Annotations on the Pentateuch - Psalms - Song of Songs
Vers. 23. forever] or absolutely, precisely: Hebrew [unspec 23] to binding-fast; meaning unto the buyer, as ver. 30. and this the Greek version favoreth, translating, unto confirmation; that is, to be firm and fast unto him that bought it, as his own forever. And as the original word is sometime used for cutting off, so it may here be Englished; and then it meaneth, it should not be sold so as to be cut off off from redemption, (as verse. 24.) or to be absolutely cut-off from the first owner. The Chaldee translateth, absolutely or properly, for the propriety of him that buyeth the same. Hereupon Naboth would not sell his inheritance to the King, 1 King, 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites, they might not sell it, neither exchange, nor alienate the first fruits of the land: because it was holy, unto the LORD. is mine] Though the whole earth be the Lord's, and the plenty thereof, Psal. 24. 1. yet the land of Canaan was his in more special manner, (even as Israel to whom he gave it, was his peculiar people above others, Exod. 19. 5.) because he had sanctified it to be the inheritance of his Church here on earth, Gen. 12. 7. and a figure of the inheritance of his saints in heaven, Hebrews 11. 9. 10. Therefore it is called THE LORD'S land, Hos. 9. 3. and Immanuels (that is, Christ's) land, Isaiah 8. 8. and the holy land, Zach. 2. 12. and so being God's, men had no right to sell it; and it taught them, that the gift of God may not be purchased with money, Act. 8. 20. and that the heavenly heritage which he hath prepared for his in Christ, cannot be alienated from them; but is surely confirmed in his blood, and reserved in heaven for them; unto which they shall return at the great Jubilee of his second appearing, when the trumpet of God shall sound, Rom. 8. 38. 39. John 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with me] that is, as the Greek and Chaldee expound it, before me. Thus David professed, I am a stranger with thee, a sojourner as all my fathers, Psalm 39. 13. and so he speaketh of all I • rael, in 1 Chron. 29. 15. (where in stead of with thee, he saith before thee.) So that as the heathens that became proselytes, had no inheritance in the land, but dwelt therein as sojourners, so was Israel in the sight of God. Hereby he taught them, to desire and seek a better country, that is, an heavenly; where there remaineth a rest for the people of God: Heb. 11. 13. 14. 16. 9. 10. and 4. 8. 9. See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me, as if the Lord himself were but as a sojourner in this world, and his people with him; whereupon R. Menachem, (on this place) bringeth an exposition of more ancient Doctors thus: For ye are strangers and sojourners with me; it is enough for the servant, that he be as his master. This may have use, if it be referred unto Christ, and his sojourning here in our flesh; who also himself used this proverb unto his, saying, It is enough for the disciple, that he be as his master; and the servant, as his Lord, &c. Mat. 10. 25
Vers. 24. grant] or give a redemption, that is, suffer it to be redeemed; (for giving, is often used for [unspec] suffering, as is noted on Gen. 20. 6.) And this redemption, is by the year of Jubilee, when every man was to let the land return to the owner, as being redeemed for him by the Lord. Of men's redeeming their lands by money, &c. he speaketh afterward. Hereupon the Hebrew canons say, the land of Israel, which was parted among the tribes, may not be sold forever, Lev. 25. 23. And if a man selleth forever, both of them [the seller and the buyer] do transgress against a prohibition: and it availeth them nothing; for in the Jubilee, the land returneth to the owner thereof. The Jubilee is above the seventh year, for that the Jubilee letteth servants go out free, and releaseth land: and this is the right of the sale of fields, spoken of in the law, and is a thing commanded, as it is written, YE SHALL GRANT A REDEMPTIO • FOR THE LAND. Maimonides in Jobel, chap. 11. sect. 1. and chap. 10. sect. 16. This figured the land and state of grace, which all God's people by the Jubilee of the Gospel do return unto by repentance and faith in Christ, though by their former sins, they have for a time deprived themselves of their inheritance in his Church, 2 Cor. 2. 7. 8. 1 John 1. 9.
V. 25. waxen-poor] or brought low, as the Greek [unspec] translateth it in v. 39. though here both the Greek and Chaldee expound it waxen poor. Hereupon the Hebrew canons say, A man may sell his house, or field of his possession, (although they return again unto him after the time,) unless he be a poor man, Lev. 25. 25. But sell them for to put the 〈…〉 ony in his purse, or to make merchandise with it, or to get vessels, or servants, or beasts therewith, he may not; save for food only. Yet if he transgress and sell, the sale notwithstanding is confirmed. Maim. in Jobel, c. 11. s. 3. the redeemer] the Hebrew Goel, is also a kinsman, Numb. 5. 8. Ruth 3. 9. unto whom the right or redeeming lands, houses, or persons doth belong, & also theavenging of their blood (if they be slain) Num. 35. 10. Which kinsman, in this work of redemption, was often a figure of Christ, who being near unto us, and allied in the flesh (in that he rock part of the same flesh and blood with us, Heb. 2. 14.) is called our Goel, that is, Redeemer or Deliverer: as, the Redeemer shall come to (and out of Zion: Isaiah 59. 20. Romans 26. And he it is, that hath redeemed us, & our heavenly inheritance unto us in our low depressed and poor estate, Hos. 13. 14. 1 Thes. 1. 10 2 Cor. 8. 9. Rom. 5. 6. 8. 10. The Hebrews in Tan • huma upon this place, say, the Redemer thereof, this is the holy blessed (God) as it is said (in Ier. 30. 34.) their redeemer is strong, the Lord of hosts is his name, &c. he that is 〈◊〉 unto him, this is the holy blessed (God) as it is said (in Psal. 148. 14.) a people near him. Thus they saw somewhat a far off; though their eyes are darkened, that they cannot perceive how God was in Christ our redeemer, whom they crucified. near unto him] or next, to weet, in blood: as Lev. • 1. 2. 3. Num. 27. 11. the sale of his brother] that w 〈…〉 his brother hath sold. This duty of the natural kinsman, shadowed the duty of love which all Christians should show one to another, by spiritual alliance; in helping to recover them that are occasionally fallen, and restoring them with the spirit of • ecknes, Gal. 6. 1. 2. 1 John. 5. 16.
Vers. 26. hath attained] in Greek, aboundeth, or, 〈◊〉 ; which word is used in Act. 11. 29. every [unspec 26] man according to his ability. From hence the Hebrews conclude, that a man must redeem it with his own; for if he borroweth (of another,) to redeem it with all; they hearken not unto him. Maim. in Jobel, c. 11. s. 17. found sufficiency for] or, even the sufficiency of theredemption. This the Hebrews understand to be of such things as he hath gotten after the sale; wherefore they say, He that selleth a field of his possession, and hath hath other fields, and selleth of them fields, enough to redeem the field which he sold; they hearken not unto him: for it is written, AND FOVND SVFFICIENCY FOR THE REDEMPTION, that is, when he hath found something, which was not found with him, at the time of the sale. Maimonides ibid. ch. 11. s. 17.
V. 27. restore the overplus] The Hebrews explain it thus; As if there remain unto the Jubilee ten years, [unspec 27] and he selleth him his field for an hundred crowns, & • e that bought it, hath eaten of (the fruits) of it three year, and then the seller would redeem it, he is to give • 0. crowns, and the other is to restore him his field. And so if he have eaten of it six years, he is to give him forty (crowns) and the other restoreth him the field. If he redeem it not, but leave it in the hand of him that bought it, until the year of Jubilee; then it returneth to the (first) owner, without price. Maimonides in Jobel, ch. 11. sect. 5.
Vers. 28. the Jubilee] in Greek, the Remission. [unspec 28] to his possession] that is, to his land, but trees and the like, are by the Hebrews excepted. If a man sell trees; he cannot redeem them before two years, [as is before noted on verse. 15.] and if he do not redeem them, they return not to the owner, in the Jubilee: for it is written, HE SHALL RETVRNE to his possession, he saith not to the trees. Maimonides in Jobel, ch. 11. sect. 14. See more in Lev. 27. This returning of the poor to their possessions, figured the grace of God toward us in Christ, whereby we are restored into his favor, and shall be to his heavenly inheritance, Col. 1. 12. 13. 14. and 3. 24. Ephes. 1. 10. 11. 18. 1 Pet. 1. 4. compared with Isaiah 60. 2 • . and 61. 7. and 65. 9. Contrariwise it was a sign of wrath, when God threatened, the seller shall 〈◊〉 return to that which is sold, Ezek. 7. 13.
Vers. 29. a walled city] Hebrew, city of wall, which [unspec 29] the Greek explaineth walled; the Chaldee, compassed with a wall, the end] or, the perfection, the whole accomplishment of the year; in Greek, till the year be fulfilled; meaning, that it might be redeemed by the owner any time within the year; but not after. days] understand, a year of days, as the Hebrew sometime expresseth, Gen. 41. 1. meaning an whole or perfect year, (as the next verse showeth,) which consisteth of 365. days and six hours. Thus the sale and redemption of houses, differed from lands; w ch in the Hebrew canons is explained thus. He that selleth an house within a city compassed with a wall, he may redeem it all a twelve months (space) from the day that he sold it, at any time that he pleaseth, yea though it be the same day that be sold it. And when he pleaseth to redeem it, he giveth all the price which be took. and abateth nothing to him that bought it. And his near ki • ne may not redeem it [as they might do his land, verse 25.] but the seller himself, if his hand can attain is it; and he may sell his goods to redeem it: but he may not borrow, and redeem it therewith. If he that bought it be dead, he may redeem it out of the hand of his son: so if he that sold it, be dead; his son may redeem it all the twelve months. If the 12. months be out, and it is not redeemed: then it is absolutely confirmed in the hand of him that bought it. And so if he gave his house for a gift, and redeemed it not within twelve months, it is absolutely his to whom he gave it. If it be leapeyeere, [that is, a year of thirteen months, as the Hebrews had two Adars or Februaries, by reason of odd days:] it is not absolutely made away till the end thereof, as it is written. TILL A WHOLE YEERE BE FVLFILLED. Lev. 25. 30. to imply the month that is overplus. If the twelve month day become, and he cannot be found that bought it, that it may be redeemed from him: then (the owner) leaveth the money with the Synedrion, and breaks open the door, and goeth into his house; and when he comes that bought it, he goeth (to the Synedrion,) and taketh his m • ny. Ma • money in Jobel, ch. 12. sect. 1.—7.
Vers. 30. hath not a wall] this because it seemeth contrary to the former, is written and noted in the [unspec 30] Hebrew margin to be read, hath a wall; there being in the letters a difference, but not in the pronunciation; as the like hath been before in Exod. 21. 8. Lev. 11. 21. The Greek and Chaldee also translate, hath a wall, and that the meaning is so, the words foregoing show. Yet is not the text corrupted, (as is observed from the Hebrews in Exodus 21. 8.) but it seemeth, may thus be reconciled; that if it were in a city which sometimes had a wall, but for the present had none, or very ruinous (as was the case of Jerusalem, 2 King. 25. 10.) then the order here set, should stand for the sale of the house. And here I will add • what the Hebrews write concerning this: The city which was not compassed with a wall, at the time when Joshua conquered the land; though it be walled now, yet it is like the houses of the villages: and the city which was compassed with a wall in Joshua's days, though it • ee not walled now, yet it is as if it were walled. And when they went into captivity, at the first desolation (of the Temple, 2 Kings 25.) the holiness of the walled Cities which had been in Joshua's time, ceased: when Ezra came up, at the second coming into the land. (Ezra 1.) all the walled Cities were sanctfied at that time; because their coming in in the days of Ezra, which was the second coming, was at their coming in in the days of Joshua: &c. Maimonides in Jobel, chap. 12. sect. 15. forever] or, to the cutting off of all redemption; the Greek translateth, firmly, the Chaldee absolutely: see verse 23. And as this is expressly spoken of the house, so the Hebrews say, that gardens, and bathes to wash in, and dovehouses, which were within the walls of the city, these were as the houses: but fields if any were within the city, were to be redeemed as fields that were without the city. So for Jerusalem; they say, no house might be absolutely sold in it: likewise, that an house built upon the wall; [as was Rahab's, Ios. 2. 25.] was not as the (other) houses of a walled city. Maim. in Jobel, c. 12. s. 11. in the Jubilee] Greek, in the remission. Likewise, if one sold an house in a walled city, and the Jubilee came within the year of the sale, it was not returned in the Jubilee; but remained in the hand of him that purchased it; till it pleased the seller to redeem it all the year of the sale, or that the year were fulfilled, and so it was absolutely gone. Maim. in Jobel. ch. 12. sect. 9.
Vers. 31. villages] or, open-places; the word is elsewhere used for Courtyards. no wall-round-about] [unspec 31] meaning a wall properly, of earth, stone or the like. For, a city that had the gardens thereof for a wall, or that had the Sea for a wall, was not (counted) a walled city. No place was called a walled city, till it had in it three villages (or courtyards) or moe; and in every of those villages, two houses or moe; and it were compassed with a wall at first, and afterward they built villages within it. But a place that was first inhabited, and afterward walled about; or wherein there were not three villages with two houses in every of them, it was not a walled city; but the houses therein, where as the houses of the villages. Maimonides in Jobel, chap. 12. sect. 13. 14. redemption shall be to it] that is, it may be redeemed at any time, at the fields before mentioned; or it may be redeemed as the houses forementioned. Both are shown by the Hebrews thus; He that selleth any house in the villages, or in a city which hath no wall, as is meet for it; it may be redeemed as liketh him best, according to the law of the field, or according to the Law of the house in a walled city. As, if he will redeem it out of hand, he may redeem it according to the law for houses: [that is, without abating anything to him that bought it.] If the 12. months be expired, and he hath not redeemed it; loe he may redeem it till the year of Jubilee, according to the law for fields. And when he redeemeth it, he is to count with him that bought it, and abate unto him, for the time that he enjoyed it. If the Jubilee come, and he hath not redeemed it: the house returneth (to the owner) without price, after the manner that fields do. Maimonides in Jobel, ch. 12. sect. 10.
Vers. 32. of the Levites] which were the six cities of Refuge, & forty two cities moe, (48. in all,) [unspec 32] given them to dwell in, and the suburbs of them, for to feed their cattle, Num. 35. Ios. 22. a redemption ever] that is, they may ever (or at any time) be redeemed by the Levites: to the Greek explaineth it. And the Hebrews say, The Priests and Levites may redeem their houses in walled cities, at any time when they please, though it be after many years. Maim. in Jobel, ch. 13. sect. 7. shall be to the Levites] This caution respecteth the possessions which the Levites enjoyed in their cities; and so doth that which followeth in verse. 33. that the redeemer must be of the Levites. Wherefore the Hebrews have this rule: An Israelite which is heir to his mothers father a Levite, he redeemeth as the Levites [unspec 4] do, though he be not a Levite; yet sieing the cities or fields are the Levites, he may redeem (at any time) forever. For this right dependeth upon those places, and not upon the owners. And a Levite which is heir to his mothers father an Israelite; he redeemeth as an Israelite, and not as the Levites do: for it is not said that the Levites may redeem at any time forever, but in the cities of the Levites. Maimonides in Jobel, chap. 13. sect. 8. 9.
Vers. 33. redeem, of the Levites] understood, 〈◊〉 shall be of the Levites, and it shall not be redeemed by other Israelites. Some take redeeming here, for buying or purchasing: though I find not the word so to mean, any other where. the sale of the house] that is, the house which is sold, as verse. 28. and the city] the Greek translateth, and the sale of the houses of the city of their possession, shall got out: and so it agreeth with the reason following. shall go out] unto the first owner, as ver. 28. out of the hands of any Israelite that had bought it, or of any other Levite that had redeemed it. their possession] whereas the Levites might have no part in the spoils of the heathens that were conquered, not inheritance in the houses and lands which were divided to the other Israelites, Deut. 18. 1. God gave them cities and suburbs, for them and their cattle, which was all the possession they had: therefore he confirmed this gift unto them, with a stricter law both for sale and redemption, then the Israelites had for their possessions.
