Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

BEzaleel] in Greek, Beseleel; by interpretation, [unspec 1] In the shadow of God: he was the son of Vri, the son of Hur, the son of Caleb, or Chelubai, the son of Esron, the son of Pharez, the son of Judah; from whom he was the seventh generation, (as Enoch was the seventh from Adam,) and is here designed the master workman of the Lord's Tabernacle. See his genealogy, in 1 Chron. 2. 5. 9. 18. 19. 20.

Vers. 3. Spirit] that is, gifts of the Spirit, such as [unspec 3] are after mentioned. So Paul openeth it, in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greek expoundeth it, a divine Spirit; the Chaldee, a Spirit from before the Lord. workmanship] or, Art: Hebrew, work. So verse 4.

Vers. 4. devise cunning-works] such as were mentioned [unspec 4] in Exodus 26. 1. &c. see the notes there. The Hebrew phrase, is figurative; to think thoughts: which the Greek explaineth, to think (or mind) and to make-artificially: the Chaldee saith, to teach artificers: as it is in Exodus 35. 34. These three things in Bezaleel; a calling, a furnishing with gifts, and a working or operation accordingly, are necessary in all the public ministers of the Church. So Paul mentioneth diversities (or distributions) 1 of gifts, by the Spirit; 2 of administrations (or ministries) by the Lord [Jesus;] and 3 of operations, by God [the Father,] 1 Cor. 12. 4. 5. 6. 〈◊〉 to work] or, to do, to make: but doing is often used for working (as is noted on Exod. 5. 9.) and so the Greek translateth it here; also in verse 5.

Vers. 5. engraving] or cutting. The Hebrew word [unspec 5] generally signifieth a studious and artificial engraving or cutting in stone, in wood, in iron, in earth, (and then it is Englished ploughing,) or any other like handicraft. to fill] that is, to set in the golden ouches, as Exod. 28. 21. to work] or, to make in all work: meaning cunning work; as is expressed in Exod. 35. 33.

Vers. 6. Aholiab] in Greek, Eliab; by interpretation, [unspec 6] The Tabernacle of the Father. He is the second master-workman, and of the tribe of Dan the handmaids son, joined with Beseleel, as God usually joineth two together in all weighty affairs: See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14.

Vers. 7. vessels] or instruments, furniture, implements. [unspec 7] So after.

Vers. 10. of ministry] veils, clothes, coverings, [unspec 10] which served to wrap up the holy things in, when the host removed; as Num. 4. 5. 9. 11. 12. &c. Of the Priests garments, see Exod. 28.

Vers. 13. Verily] or Notwithstanding: the Greek [unspec 13] translateth it See. Though the work of the Tabernacle, were studiously and speedily to be done, yet God would not have any of it done on the Sabbath days. The Law of the Sabbath is very often repeated, see Gen. 2. 2. Exod. 16. 23. &c. and 20. 8. &c. and 23. 12. and 35. 2. 3. to know] that is, that ye may know, as the Greek translateth. The principal signification of the Sabbath, was for grace and sanctity; which therefore the Lord often urgeth, and blameth the breach of this day, as the violating of his covenant. See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Isaiah 58. 13. The true observation hereof, is by faith in Christ, Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say, The Sabbath, and the precept against idolatry, each of these two, is as weighty as all the other Commandments of the Law: and the Sabbath is a sign between God and us forever. Therefore who so transgresseth the other Commandments, he is generally a wicked Israelite: but he that openly profaneth the Sabbath, is as an Idolater, both of them as infidels in all their affairs. Therefore the Prophet laudeth and saith (Isaiah. 56. 2.) Blessed is the man that doth this, and the son of man that layeth hold on it: that keepeth the Sabbath from polluting it, Maimonides, treat of the Sabbath, chap. 30. Sect. 15.

Vers. 14. that soul] the Chaldee translateth, that [unspec 14] man shall be destroyed. This cutting off, the Jews understand to be untimely death by the hand of God; when a man so violateth God's Law, as there are no witnesses whereby men should punish him: See Gen. 17. 14. And of the Sabbath thus they write; that for doing work therein, if a man do it willingly and presumptuously, he is guilty of cutting-off, (to perish by the hand of God:) and if there be witnesses that see him, he is to be stoned to death; [as was performed in Num. 15. 35. 36.] and if he do it of ignorance, (or error,) he is bound to bring the sin offering appointed for the same: (according to the Law in Numb. • 5. 27. 30.) Maimonides, in treat. of the Sabbath, chap. 1. Among the heathen Romans, their Flamins (or Priests) might see no work done on their holy days, but by a crier gave men warning to the contrary; and who so obeyed not, was 〈…〉 ulcted, and gave a beast for a sacrifice. Albeit they might do things whereof damage would follow, if they were omitted, as to pull an ox out of a ditch, to underset an house ready to fall, &c. Macrob. Saturn, book 1. chap. 16.

Vers. 15. of Sabbathisme] that is, of cessation and [unspec] rest. See Exod. 16. 23. The Greek translateth it, a rest holy to the Lord.

Vers. 16. to observe] Hebrew to do, see the notes [unspec] on Exod. 34. 22.

Vers. 17. me] the Chaldee translateth, Between [unspec] my Word and the sons of Israel: that Word is Christ, by whom the Sabbath is truly sanctified to his Church, Hebrews 4. From this Scripture the Hebrews gather, that only Israel was charged with the Sabbath day, and not the nations of the world: Talmud. in Betsah, chap. Iom tob. So from Exod. 16. 29. Yet thus also they say; It is unlawful to speak to an Infidel to do any work for us on the Sabbath day, although he be not charged to keep the Sabbath, and although he be spoken to before the Sabbath. Maimonides, treat. of the Sabbath, chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to God's will; for the Sabbath was to be kept before the Law was given at mount Sinai, Exod. 16. 23. even from the Creation, Gen. 2. 2. 3. therefore it was given to all the world. was refreshed] the Greek and Chaldee do translate, he ceased and rested. This is spoken of God, after the manner of men, who are refreshed by rest from their works. Of such manner speeches, see what is noted on Genesis 6. 6.

Vers. 18. of stone] that so the record of them [unspec] might remain forever, Job 19. 24. These Tables were the work of God, even as the writing was the writing of God, Exod. 32. 16. and these being broken in pieces, (Exod. 32. 19) two other tables of stone, like them, were hewed out by Moses, but written again by the Lord, Exod. 34. 1. 4. After this, Christ by the Spirit of God writeth his Law, not in Tables of stone, but in fleshly Tables of the hear • , 2 Cor. 3. 3. and these fleshly tables, are also the work of God, as he saith, I will take the stony heart out of their bodies, and I will give them an heart of flesh, Ezek. 11. 19. The Mind and the Heart, are the spiritual tables, Heb. 8. 10. in the one, such things are written as men should know and believe, in the other, such as should be done or omitted. The first Tables which God made, signified the stonic hearts, which all men have by nature now corrupted, in which notwithstanding God hath left his Law written, so that they do by nature the things of the Law, and show the work of the Law written in their hearts, Rom. 2. 14. 15. though still they continue hard and stony, and their sinful nature is not changed. The second tables of stone, signified the heart of the Jews, hewed and polished by Moses and his legal ministry, in whose heart God also wrote his Law, wherein they rested, and made their boast of God, and knew his will, and had the information of knowledge, and of the truth in the Law, Rom. 1. 17. 18. 20. Howbeit their heart continued stony and unchanged, so that they which taught others, taught not themselves; neither could they steadfastly look on Moses face, nor see the end of that which i • abolished, but their minds were blinded; and even to this day, a veil is laid upon their heart, Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third, which are tables of flesh, is the work of Christ by his Spirit, giving us new hearts, and writing his Laws in them, 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things, both of the weakness of Moses ministry, and of the grace of Christ, the ancient Hebrew Doctors acknowledged, as in their gloss upon Song 1. 1. Let him kiss me, &c. there, mentioning that request of the people in Exod. 20. 19. Speak thou with us, &c. they say, Moses taught them the Law, and whatsoever they learned, they forgot again. Then they came unto Moses, and said, O that God would show him-self again; and kiss us with the kisses of his mouth, that his doctrine might be fastened in our hearts. Moses said unto them, This cannot be done now, but it shall be in the days of Christ; as it is written, (Ier. 31. 33.) I will put my Law in their inward parts, and write it in their hearts. Midrash. Cant. 1. 1. finger] which signifieth God's Spirit, as, I with the finger of God, cast our devils, Luk. 11. 20. which is expounded, the Spirit of God, in Matth. 12. 28. That which was written, was according unto all the words, which the Lord spake with Israel in the mount, out of the midst of fire, Exod. 20. Deut. 9. 10.

Annotations.

DElayed] The first signification of the Hebrew [unspec 1] word is to be ashamed, Gen. 2. 25. and because long tarrying and looking for ones coming, causeth shame, (as in Judge. 3. 25. they tarried till they were ashamed;) therefore the word is also used for tarrying or delaying of the time, Judge. 5. 28. and is so here translated by the Chaldee and the Greek: and in Rev. 10. 6. time is used for delay. the people] that is, some of them, as the like word in v. 6. is opened by Paul, in 1 Cor. 10. 7. God's] that is, an image or representation of God; as after in v. 4. and the words here following manifest. This narration showeth, how the Israelites (who promised to do all that the Lord commanded, Exod. 19. 8.) did behave themselves in keeping of the moral Law, and of that great Commandment, which God had both spoken to them himself from heaven, and repeated again by Moses, Exod. 20. 4. 23. that so the impossibility of the Law, in that it was weak through the flesh, might be seen in this people, even at the first before any obedience was performed, Rom. 8. 3. Nehem. 9. 13. 16. become of him] or, done to him. They looked for Moses, to bring them a form of worship, and some visible sign of God's presence among them, (as afterwards was in the Tabernacle, and the Ark with the mercy-seat, Ex. 40. 34. 35. Num. 7. 89.) but because he came not, they would have a worship of their own, such (in likelihood) as they had used or seen in Egypt; for now in their hearts they turned back again into Egypt, as is written in Act. 7. 39. 40. And yet forty days were not expired, neither were the terrible signs of God's presence taken away; for the mountain still burnt with fire, Deut. 9. 15. The Hebrews say, They required not the Calf, that it should be unto them for a God, &c. but only that it might teach them the way, as another Moses. R. Menachem, on Exod. 32. fol. 117.

