for a drink-offering, thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.  
8. And when thou preparest a bullock for a burnt-offering, or for a sacrifice in performing a vow, or peace-offerings unto the LORD.  
9 Then shall he bring with a bullock a meat-offering of three tenth-deals of flour mingled with half an hin of oil.  
10. And thou shalt bring for a drink-offering half an hin of wine, for an offering made by fire of a sweet savour unto the LORD.  
11. Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.  
12. According to the number that ye shall prepare, so shall ye do to every one, according to their number.  
13. All that are born of the country, shall do these things after this manner, in offering an offering made by fire of a sweet savour unto the LORD.  
14. And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire of a sweet savour unto the LORD: as ye do, so he shall do.  
15. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.  
16. One law and one manner shall be for you, and for the stranger that sojourneth with you.  
17. And the LORD spoke unto Moses, saying,  
18. Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,  
19 Then it shall be, that when ye eat of the bread of the land, ye shall offer up an heave-offering unto the LORD.  
20. Ye shall offer up a cake of the first of your dough, for an heave-offering: as ye do the heave-offering of the threshing-floor, so shall ye heave it.  
21. Of the first of your dough ye shall give unto the LORD, an heave-offering in your generations.  
22. And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,  
23. Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations:  
24. Then it shall be, if ought be committed by ignorance without the knowledge of the congregation; that all the congregation shall offer one young bullock for a burnt-offering, for a sweet savour unto the LORD, with his meat-offering, and his drink-offering, according to the manner, and one kid of the goats for a sin-offering.  
25. And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them, for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin-offering before the LORD, for their ignorance.  
26. And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance.  
27. And if any soul sin through ignorance, than he shall bring a she-goat of the first year for a sin-offering.  
28. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him.  
29. You shall have one law for him that sinneth through ignorance, both for him that is born amongst the children of Israel, and for the stranger that sojourneth among them.  
30. But the soul that doth aught presumptuously (whether he be born in the land, or a stranger) the same reproacheth the LORD; and that soul shall be cut off from among his people.  
31. Because he hath despised the word of the LORD, and hath broken his commandment; that soul shall utterly be cut off: his iniquity shall be upon him.  
32. And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath-day.  
33. And they that found him gathering sticks, brought him unto Moses and Aaron, and unto all the congregation.  
34. And they put him in ward, because it was not declared what should be done to him.  
35. And the LORD said unto Moses, The man shall be surely put to death, all the congregation shall stone him with stones without the camp.  
36. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.  
37. And the LORD spoke unto Moses, saying,  
38. Speak unto the children of Israel, and hide them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribbon of blue.  
39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them: and that ye seek not after your own heart, and your own eyes, after which ye use to go a whoring.  
40. That ye may remember, and do all my commandments, and be holy unto your God.  
41. I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God.  
2. Speak: Levit. 23.10. When ye be come, etc. In these words they are given to understand that God would make good his Promise of giving the Land to their Children (ch. 14.31.) notwithstanding their Diffidence and Murmur, for which they were sentenced to die in the Wilderness, ch. 14.29.  
3. An offering by fire: This is a general expression of those Offerings which were in whole or part burnt upon the Altar. A burnt-offering, or a sacrifice: These two are the kinds of Offerings by Fire, to which the following Precept belongs. This Precept which follows, concerned the daily Burnt-offering as well as others, Exod. 29.40. By Sacrifice here is meant a Peace-offering: So the word Sacrifice does sometimes import, v. g. Exod. 18.12. Levit. 17.5, 8. ch. 22.37. Deut. 12.27. And that it does so here is evident from the words which follow, where we have mention of a Vow and Free-will-offering, which are two of the distinct kinds contained under the general Head of Peace-offerings, Levit. 7.16. ch. 22.21. In performing: Heb. In separating, Levit. 22.21. Sweet Savour: Exod. 29.18.  
4. Shall he: Levit. 2.1. A tenth-deal: i. e. The tenth part of an Ephah, as the Vulgar Latin and Greek have it here, and is expressly said, Numb. 28.5. This tenth-deal of an Ephah is the same with an Omer. See the Note on Exod. 16.36. An Hin: This is a Measure of Liquids', containing about the quantity of our Gallon.  
8. Or for a sacrifice: See the Note on v. 3. Peace-offerings: i e. The one kind thereof called a Free-will-offering, v. 3.  
15. One ordinance: Exod. 12.49. chap. 9.14. Before the LORD: i. e. In matters relating to God's Service, which are here spoken of.  
20. A cake of the first of your dough: This Cake was not to be offered upon the Altar, but to be given to the Priests, to whom all Heave-offerings, as well as the First-fruits, were due, ch. 18.8. The giving it to them, was giving it to the Lord, v. 19, 21. As ye do: See Levit. 2.14.  
22. And not observed, etc. See Levit. 4.13. That place speaks of doing that which ought not to be done; This of not doing what ought to be done.  
24. Committed: Or, admitted: For the word does not import this a Sin of Commission; and from the Context it appears, that a Sin of Omission is here spoken of. Without the knowledge: Heb. From the eyes. Manner: Or, Ordinance.  
27. If any soul: i. e. If any private person: Or, any one of the common people, as it is expressed, Levit. 4.27.  
29. Sinneth: Heb. Doth.  
30. Presumptuously: Heb. With an high hand: i. e. Wilfully and designedly, and not through ignorance and inadvertence.  
31. Broken: Not only broken, but disannulled and made void, by Contemning that Authority upon which the Commandment stands. His iniquity: i. e. The punishment due upon account of his Sin.  
32. Gathered sticks: Not only gathered, but bound them up together, as the Hebrew word may well signify, Exod. 5.7.  
34. In ward: Levit. 24.12. It was not declared, etc. They knew that he who defiled the Sabbath, was obnoxious to Death, Exod. 31.14. ch. 35.2. But the kind of death they were not taught, and might be also at a loss, whether what this Man did was such a work as was forbid, and such as might be esteemed a defiling the Sabbath.  
38. Bid them: Deut. 22.12. Matt. 23.5.  
39 A whoring: This may be understood of Idolatry, which is spiritual Whoredom.   

CHAP. XVI.  
The ARGUMENT.  
The Rebellion of Korah, Dathan and Abiram. The Israelites separate from their Tents. The Earth swallows up Korah, and those that belonged to him. A Fire from Heaven consumes them that offered Incense. The Censers are made into Plates. The People murmur. A Plague is sent among them. Aaron makes Atonement for the People.  
1. NOW Korah the son of Izhar, the son of Kohath, the son of Levi; and Dathan and Abiram the sons of Eliab; and On the son of Peleth, sons of Reuben, took men.  
2. And they risen up before Moses, with certain of the children of Israel, two hundred, and fifty princes of the assembly, famous in the congregation, men of renown.  
3. And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy every one of them, and the LORD is among them: wherefore then lift you up yourselves above the congregation of the LORD?  
4. And when Moses heard it, he fell upon his face:  
5. And he spoke unto Korah, and unto all his company, saying, Even to morrow the LORD will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen, will he cause to come near unto him.  
6. This do; Take you censers, Korah, and all his company;  
7. And put fire therein, and put incense in them before the LORD to morrow: and it shall be that the man whom the LORD doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.  
8. And Moses said unto Korah, Hear, I pray you, ye sons of Levi:  
9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the tabernacle of the LORD, and to stand before the congregation, to minister unto them?  
10. And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?  
11. For which cause both thou, and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?  
12. And Moses sent to call Dathan and Abiram the sons of Eliab: which said, We will not come up.  
13. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?  
14. Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.  
15. And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.  
16. And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron to morrow:  
17. And take every man his censer, and put incense in them, and bring ye before the LORD every man his censor, two hundred and fifty censers; thou also and Aaron each of you his censer.  
18. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.  
19 And Korah gathered all the congregation against them, unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.  
20. And the LORD spoke unto Moses, and unto Aaron, saying,  
21. Separate yourselves from among this congregation, that I may consume them in a moment.  
22. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?  
23. And the LORD spoke unto Moses, saying,  
24. Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.  
25. And Moses risen up and went unto Dathan and Abiram; and the elders of Israel followed him.  
26. And he spoke unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.  
27. So they got up from the tabernacle of Korah, Dathan and Abiram on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.  
28. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works: for I have not done them of mine own mind.  
29. If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me.  
30. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; than ye shall understand that these men have provoked the LORD.  
31. And it came to pass as he had made an end of speaking all these words, that the ground clavae asunder that was under them:  
32. And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.  
33. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.  
34. And all Israel that were round about them, fled at the cry of them: for they said, Lest the earth swallow us up also.  
35. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.  
36. And the LORD spoke unto Moses, saying,  
37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder, for they are hallowed.  
38. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.  
39 And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar.  
40. To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.  
41. But on the morrow, all the congregation of the children of Israel murmured against Moses, and against Aaron, saying, Ye have killed the people of the LORD.  
42. And it came to pass when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and behold, the cloud covered it, and the glory of the LORD appeared.  
43. And Moses and Aaron came before the tabernacle of the congregation.  
44. And the LORD spoke unto Moses, saying,  
45. Get you up from among this congregation, that I may consume them as in a moment: and they fell upon their faces:  
46. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.  
47. And Aaron took as Moses commanded, and ran into the midst of the congregation; and behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.  
48. And he stood between the dead and the living, and the plague was stayed.  
49. Now they that died in the plague, were fourteen thousand and seven hundred, beside them that died about the matter of Korah.  
50. And Aaron returned unto Moses, unto the door of the tabernacle of the congregation: and the plague was stayed.  
1. KOrah: Chap. 27.3. Ecclus. 45.18. Judas 11. This Korah was Cousin-German to Moses and Aaron; (Exod. 6.18, 20, 21.) And thought himself fit to be their Equal. Again, Elzaphan the Son of Vzziel, who was younger Brother to Izhar, (Exod. 6.18, 21, 22.) was appointed Chief of the House of the Father of the Families of the Kohathites, (Numb. 3.30.) which might occasion some discontent to Korah. Reuben: He was the Firstborn of Israel, but for his Sin was deprived of his Birthright, (Gen. 49.3, 4.) and the Privileges thereof, (1 Chron. 5.1, 2.) which his Posterity seditiously would usurp: They and Korah Confederate together: Besides their pretences, they had the easier opportunity of associating from their being placed by each other on the Southside of the Camp, ch. 2. Took men: viz. The Two hundred and fifty mentioned, v. 2.  
2. Princes: Exod. 18.25. Numb. 1.16. Famous: Ch. 26.9.  
3. Ye take too much upon you: Heb. It is much for you: i. e. Let it suffice that ye have hitherto exalted yourselves. See Deut. 3.26.  
4. He fell upon his face: See the Note on ch. 14.5.  
5. Who are his: i. e. Who are chosen by him to govern and minister in holy things. And will cause, etc. That is, he will some way or other justify the Vocation of them to their eminent and separate Offices.  
6. This do: This Command Moses gives by God's special direction.  
7. Before the LORD: That is, in the Sanctuary where God was more especially present.  
9 To minister unto them? That is, to minister in their room and stead.  
10. The priesthood: This was an higher Order above that of the Levites, and by God conferred upon Aaron and his Sons.  
11. Against the LORD: They might well be said to gather together against the Lord, when they did it against those whom God had appointed, 1 Sam. 8.7. Luk. 10.16.  
12. Moses sent to call Dathan, etc. He summoned them to come to him, by which means they might have been taken off from persisting in their Sedition, by his persuasions, had they harkened to him.  
14. Put out: Heb. Bore out.  
15. Respect not, etc. Gen. 4.4.  
19 The glory of the LORD: See the Note on ch. 14.10.  
22. They fell: See v. 4. One man: Korah, who was the Principal, who seduced others into this Rebellion. See v. 1, 5, 8, 16, 19  
25. Went unto Dathan, etc. Who refused to come to him, v. 12, 14.  
26. Touch nothing of theirs: Because it is devoted to destruction, Josh. 7.11.  
27. Came out and stood: This seems to intimate their defiance of Moses, and his Power, 1 Sam. 17.8, 16.  
28. All these works: viz. The appointing Aaron to be Priest, and the Levites to minister, and his undertaking the Government, and appointing Korah and his Company to take Censers, v. 6.  
29. The common death: Heb. As every man dieth.  
30. Make a new thing: Heb. Create a creature.  
31. And it came to pass: Chap. 27.3. Deut. 11.6. Psal. 106.17.  
32. And all the men: i e. All those who continued with him at this time, and were of his Confederacy, which no way contradicts what is said, ch. 26.11. The children of Korah died not.  
35. A fire from the LORD: See Levit. 10.1, 2.  
37. Unto Eleazar: These evil Men attempted to deprive Aaron's Posterity of the Priesthood; and therefore Eleazar his Son is commanded to make the Censers into a standing Memorial of their fault, and of the Priesthood's being settled in the Family of Aaron. Out of the burning: Or, Out of the place where they who offered Incense were destroyed by Fire, v. 35. Yonder: i. e. Farther from the Sanctuary. Hallowed: That is, separated from common use (having been offered before the Lord, v. 38.) to the use which God should appoint them to.  
38. Altar: That is, the Altar of Burnt-offering, and not the Altar of Incense, for this was over-laid with pure Gold, (Exod. 37.26.) and these Censers were of Brass, (v. 39) Besides, that the Altar of Incense was in the Holy place, out of the view of the People; and consequently Plates there placed would not serve as a sign to them.  
41. On the morrow, etc. This Sin of theirs is greatly aggravated from their having seen the strange Judgement of God upon the Seditious the day before.  
42. The glory: See v. 19  
45. Fell, etc. See verse 4.  
46. Take a censer, etc. God by what Aaron did and effected, did farther assert his just Title to the Priesthood.  
47. Put on incense, and made, etc. This Incense represented Prayer, and Aaron's offering it in behalf of the People, the intercession of Christ on our behalf, v. 48.  
50. The plague was stayed: Upon Aaron's offering Incense, a stop is put to the destruction; whereas when they, who were not called of God, as Aaron, attempted to offer it, the Judgement of God over-took them.   

CHAP. XVII.  
The ARGUMENT.  
The Priesthood of Aaron and his Sons is confirmed by the Budding of Aaron's Rod. That Rod was to be kept for a Memorial.  
1. AND the LORD spoke unto Moses, saying,  
2. Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers; of all their princes, according to the house of their fathers, twelve rods: writ thou every man's name upon his rod.  
3. And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers.  
4. And thou shalt lay them up in the tabernacle of the congregation, before the testimony, where I will meet with you.  
5. And it shall come to pass, that the man's rod whom I shall choose, shall blossom: and I will make to cease from me the murmur of the children of Israel, whereby they murmur against you.  
6. And Moses spoke unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their father's houses, even twelve rods: and the rod of Aaron was among their rods.  
7. And Moses laid up the rods before the LORD in the tabernacle of witness.  
8. And it came to pass that on the morrow Moses went into the tabernacle of witness; and behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.  
9 And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod.  
10. And the LORD said unto Moses, Bring Aaron's rod again, before the testimony, to be kept for a token against the rebels; and thou shal● quite take away their murmur from me, that they die not.  
11. And Moses did so: as the LORD commanded him, so did he.  
12. And the children of Israel spoke unto Moses, saying, Behold, we die, we perish, we all perish.  
13. Whosoever cometh any thing near unto the tabernacle of the LORD, shall die: shall we be consumed with dying?  
2. Twelve rods: It is very probable that there were twelve besides the Rod of Aaron, for so many Princes there were, chap. 1. and chap. 7. and no less seems intimated, v. 6. And the Vulgar Latin there expressly affirms it.  
3. Aaron's name: As the Prince or Head of the Tribe of Levi.  
4. Before the testimony: That is, before the Ark, which is called the Ark of the Testimony, (Exod. 25.22.) because it contained the Tables of the Law, called the Testimony, (Exod. 25.16.) And that the Rods were laid in the Holy of Holies, is farther evident from this, That Moses was Commanded to bring again Aaron's Rod before the Testimony, (v. 10.) which was laid up in the Holy of Holies, Heb. 9.4. Where I will meet: Exod. 25.22.  
5. Whom I shall choose: viz. To minister to me in the Priesthood.  
6. A rod apiece: Heb. A rod for one Prince, a rod for one Prince.  
10. Aaron's rod: Heb. 9.4. To be kept for a token: That is, to be reserved or laid up for a token, and perpetual Memorial; For there were two Signs or Tokens of this matter; The Covering of the Altar, which was exposed as a sign or token unto the Children of Israel, ch. 16.38. And the Rod of Aaron a reserved token against the Rebels, Rebels: Heb. Children of Rebellion.  
12. We die: By this Miracle they are convinced of the danger they were in if they should at any time invade the Office of the Priesthood, or press beyond their allowed limits.   

CHAP. XVIII.  
The ARGUMENT.  
The Charge and Office of the Priests and of the Levites. The several Portions or Deuce to the Priests, and to the Levites.  
1. AND the LORD said unto Aaron, Thou and thy sons, and thy father's house with thee, shall bear the iniquity of the sanctuary, and thou and thy sons with thee, shall bear the iniquity of your priesthood.  
2. And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee, shall minister before the tabernacle of witness.  
3. And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor you also die.  
4. And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you.  
5. And ye shall keep the charge of the sanctuary, and the charge of the altar; that there be no wrath any more upon the children of Israel.  
6. And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation.  
7. Therefore thou and thy sons with thee, shall keep your priest's office for every thing of the altar, and within the veil, and ye shall serve: I have given your priest's office unto you, as a service of gift: and the stranger that cometh nigh, shall be put to death.  
8. And the LORD spoke unto Aaron, Behold, I also have given thee the charge of mine heave-offerings, of all the hallowed things of the children of Israel; unto thee have I given them, by reason of the anointing, and to thy sons by an ordinance for ever.  
9 This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat-offering of theirs, and every sin-offering of theirs, and every trespass-offering of theirs, which they shall render unto me, shall be most holy for thee, and for thy sons.  
10. In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee.  
11. And this is thine; the heave-offering of their gift, with all the wave-offerings of the children of Israel: I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it.  
12. All the best of the oil, and all the best of the wine, and of the wheat, the first-fruits of them which they shall offer unto the LORD, them have I given thee.  
13. And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house, shall eat of it.  
14. Every thing devoted in Israel, shall be thine.  
15. Every thing that openeth the matrice in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless, the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.  
16. And those that are to be redeemed, from a month old shalt thou redeem according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs.  
17. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem, they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.  
18. And the flesh of them shall be thine, as the wave-breast, and as the right shoulder are thine.  
19 All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons, and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever, before the LORD, unto thee and to thy seed with thee.  
20. And the LORD spoke unto Aaron, thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part, and thine inheritance among the children of Israel.  
21. And behold, I have given the children of Levi all the tenth in Israel, for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.  
22. Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die.  
23. But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: It shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance.  
24. But the tithes of the children of Israel, which they offer as an heave-offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.  
25. And the LORD spoke unto Moses, saying,  
26. Thus speak unto the Levites, ●●d say unto them, When ye take of the children of Israel the tithes, which I have given you from them for your inheritance, than ye shall offer up an heave-offering of it for the LORD, even a tenth part of the tithe.  
27. And this your heave-offering shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fullness of the wine-press.  
28. Thus you also shall offer an heave-offering unto the LORD, of all your tithes which ye receive of the children of Israel: and ye shall give thereof the LORD's heave-offering to Aaron the priest.  
29. Out of all your gifts ye shall offer every heave-offering of the LORD, of all the best thereof, even the hallowed part thereof, out of it.  
30. Therefore thou shalt say unto them, When ye have heaved the best thereof from it, than it shall be counted unto the Levites; as the increase of the threshing-floor, and as the increase of the wine-press.  
31. And ye shall eat it in every place, ye, and your households: for it is your reward for your service in the tabernacle of the congregation.  
32. And ye shall bear no sin, by reason of it, when ye have heaved from it the best of it: neither shall ye pollute the holy things of the children of Israel, lest ye die.  
1. SHall bear the iniquity of the sanctuary: That is, Shall be liable to punishment for the Profanation of the Sanctuary, of which they have the charge.  
2. Before the tabernacle of witness: That is, Not only at the Altar, but in the Holy Place, as also (which was the Office of the Highpriest) in the Most Holy Place on the day of Expiation, Levit. 16.2. whereas the outer Services of the Sanctuary were left to the Levites.  
3. They shall not come nigh the vessels of the sanctuary, i. e. They shall not approach to them to minister, though they were to carry them in the Wilderness, Numb. 4.15. By the Vessels of the Sanctuary here, are meant, the Ark, Candlestick, Golden Altar, and Table of Shewbread, Numb. 4.5, 7, 9, 11. with v. 15. They nor you: They for presuming, and you for permitting them.  
4. Charge: Or, Custody. A stranger: i. e. One who is not a Levite.  
5. Sanctuary: Where was the Altar of Incense, Candlestick, and Table of Shewbread, etc. Here the Priests were obliged to minister, Exod. 30.7. and ch. 27.21. 2 Chron. 13.11. Altar: i. e. The Altar of Burnt-offerings, Levit. 1.5, 7, 8, 9  
6. Taken: Chap. 3.45.  
7. And within the veil: In the Most Holy Place, where the Highpriest only was allowed to enter, Levit. 16.2. And from that place to the Brazen Altar inclusively, the inferior Priests were allowed to minister. A service of gift: i. e. That which is at once a Favour and Privilege, and such an one as imports Duty and Service, 1 Tim. 3.1. The Priest's Office might well be called a Gift, and was a great Privilege. The Employment itself was a great Honour and Favour. And though the Priests had not an Inheritance with the rest, yet were they very plentifully provided for, that they might indistractedly attend upon their Holy Function. I have elsewhere spoken of their Work. [See the Notes on Levit. ch. 1.] I shall here show what were their Allowances for that Work by the Law of Moses. And they were as follow; [I.] The Tithe of the Levites Tithe: This was very considerable, they being but one Family of the Tribe of Levi, and that Tribe of Levi but small in comparison with the great number of the other twelve Tribes, v. 28. [II.] They had the Skins of the Burnt-offerings, Levit. 7.8. This was generally theirs. There is some Exception (Levit. 4.11, 12, 20, 21.) which is inconsiderable. [III.] The Sin and Trespass-offering was due to them, and so was the Meat-offering, v. 9 There were some few excepted Cases (Levit. 6.23, 30.) [iv] The Breast and Shoulder of the Peace-offering, Levit. 7.31. and the other Shoulder also, Levit. 7.32, 33. To which was afterward added as a farther Allowance, the Cheeks and Maw, Deut. 18.3. [V.] The Shewbread, Levit. 24.9. [VI] Things or Persons devoted or separated by a Vow (Levit. 27.21. an● v. 14. of this Chapter.) [VII.] The Restitution Money, etc. mentioned (Num. 5.8. [VIII.] All the Heave and Wave-offerings, v. 8.11. [IX.] First-fruits, v. 12. [X.] Firstborn, v. 15. [XI.] The Tribute mentioned Numb. 31.29. Stranger: i. e. He who is not a Priest of the House of Aaron.  
8. The charge of mine heave-offerings; i e. The right to them, to be employed as I have appointed. See Levit. 7.32. Numb. 5.9. By reason of the anointing: i. e. Upon the score of the Office to which by anointing thou hast been set apart.  
9 Every oblation: Or, Every gift: This seems to be the general Head, comprehending under it the several Most Holy Things which presently follow. Which they shall render: Or, Which they shall restore: This seems to refer to the Trespass-offering named last, when the Offerer made Restitution for the wrong he had done, Levit. 5.15, 16. Numb. 5.8.  
10. In the most holy place: Not in the Holy of Holies (Levit. 16.2. Heb. 9.7.) but in the Holy Place, in the Court (Levit. 6.16, 26.24.9.) Or the Court of the Priests, which with respect to the outer Court (2 Chron. 4.9.) and much more to the Camp of Israel, etc. was a most holy Place, as not receiving any but the most holy and separated sort of Persons. Holy unto thee: Consecrated to thee, says the Vulgar: That is, None ●ut the Priest's Family might eat thereof, Levit. 6.18.  
11. And this: Here follows an account of what was the Priest's due from those Sacrifices which were less Holy, which might be eaten by Women and Servants (Levit. 22.10, 11, 12, 13. with ch. 10.14.) Levit. 7.34.  
12. Best: Heb. Fat. Given thee: Deut. 18.4.  
13. Which they shall bring: i. e. Which they shall bring of their .  
14. Every thing devoted, Leu. 27.28.  
15. The matrice: Exod. 13.2, and 22.29. Leu. 27.26. chap. 3.13. And the firstling of unclean beasts shalt thou redeem: If we look into the Book of Exodus we shall find it said, Every firstling of an ass thou shalt redeem, ch. 13.13. This makes it highly probable, that an Ass is put there for other Beasts which were unclean for Sacrifice. See the Note on that place.  
16. From a month old: See Numb. 3.47. Which is twenty gerahs: Exod. 30.13. Levit. 27.23. ch. 3.47. Ezek. 45.12.  
17. Holy: i. e. Separated or set apart: See Deut. 15.19.  
18. Wave-breast: Exod. 29.26.  
19 A covenant of salt: i. e. a sure and lasting one, 2 Chron. 13.5.  
20. No Inheritance: The Levites, in the distribution of the Land, had not a portion of the Land with the other Tribes, but had their Cities to dwell in, Josh. 21.4. I am thy part: Deut. 10.9.18.2. Josh. 13.14, 33. Ezek. 44.28. God may be said to be the part of the Priests, both as he gave them those Gifts which were presented to him, and as he would more especially bless them, Deut. 18.1. Psal. 73.26.  
21. For an inheritance: i. e. instead of a Portion of the Land which the other Tribes received, v. 23, 24.  
22. And die: Heb. To die.  
26. For the LORD: viz. To be given to the Priest, who was the Lord's Receiver. See v. 28. and the Note on v. 20.  
27. And this your, etc. That is, This payment of yours shall be accepted as well as if you had received Lands with the other Tribes, and had paid the Tithe out of the Increase of them as they were obliged to do.  
29. Best: Heb. Fat.  
30. As the increase, etc. i. e. What remains shall be as much the Levites, and as freely to be used by them as any other part of any Man's increase is at the owner's liberty. See v. 31.  
32. And ye shall bear no sin, etc. i. e. Then ye shall be free from Gild upon this account.   

CHAP. XIX.  
The ARGUMENT.  
Of the Red Heifer burnt to Ashes. The Water of Separation, and the use of it for the Purification of the clean.  
1. AND the LORD spoke unto Moses, and unto Aaron, saying,  
2. This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke.  
3. And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face.  
4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times.  
5. And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn.  
6. And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.  
7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.  
8. And he that burneth her, shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.  
9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel, for a water of separation: it is a purification for sin.  
10. And he that gathereth the ashes of the heifer, shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.  
11. He that toucheth the dead body of any man, shall be unclean seven days.  
12. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, than the seventh day he shall not be clean.  
13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.  
14. This is the law, when a man dieth in a tent; all that come into the tent, and all that is in the tent, shall be unclean seven days.  
15. And every open vessel, which hath no covering bound upon it, is unclean.  
16. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.  
17. And for an unclean person they shall take of the ashes of the 〈◊〉 heifer of purification for sin, and running water shall be put thereto in a vessel:  
18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:  
19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.  
20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation: because he hath defiled the sanctuary of the LORD, the water of separation hath not been sprinkled upon him, he is unclean.  
21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation, shall wash his clothes, and he that toucheth the water of separation, shall be unclean until even.  
22. And whatsoever the unclean person toucheth, shall be unclean: and the soul that toucheth it, shall be unclean until even.  
2. Which the LORD hath commanded: i. e. Which God commanded Moses before. For the Law required that the Unclean should be kept out of the Camp, ch. 5. and it may well be supposed, that the Water of Purification might have been made once before, the manner of which Water follows in this Chapter. A red heifer, etc. This Law concerning the Water of Separation, for the purifying those who were legally unclean, fitly succeeds in this place; for the Israelites were now in great fear, that by coming near the Tabernacle they should be consumed, chap. 17.12, 13. Here is a way appointed to cleanse them from their legal Impurities, which would have rendered their approach to the Sanctuary dangerous to them. This is a Type of Christ, Who hath washed us from our sins in his own blood, Rev. 1.5.  
3. Unto Eleazar: Not unto Aaron but to Eleazar; because Aaron being the Highpriest was under the strictest obligation to shun every legal Uncleanness, Leu. 21.11, 12. which he who ministered in this Service could not do, v. 7. Forth without the camp: Heb. 13.11. His face: i. e. Eleazar's.  
4. Sprinkle: Heb. 9.13. Before the tabernacle: viz. The place where God did more especially presentiate himself, and the Type of Heaven, into which we can only by the Blood of Jesus hope to enter, Heb. 10.19.  
5. Her skin: Exod. 29.14. Levit. 4.11, 12.  
7. Be unclean: The same is said of him that burned the Heifer (v. 8.) and of him that gathered the Ashes (v. 10.) and of him that should sprinkle with the Water of Separation, or touch it, v. 21. which intimate to us the imperfection of the legal Dispensation, and Typify Christ's being made a Curse for us. The red Heifer was a Type of Christ, who bore our sins, Isa. 53.12. 2 Cor. 5.21.  
9 Clean: That is, Free from legal pollution. Separation: i. e. Which takes away the legal impurities from men, a Type of Christ's Blood which purgeth the Conscience from dead works.  
10. : See the Note on v. 7. Stranger: i. e. Proselyte.  
11. Man: Heb. Soul of man. Seven days: He that touched the Carcase of an unclean Beast was unclean only to the Evening, Levit. 11.24.  
13. Defileth the tabernacle: That is, By approaching to it in his Uncleanness he polluteth the Holy Place. For Holy Things were defiled by Unclean, Haggai 2.13. with Levit. 15.31.  
16. Slain with a sword: Or, any other ways slain, as appears from the following words.  
17. Ashes: Heb. Dust. Running water shall be put: Heb. Living waters shall be given.  
20. Defiled: See v. 13.  
22. The unclean person: i. e. He that sprinkleth that Water of Separation, v. 21. as well as the mentioned v. 7. and he that gathered the Ashes of the Red Heifer, v. 10.   

CHAP. XX.  
The ARGUMENT.  
The Children of Israel come to Zin. Miriam dieth. The People murmur for want of Water. Moses smites the Rock, and they were supplied with Water. Moses and Aaron excluded from bringing the Israelites into Canaan. Moses is denied passage through Edom. Aaron dieth.  
1. THen came the children of Israel, even the whole congregation, into the desert of Zin, in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.  
2. And there was no water for the congregation: and they gathered themselves together against Moses, and against Aaron.  
3. And the people chode with Moses, and spoke, saying, Would God that we had died when our brethren died before the LORD.  
4. And why have ye brought up the congregation of the LORD into this wilderness, that we and our  should die there?  
5. And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates, neither is there any water to drink.  
6. And Moses and Aaron went from the presence of the assembly, unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them.  
7. And the LORD spoke unto Moses, saying,  
8. Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock before their eyes, and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation, and their beasts drink.  
9 And Moses took the rod from before the LORD, as he commanded him.  
10. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?  
11. And Moses lift up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.  
12. And the LORD spoke unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel; therefore ye shall not bring this congregation into the land which I have given them.  
13. This is the water of Meribah, because the children of Israel strove with the LORD: and he was sanctified in them.  
14. And Moses sent messengers from Kadesh, unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us:  
15. How our fathers went down into Egypt, and we have dwelled in Egypt a long time: and the Egyptians vexed us, and our fathers.  
16. And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and behold, we are in Kadesh, a city in the uttermost of thy border.  
17. Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's highway, we will not turn to the right hand, nor to the left, until we have passed thy borders.  
18. And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.  
19 And the children of Israel said unto him, We will go by the highway: and if I and my  drink of thy water, than I will pay for it: I will only (without doing any thing else) go through on my feet.  
20. And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.  
21. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.  
22. And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.  
23. And the LORD spoke unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,  
24. Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.  
25. Take Aaron, and Eleazar his son, and bring them up unto mount Hor:  
26. And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.  
27. And Moses did as the LORD commanded: and they went up into mount Hor, in the sight of all the congregation.  
28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.  
29. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.  
1. IN the first mouth: viz. Of the fortieth Year after they came out of Egypt (ch. 33.38.) and when the Generation of Men, who were fit for Battle, were consumed, Deut. 2.14. Miriam: She was Sister to Moses and Aaron, and a Prophetess also, Exod. 15.20. Micah 6.4.  
2. There was no water: The Water which came out of Horeb, and had supplied them in the Wilderness (1 Cor. 10.4.) now they draw nigh the promised land, fails them, Exod. 17.6.  
3. Chode: Exod. 17.2. When our brethren: ch. 11.33.  
6. Fell upon their faces: See Chap. 14. v. 5.  
8. The rod: i. e. That Rod with which Moses wrought his Miracles in Egypt, which is called his Rod, v. 11. and it is probable, was lodged in the Sanctuary, v. 9 For Moses is said (v. 9) to have taken it from before the LORD.  
12. Because ye believed me not, etc. It may be matter of enquiry wherein consisted the sin of Moses, with which Aaron is also charged, as consenting to it. In answer to which it is to be considered, (I.) That the very Letter of God's command was broken; First, In that Moses smote the Rock with his Rod, and smote it twice (v. 11.) whereas he had received no such command from God, but was commanded to speak to the Rock (v. 8.) that the People might see how easily God could supply their want of Water. Whereas, in the Waters of Horeb he was indeed expressly required to smite with the Rod, as well as to take it, Exod. 17.5, 6. For though he were here commanded to take the Rod, yet that does not imply that he was to smite with it, as appears from the following Instances, Exod. 8.5, 6. with ch. 9.23. and ch. 10.13. and ch. 14.16. Secondly, In speaking to the People, which Moses had no Commission to do, and not to the Rock, which was expressly commanded, v. 8, 10. (II.) That this open breach of God's Command was committed in the sight and face of the Assembly (v. 8.) hence are Moses and Aaron charged for not sanctifying the Lord in the eyes of the children of Israel, v. 12. (III.) Moses was also guilty of some degree of Unbelief and distrust of God's Power and Veracity (as appears from v. 12. compared with v. 10. Must we (or, can we, as the Vulgar hath it) fetch water, etc. which seems to intimate a doubting, (Vid. Gen. 18.13.) and too much Anger and Commotion of Mind. They provoked his spirit, so that he spoke unadvisedly with his lips, Psal. 106.33. And as the degrees of these sins were known to God only, so it is certain, upon the whole, they were guilty of that which is elsewhere called Trespass and Rebellion, Numb. 27.14. Deut. 32.51. To sanctify me, etc. i. e. By your ready and absolute Obedience to my Command, to own my Sovereignty as well as Veracity in the presence of the Children of Israel.  
13. This is, etc. Ps. 106.32. Meribah: That is, Strife. And he was sanctified in them: i. e. In Moses and Aaron, by punishing their Disobedience: See Levit. 10.3. Ezek. 38.16, 22, 23.  
14. Befallen us: Heb. Found us.  
16. An Angel: See Exod. 3.2.  
17. The King's high- way: i. e. The Common Road of all Travellers. See v. 19 and ch. 21.22.  
21. Edom refused to give Israel passage through his border: Though he refused this, yet he did not deny them Victuals and Water for Money as they passed by him. See Deut. 2.28, 29.  
22. Kadesh: Ch. 33.37. Mount Hor: This Mount was upon the Coast of Edom, v. 23. Hence the Horims might have their Name, to whom the Children of Esau succeeded in Seir, Deut. 2.12. And hence Seir was called an Horite, Gen. 36.20.  
24. Word: Heb. Mouth.  
25. Take Aaron, etc. Ch. 33.38. Deut. 32.50.  
26. Of his garments: viz. Of his Priestly Robes. This implied the divesting him of his Office, as the putting them upon Eleazar his Son, implied the succeeding of Eleazar into his Father's Employment and Dignity, Isa. 22.20, 21.  
28. Aaron died there: Deut. 10.6. and ch. 32.50. This happened in the fortieth year after the Israelites came out of Egypt, on the first day of the fifth month, when Aaron was an hundred twenty and three years old, ch. 33.38, 39 The Death of Aaron shows the Insufficiency of the Levitical Priesthood, Heb. 7.23, 24.  
29. Thirty days: See Deut. 34.8.   

CHAP. XXI.  
The ARGUMENT.  
The Israelites get a Victory over the Canaanites. They murmur, and are thereupon destroyed with fiery Serpents. They are, upon their Repentance, healed by a Serpent of Brass. They remove to a Place called Oboth; and after other Removes they come to Arnon, and thence to Beer. Some other Removes. Sihon and Og are overcome by the Israelites.  

2552. 1452.  1. AND when king Arad the Canaanite, which dwelled in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners.  
2. And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, than I will utterly destroy their cities.  
3. And the LORD harkened to the voice of Israel, and delivered up the Canaanites: and they utterly destroyed them and their cities: and he called the name of the place Hormah.  
4. And they journeyed from mount Hor, by the way of the Red-sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.  
5. And the people spoke against God, and against Moses, Wherefore have ye brought us up out of Egypt, to die in the wilderness? for there is no bread, neither is there any water, and our soul loatheth this light bread.  
6. And the LORD sent fiery serpents among the people; and they bitten the people, and much people of Israel died.  
7. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD that he take away the serpents from us: and Moses prayed for the people.  
8. And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.  
9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.  
10. And the children of Israel set forward, and pitched in Oboth.  
11. And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is before Moab, toward the sunrising.  
12. From thence they removed, and pitched in the valley of Zared.  
13. From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites.  
14. Wherefore it is said in the book of the wars of the LORD, What he did in the Red-sea, and in the brooks of Arnon,  
15. And at the stream of the brooks that goeth down to the dwelling of Are, and lieth upon the border of Moab.  
16. And from thence they went to Beer: that is the well whereof the LORD spoke unto Moses, Gather the people together, and I will give them water.  
17. Then Israel sang this song, Spring up, O well, sing ye unto it:  
18. The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah:  
19 And from Mattanah to Na●●liel: and from Nahaliel to Bamoth:  
20. And from Bamoth in the valley that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.  
21. And Israel sent messengers unto Sihon king of the Amorites, saying,  
22. Let me pass through thy land; we will not turn into the fields, or into the vineyards, we will not drink of the water of the well: but we will go along by the king's highway, until we be passed thy borders.  
23. And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel.  
24. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbock, even unto the children of Ammon: for the border of the children of Ammon was strong.  
25. And Israel took all these cities: and Israel dwelled in all the cities of the Amorites, in Heshbon, and in all the villages thereof.  
26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.  
27. Wherefore they that speak in proverbs, say, Come into Heshbon, let the city of Sihon be built and prepared.  
28. For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Are of Moab, and the lords of the high places of Arnon.  
29. woe to thee, Moab; thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.  
30. We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.  
31. Thus Israel dwelled in the land of the Amorites.  
32. And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.  
33. And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he and all his people, to the battle at Edrei.  
34. And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him, as thou didst unto Sihon king of the Amorites, which dwelled at Heshbon.  
35. So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.  

2552. 1452.  1. KIng Arad: Ch. 33.40. By the way of the spies: There is no reason why these words should be understood of the way which those Spies went, which went 38 years before this, to search out the Land, ch. 13. They may very well be understood of the way which those Spies went, which we suppose King Arad to have sent to bring him an account of the motion of the Israelites; tho' the Greek understand it of a proper Name.  
3. Hormah: That is, utter destruction. It is to be considered that these Canaanites were destroyed in this Encounter, for which cause the Name of this place, where the Victory was obtained, might be called Hormah at present: But then their Cities which were now devoted to destruction, (v. 2.) were not actually destroyed till after the Israelites were come into the promised Land, Jud. 1.17.  
4. Discouraged: Or, Grieved: Heb. Shortened. Because of the way: viz. Because it was far about, and therefore uneasy to them.  
5. Our soul loatheth: Chap. 11.6.  
6. The LORD: Wisd. 16.1, 5. 1 Cor. 10.9. Fiery serpents: These Serpents might well be called fiery, both from their Colour (v. 9) and from the Effect of their venomous biting, which burned those who were bitten, and because they kept aloft, and were probably flying Serpents, Isa. 14.29.  
8. A fiery serpent: i. e. A Serpent of a fiery Colour, as appears from verse 9 where 'tis expressly said that Moses made a Serpent of Brass, Ezek. 1.7. Set it upon a pole: That it may be conspicuous, it was to be raised up on high. The word we render Pole, signifies a Sign, and several of the Ancients render the words to such a sense as imports, that this was to be set up as a sign. And indeed it was a very eximious Type of Christ, and particularly of his Death upon the Cross; by whom we are redeemed from the Sting of Death, and the Power of the Devil, that old Serpent, Joh. 3.14. whom God sent in the likeness of sinful flesh, and did by this way condemn sin in the flesh, Rom. 8.3.  
9 And, etc. 2 King. 18.4. Joh. 3.14. When he beheld the serpent of brass, he lived. The recovery was from God, and the way very unlikely: Neither the Matter or Figure of this Serpent could contribute towards healing the bitten. But this was a Type of Christ, who condemned sin in the flesh, by the likeness of sinful flesh. We are healed by his stripes, and receive the hopes of life, by his death; And therefore this brazen Serpent is truly called a Sign of Salvation, Wisd. 16.6, 7.  
10. And pitched in Oboth: Ch. 33.43.  
11. Fje-abarim: Or, Heaps of Abarim.  
12. From thence: What follows to v. 21. seems not to be an account of the several Stations of the Israelites, of which we have an account ch. 33. but of some places which they touched or bordered upon in their March, and before they sent their Messengers to Sihon King of the Amorites.  
13. Between Moab and the Amorites: Arnon, as well as Heshbon, was once in the possession of the Moabites, but had before this been taken from a former King of Moab by Sihon (possibly a former, not the present) King of the Amorites, v. 26, 28. Judg. 11.18, 22. And it being now in the possession of the Amorites, might lawfully be possessed by the Israelites, who were Commanded not to distress the Moabites, Deut. 2.9. but required at the same time to invade the Land of Sihon, the Amorite King of Heshbon, Deut. 2.24.  
14. Wherefore it is said in the book: These words seem to be added here for the proof of what is said v. 13. That Arnon was now the border, and not the possession, of Moab. This being of moment, (because the Israelites were forbidden to invade the possession of Moab) he confirms it from a certain Book or Narrative of the Wars of the Lord, which was then well known, and now lost; Out of which he citing a fragment only to his present purpose, it is no wonder that the passage is obscure. What he did in the Red-sea: Or, Vaheb in Suphah. It is enough for the present purpose that the Author of that Narrative, who gives an account of the Wars of the Lord, (and particularly what he did at the Red-sea, or at Vaheb, in the Country of Suphah) gives also a Relation of what happened about Arnon, (of which we have some account, v. 26.) and such a Relation as confirms what he said, v. 13. viz. That Arnon was now only the Border of Moab.  
15. Ar: A City of Moab, called Are of Moab, v. 28. and Isa. 15.1. Lieth: Heb. Leaneth.  
16. To Beer: Or, to the Well, which God promised to Moses, and supplied the Israelites with at this time.  
17. Song: viz. O Praise. Spring up: Heb. Ascend. Sing: Or, Answer. It was the ancient Custom of the Hebrews to sing their Hymns of Praise alternately; and he that made the Response, or answered, sang as well as he that began the Hymn. Then Miriam is said to answer, Exod. 15.20. And the Singing Women to answer one another, 1 Sam. 18.7.  
18. Digged: i. e. They thrust their Staves against the ground, but God gave them the Water, (v. 16.) Lawgiver: i. e. Moses, v. 16.  
20. That is in: Or, that is nigh, or near: So the Hebrew Particle sometimes signifies, 1 Sam. 29.1. 2 Chron. 15.16. Judg. 6.11. 1 King. 15.13. And this sense very well suits with this place. Country: Heb. Field. Pisgah: Or, the Hill. Jeshimon: Or, the Wilderness.  
21. Sent messengers: Though Sihon were devoted to destruction, yet this Course rendered him the more inexcusable, and the justice of his destruction more conspicuous.  
22. Let me pass: Deut. 2.27. Judg. 11.19.  
23. And Sihon: Deut. 29.7.  
24. Israel: Josh. 12.2. Psal. 135.10, 11. Amos 2.9. Jabbock: A River on the Borders of Ammon. For the border of the children of Ammon was strong: These words are not brought in as the reason why the Israelites carried their Victory no farther, (for the Country of Ammon was no part of their promised Land, nay, they were forbid to invade it, Deut. 2.19.) but as the reason why Sihon had not gained upon the Country of the Children of Ammon, as he had upon that of Moab.  
25. Villages: Heb. Daughters.  
27. Wherefore they that speak in proverbs, etc. The meaning of the place seems to be this; That the Success of Sihon against the Moabites was so notorious, and his Strength, and that of Heshbon (which he took from them) so renowned, that Men were wont in that time commonly to triumph and boast of it, and say, Come into Heshbon, etc. A Proverb sometimes imports no more than a Common Saying, or Byword, 1 Sam. 24.13. accompanied with insulting and boasting, Hab. 2.6. Deut. 28.37. And what we render, they that speak in proverbs, in the Hebrew is expressed by one word, which signifies ruling or imperious Men. Come into Heshbon, etc. These are the insulting Words which were commonly used at that time, setting forth the Strength of Heshbon, now in the possession of a powerful Prince; and therefore justly formidable to the remainder of Moab, which is insulted over as a destroyed People, v. 29.  
29. People of Chemosh: Or, People that serveth Chemosh, as the Chaldee hath it. Chemosh was the Idol, or Abomination (as it is called, 1 King. 11.7.) of Moab.  
30. In the land of the Amorites: i. e. In that Land which they at that time possessed, some of which was awhile ago in the possession of the Moabites.  
32. Jaazer: A City at this time in the possession of the Amorites, about which was good Pasture for , Numb. 32.1, 3, 4.  
33. And they turned, etc. Deut. 3.1. and 29.7.  
34. Thou shalt do, etc. Psal. 135.10, 11.   