Ver. 34. the field] that is, the fields: as the Greek [unspec 34] translateth. of the suburbs] which we three thousand cubits every way, from the wall of the city and outward; see Numb. 35. 4. 5. with the annotations. not be sold] this seemeth to be an absolute prohibition, that though the Levites might sell their houses, yet not their lands at all: which yet was but a figurative restraint (as the other legal ordinances,) until the Jubilee of the Gospel; for then, Barnabas a Levite sold his field, that he might enjoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise, and say; The Priests and the Levites, which sell any field of their cities, 〈…〉 ny house, &c. do redeem them after this manner: they sell fields, though it be near to the Jubilee, and redeem them out of hand and they redeem houses in the walled cities, at any time when they please, though it be after many years, Lev. 25. 32. Maimonides in Jobel, chap. 13. sect. 7. And this law against selling, they expound of alteration or changing, thus: In the Levites cities, they may not make of a city the suburbs; nor of the suburbs a city, nor of the suburbs a field, nor of a field suburbs, as it is written, the field of the suburbs of their cities shall not be sold, Lev. 25. 34. We have been taught, that this which is said SHALL NOT BEE SOLD, meaneth shall not be altered; but the field, and the suburbs, and the city, shall all three of them be as they are, forever. Maimonides ibidem sect. 4. 5.
Vers. 35. waxen poor] or brought low, as verse. 25. [unspec 35] and 39. hand faileth] or, hand is moved, which the Greek translateth, and he be weak (or impotent) in his hands by thee, that is, unable to relieve himself. This phrase is here once applied to the land, in Deut. 32. 35. and often other where to the foot, the moving or sliding whereof, is also a decay or falling into evil. strengthen him] or, take hold on him, and so confirm his weak hands; that is, as the Greek translateth, help or relieve him. So God is said to strengthen or hold the right hand of Cyrus, when he enabled him to subdue nations, Isaiah 45. 1. so of Christ, in Isaiah 42. 6. and of his people, when he helpeth them against their enemies, Isaiah 41. 12. 13. According to this law, is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand, to lend and to give unto the poor: and it is reckoned for one of the sins of Sodom, that she strengthened not the hand of the poor and needy, Ezek. 16. 49. even the stranger] that is, though he be a stranger, and none of thine own nation: or, as the Greek translateth, thou shalt help him as a stranger and saj • urner. Whereby God may intend the natural Israelites, which were but strangers and sojourners with him, verse 13. which is also the state of all the Saints on earth, 1 Pet. 2. 11. that he may] or, and he shall live: so the Gr. saith, and thy brother shall live with thee. By living, is meant the recovering of him-self out of his misery, as elsewhere life is opposed to sickness, ruin, and other miseries, Isaiah 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poor man have sufficient for his need, Deuteronomy 15. 8. see the annotations there. Hereby also was figured, that such as are poor in spirit, ought to be comforted: and such as are impoverished by sin, should be sought after for their recovery, by admonition, exhortation, prayer &c. that life may be given them; 1 Thes. 5. 14. 1 John. 5. 16. I am. 5. 16. 20.
V. 36. biting-usury] of this, see what is noted on [unspec 36] Ex. 22. 25. increase] or multiplication, overplus; that is, when one taketh more then he lent. So in Ezek. 18. 8. 13. 17. Spiritual usury and exaction (which under this Law is also forbidden) is when the Law is urged upon the conscience of repentant sinners, more then is meet; whereby his life with God (which is by faith in Christ,) is empeached: or when the rudiments of the Law (which Christ hath freed his people from,) are laid as a yoke upon their necks, and burden upon their consciences; both which are hindrances of that true life and joy, which God by the Gospel and Spirit of his Son, ministereth unto the Saints, Matth. 18. 28.—33. Gal. 2. 14.—21. and 4. 9. 10. 11. and 5. 1. 2. &c. Acts 15. 1. 10. 11. Isaiah 9. 8.
Vers. 39. waxen poor] in Greek, be humbled, or, [unspec 39] brought low: as verse. 25 be sold] for extreme poverty, debt, or theft; as 2 King. 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thyself] in Greek, he shall not serve thee. of a servant] of a slave, or bondman, as to compel him to do base and slavish works. The Hebrews say, It is unlawful for an Israelite when he buyeth any Hebrew servant to make him serve in things vile, which are proper for servants (or slaves) to do; as to carry his vessels after him to the bath, or to untie his shoes &c. Lev. 25. 49. Which is to be understood of an Hebrew servant, because his soul is east down by his sale: but an Israelite which is not sold, it is lawful to use his ministry as a servants; for lo he doth not such work but willingly and of his own mind. Maimonides tom. 4. treat. of Servants, chap. 1. sect. 7. This Law Solomon kept, as it is said, but of the sons of Israel did Solomon make no servant: but they were men of war, & his servants, & his princes, & his captatins, &c. 1 Kin. 9. 22.
Vers. 40. as a sojourner] in Greek, or a sojourner: [unspec 40] meaning that he should be used kindly, reverently, and as a brother, verse. 46. The Hebrew canons say, Every Hebrew servant or handmaid, their master is bound to make them equal to himself in meat, in drink, in clothing & in dwelling; as it is said (in Deut. 15. 16.) because he is well with thee: so that thou mayest not eat white bread, and he eat brown bread; or thou drink old wine, and he drink new; or thou sleep on a fetherbed, and he sleep on straw, &c. Hereupon they say, who so buyeth an Hebrew servant, buyeth himself a master: &c. Nevertheless it is necessary that the servant behave himself with a servants behavior, in those services which he doth unto him. Maim. in Servants, ch. 1. s. 9. year of Jubilee] which was the year of liberty for all manner Hebrew servants: therefore, No Hebrew maid, or Hebrew manservant was in use (in Israel) but at the time when the Jubilee was in use: whether it were a servant that sold him-self, or that was sold by the Synedrion. Maimonides in servants. chap. 1. sect. 10.
Vers. 41. go out from with thee] the Greek saith, he shall go out to remission, (into liberty.) For what [unspec 41] cause, or after what sort soever he hath been sold, the Jubilee released him: which was a figure of the time of grace, whereby now Christ hath freed us from the servitude of sin and Satan: John. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say, He whom the Synedrion sold, served six years (Exod. 21. 2.) from the day of his sale; and in the beginning of his seventh year, he went out a free man. If the yere of release (Deut. 15. 1.) Fel within those six years yet he did serve therein: but if the year of Jubilee fell in them, though he were sold but a year before the Jubilee, he goeth out free. (Lev. 25. 40. 41.) A man may soll himself for me then six years; if he sell himself for 10. or 20 years, and the Jubilee fall out, though within a year, he goeth out at the Jubilee. If a man have sold himself or been sold by the Synedrion, and he runs away: he is bound to make up the six years; but if the Jubilee fall, he goeth out free. If he have been sick, either by a continued sickness year after year, or been sick by fits; if the whole time (of his sickene) be less then four years, they are reckoned among the six (years service:) out if he have been four years sick. he is bound to make good all the days of his sickness as it is written (Lev. 25. 40.) As an hireling, as a sojourner: if the Jubilee fall, he goeth out. Maim. in Servants, ch. 2. sect. 2. 3. 4. 5. his sons with him] that is, his children (as the Greek translateth,) whether sons, or daughters. In Exod. 21. 3. there is the like, for his wife. And by the parable in Matth. 18. 25. it seemeth that in Israel men might be sold for debt, they, their wives, and their children, and all that they had: and in 2 King. 4. 1. the credit or would take the children bondmen, for their fathers debt. Howbeit the Hebrew Doctors understand these otherwise, saying; Every Hebrew servant, his master is bound to find his wife meat &c. and so he is bound to find his sons and daughters meat. Of him whom the Synedrion sold, it is said (in Exod. 21. 3.) if he were the husband of a wife, then his wife shall go out with him. If thou thinkest that when he was bought, his wife became a servant; it is not so: but to teach that his master was bound to give her food. And of him that sold himself, it is said (in Lev. 25. 41.) he and his sons with him. And of him that was sold to an heathen, it is said (in Lev. 25. 54▪) he and his sons with him. Whether they were the wife and children which he had at the time when he was sold; or wife and children which he had after he was sold, so that he took her with his masters consent; but if he took her without his consent, his master is not bound to find her meat. Though his master be bound to find his wife and children meat, yet hath he nothing of the labors of their hands, but the wives labors are her husbands: and whatsoever is due from a husband to his wife, is due to her, forasmuch as he is an Hebrew servant. Maimonides, treat. of Servants, ch. 3. sect. 1. 2.
Vers. 42. my servants] their redemption from Pharaoh, figured the redemption from Satan by [unspec 42] Christ; and their freedom, that of which it is said, ye are bought with a price, • ee not the servants of men▪ 1 Cor. 7. 23. and now being made free from sin, and made servants to God; ye have your fruit unto holiness, and the end everlasting life, Rom. 6. 22. the sale of a servant] that is, not after the manner that servants (or slaves) are sold in the market, publicly; but privately and by way of honor, Maimonides in Servants. ch. 1. sect. 5.
Ver. 43. with rigor] as the Egyptians ruled over Israel, Exod. 1. 13. The Hebrews describe it thus: [unspec 43] What is rigorous service? It is service which is not determined, and service whereof there is no need: but (the masters) purpose is to make him work, and only that he should not cease. Hereupon our wise men have said, that (the master) should not say unto him, Digge under the vines until I come; for loe he giveth him no determined stint: but he is to say unto him, dig till such an hour, or unto such a place. And so he may not say to him, Dig this place; when there is no need to do it, &c. Maimonides in Servants, chap. 1 sect. 6. But this rigor, fierceness or cruelty here forbidden, extendeth forther, even to all overmuch labor, above that which is meet, and they are able; as the Greek here translateth, Thou shalt not rack him (or afflict, torment him) with labor: beating if their work be not done, Exod. 1. 14. and 5. 7. 8. 14. and threatening with hard words; Ephes. 6. 9. and the like. fear thy God] and thereby abstain from this evil: see verse 17.
V. 44. of the heathens] as the Hebrew servants set [unspec 44] at liberty by the Jubilee, figured God's elect, set free by Christ: so the heathens brought into subjection and bondage, may figure the reprobates, whom Christ and his people shall rule with an iron rod, Psal. 2. 9. Rev. 2. 26. 27. Or, being understood of such servants as were bought and brought unto the faith of God, & were circumcised, (as in Gen. 17. 27.) it might foreshadow the conversion of the heathens, and bringing them into the perpetual service of Christ and his Church; Isaiah 56. 3. 6. 7. and 60. 3. 7. 10. 12. Compare that promise made by the Prophet, The Lord will have mercy 〈◊〉 Jacob, and will yet choose Israel, and set them in the •• own land; & the strangers shall be joined with them, & they shall cleave to the house of Jacob. And the people's shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord, for servants and handmaids, and they shall take them captives, whose captives they were; and they shall rule over their oppressors, Isaiah 14. 1. 2.
Verse▪ 45. of the sojou • n •• s] or, of the stranger▪ inhabitants; meaning such as were in the land, but [unspec] not joined to the Church of Israel; as the Chaldee paraphrast here calleth them uncircumcised sojourners: these sojourners are opposed to the heathens out of the land, round about them, verse 44. that do sojourn] or, that are strangers: in Greek, that are among you. of their fa •• the] in Chaldee, of their seed. And this might be, if the mother only were a stranger. An Israelite, the lieth with a Canaanitish bondwoman, for as much as she is a bondwoman, he begetteth a Canaanite 〈◊〉 every respect; and he is fold and bought, and made to ser •• forever, as other bondmen. Maimonides in Servants▪ chap. 9. sect. 1. which accordeth with that law in Exod. 21. 4.
Vers. 46. as an inheritance for your sons] the Greek translateth, you shall divide (or impart) them [unspec] unto your children. These words, possession and •• heritance, applied thus to servants; mean their subjection under their masters; according to which phrase, God is said to inherit in all nations, Ps. 82. 8. and Christ, to have the heathens &c. for his inheritance and possession, Psal. 2. 8. And in saying for your sons, he implieth a prohibition to sell the • to strangers, especially if the servant were turned to the faith; and by the Hebrew canons, he that sold his servant to the heathens, the servant were out free, and his master was compelled to redeem him out of the heathens hand. Maimonides in Servants, ch. 8. s. 1. forever] they and their 〈…〉 dren after them, are bondmen; until they be made free. They were free by God's Law, if their master had maimed them, as Exod. 21. 26. 27. and by the Hebrew canons, their freedom might be bought by themselves, or their friends: Maimonides in Servants, chap. 5. sect. 2. serve yourselves] o • , bring them into servitude, use them as servants. not rule over him] in Chaldee, not serve yourselves with him: in Greek, not rack (or afflict) him with labors; as verse. 43. But might they then rule over the heathens with rigor? The Hebrews say, It is lawful to make a Canaanitish servant serve with rigor: but not with standing this right, it is the property of mercy, and way of wisdom, that a man should be compassionate, and follow justi •• , and not make his yoke heavy upon his servant, nor afflict him. And to give him meat and drink of all sorts. The first wise men, used to give their servants of all meats that they did eat themselves; and they gave their beasts and their servants meat, before they themselves did eat▪ Loe he s •• th (in Psalm 123. 2.) as the eyes of servants, unto the hand of their masters, as the eyes of a maiden, unto the hand of her mistress: Also they used not a servant contēp •• ously, by hand, or by words: the seript ••• giveth them for service, not for shame and contempt. And let him not much cry out against him, or show in 〈…〉 , but speak gently to him, and hear his plea▪ 〈◊〉 s • it is expressed in the good ways of Job, for which be commendeth himself. If I despised the cause of my servant or of my handmaid when they contended with 〈◊〉 ▪ did not • e that made me in the womb, make him, &c. Job▪ 31. 13. 15. Ne •• her should cruelty and hardness be found, s • ve among the idolatrous heathens: but th • s •• do • Abraham our father, upon whom the blessed God hath poured out the good things of his Law, and commanded them stat •• es and judgments which are righteous; they shall be merciful towards all. And so among the properties of the holy blessed God, which we are commanded to imitate, he saith, His tender mercies are over all his works, (Psal. 145. 9.) and who so showeth mercy, mercy shall be shown unto him, &c. Maimonides treat▪ of Servants, chap. 9. sect. 8.
Vers. 47. the stranger] which the Chaldee expoundeth, the uncircumcised: so after. do attain] [unspec 47] in Greek, do find, to weet, enough to buy a poor Israelite; that is, if he be rich and able: so in verse 26. and 49. the stock] or, the stump, as this word is Englished in Dan. 4. 15. that is, any of the linage or kindred remaining. The Chaldee translateth, to the Aramite (that is, to a paynim or • eathen,) of the family of a stranger (or Pros • lyte:) meaning one that was of a proselytes stock, but was not himself a proselyte, or of the faith of Israel.
Vers. 48. redemption shall be to him] that is, he [unspec 48] shall have right to be redeemed. his brethren] that is, his kindred; as is after explained.
