Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 18. Section of the Law, called Mishpatim, that is, Iudgments. See Genes. 6. 9.

THE Iudgments] the Judicial laws, annexed [unspec 1] to the Law or ten Commandments fore-given, Ex. 20. for punishment of transgressors: as the ordinances about God's worship, and sacrifices, are commonly called statutes, or decrees, Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greek here and often tran lateth them Dicaiomata, Just judgments: and so the Holy Ghost useth the word, in Revel. 15. 4. The statutes and judgments, are often distinctly mentioned, Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandments annexed with them, Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Judicials were propounded by Moses, not by express voice of God unto the people, as were those ten Words, in Exod. 20. before them] that is, the Israelites; and in special, the Magistrates of Israel. From hence the Hebrews gather, (as R. Solomon on this place) that it was not lawful for them to have their causes judged by infidels. And Paul hath a much like doctrine, in 1 Cor. 6. 1.

Vers. 2. Hebrew servant] that is, as the Chaldee [unspec 2] explaineth it, a son of Israel: see Exod. 3. 18. A man might not buy an Hebrew, but either when he willingly sold himself, for extreme poverty, Deut. 15. 12. Levite. 25. 39. or when he was sold against his will, by the Magistrate, for theft which he was not able to restore, Exod. 22. 3. shall serve] the Greek explaineth it, shall serve thee. This might not be with the service of a bond-servant, but as an hired servant; and without rigor, Levite. 25. 39. 40. 43. For the time, the Hebrew canons say, He whom the Synedrion (the Magistrates) sell, serveth six years from the day of his sale: and in the beginning of his seventh year, he goeth out free. If the year of release (Deut. 15. 1.) fall out within any of the six years, yet he serveth in it: but if the year of Jubiliee fall, though he be sold but one year before, yet he goeth out free, as Levite. 25. 40. 41. 54. He that selleth himself, may do it for moe than six years. If it be for ten or twenty years, and the Jubiliee fall out within a year after he is sold, he goeth out free. Maimonides in Misneh, treat. of servants, cap. 2. S. 2. 3. free] or, a free man, as both Greek and Chaldee do interpret it. This state of servitude, figured their subjection unto sin, under the Law Rom. 6. 6. 16. 17. Galat. 4. 25. the seventh year; figured the time of grace by Christ, who proclaimed by his Gospel, the acceptable year of the Lord, Esa. 61. 2. Luke 4. 18. 19. he by his truth maketh men free in deed, John. 8. 32. 36. that sin hath no more dominion over them, Rom. 6. 14. 18. for nothing] or, for naught, freely: without money, as is explained, verse 11. or moneys worth, Gen. 29. 15. It signified the free gift of man's redemption, and justification by the grace of Christ, Rom. 3. 24. where the Apostle useth the same Greek word Dorean, by which the Hebrew is in Greek translated here.

Vers. 3. with his body] only, and hath no wife, as [unspec 3] the words following manifest: therefore the Greek and Chaldee translateth it, himself alone, of a wise] which is entered into servitude with him; therefore the Greek translateth it thus, If a wife came in together with him, then the wife shall go out together with him.

Vers. 4. given him a wife] to wit, an heathen bond [unspec 4] woman: for such only, with their children might be left in servitude, Levite. 25. 44. neither might any man thus deal with an Hebrew woman, as is after shown in verse. 7. &c. And this thing, (which God here commandeth not, but tolerateth) the Hebrew Doctors restrain to him only that is sold by the Magistrate, saying: He whom the Magistrates do sell, his master may give him a Canaanitesse bond woman, &c. and compel him hereunto, that he may beget servants (or slaves) of her; and he may lawfully use her, all the days of his servitude, Exodus 21. 4. but he that selleth himself, is forbidden a Canaanitesse bondwoman, as are all other men of Israel. But, An Hebrew servant, may not have to wife a Canaanitesse, until he have an Israelitess wife and children. For if he have not a wife and children, his master may not give him a Canaanitesse. And this is by tradition, that although he be a Priest that is sold yet he may have a Canaanitesse bondwoman, all the days of his servitude. If he have wife and children, though his master may give him a Canaanitesse, yet may he not separate him from his wife and children, as it is written, verse. 3. HIS WIFE WITH HIM. And he may not give him two bond women; nor give one bondwoman to two Hebrew servants, as is the manner to give unto two Canaanite servants. These things are recorded by Maimonides, in his treat. of Servants, chap. 3. S. 3. 4. 5. with his body] that is, alone, as the Greek translateth it. For his children borne of the bondwoman, are bond-men also; as the example of Ishmael, whom Abraham begat of Agar, showeth, Genes. 21. 9. 10. Galat. 4. 22. 23. 30. So the Hebrew canons also testify: An Israelite that lieth with a Canaanitesse bondwoman, &c. begetteth a Canaanite in every respect, who may be sold and bought, and made to serve forever, as other bond-men. Maimonides treat, of Servants, chap. 9. Sect. 1.

Vers. 5. saying shall say] that is, shall freely, openly, [unspec 5] and plainly say: Greek, shall answer and say. my master] in Deut. 15. 16. is mentioned also his house: from which the Hebrews gather, that if the master have not wife and children, the servant is not to be bored in the ear: or if his master love not him, or if either the master or servant be sick, the servant is not to be bored; for it is said, (in Deut. 15. 16.) because he is well with thee. Maimonides, treat, of Servants, chap. 3. Sect. 11.

Vers. 6. the gods] that is, the Judges, or Magistrates. [unspec 6] called gods in Psalm 82. 1. 6. because the Word of God was given to them, John. 10. 34. 35. So the Chaldee translateth it Judges: the Greek, the judgment of God. The Rabbin's expound it, the Synedrion (or Court) of three judges: and that was the lowest Court. Maimonides in Servants, chap. 3. Sect. 9. But withal they say, None are called Elohim (God's) but the Judges ordained in the land of Israel only; and such as were wise men, fit for to judge; whom the Senate of the Land of Israel sought out, and appointed, and imposed hands upon them. Maimonides in Sanhedrin, chap. 4. Sect. 4. the door] either of his masters house, or of any other man's, saith Maimonides in treat, of Servants, chap. 3. his master] this the Hebrew Doctors hold strictly must be done by the master himself, not by his son, nor by his messenger, nor by a messenger of the magistrates. Maimonides, in the same place. his ear] this the Hebrews explain to be his right ear, and through the body of it. And because the Law saith for servants, that at the Jubiliee they should return unto their family; Leviticus 25. 41. they do except the priests from this. An Hebrew servant that is a priest, may not be bored in the ear, because he is made thereby blemished, and cannot therefore return unto his dignity. Maimonides, treat, of Servants, chap. 3. Sect. 8. serve him forever] that is, (as Maimonides there explaineth it) till the Jubiliee; or, till his masters death. If he die and leave a son, yet he that is bored serveth not his son: for it is said, he shall serve him (not his son,) forever, to his ever of Jubiliee. The Law for the Jubiliee, (which was every fiftieth year) see in Levite. 25. 13. 28. 40. 41. and as the word Ever, for many things reached but to the Jubiliee; so sometime it is but during life; as 1 Sam. 1. 22. Thus by all means God provided to keep men out of bondage, as he had brought them out of Egyptian servitude, to be his servants, Levite. 25. 42. Nehem. 5. 8. And the Apostle saith, If thou canst be made free, use it rather 1 Cor. 7. 21. Especially God taught them hereby, to labor for the Liberty which Christ at his Jubiliee should bring unto them, John. 8. 32. 34. 36. and not to be the servants of men, 1 Cor. 7. 23. And by this outward state of servants, led them from the bondage of the Law, at mount Sina, to the freedom of the Gospel, at mount Zion, Galat. 4. 24. 25. 26. &c. For the aule through the ear, signified the sharp iron precepts, which men were bound to obey, in their going out and coming in, their whole administration, till either the death of the master, or the Jubiliee did release them. So the Apostle saith, The Law hath dominion over a man, as long as he liveth, &c. When we were in the flesh, the passions of sins, which were by the Law, wrought effectually in our members, to bring forth fruit unto death: but now we are delivered from the Law, that being dead wherein we were held, that we should serve in ne 〈…〉 of the spirit, and not in oldness of the letter, Romans 7. 1. 5. 6.

Vers. 7. sell his daughter] which the Hebrew canons say, he might not do, but while she was a girl, under the age and state of marriage, not after, neither might he sell her but for extreme poverty when he had nothing left of goods moveable, or immovable, unto the clothes on his back. Maimonides, treat. of Servants, chap. 4. Sect. 1. 2. An example hereof was among the poor Jews, returned our of Babylon, Nehem. 5. 1. 5. 8. maid-servant, or, hand maid: see Gen. 16. 1. This servitude by the Law must be but till the seventh year; (as was before for men-servants, whom the Magistrates sold;) or, till the Jubiliee, if it fell out before, Deut 15. 12. Levite. 25. 40. or (by the Hebrew canons, till the death of her master. as the servants. that is, as slaves, basely, and with dishonor: for the Hebrew men and women might not be made to serve as servants, but as hired persons, and sojourners, Levite. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants, in verse 2. 3. &c. yet the Greek translation changeth the gender, and so understandeth it of bond-women or slaves. And the Jew Doctors refer it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for loss of limb, as of eye, tooth, &c. but must receive satisfaction for such hurts, as any other of Israel; according to the Law, in verse 24. Maimonides, treat. of Servants, chap. 4. Sect. 6.

Vers. 8. evil] that is, displeasing, as the Greek also translateth it. that he do not betroth her] unto [unspec 8] himself, o • to his son, verse 9. Or, who hath betrothed her to himself: for the Hebrew hath both readings, the first in the line, the latter in the margin. And the writing differeth in the eye, ( but hath no difference in the ear: so Moses hearing it of God, did by his spirit write both; and the margin is that which in the Hebrew is noted to be read. The Hebrew Doctors (in Talmud Bab. in Nedarim, chap. 4. fol. 37. b.) say, The words read and not written, and written and not read, were the tradition of Moses from (mount) Sinai; that is, as the Hebrew scholion on that place noteth, so Moses received in Sinai, and delivered to Israel. The Chaldee version in this and other the like places, translateth according to the margin; an evident proof, that these divers readings were not added by the Masorites, as some think; seeing the Masorites were not so ancient. The Greek copies here vary, some having, hath betrothed her to him, othersome, hath not betrothed; and so The • lotio, and Symmachus also translated, hath not betrothed. The meaning seemeth to be, if he take dislike of her, either before or after she is betrothed. By the Jews canons, An Hebrew maid might not be sold, but unto one who either himself or his son, might betroth her when she was mariageable. As, a man might not sell his daughter to his son, because she was not meet for her master, who was her brother; nor for her masters sons, because she was his fathers sister. Maimonides treat. of Servants, chap. 4. Sect. 11. shall he let her] or, cause her to be redeemed; the Greek translateth, he shall redeem her. The Hebrews say, If her master have bethrothed her to him-self, or to his son, she is as other betrothed women, and goeth not out but by the death of her husband, or by bill: and the commandment to betroth, is before the commandment to redeem. If her master die, his son cannot betroth her to himself; because she goeth out free by her masters death. Maimonides, treat, of Servants, chap. 4. Sect. 7. 8. to a strange people] that is, to any stranger; the Chaldee interprets it, to another man. And Maimonides (in the foresaid place Sect. 10.) saith, he may not sell her, nor give her to another man, whether he be one far off, or near; and if he either sell, or give her, it is nothing that he doth. unfaithfully transgressed] or, dealt deceitfully, and treacherously, failing of that which was expected at his hands, The Chaldee translateth, he hath ruled over her.

Vers. 9. of daughters] which the Chaldee explaineth, of the daughters of Israel: as is right and custom [unspec 9] to be done with all other maids, which are not servants. This may be understood of giving a a dowry: as Exod. 22. 16. 17. and all other privileges of a free woman.

Vers. 10. take him] this the Greek interpreteth, [unspec 10] take to himself: though it may imply both the father and the son, forespoken of. her marriage duty] the due benevolence between man and wife, such as the Apostle speaketh of, 1 Cor. 7. 3. and so the Greek translateth it conversation, (or companying together.) the Hebrew Doctors also explain it (from the phrase in Gen. 19. 31.) to go in unto her after the way of all the earth. Unto these three the Hebrews add seven moe: their words are, When a man marrieth a wife, whether she be a virein or otherwise, be she great or small, a daughter of Israel, or a proselyte; he oweth unto her ten things, and she oweth four. Of the ten, three are in the Law; her food, her raiment, and her marriage duty, that is, to go in unto her after the manner of all the earth. And seven are by the doctrine of the Scribes. The first is, the principal of the dowry; [which for a maid, was fifty shekels, as is noted on Exod. 22. 17] and the other are called conditions of the dowry; and they are these: to heal her if she be sick; to redeem her if she be taken captive, to bury her if she die; and to let her be nourished of his goods, and to dwell in his house after he die, all the time of her widowhood; that her children which she hath by him, be nourished of his goods after his death, until they be espoused; & that her male children which she hath by him, be heirs of her dowry, above their portion of inheritance which they have with their brethren. And the four things which she oweth are; that the works of her hands be his; that her (presence, or) attendance be upon him; that he eat of all the fruits of her goods during her life; and if she die while he live, that he be her heir he is before any man, in inheriting that she hath. Maimonides, treat. of Wives, chap. 12. Sect. 1. 2. 3. withdraw] or, keep back, as the word signifieth in Numbers 9. 7. the Greek translateth it defra •• which word Paul useth in speech of the like thing, Defraud not one the other, 1 Cor. 7. 5.

Vers. 11. these three] mentioned last, in verse [unspec 11] 10. or, one of those three fore-mentioned, touching her bethrothing to himself, or to his son, or her redeeming. In this latter sense Maimonides expoundeth it, in his treat. of Servants, chap. 4. Sect. 9. freely, or, for nothing, as verse 2.

Vers. 12. that smiteth] to wit, willfully, as the next [unspec 12] verse manifesteth. See the notes on Gen. 9. 6. put to die] or, made to die, that is, killed by the Magistrate: and the doubling of the word maketh the charge more strait; for no ransom might be taken for the life of a willful murderer, Numbers 35. 31. The Hebrew Doctors say; Four deaths were in Israel by the Judges; Stoning, and Burning, and Slaying with the sword, and Strangling (or Hanging.) Stoning was heavier than burning; and burning heavier then killing with the sword; and the sword heavier then strangling. All that were to be stoned to death by the law, were eighteen, namely, these: 1 He that lieth with his own mother: 2 or with his fathers wife: 3 or with his daughter in law: 4 or with a betrothed maid: 5 or with the male: 6 or with any beast. 7 The woman that lieth down to a beast. 8. The blasphemer. 9 He that worshippeth on Idol. 10 or that giveth of his seed to Molech. 11 He that hath a familiar spirit, 12 and the Wizard, (Leviticus 20. 27.) 13 The inticer to idolatry (Deuter. 13. 6.) 14 and the withdrawer (or thruster away) to idolatry, (Deuteronomy 13. 13.) 15 The witch. 16 The profaner of the Sabbath. 17 He that curseth his father or his mother: 18 and there bellious some, (Deuter. 21.) All that were to be burned, were ten: 1 The priests daughter that playeth the whore under her husband: 2 and he that lieth with his daughter: 3 or with his daughters daughter: 4 or with his sons daughter: 5 or with his wives daughter: 6 or with her daughters daughter: 7 or with her sons daughter: 8 or with his mother in law: 9 or with the mother of his mother in law: 10 or with the mother of his father in law. Who so lay with any of these whiles his wife lived, was to be burned. The killed with the sword were two: 1 The murderer: 2 and the drawn away to idols, (Deute • onomie 13▪ 15.) The strangled were six: 1 He that lieth with another man's wife: 2 He that smiteth his father or his mother: 3 He that steals a soul of Israel: 4 The Elder that rebelleth against the decree of the Senate, (Deuteronomy 17. 12.) 5 The false Prophet: 6 and he that prophesieth in the name of another god. So there are • ound in all, which were to be slain by the Magistrate, thirty and six. Maimonides in Sanhedrin, chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Talmud Bab. in Sanhedrin, chap. 7. and 9. Likewise the Chaldee paraphrase on Ruth. 1. 17. (in the Masorites Bible) saith; Naomi said, we have four judgments of death for malefactors: Stoning with stones, Burning with fire, Killing with the sword, and Hanging on tree.

