Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

SOlemne feasts] The Hebrew M • gned, is generally a set-time, or season, Gen. 1. 14. 1 Sam. 13. 8. but applied here and often, to the solemn feasts in Israel, which were appointed of God, at their settimes [unspec 2] in the year. The Greek here and in many other places translateth it, Heorte, a Feast: sometime Paneguris, a General-assembly, both which words Paul useth in Col. 2. 26. Heb. 12. 23. The Lord having given laws before concerning the sanctity of his Church; doth now give order for the times and manner of public professing and exercising holy duties, appertaining to sanctification: & of showing thankfulness & joy, for former benefits; with expectatiō of greater to come by Christ. shall proclaim] or, shall call. convocations of holiness] that is, holy convocations, or meetings: to bo • sed for nourishment of faith and godliness: all which now have their accomplishment in Christ, Col. 2. 16. 17.

V. 3. shall work be done] in Gr • hou shalt do 〈◊〉 that is, all thy works that thou hest to do, as Ex▪ 20▪ 9▪ of Sabbatism] that is, of resting: in Gr. a rest, see the notes on Ex. 16. 23. Thus the weekly Sabb • th 〈◊〉 are the first of the Lord's solemn feasts; and called his holy days, which should be of us, called a delight and honorable, Isaiah 58. 13. See Exod▪ 20 8. 9. 10. any work] for other feasts the prohibitio 〈…〉 any servile work, ver. 7. 8. 21. 25. 35. 36. But for the Sabbach day, and the day of Atonement, v. 28. 30. he for biddeth all manner of work: the rest was to be greater; for on other feast days, they might do such work as pertained to the dressing 〈◊〉 meat and drink, Exod. 12. 16. but • n the Sabb ••• , and day of Atonement, they might not do any such, Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrews say, The ceasing from work on the seve • e day, is commanded, Exod. 34. 21. and who so doth 〈◊〉 therein, disanulleth a commandment, and trans 〈…〉 seth against a prohibition, Exod. 20. 10. And if 〈…〉 work willingly & presumptuously, he is guilty of 〈◊〉 off: and if there be witnesses and proof of it, he is to •• stoned. And if he do it ignorantly, he is bound to bring the Sin-offering appointed (of God Lev. 4. Mai •••• 1. treat. of the Sabbath. c. 1. s. 1. to I • hovah] • o his honor, and service: not to any work, w 〈…〉 pleasure of our own, Isaiah 58. 13. Therefore also moe sacrifices were to be offe • ed on the Sabbath, then on other days, Num. 28. 3. 9. 10. The Cha • dee translateth, before the Lord. your dwellings the other feasts were especially to be kept before the Sanctuary of the Lord, whither all the men of Israel, were to assemble, Ex. 23. 14. 17. Deut. 16. 〈◊〉 ▪ 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt, in the Synagogue 〈…〉 in every city, Act. 15. 21.

V. 4. convocations of holiness] the Gr. translateth, Feasts to the Lord, called holy, that is, holy by calling orproclamation. Hereupon the Hebr. say, As we are commanded in honor the Sabbath, and delight 〈◊〉 so all good days, [that is, festivities,] as it is 〈◊〉 (in Isaiah 58. 13.) THE HOLIE (day) OF THE LORD, HONORABLE: and of all good d 〈…〉 is said, a CONVOCATION OF HOLINES. Maimonides tom. 1. in Iem. to • . ch. 6. sect. 16.

V. 5. first month] called Abib, and Nisan, which was made the first, upon their coming out of Egypt: see Exod. 12 2. and 13. 3. 4. So in Ta • g • m lonathan it is here said, In the month of N 〈…〉 , 〈◊〉 the 14. day, &c. the two evenings] that is, in the afternoon: as is opened on Exod. 72. 6. So all the forenoon of the fourteenth day of Abib (the day wherein they killed the Paschal lambes,) was 〈…〉 full to work in: at noon they left off, and beg •• their rest. The Hebrew canons say, It is 〈…〉 full to do work on the evenings of the festival days from the (time of the) evening sacrifice and 〈◊〉 even as on the evenings of the Sabbaths, And 〈◊〉 so doth work in them shall never see a sign of 〈◊〉 sing. And he is to be re •• ked, • nd m •• e to 〈◊〉 by force: though he is not for it to be 〈◊〉 ▪ 〈◊〉 excommunicated: except in the evening 〈…〉 over, after mid-day, for who so d • th work 〈…〉 ter mid-day, is to be sco • rged, or excomm 〈…〉 ( • ith the Ni • d • i,) if he be not scourged. For the fourteenth day of Nisan (or A • i • ▪) is not like the other e 〈…〉 of festival days: because in it, are the feast, and the killing of the sacrifice. In the 14, of Nisan, it is 〈◊〉 unlawful to do work, save after the midst of the day, and forward; for that is the time of killing (the sacrifice.) M • im • ny in Iom tob. chap. 8. sect. 17. 18. the Passover] Targum Jonathan explaineth it, the time of killing the Passover to the name of the Lord. The Passover was a yearly feast in remembrance of their deliverance out of Egypt, when God passed over the houses of Israel, and killed not their first borne: see Exod. 12. It figured our redemption by Christ, who is our Passover (or Paschal lamb) sacrificed for us: in remembrance whereof we are commanded also spiritually, to keep the feast, with the unleavened-cakes of sincerity and truth, 1 Cor. 5. 7. 8.

Vers. 6. of unleavened-cakes] a feast adjoined to the Passover, Exod. 12. 15. and 13. 6. the rites [unspec 6] hereof are opened there: the sacrifices peculiar to this feast, are set down in Num. 28. 19.—25. The signification was to teach us holiness of life, from the time of our redemption, unto the end of our days; which seven days mystically figured; as is shown on Exod. 12. 15. Chazkuni (on Levite. 23.) saith; The evening of the first good day, and that might, is called the Passover; according as they employ themselves about the oblation which is called the Passover. But the residue of the feast, from the first night and forw • rd, is called the feast of unleavened cakes.

Verse 7. servile work] Hebr. work of service, or of se • vileness: or laborious, as ploughing, sowing, [unspec 7] weaving, or any the like: but work about meat or drink which they should use the same day, might be done, Exod. 12. 16. And the like law was for all other festival days, verse. 8. 21. 25. 35. 36. save on atonement day, verse. 28. then, no work might be done. So besides the Sabbath, which was every seventh day, there were seven holy days in the year; in six whereof, they might do no servile work, and in the seventh, no work at all. Those six were, the first and the seventh of the feast of unleavened cakes; the day of Pentecost, or of first fruits, verse 17. 21. the first day of the seventh month, which was the feast of Blowing trumpets, verse 24. 25. and the first and eight day, of the feast of Boothes, verse 35. 36. The seventh was Atonement (or expiation) day; wherein they might do no work at all, verse 28. Ofthese, the Hebrews give these rules. The six days wherein the Scripture forbiddeth work, which are the first and seventh of the Pass • over; the first and eight of the feast of Bo • thes; the day of the feast of Weekes (or Pentecost,) and the first day of the seventh month: are called good days: and the kesting is alike in them all; for it is unlawful to do 〈◊〉 servile work in them, save the work which is needful about food, Exod. 12. 16. Who so resteth from servile work in them, observeth a commandment; and who so doth in any of them, work which is not necessary for food, as if he build up, or pull down, or weave, or the like; he breaketh a commandment, and transgresseth against this prohibition. YE SHALL NOT DOE A •• SERVILE WORKE: and if he do, and there be witnesses and evident proof, he is by the law, to be beaten. [But for working on the Sabbath, he is to be stoned to death, Num. 15. 32. 35.] All work needful about meat is lawful; as killing (of beasts) and baking (of bread,) and kneading (of dough,) and the like. But such works as may be done in the evening of a feast day, they do not on the feast day: as they may not reap, nor thresh, nor winnow, nor grind the corn, or the like. For all these and such like may be done on the evening of the feast, and there is thereby no corruption, or minishing (of the taste▪) But they knead, and bake, and kill, and boil (or roast) on the feast day; because if they do these on the evening, there is thereby corruption, or minishing of the taste. For warm bread, or meat boiled this day, is not like the bread that was baked, or the meat that was boiled yesterday; nor the meat slain today, like that which was slain yesterday; and so all the like unto these. They may not bake, or dress on a feast day, that which they will eat on the common working day: no work is permitted, which is needful about meats, save about those which are to be used on the feast day. If he have made it to eat on the feast day, and there remain some; he may eat that which is left, on the working day. Bathing and anointing, are contained under the general of meat and drink, and may be done on the feast day. Maimonides in Iom to • . chap. 1. sect. 1. &c.

Vers. 8. a Fire offering] that is, burnt-offerings, as the [unspec 8] Greek translateth, and so Moses explaineth it in Numb. 28. 19. though it implieth also other sacrifices offered up in fire to the Lord. • argum Jonathan expoundeth it, an oblation to the name of the Lord. seven days] all the days of the feast, seem to be called generally convocations of holiness, verse 2. and in every of them, an extraordinary number of sacrifices were to be offered, Numb. 28. 24. and 29. 17. 20. 23. 26. &c. though the first and last were the great days of the feast, in which they might do no servile work. Of these other days, the Hebrews say; The days which are between the first and the seventh of the Passover, and the first and the eight of the feast of boothes; are called the profane (or common working) days of the solemn-feast, and they are called the Solemn-feast. And although it is not said of any of them, it shall be a Sabbatism; yet for as much as it is called a convocation of holiness, and it is the time of feasting in the sanctuary, it is unlawful to do work in them; that they be not like other profane days, wherein there is no holiness at all. And who so doth unlawful work in them, he is scourged, because it is forbidden him, by the doctrine of the Scribes. Yet all servile work is not forbidden: for any work, which if a man do it not in the solemn-feast, much hurt (or corruption) followeth, they may do it. As a man may gather his fruits, and the grapes of his vineyard, in the feast, if they be ripe. But it is unlawful for a man purposely to defer such works until the feast. If a man have fruits on the ground, and hath nothing to eat in the feast, but of them, though there be no danger of their perishing; they lay no necessity upon him to buy food in the market, till he reap after the feast; but he may reap, and bind, and thresh, and fan, and grind what him needeth. Also they may judge money-matters, and matters of life and death, in the solemn feast; and may write the matters of the judgment hall (or Court,) and all such like. And they may write private letters to friends, and reckonings, &c. and may do all things needful about the dead, [as did they that imbalmed our Savior, Luk 23. 56. and 24. 1.] and may make him a coffin, &c. But they look not upon plagues (of leprosy, Levite. 13.) in the feast, lest he be found unclean, and his feasting be turned into mourning. Neither do they marie wives, &c. lest the joy of the feast be forgotten through the joy of the wedding. They make no merchandise in the feast, either selling or buying. But they may sell fruits, clothes, or instruments, needful for the feast. It is not lawful to mourn or fast in these days, but a man ought to rejoice in them, and have a merry heart, he and his children, and his wife, and his children's children, and all that are joined unto him, (Deut. 16. 14.) Although the rejoicing spoken of there, is the Peace offerings; yet under it is comprehended, that he and his children and his household should rejoice, everyone as is meet for him: &c. Maimonides in Iom tob. chap. 6. sect. 22. and chap. 7. sect. 1. &c. and chap. 6. sect. 17. See after on verse 40. and Deut. 16.