Vers. 3. ear-rings] the Jewels which God had given [unspec 3] them, of the spoils of Egypt, (Ex. 1 • . 35. 36.) they now abuse to make an Idol of, to dishonor God with. So after God complaineth of Israel, that the ear-rings and Jewels where with he had decked them, they took and made images, and committed whoredom (that is, Idolatry) with them, Ezek. 16. 11. 12. 17. And the words and doctrines in the Scriptures, being likened to chains and ornaments, Prov. 1. 8. 9. the like sin to Israel's is committed, when men pervert the holy Scriptures unto heresies, to their own perdition, 1 Pet. 3. 16.

V. 4. fashioned it] or, formed it, meaning the Calf; [unspec] or it, is put for them, the Jewels everyone: and so the Greek saith, he formed them. graving tool] or, pen, as the original word elsewhere signifieth, Esa. 8. 1. which may be understood, that first Aaron drew with pen or pencil, the form of a calf, & after did cast the mould thereof: or, that he cut & polished the calf herewith, when he had molten and made it. So Idolaters do even to this day, draw out and polish with their pens, idol worship and heresy. and he made] or, when he had made it. molten Calf] Hebrew, calf of melting, or of molten work; meaning the image of a calf, as before the image of God, is called God, v. 1. As the Heathens changed the glory of the incorruptible God, into images made like to corruptible men, birds, beasts, &c. Rom. 1. 23. so Israel now changed their Glory into the form of an ox that eateth grass; and forgot God their Savior, Psal. 106. 19. 20. 21. These be thy God's] that is, This is thy God; as the holy Ghost expoundeth it in Nehem. 9. 18. They made them a molten calf, and said, this is thy God; meaning an image of the true God, which had brought them out of Egypt, who is also called in Scripture after the like phrase plurally, though he be but one, as in Gen. 20. 13. and 35. 7. Ios. 24. 19. As the image of a calf, was before called a calf; so the Scripture useth figuratively to call signs and figures, by the names of those things they signified, as Ex. 12. 11. and 17. 15. Gen. 37. 7. Matth. 26. 26. 28. 1 Cor. 10. 4. Thus Jeroboam spake also of his golden calves, 1 King. 12. 28. And the intent of Israel in making the calf, and the intent of Jeroboam were one. R. Menachem. on Exod. 32.

V. 5. to Jehovah] or of Jehovah, as the Gr. is, of the Lord; unto whom a feast should have been kept, [unspec 5] Ex. 10. 9. and to him they intended this their service, although indeed they sacrificed unto the Idol, and rejoiced in the works of their own hands, v. 8. Act. 7. 41. and in God's account, offered unto Devils, after whom they went a whoring, Levite. 17. 7. So Jehu would be thought zealous for Jehovah, when yet he worshipped Jereboam's golden calves, which also were Devils, 2. King, 10. 16. 29. 2 Chron. 11. 15.

Vers. 6. brought-near] to the altar; that is, offered, as [unspec 6] the Gr. translateth. to play] so the Apostle translateth it also in Gr. 1 Cor. 10. 7. sometime the word is used for laughing and rejoicing, Gen. 21. 6. here it is meant of their singing, dancing, &c. about their God's of gold, v. 18. 19. So that which one Prophet calleth playing (the word here used) 1 Chro. 15. 29. another calleth dancing, 2 Sam. 6. 16. The Hebr. (as R. Menachem on this place) expound it whoredom, according to that in Gen. 39. 14. He hath brought in to us an Hebrew man to mock us (or to play with us,) which being understood of spiritual whoredom, that is, Idolatry, is according to truth. And from this their practice, we are warned not to be Idolaters like them. 1 Cor. 10. 7.

V. 7. Go] the Gr. addeth the word quickly, as Moses also doth in Deut. 9. 12. Arise, get thee down quickly. [unspec 7] corrupted] this implieth both their Idolatry, & the judgment which they brought upon themselves therefore, as in Gen. 6. 11. 12. 13. whereupon he calleth them Moses his people, as not being worthy to be named God's children, Deut. 32. 5. but under the wrath and curse of Moses law. The Greek interpreteth it, have transgressed the law.

Vers. 9. stiffnecked] or hard necked, as elsewhere the Lord saith, Thou art hard, and thy neck is an iron [unspec 9] sinew, Isaiah. 48. 4. It is a similitude taken from unruly heifers that will not submit their neck to the yoke, Hos. 4. 16. Ier. 5. 5. and 27. 8. and so meaneth stubborn & disobedient carriage; of which God often reproveth them by this name, Ex. 33. 3. 5. and 34. 9. Deut. 9. 6. 13. and 10. 16. and 31. 27. Ier. 7. 26. and 19. 15. Neh. 9. 17. 29. Act. 7. 51.

Vers. 10. Let me alone] that is, entreat me not to [unspec 10] spare them; or, hinder me not by thy prayer, from punishing them. So the Chaldee translate, Leave off thy prayer before me. consume] and put out their name from under heaven, Deut. 9. 14. of thee] Hebrew make thee to a great nation. In Deut. 9. 14. it is said, a mighty nation, and greater then they. So again in Num. 14. 12.

V. 11. the face] this the Gr. and Chaldee translate, [unspec 11] he prayed before the Lord: but God's face, is sometime used for his anger, as in Gen. 32. 20. Lev. 20. 6. Ps. 21. 10. & 34. 17. & so it meaneth a supplicating against the anger which was now waxing hot. For they had been abolished, had not Moses stood before God in the breach, to turn away his wrath from destroying them, Psal. 106. 23. Wherefore, &c.] This is not a question, as if there were no cause for the Lord to be angry; but is a manner of earnest entreaty, that he would not in wrath destroy thē. So the Prophets often used to pray in this sort, as in Psal. 10. 1. and 44. 25. Esa. 64. 12. And when Christ said, Wherefore make ye this ado and weep, Mar. 5. 39. another Evangelist explaineth it, Weep not, Luk. 8. 52. and, Art thou come to torment us? Mat. 8. 29. is expounded, I pray thee torment me not. Luke 8. 28.

Ver. 12. for evil] or, in evil, in malice, that is, maliciously: [unspec 12] the Greek translateth with maliciousness. repent] The Greek translateth, be merciful unto the evil of thy people: which thing is here implied, but the Hebrew phrase meaneth also the evil of punishment, which God should repent of, that is, not inflict upon them; speaking after the manner of men, as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evil, which thou thinkest to do to thy people, which is confirmed by v. 14.

V. 13. by thyself] God having no greater to swear [unspec 13] by, and by such an oath, willing to show the immutability of his counsel, as Paul expoundeth it, Heb. 6. 13. 17. The Chaldee translateth, by thy Word, see Gen. 22. 16. 17. 18. unto which place, this prayer of Moses hath special reference, where also the blessing of all nations in Christ, is mentioned, which is the ground of this request, and of God's yielding thereunto. So the Hebrew Doctors after a sort acknowledged, saying, Then Moses returned & sought mercy at the face of the Lord, and the Lord remembered the inclination of Isaac, who was bound by his father in mount Morijah upon the Altar: and the Lord turned from his anger, and caused his divine-presence to dwell in the midst of them, as before, Targum in Cant. cap. 1. verse. 13. cap. 2. verse. 17.

Vers. 15. on the one] Hebr. on this side, and on this. [unspec 15] This manner of writing on both side, was also in other mystical books, Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it self, that it hath both the outward letter, and inward spiritual meaning, Ro. 7. 14. Gal. 4. 24. in respect of men, that the Law should be written outwardly in their actions before men, and inwardly in their hearts before God, Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18.

Vers. 16. the work of God] herein they differed [unspec 16] from the second tables, which were the work of Moses, Exod. 34. 1. It is a tradition of the Jews, that these first tables were bewen out of the Sapphire of the throne of God's glory, (mentioned in Exod. 24. 10.) Thargumin Cant. cap. 1. verse 11.

Vers. 17. Joshua] or, as the Greek writeth him, Jesus: see Exod. 17. 9. of them that shout] or, [unspec 17] of them that answer (or sing:) Hebrew, of answering, (or singing.) The Chaldee translates it, it is not the voice of strong men, which overcome in the war, neither is it the voice of weak men, which are discomfited. discomfiture] or weakness; of such as are overcome. singing] for play and voluptuousness, good cheare, &c. as in v. 6. Therefore the Chaldee translates it, the voice of them that play; and the Greek addeth, of them that sing for wine.

Vers. 19. his hand] or, his hands; that is, each of [unspec 19] his hands: the Hebrew hath both readings; the first by the vowels and margin; the other by the letters in the line. So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur. 2. 33. break them] to signify the breaking of the covenant, by reason of their sin. For that Moses did this advisedly, and by the motion of God's Spirit, appeareth by his relation of it again, in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation, (wherein the Lord was to be sought) was upon this, pitched a far off from the campe, until by Moses entreaty, reconciliation was made between God and the people, Exod. 33. 7. 9. &c.

Vers. 20. small] even as dust, Deut. 9. 21. that it [unspec 20] might utterly be abolished: and that they might drink thereof. the waters] of the brook that came down out of the mount, Deut. 9. 11. from the Rock in Horeb, Ex. 17. 6. which Rock was Christ, 1 Cor. 10. 4. drink] By this they were taught the way of salvation from their sins: whiles Moses (that is, the Law) giveth the knowledge of sin & condemnation for the same, Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rock from whom do flow the waters of life, wherein all sin is swallowed up to the repentant believing sinner; who by drinking the dust thereof with the waters of the Gospel, into their own bowels; do acknowledge the curse which they have deserved, and doc judge themselves, who are else to be condemned of the Lord, Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. &c.

V. 22. aroset] or, lie in evil; as the Apostle useth a [unspec 22] like speech of the world, 1 John. 5. 19. or, are in evil: that is, are very evil: as God's works are said to be in faith, Ps. 33. 4. that is, most faithful, or true: the woman is said to be in the transgression. 1 Tim. 2. 14. that is, the transgressor, and many the like. The Greek translateth, thou knowest the violent-force of this people.