Vers. 13. not l • en in wait] not hunted, as 1 Samuel 24. 12. The Greek translateth, not willing. See this [unspec 13] more explained in Num. 35. 22. 23. occasionally delivered] or, offered by chance: an example whereof is set down in Deut. 19. 5. The Greek and Chaldee translate, delivered. a place] in the land of Canaan, the cities of refuge, whereof see Num. 35. 6. &c. before that there were not any, unless God's Sanctuary and Altar in the wilderness; as may be conjectured by the verse here following; and the practice of Joab, 1 Kin. 2. 28.

Vers. 14. shall come presumptuously] or, shall deal proudly: the Chaldee saith, do wickedly. It meaneth [unspec 14] wittingly, willfully, and presumptuously. from my] in Chaldee, from before my altar. The Greek addeth, and flee unto the altar; from my altar shalt thou take him, &c. But Targum Yerushalmi expoundeth it thus, though he be the high priest, who standeth and ministereth before me, from thhnce shall ye take him, and kill him. Joab fearing his life, fled unto, and caught hold on the horns of the altar, 1 King. 28. and among the Heathens, altars were places of refuge; The wild beast hath the Rock for a refuge; and servants the altars of God; saith Euripides in Supplic. to die] or, unto death: that is, to put him to death, as the Greek and Chaldee translate.

Vers. 15. his father, &c.] though he kill him not, [unspec 15] yet he is to die for it: as by comparison with the 12. verse appeareth. So the Hebrew Doctors also expound it, but with limitation: for they teach, if a child smite father or mother, and leave no print of the stripe on the flesh, he is to be punished, but not with death: if he leave an impression (or skarre) or that which is equivalent, as when he smiteth his father on the ear, and maketh him deaf; such a one is to be put to death, as Maimonides showeth, it treat. of Rebels, chap. 5. Sect. 5. 6.

Vers. 16. a man] any of the sons of Israel, saith [unspec 16] the Greek translation: and also the Chaldee paraphrase. And so doth Moses explain this Law, in Deut. 24. 7. a soul, (that is, man, woman, or child) of his brethren, of the sons of Israel.

Vers. 17. curseth] or, speaketh evil to, revileth; useth light, vile and reproachful speech: see Genesis 12. 3. put to die] the holy Ghost in Matth. 15. 4. (following the Greek version) translateth, let him be ended with death: that is, killed. This law is repeated in Levite. 20. 9. The Hebrew Doctors say, that if he curse them either alive or dead, he is to be stoned to death for it. But they restrain this to his next parents only: if he curse his grand-father, they teach, he is not to be stoned, but punished as for cursing anotherman. Maimonides treat, of Rebels, chap. 5. Sect. 1. 2.

Vers. 18. fist] so the Greek translateth, but the Chaldee is, a clod of earth. falleth] that is, lieth on, or keepeth his bed through infirmity.

Vers. 19. innocent] and so quit, and not punished as a murderer: though for the hurt, he is to satisfy, as after is shown. give his sitting] that is, pay for his sitting, or ceasing from labor, and loss of time. So the Greek translates, But he shall pay for his ceasing from labor, and for the charges of healing. Here also is to be understood, that if he have caused a blemish in his neighbor, he is also to pay for it, Levite. 24. 19. 20. And the Hebrew Doctors gather from Deut. 22. 29. that he must pay also for the smart or pain, and from Deuter. 25. 11. 12. that he must pay for the shame or dishonor, if any be. So they have set down in such cases five penalties: 1 for the hurt (or blemish;) 2 for the pain; 3 for the healing; 4 for the loss of time; 5 and for the shame (or dishonor:) of which some must pay all five, some four, some three, some two, someone, as the cases do fall out. Maimonides, treat. of Hurts and damages, chap. 1. and 2. healing he shall heal] that is, soundly and thoroughly heal: meaning by his charges, as the Greek showeth; and as the Chaldee translateth, he shall pay the hire of the Surgeon. Wherefore in the Jews canons it is set down; If he that did the hurt say, myself will heal thee; or, I have a Surgeon that will heal for 〈◊〉 thing, they shall not yield unto him; but he must bring an approved Surgeon, and heal him for reward. If the patient transgress against the words of the Surgeon, and so make his own sickness (or sore) more heavy; the other is not bound to heal him. Maimonides, treat. of Hurts, chap. 2. Sect. 18. 20. Moreover they say; There are blows wherein is contempt, and a little pain, but as hurt: for such the Magistrates appointed mulcts or forfaits. As, he that kicked his neighbor with his fo • t, paid five shekels: he that smote him with his thigh, paid three shekels: he that bent his fist and smote him, paid thirteen shekels: if he smote him with the palm of his hand, one shekel. If he wrung him by the ear, or plucked off his hair, or did spit upon him, he paid an hundred shekels. And thus he paid for every time he did it; as if he kicked him four times one after another, he paid twenty shekels; and so for the rest. He that affrighteth his neighbor, although he fall sick through fear, he is free from the judgment of men, but guilty of the judgment of God; to wit, if he touch not his neighbor, but maketh a noise behind him, or appeareth in a dark place or the lake, S 〈…〉 he make a noise in his ear, and make him deaf: he is free from the judgment of man, but guilty of the judgment of God. But if he sa • ite him ou • h 〈…〉 , and make him deaf, or touch him, or thrust him, when he affrighteth him, or take hold on his garments, or the like, he is to pay for it. Maimonides treat. of Hurts, chap. 3. Sect. 8. 9. and chap. 2. Sect. 7.

Vers. 20. man servant] his slave, which after in [unspec 20] verse 21. is called his money: but with Hebrew servants he might not thus deal, Levite. 25. 39. 40. nor with another man's servant. a rod] or staff, such as is meet to give correction with: wherefore the Hebrews gather, that if he smite him with a sword, dagger, stone, or the like, he hath not the privilege of this law; but if the servant die of the blow, though a year after, he must be killed for him. Maimonides, treat. of Murder, chap. 2. S. 14. under his hand] whiles he is in beating: as the verse following manifesteth. avenging] Greek, with vengeance: that is, he shall surely be avenged, or punished with death. The Chaldee translateth, judged. This is meant, by the Magistrate, who is the Avenger under God, Rom. 13. 4.

Vers. 21. continue,] Hebr. stand, which the Greek [unspec 21] translateth live. a day,] a large day of four and twenty hours; which is as much as two other days which have each but twelve hours, John 11. 9. Thus the Jew Doctors explain it: if he continue four and twenty hours, and afterward die, he is not killed for him; though he die upon the beating, &c. and what is that, A DAY OR TWO DAIES? a day which is as two days, which is from time to time: (till that time again.) Maimonides, treat of Murder, chap. 2. sect. 12. his money] Hebr. his silver: meaning, bought with his money, and so his own. But he that smiteth a servant which is not his own, though he die not till after many days; yet shall he be put to death for him, as for any other free man, saith Maimonides, in treat. of Murder, chap. 2. Sect. 13.

Vers. 22. births] or child, as the Greek translateth. [unspec 22] no mischief] to the woman or child: the Chaldee expounds it, no death: but it implieth less also than death, as the words following manifest. The Greek refers it to the child; translating, if it be not figured, that is, have not the shape and proportion. punished] or, amearsed, mulcted, topay a sum of money, as this word is explained in Deut. 22. 19. And this mulct must be paid to the husband for the child-birth: and (as the Hebrews gather from the former laws) satisfaction must be given beside, to the woman for the damage and for the pain. Maimonides treat. of Hurts, chap. 4. Sect. 〈◊〉 . by the Judges] as the Chaldee saith, by the sentence of the Judges: the Greek translateth it, with authority (or dignity.)

Vers. 23. thou give] speaking to the offender; [unspec 23] wherefore the Greek changeth person, he shall give, as it was in verse 22. Otliers refer it to the Judge; thou (Judge) shalt give by thy sentence. soul] that is, life.

Vers. 25. stripe] or wail; the print or mark of the blow in the flesh. And all these (except life for life,) [unspec 25] 〈◊〉 Hebrew Doctors say, may be redeemed by money; which they gather from Numb. 35. 31. he shall take no ransom for the life of a murderer: so that other maimes or hurts, are not forbidden to be satisfied for: and in respect of satisfaction, it is said (in Deut. 19. 21.) thi • e eye shall not pity, &c. Maimonides, in treat. of Hurts, chap. 1. Sect. 3. 4. Herein their opinion seemeth better than that of the Sadducees, which insisted upon the letter of the Law, to have limb for limb, and stripe for stripe, without redemption. Our Savior more fully openeth his Fathers Law; for although the Magistrates must execute being called upon; yet the plaintifes are taught meekness and moderation, and not to avenge themselves, nor to resist the evil: but whosoever shall smite thee on the right cheek, turn to him the other also, Matth. 5. 38. 39.

Vers. 26. his man servant] or, his bond-man, of the [unspec 26] heathen, not an Hebrew, of whom he spake before, verse 2. Also his own, not another man's servant. corrupt it] that is, perish it; and as the Greek translateth, make it blind. send him away] dismiss him free, from slavery; without any other satisfaction, which he must make to all other. The Hebrew canons explain it thus: He that hurteth a Canaanitish servant of his own, is discharged, (from making satisfaction.) he that hurteth an Hebrew servant of his own, is bound to make satisfaction for all (the five things before mentioned upon verse 19.) save for his loss of time. He that hurteth a Canaanitish servant of his neighbors, the master of the servant is to have all those five things mentioned, &c. He that smiteth his own Canaanitish servant purposely, and bereaveth him of one of his limbs, which cannot be restored, must let him go out free, and must give him a bill of dismission. None go out free for loss of limb, but servants which are circumcised and baptized, &c. the servant which is yet in his paganism, goeth not out for loss of limb. When he smites his servant on the eye, and somewhat decayeth the sight of it: on the tooth, and looseneth it: if he can still use the service of them, he goeth not out free; if not, he is to go out free. If the servant had a dim eye, or a loose tooth and the master makes the eye blind, or the tooth fall out: if he had use of his eye or tooth to do service with, then he is to go out free, otherwise not. If he smite out his servants tooth; or make his eye blind against his will, as when he throweth a stone at a beast, and hitteth his servant, &c. the servant is not to go out free therefore. These and the like limitations are shown by Maimonides in treat. of Hurts, chap. 4. Sect. 10. and treat. of Servants, chap. 5. Sect. 4. 5. 8. 9. 11.

V. 27. for his tooth] and so by proportion for other [unspec 27] parts, as an ear, a finger, or the like: yea if he strike him on the ear, and he become deaf thereby, or the like, he is to go out free for the same, saith Maimonides, treat. of Servants, chap. 5. Sect. 7.

Ver. 28. an ox] or, bull: and by proportion any [unspec 28] other beast, that hurteth by pushing with the horn, kicking, biting, or any other way. Every living creature which is in the power of man, if it shall damnify, the owners are bound to pay for it, because their goods have done the damage. The Scripture speaketh not of the • xe but for an instance, saith Maimonides, in Nizke Mammon, (or treat. of Dammages,) c. 1. Sect. 1. not be eaten] for detestation: God requiring man's blood at the hand even of beasts: as Gen. 9. 5. But how should it be eaten after it was stoned? This law teacheth, that when sentence is past upon it to be stoned, it is forbidden, and is made as an unclean beast. So that if any before hand kill it after the lawful manner of killing beasts, it is unlawful for any use, or for the flesh thereof to be eaten. And so after it is stoned, it may not be sold, nor given to dogs, nor to infidels, &c. saith, Maimonides, treat. of Forbidden meats, chap. 4. Sect. 22. innocent] unpunished: as verse 19.

Vers. 29. in time past] Hebr. from yesterday, and [unspec 29] the third day. So in verse 36. to his owner] and that before the Magistrate; as the Hebrew Doctors say, there is no testification but before the owners, and before the Synedrion (or Court,) Maimonides, treat. of Dammages, chap. 6. Sect. 2.

Vers. 30. of his soul] that is, of his life. But how much? For servants the sum is set, verse 32. for [unspec 30] others, as the Judges shall value the slain. And the ransom is to be given unto the heirs of him that is slain. Maimonides, in Dammages. chap. 11. Sect. 1. 2.

Vers. 31. a son] the Chaldee addeth a son of [unspec 31] Israel, or a daughter of Israel.

Vers. 32. thirty shekels] or, shillings; in Greek [unspec 32] didrachmes: see the notes on Genes. 20. 16. This price is here set both for men and maid-servants, and as the Jews explain it, both for great and small, whether the servant were worth an hundred pounds, or not worth one, &c. Maimonides, ibid. This thirty shekels was the goodly price, that our Lord Christ was valued at, or the vile Jews, Zechariah 11. 12. 13. Matthew 26. 15.

Vers. 33. or an asse] or any other beast, cattle, or fowl; the ox and the asse is named but for an instance. [unspec 33] But vessels (or instruments) that fall into a pit and are broken, the owner of the pit is not bound to pay for them. The law is, if an ox fall, he saith not if a man: or an asse he saith not a vessel. Although an ox with his instruments fall in, and the ox die, and the instruments be broken: the owner of the pit is bound to pay for the beast, but not for the instruments. Maimonides, treat, of Dammages, chap. 12. Sect. 1. and chap. 13. Sect. 1. fall] that is, die there; as the words following manifest. Therefore the Hebrew canons set down a scantling, how much is enough to kill a beast; if the pit or ditch be ten hand breadths (that is, two foot and a half) deep. If it be any less, though an ox or any beast fall into it and die, the owner of the pit (they say) is not bound to pay for it. Maimonides, in the same book, chap. 12. Sect. 10.

Vers. 34. owner] or master: that is, the doer or occasioner of the doing thereof; in whom the [unspec 34] fault lieth.

Verse 35. ox] or any other beast of his: as before [unspec 35] is noted his neighbors ox] This the Hebrew Doctors take strictly: and say, If an Israelites ox push an ox sanctified (unto God;) or an ox that is sanctified do push an Israelites ox, he is not bound to 〈…〉 y, (by th 〈…〉 ) for it is said, HIS NEIGHBOVRS OXE. Maimonides, in Dammages, chap. 8. Sect. 1. the dead] the Chaldee paraphraseth, the price of the dead also.

Vers. 36. be known] or, as the Greek translateth, be made known: that is testified to the owner, [unspec 36] as 〈◊〉 29.

Annotations.

A Sheep] or a lamb; a young sheep, or young goat: for the Hebrew word comprehendeth both, Exod. 12. 3. Deut. 14. 4. five oxen] or, five of the herd, for an ox; and four of the flock for a sheep: the Hebrew differeth in word, but the Greek version keepeth the same words here, that were before. This Law was, if the ox were killed or sold: but if it were found in his hand alive, he paid but two for one, v. 4. neither was it for any other theft, than of the ox and sheep: for all other, the thief paid but the double: as the Hebrew canons plainly express, Maimonides, treat. of Theft, chap. 1. Sect. 6. But these, b • cause of the profit, use, and service which the owners might have of them, (and in particular, for sacrifices to God, which might not be with any other beasts) were to be paid five and fourfold: And as the theft was bolder, and the loss greater of an ox, than of a sheep; so the punishment was more.