Vers. 10. reap the harvest] the original words [unspec 10] are the same, reap the reaping, or, harvest the harvest. This law appertained to the Passover, at what time, harvest in Canaan began to be ripe; and was to be done in the feast, namely on the 16. day of Abib, the morrow after the Sabbath, verse 11. that by sanctifying the first fruits unto the Lord, the whole harvest might be sanctified unto them. Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring] to weet, at the public charges of the Church: the manner is shown in the notes upon Levite. 24 8. a sheaf] or an Omer. which is the tenth part of an Ephah (or Bushel) Exod. 16. 36. The Hebrew word signifieth both, and for the matter in hand both are true, save that if we English it shease, it is put for sheaves, one for many; as the Greek here translateth it sheaves (or handfuls.) But Sol. Rashi expoundeth this Omer the tenth part of an Ephah. This was not to be brought by every particular man, but by the whole congregation, one Omer for all the church: the manner whereof, in the He brew records, is said to be thus: In the Passover they offer an oblation more then the daily sacrifice, from the first day until the seventh day, according to the addition at the new moons; two bulockes and one ram, and seven lambs, all burnt offerings; and a goat-bucke for a sin-offering: which is eaten in the second day of the Passover, which is the sixteenth day of Nisan, [or March:] Numb. 28. 11. 19. 24. They offer more then on other days, a lamb for a burnt offering, with the shease (or Omer) of wave-offering; (Levite. 23. 12.) And that is the meat-offering of the congregation. And the time of it is appointed, therefore it driveth away the Sabbath, [that is, it is to be done, though it be the Sabbath day.] They bring n • t this Meat-offering, but from the land of Israel, Levite. 23. 10. And it is to be reaped in the night, in the sixteenth night (of Nisan,) whether it be working day, or Sabbath. And all the night is lawful to reap the s • ease in, or, if they reap it by day, it is lawful. It is to be taken from the standing corn, or (if they find none standing) of the sheaves. It is to be brought of green corn, and if they find none such, of the dry. This shease was brought of barley. In the evening of the feast day, the messengers of the 〈◊〉 [the high council in Jerusalem] went out; and 〈◊〉 the cities near there about came together, that it might be reaped with great solemnity. And they reaped three Seahs of barley [which make an Ephah or Bushel, as is noted on Gen. 18. 6.] by three men; when it was dark; &c. When it was reaped, they brougtt it into the courtyard (of the Sanctuary,) and threshed it, and fanned it, and purged it clean. And they took a tenth par • [that is, an Omer, Exod. 16. 36.] and put it in the fire, &c. as it is written (in Levite. 2. 14.) Green • ears-of-corn parched in the fire, corn beaten out of the full-ear. We have been taught that this is spoken 〈◊〉 the meat-offering of the sheaf only. And after that 〈◊〉 have parched it, they spread it in the courtyard, and the wind bloweth on it. Then they grind the three Se ••• (or Bushel of barley,) and take out of all, a tenth part (or Omer,) and that is waved: and the residue is redeemed, and may be eaten by any man. But this tenth par • of barley flower, they take, and mixe it with a log [ 〈◊〉 half pinte] of oil, on the sixteenth day of Nisan. And they put upon it an handful of frankincense, (Levite. 2. 15.) as upon other Meat-offerings: and wave it, and burn some of it on the altar, (as Levite. 2. 16.) and the residue is eaten by the Priests, as all other Meat-ofrings are. Maimonides in Tamidin, &c. chap. 7. and Talmud Bab. in Menachoth, chap. 10. The reas • n why this oblation was of barley, was for that it was first ripe in the land of Canaan, to weet at the • east of the Passover; but wheat harvest w • s after, at Pentecost or the feast of Weekes, Exod. 34. 22. Therefore in Ruth 2. 23. barley harvest, is • er before wheat harvest: so in Egypt, the barley was •• red, before the wheat, or rye, Exod. 9. 31. 32. And in Ruth 1. 22. when Ruth came to Bethlehem in 〈◊〉 beginning of barley harvest, there the Chaldee giveth this paraphrase, in the beginning of the Passover, and in that day, the sons of Israel began to reap ••• sheaf of the wave-offering, which was of barley: • aving reference to this Law.

V. 11. for your favorable acceptation] in Greek, [unspec] acceptable for you: that is, that you and your ot • ation may be accepted in favor. If you offer it according to this right, it shall be acceptable for you; 〈◊〉 Rashi, on Levite. • 3. the morrow after the s •• bath] Hebr. on the morrow of the Sabbath; that is, the day after the Sabbath: meaning not the ordinary Sabbath, which was every seventh day of the week, but the Sabbath of the Passover, which was always the fifteenth day of Nisan, (or March,) the first day of unlev • ned bread, called the Feast, Numb. 28 17. on which days were 〈…〉 Levite. 23. 32. 39. so the morrow after, was always the sixteenth day of Nisan, as is before noted. And so the Chaldee here translateth it, after the good day, that is, the feast: and the Greek faith, On the morrow of the first of the Sabbaths: because the first day, and the seventh day, were both Sabbaths; verse 7. 8. And Targum Jonathan expl •• neth it, After the good day, the first (day) 〈…〉 Passover, the Priest shall wave it. 〈…〉 Greek, offer it. How this waving was per 〈…〉 see the notes on Exod. 29. 24. Levite. 3. 5.

Vers. 12. shall • ffer] H • br. and Greek, 〈◊◊〉 or make, meaning for sacrifice. See Exod. 10. 25. of his first year] Hebr. son of his year, that is, not above a year old, see Exod. 12. 5. This Lamb was to be brought with the sheaf (or Omer) of first fruits, besides all other sacrifices for the feast, mentioned in Num. 28. 19. 24. So Rashi saith, It came as a bounden duty with the Omer. And it figured Christ (our perfect unblemished Lamb, 1 Pet. 1. 19.) by whom those first fruits, and in them all the other fruits were sanctified, and made acceptable to God.

Vers. 13. two tenth deals] to weet, of an Ephah: that is two O • ners. This was twice so much as by [unspec] the Law was appointed for a Lamb, which ordinarily was but one tenth deal, Numb. 15. 4. neither was it doubled for any other, save for this Lamb offered with the wave sheaf. See the annotations • n Numb. 15. 12. fine flower] of wheat, as was for all ordinary meat-offerings, Levite. 2. Exod. 19. 2. oil] to weet, oil olive: and a log (or half pinte) of oil was the stint for every tenth deal (or Omer) of flow • e. Maimonides in Magnaseh 〈…〉 noth, chap. 12. sect. 7. of rest] in Greek; of sweet smell: the Chaldee expounds it, to be accepted with favor. of an Hin] a measure containing twelve logs; every log being so much as six eggs. See the notes on Exod. 29. 40. and 30. 24. And here the quantity of wine is not doubled, (as was before in the flower,) but is a fourth part only, which was the measure prescribed for the drinkeoff • ing of every ordinary lamb; Numb. 15. 5. So • archi here not • th, Though the Meat offering thereof was doubled, yet the drink-offering was not doubled.

Vers. 14. not eat bread, &c.] God here by taught them, that they had no right to ear of any of the [unspec 14] fruits of the land, (which was his, Levite. 25. 23) until by offering the first fruits with a Lamb sacrifice, they had made public profession both of their faith in Christ to come, and of their thankfulness to God for his mercies. The Hebrews say. It was unlawful, to reap in the land of Israel, any of the five kinds of corn, before they had reaped the shease (of wave offering,) Levite. 23. 10. They brought no meatoffring, drink-offering, or first-fruits of new (fruits) before they brought the sheaf; and if they brought any, it was not allowable. Maimonides in Ta • idin. chap. 7. sect. 13. 17. After the offering of the sheaf, new corn was lawful (to be eaten) out of hand; and they that dwelt • ore off (from Jerusalem) might eat thereof after mid-day [the 16. of Nisan;] for they knew that the Synedri •• would not be negligent herein [in offering the sheaf.] T 〈…〉 d Bab. in Menachoth, chap. 10. greenee •• es] or, full-ears: see Levite. 2. 24. The Hebrews say this is meant of the five kinds of grain only; which are wheat, • ie, oats, and two kinds of ba • ley: whosoever did eat of any of these five kinds, new, so much as an olive, before the offering of the shease in the 16. of Nisan, was by the law to be beaten. And who so did eat of bread, and of parched-corn, and of green ears, of any of those five; he was to be beaten three times: for these are three prohibitions, distinct one from another, bread, and 〈…〉 ed corn, and green-ears. Maimonides tom. 2. treat of Forbidden meats, chap. 10. • ect. 2. 3. the oblation of your God] in Greek, the gifts unto your God, He meaneth those forespoken of: for as it was unlawful for men to eat; so the Hebrews say, They might bring no Meat-offering (to God) of the new- fruits, before the sheaf: Matmony tom. 3. in Issure mizbeach. chap. 5. sect. 9.

Vers. 15. ye shall number] This commandment is [unspec 15] unto every man of Israel, and in every place: but women and servants are free from counting; faith Maimonides in Tamidin, chap. 7. sect. 24. from the morrow] or, on the morrow; the Chaldee saith after the feast day; as in verse 11. and Targum Jonathan saith, after the first good day of the Passover. And by the Hebrew canons, They reckon from the beginning of the day th • r fore they reckon in the night, from the night of the sixteenth of Nisan. Maimonides thidem chap 7. •• ct. 22. seven sabbathes] that is, as the Greek • and Chaldee expound it, seven weeks. So in Luk 18. 12. I fast tw • se in the Sabbath, that is, twice 〈◊〉 the week: (for the Jews used and still do, to fast on the second and on the 〈◊〉 day of every week, as is testified by R. Judah in M • sar, chap. 4.) Likewise in Matth. 28. 1. the first of the Sabbath, that is, the first day of the week. And hereupon this was called, the feast of Weekes, because of the ex • ct numbering, Exod. 34 22. complete] o. perfect, entire: that is, wanting nothing, as the word importeth., la • . 1. 4. Bat Sol. • a ch • here saith, It teatheth that they were to begin to number from the evening (the mo •• ow after the Sabbath,) for else▪ they were not complete.

Verse 16 the morrow after the seventh sa •• ath] the [unspec 16] Chaldee saith, 〈◊〉 after the seventh week; the Greek, till the morrow of the last week; of the seven. fifty days] Hereupon the Hebrews observe that it was commanded to number the days, with the weeks. And they held it needful to bless God every night, which sanctified them by his commandments, and commanded the numbering of the shease, that is, of the fifty days from the waving of the sheaf. Maimonides in Tamidin, chap. 7. sect. 22 25. And of this word fifty, in Greek Penteconta; the feast is called in the New Testament Pentecoste, Act. 2. 1.: Cor. 16. 8. a new meat-offering] of the first fruits of the wheat harvest, as the former was of barley harvest: therefore this was called also, the day of the first fruits, Numb. 28. 26.

Vers. 17. your habitations] in the land of Canaan. [unspec 17] They bring not the two loaves, but from the land, and of new fruits, saith Maimonides in Timidin, chap. 8. sect. 2. for a wave-offering] Hebr. bread of waving, that is, to be waved before the Lord. This was brought at the churches charge: the manner is noted on Levite. 24. 8. two loaves] or cakes; which word is added both by the Greek and Chaldee: the manner of this service, is said to be thus: They brought three Sea • s (that is, an Ephah or Bushel) of new whea • : and did beat and tread them after the manner of all meat-offerings, and ground them to flower • ▪ and waved of them two tenth-deals, (that is, two Omers,) and the residue was redeemed, and might be eaten by any man. These two cakes (or loaves) of new corn, a tenth deal must be taken from ech Scah and an half. Then they took the two tenth deals, and kneaded them one by one, and baked them one by one. And the making of them might not be on the feast day, nor on the Sabbath: if the evening of this feast (of Pentecost) were a Sabbath, they baked them in the evening of the Sabbath, and they were eaten in the third day after their baking, which was the feast day. And it is expressed in the Law, that they should be leavened: and thus they did it; they brought leaven from some place, and put it into the measure of the tenth deal, and filled that tenth-deal with flower, and so leavened it with that leaven. They made the length of each cake seven hand-bredthes; and the breadth, four handbreadths; and the height, four fingers. Maim. in Tamidin, chap. 8. sect. 3▪ 10. with leaven] in Greek, leavened: so Leviticus 2. 11. and 7. 13.

Vers. 18. perfect] in Greek, unblemished. of the first year] Hebr. sons of a year: see Exod. 12. [unspec 18] 5. one bullock] in Num. 28. 27. there are two bullocks, and one ram; here is one bullock, and two rams: those were an addition in respect of the feast day; these are a further addition, in respect of the two loaves, & therefore to be offered with them, as before he saith. The Hebrews explain it thus: In the fiftieth day from the numbering of the sheaf, is the feast of Weekes [Exod. 34. 22. or of Pentecost, Act. 2. 1.] and it is a Retention [or solemn assembly;] and this day they offer more (than other days) two bullocks, and aram, and seven lambs, all of them burnt offerings; and a goat for a sin-offering, and these are the offerings spoken of in Num. 28. 26. 27. 30. and they are the addition of the day. And yet they bring more for this day, a meat offering of new (wheat) in two leaves. And they offer with the loaves, a bullock, and two rams, and seven lambs, all burnt offerings; and a goat for a sin-offering; and two lambs for Peace offerings; and these are the oblations spoken of in Levite. 23. So there are to be offered this day, over and beside the two daily-sacrifices, three bullocks, and three rams, and fourteen lambs, twenty beasts in all, for burnt offerings; and two goats for sin, which are eaten; and two lambs for peace-offerings, which are eaten. Maimonides in Tamidin, chap. 8. sect. 1. These sacrifices figured Christ unto them, by whose death their sins should be pardoned, their persons sanctified, and their thanksgiving unto God made acceptable: by whom also the fruits of the land were blessed unto them; and as the wheat is better then barley, so their first-fruits which they brought in sign of homage to the Lord, was more of the wheat, than of the barley, and with many moesacrifices. drink-offerings] which were usually given with all sacrifices: the measure of them is • er, in Num. 28. 5. 7. 12. 13. 14. of rest] in Greek, of sweet-smell: in Chaldee, which shall be accepted with favor.

Vers. 19. shall offer] Hebr. shall do, as verse 12. a Sin- offering] whereby they acknowledged [unspec 19] their unworthiness to appear before God, or to enjoy the fruits of his land, otherwise then by Christ their sacrifice of Atonement. of Peace-offerings] or, of payments, whereby they paid thanks and praises unto God for his mercies; which being done also with sacrifices, shown that by Christ, we must offer praise to God continually, Heb. 13. 15. It is observed by the Hebrews, that the Church (or Congregation) never offered a • y Peace-offerings, but these. Maimonides treat of Offring sacrifices, chap. 1. sect. 4. See the notes o • Leviticus 4. 14.