Vers. 49. his uncle] in Greek and Chaldee, his [unspec 49] fathers brother. his hand hath attained] to weet, wealth enough; if he be able of himself. The Hebrew canons say, He that is sold to a stranger, if his own hand attain not to redeem himself, his kindred are to redeem him; and one kinsman before another, as it is said, his uncle, or his uncles son, &c. And the Synedrion are to compel his kindred to redeem him, that he be not drowned (or swallowed up) among the heathens. If his kindred redeem him not, or his own hand cannot attain to i • ▪ every man of Israel is commanded to redeem him. And whether his kindred do redeem him, or any other man, he is to go out free, [and not to be a servant to him that redeemed him.] And he may borrow, for to •• deem himself from an heathen, and he may redeem by the half (or in part.) But he that is sold to an Israelite, his kindred may not redeem him, neither may • e borrow to redeem himself; neither is redeemed by the half (or part,) but if his hand be able to give according to the years that remain, he may give and go out, otherwise he goeth not out. Maimon. in Servants, chap. 2. sect. 7. A practice of this, we find in Nehem. 5. 8. We, after our ability, have redeemed our 〈◊〉 the Jews, which were sold unto the heathen: and will you even sell your brethren? or shall they be sold 〈◊〉 us?
Vers. 50. with him that bought him] This is a common [unspec 50] equity; whether he had sold himself to an Israelite, or to an heathen, or had been sold by the Magistrates, he aba • ed of his redemption, and went out, Maimonides ibidem, chap. 2. sect. 8. the money] Hebr. the silver: this the Hebrews hold strictly, to be money, not monies worth, as fruits, vessels, or the like. Maimonides ibidem, chap. 2. sect. 8. days of an hired servant] that is, a precise or set number of days, not more nor fewer. So this phrase elsewhere noteth, as in Job. 7. 1. 2. Is there not an appointed time to man upon earth? and are not his days like the days of an hireling? &c. And in Esa. 16. 14. In three years, as the years of an • ireling: and in Esa. 21. 16▪ yet a year; according to the years of an hireling: that is, precisely, without longer day.
Vers. 52. according to his years] As▪ if he had sold [unspec 52] himself for an hundred (crowns,) and there remained unto the • ubile from the year of his sale, ten years: he shall re • kon ten (crowns) for every year that he hath served him, and abate the price of them, and return the rest in money, Maim. in Servants, chap. 2. sect. 8.
V. 53. As an hired servant of the year, by the year] [unspec 53] that is, as a yearly hireling: see verse 50. before thine eyes] that is, thou shalt not suffer the stranger to rule over him with rigor, and thou wink at it. But every Israelite was bound to forbid: him this; and because it was a stranger that dwelt in the land, the Magistrates of Israel, might restrain him from rigor.
V. 54. by these] Greek, by these things (or means:) [unspec 54] that is, neither by others, nor by himself, before the Jubilee. of Jubilee] Greek, of Remission: which was a year of full discharge of all servants from the hands of all other masters, that they might be the Lord's, and serve him only. Which thing Christ hath fulfilled for us in truth, who dying in the last Jubilee, the acceptable year of the Lord; hath set us free from all sinful servitude; that sin should reign no more in our mortal body, nor we obey it in the lusts thereof; but present ourselves unto God, as those that are alive from the dead; and our members as instruments of righteousness unto God, Rom. 6. 11. 12. 13. John. 8. 34. 36. Heb. 2. 14. 15.
CHAP. XXVI.
1, God forbidding Idolatry, commanded true religion. 3, Promiseth blessings to them that keep his commandments. 14, Threatneth curses to those that break them. 21, And as their stubborness increaseth, so shall his plagues. 40, He promiseth to remember his covenant at last, towards them that repent.
YE shall not make unto you, Idols; neither [unspec 1] shall ye rear up unto you, a graven thing, or a pillar, neither shall ye set, any stone of imagery, in your land; to bow down yourselves unto it: for I Jehovah, am your God. Ye shall keep, my Sabbaths; [unspec 2] and reverence, my Sanctuary: I am Jehovah.
IF ye shall walk, in my statutes: and keep, [unspec 3] [unspec 4] my comendements; and do them. Then I will give your rains, in their season, and the land shall give, her increase; and the trees of the field, shall give their fruit. And your [unspec 5] threshing, shall reach unto the vintage; and the vintage, shall reach unto the sowingtime: and ye shall eat your bread, to the full; and dwell in confident-safety, in your land. And I will give peace, in the land; and ye [unspec 6] shall lie-down, and none shall make you afraid: and I will cause the evil beast to cease, out of the land; and the sword, shall not pass through your land. And ye shall pursue, your [unspec 7] enemies: and they shall fall before you, by the sword. And five of you, shall pursue an [unspec 8] hundred; and an hundred of you, shall pursue ten-thousand: and your enemies shall fall, before you, by the sword. And I will have-respect unto you; and make you fruitful; [unspec 9] and multiply you: and establish my covenant with you. And ye shall eat old store, very-old: and bring-forth the old, because of [unspec 10] the new. And I will set my Tabernacle, amongst [unspec 11] you • and my soul, shall not loath you. And I will walk, among you; and will [unspec 12] be to you, a God: and you, shall be to me a people. I am Jehovah your God, which brought you forth, out of the land of Egypt; [unspec 13] from being servants to them: and I have broken the staves of your yoke, and made you go, upright.
But if ye will not hearken, unto me: and will not do, all these commandments. [unspec 14] And if ye shall despise my statutes; and if your soul loath my judgments: so that ye [unspec 15] do not, all my commandments; that ye break, my covenant. I also will do this unto you; I will even appoint over you suddaintertour, [unspec 16] the consumption, and the burningague; that consume the eyes, and pine-away the soul: and ye shall sow your seed, in vain; and your enemies, shall eat it. And I will set [unspec 17] my face, against you; and ye shall be smitten, before your enemies: and they that hate you, shall rule over you; and ye shall flee; when none pursueth you.
And if yet for these, ye will not hearken [unspec 18] unto me: then I will add to chastise you, seven times for your sins. And I will break, [unspec 19] the excellency of your power: and I will make your heavens as iron; and your earth, as brass. And your strength shall be spent in [unspec 20] vain: and your land shall not give, her increase; and the trees of the land, shall not give their fruit.
And if ye walk with me, contrary; and [unspec] be not willing to hearken unto me: then I will add plagues upon you; seven times, according to your sins. And I will send among [unspec] you, wild-beasts of the field, which shall rob you of your children; and cut-off your cattle; and make you few: and your ways, shall be desolate.
And if by these, ye will not be chastised, [unspec] by me: but will walk with me, contrary. Then will I also, walk with you, contrary: [unspec] and even I, will plague you; seven times, for your sins. And will bring upon you, a [unspec] sword; that shall avenge, the vengeance of the covenant; and ye shall be gathered, into your cities: and I will send the pestilence, among you; and ye shall be given, into the hand of the enemy. When I shall break unto [unspec] you, the staff of bread; then ten women shall bake your bread, in the oven; and they shall return your bread, by weight, and ye shall eat, and not be satisfied.
And if for this, ye will not hearken unto me: but will walk with me, contrary. Then I will walk with you, in wrath contrary; and I, even I will chastise you; seven times for your sins. And ye shall eat, the flesh of [unspec] your sons: and the flesh of your daughters, shall ye eat. And I will destroy your high [unspec] places; and cut-down your Sun-images: and cast your carcasses, upon the carcasses of your filthy idols: & my soul shall loath you. And I will make your cities, a wast; and will [unspec] make-desolate, your Sanctuaries: and I will not smell, the smell of your rest. And I, will [unspec] make the land desolate: and your enemies, which dwell therein, shall be astonished at it. And you, will I scatter among the heathens; [unspec] and will draw out a sword, after you: and your land, shall be desolate; and your cities, shall be a wast. Then, shall the land enjoy, her [unspec] Sabbaths; all the days that it lieth-desolate; and you, in your enemies land: then, shall the land rest, and enjoy her Sabbaths. All the days that it lieth-desolate, it shall [unspec] rest: for that it rested not, in your Sabbaths, when ye dwelt upon it. And they that are [unspec] left of you, I will even bring a softness, into their heart; in the lands of their enemies: and the sound of a driven leaf, shall pursue then; and they shall flee as fleeing from a sword, and shall fall, when none pusueth. And they [unspec] shall fall, every man upon his brother, as before a sword, when none pursueth: and ye shall not have, power-to-stand; before your enemies. And ye shall perish among the heathens: and the land of your enemies, shall 〈◊〉 you up. And they that are left of you, shall [unspec] pi • e away in their iniquity, in your enemies lands: and also, in the iniquities of their fathers, they shall pine-away with them. And if they shall confess their iniquity, and the [unspec] iniquity of their fathers; with their transgression, which they transgressed against me: and also, that they have walked with me, contrary. And that I also, have walked [unspec 41] with them, contrary; & have brought them, into the land of their enemies: if then, their uncircumcised heart, be humbled; and then, they accept of their iniquity. Then will I [unspec 42] remember, my covenant with Jacob: and also, my covenant with Isaac, and also my covenant with Abraham, will I remember, and I will remember the land. And the land, [unspec] shall be left of them, and shall enjoy her Sabbaths, while it lieth-desolate, without them; and they, shall accept of their iniquity: because even for-because, they despised my judgments; and their soul loathed my statutes. And yet for all that, when they be in [unspec 44] the land of their enemies; I will not despise them nor loath them, to consume them; to break my covenant, with them: for, I am Jehovah, their God. But I will remember [unspec 45] unto them, the covenant of their Ancestors: them whom I brought forth, out of the land of Egypt, before the eyes of the heathens; to be unto them, a God; I Jehovah. These, are the Statutes and the Judgments, and the [unspec 46] Laws; which Jehovah gave, between him and the sons of Israel: in mount Sinai, by the hand of Moses.
Annotations.
IDols] in Hebrew Elilim, that is, Vanities or things [unspec 1] of naught: in Greek, things made-with hands. Of these and the making of them, see the notes on Levite. 19. 4. and Exod. 20. 4. graven thing] which the Chaldee expoundeth an image: see Exod. 20. 4. pillar] or statue, or standing-image; which hath the name of setting-up, or standing; and seemeth to have been usually of stone; as Jacob set up a stone for a pillar, Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments; as was the pillar on Rachel's grave, Gen. 35. 20. and Absolom's pillar, 2 Sam. 18. 18. or for religious moniments, as were altars; Gen. 35. 14. Esa. 19. 19. these latter are here forbidden, after that God had appointed the place and ordinances of his worship; and he signifieth his hatred of them, in Deut. 16. 22. Yet were they used, not only by the heathens, as in Egypt, Ier. 43. 13. but by the idolatrous Israelites, 1 King. 14. 23. 2 King. 17. 10. The Hebrews say, Matsebah (the Pillar or Statue) which the Law forbiddeth, is a building (or edifice,) by which all do gather themselves together, though it be to serve the LORD; because such was the manner of Idolaters; and who soreareth up a pillar, is to be beaten. Maimonides treat. of Idolatry, chap. 6. sect. 6. And Sol. Rashi on Deut. 16. 22. saith; Matsebah (the Pillar) is a stone to offer upon; though it be to (the God of) heaven. set] or put, lay: Hebr. give. Whereby also he may forbid the sufferance of such in their land; for elsewhere they are willed to destroy their pictures, Num. 33. 52. and giving is often used for suffering, see Gen. 20. 6. stone of imagery] or, stone of picture, or of figure, that is, any pictured or figured stone, or image of stone: the Chaldec calleth it stone of adoration (or of worship) upon or unto which they used to bow down. Of this word, pictures have their name, Num. 33. 52. Esa. 2. 16. The Hebrews understand this of such stones as wherewith they used to pave their holy places, and bow down upon them to serve their God's. The stone of imagery spoken of in the Law, although a man bow down him-self thereupon unto God, he is to be beaten: because it was the manner of Idolaters, to lay a stone before (the Idol,) and to bow down upon it; therefore they might not do so unto the LORD. Maimonides treat. of Idolatry, chap. 6. sect. 6. 〈…〉 in your land] The Hebrews understand this Law, of stones upon which they worshipped; do by the land here, understand all other places save the Sanctuary, which was paved with stone, upon which they bowed down. In the Sanctuary it was lawful to bow down upon the stones; as it is written IN YOVR LAND: in your land ye may not bow down upon stones, but ye may bow down upon the stones wherewith the Sanctuary is paved. And for this cause, all Israel are wont to lay matts or some such thing, in the Synagogues which are paved with stone; to make a separation between their faces and the stones, &c. Maimonides ibidem sect. 7. But this seemeth to savor of superstition, for God forbiddeth not stones simply, but stones of imagery, which were pictured or graved with figures. unto it] or, upon it; for so both the Hebrew and Chaldee may be Englished; but the Greek translateth unto it. And the Hebrew doctors, understanding it to be a prohibition of bowing down upon any such stone, though unto the true God, do determine the punishment to be beating by the magistrate: whereas if they bowed upon it to an idol, they were stoned to death (according to the law in Deut. 13. 10.) Maimonides treat. of Idolatry, ch. 6. sect. 6. 8.
Vers. 2. Sabbaths] in Chaldee Sabbath days: see [unspec 2] Levite. 19. 3. 30. reverence] or fear 〈 in non-Latin alphabet 〉 see Levite. 19. 30. where these laws were before given; and are here repeated, as generals implying all other religious duties, because God would by promises and threatenings confirm his whole Law, & bind his people to the more careful obedience.
〈 in non-Latin alphabet 〉 Here beginneth the three and thirtieth Section or Lecture of the Law, after the Hebrews computation: whereof see Gen. 6. 9.
Vers. 3. Walk in my statutes] This maketh men [unspec 3] just before God, Luk. 1. 6. and if the Law could give life, (and were not weak through the flesh, Rom. 8. 3.) verily justice should have been by the Law, Gal. 3. 21. but when the commandment cometh, Sin reviveth, and man dieth, Rom. 7. 9. Therefore by the works of the Law, there shall no flesh be justified in God's sight. Rom. 3. 20. but she just shall live by faith, Gal. 3. 11. and by faith this condition here required, is fulfilled; as Enorh walked with God, Gen. 5. 24. when he pleased him by faith, Heb. 11. 5. 6. This then according to the letter, is legal; and promiseth life to them which do these things, Rom. 10. 5. but spiritually leadeth unto Christ, who is the end of the Law, for justice to everyone that believeth, Gal. 3. 24. Rom. 10. 4.
Vers. 4 your rains] in Greek, rain unto you: he meaneth the rain of the land, the first rain and the [unspec 4] latter rain, whereof see Deut. 11. 14. These none can give but God, Ier. 14. 22. they figured spiritual blessings, by the doctrine of the Gospel of Christ, Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their season] that is, due season; so they make the earth fruitful: and are of the Lord's good treasure, which he openeth unto men, Deut. 28. 12. and should move them to fear him, Ier. 5. 24. her increase] or her fruit; which is an effect of the rain, through God's blessing; for when the showers of blessing come in their season, the tree of the field yieldeth her fruit, and the earth her increase, Ezek. 34. 26. 27. And this is spiritually applied to our earthly nature, made fruitful unto God through the rain and dew of his graces, and so it receiveth of him a blessing: Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrews, R. Menachem here saith, the land hath a mystical signification of the land that is on high.