Vers. 2. in the digging through] that is, digging [unspec 2] (or breaking) through an house; as, Matthew 24. 43. or, in the hole digged; and so entering by the breach. By this the Hebrews understand all other indirect ways, by which the thief may enter, but this is specified, because it is the way of most thieves, to enter by digging through in the night. Maimonides, treat. of Theft, chap. 9. sect. 8. no bloods for him] that is, none shall be put to death for killing that thief. Or it may be read thus, no bloods (shall be) to him, meaning to the killer of the thief, he shall not have murder imputed to him, so the phrase is used in Numbers 35. 27. The Hebrew Doctors explain it thus; If the master of the house, or any other man kill him, they are guiltless: yea it is free for any to kill him, either on the working day, or on the Sabbath day, with any death that they can put him to, &c. And wherefore doth the Law permit this? Because it is the manner of such, that if the masier of the house should withstand, and hinder them, they will kill him. And it is found, that he which comes into his neighbors house to steal, is as he that pursueth his neighbor to kill him. Such a one therefore may be killed, be he great or small, man or woman. Maimonides, treat. of Theft, chap. 9. Sect. 7. 9.

Vers. 3. risen upon him] if it be clear day when [unspec 3] the thief breaketh in, who so killeth him, his blood shall be shed therefore. For the Sun, the Chaldee paraphrast translateth, the eye of witnesses. But Maimonides (in the foresaid place, Sect. 10.) giveth this sense; If the matter be clear to the master of the house, that this thief will not kill him, and that he cometh not but to steal goods, it is unlawful to kill him: and if he kill him, he is a man slayer, as it is written, IF THE SVN BE RISEN UPON HIM; if the thing be clear as the Sun unto thee, that he is at peace with thee, thou shalt not kill him, he] the thief, shall surely pay: therefore kill him not. But the Greek version referreth it to the slayer, that he shall pay, that is, be put to death for him. he shall be sold] for a servant by the Magistrate: see Exodus 21. 2. &c. And in the Jewish canons it is explained thus: If he have nothing, neither moveable goods nor immovable, the Judges do sell him, and give his price for the damage. And they sell him not but to an Israelite, or proselyte. He is not to be sold publicly, &c. as slaves are sold, (as it is written, Leviticus 25. 42. They shall not be sold with the sale of a bond-man,) but privately, and by way of honor, Maimonides, treat. of Theft, c. 3. S. 11. and treat. of Servants, chap. 1. Sect. 3. 5. for his thief] for the principal, ot thing stolen: and no thief is sold, save for the principal: but the double, or paying of four or five for one, he • s not to be sold for them; but they are at a debt upon him; till he be rich. If the principal which is stolen, be worth 100. Crowns, and the theest be worth but 50. he is to be sold, and the rest of the principal, with the dumble, remain upon him for a debt, until he go out (offer 〈…〉 ) in the seventh year, and when he is able, he 〈…〉 st pay it. If the thief be worth 100. Crowns and 〈◊〉 he may not be sold; as it is written, FOR HIS THEFT; so that his whole price must be spent in his theft Maim. treat. of Theft, chap. 3. Sect. 12. 14.

Vers. 4. finding be found] that is, be certainly and [unspec 4] wholly found: the Greek translateth, be taken and found. whether, Ox, &c.] Hebr. from ox unto asse, unto lamb. he shall pay double;] that is, shall restore that which was stolen, and another as good. Here the Hebrew Doctors have their exceptions, for women, children, and servants. If a man's wife (steal) and she hath not to pay, the double shall lie upon her as a debt, till she be divorced, or her husband die, then the Judges shall exact it of her. A child that stealeth, is free from paying the double, &c. and if the thing be lost, he is not bound to pay the principal, no not after he is grown in age. A servant that stealeth is free from paying the double, his master is free also: for no man is bound to pay his servants damages, &c. but when the servant hath his freedom, he is bound to pay the double. It is meet that the Judges beat the children for stealing, that they grow not into a custom of it; and so for other damages that they do: likewise they are to beat servants thoroughly for stealing, &c. Maimonides, treat. of Theft, chap. 1. Sect. 7. 8. &c.

Vers. 5. or vineyard] and so by proportion any other thing; as garden, or the like. [unspec 5]

Vers. 6. find] that is, catch hold on thorns; or on [unspec 6] any other fuel, as straw, ferne, &c. So in the examples following, two or three things are named instead of all other. And not such things only, but if the fire break forth and hurt a man, he that kindled it, must pay for his hurt, and for his resting from his labor, and for his healing, and for his pain, and for his dishonor; (the five things forementioned on Exod. 21. 19.) even as if he had hurt him with his hand: as Maimonides showeth in treat of Dammages, chap. 14. Sect. 15. that kindled] or, that set on fire the fire: that burned the burning. The Hebrew Doctors explain this Law thus: One brings fire, and another after brings wood; he that brings the wood, is bound to pay. One brings wood, and then another brings fire; now he that brings the fire is bound to pay. If one come and make the flame, then he is bound to pay, &c. Maimonides, treat. of Dammages, chap. 14. Sect. 7. paying pay] that is, surely and fully pay, for the damage. If in the stacke (or floor) of corn, there be laid up such instruments as husbandmen are wont to use, and lay up about the threshing or treading out of the corn, they also must be all paid for. But if there be garments, plate, glasses, or the like, laid up there; he is not bound to pay for such things. He that causeth his neighbors house to be burned, is to pay for all that is within the same; for it is the manner of men, to lay up their goods, vessels, &c. within their houses, Maimonides, ibid. Sect. 8.

Vers. 7. money or stuff] Hebr. silver or vessels, [unspec 7] (instruments:) or any beast, as the 9. verse after showeth. to keep] of trust; and for no reward, but of friendship.

Vers. 8. the gods] that is, as the Chaldee expresseth, the Judges: see Exod. 21. 6. The Greek here translateth, before God. if he have] understand, to see if he have not; meaning that the Judges may find it out by oath; as is expressed in verse. 11. So the Greek translateth, and he shall swear, that in very deed he hath not dealt evil. The putting forth the hand unto the thing, the Hebrew Doctors understand, not only for stealth or conveying away, but also for the use or service of the thing; which when the keeper doth, if it be afterward stolen, lost, or any way miscarry, the keeper is to pay for it. R. Ios. Karro in Chosen hamishphat, treat. Pikkadon, c. 2. S. 1. goods] Heb. work, that is, anything gotten wherein ones work or labor is employed; as in Gen. 33. 14. The Greek translateth it, the thing committed unto him, (which word Paul useth in 1 Tim. 6. 20. 2 Tim. 1. 14.) also the Chaldee saith, that which his neighbor delivered him. So after in verse 11.

Vers. 9. matter of trespass] or, word of trespass] that is, any injury spoken or complained of: which may be other ways than by putting to his hand fore-mentioned: as, if he kept it not in a meet place, &c. The Hebrew canons say, Some things are usually kept in out-houses or yards, as timber, stones, &c. some in houses, as garments, &c. some locked up in coffers, as money, jewels, &c. If a keeper leave a thing committed unto him, in a place unmeet, though it be stolen, lost, burnt, or the like; he is to pay for it. Also, when he that committed to his neighbor anything to keep, demandeth the thing again; if the keeper of it say, I know not where I laid it, give me respite till I seek and find it, and I will restore it unto you; loe this man is a trespasser, and is bound to make satisfaction out of hand. These and other like, are matters of trespass, as Maimonides showeth in treat. of Borrowing, and committing a thing to keep, chap. 4. loss, that is, lost thing. which he] that is, which the plaintiff shall charge, or challenge. is he] is the man that had it: or, this is it, the thing which I challenge. the gods] the Judges, as the Chaldee translateth. But the Greek saith, the judgment of them both shall come before God, and he that is taken by God, shall pay. condemn] Heb. make (or pronounce) wicked: which in such cases, usually signifieth to condemn as guilty: as on the contrary, to make just (or justify,) is to acquit or absolve in judgment, Deuteronomy 25. 1. Proverb. 17. 15. The Hebrews expound it thus: A thief against whom two sufficient witnesses do testify that he stole, is bound to pay the double. A thief that confesseth of himself that he stole, must pay the principal, but is free from the double: so it is said, whom the gods shall condemn, he shall pay the double, not he that condemns himself, Maimonides, treat. of Theft, chap. 1. Sect. 4. 5.

Vers. 10. to keep] not for nothing, as in the former case, verse 7. but for hire, as Jacob had Laban's flock to keep, Gen. 30. 31.—36. and 31. 39. The Hebrew Doctors say, There are four keepers spoken of in the Law, and three laws are for them. The fourtkeepers are, he that keepeth for nothing, and he that borroweth, and he that taketh wages (for keeping) and he that hireth a thing. The three 〈◊〉 for them are these: He that keepeth for naught, if the thing be stolen from him, or lost, or die, &c. must be sworn that he hath kept it as the manner of keepers is to do, so he is free, Exodus 22. 7 8. The borrower payeth for all, whether the thing borrowed be lost, or stolen, or die, &c. Exodus 22. 14. The receiver of wages, and the hirer, there is one law for them both: that if the thing be lost or stolen they pay for it. Exodus 22. 12. if it die, or by any the like violence be for done; they must be sworn that so it was, and they are free, Exod. 22. 10, 11. Maimonides, in Misneh, treat. of Hired things, chap. 1. Sect. 1. 2. broken] hurt, or maimed, &c. under these things specified all other violent accidents are implied; as loss by shipwreck, and the like.

Vers. 11. oath of Jehovah] that is, whereby the Lord is taken to witness: because there was no [unspec 11] man that saw and could testify, verse 10. If there be witnesses, he is not to pay, not to swear: as Maimonides showeth in the foresaid treat. c. 3. S. 1. accept it] the Chaldee saith, shall take the oath, that is, accept of it, and so end the controversy, as Heb. 6. 16. he] that is, the keeper shall not pay for it. Also the Hebrew Doctors say, If the keeper deliver (the goods) to a second keeper, and there be witnesses that the second kept them as the manner of keepers is to do, and that some such violent accident did befall, the first keeper was free. But if there be not witnesses, the first keeper is bound to pay the owner, and go to law him-self with the second keeper: yea though the first were a keeper for nothing. Maimonides, treat. of Hired things, chap. 1. Sect. 4.

Vers. 13. torn in pieces] Hebr. tearing torn: to wit, by wild beasts, as the Greek version manifesteth. [unspec 13] bring it] that which is torn, or the remnants of it, as in Amos 3. 12. is mentioned a leg, or an ear, or the like. So the Yerushalmi Targum saith, let him bring of the members of it, for a witness that it is killed. not pay] understanding, if the keeper do his best to rescue it: and so it be not lost but by violence. Touching this, the Rabbin's say, A shepherd when wolves come and take a prey from him, if there be but one wolf, it is not (counted) violence; if there be two wolves, that is violence. If two dogs come, it is not violence, if moe, then it is. A lion, a bear, a leopard, a serpent, &c. every of these is (counted) violence; but if he lead the flock to the place where wild beasts or robbers haunt, it is not violence, but he is bound to pay. A shepherd that hath means to rescue the prey by other shepherds, and by slaves; if he call not the other shepherds, nor bring staves to rescue with, he is bound to pay, whether he keep for nothing, or for wages, save that he which keeketh for no hire calleth shepherds, and bringeth staves without hire; if he find none such he is discharged. But he that keepeth for hire is bound to hire shepherds and staves to the worth of the beast, and rescue the same, and receives the hire again of the householder. If he do not thus, and may hire, but do not, he dealeth unfaithfully, and is guilty. Maimonides, treatise of Hired things, chapter 3. Section 4. 6.

Vers. 14. borrow] Hebr. ask, and consequently, [unspec 14] receive a thing lent. This law concerneth all moveable goods, beasts, household stuff, and the like or die] or perish any other way; therefore the Greek addeth, or be driven away: as was in verse 10. The Hebrews explain this law thus: He that borroweth of his neighbor stuff, or beast, or any like moveable goods, and it be lost, or stolen though with great violence, as if the beast be hurt, or taken away by force, or die, he is bound to pay all, Exodus 22. 14. To wit, if such violent accident do befall it, and not in the time of the work. But if he borrow a beast to plough with, and it die whiles he is ploughing, then he is free. But if it die before he plougheth with it, or after; or if he ride upon it, or tread out corn with it, and it die in the time whiles he is riding on it, &c. he is bound to pay for it, and so in all like cases. As, he that borroweth a beast, to go to such a place, and it die under him in the journey: or borroweth an axe to cut wood, and it breaketh in, and by the cutting thereof; now the borrower is free. Maimonides, treat of Borrowing, and Committing a thing to keep, chap. 1. Sect. 1. 2. paying] that is, he shall surely and fully pay. The manner whereof was this; they weighted what it was worth when it was well and whole, and what it was worth when it was broken; and the broken thing was restored, and what was less, he paid; and so the beasts carcass was restored, and what it came short was made good. Maimonides ibidem, chapter 1. Section 3. Unto these they add other cautions; as, He that borrows a beast, is bound to give him food, all the while he hath borrowed him, If his flesh be abated, he must pay for so much as he is less in worth. But if his flesh be abated by reason of the work, he is free; and must take his oath, that he is waxed lean by working. He that borroweth ought absolutely, the lender may make him restore it at any time when he will: if he borrowed it for a certain time, the lender cannot make him restore it, till the end of that time; and though the borrower die, yet his heirs may use the borrowed thing, till the time be at an end. He that borroweth a thing to do a certain work with, the lender cannot make him deliver it out of his hand, til the work be finished. Maimonides ib. c. 1. S. 4. 5 6.

Vers. 15. be with it] This the Hebrews understand, [unspec 15] of his being with it, in the time when it is borrowed, not in the time when it is used: for they say; We have been taught, that whereas it is said, if the owner thereofbe with it, the meaning is, if he be with it in the time of borrowing it, &c. and there is no need that he be with it in the time when it is broken, or dieth. If he be not w ^th it in the time whē it is borrowed, though he be with it in the time when it is broken, or dieth, (the borrower) is bound to pay for it. Ra • bam (or Maimonides) in his comment on Talmud Bab. in Baba metsignah, chap. 8. it came] the Gr. translateth, it shall be to him (or his) for his hire. And so though the thing miscarry, he payeth but the hire only.

Vers. 16. entice] or persuade, so that she consent [unspec 16] unto the encicer. And herein this differeth from the Law in Deuteronomy 22. 28. 29. which was for such as consented not. The Hebrews say; She that is lien with in the field, it is certainly presumed that she was forced; unless witness testify that 〈◊◊◊◊◊◊〉 with in the city it is presumed 〈◊〉 she was 〈◊〉 because she 〈◊〉 ; unless witness▪ 〈◊〉 that 〈◊◊◊〉 ; 〈◊〉 that the man dr • w a 〈◊〉 and saith 〈◊◊〉 , if thou cry out I will kill her, Maimonides in Nagharah be 〈…〉 , chap. 1. Sect. •• not betrothed] for to lie with a betrothed maid was death Deut. 22. 24. 25.

Vers. 17. weigh] that 〈◊〉 pay money. The sum is shown in Deuteronomy 22. 29. to be fifty shekels [unspec 17] of silver. The Hebrew Doctors say, this mulct was, not only if her father refused, but if the maid also, or if the inticer himself would not marie her, they compelled him not, but he gave the mulct, and went his way. If he married her, then he paid not this mulct, but gave her a writing, as other maids had. Maimonides in Nagyarah chap. 1. Sect. 3.