Vers. 20. wave them with the loaves▪ The 〈◊〉 [unspec] is recorded to be thus; They brought the two 〈◊〉 (the Peace-offerings) and waved them whiles they were yet alive; and afterwards killed them, and said them, and took the breast and the shoulder of ech of them 〈◊〉 (as in Levite. 7. 30. 32.) and laid them down by the 〈◊〉 loaves, and (the priest) put both his hands under the • , and waved them all together, in the east side, the place of all wave-offerings. Afterward, he burned the fats of 〈◊〉 the lambs, and the rest of the flesh, was eaten by the Priests. Likewise the two loaves, the high-priest 〈◊〉 the one of them; and the other was divided to all the custodies (the Priests in their charges) and both of them were eaten the same day, and half the night, as the 〈◊〉 ▪ of the most holy things. Maimonides in Tamidin, chap. 8 sect. 11. holiness] that is, most holy. The Peace-offerings of particular persons were light holy things, but the peace-offerings of the Congregation, were holy of holies, that is, most holy; as 〈◊〉 . Rashi here observeth. for the Priest] 〈◊◊〉 may eat them, as before is shown. The 〈◊◊〉 death, for the Priest that offereth them. The 〈◊〉 the Priests to eat these and other • oly things, 〈◊〉 in Numb. 18. 8. 9. 10. &c.

Vers. 21. shall proclaim] or, shall convocate, 〈◊〉 [unspec] is, call-together the people: in Greek, ye shall 〈◊〉 this day. this self same day] Hebr. the strength (or body) of this body: so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holy 〈…〉 an holy convocation, and meeting together of all the people: partly in remembrance of their coming out of Egypt, Deut. 16. 12. who came thence to-keep a feast to the Lord in the wilderness, Ex •• . 5. 1. 3. which they keep at mount Sinai, Exod. 24. where also the Law was given at this time of the year; Exod. 19. 1. 11. the memorial where 〈◊〉 celebrated by this yearly feast; and pardy to 〈…〉 ctifie the first fruits of their wheat harvest, and to celebrate God's mercies for the fruitfulness 〈◊〉 their land; as this place showeth. The chief th •• g figured hereby, was the solomne giving of the 〈◊〉 of Christ, which after was performed in Jerusalem, at this feast of Pentecost, when he sent his Apostles the gifts of his spirit, in fiery tongues, Act. 2. 1. 2. 3. whereupon they went forth to reap that which the Prophets had sown, gathcring fruit unto 〈◊〉 eternal, and bringing the wheat of God into his garner; unto the everlasting praise of the glory of his grace. John. 4. 35.—38. Luke 3. 17. Eph. 1. 3. 〈◊〉 . And this Feast we now celebrate, whiles with joy and thankfulness unto God, we receive the 〈◊〉 the spirit of life in Christ Jesus, which hath mac •• free from the law of sin and death, Rom. 8. 2. 15. Galath. 3. 2.

Vers. 22. not wholly-rid] not • ut down all, 〈◊〉 [unspec] leave some in the corner of thy field for the 〈◊〉 . This law was given before, in Levite. 19. 9. in the: very words; see the annotations there. God, speaking here of the Feasts which were in harveth which they celebrated to the honor of 〈◊〉 repeateth that law concerning the poor, whose relief, he joineth with his own service; as in repeating these feasts, he maketh express mention of such also, to be made partakers of their joy, Deut. 16. 11. 14. See also Deut. 24. 19.—22. where this law is enlarged.

Vers. 24. the seventh month] called of the Hebrews • isri▪ of us now, September; in scripture it [unspec 24] is named Ethanim, 1 King. 8. 2. which the Chaldee there expoundeth the month of the Ancients; which they called the first month, &c. and now it is the seventh month. So Targum Jonathan here explaineth it, In Tisri which is the seventh month. In this month, Solomon's Temple was dedicated. the first day] which was at the new moon: for all their months in Israel, were counted by the Moon. asabbatisme] that is, a rest, or cessation from your labors: Targum Jonathan calleth it a good day. blowing- of-trumpets] or, of cornets; the Greek translateth a memorial of trumpets: the Chaldee, a memorial of showting. The Hebrew Tragnah here used, is generally a loud showing noise, commonly for joy, as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow, as Ier. 20. 16. Mich. 4. 9. and is either with man's voice, or with sound of trumpet, and then it is that broken sound called an alarm, Numb. 10. 5. 7. Again, Trompets were of two sorts, some of metal, as the silver trumpets in the Sanctuary, Numb. 10. 2. some of horn, called cornets, 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trumpets and cornets, appeareth by Numb. 10 10. in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, &c. and in Psal. 81. 3. Blow up the cornet (or trumpet) in the new-moon, &c. At every new-moon they had a solemnity in Israel, and offered (besides the daily sacrifices) two bullocks, one ram, seven lambs, for burnt offerings, with their meat and drink-offerings, and a goat for a sin-offering, Numb. 28. 11. 15. and at this new moon, which was the beginning of the year, they offered all the foresaid sacrifices, and over and besides them, one bullock, one ram, and seven lambs for burnt-offerings, and a goat for a sinoffring, Num. 29. 1. 6. The trumpet which they proclaimed the new year with, was the same that they proclaimed the Jubiliee with, which was a cornet (called in Hebrew Shophar) Levite. 25. 9. The Hebrew doctors write here of thus; It is commanded by the Law to hear the sound of the trumpet (or cornet.) in the beginning of the year, Numb. 29. 1. and the tr • mpet which they blew with, either in the beginning of the year, or at the Jubiliee, was of arams horn crooked; and all cornets, save of rams horn, were unlawful. And although it be not expressed in the law, that the blowing at the new year should be with the cornet (Levite. 23. 24.) yet of the Jubiliee it is said, SHOPHAR TRVGNAH (the cornet of loud sound) Levite. 25. 9. whereupon we have been taught, the sound (or▪ blowing) at the Jubiliee was with the cornet (Shophar;) also the sound at the beginning of the year, was with the cor 〈◊〉 . In the Sanctuary they did blow in the beginning of the year, with one cornet and two trumpets; because it is written (in Psal. 98. 6.) with trumpets and sound of cornet, shout triumphantly before the LORD the King: but in other places they did not blow in the beginning of the year, save with the cornet only. All are bound to hear the sound of the cornet, Priests, and Levites, and Israelites, and Proselytes, and servants that are made free: but women, and servants, and children, are not bound. The sound Trugnah (or alarm) spoken of in the law, is not certainly knowue of us, by reason of the length of years and our many captivities, so that we know not how it was. Maimonides in Shophar, &c. chap. 1. sect. 1. 2. and chap. 2. sect. 1. and chap. 3. sect. 2. Howbeit by the same author, and by Thalm. Bab, in Rosh hasshanah, chap. 3. and 4. it appeareth, that they used to blow with these cornets, both in Jerusalem and in all other cities in the Synagogues, (for the feasts were proclaimed in all their cities, and not only in Jerusalem, Nehem. 8. 15.) and with it, they used prayers and blessings, and reading of some scriptures, • itting the matter in hand. This blowing of trumpets by the Priests in the Sanctuary, and Ministers in the Synagogues, which all the people were bound to hear, (whereupon the Prophet saith, Blessed is the people that know the sound, Psal. 89. 15.) signified the preaching of the word by God's messengers, who should lift up their voice like a trumpet and show his people their transgression, Esa. 58. 1. denouncing God's judgments tor trespassing against his law, Hos. 8. 1. that they may tremble, and repent with fasting and prayer, that they may find mercy with the Lord, Joel 2. 1. 15. 16. 17. that awaking out of sleep, and arising from the dead, Christ might give them light, Ephes. 5. 14. And as trumpets were most solemnly blown every new years day, and every year of Jubiliee; so against Christ's coming to preach the acceptable year of the Lord, (Luk. 4. 19. 21.) John the Baptist blew the trumpet in Israel, preparing the way before him, preaching the baptism of repentance for remission of sins, Mar. 1. 1. 2. 3. 4. of whose ministry, this feast of blowing of trumpets, seemeth to be a special figure. See more on Num. 10. The Hebrews had a like understanding in this mystery, for they say that the blowing of trumpets at the beginning of the year, had a mystical signification, as if it had been said, Awake ye sleepers, out of your sleep; and ye deep sleepers, wake up out of your deep sleep; and make inquiry into your works, and turn by repentance, and remember your Creator: behold they that forget the truth, through the vanities of the time, and that go astray all their year in vanity and emptiness, which will not profit, nor deliver; look to your souls, and amend your ways and your actions, and let everyone of you for sake his evil way, and his eogitation which is not good. Maimonides in treat. of Repentance, chap. 3. sect. 4. And to the end he might the more seriously convert unto the Lord, all the house of Israel, were wont (as he saith) to do many almsdeeds, and good works, and to exercise themselves in the commandments from the beginning of the year unto the day of atonement (which was the tenth day of this month,) more then all the days of the year: and they used all, to rise in the night, these ten days, and to pray in the Synagogues, with words of supplication for grace, &c. Ibidem, sect. 4.

Vers. 27. a day of Atonemente] or, of expiation and reconciliation to God, that they might have forgiveness [unspec 27] of all their sins. Of this day, and the rites about it, the Law is more largely given before in chap. 16. Between this and new years day before, were eight whole days, which space they had to prepare themselves, afterthe sound of the trumpet, unto humiliation for their sins, and reconciliation unto God in Christ. afflict your souls] humble yourselves in fasting, prayer, &c. see the notes on Levite. 16. 29. where five things are shown to belong unto this afflicting of themselves; which things are also mentioned by Targ. Jonathan in this place. a fire-offering] many burnt-offerings and sacrifices, described in Levite. 16. and Numb. 29. 7. 11.

Vers. 29. every soul] in the Chaldee, every man: so in verse 30. cut-off] in the Greek and Chaldee, [unspec 29] destroyed; and Targum Jonathan addeth destroyed by death: meaning if they did it presumptuously. But from this fasting and afflicting or themselves, they exempted sick folks and children, as is shown on Levite. 16. 29.

Vers. 30. I will even destroy that soul] or, will make him perish: in Greek, that soul shall perish from the [unspec 30] people thereof. The Hebrews explain this law thus; It is commanded to rest from work, on the tenth of the seventh month, Levite. 16. 31. and who so doth work therein, omitteth the keeping of a commandment, and transgresseth against a prohibition, Numb. 29. 7. And if he do it willingly of presumption, he is guilty of cutting off: if ignorantly, he is to bring the sin-offering appointed for the same. All work for which they are to be stoned, if they do it on the Sabbath, if they do it on this day, they are to be cut-off. And whatsoever is unlawful to be done on the Sabbath, which is not work; is unlawful to be done on this day; and if he do it, he is to be scourged, as he is to be scourged for doing it on the Sabbath. There is no difference between the Sabbath, and this day, for these matters, save this, that for presumptuous doing it on the Sabbath, he is to be stoned, and for doing it on this day, he is to be cut off. Maimonides treat. of the Rest of the tenth day, chap. 1. sect. 1. 2.

Vers. 32. in the ninth] the Greek translateth, from the ninth of the month from the evening, until the tenth [unspec 32] of the month at evening ye shall sabbatize (or rest) your sabbathes. From these words the Hebrews gather, that their fast began a little before the tenth day began, and continued a little after it was ended. See the notes on Levite. 16. 29.

Vers. 34. of Roothes] or, of Tabernacles, made of boughs of green trees; as verse 40. In the new [unspec 34] Testament this feast is called in Greek Skenopegia, that is, the pitching of tents, or setting up of boothes, John. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept, in remembrance of God's favors to them in the wilderness, where they dwelt in boothes, verse. 43. and to show their thankfulness unto God, for the fruits which in this month they reaped; Deut. 16. 13. 14. and to figure out the coming of Christ into the world at this time of the year, to dwell in the Tabernacle of our flesh, who was made flesh, and dwelt (or pitched his tent) among us, John. 1. 14. At this feast, Solomon's Temple, (a figure of Christ's body, John. 2. 19. 21.) was dedicated with great solemnity, and the Ark brought into it, 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keep, Zach. 14. 16.—19. which thing we do, by belief in Christ, that his grace is 〈◊〉 cient for us; and that in all our infirmities, the power of Christ resteth upon us (or protecteth us as a Tabernacle) as Paul saith, 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle, wherein we are, shall be dissolved, we have a building of God eternal in the heavens, with which we desire to be clothed; and therefore being strangers and pilgrims on earth, we have our conversation in heaven, until we put off this our tabernacle; 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven days] a complete number, figuring 〈◊〉 whole life time in this frail tabernacle, to be holy unto the Lord: as did the seven days of unleavened bread; whereof see the notes on Exod. 12. 15.