CHAP. XXII.  
The ARGUMENT.  
The Israelites remove to the Plains of Moab. Balak sends to Balaam to Curse the People of Israel; he refuseth to come. He sends to him again, and he goeth. Of Balaam's Ass. An Angel meets him. He is received by Balak.  
1. AND the children of Israel set forward, and pitched in the plains of Moab, on this side Jordan by Jericho.  
2. And Balak the son of Zippor saw all that Israel had done to the Amorites.  
3. And Moab was sore afraid of the people, because they were many: and Moab was distressed, because of the children of Israel.  
4. And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.  
5. He sent messengers therefore unto Balaam the son of Beor, to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me.  
6. Come now therefore, I pray thee, curse me this people, for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wots that he whom thou blessest, is blessed, and he whom thou cursest, is cursed.  
7. And the elders of Moab, and the elders of Midian departed, with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak.  
8. And he said unto them, Lodge here this night, and I will bring you word again as the LORD shall speak unto me: And the princes of Moab abode with Balaam.  
9 And God came unto Balaam, and said, What men are these with thee?  
10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,  
11. Behold, there is a people come out of Egypt, which covereth the face of the earth: Come now, curse me them; peradventure I shall be able to overcome them, and drive them out.  
12. And God said unto Balaam, Thou shalt not go with them, thou shalt not curse the people: for they are blessed.  
13. And Balaam risen up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.  
14. And the princes of Moab risen up, and they went unto Balak, and said, Balaam refuseth to come with us.  
15. And Balak sent yet again princes, more, and more honourable than they.  
16. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me:  
17. For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: Come therefore, I pray thee, curse me this people.  
18. And Balaam answered and said unto the servants of Balak, If Balak would give me his house-full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more.  
19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.  
20. And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.  
21. And Balaam risen up in the morning, and saddled his ass, and went with the princes of Moab.  
22. And God's anger was kindled, because he went: and the angel of the LORD stood in the way for an adversary against him: Now he was riding upon his ass, and his two servants were with him.  
23. And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass to turn her into the way.  
24. But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side.  
25. And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.  
26. And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.  
27. And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff.  
28. And the LORD opened the mouth of the ass, and she said unto Balaam, What have I do●● unto thee, that thou hast smitten me these three times?  
29. And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.  
30. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine, unto this day? was I ever wont to do so unto thee? And he said, Nay.  
31. Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.  
32. And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me.  
33. And the ass saw me, and turned from me these three times: unless she had turned from me, su●●●● also I had slain thee, ●●d saved her alive.  
34. And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodst in the way against me: now therefore if it displease thee, I will get me back again.  
35. And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak: So Balaam went with the princes of Balak.  
36. And when Balak heard that Balaam was come, he went out to meet him, unto a city of Moab, which is in the border of Arnon, which is in the utmost coast.  
37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? Wherefore camest thou not unto me? Am I not able indeed to promote thee to honour?  
38. And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.  
39 And Balaam went with Balak, and they came unto Kirjath-huzoth.  
40. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him.  
41. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.  
1. ON this side Jordan by Jericho: That is, Over-against Jericho, Jordan being between Jericho and the Camp of Israel, vid. ch. 33.48.  
3. Moab was sore afraid: This fear of Moab was predicted, Exod. 15.15. And did not arise from any injury they had received from the Israelites, who had used no Violence against them, nor were they permitted to do it, Deut. 2.9. But on the other hand had subdued the Amorites, their Enemies and Evil Neighbours. But Moab still feared their Number, which rendered them suspicious, and uneasy, which is expressed by their being distressed, because of the children of Israel.  
4. Elders: By Elders are not meant only the more ancient Men, but such as were in Power and Authority: Such are elsewhere called Kings, Numb. 31.8. and Princes, Josh. 13.21. Midian: The Midianites were the Offspring of Abraham by Keturah, Gen. 25.1, 2.  
5. He sent: Josh. 24.9. Balaam: He is called a Soothsayer, Josh. 13.22. and is said to have sought for Enchantments, Numb. 24.1. And a Prophet, 2 Pet. 2.16. And though he were an Evil Man, yet did God make use of him in predicting things to come; as he did of Caiaphas, Joh. 11.51, 52. Pethor: The name of the Place in Mesopotamia, where Balaam lived, Deut. 23.4. Numb. 23.7. River: i. e. Euphrates, as the Chaldee hath it: For that is in Scripture sometimes called the River, Josh. 24.2, 15. And must be meant here, as appears from Numb. 23. and v. 7. with Deut. 23.4. Face: Heb. the Eye.  
6. Come now therefore, I pray thee, curse: This he desires out of a great opinion of his power with God, as appears from the close of the Verse, and as that which would contribute greatly towards his Victory over them.  
7. With the rewards of divination in their hand: Or, with divinations, as it is in the Hebrew. It hath been thought, that by Divinations here, are meant the Instruments that were used in Divination, or some appointed Forms and Terms of Execration, which Magicians were wont upon that occasion to use. But it is more reasonable to adhere to our Translation, and understand it of the Rewards of Divination. For besides, that it is not likely that Balaam was unfurnished with those things which belonged to his Art, or that they could think he needed their assistance, he is taxed for loving the wages of unrighteousness, (2 Pet. 2.15.) and running greedily after reward, (Jud. 11.) Moreover, the Scripture is wont frequently to express the Reward or Wages of a thing by the name of the thing itself. Thus sin is often put for punishment; The work for the reward (Job 7.2.) and good tidings for the reward due upon that account, 2 Sam. 4.10. They came: i. e. The Princes of Moab came; for them of Midian there is not that Evidence: (See v. 8. and 14.)  
8. As the LORD: Though Balaam were a Soothsayer, yet he did acknowledge the true God; with which profession, as he joined Enchantments, (ch. 24.1.) so he added Sacrifices on the high places of Baal, (v. 41. with ch. 23.2.)  
9 God came, etc. i. e. God manifested himself to him, or the Word of God came to him, as the Chaldee. What men, etc. This is to introduce what follows, and does not imply that God did not know who they were. See Gen. 4.9, 10.  
11. I shall be able to overcome them: Heb. I shall prevail in fight against them.  
13. The LORD refuseth, etc. This is not all which he might and ought to have said, to prevent any farther importunity in this matter: For God had strictly forbid him to Curse this People, and assured him that they were Blessed; which Declaration was sufficient to have prevented any farther Message from Moab, and to have restrained Balaam from any farther inquiry in this matter.  
14. Balaam refuseth: They ought to have said the Lord refuseth to give him leave, (v. 13.) in order to the preventing of another Message.  
16. Let nothing: Heb. Be not thou letted from, etc.  
18. If Balak would: Chap. 24.13. He professes himself restrained by God; from which restraint he is willing to get lose, as appears from the following words.  
20. God came: See verse 9  
22. God's anger was kindled, because he went: This may seem strange that God should be angry with him for going, when he bid him rise up, and go, v. 20. For the removing this difficulty, it is to be considered, I. That God had expressly forbid his going at the first: God had said to him, Thou shalt not go with them, (v. 12.) II. That God did after this only permit, but not command, nor yet approve his going. God having declared himself positively, (v. 12.) Balaam ought not to have made farther inquiry; yet this he did out of Covetousness, upon the arrival of more honourable Messengers, (v. 15. with 2 Pet. 2.15.) III. His going was attended with an evil design: The Angel says, Thy way is perverse before me, (v. 32.) and he seemed to go with a purpose to Curse Israel, which the King of Moab expressly desired, and God as expressly had forbidden, (v. 12.) Nevertheless the Lord thy God would not hearken unto Balaam: But the Lord thy God turned the curse into a blessing unto thee: because the Lord thy God loved thee, Deut. 23.5.  
23. The Ass saw: 2 Pet. 2.16. Jud. 11. Which was more than Balaam or his Servants did, God thinking fit to restrain their sight.  
28. And the LORD opened the mouth, etc. This God did by his irresistible Power; and no Man can think it incredible, that believes that there is a God who made the World.  
29. Balaam said, etc. Balaam seems not to be astonished at the speaking of the Ass; partly this may be imputed to that stupidity and hardness of heart to which we suppose him given up; and partly to this, That he being a Soothsayer and Magician, he had been used to very uncouth appearances, and to things which to others would have been very astonishing.  
30. Upon which thou hast ridden: Heb. Who hast ridden upon me. Ever since I was thine: Or, Ever since thou wast, etc.  
31. Fell flat on his face: Or, Bowed himself.  
32. To withstand thee: Heb. To be an adversary unto thee.  
34. I have sinned: for I knew not, etc. He He makes no Confession of his Covetousness, which was the faulty Principle which set him forward. Displease thee: Heb. Be evil in thine eyes.  
36. In the utmost coast: See chap. 21.16.  
39 Kirjath-huzoth: Or, a City of Streets: A place in the extremity of the Country of Moab. See the Vulgar Latin.  
40. Sent to Balaam, etc. To feast upon the Oxen and Sheep which he had slain.  
41. The high places of Baal: i. e. The high places set apart for the Worship of their Idol or False God, Baal. See chap. 25.2, 3. Thither Balak brings Balaam, as to a place most advantageous for his purpose, both as it was a place dedicated to Baal, and for its height, giving him a prospect of the Camp of Israel.   

CHAP. XXIII.  
The ARGUMENT.  
Balak's Sacrifices. The Words of Balaam. Balaam is brought by Balak to another place. His Parable. He Blesseth the Israelites. Balak takes him to another place.  
1. AND Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen, and seven ra●s.  
2. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.  
3. And Balaam said unto Balak, Stand by thy burnt-offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he showeth me, I will tell thee. And he went to an high place.  
4. And God met Balaam; and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.  
5. And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.  
6. And he returned unto him, and lo, he stood by his burnt-sacrifice, he, and all the princes of Moab.  
7. And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.  
8. How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?  
9 For from the top of the rocks I see him, and from the hills I bebold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.  
10. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his.  
11. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and behold thou hast blessed them altogether.  
12. And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?  
13. And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.  
14. And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.  
15. And he said unto Balak, Stand here by thy burnt-offering, while I meet the LORD yonder.  
16. And the LORD met Bala●●, and put a word in his mouth, ●●d said, Go again unto Balak, and say thus.  
17. And when he came to him, behold he stood by his burnt-offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken?  
18. And he took up his parable, and said, Rise up Balak, and hear; harken unto me, thou son of Zippor.  
19 God is not a man, that he should lie, neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?  
20. Behold, I have received commandment to bless; and he hath blessed, and I cannot reverse it.  
21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them.  
22. God brought them out of Egypt; he hath as it were the strength of an unicorn.  
23. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to his time it shall be said of Jacob, and of Israel, What hath God wrought!  
24. Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.  
25. And Balak said unto Balaam, Neither curse them at all, nor bless them at all.  
26. But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?  
27. And Balak said unto Balam, Come, I pray thee, I will bring thee unto another place: peradventure it will please God, that thou mayest curse me them from thence.  
28. And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.  
29. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks, and seven rams.  
30. And Balak did as Balaam had said, and offered a bullock and a ram on every altar.  
1. Build me here seven Altars: Balaam appointed this for the Worship of the true God, as appears from v. 4. But herein was , that he would have Altars erected in the high places of Baal, where now he was, ch. 22.41. Such were they who feared the Lord, and yet had their Sacrifices in the houses of the high places; They are said to fear the Lord, and serve their own Gods, 2 King. 17.32, 33. Besides this, though his number of Sacrifices were not reprovable, (see Job 42.8. 1 Chron. 15.26. 2 Chron. 29.21.) yet the multiplying of Altars hath a bad name in the Scriptures, Hos. 8.11.  
3. Stand by, etc. Attending upon the Service, and expecting success. He went to an high place: Or, he went solitary. The Marginal reading is confirmed by the Chaldee, and is preferible to the other: For Balaam was in an high place before, (ch. 22.41.) and Solitude now best complied with the End of his going, which was to meet with a Divine Revelation.  
6. He stood by: See verse 3.  
7. Parable: The word signifies not only a Similitude, or figurative Speech, but a weighty Sentence, and such as deserves great esteem and regard; and so it doth in this place. East: A place noted for Soothsayers, Isa. 2.6.  
9 I see him: Or, I have seen him. Balaam had been taken by Balak into the high places, that he might thence see and Curse the Israelites, which Course proved ineffectual. Shall dwell alone: i. e. They shall not sojourn in a strange Country, as they have done in Egypt, but be possessed of a Land of their own. And shall not be reckoned among the nations: They shall be a peculiar and separate People from the rest of the Nations, both in their Religion and Laws; and also shall be under a more special Care and Providence of God, Exod. 19.5. Levit. 20.24, 26. Psal. 148.19, 20. 2 Sam. 7.23. Psal. 76.1, 2, 3. Ezra 9.2. Esth. 3.8. Deut. 11.12.  
10. The dust: The seed, say the Greek, very agreeably to the sense of the word here. God promised Abraham to make his Seed as the Dust of the Earth, and not to be numbered like that, Gen. 13.16. and this Promise was repeated to Jacob, Gen. 28.14. Fourth part: i. e. One Camp or Squadron, which consisted but of three Tribes, and was with that respect the fourth part: For thus they were divided by God's Command, Numb. 2. And perhaps more than this did not fall within his view. See chap. 22.41. Me: Heb. My soul, or, My life. Death of the righteous: i. e. Such a death as those die who are in Covenant with God, and obey his Precepts.  
13. Shalt not see them all: Lest he should be dismayed at the sight of so great a number.  
14. Pisgah: Or, The hill. See Deut. 3.27. and 34.1.  
16. Put a word: Ch. 22.35.  
19 God is not a man, that he should lie, etc. That is, God will make good his Promises, and particularly, that of bringing this People into the promised Land, he not being like a Man who, for want of Veracity or Power, performs not his Promise.  
21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: That is, Whereas it might be hoped, by the Enemies of the Israelites, that through their default they had forfeited all right to God's Promises, he adds, He hath not beheld, etc. It is weakly inferred from these words, that God sees no sin in his own People, and it is in itself a great untruth. That he hath not knowledge of their sins, no Man can affirm; nor ought any man to say, that he approves, or will not punish them: For, [I.] God hath declared otherwise. He said unto Moses, I have seen this people, and, behold, it is a stiffnecked people, Exod. 32.9. with Deut. 9.13, 14. And by the Prophet he said unto the whole Family of Israel, whom he brought out of Egypt, You only have I known of all the families of the earth, therefore I will punish you for all your iniquities, Amos 3.2. [II.] This cannot be the sense of these words, for then Balaam would in vain have given Counsel to draw the Israelites into sin, that they might be destroyed; of which, see an account chap. 24.14. The true sense of these words is next to be inquired after; and it is this, That God would not give up the Israelites to destruction for their sins, which were not like the sins of the neighbouring Countries which were now ready to be destroyed for them. He hath not beheld, may be rendered in the Present Tense, He doth not behold, and, Neither hath he seen, Neither doth he see. The word which we render Iniquity is observed to signify an Idol in other places. See 1 Sam. 15.23. Isa. 66.3. And the Ancients understood it of Idolatry, as is evident from the Vulgar Latin, and Onkelos; and our Church understands this place in the same sense, as may be seen in the Book of Homilies. The LORD is God, etc. i. e. Instead of any Image, or Idol (which was not now among them) God is with them, as their King giving them Victory and matter of Triumph. See 2 Chron. 13.12. with Numb. 10.9. compared with Josh. 6.16. 1 Sam. 4.5.  
22. God, etc. Ch. 24.8. When Philo the Jew citys this passage where 'tis said, God brought them out of Egypt, he does it to this sense, That God did put an end to the many Calamities in Egypt, and bring their great numbers thence as One Man. [De vit. Mosis l. 1.] And thus are the People of Israel considered. God commands Moses to say unto Pharaoh, Israel is my son, even my firstborn: and I say unto thee, Let my son go, Exod. 4.22, 23. Again, and called my son out of Egypt, Hos. 11.1. And agreeably hereunto is this passage cited by St. Matth. c. 2.15. and applied to the return of Jesus out of Egypt. He hath: i. e. Israel, who hath God for his help. An unicorn: It is matter of great question what Creature the Hebrew word denotes, and not fit to be debated here: It is enough that it denotes one of eminent Power, and known so to be in those Eastern Countries and early days of the World.  
23. No enchantment against (Or, in) Jacob: These senses are both true, and very consistent with each other. Enchantment and Divination was neither at this time practised in Israel, nor could they prevail against them. The first Sense is favoured by the Ancients, the Second confirmed by the Context. They despised these things, putting their trust in the One Governor of the World, [De vit. Mosis, l. 1.] These things were too weak to prevail against the Strength of Israel, whatever feats they might do upon other People. According to this time, etc. That is, The time is now at hand when God shall do great things for Israel, bringing them by his mighty Power into the promised Land.  
24. Behold, etc. These following words give an account of their vanquishing their Enemies.  
28. Peor: An Hill whence Beth-Peor had its name, Deut. 34.6. Jeshimon: i. e. The Desert or Wilderness   

CHAP. XXIV.  
The ARGUMENT.  
Balaam leaves off Enchantments, and foretells the Prosperity of the Israelites. Balak is thereupon angry with him. Balaam's Prophecy of the Star, and sundry other matters.  
1. AND when Balaam saw that it pleased the LORD to bless Israel, he went not as at other times, to seek for enchantments, but he set his face toward the wilderness.  
2. And Balaam lift up his eyes, and he saw Israel abiding in his tents, according to their tribes, and the spirit of God came upon him.  
3. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open, hath said:  
4. He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:  
5. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!  
6. As the valleys are they spread forth, as gardens by the river's side, as the trees of lign-aloes, which the LORD hath planted, and as cedar-trees beside the waters.  
7. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.  
8. God brought him forth out of Egypt, he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.  
9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.  
10. And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and behold, thou hast altogether blessed them these three times.  
11. Therefore now flee thou to thy place: I thought to promote thee unto great honour, but lo, the LORD hath kept thee back from honour.  
12. And Balaam said unto Balak, Spoke I not also to thy messengers which thou sentest unto me, saying,  
13. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak?  
14. And now behold, I go unto my people: come therefore, and I will advertise thee, what this people shall do to thy people in the latter days.  
15. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open, hath said:  
16. He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:  
17. I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Seth.  
18. And Edom shall be a possession, Seir also shall be a possession for his enemies, and Israel shall do valiantly.  
19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.  
20. And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations, but his latter end shall be that he perish for ever.  
21. And he looked on the Kenites, and took up his parable, and said, Strong is thy dwelling place, and thou puttest thy nest in a rock.  
22. Nevertheless, the Kenite shall be wasted until Asshur shall carry thee away captive.  
23. And he took up his parable, and said, Alas, who shall live when God doth this!  
24. And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.  
25. And Balaam risen up, and went and returned to his place: and Balak also went his way.  
1. AS at other times: Chap. 23.5, 15. To seek for enchantments: Heb. To the meeting of enchantments. For tho' he offered Sacrifice to the true God, yet he had also used Superstitious and Magical Rites, which he had hitherto found ineffectual, and therefore now he leaves them off as an unprofitable course. See the Note on ch. 23.1. Toward the wilderness: That is, Toward the place where Israel encamped, as appears from v. 2.  
2. The spirit of God came upon him: The Divine Spirit, the Spirit of Truth came upon him and directed him to foretell of the Messiah, etc. So that the truth of what he foretells may be relied upon.  
3. And he took up, etc. Ch. 23.7, 18. Whose eyes are open: Heb. Who had his eyes shut, but now open. That is, Who is now enlightened, though he were once stupid and blind. See v. 1. and ch. 22.34.  
4. Falling into a trance: So those who prophesied were wont to do, 1 Sam. 19.24. Ezek. 1.28.  
6. As the valleys, etc. The tents of Jacob he compares to things very goodly: Such are the far extended Valleys, Gardens well watered, Trees bearing Spices of sweet smell, lofty and tall Cedars planted by the Waters.  
7. He shall pour the water out of his buckets, and his seed shall be in many waters: These words are a Prophecy of the great increase of Israel, whose Posterity should be very numerous and powerful: This increase of Posterity is in the Scripture represented by the flowing out of Waters, Isa. 48.1. Prov. 5.15, 16, 17, 18. And many waters, in the Scripture phrase, are put for many people, Rev. 17.15. Psal. 144.7. Jer. 47.2. His king shall be higher than Agag: The Amalekites were at this time a powerful and daring People. (See v. 20. with Exod. 17.20.) Agag was the common Name (as hath been with great probability thought) of the Kings of that People: As Pharaoh, and in aftertimes Ptolemy, was of the Egyptian Kings; and then these words foretell the great Power of the Israelites which should exceed that of their most potent Neighbours. And with respect to the Amalekites also, as the Israelites had in some measure overcome them (Exod. 17.) so they did it afterwards in the days of Saul (1 Sam. 15.) and in the days of Mordecai, Esther 3.1. with ch. 7.10.  
8. God, etc. chap. 23.22.  
9 He couched: Gen. 49.9.  
10. He smote his hands together: In token of great Anger and Displeasure, Ezek. 21.17. and 22.13.  
14. Come therefore, and I will advertise thee, etc. Or, Come I will counsel thee. The Chaldee so renders this Verse, as that it does both express Balaam's Counsel as well as his Prediction of what should come to pass in aftertimes. And though his Evil Counsel be not particularly set down here, yet both Philo the Jew, and Josephus tell us it thus; viz. That Balaam upon his departure told Balak, that the only way to prevail upon this people would be to draw them into sin; and to that purpose he counselled him to tempt them with their beautiful Women: These were first to entice the Israelites with their Beauty and compliant Conversations; and, when they had entangled their Affections, they were to consent to their Embraces, upon condition that the Israelites would forsake their own Law, and worship the God of the Moabites. That this came to pass is evident from chap. 25.1, 2, 3. And that Balaam was the Author of this Advice is moreover confirmed from ch. 31.16. where Moses speaking of the Women of Midian, saith, These caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord, in the matter of Peor, and there was a plague among the congregation of the Lord. Balaam is also said to have taught Balak to cast a stumbling block before the Children of Israel, to eat things sacrificed to Idols, and to commit Fornication, Rev. 2.14. In the latter days: That is, In time to come.  
17. I shall see him, but not now, etc. Or, I do see though at a great distance, what I am now foretelling. A Star out of Jacob: A Star, a King, says the Chaldee: And considering what follows, Shall smite the corners of Moab, it may very well refer to King David, 2 Sam. 8.2. Psal. 60.8. and the other Kings who subdued Moab, 2 King. 3.4. But then the Prophecy looks farther, even to the Messiah (an eminent Type of whom David was, Jer. 30.9. Ezek. 34.23.) And well may he be called a Star here, who is elsewhere called, The Sun of righteousness (Mal. 4.2.) and the bright and morning Star (Rev. 22.16.) And the true light (Joh. 1.9.) and whose Birth was attended with a Star (Matt. 2.) And we find that the Jewish Writers acknowledge, that Balaam does here foretell of the Messiah. A Sceptre: The Chaldee renders it Messiah. And a Rod or Sceptre being the Ensign of a Ruler, is put for the Person. The Messiah is elsewhere called a Ruler (Isa. 16.1. and chap. 22.23. compared with the Greek) a Governor (Jer. 30.21.) Smite the corners of Moab: Or, Smite through the princes of Moab. How this was verified in David may be learned from 2 Sam. 8.2. But the Messiah wrought a greater Conquest than David; his Dominion was to be from Sea to Sea, and from the River unto the ends of the Earth, Ps. 72.8, 9, 10. Ps. 2.8, 9 He vanquished the Superstition and Idolatry that had overspread the World, he did smite the earth with the rod of his mouth, and slay the wicked with the breath of his lips, Isa. 11.4. Now as his Person was typified by David, so the advancement of his Kingdom is represented here by his Conquests also over Moab and Edom, etc. It is said of David, that he put Garrisons in Edom, and all the Edomites became David's servants, 1 Chron. 18.13. and upon this account David himself said, Moab is my washpot, over Edom will I cast out my shoe, Ps. 60.8. Compare Isa. 63.1, 2. All the children of Seth: By the Jews this is understood of all Mankind, which are called the children of Seth because derived from him, [Nizachon pag. 70.] Abel was killed, and we read of no Children he had: The Children of Cain perished in the Flood, those that escaped, and from whom all Men proceeded, were the Posterity of Seth; and certain it is, that the Messiah was to have Dominion over the World. However, it is very probable, that this is not the meaning of the place here, and that by the Children of Seth is meant some particular People, either part of Moab or Ammon, or some other neighbouring Country then well known.  
18. And Edom shall, etc. See the Note on v. 17. to which add Amos 9.12. and Obadiah v. 18.  
19 He that shall have dominion: That is, David, and other powerful Kings, but especially the Messiah. Of the city: particularly of the Edomites, 1 King. 11.15. And the Messiah shall overcome the strongest Enemies of his Church.  
20. The first of the nations: i e. The first of the nations that warred against Israel, Exod. 17. This sense the Chaldee gives of the place. And the Victory the Israelites gained over Amalek was not only a pledge of succeeding Victories over other Enemies, but over Amalek also. See Exod. 17.16. Shall be that he perish for ever: Or, Shall be even to destruction. This was in great measure fulfilled, 1 Sam. 30.17. and farther afterward, 2 Sam. 8.12.  
21. Kenites: A People of whom was Jethro, and who were mingled with the People of Midian and Amalek, and that too in very secure places, which rendered them secure, as if they had been seated in a Rock, Exod. 3.1. Judg. 1.16. 1 Sam. 15.6.  
22. Nevertheless, the Kenite (Heb. Kein) shall be wasted: They shall from time to time suffer among the People with whom they were joined, viz. That of Midian and Amalek, etc. Until Asshur shall carry thee away captive: Or, How long shall it be ere Asshur carry thee away captive? The Kenites who lived in the Land of Israel (Judg. 4.11.) were involved in the Captivity by the King of Assyria, as well as they in the two Tribes, in that by the King of Babylon, which is also called the King of Assyria (Ezr. 6.22.) See 1 Chron. 2.55.  
23. Alas, who shall live: These words imply, that great will be the Calamity of the Times last predicted of.  
24. Ships shall come from the coast of Chittim: Chittim was the Son of Javan, who was one of the Sons of Japhet (Gen. 10.4.) From him came a People who inhabited Greece, or the Isles of the Gentiles (Gen. 10.5.) and thence a Colony transplanted into Italy. Hence Chittim sometimes denotes Greece, 1 Maccab. 1.1. and ch. 8.5. Sometimes Italy, Dan. 11.30. and so the Vulgar renders the word here. And in this place it may well denote both Greece and Italy. Shall afflict Asshur: i. e. Shall afflict the Eastern Empire, which was verified by Alexander of Macedonia, and by the Romans afterward, who subdued Greece, and the People whom the Greeks had subdued. Afflict Eber: i. e. The Hebrews, who were afflicted by Antiochu●, and destroyed by Titus and Vespasian. He also shall perish: i. e. Chittim: The Greeks are perished long since, and the Roman Empire in great measure also.   

CHAP. XXV.  
The ARGUMENT.  
The Israelites sin at Shittim, they are joined to Baal-Peor. The Lord is angry with them. Zimri and Cozbi are slain by Phinehas; and his Zeal was pleasing to God. The Midianites are to be punished.  
1. AND Israel abode in Shittim, and the people begun to commit whoredom with the daughters of Moab.  
2. And they called the people unto the sacrifices of their gods: and and the people did eat, and bowed down to their gods.  
3. And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel.  
4. And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.  
5. And Moses said unto the judges of Israel, Slay ye every one his men, that were joined unto Baal-peor.  
6. And behold, one of the children of Israel came and brought unto his brethren a Midianitish woman, in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.  
7. And when Phinehas the son of Eleazar, the son of Aaron the priest saw it, he risen up from amongst the congregation, and took a javelin in his hand;  
8. And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly: So the plague was stayed from the children of Israel.  
9 And those that died in the plague, were twenty and four thousand.  
10. And the LORD spoke unto Moses, saying,  
11. Phinehas the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousy.  
12. Wherefore say, Behold, I give unto him my covenant of peace.  
13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.  
14. Now the name of the Israelite that was slain, even that was slain with the Midianitish-woman, was Zimri the son of Salu, a prince of a chief house among the Simeonites.  
15. And the name of the Midianitish woman that was slain, was Cozbi the daughter of Zur: he was head over a people, and of a chief house in Midian.  
16. And the LORD spoke unto Moses, saying,  
17. Vex the Midianites, and smite them:  
18. For they vex you with their wiles, wherewith they have beguiled you, in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian their sister, which was slain in the day of the plague for Peor's sake.  
1. SHittim: Chap. 33.49. This is called Abel-Shittim, and was in the Plains of Moab. With the daughters of Moab: And with those of Midian also, as appears from v. 6, 17, 18. chap. 31.16. Both these People were conf jederate against Israel, chap. 22.7.  
2. The people did eat: That is, They did eat of their Sacrifices, as the Greek have it, and by eating of the remaining parts of the Sacrifice were guilty of Idolatry, 1 Cor. 10.20, 21. And this sense of the words is confirmed from the words of the Psalmist. They joined themselves unto Baal-peor, and eaten the sacrifices of the dead, Ps. 106.28. What they did was expressly against their Law, Exod. 34.15. and was the contrivance of Balaam, who was the Contriver of this Mischief to Israel, to eat things sacrificed to Idols, Rev. 2.14.  
3. Baal-peor: Baal signifies a Lord, or Master, and is a more common name of an Idol or false God. Peor was an Hill, where this Idol was worshipped, chap. 23.28.  
4. Take all the heads of the people: Deut. 4.3. Josh. 22.17. By the heads of the people here, is meant the Judges of Israel, as they are called v. 6. viz. The principal Officers among them: By their assistance, the People, who had sinned, were to be punished, as appears from v. 6. Hang them up: i. e. The People who had sinned, and not all the Heads of the People, for they were concerned in the execution of the Sentence (v. 6.) [See Selden de Synedriis, l. 2. c. 1.] Against the sun: i. e. Publicly, and openly: It was also provided, that those who were hanged should be taken down the same day, Deut. 21.22, 23.  
6. In the sight, etc. Great was the sin of this Man, who durst transgress openly before Moses and the People, and at such a time when they were mourning for the Calamity which threatened them, and (as is probable) even after the Plague was begun, and, at least, some of the Offenders had been exemplary in their punishment (v. 8.)  
7. When Phinehas, etc. Psal. 106.30. 1 Maccab. 2.54. What Phinehas did, will by no means be a warrant to private persons to put the greatest Malefactors to death. For besides that Phinehas was one of considerable Authority (v. 7.) and who wanted not Commission (v. 5.) It is certain God approved of the action (v. 11.) and it may well be concluded, that as he did it not without the consent of Moses, so he did it by the direction of God himself.  
9 Those that died, etc. 1 Cor. 10.8. The seeming difference between these words and those of St. Paul is easily reconciled: For allowing one thousand to be slain by the Judges (v. 5.) St. Paul gives a just account of the number of them who died of the Pestilence: What we render Plague here does not signify Pestilence only, but any other sudden stroke, and may therefore comprehend the Destruction that befell them from the Judges, as well as that which God immediately inflicted.  
11. Phinehas: Ps. 106.30.  
12. Behold I give unto him, etc. Ecclus. 45.24. 1 Mac. 2.54. The covenant of peace is expressed (v. 13.) by an everlasting Priesthood. The Office of a Priest was that of a Mediator between God and Man; and the End of the Sacrifices and Incense (the Type of Prayers) was to procure God's Favour, Numb. 16.47, 48.  
13. His seed after him, etc. This was made good; we find his Posterity recorded to the Captivity, 1 Chron. 6. from v. 4. to v. 15. And after the Captivity Ezra was of his Line, Ezra 7.1, 2, 3, 4, 5. and we have no reason to doubt of its continuance afterward.  
14. Chief house: Heb. House of a father.  
17. Vex: Ch. 31.2. The Moabites are not named. See Deut. 2.9. It is probable, the Midianites were the greatest Offenders. See v. 6. and ch. 31.16.   

CHAP. XXVI.  
The ARGUMENT.  
The Sum of all the Israelites is taken from Twenty years old and upward. The Number of each Tribe. The Sum total. The Law concerning Dividing the Land. The Families of Levi numbered. The total Sum of them. None of them that were Numbered in the Wilderness of Sinai remained now, beside Caleb and Joshua.  
1. AND it came to pass after the plague, that the LORD spoke unto Moses, and unto Aaron the priest, saying,  
2. Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their father's house, all that are able to go to war in Israel.  
3. And Moses and Eleazar the priest spoke with them in the plains of Moab by Jordan near Jericho, saying,  
4. Take the sum of the people, from twenty years old and upward; as the LORD commanded Moses and the children of Israel, which went forth out of the land of Egypt.  
5. Reuben the eldest son of Israel: the children of Reuben; Hanoch, of whom cometh the family of the Hanochites: of Pallu, the family of the Palluites:  
6. Of Hesron, the family of the Hesronites: of Carmi, the family of the Carmites'.  
7. These are the families of the Reubenites: and they that were numbered of them, were forty and three thousand and seven hundred and thirty.  
8. And the sons of Pallu; Eliab.  
9 And the sons of Eliab; Nemuel, and Dathan and Abiram. This is that Dathan and Abiram which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD.  
10. And the earth opened her mouth, and swallowed them up together with Korah when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.  
11. Notwithstanding the children of Korah died not.  
12. The sons of Simeon after their families: of Nemuel, the family of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites.  
13. Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites.  
14. These are the families of the Simeonites, twenty and two thousand and two hundred.  
15. The children of Gad after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites:  
16. Of Ozni, the family of the Oznites: of Eri, the family of the Erites:  
17. Of Arod, the family of the Arodites: of Areli, the family of the Arelites.  
18. These are the families of the children of Gad according to those that were numbered of them, forty thousand and five hundred.  
19 The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan.  
20. And the sons of Judah after their families were; Of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarbites:  
21. And the sons of Pharez were; of Hesron, the family of the Hesronites: of Hamul, the family of the Hamulites.  
22. These are the families of Judah according to those that were numbered of them, threescore and sixteen thousand and five hundred.  
23. Of the sons of Issachar after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites:  
24. Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites.  
25. These are the families of Issachar according to those that were numbered of them, threescore and four thousand and three hundred.  
26. Of the sons of Zebulun after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites.  
27. These are the families of the Zebulunites according to those that were numbered of them, threescore thousand and five hundred.  
28. The sons of Joseph after their families, were Manasseh and Ephraim.  
29. Of the sons of Manasseh: of Machir, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites.  
30. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites.  
31. And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites.  
32. And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites.  
33. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad, were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.  
34. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred.  
35. These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bechrites: of Tahan, the family of the Tahanites.  
36. And these are the sons of Shuthelah: of Eran, the family of the Eranites.  
37. These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph after their families.  
38. The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites:  
39 Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites.  
40. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites: and of Naaman, the family of the Naamites.  
41. These are the sons of Benjamin after their families: and they that were numbered of them, were forty and five thousand and six hundred.  
42. These are the sons of Dan after their families: of Shuham, the family of the Shuhamites. These are the families of Dan after their families.  
43. All the families of the Shuhamites according to those that were numbered of them, were threescore and four thousand and four hundred.  
44. Of the children of Asher after their families: of Jimna, the family of the Jimnites: of Jesui, the family of the Jesuits: of Beriah, the family of the Beriites:  
45. Of the sons of Beriah: of Heber, the family of the Heberites: of Malchiel, the family of the Malchielites.  
46. And the name of the daughter of Asher was Sarah.  
47. These are the families of the sons of Asher, according to those that were numbered of them; who were fifty and three thousand and four hundred.  
48. Of the sons of Naphtali after their families: of Jahzeel, the families of the Jahzeelites: of Guni, the family of the Gunites:  
49. Of Jezer, the family of the Jezerites: of Shillem, the family of the Shillemites.  
50. These are the families of Naphtali; according to their families: and they that were numbered of them, were forty and five thousand and four hundred.  
51. These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.  
52. And the LORD spoke unto Moses, saying,  
53. Unto these the land shall be divided for an inheritance, according to the number of names.  
54. To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance: to every one shall his inheritance be given, according to those that were numbered of him.  
55. Notwithstanding, the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit.  
56. According to the lot shall the possession thereof be divided, between many and few.  
57 And these are they that were numbered of the Levites, after their families: of Gershon, the family of the Gershonites: of Kobath, the family of the Kohathites: of Merari, the family of the Merarites.  
58. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korathites: And Kohath begat Amram.  
59 And the name of Amrams wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bore unto Amram, Aaron, and Moses, and Miriam their sister.  
60. And unto Aaron was born Nadab and Abihu, Eleazar and Ithamar.  
61. And Nadab and Abihu died, when they offered strange fire before the LORD.  
62. And those that were numbered of them, were twenty and three thousand, all males from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel.  
63. These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab, by Jordan near Jericho.  
64. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.  
65. For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.  
1. AFter the plague: Ch. 25.9.  
2. From twenty: Ch. 1.3. The Number was now taken in order to the dividing the Land among them, (v. 53.) which they were now ready to possess. Now was also the Generation of Men dead, who were excluded the Land for their Murmuring, (ch. 14.29. with verses 64 and 65 of this Chapter.) The remainder of them probably being slain by the Plague, (ch. 25.9.) Hence this Number is required to be taken after the plague, v. 1.  
4. Commanded: Ch. 1.1.  
5. Reuben the eldest: Gen. 46.8. Exod. 6.14. 1 Chron. 5.1.  
7. Forty and three thousand and seven hundred and thirty: When they were numbered, ch. 1. they were 46500: Their decrease in so great measure must be imputed to their Sin, and particularly that which is mentioned chap. 16.  
9 Famous: Chap. 16.2.  
10. A sign: i. e. A sad Example to others against Rebellion, 1 Cor. 10.6.  
14. Twenty and two thousand and two hundred: Thus are they also decreased from 59300, chap. 1. It is probable that many perished with Zimri, who was a principal Man of this Tribe, chap. 25.14.  
18. Forty thousand and five hundred: Their number (ch. 1.) was 45650. All the Tribes of the Standard of Reuben are remarkably decreased.  
19 The sons of Judah: Gen. 38.1, etc. and 46.12.  
22. Threescore and sixteen thousand and five hundred: Whereas they were but 72600, chap. 1. Judah outstripped his Brethren according to Jacob's Prediction, Gen. 49.8.  
25. Threescore and four thousand and three hundred: These are increased to this number from 54400, chap. 1.  
27. Threescore thousand and five hundred: They were but 57400, chap. 1. So that each Tribe belonging to the Standard of Judah was increased in their Numbers.  
29. Machir: Josh. 17.1.  
33. Zelophehad: Ch. 27.1.  
34. Fifty and two thousand and seven hundred: They increased from 32200, chap. 1.  
37. Thirty and two thousand and five hundred: They were when they came out of Egypt 40500, ch. 1.  
41. Forty and five thousand and six hundred: They are increased from 35400, chap. 1.  
43. Threescore and four thousand and four hundred: There were but 62700, chap. 1.  
47. Fifty and three thousand and four hundred: They were but 41500, chap. 1.  
50. Forty and five thousand and four hundred: They were 53400, chap. 1.  
51. Six hundred thousand and a thousand seven hundred and thirty: They were decreased from 603550 (chap. 1.) to the number of One thousand eight hundred and twenty.  
54. To many: Ch. 33.54. Give the more inheritance: Heb. Multiply his inheritance. Give the less inheritance: Heb. Diminish his inheritance.  
55. Divided by lot: Chap. 33.54. Josh. 11.23. and 14.2. This dividing by Lot was very consistent with that Equality which is required, v. 54. And the most probable account of this matter is, That the several Coasts or Provinces of the whole Land were by Lot adjudged to the several Tribes; but then each Tribe was assigned a greater or less portion of that Tract where his Lot fell, as the number of its Families were more or fewer. This exact measure of their portion was not determined by Lot, for then Simeon could not justly have been placed within the Tract where Judah inherited, Josh. 19  
57 And these are they, etc. Exod. 6.16, 17, 18, 19 These are numbered by themselves, because they were not to inherit with the other Tribes, and not distinctly numbered here.  
59 Jochebed: Exod. 2.1, 2. and 6.20.  
61. Nadab and Abihu: Levit. 10.2. chap. 3.4. 1 Chron. 24.2.  
62. Twenty and three thousand: They are now increased, chap. 3.  
64. Among these: i.e. Among the Tribes to whom the Land was to be divided by Lot.  
65. Shall surely die: Chap. 14.28. 1 Cor. 10.5, 6.   

CHAP. XXVII.  
The ARGUMENT.  
The Request of the Daughters of Zelophehad. The Law concerning Inheritances thereupon. Joshua is appointed to succeed Moses, upon the notice he received of his Death.  
1. THen came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.  
2. And they stood before Moses, and before Eleazar the priest, and before the princes, and all the congregation, by the door of the tabernacle of the congregation, saying,  
3. Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own sin, and had no sons.  
4. Why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore a possession among the brethren of our father.  
5. And Moses brought their cause before the LORD.  
6. And the LORD spoke unto Moses, saying,  
7. The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them.  
8. And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, than ye shall cause his inheritance to pass unto his daughter.  
9 And if he have no daughter, than ye shall give his inheritance unto his brethren.  
10. And if he have no brethren, than ye shall give his inheritance unto his father's brethren.  
11. And if his father have no brethren, than ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgement, as the LORD commanded Moses.  
12. And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.  
13. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.  
14. For ye rebelled against my commandment (in the desert of Zin, in the strife of the congregation) to sanctify me at the water, before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin.  
15. And Moses spoke unto the LORD, saying,  
16. Let the LORD, the God of the spirits of all flesh, set a man over the congregation;  
17. Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.  
18. And the LORD said unto Moses, Take thee Joshua the son of N●●, a man in whom is the spirit, and lay thine hand upon him.  
19 And set him before Eleazar the priest, and before all the congregation: and give him a charge in their sight.  
20. And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient.  
21. And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgement of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.  
22. And Moses did as the LORD commanded him: and he took Joshua and set him before Eleazar the priest, and before all the congregation.  
23. And he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses.  
1. ZElophehad: Ch. 26.13. Josh. 17.3.  
3. Died: Chap. 14.35. and 26.64, 65. Korah: Chap. 16. In his own sin: i. e. Not as a Ringleader of any Rebellion or Sedition, or as a more notorious Sinner than other Men, but as a common and ordinary Sinner, to whom yet Death is due.  
4. Done away: Heb. Diminished. Their Father being no notorious Sinner, his Children might well plead for an Inheritance, which these Women had a fair occasion to do, in their Father's right, at this time, because the Sum of the People was just now taken in order to the dividing the Land among them, chap. 26.53.  
5. Brought their cause before the LORD: That is, He enquired of God in this matter, and to that purpose, it is probable, he went into the Tabernacle. See chap. 7.89. and Exod. 25.22.  
9 Unto his brethren: That is, Upon supposition that his Father be dead: For if his Father be alive, the Inheritance (as the Jews say with great probability) returns to him, and comes not to his Brethren first, (excepting only where the Widow of the deceased is married to a surviving Brother,) as may be collected from v. 10, 11. The Father is supposed to be dead, (v. 10.) it being very improbable otherwise that his Brethren should rather inherit than he, especially when it is provided that the Inheritance should pass to him that is next of the Family of him who is deceased, (v. 11.) And that the Brethren's claim is from the Father, as they were his Children, rather than as the Brethren of the deceased; [vid. Selden. de Success. cap. XI.]  
12. Get thee up: Deut. 32.49. Into this mount Abarim: There were a Tract of Mountains so called in the Plains of Moab, ch. 33.47. This Mountain was called Nebo, Deut. 32.49. And they are called Abarim, it is like, because they were near the passage which was over Jordan, as the Hebrew word intimates.  
13. Aaron: Chap. 20.24.  
14. Rebelled: Ch. 20.24. See the Notes on ch. 20.12. Water: Exod. 17.7.  
17. Which may go out before them, and which may go in before them: i. e. Which may rule and govern them in War and Peace, and lead them as a Shepherd doth his Flock, Deut. 28.6. When Moses expressed his unfitness for Government, he says, I can no more go out and come in, Deut. 31.2. See Psal. 121.8.  
18. Spirit: i. e. The Spirit of God enabling him for his great Office. He was in this a Type of Jesus Christ, Joh. 3.34. with Isa. 11.2. Lay thine hand upon him: i. e. By that Rite set him apart to his Office. See Numb. 8.10. This laying on of Hands (see v. 23.) was followed with increase of Gifts from God. And Joshua the son of Nun was full of the spirit of Wisdom; for Moses had laid his hands upon him, Deut. 34.9.  
20. And thou shalt put some of thine honour upon him: i. e. Thou shalt not treat him barely as a Servant, but admit him forthwith as a Partner in the Government, as becomes him who is the Elect Judge or Ruler of his People.  
21. Ask counsel: viz. In weighty and important Matters. After the judgement of Vrim: Exod. 28.30.   