Vers. 18. a witch] or, sorceresse, whereof see the notes on Exodus 7. 11. He speaketh of the woman, [unspec 18] because witchcraft is most in use among that kind: but implieth also the man-witch, or sorcerer (who is likewise named in Deuteronomy 18. 10.) Therefore the Greek translateth it here plurally, Witches. The Hebrews observe, Whosoever is guilty of death, the Judges that do not put him to death, they break an affirmative precept, but transgress not against a prohibitive saving of the Witch; for if they put not him to death, they transgress a prohibition; as it is said, Thou shalt not suffer a Witch to live, Maimonides, in Sanhedrin, chap. 14. Sect. 3.

Vers. 19. put to die] Gr. ye shall kill him with death. Elsewhere it is commanded, that the beast be [unspec 19] killed also, Leviticus 20. 15. 16. for this sin is Confusion, Lev. • 8. 23.

Vers. 20. sacrificeth to the gods] that is, as the Chaldee expounds it, to the idols of the people's; and [unspec 20] Moses explaineth it, either the Sun, or the Moon, or any of the host of heaven, &c. Deut. 17. 2. 3. And by sacrifice, he implieth also worship and service, as is expressed in Deuteronomy 17. 3. utterly destroyed] or, anathematized, that is, destroyed as execrable and cursed; be put to death without mercy, as the Hebrew Cherem implieth, and Paul useth such a phrase in Hebrews 10. 28. The Greek here translateth it, destroyed, the Chaldee by Onkelos, saith, killed; and the Targum called Jonathan's, addeth shall be killed with the sword, and his goods consumed: which interpretation he gathereth from the Law in Deuteronomy 13. 15. 16. 17. where the word Cherem is also used. But others gather from Deut. 17. 2. 5. that he was to be stoned, which is most agreeable. Howbeit this is to be understood of a witting and willing idolater, according to Numb. 25. 27. 30. and so the Hebrew canons say: Whosoever serveth idols willingly and presumptuously, he is guilty of cutting off, (to wit by the hand of God) and if there be witnesses that have seen him, he is stoned to death; and if he have served them ignorantly, he is to bring the 〈◊〉 offering appointed therefore, Maimonides, treat. of Idolatry, c. 2. S. 1. except 〈◊〉 understand, except he sacrifice unto Jehovah.

Vers. 21. vex] or, make a spoil and prey, Coppresse 〈◊◊〉 and violence; a word usually applied to the [unspec 21] rich 〈◊〉 mighty, that vex and spoil • the poor, fatherless, and stranger: whom God loveth, and commandeth us to love, even as ourselves, Deut. 10. 18. 19. Levite. 29. 33. 34. Zach. 7. 10. Ier. 22. 3. Ezek. 46. 18. In particular this word is used for vexing or oppressing in buying and selling, Leviticus 25. 14. 17. The Hebrew Doctors expound this here to mean vexing of the stranger with words of reproach; and the oppressing next spoken of, to be meant of his goods or riches. Maimonides in treat. of Merchandise, chap. 14. Sect. 15. Of this oppressing, see the notes on Levite. 25.

Vers. 23. afflicting afflict,] that is, in any measure, or any manner of way afflict. It seemeth also to be [unspec 23] an imperfect speech, implying, I will afflict thee. See the like in Luke 13. 9. surely if] or and if: so the Greek translateth it here and in 1 Sam. 2. 21. Also the Hebrew Ci, Surely (or For) and Vau, And, are put one for another, 2 Sam. 22. 28. with Psal. 18. 28. Esa. 39. 1. with 2 King 20. 12.

Vers. 25. money] Hebr. silver: by it is meant also [unspec 25] gold, or brass, or meat, or raiment, or any other thing, as is explained, Levite. 25. 36. 37. Deut. 23. 19. And we are elsewhere commanded to lend, Deut. 15. 7. 8. Luke 6. 35. my people,] this putteth a difference between God's people, and strangers infidels, unto whom they might lend upon usury, Deut 23. 20. as an exacting creditor:] as a lender that is urgent to have his own again; or to have a pawn for the same: so the word is sundry times used in this sense, 2 King. 4. 1. Psalm 109. 11. Nehem. 5. 7. 10. 11. Deut. 24. 10. so the law elsewhere forbiddeth exacting of debts upon our poor brethren, Deut. 15. 2. 3. and so the Greek here translateth, thou shalt not be urgent upon him, Also the Hebrew Doctors gather from hence thus; who so exacteth (payment) of a poor man, and knoweth that he hath not ought to pay him with, he transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor. Maimonides, treat of the Lender and borrower, chap. 1. Sect. 2. biting-usury;] usury is called biting, for that it biteth and consumeth a man and his substance: and is therefore here and elsewhere absolutely forbidden God's people, Deuteronomy 23. 19. Levite. 25. 35. 36 Proverbs 28. 8. Ezek. 18. 8. Of this the Jews have these canons set down by Maimonides, in his fore-named treatise, chapter 4. 5. and 6. Usury and increase are both one thing, Leviticus 25. 37. Deuteronomy 23. 19. And why is the name of it called [Neshek] biting usury? because it [Noshek] biteth; for it nippeth thy neighbor, and eateth his flesh. As it is unlawful to lend, so it is unlawful to borrow upon usury; for it is written (in Deuteronomy 23. 19.) Thou shalt not cause to bite, (that is, to lend upon biting usury:) by tradition we have been taught that this is an admonition to the borrower, &c. Likewise it is unlawful to have ought to do between the borrower and the lender upon usury: and whosoever is either surety or scribe, or witness between them, he transgresseth against this prohibition. Ye shall not lay upon him biting usury, (Ex. 22. 25.) this is an admonition to the witnesses also, and to the surety; & to the scribe. He that lends upon usury transgresseth against six prohibitions. Thou shalt not be to him as an exacting creditor, Ex. 22. 25. Thou shalt not give him thy money upon usury, Leviticus 25. 37. Thou shalt not give him thy victuals for increase, Leviticus 25. 37. Thou shalt not take usury of him or increase, Leviticus 25. 36. Ye shall not lay usury upon him, Exodus 22. 25. and, Thou shalt not put a stumbling block before the blind, Levite. 19. 14. And the borrower transgresseth against two; Thou shalt not cause to lend upon biting usury, Deut. 23. 19. and, Thou shalt not lay a stumbling block before the blind, Levite. 19. 14. The surety, witnesses, and such like transgress against this; Ye shall not lay usury upon him. Whosoever borroweth or lendeth upon usury, are like unto them that deny the name of the God of Israel, and deny the coming out of Egypt; as it is written, Thou shalt not give him thy money upon usury, &c. I am the Lord your God, which brought you forth out of the land of Egypt, &c. Levite. 25. 37. 38. It is unlawful to take usury before or after. As one intending to borrow of a man sends him a gift, to the end that he may lend unto him: this is usury afore hand. Or he hath borrowed of a man, and paid him again, and sends him a gift for his money which he had of him for naught: this is after usury. Whose borroweth of his neighbor, and was not wont in former time to salute him first; it is unlawful for him to salute him first, (& I need not say, to praise him;) for it is written, Usury of any Word (or Thing) Deut. 23. 19. though they be but words, they are unlawful. Likewise, it is unlawful for the borrower to learn his lender to read, &c. all the while his money is in his hand, if he were not wont to do it before; as it is said, Usury of anything. It is unlawful to let out money to hire, as they do other things, &c. He that lendeth to his neighbor, and conditioneth with him to dwell in his courtyard for naught until he pay him what he hath borrowed; or that hireth a thing of him for less then it is worth till he pay him, &c. this is usury. He that lends unto his neighbor may not retain his servant to do work for him, although the servant sit still and hath nothing to do. The Judges are to see the usury which the lender hath received to be restored back unto the borrower. A bill for usury; the principal may be required by it, but not the interest, &c.

Vers. 26. neighbors raiment] if he be a Poor [unspec] man, as the next verse manifesteth, and as is expressed in Deuter. 24. 12. 13. Neither may a pledge thus be taken of poor or rich, but by authority of the Magistrate, as the Hebrew Doctors teach: Maimonides in treat. of Lender and Borrower, chap. 3. Sect. 4. See more for this point in the annotations upon Deuteronomy 24. raiment] which he either weareth by day, or lieth in by night; and so by proportion all other things whereof he hath present use, as tools & instruments to work with, and such like, But things necessary for to feed the life, as the mill-stone which grindeth corn, or any the like, may not be taken to pawn, Deuteronomy 24. 6. before the Sun] or until the Sun goeth in, that is, setteth, or goeth down, meaning, by day. In Deuteronomy 24. 13. it is said, when the Sun goeth down. Hereupon the Hebrew canons say, When one takes a pledge of his neighbor, if he be a poor man, and his pledge be a thing that he hath need of, it is commanded that he restore the pledge at the time when he needeth it: he is to restore him his bedding at night, that he may sleep on it; and his working tools by day, that he may do his work with them. If he do not restore the instrument of the day by day, and the instrument of the night at night, he transgresseth against this prohibition, Thou shalt not sleep with his pledge, Deut. 24. 12. this is meant of his night covering. And of things which he doth his work with by day, or clotheth himself with, he saith, Before the Sun goeth down thou shalt return it him; teaching to restore it all the day. Maimonides, in the foresaid place, chap. 3. Sect. 5. The Hebrew word ad, (until) is in Greek translated, before, and a like signification it had in Gen 48. 5.

Vers. 27. his skin] the Greek translateth it, [unspec 27] his shame. when he crieth] or, that he will cry unto me, and I will hear. The Greek translateth, if therefore he cry.

Vers. 28. revile] curse, banne, or blaspheme, (which [unspec 28] word the holy Ghost useth in this case, 2 Pet. 2. 10.) that is, speak evil and dishonourably. See Gen. 12. 3. gods] that is, as the Chaldee translateth, Judges: as Exod. 21. 6. the ruler of] Heb. ruler in; but it meaneth of thy people, as it is translated in Acts 23. 5. where it is applied to the high priest: but generally it is any prince or ruler, Numbers 7. 2. 3. 10. The Jew Doctors explain it thus: Whosoever revileth a Judge among the Judges of Israel, transgresseth this Law, Thou shalt not revile the gods. And so if he revile the Ruler, either the chief of the great Synedrion, or the King, he transgresseth this Law, Thou shalt not curse the ruler of thy people. Maimonides, in Sanhedrin, chap. 26. Sect. 1. And Solomon saith, Revile (or Curse) not the King, no not in thy thought, Eccles. 10. 20. curse] that is, speak evil, as is explained, Acts 23. 5.

Vers. 29. Thy full-ripe fruit] to wit, the first-fruits [unspec 29] thereof, as is explained, Exod. 23. 19. so the Chaldee translateth, Thy first fruits; and the Greek, The first fruits of thy floor. The Hebrew signifieth, fullness, or collection: meaning fruits when they are full or ripe and gathered. So in Numbers 18. 27. and Deuteronomy 22. 9. Of this the Hebrew canons say, They bring no first fruits but of seven things, viz. of wheat, and of barley, and of grapes, and of figs, and of pomgranats, and of olives, and of dates. And if one bring other besides these seven kinds, they are not sanctified. They bring no first fruits of liquors, save of olives and of grapes: if a man bring other liquors, they are not received of him. There is no measure of first-fruits set by the Law: but by the Doctors a man must separate one of sixty. Maimonides, in treat. of First-fruits, chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantity which men might bring, as the greatest was the fortieth part: and men might bring what they would, between forty and sixty for their first-fruits; whereupon they elsewhere say; What measure did the wise men set? A good eye (that is, a bountiful person,) one of forty; and the meant eye, one of fifty; the evil eye, one of sixty: and none might give less, then one of sixty. Maimonides, in Trumoth, chap. 3. Sect. 2. liquor] Hebr. tear; that is, the first-fruits of wine and oil, which when they are pressed, drop as tears: so the Greek translateth it, the first-fruits of thy wine-press. Of the manner of bringing these first fruits, see more in the annotations on Deut. 26. not delay] or, not fail, to bring and offer the same; see Deuter. 26. 1. 2. &c. Delaying, is often used for deferring a thing to the last, and so consequently, for failing and not doing it, Deuteronomy 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time. By this oblation of the first fruits they acknowledged their thankfulness to God, whose • enants they were in the land, Deuteronomy 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them, Rom. 11. 16. Also the first fruits figured God's Church, separated and sanctified unto him, from the rest of the world, Ier. 2. 3. James 1. 18. Rev. 14. 4. give unto me] by redeeming it for five shekels of silver, & giving them to the Lord's priest; Num. 18. 15. 16. Ex. 13. 13

Vers. 30. and with thy sheep] under which name, the goat also is comprehended, for the Hebrew implieth [unspec 30] both, Levite. 1. 10. The Greek here addeth the word And, understood in the Hebrew; which sometime the holy▪ Text supplieth; as, by each man, by all thy people, 1 King. 8. 38. that is, and by all thy people, 2 Chronicles, 6. 29. So, fight not with small, with great, 2 Chro. 18. 30. that is, with small or with great, 1 King. 22. 31. the eighth day] and from that day forward, it was acceptable, both for first fruits, & for other sacrifices, Levite. 22. 27. And before the eighth day, the Hebr. Doctors say, it was not lawful to kill and eat any young beast, no not for common food. Maimonides, treat. of Forbidden Meats, chap. 4. Sect. 4. The reason hereof was, that in this time, the Sabbath day passed over it, for there is no seven without a Sabbath, saith R. Menachem upon this place. See the notes on Gen. 17. 12.

Vers. 31. men of holiness] or as the Greek and [unspec 31] Chaldee translate, holy men: that is, separated from other men, as by inward virtue, so by outward abstinence from unclean meats; (of which some here follow) So Deuteronomy 14. 21. Levite. 11. 44. 45. not eat] This was a legal rite and figure of sanctification: and if any had unawares eaten of flesh torn, he was to wash his clothes, and bathe him-self in water, and be unclean until the evening, otherwise he should bear his iniquity, Levite. 17. 15. 16. torn in the field] that is, torn by wild beasts in the field, as the Gr. and Chaldee versions do explain. The like is for beasts that die alone, Levite. 17. 15. Of this the Hebrews say; The torn thing spoken of in the Law, is that which is torn by the wild beasts of the wood, as Lion, Leopard, and the like. And so the fowl which is torn by ravenous fowls, as Eagle or the like. Though it be a torn thing which is not dead, it is forbidden: as if a Wolf take a Kid by the leg, and some m • n followeth him, and takes it out of his mouth; it is forbidden (to be eaten) because it is torn. Although he first slay it before it dieth, yet it is forbidden as a torn thing, because it cannot live after that wound upon it. The Law forbiddeth that which is inclining to die, by reaso • of any hurt, though it be not yet dead; and it is 〈◊〉 thing. Neither putteth it any difference, whe 〈…〉 torn by beast or it fall from the top of an house, and 〈…〉 be broken; or it be shot through the heart with an arrow, or any the like, when it is i • clining to die, it is as a torn thing; whether the occasion be by the hand of flesh and blood, or by the hand of (God of) heaven. Likewise he that cutteth flesh off from any living clean beast: that is torn flesh, and who so eateth of it is beaten, as for eating torn flesh. Maimonides, in Forbidden meats, chap. 4. Sect. 6. &c.

Annotations.