Vers. 5. reach unto the vintage] or, to the grape-gathering: meaning hereby large blessings, with a bundance [unspec 5] and variety of fruits, continued one after another. The like figurative promises are given to the Church under the Gospel, in Amos. 9. 13. saying, The plowman shall overtake the reaper, and the treader of grapes, him that soweth seed. to the full] or, to satiety: this signifieth abundance from God, Joel 2. 26. and contentation in men; as they that are never content, are said not to know satiety, Esa. 56. 11. and when God withholdeth increase, they eat, but not to satiety: Hag. 1. 6. Thus God fed them with Manna to the full, Exod. 16. 8. and promiseth so to feed the poor & meek under Christ, Psal. 13 • . 15. and 22. 27. The just eateth to the satiety of his soul: Pro. 13. 25. in confident safety] or, in hopeful security, safely. The Hebrew Betach signifieth trust, hope, or confidence, Act. 2. 26. from Psalm 16, which ought to be in God, Psal. 40. 5. whereupon followeth safety through his defense, as the Greek here translateth, ye shall dwell in safety; and so men are secure and bold, without fear of disturbance; Gen. 34. 25. as in Psal. 78. 53. He led them with confident safety; and they dreaded not. This as it is a blessing which God only giveth, Psal. 4. 9. so it is promised to the obedient, Prov. 21. 33. and is performed to such as are in the sheepfold of Christ, Ezek. 34. 25. 27. 28.
Vers. 6. peace] This though generally it signifieth [unspec 6] all prosperity, yet sometime it is specially opposed to the sword, Matth. 10. 34. and unto war, Psal. 120. 7. which seemeth to be that which is intended here, as the former was against famine. none shall make you afraid] This God promiseth to fulfill under Christ, Jeremiah 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evil beast to cease] that is, as the Greek translateth, I will destroy evil beasts; one being put for a multitude, or many; and ceasing being used for utter abolishing, as in Exod. 12. 15. Psal. 119. verse 119. or at least, for repressing their rage and fury: for in Israel, Lions, Bears, and the like, sometime destroyed the inhabitants, 2 King. 17. 25. 26. and 2. 24. This promise is applied also to the Church under the Gospel, Ezek. 34. 25. So in Job 5. 23. the beasts of the field shall be at peace with thee. The contrary followeth in verse 22. By the evil beasts, R. Menachem here understandeth mystically vicious lusts, the powers of uncleanness, which flew from the unclean Spirit; that they shall not prevail to pollute the land which is on high. So they seem to call our nature regenerate, as the Apostle calleth the Church, Jerusalem which is on high, Gal. 4. 26. the sword] used ordinarily for war, when it is spoken of men; but the Lord's sword, is explained to be the pestilence, 1 Chro. 21. 12. which may specially be intended here; and so God promiseth blessings, opposed to his four sore judgments, which are the sword (or war) the famine, the evil beast, and the pestilence, mentioned in Ezek. 14. 21. and Revel. 6. 8. Or, if we understand this sword for wars; then under peace aforesaid, may the promise be implied against the sword of the Lord the pestilence. These blessings; though they concern this life, yet the end of them is to lead to life eternal; so the Hebrews of old understood them, as their later doctors (though wandering out of the way of life) do witness, saying: The holy blesed (God) hath given us a Law, which is the Tree of life; and whosoever doth all that is written therein, and knoweth him with a perfect knowledge, shall thereby be made worthy of the life of the World to come &c. And he hath promised us in the Law, that if we do it with joy and goodness of soul, and exercise ourselves in the ••• dome thereof continually; he will remove from us, all things that may let us from doing it, as sickness, and war, and famine, and the like. And he will supply us with all good things, that may strengthen our 〈◊〉 to do the Law, as satiety and peace, and store of silver and gold; that we be not employed all our days, in the things which the body hath need of; but may be made fit to 〈◊〉 wisdom, and to do the Commandments, that we may be worthy of the life of the world to come. Maimonides in treat. of Repentance, chap. 9. sect. 1. Thus they followed after the Law of righteousness, but attained not to it, because they sought it not by 〈◊〉 in Christ, but as it were by the works of the Law; 〈◊〉 they have stumbled at the stumbling stone, Roman 9. 31. 31.
Vers. 8. five of you shall pursue a hundred] This promise is enlarged in Ios. 23. 10. One man of you 〈◊〉 pursue a thousand: and was notably performed it David's Worthies, 1 Chron. 11. of whom someone lift up his spear against eight hundred, and slew three hundred at one time, 2 Sam. 23. 8. 18. 1 Chro. 11. 11. Three men brake through the host of the Philistines, 1 Chron. 11. 18. Of the Gadites, there were men that had faces like the faces of Lions, and were as swift as the Roes of the mountains, 1 Chron. 12. 8. And David himself celebrateth this mercy, I pursued mine enemies, and overtook them: and turned not, till I had consumed them: Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30.
Vers. 9. I will have respect] or turn my face, in Greek, I will look upon you and bless you: and the [unspec 9] Chaldee expoundeth it, I will have respect by my word to do good unto you. For this grace David prayed, Psal. 25. 16. and 69. 17. and when God delivered Israel from their enemies, it is said, he had respect unto them, because of his covenant, &c. 2 King. 13. 23. The contrary hereto, is the hiding of God's face, Deut. 32. 20. fruitful] or, to increase; as he had done before in Egypt, Exod. 1. 7. This blessing is acknowledged, in Nehem. 9. 23. Their children thou multiplyest, as the stars of heaven: and promised to be again under Christ; I will bring (my sheep • ) again to their folds, and they shall be fruitful and increase: Ier. 23. 3. establish my covenant] that is, faithfully keep, and continue to do the things which I have promised: see the notes on Gen. 6. 18.
Vers. 10. very- old] in Greek, old of old things: this respecteth the increase of their land, as the [unspec 10] 〈◊〉 did of their bodies. See Levite. 25. 22. because of] or, as the Gr. translateth, from the face of the new: they should bring forth the old, for want of roomth to lay up the new. This fruitfulness of the land, figured the many graces wherewith God would enrich the hearts of his people: as in verse. 4. For how ever God persuadeth his people, by promise of outward blessings, to keep his Law; yet the end of the commandment is love, out of a pure heart, end of a good conscience, and of faith unfeigned, 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord, when tribulation or persecution arisith, because of the word, by and by they • are offended; Matth. 13. 21. The Hebrews say, All love that dependeth on a thing, when the thing ceaseth, the love ceaseth. He that serveth the blessed God, to the end that his riches may be multiplied, or his life preserved; his service is not perfect: as Satan said (in Job. 1. 9. 10.) doth Job fear God for nooght? Hast thou not made an hedge about him, &c. He that serveth God because of bodily things, on which his service dependeth; it shall not be confirmed unto light in the light of the living. For when those things cease, for which he serveth: his love will cease. And there is no eating and drinking in the state of death whether thou goest. But he that serveth God out of entire love, his love shall be in life everlasting, and shall not depart forever, and his reward that loveth God, shall be eternal. R. Elias in Reshith chochmah, treat. of Love, chap. 2. fol. 77. See also the annotations on Exod. 20. 6.
Vers. 11. set my tabernacle] Hebr. give, that is, set [unspec 11] and stablish it; for both these ways, is giving expounded by the holy Ghost, as 1 King. 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. God's Tabernacle was a sign of his dwelling in favor amongst them, Revel. 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ, who should dwell in the Tabernacle of our flesh; by whom God built again the Tabernacle of David, which was fallen down, Act. 15. 16. and in him God was reconciling the world unto himself, 2 Cor. 5. 18. and under this figure, eternal life in heaven was implied; For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens, 2 Cor. 5. 1. And that the Israelites had of old, the true understanding of these promises, that they belonged to the days of Christ, and the end of them was eternal life in heaven; it appeareth by the footsteps which yet remain in their later doctors, though they have quenched the light of grace, in laboring to have it by the works of the Law. For they say, For this cause, have all Israel, their Prophets and their Wise men desired the days of Christ, that they might have rest from the kingdoms, which will not suffer them to study in the Law, &c. that they might be worthy of the life of the world to come. For in those days, knowledge and wisdom, and truth shall be multiplied; as it is written, for the earth shall be full of the knowledge of the LORD. (Esa. 11. 9.) it is also written, And they shall teach no more every man his neighbor, &c. (Ier. 31. 34.) again it is said, And I will take away the stony heart out of your flesh, (Ezek. 36. 26.) For that King which shall stand up of the seed of David, shall be more wise then Solomon, &c. and therefore he shall learn all the people, and teach them the way of the Lord; and all the heathens shall come to hear him, (Mich. 4. 1. 2.) And the end of all the reward, and later goodness which is without ceasing and diminishing, that is the life of the world to come. But the days of Christ are of this world, and the world goeth after the wonted manner, save that the kingdom shall be restored to Israel, Maimonides treat. of Repentance: chap. 9. sect. 2. Thus they speak, missing the right way, by going about to establish their own righteousness, Rom. 10. 3. and mistaking Christ's kingdom, which though it be in this world, yet is it not of the same, John. 18. 36. my soul shall not loath you] or, not abhor, not cast you away as vile and loathsome. Man is by nature loathsome through sin; as it is said, Thou wast cast-out into the open field, to the loathing of thy soul (or person,) in the day that thou wast borne, Ezek. 16. 5. But through the grace of God in Christ, our bloods are washed away, and we are adorned with the gifts of his spirit, Ezek. 16. 8. 9. 10. So this promise concerneth such as keep the covenant of God, that they shall not lothesomly be rejected. For my soul, the Chaldee translateth my word shall not loath you. So in verse 30. Ibn Ezra explaineth it thus, And I will set my Tabernacle amongst you, and ye shall not fear that ever ye shall come into want: for my glory resideth with you, and it is not as the son of man, whose soul loatheth to dwell in one place.
Vers. 12. I will walk among you] the Chaldee paraphraseth, [unspec 12] I will cause my divine majesty to dwell among you; that Majesty is Christ, who by his spirit is with his church all days unto the worlds end, Math. 28. 20. who walketh in the midst of the seven golden Candlesticks, Revel. 2. 1. For his people are his Temple wherein he dwelleth, as it is written, ye are the Temple of the living God, as God hath said; I will dwell in them and walk in them, 2 Cor. 6. 16. For God's walking, was in his Tabernacle; 2 Sam. 7. 6. See also Revel. 7. 15. and 21. 3. Under this, eternal life was also promised in heaven, whither Christ went to prepare a place for us, and will come again to receive us unto him self; that where he is, there we may be also, John. 14. 2. 3. a God] or for a God: that is, as the Greek translateth, your God; of which blessing, see the annotations on Gen. 17. 7.
V. 13. from being servants to them] under whom, [unspec 13] all sinful servitud • was also signified; from which the church is redeemed by Christ, as from Sin, John. 8. 34. 36. from Satan, Heb. 2. 14 15. and from bondage to men in things concerning God, as it is said, Ye are bought with a price, be not ye the servants of men: 1 Cor. 7. 23. slaves of your yoke] or, bars, of your yoke: meaning the bondage of Egypt, and of sin which they were entangled with there, Ezek. 20. 7. 8. For though bonds and yokes signify civil bondage, as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin, Prov. 5. 22. And of this, the church complaineth, The yoke of my trespasses, is bound by his hand; they are wreathed, they are come-up upon my neck, Lam. 1. 14. And from this Christ hath freed us, as it was promised, his yoke (shall be removed) from off thy neck, and the yoke shall be destroyed, because of the Oile, (that is, for Christ's sake) Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise, for their sins God threateneth them with a yoke of y • on, Deut. 28. 48. The Hebrew M • t, is properly 〈◊〉 staff, Numb. 13. 23. and so is used for the staves or bars of yokes, and for yokes themselves, as in Ier. 27. 2. where it is joined with bonds, where with the staves of the y •• e are tied. made you go upright] or, with upright-stature; not stouping as under the yoke: to the Chaldee saith, I led you forth into freedom, and the Greek, I led you with boldness. This also figured our redemption by Christ, whereby the Churches stature is made upright and tall, like the P 〈…〉 e tree, Song 7. 7. which grace when Israel rejected, God bowed down their back always, Romans 11. 10.
Vers. 14. not hearken to me] that is, as the Greek saith, not obey me; and the Chaldee, not receive my [unspec 14] word. So in verse 18. Here followeth many moe threatenings, whereby God prophesied of their falling from him, and his judgments upon them, till they should be restored by grace, verse 44. 45. So in Deut. 28.
Vers. 15. despise] or, contemptuously reject, as Israel did, 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. [unspec 15] 13. 24. loath or abhor, as after (in verse 43.) he 〈…〉 th they would do; for which he repaid them according, as the Prophet saith; hath thy soul loathed Zion? why hast thou smitten us, and there is, no healing for us? Ier. 14. 19. all my Com.] with this also they are charged, in Ier. • 2. 23. whatsoever thou commandedst them to dee, they have not done. break] or, make frustrate, as Gen. 17. 14. and this God foretelleth Moses that Israel would do, Deu • . 31. 16. 20. and complaineth to Jeremiah that they had done it, Ier. 11. 10. and other Prophets charge them with the like, Esa. 24. 5. Ezek. 16. 59. To bre 〈…〉 the covenant, is expounded by the Apostle, not continuing in it, Heb. 8. 9. from Ier. 31. 32. as on the contrary, to confirm it, is to continue in doing 〈◊〉 things commanded, Deut. 27. 26. with Gal. 3. 10.
Vers. 16. appoint] or, constitute, give charge, 〈◊〉 that which should have authority over them, [unspec] showing the power of God's judgments. Comp 〈…〉 Psal. 109. 6. sudden-terror] speedy-plag 〈…〉 which shall consume in hast: the perform 〈…〉 whereof is shown in Psal 78. 33. he consum 〈…〉 their days with sudden-terror. So in Ierem. 15 8. Zeph. 1. 18. consumption] or, shaking-ague 〈…〉 Greek, scabbednesse: so in Deut. 28. 22. and 〈◊〉 where the word is not used. the burning-agu 〈…〉 or, fever: the Greek here translateth it the 〈…〉 dise; but better in Deut. 28. 22. the fever, 〈◊〉 〈◊〉 which hath the name orinally of burning. This 〈◊〉 ease, Christ cured, on such as were ready to 〈◊〉 therewith, Luk. 4. 38. 39. John. 4. 47. 52. 〈◊〉 consume] or make fail, in Chaldee, that darken 〈◊〉 eyes: this is referred to all the former disease; 〈◊〉 the Greek interpreteth it by a word that signifieth consuming with unnatural heat. Or thi • consuming of the eyes, David complaineth in the person of Christ, Psal. 69. 4. pine-away] make languish, with sorrow, care, pain and hunger; as in Ier. 31. 25. filling is opposed to the pining soul: the Greek translateth, make your soul to melt away. The word is applied also to the languishing of the eyes. Psal. 88. 10. but here, and in Deut. 28. 65. to 〈◊〉 pining or languishing-sorrow of the soul, meaning of the wholeman, or life; as the Chaldee 〈◊〉 translateth it, the breathing-out of the soul. 〈…〉 mies shall eat it] The like is threatened in Deut. 28. 33. 51. and by other Prophets; as, Loe I will 〈◊〉 a nation on you from far, &c. and they shall 〈◊〉 thine harvest, and thy bread, which thy sons and 〈◊〉 daughters should eat: they shall eat up thy flocks 〈◊〉 thine herds; they shall eat up thy vines and thy fig 〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉 shall not plant, and another eat, &c. they shall 〈…〉 bour in vain: Esa. 65. 22. 23. And the Lord 〈◊〉 sworn, Surely I will no more give thy corn, 〈◊◊〉 meat for thine enemies, Esa. 62. 8.