CHAP. XXVIII.  
The ARGUMENT.  
Of the daily or continual Burnt-offering. Of the additional Sacrifice on the Sabbath-day. Of that of the New Moons. Of that of the Passeover and Feast of Unleavened Bread. Of that of the Feast of Weeks.  
1. AND the LORD spoke unto Moses, saying,  
2. Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season.  
3. And thou shalt say unto them, This is the offering made by fire which ye shall offer unto the LORD; two lambs of the first year without spot day by day for a continual burnt-offering.  
4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even;  
5. And a tenth part of an ephah of flour for a meat-offering, mingled with the fourth part of an hin of beaten oil.  
6. It is a continual burnt-offering which was ordained in mount Sinai for a sweet savour, a sacrifice made by fire unto the LORD.  
7. And the drink-offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the LORD for a drink-offering.  
8. And the other lamb shalt thou offer at even: as the meat-offering of the morning, and as the drink-offering thereof thou shalt offer it, a sacrifice made by fire of a sweet savour unto the LORD.  
9 And on the sabbath-day, two lambs of the first year without spot, and two tenth-deals of flour for a meat-offering mingled with oil, and the drink-offering thereof.  
10. This is the burnt-offering of every sabbath, beside the continual burnt-offering, and his drink-offering.  
11. And in the beginnings of your months ye shall offer a burnt-offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot.  
12. And three tenth-deals of flour for a meat-offering mingled with oil, for one bullock, and two tenth-deals of flour for a meat-offering mingled with oil, for one ram.  
13. And a several tenth-deal of flour mingled with oil for a meat-offering, unto one lamb, for a burnt-offering of a sweet savour, a sacrifice made by fire unto the LORD.  
14. And their drink-offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb; this is the burnt-offering of every month throughout the months of the year.  
15. And one kid of the goats for a sin-offering unto the LORD shall be offered, besides the continual burnt-offering, and his drink-offering.  
16. And in the fourteenth day of the first month is the  of the LORD.  
17. And in the fifteenth day of this month is the feast: seven days shall unleavened bread be eaten.  
18. In the first day shall be an holy convocation: ye shall do no manner of servile work therein.  
19 But ye shall offer a sacrifice made by fire for a burnt-offering unto the LORD; two young bullocks, and one ram, and seven lambs of the first year: they shall be unto you without blemish.  
20. And their meat-offering shall be of flour mingled with oil: three tenth-deals shall ye offer for a bullock, and two tenth-deals for a ram.  
21. A several tenth-deal shalt thou offer for every lamb, throughout the seven lambs.  
22. And one goat for a sin-offering, to make an atonement for you.  
23. Ye shall offer these beside the burnt-offering in the morning, which is for a continual burnt-offering.  
24. After this manner ye shall offer daily throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the LORD: it shall be offered beside the continual burnt-offering, and his drink-offering.  
25. And on the seventh day ye shall have an holy convocation; ye shall do no servile work.  
26. Also in the day of the first-fruits, when ye bring a new meat-offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work.  
27. But ye shall offer the burnt-offering for a sweet savour unto the LORD; two young bullocks, one ram, seven lambs of the first year:  
28. And their meat-offering of flour mingled with oil, three tenth-deals unto one bullock, two tenth-deals unto one ram,  
29. A several tenth-deal unto one lamb, throughout the seven lambs:  
30. And one kid of the goats, to make an atonement for you.  
31. Ye shall offer them besides the continual burnt-offering, and his meat-offering (they shall be unto you without blemish) and their drink-offerings.  
2. Command, etc. Moses, having numbered the new Generation of Men that were to inherit the Land, and received warning of his own death, is commanded to put them in mind of the Ordinances which they were obliged to observe in that Land, Psal. 105.44, 45. And the rather, because in their Journeys in the Wilderness they had not practised according to the Rites and Laws which they had received, Deut. 12.8. A sweet savour unto me: Heb. A savour of my rest.  
3. This is, etc. Exod. 29.38. Day by day: Heb. In a day.  
4. At even: Heb. Between the two Evenings. See the Note on Exod. 12.6.  
5. A tenth part of an ephah: i. e. An Omer. See the Note upon Exod. 16.36. Meat-offering: Levit. 2.1. Hin: See Exod. 29.40. with the Note upon that place.  
6. Ordained in mount Sinai: They are referred to the first Institution. See Exod. 29.38.  
7. In the holy place: i. e. On the Altar which stood in the Sanctuary or Holy place.  
9 On the sabbath-day: The following Offering was additional, beside the daily Offering, as appears from v. 10.  
15. One kid: See Numb. 15.24. Unto the LORD: And not unto the Moon.  
16. And in the fourteenth, etc. Exod. 12.18. Levit. 23.5.  
17. Feast: That is, the Feast of Unleavened Bread, as appears from the following words, and from Levit. 23.6.  
18. First day: Levit. 23.7.  
19 Two young bullocks, etc. See the Note upon Deut. 16.2.  
23. In the morning: By no means excluding that of the Evening. See v. 3, 4. The Morning is only named, because then the Solemnity began.  
26. Day of the first-fruits: That is, the Feast of Pentecost.  
27. Two young bullocks: Besides what is required, Levit. 23.18. compare v. 11. with ch. 29.2, 6.   

CHAP. XXIX.  
The ARGUMENT.  
Of the Feast of Trumpets. Of the Day of Expiation. Of the Feast of Tabernacles; And of the several Offerings belonging to these Solemnities.  
1. AND in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.  
2. And ye shall offer a burnt-offering for a sweet savour unto the LORD, one young bullock, one ram, and seven lambs of the first year without blemish,  
3. And their meat-offering shall be of flour mingled with oil, three tenth-deals for a bullock, and two tenth-deals for a ram,  
4. And one tenth-deal for one lamb, throughout the seven lambs:  
5. And one kid of the goats for a sin-offering, to make an atonement for you.  
6. Beside the burnt-offering of the month, and his meat-offering, and the daily burnt-offering, and his meat-offering, and their drink-offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the LORD.  
7. And ye shall have on the tenth day of this seventh month an holy convocation: and ye shall afflict your souls; ye shall not do any work therein.  
8. But ye shall offer a burnt-offering unto the LORD for a sweet savour, one young bullock, one ram, and seven lambs of the first year, they shall be unto you without blemish:  
9 And their meat-offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth-deals to one ram,  
10. A several tenth-deal for one lamb, throughout the seven lambs:  
11. One kid of the goats for a sin-offering, beside the sin-offering of atonement, and the continual burnt-offering, and the meat-offering of it, and their drink-offerings.  
12. And on the fifteenth day of the seventh month, ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days.  
13. And ye shall offer a burnt-offering, a sacrifice made by fire, of a sweet savour unto the LORD; thirteen young bullocks, two rams, and fourteen lambs of the first year: they shall be without blemish.  
14. And their meat-offering shall be of flour mingled with oil, three tenth-deals unto every bullock of the thirteen bullocks, two tenth-deals to each ram of the two rams,  
15. And a several tenth-deal to each lamb of the fourteen lambs:  
16. And one kid of the goats for a sin-offering, beside the continual burnt-offering, his meat-offering, and his drink-offering.  
17. And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot.  
18. And their meat-offering, and their drink-offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner.  
19 And one kid of the goats for a sin-offering, beside the continual burnt-offering, and the meat-offering thereof, and their drink offerings.  
20. And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish:  
21. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:  
22. And one goat for a sin-offering, beside the continual burnt-offering, and his meat-offering, and his drink-offering.  
23. And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish:  
24. Their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:  
25. And one kid of the goats for a sin-offering, beside the continual burnt-offering, his meat-offering, and his drink-offering.  
26. And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot:  
27. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:  
28. And one goat for a sin-offering, beside the continual burnt-offering, and his meat-offering, and his drink-offering.  
29. And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish:  
30. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:  
31. And one goat for a sin-offering, beside tie continual burnt-offering, his meat-offering, and his drink-offering.  
32. And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish:  
33. And their meat-offering, and their drink-offerings, for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner:  
34. And one goat for a sin-offering, beside the continual burnt-offering, his meat-offering, and his drink-offering.  
35. On the eighth day ye shall have a solemn assembly: ye shall do ●o servile work therein.  
36. But ye shall offer a burnt-offering, a sacrifice made by fire, of a sweet savour unto the LORD; one bullock, one ram, seven lambs of the first year without blemish:  
37. Their meat-offering, and their drink-offerings, for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner:  
38. And one goat for a sin-offering, beside the continual burnt-offering, and his meat-offering, and his drink-offering.  
39 These things ye shall do unto the LORD in your set feasts, besides your vows, and your free-will-offerings, for your burnt-offerings, and for your meat-offerings, and for your drink-offerings, and for your peace-offerings.  
40. And Moses told the children of Israel, according to all that the LORD commanded Moses.  
1. IN the seventh month: viz. From that month in which the Passeover was kept, which was constituted the first month of the Ecclesiastical year, Exod. 12.2. See the Note on that place. It is a day: Levit. 23.24.  
2. One young bullock, etc. This Offering was to be over and above the additional Offering which belonged to this day, as it was the first day of a month, when they were obliged to offer two Bullocks, ch. 28.11. with v. 6. of this Chapter. The seeming difference between Levit. 23.18. and Numb. 28.27. may hence be fairly reconciled; For the two Bullocks, one Ram, and seven Lambs, which were required at the Pentecost, or Feast of Weeks, (Numb. 28.27.) were to be added to the seven Lambs, one Bullock, and two Rams, which were to be offered with the Bread, (Levit. 23.18.)  
6. Beside: See chap. 28.3. and verse 11.  
7. Ye shall have: Levit. 16.29. and 23.27.  
11. Beside the sin-offering of atonement: Of which see Levit. 16.9, 30.  
12. A feast: That is, the Feast of Tabernacles, Levit. 23.34. which was kept at the close of their Vintage and Harvest, Deut. 16.13. This being a time of Leisure, and of Plenty, God thought fit to oblige the Israelites to a long attendance, and a greater number of Sacrifices than he required at the other Festivals.  
17. Twelve: Here is an abatement of one Bullock for each of the seven days, out of that number which they were obliged to offer on that which went before.  
35. Solemn assembly: Levit. 23.36.  
36. One bullock: Though the day were solemn, and the great day of the Feast (Joh. 7.37.) yet were the Sacrifices fewer than of the Seventh Day by six Bullocks and one Ram. And this, together with the gradual declining of the Sacrifices appointed in this Feast, do fairly mind us of the invalidity of Legal Sacrifices.  
39 Do: Or, Offer. Beside: The Offerings mentioned before were fixed and stated for every Day, Week, Month, or Year, at certain times; those which follow here were more uncertain upon Emergencies, or Voluntary Devotion, and Inclination of them who were disposed.   

CHAP. XXX.  
The ARGUMENT.  
Vows and Oaths are to be made good. Of the Vow of a Virgin, of a Wife, and of a Widow, or divorced Woman.  
1. AND Moses spoke unto the heads of the tribes, concerning the children of Israel, saying, This is the thing which the LORD hath commanded,  
2. If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.  
3. If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father's house in her youth;  
4. And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul, shall stand.  
5. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her.  
6. And if she had at all an husband when she vowed, or uttered aught out of her lips, wherewith she bond her soul;  
7. And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bond her soul, shall stand.  
8. But if her husband disallow her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bond her soul, of none effect: and the LORD shall forgive her.  
9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.  
10. And if she vowed in her husband's house, or bound her soul by a bond with an oath;  
11. And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she hound her soul, shall stand.  
12. But if her husband hath utterly made them void on the day he heard them; than whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void, and the LORD shall forgive her.  
13. Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.  
14. But if her husband altogether hold his peace at her, from day to day: then he establisheth all her vows, or all her bonds which are upon her: he confirmeth them because he held his peace at her, in the day that he heard them.  
15. But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.  
16. These are the statutes which the LORD commanded Moses between a man and his wife, between the father and his daughter being yet in her youth in her father's house.  
1. UNto the heads of the tribes: Who were to impart it to the rest of the People whom it concerned.  
2. A man: This denotes both the Sex (as appears from v. 3.) and a competent age. Vow a vow unto the LORD: i. e. Make a Religious Promise unto the lord Swear an oath, etc. i. e. Confirm his Vow with an Oath, by calling God to witness. Break: Heb. Profane. He shall do, etc. Provided what he vows be a lawful thing, Mark 6.23.  
3. A woman: Who is in Subjection, as appears from what follows: And therefore the Law extends to other Subjects, who are not to dispose of themselves without the consent of their just Superiors. A Woman is named because she is most subject. Being in her father's house in her youth: That is, Being in the Family, and under the Government of her Father, and not disposed of in Marriage. See v. 6, 9  
5. In the day that he heareth: i. e. Forthwith after it is come to his knowledge. See v. 8, 9, 14, 15. Shall forgive her: Or, Will forgive her; i. e. Will not impute her not performing such a Vow unto her.  
6. She vowed: Heb. Her vows were upon her.  
9 Every vow 〈◊〉 widow: i. e. Every Vow made in her Widowhood, and when she had power to dispose of herself and Actions.  
10. And if she vowed in her husband's house: i. e. If she that is now a Widow, or divorced, did make her Vow during her Husband's life, or before she was divorced from him: This sense which is very natural distinguisheth this Law from that in the sixth Verse.  
11. All her vows shall stand: Those Vows which she then made shall oblige her in her Widowhood.  
13. To afflict the soul: Such are Vows of Fasting or Abstinence, Levit. 16.29.  
15. But if he shall any ways make them void, etc. i. e. If the Husband, after he hath by his silence established the Vow of his Wife, shall by his Power and Authority over her, hinder her from performing such a Vow, the sin in this case shall not be imputed to the Wife (who was ready to perform her Vow) but to her Husband who restrained her.   

CHAP. XXXI.  
The ARGUMENT.  
The Israelites overcome the Midianites, and slay Balaam. They saved the Women alive, at which Moses is offended, and commands them what they shall do with them, and also to purify themselves. Of dividing the Prey, and of the Lord's Tribute out of it.  
1. AND the LORD spoke unto Moses, saying,  
2. Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people.  
3. And Moses spoke unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian.  
4. Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war.  
5. So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.  
6. And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand.  
7. And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males.  
8. And they slew the kings of Midian, beside the rest of them that were slain: namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; Balaam also the son of Beor they slew with the sword.  
9 And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their , and all their flocks, and all their goods.  
10. And they burned all their cities wherein they dwelled, and all their goodly castles with fire:  
11. And they took all the spoil, and all the prey, both of men and of beasts.  
12. And they brought the captives, and the prey, and the spoil unto Moses and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.  
13. And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.  
14. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds; which came from the battle.  
15. And Moses said unto them, Have ye saved all the women alive?  
16. Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.  
17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.  
18. But all the women-childrens that have not known a man by lying with him, keep alive for yourselves.  
19 And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives, on the third day, and on the seventh day.  
20. And purify all your raiment, and all that is made of skins, and all work of goat's- hair, and all things made of wood.  
21. And Eleazar the priest said unto the men of war, which went to the battle, This is the ordinance of the law which the LORD commanded Moses;  
22. Only the gold, and the silver, the brass, the iron, the tin, and the lead,  
23. Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire, ye shall make go through the water.  
24. And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp.  
25. And the LORD spoke unto Moses, saying,  
26. Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation.  
27. And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation.  
28. And levy a tribute unto the LORD of the men of war, which went out to battle: one soul of five hundred, both of the persons, and of the beefs, and of the asses, and of the sheep.  
29. Take it of their half, and give it unto Eleazar the priest, for an heave-offering of the LORD.  
30. And of the children of Israel's half, thou shalt take one portion of fifty, of the persons, of the beefs, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the LORD.  
31. And Moses and Eleazar the priest did as the LORD commanded Moses.  
32. And the booty being the rest of the prey which the men of war had caught, was six hundred thousand, and seventy thousand, and five thousand sheep.  
33. And threescore and twelve thousand beefs,  
34. And threescore and one thousand asses,  
35. And thirty and two thousand persons in all, of women that had not known man by lying with him.  
36. And the half which was the portion of them that went out to war, was in number three hundred thousand and seven and thirty thousand and five hundred sheep;  
37. And the LORD's tribute of the sheep was six hundred and threescore and fifteen.  
38. And the beefs were thirty and six thousand, of which the LORD's tribute was threescore and twelve.  
39 And the asses were thirty thousand and five hundred, of which the LORD's tribute was threescore and one.  
40. And the persons were sixteen thousand, of which the LORD's tribute was thirty and two persons.  
41. And Moses gave the tribute which was the LORD's heave-offering, unto Eleazar the priest, as the LORD commanded Moses.  
42. And of the children of Israel's half, which Moses divided from the men that warred,  
43. (Now the half that pertained unto the congregation, was three hundred thousand and thirty thousand and seven thousand and five hundred sheep,  
44. And thirty and six thousand beefs,  
45. And thirty thousand asses and five hundred,  
46. And sixteen thousand persons)  
47. Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the LORD; as the LORD commanded Moses.  
48. And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses:  
49. And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us.  
50. We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD.  
51. And Moses and Eleazar the priest took the gold of them, even all wrought jewels.  
52. And all the gold of the offering that they offered up to the LORD, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels.  
53. (For the men of war had taken spoil, every man for himself)  
54. And Moses and Eleazar the priest took the gold of the captains of thousands, and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the LORD.  
2. Avenge the children of Israel: Ch. 25.17. Moses is commanded here to avenge the Israelites, but (v. 3.) he requires the People to avenge the Lord. The Midianites had brought destruction upon the People of Israel, and had drawn them from God into Idolatry, and upon both these accounts were obnoxious, as offenders against God, and Israel. See ch. 25. v. 15, 17, 18. Be gathered: Ch. 27.13.  
4. Of every tribe a thousand: Heb. A thousand of a tribe, a thousand of a tribe.  
5. Twelve thousand: The Levites were excused. See the Note on ch. 1.47.  
6. Phinehas: A Man of great Zeal, and fit to excite and move the People: See ch. 25. But it by no means appears, that he went as Commander, but as a Priest to direct the People, and to awaken them to their Duty, and to that purpose he is provided with the Holy Instruments (or Vrim and Thummim, 1 Sam. 30.7.) and the Trumpets, ch. 10.9.  
8. Evi: Josh. 13.21. These were Dukes during the life of Sihon, and afterward Kings. Zur: The Father of Cozbi, ch. 25.15.  
10. Burnt: This they did not only to prevent their own taking up their Rest there, but to prevent others from settling in those strong places.  
14. Battle: Heb. Host of war.  
16. These caused: Chap. 25.2. The Women were greatly Criminal; and though the Daughters of Moab only are mentioned (ch. 25.1.) yet they of Midian are to be included. Compare ch. 25.6. and v. 17, 18. Counsel: 2 Pet. 2.15. See the Note on ch. 24.14.  
17. Kill: Judg. 21.11. That hath known man: i. e. That is Adult and Marriageable. This seems to be the sense of the words, as this Precept is distinct from that which goes just before, and opposed to that which immediately follows v. 18. Him: Heb. A male.  
18. For yourselves: For your own use and service, or to sell as Slaves.  
19 Whosoever hath touched: Ch. 19.11, etc. Purify: According to the Law in that case made and provided, ch. 19  
20. That is made of skins: Heb. Instrument or vessel of skins.  
22. Only the gold, etc. Which was not provided for in the Law given Num. 19  
26. That was taken: Heb. Of the captivity. Of man and of beast: The Prey taken of the Midianites was of three kinds, viz. of Persons, v. 18. of Beasts, v. 32, 33, etc. and of Movables, v. 22, and v. 50. The two first of these were divided among the Warriors and the Congregation, the last were left in the Hands of those who went out to Battle, v. 48, 50.  
27. Two parts: That is, Two equal parts, as appears from what follows. Those who went out to Battle, for their pains and hazard, have as great a share as the Congregation which stayed at home, though they were but about the fiftieth part of them.  
28. One soul of five hundred: Or, One of five hundred. This is but the tenth part of what was taken out of the other Moiety belonging to the Congregation: This being taken for the Priests, the other for the Levites. Now as the Levites were far the greater number, so the same proportion is observed here as in the Tithes, where the Priests received but one tenth of what was paid to the Levites.  
30. One portion of fifty: The Congregation not having hazarded their lives are enjoined to part with ten times as much as those who went to the Battle, and in such a proportion as the number of them that went to Battle held to the whole Congregation, which was about the fiftieth part. For that is the proportion between the 12000 Men of War and the whole Congregation, which made up the number of 600000 and upwards, ch. 26. Flocks: Or, Goats.  
32. The rest of the prey: i. e. That remained after they had killed the Males and the adult Women, v. 17. and possibly eaten some of the  also.  
37. Six hundred, etc. Which is exactly the proportion, of one in five hundred, enjoined v. 28. See the Note there.  
49. Charge: Heb. Hand.  
50. Gotten: Heb. Found. To make an atonement: For they had sinned, as appears from v. 14.  
52. Offering: Heb. Heave-offering.  
53. For himself: See the Note on v. 26.  
54. A memorial: A Memorial at once of God's Mercy in preserving their number entire, and of their Gratitude and Piety in offering up their Tribute of Praise.   

CHAP. XXXII.  
The ARGUMENT.  
The Reubenites and Gadites desire their Inheritance on that side of Jordan. Moses is displeased with their Request. They offer Conditions, whereupon their Request is granted.  
1. NOW the children of Reuben and the children of Gad had a very great multitude of : and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for ;  
2. The children of Gad, and the children of Reuben, came and spoke unto Moses; and to Eleazar the priest, and unto the princes of the congregation, saying,  
3. Ataroth, and Dibon, and Jazer, and Nimrab, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon;  
4. Even the country which the LORD smote before the congregation of Israel, is a land for , and thy servants have .  
5. Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan.  
6. And Moses said unto the children of Gad, and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?  
7. And wherefore discourage ye the heart of the children of Israel, from going over into the land which the LORD hath given them?  
8. Thus did your fathers, when I sent them from Kadesh-barnea to see the land.  
9 For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the LORD had given them.  
10. And the LORD's anger was kindled the same time, and he swore, saying,  
11. Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I swore unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me:  
12. Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD.  
13. And the LORD's anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the LORD was consumed.  
14. And behold, ye are risen up in your father's stead, an increase of sinful men, to augment yet the fierce anger of the LORD toward Israel.  
15. For if ye turn away from after him, he will yet again leave them in the wilderness, and ye shall destroy all this people.  
16. And they came near unto him, and said, We will build sheepfolds here for our , and cities for our little ones.  
17. But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities, because of the inhabitants of the land.  
18. We will not return unto our houses, until the children of Israel have inherited every man his inheritance:  
19 For we will not inherit with them on yonder side Jordan, or forward; because our inheritance is fallen to us on this side Jordan eastward.  
20. And Moses said unto them, If ye will do this thing, if ye will go armed before the LORD to war,  
21. And will go all of you armed over Jordan before the LORD, until he hath driven out his enemies from before him.  
22. And the land be subdued before the LORD: then afterward ye shall return, and be guiltless before the LORD, and before Israel; and this land shall be your possession before the LORD.  
23. But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.  
24. Build ye cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth.  
25. And the children of Gad, and the children of Reuben spoke unto Moses, saying, Thy servants will do as my lord commandeth.  
26. Our little ones, our wives, our flocks, and all our , shall be there in the cities of Gilead.  
27. But thy servants will pass over, every man armed for war, before the LORD to battle, as my lord saith.  
28. So concerning them Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel:  
29. And Moses said unto them, If the children of Gad, and the children of Reuben will pass with you over Jordan, every man armed to battle before the LORD, and the land shall be subdued before you; than ye shall give them the land of Gilead for a possession.  
30. But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan.  
31. And the children of Gad, and the children of Reuben answered, saying, As the LORD hath said unto thy servants, so will we do.  
32. We will pass over armed before the LORD unto the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.  
33. And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land with the cities thereof, in the coasts, even the cities of the country round about.  
34. And the children of Gad built Dibon, and Ataroth, and Aroer,  
35. And Atroth, Shophan, and Jaazer, and Jogbehah,  
36. And Bethnimrah, and Beth-haran, fenced cities: and folds for sheep.  
37. And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim,  
38. And Nebo, and Baalmeon, (their names being changed) and Shibmah: and gave other names unto the cities which they builded.  
39 And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it.  
40. And Moses gave Gilead unto Machir the son of Manasseh; and he dwelled therein.  
41. And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair.  
42. And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name.  
1. JAzer: The Name of a place taken from the Amorites, ch. 21.32. Gilead: A place famous for Pasture, divided to the Reubenites and Gadites, and the half Tribe of Manasseh, Deut. 3.12, 13. with Jer. 50.19. and Micah 7.14.  
3. Nimrah: This place is called Bethnimrah, v. 36. It is usual among the Hebrews, in the names of places to cut off the former part. Thus Jerusalem is sometimes called Salem (Psal. 76.2.) and Shittim is put for Abel-Shittim (ch. 25.1. with ch. 33.49.) and Lehi for Ramath-Lehi, Judg. 15.17, 19  
7. Discourage: Heb. Break.  
8. Thus did your fathers: That is, They did discourage the Congregation. See ch. 13.31, 32.  
9 When: Chap. 13.24.  
11. From twenty: Chap. 14.28, 29. Wholly followed me: Heb. Fulfilled after me.  
12. The Kenezite: He was so called from Kenaz, 1 Chron. 4.13, 15. compared with Josh. 15.17.  
17. Because of the inhabitants: i e. Lest they should destroy them.  
20. Moses: Josh. 1.13. Before the LORD: i. e. Before the Ark, which was the Symbol of the Lord's Presence. And this they did when the Congregation passed over Jordan, before the Ark passed over, (Josh. 4.11.) it being expressly said, that the Children of Reuben and Gad, and half the Tribe of Manasseh, passed over armed before the children of Israel, (v. 12.) and that about forty thousand prepared for war, passed over before the Lord unto battle, (v. 13.)  
22. Shall be your possession before the LORD: i. e. You shall possess it with the Lord's approbation and leave.  
23. Your sin will find you out: i. e. You shall be punished for your Disobedience: Or, as the Greek hath it, Ye shall know your sin when Evils overtake you.  
27. But thy servants: Josh. 4.12.  
33. Moses gave: Deut. 3.12. Josh. 13.8. and 22.4. And unto half the tribe of Manasseh: These are added by Moses, there being more Land here than what was needful for the Children of Gad and Reuben. And the reason why he gave it to the Children of Manasseh, was, because they had dispossessed the Amorite, and had thereupon a fairer pretence. See v. 39 and compare it with Josh. 17.1.  
34. Built: Or, repaired and fortified.  
38. Their names being changed: They were changed upon the Conquest, and probably upon the account of the Idolatry which their old Names were the Memorials of: This may be presumed of Nebo and Baalmeon. Baal, or Bel, was the name of an Idol, and so was Nebo also. Bel boweth down, Nebo stoopeth, says the Prophet, Isa. 46.1. Gave other names unto the cities: Heb. They called by names the names of the cities.  
39 Machir: Gen. 50.23.  
40. Gilead unto Machir: i. e. He gave half Mount Gilead to the Posterity of Machir, Deut. 3.12, 13. See v. 39  
41. Jair the son of Manasseh: Deut. 3.14. Jair was by his Mother's side of the Posterity of Manasseh, 1 Chron. 2.21, 22.   

CHAP. XXIII.  
The ARGUMENT.  
The several Removes or Journeys of the Israelites. They are Commanded to destroy the Inhabitants of Canaan, and their Monuments of Idolatry, under a severe Penalty.  
1. THese are the journeys of the children of Israel, which went forth out of the land of Egypt, with their armies, under the hand of Moses and Aaron.  
2. And Moses wrote their go out according to their journeys, by the commandment of the LORD: and these are their journeys according to their go out.  
3. And they departed from Ramese in the first month, on the fifteenth day of the first month, on the morrow after the , the children of Israel went out with an high hand in the sight of all the Egyptians.  
4. (For the Egyptians buried all their firstborn, which the LORD had smitten among them: upon their gods also the LORD executed judgements.)  
5. And the children of Israel removed from Ramese, and pitched in Succoth.  
6. And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness.  
7. And they removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol.  
8. And they departed from before Pihahiroth, and passed through the midst of the sea, into the wilderness, and went three days journey in the wilderness of Etham, and pitched in Marah.  
9 And they removed from Marab, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm-trees; and they pitched there.  
10. And they removed from Elim, and encamped by the Red-sea.  
11. And they removed from the Red-sea, and encamped in the wilderness of Sin.  
12. And they took their journey out of the wilderness of Sin, and encamped in Dophkah.  
13. And they departed from Dophkah, and encamped in Alush.  
14. And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.  
15. And they departed from Rephidim, and pitched in the wilderness of Sinai.  
16. And they removed from the desert of Sinai, and pitched at Kibroth-hattaavah.  
17. And they departed from Kibroth-hattaavah, and encamped at Hazeroth.  
18. And they departed from Hazeroth, and pitched in Rithmah.  
19 And they departed from Rithmah, and pitched at Rimmon-parez.  
20. And they departed from Rimmon-parez, and pitched in Libnah.  
21. And they removed from Libnah, and pitched at Rissah.  
22. And they journeyed from Rissah, and pitched in Kehelathah.  
23. And they went from Kebelatbab, and pitched in mount Shapher.  
24. And they removed from mount Shapher, and encamped in Haradah.  
25. And they removed from Haradah, and pitched in Makheloth.  
26. And they removed from Makheloth, and encamped at Tahath.  
27. And they departed from Tahath, and pitched at Tarah.  
28. And they removed from Tarah, and pitched in Mithcah.  
29. And they went from Mithcah, and pitched in Hashmonah.  
30. And they departed from Hashmonah, and encamped at Moseroth.  
31. And they departed from Moseroth, and pitched in Bene-jaakan.  
32. And they removed from Bene-jaakan, and encamped at Horhagidgad.  
33. And they went from Horhagidgad, and pitched in Jotbathah.  
34. And they removed from Jotbathah, and encamped at Ebronah.  
35. And they departed from Ebronah, and encamped at Ezion-gaber.  
36. And they removed from Ezion-gaber, and pitched in the wilderness of Zin, which is Kadesh.  
37. And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.  
38. And Aaron the priest went up into mount Hor, at the commandment of the LORD, and died there in the fortieth year, after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.  
39 And Aaron was an hundred and twenty and three years old, when he died in mount Hor.  
40. And king Arad the Canaanite (which dwelled in the south, in the land of Canaan) heard of the coming of the children of Israel.  
41. And they departed from mount Hor, and pitched in Zalmonah.  
42. And they departed from Zalmonah, and pitched in Punon.  
43. And they departed from Punon, and pitched in Oboth.  
44. And they departed from Oboth, and pitched in Ije-abarim, in the border of Moab.  
45. And they departed from Limb, and pitched in Dibon-gad.  
46. And they removed from Dibon-gad, and encamped in Almon-diblathaim.  
47. And they removed from Almon-diblathaim, and pitched in the mountains of Abarim, before Nebo.  
48. And they departed from the mountains of Abarim, and pitched in the plains of Moab, by Jordan near Jericho.  
49. And they pitched by Jordan from Beth-jesimoth, even unto Abelshittim, in the plains of Moab.  
50. And the LORD spoke unto Moses, in the plains of Moab, by Jordan near Jericho, saying,  
51. Speak unto the children of Israel, and say unto them, When ye are passed over Jordan, into the land of Canaan;  
52. Then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places.  
53. And ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it.  
54. And ye shall divide the land by lot, for an inheritance among your families, and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance; every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers, ye shall inherit.  
55. But if ye will not drive out the inhabitants of the land from before you: than it shall come to pass, that those which ye let remain of them, shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.  
56. Moreover, it shall come to pass, that I shall do unto you, as I thought to do unto them.  
2. By the Commandment of the LORD: These words may well refer both to their Journeying, which were directed by God (Exod. 13.21.14.2. Numb. 10.13.) and to Moses his description of them in this place, which tended to the rendering the History the more credible, and to perpetuate the Memory of God's miraculous Works, and special Providence.  
3. Departed from Rameses': Exod. 12.37. Here follows an account of Two and forty Mansions, reckoning Rameses', the place from whence they set forth, for one.  
4. Upon their Gods: See the Note upon Exod. 12.12.  
6. From Succoth: Exod. 13.20.  
8. Passed through: Exod. 15.22.  
9 Came unto Elim: Exod. 15.27.  
10. By the Red-sea: i. e. Upon the Shoar of it.  
11. Wilderness of Sin: Exod. 16.1.  
14. Rephidim: Exod. 17.1.  
15. Wilderness of Sinai: Exod. 19.1. Hither they came in the third month after they came out of Egypt, and stayed here near a year, viz. to the twentieth day of the second month of the following year, Numb. 10.11, 12.  
16. At Kibroth-hattaavah: i. e. The graves of lust. See ch. 11.34. This was in the Wilderness of Paran, ch. 10.12. and three days Journey from their last Mansion, v. 33.  
17. Encamped: Ch. 11.35.  
18. Rithmah: This place was likewise in the Wilderness of Paran, ch. 12.16. near Kadesh-Barnea, ch. 13.26.  
30. Encamped at Moseroth: Deut. 10.6. and the Note upon that place.  
31. Bene-jaakan: Called Beeroth of the children of Jaakan, Deut. 10.6. See the Note on ch. 32.3.  
32. Horhagidgad: Called Gudgodah, Deut. 10.7.  
33. Jotbathah: The same with Jotbath, Deut. 10.7.  
35. Ezion-gaber: This lay on the Shoar of the Red-sea, 1 King. 9.26.  
36. Wilderness of Zin: Chap. 20.1. Which is Kadesh: That is, it was at Kadesh where they pitched. There was a twofold Kadesh; viz. Kadesh-barnea, which was the fifteenth Mansion: (See verse 18.) and in the South part of Canaan, (chap. 34.4. Josh. 15.3.) and in the Wilderness of Paran, (chap. 12.16.) And Kadesh, in the Wilderness of Zin; of which mention is made here. This was upon the Borders of Edom, (chap. 20.14.) towards Ezion-gaber, and the Red-sea, (chap. 2.8.)  
37. Kadesh: Ch. 20.22. Mount Hor: See ch. 20.22, 23. the same with Mosera, Deut. 10.6. See the Note on that place.  
38. Aaron: Chap. 20.25. Deut. 32.50.  
40. King Arad: Chap. 21.1, etc.  
41. Hor: Chap. 21.4.  
44. Ije-abarim: Or, Heaps of Abarim. This is called Limb (being absolutely taken) verse 45.  
49. Abelshittim: Or, the Plains of Shittim. See chap. 25.1.  
51. When ye are: Deut. 7.2. Josh. 11, 12.  
52. All their pictures: All those Images and Representations upon what Material soever they were wrought, which were worshipped, or designed for such an use. See Deut. 16.22. with Levit. 26.1. High places: i e. All Groves or Chapels for Worship, which were generally in high places. See Deut. 12.2.  
54. Ye shall divide: Chap. 26.53. and the Note on verse 55. Give the more inheritance: Heb. Multiply his inheritance. Give the less inheritance: Heb. Diminish his inheritance.  
55. Pricks in your eyes, and thorns in your sides: Josh. 23.13. Judg. 2.3. i e. They shall torment and mischief you as Pricks and Thorns are wont to do.   

CHAP. XXXIV.  
The ARGUMENT.  
Of the Borders of the Land of Canaan. The Names of those Men who were to divide it.  
1. AND the LORD spoke unto Moses, saying,  
2. Command the children of Israel, and say unto them, When ye come into the land of Canaan (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof.)  
3. Then your south-quarter shall be from the wilderness of Zin, along by the coast of Edom, and your south-border shall be the out-most coast of the salt-sea eastward.  
4. And your border shall turn from the south to the ascent of Abrabbim, and pass on to Zin: and the going forth thereof shall be from the south to Kadesh-barnea, and shall go on to Hazar-addar, and pass on to Azmon.  
5. And the border shall fetch a compass from Azmon unto the river of Egypt, and the go out of it shall be at the sea.  
6. And as for the western-border, you shall even have the great sea for a border: this shall be your west-border.  
7. And this shall be your north-border; from the great sea, you shall point out for you mount Hor.  
8. From mount Hor ye shall point out your border unto the entrance of Hamath: and the go forth of the border shall be to Zedad.  
9 And the border shall go on to Ziphron; and the go out of it shall be at Hazar-enan: this shall be your north-border.  
10. And ye shall point out your east-border from Hazar-enan to Shepham.  
11. And the coast shall go down from Shepham to Riblah; on the east-side of Ain; and the border shall descend, and shall reach unto the side of the sea of Chinnereth eastward.  
12. And the border shall go down to Jordan, and the go out of it shall be at the salt-sea: This shall be your land with the coasts thereof round about.  
13. And Moses commanded the children of Israel, saying, This is the land which ye shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half-tribe.  
14. For the tribe of the children of Reuben, according to the house of their fathers, and the tribe of the children of Gad, according to the house of their fathers, have received their inheritance, and half the tribe of Manasseh have received their inheritance.  
15. The two tribes and the half-tribe have received their inheritance on this side Jordan near Jericho, eastward, toward the sunrising.  
16. And the LORD spoke unto Moses, saying,  
17. These are the names of the men which shall divide the land unto you: Eleazar the priest, and Joshua the son of Nun.  
18. And ye shall take one prince of every tribe, to divide the land by inheritance.  
19 And the names of the men are these: Of the tribe of Judah, Caleb the son of Jephunneh.  
20. And of the tribe of the children of Simeon, Shemuel the son of Ammihud.  
21. Of the tribe of Benjamin, Elidad the son of Chislon.  
22. And the prince of the tribe of the children of Dan, Bukki the son of Jogli.  
23. The prince of the children of Joseph, for the tribe of the children of Manasseh, Hanniel the son of Ephod.  
24. And the prince of the tribe of the children of Ephraim, Kemuel the son of Shiphtan.  
25. And the prince of the tribe of the children of Zebulun, Elizaphan the son of Parnach.  
26. And the prince of the tribe of the children of Issachar, Paltiel the son of Azzan.  
27. And the prince of the tribe of the children of Asher, Ahihud the son of Shelomi.  
28. And the prince of the tribe of the children of Naphtali, Pedahel the son of Ammihud.  
29. These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan.  
3. Your south-quarter: Josh. 15.1. In this Quarter fell the Lot of the Tribe of Judah. And the Land, which they were about to enter into, was thus set out, that they might know the bounds of their Conquest, and not think themselves at liberty to invade the Possessions of their Neighbours. Salt-sea: This is also called the Dead-sea, and is the Lake of Sodom. See the Note on Gen. 14.3.  
4. Kadesh-barnea: See the Note on ch. 33.36.  
5. Unto the river of Egypt: See Gen. 15.18. with the Note.  
6. The great sea: That is, the Sea called the Mediterranean.  
7. Mount Hor: Not the place where Aaron died, but a Mount in the Northern Coast of the Land, and perhaps Libanus, which was remarkable for its Eminence: The Vulgar renders it the highest Mountain.  
11. Side: Heb. Shoulder. Sea of Chinnereth: This is called the Lake of Genesareth, Luk. 5.1. and the Sea of Galilee, or of Tyberias, Joh. 6.1. A farther account of the Bounds of this Land, which did lie within Jordan, is to be had from the Book of Joshua.  
14. For the tribe: Chap. 52.33. Josh. 14.2, 3.  
17. Eleazar: Josh. 19.51.   

CHAP. XXXV.  
The ARGUMENT.  
Eight and forty Cities are appointed for the Levites. Of the Suburbs of those Cities. Of the Cities of Refuge. Of Manslaughter, and of Murder.  
1. AND the LORD spoke unto Moses in the plains of Moab, by Jordan near Jericho, saying,  
2. Command the children of Israel, that they give unto the Levites of the inheritance of their possession, cities to dwell in: and ye shall give also unto the Levites suburbs for the cities round about them.  
3. And the cities shall they have to dwell in, and the suburbs of them shall be for their , and for their goods, and for all their beasts.  
4. And the suburbs of the cities which ye shall give unto the Levites, shall reach from the wall of the city and outward, a thousand cubits round about.  
5. And ye shall measure from without the city on the east-side two thousand cubits, and on the southside two thousand cubits, and on the westside two thousand cubits, and on the north-side two thousand cubits: and the city shall be in the midst: this shall be to them the suburbs of the cities.  
6. And among the cities which ye shall give unto the Levites, there shall be six cities for refuge, which ye shall appoint for the , that he may flee thither: and to them ye shall add forty and two cities.  
7. So all the cities which ye shall give to the Levites, shall be forty and eight cities: them shall ye give with their suburbs.  
8. And the cities which ye shall give, shall be of the possession of the children of Israel: from them that have many, ye shall give many; but from them that have few, ye shall give few; every one shall give of his cities unto the Levites, according to his inheritance which he inheriteth.  
9 And the LORD spoke unto Moses, saying,  
10. Speak unto the children of Israel, and say unto them, When ye be come over Jordan, into the land of Canaan:  
11. Then ye shall appoint you cities, to be cities of refuge for you; that the slayer may flee thither which killeth any person at unawares.  
12. And they shall be unto you cities for refuge from the avenger; that the  die not, until be stand before the congregation in judgement.  
13. And of these cities which ye shall give, six cities shall ye have for refuge.  
14. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge.  
15. These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares, may flee thither.  
16. And if he smite him with an instrument of iron (so that he die) he is a murderer: the murderer shall surely be put to death.  
17. And if he smite him with throwing a stone (wherewith he may die) and he die, he is a murderer: the murderer shall surely be put to death.  
18. Or if he smite him with an hand-weapon of wood (wherewith he may die) and he die, he is a murderer: the murderer shall surely be put to death.  
19 The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.  
20. But if he thrust him of hatred, or hurl at him by laying of ●●it, that he die;  
21. Or in enmity smite him with his hand, that he die: he that s●ote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.  
22. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait:  
23. Or with any stone wherewith a man may die, seeing him not, and cast it upon him that he die, and was not his enemy, neither sought his harm:  
24. Then the congregation shall judge between the slayer, and the revenger of blood, according to these judgements.  
25. And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the highpriest, which was anointed with the holy oil.  
26. But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled;  
27. And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood:  
28. Because he should have remained in the city of his refuge, until the death of the highpriest: but after the death of the highpriest, the slayer shall return into the land of his possession.  
29. So these things shall be for a statute of judgement unto you, throughout your generations in all your dwellings.  
30. Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person, to cause him to die.  
31. Moreover, ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.  
32. And ye shall take no satisfaction for him that it fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest.  
33. So ye shall not pollute the land wherein ye are? for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.  
34. Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell am●ng the children of Israel.  
2. Command: Josh. 21.2.  
4. A thousand cubits round about: The Greek Interpreters say two thousand: And this seems to agree best with what is said in the following Verse. But the difficulty which ariseth from comparing these words with verse 5. may be solved, without supposing any Error in the Hebrew Text in this place. For supposing One thousand Cubits in length from each side of the City to be the extent of its Suburbs, which is here affirmed, the Two thousand Cubits (v. 5.) is but the Measure of the breadth of the Suburbs on each quarter of the City; viz. On the East and South, and West and North-sides of it. Nor does it appear that the fifth Verse imports any more than the breadth of the several Sides, or extremities of the Suburbs.  
6. Six cities for refuge: Deut. 4.41. Josh. 20.2. and 21.3. These were for the relief of the , but not of the Murderer, verse 21. To them ye shall add: Heb. Above them ye shall give.  
8. He inheriteth: Heb. They inherit.  
10. When: Deut. 19.2. Josh. 20.2.  
11. Unawares: Heb. By Error: i. e. Without Malice or Design. See v. 20, 21.  
12. From the avenger: He is called The avenger of blood, v. 19 The Hebrew signifies a Redeemer, and, because the right of Redemption of Estates belonged to the nearest of the kindred, it imports such a Kinsman here. Until he stand before the Congregation: The City of Refuge protected the Innocent, and such as were not condemned, but it did not protect them from giving an account before the Judges: This they were obliged to do at their entrance into the City of Refuge, Josh. 20.4. or in the place where the fact was committed.  
15. For the stranger: Or, Proselyte, as the Greek have it; i. e. One who undertakes the Religion of the Israelites, and was thereby distinguished from the Sojourner, who though he did not oblige himself to all their Laws, was yet permitted to live among them.  
16. And if he smite him, etc. Exod. 21.14. Here are mentioned an Instrument of Iron, a Stone, and Hand-weapon of Wood, because it is presumable that he who strikes with such kill Instruments does intent to take away life; whereas it is indeed the Design and Enmity which speak a Man a Murderer, v. 20, 21.  
17. With throwing a stone: Heb. With a stone of the hand.  
19 The revenger of blood himself shall slay the murderer: He may not only do it lawfully, but is obliged to see it be done by others, at least; for the Murderer ought not to live: See v. 31. and the City of Refuge must not protect him, Deut. 19.12, 13.  
20. If he: Deut. 19.11.  
21. With his hand: In this case where the Enmity is proved, he that kills is a Murdererer, whatever Instrument he used. And on the other hand, he that did not hate is no Murderer, though he killed a Man with a kill Instrument. See the Note on v. 16.  
22. Without enmity: Exod. 21.13.  
24. The congregation: The Judges or Elders to whom such Causes belong. See v. 12. and Josh. 20.4.  
25. Unto the death of the highpriest: That being a time of public mourning, when their great Advocate died, was a fit season for Men to lay aside their private Animosities, and forget their particular Feuds and Quarrels. Beside, this does fairly intimate, that our Redemption and our Liberty from the guilt of our sins is owing to the death of Christ, our great Highpriest.  
27. He shall not be guilty of blood: Heb. No blood shall be to him.  
29. In all your dwellings: That is, In the whole Land which you are going to possess, you shall observe this Law, which did not oblige them out of their own Land. See v. 10.  
30. Mouth of witnesses: Deut. 17.6. and 19.15. Matt. 18.16. 2 Cor. 13.1. Heb. 10.28.  
31. Satisfaction: Or, Price. Guilty of death: Heb. Faulty to die.  
33. Pollute: Or, Make it guilty. The land cannot be cleansed: Heb. There can be no expiation for the land.  
34. Defile not: Do not render unclean by your evil practices.   