Vers. 34. there came out] Aaron here is not so free [unspec 24] in confessing his own sin, as he did the people's; but speaketh of the Calf, as if it had been made rather by hap, then by his art, verse 4. But Aaron's sin was so great, as the Lord was very angry with him, to have destroyed him: had not Moses prayed for him also, Deut. 9. 20. for he had made the people naked unto their shame; as after, in verse 25. Compare Aaron's excuse with Adams, Gen. 3.

Vers. 25. naked] in the shame of their sins, deprived [unspec] of the glory and protection of God, as naked unarmed men, to be devoured of their enemies, Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greek translateth it dissipated, (or scattered,) for Aaron had dissipated them; for a rejoicing to their adversaries. unto shame] or, infamy, and as the Greek translates it, a rejoicing, or mockery: which the Chaldee paraphraseth thus, to blot them with an evil name in their generations. So the Targum on Solomon's Song, cap. 1. verse. 12. saith hereof; the wicked of that generation rose up, and made a golden calse, together with the mixed people which were among them: and they made their works to stink, and their evil name went out into the world. And Paul applieth the like against the Jews, Through breaking the law dishonorest thou God? For the name of God is blasphemed among the Gentiles through you, Rom. 2. 23. 24. amongst those that rose up against them] or, by their adversaries. For a people naked without God's protection, are easily by their enemies foiled, and put to shame; as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6.

Vers. 26. the gate] the public place of judgment: [unspec] see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come] this word, (supplied also by the Greek,) Moses through haste and earnestness omitteth. See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it, saying, They that fear the Lord, let them come unto me.

Vers. 28. 3000 men] the principal authors of [unspec] this wickedness, for that many moe were guilty also of the same, appeareth by verse 30. &c.

Vers. 29. Fill your hand] that is, Consecrate your [unspec] selves and your service to the Lord, a phrase taken from the ordaining of sacrifices, Exod. 29. 7. He showeth that the executing of justice, is acceptable to God as sacrifice, 1 Sam. 15. 18. 22. The Chaldee translateth, Ye have offered your offerings this day, &c. that he may give] or, that there may be given, namely, from God. For this fact of the Levites, who acknowledged not their own parents, brethren or children, to spare them from death; is after mentioned to their praise, in the blessing that Moses uttered, Deut. 33. 9. &c. And this tribe of Levi, was adjoined by the Lord unto the priests, and taken instead of all the first borne of Israel, Num. 3. 9. 41. 45. So the children wiped out as it were, the stain of their Father Levi, who had before abused his sword unto injustice; for which he lost the blessing that else he should have had, Gen. 49. 5. 7.

V. 30. per adventure I shall] or, it may be I shall, or, if [unspec] so be I may; the Greek translateth, that I may. They are words that imply a difficulty, though good hope to obtain, as sinners are taught to have upon their turning unto God, Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be merciful: and Ios. 14. 12. If so be (per adventure) the Lord will be with me; also in 1 Sam. 14. 6.

Vers. 31. unto Jehovah] before whom, he fell down [unspec 31] forty days & forty nights, as before: for he was afraid of the anger and hot displeasure, wherewith the Lord was wroth against them, Deut. 9. 18. 19. of gold] As Moses here particularly expresseth the sin of Israel, so the Hebrew Doctors gather from this example, a general rule, that every sinner when he repenteth, must confess that particular sin which he hath committed. Maimonides, treat. of Repentance, ch. 2. s. 3.

V. 32. if thou wilt] an imperfect speech, through [unspec 32] passion of mind: such as are sundry times used in Scripture. See Luke 13. 9. and the notes on Exod. 4, 5. and 18. 11. The Greek translation supplieth the defect thus, And now, if thou wilt for give them the sin, forgive them. The word If, is used also in prayers, as Gen. 24. 42. and 28. 20. thy Book] the Book of life, Phil. 4. 3. or, of the living, Psal. 69. 29. called the writing of the house of Israel, Ezek. 13. 9. spoken of God, after the manner of men. This wish proceeded from great sorrow in heart, for the fall of this people, from the zeal of God's glory, and love of his brethren, for whose sakes he could wish himself accursed (or separated) from Christ, as Paul also did, Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator between God and men; and was a figure of our Mediator Christ, who laid down his life for the sheep, John 10. 15 and redeemed us from the curse of the Law, when he was made a curse for us, Gal. 3. 13. although Moses could not fully effect the grace that he desired for the people. The intent of Moses (say the Heb. Doctors) was, that he might die instead of them, and bear their punishment, according to that, (in Isaiah 53. 5.) he was wounded for our trespasses: for the death of the just maketh reconciliation, &c. R. Menachem, on Ex. 32.

Vers. 33. Whosoever] the Greek saith, if any hath [unspec 33] sinned; meaning such sin as whereby men fall away finally; against whom David prayeth, Let them be wiped out of the book of the living. Psal. 69. 29. but who so overcometh, Christ will not wipe his name out of the Book of life, Rev. 3. 5. I will wipe] or, I should wipe him out, if any.

Vers. 34. unto the place] the word place, the [unspec 34] Greek also addeth, meaning the land of Canaan. So God in indignation giveth over the people unto Moses, and the conduct of the Angel; and would withdraw the signs of his presence from them, as after he did, in Exodus 33. Angel] there was an Angel fore-promised in Exodus 23. 20. Howbeit, R. Menachem on this place saith, This Angel is not the Angel of the covenant, of whom he spake in the time of favorable acceptance, My presence shall go, for now the holy blessed God, had taken away his divine presence from amongst them, and would have led them by the hand of another Angel. And Moses speech in Exodus 33. 12. seemeth to imply so much. when I visit] or, of my visitation, that is, when I see good to punish them; for so visiting here signifieth, as in Exodus 20. 5. By this God would teach the impossibility of the law, to reconcile men unto God; in that Moses could obtain but a deferring of their punishment; they still remaining under wrath.

Vers. 35. they made] that is, caused to be made, [unspec 35] for they that occasion or cause a thing, are said to do they same; as Judas purchased the field, (Act. 1. 18.) which was bought by the Priests, with the money which Judas returned, Matt. 27. 3. 7. see Ex. 7. The Greek here translateth, for the making of the Calf, but the Chaldee saith, for that they served it. Amongst other punishments which God inflicted upon the people, there was one special for this sin, that God turned, and gave them up to worship the host of heaven, &c. Act. 7. 42. so giving them over from one evil to another, as he did also the Gentiles, Rom. 1. 24. 26. 28.

Annotations.

THy seed] that is, as the Chaldee saith, thy [unspec 1] Sons: the Greek saith, your seed. He respecteth chiefly the promise to Abraham, Gen. 12. 7. which he would perform, notwithstanding their unfaithfulness.

Verse 2. an Angel] in Greek my Angel: of [unspec 2] whom see Exodus 23. 20. 23. Though this is thought of some, to be meant of another Angel, see the notes on Exodus 32. 34. I will drive] The Greek expounds it, thou shalt drive. Canaanite] that is, as the Chaldee translateth, Canaanites, &c. see Gen. 10. 16. Unto the six nations here mentioned, the Greek addeth the Gergesite: to make up the number of Seven, as in Deut. 7. 1.

Verse 3. Unto a land] for explanation the Greek [unspec 3] addeth, And I will bring thee into a Land. milk] a figure of heavenly blessings: see the notes on Exodus 3. 8. I will not go] to wit, with a visible sign of my presence, as in the cloud: so the Chaldee translateth, I will not cause my presence, (or Majesty) to go up in the midst of thee. So after in verse 5. And now God had withdrawn the cloudy pillar (the sign of his gracious conduct) from them, as appeareth by verse 9. 10. So in the Targum (or Chaldee paraphrase) on Cant. 2. 17. the Hebrew Doctors say, The Sons of Israel made the golden calf, and the glorious cloud which overshadowed them, was taken away, and they remained uncovered, &c. stiff] or hard necked, that is, stubborn and disobedient: see Exod. 32. 9.

Vers. 4. evil word] that is, hard or heavy rydings. mourned] shown their mourning, by their habit, gesture, &c. as the words following manifest; and the force of the original word implieth, 2 Sam. 14. 2. Dan 10. 2. 3. The Greek translateth, they mourned in mourning weeds.

Verse 5. to the sons of Israel] the Hebrews (as R. Menachem on this place) do observe, that this manner of speech, was in the way of mercy; for 〈…〉 thereto he had called them THY PEOPLE (Exodus 32. 7.) and THE PEOPLE (Ex. 33. 1.) But now he calleth them by their beloved name, Sons of Israel. I will come up] to wit, if thou repent not; so it is a threatening of judgment, as the Gr. also translateth, Look that I bring not another plague upon you, and consume you. Or it may be Englished, If I should go up in the midst of thee I should consume thee, to wit, unless thou repent and walk better. thy ornament] that is, humble thyself, and show fruits of repentance. The Greek saith, now therefore put 〈◊〉 the garments of your glory, and your ornament. The Chaldee expounds it, the ornament of thy armor: so in v. 6. and I will know] God speaketh after the manner of men, who judge by the actions that appear; as in Gen. 18. 21. and 22. 12. for otherwise God knoweth all his works, from the beginning of the world, Act. 15. 18. The Greek interpreters understood it of God's making known to others, and manslateth, I will show what I will do unto thee.

Vers. 6. from the mount] that is, far from it, as [unspec 6] being unworthy to come near unto God, whose glory was yet upon the mount, which burned with fire, Deut 9. 15.

V. 7. a Tent] or, the Tent; not that which after was the place of public worship, for it was not yet [unspec 7] made (Exod. 36.) but either Moses own Tent (as the Greek translateth his Tent,) or some other for this special use. Tent of the congregation] which was the name of that glorious Tent which God commanded to be made; see Exod. 29. 4. The Gr. translateth it, the Tabernacle of testimony: the Chaldee. the Tabernacle of house of doctrine. This which should have been in the midst of the host, Num, 2 17. was now placed far out of it: signifying God's displeasure against, and departure from his people, Prov. 15. 29. According to which situation, are the complaints of holy men made to God, in their temptations, Psal. 10. 1. and 35. 22. and 38. 22. sought Jehovah] the Chaldee paraphraseth, that sought doctrine (or information) from the face of the Lord.