Vers. 17. set my face] Heb. give my face, which the Chaldee translateth mine anger: so face is used for anger: Levite. 20. 5. 6. Psal. 21. 10. 〈◊〉 ] that is, as the Chaldee expoundeth, broken; in 〈◊〉 ye shall fall before your enemies. Contrary to the blessing in verse. 7. 8. and Deut. 28. 7. This judge • meant was executed, Judge. 2. 14. 1 Sam. 4. 2. and 〈◊〉 rule over you] in Greek, persecute you. This was verified, Psal. 106. 41. They that hated them, 〈◊〉 over them; and in Nehem. 9. 28. After they had 〈◊〉 they returned to do evil before thee: therefore th 〈…〉 test them in the hand of their enemies, so that they 〈◊〉 the dominion over them. But when God showeth mercy to Israel, he promiseth they shall rule 〈◊〉 their oppressors, Esa. 14. 2. none pursueth] This showeth great fearfulness of heart, through guiltiness of conscience for sin; fearing where no fear is, Psal. 53. 6. So in Pro. 28. 1. The wicked flee, when no man pursueth. Hereof there is a lively description in Job 15. 20. 21. &c. and the contrary in Psalm 27. 1. 2. &c.
Vers. 18. not hearken] or, not obey; in Chaldee, not receive my word: as verse. 14. Here God, to show his [unspec 18] long-sufferance, and the more to affect his people, chastiseth by degrees, according to the measure of their sins, and prophesieth of their stubbornness, who would not amend with light punishments; whereof he after complaineth thus, In vain have I smitten your children, they received no correction: Jeremiah 2. 30. seven times] a certain number, for an uncertain, meaning many times; seven is a complete number, as is noted on Gen. 33. 3. Levite. 4. 6.
Vers. 19. the excellency] or, the pomp, pride, haugh • inesse of your strength; called elsewhere, the excellency [unspec 19] (or pomp) of the strong-ones; Ezek. 7. 24. This is in particular, applied to their Sanctuary and religion, in Ezek. 24 21. Behold I will profane my Sanctuary, the excellency of your strength, the desire of your eyes, and the pity of your soul. Though it implieth generally all other things, wherein strength and excellency do consist: see Ezek. 30. 6 18. and 33. 28. will make] Hebr. will give your heavens, that is, as the Chaldee translateth, the heavens that are over you: and so Moses expoundeth it in Deut. 28. 23. as iron] the Chaldee explaineth it, hard as iron, that they shall not give-down rain; and the earth that is under you, strong as brass, that it shall yield no fruit. So in Deut. 28. 23. save that there Moses likeneth the heavens to brass, and the earth to iron. This is contrary to the blessing promised in verse 4. And the complement hereof is shown in Ier. 14. 1. 2. &c. where a dearth is mentioned for which Judah mourned, her gates languished, the cry of Jerusalem ascended; their Nobles sent their little ones for water, but they found none, they returned with the vessels empty; the ground was chapt, for there was no rain in the earth: the Hind calved in the field, and forsook it; the wild asses snuffed up the wind, & their eyes failed, because there was no grass.
Vers. 20. her increase] the increase, or fruit ex • pected; [unspec 20] or which otherwise it should naturally yield; so in Genes. 4. 12. And this is an effect of the former restraining of rain, as Hag. 1. 10. Deuter. 11. 17. The word increase, is in Greek translated spo 〈…〉 , seed sown: and so Paul useth it in like sense, saying, he that ministereth seed to the sower, &c. multiply your seed-sown; (that is, your increase,) 2 Corinth. 9. 10. the trees] the complement hereof is shown, in Joel 1. 12. The vine is dried up, and the fig tree languisheth; the pomegranate-tree, the palm tree also and the apple-tree, all the trees of the f • ld are withered. their fruit] the fruit which naturally they should bring • orth. So another Prophet saith; There shall be no grapes on the vine, nor 〈…〉 gges on the fig tree; and the leaf shall fade, and the things that I have given them, shall pass away from them, Ier. 8. • 3.
Verse 21. contrary] Hebr. in contrariety, (which [unspec 21] word 〈◊〉 , is added in verse. 27.) or, at all-adventure, by chance. The Hebrew Keri; signifieth both contrariety, and chance or accident: the Greek translateth it contrary (or thwart) as opposing themselves to God and his commandments: the Chaldee expoundeth it, if ye walk before me with hardness, (that is, stubbornly.) If we understand it for chance or adventure, the meaning is to walk carelessly; come upon it what will; and to esteem the punishments not as from the hand of God for their sins, but to come by chance, as the Philistines said, in 1 Sam. 6. 9. then we shall know that it is not (the LORD'S) hand that smote us; it was a chance that happened to us. This latter the Hebrews follow; for speaking of tribulations upon them, they say, If men cry not to the Lord, but say, this thing happeneth to us according to the custom of the world, and this tribulation is a chance that hath befallen us; then is this the way of cruelty, and occasioneth them to cleave still unto their evil works, & this tribulation, shall add other tribulations; as it is written (in Lev. 26. 27. 28.) and (if) ye walk with me by chance, then I will walk with you in wrath (or heat) of chance: as if he should say, when tribulation cometh on you, to the end you might repent, if you say it is a chance. I will add unto you the hot-wrath of that chance. Maim. in Misn. tom. 1. in Taanioth, (or treat. of Humiliation) ch. 1. sect. 3. not willing to hearken] or, will not obey; which the Chaldee expoundeth, will not receive my word. An higher degree of obstinacy is here foreseen and prophesied of this people; the complement whereof, the Prophet bewaileth, saying, Oh Lord, thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a Rock, they have refused to return, Ier. 5. 3.
Vers 22. wild beasts] as God sent fiery serpents, [unspec 22] Num. 21. 6. Lions, 2 King. 17. 25. Bears, 2 King. 2. 24. and threateneth other the like, Esa. 13. 21. 22. And spiritually, these are wicked rulers, and tyrants that kill and spoil, as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devour souls, Matth. 7. 15. Revel. 13. 1. 2. &c. So the Prophet (speaking of their punishments by Tyrants) saith, A Lion out of the forest shall slay them; a Wolf of the evenings, shall spoil them; a Leopard, shall watch over their cities; everyone that goeth out thence, shall be torn in pieces, because their transgressions are many, &c. Ierem. 5. 6. And of their Prophets he saith, O Israel, thy Prophets, are like the Foxes in the deserts; Ezek. 13. 4. See also Ier. 8. 17. and 15. 3. desolate] or lie-waste, because there shall be none walking in them, Esa. 33. 8. Ezek. 14. 15. For this Jeremiah lamented, The ways of Zion do mourn, because none come to the solemn-feasts, Lam. 1. 4.
Vers. 23. by me] or to me, that is, so as to obey me: [unspec 23] the Chaldee saith, to my word. contrary] or, stubbornly; or, at all adventures, as verse 21.
Verse 24. contrary] Hebrew in contrariety: [unspec 24] Chaldee in hardness; the Greek addeth, with contrary wrath, as in verse 28. GOD dealeth with men according to their wickedness, and with the froward, he showeth himself w • y, Psal. 18. 27.
Verse 25. a sword] the Chaldee explaineth [unspec 25] it, them that kill with the sword: see before on verse. 6. vengeance of the covenant] meaning the covenant between God and his people, which was the Law; as the Chaldee expoundeth it; and it shall a 〈…〉 on you, the vengeance for that ye have transgressed against the words of the La 〈…〉 . So in Ier. 50. 28. he mentioneth the vengeance of the Lord's Temple, that is, the punishment of the Babylonians, for robbing and burning his Temple. ye shall be gathered] to went, for fear of the sword, the Greek translateth, ye shall flee into your cities. the pestilence] in Greek and Chaldee, death; see the annotations on Exod. 5. 3. It implieth the cutting off by death, of man and beast, as Ezek. 14. 19. 21.
Vers. 26. break unto you the staff of bread] that is, take from you the bread, which is the staff (or [unspec 26] sustentation) of life. So the Greek translateth, wh • n I shall afflict you with penury of bread. For as to break bread, meaneth to communicate food, Act. 2. 46. so to break the staff of bread, meaneth on the contrary, to take away food, and to punish with pe • ury and famine, Psal. 105. 16 • Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staff, (or stay) because it upholdeth the heart of man, Psal. 104. 15. then ten] Hebr. and ten, that is, many: so ten often signifieth many, as Gen. 31. 7. Zach. 8. 23. Job 19. 3. by weight] a sign of scarcity and want; Revel. 6. 5. 6. So it is said, I will break the staff of bread in Jerusalem, and they shall eat bread by weight, and with care, and they shall drink water by measure, and with astonishment: that they may want bread and water, and b • astonied one with another, and consume away for their iniquity, Ezek. 4. 16. 17. nor be satisfied] or, not have enough; either for the small quantity, or for want of God's blessing on that they eat: so in Hos 4 10. Mich. 6. 14. This is opposed to the former blessing, in verse 5. And under it, a spiritual famine is implied, as it is said, I will send a famine in the land; not a famine of bread, nor a thirst for • ater, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the North even to the East they shall run to and fr • , to seek the word of the Lord, and shall not find it. Amos 8. 11. 12.
Vers. 27. not 〈…〉 rken] or, not obey; in Chaldee, not [unspec 27] receive my Word, 〈◊〉 in verse 〈◊〉 . contrary] Heb. 〈…〉 chance: see the notes on v. 21.
Vers. 28. in wrath contrary] Heb. in wrath (or hear) of 〈…〉 riat 〈◊〉 (o • of all adventures,) which the Chaldee [unspec 28] 〈…〉 nslateth, in strength (or vehementie) of anger: the Greek, in contrary (or 〈◊〉 ) wrath. And the word wrath be 〈…〉 added, showeth the increase of God's judgments, as of the people's sins. 〈◊〉 I▪ This addition was, lest they should impute their chastisements, to any other then God, (as the heathens did to Chance, 1 Sam. 6. 9.) and to note the certainty and inevitablenesse of their afflictions.
Vers. 29. the flesh of 〈◊〉 sons] in Greek, the fleshes; and so the word is used plurally in Rev. 19. [unspec 29] 18, This threatening is repeated and enlarged, in Deuteronomic 28. 53. 57. mentioned also in Ezek. 5. 10. fulfilled in Jehoram's days, 2 King. 6. 29. and lamented in Jeremiah's, who saith, The hands of the pitiful women, have sodd 〈…〉 their own children: they were their meat, in the destruction of the daughter of my people; Lam. 4. 10.
Vers. 30. well destroy your high places] in G • eeke, [unspec 30] will make desolate your pillars. In high-places, they used to assemble for worship and sacrifice, 2 Chro. 1. 3. 1 King. 3. 4. especially the Idolaters erected and used such, Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction, as doth Moses; Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places, understand buildings erected; as of Josiah it is said, he burnt an high-place; and stamped it small to powder: 2 King. 23. 15. Sun-images] called in Hebrew, Chammanim, of Chammah, the Sun, which Idolaters were wont to worship, 2 Chron. 23. 5. and the Kings of Judah gave horses to the Sun, and chariots, 2 King. 23. 11. and these Sun-images, they used to set on high, above the Altar, 2 Chronicles 34. 4. And God here threateneth their ruin, as also in Ezek. 6. 4. 6. The Greek here translateth them wooden- images made with hands; but in Esa. 27. 9. idols. cast your carcasses] or lay; Hebr. give your carcasses, that they shall not have seemly burial, or be suffered to rest in their graves; as in Ezek. 6. 4. 5. 13. he saith, I will cast down your slain men before your filthy idols; and I will give the carcasses of the sons of Israel, before their filthy idols; and will scatter your bones, round about your altars. And in Ierem. 8. 1. 2. At that time saith the Lord, they shall bring out the bones of the Kings of Judah, and the bones of his Princes, and the bones of the Priests, and the bones of the Prophets, and the bones of the inhabitants of Jerusalem out of their graves: and they shall spread them before the Sun; and the Moon, and all the host of heaven, &c. they shall not be gathered, nor be buried; they shall be for dung, upon the face of the earth. This judgment Josiah fulfilled in part, when he burnt the bones of the Priests upon the altars; 2 Chro. 34. 5. 2 King. 23. 20. But special • y it: was accomplished by the heathens that destroyed them; Ps. 79. 〈◊〉 . 2. 3. filthy idols] or dung 〈…〉 gods, so called in contempt Gillul •• , Excrements or Doung; the Grand Chaldee, here and often 〈◊〉 them idols. my soul] in Chaldee, my Word shall loath (or abhor) you: This is opposed unto the promise, in verse 11. and it is manifested by God's judgments on this people, as the Prophet complaineth, Hath thy soul loathed Zion? Why hast thou smitten us, and 〈◊◊〉 healing for u • ? &c. Ierem. 14. • 9.