CHAP. XXXVI.  
The ARGUMENT.  
A Question put to Moses relating to the Inheritances of Daughters. The Law concerning the Marriage of Heiresses. The Marriage of the Daughters of Zelophehad agreeably to that Law.  
1. AND the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came 〈◊〉, and spoke before Moses, and before the princes the chief fathers of the children of Israel:  
2. And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel; and my lord was commanded by the LORD to give the inheritance of Zelophebad our brother, unto his daughters.  
3. And if they be married to any of the sons of the other tribes of the children of Israel; then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance.  
4. And when the jubilee of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers.  
5. And Moses commanded the children of Israel, according to the word of the LORD, saying, The tribe of the sons of Joseph hath said well.  
6. This is the thing which the LORD doth command concerning the daughters of Zelophe●●a, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry.  
7. So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.  
8. And every daughter that possesseth an inheritance in any tribe of the children of Israel, shall be wise unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.  
9 Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance.  
10. Even as the LORD commanded Moses, so did the daughters of Zelophehad.  
11. For Mahlah, T●zah, and Hog●●b, and Mi●●●●l, and Naab, the daughters of Z●lap●●bad, 〈◊〉 departing 〈…〉 father's, brother's 〈◊〉.  
12. And they were married into the 〈◊〉 of the soon of Mana●●● 〈…〉 and their 〈…〉 in the tribe 〈…〉 their father.  
13. These are the commandments and the judgements which 〈◊〉 LORD commanded by the hand of Moses, 〈◊〉 〈◊〉 children of Israel in the ●elus of Moab, by 〈◊〉 〈…〉.  
1. AND the chief fathers of the families of the children of Gilead: These principal Men it well became to take care of the common Interest of the whole Tribe; but then they were, it is likely, that part of them who had not yet received their Inheritance (it being their Interest) but were to receive it in Canaan. For it is evident, that the Daughters of Zelophehad received their Inheritance within the Land of Canaan, and not on the other side of Jordan, Josh. 17.3.  
2. The LORD: Ch. 27.1. Josh. 17.3.  
3. Then shall their inheritance, etc. This inconvenience might be very great, and affect the other Tribes, and bring in a great confusion, insomuch that the distinction of Tribes might in time be lost; for the Inheritance would be in the hands of another Tribe, and the Children would be of the Tribe of their Father. Whereunto they are received: Heb. Unto whom they shall be.  
4. And when the jubilee, etc. q. d. This mischief will not be remedied by the year of Jubilee, which yet was designed for the preserving Inheritances in the Tribes and Families in which they were at the first, because by these Marriages the Families will be lost, being quite passed away to another Family and Tribe unto which these Daughters shall happen to marry.  
6. Marry. Heb. Be 〈…〉: Too 〈…〉 the family of the tribes. They were confined not only to the Tribe, but also to the Family; 〈◊〉 appears from 〈…〉 v. 8. and also from the Reason of the Law, ●hich ●●●●ed the preservation of the Family as well as of the Tribe. And the Daughters of Zelophehad, when they begged an Inheritance, said; Why should the name of our father be done ●ay from among his family? ch. 25.4. And 〈…〉 reason why the Law was made of marrying a Brother's Wife, Deut. 25.6. And agreeably hereunto these Daughters of Zelophehad marry to their first Cousins (v. 11.)  
8. Every daughter that possesseth: This Law concerns Daugh●●●● 〈…〉, who might marry into other Tribes. And not all Daughters, but such only as were Heiresses.  
9 Neither shall the inheritance, etc. Which by this Law was effectually prevented.  
11. For Mahlah, etc. ch. ●●. 〈◊〉 & 〈…〉.  
12. Into the families: Heb. To some that were of the families.     

THE Fifth Book of Moses, CALLED DEUTERONOMY.  

THE General Argument OF THE Fifth Book of MOSES, CALLED DEUTERONOMY.  
THIS Book is called Deuteronomy, which, in the Greek Tongue, imports a Repetition of the Law; And it is so called very fitly. There being in this Divine Book a Repetition not only of many Facts, which had passed before, but of many Laws also which were mentioned before.  
When and where these words were spoken, we are told ch. 1.1, 3. Moses puts the Israelites in mind of God's promise, of the choice of Rulers, the sending Spies, and their Disobedience. He goes on to mind them of their Passage by the Country of Esau, and their going over the Brook Zered; And their Victory over Sihon. And for their farther encouragement to trust in God for the future, he relates the Conquest of Og, and the distribution of the conquered Land: As also his Command to Joshua; and he relates how he was barred from entering into the promised Land, chap. 1, 2, 3.  
Then follows a most pathetical Exhortation to Obedience, and Caution against Idolatry, with an account of the Cities of Refuge set apart on this side of Jordan. Moses proceeds to mind them of the Covenant in Horeb, and repeats to them the Ten Commandments, and presseth them to Obedience, particularly to the Love and Fear of God: They are warned against Communion with the Nations, and assured of Victory, chap. 4, 5, 6, 7.  
Moses goes on to press the Israelites to Obedience, and warns them not to forget God in their plenty, and not to conceit well of themselves, and to that purpose minds them of their frequent Rebellions. He farther relates the Mercy of God in restoring the Two Tables, and separating the Levites, and from several Arguments proceeds to move them to Obedience, chap. 8, 9, 10, 11.  
He commands them to destroy all Monuments of Idolatry, and to show due regard to the place which God should choose to place his Name there; And not to spare the Enticers to Idolatry, nor the City that falls into it; He forbids them the disfiguring themselves in Mourning for the dead; He lets them know what Creatures may and may not be eaten; And gives them farther direction as to the Tithe of the third year, chap. 12, 13, 14.  
He proceeds to speak of the year of Release of Hebrew Servants; of the Firstlings of the ; of the several Feasts; of Judges and Judgement; of Idolatry, and the Punishment thereof; of hard Controversies, and the Determination thereof; of the Choice and Duty of a King, chap. 15, 16, 17.  
Of the Portion of the Priests and Levites; The Messiah promised; The way of judging of a false Prophet; of the Cities of Refuge; of removing the Landmark; of Witnesses, and the Punishment of a false Witness; of Warring, and the part of the Priest and Officers on this occasion; of the Usage to be showed towards those they War with; of the Trees that are to be spared in a Siege; of the Expiation of an uncertain Murder; of a Captive Woman to be taken for a Wife; of a Rebellious Son, and of him that is hanged, chap. 18, 19, 20, 21.  
Of Brotherly-kindness; distinction of Sex; of the nest of Birds; of Battlements to Houses; of Confusion of Kind's; of Fringes; of him that slanders his Wife; of several sorts of Uncleanness. Of entering into the Congregation; of Purity; of the Fugitive Servant; of Filthiness, Usury, Vows and Trespass; of Divorce; of the newly Married, Pledges, Man-stealing, Leprosy, Humanity, and Charity, chap. 22, 23, 24.  
Of the number of Stripes to be inflicted, of Muzzling the Ox; of raising Seed to a Brother; of the immodest Woman; of unjust Weights, and the Destruction of Amalek. The Words of him that presented his First-fruits, and of him that had paid his third years Tithe; the Covenant between God and the People. Of Writing the Law on Stones, and Building an Altar; of the Division of the Tribes on Gerizim and Ebal; the Curses pronounced. The Blessings on Obedience, and the Curses on Disobedience, chap. 25, 26, 27, 28.  
Moses proceeds to exhort the Israelites to Obedience, and denounceth Wrath against him that should flatter himself in an Evil course, and shows the Miseries which their Disobedience would bring upon them. He encourageth the Penitent; sets Life and Death before them, and continueth to exhort them with great vehemence to Obedience, as the way to be happy, chap. 29, 30.  
Moses encourageth the Israelites; delivers a Copy of the Law to the Priests, with a Command to read it publicly every Seventh year: He foretelleth the Apostasy of the Israelites, and appoints a Song as a Witness against them. The Song follows, setting forth the Divine Perfections, and God's Care of the Israelites; as also the Rebellions of the People: Moses is required to go up to Nebo, to take a view of Canaan before his approaching Death. He sets forth the glorious Majesty of God; blesseth the Tribes; shows the great Privilege of the Israelites, chap. 31, 32, 33.  
After Moses had taken a view of the Land, he died. We have after this an account of his ●●●ial and Age; of the Mourning of the People; of his Successor, and an Encomium of Moses, chap. 34.  
Among other Objections against these Books of Moses, and which are advanced to show, that Moses was not the Author of them, I find this is one, That there are in it a great many repetitions, which Moses would not be guilty of. And therefore 'tis supposed rather a Collection of several Hands, and of Rolls misplaced, than the Work of so great and accurate a Person as Moses.  
Now because this Objection, if it have any force, will bear hardest upon this Book called Deuteronomy; therefore I have reserved the Consideration of it to this place, and shall consider it more particularly with relation to the following Book. And to that purpose shall desire the Reader to consider the following Particulars in order to his satisfaction in this matter.  
I. That though here are many Repetitions of things mentioned before, yet here is to be found very much new matter that had not been mentioned at all in the foregoing Books. And so far this Divine Book is unexceptionable as to the Charge brought against it. I shall not enlarge here, but just touch upon some Heads. Though Idolatry were forbidden before, yet we find not so express a Law concerning the Enticers to it, and concerning the Apostate City, as we find here, chap. 13. The Laws of abiding by the determination of the Judges, and of Electing a King, (chap. 17.) are new Laws. The Prediction of a Succession of Prophets is ●o likewise, chap. 18. And so is the Law concerning the Punishment of False-witnesses, chap. 19.16. And so are those Laws concerning the Priests and Officers in time of War, and that relating to the besieging a City, chap. 20. The same may be said of the Laws concerning the Expiation of an uncertain Murder; of a Captive taken to Wife; of the Right of the Firstborn; of the rebellious Son, and those that were hanged, mentioned chap. 21. We shall find more such Laws not mentioned anywhere before, chap. 22. and chap. 23. and chap. 24. and chap. 25, and 26, and 27, and 31. The Song of Moses, and the Blessing of the Tribes, are not to be found in the foregoing Books. Here is in this Book very much matter entirely new.  
II. Another great part of this Book consists of Motives to Obedience. And though something to this purpose had been said before, yet nothing in comparison to what is said in this Book. And thus far again this Book is unexceptionable as to the Charge brought against it. Here are to be found the most pathetic, and powerful, and pressing Motives to Obedience; of which see chap. 4, 6, 8, 10, 11, and 29. And who ever will take the pains to go over the several Topics here laid before us, will own this to be true: And the Ministers that labour in the Word and Doctrine, may hence furnish themselves with very moving Arguments to persuade the People to obey the Laws of God, and to be seriously Religious. And this part of the Book did very well become the inspired Writer of it. For this Man of God did pursue the great Purpose of his Mission, not only when he laid before the People the Divine Laws, but when he persuaded them to obey them. He was God's Ambassador, and 'twas not only his business to declare God's Will, but to press those to whom he had done that, to obey it. For this Exhortation to Obedience hath a direct tendency to obtain the great End of the wise Lawgiver. For he must be supposed always to appoint his Laws in order to have them kept. And to that purpose they who preach these Laws, directly serve the End of their Ministry, when they represent to the People how much it is their Interest and their Duty to yield a ready and unfeigned Obedience to them.  
III. As to those parts of this Book that are Repetitions, they are either Repetitions of Matters of Fact, or they are Repetitions of Laws. Of each of these 'tis no difficult thing to give a very fair account.  
First, As to Repetitions of Matters of Fact, with which this Book gins; and we have such Repetitions in the first three Chapters of this Book. But then these are not bare and jojune Repetitions, but are made use of to a noble purpose, as will appear to the diligent Reader; viz. To encourage the People from the Consideration of what God had already done to hope and trust in him for the time to come. So that here we have the Alpplication of the History of those Facts to an● excellent End and Purpose.  
Secondly, As to the Repetitions of Laws, 't●● as easy to give an account of them also. We shall find very great advantages in these Repetitions, if we read these Holy Books with that diligence and application which we ought to do. As for instance: (1.) These Repetitions of Laws, formerly given, are such, that they give a more clear and distinct meaning of those Laws, than was to be collected from what had been said. So that the Repetition does lay before the Reader an Explication of the repeated Law. Of this I shall give some instances, Exod. 21.16. He that stealeth a man, etc. shall surely be put to death. Onkelos renders it, He that stealeth one of the children of Israel. I should in this case be ready to suspect that Paraphrast as partial, and giving too limited a sense of those words. But when Moses repeats the Law, he ●ixeth the Sense, and confirms that Sense which that Paraphrast hath given. For thus he hath it: If a man be found stealing any of his brothers of the children of Israel, Deut. 24.7. Again, If thou buy an Hebrew servant, six years it shall serve: and in the seventh he shall go ●●t free for nothing. Exod. 21.2. This Law is repeated and explained in Deuteronomy: There 'tis said, When thou sendest him out free from thee, thou shalt not let him go away empty: thou shall furnish him liberally out of thy flock, etc. chap. 15.12, 13, 14. Again, If thou meet thine enemy's ox or his ass going astray, etc. Exod. 23.5, etc. This Law is repeated thus, Thou shalt 〈◊〉 see thy brother's Ass, etc. Deut. 22.24. see Deut. 22.1. Which words determine the sense of that Law, Exod. 23.15. And none shall appear before me empty. This Law is farther explained, Deut. 16.2. See the Note on that place. The wages of him that is hired, shall not 〈◊〉 with thee all night, etc. Levit. 19.13. This Law receives a great Explication from Deut. 24.14, 15. Thou shalt not oppress an hired servant, that is poor and needy, whether he be 〈◊〉 thy brethren, or of thy strangers that are in ●●y land, etc. At his day thou shalt give him ●●s hire, etc. (2.) Sometimes a Law is repeated with a Caution to the Israelites, that they do not make an ill use of the Law. Of this we have a remarkable instance, Deut. 15. where there is a Repetition of the Law of Release mentioned, Levit. 25: But there is added a Caution, v. 9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release is at hand: And thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the Lord against thee, and it be sin unto thee. (3.) Sometimes new matter, or a new reason, is added to the repeated Law. Thus it is in those Laws repeated from Exod. 20. in Deut. 5.15, 16. Another instance we have to this purpose, chap. 16.2. And another Deut. 18.3. where we have an addition granted towards the Maintenance of the Priests. (4.) Sometime we have a Dispensation allowed, in some case, as to a Temporal Law that was mentioned before. Of this we have a remarkable instance, Deut. 12.15, 21.  
iv These Repetitions do mightily engage the diligent and careful Reader to compare Spiritual things with Spiritual. God is not tied to our Rules and Methods, to deliver his Laws, as we teach Arts and Sciences by certain Rules, which the Wit of Man hath devised. 'Tis enough that he deliver his Will as he thinks fit; And if He think fit to do it by Parts, and upon sundry Occasions, 'twill well become us to use the greater diligence in collecting and laying things together, that we may by this means arrive at the sense and meaning of the whole Revelation. If these things be duly considered, we shall not find any force in this popular and lose Objection which is brought against this Book. And I shall only on this occasion add,  
V That if these Repetitions had not been written by Moses, and had been put together by an uncertain Collector of some lose Papers, they might have been omitted easily. 'Tis not very likely we had ever had these Books in this Order, if Moses himself had not been the Author of them. Here's no show of worldly Artifice or Craft; nothing appears here like Artifice: And the Way and Order in which these things are delivered, will hardly allow us (if we consider things with Application) to call the Author, or Authority, of these Holy Books in question. I am of belief, that the little variety we find in the four Gospels, is so far from being an Objection against those Books, that they rather confirm us in the belief of them, as Books that were not compos●● by Confederacy and Combination. The s●me may be said of these Books: The Repetitions and Varieties are no Objection against them, or against their Author.  
I return to this Book called Deuteronomy, which lies before us. A Book that hath all the Marks and Signatures of a Divine Original, and an inspired Author, as Moses was. 'Tis hardly possible for any man to read it with any care, but he must be the better for it. 'Tis fraught with admirable Precepts of Piety, Justice, Charity, Humanity, and Fortitude. These Precepts are backed with Motives to Obedience, that are strong and penetrating, that are lively and poignant, that are most pathetical and moving. He must be very stupid and profligate that does not embrace it with the Highest Veneration. How does Moses, this Man of God, Court the Israelites to be Obedient and Happy! What wondrous Care does he show! He speaks as becomes the greatest Prophet, and one Divinely inspired. Take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, (chap. 4.9.) Take ye therefore good heed unto yourselves, (v. 15.) Beware that thou forget not the Lord thy God, (chap. 8.11.) Take heed to yourselves, that your heart be not deceived, (chap. 11.16.) He calls Heaven and Earth to witness against them: He lays before them Life and Death, Blessing and a Curse.  
To conclude: Here's enough to engage the Reader, that hath any sparks of Goodness left. And for the Pious Reader, his Heart must be melted down when he reads it, and burn within him. Here's nothing required so much as an honest Mind. The Book is generally plain, and very easy to be understood. God grant we may read it with due care, and not put a bar to our profiting by it.   

NOTES ON THE Book of DEUTERONOMY.  

CHAP. I.  
The ARGUMENT.  
The Speech of Moses to the Israelites at the end of the fortieth year. He puts them in mind of God's Oath to their Fathers, of his giving them Rulers, and the sending the Spies to search the Land; and of God's Anger for their Unbelief.  
1. THese be the words which Moses spoke unto all Israel, on this side Jordan in the wilderness in the plain over against the Red- sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.  
2. (There are eleven days journey from Horeb by the way of mount Seir, unto Kadesh-barnea)  
3. And it came to pass in the fortieth year in the eleventh month, on the first day of the month, that Moses spoke unto the children of Israel, according unto all that the LORD had given him in commandment unto them;  
4. After he had slain Sihon the king of the Amorites, which dwelled in Heshbon, and Og the king of Bashan, which dwelled at Astaroth in Edrei.  
5. On this side Jordan, in the land of Moab, began Moses to declare this law, saying,  
6. The LORD our God spoke unto us in Horeb, saying, Ye have dwelled long enough in this mount:  
7. Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the seaside to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.  
8. Behold, I have set the land before you: go in and possess the land which the LORD swore unto your fathers, Abraham, Isaac, and Jacob, to give unto them, and to their seed after them.  
9 And I spoke unto you at that time, saying, I am not able to bear you myself alone:  
10. The LORD your God hath multiplied you, and behold, you are this day as the stars of heaven for multitude.  
11. (The LORD God of your fathers make you a thousand times so many more as ye are, and bless you as he hath promised you)  
12. How can I myself alone bear your cumbrance, and your burden, and your strife?  
13. Take ye wise men and understanding, and known among your tribes, and I will make them rulers over you.  
14. And ye answered me, and said, The thing which thou hast spoken, is good for us to do.  
15. So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over ten, and officers among your tribes.  
16. And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.  
17. Ye shall not respect persons in judgement, but you shall hear the small as well as the great; you shall not be afraid of the face of man, for the judgement is God's: and the cause that is too hard for you, bring it unto me, and I will hear it.  
18. And I commanded you at that time all the things which ye should do.  
19 And when we departed from Horeb, we went through all that great and terrible wilderness, which you saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea.  
20. And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us.  
21. Behold, the LORD thy God hath set the land before thee: go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged.  
22. And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.  
23. And the saying pleased me well: and I took twelve men of you, one of a tribe.  
24. And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.  
25. And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land, which the LORD our God doth give us.  
26. Notwithstanding, ye would not go up, but rebelled against the commandment of the LORD your God.  
27. And ye murmured in your tents, and said, Because the LORD hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.  
28. Whither shall we go up? our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven, and moreover we have seen the sons of the Anakims there.  
29. Then I said unto you, Dread not, neither be afraid of them.  
30. The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes:  
31. And in the wilderness, where thou hast seen how that the LORD thy God bore thee as a man doth bear his son, in all the way that ye went until ye came into this place.  
32. Yet in this thing ye did not believe the LORD your God,  
33. Who went in the way before you to search you out a place to pitch your tents in, in fire by night to show you by what way ye should go, and in a cloud by day.  
34. And the LORD heard the voice of your words, and was wroth, and swore, saying,  
35. Surely there shall not one of these men of this evil generation see that good land, which I swore to give unto your fathers.  
36. Save Caleb the son of Jephunneh, he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.  
37. Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.  
38. But Joshua the son of Nun, which standeth before thee, he shall go in thither. Encourage him: for he shall cause Israel to inherit it.  
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.  
40. But as for you, turn ye, and take your journey into the wilderness, by the way of the Red-sea.  
41. Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.  
42. And the LORD said unto me, Say unto them, Go not up, neither fight, for I am not among you, left ye be smitten before your enemies.  
43. So I spoke unto you, and you would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill.  
44. And the Amorites, which dwelled in that mountain, came out against you, and chased you as bees do, and destroyed you in Seir, even unto Hormah.  
45. And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you.  
46. So ye abode in Kadesh many days, according unto the days that ye abode there.  
1. WHich Moses spoke: i. e. Which Moses had formerly spoken, and which are here repeated and set down for the benefit of the surviving Israelites. The Red-sea: Or, Zuph: It is possible that Zuph may in this place signify some other place so called, and not the Red-sea; for Sea is not in the Hebrew: And yet there is no difficulty in supposing it to signify the Red-sea here, because the Text implies no more than this, That the words here set down were spoken in the places named. Hazeroth: See Numb. 11.35. Dizahab: This seems to import a place that was named from Gold found there. See the Vulgar and LXXII Interpreters.  
2. There are eleven days journey, etc. The design of these words seems to be this, That though the Israelites were yet on this side Jordan (v. 5.) the reason of their long stay in the Wilderness is not to be imputed to the length of the way, it being but eleven days Journey from Horeb to Kadesh-barnea, a place not far from the promised Land.  
4. After he had slain Sihon: Numb. 21. 24.  
5. To declare: That is, to explain it, and make it known to this People, who survived their Rebellious Forefathers.  
6. Ye have dwelled long enough, etc. It appears by comparing Exod. 19.1. with Numb. 10. 11, 12. that they continued in the Wilderness of Sinai for the space of almost a Year, in which time they received their Law, erected their Tabernacle, numbered their People, set up their Standards, and encamped by them in the order prescribed, and were therefore sufficiently provided to march onwards in great order.  
7. All the places nigh thereunto: Heb. All his neighbours. In the south, etc. These which follow are the several Coasts, or sides of the Land, the Seaside being on the West, Lebanon on the North, and Euphrates on the East.  
8. Set: Heb. Given. Abraham: Gen. 15.18. and 17.7, 8.  
9 At that time: That is, about the time of our removing from Sinai or Horeb. For though the coming of Jethro be mentioned (Exod. 18.) before the giving of the Law, yet it does not thence follow, that he gave Moses the advice mentioned (Exod. 18.) before this time. And by comparing Numb. 10.29. and the Note on that place with what is said here, Jethro seems to have continued with Moses till the Israelites removed from Horeb, and to have given his Counsel at that time.  
12. Your strife? That is, the Controversies which arise between Man and Man.  
13. Take: Heb. Give.  
15. Made: Heb. Gave.  
16. I charged: And the parts of this Charge are [I.] Patience to hear Causes. [II.] Justice in judging Righteously, Joh. 7.24. [III.] Courage.  
17. Ye shall not respect persons: Heb. Acknowledge faces, Leu. 19.15. ch. 16.19. 1 Sam. 16.7. Prov. 14.23. [IU.] Prudence. The cause that is too hard for you, bring it unto me.  
18. I commanded you at that time: viz. Before you removed from Horeb I delivered to you the Laws which I had received.  
19 As the LORD our God commanded: See v. 7.  
23. I took twelve men of you: Numb. 13.3.  
24. And they turned: Numb. 13.24.  
28. Discouraged: Heb. Melted. Anakims: Numb. 13.28.  
29. Dread not, etc. To deliver them from fear he adds very powerful Arguments, viz. [I.] A promise of Divine Assistance, The Lord your God which goeth before you, he shall fight for you, v. 30. [II.] The experience of God's Mercies toward them, in Egypt, and in the Wilderness, where God had born them as a tender Father carries an infirm Child, Isa. 49.22. with Exod. 19.4. (30, 31.)  
32. In this thing viz. In going on, cheerfully relying upon God's Promise, to possess the Land, v. 26.  
33. Who went, etc. See Exod. 13.21. and the Note upon that and the following Verse.  
35. Surely: Num. 14.29.  
36. Wholly followed: Heb. Fulfilled to go after.  
37. Also the LORD was angry with me: Numb. 20.12. and 27.14. ch. 3.26. and 4.21. and 34.4. as also the Note upon Numb. 20.12. For your sakes: That is, upon occasion of your provocation, Psal. 106.32, 33.  
41. We have sinned: Vid. Numb. 14.40.  
42. I am not among you: viz. to help and assist you.  
43. Went presumptuously up: Heb. You were presumptuous and went up.  
44. As Bees do: Which in great number and fury sting those who disturb them, Ps. 118.12.  
46. So ye abode in Kadesh, etc. That is, ye continued a considerable time in Kadesh, not only during the time the Spies went to view the Land, but after their return also.   

CHAP. II.  
The ARGUMENT.  
Moses proceeds in his Relation, and rehearseth that they were forbid to meddle with the Edomites, or with the Moabites, or with the Ammonites. Sihon the Amorite was given up to them.  
1. THen we turned, and took our journey into the wilderness, by the way of the Red-sea, as the LORD spoke unto me: and we compassed mount Seir many days.  
2. And the LORD spoke unto me, saying,  
3. Ye have compassed this mountain long enough: turn you northward.  
4. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir, and they shall be afraid of you: take ye good heed unto yourselves therefore.  
5. Meddle not with them: for I will not give you of their land, no not so much as a foot-breadth, because I have given mount Seir unto Esau for a possession.  
6. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.  
7. For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee, thou hast lacked nothing.  
8. And when we passed by from our brethren the children of Esau, which dwelled in Seir, through the way of the plain from Elath, and from Ezion-gaber we turned and passed by the way of the wilderness of Moab.  
9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession, because I have given Are unto the children of Lot for a possession.  
10. The Emims dwelled therein in times past; a people great, and many, and tall as the Anakims;  
11. Which also were accounted giants, as the Anakims, but the Moabites call them Emims.  
12. The Horims also dwelled in Seir before time, but the children of Esau succeeded them when they had destroyed them from before them, and dwelled in their steal, as Israel did unto the land of his possession, which the LORD gave unto them.  
13. Now rise up, said I, and get you over the brook Zered: and we went over the brook Zered.  
14. And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD swore unto them.  
15. For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed.  
16. So it came to pass, when all the men of war were consumed and dead from among the people.  
17. That the LORD spoke unto me, saying,  
18. Thou art to pass over through Are, the coast of Moab, this day.  
19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them, for I will not give thee of the land of the children of Ammon any possession, because I have given it unto the children of Lot for a possession.  
20. (That also was accounted a land of giants, giants dwelled therein in old time, and the Ammonites call them Zamzummims,  
21. A people great, and many, and tall as the Anakims; but the LORD destroyed them before them, and they succeeded them, and dwelled in their stead.  
22. As he did to the children of Esau which dwelled in Seir, when he destroyed the Horims from before them, and they succeeded them, and dwelled in their stead even unto this day:  
23. And the Avims which dwelled in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them and dwelled in their stead.)  
24. Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thy hand Sihon the Amorite king of Heshbon, and his land: begin to possess it, and contend with him in battle.  
25. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.  
26. And I sent messengers out of the wilderness of Kedemoth, unto Sihon king of Heshbon, with words of peace, saying,  
27. Let me pass through thy land: I will go along by the highway, I will neither turn unto the right hand, nor to the left.  
28. Thou shalt sell me meat for money, that I may eat, and give me water for money, that I may drink: only I will pass through on my feet:  
29. (As the children of Esau which dwell in Seir, and the Moabites which dwell in Are, did unto me) until I shall pass over Jordan, into the land which the LORD our God giveth us.  
30. But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day.  
31. And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.  
32. Then Sihon came out against us, he and all his people, to fight at Jahaz.  
33. And the LORD our God delivered him before us, and we smote him, and his sons, and all his people.  
34. And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones of every city, we left none to remain:  
35. Only the  we took for a prey unto ourselves, and the spoil of the cities which we took.  
36. From Aroer, which is by th● brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us.  
37. Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbade us.  
1. MOunt Seir: This Mount is put here for the rest of the Country of the Edomites, of which that Mount was a remarkable place. We find that Ezion-gaber (v. 8.) which was upon the Shore of the Red-sea, was in the Land of Edom, 1 King. 9.26. Many days: It was the space of thirty eight years from their leaving Kadesh-barnea to their passing over the Brook Zered. See v. 14.  
4. To pass through the Coast: Or, To pass near, or by the Coast. The Hebrew Particle, which is here translated through, sometimes signifies by or near, as 1 Sam. 29.1. 2 Chron. 15.16. Jud. 6.11. 1 King. 15.13. And this sense of that Particle agrees well with this place: Compare Numb. 20.21, 23.  
5. Meddle not with them: The reason of this Prohibition was not because the Edomites were too formidable an Enemy; for it's said, They shall be afraid of you (v. 4.) but because God had bestowed that Land upon Esau, Gen. 36.8. and would not give to the Israelites thereof. No not so much as a foot-breadth: Heb. Even to the treading of the sole of the foot.  
7. For the LORD thy God, etc. Because God had plentifully provided for them, and known their walking, (i. e. graciously regarded them in their Peregrination, as the word know implies, Ps. 1.6.) therefore they are under no Temptation to Theft or Rapine.  
9 Distress not the Moabites: Or, Use no hostility against Moab. The reason follows, Because I have given Are unto the children of Lot. Ar: This was the principal City of the Moabites, Numb. 21.15, 28. It is put here for the Country of the Moabites, as mount Seir, v. 1. is for that of the Edomites.  
10. The Emims: The word imports terror, and it is said they were great and many, etc. And this might encourage the Israelites to hope for Victory over their powerful Enemies. See Gen. 14.5.  
12. The Horims: Gen. 14.6. and 36.20. Succeeded them: Heb. Inherited them. Stead: Or, room. As Israel did unto the land of his possession, which the LORD gave unto them. There is no difficulty in these words, if we understand them of that part of the Land on this side Jordan, which the Israelites had already the possession of, and which was a pledge of the other part of the Land on the other side of Jordan, which they were shortly after to possess. And this sense of the words is very agreeable to this place, and is confirmed by what follows, ch. 4.47. where the Israelites are expressly said to have possessed this Land at this time: And after this (ch. 29.8.) Moses says, We took their Land, and gave it for an inheritance unto the Reubenites, etc.  
13. The brook (or, valley) Zered, Numb. 21.12.  
14. Of the Men of War: i. e. From Twenty years old and upward, all that were able to go forth to War. See Numb. 1.3. compared with Numb. 14.29. Host: Or, Camp. See Numb. 2.  
18. Thou art to pass over through Are, the coast of Moab: Or, Thou art to pass over by Are, by the border of Moab.  
20. Zamzummims: A crafty sort of People, as that word seems to import.  
21. But the LORD destroyed, etc. Which is a demonstration that the Israelites, whiles God fights for them, need not fear the most powerful and subtle Enemies.  
23. And the Avims, etc. That is, a People related to the Philistines (Gen. 10.14.) called Caphtorims, destroyed the Avims, which is added as another instance to encourage the hope of the Israelites. See Jer. 47.4. and Amos 9.7.  
24. Begin to possess: Heb. Begin possess.  
25. That are under the whole heaven: This hyperbolical Expression is explained by the following words, which restrain it to those who hear the report of them.  
26. Wilderness of Kedemoth: A Wilderness so called, from a City of that name, mentioned among the Cities, which were given to the Reubenites, Josh. 13.18. With words of peace: There are several weighty Reasons may be assigned why Moses took this course with Sihon, who was to be destroyed; viz. [I.] That the Israelites might be sensible that their Victory over Sihon was not imputable to his fearfulness and want of courage, who was so hardy as to refuse them passage, (v. 30.) II. To strike terror by this Example into the other Nations that would be inclined to resist. [III.] To give the Israelites a proof that God's Counsel should stand, in that Sihon hardened himself, and refused the Offer of Peace.  
27. Let me pass: Numb. 21.21, 22.  
29. (As the children, etc. Not that the Edomites and Moabites gave them passage through their Land, but furnished them with Meat and Water as they went by their Coasts.  
30. Hardened, etc. That is, He so left him, that he was inexorable to the desire of the Israelites.  
32. Then Sihon: Numb. 21.23.  
34. Men and the women, and the little ones of every city: Heb. Every City of men, and women and little ones.  
36. City that is by the river: i. e. Are, Numb. 21.15.  
37. Jabbok: This was the Border of Ammon, Josh. 12.2. which they went not beyond.   

CHAP. III.  
The ARGUMENT.  
Moses proceeds to relate their Conquest over O G, King of Bashan, and their Possessing his Country. He relateth the Greatness of the Bed of O G; and how his Country was distributed to the Reubenites and Gadites, and to half of the Tribe of Manasseh. He tells us also what he required of these two Tribes and half. Moses telleth also that he is not permitted to go into the Land of Canaan.  
1. THen we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he, and all his people, to battle at Edrei.  
2. And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land into thy hand, and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelled at Heshbon.  
3. So the LORD our God delivered into our hands Og also the king of Bashan and all his people: and we smote him until none was left to him remaining.  
4. And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan.  
5. All these cities were fenced with high walls, gates and bars, beside unwalled towns a great many.  
6. And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children of every city.  
7. But all the , and the spoil of the cities, we took for a prey to ourselves.  
8. And we took at that time out of the hand of the two kings of the Amorites, the land that was on this side Jordan, from the river of Arnon unto mount Hermon.  
9 (Which Hermon the Sidonians call Sirion: and the Amorites call it Shener.)  
10. All the cities of the plain, and all Gilead, and all Bashan, unto Salchah, and Edrei, cities of the kingdom of Og in Bashan.  
11. For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of Iron: is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.  
12. And this land which we possessed at that time, from Anoer, which is by the river Arnon, and half mount Gilead, and the cities thereof; gave I unto the Reubenites, and to the Gadites.  
13. And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half-tribe of Manasseh: all the region of Argob, with all Bashan, which was called the land of giants.  
14. Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri, and Maachathi, and called them after his own name, Bashan-havoth-jair, unto this day.  
15. And I gave Gilead unto Machir.  
16. And unto the Reubenites, and unto the Gadites, I gave from Gilead even unto the river Arnon, half the valley, and the border, even unto the river Jabbok, which is the border of the children of Ammon.  
17. The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt-sea under Ashdoth-Pisgah, eastward.  
18. And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war.  
19 But your wives, and your little ones, and your  (for I know that ye have much ) shall abide in your cities which I have given you:  
20. Until the LORD hath given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession which I have given you.  
21. And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.  
22. Ye shall not fear them: for the LORD your God he shall fight for you.  
23. And I besought the LORD at that time, saying,  
24. O Lord GOD, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven, or in earth, that can do according to thy works, and according to thy might.  
25. I pray thee let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon:  
26. But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee, speak no more unto me of this matter.  
27. Get thee up into the top of Pisgah, and lift up thine eyes westward, and north ward, and , and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.  
28. But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.  
29. So we abode in the valley over against Beth-peor.  
1. OG: See Numb. 21.33, etc. ch. 29.7.  
2. Sihon: Numb. 21.24.  
3. Og: Numb. 21.33.  
4. All the region of Argob: This was a Region subject to Bashan, v. 13. 1 King. 4.13.  
5. Fenced with high walls: And our having taken them may encourage our hopes for the future. See Numb. 13.28.  
9 Shener: The Chaldee expresseth it by a Mountain of snow.  
11. His bedstead, etc. This account of his Bedstead, which was at that time to be seen in Rabbath, is added here as an Evidence of the great Stature of Og. After the cubit of a man: That is, according to the Cubit of a Man grown up, and of an usual size; which is about half a yard.  
12. The Cities: Numb. 32.33. Josh. 13.8, etc.  
14. Havoth-jair: Numb. 32.41.  
15. Gilead: viz. The half of it. See verse 12. Unto Machir: That is, to his Posterity.  
16. Half the valley: For the right understanding of this place, it is to be considered that the Hebrew word, here translated Valley, signifies sometimes a Valley, and sometimes a River; and in the latter sense is rendered in this Verse, in the words immediately foregoing, The river Ar●●●; And so it ought to be rendered here; and so it is rendered by the Greek and Vulgar Latin in this place. And what we render half the Valley, imports as much as to the middle of the River; viz. Emphatically of the River just before mentioned. Their Land extended from Gilead unto the middle of the River Arnon. The truth of this appears from other places; viz. Josh. 12.2. We have an account of the same place, being the place where Sihon dwelled, who is there said to have ruled from Aroer, which is upon the bank of the river Arnon, and from the middle of the river (which last are the same words in the Hebrew, which we find here rendered by half the Valley) and from half Gilead. Again, Deut. 2.36. the same place is described; viz. From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, (viz. Are of Moab, which stood within the River, and which was a City they were not permitted to invade) even unto Gilead. And the border, even unto the river Jabbok: These words seem to be Elliptical: The sense is, And the border was even unto the river Jabbok.  
17. Under Ashdoth-Pisgah: Or, under the Springs of Pisgah; or, the Hill.  
18. Ye shall pass over, etc. Numb. 32.20. Meet for the war; Heb. Sons of power.  
20. Return: Josh. 22.4.  
21. Commanded: Numb. 27.18.  
24. Thy greatness, and thy mighty hand: viz. In giving us the Conquest over such powerful Enemies as Sihon and Og.  
25. I pray thee let me go over, etc. It is not unreasonable to suppose that Moses should think the Threatening of God reversible; and it must needs be very desirable by him to see that Land which had been so long ago promised, so much expected, and so greatly vilified by them that had been sent from Kadesh-barnea to search the Land: But besides this, it may be said that he had a desire, especially to see that place, where God would choose to dwell, (which the Jews affirm is meant by the goodly Mountain) as well as the remoter Parts of the promised Land, in which was Lebanon.  
26. Was wroth: Numb. 20.12. chap. 1.37.  
27. Pisgah: Or, the Hill. See Numb. 27.12. Behold it: This was a favour not granted to the Men that searched, and that murmured.  
28. Charge: Give him Commission to execute my Will. Encourage: i. e. Give him assurance of success.  
29. Beth-peor: Or, the house of Peor. The name of a Place or City so called.   