Vers. 35. convocation of holiness] an holy assembly [unspec] of the people to serve God, and learn his law; Deut. 31. 10. 11. Nehem. 8. 18. servile wor •• Hebr. work of service: see verse 7.

Vers. 36. a fire-offering] in Greek, burnt-offering • . There were many sacrifices offered all the days of [unspec] this feast, the chiefest whereof were burnt offering • their manner and order is described at large, in Num. 29. 13. 38. the eight day] which was the 22. of Tisri, or September. a solemn-assembly] or, general-assembly; called in Hebrew Gn •• sere •• , (or Atsereth) which hath the signification of restraining or retaining, because this day, the people were restrained from work, and retained together in a public assembly. The Chaldee translateth it, ye shall be assembled together: and so the word is in other cases used for an assembly, Ier. 9. 2. The Greek here and often turneth it Exodion; as being the day of the Outgoing or end of the feast: and it is called the last and great day of the feast, John. 7. 37. The-last day of the Passover, is called also by 〈◊〉 name, Deut. 16. 8. And the Hebrew doctors apply the name absolutely to the feast of Pentecost often in their writings, whereupon Josephus 〈◊〉 (in b. 3. chap. 10.) at Pentecost, which the Hebrews call ASARTA, and that signifieth Pentecost. In 〈◊〉 5. 21. it is translated in Greek Paneguris, which word Paul useth in Heb. 12. 23. for a general assembly.

Vers. 37. a sacrifice] this may mean the Sin-offering, which daily was to be offered with the Burntoffrings, by the law, Num. 28. 15. 22. and 29. 5. 11. &c. also the Peace-offerings, (and so the Chaldee here explaineth it,) which the people offered at the feasts, 2 Chron. 30. 22. the thing] Heb. 〈◊〉 word of a day in his day; whereby is meant, ev 〈…〉 thing in his due time. This phrase is also used 〈◊〉 God his administration to his people, for their 〈◊〉 in due time daily, 1 King. 8. 59. A like speech is 〈◊〉 the year, the thing of a year in the year, that is, a yearly rate, 1 King. 10. 25.

Vers. 38. your gifts] hereby may be meant the firstborn cattle, and first fruits, which they ga •• unto the Lord's Priests, Numb. 18. or such 〈◊〉 burnt-offerings, and peace-offerings as the 〈◊〉 would give at the feasts, as Deuter. 16. 10. 17. 1 Chron. 35. 7. 8. vows] that is, vowed sacrifices, which also they brought at the solemn feasts, Deut. 12. 6. 7. 11. 12.

Vers. 39. the revenue] or income, that is, the corn and wine and oil, &c. Hereupon this is called the [unspec] Feast of ingathering, Exod. 23. 16. a sabbatism] that is, arest from your labors.

Vers. 40. the first day] to weet, of the feast; which was the fifteenth day of the month, verse [unspec] 39. So there were four days between the Feast (or Atonement day) and this Feast of Boothes; as there had been eight days between the feast of Trompets, and that Feast. the fruit] this may be understood of branches with the fruit upon them: as in Ezek. 19. 12. where for fruit, the Greek translateth branches: howbeit the Hebrews take it properly for the fruit of the tree. of goodly trees] Hebr. of the tree of goodliness (or of honor,) which the Chaldee, and Targum Yerushalmi translateth, of the Pome-citron tree. So the Hebrew doctors say, The fruit of the goodly tree spoken of in the law, is the Pome-citron. Maimonides in Shophar and Succah, chap. 7. sect. 2. This tree beareth apples at all times, some falling-off, some ripe, some springing up continually; as Pliny saith, Nat. hist. lib. 12. cap. 3. Some take this fruit of goodly-trees, to be the branches of Olives, Oile-trees, and Mirtles mentioned in Nehem. 8. 15. wherewith they made the boothes: but the Hebrew doctors understand this here to be the fruit and branches borne in men's hands, at the feast; as after is to be shown. boughs] in Hebr. Cappoth, so named of being bowed or crooked: these boughs of Palme-trees, the Chaldee and the Yerushalmi Targum calleth Lulabin, as growing out of the heart of the tree; and the Hebrews describe them to be the shoots (or stiff branches) of the palm (or date) tree, when they are budded, before the leaves be spread abroad, whiles it is yet like a r • d (or scepter,) and that it is called Lulab. Maimonides in Shophar, &c. chap. 7. sect. 1. It is known, by human writers, that the branches of this tree, were wont to be carried in men's right hand, for signs of victory; Pausanias in Arcadicis. In like signification, the children of God are said to have palms in their hands, Revel. 7. 9. and the palm-tree is geene and flourishing, Psalm 92. 13. of a tall and upright stature, whereto the Church of Christ is likened; in Song 7. 7. 8. These Palme branches (or Lulabin) the Jews used to bear in their hands, at this feast. branches of thick trees] Hebr. the branch of the thick tree: these the Chaldee paraphrast interpreteth Hadasin, that is, Myrtles; and in Nehem. 8. 15. Myrtle branches are expressed at that feast of Boothes which the Jews then kept: but branches of thick trees are mentioned also besides: so that it seemeth to be more general; but the Hebrews restrain it here. The branch of the thick tree, spoken of in the Law, is the Myrtle (branch) whose leaves cover the wood thereof, as when there are three leaves or moe upon one place of the stalk: but if there be two leaves together, and 〈…〉 leaf above them, it is not thick, but is called Hadas Maimonides in Shophar, &c. c. 7. s. 2. Now to reconcile this with Neh. 8. 15. R. Sol. Rashi (in his annotations there) saith; Hadas (the Myrtle in Neh. 8.) is Hadas shoteh, which is not meet for the Lulab, [the branch to be carried in the hand,] but for boothes: and the thick tree; that is the Hadas (or Myrtle) fit for the Lulab. But this they say to maintain their traditions, and pomp at this feast, after mentioned. The Myrtle is like the Olive tree, but hath lesser leaves; it is mentioned among other goodly trees, which figured the prosperity of the Church, in Esa. 41. 19. and opposed unto Briars, Esa. 55. 13. So in Zacharias' vision, Zechariah 1. 8. willows of the brook] or of the bourne, that grow in valleys, and by rivers sides. Therefore the growth of godly men, is likened to willows by water-courses, Esa. 44. 4. Of carrying these branches, the Hebrew Doctors sometime call this feast, The feast of willows. The Boothes that they dwelt in, these seven days, might be made either of these, or of the boughs of any other trees, or of anything that grew out of the ground: but these four, they got specially to carry in their hands, (so they understood this law,) after this manner. These four kinds (say they) are one commandment, and are called the commandment of the Palme-branch (Lulab.) And they may not have fewer or moe then these. And if they cannot find any one of them, they may not bring for it of another kind, like thereunto. They bind the Palme-branch, and Myrtle, and willow branch, and make of them three, one bundle. And when a man takes them up to go forth with them; he blesseth (God) first, for the taking-up of the Palme branch. This bundle he carrieth in his right hand, and the Pome-citron in his left; and carrieth them as they grow, with their roots downward to the earth, and their tops upward into the air. If he wanted any one of these branches, he carried them not till he had all. The Palme branch might not be less then four hand-bredths long: the myrtle and the willow branch, not less then three: though they were longer, it was allowable. The Pome-citron might not be lesser in bigness then an egg; greater it might be as much as they would. As they carried, they waved (or moved) the branches three times towards every wind (or quarter of the world.) They carried them at the time of reading the hundred and eighteen Psalm. They might carry them any time of the day, but not by night. The commandment to carry these branches is but for the first day of the feast only, as it is said (in Levite. 23. 40.) And ye shall take unto you in the first day. And in the Sanctuary only, they carried them every of the seven days of the feast; upon this ground, Ye shall rejoice before the Lord your God, seven days, Levite. 23. 40. Whosoever is bound to (the Law of) the Trompet, and of Boothes, is bound to carry the Palme-branch: others are free. The child that knoweth how to wave it, is bound, by the doctrine of the Scribes, to carry the branch, that he may be trained up in the commandments. Every day they went about the Altar once, with the palm-branches in their hands, and said O LORD SAVE NOW, (or Hosanna) and O LORD PROSPER NOW, (Psal. 118. 25.) and in the seventh day, they went about the Altar seven times, &c. Maimonides in Shophar, chap. 7. s. 5. &c. Hereby we may see the reason, why at Christ's coming into Jerusalem, (though at another time of the year,) the people and children strowed the way with branches of trees, and took branches of Palme▪trees, and went forth to meet him, and cried Hosanna, Matth. 21. 8. 9. &c. John. 12. 12. 13. For all the legal Feasts had their accomplishment in him, and to him the honor and solemnity of every feast, did by right appertain. ye shall rejoice] with spiritual joy, in remembrance of former deliverances, v. 43. and • of the present blessings of God, Deut. 16. 15. and in expectation of future good things to be accomplished in Christ: Zach. 14. 16. &c. The Hebrews say, Although we are to rejoice in all the solemn feasts, yet at the feast of Boothes, there was in the Sanctuary a day of more exceeding joy: and thus they did. In the evening of the first good day, they prepared in the Sanctuary a place for the women above, and for the men beneath, that they might not be together; and they began to rejoice at the end of the first good day; and so in every other day of the common days of the solemnity; they began, after they had offered the daily evening sacrifice, to rejoice the rest of the day, and all the night. They struck up the pipe, and played on Harps, and Psalteries, and Cymbals; and everyone with instruments of music, which had skill to play with his hand, and he that could sing, sung with his mouth. And they skipped, and clapped hands, and leaped, and danced, every man as he could, and sung songs and hymns. But this mirth, was not on the Sabbath, or on the good day. And it was not the common people that did this, or who so would: but the great wise men of Israel, the • eads of the Sessions and Synedrions, and Elders, &c. these were they that leaped, and danced, and played and rejoiced in the Sanctuary, in the days of the feast of Boothes; and all the people, men and women, came to see and hear. The joy which a man rejoiceth in doing a commandment, and in the love of God which commanded it, is a great service, &c. But who so hath a proud mind, and glory • ieth him-self, and is honorable in his own eyes, in these places; he is a sinner and a fool; and of this Solomon warneth saying, Set not out thy glory in the presence of the King, (Prov. 25. 6.) But who so humbleth himself, and maketh himself vile in these places, he is great, and honorable, and serveth of love; and so David the King of Israel said, And I will yet be more vile then thus, and will be base in mine own eyes, (2 Sam 6. 22.) And there is no greatness or honor, save to rejoice before the Lord, as it is written, And David the King, leaping and dancing before the Lord, (2 Sam. 6. 16.) Maimonides in Shaphar, chap. 8. sect. 12.—15. The • ewes had also other traditions at this fe 〈…〉 , which they say came from Moses; recorded in Talmud Bab. in Succah, chap. 4. and by Maimonides tom. 3. in Tamidin, chap. 10. sect. 6. &c. how all the seven days of this feast, they poured water upon the altar. There was a golden vessel containing three Logs, that was filled at Shiloah (a well whose waters • an softly into the brook Kedron, Esa. 8. 6. Nehem. 3. 15.) (they brought it to the Water gate, and there they (sounded and showted. Then they carried it to the Altar, where it was poured out with the wine of the daily sacrifice, &c. Upon this occasion it is thought that our Savior in the last day (of this feast) the great day of the feast, stood up and cried, saying, If any man thirst, let him come unto me and drink, he that believeth in me, as the scripture 〈◊〉 said, out of his belly shall flow rivers of living 〈◊〉 , John. 7. 37. 38. so calling the people from their carnal pompous observations, to the true spiritual refreshing of their souls.

Vers. 42. dwell in Boothes] or, sit in taberna 〈…〉 ; which after in Jerusalem, they made on the tops of their houses, and in their courtyards, and in the streets, &c. Neh. 8. 16. They were made of the branches of trees, as there appeareth, verse 15. And by the Hebrew canons, the Boothes might not be covered with any cloth, or other thing, which had not grown out of the earth, or was not cut 〈◊〉 from thence, or with anything that might receive uncleanness, or that had an evil savor, or that was faded, or fallen-off alone: if they cov 〈…〉 with any of these, it was unlawful. Talmud B •• in Succah, chap. 1. and Maimonides in Shophar, chap. 5. sect. 1. 2. Moreover they set the measure of a booth, to be not less in height, then ten 〈…〉 bredthes, nor more then twenty cubits: but it might be as wide as they would. If it had not three sides (or walls,) or if it had not a •• atroofe, it was unlawful. Maimonides ibidem, chap. 4. The dwelling (or sitting) in these boothes, was, that they should eat and drink and dwell in them all the seven days, both day and night, as they used to dwell in their houses, other days of the year • ▪ And all those seven days, they made their hou 〈…〉 empty, and furnished their boothes; with all come • lie vessels, and bedding, drinking vessels, 〈◊〉 , &c. but cauldrons, kettles and such like, were without the booth. If the rain fell, they might go out of the boothes into their houses, 〈◊〉 the rain was over. At all times when they 〈◊〉 sit down in the Boothes, all the seven days, they blessed (God) before they sat down, who sanctified them by his commandments, and commanded them to sit in Boothes. Maimonides 〈◊〉 chap. 6. sect. 5. &c. every homebo 〈…〉 〈◊〉 borne in the land of Israel: the Hebrews 〈◊〉 women, and servants, and children, and sick 〈◊〉 ▪ But children of five or six • years old and upward, were bound hereto, that they might be trained up in the commandments. Such as were watch men of the city by day, were discharged for the day, but bound to lie in boothes by night; and s •• h as watched by night, were discharged for the night, but bound by day. Maimonides in Shopher, chapter 6. section 1.—4.