Vers. 31. a waste] 〈◊〉 〈◊〉 - place, a desert: so in [unspec 31] verse 33. This was 〈◊〉 even on Jerusalem it self, Nehem. 2. 17. So that not only their idols and idolatrous monuments, but their common wealth, and most religious places were rui 〈…〉 . And so by another Prophet he saith, I will make Jerusalem heaps, a den of Dragons; and I will make the cities of Judah a desolation, without an inhabitant, Ier. 9. 11. your Sanctuaries] or, as the Greek translateth, your holy- places: such as were the Tabernacle, (called a Sanctuary, Exodus 25. 8.) and the Temple, 〈◊〉 Chronicles 22. 19. and each of them, for the sundry roomths in them, (as the courtyard, holy and most holy place,) was called plurally, Sanctuaries, Psalm 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgment is opposed to that blessing in verse 11. I will set my Tabernacle amongst you. The Hebrews refer this word Sanctuaries, to their Synagogues also, which they had in all their cities for the people to meet in on the Sabbaths, Luk. 4. 16. the ruinating of them, is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land. They had also Schools or Academies, for training up their youth in the learning of the Law: such scholars of old were called Sons of the Prophets, 2 King. 2. 3. and 4. 38. and 5. 22. in ages following, they were named Disciples, Mark. 2. 18. The rites and orders of these, are in the Hebrew canons described thus. Schoolmasters were to be appointed in every province, & in every city. And the master sat and taught them all the day long, and some part of the night; to train them up for to learn both day and night. Five and twenty scholars, did learn by one Teacher: if there were moe, from five and twenty unto forty; then they set another with him, to help him to teach them: if they were moe then forty, they set them up two schoolemasters. They might not teach the Law, save to a Disciple of honest and good conversation: but if he walked in a way not good, they first converted him unto goodness, and guided him into the right way, and made trial of him, and afterwards they received him into the Academie, (which they called in their tongue •• th hammid rash, that is, an House of exposition, or study,) and did teach him. The master sat in the chief place, and the disciples were in a round before him like a crown; that they might all see the master and hear his words. And the Master sat not on a seat, and the Disciples on the ground: but either all on the ground, or all on seats. If when the Master taught, the Disciples understood him not: he might not be angry with them, but must again repeat the thing, though it were many times, until they understood the matter. Also the Disciple might not say, he did understand, when he understood not: but was to ask again, though it were many times. Two might not ask together, nor ask the master of any other thing, then that wherein they studied. They might not sleep in the school, nor talk there of any other matter, then of (God's) Law only: for the holiness of the school, was greater then the holiness of the Synagogue. These and other like orders, are shown by Maimonides, in Talmud T •• ra • , chapter 2. and 4. Now touching the Synagogues, they write, that every place wherein there were ten men of Israel, it was necessa 〈…〉 that they should prepare there an house, wherein 〈◊〉 assemble for prayer, at all time of p • air. And this place they called Beth hacneseth; An house of Assemblie, (in the Greek a Synagogue.) And the citizens were to be compelled to build them a Synagogue, and to buy them a Book of the Law, Prophets, and (other holy) Scriptures. When they built a Synagogue, it was on the highest place of the city, and built higher then all other houses, (as they gather from Proverbs 8. 1. 2.) And they set a pulpit in the house, for him to go up into, that did read the Law, or was to speak unto the people. They had also in the Synagogue an Ark (or Coffer,) wherein the Book of the Law (the Bible) was kept. The Eders sat first, with their faces towards the people; and all the people sat, one rew before another, and the faces of the one rew, towards the backs of the rew that was before them: so the faces of all the people, were towards the Elders, and towards the Ark. And when Sheliach tsibbur (that is, the Messenger, or Minister, of the congregation,) stood at prayer, he stood on the ground before the Ark, as the rest of the people. In the land of Canaan, and those parts, they used to lay mattes on the floor, to sit upon: but in the cities of Edom, (so they call the Roman Empire,) they sat in their synagogues upon banks or seats. In the Synagogues and Schools, they might use no lightness, laughing, playing, vain talking, eating, drinking, walking or the like: neither in hot weather, might they go into them from the heat, nor in rainy weather from the rain; nor cast up any accounts or reckonings in them; except they were such reckonings as were commanded, as the coffers for alms to the poor, and redemption of prisoners, and the like. If the Synagogue or School had two doors; they might not go in at the one door and out at the other, to shorten their way: for it was not lawful to go into them, save for the things commanded: But who so went in to pray, or to read, might go out at the door over against him, the nearest way. Synagogues and Schools, though they were ruined, yet they remained (as they say) in their holiness, as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries: though they be desolate, yet they continue in their holiness. They might not pull down a Synagogue, to build another in the same, or in another place: but first they built another, and afterward pulled down the former; lest any violence should befall them; and it should not be built. It was lawful to make a School of a Synagogue, but not a Synagogue of a School: because the holiness of a School, was above the holiness of a Synagogue; and they were to ascend in holiness, but not to descend. And if the citizens sold a Synagogue, they might buy an Ark with the money, or a Bible: But if they sold a Bible, they might buy nothing, with the money save another Bible; for there is no holiness (say they) above the holiness of the Book of the Law, (or Bible.) As they might sell a Synagogue, so they might give it for a gift: but they might not let it out to hire, nor mortgage it, &c. Maimonides in Misneh treatise of Prayer, ch. 11. Of these Synagogues, though there be no express mention in Moses; yet the Apostle James testifieth, that Moses of old time had in every city them that preached him, being read in the Synagogues every Sabbath day, Act. 15. 21. And Jesus in the Synagogue of Nazareth, stood up for to read; & there was delivered unto him, the book of the Prophet Isaiah; which when he had opened and read, he closed the book, and gave it again to the Minister, and he sat down, and taught the people, Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbaths, there was the reading of the Law and Prophets, and preaching afterwards: Act. 13. 14. 15. 16. &c. And for the School, the name is used in Act. 19. where Paul having disputed and persuaded the things concerning the kingdom of God, for the space of three months, in the Synagogue: when divers were hardened, and believed not, but spake evil of that way before the multitude; he departed from them, and separated the disciples, disputing daily in the School of one Tyrannus; (which the Syriac explaineth thus, he separated the disciples from them, and spake daily with them, in the School of a man whose name was Turannus: and the Arabic likewise saith, he instructed them daily, in the house of a man named Tyrannus:) and this continued by the space of two years, Acts 19. 8. 9. 10. They are reported to have had of old, above four hundred schools and Synagogues in Jerusalem; and there was a place in the Temple where our Lord Jesus was found, when he was twelve years of age, sitting in the midst of the doctors, both hearing them, and asking them questions: Luk. 2. 46. And that there were Synagogues in Jerusalem besides the Temple, appeareth by Paul's words unto Felix, They neither found me in the Temple disputing with any man, nor raising up the people, neither in the synagogues, nor in the city, (speaking of Jerusalem:) Act. 24. 12. I will not smell] that is, as the Chaldee openeth it, I will not accept with favor: and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me, let him smell an offering: and in Amos 5. 21. I will not smell, in your solemn assemblies; that is, not accept with favor the oblation of your solemn assembly, as the Chaldee there interprets it. Compare Gen. 8. 21. This judgment is opposed to that blessing in verse 12. I will walk among you. the swell of your rest] that is, of your sacrifices of rest, and so the Greek translateth it, the smell (or savor) of your sacrifices: and the Chaldee, the offering of your congregation. So the word fire-offering (or sacrifice) elsewhere expressed, is here to be understood. See Levite. 1. 9. and 2. 12.
Vers. 32 the Land] in Greek, your land. So in Ezek. 33. 28. 29. I will lay the land most desolate, and the [unspec 32] Pomp of her strength shall cease, and the mountains of Israel shall be desolate, that none shall pass through. And they shall know that I am Jehovah, when I have laid the land most desolate, because of all their abominations which they have committed. The fulfilling hereof is shown by the Prophets, Esa. 1. 7. 8. even the mountain of Zion was desolate, the Foxes walked upon it, Lam. 5. 18.
V. 33. scatter] or fan, that is, scatter as chaff. Of this they complain in Ps. 44. 12. Thou hast sanned [unspec 33] us among the nations. And in Zach. 7. 14. I scattered them with a whirlwind among all the nations, whom they knew not: thus the land was desolate after them, &c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safety in your land. a sword] that is, as the Chaldee explaineth it, them that kill with the sword. The like is threatened in Ier. 9. 16. and in Ezek. 12. 14. 15. and 52. This is contrary to that blessing in v. 6. the sword shall not pass through your land.
V. 34. enjoy] accept, as v. 41. or, pay, accomplish her [unspec 34] Sabbaths: meaning her seventh years, which the Chaldee calleth releases, (or remissions) whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing, as in John 14. 6. till he accomplish as an hireling, his day; though there also it may mean, a contented-acceptation, and enjoying of that which was desired.
V. 35. it shall rest] or, it shall keep-Sabbath; both from [unspec 35] the people, the unworthy inhabitants; and from their tillage thereof, as the law required, Lev. 25. 4. Which being a precept figuring the sanctimony of the church, was not kept, whiles they defiled the land by their iniquities, as Lev. 18. 27. Wherefore whiles the land lay desolate, it should as it were be well pleased, and contentedly enjoy the rest which God would give it, from their sinning upon ii. This was fulfilled, when they were 70. years captives in Babylon; as appeareth by 2 Chron. 36. 21. where it is said, Until the land had enjoyed her Sabbaths: as long as she lay desolate, she kept Sabbath, to fulfill seventy years. rested not in your sabbathes] This showeth, that it was not the outward rest and intermission of the land, which God chiefly intended by that law, Lev. 25. (for those Rests, the land enjoyed,) but the resting from sin, by the people that dwelt thereon: even as the Sabbath day, was also a sign of their sanctification. See the notes on Levite. 25. 4.
Vers. 36. a softness] or tenderness, that is, a faintnes [unspec 36] or fearfulness, and as the Chaldee translateth it, a breaking or discouragement. So softness; is used for faintness or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leaf] or a tossed leaf, which the Greek translateth carried, meaning with the wind: and as in Targum Jonathan it is explained, a leaf that is plucked from the tree. This judgment in Job 15. 21. 22. is opened thus, A sound of fears is in his ears; in peace the destroyer will come upon him; he believeth not to return out of darkness; and he is waited for of the sword: &c. as fleeing from a sword] Hebr. the flight of a sword; which the Greek explaineth as they that flee from batteil; and the Chaldee, as a flight from before them that kill with the sword. So Solomon saith, The wicked fleeth, where no man pursueth, Prov. 28. 1.
Vers. 37. shall fall] or, stumble-down, through [unspec 37] weakness; or through hast as they flee, they shall fall one on another. before a sword] Chaldee, before them that kill with sword. power-to-stand] Heb. standing, or uprightness; contrary to the blessing in verse 13. The Greek translateth, ye shall not be able to withstand your enemies.
Vers. 38. shall perish, &c.] or, shall be lost. The fulfilling [unspec 38] hereof is shown in Ier. 50. 6. My people hath been perishing (or lost) sheep, their shepherds have caused them to go astray, &c. Unto this curse of the Law, the promise of grace under the Gospel is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria, and the Outcasts in the land of Egypt; and shall worship Jehovah, in the 〈◊〉 at Jerusalem. eat you up] in Chalden, con • ume you: that it, ye shall die in the land of your captivine.
Vers. 39. pine away] in Chaldee, melt away: to pine in iniquity, is to consume and perish in the [unspec 39] punishment for iniquity: whereupon this people complained, If our transgressions and our sins be upon us, and we pine away in them; how should we then live? Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left, (the remnant-according to the election of grace, Romans 11. 5.) who by their chastisements are) brought to a sight and sorrow for their sins: as in: Ezek. 36. 31. ye shall loath yourselves in your own sight, for your iniquities. of their fathers] the Chaldee expoundeth it, in the sins of their evil fathers, which they retain in their hands, they shall melt-away with thē.
Vers. 40. And they shall] that is, And if they shall confess: as the word If is understood in Exod. 4. 23. [unspec 40] Mat. 1. 2. and 3. 8. Such a confession Daniel made, in Dan. 9. 3. 4. 5. &c. and Nehemiah, Neh. 1. 4. 5. 6. 7. &c. and 9. 1. 2. 29. 30. &c. when with fasting and prayer they confessed their own and their forefathers sins. And from hence the Hebrews do gather, that they should humble themselves and fast certain days in the year, for the calamities that have befallen their forefathers; (such days as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like;) wherein they stir up their hearts unto repentan, by memorial of their own evil deeds, and the deeds of their fathers, which caused those diffesses to come upon them. Moreover they say, W 〈…〉 o seeth the cities of Judah in their desolation, saith, Thy holy cities are à wilderness [as in Esa. 64. 10] and re 〈…〉 his clothes. If he see Jerusalem in her desolation, be faith, Jerusalem is a wilderness, &c. If he see the Sanctuary desolate, he saith, Our holy and our beautiful house, &c. [as in Esa. 64. 11.] and rendeth his clothes. He rendeth them with his hand, all the clothes that are upon him, until he be naked down to the heart. And he never soweth up those rent plico 〈…〉 . But all their fasts (they say) shall cease in the •• yes of Christ: and not so only, but they shall be 〈◊〉 a good day (or festivitie,) and to days of joy and 〈…〉 , as it is written (in Zach. 8. 19.) Thus saith the Lord hosts; the fast of the fourth (month) and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheer full solemn-feasts: therefore love the truth and •• nce. Maim. tom. 1. in Taanioth, chap. 5. sect. 1. 16. 19. Thus are the unbelievers left to mourn and pine away in their iniquities, and they fast not 〈◊〉 to the Lord; but as he cried and they would 〈…〉 eat; so they cry and he will not hear: because they have refused Christ who is our Peace; and whose glory dwelt amongst us, full of grace and truth, Zach. 7. 5. 13. Eph. 2. 14. John. 1. 11. 14. against me] in Chaldee, against my word. contrary] Hebr. in conntrarietie: Chaldee, in hardness, (stubbornly) as verse. 21. 27.
Vers. 41. uncircumcised heart] which the Chaldee [unspec 41] expoundeth gross (or foolish) heart; and Targum Jonathan, their proud heart. It meaneth also an unbleeving and disobedient heart, which resisted the Spirit of God; according to that saying, Ye stiff necked and uncircumcised in heart, and ears • , ye do • always resist the holy Ghost: Act. 7. 51. This he speaketh, because the true circumcision is in the liners, and in the spirit, Romans 2. 29. whereupon the Prophet complaineth, all the house of Israel, are uncircumcised in heart, Jerome. 9. 26. what uncircumcision is, see Genes. 27. be humbled] or, be bowed down, which the Greek translateth, be a shamed; the Chaldee, be broken. It is opposed unto pride, 2 Chronicles 32. 26. Job 40. 12. and implieth their repentance, and turning to the Lord, as in 2 Chronicles 30. 11. Whereupon God saith, If my people, upon whom my name is called, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will for give their sin, &c. 2 Chronicles 7. 14. accept of their iniquity] that is, of the punishment of their iniquity; as iniquity and sin, is often used for punishment, Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that, is willingly to bear it, and contentedly to enjoy it, (the word before used in verse 34. where the land should enjoy her sabbathes;) or pay for the same. This phrase is used in Esa. 40. 2. where Jerusalem is comforted, because her iniquity is accepted of, (or paid,) when she hath received of the Lord's hand, double for all her sins.
Vers. 42. Then will I] Hebr. And I will remember. [unspec 42] This remembrance of God, signifieth his performance of the thing promised; as he saith, I have remembered my covenant, &c. and I will bring you out from under the burdens of the Egyptians, &c. Exod. 6. 5. 6. So our remembering of God's precepts, is expounded for to do them, Psal. 103. 18. And under this promise, God's mercy towards them is implied; as Moses elsewhere saith, For Jehovah thy God, is a merciful God, he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he sware unto them: Deut. 4. 31. And David; And he remembered for them his covenant: and repented, according to the multitude of his mercies. Psal. 106. 45. my covenant with Jacob] the Greek translateth, the covenant of Jacob, &c. the Chaldee, my covenant that was with Jacob, &c. The remembering of this covenant with their ancestors, meaneth the accomplishment of the gracious promises made in respect of Christ unto forgiveness of sins, and Sanctification of the Spirit. Therefore when Christ the horn of salvation, was raised up in the house of David, God is said to do mercy with our fathers, and to remember his holy covenant, the oath which he sware to our father Abraham, &c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. &c. So whiles Daniel was confessing his sin, and the sin of his people Israel, the Angel Gabriel came and told him of the coming of Christ, to finish the transgression, and to seal up sins, and to make atonement for iniquity, and to bring in everlasting righteousness: Daniel 9. 20.—24. For the Lord will not cast-off forever: but though he cause grief, yet will he have compassion, according to the multitude of his mercias; Lamentation 3. 31. 32. This Thai 〈…〉 called Jonathan's, expoundeth e 〈…〉 is verse thus; Then will I remember in mercy, the covenant which I covenanted with Jacob at Beth • l, (Gen. 35.) and also the covenant which I covenant • d with Isaac in mount Morijah; (Gen. 22.) and also the covenant which I covena 〈…〉 d with Abraham, but 〈◊〉 the pieces (of the sacrifices, Gen. 15.) Whereas other-where the covenant is usually mentioned once, and from Abraham do • neward to Isaac, and so to Jacob, as is to be seen in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice, for more confirmation, and beginning with Jacob, goeth upward to Abraham (the father of the faithful,) so leading them by degrees to his first and most ancient promises; and in them to Christ, whose Gospel was preached to Abraham; and such as be Christ's, are Abraham's seed, and heirs according to the promise, Gal. 3. 8. 29. the land] which shall again be inhabited and tilled; as it is written, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be built, and the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by, &c. Ezek. 36. 33. 34. So another Prophet saith, O Lord thou hast been favorable to thy land, thou hast returned the captivity of Jacob; and, our land shall give her fruit, &c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ; who pronounced this blessing to the meek, that they shall inherit the laud; Matth. 5. 5. But that earthly land, wherein they and their fathers so journed, was à figure of a better country, that is, an heavenly, Heb. 11. 9. 16.
Vers. 43. and shall enjoy] as in verse 34. The Greek [unspec 43] translateth, then shall the land accept her sabbathes. 〈◊〉 because even for because] the reason is doubled, for the more vehemency; and to imply their often and manifold sins, in the breaking of his covenant. The like phraseis in Ezek. 13. 10.
Vers. 44. in the land of their enemies] cast out thither [unspec 44] for their sins, and so unworthy of grace, being to be reputed as enemies themselves. This commendeth the mercy and free grace of God in Christ, for when we were enemies, we were reconciled to God, by the death of his Son: Rom. 5. 10. to consume them.] This promise, was partly fulfilled at their return out of Babylon, as is remembered in Nehem. 9. 31. Nevertheless for thy great mercies sake thou didst not utterly consume them, nor forsake them. But chiefly the complement hereof, is by the Gospel, as the Apostle showeth in Rom. 11. 26. 28, 29. Like promises are made in D • uter. 4. 29.—31. Ezek. 24. 22. 23. I am Jehovah] or, I Jehovah, 〈◊〉 their God: which on • his part, signifieth his power, goodness, and readiness to save them; and for them it is a sign of blessing; for blessed is that people, whose God is Jehovah. Psal. 144. 15. and 33. 12.