CHAP. IU.  
The ARGUMENT.  
The Israelites are exhorted to Obedience by several great Motives: Such as their own Interest, and the Reasonableness of it. They are particularly warned against Idolatry, and that very powerfully. They are obliged to teach the Law unto their Children. Three Cities of Refuge are set a part by Moses.  
1. NOW therefore hearken, O Israel, unto the statutes, and unto the judgements which I teach you, for to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you.  
2. Ye shall not add unto the word which I command you, neither shall you diminish aught from it, that ye may keep the commandments of the LORD your God which I command you.  
3. Your eyes have seen what the LORD did because of Baal-peor: for all the men that followed Baal-peor, the LORD thy God hath destroyed them from among you.  
4. But ye that did cleave unto the LORD your God, are alive every one of you this day.  
5. Behold, I have taught you statutes and judgements, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it.  
6. Keep therefore and do them, for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, surely this great nation is a wise and understanding people.  
7. For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?  
8. And what nation is there so great, that hath statutes and judgements so righteous, as all this law which I set before you this day?  
9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons sons:  
10. Specially the day that thou stoodst before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.  
11. And ye came near and stood under the mountain, and the mountain burnt with fire unto the midst of heaven, with darkness, clouds, and thick darkness.  
12. And the LORD spoke unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude, only ye heard a voice.  
13. And he declared unto you his covenant, which he commanded you to perform, even ten commandments, and he wrote them upon two tables of stone.  
14. And the LORD commanded me at that time to teach you statutes and judgements, that ye might do them in the land whither ye go over to possess it.  
15. Take ye therefore good heed unto yourselves (for ye saw no manner of similitude on the day that the LORD spoke unto you in Horeb out of the midst of the fire)  
16. Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,  
17. The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,  
18. The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth.  
19 And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.  
20. But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day.  
21. Furthermore the LORD was angry with me for your sakes, and swore that I should not go over Jordan, and that I should not go in unto that good land which the LORD thy God giveth thee for an inheritance.  
22. But I must die in this land, I must not go over Jordan: but ye shall go over and possess that good land.  
23. Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing which the LORD thy God hath forbidden thee.  
24. For the LORD thy God is a consuming fire, even a jealous God.  
25. When thou shalt beget children, and children's children, and shalt have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger.  
26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto you go over Jordan to possess it: ye shall not prolong your days upon it, but shall utterly be destroyed.  
27. And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you.  
28. And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.  
29. But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.  
30. When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice:  
31. (For the LORD thy God is a merciful God) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he swore unto them.  
32. For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it.  
33. Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?  
34. Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched-out arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes?  
35. Unto thee it was showed, that thou mightest know that the LORD he is God; there is none else besides him.  
36. Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shown thee his great fire, and thou heardest his words out of the midst of the fire.  
37. And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt:  
38. To drive out nations from before thee, greater and mightier than thou art, to bring thee in to give thee their land for an inheritance, as it is this day.  
39 Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else.  
40. Thou shalt keep therefore his statutes, and his commandments which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.  
41. Then Moses severed three cities on this side Jordan, toward the sunrising.  
42. That the slayer might flee thither, which should kill his neighbour unawares, and hated him not in times past; and that fleeing unto one of these cities, he might live:  
43. Namely, Bezer in the wilderness, in the plain-country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites.  
44. And this is the law which Moses set before the children of Israel:  
45. These are the testimonies, and the statutes, and the judgements, which Moses spoke unto the children of Israel, after they came forth out of Egypt;  
46. On this side Jordan in the valley over against Beth-peor, in the land of Sihon king of the Amorites, who dwelled at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt:  
47. And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan, toward the sunrising;  
48. From Aroer, which is by the bank of the river Arnon, even unto mount Zion, which is Hermon,  
49. And all the plain on this side Jordan eastward, even unto the sea of the plain, under the springs of Pisgah.  
2. Ye shall not add, etc. chap. 12.32. Josh. 1.7. Prov. 30.6. Revel. 22.18. It is fit to require that they should neither add to, nor take from the Divine Precepts at the beginning of this Exhortation to Obedience, because God had given them his Law for their Rule of Life, and had annexed his Promises to their Universal Obedience thereunto.  
3. Because of Baal-peor: Numb. 25.4, etc. Or, against Baal-peor, and his Worshippers, as the Vulgar and Chaldee have it: Compare Numb. 25.5. and the words which follow here.  
6. Your wisdom: It is a fruit of great wisdom to fear God, and obey his Laws: The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments, Psal. 111.10. Besides, many of these Laws were such as the wiser Heathen could not but approve, and did actually receive several of them into their own Laws.  
7. In all things that we call upon him for? God shown himself ready to hear the Prayers of his Servants upon all occasions, Exod. 17.11. and to protect and defend them in all straits and dangers, as appeared by the many Miracles which he had wrought.  
8. So righteous: This speaks a Nation great: For righteousness exalteth a nation, Prov. 14.34.  
10. Thou stoodst: The most aged among them were present at the giving of the Law.  
11. Mountain: Exod. 19.18. Midst: Heb. Heart, which is well translated midst here, not that it signifies the exact midst; it is enough that it be in that, in the midst of which it is said to be. Of Heaven: i. e. Of the Air, or lower Heaven.  
12. Only ye heard a voice: Heb. Save a voice.  
14. Statutes and judgements: i e. The Judicial and Ceremonial Laws in contradistinction to the Moral, mentioned v. 13.  
15. Take ye therefore good heed, etc. They saw no Similitude when God gave his Law, and are thereupon vehemently warned against Worshipping of God by any kind of Image whatsoever, to which they, as well as the rest of the World, were very prone.  
19 When thou seest the Sun, etc. They are here warned against Worshipping the Sun and Moon, etc. from two Arguments: [I.] Because God had placed them in Heaven for their use, not worship. And what that use of them was, is elsewhere declared, Gen. 1.14. See the Note on that place. [II.] Because God had divided, or, imparted them to the use of the rest of Mankind, not peculiarly unto them.  
20. But the LORD, etc. This Verse contains two powerful Arguments to Obedience. [1] God's great Mercy in delivering them from the Bondage and Miseries of Egypt, which is here expressed by the Iron furnace, or, Furnace where Iron is melted. See Exod. 20.2. [II.] His taking them for his peculiar People, Exod. 19.5. Both which God made use of upon the giving them his Law.  
21. Furthermore, etc. The Punishment of Moses ought to awaken them to great care not to offend.  
24. The LORD: Chap. 9.3. Heb. 12.23.  
26. I call heaven and earth to witness, etc. This vehement Obtestation is used in the Scripture to upbraid Men for their stupidity, and to awaken them to greater attention, (Deut. 32.1. Isa. 1.2.)  
28. Gods: That is, Idols which are falsely so called, as appears by the following words.  
30. Are come upon thee: Heb. Have found thee.  
31. Of thy fathers: In which their Posterity were included, Gen. 17.7.  
34. Temptations: Or, Trials. For the Miracles which God wrought in Egypt, were Trials both to the Egyptians and the Israelites, whether they would obey God and trust in him or not.  
41. Then Moses severed, etc. See Numb. 35.14.  
43. Bezer: Josh. 20.8.  
46. Smote: Numb. 21.24. chap. 1.4.  
47. Of Og: Numb. 21.33. chap. 3.3.  
48. Mount Zion: This was one of the Names by which Hermon was called, and possibly is but the Abbreviation of Sirion. See Deut. 3.9.  
49. Springs of Pisgah: Chap. 3.17.   

CHAP. V.  
The ARGUMENT.  
Moses puts the Israelites in mind of the Covenant God made with them in Horeb. The Ten Commandments. The Terror of the People at the giving this Law, and their Request to Moses thereupon. That Request was granted to them.  
1. AND Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgements which I speak in your ears this day, that ye may learn them, and keep and do them.  
2. The LORD our God made a covenant with us in Horeb.  
3. The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day.  
4. The LORD talked with you face to face in the mount, out of the midst of the fire.  
5. (I stood between the LORD and you at that time, to show you the word of the LORD; for ye were afraid by reason of the fire, and went not up into the mount) saying,  
6. I am the LORD thy God which brought thee out of the land of Egypt, from the house of bondage.  
7. Thou shalt have none other Gods before me.  
8. Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth.  
9 Thou shalt not bow down thyself unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me:  
10. And showing mercy unto thousands of them that love me and keep my commandments.  
11. Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.  
12. Keep the sabbath-day to sanctify it, as the LORD thy God hath commanded thee.  
13. Six days thou shalt labour, and do all thy work:  
14. But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy , nor thy stranger that is within thy gates; that thy manservant, and thy maid-servant, may rest as well as thou.  
15. And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence, through a mighty hand, and by a stretched-out arm: therefore the LORD thy God commanded thee to keep the sabbath-day.  
16. Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.  
17. Thou shalt not kill.  
18. Neither shalt thou commit adultery.  
19 Neither shalt thou steal.  
20. Neither shalt thor bear false witness against thy neighbour.  
21. Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his f●eld, or his manservant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour's.  
22. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more; and he wrote them in two tables of stone, and delivered them unto me.  
23. And it came to pass when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire) that ye came near unto me, even all the heads of your tribes, and your elders.  
24. And ye said, Behold, the LORD our God hath showed us his glory, and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.  
25. Now therefore why should we die? for this great fire will consume us. If we hear the voice of the LORD our God any more, than we shall die.  
26. For who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire (as we have) and lived?  
27. Go thou near, and hear all that the LORD our God shall say; and speak thou unto us all that the LORD our God shall speak unto thee, and we will hear it, and do it.  
28. And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.  
29. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever.  
30. Go say to them, Get you into your tents again.  
31. But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgements which thou shalt teach them, that they may do them in the land which I give them to possess it.  
32. Ye shall observe to do therefore as the LORD your God hath commanded you: you shall not turn aside to the right hand, or to the left.  
33. You shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.  
1. SAid unto them: By their principal Men, their Elders or Heads of their several Tribes. See chap. 29.10. For Moses must be supposed to have spoken to the whole Congregation of all Israel after the same manner, in which they are said to speak to him; viz. By the Heads of their Tribes, and by their Elders, as is expressed in v. 23. of this Chapter; where he says, Ye came near unto me, (not that all the Men of Israel did so, for it follows by way of Explication) even all the Heads of your Tribes, and your Elders. Keep and do them: Heb. Keep to do them. This is the great End of their hearing and learning them.  
2. The LORD, etc. Exod. 19.5.  
3. With our fathers: viz. With Abraham, Isaac and Jacob. It is not said that God did not enter into Covenant with them, but that he made not this Covenant with them; viz. this at Horeb. Here God did more largely reveal his Will, and thereupon solemnly entered into Covenant with the People, and their Posterity, as appears from the following words.  
4. Face to face: i. e. Clearly and distinctly, Numb. 12.18. though not in any visible shape, ch. 4.12.  
5. I stood between the LORD and you: viz. as a Mediator, and at your request (v. 27.) to teach you the Statutes which were given after the Ten Commandments.  
6. I am the LORD: Exod. 20.2, etc. (with the Notes on that Chapter) Levit. 26.1. Psal. 81.10. Bondage: Heb. Servants.  
9 Visiting: Exod. 34.7.  
10. And showing mercy: Jer. 32.18.  
12. Keep: It is Remember (Exod. 20.) but that was in order to the keeping of it.  
14. Sabbath: Gen. 2.2. Heb. 4.4.  
15. Therefore, etc. i. e. Thou art obliged upon the account of that Redemption (which is mentioned as an argument to Obedience of these Laws v. 6. and Exod. 20.2.) as well as in Memory of the Creation to observe this day of rest.  
16. And that it may go well with thee? These words are here added to what we read (Exod. 20.12.) as a farther motive to Obedience, and we find the Apostle takes notice of it Eph. 6.3. Upon the whole, Obedience to this Precept hath the promise not only of a long but an happy Life.  
17. Thou shalt not kill: Matt. 5.21.  
18. Neither, etc. Luk. 18.20.  
19 Neither: Ro. 13.9.  
21. Neither shalt thou desire thy neighbour's wife, etc. The words in this Verse contain the same Precept which we find in Exod. 20.17. It is delivered with some variety. The most considerable is this, That whereas (Exod. 20.17.) the coveting the Neighbour's House is first forbidden, and then the coveting his Wife, here on the other hand is first forbidden the desire of his Wife, and then the coveting his House, etc. which is a good argument that this Verse (as also Exod. 20.17. to which it answers) contains but one Commandment, however some Men, to serve their Ends, have divided it into two. For if it were two, we could not distinguish between the Ninth and Tenth, the one being first in one, and the other in the other place. Nor is it to be supposed, that Moses would put the Tenth before the Ninth. See the Note on Exod. 20.17.  
22. He added no more: i. e. He did not deliver the following Laws, which we find in Exod. ch. XXI, XXII, etc. as he did these Moral Precepts by an audible voice, and the solemn manner in the midst of the Fire, etc. but he delivered them to Moses, who imparted them to the People.  
24. We have heard: Exod. 19.19. And he liveth: Ch. 4.33. It appears, that this was a case not to be parallelled, and that though they had escaped hitherto, yet they were very fearful for the future, v. 25, 26. See Judg. 6.22, 23.  
25. Hear: Heb. Add to hear.  
27. Speak thou unto us: Exod. 20.19.  
29. O that there were such an heart, etc. These words do fully assure us, that their Obedience, and the happiness which would thence accrue to them, were things greatly pleasing and acceptable to God, the most sincere lover of Souls.   

CHAP. VI  
The ARGUMENT.  
An Exhortation to the Fear and Love of the One true God, and to Obedience to his Laws, and Instruction of their children. They are warned not to forget God in their Prosperity, and particularly, against Idolatry.  
1. NOW these are the commandments, the statutes, and the judgements, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go to possess it:  
2. That thou mightest fear the LORD thy God, to keep all his statutes, and his commandments which I command thee; thou, and thy son, and thy son's son, all the days of thy life, and that thy days may be prolonged.  
3. Hear therefore, O Israel, and observe to do it, that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey.  
4. Hear, O Israel, The LORD our God is one LORD.  
5. And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.  
6. And these words which I command thee this day, shall be in thine heart.  
7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.  
8. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.  
9 And thou shalt write them upon the posts of thy house, and on thy gates.  
10. And it shall be when the LORD thy God shall have brought thee into the land which he swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee, great and goodly cities which thou buildedst not,  
11. And houses full of all good things which thou filledst not, and wells digged which thou diggedst not, vineyards and olive-trees which thou plantedst not, when thou shalt have eaten and be full;  
12. Then beware lest thou forget the LORD which brought thee forth out of the land of Egypt, from the house of bondage.  
13. Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.  
14. Ye shall not go after other gods, of the gods of the people which are round about you.  
15. (For the LORD thy God is a jealous God among you) lest the anger of the LORD thy God be kindled against thee, and destroy thee from off the face of the earth.  
16. Ye shall not tempt the LORD your God, as ye tempted him in Massah.  
17. You shall diligently keep the commandments of the LORD your God, and his testimonies, and his statutes which he hath commanded thee.  
18. And thou shalt do that which is right and good in the sight of the LORD: that it may be well with thee, and that thou mayest go in and possess the good land which the LORD swore unto thy fathers;  
19 To cast out all thine enemies from before thee, as the LORD hath spoken.  
20. And when thy son asketh thee in time to come, saying, What mean the testimonies; and the statutes, and the judgements which the LORD our God hath commanded you?  
21. Then thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt, and the LORD brought us out of Egypt with a mighty hand.  
22. And the LORD shown signs and wonders, great and fore, upon Egypt, upon Pharaoh, and upon all his household before our eyes:  
23. And he brought us out from thence that he might bring us in, to give us the land which he swore unto our fathers.  
24. And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good always, that he might preserve us alive, as it is at this day.  
25. And it shall be our righteousness, if we observe to do all these commandments, before the LORD ●●r God, as he hath commanded us.  
1. GO: Heb. Pass over.  
2. Fear the LORD: The fear of God being the principle of Obedience, is frequently in the Scripture, put for the whole of Religion or Godliness.  
4. One LORD: He is but one in his Essence, and only to be worshipped, 1 Cor. 8.5, 6. These words are by way of Explication of the first Precept of the Decalogue, chap. 5.7.  
5. Thou shalt love: This love of God is another great Principle of Obedience, and that which renders the Fear of him acceptable to him. See chap. 10.12. Matth. 22.37. Mark 12.30. Luk 10.27.  
6. And these words: See chap. 11.18.  
7. Teach them diligently: Heb. Whe● or Sharpen: i. e. Inculcate them that they may take deep Root and make a lasting Impression.  
8. And thou shalt bind them for a sign upon thy hand, etc. Their great care to remember these Precepts is commended to them by these Expressions. For we do not forget what is fastened to our Hands, and placed before our Eyes. See the Notes upon Exod. 13.9. and v. 16. Compare Prov. 6.21.  
11. When, etc. ch. 8.10, etc.  
12. Then beware, etc. Prosperity is generally very dangerous to Mankind: Hence it is they are warned at such times of Plenty and Affluence of worldly things to beware, ch. 8.11. These things being a great snare and occasion of Pride and Haughtiness, and many other Vices. See Psal. 73. and compare v. 5. with v. 6. and v. 7. with v. 8. 1 Tim. 6.9, 17. Bondage: Heb. Bondmen, or Servants.  
13. Fear: Chap. 10.12, 20. and 13.14. By his name: viz. Only by his Name. This Interpretation cannot be rejected with any reason. Swearing could never be lawful but when it was necessary, and all that the Israelites were obliged to from these words was this, that when they did swear, they should do it by the Name of God only, and not by any Creature, Matt. 5.34. Those words in this Verse serve Him, are expressed by Christ by Him only shalt thou serve, Matth. 4.10. And the Greek here render those words to the same sense. Hence it appears, that the Doctrine which Christ taught does not contradict a Moral Precept of Moses.  
16. Ye shall not tempt, etc. Mat. 4.7. The meaning is, ye shall not provoke him to anger, by putting his Justice and Veracity to the proof and trial, which Men do then when they break his Laws, or call his Truth and good Providence in question. As ye tempted. Exod. 17.2.  
20. In time to come: Heb. To morrow. Testimonies: This word seems to import those Laws especially which were the Memorials or Witnesses of something past. v. g. The Passeover was a Memorial of their deliverance from Egypt, as the Sabbath was both of that and of the World's Creation.  
22. Sore: Heb. Evil.  
25. Our righteousness: Both the Vulgar Latin and Greek understand this word Righteousness to import Mercy, as it is observed to do in some other places: And then the meaning of the words is this, That God will be merciful to us for the future if we obey his Laws. And this agrees with verse 24. where this Obedience is said to be for our good always, etc.   

CHAP. VII.  
The ARGUMENT.  
The seven Nations are to be destroyed; and likewise their Monuments of Idolatry. No Covenants or Affinities with them allowed. God's great love to the Israelites. Great Motives to Obedience.  
1. WHen the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites; seven nations greater and mightier than thou;  
2. And when the LORD thy God shall deliver them before thee: thou shalt smite them, and utterly destroy them, thou shalt make no covenant with them, nor show mercy unto them.  
3. Neither shalt thou make marriages with them, thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.  
4. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.  
5. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.  
6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.  
7. The LORD did not set his l●ve upon you, nor choose you, because ye were more in number then any people (for ye were the fewest of all people)  
8. But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.  
9 Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations.  
10. And repayeth them that hate him, to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face.  
11. Thou shalt therefore keep the commandments, and the statutes, and the judgements, which I command thee this day, to do them.  
12. Wherefore it shall come to pass, if ye harken to these judgements, and keep and do them; that the LORD thy God shall keep unto thee the covenant and the mercy which he swore unto thy fathers.  
13. And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he swore unto thy fathers to give thee.  
14. Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your .  
15. And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt (which thou knowest) upon thee; but will lay them upon all them that hate thee.  
16. And thou shalt consume all the people which the LORD thy God shall deliver thee, thine eye shall have no pity upon them: neither shalt thou serve their gods, for that will be a snare unto thee.  
17. If thou shalt say in thine heart, These nations are not then I, how can I dispossess them?  
18. Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt;  
19 The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched-out arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid.  
20. Moreover, the LORD thy God will send the hornet among them, until they that are left and hid themselves from thee, be destroyed.  
21. Thou shalt not be affrighted at them: for the LORD thy God is among you, a mighty God and terrible.  
22. And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee.  
23. But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed.  
24. And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them.  
25. The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God.  
26. Neither shalt thou bring an abomination into thy house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it, for it is a cursed thing.  
1. WHEN the LORD: Ch. 31.3. Seven nations: In the Promise made to Abraham (Gen. 15.19, 20.) there is mention of ten Nations promised to his Posterity. But than it is to be considered, that that Promise was made above four hundred years before; in which time it is easy to suppose, that some of those People might be destroyed, and their Memory worn out by that means, or that by Affinities with the more powerful People, they might be called now by the names of that People to which they were joined.  
2. Thou shalt make no covenant with them. Exod. 23.32. and 34.12. These People were to be destroyed, and therefore they were not allowed to make a Covenant with them to spare them.  
3. Neither shalt thou make marriages with them: The reason of this Prohibition is expressed (v. 4.) viz. The danger of falling into Idolatry, and the danger is manifest, and therefore it is no wonder that this Prohibition should be understood to extend to other Idolatrous Nations as well as these, as we find it in Ezr. 9.1, 2.  
5. Images: Heb. Statues or Pillars. God would have all occasions and incentives to Idolatry taken away.  
6. For thou art a holy people: i. e. Thou art a People set apart or separated to God. The LORD thy God hath chosen thee: God hath separated thee. Compare ch. 14.2. and 26.19. with Exod. 19.5. 1 Pet. 2.9.  
7. (For ye were the fewest of all people:) The meaning is, That when God made his Promises first, it was not to a great People he made them, but to Abraham their Forefather: He was then without an Heir, and had but one Son to whom the Promise did belong, viz. Isaac, who was not born till he was an hundred years of age. For Isaac, he was twenty years married before he had a Child: And for Jacob, to whom the blessing of Abraham belonged, he was above 70 years old before he married. And though he had indeed twelve Sons, yet we find that when he went into Egypt his whole Family did not amount to above 70 persons. This was the whole Sum of their Progenitors above 200 years after the Promise made to Abraham: In the mean time we have a large account of the Posterity of Esau (Gen. 36.) Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, Mal. 1.2. It is evident that the Posterity of Jacob was not chosen for their great number.  
10. To their face: Even in this present life, for it is said He will not be slack to him that hateth him. This is especially meant of the Idolater. Compare v. 9 with Exod. 20.5. and the Note on that place.  
12. If. Heb. Because.  
14. There shall not be: Exod. 23.26, etc.  
15. The evil diseases of Egypt: Such as the Boils, the Pestilence, and Botch of Egypt. See Exod. 9.14. and 15.26. and Deut. 28.27.  
16. A snare: Exod. 23.33.  
20. Moreover the LORD thy God will send the hornet: Exod. 23.28. Josh. 24.12. with the Note upon Exod. 23.28.  
22. Put out: Heb. Pluck off. Thou mayest not consume them at once: Or, as the words in the Hebrew may be rendered, Thou shalt not be able to consume them at once. God did not think fit to assist them to destroy them all at once; not only for the reason here assigned, lest the beasts of the field increase upon thee (Compare Exod. 23.29.) but for other weighty causes, of which see Judg. 3.2, 4.  
23. Unto thee: Heb. Before thy face.  
25. Shall ye burn: Chap. 12.3. Thou shalt not desire: Josh. 7.1, 21. 2 Mac. 12.40. Thus God forbids all occasions which might lead to Idolatry.  
26. A cursed thing like it: i. e. Devoted to destruction as that is. For it is: Chap. 13.17.   

CHAP. VIII.  
The ARGUMENT.  
Father encouragement to Obedience. They are put in mind of God's foregoing Mercies; And of the Goodness of that Land they were going to possess. They are warned against forgetting God in their Prosperity, and against Idolatry.  
1. ALL the commandments which I command thee this day, shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the LORD swore unto your fathers.  
2. And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments, or no.  
3. And he humbled thee, and suffered thee to hunger, and fed thee with manna, (which thou knewest not, neither did thy fathers know) that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD, doth man live.  
4. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years.  
5. Thou shalt also consider in thine heart, that as a man chasteneth his son, so the LORD thy God chasteneth thee.  
6. Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.  
7. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains, and depths that spring out of valleys and hills,  
8. A land of wheat, and barley, and vines, and figtrees, and pomegranates: a land of oil-olive and honey,  
9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it: a land whose stones are iron, and out of whose hills thou mayest dig brass.  
10. When thou hast eaten and art full, than thou shalt bless the LORD thy God, for the good land which he hath given thee.  
11. Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgements, and his statutes, which I command thee this day:  
12. Lest when thou hast eaten and art full, and hast built goodly houses, and dwelled therein;  
13. And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied:  
14. Then thine heart be lifted up and thou forget the LORD thy God (which brought thee forth out of the land of Egypt, from the house of bondage;  
15. Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;  
16. Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end)  
17. And thou say in thine heart, my power, and the might of my hand hath gotten me this wealth.  
18. But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant, which he swore unto thy fathers, as it is this day.  
19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day, that ye shall surely perish.  
20. As the nations which the LORD destroyeth before your face, so shall ye perish: because ye would not be obedient unto the voice of the LORD your God.  
1. THat ye may live: i. e. That ye may live happily and prosperously: For life, in the Scripture-phrase, sometimes signifies more than bare Life; viz. Prosperity and Ease, etc. Let the King live: Was an ancient Communication of the People when they wished him prosperity, 1 King. 1.25. compare 1 Sam. 25.6. and Levit. 25.36. and also 1 Thess. 3.8. Joh. 4.51, 52. On the other hand, Afflictions and Troubles are called Death, Exod. 10.17. 2 Cor. 11.23.  
2. To know what was in thine heart: i. e. To discover the frowardness and naughtiness that was in thee; A discovery very useful to them, and instructive to others, 1 Cor. 10.11, 12.  
3. That man doth not live by bread only, but by every word that proceedeth, etc. Matt. 4.4. Luk. 4.4. That is, that Man is not sustained only by the food which he eats, but  God appoints for that End, how unlikely soever it be, does sustain him, as was seen in the Manna: It being the Blessing of God that renders our food the support of our life.  
4. Thy raiment: Nehem. 9.21.  
5. As a man chasteneth his son: That is, moderately, and for the good of him that is chastened.  
8. Of oil-olive: Heb. Of Olive-tree of Oil.  
10. When thou hast eaten and art full, than thou shalt bless, etc. chap. 6.11, 12. This solemn Praise of God for our food, is due from us both for the food and the nourishment we receive thereby, (see v. 3.) and not to render it, is an argument of great profaneness and detestable ingratitude.  
14. Then thine heart be lifted up, etc. viz. With pride and self-conceit, as if thou hadst deserved these Blessings. See ch. 6.12.  
15. Who brought thee forth water: Numb. 20.11.  
16. Manna: Exod. 16.15. That he might humble thee, etc. Here are three Ends of God's giving them Manna mentioned; viz. First, To humble them, by teaching them their own insufficiency, and constant dependence upon Him. Secondly, To try or prove them; viz. To prove their Obedience to his Law concerning it, and their Faith in Him. Thirdly, By this means to prepare them for farther Mercies; or, to do them good at their latter end.   

CHAP. IX.  
The ARGUMENT.  
Moses beats off the Israelites from an Opinion of their own Righteousness; and to this purpose represents to them their Rebellions and Provocations: Especially their great Sin, in making and worshipping the Molten Calf.  
1. HEar, O Israel, thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven,  
2. A people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak?  
3. Understand therefore this day, that the LORD thy God is be which goeth over before thee as a consuming fire: he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee.  
4. Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee.  
5. Not for thy righteousness, or for the uprightness of thine heart dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD swore unto thy fathers, Abraham, Isaac, and Jacob.  
6. Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness: for thou art a stiffnecked people.  
7. Remember, and forget not how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst departed out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD.  
8. Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you.  
9 When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which the LORD made with you, than I abode in the mount forty days and forty nights, I neither did eat bread, nor drink water:  
10. And the LORD delivered unto me two tables of stone written with the finger of God, and on them was written according to all the words which the LORD spoke with you in the mount, out of the midst of fire in the day of the assembly.  
11. And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covenant.  
12. And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt, have corrupted themselves: they are quickly turned aside out of the way which I commanded them, they have made them a molten image.  
13. Furthermore, the LORD spoke unto me, sayings I have seen this people, and behold, it is a stiffnecked people.  
14. Let me alone, that I may destroy them; and blot out their name from under heaven, and I will make of thee a nation mightier and greater than they.  
15. So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands.  
16. And I looked, and behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you.  
17. And I took the two tables, and cast them out of my two hands, and broke them before your eyes.  
18. And I fell down before the LORD, as at the first, forty days and forty nights; I did neither eat bread nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger.  
19 (For I was afraid of the anger and hot displeasure wherewith the LORD was wroth against you to destroy you) But the LORD harkened unto me at that time also.  
20. And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time.  
21. And I took your sin, the calf which ye had made, and burned it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount.  
22. And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the LORD to wrath.  
23. Likewise when the LORD sent you from Kadesh-barnea, saying, Go up and possess the land which I have given you; than ye rebelled against the commandment of the LORD your God, and ye believed him not, nor harkened to his voice.  
24. You have been rebellious against the LORD, from the day that I knew you.  
25. Thus I fell down before the LORD forty days and forty nights, as I fell down at the first; because the LORD had said he would destroy you.  
26. I prayed therefore unto the LORD, and said, O Lord GOD, destroy not thy people, and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand.  
27. Remember thy servants, Abraham, Isaac, and Jacob, look not unto the stubbornness of this people, nor to their wickedness, nor to their sin:  
28. Lest the land whence thou broughtest us out, say, Because the LORD was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness.  
29. Yet they are thy people, and thine inheritance, which thou broughtest out by thy mighty power, and by thy stretched-out arm.  
1. THis day: i. e. About this time: For day does not always signify a precise time. See the Notes upon Gen. 2.4.  
2. The children of the Anakims: Numb. 13.28.  
3. As a consuming fire: Which doth waste that which stands in its way. See chap. 4.24. Heb. 12.29. Quickly: But not all at once, chap. 7.22. The seeming difference between this place and chap. 7.22. (as the words lie in the Hebrew Text) is removed by this answer, That chap. 7.22. is to be understood of the whole Land; and this of the parts of it, which they should successively attempt upon.  
7. In the Wilderness: Both in the Wilderness of Shur, Exod. 15.22, 24. and in the Wilderness of Sin, Exod. 16.1, 2, 3.  
8. Also in Horeb viz. In the Wilderness of Sinai, whither the Israelites came in the third month after they came forth out of Egypt.  
9 I abode in the mount: Exod. 24.18. and 34.28.  
10. And the LORD delivered, etc. See Exod. 31.18. and the Note upon that place. The words which the LORD spoke with you: i. e. The Ten Commandments, which God spoke from Mount Sinai, (Exod. 20.) when the People were assembled to receive the Law, (Exod. 19.17.) For the other Laws were given them by the Mediation of Moses, according to their own request, Exod. 20.19. compared with Deut. 5.27.  
12. Arise: Exod. 32.7.  
14. Let me alone: i. e. Do not pray or intercede for them. See Exod. 32.10.  
16. Which the LORD had commanded you: For God had expressly Commanded them not only not to worship any Idol or false God, (Exod. 20.3, 4.) but not to make with him Gods of Silver or Gold, (Exod. 20.23.) See the Notes on Exod. 20.23.  
18. I fell down: viz. As a Supplicant praying for the People; of which see Exod. 34.8, 9 As at the first: That is, as I did upon my coming down from the Mount upon their making and worshipping the Golden Calf. For that he did then pray for the People, is intimated (v. 14.) and more fully expressed, Exod. 32.11, 12, 13.  
21. Your sin: That is, the Calf which was the Object of their Idolatrous Worship: It is usual in the phrase of the Holy Scripture, to call the Object of the Idolatrous Worship by the name of the Sin committed. See Isa. 31.7. compare Exod. 32.20. and Act. 17.23. with the Marginal reading.  
22. Taberah, etc. Numb. 11.1, 3. Exod. 17.7. Numb. 11.34. These places bore the Memorial of their Sin and Punishment.  
25. Thus I fell down, etc. Of which see verse 18. and the Note there.  
28. Because the LORD: Numb. 14.16. with Exod. 32.12.   

CHAP. X.  
The ARGUMENT.  
The two Tables are restored, and put into the Ark. Of the Death of Aaron. Of the Separation of the Levites to the Service of God. The Israelites are exhorted to Obedience, and particularly to be kind to Strangers.  
1. AT that time the LORD said unto me, Hue thee two tables of stone, like unto the first, and come up unto me into the mount, and make thee an ark of wood.  
2. And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.  
3. And I made an ark of shittim-wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand.  
4. And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spoke unto you in the mount, out of the midst of the fire, in the day of the assembly: and the LORD gave them unto me.  
5. And I turned myself and came down from the mount, and put the tables in the ark which I had made, and there they be, as the LORD commanded me.  
6. And the children of Israel took their journey from Beeroth of the children of Jaakan, to Mosera: there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.  
7. From thence they journeyed unto Gudgodah, and from Gudgodah to Jotbath, a land of rivers of waters.  
8. At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD, to minister unto him, and to bless in his name, unto this day.  
9 Wherefore Levi hath no part nor inheritance with his brethren, the LORD is his inheritance, according as the LORD thy God promised him.  
10. And I stayed in the mount, according to the first time, forty days and forty nights, and the LORD harkened unto me at that time also, and the LORD would not destroy thee.  
11. And the LORD said unto me, Arise, take thy journey before the people, that they may go in, and possess the land which I snare unto their fathers to give unto them.  
12. And now Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart, and with all thy soul,  
13. To keep the commandments of the LORD, and his statutes which I command thee this day for thy good?  
14. Behold, the heaven, and the heaven of heavens, is the LORD's thy God, the earth also with all that therein is.  
15. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.  
16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked.  
17. For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible: which regardeth not persons, nor taketh reward.  
18. He doth execute the judgement of the fatherless and widow, and loveth the stranger, in giving him food and raiment.  
19 Love ye therefore the stranger, for ye were strangers in the land of Egypt.  
20. Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name.  
21. He is thy praise, and he is thy God that hath done for thee these great and terrible things which thine eyes have seen.  
22. Thy fathers went down into Egypt with threescore and ten persons, and now the LORD thy God hath made thee as the stars of heaven for multitude.  
1. HUE: Exod. 34.1.  
3. I made an Ark: Or, I caused it to be made. For if by Ark in this place be meant the Ark of the Covenant, as is very probable from verse 5. This Ark was made by Bezaleel, (Exod. 37.1.) and not made before this going of Moses into the Mount, but after he came down, (Exod. 34.) But as Moses, in this short Repetition of what was past, need not strictly observe the Order of Time, so he may be said to make that Ark which he commanded to be made: Bezaleel made also the Table of Shittim-wood, (Exod. 37.10.) But Moses received a Command to make it, (Exod. 25.23.)  
4. Commandments: Heb. Words.  
6. And the children of Israel took their journey from Beeroth of the children of Jaakan, to Mosera: This place is very difficult, and the difficulties of it are several, and require a distinct Consideration. For, First, It may be inquired what Connexion there is between these words and them that go before? Answer: Moses having mentioned his Intercession for the Israelites, when for their Sins they were in danger to be destroyed, and when the Tables of the Law were broken, (ch. 9.26.) adds what the effect of this Intercession was: viz. That thereby the favour of God was regained, of which he gives several instances; viz. The restoring the two Tables, and placing them in the Ark; (v. 1, 5.) The Journeys of them, which were not stopped; (v. 6.) And that they journeyed to places well watered also, (v. 6, 7.) And though indeed Aaron died, yet his Priesthood continued in Eleazar. And as God gave them a token of his favour in the Ark of the Covenant, so he gave them another in separating the Levites to bear that Ark, etc. (v. 8.) Secondly, It may be inquired how this Journey from Beeroth of the Children of Jaakan to Mosera can be reconciled with Numb. 33.31. where it's said, they departed from Moseroth, and pitched in Bene-jaakan? Answ. Besides many other very material things which might be said towards the removing of this difficulty; it is enough to say, that the Israelites in their Wander in the Wilderness, might as well here, as they did elsewhere, go to and fro; viz. From Jaakan to Mosera, and back again from Mosera to Jaakan. And this (supposing these places the same with those in Numbers, and the place here truly rendered) is all that the words do import. See Numb. 33.30. And then Moses here doth but insert a passage omitted in the place in the Book of Numbers. There Aaron died: Obj. But how can this be reconciled with Numb. 20.25, 28. where it is evident that Aaron died at Mount Hor? Answ. It is no unusual thing that one place should have different Names, especially with respect to the several Parts thereof. Thus Horeb and Sinai were two Names of the same Mountain, Exod. 3.1, 2. compared with Act. 7.30. And so might Mosera be the other Name for Hor, or the Name of a Place adjoining to it.  
7. From thence: i. e. From Beeroth of the Children of Jaakan, Numb. 33.32. where Horhagidgad is the same with Gudgodah here; and what is here called Jotbath, is called Jotbathah Numb. 33.33.  
8. At that time: Or, About that time; viz. After Moses came down from the Mount. For this seems manifestly to refer to verse 5. the 6th. and 7th. Verses being here brought in by way of Parenthesis. And that the words at that time, do not necessarily import the very precise time, but admit of a Latitude, will appear from Gen. 38.1. and the Note upon that place. To bear the Ark: Which belonged to the Kohathites, Numb. 3.27, 31. To stand before the LORD, etc. That is, to attend upon the Sanctuary, and be in readiness for Service, 1 Chron. 23.16. And to bless in his name: This was the peculiar Office of the Priests, the Sons of Aaron, Numb. 6.23. Who were also the Sons of Levi; and are so called, when this peculiar Office of theirs is mentioned, Deut. 21.5. And though the solemn pronouncing of the Blessing upon the People were the peculiar Office of the Priests, the Sons of Levi; yet the other Families of the Levites were concerned in blessing and praising God, 1 Chron. 16.4. and by the faithful discharge of their Ministry did contribute toward the bringing Blessings upon the People.  
9 Wherefore Levi: Numb. 18.20. The reason why they had no inheritance, follows: The LORD is his inheritance; i. e. The Gifts which He hath assigned or given him (as the Chaldee hath it here) are his. See the Note on Numb. 18.20.  
10. First time: Or, Former days.  
11. Take thy journey: Heb. Go in journey. This is mentioned as a proof that God had harkened to the Intercession of Moses. See the Note on verse 6.  
12. And now, O Israel, etc. Here Moses exhorts them to Obedience from very powerful Arguments: viz. [I.] From the Consideration of God's former Mercies; (v. 10, 11. and v. 22. [II.] From his Sovereign Authority; (v. 14.) [III.] From his peculiar Kindness to them; (v. 15.) [iv] From his infinite Power; (v. 17.) And, [V.] From his inflexible Justice; (v. 17, 18.)  
14. The Earth: Psal. 24.1.  
16. Circumcise therefore the foreskin of your heart, etc. i. e. Do not content yourselves with the bare Circumcision of the foreskin of your Flesh, but cast away the filthiness of your Mind and Manners. Compare Deut. 30.6. and Rom. 2.28, 29.  
17. Regardeth not persons:  Nation they be of, he will deal righteously with them, 2 Chron. 19.7. Job 34.19. Act. 10.34. Rom. 2.11. Gal. 2.6. Ephes. 6.9. Col. 3.25. 1 Pet. 1.17.  
19 Love ye therefore the stranger, etc. See Levit. 19.33, 34.  
20. Thou shalt fear: Chap. 6.13. Matt. 4.10. Luk. 48. Cleave: Chap. 13.4.  
21. He is thy praise: He is both the fittest object of thy Honour and Praise, and the Author of  makes thee worthy of Praise.  
22. With threescore, etc. Gen. 46.27. Exod. 1.5. As the stars: According to his promise to Abraham, Gen. 15.5.   

CHAP. XI.  
The ARGUMENT.  
The Israelites are exhorted to love and obey God. They are put in mind of the wonderful Works of God which they had seen; And upon their Obedience are promised the good Land, and great Prosperity therein. Blessing and a Curse are set before them. Of the Mounts Gerizim and Ebal.  
1. THerefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgements, and his commandments always.  
2. And know ye this day: for I speak not with your children which have not known, and which have not seen the chastisement of the LORD your God, his greatness, his mighty hand, and his stretched-out arm,  
3. And his miracles, and his acts, which he did in the midst of Egypt, unto Pharaoh the king of Egypt, and unto all his land,  
4. And what he did unto the army of Egypt, unto their horses, and to their chariots, how he made the water of the Red-sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day;  
5. And what he did unto you in the wilderness, until ye came into this place;  
6. And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth and swallowed them up, and their households, and their tents, and all the substance that was in their possession in the midst of all Israel:  
7. But your eyes have seen all the great acts of the LORD, which he did.  
8. Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land whither ye go to possess it;  
9 And that ye may prolong your days in the land which the LORD swore unto your fathers to give unto them, and to their seed, a land that floweth with milk and honey.  
10. For the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot as a garden of herbs:  
11. But the land whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven:  
12. A land which the LORD thy God careth for: the eyes of the LORD thy God are always upon it, from the beginning of the year, even unto the end of the year.  
13. And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God; and to serve him with all your heart and with all your soul;  
14. That I will give you the rain of your land in his due season, the first rain, and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.  
15. And I will send grass in thy fields for thy , that thou mayest eat and be full.  
16. Take heed to yourselves, that your heart be not deceived, and ye turn aside and serve other gods, and worship them:  
17. And then the LORD's wrath be kindled against you; and he shut up the heaven that there be no rain, and that the land yield nor her fruit, and lest ye perish quickly from off the good land which the LORD giveth you.  
18. Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.  
19 And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.  
20. And thou shalt write them upon the door-posts of thine house, and upon thy gates:  
21. That your days may be multiplied, and the days of your children, in the land which the LORD swore unto your fathers to give them, as the days of heaven upon the earth.  
22. For if ye shall diligently keep all these commandments which I command you to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him;  
23. Then will the LORD drive out all these nations from before you, and ye shall possess greater nations, and mightier than yourselves.  
24. Every place whereon the soles of your feet shall tread, shall be yours: from the wilderness, and Lebanon, from the river, the river Euphrates, even unto the uttermost see, shall your coast be.  
25. There shall no man be able to stand before you: for the LORD your God shall lay the fear of you, and the dread of you upon all the land that ye shall tread upon, as he hath said unto you.  
26. Behold, I set before you this day a blessing and a curse:  
27. A blessing, if ye obey the commandments of the LORD your God which I command you this day.  
28. And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.  
29. And it shall come to pass when the LORD thy God hath brought thee in unto the land whither thou goest to possess it that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.  
30. Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champain over against Gilgal, beside the plains of Moreh?  
31. For ye shall pass over Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it and dwell therein.  
32. And ye shall observe to do all the statutes and judgements which I set before you this day.  
1. HIS charge: i. e.  he hath given in charge.  
2. Know: i. e. Consider: For that is the sense of the word here, and in many other places, Isa. 1.3. Eccles. 5.1.  
6. What he did unto Dathan, etc. Numb. 16.31. and 27.3. Ps. 106.17. This is mentioned here as a most remarkable Example of God's displeasure for their Rebellion. Substance: Or, living substance. That was in their possession: The meaning is, which followed them, and appertained to them: Heb. Was at their feet.  
7. But your eyes have seen: They which came out of Egypt had seen all, and others some of God's Acts.  
10. Is not as the land of Egypt: The comparing it with the Land of Egypt in this place, is not designed with respect to the fruitfulness of it, but to make them sensible that they ought immediately to depend upon God's good Providence, and endeavour to please him who is only able to send them fruitful Seasons. And wateredst it with thy foot: That is, by deriving Water from the River Nilus, which was done either by digging Furrows in the Earth, or by fetching Water, both which speak the labour of the Feet; And the Land of Canaan would set them free from this toil.  
11. And drinketh water of the rain of heaven: There was little or no Rain in Egypt, and therefore the Inhabitants depended upon the overflowing of Nilus for their increase, and derived Water thence to the Land which they had sowed with great labour. The Land of Canaan was better provided for: 'Twas supplied without the labour and industry of Men, and the Inhabitants taught to look up to God for seasonable showers.  
12. Careth for: Heb. Seeketh. This imports a more peculiar Providence of God, upon which the Inhabitants were taught to depend, and not upon the labour and industry which, though used in Egypt, they would now be excused from.  
14. The first rain and the latter rain: The first upon sowing the Seed, that it might take root: The latter before Harvest, that the Ear might be filled. See Jer. 5.24.  
15. Send: Heb. Give.  
16. Be not deceived: viz. By any artifice,  the Idolaters may make use of: E. g. A pretence that they direct their Worship by their Images to the Supreme God, and that they enjoy fruitful Seasons as a reward of their Worship, and suchlike.  
18. Bind them: Chap. 6.8. With the Note upon that place.  
19 And ye shall: Ch. 4.10. and 6.7.  
21. As the days of heaven upon earth: That is, as long as the World endures. Whiles the Heaven keeps its place over the Earth, according to the Vulgar Latin. Thus we read, His seed will I make to endure for ever; and than it follows, And his throne as the days of heaven, Psal. 89.29. See Jer. 33.25.  
24. Every place: Josh. 1.3. This is to be understood, [I.] With restriction to the bounds which follow here; And, [II.] With the condition above mentioned, v. 22. Wilderness: On the South. Lebanon: On the North. Euphrates: On the East. The uttermost sea: On the West. The Midland Sea was on the West of Canaan.  
27. A blessing: Ch. 28.2.  
28. Curse: Chap. 28.15.  
29. The blessing upon Gerizim, etc. Of this see chap. 27.12, 13. Josh. 8.33.  
32. To do: Chap. 5.32.   