Vers. 43. your generations] your posterity. to dwell in boothes] so that the first place where • rael camped, after they came out of Egypt, was called S • ccoth, that is, Boothes, Exodus. 12. 3▪ At the e • d of every seventh year, the Law was commanded to be solemnly read before all the people at this feast; that they might •• ame 〈◊〉 the Lord their God: Deut. 31. • 0.—13. See the performance here of, in Neh. 8. 18. And whereas at this time of the year, the people had gathered 〈◊〉 fruits into their houses, and filled them 〈◊〉 all good things: lest their prosperity should cause them to forget both God and themselves, this Law was given, that they should then dwell in boothes; to remember their miseries past, and to expect a full redemption of their bodies & souls by Christ • esus our Lord.

Annotations.

THat they take] or, as the Greek translateth, and [unspec 2] let them take unto thee; that is, take and give (or bring) unto thee: see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former laws in chap. 23. taught Israel the profession of their obedience to God, in the holy times sanctified for his worship: so these here, taught them the like, in respect of the holy things which concerned God's service in his Sanctuary. olive] or, of the olive-tree: the oil whereof, figured the graces of God's spirit; and the beating of the oil, signified the labors and afflictions of God's people in preaching the word of grace. This Law is here repeated from Exod. 27. 20. &c. where it was before given: see the annotations there. the Lamp] in Chaldee, the Lamps, meaning the seven lamps, as is explained in Num. 8. 2. which are interpreted, the seven Spirits of God, Rev. 4. 5. that is, the manifold graces of the Spirit: now there are diversities of gracious gifts, but one and the same Spirit, 1 Cor. 12. 5. 11. so the seven lamps are here as one Lamp. Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up] that is, to burn, as the Greek and Chaldee expound it: for the flame always ascendeth. continually] this the Hebrews expound, from night to night, as the continual Burnt-offering, which was not but from day today. Sol. • archi on Lev. 24. And in Targ. Jonathan it is explained, in the Sabbath day, and in the working day. This Law showeth the ordinary duty of the Church, to provide oil for the Lamp. In times of distress, the Prophet saw a vision of two olivetrees on each side of the candlestick, emptying out of themselves golden oil, through two golden pipes. God teaching that the work of grace, is not by human power or might, but by his Spirit. Zach. 4. 2. 3. 6. 11. 12.

Vers. 3. without the veil] meaning without the second veil (as it is called in Heb. 9. 3.) which [unspec 3] parted between the most holy place, and the holy. of the testimony] which is before the testimony. Exod. 27. 21. meaning the Tables within the Ark; called the Testimony, Exodus 25. 21. before which the veil did hang, Exodus 40. 21. Aaron] and his sons: Exod. 27. 21. figuring Christ who by his seven spirits, with the oil of his grace, causeth his word to shine in the sanctuary of his Church, Rev. 4. 5. from evening unto morning] that is, putting in so much oil as may cause it to burn from evening to morning, all the night: the measure (they say) was half a Log, (about a quarter of a pinte,) of oil for every Lamp. Sol. Rashi. See Exod. 27. 20. 21. And that the lamp went out in the morning, appeareth by 1 Sam. 3. 3.

Vers. 4. the pure candlestick] made all of pure gold; a figure of God's Law. See Exod. 25. 31. Or, it may [unspec 4] be called the pure candlestick, because it was daily to be purified and made clean by the Priests. before Jehovah] there in the holy place were the lamps to be trimmed; and so might not be trimmed without, and afterward brought in; as Chazkuni here observeth.

Vers. 5. fine-flower] of wheat. The making of the show bread is said to be thus; They brought four [unspec 5] and twenty Seahs [or Peckes, which are eight Ephahs, or Bushels,] of wheat for the Meat-offerings; out of which, being beaten and ground, they boulted four and twenty tenth-deals (or Pottles) of fine-flower: and made thereof twelve unleavened cakes. They were kneaded and molded without the court, but baked within the courtyard, as other Meat offerings. And they had three forms (or moulds) of gold; one wherein they put the cake, when it was dough; and the second, wherein they baked it; and the third wherein they put it after it was taken out of the Oven. Every cake was square, ten hand-bredths long, and five broad; and seven fingers high. And the Table, was twelve hand bredths long, and fixe broad: they set the length of the cake, on the breadth of the table, so that the cake was two band-bredths over the one side, and two over the other, &c. Maimonides in Tamidin (or Daily sacrifices) chap. 5. sect. 5.—9. See also the notes on Exod. 25. 29. bake it] not in the Sabbath day, nor on a feast day, but in the evening of the Sabbath they baked it, and set it in order on the morrow, Maim. ibidem, sect. 10. twelve cakes] answerable to the number of the twelve tribes of Israel, represented by these cakes, and in them all God's elect, (called his Israel, Gal. 6. 16.) which are as unleavened cakes, 1 Cor. 5. 7. presented unto him in Christ, as upon a pure table in his Sanctuary; where his favorable face is always upon them. These are called the Shew bread, whereof see Exod. 25. 30.

Vers. 6. six] the Greek addeth, six cake; and Targum lonathan, six on one row, and six on another row. These were not set one by another, (or to the table could not well contain them, but one upon another, as Maimonides showeth, ibidem, sect. 9. 2. and as is noted on Exod. 25. 29. pure table] which was of Shittim wood, but overlaid with pure gold, Exod. 25. 24.

Vers. 7. shalt put] Heb. shalt give upon (or by) 〈◊〉 row, which the Greek translateth, shalt put upon the one row: implying the other also. upon the row or, by the row, that is, by each of them. The Hebrew ghnal, signifieth upon, or by, as in Gen. 14. 6. and 16. 7. Exod. 14. 9. and in many other places. The Hebrews also say this was by the bread, upon the Table: They set by the side of each row, 〈◊〉 sell wherein was an handful of frankincense, and the 〈◊〉 sell was called Bezik (a Cup or Vial.) So there were 〈◊〉 handfuls of frankincense, in two cups: and the cups 〈◊〉 verges, that they might rest upon the table. Maimonides in Tamidin, chap. 5. sect. 2. pure frankincense the Greek version addeth, and salt. By the law in Levite. 2. 13. every meat-offering was to have salt, see the annotations there. So of this, the Hebrew canons say, the frankincense was to have salt, as the other offerings. Maimonides in Tamidin, chap. 4. sect. 10. for the bread] or, to the bread, for a memor 〈…〉 : that is, the incense shall be burned on the altar, (and not the bread.) which shall be a memorial for the bread; as the handful of the Meat-offering with the oil and incense thereof, is called the memorial thereof, Lev. 2. 2. bringing to God's remembrance, his covenant with his people. The Greek translateth thus; and the cakes shall be for a remembrance, set before the Lord. a Fire offering] in Chaldee, an oblation: for these cups of incense were by the Priests burned on the Altar unto God; to teach, that the twelve tribes of Israel (represente • by these 12. cakes of Shew bread,) were by 〈◊〉 in Christ, a sweet edour unto him. Wherefore the Church is said to be persumed with myrrh, and frankincense. Song 3. 6. And the prayers of the 〈◊〉 , (likened to incense, Rev. 5. 8.) are as a memors 〈…〉 a sweet smelling odour unto God: Acts 10. 4. Psalm 141. 2.

Vers. 8. In the Sabbath day in the Sabbath day] that [unspec] is, In every Sabbath: the Greek translateth, in the day of the sabbathes. he] that is, the Priest, meaning the Priests in their courses, as they ministered. The Levites assisted the Priests in the making and preparing of the Shew bread, 1 Chronicles 9. 32. and 23. 28. 29. But the Priests only might come into the Sanctuary, to set it on, and take it on the Table. And they when they were many, always ministered by course, Luke 1. 5. 9. (saving at the feasts,) and they entered upon their service, on the Sabbath, 2 Chron. 23. 4. They did this service, thus; Four Priests went in, two of them h 〈…〉 their hands, the two rouse (of bread,) and two 〈◊〉 their hands, the two cups (of frankincense.) And before them, went in four (Priests,) two to take off the two rouse (of bread,) and two to take off the two ccups (of incense) which were there upon the table. They 〈◊〉 carried in, stood on the north side, with their 〈◊〉 towards the south: and they that carried out (the bread) stand on the south side, with their faces to the north. These took away, (the old bread,) and the other set on (the new:) and the hands of the one, were amidst the handsds of the other; [that is, when the one took off, the other set on,] as it is written, BEFORE MEE CONTINVALLY, (Exod. 25. 30.) They went out, and set the bread which they brought out, upon another golden table which was in the Portch (of Solomon's Temple,) and burned the cups (of frankincense,) and afterward divided the cakes. Maimonides in Tamidin, chap. 5. sect. 4. 5. from the sons] understand, receiving it; or, it being taken from the sons of Israel: for many such imperfect speeches are to be found, which sometime the Holy Ghost supplieth; as in a void place, 1 King. 22. 10. where is to be understood, sitting in a void place, as 2 Chron. 18. 9. So, burden, 2 Chron. 2. 18. implieth men that bare burden, 1 King. 5. 15. and many the like. See the notes on Exod 4. 5. and 13. 8. Now this was received from the sons of Israel, in that it was bought with the money which the people gave, Nehem. 10. 32. 33. And it is the Hebrews opinion, that with the half shekels, which all the people gave yearly, for the service of the sanctuary, Exod. 30. 13. 16. they provided the daily sacrifices and offerings for the congregation, salt for the sacrifices, wood, incense, the show bread, the waved sheaf (or Omer, Levite. 23. 10. 11.) the two wave loaves, Levite. 23. 17. the red heifer, Numb. 19. the scape goat, Levite. 16. and the like. Maim. treat. of Shekels, c. 4. s. 1.

Vers. 9. for Aaron and for his sons,] that is, for the high Priest, and for the other Priests, such as [unspec 9] did the service; that is, both the Priests that went out, and those that came in on the Sabbath, as before is noted on verse 8. And the Hebrew canons declare it thus; In the Sabbath when there are the daily sacrifices, and the additions, (Num. 28. 9. 10.) and the two cups of frankincense, (Levite. 24. 7.) to be burned; in the morning, the men of that fathers house (1 Chron. 23. 6. 11. 24.) of the charge (or course) that went-out, they offered the daily sacrifice of the morning, and the two lambs of Burnt-offering which were the additions, &c. and the other course that came in on the Sabbath, offered the daily sacrifice of the evening; and both these and the other, had their part in the Shew bread. And they did not eat the bread, until the two cups of frankincense were burned on the fire; and the frankincense was to have salt, as the other oblations. And after that they had offered the additions (of the Sabbath,) they burned the two cups of frankincense. And every Sabbath throughout the year, they parted the Shew bread thus; the course (of Priests) that came in, had six cakes; and they which went out, had six. They which came in, parted the bread among them, on the northside of the court,) because they were prepared to serve; and they that went out, parted on the south side. But when there was a feast day, of any of the three sol • mn feasts, on the Sabbath; likewise on the Sabbath that was in the midst of the feast, all the courses (of the Priests) had their parts equally in the Shew bread: &c. The high Priest, he always took from every course, half the cakes, which were his due; as it is written, AND IT SHALL BE, FOR AARON AND FOR HIS SONNES: (Levite. 24. 9.) half for Aaron, and half for his sons. Maimonides in Tamidin, chap. 4. sect. 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuary, but without, they might not eat it. The Hebrews observe that there were Four and twenty gifts given unto the Priests, all of them expressed in the Law; and concerning them all, was the covenant made with Aaron. And whosoever did eat of a gift, wherein holiness was, they blessed (God) who sanctified them with the sanctity of Aaron, and commanded them to eat so and so. Eight of those gifts, the Priests might not eat of, but in the Sanctuary, within the walls of the Courtyard; and five gifts they might not eat but in Jerusalem, within the walls of the city. The eight which might not be eaten but in the sanctuary, were the flesh of the Sin-offering, were it fowl or beast; (Levite. 6. 26.) and the flesh of the Trespass-offering, (Levite. 7. 6.) and the Peace-offerings of the congregation, (Levite. 23. 19. 20.) and the remainder of the Sheafe or Omer, (Levite. 23. 10. 11.) and the remnant of the Israelites Meat-offerings, (Levite. 2. 3. 10.) and the two loaves, (Levite. 23. 20.) and the Shew bread, (Levite. 24. 9.) and the Lepers leg of oil, (Levite. 14. 10. 12. 13.) These might not be eaten, but in the Sanctuary. Maimonides treat. of First fruits, chap. 1. sect. 1. 2. 3. 4. Of all those gifts, see the annotations on Numb. 18.