Vers. 45. of their 〈…〉 rs] or, of the first; which [unspec 45] Targum Jonathan expoundeth, the covenant which I 〈◊〉 with their ancient fathers. The Greek translateth it, their first covenant, when I brought them for 〈…〉 the land of Egypt. Which deliverance, being a figure of a better by Christ; God, when he would assure them of his grace, if they turn un • o him by faith, mentioneth that covenant and redemption. For though the covenant of the Gospel, be another then that which he made with them, when he brought them out of Egypt, as the Apostle showeth by testimony of the Prophets, Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given, was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousness, to everyone that believeth; Rom. 10. 4. And thus Moses endeth the curses of the Law, due to transgressors; with promise of grace to the remnant of the Jews (according to the election of grace, Rom. 11. 5.) which in the latter days shall come again unto him; whom he is able to graff in again, and so will, if they bide not in unbelief; for as touching the election, they are beloved for the Fathers sakes, Romans 11. 23. 28.
CHAP. XXVII.
A Law for vows, whereby men sanctify the estimation of persons: whose value is set, between twenty and sixty years old; 5, between five, and twenty years old; 6, between a month, and five years old; 7, from sixty years old and upward. 8, Of the poor man's estimation, 9, Of sanctifying beasts, 14, and houses, 16, and fields of a man's possession, 22, or fields of his own buying. 26, The Lord's firstlings may not be sanctified by men. 28, No devoted thing may be redeemed. 30, The tithe of the land is holy, and the owners may not redeem it, but by adding a fifth part. 32, The tithe of beasts may not be changed or redeemed.
ANd Jehovah spake, unto Moses, saying [unspec 1] [unspec 2] Speak unto the sons of Israel, and say unto them; A man, when he shall separate a vow: by thy estimation, of souls, to Jehovah. Then thy estimation [unspec 3] shall be, of the male; from twenty years old, and unto sixty years old: even thy estimation shall be, fifty shekels of silver, by the shekel of the Sanctuary. And if it be a female: [unspec 4] then thy estimation shall be, thirty shekels. And if (it be) from five years old, and unto [unspec 5] twenty years old; then thy estimation shall be, of the male, twenty shekels: and for the female, ten shekels. And if (it be) from a month [unspec 6] old, and unto five years old; then thy estimation shall be, of the male, five shekels of silver: and for the female, thy estimation shall be, three shekels of silver. And if it be [unspec 7] from sixty years old and above, if a male; then thy estimation shall be, fifteen shekels: and for a female, ten shekels. And if he be [unspec 8] poorer, then thy estimation; then he shall present him, before the Priest; and the Priest, shall estimate him: according to that which the hand of him that vowed can attain, shall the Priest estimate him.
And if it be a beast, where of they offer, an oblation, unto Jehovah: all th •• he give • h [unspec 9] of 〈◊〉 , unto Jehovah, it shall be holy. He [unspec 10] shall not altar it, nor change it; a good for a 〈◊〉 , or a bad for a good: and if changing he shall change, beast for beast; then it, and the exchange thereof, shall be holy. And if [unspec 11] it be any unclean beast, whereof they do not offer, an oblation, unto Jehovah: then he shall present the beast, before the Priest. And the Priest shall estimate it; whether it [unspec 12] be good or bad: according to thy estimation O Priest, so shall it be. And if redeeming he [unspec 13] will redeem it: then he shall add the fifth part thereof, unto thy estimation.
And a man, when he shall sanctify his [unspec 14] house to be holy, unto Jehovah; then the Priest shall estimate it; whether it be good or bad: as the Priest shall estimate it, so shall it stand, And if he that sanctified it, will redeem [unspec 15] his house: then he shall add the fifth p •• t, of the money of thy estimation, unto it, and it shall be his.
And if a man shall sanctify unto Jehovah, [unspec 16] (same part) of a field of his possession; then thy estimation shall be, according to the seed thereof: the seed of an homer of barley; at 〈◊〉 shekels of silver, If he sanctify his [unspec 17] 〈◊〉 , from the year of Jubilee: according to 〈◊〉 estimation, it shall stand. And if he sanctify [unspec 18] his field, after the Jubilee: then the Priest shall reckon unto him the money, according to the years that remain; even-unto 〈◊〉 year of Jubilee: and it shall be abared 〈◊◊〉 estimation. And if redeeming he [unspec 19] 〈◊◊〉 me the field, that sanctified it: then 〈◊〉 〈…〉 de the fifth part, of the money of thy 〈…〉 ation, unto it, and it shall stand unto 〈◊〉 . And if he will not redeem the field; [unspec 20] 〈◊〉 have fold the field, to another man: 〈◊◊〉 not be redeemed, anymore. And [unspec 21] 〈◊◊〉 , when it goeth-out in the Jubilee, 〈◊〉 be holy unto Jehovah, as a field devo 〈…〉 〈◊〉 possession thereof, shall be the Priests. 〈◊〉 〈…〉 he sanctify unto Jehovah; a field of [unspec 22] 〈◊〉 buying; which is not of the field of 〈…〉 session: Then the Priest shall reckon [unspec 23] 〈◊〉 him; the tribute of thy estimation; even 〈…〉 the year of Jubilee; and he shall give 〈◊〉 estimation, in that day; an holy thing, 〈◊〉 Jehovah. In the year of Jubilee, the [unspec 24] 〈◊〉 shall return, unto him of whom he 〈◊◊〉 unto him, to whom the possession of the land (did belong.) And all thine estimation, [unspec 25] shall be, according-to the shekel of the san 〈…〉 arie: twentit Gerahs, shall be the she k • ll. But the firstling, which shall be first [unspec 26] borne to Jehovah, of the beasts; a man shall no • sanctify it: whether it be ox or sheep, it is Jehovah's. And if it be of an unclean [unspec 27] beast, then he shall redeem it according-to thine estimation; and shall add, a fifth part of it, thereto: or if it be not redeemed, then it shall be sold according-to thy estimation.
Notwithstanding, any devoted▪ thing, that [unspec 28] a man shall devote unto Jehovah, of all that he hath; of man and beast, and of the field of his possession; shall not be sold, nor redeemed: every devoted-thing, is holy of holies, unto Jehovah. None devoted, which [unspec 29] shall be devoted, of man, shall be redeemed: but shall surely be put to death.
And all the tithe of the land, of the seed [unspec 30] of the land, of the fruit of the tree; is Jehovah's: holiness, unto Jehovah. And if a man [unspec 31] redeeming will redeem, ought of his tithe: he shall add thereto, the fifth part thereof. And all the tithe of the herd, or of the flock; [unspec 32] of all that passeth, under the rod: the tenth, shall be holy, unto Jehovah. He shall not [unspec 33] search, whether it be good or bad; neither shall he change it: and if changing he shall change it; then both it, and the change thereof, shall be holy, it shall not be redeemed.
These are the commandments, which [unspec 34] Jehovah commanded Moses, for the sons of Israel: in the mountain, of Sinai.
Annotations.
A Man] or, Any-one, man or woman. The Lord [unspec 2] having given throughout this book, Laws, concerning necessary duties appertaining to his service; concludeth it with this Law touching vows and voluntary services, which his people should honor him with, of their own accord, through the working of his spirit in them wherein he requireth a constant mind, that they should not alter their purposes, or change their promises made unto him. separate a vow] in Greek, vow a vow: the word separate, signifieth to exempt after a singular manner from common use, 〈◊〉 expoundeth it, separate with his mouth: and Ab, Ezra; separate and explain. A vow it a religious promise made unto the Lord, & for the most part was made with prayer, and paid with thanksgiving; Numb. 21. 2. 3. Psal. 66. 13. 14. And vows were either of abstinence, such as are spoken of in Num. 30. & the vow of Nazarites, Numb. 6. or, they were to give something to the Lord, as sacrifices, Levite. 7. 16. or the value of persons; beasts, houses or lands▪ concerning which the Law is here given. The Hebr. say, A vow is parted into two parts 〈◊〉 the first is tha • whereby a man restraineth himself from lawful things▪ as when he saith, such or such fruits be unlawful, 〈◊〉 me, all these 30. 〈◊〉 forever. 〈◊〉 The 2. is that whereby he bindeth himself to give • t oblation, which he was 〈2 pages missing〉 though he that estimateth survivs, yet he is free. For there is no estimation of the dead: and he that is estimated must needs stand in judgment. If be say, Such a man's price be upon me; and he stand injudgement, and die before they have determined his price: loe he is free, for there is no price of the dead. Ma 〈…〉 in Erachin, c. 1. s. 21. 23. can attain] that is, according to his ability: as in Lev. 14. 21. 22. So the Greek translateth, is able. Thus God would not suffer his holy name to be abused by any, but even the poorest man that made a vow, was to pay, or remain a perpetual debtor: that all might learn not to be rash with their mouths, not to let their hearts be hasty to utter a word before God; nor suffer their mouth to cause their flesh to sin: for God hath no pleasure in sooles, Eccles. 5. 2. 4. 6. Of this the Hebrews say; All the estimations appointed in the Law; he that estimateth is to give them, if he be rich. But if he be poor, and his hand cannot attain it; he is to give all that is found in his hand, though it be but one shekel, and he is discharged, Lev. 27. 8. And they make account that he is to give though it be one shekel, if he have but one shekel for that it is said, (in v. 25.) All thy estimation shall be according to the shekel of the Sanctuary: Loe thou art taught, that in the estimations, there is no less then a shekel, neither moe then fifty. If there be not found in his hand so much as a shekel, they may not take of him less then a shekel, but leave all upon him as a debt, and if he be able, and grow rich her shall give the whole estimation appointed in the Law. A rich man that estimateth (or vometh) and groweth poor; or that estimateth when he is poor, and groweth rich: he 〈◊〉 bound to pay the estimation of the rich. What is the difference between him that oweth the estimation of the poor, & him that oweth the estimation of the rich &c. He that oweth the estimation of the poor. when they have taken of him all that his hand attaineth to, though but one shekel: if afterward he wax rich, he is not bound to pay it. But if he owe the estimation of the rich, the rest of the estimation remaineth upon him, till he be rich; und he is to pay the estimation which is upon him. He that expresseth the estimation, and saith, my estimation be upon me fifty shekels; or such a man's estimation be upon me, thirty shekels: he is not to be judged according to that a hu • his hand can attain▪ but they take all that is found in his hand, and the rest, lieth upon him as a debt, till he be rich, then he must give it. He that saith, Lot upon me be an estimation absolute, and 〈…〉 sseth it not &c. he is to be judged according to his ability as others that do estimate. They that owe estimations and prices, men may take pannes of them, and take of them by force so much as they have vowed: and are not bound to restore them their pawn by day or by night: And they may sell all that is sound to be theirs of immovable goodt and of moveable, of apparel, housholdstuffe, servants and cattle; and make payment out of them all. But they may not sell his wives apparel, nor his children's, &c. Maimonides in Erachin. chap. 3. sect. 2. 3. &c. 14.
Vers. 9. a best] in Greek, of the beasts whereof a [unspec 9] 〈◊〉 is offered, meaning of the bullock, sheep or goat unble mished; which he shall separate by a vow, as in verse. 2. all that he giveth] or, as the Greek trans 〈…〉 ▪ whosoever giveth of these. shall be holy] for the altar of the Lord: or the price thereof holy for the maintenance of the sanctuary. Thus the Hebrews understand it; because they think that such beasts as were meet for the altar, might not be sanctified to any other use, then upon the altar: but if a man hath sanctified it for other use, then the price of it valued by the Priest, was for that other use, and the beast for the Altar. He that sanctifieth his beasts absolutely, or sanctifieth his goods absolutely, they provide that all perfect beasts meet to be offered on the altar, the males be sold for Burnt-offerings and offered up for Burnt-offerings, and the females be sold and offered for Peace-offerings; and the prices fall to the maintenance of the Sanctuary; for that which is absolutely sanctified, is for the maintenance of ( 〈◊〉 ) house. And of this is that spoken in Lov. 27. 9. M 〈…〉 in Erachin, ch. 5. sect. 7.
Vers. 10. not alter] or, not scourse it, nor change it two words are use of one signification, to show the weight of this law, whereby God forbiddeth and punisheth men's levity and inconstancy in holy things; whether these vows here spoken of, or any other. The Hebrew canons say, Whosoever changeth, is to be beaten (by the Magistrate,) for every beast that he changeth, Lev. 27. 10. Maimonides t • m. 3. in Temurah (or treat. of Change) ch. 1. sect. 1. or a bad for a good] Though a man would give a better then he had vowed, the Law suffereth him not to change. For (as the Hebrews say) the nature of man inolineth to increase his wealth, and to spare his goods, and though he have vowed and sanctified, 〈◊〉 , may be he will turn and repent, and redeem it for less then it is worth, &c. and when he cannot redeem it, he will change it for a worse then it. And if he 〈◊〉 have leave given him to change a bad for a good, 〈◊〉 would change a good for a bad, and say it is good. Therefore the scripture absolutely forbiddeth him to change, and mulcteth him if he changeth, saying, Then it and the exchange thereof shall be holy, (l. • v. 27. 10.) And all these things are to sul due his evil concupiscence, 〈◊〉 to rectify his mind. And the many judgments the are in the Law, are no other them counsels from far, from (God, who is great in counsel, to rectify the knowledge and to direct all works. And so he saith, (in Prov. 22. 20. 21.) Have not I written unto thee excellent things, in counsels and knowledge: that I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth, to them that send unto thee. Maim. in Temurah, chap. 4. sect. 13. if changing he shall change] that is, if at all, or any way he change. shall be holy] Hebrew, so all be holiness: that is, both of them shall be the Lord's, and neither of them his that through cove 〈…〉 , leightnesse, or for any other respect changeth an hallowed thing. By the Hebrew canons, some changes stood in force, and of some there was a nullity. He that changeth his oblation, for a beast which is not his own, it is no change: for no man can sanctify a thing which is not his own. Priests make no change of a Syn-offering, or of a Trespassoffring: sor although they be theirs, yet have they no due unto them whiles they are alive; for they have no right to the flesh, till the blood be sprinkled. Neither do the Priests make charge of the firstling, for though if be his due whiles it is alive, 〈◊〉 it is not his due from the beginning, for the beginning of it is in the house of Israel. But the owners that change the firstling all the while it is in their house, they make a change. And so a Priest that changeth a Firstling which is borne of his own, (not a Firstling which he hath received of an Israelite) that is a change. The high Priests ram (Lev. 16.) maketh a change; but his bullock maketh no change, though it be one of his own: because his brethren the Priests have their atonement by it, and so are as partners in it. Fowls, and Meat-offerings, make no change; for the law speaketh but of beasts. He that sanctifieth a beast that hath a fixed blemish, it maketh no change; but he that sanctifieth a beast that hath a transitory blemish, or sanctifieth a perfect beast, and afterward a fixed blemish cometh upon it; this maketh a change. Whether a man change a perfect beast for a blemished, or a blemished for a perfect, or change in Ox for a sheep, or a sheep for an Ox, or a sheep for a goat, or goat for sheep, or males for females, or females for males, or change one for an hundred, or an hundred for one, either at once, or one after another: this is a change, and he is to be beaten, according to the number of beasts which he hath changed. Change is, when the owner of an oblation saith of a beast of the common beasts which are his, This shall be for that; or, This shall be the exchange of that; This shall be for that Sin offering, or for that Burnt-offering; (having thus said) it is a change. The Law for the offering of exchanges is thus; The exchange of a Burnt-offering, shall be offered for a burnt-offering: and if the exchange of it be a female, it shall feed, till some blemish fall on it, then it is sold, and a burnt-offering is brought with the price of it. The exchange of a Sin-offering, is to die; of a Trespass-offering, is to feed till it be blemished, and the price they make a voluntary-offering. The exchange of Peace-of-frings, is as the Peace-offerings in all respects, &c. The exchange of the Firstling, is the Priests; and the exchange of the tithe beast, is the owners, &c. Maimonides in Temurah, ch. 1. sect. 3 9. 14. and ch. 2. sect. 1. and ch. 3. 1. &c.