CHAP. XII.  
The ARGUMENT.  
Monuments of Idolatry are to be destroyed. The place which God should choose for his Public Service is to be resorted to; and there the Sacrifices are to be offered. Blood may not be eaten. Holy things must be eaten in the place which God shall choose. The Levite is to be kindly treated. They are permitted to kill and eat Flesh in their several Habitations. They are cautioned against Idolatry.  
1. THese are the statutes and judgements which ye shall observe to do in the land which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth.  
2. Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree.  
3. And you shall overthrow their altars, and break their pillars, and burn their groves with fire, and you shall hue down the graven images of their gods, and destroy the ●●mes of them out of that place.  
4. Ye shall not do so unto the LORD your God.  
5. But unto the place, which the LORD your God shall choose out of all your tribes, to put his ●●mo there, even unto his habitation shall ye seek, and thither thou shalt come:  
6. And thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and heave-offerings of your hand, and your vows, and your free-will-offerings, and the firstlings of your herds, and of your flocks.  
7. And there ye shall eat before the LORD your God: and ye shall rejoice in all that you put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.  
8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes:  
9 For ye are not as yet come to the rest, and to the inheritance which the LORD your God giveth you.  
10. But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety:  
11. Then there shall be a place which the LORD your God shall choose to cause his name to dwell there, thither shall ye bring all that I command you; your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all your choice vows, which ye vow unto the LORD.  
12. And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your man-servants, and your maidservants, and the Levite that is within your gates, forasmuch as he hath no part or inheritance with you.  
13. Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest:  
14. But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.  
15. Notwithstanding, thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.  
16. Only ye shall not eat the blood; ye shall pour it upon the earth as water.  
17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of the herds, or of thy flock, nor any of thy vows which thou vowest, nor thy free-will-offerings, or heave-offering of thine hand:  
18. But thou must eat them before the LORD thy God, in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maid servant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto.  
19 Take heed to thyself that thou forsake not the Levite, as long as thou livest upon thy earth.  
20. When the LORD thy God shall enlarge thy border, as he hath promised thee; and thou shalt say, I will eat flesh (because thy soul longeth to eat flesh) thou mayest eat flesh whatsoever thy soul lusteth after.  
21. If the place which the LORD thy God hath chosen to put his name there, be too far from thee; then thou shalt kill of thy herd, and of thy flock, which the LORD hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after.  
22. Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike.  
23. Only be sure that thou eat not the blood: for the blood is the life, and thou mayest not eat the life with the flesh.  
24. Thou shalt not eat it; thou shalt pour it upon the earth as water.  
25. Thou shalt not eat it, that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the LORD.  
26. Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose.  
27. And thou shalt offer thy burnt-offerings, the flesh and the blood upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh.  
28. Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou dost that which is good and right in the sight of the LORD thy God.  
29. When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land:  
30. Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee, and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.  
31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD which he hateth, have they done unto their gods: for even their sons and their daughters they have burnt in the fire to their gods.  
32. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.  
2. Ye shall utterly destroy: Ch. 7.5. God did not think it enough to forbid them Idolatry, but commands them to destroy all the Monuments and Memorials thereof. Possess: Or, Inherit.  
3. You shall overthrow: (Heb. Break down) their altars, etc. Judg. 2.2. This enumeration of Particulars, after what was said v. 2. speaks God's great care that the Israelites should fly from all Idolatry.  
4. Ye shall not do so unto the LORD your God: By diligent comparing what is said above (v. 2, 3.) and what follows (v. 5, 6.) it appears, that the meaning of this place is, q. d. Ye shall not for the public worship of God set up several Altars in sundry Mountains and Groves, etc. (as the Idolatrous Nations did) but serve him publicly in one place which he should choose, v. 5, 6.  
5. Choose: Or, set apart for that purpose, as he did Jerusalem afterwards, 1 King. 8.29. 2 Chron. 7.12. To put his name there: i. e. To dwell, or more especially to be present there, where he is worshipped according to his Will. The Name of God is put for God himself; (see Levit. 24.11, 16. and 2 Sam. 6.2. And so it is ●●●re there is mention of calling on his Name, building an House to his Name, believing on his Name, Psal. 80.18. 23.3. 1 Chron. 22.8.) and that so it is in this place, is evident from the words of God to Solomon concerning the Temple, which he had built; I have chosen this place to myself for an house of sacrifice, 2 Chron. 7.12. And this sense is confirmed from the following words in this Verse, Even unto his habitation shall ye seek; and from v. 11. There shall be a place which the Lord your God shall choose to cause his name to dwell there.  
6. And thither ye shall bring, etc. This Command was for the preventing Idolatry, which would not easily have been prevented had they been allowed their several Groves and Altars which the Idolaters had made use of. And your tithes: By Tithes here are not meant the Tithes paid to the Levites, which were holy unto the Lord (Levit. 27.30.) and therefore not to be eaten by the People (v. 18.) nor yet the Tithe of those Tithes, which was paid to the Priests (Numb. 18.26.) and belonged only to them and their Families, Neh. 10.38. But a second Tithe which the People were to set aside, after they had paid the Levites, and which they might eat, together with the Levite, the Stranger, Fatherless and Widow, of which see Deut. 14.22, 23, 27, 29. This second Tithe, which the People was commanded to set aside every year, was thus to be employed, viz. It was to be eaten for two years together in Jerusalem (when God had chosen that place) v. 17, 18. and ch. 14.23. and might be eaten by the first Owners, and their Families with the Levites. And in case the persons, setting aside this Tithe, lived at a great distance from Jerusalem, they were allowed to turn it into Money, and spend it there (chap. 14.24, 25, 26.) But every third year this same Tithe was to be laid up in the Country, whence it did arise, and to be eaten there, not only with the Levites (as that which was spent at Jerusalem) but with the other poor People of the Neighbourhood, chap. 14.28, 29. And heave-offerings of your hand: viz. The first-fruits of the Earth, of which see chap. 18.4. with chap. 26.2. The firstlings of your herds, etc. These are expressed as distinct from the first-fruits of the Earth, expressed before by Heave-offerings.  
7. Ye shall eat: viz. Your allowed part.  
8. This day: That is, this time of your wand'ring in the Wilderness, where they could not practise those Precepts which were annexed to the Land, and required a settled condition. See v. 9, 10.  
11. Your choice vows: Heb. The choice of your vows. Whatever was offered as a Vow, was to be select and perfect, whereas, what was less perfect might serve in a Free-will-offering, that being brought upon mere goodwill without any preceding Vow or Obligation, Levit. 22.20, 21, 22, 23.  
12. He hath no part: Chap. 10.9. See the Note on ch. 10.9.  
15. Lusteth after: Or, Desires. The unclean: This being but common and ordinary Food, which is here spoken of, he that was legally unclean was permitted to eat of it, which by the Law he might not have done had it been a part of a Peace offering, Levit. 7.20. As of the roebuck, and as of the hart: q. d. As freely as he may eat of any other Flesh which is not forbidden as unclean; such was that of the Roebuck and Hart, which were not forbidden by the Law. See chap. 14.5.  
16. Only: Chap. 5.23.  
17. The tithe of thy corn: For the right understanding of these words see the Note on the 6th Verse of this Chapter. Firstlings of thy herds, etc. For the First born, strictly so called, they belonged to the Priests, Numb. 18.15. And therefore it hath been supposed (with great probability) that these Firstlings here spoken of, are to be meant of such as after the setting a side the Firstborn were then by the Owner set a part and dedicated to God. For as the Tithe, here spoken of, is to be understood of the second Tithe, so may the Firstling be understood in a like sense.  
19 Take heed: Chap. 14.27. Ecclus. 7.51. As long: Heb. All thy days.  
20. When the LORD thy God shall enlarge thy border, etc. For the fuller understanding the design of the words of this, and the two following Verses, it is to be remembered, That while the Israelites were in the Wilderness they might not eat any Meat at their private Tables, but such whereof they had first sacrificed to God at the Tabernacle. (See Levit. 17.4. and the Note upon that place.) This Precept was very practicable in the Wilderness, where they encamped round about the Tabernacle. The case was greatly altered when they came into the Land (to which these Precepts were annexed, v. 1, 8, 9, 10, 14.) and so is the Law likewise, concerning this matter. For then many of them would live at a great distance from the Tabernacle, and could not without great difficulty bring the Beasts which they killed for their private Tables to the Sanctuary. And for that reason they were dispensed with; and are not obliged to bring the Beast which they killed to the Door of the Tabernacle of the Congregation, as in the Wilderness, Levit. 17.9. But then, lest they should surmise that they are likewise dispensed with as to the other part of that Law, Levit. 17.10, 11, etc. forbidding the eating Blood, they are strongly warned not to eat it, v. 23, 24, 25. which is the true reason of those words in that place. Hence it appears, that the design of these words is not only to let them know, that they may lawfully kill and eat Flesh in all their Gates; for that they were told before, verse 15. But to acquaint them with the reason upon which they were dispensed with as to the bringing the Beast they killed to the Tabernacle, which is particularly expressed (verse 21.) which words may be thus translated from the Hebrew; Because the place which the Lord thy God hath chosen to put his name there, is too far from thee, thou mayest kill of thy herd, etc. As he hath promised thee: Gen. 28.14. chap. 19.8. This promise was conditional. See ch. 11.22, 23, 24.  
22. Even as the roebuck: See the Note on v. 15.  
23. Be sure: Heb. Be strong: That is, be greatly careful of this matter. See Levit. 17.10, 11, 12.  
26. Thy holy things: Such things as are separated and set apart for holy uses, viz. Sacrifices and Tithes, etc. See v. 17.  
27. And thou shalt eat the flesh: viz. Of thy Sacrifices, last , for this cannot extend to the Burnt-offerings, or any other part of the Oblation which was due to the Altar or the Priest.  
29. Succeedest them: Heb. Inheritest, or possessest them.  
30. Take heed to thyself that thou be not snared by following them: (Heb. after them) That is, take heed of their sin, and fear their punishment.  
31. Thou shalt not do so, etc. That is, thou shalt not worship thy God as they did. Abomination to: Heb. Abomination of the.  
32. Not add: Ch. 4.2. Josh. 1.7. Prov. 30.6. Rev. 22.18.   

CHAP. XIII.  
The ARGUMENT.  
Enticers to Idolatry, how near soever, are to be stoned to death. Idolatrous Cities are not to be spared.  
1. IF there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder:  
2. And the sign or the wonder come to pass, whereof he spoke unto thee, saying, Let us go after other gods (which thou hast not known) and let us serve them:  
3. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether you love the LORD your God with all your heart, and with all your soul.  
4. Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him.  
5. And that prophet, or that dreamer of dreams shall be put to death (because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in) so shalt thou put the evil away from the midst of thee.  
6. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods which thou hast not known, thou, nor thy fathers;  
7. Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth, even unto the other end of the earth)  
8. Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,  
9 But thou shalt surely kill him, thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.  
10. And thou shalt stone him with stones, that he die: because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.  
11. And all Israel shall hear and fear, and shall do no more any such wickedness as this is, among you.  
12. If thou shalt hear say in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,  
13. Certain men, the children of Belial, are gone out from among you, and have with-drawn the inhabitants of their city, saying, Let us go and serve other gods (which ye have not known)  
14. Then shalt thou inquire and make search, and ask diligently: and behold, if it be truth, and the thing certain, that such abomination is wrought among you:  
15. Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the  thereof, with the edge of the sword.  
16. And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever, it shall not be built again.  
17. And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;  
18. When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God.  
1. GIveth thee a sign: That is, he foretells some wonderful thing that shall come to pass; which sense is confirmed from the following words.  
2. And the sign or the wonder, etc. The meaning is, And what he foretold (in confirmation of his impious Doctrine, saying, Let us go after other Gods) shall come to pass as he foretold it.  
3. Proveth you: He suffereth the false Prophet to give a sign, and by the event to confirm his impious Doctrine to try whether you are sincere and steadfast in your love to him, and your Obedience, and that this your sincerity may be known to yourselves and others.  
4. Cleave: Chap. 10.4.  
5. Be put to death: The reason of which follows in the next words which determine this death to the person seducing to Idolatry; Because he hath spoken (Heb. revolt against the Lord) to turn you away from the LORD. The evil: Both the evil Thing or impious Doctrine, that it spread no farther, and the evil Person also. See Deut. 21.21. 1 Cor. 5.13.  
6. If thy brother, etc. Here is an Enumeration of the nearest and dearest Relatives, to let them know, that they ought to love God above all.  
9 But thou shalt surely kill him. Ch. 17.7. i e. Thou shalt discover him, and bring him to condign punishment (which is death in this case) by the Sentence of the Magistrate. Thine hand shall be first upon him: viz. As the witness of his Crime, ch. 17.7.  
10. Bondage: Heb. Bondmen.  
11. All Israel: Ch. 17.13.  
13. The children of Belial: Or, naughty men: This expression is often used in Scripture to denote profligate and vile persons, who are ungovernable and without the fear of God and Men, and such as will not bear the Yoke of good Order and Discipline. Are gone out from among you: That is, are separated from you, and refuse Communion with you in your Religious Services. (See 1 Joh. 2.19.) For of a local Separation the words cannot be understood, because these vile Men, after their Separation, are yet in the following words supposed to be in their City withdrawing the Inhabitants, and saying, Let us go and serve other gods.  
14. Inquire, etc. The Magistrate is to take care to examine strictly into the truth of matter of fact, and especially of this high nature and importance, for Men are not to be put to death without clear evidence of their being guilty of death. And is a proof that the kill v. 9 is not to be meant of doing it privately, but after sufficient proof, and the Sentence of the Magistrate.  
15. All that is therein: For it may well be supposed, that those who dissented would withdraw from so vile a City.  
16. For the LORD thy God: Or, To the Lord thy God: viz. To appease God's just Displeasure, and in honour of his offended Justice.  
17. Cursed: Or, Devoted.   

CHAP. XIV.  
The ARGUMENT.  
The Israelites may not disfigure themselves in Mourning for the Dead. What Beasts, Fish, and Fowl, may and may not be eaten. Of their Tithes to be eaten in the place which God should choose; and particularly of the Tithe of the Third Year.  
1. YE are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.  
2. For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.  
3. Thou shalt not eat any abominable thing.  
4. These are the beasts which ye shall eat: the ox, the sheep, and the goat,  
5. The hart, and the roebuck, and the fallow-deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.  
6. And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud amongst the beasts; that ye shall eat.  
7. Nevertheless, these ye shall not eat, of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare and the coney: for they chew the end, but divide not the hoof; therefore they are unclean unto you.  
8. And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.  
9 These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:  
10. And whatsoever hath not fins and scales, ye may not eat: it is unclean unto you.  
11. Of all clean birds ye shall eat.  
12. But these are they of which ye shall not eat: the eagle, and the ossifrage and the ospray,  
13. And the gleed, and the kite, and the vulture after his kind,  
14. And every raven after his kind,  
15. And the owl, and the night-hawk, and the cuckoo, and the hawk after his kind,  
16. The little owl, and the great owl, and the swan,  
17. And the pelican, and the gier-eagle, and the cormorant,  
18. And the stork, and the heron after her kind, and the lapwing, and the bat.  
19 And every creeping thing that flieth, is unclean unto you: they shall not be eaten.  
20. But of all clean fowls ye may eat.  
21. Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it, or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk.  
22. Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.  
23. And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds, and of thy flocks: that thou mayest learn to fear the LORD thy God always.  
24. And if the way be too long for thee, so that thou art not able to carry it, or if the place be too far from thee which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee:  
25. Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose.  
26. And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household.  
27. And the Levite that is within thy gates, thou shalt not forsake him: for he hath no part, nor inheritance with thee.  
28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates.  
29. And the Levite (because he hath no part nor inheritance with thee) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou dost.  
1. YE shall not cut yourselves, etc. Ye shall not imitate Idolaters in your mourning for the Dead. See Leu. 19.28. with Jer. 16.6. This is unbecoming their Relation to God as Children, and a select and peculiar People (v. 2.) This is seasonably subjoined to the foregoing Precepts, which forbidden Idolatry, and especially to the last Chapter, where the death of Seducers and Idolaters is enjoined, amongst whom they would find some related to them, whom they are not thus allowed to mourn for.  
2. Thou art an holy people: And therefore separated from the Pollutions and Evil Practices of Idolaters. See chap. 7.6. and 26.18.  
3. Any abominable thing: That is, any thing forbidden, and therefore to be detested.  
4. These are the beasts: The signs and marks of the clean and unclean Beasts were laid down before, Levit. 11.2, etc. The following Particulars are added here expressly, and being common and well known, were to be taken for clean without any farther examination.  
5. Pygarg: Or, Bison: Heb. Dishon.  
9 These: Levit. 11.9.  
11. All clean birds: Those are to be reputed clean Birds and Fowls (see verse 20.) which are not forbid. See Levit. 11.13.  
18. Bat: Levit. 11.19.  
21. Stranger: viz. That is not circumcised, for such an one was a debtor to do the whole law, Gal. 5.3. Thou shalt not seethe, etc. See Exod. 23.19. and 34.26. with the Note upon Exod. 23.19.  
22. Tithe: This is to be meant of the second Tithe, of which see the Note on ch. 12.6.  
26. Desireth: Heb. Asketh of thee.  
27. Levite: Ch. 12.19.  
28. The tithe: This is to be understood of the same Tithe, mentioned v. 22. This was to be separated every year, and for two years to be eaten at Jerusalem, and in the third year in the Country where it grew, with the Levite and the Stranger, the Fatherless and Widow, (v. 29.) See the Note on chap. 12.6.   

CHAP. XV.  
The ARGUMENT.  
Of the year of release, being every seventh year. The Israelites are warned not upon that Account to forbear exercising kindness to their poor brethren. Of Hebrew Servants: and of them that refuse their Liberty. Of the firstling Males of the .  
1. AT the end of every seven years thou shalt make a release.  
2. And this is the manner of the release: Every creditor that dareth aught unto his neighbour, shall release it, he shall not exact it of his neighbour, or of his brother, because it is called the LORD's release.  
3. Of a foreigner thou mayest exact it again: but that which is thine with thy brother, thine hand shall release:  
4. Save when there shall be no poor among you: for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it:  
5. Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day.  
6. For the LORD thy God blesseth thee, as he promised thee, and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.  
7. If there be among you a poor man of one of thy brethren within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor brother:  
8. But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.  
9 Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release is at hand: and thine eye be evil against thy poor brother, and thou givest him nought, and he cry unto the LORD against thee, and it be sin unto thee.  
10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works and in all that thou puttest thine hand unto.  
11. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in thy land.  
12. And if thy brother an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee.  
13. And when thou sendest him out free from thee, thou shalt not let him go away empty.  
14. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press: of that wherewith the LORD thy God hath blessed thee, thou shalt give unto him.  
15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day.  
16. And it shall be if he say unto thee, I will not go away from thee (because he loveth thee and thine house, because he is well with thee)  
17. Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever: and also unto thy maid-servant thou shalt do likewise.  
18. It shall not seem hard unto thee when thou sendest him away free from thee: for he hath been worth a double hired servant to thee, in serving thee six years: and the LORD thy God shall bless thee in all that thou dost.  
19 All the firstling males that come of thy herd, and of thy flock, thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.  
20. Thou shalt eat it before the LORD thy God year by year, in the place which the LORD shall choose, thou and thy household.  
21. And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God.  
22. Thou shalt eat it within thy gates: the unclean and the clean person shall eat it alike, as the roebuck, and as the hart.  
23. Only thou shalt not eat the blood thereof: thou shalt pour it upon the ground as water.  
1. AT the end of every seven years: Levit. 25.2, 4. Or, in the Seventh year, (compare Levit. 25.4. and Exod. 23.11.) Or, last year of the seven, as appears from v. 9 which is as much the End of the Seven, as the First is the Beginning, Exod. 21.2. Thus what was done in the third year, is said to be at the end of three years, chap. 14.28.  
2. Of the release: The Jews do with great reason tell us, that there was a twofold Release; viz. A Release of Lands, of which see Exod. 23.10, 11. And a Release of Money or Personal Debts, of which this place is to be understood, as appears from the following words. Every creditor (Heb. Master of the lending of his hand) that dareth aught unto his neighbour, shall release it: It is not said he shall absolutely remit it; He would then be rather esteemed a Donor than a Creditor: Nor does the word in the Hebrew import an absolute Remission, and an abandoning of all Title and Claim, but an Intermission only. See Exod. 23.11. And it follows here, He shall not exact it, etc. That is, he hath no power to recover it this Seventh year, (when by reason the Land was not sown, the Debtor was disabled from raising Money) because it is a Release or Year of intermission of God's appointment.  
3. Of a foreigner: That is, of one who is not of the Jewish Nation, and so not a Brother, v. 2.  
4. Save when there shall be no poor among you: The Marginal reading is rather to be followed; viz. To the end that there be no poor among you: The showing Mercy and Forbearance is a means to prevent the increase of poor Men; And therefore this Release would contribute to the keeping Men from extreme Poverty, and by their Obedience to God's Laws they would in great measure keep it off also: And though it is much their duty to order it so, that there might be few or no Poor; yet God who foresaw that they would fail in their Obedience, does foretell that there would always be Poor among them, (v. 11.)  
6. Thou shalt lend: Chap. 28.12. And shalt consequently be rich. And thou shalt reign over many: For the rich ruleth over the poor, and the borrower is servant to the lender, Prov. 22.7.  
8. But thou shalt open thine hand: Matt. 5.42. Luk. 6.34. A bountiful supply is here Commanded, which is expressed by what is sufficient for his need in the following words.  
9 Thought: Heb. Word. Wicked: Heb. Belial. The year of release is at hand: viz. When it will not be in his power to exact, v. 2.  
11. The poor shall never cease, etc. And therefore there will never want Objects of their Compassion, and Trials of their Inclination that way.  
12. If thy brother: i. e. One of thine own Nation, as it follows. See Exod. 21.2. Jer. 34.14. Be sold unto thee: See Exod. 21.2. with the Note on that place. Six years: That is, six complete years from the first entering upon the Service.  
15. And thou shalt remember, etc. This is a powerful Motive to incline us to show Mercy: The Example of God's Mercy, and the Sense of our Obnoxiousness to Sufferings, do strongly move, where they are duly considered.  
17. Then thou shalt take an awl, etc. See Exod. 21.6. with the Note upon that place. And also unto thy maid servant thou shalt do likewise: That is, thou shalt let her go free in the Seventh year, (v. 12.) Nor shall she go away empty, but thou shalt furnish her liberally out of thy flock, etc. v. 14. For we find Moses returns to the same matter, mentioned v. 12. in the words which follow, v. 18.  
18. A double hired servant: Both because he served so long a time (which is more than usually hired Servants do) and without Hire or Wages.  
19 All the firstlings, etc. This is to be understood of a second sort of Firstlings; of which see the Note on chap. 12.17. For of the Firstborn which were due to the Priest, these words cannot be meant, if we duly consider what is said, Exod. 22.30. and compare it with what follows here. See Exod. 34.19.  
21. If there be: Levit. 22.20. chap. 17.1. Ecclus. 35.12.  
23. Only, etc. See chap. 12.16, 23.   

CHAP. XVI.  
The ARGUMENT.  
Of the Passeover and Feast of Unleavened Bread. Of the Feast of Weeks, and that of Tabernacles. Every Male is to appear at the place which God should choose three times a year. Of Judges and Justice. Groves and Images are forbidden.  
1. OBserve the month of Abib, and keep the  unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.  
2. Thou shalt therefore sacrifice the  unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.  
3. Thou shalt eat no leavened bread with it: seven days shalt thou eat unleavened bread therewith, even the bread of affliction: (for thou camest forth out of the land of Egypt in haste) that thou mayest remember the day when thou camest forth out of the land of Egypt, all the days of thy life.  
4. And there shall be no leavened-bread seen with thee in all thy coasts seven days, neither shall there any thing of the flesh which thou sacrificed'st the first day at even, remain all night until the morning.  
5. Thou mayest not sacrifice the  within any of thy gates, which the LORD thy God giveth thee.  
6. But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the  at even, at the going down of the sun, at the season that thou camest forth out of Egypt.  
7. And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.  
8. Six days thou shalt eat unleavened bread, and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.  
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.  
10. And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a free-will-offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee.  
11. And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.  
12. And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.  
13. Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn, and thy wine.  
14. And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.  
15. Seven days shalt thou keep a solemn feast unto the LORD thy God, in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thy increase, and in all the works of thine hands, therefore thou shalt surely rejoice.  
16. Three times in a year shall all thy males appear before the LORD thy God; in the place which he shall choose: in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty▪  
17. Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.  
18. Judges and officers shalt thou make thee in all thy gates which the LORD thy God giveth thee throughout thy tribes: and they shall judge the people with just judgement.  
19 Thou shalt not wrest judgement, thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.  
20. That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.  
21. Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee.  
22. Neither shalt thou set thee up any image, which the LORD thy God hateth.  
1. THE month of Abib: See Exod. 12.2. and the Note upon that place, and also upon Exod. 13.4. By night: In the night that was done, which moved Pharaoh to consent to the Israelites going out of Egypt, and in the night he commanded them to go, Exod. 12.29, 30, 31. And the Chaldee expresseth the sense to this purpose; viz. He wrought wonders for thee in the night. By the Death of the Firstborn their liberty was procured.  
2. Thou shalt therefore sacrifice the , etc. Thou shalt kill the Paschal Lamb as is prescribed, Exod. 12. Of the flock and the herd: Or, the flock and herd, viz. besides the Paschal Lamb, thou shalt for Peace-offerings, during the time of this Feast, sacrifice not only of the Flock, but of the Herd also; which Passeover-offerings (or Chagigah) were to continue during the Seven days after the Paschal Lambs were offered: These were of the Flock and Herd; of which see Numb. 28.18, 19, 20, 21, 22, 23, 24. Thus King Josiah is said to have given to the People, of the Flock, Lambs and Kids for Passeover-offerings, and of the Herd he gave Bullocks also, 2 Chron. 35.7. That these Bullocks were for the Chagigah, or Peace-offerings, is evident from v. 13. They roasted the  with fire, according to the Ordinance; but the other holy Offerings (i. e. The Peace-offerings, or Chagigah) sod they in Pots and in Caldrons, etc. And it follows thereupon, And divided them speedily among all the people. Whence it is very evident, that these Sacrifices were the Chagigah, or Peace-offerings, which did attend upon the Paschal Solemnity. It is evident from the Text itself, that the Words cannot be understood of the Paschal Lambs, and that they cannot be understood of whole Burnt-offerings, or Sin-offerings, because the People did not partake of them; whereas these are said to be divided among the people. In the place: This circumstance was not provided for at the first Institution of the Passeover, and is therefore mentioned here. See chap. 12.5.  
3. Thou shalt eat no leavened bread with it: This Precept was to continue during the seven days of the Passeover-offerings, and was in memory of the Affliction of Egypt, and their hasty Coming thence, which afforded not time to leaven their Bread, and to render it more savoury. See Exod. 12.15.  
4. Until the morning: See Exod. 12.10.  
6. At even, at the going down of the sun: When the Sun declines, or, in the Afternoon. See the Note upon Exod. 12.6. At the season, etc. i. e. At that time of year, etc.  
7. Thou shalt turn in the morning: Not in the Morning of the Fifteenth day, for that was a Solemn day, in which no work was allowed to be done, and was the First day of the Feast of Unleavened bread, Levit. 23.6, 7. And therefore it must be understood either, (1.) Of the Morning of the Sixteenth day of the Month; and then those who lived near Jerusalem, might return thither against the Seventh day of the Feast. Or, (2.) The Morning after the Seventh day of the Feast, which was the last and a solemn day, Levit. 23.8. See 2 Chron. 30.21. and 35.17. Thy Tents: That is, thy Dwellings, which are called Tents here, with respect to their present Condition in the Wilderness.  
8. Solemn assembly: Heb. Restraint: The reason of its being so called is intimated in the following words, Thou shalt do no work therein.  
9 Seven weeks, etc. As the Feast of Passeover was instituted in remembrance of the deliverance out of Egypt, so was this (as is probable) in remembrance of their receiving the Law, of which, and of the several Names of this Feast. See the Note on Levit. 23.16.  
10. According as the LORD thy God hath blessed thee: This imports more than what was prescribed, Levit. 23.17. and Numb. 28.27.  
13. Thou shalt observe, etc. Of which see the Note on Levit. 23.34.  
15. Thou shalt surely rejoice: viz. With a sense of God's Mercy in giving the Land of Promise to thee, and the Fruits of it which thou hast now received. See v. 13.  
18. In all thy gates: That is, in all thy Cities, the Gate being the place where the Judges sat.  
20. Altogether just: viz. Without respect to Persons or Rewards.  
21. A grove of any trees: viz. After the usage of Idolaters, 1 King. 15.13.  
22. Any image: Or, Statue, or Pillar: viz. Such as Idolaters were wont to erect.   

CHAP. XVII.  
The ARGUMENT.  
What is blemished may not be sacrificed. The Punishment of the Idolater. What the Israelites were to do in cases of difficulty in matters of Judgement. The Punishment of the Contumacious. A Law concerning choosing a King, and certain Rules whereby the King chosen was to govern himself.  
1. THou shalt not sacrifice unto the LORD thy God any bullock or sheep, wherein is blemish, or any evil-favouredness: for that is an abomination unto the LORD thy God.  
2. If there be found among you within any of thy gates which the LORD thy God giveth thee, man or woman that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,  
3. And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded:  
4. And it be told thee, and thou hast heard of it, and enquired diligently, and behold, it be true, and the thing certain, that such abomination is wrought in Israel:  
5. Then shalt thou bring forth that man or that woman (which have committed that wicked thing) unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.  
6. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death, be put to death; but at the mouth of one witness he shall not be put to death.  
7. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people: so thou shalt put the evil away from among you.  
8. If there arise a matter too hard for thee in judgement, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;  
9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire, and they shall show thee the sentence of judgement.  
10. And thou shalt do according to the sentence which they of that place (which the LORD shall choose) shall show thee: and thou shalt observe to do according to all that they inform thee:  
11. According to the sentence of the law which they shall teach thee, and according to the judgement which they shall tell thee thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left.  
12. And the man that will do presumptuously, and will not hearken unto the priest (that standeth to minister there before the LORD thy God) or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.  
13. And all the people shall hear, and fear, and do no more presumptuously.  
14. When ●hou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me:  
15. Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.  
16. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.  
17. Neither shall he multiply wives to himself, that his heart turn not away: neither shall be greatly multiply to himself silver and gold.  
18. And it shall be when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.  
19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:  
20. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment to the right hand or to the left: to the end that he may prolong his days in his kingdom; he, and his children in the midst of Israel.  
1. WHerein is blemish: Of which see Levit. 22.20. with the Note on the 22th. verse.  
2. In transgressing his covenant: It is evident from v. 3. that Idolatry is the Wickedness supposed here to be wrought, and is called, The transgressing the covenant of the Lord; and the Idolater may be said to transgress the Covenant of the Lord, as he breaks his Faith given to God, and renounceth his Authority and Service at once.  
3. Which I have not commanded: That is, which I have forbid. It is usual that such negative Expressions as this, in the Scripture Phrase, should imply more than the bare words amount to, and they do sometimes imply the contrary, ● Cor. 10.5. Jer. 7.31. Prov. 10.2.  
6. At the mouth of two witnesses: These must be Competent, and Credible; and must be therefore neither Children nor Fools, nor Men of ill fame, nor Madmen; but such as are capable of taking an Oath, and such as cannot justly be suspected not to fear it.  
7. The hands of the witnesses shall be first upon him: This is very reasonable in itself, and serves to convince the People of the truth of their Evidence, and was also a great restraint upon the Witnesses themselves, who, if they bore false witness, would also be obliged to shed innocent Blood. The hands of all the people: In a matter of this nature all the People were obliged to testify their detestation of Idolatry, and their readiness to root it out.  
8. If there arise a matter too hard for thee in judgement: These words belong to the Inferior and Subordinate Magistrates in their Cities. They are supposed here to be at a loss in some difficult cases; viz. such as follow, Between blood and blood: That is, in the case of Murder, whether it were voluntary or accidental. between plea and plea: That is, in Causes depending between the Plaintiff and Defendant. Between stroke and stroke: That is, in the case of Wounds inflicted by one Man upon another, Exod. 21.20, 22.  
9 The priests the Levites: That is, the Priests of the Levitical Race, as the Vulgar renders it, who made a considerable part of the Sanhedrin, or great Council of the Nation. And unto the judge: Or, to wit, unto the judge: The Hebrew Particle which we render and is sometimes only to be understood exegetically, as in 1 Sam. 28.3. Zech. 9.9. 2 Sam. 2.15. And the Greek Particle which answers to it (and is here used by the LXXII.) is used in this sense in the New Testament, Rom. 15.6. 1 Cor. 2.10. Col. 1.3. 1 Thess. 1.3. The judge: i. e. The Sanhedrin, which tho' it consisted of many persons was yet the sole Judge of these doubtful cases; and yet with respect to the Members thereof is expressed by Judges, Deut. 19.17, 18.  
10. Thou shalt do, etc. These words are directed to the Inferior Magistrates, who are obliged to put in execution what the Sanhedrin determines, and the parties concerned were obliged to acquiesce in their Determination. Matters of Faith and mere Belief are not mentioned here, much less is it in the least intimated, that the Sanhedrin was to be thought Infallible.  
11. According to the sentence of the law: These words imply the Law to be the Rule both to the Sanhedrin and to the People, who were not at liberty to do what the Law did clearly forbid, but were only obliged to abide by the Determination of this great Council in these doubtful Cases.  
12. Unto the priest: By Priest is meant the Priests which were of this great Council, and resided at the place which God did choose. Priest is put for Priests, as Judge (v. 9) is for the Judges of which the Council consisted. The Enallage of Numbers is very frequent in the Holy Scripture.  
14. I will set a king over me, etc. This they might very lawfully do, tho' their manner of doing it afterward was not without fault, 1 Sam. 8.7.  
15. Whom the LORD thy God shall choose: God being their King reserved to himself the appointment of his Vicegerent. See 1 Sam. 9.15.10.24.16.12. 1 Chron. 28.4, 5.  
16. He shall not multiply horses, etc. Lest he should confide in their strength, Psal. 33.16, 17. or upon that account entertain much commerce with Egypt, (1 King. 10.26, 28.) as it follows. Hath said: Or, Saith: There is no reason why we should render it in the Preterperfect Tense, and consequently, no need to suppose that Moses refers to any former express Law, it is enough that God forbids their return here: He was also displeased at their Inclination to return, Numb. 14.3, 4 with v. 11. Compare Exod. 13.17. And appointed several ways by which they were to remember their deliverance thence.  
18. A copy of this law: By which he might be instructed both to govern himself and people.  
20. That his heart be not lifted up: The due consideration of God's Law will serve to keep Men humble in the greatest Prosperity.   

CHAP. XVIII.  
The ARGUMENT.  
God is the Inheritance of the Priests and Levites. The Portion of the Priests, and the Share of the Levite ministering in the place which God should choose. The wicked practices of the Inhabitants of Canaan are to be avoided. A promise of the Messiah. The Punishment of him who will not obey him, as also of the false Prophet. A Rule to judge a false Prophet by.  
1. THE priests the Levites, and all the tribe of Levi, shall have no part, nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.  
2. Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them.  
3. And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox, or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.  
4. The first-fruit also of thy corn, of thy wine, and of thy oil, and the first of the fleece of thy sheep shalt thou give him.  
5. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.  
6. And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose;  
7. Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD.  
8. They shall have like portions to eat, beside that which cometh of the sale of his patrimony.  
9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.  
10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,  
11. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.  
12. For all that do these things are an abomination unto the LORD: and because of these abominations, the LORD thy God doth drive them out from before thee.  
13. Thou shalt be perfect with the LORD thy God.  
14. For these nations which thou shalt possess; harkened unto observers of times, and unto diviners: but as for the●, the LORD thy God hath not suffered thee so to do.  
15. The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.  
16. According to all that thou desiredst of the LORD thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of the LORD my God; neither let me see this great fire any more, that I die not.  
17. And the LORD said unto me, They have well spoken that which they have spoken.  
18. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him.  
19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.  
20. But the prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.  
21. And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?  
22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.  
1. AND his inheritance: That is, the Lord's Portion or Inheritance which he hath reserved for himself, such were Tithes, and First-fruits, etc. Numb. 18.12, 28. Upon which account the Lord is said to be their Inheritance, v. 2.  
3. A sacrifice: That is, a Peace-offering, as appears by what follows of the Shoulder (which does not exclude the Breast adjoining) compared with Levit. 7.31, 32. and Levit. 10.12. and Numb. 14.3. Two cheeks, and the maw: These are here added to the Portion of the Priests.  
4. First-fruit: See Numb. 18.12.  
5. To minister in the name of the LORD: That is, to minister or do his Office in the service which God hath appointed and required (v. 7.)  
8. Beside that which cometh of the sale of his patrimony: The Levite here is supposed to have left his Country to addict himself constantly to the Service of God: And it is provided that he shall not lose by so doing: And therefore he is allowed alike Portion with the other Levites which minister, beside what he might upon leaving his Country have received for his House, or Movables left him by his Ancestors, which is left to his own disposal.  
10. To pass through the fire: See the Note upon Levit. 18.21. That useth divination, or, an observer of times; or an Enchanter: The Divination here forbidden, seems to be the foretelling things to come for the sake of gain, or by means not allowed by the Law of God: See Micah 3.11. for the observer of times, and the Enchanter: See the Note on Levit. 19.26. A witch: See the Note upon Exod. 22.18.  
11. Charmer: An Enchanter who by Society with evil Spirits, and perhaps by a pretence, to knowledge from the Conjunction of the Stars, (for the Hebrew Word imports Society, or Conjunction) amuses Men with his odd feats and predictions: Or a consulter with familiar Spirits, or a Wizard; of these: See the Note on Levit. 19.31. Necromancer, i. e. one who seeks to the Dead: See 1 Sam. 28.7. and Isa. 8.19.  
13. Perfect: i. e. Upright, or, Sincere, and not departed from his Precepts. See v. 14.  
15. The LORD thy God will raise up unto thee a Prophet, etc. The connexion is plainly this, That they need not turn to Observers of Times, to Diviners and Witches, etc. because God would send among them a Succession of Prophets; but then here is also a promise of Christ (Act. 3.22. and 7.37.) which agrees perfectly to our Jesus, who was a Prophet, as he taught the Will of God, (Matth. 5. Luk. 4.19.) and foretold things to come (Matth. 26.75. Joh. 6.70, 71. Matth. 16.21. Matth. 24.) and was like unto Moses in his Meekness, in his fasting forty days and forty nights, in giving his Law from a Mountain (Matt. 5.) in his open declaring the Will of God (Joh. 1.18.) in his Mediatorship, etc.  
19 I will require it: i. e. I will punish him as a despiser of me, and he shall be destroyed from among the people, Act. 3.23.  
22. Speaketh in the name of the LORD, etc. That is, undertakes to confirm his Mission by a Miracle, or by predicting something to come. The not being able to effect what he undertook, and when the Event answered not the Prediction, would prove him a false Prophet, and not to be feared or regarded.   

CHAP. XIX.  
The ARGUMENT.  
Of the cities of Refuge, and the Manslayer. The Murderer must die. The Landmark may not be removed. The insufficiency of a single Witness. The Punishment of a False-witness.  
1. WHen the LORD thy God hath cut off the nations, whose land the LORD thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses;  
2. Thou shalt separate three cities for thee in the midst of thy land which the LORD thy God giveth thee to possess it.  
3. Thou shalt prepare thee a way, and divide the coasts of thy land (which the LORD thy God giveth thee to inherit) into three parts, that every slayer may flee thither.  
4. And this is the case of the slayer, which shall flee thither, that he may live: whoso killeth his neighbour ignorantly, whom he hated not in time past,  
5. As when a man goeth in the wood with his neighbour, to hue wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour that he die; he shall flee unto one of those cities, and live:  
6. Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him, whereas he was not worthy of death, in as much as he hated him not in time past.  
7. Wherefore I command thee, saying, Thou shalt separate three cities for thee.  
8. And if the LORD thy God enlarge thy coast (as he hath sworn unto thy fathers) and give thee all the land which he promised to give unto thy fathers;  
9 (If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways) then shalt thou add three cities more for thee, beside these three:  
10. That innocent blood be not shed in thy land which the LORD thy God giveth thee for an inheritance, and so blood be upon thee.  
11. But if any man hate his neighbour; and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities:  
12. Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die.  
13. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee.  
14. Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it.  
15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established.  
16. If a false witness rise up against any man to testify against him that which is wrong:  
17. Then both the men between whom the controversy is, shall stand before the LORD, before the priests and the judges which shall be in those days.  
18. And the judges shall make diligent inquisition: and behold, if the witness be a false witness, and hath testified falsely against his brother:  
19 Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.  
20. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.  
21. And thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.  
1. WHEN the LORD thy God, etc. It is from hence evident, that they were not obliged to set aside these Cities of Refuge till, they had subdued the Inhabitants of the Land; and accordingly we find Joshua then taking care of it, Josh. 20.2.  
2. In the midst of thy land: Or, Within thy land: For it is not to be supposed they were in the very middle of it, but that they were so situated as might be most for the ease and security of the  (v. 6.) and accordingly they were appointed in several Tribes, as we read Josh. 20.7.  
3. Thou shalt prepare thee a way: The meaning is, that the way to these Cities should be made plain and easy that the  might not be obstructed or retarded in his flight thither.  
4. And this is the case: See Exod. 21.13.  
6. Lest the avenger, etc. It is evident that these words relate to what was said (v. 3.) of dividing the Coasts of the Land, that the Slayer might flee to the City of Refuge with greater security, which he could not do had not these Cities been dispersed in several Tribes.  
8. (As he hath sworn, etc. The Condition whereof is mentioned v. 9 (If thou shalt keep all these commandments, etc.  
14. Thou shalt not remove thy neighbour's land- mark, etc. This Precept is very seasonably subjoined to that of Manslaughter and Murder, the removing of Landmarks being an occasion of great quarrels, and shedding of Blood; and it was not to be allowed, it being against the Constitution of their Forefathers, who divided the several Bounds of their Inheritance by Divine Direction, which is intimated in the following words, Which they of old time have set, etc. Prov. 22.28.  
15. One witness: See chap. 17.6. and the Note upon that place.  
17. Shall stand before the LORD: That is, in a case of this difficulty they shall (as is directed ch. 17.8.) come to the place which God should choose to place his Name there, which may well be employed in standing before the LORD (see the Note upon Levit. 1.5.) to the priests and judges which shall be in those days.  
18. A diligent inquisition: For it being a matter of difficulty to detect a false Witness it required great Diligence: It appears plainly, that it was not a matter of Faith that they were concerned in, but of Fact only. And the False-witness, being liable to the Evil which he designed to bring upon his Brother, it was needful that a strict Inquisition should be made.  
19 Put the evil away: Both the evil Man, and such evil Practices, as is employed v. 20.  
21. Life shall go for life, eye for eye, etc. See the Note on Exod. 21.24.   

CHAP. XX.  
The ARGUMENT.  
They are required not to be afraid of their Enemies against whom they were to fight. The part of the Priest and Officers on this occasion. How to use the Cities that accept or refuse the offers of Peace. Who they are that are to be destroyed absolutely. Of the Trees which may and may not be destroyed in a Siege.  
1. WHen thou goest out to battle against thine enemies, and seest horses and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt.  
2. And it shall be when ye are come nigh unto the battle, that the priest shall approach and speak unto the people,  
3. And shall say unto them, Hear, O Israel, you approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them.  
4. For the LORD your God is he that goeth with you, to fight for you against your enemies to save you.  
5. And the officers shall speak unto the people, saying, What man is there that hath built a new house and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.  
6. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it.  
7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in battle, and another man take her.  
8. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart.  
9 And it shall be when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people.  
10. When thou comest nigh unto a city to fight against it, then proclaim peace unto it.  
11. And it shall be, if it make thee answer of peace, and open unto thee, than it shall be that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.  
12. And if it will make no peace with thee, but will make war against thee, than thou shalt besiege it.  
13. And when the LORD thy God hath delivered it unto thine hands, thou shalt smite every male thereof with the edge of the sword.  
14. But the women, and the little ones, and the , and all that is in the city, even all the spoil thereof shalt thou take unto thyself: and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.  
15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.  
16. But of the cities of these people which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:  
17. But thou shalt utterly destroy them, namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites, as the LORD thy God hath commanded thee.  
18. That they teach you not to do after all their abominations which they have done unto their gods, so should ye sin against the LORD your God.  
19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege.  
20. Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.  
1. WHich brought thee up out of the land of Egypt: This is here mentioned as a famous instance of the Power of God, who brought them out of Egypt notwithstanding all the Craft and Power of the Egyptians which combined against them.  
2. The priest: This was a Priest who was set apart on purpose for this affair, as the Jews tell us, who call him The priest anointed for the war. See Numb. 31.6.  
3. Tremble: Heb. Make haste: Do not give way, as the Vulgar hath it, or be not forward to fly from the approaching danger.  
5. What man is there that hath built, etc. The reason of this, and the other two Cases which next follow, seems to be this, That Men in these Circumstances were therefore discharged, because they would be apt to be entangled with these cares, and thereby rendered less serviceable in the War. To this the Apostle seems to allude, No man that warreth entangleth himself with the affairs of this life, 2 Tim. 2.4. Dedicated: That is, he hath not enjoyed it, which Men began to do with a Feast upon their first entrance, (see the Title to Psalm 30. Nehem. 12.27.) or at least some expressions of Joy.  
6. And hath not yet eaten of it: Heb. And hath not yet made it common: The Law was this, that when they planted Trees for Food (which Law extended to Vines, Ezek. 15.6. compared with Jer. 31.5.) they might not eat of the Fruit thereof till the fifth year. The three first years it was reputed as uncircumcised, in the fourth year it was the Lord's, and as holy and separate not to be eaten by the Owners of the Trees; in the fifth year it might be eaten as that which was common food. See Levit. 19.24, 25. with the Notes there.  
10. When thou comest nigh unto a city to fight, etc. The Jewish Writers do frequently mention two kinds of War; viz. That which was particularly commanded by God, as that against the Nations which the Israelites were commanded to drive out; and that which was chosen by the Jews upon just provocation, or in their own defence against other People. These words, as well as those above, refer to the latter of these two, as appears from v. 15. compared with v. 5, 6, 7, 8. and Numb. 32.7.  
14. But the women, and the little ones: These are here exempted from destruction as those who were not concerned in the War, nor consulted in the offer of Peace.  
16. Thou shalt save alive nothing that breatheth: And therefore here the Women and little ones were to be destroyed, which was not allowed in the case above, v. 14. The reason of the difference is to be fetched from God's Command, and from the danger of Idolatry in sparing them, as is expressed, v. 18.  
19 (For the tree of the field is man's life) to employ them in the siege: The Trees that bore Fruit might not be cut down in a Siege for two reasons; (I.) Because they afforded a support to Man's life, For thou mayest eat of them. (II.) Because they need not fear any hurt from them by sparing them, as they might from Men whom they saved alive: And according to this sense the words may be thus rendered, For is the tree of the field a man (or, as a man) to go before thee in the siege? q. d. Thou needest not apprehend any danger from sparing these Trees, which can make no resistance against thee. This Interpretation, besides that it agrees well with the Hebrew (which our rendering supposes very Elliptical) so it agrees with the Ancient Versions of the Vulgar, the Greek, the Chaldee, etc. and with Josephus, [Antiq. l. iv. c. viij.] and Philo the Jew, [Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] where speaking of this Law, he says, It was unjust to turn the War, which was undertaken against Men, upon those things that are faultless, etc. and presently afterward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. It is not fit to war against those things which can make no resistance, etc.   