V. 8. and stood] to look and observe with reverence, [unspec 8] what signs of grace, Moses should have from the Lord, about this business in hand; for reconciling him unto his people. The Hebrews in their Targum on Solomon's song, apply hereunto that in Song. 3. 1. 2. 3. thus: When the people of the house of Israel saw that the cloud of glory was removed away, and the crown of holiness which had been given them at (mount) Sinai, was taken from them: then they remained dark as the night, and sought the crown of holiness which was taken from them, but found it not. The sons of Israel said one to another, let us rise, & go, and compass the Tent of the covenant, which Moses hath spread without the campe: and let us seek information from the face of the Lord, and the holy Majesty which is taken away from us, &c.

V. 9. he] that is, Jehovah spake (as in v. 11.) out of the cloudy pillar, w ^ch was a sign of favor, Ps. 99. 7. [unspec 9] V. 10. bowed] or worshipped; so with humility thanking [unspec 10] God for this token of his grace towards them.

V. 11. face unto face] familiarly, plainly, in his presence, and with lively voice, as he spake before unto [unspec 11] all the people from the mount, Exo. 20. which is said to be face to face, Deu. 5. 4. Howbeit, the Hebr. (as R. Menach. on this place,) observe a difference in the words, this here being Panim el panim; that in Deut. 5. 4. being Panim be panim, as implying a different manner of speaking to Moses, from that unto all Israel. A like phrase is of speaking mouth to mouth, Num. 12. 8. So this was a special privilege that Moses had, above other Prophets, Deut. 34. 10. who had dark visions. See this more fully opened on Num. 12. Joshua] in Gr. Jesus the son of Nave. youngman] so called in respect of his service, not of years: for he was now above 50. years old, as may be gathered by Josh. 24. 29. But because ministry & service is usually by the younger sort, all servants are called yongmen. See Gen. 14. 24. he] that is, Jesus (or Joshua) departednot. This sense the Greek plainly yieldeth; but the Hebr. is so understood by some, as if Jesus returned with Moses, and Jehovah departed not out of the Tent.

V. 12. whom] or, what thou wilt send, that is, what [unspec 12] sign of thy gracious presence, which hitherto hath been in the cloud conducting us, Exo. 13. 21. 22. The Gr. translateth, thou hast not manifested unto me, whom thou wilt send with me. See the notes on Exod. 32. 34. by name] that is, in special & particular manner; as the Greek translateth it, above all men. So after in ver. 17.

V. 13. thy ways] This sometime meaneth God's [unspec 13] own works, and administration, as Job. 40. 19. Ps. 77. 20. sometime those things which men are to do and walk in, as Exod. 18. 20. Ps. 25. 4. 5 The former sense seemeth here to be meant; the Chaldee. translateth, the way of thy goodness; and the Gr. thus, Shew thyself unto me; let me manifestly see thee, that I may find grace before thee: and that I may know, that this nation is thy people. consider] Hebr. see.

V. 14. my presence] or, my face, that is, a visible sign [unspec 14] of me present; which the Chaldee calleth Shekhinah, used for the divine presence or Majesty of God, and Christ dwelling with his people. The Greek translateth, myself will go before thee; and so the phrase is used in 2 Samuel 17. 11. that thy presence (or face) go to battle; that is, thou in thine own person. In Isaiah 63. 9. the Prophet mentioneth the Angel of God's presence (or face) which saved his people. And so some Hebrews have expounded this here, saying; The ground of this, My presence shall go, is as if he should say, the Angel the Redeemer, as it is written (in Isaiah 63.) And the Angel of his presence saved them. And (in Malachi. 3. 1.) the Angel of the Covenant whom ye delight in. And he is called the Face (or Presence,) because he is the Face of wrath to consume their enemies. And I will give thee rest, that thy people shall not be led, with the hard measure of judgment, but with the absolute measure of mercy; according to the meaning (of this word in Deuteronomy 25. 19.) when the Lord thy God hath given thee rest from all thine enemies. R. Monachem, on Exodus 33. give thee rest] to wit, from all thine enemies, as is explained in Deut. 12. 10. and so it implieth the subduing of them; as I have given thee rest from all thy enemies, 2 Samuel 7. 11. is expounded, subdued all thy enemies, 1 Chron. 17. 10.

Vers. 15. thy presence] or, thy face. The Greek [unspec 15] saith again, If thou thyself go not with us; and so it is explained by Moses, in verse 16. the Chaldee addeth, If thy divine-presence, (Shekhinah) go not with us, that miraculous works may be done for us. It implieth God's care and protection of his people by Christ (as is before noted,) who is the express-image of God's face (or person) Hebr. 1. 3. Compare Psal. 31. 21.

Verse 16. here] or, now; the Greek translateth, [unspec 61] shall it be known in deed, (or truly.) marvelously separated] severed and exempted to some marvelous and excellent use; the Gr. translateth, shall be made glorious, Compare Ex. 8. 22. Ps 4. 4. from all] or, above all, as the Gr. saith, above all nations. This Moses respecteth in Deut. 4. 7. for what nation is so great, who hath God so nigh unto them, &c.

V. 17. I know thee by name] the Gr. expoundeth it, [unspec 17] I know thee above all men. So in verse 12.

Vers. 18. thy glory] hereby he meant the face of [unspec 18] God, as after is explained in verse. 20. that is a plain and manifest knowledge of God, as men are plainly discerned one from another, by the face. The Hebrews unfold it thus, What was that which Moses our master sought to attain unto, when he said, I PRAY THEE SHEW ME THY GLORIE? He requested to know the truth of the being (or Essence) of the holy blessed (God,) until that he were known in his heart, like as a man is known, whose face is seen, and whose form is engraven in ones heart, so as that man is distinguished (or separated) in his knowledge from other men. So Moses requested, that the Essence of God, might be distinctly known in his heart, from the Essence of other things, so that he might know the truth of his Essence, as it is. But God answered him, that the knowledge of living man, who is compounded of body and soul, hath no ability to apprehend the truth of this thing, concerning his Creator. Maimonides, in Misneh, in Iesudei hatorah, c. 1. s. 10.

Ver. 19. my goodness] The Chaldee expounds it, [unspec 19] my glory, and the Greek, I will pass before thee with my glory. The goodness (or good things) or God, is that wherewith his people are satisfied, Ier. 31. 14. Psal. 65. 5. the name] Targum Yerushalmi addeth, the good name. This promise was fulfilled in Exod. 34. 6. The Hebrews explain it thus, I will proclaim before thee, my great name, which thou canst not see. R. Menachem, on Exod. 33. be gracious] or, have mercy on, as the Gr. translateth, which the Apostle followeth, Rom. 9. 15. be merciful] or, have compassion, commiseration. As this teacheth that God's grace, mercy, and compassion, is the cause of our happiness: so in that he doth this to whom he will, it showeth God's freedom in communicating his grace where he pleaseth, without wrong to any. So that which Moses asked for all the people, (v. 16.) God restraineth to his own will, according to his election of grace, excluding all others, and man's own will and works. Wherefore Paul citing this text, concludeth; So then, it is not in him that willeth, nor in him that runneth; but in God that showeth mercy, Rom. 9. 15. 16. The ancient Hebrews saw this grace of God, though now they be ignorant of it. For R. Menachem on this place, writeth, how God shown Moses at that time, his treasures; and he said, O Lord of the world, whose is that great treasure? He answered, who so hath good works, to him will I give his wages: and who so hath none, I will do, and give unto him freely: as it is written. I will be gracious, to whom I will be gracious. This exposition accordeth with Paul's, in Rom. 4. 4. 5. and 3. 24.

Ver. 20. my face] that is, see and know my glory as it is perfectly: by reason of sin, Rom. 3. 23. [unspec 20] and of the weakness of the flesh, which always feareth death, when God appeareth, as Deut. 5. 24. 25. Judge. 13. 22. Isaiah. 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortal hath put on immortality, we shall see God as he is, even face to face, 1 John. 3. 2. 1 Cor. 13. 12. So the Hebrews hence do observe, whiles men live, they are not counted-worthy; when they die they shall be counted worthy, to see the face of God: R. Elias in Reshith choc •• a • , fol. 41. 4. And R. Menachem here saith, after his death he should attain unto it; for it is treasured up for the just, against the time to come.

Vers. 22. clift] or, hole, cave: which is a place of [unspec 22] hiding for fear, as in Isaiah. 2. 21. Song 2. 14. The Rock on which God's people are set, is spiritually God himself in Christ, and faith in him, Psal. 18. 3. 32. Matth. 16. 18. cover] this sometime signifieth safe protection, Psal. 91. 4. sometime a covering with fear and affliction, Job 3. 23. Lam. 3. 43. Here it is meant in the first sense. my hand] or, my palm, the hollow of my hand, which also is sometime the instrument of help, (Psal. 91. 4. 12. and 119. 173.) sometime of affliction, Job 13. 21. and 33. 7. It may also mean my cloud: for as a cloud arose in the sight of Elias servant, like a man's hand, 1 King. 18. 44. so Elihu calleth the clouds, Cappajim, that is, hands, Job 36. 32. The Chaldee here translateth it my Word: (which is the title of Christ, John. 1. 1.) So in the verse following the Chaldee saith, And I will take away the word of my glory.