Vers. 10. Israelitish] Heb. an Israelitess, which [unspec 10] the Chaldee expoundeth a daughter of Israel: her name was Shelomith, verse. 11.

Vers. 11. blasphemed] the Greek here translateth [unspec 11] it, named; the Chaldee, expressed. The Hebrew Nakab, properly signifieth to pierce, or, strike through, Esa. 36. 6. Habbak. 3. 14. Whereupon it is figuratively used for cursing or blaspheming, Numb. 23. 13. 25. which is as a striking through with evil words. It is also used for express-naming of a thing, sometime in the good part, as Esa. 62. 2. and sometime in the evil, as the Greek and Chaldee interpret it, in this place. the Name] understand, of Jehovah, as verse 16. which is here omitted, for the more reverence, and because such wickedness as this; it is even a shame to speak, as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God, for reverence, as, the right hand of the power, Mark. 14. 62. for, the right hand of the power of God, Luk. 22. 69. and in common speech among the Jews, they used to say, the Blessed; for, (the blessed) God: Mark. 14. 61. Math. 26. 63. And when the High Priest heard words, which he thought to be blasphemy, he rent his clothes, Matth. 26. 65. according to a canon which they have, (recorded by Maimonides in his treat. of Idolatry, chap. 2. sect. 10.) thus; Whosoever heareth blasphemy of the Name, he is bound to rend (his clothes;) whether he himself heareth it, or heareth from the mouth of him that heard it, he is bound to rend (his clothes.) But he that heareth it from the mouth of an heathen, is not bound to rend (his clothes:) and Elinkim & Shebna had not rent (their clothes,) but for that Rabshakeh was an Apostate from the faith; (Esa. 36. 22.) they brought] either the witnesses which heard him, or the inferior Judges, who not knowing how to punish this man, brought him to Moses, according to the order set, in Exod. 18. 22. 26. 〈◊〉 Shelmoith] in Greek, Salomith, daughter of Dabrei: she being an Hebrewesse, had married an Egyptian whiles she dwelt in Egypt; whose son now blasphemed God.

Vers. 12. in ward] or, in prison. 〈◊〉 that he might declare] meaning, that Moses might declare, or, that [unspec 12] it might be declared unto them. The Hebrew phrase to declare (or expound) may be expressed both these ways, as is noted on Gen. 6. 19. 20. The Chaldee explaineth it thus, until it was declared (or expressed) unto them, by the decree of the word of the Lord; to weet, what punishment the blasphemer should have: therefore the Greek translateth, to judge him, by the commandment of the Lord. For as men judge not for man, but for the Lord, 2 Chron: 19. 6. so are they to judge, according to his judgments, Ezckiel 44. 24. which if they be not manifest, are to be inquired; the cause being brought unto God, Exod. 18. 19. So Moses did in other hard cases, Numb. 27. 1. • 5. and 15. 34.

Vers. 14. out of the campe] or, to (a place) without [unspec 14] the campe: because the campe of Israel was holy, and all unclean persons were to be put out of it, Num. 5. 2. 3. much more the flagitious. lay their hands] both to signify the truth of their testimony, and that his blood should be on his own head. We find not this rite of imposing hands, commanded for any other malefactors; and the Hebrews hold it to be peculiar unto this sin. All the witnesses and the Judges everyone lay their hands on the blasphemers head, and say unto him, Thy blood (be) upon thine head, for thou hast occasioned it unto thyself. And of all that are killed by the Synedrion, there is none upon whom they impose hands, save the blasphemer only, (Levite. 24. 14.) Maimonides treat. of Idolatry, chap. 2. sect. 10.

Vers. 15. Anyman] or Every man: Hebr. Man [unspec 15] man: which Targum Jonathan expoundeth young man or old man. Upon this particular occasion, a general law is here given, for punishing of blasphemers. bear his sin] that is, the punishment due for his sin.

Vers. 16. blasphemeth] in Chaldee, expresseth, in [unspec 16] Greek, nameth: see verse. 11. 〈◊〉 name of Jehovah] Hereupon some of the Heb ewes gather, that the blasphemer is not to be stoned, unless he express that sacred name JEHOVAH, but the wiser of them justly mislike that restraint, though themselves do overmuch restrain it. There be some that expound it, that he is not guilty (of death) save for the name IHVH, that is, Jehovah:) but I say that for Adonai • lsa (that is, LORD) he is to be stoned; saith Maimonides treat, of Idolatry, chap. 2. sect. 7. And they are long since come unto this, that they hold the name of Jehovah unlawful to be pronounced in 〈…〉 ading of the scripture, or otherwise; except in the Sanctuary when the Priest blessed the people according to the Law in Numb. 6. 23. 27. there (they say) he pronounced the name as it is written with IHVH, but out of the Sanctuary they pronounced it Ad 〈…〉 : for they mentioned not the name as it is written, but in the Sanctuary only. And after that Simeon the just, was dead, the Priests ceased from blessing by the name as it is written (IHVH, though it were in the Sanctuary; to the end th 〈…〉 man should learn it, which was not of good esteem, 〈◊〉 meet (for to learn it.) And our first wife men, 〈◊〉 not learn it their disciples, or their children, 〈◊〉 were meet (or honest;) save once in seven 〈◊〉 Maimonides treat of Prayer, chapter 14. section 10. By this it appeareth, that this custom was taken up of themselves, not commanded of God: the sanctifying of whose name, standeth not in letters and syllables; but in faith and obedience, Numb. 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb. 6. blasphemeth the name] see verse 11. the Greek translateth, nameth the name 〈◊〉 the Lord: meaning with blasphemy and cursing, as did this Egyptians son.

Vers. 17. shall smite] that is, as the Chaldee translateth, [unspec 17] shall kill. See the notes on Gen. 14. 17. soul] that is, life: see Gen. 19. 17. and 37. 21. and for putting murderers to death, see Exod. 21. 22. shall surely be put to death] or, shall be put to die the death; and Targum Jonathan explaineth it, 〈◊〉 be killed with the sword.

Vers. 18. the soul of a beast] that is, the life of it: [unspec 18] which the Greek explaineth thus, he that sm 〈…〉 a beast and it die. soul for soul] or, life for l 〈…〉 , that is, one living beast for another; as ox for ox, sheep for sheep, and the like.

Vers. 19. so shall it be done] by the Magistrate, [unspec 19] according to the rigor of justice: except he buy it off with money. For unless it were mu 〈…〉 , (which God forbade to be bought off with any ransom, Numb. 35. 31.) the Hebrews hold 〈◊〉 blemishes and hurts might be redeemed with money. Which seemeth also to be warrantable by the Law, in Exod. 21. 18. 19, And for that in some cases it could hardly be done, or not at all. For if a man had smitten his neighbor on the eye, and made him lose half or a fourth part of his sight, 〈◊〉 if a blind man had smitten out another man's eye. how should the like be done again unto him? The Hebrew canons say; He that hurteth his neighbor, is bound to pay unto him five things; to weet, 〈◊〉 his damage, and for the pain, and for his healing, 〈◊〉 for his resting (from his affairs,) and for the s 〈…〉 and these five things must all be recompensed with 〈◊〉 best of his goods. How for the damage? If he 〈◊〉 cut off his neghbours hand, or his foot; they look on him, as if he were a servant to be sold in the ma • ket, him much he was worth, and how much he is worth 〈◊〉 , and what is abated of his price, he must pay; 〈◊◊◊〉 , EYE FOR EYE; which we have b 〈…〉 〈…〉 got to be meant of paying for it with his goods. That what is said in the Law, (Levite. 24. 20.) As he hath given a blemish upon a man, so shall it be given upon him 〈◊〉 not meant that he should be hurt, as his neighbor 〈◊〉 hurt, &c. Maimonides • om 4. in Chobel, chap. 1. sect. 1. 2. 3. See also the annotations on Exod. 21.

V. 10. Breach for breach] Targum Jonathan saith, [unspec 10] The price of ba • ach, for breach, the price of an eye for 〈◊〉 eye, &c. As there are several sorts and degrees of hurts and blemishes, so were the penalties rated; which the Hebrews lay down thus; Her that cutteth off his neighbors hand or foot, or finger, 〈◊〉 smiteth out his eye, payeth the five things; for his damage, for his pain, for his healing, for his resting, and for his shame. If he smite him on the hand, and it swelleth, & after it prove well again, he payeth four things, for his pain for his healing, for his resting (from his work,) and for his shame. If he smite him on the head, and it swelleth; he payeth three things, for the pain, for the healing, and for the shame: If he smite him on a place which is not seen, as on his back, he payeth two things, for the pain, and for the healing. If the smite him with a cloth that is in his hand, or the like thing; he payeth one thing, for the shame only. So he that shaveth off the hair of his neighbors head, payeth but for the shame only; for it will grow again: &c. Maim. in Chobel, c. 2. s. 2. 4. upon a man] The Hebrew Adam, signifieth, man and woman, Gen. 5. 2. all man-kind, of what sort soever: and so this law extendeth to all, even the mean est. He that hurteth his own Hebrew servant, is bound to pay all five things (before mentioned) save for his resting. He that hurteth his neighbors Canaanitish (or heathenish) servant; payeth to his master, all the five things. He that hurts his neighbors Hebrew servant, is bound to pay all five, &c. He that burieth another man's wife, payeth for her resting, and for her healing, to her husband; and for the pain, to her self: and for the shame, and for the damage if it be to be seen, as if it be on her face, neck or hand; a third part is paid to her self, and two thirds to her husband: if the damage be on a secret place, a third part is paid to the husband, and two thirds to the wife. If an husband hurt his own wife, he is bound to pay unto her out of hand, all the damage, and all the shame, and the pain; and all is hers, her husband hath no fruit thereof. And if she will, she may give the price to another. And her husband is to heal her, as all sick persons are wont to be healed. It is unlawful for a man to hurt either himself, or his neighbor: and not he that hurteth-only, but whosoever smiteth a righteous man of Israel, either small or great, man or woman, by way of strife, bear •• sgresseth against a prohibition for it is said (in 〈◊◊〉 . 3.) he shall not add (or exceed) to smite him: if the law forbiddeth to add in smiting of a sinner, much more (it forbiddeth) to smite a just man. Though he do but lift up his hand against his neighbor, it is unlawful: and whosoever lifteth up his hand against his neighbor though he 〈…〉 ite him not, he is a wicked man. Maimonides in Chobel, &c, chap. 4. sect. 10. &c. and chap. 〈◊〉 . 1. 2.

Vers. 21. that smiteth]. the Chaldee translateth, [unspec 21] that killeth a beast: but it extendeth further, even to the-hurting or mayming of his neighbors beast, and consequently any other of his goods, according to the Law, Exod. 22. 5. 6. So the Hebrews expound this law, saying: He that doth d 〈◊〉 age to his neighbors goods, is bound to recompense the whole damage, whether he do it of ignorance, or against his will, i • is as if he did it presumptuously: as if he fall from the top of an house, or stumble 〈◊◊〉 , and falleth on a vessel and breaketh it, he 〈◊〉 〈…〉 d, to pay the whole damage; as it is written, AND HEE THAT SMITETH A BEAST 〈…〉 LL RECOMPENCE (or PAY FOR) IT; the 〈◊〉 〈…〉 e putteth no difference, whether he do it 〈◊〉 〈…〉 y or presumptuously. And whether he kill his neighbors beast, or break his vessels, or rent his clothes, or cut down his plants; there is one law for all. But this is to be understood, if it be within the power (or liberties) of him that suffereth the damage: for if it be within the liberties of him that doth the damage, he is not bound to recompense, unless he do the damage presumptuously: but if he do it of ignorance, or being forced; he is discharged. Likewise if they be both of them within their liberties, or both of them out of their liberties; and the one d • th damage against his will, to his neighbors goods, he is discharged. He that th 〈…〉 steth his neighbors beast into the water; or it is fallen in, and he will not suffer it to come up out of the water; till it die there; he is bound to recompense it and so in all like cases. Who-soever is the cause of doing damage to his neighbors goods, he is bound to recompense the whole damage, with the best of his substance, as others that do damages. Although he doth not this damage himself at last; forasmuch as he was the cause thereof at first he is bound to pay. Maimonides in Chobel, &c. ch. 6. sect. 1. 2. 3. 12. and ch. 7 sect. 7. smiteth a man] that is, killeth him, as verse. 17. so the Chaldee translateth it killeth; and the Greek addeth, he that smiteth a man, and he die, shall be put to death.

Vers. 22. One judgment] that is, one manner of [unspec 22] law and punishment. shall ye have] or, shall be to you as well the stranger] or as the stranger (the proselyte,) so shall the homeborne be.