CHAP. XXI.  
The ARGUMENT.  
The Expiation of an uncertain Murder. The usage of a Captive Woman taken to wife. The Firstborn may not be deprived of his right. The punishment of a Rebellious Son. A Law concerning a Malefactor hanged on a Tree.  
1. IF one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him:  
2. Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.  
3. And it shall be that the city which is next unto the slain man, even the elders of that city shall take an heifer which hath not been wrought with, and which hath not drawn in the yoke.  
4. And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared, nor sown, and shall strike off the heifer's neck there in the valley.  
5. And the priests the sons of Levi shall come near (for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD) and by their word shall every controversy and every stroke be tried.  
6. And all the elders of that city that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley.  
7. And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it.  
8. Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them.  
9 So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD.  
10. When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive,  
11. And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldst have her to thy wife:  
12. Then thou shalt bring her home to thine house, and she shall shave her head, and pair her nails.  
13. And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month; and after that, thou shalt go in unto her, and be her husband, and she shall be thy wife.  
14. And it shall be if thou have no delight in her, than thou shalt let her go whither she will, but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.  
15. If a man have two wives, one beloved and another hated, and they have born him children, both the beloved and the hated: and if the firstborn son be hers that was hated;  
16. Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved, firstborn, before the son of the hated, which is indeed the firstborn:  
17. But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength, the right of the firstborn is his.  
18. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him, will not hearken unto them:  
19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place:  
20. And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton and a drunkard.  
21. And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you, and all Israel shall hear, and fear.  
22. And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:  
23. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day, (for he that is hanged is accursed of God) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.  
2. Thy elders and thy judges: That is, some of those Elders which are constituted Judges of the People; viz. Of the Seventy mentioned Numb. 11.16. The Elders of the City next to the Slain are mentioned afterward (v. 3.)  
4. Unto a rough valley, which is neither eared nor sown: That is, a solitary and uncultivated place, and separated from the fruitful Field, and from Inhabitants: This intimated that the Murder was committed in such a secret place. Compare Levit. 16.8, 22. Strike off the heifer's neck: In the room of the Murderer, who secretly killed him that is slain, and treacherously also (possibly) coming behind him, as he does who strikes off the Neck.  
5. And the priests the sons of Levi shall come near: For the better putting this Law in execution the Priests shall be present. See the Note on v. 8. By their word, etc. See Deut. 17.8, 9 with the Notes.  
6. Wash their hands: This they shall do in token of their being innocent, Matth. 27.24.  
7. Answer: i. e. Speak: See Job 3.2. They shall not only wash their Hands but make a formal Declaration of their Innocence.  
8. Be merciful, etc. These are the words of the Priests who were present, as the Jews affirm, and it is very probable from v. 5. [See Onkelos on the place, and Maimon. Hilc. Rotseah. chap. 9] Shall be forgiven: i. e. Shall not be laid to their charge, as it is phrased just before.  
9 When thou shalt do, etc. i. e. If thou shalt do that which is pleasing to God.  
10. When thou goest forth to war, etc. These words relate to the latter sort of War, of which mention is made in the Note, on chap. 20. v. 10. as appears from ch. 20.16, 17. compared with v. 11. of this Chapter, and with Exod. 34.16.  
12. Then thou shalt bring her home, etc. That is, thou shalt not presently marry her, there being danger in being joined to an heathen Woman (Exod. 34.16.) but thou shalt stay till her mourning for her Captivity, and her being parted from her Father and Mother be over, after which she may well be supposed to be more disposed to become a Proselyte, and in the mean time he that took her will have time to deliberate. Pair her Nails: Or, suffer them to grow, as the Marginal reading hath it, and the Chaldee renders it.  
14. Thou hast humbled her, i. e. lain with her, as this Phrase is known to import.  
17. A double portion, i. e. Two parts of the Goods: See 1 Chron. 5.1, 2. and the Note on Genes. 49.3.  
19 Then shall his Father and his Mother. They must both consent, which they probably would not do till he were altogether incorrigible, and could not do it till after they had chastened him, (v. 18.)  
22. And thou hang him on a tree. That is, after he be put to death, as appears from the foregoing Words, as the Jews truly interpret: For hanging was none of the Capital Punishments commonly used among the Jews: But the Idolater and Blasphemer, those accursed Offenders, after they were stoned, were, or might be hanged up.  
23. Is accursed of God: i. e. He is thus shamefully exposed for his enormous Sin against God. Defiled: viz. by keeping the Body of such a Malefactor, exposed beyond the time which God allows.   

CHAP. XXII.  
The ARGUMENT.  
Several Precepts requiring Brotherly-kindness, Decency, and Mercy. Several other Laws relating to building, ploughing, and garments. Of the Man that defames his Wife, and of his Punishment, and the Punishment of the Women that was guilty. The Punishment of Adultery: Of Rape, and Fornication.  
1. THou shalt not see thy brother's ox or his sheep go astray, and hid thyself from them: thou shalt in any case bring them again unto thy brother.  
2. And if thy brother be not nigh unto thee, or if thou know him not, than thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.  
3. In like manner shalt thou do with his ass, and so shalt thou do with his raiment, and with all lost things of thy brothers, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hid thyself.  
4. Thou shalt not see thy brother's ass or his ox fall down by the way, and hid thyself from them: thou shalt surely help him to lift them up again.  
5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so, are abomination unto the LORD thy God.  
6. If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young.  
7. But thou shalt in any wise let the dam go, and take the young to thee, that it may be well with thee, and that thou mayest prolong thy days.  
8. When thou buildest a new house, than thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.  
9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled.  
10. Thou shalt not plough with an ox and an ass together.  
11. Thou shalt not wear a garment of divers sorts, as of woollen and linen together.  
12. Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.  
13. If any man take a wife, and go in unto her, and hate her,  
14. And give occasion of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:  
15. Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsels virginity, unto the elders of the city in the gate.  
16. And the damsels father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her,  
17. And lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity: and they shall spread the cloth before the elders of the city.  
18. And the elders of that city shall take that man and chastise him.  
19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife, he may not put her away all his days.  
20. But if this thing be true, and the tokens of virginity be not found for the damsel:  
21. Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.  
22. If a man be found lying with a woman married to an husband, than they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.  
23. If a damsel that is a virgin, be betrothed unto an husband, and a man find her in the city, and lie with her:  
24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.  
25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her, shall die.  
26. But unto the damsel thou shalt do nothing, there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.  
27. For he found her in the field, and the betrothed damsel cried, and there was none to save her.  
28. If a man find a damsel that is a virgin which is not betrothed, and lay hold on her, and lie with her, and they be found:  
29. Then the man that lay with her, shall give unto the damsel's father fifty shekels of silver, and she shall be his wife, because he hath humbled her, he may not put her away all his days.  
30. A man shall not take his father's wife, nor discover his father's skirt.  
1. THY brother's ox, etc. This Precept extends to Enemies, (Exod. 23.4.) and takes in all who lived in their Country, though they were not of their Nation, nor altogether of their Religion: Otherwise the Law would have been unpracticable, because no Man could tell whose Ox or Ass it was which went astray.  
3. Hid thyself: i e. Forbear to do thus.  
4. Help him: See Exod. 23.5. with the Note on that place.  
5. The woman shall not wear, etc. Tho' the Jews refer this Precept to Wars [Joseph. Antiqu. l. 4. c. 8.] Yet it is not restrained by the Text thereunto: It requires a distinction of Sex by the habit; the neglect whereof might occasion great Impurities, and filthy Practices: See the Book of Wisdom, ch. 14.26. That do so: i. e. That are effeminate and immodest, of which this practice is an Argument, and for preventing whereof this Law is given.  
6. Thou shalt not take the dam with the young, etc. This is forbid, as that which hath an Appearance of Covetousness, and Cruelty; and a tendency to destroy a whole kind of the Creatures, which God hath made. And to encourage Mercy and Compassion, it is added (v. 7.) That it may be well with thee, etc.  
8. A battlement: i. e. A Fence round about the Housetop, which was flat, to preserve Persons from falling: See Judg. 16.26. 1 Sam. 9.25. with Matth. 10.27. That thou bring not blood, etc. i. e. That by thy neglect thou be not an occasion of the death of any Person.  
9 Thou shalt not sow thy vineyard with divers seeds. That Law which forbade the sowing the Field with mingled Seed, (Levit. 19.19.) is here extended to the Vineyard likewise: See the Note on Levit. 19.19. Lest the Fruit, etc. That is, lest by this mixture, both the Increase of thy Seed sown, and of thy Vineyard mingled therewith be defiled, or legally polluted, it being a Mixture which God hath forbidden.  
10. With an ox and an ass. This seems to refer to that Law which forbade them to let their  gender with a divers kind. Levit. 19.19. [See Maimon: More Nevochim, p. III. c. 49.] That the order of Nature might not be disturbed: [See Phil. Jud. de spec. legib.] See the Note on Levit. 19.19. But then the Ox being a clean, and the Ass an unclean Beast, and besides that they being of unequal strength for ploughing; this Precept does not only speak the Mercy of the Lawgiver; but also fairly puts us in mind to shun the needless Conversation of evil and profane Persons; 2 Cor. 6.14.  
11. Thou shalt not wear: See Levit. 19.19. with the Note.  
12. Fringes: Of the End of this Law, see Numb. 15.39.  
15. Take and bring forth the tokens of the damsels virginity, etc. What this proof was, is expressed v. 17. at the close of that Verse: We have no cause to cavil at the Law, considering the great proneness of the Jews to put away their Wives upon every pretence. Nor is there reason why we should suppose it an uncertain proof, if we consider that the Jewish Women married young, and the great difference between their clime and ours, and that God who made the Law, was able to take care that the innocent should not suffer.  
19 Unto the father. Because he suffered in the reproach which was cast upon his Family: And because he designed to put her away without allowing her maintenance, he shall pay an hundred Shekels, which is a double Dowry (See the Note on Exod. 22.19.) according to that Law, Exod. 22.9. [See Maimon. More Nevoch. p. III. c. 49.]  
21. Die. For here is more than simple Fornication; she having by her professing herself a Virgin imposed upon the Man, and perhaps transgressed after she was betrothed: See v. 23, 24.  
27. Cried: She is justly supposed to have done so; whereas, she that was in the City, would have been rescued if she had cried: See v. 24.  
29. Fifty shekels: See Exod. 22.16, 17.  
30. Nor discover his father's skirt: The skirt or covering of his Father's Wife, may be said to be his Father's, as he and his Wife are one Flesh.   

CHAP. XXIII.  
The ARGUMENT.  
Of those who may not enter into the Congregation of Israel, and of those who may. Of the great care to keep the Camp from pollution. Of treating those Servants which come to them from their own Masters. Against Whoredom, and other Uncleanness. Against Usury. Of the performing Vows, and the Liberty allowed them in their Neighbour's Vine-yard, and Cornfields.  
1. HE that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.  
2. A bastard shall not enter into the congregation of the LORD: even to his tenth generation shall he not enter into the congregation of the LORD.  
3. An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:  
4. Because they met you not with bread and with water in the way, when ye came forth out of Egypt, and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.  
5. Nevertheless, the LORD thy God would not hearken unto Balaam, but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.  
6. Thou shalt not seek their peace, nor their prosperity all thy days for ever.  
7. Thou shalt not abhor an Edomite, for he is thy brother: thou shalt not abhor an Egyptian, because thou wast a stranger in his land.  
8. The children that are begotten of them, shall enter into the congregation of the LORD in their third generation.  
9 When the host goeth forth against thine enemies, then keep thee from every wicked thing.  
10. If there be among you any man that is not clean, by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp.  
11. But it shall be when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.  
12. Thou shalt have a place also without the camp, whither thou shalt go forth abroad.  
13. And thou shalt have a paddle upon thy weapon: and it shall be when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee.  
14. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee: therefore shall thy camp be holy, that he see no unclean thing in thee, and turn away from thee.  
15. Thou shalt not deliver unto his master, the servant which is escaped from his master unto thee.  
16. He shall dwell with thee, even among you, in that place which he shall choose, in one of thy gates where it liketh him best: thou shalt not oppress him.  
17. There shall be no whore of the daughters of Israel, nor a Sodomite of the sons of Israel.  
18. Thou shalt not bring the hire of a whore, or the price of a dog into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.  
19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury.  
20. Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend upon usury; that the LORD thy God may bless thee in all that thou settest thine hand to, in the land whither thou goest to possess it.  
21. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it; for the LORD thy God will surely require it of thee; and it would be sin in thee.  
22. But if thou shalt forbear to vow, it shall be no sin in thee.  
23. That which is gone out of thy lips thou shalt keep and perform; even a free-will-offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.  
24. When thou comest into thy neighbour's vineyard, than thou mayest eat grapes thy fill, at thine own pleasure, but thou shalt not put any in thy vessel.  
25. When thou comest into the standing corn of thy neighbours, than thou mayest pluck the ears with thine hand: but thou shalt not move a sickle unto thy neighbour's standing corn.  
1. SHall not enter into the Congregation of the LORD. The Congregation of the Lord, is as much as the whole Body of the People, or Commonwealth of the Israelites: Numb. 16.3. and Chap. 27.16, 17. To enter into this Congregation, is as much as to become one of that Community: The way of becoming such an one is, by affinity contracted by Marriage. To this all men were not admitted; we are here, and in the following Words told, who are excluded from these Affinities, or who they are who may not marry any of the Daughters of Israel; nor by that means be incorporated into the Commonwealth of Israel. This Sense of these words is confirmed, not only by the Consent of the most learned Jewish Writers, but by the Context (compare ch. 22. v. 30. with ch. 23. v. 8.) and most of all by what we read, Nehem. 13. v. 1, 2, 3. and v. 23, 24, 25. They who are excluded from this privilege, are these, viz. [I.] He that is wounded in the Stones, etc. v. 1. Such an one is absolutely rejected as unfit to enter into this Affinity, though he might otherwise be inclined to it. [II.] A Bastard: i. e. One begotten in Fornication, and that is illegitimate, v. 2. Not only one born of a strange Woman, (Nehem. 13.27.) but born out of Wedlock: Such an one is absolutely rejected also. [III.] An Ammonite and Maobite, who are also absolutely rejected, v. 3, [iv] Edomites and Egyptians, who are not for ever excluded; For their Children in their third Generation are admitted, v. 7, 8.  
2. Even to his tenth generation: In the Hebrew it is, even his tenth generation shall not enter: i. e. None of his Offspring shall be admittted: See v. 3.  
3. Even to their tenth generation, etc. In the Hebrew it is; Even their tenth generation shall not enter, etc. If ever they might enter, they might in their tenth Generation, but this being denied them, they are absolutely excluded, which appears not only from, for ever which follows, but from Neh. 13.1. where there is no mention of the tenth Generation; but 'tis said, that they read in the Book of Moses, where it was written, that the Ammonite and the Maobite should not enter into the congregation for ever.  
4. Because they met you not, etc. i. e. Because the Ammonites met you not: See Deut. 2.29. Because they hired, i. e. Because the Moabites hired: See Numb. 22.5, 6, 7.  
6. Thou shalt not seek their peace, etc. All that is forbid, is public Confederations and Alliances with them; notwithstanding which prohibition it was lawful for private Persons to use them with civility and respect.  
7. Thou wast a stranger: Thou oughtest not to forget the relief thy Forefathers received there during the Famine.  
8. The children, etc. When they have been Proselytes, and so continue to the third Generation, it is permitted to them of the third Generation, to marry the Daughters of Israel, and enter into the Congregation.  
9 Then keep thee from every wicked thing. Then especially when men use to take the greatest liberty, and when they so much depend upon the Divine Providence for success.  
10. By night: Of this, see Levit. 15. v. 16, 17.  
12. Abroad: viz. To ease thyself, as it is v. 13.  
14. The LORD thy God walketh in the midst, etc. That is, the Presence of God, who is with his People in their Just Wars, aught to over awe them, and make them carefully avoid  is indecent.  
15. Thou shalt not deliver, etc. In times of War, it might happen frequently, that their Enemies would make their escape, and by that means provide for their own Safety: And that the place is to be understood not of the Servants of the Hebrews their brethren, but of Aliens and Strangers is evident from the Context, and also from the Words of the Text: He is said to be escaped, and permitted to dwell among them, which the Servant of an Israelite was supposed to do before.  
17. Sodomite: That word denotes him, who defiles himself with mankind, Gen. 19.5. Though the word in the Hebrew Text, may be rendered Whoremonger, by the same reason that the other is rendered Whore, in the beginning of this Verse.  
18. The hire of a whore, etc. The Heathens were wont to consecrate to their Gods some of the gains, which they received as the reward of their prostitution of themselves to Uncleanness: See Micah 1.7. Thus the Whore saith, I have peace-offerings with me; This day have I paid my vows: Prov. 7.14. God declares that he will not accept of this hire, in opposition to the filthy Practices of the Heathen. The price of a dog, etc. By the price of a Dog, is meant, that which a Dog is sold or exchanged for: This is not here rejected, because the Dog is an unclean Creature, (as appears from Numb. 18.15.) but because a Dog was worshipped by the Egyptians: God to draw his People from Idolatry, casts this Contempt upon that Creature, in refusing the price it should be sold for.  
20. Unto a stranger, etc. Stranger here being opposed to Brother, v. 19 Signifies one who is not an Israelite, and consequently one who by Traffic and Merchandise, might be better able to pay interest for Money, than the Israelite, who did not drive that Trade.  
21. When thou shalt vow, etc. See Numb. 30.2. and Eccles. 5.21.  
24. Not put any in thy vessel: viz. To carry away with thee: See vers. 25.   

CHAP. XXIV.  
The ARGUMENT.  
A Law concerning Divorce. Of a newly married Man. Of Menstealers. Of Pledges. Of the Leprosy. Against Oppression. Of Justice: and Care of Strangers. And Mercy to the poor Fatherless, and Widows.  
1. WHen a man hath taken a wife and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.  
2. And when she is departed out of his house, she may go and be another man's wife.  
3. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house, or if the latter husband die, which took her to be his wife;  
4. Her former husband which sent her away, may not take her again to be his wife, after that she is defiled: for that is abomination before the LORD, and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.  
5. When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.  
6. No man shall take the nether or the upper millstone to pledge: for he taketh a man's life to pledge.  
7. If any man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him, than that thief shall die, and thou shalt put evil away from among you.  
8. Take heed, in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.  
9 Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt.  
10. When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.  
11. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.  
12. And if the man be poor, thou shalt not sleep with his pledge.  
13. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee, and it shall be righteousness unto thee before the LORD thy God.  
14. Thou shalt not oppress an hired servant, that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates.  
15. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor, and setteth his heart upon it, lest he cry against thee unto the LORD, and it be sin unto thee.  
16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.  
17. Thou shalt not pervert the judgement of the stranger, nor of the fatherless, nor take a widow's raiment to pledge.  
18. But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.  
19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.  
20. When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.  
21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.  
22. And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.  
1. BEcause he hath found some uncleanness in her: i. e. He hath observed some light Carriage, or some other defect of Mind, or distemper of Body. For it is not supposed here, that she is guilty of Adultery, which was punishable with Death: Or, that the Husband was jealous of her upon that Account, in which case the Law had made provision, Numb. 5. Then let him write her, etc. Or, And he do write, etc. For here is no Precept of a Divorce, but a permission only, and for a time only, and for the hardness of their Hearts, as our Saviour expresseth it to the Jews; saying, Moses because of the hardness of your hearts, suffered you to put away your wives, but from the beginning it was not so: Matt. 19.8. But our Saviour hath forbid what Moses did but permit: Matt. 19 v. 9  
4. Her former husband which sent her away, may not take her again. This is a just Punishment for his Levity: And this prohibition is very reasonable upon several Accounts, viz. (1.) As it would tend to restrain Men from divorcing their Wives rashly, and for light Causes. (2.) As the Woman was thereby secured against coming any more under the same Yoke. (3.) As it prevented the filthy Practice of lending out, or prostituting of Wives, and the many Mischiefs arising from thence, which might have been practised, had it not been for this prohibition; and for that reason the taking her again, is called abomination before the LORD, as that which might have served as a pretext to very filthy Practices. Defiled: Not that Marriage defiles, or her second Marriage; But she is defiled or unclean as to her first Husband, because by the Law he might not now touch her: For what is forbidden in this case, and under the Law of Moses, may well be said to be unclean, or defiled: See Judg. 13.7.  
5. Cheer up, etc. That he may by his Conversation and Kindness, prevent the occasion of a Divorce.  
6. A Man's Life: i. e. That which tends to the preserving his Life.  
7. Stealing, etc. See Exod. 21.16.  
9 Remember, etc. Miriam for her speaking against Moses, was stricken with Leprosy: This Example must not be forgotten, as that which serves to restrain them from speaking evil of Dignities.  
10. Thou shalt not go into his house, etc. Viz. To choose what the poor Man most values, or observe the meanness of his Store, which might be to his reproach and trouble, as well as to the grief of his Domestics.  
13. Bless thee, viz. By praying for thee, or invoking the Divine Blessing upon thee. Righteousness, etc. i. e. It shall be esteemed by God as an Act of Mercy, which he will reward.  
15. At his day: That is, at the appointed time.  
16. The Fathers, etc. This is a Rule, and a standing one, given to Magistrates.  
22. Therefore, etc. viz. Out of a grateful sense of thy deliverance from thence. See v. 18.   

CHAP. XXV.  
The ARGUMENT.  
The Judges are obliged to exercise Justice. They may not exceed forty stripes. The Ox may not be muzzled. Of raising Seed to a deceased Brother. Of the Immodest Woman. Of just Weights and Measures. The Memory of Amalek is to be blotted out.  
1. IF there be a controversy between men, and they come unto judgement, that the judges may judge them, than they shall justify the righteous, and condemn the wicked.  
2. And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault by a certain number.  
3. Forty stripes he may give him, and not exceed: lest if he should exceed, and beat him above these with many stripes, than thy brother should seem vile unto thee.  
4. Thou shalt not muzzle the ox when he treadeth out the corn.  
5. If brethren dwell together, and one of them die and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.  
6. And it shall be that the firstborn which she beareth, shall succeed in the name of his brother which is dead, that his name be not put out of Israel.  
7. And if the man like not to take his brother's wife then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.  
8. Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her:  
9 Then shall his brother's wife come unto him in the presence of the elders, and lose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man, that will not build up his brother's house.  
10. And his name shall be called in Israel, The house of him that hath his shoe loosed.  
11. When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:  
12. Then thou shalt cut off her hand, thine eye shall not pity her.  
13. Thou shalt not have in thy bag divers weights, a great and a small.  
14. Thou shalt not have in thine house divers measures, a great and a small.  
15. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee.  
16. For all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God.  
17. Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt.  
18. How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and be feared not God.  
19 Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.  
3. Forty stripes, etc. There might not be more whatever the offence were. And therefore they were not wont to exceed nine and thirty at any time, for fear of transgressing this Law. See 2 Cor. 11.24. [See Joseph. Antiq. l. 4. c. 8.] Vile: i. e. Of no value or regard. The beating him without measure speaks Inhumanity, and a want of due regard to the common nature which we all partake of.  
4. Thou shalt not muzzle, etc. These words teach mercy to a Beast, as the last do to an Evilman; but then, as they were obliged not to muzzle the labouring Ox, so they were much more obliged to be kind to their Servants, and most of all to them who ministered in Holy Things, 1 Cor. 9.9. 1 Tim. 5.18.  
5. If brethren dwell together: It is not reasonably to be supposed that that Brother was obliged to marry his Brother's Widow, who was himself a Married-man at the time of his elder Brother's decease; and therefore the Law is to be understood of Brethren who dwell together: For though the younger, while he continued single may be supposed to dwell with the elder, yet, when he married, he would dwell in an House of his own. Unto a stranger: i. e. To one of another Family, although he were of the same Tribe.  
6. Shall succeed in the name, etc. i. e. He shall be reputed his Son, and keep up his Family. See Numb. 27.4. with Gen. 38.8, 9  
8. Call him, etc. viz. In order to examine the truth of what the Woman alleged, v. 7.  
9 Lose his shoe: In token of his renouncing his right to her. Spit in his face: In token of contempt of him who had despised her, Numb. 12.14.  
10. His name, etc. That is, he shall be reckoned among the Families who have refused thus to keep up the Memory of the Deceased.  
12. Cut off her hand: To punish her immodesty which is the inlet of many vices, and the great reproach of her Sex.  
13. Thou shalt not have, etc. Thou shalt be so far from using deceit that thou shalt not have the Instruments thereof.  
17. Remember, etc. Great was the sin of Amalek. He came upon the Israelites when they were newly delivered from Bondage, and did it unprovoked, he assaulted the feeblest of them; and when they were weary, because he feared not God.   

CHAP. XXVI.  
The ARGUMENT.  
The Solemn Profession of him who brought the First-fruits of the Land. And also of him who had set aside the Tithes of the Third Year. The Covenant between God and the Israelites.  
1. AND it shall be when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and possessest it, and dwellest therein:  
2. That thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the LORD thy God giveth the●, and shalt put it in a basket, and shalt go unto the place which the LORD thy God shall choose, to place his name there:  
3. And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD swore unto our fathers for to give us.  
4. And the priest shall take the basket out of thine hand, and set it down before the altar of the LORD thy God.  
5. And thou shalt speak and say before the LORD thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation great, mighty, and populous.  
6. And the Egyptians evil entreated us, and afflicted ●s, and laid upon us hard bondage.  
7. And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression.  
8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs and with wonders.  
9 And he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey.  
10. And now behold, I have brought the first-fruits of the land, which thou, O LORD, hast given me: And thou shalt set it before the LORD thy God, and worship before the LORD thy God.  
11. And thou shalt rejoice in every good thing which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.  
12. When thou hast made an end of tithing all the tithes of thine increase, the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled:  
13. Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them.  
14. I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given aught thereof for the dead: but I have harkened to the voice of the LORD my God, and have done according to all that thou hast commanded me.  
15. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey.  
16. This day the LORD thy God hath commanded thee to do these statutes and judgements: thou shalt therefore keep and do them with all thine heart, and with all thy soul.  
17. Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgements, and to hearken unto his voice.  
18. And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments:  
19 And to make thee high above all nations which he hath made, in praise, and in name, and in honour, and that thou mayest be an holy people unto the LORD thy God, as he hath spoken.  
2. Of the first, etc. i. e. Of those Fruits whether the first ripe of their Corn, or of the Fruit of their Trees, which should happen to be first ripe, Prov. 3.9. See Numb. 18.13. The quantity is not determined by the Law; the Jews decreed one part of Sixty.  
3. The priest, etc. i. e. The Priest who should at that time minister, to whom this belonged, Num. 18.13. I profess, etc. Hence it appears that the first Fruit was offered as an acknowledgement that their Land was given them by God.  
5. A Syrian ready to perish, 〈◊〉. The sum of this acknowledgement amounts to this, That their possession of that Land was entirely owing to the bounty of God, and was not left them by their Ancestors: For Jacob, from whom they had the name of Israelites, was forced to fly into Syria in a poor condition, and to leave this Land (who being descended from Parents who came from Syria, and serving there his Uncle Laban with hard service many years, is called here A Syrian ready to perish) and upon his return with his Sons, the Heads of the several Tribes, was not able to leave it to them in possession, but instead of that was forced, with his Sons, into Egypt, where his Posterity was sorely afflicted. But by the mercy of God they increased there, and were by him miraculously brought thence into this good Land, v. 6, 7, 8, 9  
10. Before the LORD: i. e. Before the Sanctuary where God was more especially present. Worship: Or, bow down the body; as the Hebrew word imports: And this was an expression of Worship, a●● a sign of inward Reverence.  
12. The third year: See chap. 14.28. with the Note upon chap. 12.6. Year of tithing: viz. Of that Tithe which is mentioned in the following words, and was to be eaten by the Levite and the Poor in their Gates.  
13. I have brought, etc. He was obliged to profess, that [I.] He had honestly set apart this Tithe of the Poor, expressed by bringing them out of his House. [II.] That he had bestowed them as God had appointed: and also have given them, etc.  
14. In my mourning: This would have been a notorious breach of God's Law which required rejoicing, chap. 14.23, 26. For any unclean use: That must be judged an unclean use which God had forbidden, as he had all other uses besides what he required. For the dead: Or, to the dead: i. e. To any Idol, as if my increase were owing to any of them. See Psal. 106.28.  
16. This day: It hath been observed before, that Day does not always precisely denote a determinate and precise time, but time more at large, and so it is here and in the two following Verses. It is sufficient that it denote that time when Moses acquainted them with God's Laws, and they entered into a Solemn Covenant to observe and keep them, and God took them for his peculiar People. See v. 17, 18.  
19 In praise, and in name: See Jer. 13.11.   

CHAP. XXVII.  
The ARGUMENT.  
The Israelites are commanded to write the Law upon Stones when they came into the Land, and to build an Altar. The names of the Tribes that were to stand on Mount Gerizim and Mount Ebal. The several Curses to be pronounced by the Levites.  
1. AND Moses with the elders of Israel, commanded the people, saying, Keep all the commandments which I command you this day.  
2. And it shall be on the day when you shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster.  
3. And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey: as the LORD God of thy fathers hath promised thee.  
4. Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.  
5. And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them.  
6. Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt-offerings thereon unto the LORD thy God.  
7. And thou shalt offer peace-offerings, and shalt eat there, and rejoice before the LORD thy God.  
8. And thou shalt write upon the stones all the words of this law, very plainly.  
9 And Moses, and the priests the Levites spoke unto all Israel, saying, Take heed and hearken, O Israel, this day thou art become the people of the LORD thy God.  
10. Thou shalt therefore obey the voice of the LORD thy God, and do his commandments, and his statutes, which I command thee this day.  
11. And Moses charged the people the same day saying,  
12. These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph and Benjamin.  
13. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.  
14. And the Levites shall speak, and say unto all the men of Israel with a loud voice.  
15. Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place: and all the people shall answer and say, Amen.  
16. Cursed be he that setteth light by his father, or his mother: and all the people shall say, Amen.  
17. Cursed be he that removeth his neighbour's landmark: and all the people shall say, Amen.  
18. Cursed be he that maketh the blind to wander out of the way: and all the people shall say, Amen.  
19 Cursed be he that perverteth the judgement of the stranger, fatherless, and widow: and all the people shall say, Amen.  
20. Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt: and all the people shall say, Amen.  
21. Cursed be he that lieth with any manner of beast: and all the people shall say, Amen.  
22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen.  
23. Cursed be he that lieth with his mother-in-law: and all the people shall say, Amen.  
24. Cursed be he that smiteth his neighbour secretly: and all the people shall say, Amen.  
25. Cursed be he that taketh reward to slay an innocent person: and all the people shall say, Amen.  
26. Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen.  
1. KEep: Moses having repeated and explained the Law which was given at Horeb, engages the People to obey it; and that he does by the very same methods which he made use of when the Law was first given them. E.g. [I.] Then he built an Altar according to the command and direction given him, Exod. 24.4. with Exod. 20.24, 25. He takes the same care here, v. 5. [II.] Then he wrote the words of the Law, Exod. 24.4. and here he takes care it should be done, v. 3, 4. [III.] Then he took the People's profession of Obedience, Exod. 24.3. He mentions the same Profession here, ch. 26.17. [IU.] Then he took care to confirm the Covenant between God and the People by Sacrifices, Exod. 24.5. And now he requires the very same kinds of Sacrifices also, v. 6, 7. [V.] Then, after all his other care, he set before them Blessings and Curses, Leu. 26. And so he does here, v. 12, 13. and chap. 28.  
2. On the day: Not on that very precise day (see the Note on chap. 26.16. but thou shalt then stand obliged to do this; and the Writing upon these Stones was required when they were passed over (v. 3.) but not on the very day of their passage.  
3. All the words of this law: That is, the substance of the Law, or the Heads of it, in which the Ten Commandments have a principal place. See Exod. 24.3. When thou art passed over, that thou mayest go in: That is, when thou hast passed over Jordan in order to the entering into the Land: For those words, That thou mayest go in, are not to be understood as promising a Reward for writing the words of the Law, which were not to be written till they were in the Land; but as implying the end of their passing through Jordan.  
5. An altar: See Exod. 20.25. and chap. 24.4.  
7. Shalt eat there: This was permitted to the Offerer to do out of his Peace-offerings, Levit. 7.15. And 'twas a token that he was in Covenant with God when he did partake of the Altar, 1 Cor. 10.18, 20, 21.  
8. Very plainly: viz. So as may be easily read.  
9 Thou art become: That is, thou hast declared so much, Thou hast avouched the LORD this day to be thy God; as it is expressed ch. 26.17. See Exod. 24.3.  
12. These shall stand, etc. We find that those who were to bless are the Sons of the Free-women, and the most considerable of them: Indeed Reuben and Zebulun, the Sons of Leah, are among them that were to curse. But in an equal division there must be two of the Sons of the Free; and Reuben having defiled his Father's Bed, and Zebulun the youngest of Leah's Sons are put into that Division.  
13. To curse: It is not said to curse the People, as 'tis said (v. 12.) to bless the people, not being willing to name the People as those to whom the Curses belonged, which were such as did reach other Nations, and were not (like the Blessings) peculiar to the Israelites. For the Blessing and Cursing here mentioned, the most probable account is this, viz. That as the Levites pronounced the following Curses, v. 14. so for the Blessings upon Obedience mentioned chap. 28. they were repeated by the Tribes which were on Mount Gerizim, and the Curses which follow in that Chapter were pronounced by the six other Tribes on Mount Ebal.  
14. The Levites: i. e. Those of the Levites which bore the Ark, and stood between the Tribes, Josh. 8.33. For the body of the Levites were among the Tribes on Mount Gerizim.  
15. In a secret place: viz. Thinking to conceal his wickedness.  
16. That setteth light by, etc. The duty we own to our Parents and Superiors stands in the Decalogue next to that which we own to God (Exod. 20.12) and a contempt of them is here placed next to Idolatry.  
17. That removeth: This is an act of great injustice, and fatal consequence. See the Note on ch. 19.14.  
18. That maketh the blind, etc. i. e. That misleads either the Blind or the Simple into danger or sin.  
20. With his father's wife, etc. See chap. 22.30. with the Note.  
23. With his mother-in-law: Or, with his daughter-in-law, as the Greek render it.  
26. Confirmeth not: i. e. Who does not obey. Or, that continueth not in all things, which are written in the book of the law to do them, Gal. 3.10.   

CHAP. XXVIII.  
The ARGUMENT.  
Many Blessings promised to the Israelites upon condition of their Obedience to the Law of God. A great number of Evils threatened to those who should be disobedient.  
1. AND it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day; that the LORD thy God will set thee on high above all nations of the earth.  
2. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.  
3. Blessed shalt thou be in the city, and blessed shalt thou be in the field.  
4. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy , the increase of thy kine, and the flocks of thy sheep.  
5. Blessed shall be thy basket and thy store.  
6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.  
7. The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.  
8. The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto, and he shall bless thee in the land which the LORD thy God giveth thee.  
9 The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.  
10. And all people of the earth shall see that thou art called by the name of the LORD, and they shall be afraid of thee.  
11. And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy , and in the fruit of thy ground, in the land which the LORD swore unto thy fathers to give thee.  
12. The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.  
13. And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou harken unto the commandments of the LORD thy God, which I command thee this day to observe and to do them.  
14. And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.  
15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes, which I command thee this day; that all these curses shall come upon thee, and overtake thee.  
16. Cursed shalt thou be in the city, and cursed shalt thou be in the field.  
17. Cursed shall be thy basket and thy store.  
18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.  
19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.  
20. The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto, for to do; until thou be destroyed, and until thou perish quickly; because of the wickedness of thy do whereby thou hast forsaken me.  
21. The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.  
22. The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew: and they shall pursue thee until thou perish.  
23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.  
24. The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.  
25. The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.  
26. And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.  
27. The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.  
28. The LORD shall smite thee with madness, and blindness, and astonishment of heart.  
29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed, and spoiled evermore, and no man shall save thee.  
30. Thou shalt betrothe a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.  
31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them.  
32. Thy sons and thy daughters shall be given into another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.  
33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not, eat up: and thou shalt be only oppressed and crushed always:  
34. So that thou shalt be mad, for the sight of thine eyes which thou shalt see.  
35. The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.  
36. The LORD shall bring thee, and thy king which thou shalt set over thee unto a nation which neither thou, nor thy fathers have known, and there shalt thou serve other gods, wood and stone.  
37. And thou shalt become an astonishment, a proverb, and a byword among all nations whither the LORD shall lead thee.  
38. Thou shalt carry much seed out into the field, and shalt gather but little in: for the locust shall consume it.  
39 Thou shalt plant vine-yards and dress them, but shalt neither drink of the wine, nor gathar the grapes; for the worms shall eat them.  
40. Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thine olive shall cast his fruit.  
41. Thou shalt beget sons and daughters, but thou shalt not enjoy them: for they shall go into captivity.  
42. All thy trees, and fruit of thy land shall the locust consume.  
43. The stranger that is within thee shall get up above thee very high, and thou shalt come down very low.  
44. He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.  
45. Moreover, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed: because thou hearknedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee.  
46. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever.  
47. Because thou servedst not the LORD thy God with joyfulness and with gladness of heart, for the abundance of all things.  
48. Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.  
49. The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth, a nation whose tongue thou shalt not understand.  
50. A nation of fierce countenance which shall not regard the person of the old, nor show favour to the young.  
51. And he shall eat the fruit of thy , and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.  
52. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates, throughout all thy land, which the LORD thy God hath given thee.  
53. And thou shalt eat the fruit of thine own body, the flesh of thy sons, and of thy daughters (which the LORD thy God hath given thee) in the siege, and in the straitness wherewith thine enemies shall distress thee.  
54. So that the man that is tender among you and very delicate, his eye shall be evil towards his brother, and toward the wife of his bosom, and towards the remnant of his children which he shall leave:  
55. So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness wherewith thine enemy shall distress thee in all thy gates.  
56. The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter;  
57 And towards her young one that cometh out from between her feet, and towards her children which she shall bear: for she shall eat them for want of all things, secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates.  
58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;  
59 Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance, and sore sicknesses, and of long continuance.  
60. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of, and they shall cleave unto thee.  
61. Also ever sickness, and every plague which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.  
62. And ye shall be left few in number, whereas ye were at the stars of heaven for multitude: because thou wouldst not obey the voice of the LORD thy God.  
63. And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.  
64. And the LORD shall scatter thee among all people, from the one end of the earth even unto the other, and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.  
65. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest; but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind.  
66. And thy life shall hang in doubt before thee, and thou shalt fear day and night, and shalt have none assurance of thy life.  
67. In the morning thou shalt say, Would God 〈◊〉 were even: and at even thou shalt say, Would God it were morning, for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.  
68 And the LORD shall bring thee into Egypt again with ships, by the way whereof I spoke unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.  
1. SET thee on high, etc. i. e. He will make thee more prosperous than other Nations, as appears from what follows to v. 15.  
2. Overtake thee: Without thy pursuit of them they shall be thy portion by the good providence of God, Matt. 6.33.  
3. Blessed shalt, etc. That is, thou shalt be prosperous whether thou livest in the City, and followest the Employment of Citizens, or in the Country, and art employed in Country Affairs, such as Ploughing, and Sowing, and breeding of , etc.  
4. Blessed shall be the fruit of thy body: i. e. Thou shalt be prosperous and happy in thy Children: This Blessing does in common concern those of a City, and of the Country, whereas those which follow do relate especially to them who lead a Country life.  
5. Blessed, etc. That is, thy Basket and other Receptacles of thy increase shall be replenished, and thou shalt have abundance.  
6. Blessed, etc. That is, thou shalt be blessed in all thy Undertake, safe in thy Dwellings and in thy Journeys.  
9 Shall establish thee an holy people unto himself: That is, he will own thee before all the World for a separate and peculiar People.  
10. That thou art called by the name of the LORD: i. e. Thou art a peculiar People of the Lord's.  
12. His good treasure: i. e. The Heaven, as it follows, or, the lower Heaven: This is called the treasure of snow and hail, Job 38.22. and of the rain in this place.  
20. Cursing, vexation, and rebuke: The first of these words is more general, and imports adversity: But vexation seems to denote the disquiet of Mind under it; and rebuke the disappointment and unsuccessfulness which do attend upon it, as it follows, in all that thou settest thine hand unto.  
22. And with blasting, and with mildew: These two are the plagues of Corn, with which Men are nourished, (1 King. 8.37.) in which they may be said to be smitten when their Food is thus corrupted.  
23. Thy heaven that is over thy head, etc. That is, though God send Rain upon other Countries, yet he will restrain it from thy Land, Levit. 26.19.  
24. The LORD, etc. That is, instead of Rain thy Land shall be filled with Dust.  
28. Madness: i. e. With distraction that thou shalt not be able to consult wisely. Blindness: Or, ignorance of fit means to be used; see v. 29. for that it is to be understood of such Blindness is evident from what follows not only in the next Verse but from v. 31. and v. 34.  
36. Thee and thy king: This was fulfilled in the Captivity of Babylon, 2 Chron. 36, 6. And there shalt thou serve, etc. Either by choice or by constraint. See Jer. 44.17, 18, 19 Dan. 3.6.  
37. An astonishment: i. e. So great shall thy plagues be that the Beholders thereof shall be astonished. See 1 King. 9.7. A proverb, and a byword: i. e. A common subject of reproach and scorn.  
43. The stranger, etc. Not only their Foreign Enemies should prevail over them, but those who lived among them by permission, and were in a condition much inferior to them shall prosper, when they themselves shall decline.  
46. They shall be upon thee for a sign and for a wonder: i. e. These Curses shall not appear like the common afflictions and miseries which fall upon Mankind, but they shall be very signal and wonderful, and such as shall draw Men's Eyes after them as things very extraordinary.  
48. Therefore, etc. This is highly just, that they who refuse the service of God should be Slaves to their Enemies. See 2 Chron. 12.8. and instead of the easy yoke of God's Law should be put under a yoke of Iron.  
49. A nation against thee from far: It is very probable, from what follows, that this refers to the Romans, to whom the Jews were subject under their second Temple, and by whom their City, and Temple, and People were destroyed in the days of Vespasian and Titus.  
52. He shall besiege thee: Of this see Josephus' History of the Jewish War.  
53. The fruit of thine own body: Of this also see Josephus.  
58. Name: The Name of God is God himself, and so it is here, for it follows: The LORD thy God.  
64. Scatter thee, etc. It is a great Addition to the Misery of Exiles, that they are dispersed from each other, and this hath been remarkably the Lot of the Jews. Which neither thou nor thy fathers have known: This is not said, v. 36. and the reason of the Difference seems to be this; that though they did know the Gods of Babylon, which was nearer to them, they did not know those of the Romans, at a greater Distance.  
66. Hang in doubt, viz. It shall be at the pleasure of thine Enemies, amongst whom thou art.  
67. In the morning, etc. That is, thou shalt be restless, weary of the Day in which thou beholdest grievous Objects, and of the Darkness of the Night in which thou fearest an unseen Danger.  
68 Egypt: Where we find Numbers of them, when they were subdued by the Romans. [Joseph. Jewish Wars, l. 7.] By the way: Or, To the way: i. e. Egypt: Compare Deut. 17.16. And no man shall buy you: So vile they will be, that though exposed to sale, and some of them sold; yet the Market will be overstocked and glutted with them.   