Vers. 23. back parts] or, after parts; the things behind [unspec 23] me. This may be understood of an imperfect image of the glory of God, such as man is able to behold in this life, where we see through a glass, darkly: opposed to the state which is to come, when we shall see face to face, or eye to eye, as 1 Cor. 13. • 2. Isaiah. 52. 8. And it is spoken of God, after the manner of men; for properly he (being a Spirit infinite and incomprehensible) hath neither face nor back-parts, nor any such thing, as is noted on Gen. 6. 6. Some refer this to the vision which Moses saw of Christ transfigured upon the mount, Matth. 17. 2. 3. where also a cloud over-shadowed the disciples, v. 4. If we apply it unto Christ, his back-parts may be understood of his afflictions and sufferings, which in this life, his people do see and are partakers of: as in the life to come, they shall behold his face, and partake of his glory, Matth. 10. 38. Phil. 3. 10. 13. 14. 1 John. 3. 2. Psal. 17. 15. The Hebrews say, God made known unto Moses, that which no man knew before him, nor shall know after him: that he apprehended in his knowledge, the truth of the Essence of God, distinctly from the essence of other things, as a man whose back parts are seen, and his whole body and raiment is attained unto in ones knowledge, from other bodies of men. Maimonides, in Iesudei hatorah, chap. 1. Sect. 10. It is a tradition of the Jews, that God now appeared like Sheliach tsibbur (the Messenger or Minister of the congregation,) clad with a robe. R. Menachem on Exod. 33. and so Maimonides in Iesudei hacorah, chap. 1. Sect. 9. saith, Moses saw him on the Sea, like a mighty warrior, and on Sinai, cladlike a Minister of the congregation. be seen] the Greek addeth, seen of thee: but it is more general, of no man, as in verse 20. And by seeing is not meant only with the outward eye, but with the heart or understanding, according to that phrase in Eccles. 1. 16. mine heart hath seen: because the mind of man cannot apprehend God, who is incomprehensible, Job 11. 7. 1 Tim. 6. 16. R. Menachem here saith; Observe how he saith not, My face thou shalt not see, but SHALL NOT BE SEENE, as if he should say, there is no power in any creature to comprehend it.

Annotations.

HEw thee] or, Hew unto thyself, whereas the [unspec 1] former tables were the work of God himself, Exod. 32. 16. See the notes on Exod. 31. 18. Here followeth the renewing of the covenant, between God and his people: rehearsed again in Deut. 10. 1. &c. and I] The Greek here addeth, and come thou up unto me into the mount, and I, &c. So Moses himself repeateth it, in Deut. 10. 1.

Vers. 2. present thyself] or, stand for me there, that is, wait till I come down, as verse. 5. and then [unspec 2] (as the Chaldee translateth) stand before me there. And this being to be done in the morning, it was a sign of mercy, Psal. 90. 14. and 30. 6. and 5. 4.

Vers. 3. before] the Greek translateth, near the mount, see Exod. 19. 12. 13. with the annotations. [unspec 3]

Vers. 5. descended] by a manifestation of his glorious presence. The Chaldee saith, was revealed, [unspec 5] See Exod. 19. 18. 〈◊〉 be proclaimed] that is, the Lord did proclaim; as he promised, Exod. 33. 19. Or it may be understood of Moses, and translated, he called on the name of Jehovah: for so the Hebrew phrase sometimes signifieth, as Gen. 12. 8.

Verse 6. passed by] that is, as the Chaldee translateth, [unspec 6] caused his Majesty (Shekhinah) to pass by. Whereupon the Hebrews, comparing this with Exod. 33. 19. 22. say, The Shekhinah (or divine-Majesty) called I, passed by. R. Menachem on Exod. 34. So they held this Shekhinah, to be one with the Father. See after on verse. 9. he proclaimed] that is, God proclaimed, Exod. 33. 19. But Targum Yerushalmi referreth it to Moses, saying; And the glory of the Majesty of the Lord passed before him, and Moses prayed and said, &c. Howbeit Moses him-self saith, the Lord spake these words, Numb. 14. 17. 18. And so other of the Hebrews understand it, as before, that Shekhinah (the Divine-presence) proclaimed these properties. R. Menachem. Jehovah, Jehovah, &c.] Here all God's goodness passed before Moses, and was proclaimed, according to the promise, Exod. 33. 19. the three first titles signifying God in his Essence or Being, distinguished in three persons, 1 John 5. 7. God] in Hebrew Ael, which signifieth Mighty: see Gen. 14. 18. pitiful] or, compassionate; of tender mercy. These next seven attributes, show God's affection toward repentant and believing sinners, 1 in pitying their misery; 2 showing favor and grace unto them, though unworthy; 3 long suffering their infirmities; 4 of much mercy and bounty, in doing them good; 5 of much truth, in fulfilling his promises unto them; 6 and extending the like mercy to their children, even to the thousand generation; 7 and forgiving their sins of all sorts: wherein the blessedness of man consisteth, Psalm. 32. 1. 2. Rom. 4. 6. 7. 8. long suffering] or, long 〈◊〉 he be angry: Hebrew, long of anger (or, of nostrith) mercy] or, bounteousnesse, kindness, which David six and twenty times in one Psalm, confesseth to endure forever, Psal. 136. Compare also Neh. 9. 17. Ion. 4. 2. Psal. 103. 7. 8. 9. &c.

Vers. 7. for thousands] that is, (as Tharg •• Yerushalmi [unspec 7] explaineth it) for a thousand generations: See Exod. 20. 6. The Greek translateth, and doing many unto thousands. not clearing clear] that is, 〈◊〉 will in no wise clear, (or acquit, hold innocent;) to wit, the guilty person, as the Greek version addeth; or (as the Chaldee saith) them that convert not. Also the Yerushalmi Targum expoundeth it, he will not clear sinners in the day of the great Judgment. The like defect is in Num. 14. 18. Nahum 1. 3. and in other like speeches, as Lev. 19. 18. which sometime the Scripture it self supplieth, as is noted on Gen. 4. 20. and 24. 33. And these two last attributes are in respect of God's dealing with the wicked; unto whom he imputeth no righteousness, for their good; but inflicteth punishment upon them and theirs, unto perdition. Yet this his justice upon the wicked, is a part of his goodness towards his people, as it is said, The just shall rejoice, when he seeth the vengeance: he shall wash his feet, in the blood of the wicked, Psalm. 58. 11. visiting] that is, punishing; see Exod. 20. 5. sons] to wit, of the wicked, or rebellious, as the Chaldee here addeth. And Targum Yerushalmi saith, remembering the sins of wicked fathers, upon the rebellious sons, unto the third generation, and unto the fourth generation.

Vers. 8. bowed himself] or, worshipped, fell prostrate: Targum Yerushalmi expoundeth it, he confessed [unspec 8] and lauded God. See the notes on Exod. 4. 31.

Vers. 9. now go] or, I pray thee go, to wit, with the signs of his presence, in the cloudy fiery pillar. [unspec 9] The Chaldee saith, Let the Majesty of the Lord go. By the Majesty (or Divine-presence) of the Lord, which the Hebrews call She • inah, we may well understand Christ: for the Hebrews usually distinguish this from God the Father; and say, there is no coming before the blessed and most high King, without Shekhinah. R. Menachem on Levite. 10. Our Savior more plainly saith, No man cometh unto the Father, but by me, John. 14. 6. Of him the ancient Jews seem to speak, under this name Shekhinah; though at this day they despise their salvation. See before, on Exod. 33. 14. 15. and 34. 6. and 14. 19. for it is] or, though it be a stiff necked people, yet pardon thou, &c. For in the time of favorable-acceptation, it was well with them; by Shekhinah (the Divine-majesty) that tooks pity upon them: saith R. Menachem. take us for inheritance] or, inherit (possess) thou us: which the Greek translateth, we shall be thine. This is the blessedness of a people, that God chooseth them to be his inheritance; as Psalm. 33. 12. Zach. 2. 12. and God doth inherit or possess, those whom he subdueth unto his obedience, and ruleth over them, Psal. 82. 2. Levite. 25. 46.

Vers. 10. he said] the Greek explaineth it, the [unspec 10] Lord said unto Moses. strike] that is, make, to wit, with thee, as the Greek explaineth it. marvels] in Greek, glorious things: and so the Evangelist useth the word, Luke 13. 17. the people rejoiced for all the glorious things that were done by Jesus: where the Syriac hath, marvelous things. So in Job 5. 9. Exod. 33. 16. This promise seemeth to concern the marvelous works, which God after did before all Israel, in the days of Joshua: as when the Sun and moon stood still in the midst of heaven, &c. Ios. 10. 12. 13. of which it is there said, Is not this written in the book of Iasher? which the Chaldee there expoundeth, the book of the Law: as being a thing whereof Moses here wrote. created] the Greek saith, done: and creating is the making or doing of a new marvelous and glorious thing: as Gen. 1. 1. Numb. 16. 30. a fearful thing] or, he is fearful, meaning God: but the Gr. expounds it, they are marvelous things. with thee] that is, as the Greek translateth, to thee; meaning all Israel; as the words following manifest; or, with thee, meaning Moses; that is, by thy hand; as Paul saith, not I, but the grace of God with me, 1 Cor. 15. 10.

Vers. 11. Observe thou] or, keep for thyself: for [unspec 11] thine own good. Amorite] that is, Amorites, &c. as the Chaldee translateth. See Gen. 10. 16. Exod. 23. 23. 28.

Verse 12. snare] or cause of thy ruin. See Exod. 23. 33. [unspec 12]

Vers. 13. pillars] or, standing images, statues: see [unspec 13] Exod. 23. 24. groves] which they used to consecrate to their gods, offering sacrifice under green trees, Deut. 12. 2. 2 King. 16. 4. So among other heathens, trees and groves were the Temples of their gods, saith Pliny hist. book 12. chap. 1. And in the Roman Laws of the 12 Tables, in the 2 law of Religion, it was commanded to have groves in the fields. For this cause, Israel is here bidden to cut them down, and in Deut. 12. 3. to burn them: and were also forbidden to plant any grove, or any tree near unto the altar of the Lord, Deut. 6. 21.

Vers. 14. other god] to the idols of the people's, as the [unspec 14] Chaldee expoundeth it.

Vers. 15. go a-whoring] that is, commit idola •• y, [unspec 15] which is spiritual whoredom, Ier. 3. 9. and so the Chaldee explaineth it here, to err after their errors: that is, their idols. he] that is, the inhabitant aforesaid; put for all and every of the inhabitants: therefore the Greek translateth, they call; and so after. Compare Num 25. 1. 2. Prov. 9. 13. 15.

Vers. 17. molten gods] or, gods of metal: Hebrew [unspec 17] of melting. So Levite. 19. 4. Exod. 20. 23.

Vers. 18. as I] or, which I commanded: but the [unspec 18] Hebrew asher, is put for caasher: as in Exodus 23. 15. and so the Greek translateth it here.

Abib] in Greek, the month of new fruits. See Exod. 13. 4.