NOt take up] that is, neither receive (as the Greek [unspec 1] and Chaldee translate) it of others, nor speak of it unto others: as taking up, in Exod. 20. 7. is for speaking or using any way. Both these are unlawful, 1 Sam. 24. 10. Levite. 19. 16. a vain report] or, a false rumor: Hebrew, an hearing of vanity: which the Greek translateth, vain hearing. Uanitie and falsity, are used one for another, as is shown on Exod. 20. 16. and the Chaldee here expoundeth i • , falsehood. Hearing (or hearsay) is used for report, tale, or rumor; whether in matters of religion, as Isaiah 53. 1. Rom. 10. 16. or in civil affairs, 1 Sam. 2. 24. 1 King. 2. 28. 2 Chron. 9. 6. And that which one Evangelist calleth Acoee, Hearing, Mar. 1. 28. another nameth Echos, fame or rumor, Luke 4. 37. put not thy hand] the Greek translateth consent not. unrighteous] so the Greek also is; the Chaldee saith, a false witness: the Heb. phrase is, a witness of unrighteousness, (or, of cruel wrong.) Of such David complained, Psalm. 35. 11. and the Law appointeth such punishment for them, as they intend against their neighbor, Deuternom. 19. 16. 19.

Vers. 2. after many] or, after the great men, that is, [unspec 2] to follow and consent unto them in evil: the Gr. saith, with many. So in the sentence following. answer] that is, speak in a cause, (or plea) The Chaldee paraphraseth, neither shalt thou refrain from teaching that which thou seest (meet) in judgment. to wrest] or, to pervert, namely, judgment (as the Greek addeth, and) as is expressed in v. 6. The Chaldee saith, after the many, accomplish the judgment. So other Hebrews expound it, saying When the Judges are divided, some of them saying Guiltlesse, others saying Guiltie; they go after the most part. So as it be in money matters, and other cases of prohibition and permission, of pronouncing unclean or clean, and the like. But in cases of life and death, if they be divided, and the most part clear a man, he is cleared; and if the most condemn him, he is not killed, unless they that condemn him be moe than they that clear him by two men. Maimonides in Sanhedrin. chap. 8 sect. 1.

Vers. 3. not countenance] or, not honor, which the [unspec 3] Greek and Chaldee translate, not pity in judgment. The like is spoken of the rich, in Leviticus 19. 15. Thou shalt not countenance the face of the great man. It teacheth to do right in all causes, without respect of poor or rich.

Vers. 4. asse] and so any other beast, or garment, [unspec 4] or lost thing, as Moses after explaineth, Deut. 22. 1. 2. 3. God hereby teaching every man, not to look on his own things only, but also on the things of other men, Phil. 2. 4. and to love and do good unto his enemy, Luke 6. 27. returning return] that is, in any case return and restore him: if the owner be not near, or not known, it is to be kept till inquiry be made after it, Deut. 22. 2. Also the Hebrew Doctors say, Who so findeth a lost thing, which he is bound to restore, he is bound to cry the same, and to make it known and say, Who so hath lost such a kind of thing, let him come and give the signs of it, and he shall receive it, &c. Maimonides, in treat. of Robbery, and of loss, ch. 13. sect. 1.

Vers. 5. his burden] or, fallen by any other occasion; and this Law concerneth all other beasts, as [unspec 5] well as the Ass: see Deut. 22. 4. and wouldest forbear to help him up] or, then thou shalt cease from forsaking him, that is, shalt cease and leave off all ill will, and look that thou forsake him not. The Greek translateth, thou shalt not pass by the same. helping helpeup] that is, in any wise help up. Or, thou shalt leaving leave (thy own business to be) with him. But the former translation seemeth most fit: for so the Greek version saith, thou shalt not pass by the same, but shalt raise up the same together with him. And so Moses repeating this Law explaineth it, in Deut. 22. 4. thou shalt raising raise up with him. Likewise this Hebrew word Azab, which commonly signifieth to Leave, or Forsake, hath (as some other words) a contrary signification; to Fortifie, repair, or help up with a thing, as Nehem. 3. 8. and 4. 2. The Chaldee joineth both senses thus; leaving thou shalt leave that which is in thy heart against him, and shalt help up with him.

Vers. 6. of thy poor] that is, thy poor neighbor: [unspec 6] implying also the stranger, the fatherless and the widow: whose judgment they that wrest (or turn aside) are cursed, Deut. 27. 19.

Vers. 7. word of falsehood] that is, false word, or false matter. The Chaldee saith, idle words: the Greek [unspec 7] every unjust word. From hence the Jews have a rule: A Judge that knoweth of his fellow, that he is a violent extortioner, or a wicked man, it is unlawful to be joined in society with him, as it is written, FROM A WORD OF FALSHOOD, THOU SHALT BE FARRE. And so they in Jerusalem that had a clear conscience were wont to do: they sat not in judgment, until they knew with whom they should sit, nor sealed any writing until they knew who should seal it with them, &c. Maimonides in Sanhedr. c. 22. sect. 10. not justify] but will condemn the wicked, though he be the Judge himself. See Rom. 2. 1. 2. 3. So, not to hold guiltless. Exod. 20. 7. meaneth, to damn and punish as guilty. This which is spoken of God: is also an example for us: therefore the Greek changeth the person, and saith; and thou shalt not justify the wicked, for gifts sake.

Vers. 8. gift] or bribe; for fire shall consume the Tabernacles [unspec 8] of bribery, Job 15. 34. And the Jew Doctors explain it thus: Thou shalt take no gift, and I need not say, for to pervert judgment: but although it be to acquit the innocent, or to condemn the guilty, it is unlawful, and a transgression: for loe it is a general rule, Cursed is he that taketh a gift. And he is bound to restore again the gift, &c. And whatsoever Judge taketh his reward for judging, his judgments are frustrate. Maimonides in Sanhedrin, ch. 23. sect. 1. 5. take none] neither give any, Act. 24. 27. So also the Hebrew Doctors teach from that Law, Thou shalt not put a stumbling block before the blind, Levite. 19. 14. Moreover they say, Whatsoever Judge giveth a bribe, to get an office, it is unlawful to stand before him (in judgment.) And our wisemen have commanded to set him at naught, and to despise him, Maimonides in Sanhedrin, ch. 3. S. 9. open-eyed] the Greek translateth, the eyes of those that see: and the Chaldee, the eyes of the wise; which words Moses also useth, in Deut. 16. 19. And Solomon saith, a gift destroyeth the heart, Eccles. 7. 7. but he that hateth gifts shall live, Prov. 15. 27. will pervert] example in Samuel's sons, who took bribes, and perverted judgment, 1 Sam. 8. 3. For a gift, whithersoever it turneth, it prospereth, Prov. 17. 8. and every man is a friend to him that giveth gifts, Prov. 19. 6. Such therefore as receive them are counted wicked and companions of thieves, Proverbs 17. 23. Isaiah 1. 23.

Vers. 9. the soul] that is, the affection or heart. See [unspec 9] the like precept in Exod. 22. 21. Deut. 10. 19.

Vers. 10. thy land] the land of Canaan, which [unspec 10] God would give to Israel, Levite. 25. 2. Neither did the Jews hold themselves bound to keep this Law in other countries, Maimonides treat. of Intermission and Jubiliee, ch. 4. S. 25.

Vers. 11. the seventh] every seventh year: which was to be a Sabbath year; as every seventh day was a Sabbath day: therefore repeating this Law, he calleth it a Sabbath of sabbatism (or of rest) to the land, a Sabbath to Jehovah, Levite. 25. 4. As the Sabbath day signified that they themselves were the Lord's, and therefore they ceased from their own works, to do the Lord's: so the Sabbath year was to signify, that both they and their land was the Lord's, Levite. 25. 23. let it rest] or, intermit it, let it be free from manuring: as the Gr. translateth, make a remission. They might neither sow their fields, nor prune their vineyards, nor reap the corn, nor gather the vintage, &c. Lev. 25. 4. 5. The Hebrew canons explain it thus, that they might neither dig nor plough the ground, nor gather out the stones, nor dung it; neither graff nor plant any trees save such as bare no fruit; nor cut off the knobs of trees, nor brush off the leaves, or withered boughs, nor bind up the branches, nor make a smoke to kill: he wermes, nor any the like thing pertaining to husbandry. Maimonides, treat. of the Intermission and Jubiliee, ch. 1. If any said, What shall we eat the seventh year? behold, we may not sewe nor gather in our revenue. The Lord promised, I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, Levite. 25. 20. 21. God would by this Sabbath year, call his people from worldly 〈…〉 es, to depend upon his providence in faith, M 〈…〉 . 6. 31. 1 Cor. 7. 29. 30. 31. 32. and to exercise themselves in holy things, as the learning of his Law, which this year was to be read in the audience of all the people, Denter 31. 10. 11. 12. Nehe. 8. and that they should not pollute his land by their own unlawful works, but walk holily upon it: otherwise, the land should spuethem out, and enjoy her Sabbaths, when it lay desolate and void of such evil inhabitants, Levite. 18. 24. 25. 28. and 26. 34. 35. 43. 2 Chron. 36. 21. that the poor] or, and the poor of thy people shall eat; to wit, as well as the owners and their servants, Lev. 25. 6. may eat] to wit, that which groweth of it own accord in the seventh year, Levite. 25. 5. 6. By the Hebrew records, it is shown, that Whosoever looked up his vineyard, or hedged in his field in the seventh year, brake the commandment. Likewise if he gathered any of his fruits into his house: but he was to let all be common, and every man's hand equal in every place. He might bring into his house a little, after the manner of those that brought in common goods. Moreover, concerning the fruits of the seventh year, Whatsoever was properly man's meat, as wheat, figs, grapes, and the like, they might not make of them medicines, plasters, &c. Though for man's use, because it is said, TO YOU FOR MEAT, (Lev. 25. 6.) and not for medicine. Neither might they make merchandise of the fruits of the seventh year; but if they would sell a little thereof they might, and buy other meet with the price; and both the fruits which were sold, and the price were holy. And they might not be sold by measure, by weight, or by tale, (lest they should seem to make merchandise of the fruits of the seventh year,) but as other things that were free and common. Maimonides, in the foresaid treatise, ch. 4. sect. 24. and ch. 5. Sect. 11. and ch. 6. Sect. 1. 3. they leave] as not being man's meat, it should be common for beasts, birds, &c. Therefore they might not burn the straw or stubble of the seventh year, for that it was meet for the beasts to eat, saith Maimonides in the same place, ch. 5. S. 19. olive yard] or olive tree. And consequently all other trees, and fruits of like use. This holy year of rest figured the rest which the Church should enjoy under Christ in her sanctification, and communion of heavenly blessings: and so had an end in him, with other rudiments of the Law, Isaiah 61. 2. Coloss. 2. 16. 17. Galat. 4. 10. 11. Heb. 4. 9. 10. 11.

Vers. 12. cease] or rest, or keep Sabbath: see Exodus [unspec 12] 20. 8. &c. refreshed] or, take breath: the Chaldee expoundeth it, may rest. See the Jews canons for these, on Exod. 20. 10.

Vers. 13. shall be wary] or take heed to yourselves [unspec 13] that ye transgress not. other gods] the Chaldee calleth them, idols of the people's. So in Zacha. 13. 2. God saith he will cut off the names of the idols out of the land; and in Hosea 2. 17. that he will take away the names of Baalim out of their mouths; and David would not take up the names of such upon his lips, Psal. 16. 4. and so the Israelites practiced, in changing the names of idolatrous places, Numb. 32. 38. See also Joshua 23. 7. By the Hebrew canons it was decreed from this Law; Who so maketh a vow in the name of an idol, or that sweareth by it, is to be beaten, whether be sweareth thereby for himself, or for an infidel. And it is forbidden to make an infidel swear by his God; or to mention the name thereof, though not by way of oath. Maimonides, treat. of Idolatry, ch. 5. S. 10. out of] or, upon thy mouth, or, in 〈…〉 : but the Greek translateth it, out of.

Vers. 14. times] Hebr. feet: meaning three journeys [unspec 14] which they should go on foot every g •• re, to the place of God's public worship. The Greek and Chaldee translate, times.

Vers. 15. Abib] which we call March; the Gr. [unspec 15] the month of now fruits: the first month unto Israel, because of their coming out of Egypt therein. This first feast was adjoined to the Passover: of it, with the rites and signification, see the notes on Exodus 12. and 13. and Numbers 28. 17. 18. &c. It was for a continual remembrance of their coming out of Egypt, Deut. 16. 3. and an expectation of their better redemption and sanctification by Christ which was to come: in whom we spiritually keep this feast, 1 Cor. 5. 7. 8. they shall not appear] that is, the males of Israel, ver. 17. Deut. 16. 16. The Greek translateth it as before, thou shalt not; the Chaldee, ye shall not appear empty that is, without some gift or oblation to the Lord; as 1 Sam. 6. 3. Deut. 15. 13. 14. The Hebrew Doctors observe, that there were three things commanded unto Israel at every of the three feasts; namely, Appearing, as it is said, All thy males shall appear, Exod. 23. 17. And Feasting, as it is said, Thou shalt keep a feast unto the Lord thy God, Deut. 16. 15. And Rejoicing, as it is said, Thou shalt rejoice in thy feast, Deuteronom. 16. 14. The appearing spoken of in the Law, is, that his face should be seen in the Court (of the Sanctuary) in the first Good day of the feast. And he must bring with him a burnt-offering, either of fowl, or of beast: and who so cometh into the court in the first day, and bringeth not a burnt-offering, doth not only omit a thing commanded, but transgresseth also a prohibition; as it is said, They shall not appear before me empty, Exod. 23. 15. The Feast spoken of in the Law, is, that he offer Peace-offerings in the first good day of the Feast, when he cometh to appear: and it is a known thing, that no peace-offerings are brought, but of beasts. And the Rejoicing spoken of at the Feasts, is, that he offer Peace-offerings more than the peace-offerings of the Feast: and these are called the Peace-offerings of the rejoicing of the Feast; as it is said, Thou shalt slay Peace-offerings, and shalt eat there, and rejoice before the Lord thy God, Deuteronomy 27. 7. Who so cometh into the Court in the other days of the Feast, is not bound to bring a burnt-offering in his hand, every time that he assembleth: for that which is said, They shall not appear before me empty, is not but for the root (or beginning) of the Feast only, which is the first day, or in recompense for the first. But if he bring every time that he cometh, they receive it of him, and offer it in the name of a Burnt-offering for Appearing: for this appearing hath no stinted measure. Maimonides in Chagigah, Chap. 1. Sect. 1. and Chap. 2. Sect. 6. See more in the annotations on Deut. 16.

Vers. 16. of harvest] called also, the feast of weeks, [unspec 16] (or, of sevens,) Exodus 34. 22. because it was seven 〈◊◊〉 after the former feast, upon the fiftieth day following, called thereupon Penteast, Levi • ▪ 2 • . 15. 16. 〈◊〉 . 16. 9 〈◊〉 . Acts 2. 1. First fruits] whereof in sign of homage and thankfulness to God, he man was to bring a tribute, of a free offering of his 〈◊〉 , and give unto the Lord as he had blessed him, Deut. 16. • 0. 12. At the time of this 〈◊〉 the 〈◊〉 ▪ had also been given at mount Sinai, Exo •••• • 9. and at the same feast Christ gave the fiery Law of 〈◊〉 Spirit, in Jerusalem, Acts 2. of ingathering] to wit, of the fruits of the land. This feast was at the revolution (or end) of the year, Exodus 34. 22. namely, in the seventh month, (which we call September; the Hebrews called it Ethanim, (1 King. 8. 2.) in the fifteenth day of this seventh month it began, and lasted seven days; and was called also the feast of Boothes (or of Tabern • cles) Levite. 23. 34. Deuteronomy 16. 13.—16. See the annotations there.