CHAP. XXIX.  
The ARGUMENT.  
Moses minds the Israelites of the Works of God which they had seen, and thence exhorts them to Obedience. All are to enter into Covenant with God. The Wrath of God against him who should flatter himself in an Evil way. The Miseries which their Disobedience would bring upon them. Secret things belong unto God.  
1. THese are the words of the covenant which the LORD commanded Moses to make with the children of Israel, in the land of Moab, beside the covenant which he made with them in Horeb.  
2. And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land;  
3. The great temptations which thine eyes have seen, the signs and those great miracles:  
4. Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.  
5. And I have led you forty years in the wilderness: your clothes are not waxed old upon you, and thy shoe is not waxed old upon thy foot.  
6. Ye have not eaten bread, neither have ye drunk wine, or strong drink: that ye might know that I am the LORD your God.  
7. And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us unto battle, and we smote them.  
8. And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh.  
9 Keep therefore the words of this covenant and do them, that ye may prosper in all that ye do.  
10. Ye stand this day all of you before the LORD your God: your captains of your tribes, your elders and your officers, with all the men of Israel.  
11. Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of to water,  
12. That thou shouldest enter into covenant with the LORD thy God, and into his oath, which the LORD thy God maketh with thee this day;  
13. That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob.  
14. Neither with you only do I make this covenant and this oath;  
15. But with him that standeth here with us this day before the LORD our, God, and also with him that is not here with us this day:  
16. (For ye know how we have dwelled in the land of Egypt, and how we came through the nations which ye passed by;  
17. And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them.)  
18. Lest there should be among you man or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood,  
19 And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace though I walk in the imagination of mine heart, to add drankenness to thirst:  
20. The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaume.  
21. And the LORD shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant, that are written in this book of the law:  
22. So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a f●● land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it:  
23. And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger and in his wrath:  
24. Even all nations shall say, Wherefore hath the LORD done thus unto this land? What meaneth the heat of this great anger?  
25. Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which he made with them where he brought them forth out of the land of Egypt.  
26. For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them.  
27. And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book.  
28. And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day.  
29. The secret things belong unto the LORD our God: but those things which are revealed belong unto us, and to our children for even, that we may do all the words of this law.  
1. BEside the covenant which he made with them in Horeb. This is the same Covenant with that in Horeb; But because they had broken that, and because they are now just entering into the promised Land, and Moses had given them a more full Explication of the Law, and was ready to die; he renews the Covenant which they had before entered into.  
4. Yet the LORD hath not given you an heart to perceive, and eyes to see, etc. That is, God hath thought fit for your Sins and Provocations, to leave you to your own Stupidity, and Blindness of Heart. God had done great things for them: In his love and in his pity he redeemed, etc. But they rebelled and vexed his holy Spirit. Isa. 63.9, 10. And that they were utterly inexcusable, will appear from what follows, v. 5, 6, 7. In which words we are told, that God took great care of them, that they might be at leisure to consider: For they were not distracted with the cares for Food and Raiment, etc. God having made a great and miraculous Provision for them.  
6. Bread: i. e. Bread which required not any labour of ploughing, or sowing; of threshing and grinding, etc. But Manna from Heaven prepared ready to your Hands. Wine or strong Drink: These would have required some considerable Pains: Instead of that, they were supplied with Water, which followed them.  
7. We smote them: We were not enfeebled for want of Wine and strong Drink, nor left without the Divine Assistance.  
10. All of you: They were all concerned, and therefore all stood ready to renew their Covenant.  
11. The hewr, etc. i. e. The meanest Servant: Jos. 9.27.  
12. And into his Oath: What is rendered Oath, signifies rather a Curse, which was generally annexed to an Oath: See the LXXII, and v. 19, 20. And because this Covenant had Curses annexed, which were solemnly denounced against Transgressors, (Chap. 27.14, 15.) The entering into Covenant, and into the Curse, (in case of failure) are here conjoined: Nehem. 10.29.  
15. With him that is not here: i. e. With your Posterity: The promise was to Abraham, and his Seed.  
16, 17. These two Verses contain Motives to incline them to enter into Covenant with God: viz. Both because God had brought them out of Egypt, and throuh other Nations; and because they had had the opportunity of discerning the Folly of these People in worshipping Idols, which cannot help them.  
18. Lest there should be, etc. These words connect with that Declaration, which God makes, in order to prevent the Sinner's flattering himself in an Evil way, v. 20. We may find a like Expression, Gen. 3.22, 23. A root that beareth gall and wormwood: That is, an Evil principle, (called an evil heart of unbelief in departing from the living God, Heb. 3.12.) which will infect and poison the Mind, and produce the Curses denounced, which will be very bitter. Compare Act. 8.23. Heb. 12.15.  
19 To add drunkenness to thirst: That is, to abound in all manner of Wickedness. To add sin to sin, Isa. 30.1. And drink it up like water, Job 34.7. which course of Wickedness does but beg●t a greater Inclination to do wickedly still. As Drunkenness does not 〈◊〉, but increase the Thirst, Isa. 56.12.  
20. Blot out his name, i. e. Destroy him: For Name is frequently put for the person to whom that Name does belong, as hath been observed.  
21. Shall separate him unto Evil, etc. Whereas such a Sinner may think to escape in a Crowd, and flatter himself, that the Blessings promised to God's People, among whom he lives, shall be his Portion; he shall be singled out, and rendered a Monument of God's Displeasure.  
23. Burning: i. e. Parched and dried up, and made barren, Psal. 107.34.  
26. He had not given unto them: See the Note on Chap. 4.19.  
29. The secret, etc. q. d. This severity of God towards his chosen People, may be well supposed very amazing, and surprising; especially considering his early, and many, and repeated Mercies to them, and their Fathers from time to time; his gracious Nature and Promises, and his forbearance of others; whose Sins were as great, and who were not in Covenant with him: But we are not too curiously to inquire into the Secrets of God's Providence, (Rom. 11.33.) But on the other hand, steadily to apply ourselves to obey God's revealed Will, as that which more peculiarly belongs to us, and is the best preventive of such Calamities, as are mentioned, v. 23, 27, 28.   

CHAP. XXX.  
The ARGUMENT.  
God promiseth Mercy to the truly Penitent. The Law of God was plainly laid before them. Life and Death are set before them. They are vehemently exhorted to be obedient, and to be happy.  
1. AND it shall come to pass when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the LORD thy God hath driven thee,  
2. And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart and with all thy soul:  
3. That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations whither the LORD thy God hath scattered thee.  
4. If any of thine be driven out unto the utmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee.  
5. And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it: and he will do thee good, and multiply thee above thy fathers.  
6. And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.  
7. And the LOOD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.  
8. And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day.  
9 And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy , and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers:  
10. If thou shalt hearken unto the voice of the LORD thy God to ●eep his commandments, and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul.  
11. For this commandment which I command thee this day, it is not hidden from thee, neither is it for off.  
12. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?  
13. Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?  
14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.  
15. See, I have set before thee this day, life and good, and death and evil:  
16. In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgements, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it.  
17. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away and worship other gods, and serve them;  
18. I denounce unto you this day, and ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan, to go to possess it.  
19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live:  
20. That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him (for he is thy life, and the length of thy days) that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob to give them.  
1. AND thou shalt call them to mind: i. e. Thou shalt consider, or come thyself, which is the first Step towards Repentance: See Luke 15.17. 1 King. 8.47. If thou he think thyself. That is the importance of the Hebrew, and so it is rendered, 1 Kings 8.47.  
2. And shalt return: Here is a farther Description of true Repentance, expressed by returning and by obeying God universally, and hearty.  
3. Turn thy Captivity: That is, bring back thy Captives, as appears from the following words, and Captivity is sometimes used for Captives, Psal. 14.7.  
4. Utmost parts of heaven: That is, the utmost parts of the Earth under the Heaven. Behold, I will gather them out of all Countries, Jer. 32.37. What is expressed by, from one end of the heaven to the other, Matt. 24.31. is in a parallel place said, from the uttermost part of the earth, to the uttermost part of heaven, Mark 13.27. Heaven some times signifies the Air, in which we breathe, Gen. 1.8.  
6. Circumcise thine heart. This is to be understood of that Spiritual Circumcision, whereby the filthy Inclination of the Mind to evil is removed, and pared away. The Chaldee expresseth it by removing the folly of the heart; and the Greek by cleansing it, Coloss. 2.11. Rom. 2.29.  
9 For good: Plenty and Prosperity is to the hurt of evil Men, and is only good to them who are good, and is therefore as such promised to them, whose heart is circumcised.  
11. This Commandment, viz. Of loving God, (v. 6.) and sincere Obedience to his Revelation, (v. 8.) which are also Evangelical Precepts, Rom. 10.6. Not hidden: i. e. It is not hard to be understood, as those are, which are said to be hidden and abstruse. Far off: Or, out of thy reach, that thou shouldest need pretend, that thou canst not come at it.  
12. Not in heaven That is, it is not looked up as a Secret there, but revealed from thence.  
13. Beyond the Sea: i. e. It is not at such a distance as will expose Men to great hazard to come at.  
14. In thy mouth, and in thy heart: i. e. It is very near thee indeed, as that which thou ownest with thy Mouth, and dost with thy Mind assent unto.  
19 I call heaven and earth, etc. See the Note on Chap. 4.26.  
20. He is thy life: He is the Author, and the Preserver of thy Life: And so he is of thy Prosperity, (which Life sometimes signifies, see v. 19) and all the Comforts of Life.   

CHAP. XXXI.  
The ARGUMENT.  
Moses does greatly encourage the Israelites, and Joshua their Leader. Moses delivers a Copy of the Law to the Priests, with a command to read it every seventh Year. God foretells the Apostasy of the Israelites, and declares his displeasure thereupon. He appoints a Song as a witness against them. He encourageth Joshua. The Law to be put into the Ark. Moses foretells the Apostasy of the Israelites.  
1. AND Moses went and spoke these words unto all Israel.  
2. And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan.  
3. The LORD thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the LORD hath said.  
4. And the LORD shall do unto them as he did to Sihon, and to Og, kings of the Amorites, and unto the land of them, whom he destroyed.  
5. And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you.  
6. Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee, he will not fail thee, nor forsake thee.  
7. And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.  
8. And the LORD, he it is that doth go before thee, he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.  
9 And Moses wrote this Law, and delivered it unto the priests the sons of Levi, which bore the ark of the covenant of the LORD, and unto all the elders of Israel.  
10. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles,  
11. When all Israel is come to appear before the LORD thy God, in the place which he shall choose: thou shalt read this law before all Israel, in their hearing.  
12. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law:  
13. And that their children which have not known any thing, may hear and learn to fear the LORD your God, as long as ye live in the land, whither ye go over Jordan to possess it.  
14. And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation.  
15. And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle.  
16. And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers, and this people will rise up, and go a whoring after the gods of the strangers of the land whither they go to be among them, and will forsake me, and break my covenant which I have made with them.  
17. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hid my face from them, and they shall be devoured, and many evils and troubles shall befall them, so that they will say in that day, Are not these evils come upon us, because our God is not amongst us?  
18. And I will surely hid my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods.  
19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.  
20. For when I shall have brought them into the land which I swore unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxed fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.  
21. And it shall come to pass when many evils and troubles are befallen them, that this song shall testify against them as a witness: for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now before I have brought them into the land which I swore.  
22. Moses therefore wrote this song the same day, and taught it the children of Israel.  
23. And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage; for thou shalt bring the children of Israel into the land which I swore unto them: and I will be with thee.  
24. And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished;  
25. That Moses commanded the Levites which bore the ark of the covenant of the LORD, saying,  
26. Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.  
27. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?  
28. Gather unto me all the elders of your tribes, and your officers; that I may speak these words in their ears, and call heaven and earth to record against them.  
29. For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you: and evil will befall you in the latter days, because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands.  
30. And Moses spoke in the ears of all the congregation of Israel the words of this song, until they were ended.  
2. I can no more go out and come in: See the Note on Numb. 27.17. The strength of Moses was at present vigorous (chap. 34.7.) but he could not think it could last long; besides this, God had declared that he should not go over Jordan, as it follows here.  
9 This law: i. e. The whole body of it. Unto the priests the sons of Levi, which bore the ark, etc. The fairest account of these words, and the most unexceptionable is this, That there is here an Ellipsis of the copulative Particle, as there is in some other places, (Vid. Hab. 3.11. Jud. 5.27. Exod. 15.9.) and then Moses is said here to deliver the Law unto the priests, and to the sons of Levi, which bore the ark, etc. (Numb. ch. 3. and ch. 4.) and unto all the elders of Israel. So that the Law was delivered to the three Ranks and Degrees of Men, of which the whole Congregation consisted, viz. the Priests, the Levites, and the Representatives of the People. And this Interpretation of these words will receive some confirmation from the Greek Interpreters in another place not unlike to this, viz. Josh. 3.3. When ye see the ark, etc. and the Priests the Levites bearing it: There the Greek suppose an Ellipsis, and do therefore render it, and the Levites; supplying the copulative Particle supposed to be wanting here.  
10. At the end, etc. See the Note on chap. 15.1. In the solemnity: Or, rather in the time, as the Hebrew word signifies, and as it is rendered by the Chaldee, Syriack, and Greek. This appointed time was very convenient for this solemn hearing of the Law. For it was at a time of the year when their Harvest was gathered in (chap. 16.13.) and they were freed from those cares; and in a year when they were freed both from the Labours, and from the Exactions which in other years they were liable unto, chap. 15.1, 2.  
11. Thou shalt read: This care concerned the body of the People, and was discharged by the King, as the Jews affirm, or some other great Man when there was not King. See Nehemiah 8. But then, that all Israel might hear, it was necessary that there should be care taken that it should be done by so many that all might hear it.  
13. Their children: i e. Their Posterity, as appears from what follows, May hear and learn to fear the LORD your God as long as ye live in the land.  
15. In a pillar of a cloud: See Exod. 33.9, 10.  
17. I will hid my face from them: i. e. I will remove from them the tokens of my favour and punish them; as appears from the following words.  
19 This song: i. e. The Song which follows in the next Chapter, which is composed in the form of a Song that they might the more easily learn and remember it. Put it in their mouths: i e. Take care that they learn it. That it may be a witness for me against [or, among] the children of Israel: That is, that it may be a perpetual Monitor among them of my Mercy towards, and of the justice of my proceed with them; see v. 21.  
22. Taught it: As he was commanded v. 19  
23. He gave: That is, God gave, as it is evident from the following words.  
26. Put it in the side of the ark: Here it was put for the greater security, and as the authentic Copy and Original, was laid up in a safe place.  
30. And Moses spoke in the ears of all, etc. Not that he did this all at once, but either at several times, or else he did it at once to the Heads and Representatives of the whole Congregation.   

CHAP. XXXII.  
The ARGUMENT.  
The Song of Moses, which sets forth the Divine Perfections, and the Mercies of God to the Israelites. And also lays before them their Rebellions, and particularly, their Idolatry. It gives an account also of the wrath of God upon that account. Moses is commanded to go up into Mount Nebo, to take a view thence of the Land of Canaan, and to die there.  
1. GIve ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.  
2. My doctrine shall drop as the rain: my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass.  
3. Because I will publish, the name of the LORD: ascribe ye greatness unto our God.  
4. He is the rock, his work is perfect, for all his ways are judgement: a God of truth, and without iniquity, just and right is he.  
5. They have corrupted themselves: their spot is not the spot of his children: they are a perverse and crooked generation.  
6. Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?  
7. Remember the days of old, consider the years of many generations: ask thy father, and he will show thee, thy elders, and they will tell thee.  
8. When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.  
9 For the LORD's portion is his people: Jacob is the lot of his inheritance.  
10. He found him in a desert land, and in the waste howling wilderness; he led him about: he instructed him, he kept him as the apple of his eye.  
11. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings;  
12. So the LORD alone did lead him, and there was no strange god with him.  
13. He made him ride on the high places of the earth, that he might eat the increase of the fields, and he made him to suck honey out of the rock, and oil out of the flinty rock.  
14. Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat, and thou didst drink the pure blood of the grape.  
15. But Jeshurun waxed fat, and kicked: thou art waxed fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the rock of his salvation.  
16. They provoked him to jealousy with strange gods, with abominations provoked they him to anger.  
17. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.  
18. Of the Rock that begat thee thou art unmindful, and hast forgotten God that form thee.  
19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.  
20. And he said, I will hid my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.  
21. They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities: and I will move thew to jealousy with those which are not a people, I will provoke them to anger with a foolish nation:  
22. For a fire if kindled in my anger, and shall burn undo the lowest hell, and shall consume the earth with her increase and set on fire the foundations of the mountains.  
23. I will heap mischiefs upon them, I will spend mine arrows upon them.  
24. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust.  
25. The sword without, and terror within shall destroy both the young man and the virgin, the suckling also with the man of grey hairs.  
26. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men:  
27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this.  
28. For they are a nation void of counsel, neither is there any understanding in them.  
29. O that they were wise, that they understood this, that they would consider their latter end!  
30. How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?  
31. For their rock is not as our rock, even our enemies themselves being judges.  
32. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter.  
33. Their wine is the poison of dragons, and the cruel venom of asps.  
34. Is not this laid up in store with me, and sealed up among my treasures?  
35. To me belongeth vengeance, and recompense, their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.  
36. For the LORD shall judge his people, and repent himself for his servants; When he seethe that their power is gone, and there is none shut up, or left.  
37. And he shall say, Where are their gods, their rock in whom they trusted,  
38. Which did eat the fat of their sacrifices, and drank the wine of their drink-offerings? let them rise up and help you, and be your protection.  
39 See now that I, even I am he, and there is no god with me: I kill, and I make alive; I wound and I heal: neither is there any that can deliver out of my hand.  
40. For I lift up my hand to heaven, and say, I live for ever.  
41. If I whet my glittering sword, and mine hand take hold on judgement; I will render vengeance to mine enemies, and will reward them that hate me.  
42. I will make mine arrows drunk with blood (and my sword shall devour flesh) and that with the blood of the slain, and of the captives from the beginning of revenges upon the enemy.  
43. Rejoice, O ye nations with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.  
44. And Moses came and spoke all the words of this song in the ears of the people, he and Hoshea the son of Nun.  
45. And Moses made an end of speaking all these words to all Israel.  
46. And he said unto them, Set your hearts unto all the words which I testify among you this day; which ye shall command your children to observe to do, all the words of this law.  
47. For it is not a vain thing for you, because it is your life; and through this thing you shall prolong your days in the land, whither ye go over Jordan to possess it.  
48. And the LORD spoke unto Moses that self same day, saying,  
49. Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan which I give unto the children of Israel for a possession.  
50. And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people.  
51. Because ye trespassed against me among the children of Israel, at the waters of Meribah-kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.  
52. Yet thou shalt see the land before thee, but thou shalt not go thither unto the land which I give the children of Israel.  
1. GIve ear, O ye heavens, etc. Moses doth in these words what he promised (chap. 31.28.) call heaven and earth to record against them. And this he does in the very entrance and beginning of this Song to raise and awaken in them the greater attention; it being a matter of great moment, when he solemnly calls upon the Heaven and the Earth to hear, Isa. 1.2. Compare chap. 4.26. and 30.19. Psal. 50.4. Jer. 2.12. and 6.19.  
2. My doctrine shall drop as the rain: That is, it shall be fitted to gain its end upon Men that are disposed to receive it, as the Rain is for the fructifying the Earth, Isa. 55.10, 11. 1 Cor. 3.6, 7, 8.  
3. I will publish the name of the LORD: i. e. I will proclaim (as the Hebrew word signifies, and is rendered Prov. 20.6.) the Divine Perfections; and this he does in the following Verse. Ascribe ye, etc. It is your part to magnify him as ye ought, Psal. 68.34.  
4. He is the rock, etc. i. e. God is the Rock; he is stable, and immutable, and a sure Foundation to rest upon. And his Works are without any flaw or fault; his deal with Men are just and unexceptionable; he is true and sincere in all his Declarations: In a word, he is upright and just, and one who never swerves from that which is right.  
5. They have corrupted themselves, etc. i. e. They have sinned (as the Greek and Vulgar have it) and have been so far from imitating God, whose work is perfect, etc. that they have been most unlike him; their Crimes being of so high a nature, that they speak them to be not his peculiar People, but a perverse and crooked Generation.  
6. That bought thee: that hath redeemed thee out of Egypt. Vid. Exod. 15.16. To this purpose the Psalmist; Remember the congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed, Psal. 74.2. This was a great aggravation of their sin that they denied the Lord which bought them, 2 Pet. 2.1. Compare Isa. 1.3. and 1 Cor. 6.20. Made thee: The Hebrew word which we translate made is observed to signify to advance, and so it is rendered 1 Sam. 12.6. and this seems to be the import of it in this place. God's creating them is employed before in that he is said to be their Father. Established thee: i. e. Fixed and settled thee.  
8. Divided, etc. Of which see Gen. ch. 10. and chap. 11. He set the bounds of the people according to the number of the children of Israel: i. e. He assigned to the Canaanites, and the other Inhabitants of the Land, called from them the Land of Canaan, such a proportion of Land as would suffice the Israelites (to whom it was designed when their Iniquities were full) when they were come out of Egypt, and were ready to possess it.  
9 The lot (Heb. cord) of his inheritance: i. e. The Inheritance peculiarly belonging to him. It was the custom to set out proper and peculiar Inheritances by a Cord or Line, and hence this Cord sometimes signifies the Inheritance set out by it, and the Cord of an Inheritance signifies a separate and peculiar Inheritance or Portions of Land, Josh. 17.5. Amos 7.17. Zech. 2.1, 2. and Psal. 16.5, 6.  
10. He (that is, God) found him: It is to be considered, for the better apprehending the sense of the place, that the Hebrew word which is translated found, signifies not only to find, but to suffice, or to provide sufficiently for, as appears from Numb. 11.22. and Josh. 17.16. And this latter sense of the word agrees best with the Context here: For it cannot so properly be said that God found the Israelites in the Desert, as that he sustained them, and provided sufficiently for them there. Besides that, both the Greek and the Chaldee render this place in this latter sense of the words. Compare what is elsewhere said to this purpose, ch. 8.15. Jer. 2.6. Hos. 13.5. He led him about: The reading in the Margin, he compassed him about, agrees exactly with the Greek, as well as with the Hebrew Text, and better with the Context and scope of the words than what is retained in the Text, Psal. 32.7. and it speaks the great protection on every side which the Israelites received from God in the Wilderness. He instructed him: This God did by giving his Law to the Israelites in the Wilderness. He kept him as the apple of his eye: That is, as the sight of the Eye is by God's Care and wise Providence fenced about and preserved from harm by the Eyelids, by its deep situation, and by several other means; so did he preserve in the Wilderness Israel from harm and danger.  
11. As an eagle, etc. The care of God over the Israelites is well compared to that of an Eagle towards her young, when she does by her voice stir them up, hover over them, cover them, bear and defend them by her strength; and for the preservation whereof she is fitted by the quickness of her Eye in espying danger, by her inclination to her young, by her swiftness and great strength. Compare Exod. 19.4. Isa. 46.3, 4. Rev. 12.14.  
12. Alone: i. e. Without the help of any strange God, as it follows: At the commandment of the Lord they rested in their tents, and at the commandment of the Lord they journeyed, Numb, 9.23.  
13. He made him ride on the high places of the earth [or land:] That is, he gave him the good Land, which for its situation, its strength or fruitfulness, being called the high places of the land; conformably thereunto God is said to have made him ride on them, when he gave it him in possession, Isa. 58.14. To suck honey out of the rock, etc. These words give us a farther account of the fruitfulness of this Land, the Fields whereof did not only yield an increase, but the Rocky and steep places, which generally are barren, afforded Honey and Oil. This was a Land of Hills and Valleys, Deut. 11.11.  
14. With fat of lambs: There is a two fold fat: The fat of the inwards of a Beast that was allowed to be offered, or, the Suet, this was to be offered up upon the Altar, and by no means to be eaten: But then there was the fat that was mingled and interspersed with the rest of the Flesh, which not being appropriated to the Altar might lawfully be eaten, Levit. 3.9. with Levit. 7.23. By the fat of Lambs in this place is meant fatted or well-fed Lambs. Of the breed of Bashan: i. e. Of the fairest and best kind. Bashan was a place famous for , Numb. 32.4, 33. The fat of kidneys of wheat: i. e. The finest and plumpest Wheat, Psal. 81.16. The Kidneys of Wheat is but a Metaphorical Expression, there being some resemblance between the figure of that Grain and the Kidneys. Blood of the grape: Or, Red Wine, which in colour is like Blood, Isa. 27.2.  
15. Jeshurun waxed fat, etc. That is, Israel grew rich, etc. Jeshurun comes from a word that signifies Upright; and it is evident that it is put for Israel, who was under great obligations to be upright; but instead thereof, in his prosperity, rebelled against God, as a pampered Horse kicks. The rock of his salvation: i. e. God his strong and mighty Saviour and Deliverer.  
16. They provoked him to jealousy with strange gods: i e. With their Idolatry they made him Jealous, or, very angry, Exod. 20.5. chap. 34.14. This the Israelites frequently did, Psal. 78.58. 1 King. 14.22.  
17. They sacrificed unto devils: Whatever pretext they might have for their Idolatry when they sacrificed they did it unto Devils, the wasters and destroyers of Mankind, and not unto God their Saviour, 2 Chron. 11.15. They sacrificed their sons and daughters unto devils: and shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the Idols of Canaan, Psal. 106.37, 38. And the Gentiles also in their Sacrifices to Idols sacrificed to Devils, and when they did partake of those Sacrifices, they did communicate with Devils, 1 Cor. 10.20, 21. Whom they knew not: Or, Who knew not them; as the words may be rendered. They had received no Benefits by them as they had from the Lord, the God of Israel, Hos. 13.15.  
19 Because of the provoking of his sons, and of his daughters: That is, because his Children (called here his Sons and Daughters) had provoked him, or stirred up his Anger, to which sense the Vulgar and the Chaldee render the words: Daughters are here expressly named because the Women were notoriously guilty of provoking God by their Idolatry. Thus we read, The women knead their dough to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods, that they may provoke me to anger, Jer. 7.18. And again, The Women burn incense to other gods, Jer. 44.15. And the women sat weeping for Tammuz, Ezek. 8.14.  
20. I will see what their end shall be: I will discover by this course what shall become of them, or what shall happen to them at the last, for their provocations. To this sense the Greek render the words.  
21. With that which is not God: i. e. With Idols presently afterward called Vanities, because they are nothing, 1 Cor. 8.4. and consequently, are not able to help their Worshippers, 1 Sam. 12.21. 1 King. 16.13. I will move them to jealousy with those which are not a people, etc. The meaning is, that God would by a people that was not peculiar to him, as the Israelites were, provoke them to Jealousy: And this God fulfilled by delivering them to the Assyrians, Chaldaeans, and their other Enemies, who were none of his People, and by rejecting them, and taking the Gentiles into his favour, and into the Church of Christ, Rom. 11.14. And to this purpose the Apostle applies the words of the Prophet, I will call them my people which were not my people, Rom. 9.25. This did greatly provoke the Jews, to see a foolish Nation taken into God's Church: For so the Gentiles were while they served Idols and divers Lusts, Rom. 1.21, 22. Compare Act. 11.2, 3. 1 Thes. 2.15, 16. Act. 22.21, 22.  
22. A fire is kindled, etc. This Verse gives an account, after a figurative manner, of the destruction of the Land, in such words as seem to import the total consumption of it. Hell signifies the lower parts of the Earth, Numb. 16.30. And what is rendered Earth may well be turned Land; for this is a description of the destruction that God would bring upon the Land of the Israelites. Compare Isa. 1.7. with 2 King. 25.9.  
24.  with hunger: i. e. Consumed (as the vulgar renders it) with hunger: For a Famine, like Fire, does waist and consume wherever it comes, Lam. 4.8, 9 Burning heat, and with bitter destruction: i. e. Fiery and fierce Distempers, and mortal Diseases. Compare Habak. 3.5. and Psal. 91.6. Serpents of the dust: i. e. Serpents that creep upon and eat the Dust, Gen. 3.14.  
25. Terror: The dread of Death, or perhaps some malignant and pestilential Disease.  
26, 27. I said I would scatter them, etc. q. d. I would send them into some secret place, where they should be forgotten among Men: But I forbear to do that, lest their Enemies, who devour them, should impute their Destruction to their own Valour, and not to my righteous Judgement. It is to be noted, that fear is imputed to God after the manner of Men, who refrain from doing things from that Principle. Compare Exod. 32.12. and Numb. 14.13.  
28. They: i. e. Israelites, and so this connects with v. 26.  
29. O that they were wise, etc. i. e. O that they had the Wisdom to lay to heart, and consider the sad Effects which will follow upon their wicked Lives.  
30. How should, etc. That is, if God were on their side, a very small Number would be strong enough to vanquish the greatest Force of their Enemies, who are destitute of his Favour and Assistance.  
31. For their rock, etc. For the Heathens who worship Idols, have not force enough to stand out against the Power of the God of Israel: And have been forced to acknowledge no less: See Exod. 14.25. Numb. 23.22. 1 Sam. 4.8. Jer. 40.3. Dan. 3.29.4.37.6.27.  
32. Their vine, etc. This verse connects with Verse 26, and contains the reason why God entertained those severe Thoughts against the Israelites, viz. Because, though they were as a choice Vine planted by him, yet they had degenerated like Sodom and Gomorrah. Compare Isa. 1.10. and ch. 5. v. 1, etc. with the Words that follow here; where their Wine, or Fruit of this Vineyard, which God had planted, is compared to the Poison of Dragons, etc.  
34. Is not this, etc. That is, is not this Vengeance which I now threaten them withal (though they flatter themselves in their present Impunity) reserved for them, and kept in store for them against the time, when their Iniquities shall be full and call for it? Compare Prov. 1.31. and Job 14.17.  
35. Their foot shall slide: i. e. They shall be ready to fall. At hand: i. e. It will soon follow, and tread upon the Heels of their Iniquity.  
36. For: Or, Nevertheless: As this Hebrew Particle is rendered, Isa. 9.1. For here gins a new Argument, as appears from the following Words, speaking Comfort to the Israelites, and Destruction to their Enemies. Judge his, people: i. e. Plead their Cause. Compare diligently with this Place, Psal. 135.14. None shut up, or left: Or, Nothing shut up or left: i. e. When they are destitute of all things, and have nothing reserved, or remaining. Compare 1 King. 14.10. and ch. 21.21. and especially 2 King. 14.26.  
37. He shall say, i. e. God shall say to the Israelites. Compare Judg. 10.14.  
38. Which did eat, etc. i. e. In whose service so many Sacrifices were consumed.  
40. I lift, etc. i. e. I swear, which God is said to do here after the manner of Men, who did it by lifting up their Hands.  
41. If I whet, etc. viz. I swear that if I whet, etc.  
42. Drunk with blood: This is a figurative Expression implying the abundance of Blood that should be shed. From the beginning, etc. i. e. from such time as I shall begin to take vengeance, etc.  
43. Rejoice O ye nations with his people: Or, Rejoice ye nations (or, Gentiles) his people. Compare Rom. 15.10.  
44. He and Hoshea, or, Joshua: Joshua who succeeded Moses, joined with him now in speaking the words of this Song, and it is probable that for the future the care of teaching it belonged to him. Compare chap. 31.22, 23.  
46. Set your hearts: That is, attend diligently, and consider well, and do not barely content yourselves with the knowledge of these things. Compare Ezek 40.4.  
47. For it is not a vain thing, etc. It is no unprofitable thing, but that upon which your happiness depends. Compare Rom. 10.5.  
50. Die in the mount: Not presently, but after thou hast blessed the children of Israel, Chap. 33.1.  
51. Because ye trespassed: Of the sin of Moses, to which these words refer: See the Note on Numb. 20.12.   

CHAP. XXXIII.  
The ARGUMENT.  
The glorious Majesty of God. The Blessing of the tribes of Israel. None like to God. The great privilege of the Israelites.  
1. AND this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.  
2. And he said the LORD came from Sinai, and risen up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of Saints: from his right hand went a fiery law for them.  
3. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.  
4. Moses commanded us a law: even the inheritance of the congregation of Jacob.  
5. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.  
6. Let Reuben live and not die, and let not his men be few.  
7. And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him, and be thou an help to him from his enemies.  
8. And of Levi he said, Let thy Thummim and thy Vrim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;  
9 Who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.  
10. They shall teach Jacob thy judgements, and Israel thy law: they shall put incense before thee, and whole  sacrifices upon thine altar.  
11. Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.  
12. And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.  
13. And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath.  
14. And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,  
15. And for the chief things of the ancient mountains, and for the precious things of the lasting hills,  
16. And for the precious things of the earth, and fullness thereof, and for the good will of him that dwelled in the Bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.  
17. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together, to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.  
18. And of Zebulun, he said, Rejoice, Zebulun in thy going out; and Issachar in thy tents.  
19 They shall call the people unto the mountain, there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.  
20. And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.  
21. And he provided the first part for himself, because there, in a portion of the lawgiver was he seated; and he came with the heads of the people, he executed the Justice of the LORD, and his judgements with Israel.  
22. And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan.  
23. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south.  
24. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.  
25. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.  
26. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.  
27. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them.  
28. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine, also his heavens shall drop down dew.  
29. Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places.  
1. THE man of God: That is, the Prophet of the LORD, as the Chaldee renders it: See 1 Sam. 9.6. And the Title to the ninetieth Psalm. Blessed: i. e. He did pronounce and predict the following Blessings upon the several Tribes of Israel, and pray to God to bestow them. Compare v. 6, 7.  
2. And he said, the LORD came from Sinai, etc. Before he proceeds to bless the several Tribes, he premises an Account of God's special Favour to the whole Body of the People. The LORD came from Sinai: i. e. He revealed himself (as the Chaldee well explains this Place) from Sinai, where he gave his Law, and revealed his Will and Pleasure to them. Risen up: It is to be considered, that what we render risen up, is in the Hebrew expressed by a word, which peculiarly signifies such a rising up, as that of the Sun in the Morning: And is the same word which is used, where it is said, Unto you that fear my name shall the sun of righteousness arise: Malach. 4.2. It might have been rendered appeared (as it is by the vulgar) and signifies a splendid or glorious Appearance. Compare Hab. 3.3, 4. From Seir: That is Idumaea, by which the Israelites passed: The meaning is, that as God revealed himself from Sinai, when he gave them his Law: So he did after that as they passed on by Seir and Paran, give them evident Proofs of his Presence with them, and special Providence over them. Mount Paran: Paran is the Name of a Wilderness, by which the Israelites passed: Deut. 1.1. This Mount either denotes some particular Mountain so called, or intimates the Mountainous part of that Wilderness. He came with ten thousands of Saints: That is, when God revealed himself from Sinai, and gave his Law, he was attended with a great Number of holy Angels. The chariots of God are twenty thousand, even thousands of Angels, the LORD is among them as in Sinai: Psal. 68.17. Compare Dan. 7.10. Rev. 5.11. Well might Stephen say, that the Law was received by the disposition of Angels: Acts 7.53. and St. Paul, that it was ordained by Angels in the hand of a Mediator: Gal. 3.19. It is elsewhere called, the word spoken by Angels: Heb 2.2. From his right hand went a fiery Law: i. e. He gave (as Men do when with their Right-hands they deliver their Gifts) a fiery Law. The Law given at Mount Sinai, is called a fiery Law, because God spoke the Words thereof out of the midst of the fire: Deut. 5.22. Compare Exod. 19.18. as also Psalm 104.4. with Gal. 3.19.  
3. The people: i. e all the Tribes of Israel. All his saints are in thy hand: He hath a special care of the Israelites (that Holy Nation, Exod. 19.6.) who sat at his Feet (compare Luk. 10.39. Act. 22.3.) and promised Subjection and Obedience to him, Exod. 24.  
4. Inheritance: A possession of great value, and such an one as was to descend to their Posterity. Thy testimonies have I taken as an Heritage for ever for they are the rejoicing of my heart, Psal. 119.111.  
5. He was king: i. e. Moses was a Prince or Governor, he gave Laws, and ruled the People.  
6. Let Reuben live, etc. q. d. Though Reuben have lost his Birthright for his Incest, and thereupon fell into his Father's displeasure (Gen. 49.4.) and some of his Sons were guilty of Rebellion (Numb. 16.1.) yet let not his Posterity cease to be a distinct and prosperous Tribe: And whereas they have engaged upon receiving their Inheritance on this side Jordan to leave their Wives and Children there, and to expose themselves to the hazard of War with their Brethren (Numb. 32.26, 27.) let none of them that stay behind, or pass over Jordan perish, but let their entire number be preserved.  
7. Hear, LORD, the voice of Judah, etc. Whereas Judah's Hand is to be in the Neck of his Enemies (Gen. 49.8.) and he is to be the first that is to fight against the Canaanites after the death of Joshua, (Judg. 1.1.) and will consequently be exposed to danger in his Expeditions, Hear his voice, O Lord, when in his distress he shall call upon thee, and bring him safely back from the Wars to his own People. Strengthen his hands, O Lord, and save him from his Enemies. It hath been thought that Simeon is here included, though he be not expressed. And that may the more reasonably be supposed, because not only Simeon's Inheritance, was within the Inheritance of Judah, (Josh. 19.1.) but he was also joined with Judah in those Wars against the Canaanites, in which the Divine Aid is implored for Judah here; in those Words, Hear, Lord: which words import the reason of Simeon's Name. Compare Gen. 29.33.  
8. Let thy Thummim and thy Vrim be with thy holy one: The Vrim and the Thummim were placed in the Breastplate, and this Breastplate was appropriate to Aaron, and to the succeeding High-Priests, the Sons of Aaron, (Exod. 28.30.) and the meaning of these words is, q. d. Let the great Dignity of the High-Priesthood continue in the Posterity of Aaron; who was of this Tribe of Levi, and dignified with this separate and holy Office. Whom thou didst prove at Massah: viz. Whom thou hast sufficiently tried and proved. Massah signifies Trial or Proof, and is not a proper Name; And the words may be rendered, Whom in proving thou didst prove: And this Sense is confirmed by the Greek, Vulgar Latin, and Chaldee, and Syriac; and the Hebrew Text narrowly considered, gives great ground to prefer this Sense; Because the Particle here which we have translated as, signifies in, and is not the same which we translate at, in the following Words. Thou didst strive: i. e. Whom thou didst punish or chastise, as that Hebrew word does signify, (Isa. 49.25. Jer. 2.9) but not deprive of the Dignity of the Priesthood. At the waters of Meribah: See Numb. 20.13.  
9 Who said, etc. Which Tribe of Levi in that general Defection, (Exod. 32.) did upon God's Command, without all respect of persons, or favour to their nearest Relations, slay those who had been guilty of Idolatry, (v. 28, 29.) They have observed, etc. Compare Mal. 2.5, 6. and Psal. 99.7.  
10. They shall teach, etc. That is, the Priests, the Levites. Compare Ezek. 44.23, 24. Levit. 10.11.  
11. His substance: That is, his Store. Compare Deut. 8.18. He had no Inheritance, but yet had his Provisions allotted him by God.  
12. The beloved of the LORD shall dwell in safety by him: i. e. Benjamin favoured of God, shall have his Inheritance in a safe place: viz. about Jerusalem the Holy City, and the Temple, or Place of God's special Residence among the Israelites. Compare Josh. 18.11, 28. He shall dwell between his shoulders: i e. His Temple shall be situated in his land, as the Chaldee renders the last Words. Compare Numb. 34.11. and Josh. 15.10.  
13. For the deep, etc. i. e. for the Springs in the lower Parts of the Land.  
14. Brought forth: Or, ripened. By the Moon. Or, Monthly.  
15. Lasting hills: See the Note on Gen. 49.26.  
16. Of him that dwelled in the bush: That is, Of God who appeared in the Bush to Moses, Exod. 3.2.  
17. Like the firstling of his bullock: viz. for Strength and Power: See Ps. 68.9. The ten thousands, etc. Gen. 48.19.  
18. Rejoice, Zebulun, etc. See the Notes on Gen. 49. v. 13. and v. 15.  
19 Unto the mountain: viz. Of God's House, as appears from the following words. Compare Isa. 2.2, 3. Sacrifices of righteousness: i. e. Sacrifices of Praise and Thanksgiving for the abundance of all things. Compare Ps. 4.5. with Psal. 50.14. and 51.19. They shall suck: i. e. They shall by their Traffic and Merchandise, get great Riches, which is expressed by the abundance of the Seas, and treasures hid in the Sand: Because their Wealth came to them from the Seas into their Ports, or Sea-shoars.  
20. That enlargeth Gad: That is, who hath given him a large possession, and will deliver him out of his straits. See the Note on Gen. 49.19. As a lion, and teareth, etc. These words speak his great Courage and Conquest over the Power of his Enemies: Of both which see 1 Chron. 12.8. and 1 Chron. 5.8. with v. 19, 20, 21, 22.  
21. He provided the first part for himself: That is, he chose his Inheritance with the first on this side Jordan, Numb. 32.1. Portion of the Lawgiver: i. e. That part of the Country which Moses the Lawgiver entered upon, and which he divided, Numb. 32.33. Seated: Heb. Cieled or hid. They were protected in fenced Cities which they built for the security for their Wives and Children, Num. 32.34, 35, 36. And he came, etc. That is, after he had made provision for the safety of his Family and  he accompanied the Leaders and Captains of the People, and assisted them in conquering the Land, and destroying the Inhabitants who were justly by God devoted to destruction, Josh. 1.14.  
22. Dan is a lion's whelp: he shall leap from Bashan: i. e. Dan is nimble and ready for Prey like a young Lion from Bashan, (a place of Flocks and ) that skips at the Lambs or other prey.  
23. Possess thou the west and the south: His Tribe lay North and East; but yet he was so situated, that by Zebulun, who lay next him, and upon the Coast of the great Sea, he could easily be possessed of the Commodities of the Sea, which we here translate West: Again, lying upon the River Jordan (Josh. 19.33.) he had the advantage of enjoying those Commodities which came down that River from the Southern parts of the Land.  
24. Dip his foot in oil: i. e. He shall have plenty of Oil. Compare Job 29.6. and Gen. 49.20.  
25. Thy shoes shall be iron, etc. Or, under thy feet shall be iron: Compare Deut. 8.9. As thy days, so shall thy strength be: i. e. Thy strength shall bear proportion to thy days. That shall be great, and they shall be many.  
26. Who rideth upon the heaven in thy help: i. e. He does dispose the Heavens above for thy aid and assistance, which he affords thee readily: From the Clouds he sends Thunder and Lightning, Hail and Tempest to the discomfiting his People's Enemies. Thus had God done, Exod. 9.23. and thus did he do afterward, Josh. 10.10, 11. Compare Psal. 18.9, 10. In his excellency, etc. See Psal. 68.33, 34.  
28. The fountain of Jacob: i. e. Jacob's Posterity that came from him, as from a Fountain, which is here put for the Streams, as in Psal. 104.10. Compare Psal. 68.26. and Isai. 48.1.  
29. The sword of thy excellency: i. e. It is not thy own Sword hath gotten thee the Victory, and thy Renown, but God's Assistance. Thine enemies, etc. Such shall be thy Conquests and Success over the Power (called here the high places) of thine Enemies, that they who are such shall yet not own their Enmity, but at least yield a feigned subjection to thee. Compare Deut. 32.13. Psal. 44.18. and 66.3.   

CHAP. XXXIV.  
The ARGUMENT.  
Moses goeth up unto Mount Nebo, and takes a view of the Land from thence. He dieth there. Of his Burial and Age, and the time which the People mourned for him. Joshua succeeds him. Moses commended.  
1. AND Moses went up from the plains of Moab, unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho: and the LORD shown him all the land of Gilead unto Dan.  
2. And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,  
3. And the south, and the plain of the valley of Jericho, the city of palm-trees, unto Zoar.  
4. And the LORD said unto him, This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.  
5. So Moses the servant of the the LORD died there in the land of Moab, according to the word of the LORD.  
6. And he buried him in a valley in the land of Moab, over against Beth-Peor: but no man knoweth of his sepulchre unto this day.  
7. And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.  
8. And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended.  
9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel harkened unto him, and did as the LORD commanded Moses.  
10. And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face.  
11. In all the signs and the wonders which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land,  
12. And in all that mighty hand, and in all the great terror which Moses shown in the sight of all Israel.  
1. ALL the land of Gilead unto Dan: i. e. The Land of Gilead on this side Jordan, unto a place called afterwards Dan in the Northern Border of the Land of Canaan, Josh. 19.47. Judg. 18.29.  
2. Utmost sea: That is, the Mediterranean-sea, the Western Border of the Land. See Deut. 11.24.  
5 According to the word, etc. That is, as God had foretold he should.  
6. He buried him: That is, the Lord buried him, by the Ministry of Angels, or at least, without employing any of the Israelites therein. Compare Gen. 7.16. No man knoweth of his sepulchre, etc. That there might be no occasion of Idolatry or Superstition given to the Israelites.  
8. Thirty days: Compare Numb. 20.29.  
9 Wisdom: This is here mentioned as that which is very necessary in a Governor of others. Compare 1 King. 3.9. For Moses had laid his hands upon him: The laying of the Hands of Moses is not brought in as a cause, but as a sign of Joshua's Wisdom: For Moses laid his Hands on him by God's direction, and to make it known that he was the person appointed and fitted by God for the Employment he was called to. Take thee Joshua, the son of Nun, a man in whom is the spirit, and lay thine hands upon him, Numb. 27.18.  
10. There arose not a prophet, etc. See Numb. 12.8.    
FINIS.