Vers. 19. is mine] or, shall be mine: that is, sanctified [unspec 19] unto me: see Exodus 13. 2. 12. that which openeth] or, the first borne, as the Greek and Chaldee here translateth it. See Exod. 13. 12. 13. and 22. 29. 30.

Vers. 20. with a lamb] a living lamb, of the [unspec 20] sheep or goats, and no other beast; as is noted on Exod. 13. 13. and the lamb was to be given to the Priest, Num. 18. 8. 15. The Hebrews say, It might be redeemed with a lamb, whether male or female, unblemished or blemished, small or great, If a man have no lamb to redeem it with, he may redeem it with the value of it, and give the price to the Priest. The Law commandeth not a Lamb, to make it heavier upon him, but lighter. For if he have the firstling of an Ass, which is worth ten shekels, he may redeem it with a lamb worth a quarter of a shekel. But the price in money, is from three zuzims and upward: [that is, three quarters of a shekel; for one zoz is the fourth part of a shekel.] If the price be less then three zuzims, they redeem it not therewith: and a good eye (that is, a liberal person) giveth not less then a shekel. Maimonides in treat, of Firstfruits, Chap. 12. Sect. 10. &c. break the neck] the Chaldee saith, kill it. They might have no use or benefit of the Ass till it was redeemed. If he sold it before it was redeemed, the price was unlawful. If it died before it was redeemed, or if the neck was broken, it was buried. For it was unlawful to make benefit of it, even after the neck was broken, because it was not redeemed. Therefore if he redeemed it not, but gave the Ass it self to the Priest; it was unlawful for the Priest to put it to any service, until it was redeemed with a lamb. Maimonides ibidem, Chap. 12. Sect. 4. they shall not appear] or, my face shall not be seen: to wit, by any man: the Greek saith, thou shalt not appear. empty] without an oblation: see Exod. 23. 15.

Vers. 21. labor] or, serve: see the notes on Exodus [unspec 21] 20. 9. For this in Exod. 23. 12. is written, six days thou shalt do thy works.

Vers. 22. observe to thee] Hebr. do to thee: meaning [unspec 22] observe, or make holy, celebrate. According to this phrase, is, to do the Sabbath day, Exod. 31. 16. Deut. 5. 15. to dee the Passover, Deut. 16. 1. Matt. 26. 18. to do the feast of Boothes, Deut 16. 13. and the like. The Greek translateth, Thou shalt do (that is, observe) to me. of weeks] or, of sevens: a feast seven weeks after the Passover, called Pentecost, Lev. 23. 15. 16. Act. 2. 1. it was also called harvest, Exod. 23. 16. revolution] or, circumvolution, circuit; that is, the return; as the revolution of the year, 2 Chron. 24. 23. is explained to be the return of it, 1 King. 20. 26. when the old year endeth, and the new beginneth. This was in the seventh month, which we call September: see the notes on Exod. 23. 16.

Vers. 23. every male of thee] or, all thy male-kind: see Exod. 23. 17. Deut. 16. 16. [unspec 23]

Vers. 24. no man] to wit, of thy neighbors or [unspec 24] enemies round about thee, shall have the heart, to set upon thy coasts, when all the men are gathered before me.

Vers. 25. not slay] for sacrifice, as in Exodus 23. 18. see the notes there. sacrifice] in Greek, sacrifices: [unspec 25] meaning of the Passover, as after is explained. Hence the Hebrews gather their rite of purging Leven out of their houses, before the Passover: they expound it thus: Thou shalt not slay the Passover, whiles Leven yet remaineth. Now the killing of the Passover, is the fourteenth (of Abib) after midday. Maimonides treat, of Levened and Unlevenedbread, Chap. 2. Sect. 1. See more in the notes on Exod 12. verse. 15. and verse. 10.

Vers. 26. first] or, beginning of the fruits: see Ex. [unspec 26] 23. 19. a kid] in Greek, a lamb: in Chaldee, thou shalt not eat flesh with milk: and the Yerushalmi Targum addeth, not to boil nor to eat flesh and milk mixed together. See Exod. 23. 19.

Vers. 27. tenor] Hebrew, the mouth of these words: which the Chaldee expounds, the speech of these [unspec 27] words. have stricken] or, do strike, that is, make: for these precepts were both given before, and now repeated.

Vers. 28. he] that is, God wrote, verse. 1. [unspec 28] ten words] that is, ten commandments, which therefore we call of the Greek name, the Decalogue. Ten, is often used for many; as ten times, mean many times, Gen. 31. 7. Job 19. 3. ten men, Zach. 8. 23. and ten women, Lev. 26. 26. and ten thousands, Heb. 12. 22. that is, many: and as other numbers are made of ten, by reduplication; so all other writings of the Law and Prophets, depend upon these ten words: so by this number ten, God gave a perfect and complete Law. And Words, are used for whole sentences, or commandments: as Paul saith also, one word, Cal. 5. 14. when he rehearseth a commandment; and that is called the Word of God, in Mark 7. 13. which another calleth the Commandment of God, Matt. 15. 6. These ten words, were according to the first writing, and to the words which were spoken before, in the day of the Assembly, Deut. 10. 4.

Vers. 29. shone] which the Greek translateth, [unspec] was glorious, and so the Apostle allegeth it, in 2 Cor. 3. where, by glory, is meant, shining brightness, as in 1 Cor. 15. 41. there is one glory of the Sun, and another glory (that is, brightness) of the Moon, &c. and the Israelites could not behold the face of Moses, for the glory (that is, the brightness) of his countenance, 2 Cor. 3. 7. and the earth was lightened with the glory of the Angel, Rev. 18. 1. The Chaldee also translateth, Moses knew not that the brightness of the glory of his face was multiplied. The Latin version saith, Moses face was horned; mistaking the word: for of the Hebrew Karan, which is to shine, or cast forth glorious beams, the name Keren or Horne is derived: in which sense the Latin translated it here, and gave occasion unto the ignorant, to paint Moses face with two horns like an Ox, whereby this glorious mystery hath been obscured, and turned to a fable. For the glory of Moses face, signified the glory of the Law which he preached, 2 Cor. 3. 7. &c.

Vers. 30. feared] for Moses his ministration was [unspec] death and condemnation, 1 Cor. 3. 7. 9. (because the Law giveth knowledge of sin, and causeth wrath, Rom. 3. 20. and 4. 15.) and therefore the more bright and glorious that it is, the more terror it striketh in all men's hearts, there being a weakness and impossibility in all men, to do the same, Rom. 8. 3. For Aaron himself, and all the Rulers were afraid of Moses, as well as the other people: even as at the first giving of the Law, Moses himself, with all the people, were affrighted, and trembled, Exodus 19.

Vers. 33. and he put] or, and he had put a veil: [unspec 33] but the Greek translateth, And when he had ceased speaking unto them, he put a veil, &c. that is, after this first communing with them, when he knew the cause of their fear, he put on a veil (or covering:) which signified the obscurity of the Law; whose first, true, and proper meaning and end, could not easily be discerned: also the darkness that is in all men's hearts naturally, till God take away the veil and hardness that is upon them. For so the Apostle speaketh of a double veil, one outward in the Law, another inward in the heart, 2 Cor. 3. 13. 14. &c. And as without a veil the people could not hear Moses; so except the Law be veiled, and hath as it were a new face upon it, the natural man cannot endure the glory of it: so terrible it is to the conscience of sinners. R. Menachem here observeth how the former Ancients of Israel, at the reading of the Book of the Law, covered their faces, and said; he that heareth from the mouth of the reader, is as he that heareth from the mouth of Moses.

Vers. 34. took off the veil] whereof there was no [unspec] use in the sight of God; who doth not only know himself the use and end of his Law; but showeth the same also to others; which was likewise here figured; for when men shall be turned to the Lord, the veil shall be taken away, 2 Cor. 3. 16.

Vers. 35. put the veil again on] hereby signifying [unspec] the continual glory of his ministry, and infirmity of the people; till both of them be done a way. Which is accomplished by the Gospel, the ministration of the Spirit, and of righteousness, which exceeds in glory, so that Moses ministry hath no glory in this respect: for Christ taketh away the veil, so that we may both steadfastly look to the end of the Law, which is abolished; and all of us with unveiled face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 1 Cor. 5. 8. 18.

Annotations.

〈 in non-Latin alphabet 〉

HEre beginneth the 22 Section of the Law. See Gen. 6. 9. and 28. 10.

Vers. 2. holiness] that is, a day of holiness: or, an [unspec 2] holy day: and sign of holiness from the Lord: See Exod. 31. 13. 14 &c. of sabbathisme] that is, of rest: see Exod. 16. 23. and 31. 15. any work] to wit, of his own works, ways, or words, Ex. 20. 9. Isaiah 58. 13. to except the works commanded of God, as circumcision, offering of sacrifice, and the like, John. 7 22. 23. Matth. 12. 5. and works of necessity, and of mercy towards man or beast, Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. &c.

Vers. 3. kindle no fire] either for to do work with; or, to dress meat (for that was unlawful [unspec 3] on the Sabbath, though lawful on other feast days, Exod. 12. 16.) or, for to punish malefactors: as the Hebrew Doctors say, Punishments may not be inflicted on the Sabbath: though it be commanded to punish malefactors, yet may it not be done on the Sabbath. As when one is condemned by the Judges to stripes, or unto death, he may not be beaten or put to death on the Sabbath: for it is written, Ye shall kindle no fire, &c. this is a warning to the Judges, that they burn not on the Sabbath, him that is condemned to be burnt; and the like is for other punishments. Maimonides treat. of the Sabbath, Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath, Ibidem, Chap. 23. Sect. 14.

Vers. 5. an offering] or, an heave offering: in Greek and Chaldee, a separation; a gift separated unto [unspec 5] God, from their other goods. See the notes on Exod. 25. 2

Vers. 6. blew] in Greek, hyacinth: see Ex. 25. 4. [unspec 6]

Vers. 7. Shittim] in Greek, incorruptible wood: [unspec 7] see Exod. 25. 5.

Vers. 8. oil] of the olive: see Exod. 27. 20. anointing] or, oil of unction: whereof see Eoxd. 30. [unspec 8] 23. &c. incense of sweet spices] in Greek, composition of incense: see Exod. 30. 54. &c.