Vers. 17. every male] to wit, which were freemen, perfect males, and in health, able to go unto the [unspec 17] place of public worship; which in the ages following was only at Jerusalem, Deuter. 12. 5. 6. and 1 • . 6. 1 King. 14. 21. The Jews explain it thus: Women and servants are not bound to appear: but all men are bound except the deaf, and the dumb, and the fool, and the little child, and the blind, and the lame, and the defiled, and the uncircumcised, and the old man, and the sick, and the tender and weak, which are not able to go up on their feet. All these eleven are discharged, but all other men are bound to appear. Such as are of neither sex, and that are of both sexes, male and female, are also discharged; and likewise they that are partly bond and partly free men. Every child that can hold his father by the hand, and go up from Jerusalem (gates) to the mount of the Temple, his father is bound to cause him to go up and appear with him, that he may catechize (or train him up) in the Commandments. Maimonides in Chagigah, Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise, for the safety of the land from enemies, Exod. 31. 23. 24. that promise the Greek version inserteth also here. the Lord Jehovah] the Hebrew Adon, which we English Lord, properly signifieth a Base, stay, or sustainer, as is noted on Gen. 15. 2. the Chaldee translateth it, Lord (or Master) of the world. The other name Jehovah, denoteth God's Essence or Being; whereof see Gen. 2 4. The Greek here translateth, the Lordthy God.

Vers. 18. sacrifice] no • slay for sacrifice; as in repeating [unspec 18] this Law is said, Exod. 34. 25. of my sacrifice] that is, of my Passover, as the Chaldee translateth it, and Moses in Exod. 34. 25. showeth the Passover to be mean • . with leavened bread] that is, having any leavened bread in thy house, or power, but shalt purge out the leaven before: as was commanded, Exod. 12. 15 &c. see the annotations there. Whether it be he that slayeth, or he that sprinkleth the blood, or he that burneth the fat: if any leaven be in the power of any of these▪ or in the power of any of the company that eat the Passover, in the hour of the offering of it, he transgresseth; as Maimonides showeth in 〈◊〉 . of the Passover▪ chap. 1. Sect. 5. the fat of 〈◊〉 ] which the Chaldee expoundeth, of the sacrifice of the feast; and for this, in Exodus 34. 25. is written, the sacrifice of the feast of the Passover. Compare this with the Law foregiven, in Exod. 12. 10. The fat of the Passover, as of other sacrifices, was the Lord's, to be burnt upon his Altar; see Levite. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning; for so it became polluted▪ remain] or be left all night.

Vers. 19. The first] or, The first fruit, the beginning: see the notes on Exod. 22. 29. where seven things paid first-fruits. thy land] so this concerned only the land of Israel, and such as were owners of land there. Whereupon the Hebrew Doctors say, He that buyeth a tree in his neighbors field, he bringeth not the first-fruits, because the ground is not his own: but he that buyeth tree and ground, bringeth the first-fruits thereof. And so the like. M 〈…〉 money, treat. of First-fruits, Chap. 2. Sect. 13. the house] the tabernacle, (for that was called the house, 1 Chron. 9. 23.) or the Temple. The rites and words to be used in the bringing of them, are shown in Deuteronomy 26. 1. 2.—11. But from this Law the Jews have a canon: He that separateth his first-fruits, (for the Lord), and they rot, or be lost, or stolen, or polluted, he is bound to separate other in their stead; for it is said, THOU SHALT BRING (them) INTO THE HOUSE OF IEHOVAN THY GOD; to teach that he is bound for other after them, till he bring them to the mount of the house of God. Maimonides in First-fruits, Chap. 2. Sect. 20. not seeth a kid, &c.] This law is twice after repeated in the same words, Exod. 34. 26. Deuteron. 14. 21. For a kid, the Greek translateth generally, a lam • ▪ The Chaldee paraphrast omitteth the name of a kid, and more generally translateth, Thou shalt not eat flesh with milk. So the Yerushalmi Targum on Exod. 34. 26. expoundeth it; My people the house of Israel, it is not lawful for you either to seeth or to eat flesh and milk mixed together. This sense the Thalmudists follow, gathering, if it be unlawful to seeth them together, much more to eat them. And understand it of the flesh and milk of all clean beasts. Flesh with milk, it is unlawful to seeth it, and unl •• full to eat it by the Law: it is unlawful also to make profit of it, but it is to be buried. Whoso boileth ought of them two together, offendeth; as it is written, THOU SHALT NOT SEETH A KID IN HIS MOTHERS MILKE. So he that eateth ought of these two, of flesh and milk sodden together, offendeth though he boil it not, &c. Masmony, treat. of Forbidd •• meats, Chap. 9. Sect. 1. Others understand it, of seething it while it is very young, as in the mothers milk, that is, until it be seven days old; according to the law before, in Exodus 22. 30. and after, Levite. 22. 27. But the phrase may also imply, during the time that it sucketh the mothers milk; as a milk lamb, 1 Sam. 7. 9. is a sucking lamb. The intendment of this law, seemeth to be either against cruelty, according to another prohibition of taking the damme with the young, Deut. 22. 6. 7. or against mixtures of meats; as elsewhere God forbiddeth mixtures in garments, in sowing of fields, and the like, Levite. 19. 19.

Vers. 20. an Angel] this is Christ, whom the Israelites are said to have tempted in the wilderness 1 Cor. 10. 9. See the notes on Exod. 14. 19. R. Me •• chem upon this place, teacheth from ancient R • bbins, that the word I (send) signifieth the property of mercies, and this Angel is the Angel the Redeemer, (Gen 48. 16.) Also, The holy blessed God said unto Moses, He that did keep the Father, (viz. Abraham, Isaac and Jacob,) shall keep the children. before thee] or, before thy face, as the Greek translateth. the place] the land (saith the Greek) which I have prepared for thee. A figure of that whither Christ is gone to prepare a place for us, John 14. 2.

Vers. 21. because of him] or, of his face, or presence. [unspec 21] The Greek translateth, take heed unto him▪ provoke] or, rebel not against him: the Greek translateth, disobey him not. The Hebrew Doctors make the reason of the charge to be this, Because his voice is the voice of the living God: R Menachem, on Exod. 23. in him] or, in the midst of him. Christ is the brightness of the glory, and the express Image of God's Person, Heb. 1. 3. and God was in him, 2 Cor. 5. 19. and he in the Father, John 10. 38. and his name is Jehovah our Justice, Ier. 23. 6. The Chaldee translateth, his word is (that is, he speaketh) in my name. And God's Name, may imply his Law or doctrine to be in him: for so the Law of Christ (Esa. 42. 4.) is expounded his Name, Matt. 12-21.

Ver. 23. before thee] as a leader of thee, saith the [unspec 23] Greek version. And here the Hebrew Malachi, My Angel, some of the Rabbin's say, is Michael, by transposition of letters. the Amorite] that is, the land of the Amorites, &c. See Gen. 15. 18. 21.

Ver. 24. gods] called in the Chaldee, idols. their works] that is, the works of the Heathen [unspec 24] people's. This Law is explained in Levite. 18. 3. pillars] or, standing images, statues. Under these all other monuments of idolatry are comprehended: as Deuter. 12. 2. 3. Of this the Hebrew canons say, We are commanded to destroy idolatry, and the services thereof, and whatsoever is made for the same, Deuteronomy 12. And in the land of Israel we are commanded to persecute it until it be destroyed out of all our land: but without the land we are not commanded to persecute it: but every place which we shall subdue, we are to destroy all the idolatry that is therein. Maimonides in Misn. treat. of Idolatry, c. 7. S. 1.

Vers. 25. thy bread, &c.] hereby the coarsest fare [unspec 25] may be meant, which by God's blessing nourisheth, as in Daniel 1. 12. 15. Or, these are named for all food, as the Chaldee translateth it, thy meat and thy drink: and the Greek addeth, thy bread, and thy wine, and thy water. sickness] in Chaldee, evil sicknesses. Compare Exod. 15. 26. Deut. 7. 15.

Vers. 26. casting] or, miscarrying: the Greek [unspec 26] translateth, without seed. See a like promise in Deut. 7. 14. thy days] which by the course of nature thou shouldest live. So Job died being old and full of days, Job 42. 17. whereas the wicked live not out half their days, Psal. 55. 24.

Vers. 27. dismay] with tumult and trouble; as [unspec 27] God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greek translateth, I will astonish all nations. shalt come] to war against them: as the Chaldee addeth. to turn] this is added by the Chaldee for explanation. And by turning the neeke (or back) is meant their flight; as the Greek translateth, I will give (that is, make) them fugitives. So David praised God that had given him the neck of his enemies: that is, made them flee, Psal. 18. 41.

Vers. 28. hornets] Hebr. the hornet, a kind of great waspe, which stingeth venomously, threatened [unspec 28] against the Canaanites here, and in Deuter. 7. 20. and shown to be accomplished in Ios. 24. 12. These signified the stinging terrors wherewith God striketh the hearts of his enemies. the Evite] that is, the whole nation of them, as the Greek saith, the Amorites, and the Evites, &c. These were the posterity of Canaan, of whom see Genesis, 10. 6. 7.

V. 30. fructify] that is, be increased or grown. [unspec 30] [unspec 31]

Vers. 31. the river] which the Greek explaineth, the great river Euphrates: and Moses elsewhere so nameth it, Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb. 34. the accomplishment of this promise in part, fulfilled in Solomon's time, 1 Kin. 4. 21. thou shalt drive] the Greek translateth, I will drive.

Vers. 32. with them] the inhabitants of the land, [unspec 32] Exodus 34. 12. 15. Deuter. 7. 1. 2 &c. gods] in Chaldee, idols.

Vers. 33. if thou shalt] or, it may be translated, [unspec 33] for thou wilt serve, as came to pass, Judge. 1. 21. 27. 29. and 2. 1. 2. 3. 12. &c. The Greek translateth, for if thou shalt serve their gods: the Chaldee, and thou shalt not serve their idols. surely] or, for it will be a snare; that is, a cause of thy fall and ruin: a scandal unto thee. See this fulfilled, Judge. 2. Psal. 106. 34. 35. 36. Numb. 25. 1. 2. Compare also Deut. 7. 16. 25. A snare, is used to signify the deceit whereby men fall into sin, Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon, Prov. 12. 13. Isaiah 8. 15. and 28. 13. Eccles. 9. 12.

Annotations.

ABihu] in Greek Abioud: he and Nadab, were Aaron's eldest sons, Exod. 28. 1 who were afterward, devoured with a fire from the Lord, Levite. 10. 1. 2. seventy] This number was answerable to the 70. souls of Israel that came into Egypt, Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel, Numb. 11. 16. 17. bow down] the Gt, translateth, they shall bow down to (or worship) the Lord afar off. This though it were a special favor to the Elders, and served for confirmation of the things spoken by Moses; yet signified it the impotency of the Law, which kept men afar off, and could not bring them near unto the Lord, nor unite them unto him, as the Gospel of Christ doth by faith, Heb. 10. 19. 22. and 12. 18.—22. &c.

Vers. 2. with him] with Moses: not with the Elders; [unspec] therefore the Greek translateth, with them. For the people abode beneath, at the foot of the mount: the Elders went up as it were half way: and saw part of God's glory, verse. 9. 10. but Moses himself went up to the top of the mount, into the dark cloud, v. 18. For the Law was to be given by the hand (or ministry) of a mediator, Gal. 3. 19.

Ver. 3. will do] the Greek addeth, and hear, (or obey) as is expressed in v. 7. Thus the covenant between God and Israel, was established by mutual and willing consent: albeit they yet knew not the impossibility of the Law, which is weak through the flesh, Rom. 8. 3. So in Exod. 19. 8.

Vers. 4. wrote] in a book, Heb. 9. 19. for the stony [unspec 4] tables were written by the finger of God him-self, Exod. 31. 18. an altar] which represented God, the first and chief party in the covenant. pillars] or, statues; the Gr. translateth them stones: and pillars were wont to be of stones erected, Gen. 28. 18. 22. and 31. 45. and 35. 14. according to] or, for the twelve tribes; that is, to represent them, (the other party in the Covenant) and their hard stony nature: as the tables of stone, signified their stony hearts, 2 Cor. 3. 3. 14. See Exod. 31. 1 • .

Vers. 5. the young men] that is, the first borne (as the Chaldee translateth) which were priests or sacrificers, until the Levites (taken instead of the first-borne of Israel, Numb. 3. 41.) had the priesthood in their tribe. And the Hebrew word doth not always signify men young in years, but fit for service or ministry to their elders: so Jesus the servant of Moses, and other such servants, are often called young men, Exod. 33. 11. Gen. 14. 24. & 22. 3. 2 Sam. 18. 15. 1 King. 20. 14. of peace- offerings] Gr. of salvation. By these two sorts of sacrifices, (whereof see Lev. 1. and 3. chap.) the sanctification of the people was testified, who by the death of Christ (whom these sacrifices did figure out) presented themselves wholly to God, as obedient servants; and shown thankfulness for the peace and salvation, which through him they had obtained, Rom. 12. 1. 2. Heb. 13. 15. See also the notes on Exod. 19. 10. bullocks] and other beasts; as the Apostle testifieth, of bullocks, and of goats, Heb. 9. 19. but the one is here named as principal.

Vers. 6. on the altar] and so on the book, Heb. 9. 19 [unspec 6] which as it seemeth, was laid on the altar, to be sanctified thereby.

Vers. 7. and obey] or, hear hearken unto: that is, [unspec 7] g 〈…〉 y learn and obey: See the notes on Exodus 4. 31.

Vers. 8. on the people] which may be meant of the twelve pillars set up to represent the people, verse. 4. [unspec] Howbeit the Chaldee paraphrase saith, he sprinkled it on the Altar, to make propitiation for the people. Thus the first covenant (or testament) was not dedicated without blood, (as the Apostle observeth in Heb. 9. 18.—23.) and the patterns of heavenly things were purified by the blood of these sacrifices: signifying that Christ by his death should sanctify himself for his people, and them unto himself, by the blood of a better testament, John 17. 19. Heb. 9. 13. 14. 1 Pet. 1. 2. And whereas the sprinkling and purifying in the Law, was usually done with water, scarlet, wool, and hyssop, Levite. 14. 6. 7. the Apostle telleth us, that this here was so done, though Moses nameth them not, Heb. 9. 19. behold, &c.] the Apostle explaineth it thus, This is the blood of the Covenant (or of the Testament,) which God hath commanded unto you, Heb. 9. 20. Thus the Sacrament of the Old Testament, confirmed by the blood of beasts, had a resemblance unto the New Testament established upon better promises, and confirmed by the blood of Christ. But that was for works of the Law: this is for remission of sins, Mat. 26. 28. Heb. 9. 15.