Vers. 23. and stoned him] the Greek addeth, [unspec 23] and all the congregation stoned him as verse. 14. Of the manner of stoning, which they used afterward in Israel, it is recorded in Talmud Bab. in Sanhedrin. ch. 6. and by Maimonides in Sanhedrin. chap. 15. that when they came within four cubits of the place of execution, they st 〈…〉 t him that was to be stoned, out of his clothes, and covered his naked-shame before him; and a woman was not stoned naked, but in one linen garment. The place of stoning was high, w 〈…〉 er he and the witnesses went up, and his hands were tied, and one of the witnesses stroke him behind on the loins; if he died not with that blow, there was a great stone so much as two men could bear, which the witnesses cast up • his 〈…〉 art; & if with that he died not all Israel threw stones upon him, as it is written The hand of the witnesses shall be first upon him, to put him to death; and afterward, the hand of all the people. De 〈…〉 17. 7.

Annotations.

〈 in non-Latin alphabet 〉 These letters signify the beginning of the two and thirtieth section, or lecture of the Law: see Gen. 6. 9.

IN mount Sinai] or, by the mount; that is, in [unspec 1] the plain about it, where Israel camped still, Numb. 10. 11. 12. So Manasseh is said to be buried in his house, 2 Chro. 33. 20. when it was but in the garden of his house, 2 King. 21. 18. And here God beginneth to teach his people the profession and practice of their obedience unto him, in their land and possessions, sanctified by the Sabbaths & Jubilees. Which were a shadow of things to come, but the body is of Christ, Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai, which brought forth children unto bondage: but we are come unto mount Zion, where the Lamb (Christ) standeth with his 144. thousand, that have his Fathers name written in their foreheads; and by faith do enter into his rest. Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3.

Vers. 2. rest] or keep Sabbath. a Sabbath] or, [unspec 2] a rest: the Chaldee calleth it a release or remission; which word Moses useth in Deut. 15. 1. This Law took place when they had possession of the land, which was conquered by Joshua in 7. years; so the eight year after Moses death, was the first to be reckoned towards the Sabbath year, and year of Jubilee; as appeareth by Ios. 14. 1. 2. 7. 10. &c. For Caleb was 40. years old when he was sent to view the land, in the second year after their coming out of Egypt, Numb 13. Deut. 1. and they were 38. years under Moses in the wilderness, Deut. 2. 14. and when Caleb was 85. years old, the land was given them for inheritance, Ios. 14. 7. 10. that in the 8. year of Joshua, they began the count; and the seventh year after was the first Sabbath year, and the fiftieth year after, the first Jubilee.

V. 3. the revenue] or, income, that is, the fruit, as the Greek translateth. And under these principals, [unspec 3] all other work belonging to husbandry, is implied.

V. 4. Sabbath of sabbatism] that is, of rest: which two words signify an exact rest, as is noted on Exodus [unspec 4] 16. 23. unto the land] which should have rest every seventh year, from being ploughed, digged, dounged, or manured; from being reaped, or mo 〈…〉 en, or the like. As the Sabbath day (wherein men rested) was to teach Israel that they themselves were the Lord's: so the Sabbath year was to teach that the land was the Lord's; therefore he addeth a Sabbath unto Jehovah, meaning unto his honor, and in sign of homage unto him; which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labors, laid upon man for sin, Gen. 3. 19. the Sabbath year was a rest for the ground, which for man's sin, God had cursed, Gen. 3. 17. In this year, at the feast of boothes, there was a solemn reading of God's Law, before all Israel, Deut 31. 10.—13. and at the end of this year, a release of debts, Deut. 15. 1. 2. &c. It was a figure of the Sabbath or rest, which Christ was to give unto his Church; of the understanding, which they should have in his Law; and the remission of their sins, (which were their debts, Mat. 6. 12. Luk. 11. 4.) when the time of grace, the acceptable year of the Lord should be proclaimed, Isaiah 61. 1. 2. Luke 4. 18. 19. &c. 1 Cor. 6. 2. Thus every seventh year, was for them to meditate of, and in faith to expect Christ; who is the true Noah, that giveth us comfort and rest from our work, and from the sorrow of our hands; because of the ground which the Lord hath cursed, Genesis 5. 29. prune] or, cut thy vineyard, meaning the superfluous branches of the vines, which the husbandman cutteth off, to make the trees more fruitful. Therefore to signify that God would leave the vine of his Church wast, he saith, it shall not be pruned, Esa. 5. 6. And under these, all other work of husbandry is forbidden. The Hebrew canons show it thus. It is commanded to rest from tilling of the land, and dressing of trees, in the seventh year, Lev. 25. And who so doth work of tillage of land or trees, in that year, be frus • ateth a commandment, and transgresseth against a prohibition, Lev. 25. 4. They may not plant in the seventh (year) though they be trees that bear no fruit; nor cut off k •• bs from the trees, nor brush off withered lea 〈…〉 boughs, nor bind up the branches, nor make a sm 〈…〉 under them to kill the worms, nor cover the pla ••• , with anything whrein dung is, that the fowls might not eat them when they are tendor, nor cover the 〈◊〉 fruits, &c: and so all other culture (or husbanaing) o • trees. For sowing or pruning, or reaping, or gatharing fruits this year, a man was to be beaten; whether they were the fruits of the vineyard, or of other trees; for other works not expressed in the Law, he was not beaten but chastised (or scourged.) He that pla 〈…〉 in the seventh year, either of ignorance, or presum 〈…〉 ously; (that which he planted) was plucked-up-by the roots. He that ploughed or dounged his ground in the seventh year; that it might be the fitter to sow whe • the seventh year was out, they amearsed him, & he might not sow it, at the going out of the seventh year. If he removed thorns, or gathered out stones, to fit it against the seventh year went out; for as much, as he 〈◊〉 that which was not lawful; he was amearsed: but • ee might sow it, at the going out of the year, &c. Maimonides tom. 3. in Jobel (or treat. of the Intermission 〈◊〉 Jubilee,) chap. 1. The outward rest of Israel from these laborious works, figured a better rest which all the people of God should have by Christ, ceasing from their own works, and doing the work of God, beleving in his Son, by whom they shall find rest unto their souls. Heb. 4. 9. 10. John. 6. 29. Mat. 11. 28. 20. Unless they did thus, the land enjoyed not her Sabbaths, Lev. 26. 34. 35.

Ver. 5. That which groweth of it own accord] called [unspec 5] in Hebrew, by one word, Saphiach: which is said to be All that the earth bringeth forth in the seve ••• year, either of the seed which fell into it before the sev ••• year, or of the roots which were reaped, and did grow and bear again. Maimonides in Jobel ch. 4. sect. 1. shall not reap] to weet, after the manner that they reaped every other year; he that so reaped it, was to be beaten, but he reaped a little at once, and did 〈◊〉 out, and eat it. Maimonides ibidem ch. 4. sect. 1. of thy separation] which were separated and exempted from the owners, from salt and merchandise and by the word of God made free and common for all. The Greek translateth of thy sanctifi 〈…〉 , the Chaldee of thy leaving, that is, which thou art to leave in common. Or they may be so called, because the land and trees were to be left un 〈…〉 red and undressed, and so after a sort sepa 〈…〉 ō the owners care & husbandry. The Hebrews say, The seventh year is of more weight then the holy thing: for he that redeemeth an holy thing, it goeth out am •• g the common things, and they take the price for 〈…〉 the seventh year, not so: for if one sell the fruits of the seventh year, they take the price, and make it as the fruits of the seventh year: and the fruits thems 〈…〉 (which were sold) are not profaned, or made as 〈◊〉 fruits of other years. Mat. in Iebel ch. 6. sect. 6.

Vers. 6. the Sabbath] that is, the fruits of the S 〈…〉 bath, [unspec 6] to weet of the seventh year. for 〈◊〉 and for drink, and for anointing, and for suc •• there uses as the creatures naturally served, 〈◊〉 men and beasts. But that which was for 〈◊〉 meat, the Hebrews say, might not be employed to other uses; nor sold as merchandise: see the 〈…〉 on Exod. 23. 11. thy sojourner] the stranger 〈◊〉 , that dwelt in the land: and so in common for all in differently, the owner had no more right in it, then any other man; wherefore whosoe 〈…〉 locked up his vineyard, or hedged in his field in the seventh year, broke a commandment. And so if he gathered all his fruits into his house; but all was to be free, and every man's hand alike in every place. Maimonides in I •• el ch. 4. sect. 24. But they might not carry the fruits out of the land, nor feed the heathens with them, nor 〈…〉 elings (of the heathens,) except they had agreed to find them meat: but strangers that were guests might eat of them. Maim. ibid. ch. 5. sect. 13.

Vers. 7. the beast] or, as the Greek translateth, the wild beasts: under which the fowls also are [unspec 7] comprehended. But the fruits which were properly m •• s mea • , they might not feed cattle with them. Maimonides in Jobel, ch. 5. sect. 5. the revenue] or in-come, which properly is the fruit when it is ripe, and fit to be gathered into the barn. Whereupon the Hebrews say, they might not gather in the fruits of the seventh year, when they were unripe; they might eat a little of them in the field, before they were ripe, as they did others years, but not bring any to be eaten within their houses, till the season of the tithes. Maimonides ibid. chap. 5. sect. 15. for to 〈◊〉 ] for meat. From hence the Hebrews gather, that the fruits of the seventh year, might not be eaten (by men,) save so long as the same kind (of fruits) were found in the field: so long as the beast did eat of that kind, out of the field, thou mayest eat of it that is in the house. If it be all consumed for the beast, out of the field, a man is bound to put that kind (of meat) out of his house. And after the putting away, it is unlawful to be eaten, either of poor or rich, Maimonides in Jobel, ch. 7. sect. 1. This Sabbath or Rest of the Lord's land, and common participation of all the fruits thereof, prefigured the spiritual Rest of his Church which they enter into by the faith of Christ, Heb. 4. and the communion of all graces and good things; as the scriptures mention the common faith, Tit. 1. 4. the common salvation, Jude, ver. 3. and the communion of the mystery thereof, Ephes. 3. 9. whiles both Jews and Gentiles are fellow-heirs, and of the same body, and partakers of his promise of Christ by the Gospel, Ephes. 3. 6. Besides communion also in outward things, as need requireth; as when all that believed, were together, and had all things common; & sold their possessions & goods, and p 〈…〉 ed them to all men, as every man had need; and continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart; and the multitude of them that believed, were of one heart, and of 〈◊〉 soul; neither said any of them, that ought of the things which he possessed was his own, but they had all things common. Act. 2. 44. 45. 46. and 4. 32.

Vers. 8. thou shalt number] The Hebrews hold, that this commandment of numbering seven times [unspec 8] seven years, and the commandment of sanctifying the fiftieth year, verse. 10. was given to the high Sy •• drion (or great Senate of Israel) only: unto whom the care of proclaiming the • ubile and lib ••• ies of the same, did belong. Ma 〈…〉 . treat. of the Intermission and Jubilee, ch. 10. sect. 1. seven Sabbaths] in Greek, seven Rests: in Chaldee, sev 〈…〉 Releases (or Intermissions.) 49. years] which nine and fortieth year was the seventh rest or Sabbath year. And the beginning of this numbering, fell out in the 8. year of Joshua, as is shown before on verse. 2. but the Hebrews miss generally in this computation, saying that the beginning of this count, was fourteen years after they came into the land; for six years (were spent) in conquering the land, and seven years in parting of it. Mam. in Jobel. c. 10. s. 2. But this agreeth not with Caleb's speech in Ios. 14. 7.—10. neither was the land so long inparting. Wherefore as they have missed of Christ, unto whō all their Sabbaths and Jubilees led them: so God hath given them over to miss in the computation of their Jubilees, whereby they are the more hardened in their error. Even the Stork in the heaven, knoweth her appointed times; and the Turtle, and the Crane, and the Swallow, observe the time of their coming: but the Jews know not the judgment of the LORD; Ier. 8. 7. O ye hypocrites, ye can discern the face of the sky, yet can ye not discern the signs of the times? Matt. 16. 3.