Vers. 9. filling] to be set in golden ouches; Hebr. [unspec 9] stones of fillings: see Exod. 25. 7. and 28. 17. 20.

Vers. 11. Tabernacle] or, Habitacle: whereof see [unspec 11] Exod. 26. bars] or, bar; meaning all and everyone. See the notes on Exod. 32. 19. So in Exodus 39. 33.

Vers. 12. Ark] or Coffer, wherein the Tables of [unspec] the Law were put: see Exod. 25. 10. In Greek, the Ark of the testimony. of the covering] the veil that hid the most holy place; whereof see Exod. 26. 31. &c. So after in Exod. 39. 34. The Greek translateth it only, the veil.

Vers. 13. Table] described in Exod. 25. 23. &c. [unspec] Shew bread] in Greek, bread of proposition. See Exod. 25. 30.

Vers. 14. for the Light] or, Candlestick of light; [unspec] that is, the shining Candlestick, whose lamps gave light always. So, stars of light, Psal. 148. 3. that is, shining stars.

Vers. 15. Altar] the golden altar: whereof see Exod. 30. 1. &c. hanging-veil] see Exod. 26. 36.

Vers. 16. Altar] the brazen altar; whereof see Exod. 27. 1. &c. the foot] or, the Base: see Exodus 30. 18.

Vers. 17. tapestry-hangings] see Ex. 27. 9. &c.

Vers. 19. of ministry] or, of service: see Exodus 31. 10. for Aaron] described in Exod. 28. This was the sum of Moses Sermon to the people at this assembly: wherein he taught them both what gifts to bring, and what holy things were to be made for the service of God; as he had been before commanded, Exod. 25. &c.

Vers. 21. stirred] or, lifted him up, to do it cheerfully; and so made him willing, as the Chaldee • translateth it.

Vers. 22. bracelets] or, chains, or hooks; the Greek translateth, seals. Compare this with their fact before, in Exod. 32. where they gave their Jewels to make an Idol. offered] Hebrew, waved because they were heaved up and waved, when they were given to the Lord; and is therefore called a wave offering, Exod. 38. 24.

Vers. 24. was found] If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.

Vers. 25. did spin] of the virtuous woman it is said, She lareth her hands to the spindle, and her hands hold the distaff, Prov. 31. 19. So for the building of God's spiritual Tabernacle, there were women that labored in the Gospel, Phil. 4. 3. that labored much in the Lord, Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove, 2 King. 2 • . 7

Vers. 29. willing offering] or, voluntary gift. So ought all things that we give unto God, or for his sake, be freely given, as every man purposeth in his heart; not of grief, or of necessity; for God leveth a cheerful giver, 2 Cor. 9. 7. Compare herewith, the offerings of David, and the Princes and people of Israel, towards the building of God's Temple, which caused great joy in men, and thanks unto God, 1 Chron. 29. 3. 6. 9. 10. &c.

Vers. 30. Bezaleel] of whom see Exod. 31. 2. &c. He was for Moses Tabernacle, as Hiram for Solomon's [unspec 30] Temple, 1 King. 7. 13. 14. as Paul and the other Apostles for the Temple of Christ's Church, 1. Cor. 3. 10. But the Tabernacle of Christ's natural body, was greater and more perfect; not made with hands, that is, not of this building. Heb. 9. 11. and 10. 20. the Workmaster thereof, was the holy Ghost himself, Luke 1. 34. 35.

Vers. 31. Spirit of God] in Greek, a divine Spirit [unspec 31] of wisdom. See Exod. 31. 3.

Vers. 34. Aholiab] in Greek, Eliab. See Exodus 31. 6. [unspec 34]

Vers. 35. cunning-workman] who wrought both sides alike: whereas the embroiderer wrought curiously [unspec 35] but the one side: see the notes on Exod. 26. 1. of the weaver] which the Chaldee expoundeth weaving: understanding by the weaver, the weavers work: as elsewhere the Scripture useth Spirits for the gifts of the Spirit, 1 Cor. 14. 12. 32. that devise] in Chaldee, that teach cunning (or artificial) works. By these were figured the varieties of graces, which were abundantly to be seen in the first building of Christ, Church, after that men had received the Spirit of God, by the preaching of the Gospel from the mouths of the master workmen, the Apostles, 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6.

Annotations.

THen did] or, Then made Bezaleel, &c. that is, began [unspec 1] to do, or to work. Some refer this to the end of the former Chapter, and translate, And Bezaleel shall do, &c. which interpretation the Hebrew well beareth. But the Greek translateth, And Beseleel did.

Vers. 2. And Moses] or, For Moses had called, As they had gifts of wisdom from God, so were they also to have a calling unto the work: as Aaron had unto the priesthood, Lev. 8. Heb. 54.

Vers. 3. they took from before Moses] so the Chaldee also translates it: the Greek, they received of Moses. every morning] Hebr. in the morning in the morning. So in v. 4. man man, that is, every man. This noteth their zeal and diligence: for so the morning often signifieth, Psal. 5. 4. and 101. 8. Isaiah 50. 4. Ier. 21. 12.

Vers. 4. wise] that is, skillful men. In this sense Paul useth the word wise, in 1 Cor. 3. 10. from his work] or, as the Greek translateth, according to his work, for so the Hebrew phrase sometime signifieth, as in Ezek. 7. 27.

Vers. 6. a voice] that is, a proclamation: the Chaldee saith, a crier; and the Greek, he cried (or proclaimed.) make anymore work] that is, make ready anymore stuff to work with. So in the verse following.

Vers. 7. the work] that is, the stuff for the work: as verse. 6. to be overplus] or, to remain over: that is, too much. Thus the people shown their ready obedience unto that part of the Law, which consisted in outward ordinances of service, and for the making of a worldly Sanctuary, (as the Apostle calleth it, Heb. 9. 1.) whereas in the former Law, which God had himself spoken from heaven they had shown their headstrong disobedience. Exodus 32.

Vers. 8. the Tabernacle] or Habitacle: see the notes on Exod. 26. 1. &c. This is first made (though in the commanding of these things, the Ark, Table, and Candlestick were first mentioned, Exod. 25) because it was to receive and contain those holy things, which might not stand without their Te 〈…〉 or Habitation, 1 Chron. 15. 1. and 16. 1.

Vers. 9. cubits] or by the cubit, which is a foot and an half; see Exod. 26. 2.

Vers. 10 to another] Hebr. to one, meaning to the fellow of i • , called the sister, in Exod. 26. 3.

Vers. 11. edge] Hebr. lip, so Exod. 26. 4.

Vers. 12. being one right-over] or or receiving one to another: the Greek hath, opposite one to another: see Exod. 26. 5.

Vers 17. one curtain] the word one (supplied also in the Greek) is expressed in Exod. 26. 10.

Vers. 18. for to be] or, that it might be: the Greek saith, and it was one. See Exod. 26. 11.

Vers. 20. boards] in Greek, the pillars of the Tabonacle. See Exod. 26. 15. &c.

Vers. 27. Seaward] the Greek interpreteth, the part toward the Sea, that is, as the Chaldee translateth, the West: so Exod. 26. 22.

Vers. 29. equally joined] or, joined-as-two-tw 〈…〉 see Exod. 26. 24.

Vers. 30. under one] or under every board; which the Greek explaineth thus, two sockets for one pil • , and two sockets for another pillar; and so the Hebre • was, in Exod. 26. 25.

Vers. 32. of the Tabernacle] in Exod. 26. 27. it is of the side of the Tabernacle; and so the Greek h •• saith, of the backside of the Tabernacle.

Vers. 35. cunning workman] in Greek, wovenworke. It meaneth woven both sides alike, see Exod. [unspec 35] 26. 31.

Vers. 37. embroiderer] or, weaver with tinsel work. [unspec 37] See Exod. 26. 36.

Vers. 38. their chapiters] Hebr. their heads, or tops. [unspec 38] In Exod. 26. 37. it was commanded to overlay them, having spoken of the pillars. fillets] or, hoops, see Exod. 27. 10.

Annotations.

ARKE] or, Coffer: whereof see Exodus [unspec 1] 25. 10. &c.

Vers. 6. Covering-mercy-seat] or, Propitiatorie. [unspec 6] See Exod. 25. 17. &c.

Vers. 8. on the end] or, out of the end. So after. [unspec 8] [unspec 9]

Vers. 9. stretched] Hebrew were stretching, (or spreading,) So Exod. 25. 20.

Vers. 16. dishes] or, chargers: see the notes on [unspec 16] Exod. 25. 29.

Vers. 17. beaten work] out of one whole piece. [unspec 17] See Exod. 25. 31. &c.

Vers. 21. that came out of it] namely, of the Candlestick, [unspec 21] as Exod. 25. 35.

Vers. 25. of incense] or, of perfume. See the notes [unspec 25] on Exod. 30. 1. &c.

Vers. 26. roof] or, top, Exod. 30. 3. [unspec 26] [unspec 29]

Vers. 29. holy anointing] Hebrew unction of holiness. See Exod. 30. 25. incense] in Greek, the composition: see Exod. 30. 34. &c. The recording of these particulars by Moses, as in an Inventorie; is to show both the care which they had to make all things according to the pattern & precepts given on the mount, Ex. 25. 10.—40. and how God esteemed the obedience of his servants, in that he causeth their works to be particularly written in his Register. But chiefly to set forth the beauty of God's Sanctuary, and furniture thereof, which is worthy all serious consideration, not so much for the outward work, as for the heavenly mysteries of the same, Psal. 8 • . Heb. 9.

Annotations.

ALtar] whereof see Exod. 27. 1. &c. four-square,] [unspec 1] the Greek explaineth it, the altar was foursquare. So Exod. 27. 1. Ezek. 43. 16.