Vers. 10. the God] that is, signs of the glory and [unspec] presence of the God of Israel. For, never man saw God, neither can see him, 1 Tim. 6. 16. Therefore the Chaldee expounds it, The glory of the God of Israel; and the Greek translateth, they saw the place where the God of Israel stood. of Sapphire brick] Hebrew, brick of Sapphire: whereby is meant, Sapphire stone, hewed like brick, wherewith the place under him was paved. So also the Greek translateth it. Or, it may be Englished of whiteness of Sapphire, that is, of white Sapphire stone: for brick • ath the name in Heb. of whiteness. The Chaldee translateth, under the throne of his glory, was, as 〈◊〉 were a work of precious stone. The Sapphire is also mentioned in Ezekiel's vision of God's Throne and glory, Ezekiel 1. 26. It is a very precious trans • atent stone, of the color of the sky: see Ex 〈…〉 s 28. 19. The work of brick, might call them 〈◊〉 remember their brick work in Egypt, Exodus 1. 14. and 5. 16. 19. from which bondage, God now had brought them, to labor in the heavenly work of his Law, and the mysteries of • he same, whereby the throne of his glory should be erected among them, and his Church (which • s as the footstool of the Lord, Lam. 2. 1.) should have the foundations laid with Sapphires, Isaiah. 54. • 1. and such should be the polishing of the Saints, Lamentations 4. 7. the body] the Greek • nd Chaldee translate, the sight (or semblance) of heaven. And this clear heavenly appearance • id see forth the favor of God towards them 〈◊〉 keep his Covenant: as on the contrary, a dark or cloudy Heaven, is a sign of God's displeasure, Jeremiah 4. 23. 28. Zeph. 1. 15. It signified also the cleanness & purity, that should be in the people of God. for clearness] or, in purity.

Vers. 11. the Nobles] or the select; or chosen men, [unspec 11] as the Greek translateth; meaning those Elders spoken of in verse 9. laid not his hand] that is, hurt or affrighted them not: because they went up by the leave and Word of God, not of their own temerity, which was before forbidden, Exodus 19. 21. So the laying of the hand often signifieth, Nehemiah 13. 21. Psal. 55. 21. so the Chaldee translateth, they had not hurt; and the Greek, not one of them was dismayed (or killed.) did eat, &c.] The Chaldee paraphraseth, they saw the glory of God, and rejoiced in their sacrifices which were accepted; as if they had eaten and drunk. So other of the Hebrews (as in Elle shemoth rabbah) say, they fed their eyes with the brightness of the Majesty (of God.) Christ promising felicity to his Disciples, saith they should eat and drink at his table in his kingdom, Luk. 22. 30.

Verse 12. be there] that is, continue there. So [unspec 12] 1 Tim. 4. 15 in these things be thou: that is, continue and give thyself unto them. So in Ruth 1. 2. Isaiah 66. 2. Psalm 64. 8. commandment] in Greek commandments. But Moses often useth this word sigularly, though he speaketh of the Law in general. So the Apostle also, 2 Peter 2. 21. and 3. 2. to teach] to instruct, or confirm in the Law. To this word the Apostle (following the Gr. version) hath reference, when he saith, the Israelites had the giving of the Law, Rom. 9. 4. and the people received (or were taught) the Law, Heb. 7. 11. and the covenant established (or taught) upon better promises, Heb. 8. 6. So that the word implieth a full information and constitution of them & their common wealth by the Law. Herein the Jews did glory, Rom. 2. 17. 18.

Vers. 13. Joshua] in Greek, Jesus: see Exod. 17. 9. [unspec 13] of God] that is, as the Chaldee translateth, on which the glory of God was revealed. See v. 16.

Vers. 14. Sit] that is, Abide, or Tary, as the [unspec 14] Chaldee translateth: the Greek saith, be quiet. Hur] of him see Exod. 17. 10. hath matters to do] or, hath words to speak: that is, hath any question or controversy. So the Gr. and Chaldee translate it Judgment or controversy. The Hebr. phrase is, who so is a master of words, (or of matters.)

Vers. 15. a cloud] the sign of God's presence; [unspec 15] though with terror and obscurity, 2 Chron. 6. 1. Heb. 12. 18. See also Exod. 19. 9.

Verse 16. dwelt] the Greek expoundeth it, came [unspec 16] down upon the mount. six days] to prepare Moses for to receive the Laws; as before he had done the people three days, Ex. 19. 10. 11. In six days God made the world, and the seventh he rested, Gen. 2. the same number is here at the giving of the Law; wherein God shown as great wisdom, as in the making of the world, Psal. 19.

Vers. 17. devouring] or, consuming fire, in Greek, [unspec 17] flaming fire: this was for a terror to the transgressors of his Law, Deut. 4. 24. and he is no less fearful under the Gospel, Heb, 12. 28. 29.

Vers. 18. forty days] during which time he did n • there eat bread, nor drink water, Deuter. 9. 9. The like number of days Elias fasted, 1 King. 19. 8. and Christ when he was to enter upon the ministry of the Gospel, Matt. 4. 2.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 19. Section or Lecture of the Law. See Gen. 6. 9.

TAke for me] or, take unto me, that is, take & give (or bring) unto me. See the notes on Gen. 15. 9. The Gr. translateth, and say thou, take ye unto me first fruits. offering] or, heave offering: an oblation, which was taken up and separated, out of a man's goods; and usually (in the sacrifices) was heaved or lifted up, when it was presented unto the Lord, Exod. 29. 27. but generally the word is used for all things separated and given unto God, even land it self, Ezek. 48. 8. 9. 10. 20. The Chaldee translateth it, a separation: so doth the Gr▪ in many places, but here the Greek is, first-fruits. make him willing] or, move him to willingness and liberality. The Gr. interpreteth it, of all to whom it shall seem good in their heart. That which is here spoken of the heart, is also said of the spirit▪ Exod. 35. 21. And a like willing offering, was by David and the princes for the matter of the Temple, 1 Chro. 29. 〈◊〉 . 5. 9. 14. &c. And so all the ministration of God's people▪ ought to be of 〈◊〉 ready and willing mind; Ezra 2. 〈◊〉 ▪ and 3. 5. Neh. 〈◊〉 1. 2. 2 Cor. 8▪ 11. 12.

Ver. 3. and brass] These three, are the richest, purest, and most glorious metals, they come out of the bowels of the earth, Job 28. 1. 2. Deut. 8. 9. The scripture useth them to signify persons, kingdoms, and other things, that are most precious, pure durable▪ I am▪ 4. 2. D • n▪ 2▪ 32. 38. 39. Rev. 1. 20▪ 〈…〉 and 19, 10. Prov. 8. 19. Ezek. 40. 3. Zach 〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospel, saith; For brass I will bring gold and for iron silver; and for wood brass, 〈◊〉 〈◊〉 60. 17▪ The Jews, as R. Menachem upon his place, observe, how no Iron was in the stuff 〈…〉 and do compare 1 King. 6. 7. where no tool of iron was heard in the house (of Solomon) while it was in building: Iron is often used to signify wars and hard affliction, Judge. 4. 3. Dan. 2. 40. and 7 7. 1 King. 8. 51. Psal 107. 10. Howbeit for Solomon's temple, iron also was prepared, 1 Chron. 29. 2. 7. 2 Chron. 2. 7.

V. 4. Blew] or hyacinth, as the Gr. translateth. Although [unspec 4] the blew, purple, & scarlet here, are colors only, and Moses expresseth not the stuff coloured: yet Paul affirming that scarlet wool was used in sprinkling of the blood, Hebr. 9. 19. seemeth to teach that the scarlet spoken of in the Law, was wool died: and the like we may say of the other colors. Thus also the Hebrew Doctors explain them. The blew spoken of in any place was wool died like the body of the heavens; (that is, sky color) The purple was wool died red; and the scarlet was wool died in scarlet; saith Maimonides, in treat. of the Implements of the sanctuary, c. 8. s. 13. The blow was a thing used and worn of Princes and great personages; & the nations clad the images of their gods with it, • er. 10. 9. Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomon's temple, 2 Ch. 2. 7. 14. purple] so we call it of the Gr. porphura: the name of a shelfish called the purple; it is like an o •• ter, and hath in it a liquor, which is used to make the purple die of great esteem, as Pliny showeth in his nat. hist. b. 9. ch. 36. The Hebr. is Argaman, (and as Ezta wri • eth it after the Chal. manner, Argevan, 2 Ch. 2. 7. 14.) from whence it seemeth the Gr. have borrowed Amorgis, the name of an herb or reed, which is used to die purple. This also is a Princely color, and used both for civil and religious honor, Dan. 5. 7. 29. Esth. 8. 15. Ier. 10. 9. Luk. 16. 19. Rev. 18. 12▪ scarlet] or scarlet twice died, as the Heb. tolagnathshani, importeth. That which was answerable to this in Solomon's▪Temple, is called by another name Carmil, that is, crimson, 2 Chro. 2▪ 7. 14 and 3. 14. but the Greek there and here translateth alike, coccinon, scarlet. This also is a glorious color, Ier. 4. 30. Lam. 4. 5. Purple and scarlet are put sometime one for another; as, they clothed him with purple, Ma • . 15. 17▪ they put on him a scarlet robe, Mat. 27. 28▪ for which another saith, they put on him a purple r • be, John. 19. 2. These three died colors, represented blood of all sorts, and so figured unto the Church, how both themselves and their actions should be washed & died in the blood of Christ, into whose death they are baptized, Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himself, warring against his enemies, appeared in garments died red, and glorious, Isaiah 63. 1. 2. &c. Rev. 19. 13. So the Gr. & Latins have applied the purple color to blood, & bloody death; as porphureos thanatos, purple death, in Homer, Il. 5. and he vomited his purple soul, that is, his life blood; Uirgil. Aen. 9. and the like fine linen] or silken woolls A thing w ^ch grew in Egypt, called Shesh, Ezek. 27. 7. of which princely clothing was made, Gen. 41. 42. The Greek and Chaldee translate it Byss: and so the • tu • fe used in Solomon's Temple is called buts, that is, Byss, 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say, What place s • ev • r in the Law speaketh of Shesh▪ or of Bad, (a kind of linen mentioned in Exod. 28. 42. 〈◊◊〉 flax, and it is byss. Maimonides treat. of the Implements of the Sanctuary, c. 8. s. 13. Others put a difference between that Byss which Solomon used, and this Shesh, which they think was a silken cotten, which Pliny (in his • at hist. b. 19. ch. 1.) showeth to grow in Egypt, on a shrub called Xylon or Gossipian: whereof soft and white l 〈…〉 en stuff was made, whereof the Priests of Egypt delighted to wear. And this linen Xyl 〈…〉 n, they think to be the stuff that was died blew, purple and scarlet. Byss is also a silken linen, white, pure, and bright, and hath the name originally of whiteness, and signified the graces and justifications of the Saints, Rev. 19. 8. 14. Ezek. 16. 10. hair] whereof a covering was made for the Tabernacle, Exod. 26. 7. 13. The word hair is added also in Greek: necessarily understood in the Hebrew: see Gen. 42. 33.

Vers. 5. Tachash skins] This the Greek interpreters translate, blew (or violet color) skins. The [unspec 5] Tachash was a beast of whose skin fine shoes were made, Ezek. 16. 10. and save there, no mention is made in Scripture of this beast, but in this history of the Tabernacle, whose upper covering was made of the skins of the Tachash, Exod. 26. 14. Of the Hebrew name seem to be derived the Germane Tachs, and Latin Taxo, which we English the badger, but the Jews hold it to be a clean beast, which our badger by Moses Law is not, neither are badgers skins used for shoes as the Tachas. Shittim] or, wood of the Shittah tree, mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree. It is nor found in scripture, save in this history of the Tabernacle, and that prophesy of Isaiah, where it is shown to be of special use & account. The Greek usually translateth it Aspeta, that is, wood which never rotteth. The wood in Solomon's Temple was of Cedar. 1 King. 6. 9. 10. Of it the Heb. Doctors write thus; Solomon the Prophet said, How fair is the house of the sanctuary of the Lord, w ^ch is build by my hands of Cedar wood: but fairer shall be the house of the sanctuary, which shall be built in the days of the King Christ; the beams whereof shall be of the Cedars that are in the garden of Eden [in Paradise.] Targum in Can. 1. 17.

Ver. 6. light] or, lig 〈…〉 ; that is, the Candle stock, [unspec 6] 〈◊〉 . 27. 20, incense of sweet spices] that is, 〈◊〉 : or, sweet spices for incense. The Greek translateth, for the composition of incense.

Vers. 7. 〈◊〉 ] so also the Chaldee translates it: see the notes on Ex. 28. 9. 20. filling stones] Heb. [unspec 7] 〈◊〉 of 〈◊〉 th 〈…〉 , stones to be • ei in, and wherewith the 〈◊〉 places in the gold upon the Bphod were filled up • ee Exod, 28. 27. 20.

Vers. 8. 〈◊〉 them make] The Greek changeth the person, And though • shalt make me a sanctuary, and [unspec 8] I well be 〈◊◊〉 y •• . This was the main end of all, and to this, all 〈◊〉 particulars are to be re 〈…〉 ed and by it opened For this sanctuary (as Solomon's Temple afterward) was a place of prayer and pub 〈…〉 〈…〉 ice of God, M • t. 〈◊◊〉 Lev. 17. 3. 6. and 〈◊〉 〈…〉 ed the Church, 〈◊〉 habitation of 〈◊〉 the Spirit, 2 Cor. 6. 〈◊〉 . Ep 〈…〉 s. 〈◊〉 . 〈◊〉 ▪- 〈◊〉 . Re 〈…〉 〈◊◊〉 . and was a visible sign of God's presence with, and protection of his people, Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King. 6. 12. 13. and of leading them into heavenly glory; for as the high Priest entered into the Tabernacle and through the veil into the most holy place, where God dwelt: so Christ (& we by him) entered through the veil of his flesh into very heaven, as the Apostle openeth it, in Heb. 9. and 10. cha. And so this sanctuary is to be applied as a type, first unto Christ's person, Heb. 8. 2. and 9. 11. 12. John. 2. 19. 21. then to every Christian man, 1 Cor. 6. 19. and Church, both particular, Heb. 3. 6. 1 Tim. 3. 15. and universal, Heb. 10. 21. And by reason of this divers & large signification, so many sundry things about this sanctuary are set down by Moses, and sundry ways applied by the Prophets and Apostles. This sanctuary though made of the most glorious things on earth, is yet called but a worldly sanctuary, & was a similitude of the true, not made with hands: Heb. 9. 1. 24. dwell] This was the greatest sign of God's grace to wards his people; whiles Christ having reconciled them to his father, dwelleth in their hearts by faith, Ephes. 3. 17. and they are the habitation of God by the spirit, Ephes. 1. 22. Therefore this favor is often mentioned, Exod. 29. 45. 46. Lev. 26. 12. Numb. 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3.

Vers. 9. Tabernacle] or, Habitacle, Dwelling place: for of God's dwelling aforesaid, it hath the name. Therefore the pattern hereof, fignifieth properly the frame or disposition of a building, like which an edifice is made. And as the pattern of this house and of all the implements, was given by God to Moses: even so had Solomon a pattern of the house which he built, and of all things belonging thereunto, 1 Chron. 28. 11. 12. 18. 19. See more in v. 40.

Verse 10. they shall] the Greek translateth, 〈◊〉 shalt make; even as in the verse following, and after, God saith to him, thou shalt: because the over-sight of all the work, lay upon Moses. In Verse 39. it is said, he shall make, where the Greek again saith, thou shalt. an Ark] or Coffer, in Hebrew Aaron, which differeth in name (as in use) from the Ark, that Noah made, Gen. 6. 14. The Apostles in Greek call them both by one name, Hebrews 9. 4. and 11. 7. and here the Greek version addeth, the Ark of the Testimony. This was made to lay up the Tables of the Covenant of God therein, verse 16. and for God to 〈◊〉 between the Cherubims upon the covering mercy feat that was thereon: verse. 22. So it was visible sign of God's gracious presence with his people in Christ: therefore is it the first and ch •• fest of all the holy things, and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested; as Solomon said the places 〈◊〉 holy where into the Ark of the Lord hath come, 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary, Hebrews 9. 1. are under the Gospel to be done away, and forgetten, that men shall say to m 〈…〉 , the Ark of the Covenant of the Lord, Ier. 3. 16. albert mystically it is mentioned in the Church of the New Testament, as is also the Tabernacle, Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things, when they carried the mysteries of their gods in coffers; L. Apul. de Asin. our. l. 11. & Alb. Tibull. Et levis occultis conscia Cista sacris. Shittins] or, Cedar wood: in the Greek, wood incorruptible. a cubit] that is, a foot and an half, or six handbreadths, see Gen. 6. 15.