Vers. 9. shalt cause to sound] Hebrew shalt cause to pass: which word when it is used of sounds or [unspec 9] voices, meaneth to proclaim, publish, or declare, 〈◊〉 the Greek here translateth it; so after, and in • zr. 1. 1. They caused the trumpet to pass throughout all the borders of Israel: saith Maim. in Jobel ch. 10. sect. 10. the trumpet] or, the cor •• t: see • ev. 23 24. The trumpet of the Jubiliee, and of the beginning of the year, is one, in every respect. Maim. in Jobel, ch. 10. sect. 11. and Talmud in Rosh hasshanath, chap. 3. of loud-sound] or of alarm, as is Englished in Numb. 10. 5. See the notes on Lev. 23. 14. It is commanded to blow with the trumpet, in the tenth (day) of Tisri (that is Sebtember,) in the year of Jubilee, and this commandment is given to the Synedrion first, as it is written, And thou shalt cause to sound, &c. and every particular person is bound to blow, as it is written, ye shall cause the trumpet to sound; &c. Maimonides ibidem ch. 13. sect. 10. This blowing with trumpets, figured the preaching of the Gospel, Luk. 4. 18. 19. as is shown also on Levite. 23. day of Atonements] or of expiation, which was the Fasting day, when the whole Church every year afflicted their souls, and the high priest made atonement for them in the most holy place, Lev. 16. ch. & 23. 27. And though the year began ten days before, (the first of the month,) yet as our spiritual bondage was not done away, but by the atonemēt made through the death of Christ, Heb. 2. 14. 15. so neither was the type hereof performed in Israel till the day of Atonement. The Hebrews say, From the beginning of the year until the day of Atonement, the servants were not released unto their own houses, nor from being in servitude to their masters: Neither were the fields returned to their owners: but the servants did eat and drink, and rejoice, & wear crowns (or garlands) upon their heads. When the day of Atonement came, the Magistrates (the Synedrion) blew the trumpet, the servants were released to their own houses, and the lands returned to their owners. Maimonides in Jobel, ch. 10. sect. 14.

Vers. 10. the year of fifty years] an Hebrew Phrase, meaning the year even the fiftieth year: so [unspec 10] that they miss which count every nine and fortieth year to be the Jubilee: that was the seventh seven, the ordinary Sabbath and year of Rest, and the year following, was the Jubilee, even the fiftieth, so two holy years came came together. Thus the Hebrew canons declare it; The year of Jubilee cometh not in the count of the years of the seven; but the nine and fortieth year is the Release, and the fiftieth year the Jubilee; and the one and fifteth year beginneth the six years of the Seven (following:) and so in every Jubilee. Maimonides in Jobel, ch. 10. sect. 7. And again, The nine and fortieth year it self, is the (year of) Release: and after it is the Jubilee, in the fiftieth year. R. Menachem on Lev. 25. proclaim liberty] for Hebrew servants, from their Masters, Ier. 34. 8. 9. Such as went not out at the seventh year of their servitude, but were bored through the ear to serve forever, went out at the Jubilee; for then their ever was at an end, as is noted on Exod. 21. 2. 6. & as after followeth in this chap. v. 39. 40. 41. Wherefore the other legal ordinances which are commanded to be kept forever, had also their end at the Jubilee of the Gospel, as the Apostle showeth, Heb. 9. 9. 10. 11. Colos. 2. 14. 16. 17. And the Jews which urge the observation of them, may be answered from their own writers. It is a known thing, that this word (legnolam) For ever, is sometime spoken of a time determined, as, He shall serve him forever, (Exod. 21. 6.) that is to say, unto the ever of the Jubiliee. And sometime it is spoken of length of days, without knowledge of their limit, but yet they have a limit and an end; as, Let King David live forever, (1 King. 1. 31.) And sometimes it is spoken of a time which hath none end, as, The Lord shall reign forever and aye, (Psal. 10. 16.) saith R. Menachem on Lev. 25. This year of liberty, figured the year of grace by Christ, who dying in the last Jubilee that ever the land had, did deliver them who through fear of death, were all their life time subject to bondage, Heb. 2. 14. 15. such as were the servants of sin, whom the Son making free, they are free in deed, John 4. 34. 36. Of this time of grace Christ prophesying, calleth it the yere of his redeemed, Isaiah 63. 4. and the acceptable year of the LORD, Isaiah 61. 2. And the Apostle exhorting us, that we receive not the grace of God in vain, saith, Behold, now is the accepted time; behold, now is the day of salvation, 2 Cor. 6. 1. 2. a Jubilee] in Hebrew Jobel, which the Chaldee calleth Iobela; the Greek here interpreteth it, a year of remission of signification. In Ezek. 46. 17. it is called the year of liberty. The Hebrews some of them think it hath the name (from the Arabike) of a rams horn, whereof the Cornets sounded this year, were made: so the trumpets of Iobelim, in Ios. 6. 4. are in Chaldee expounded, trumpets of rams horn. But the Hebrew word signifieth neither ram, nor horn, but hath the name of carrying, or leading-alōg, Job 10. 19. and 21. 32. Psal. 60. 11. whereupon Iuball is a stream, or water course, that runneth along, and carrieth things with it, Ier. 17. 8. Isaiah 44. 4. And thus R. Menachem, (on Lev. 25.) and the Zohar, derive the name Jobel, from Iubal: Streame, or water-course, according to that phrase in Ier. 17. 8. It seemeth also to have the name of the long-sound of the trumpet; as in Exod. 19. 13. Jobel is the sound of the trumpet: and because this year was joyful to servants and poor people; of the joyful shout which they made, and sound of trumpets, the Latins have borrowed the word Jubilee, which is to make a joyful shout. And in mystery, the Jubilee is so named, as carrying men to Christ, by whose redemption all the faithful have cause to shout and rejoice. When he sounded the Trompet of his Gospel, (as God hath sent him to preach the Gospel to the poor, to preach deliver a 〈…〉 to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.) then he said, This day is this scripture fulfilled in your ears; and all bare him witness, and wondered at the gracious words which proceeded out of his mouth, Luk. 4. 18.—22. his possession] his tenement, meaning lands and houses which had been sold, and now must be returned to the first owners: a figure of our restoring by Christ into Paradise: the possession whereof, Adam lost by sin: Gen. 3. Luk. 23. 43. So there were three things especial unto this year; the sounding of trumpets, the freedom of servants, and the restoring of lands or tenements: but the resting of the land was one with the seventh years rest, verse. 4. 11. And here note the accord and the difference between the Sabbath (or seventh) year, and the Jubilee, which the Hebrews lay, down thus: The Law of the Jubilee for the resting of the land, and the Law of the year of Release, is one in every respect. Whatsoever is forbidden in the sevēth year concerning the tilling of the land, is forbiaden in the year of Jubilee: and whatsoever is lawful in 〈◊〉 seventh year, is lawful in the Jubilee: & that work for which they are beaten if they do it in the seventh year they are beaten for the same in the Jubilee. And the Law for the fruits of the year of Jubilee, concerning eating, or selling, or putting them away, is as the law for the fruits of the seventh year in every respect. The seventh year is above the Jubilee, in that the seventh year releaseth (debts of) money, (Deut. 15. 1. 〈◊〉 .) which the Jubilee doth not: and the Jubilee is above the seventh year, in that the Jubilee letteth servants go out (free,) and releaseth lands, [which the seventh year doth not.] Lev. 25. 24. The Jubilee releaseth lands, in the beginning of the same: but the seventh year releaseth not monies, till the end of the same, (Deut. 15. 1.) Maim, in Jobel, chap. 10. sect. 15. 16. Further, from these words, ye shall return every man, &c. they gather, that he which gave his field f 〈…〉 a gift (though he sold it not,) yet it was restored 〈◊〉 him in the year of Jubiliee: Maim. ibid. ch. 11. s. 19. his family] from which he was departed whiles through poverty he was sold unto another family, verse. 39. 40. 41. It figured our returning unto God the Father, through our Lord Jesus Christ; of whom the whole family in heaven and e 〈…〉 is named, Eph. 3. 15.

Vers. 11. A Jubilee shall it be] or, That Jubilee, 〈◊〉 be unto you, the year of fifty years; that is, even in the fiftieth year. The Greek translateth it, (A year) of remission of signification shall it be unto you; the fiftieth year shall the year be unto you. of the separations thereof] which the Greek calleth the sanctified fruits thereof. They were separated from the owners, and sanctified of God to be common for all; like the fruits of the seventh year, as before is noted. See verse 4. 5. 7.

Vers. 12. it is the Jubilee] in Greek, it is the signification of remission. holiness] that is, a most holy [unspec 12] year, to be hallowed or sanctified unto the Lord, by the obedience of these his precepts, & meditation of a better rest, freedom & holiness, w ^ch should be obtained by Christ, in the acceptable year of the Lord, Luk. 4. 18. 19. 21. out of the field] and not out of the barn; see the notes on ver. 5. and on Exodus 23. 11. By this, God also led them to depend upon him for their daily bread, and not to care for the morrow, Mat. 6. 31. 34. and to w • ane them from the world, that they that buy, may be as though they possessed not, and they that use this world, as though they used it not, 1 Cor. 7. 30 31.

Vers. 14. if ye sell] that is, if any of you: the Greek for more plainness, changeth the number, [unspec 14] if thou sell: so after, the Greek saith oppress (or 〈…〉 ing) not thou. not oppress] or, not vex, not make a prey. This Moses here and in the next ve • se show •• l to concern both buyer and seller: so that if a man sold too dear, the buyer was oppressed; and if a man bought a thing too chcape, the seller was oppressed.

V. 15. According to] or By the number of years: which two phrases do explain one another, and [unspec 15] are used sometime indifferently: as In (or by) the word of Gad, 1 Chron. 21. 19. is by another Prophet set down, According to the word of Gad, 2 Sam. 24. 19. And so the Greek translateth it here, According to. So after, in verse. 50. and in Numb. 14. 34. years of the revenues] that is, of the fruits: so that the land properly was not sold, but the fruits thereof, v. 16. See after on verse. 23 25. From this word years, the Hebrews gather, that Who so selleth his field, he cannot redeem it till after two years, because it is said, according to the number of the years of the revenues, he shall sell unto thee. Yea though he that bought it would consent, yet he may not: till after two years from the sale thereof. And the buyer must eat two revenues of two years, and afterward it may be redeemed. Therefore if the seventh year be one of the two years, or if it be a year of blasting or m • ldew, it is not reckoned in the number. And if he buy it one year before the Jubilee, be eateth of it the second year after the Jubilee; for it is written, THE YEERES OF THE REVENVES. Maimonides in Jobel, chap. 11. sect. 9. 10. 12.

Vers. 16. the number of the revenues] that is, according [unspec 16] to the number of years of the revenues: as verse 〈◊〉 .

Verse. 17. fear thy God] by abstaining from this evil, and doing the contrary good; for; by the fear [unspec] of the Lord, men depart from evil, Prov. 16. 6. and whereas it is said, in 1 King. 8. 40 that they may fear 〈…〉 as long as they live: another Prophet openeth • t thus, that they may fear thee, and walk in thy ways as long as they live: 2 Chro. 6. 31. But the want of the fear of God, is the fountain of evil deeds, Deut. 25. 18. Psal. 36. 2. Rom. 3. 18. So Nehemiah's blaming cruelty in the Jews towards their brethren, said, Ought ye not to walk in the fear of our God? Neh. 5. 9.

V. 18. my statutes] the Gr. addeth, all my st 〈…〉 tes [unspec 18] and all my judgments: which addition is here implied, as elsewhere the Holy Ghost explain •• h him-self: for, to stablish the words of the Law: D 〈…〉 〈◊〉 . 26. meaneth all things written in the bo • ke o 〈…〉 Law, Gal. 3. 10. and They did eat, Luk 9. 17. M • r 7. 8. is expounded, They did all eat, Mat. 14. 20. and 15. 37. & many the like. See the notes on Ex. 25. 40 in confident-safety] or, with boldness and security. The original word signifieth both the confidence or boldness which men that trust in God, and walk in his ways, have within themselves, and the safety and secure estate, wherein God serreth them; frō danger of evil. This promise is often renewed; as in Lev. 26. 5. Deut. 12. 28. & 23. 12. 28 Prov 1. 33. Ezek. 28 26. & 34. 27. 28. and under this promi • e, eternal life is figured; as is shown on Gen. 12. 5.

Vers. 19. give] or yield her fruit: which was a [unspec 19] sign of God's blessing, Lev. 26. 3. 4. Psalm 67. 〈◊〉 7. and a figure of heavenly blessings in Christ, Isaiah 45. 8. Psal. 85. 11. 12. 13. Ezek 34 26. 27. eat to the full] or, eat unto satie •• e: see the notes on Lev. 26. 5.

Vers. 20. behold we shall not sow] the Greek 〈…〉 teth [unspec 20] it, if we sow not, nor gather, &c. This saying or thought of theirs, God approveth not o • : for he teacheth men, by the s • wles of the air, and lilies of the field, to take no thought, what to eat or drink, or wherewith to be clothed, Matt. 6. 25. 26. &c. But preventeth the objection of human infirmity, by promise of extraordinary blessing, to them that obey his Law. The like he doth in Exodus 34. 23. 24. about their going up to this solemn feasts; and in Mitthew 6. 33. to all that seek his kingdom and righteousness.

Verse 21. will command] that is, will powerfully [unspec 21] send: as the Greek interpreteth, I will send: but it noteth the power and efficacy of God's word, who sendeth his edict upon earth, and his word runneth very swiftly, Psalm 147. 15. So Moses again speaketh of commanding the blessing, Deuteronomy 28 8. and David, in Psalm 133. 3. and of commanding salvation, Psalm 44. 5. and 71. 3. of commanding strength, Psalm 68. 29. and other things, which he effectually pr •••• eth and causeth to come to pass, 2 Samuel 17. 14.

Verse 22. ye shall eat]