Vers. 8. Laver] see the notes on Exod. 30. 18. &c. [unspec 8] assembling-by-troops,] or, warring, to wit, the Lord's spiritual warfare and service: as the Chaldee translateth, which came to pray; and the Gr. which fasted: and Targum Yerushalmi; which were humbled. The same word is used again in 1 Sam. 2. 22. of women that assembled-by-troops at the door of the Tabernacle: that is, came to pray, as the Chaldee there also saith. So Anna in the Temple served God with fastings and prayers night and day, Luk. 2. 37. and Paul speaketh of the desolate widow, that trusteth in God, and continueth in supplications and prayers night and day, 1 Tim. 5. 5. Accordingly Moses speaketh of the Levites that entered in to war the warfare, (that is, to perform the service,) and to do the work in the Tabernacle, Num. 4. 23. And Paul saith to Timothy, that thou by them mightest war a good war-fare, 1 Tim. 1. 18. so that this phrase is usual, to signify the service of God. Now of the brazen looking-glasses of these religious women, was the Laver made: who gave the instruments whereby they dressed their bodies, to make the instrument whereby through faith they might sanctify their souls. See before, on Exod. 30. 18. 19.

Vers. 9. Court] whereof, see Exod. 27. 9. [unspec 9] [unspec 12]

Vers. 12. sea] that is, the west, as the Chaldee exponndeth it, see Gen. 12. 8.

Vers. 14. the side] that is, the one side; to wit, of the [unspec 14] Court gate, as after the text showeth. See Ex. 27. 14.

Vers. 17. chapiters] or heads, tops: so after, in verse [unspec 17] 19. 28. filleted] or, hooped.

Vers. 18. hanging-veil] of it, see Exod. 27. 16. [unspec 18] [unspec 20]

Vers. 20. pins] or nails, stakes: see Exod. 27. 19.

Here beginneth the 23. Section of the Law, see Gen. 6. 9. and 28. 10.

Vers. 21. counted things] that is, the sum and particulars of the things about the making of the [unspec 21] Tabernacle; which the Greek translateth the constitution, (or, construction) of the Tabernacle. the mouth] that is, the word as the Chaldee expoundeth it, or commandment. Ithamar] under his hand, the Levites of Merari, had charge of the boards, bars, pillars, sockets, pins, cords, &c. about the Tabernacle and Court thereof, Num, 4. 29. 33.

Vers. 24. occupied] Hebr. made, in Greek, wrought. offering] Heb. wave-offering; as the offering of it, is [unspec 24] also called waving, Exodus 35. 22. It was likewise called an heave-offering, Exodus 25. 2. what these two motions meant, see the notes on Exod. 29. 24. 27. talents] every talent was 120. pound weight; for a talent weighed three thousand shekels, and every shekel 320. grains of Barley; see the notes on Gen. 20. 16. and Exod. 25. 39. This is confirmed by the sum here following, in verse 25. 26. for 603550. men, paying everyone half a shekel, it amounted to 100. talents, and 1775. shekels.

Vers. 26. Bekah] this, in the next words, is expounded [unspec 26] to be half a shekel; see the notes on Gen. 24. 22. The Greek translateth it, a drachme (or dram,) as a shekel is sometime turned in Greek didrachme, a double dram, see Gen. 20 16. a poll] Hebrew a skul, which the Greek translateth head, used for the person or whole man. So in Ex. 16. 16. old] Hebrew, son of 20, years; see the notes on Genesis 5. 32.

Annotations.

OF ministry] whereof see Exod. 31. 10. of holiness] that is, the holy garments, specified in [unspec 1] Exodus 28.

V. 2. Ephod] described in Exod. 28. 6. &c.

V. 3. beat-thin] or, spread abroad. wiers] or [unspec 2] [unspec 3] threads, of those plates. in the blew] or, in the midst of (w ^ch the Gr. translateth with) the blew, &c. For the gold thread, was twisted with the blew, & with every of the other colors, as is noted on Exodus 28. 6.

Vers. 6. Beryl] see Exod. 28. 9. [unspec 6] [unspec 8] [unspec 10] [unspec 22]

Ver. 8. Brestplate] whereof see Exod. 28. 15. &c.

V. 10. Smaragd] or, Emeraud: see Exod. 28. 17.

Vers. 22. woven work] Hebrew, work of the weaver: see Exod. 28. 31. &c.

Ver. 24. twisted] or twined: the Greek addeth, [unspec 24] and bysse (that is, fine linen) twined. See the notes on Exod. 28. 33.

Vers. 27. coats] whereof see Exod. 28. 40. [unspec 27] [unspec 28]

Ver. 28. goodly ornaments] this words is sometime used for the Bonnets themselves, as in Ezek. 44. 18.

Vers. 30. crown of holiness] that is, holy crown, or [unspec 30] separation, as both the Hebrew and Greek signifieth: see Exod 29. 6. and 28. 36.

Vers. 32. so did they] this hath respect unto the [unspec 32] charge before given, Ex. 25. 40. and for this cause, the particulars have been repeated by Moses, that all might see the care which he and the workmen had, to make all things both for matter and form, according to the pattern and commandment given of God. Such faithfulness also was in Christ, Heb. 3. 2. and ought to be in all Christians, concerning God's heavenly ordinances in his Church, whereof these things were a pattern and shadow, Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21.

Vers. 33. bars] or, bar; an in Exod. • 5. 11.

Vers. 37. to be set in order] Hebr. lamps of ordering, [unspec 33] [unspec 37] or, of disposition, which the Priest were to trim every day: see the notes on Exod. 27. 21. the Greek translateth, lamps of burning.

Vers. 38. of sweet spices] in Greek, of composition, that is, the compounded incense. [unspec 38]

Ver. 42. all the work] or, all the service; which the Gr. calleth Preparation, or Furniture. [unspec 42]

V. 43 saw] or, viewed, as he that was charged with [unspec 43] the oversight of this whole work, Exodus 25. 40. the work] in Gr. works. blessed them] that is, as God's public minister, pronounced a blessing from the Lord, upon these workmen; see Gen. 14. 19. Herein Moses was a figure of Christ, who will bless them that faithfully observe the Commandments of God, 2 Tim. 4. 7. 8. for, who so is a doer of the work, this man shall be blessed in his deed, I am. 1. 25. Hereupon the Hebr. say, Work is a great thing: for Shekhinah (that is, the Divine presence or Majesty of God in Christ) dwelled not in Israel, until they had done the work; as it is written (in Exod. 39. 43. AND MOSES SAW ALL THE WORKE, &c. AND MOSES BLESSED THEM. And how did he bless them? He said unto them, The Lord vouchsafe that the Divine-presence (Shekhinah) may dwell in the work of your hands. And so it came to pass: as it is said (in Exod. 40. 34.) And the cloud covered the Tent. &c. and the glory of the Lord filled the Tabernacle. R. Elias, in Reshith chocmah, fol 420. a.

Annotations.

IN the day] to wit, the first day: so the Greek explains [unspec 1] it, In the first day of the first month, in the new Moon. Among the Jews, the months of the year, were the months of the Moon: as their years were the years of the Sun: Maimonides in treat. of Sanctifying the new Moon, chap. 1. And all new Moons (or first days of the Moneths) were solemn feasts unto Israel, Num. 28. 11. 14. Psalm. 81. 3. This (which was the first month of the second year, after their coming out of Egypt) was solemnized the first day, by the rearing up of the Tabernacle, here described; which being done, the Princes of Israel, brought offerings of wagons and oxen for the service of the Tabernacle; and other offerings for the dedicating of the Altar, which solemnity dured twelve days, Num. 7. On the fourteenth day of this month, the Israelites kept the feast of the Passover in the wilderness, Num. 9. 1. 2. 3. The new Moon following, which was on the first day of the second month, the Israelites were numbered, and their Tents set in order four-square, round about the Tabemacle, Num. 1. 1. 2. &c. and 2. 2. 3. &c. and all unclean persons, were put out of the Campe, Numb. 5. 2. 3. 4. On the twentieth day of that month, the Cloud rethe Tabernacle now reared up, was then taken down again, and the Israelites took their journeys out of the wilderness of Sinai, Num. 10. 11. In the mean space, God by voice out of the most holy of the tabernacle, taught Moses and Israel all those laws, for sacrificing, cleansing, and other religious duties, w ^ch are written in the whole book of Leviticus, and the nine first Chapters of Numbbers, Lev. 1. 1. &c. Num. 1. 1. &c. of the Congregation] or, of the meeting: where-God met w ^th his people, Ex. 25. 22. & 30. 36. Elsewhere it is named the Tent of the testimony (or Tabernacle of witness) Num. 9. 15. & 17. 7. 8. so in the New Testament, Act. 7. 44 Rev. 15. 5. because the Tables of Testimony were kept in the Ark therein, Exod. 25. 16. and so the Greek translateth it in this place.

Ver. 3. cover the Ark,] that is, hide it from the [unspec 3] eyes of men, by hanging the veil before it: which parted the most holy place from the holy. Hereupon it is called the covering veil, Numb. 4. 5. The mystery of this veil is noted on Ex. 26. 33.

V. 4. the order] or the disposition thereof, that is, the shewbread; which was weekly to be set in two rows [unspec 4] upon it: see Ex. 25. 30. The Gr. translateth, shalt propose the proposition, meaning the bread of propositiō or show-bread; so called in Matt. 12. 4. cause to ascend] that is, to burn; or shalt light: see Exodus 25. 37. and 27. 20.

V. 5. set] Heb. shalt give, which is used for setting, [unspec 5] placing, disposing, &c. often in this chapter, and else-where: see Gen. 1. 17. hanging-veil] or coveringveil: which hindered the people from entering or seeing into the holy place; see Exod. 26. 36.

Ver. 6. Tabernacle of the Tent] so called because the [unspec 6] Tabernacle was overspread, and covered with the Tent, as v. 19. and Ex. 26. 7. and so it was an overspread and covered Tabernacle, signifying God's Church, by his providence covered & protected. A like phrase is in Rev. 15. 5. the Temple of the tent of the testimony in heaven was opened. For Moses Tabernacle is also called a Temple (or Palace.) as 1 Sam. 1. 9. and 3. 3. Psal. 27. 4. and 138. 2.

V. 7. there] that is, therein, as the Gr. translateth [unspec 7] in it; so v. 30. See Exod. 30. 18.

V. 8. hanging veil] or, covering: see Ex. 27. 16. [unspec 8]

V. 9. oil] whereof see Ex. 30. 23. &c. Levite. 8. 10. Num. 7. 1. holy] Hebr. holiness. [unspec 9]

V. 10.