Vers. 11. a crown] or, border: which was both for ornament, and for the close fastening of the cover [unspec 11] of the Ark, which was as large as the ark it self, verse. 17. The Greek interpreteth golden writhen waves round about. So in ver. 24.

Vers. 12. shalt put] Hebr. shalt give.

Vers. 13. bars] or staves, to carry it with: verse [unspec 12] [unspec 13] 14. the Greek calleth them bearers.

Vers. 14. to bear the Ark,] this none might do but the Levites, and upon their shoulders: [unspec 14] Numb. 7. 9. 2 Chron. 35. 3. When David faulted herein, and set the Ark upon a wagon; the Lord shown his wrath in killing Uzzah: see 1 Chr. 13. 7. 10. 11. and 15. 12. 15.

Vers. 15. not be removed] this caution was, left the Levites should think themselves discharged [unspec 15] at any time from bearing God's Ark; therefore even in Solomon's Temple, the bars were left in their places, but with their ends out, to be seen, 1 Kings 8. 8. The Hebrew cannons say, when they bear the Ark upon their shoulders, they bear it with their faces one towards another, and their after parts outward, and their faces inward. And they are warned, that they pull not the bars out of the ring • , &c. Maimonides, treat. of the Instruments of the Sanctuary, ch. 2. Sect. 13.

Vers. 16. the Testimony] in Greek, the Testimonies, [unspec] that is, the two tables of stone, whereon the Law or ten commandments were written, which were a testimony of the Covenant between God and the people, and should testify against them if they kept it not; as Moses showeth for the book of the Law, Deut. 31. 26. Hereupon those tables are called the tables of the Testimony, Exod. 31. 18. and the ark into which they were put, the Ark of the Testimony, Exod. 25. 22. neither was there anything in the Ark but they, 1 Kin. 8. 9. and the Tabemacle wherein the Ark was placed, is called the Tabernacle of the Testimony, Exod. 38. 21. Act. 7. 14. So elsewhere, the book of the Law is called the Testimony, 2 King. 11. 12. and the Gospel of Christ hath the same name, 1 Cor. 2. 1. 2 Tim. 1. 8. Likewise because on those Tables, the words of the Covenant were written, Exod. 34. 28. therefore they were called, the tables of the Covenant, Deut. 9. 9. 11. 1 • , and the Ark that they were put into, the Ark 〈…〉 〈◊〉 Covenant, Num. 10. 33. Heb. 9. 4.

Ver • . 〈◊〉 a covering mercy-seat] named in Hebrew 〈◊〉 , which hath the signification of covering 〈◊〉 〈…〉 stering over, Gen. 6. 14. and is commonly 〈◊〉 the merciful covering, and propitiation of 〈…〉 nes, Psal. 65. • 4. Whereupon this is translated in Greek, and with the allowance of the holy Ghost, hilusterion, Hebr. 9. 5. that is, a 〈◊〉 , or mercy 〈◊〉 . And the Greek version 〈◊〉 addeth hilasterion • pithema, that is, a propitiatory covering: and it is by the Apostle applied to Christ, called God's hilasterion, or propitiatory, through faith in his blood, to declare (God's) justice, for the remession of sins that are past, Rom. 3. 25. he is the propitiation for our sins, 1 John 2 2. So this mercy-seat on which God did sit between the wings of the Cherubims, was a figure of Christ, by whom our transgressions of the Law are forgiven and covered.

Vers. 18. Cherubims] or Cherubs. See Gen. 3. [unspec 18] 24. We keep the Hebr. name, following the Apostle, who also keepeth the same name in Gr. Heb. 9. 5. where he calleth them Cherubims of glory. The name Cherub, is near unto Rechub, a charet, used to ride upon: and God is said to ride upon the Cherub, Psal. 18. 11. and to sit upon the Cherubims. Psa. 80. 2. and the Cherubims in Solomon's Temple are called a charet, 1 Chron. 28. 18. The use of these was to cover or overshadow the mercy-seat, w ^th their wings, Ex. 25. 20. as they were made of it, v. 19. and from this seat God used to speak unto Moses, v. 22. Num. 7. 89. These being of the similitudes of heavenly things, Heb. 9. 23. may diversely be applied: unto Christ, whose mediation was signified by this mercy-seat; and to the Ministers of God, both the Angels in heaven, God's fiery chariots, 2 Kin. 6. 17. Psal. 68. 18. whose service he useth for his honor, & to attend upon Christ, and upon his Church, into whose mysteries they desire to look, Heb. 1. 6. 14. 1 Pet. 1. 12. and his Ministers also on earth. For Kings are called by the names of Cherubs, Ezek. 28. 14. and the four living creatures with eyes & wings, Rev. 4. 6. 8. (w ^ch by comparison with Eze 〈…〉 . 1. 5. 6. 10. and 10. 1. 14. 20. were Cherubims,) are of them that are redeemed unto God by the blood of Christ, Rev. 5. 8. 9. 10. & so distinguished from heavenly Angels, Rev. 5. 11. These with heavenly affections looking into the law and Christ the mercy-seat, are such as on whom he also rideth by the preaching of the Gospel, Ps. 45. 5. Act. 9. 15. But the chief significatiō of the Cherubs here, respecteth Christ himself, the Mercy-seat, of which they were made on the two ends thereof, v. 19. And to this glorious seat where God's presence with his Church was manifested, the throne of God is answerable, in the Christian Church, in the presence of which throne his people are, and serve him day and night in his Temple, Rev. 7. 15. 17. and 4. 2. 4. 5. 6. and 8. 3. and 16. 17. and 21. 3. 5. and 22. 1. compared with Ier. 3. 17. Psal. 80. 2. of beaten work] that is, of whole pieces beaten out with the hammer. The like is said of the Candlestick, verse. 31. 36. and of the Trumpets, Numb. 10. 2. The Gr. translateth it, turned work.

Vers. 20. shall stretch] Hebrew, shall be stretching [unspec 20] (or spreading) covering or shadowing; as the Greek, which the Apostlefolloweth, doth translate, Hebrews 9. 5. This word is used for protection and defense from evil • , Psal. 91. 4. & 140. 8. Exod. 33. 22. and the King of Tyrusis is called an anointed Cherub, that covered (or protected.) Ezek. 28. 14. This here being (as is foreshowed) a figure of Christ: the protecting Cherubs, may signify his kingdom, ps. 99. 1. the mercy seat which they covered, his priesthood, Rom. 3. 25. and the voice which spake from the fame, his prophesy, Numb. 7. 89. Heb. 1. 1. 2. Judge. 20. • 7. one to another] Hebr. man to his brother.

Ver. 22. will meet] or will convene, at set times, and [unspec 22] to appoint and order things for the Church; as the words following do explain. Hereupon the Tabernacle wherein this Ark was, had the name, the Tabernacle of Meeting (or of the Congregation) where I will meet with thee, Exod. 30. 36. The Chaldee translateth, I will appoint my word to thee there: the Greek, I will be known to thee from thence. So this was the sign of God's presence with, and direction of his Church, as before is noted on ver. 18. The Hebrew Doctors say, that the heart of man is answerable to the Most holy place of the Sanctuary, wherein was the Ark, and the Covering-mercy-seat, and the Cherubims: whereby we are taught, that as in the Sanctuary God's Majesty (Shekhinah) dwelled because there was the Ark, and the Tables, & the Cherubims; so the heart of man, it is meet that a place be made there for the divine Majesty to dwell in; and that it be the Holy of Holies. R. Elias, in Sepher reshith chocmah, treat. of Holiness, chap 7. fol. 219.

Vers. 25. a border] or closure, that is, a border to [unspec 25] fasten the feet of the table together.

Vers. 27. places] Hebrew, houses. [unspec 27] [unspec 29]

Vers. 29. dishes] or chargers, wherein the bread was set on the table. Of such there is also mentioned in Num. 7. 13. 84. made of silver for other use. cups] or dishes; for incense to be put in, as appeareth by numb. 7. 14. and incense was with the shewbread, as is manifest by Lev. 24. 7. They have their name in Hebrew Cappoth of being hollow, like the hollow of the hand, or as a spoon: whereupon some translate them speones. The Hebr. say, there were two of these cups, in each whereof was an handful of incense: and they had verges at the bottom, that they might rest upon the table; and they were set beside the two rewes of bread. Maimonides in Misneh, treat of the Daily sacrifices, cha. 5. sect. 2. covers thereof, and bowles thereof] or (as the Hebr. Doctors understand it) props thereof, and pipes thereof. In the first sense, we may take these to be for covering the bread in the dishes, and the incense in the cups: & so it accordeth with the words following, to cover withal. And that not the latter of these two, were to cover with, but the former also appeareth by Numb. 4. 7. And in relating this, Moses changeth the order of these words, saying, in Ex. 37. 16. the bowles thereof, & the covers thereof. In the latter sense, these served for the bread only; which the Hebrews explain thus; Kesothaiu (which we English the covers thereof) were (Seniphi • ) props; Menakkijothaiu (which we English the bowles thereof,) were (Kanim) reeds, There were four props of gold, that stayed up (the bread) two for the one rew, and one for the other rew: and 28. reeds (of gold) which were as half a 〈◊〉 reed (or pipe:) fourteen for one rew, and fourteen for the other. They set one cake 〈…〉 betable, & after put upon it three reeds (or half 〈◊〉 :) & upō the reeds another cake, & after that again 〈◊〉 reeds: & upon the 〈◊〉 third cake, and after that the 〈◊〉 , upon them the fourth cake, and them three reeds: upon them the fifth cake, and then two reeds, and upon those two reeds the sixth cake. Talmud Bab. in Menacoth, Chap. 11. and Rambam (or Maimonides) is his exposition on the same. The like R. Solomon Rashi on Exod. 25. noteth; save that he differeth in the names, saying of the first, Kesothaiu, that they were like half reeds, hollow made of gold, upon which the bread was set, and they divided one cake from another that air might gather between them, that they might not mould (or putrefy.) Menakkijothaiu, which the Chaldee calleth the measures thereof (he saith) were props like stakes of gold, standing on the ground, and they reached higher than the table, so high as the rewes of bread, and were forked (or notched) with five forkes one above another; and the ends of the reeds which were between every cake stayed upon those forkes, that the weight of the upper cakes might not be too heavy for the nether, and break them. The reason hereof was, for that the table (as Moses showeth in verse 23. was but one cubit (that is, six handbreadths) broad, and two cubics long. and every of the twelve cakes, (as the Hebrews write) was ten hand-breadths long, and five broad; and they set the length of the cakes on the breadth of the table. Talmud in Menacoth, Chapter 11. So the ends of the cakes hanging over, were stayed up by those props. The Greek, for Covers translateth Spondeia, that is, vessels to pour out with: and bowles they cal Kuathoi, cups, Of these there is mention also in Numb. 4. 7. 1 Chro. 28. 17. and Ier. 52. 16. to cover withal] or with which they shall cover; to wit, the table, and furnish it: or, the cakes and the incense. The original word signifieth also to pour out; and so the Greek translateth, with which thou shalt pour out, (Speiseis) as before the Greek called the Covers Spondeia, pouring vessels: but of such I know no use at this table. pure gold] whereupon the table is also called the pure table, Levite. 24. 6.

Verse 30. Shew-bread] in Hebrew called bread of faces, or of presence; because they were to be set before the face, or in the presence of God continually. The Hebrew Doctors give also another reason, because every cake was made square, and so had as it were many faces. The length of every cake (they say) was ten hard-breaths, and the breadth five hand-breaths, and the height seven fingers. Mamony treat. of the Daily sacrifices; C. 5. S. 9. The holy Ghost in Gr. calleth it bread of proposition, Mar. 1. 26. & in a contrary order, the proposition of bread (or of cakes) Heb. 9. 2. that is, with us, Shew-bread; which did show & present themselves to the Lord upon the table instead of Israel. For there were made every week twelve cakes, according to the number of the 12. tribes of Israel; to make every cake was take two tenth deals of an Epha, or bushd of fine flower; these, with pure incense were see every Sabbath new upon the table, in two rewes, six 〈◊〉 a rew; and the old bread was then taken away and eaten by the priests: see Lev. 24. 5. 9. with the annotations there. As the Ark signified the presence of God in his Church, so this table with the twelve cakes, signified the multitude of the faithful presented unto God in his Church, as upon a pure table, continually serving him: made by faith and holiness, as fine cakes; and by the mediation of Christ as by incense, made a sweet odour unto God, Acts 26. 7. 1 Cor. 5. 7. 2. Cor. 5. 15. It may also signify the spiritual repast which the Church hath from and before God, who feedeth them with Christ the bread of life, whose offering, of himself, was a sweet odour to God for his Church, before whom the Lord furnisheth a table, John. 6. 32. 33. 35. Ephes. 5. 2. Psal. 23. 5.

Vers. 31. Candlestick] or Light-vessel: called the candlestick of light, Exod. 35. 14. pure gold] whereupon it is called the pure candlestick, Levite. 24. 4. Exod. 31. 8. beaton-work] of one whole piece beaten with the hammer, and this was of a talent of gold, verse. 36. 39. branch] that is, branches, as the Greek translateth; and the next verse manifesteth. bowles] or cups, as Gen. 44. 2. so named of the form or fashion. flowers] in Greek lilies. So R. Menachem on this place saith, that the flowers were lilies: and noteth from ancient Rabbin's, 42. particulars in the Candlestick, 22. bowles, 11. knops, and 9. flowers; which number he would have observed as mystical. As the Ark signified God's presence, and the Table with shewbread, the Church standing before him: so this Candlestick signified his Law, in the light whereof his people do serve him, Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches, bowles, knops, and flowers, show the variety of things, and of delivering them in the Scripture; some easy, some hard to be understood, 2 Pet. 3. 16. some histories, some prophesies, some parables; &c.

Vers. 33. made like almonds] the Chaldee translateth, figured; and the Greek, figured with almond- nuts: and this some refer to those also which follow, the knop, and the flower, as if they had that form. The Almond tree hath the name in Hebrew, of hasty bringing forth blossoms and fruit: and God likeneth the hasty performance of his word unto It, Ier. 1. 11. 12. So Aaron's rod miraculously bare almonds, Num. 17. 8.

Vers. 37. seven lamps] or, the lamps thereof seven: which figured the seven spirits (that is, the manifold graces of the Spirit) of God, as is written, there were seven lamps of fire, burning before the throne, which are the seven spirits of God, Revel. 4. 5. be] that is, the priest, as is expressed, Exod. 27. 21. Lev. 24. 3. See the notes there. to ascend] that is, as the Chaldee translateth, to burn: for that the flame ascends upward. So in Exod. 27. 20. But the Greek version here understands it, of setting the lamps upon the top of the branches of the candlestick • 〈◊〉 over against the face] that is, right forward; or straight before it: as the like phrase signify 〈…〉 Ezek. 1. 9. 12. See also Numb. 8. 2.

Verse. 39. a talene] this is the greatest weight which 〈◊〉 use: it contained three thousand she • else; of which were two sorts, common and holy; as is shown on Gen. 20. 16. This talent, as all other weights about the Sanctuary, being sacred, was an hundred and twenty pound weight: or three thousand holy shekels. See the notes on Exodus 38. 24. 26.