Vers. 11 unclean beast] This may be taken generally [unspec 11] for all unclean beasts which men did vow, except the dog, the price whereof might not be brought into the house of the Lord, for any vow, Deut. 23. 18. But the Hebrews understand it also of oxen, sheep or goats, upon which are blemishes, whereby they are become unclean for the altas. He that sanctifieth a perfect beast for the altar, and there fall a blemish upon it, whereby it is disalled: lot this is estimated and redeemed. And of this it is said (in Lev. 27. 11.) AND IF ANY VNCLEANE BEAST, &c. and he is to bring with the price thereof another oblation like it, Maim. in Erachin, ch. 5. s. 11. But that other unclean beasts might be sanctified also, they grant, Ibidem, s. 17. present the beast] or, make it stand, as verse. 8. Whosoever sanctifieth a beast, either clean or unclean, either of the holy things for (God's) house, or holy for the altar, whereupon a blemish is f 〈…〉 , or which is perfect and meet to be offered: it is necessary that it be presented in the Judgment hall, Lev. 27. 11. Therefore • f the beast die, before it be estimated and redeemed; they redeem it not after it is dead, but do bury it. But if he sanctify a stain, or a dead beast for the reparation of the sanctuary; lo • that is redeemed as other moveable goods, Maimonides, in Erachin, ch. 5. sect. 12.
Vers. 12. thy estimation ô Priest] The Greek here [unspec 12] changeth the person, saying. As the Priest valueth it; likewise the Chaldee, According to the estimation of the Priest. This rate or value which the Priest set, was (as Sol. Rashi here noteth,) for any other man that would come to buy it. But if the owner would redeem it, the scripture layeth more upon him, to add the fifth part: and so for him that sanctifieth his house, or his field, or that would redeem his second • ithe; the owners are to add a •• ist part, but not any other man.
Vers. 13. If redeeming he will redeem it] that is, [unspec 13] will at all redeem it, as repenting of his vow which he hath made, and will not have the beast sold, that the price thereof may be given to the Lord, but reserve it for his own use. the fifth part] and the fifth part which is added, loe it is as the holy thing it self, and there is one law for them (both.) Maimonides in Erachin, chap. 7 sect. 〈◊〉 . For abusing or p • rioyning holy things, the Law otherwhere commandeth a fifth part to be added besides the principal, as a mulct upon the offender for his fault, Levite. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vows, when he that voweth will not stand to his promise, the Lord layeth on him this penalty for his inconstancy and lightness of mind: that 〈◊〉 might learn to be faithful and stable minded, in all things pertaining unto him and his service, though they proceeded at first from their own voluntary will. unto thy estimation] unto the value which thou the Priest hast set the beast a •• , by the estimation: or, unto the money which thou hast valued it at; as in v. 15. 19. So the owner was to give so much as any other man, and a fifth part more.
V. 14. his house] and so by proportion, any other [unspec 14] of his moveable goods. He that sanctifieth his house, or his unclean beast, or any other of his moveables; they are to be valued according to that they are worth, be they good or bad; and if he that sanctified them, he or his wife or his heir will redeem them, he is to add a fifth part &c. whether it be an house in a walled city, or an house in a village, it may be redeemed always, Maimonides in Erachin c. 5. s. 3. To sanctify an house, was by vow, as if a man said, This house be holy unto the Lord, or any like words. so shall it stand] so shall the value be, neither less nor more. Only the owner, if he will redeem it, must give the fifth part more them the value, ver. 15.
V. 15. the money] Hebrew, the silver of thy estimation, [unspec 15] which the Greek explaineth, the silver of the price, and the Chaldee, the silver of the estimation thereof, so in v. 19. From this word Silver, the Hebrews say, Sanctified things might not be redeemed with lands, or with servants, or with bills (of writing) but either with money, or other moveables that are like unto money. Maintony in Erachin ch. 7. sect. 1.
Ver. 16. field of his possession] which in verse. 22. is [unspec 16] distinguished from a field of his own buying; the field which cometh to a man by inheritance, that is called the field of his possession (or tenement,) saith Maimonides in Erachin, chap. 4. sect. 1. to the seed thereof] that is, the seed which is enough to sow the field. Not according to the worth of (the field) for whether the field were good or bad, the ransom of the holiness thereof was alike. an Homer] the name of a measure, which contained ten Ephahs or bushels, Ezek. 45. 11. The Greek and Chaldee, translate it a Cor, and that was one with the Homer, Ezek. 45. 14. Of it there is mention in King. 4. 22. where King Solomon's daily bread for his house, was thirty Cors, of fine flower, and three score Cors of meal, that is, three hundred Ephahs or bushels of flower, and six hundred of meal. The Hebrews likewise explain it thus. The Homer is a Cor: and that is two Letheks [which Lethek is mentioned in Hos. 3. 2.] and the Lethek is fifteen Seahs [or pecks, whereof see Gen. 18. 6.] So the Homer is found to be thirty Seahs which are ten Ephahs, every three Seahs an Ephah. Maim. in Erachin. ch. 4. sect. 4. By this we may understand that Judgment threatened in Isaiah 5. 10. the seed of an Homer, shall yield an Ephah; where ten bushels are sown, one bushel shall be reaped. at fifty shekels] that is, shall be esteemed as 50 shekels, for 49. years, to weet, from Jubiliee to Jubiliee, and so the Hebrews explain it, Every place which is sit to have an Homer of barley sown therein, &c. the estimation thereof is fifty shekels, for all the years of the Jubiliee; but the Jubiliee year is none of the number. And whether he sanctify the best field that is in all Israel, or the worst of all; the estimation is this same. Maimonides in Erachin chap. 4. sect. 2. This estimation God set for a field meet to be sown; of which the Hebrews say further, that if it were full of trees, though he expressed them not, yet he, hath sanctified the trees also. If he sanctify a field which is not fit to be sown; they redeem it according to the worth of it: and so if he sanctify the trees only; they are redeemed by the worth of them: Ibidem, chap. 4. sect. 15. 16.
Vers. 17. to thy estimation] in Greek and Chaldee, [unspec 17] to the estimation thereof, meaning the fifty shekels before mentioned.
Ver. 18. abated] or diminished from thy estimation, [unspec 18] which the Greek and Chaldee expound, from the estimation (or value) thereof. As, if a man sanctify the field of his possession, when there remain eight years to the Jubiliee, besides the year of Jubiliee, which is none of the reckoning, who so will redeem it, must give for the seed of every, Homer of barley, eight shekels, and eight half Gerahs (which the Rabbin's call Pundions.) And if the owner▪ will redeem it, they must give ten shekels, and ten half Gerahs, for they must add a fifth part, v. 19. Thus the Hebrews open it, in Erachin, ch. 4. l. 5. And Rashi (on Lev. 27.) saith: A place (to be • own with) an Homer of barley, is at 50. shekels, so the scripture determineth, when a man cometh to redeem it from the beginning of a Jubiliee, (which was every fiftieth year:) but if he came to redeem it in the midst of a Jubiliee, he gave according to the reckoning, a shekel and an half Gerah for a year, because there is no sanctifying, but according to the court of the years of the Jubilee, for if it be redeemed, it is well • if not, the Treasurer selleth it for this price to another, and it remaineth in the hand of the buyer until the Jubiliee, as all other fields that are sold &c. Of those sales till the Jubiliee, see Lev. 25. years that re 〈…〉 he saith not year, but years: whereupon they say, if there remain but a year, he may not give a shekel to redeem it, it is not redeemed by abating of money, but two years or more before the Jubilee. Maimonides in Erachin, chap. 4. sect. 7.
Vers. 19. that sanctified it] The Hebrews say, [unspec] if either he himself, or his wife, or any of his • eyres, will redeem it, they are to add the fifth part thereto: Maimonides in Erachin, c. 4. s. 5. The reason why the owners were to pay more then other men, when they redeemed their land, seemeth to be in mistake of their lightness, (as before is noted,) for that they would vow a thing to God, and so soon change their minds, as to get it again into their own hand: for all rashness and levity in vows, is blamed, Eccles. 5. 2. 4. 5. shall stand unto him that is, be his, and so continue assured: the Greek translateth, shall be to him. If he that sanctified it, hath redeemed it, before the Jubilee come, then it returneth to the owner: and the estimation which he hath given, falleth to the maintenance of the Sanctuary, as is aforesaid. Likewise if the son of him that sanctified it, hath redeemed it, it returneth to his father at the Jubilee. But if his daughter, or some other of his kin, or a stranger hath redeemed it: then if he that sanctified it, redeem it again out of their hand, it returneth to him forever: but if he redeem it not out of their hand, but the Jubilee come, whiles it is under the hand of the daughter, or other of the kindred, or of the stranger; then it goeth out as a sanctified thing, and never returneth to the owner thereof, but is a possessiō for the Prie 〈…〉 v. 21. And the Priests need not give the price of it, because it is already redeemed, and the estimation is received of another; but it returneth to the Priests, 〈◊〉 they were the owners. Provided, that it be an Israe 〈…〉 but if a Priest or Levite sanctified it, he may rede 〈…〉 it at any time, though after the Jubilee is gone over 〈◊〉 , Lev. 25. 32. 34. Maim. in Erachin, c. 4. s. 20. 21.
V. 20. or if he have sold] Hebrew, and if, &c: b • t [unspec] (as Chazkuni here observeth) there is many an A 〈…〉 instead of Or. The Hebrews (as Sol. Rashi on this place) understand this He have sold, to be mean 〈◊〉 of the owner (who having sanctified it, could not then sell it,) but of the Treasurer which in the Sanctuary hath the disposing of such sanctified things.
V. 21. when it goeth out] out of the hand of him that [unspec] bought it of the Treasurer; as other fields that go out of the hands of those that bought them, at the Jubilee: saith Sol. Rashi. holy] Hebrew holiness; that is, an holy field: so in v. 23. a field devoted] Hebrew, a field of devotion, or of separation, as the Greek translateth it, a separated land; see after on v. 28. the Priests] but, as the Hebrews write, not without paying for it to the Lord, to whom it was vowed. He that sanctifieth a field of his possession, and th • Jubiliee come, and he hath not redeemed it, but it still remaineth sanctified; the Priests do give the price of it, and it is a possession unto them: because no holy thing goeth out without redemption. And that price, falleth to be holy, for the maintenance of the Sanctuary. Maimonides in Erachin, ch. 4. s. 19. But if it had been redeemed before by another, they had it free, as is noted on v. 20. Now what Priests should have the field, is shown thus: When a field goeth out to the Priests in the Jubiliee, it shall be given to the Priests that are in the Ward (or course of ministration) wherein the Jubiliee falleth. And if the beginning of the year of Jubiliee be on a Sabbath when one ward goeth out. & another cometh in: it shall be given to the ward that goeth out. Ibidem in Erachin, ch. 4. sect. 24. Of these wards or courses, see 1 Chron. 24.
Vers. 22. of his own buying] not left him by inheritance from his ancestors: and therefore was [unspec] not his, but farmed by him for term of years, till the Jubilee. of the field] that is, of the fields, or land: for the word field is used for an whole country, Gen. 14. 7.
V. 23. the tribute] or, the sum, called by the Gr. and Chaldee, the tribute of the value thereof so much as he was to give as a tribute to the Lord, according as the priest valued it. And he valued not the land, but the fruits or revenue, according to the number of years: for he that bought it, had no power to sanctify save the fruits which he had in it, until the Jubiliee, saith Chazkuni. This redemption of purchased or farmed land, differed from the redemption of inheritances aforesaid, thus; They set it at a price, looking how much it was worth until the Jubilee; and who so would, redeemed it. And if he that sanctified it did redeem it, he added not the fifth part thereof unto it, for the maintenance of the Sanctuary, as in other estimations and prices (he did, v. 19.) And when the Jubilee cometh, it returneth to the first owner that sold it, &c. And it goeth not out to the Priests, because no man can sanctify a thing which is not his own, Maim. in Erachin, ch. 4. s. 26. And we have been taught in Lev. 25. that Israelites lands could not be sold properly, but let out till the Jubiliee; their sales, were but leases for 〈◊〉 me of years. thine estimation] the Greek and Chaldee expound it, the estimation (or value) thereof. in that day] and in that place, when and where the thing is estimated. Hereupon th • y say, that if any man pleaded, this thing would be wor • h more after such a time, or in such a place, whereas now or here it is worth little, they hearkened not unto him, but sold everything in the place thereof, and in the time thereof, whensoever it was. Excepting lands, for they cried the sale of them sixty days together, morning and evening, and afterward sold them. Maim. 〈◊〉 Erachin, ch. 3. sect. 19. 20. an holy thing▪ • r, estimation of holiness.
Ver. 24. the possession] or, the inheritance of the land; that is, the first owner; according to the law [unspec] in Lev. 25. And this though it had gone through many hands. If (a man) sold is field to the first, and the first sold it to the second, and the second to the third, though it were to a hundred one after another • n the year of Jubiliee, it shall return to the first owner, Lev. 27. 24: Maim. in Jobel, c. 11. s. 15. So the Priests had not this land at the Jubiliee, as they had the former, in verse. 21.
V. 25. all 〈◊〉 estimation] Greek, every valuation. [unspec 25] of the Sanctuary] Hebrew of sanctity or holiness; which the Greek translateth holy weights: as the Hebrew Shekel properly signifieth a weight: and in Israel, they used to pay their money by weight; as, I weighed him the money, seventeen shekels of silver, &c. and I weighed him the money in the balances: Ier. 32 9. 10. twenty Gerahs] The holy shekel was the weight of 32 • . barley corns, of pure silver. The Gerah (called of the Hebrew Doctors Megnah) weighed sixteen barley corns. Under the second Temple, they added to the Shekel, and made it the weight of a Selangh, which weighed 384. barley grains, as witnesseth Maim. tom. 1. in shekels, ch. 1. l. 2. 3. See the annotations on Gen. 20. 16. and Exodus 30. 13. But Ezekiel in the captivity prophesied to those that returned, and that should see the City and Temple of Christ, The shekel shall be twenty Gerahs, Ezek. 45. 12. that all corruption in the holy weights should be done away; and spiritually, the ancient truth in religion restored.
Ver. 26. But the firstling] the Greek • ranslateth, [unspec 26] And every firstborn, (or firstling,) which shall be born among thy beasts, shall be the Lord's; and 〈…〉 ne shall sanctify it. Because the firstborn were already sanctified by the Law, Exod. 13. 2. 12. and w • re 〈◊〉 Lord's; therefore they could not by any man be sanctified or consecrated by vow, because a m • n cannot sanctify that which is not his own. Wherupon the Hebrews have these rules; No man may sanctify a thing which is not his own. If he devote his son, or his daughter, or his servant, or a field that he hath bought, [for no field was a man's own, but by inheritance;] loe they are not devoted: for a man cannot sanctify a thing, the body whereof is not his own. Neither can a man sanctify a thing which is not in his own power; as if he have left in another man's hand a thing to keep, and he which had it to keep denieth it; the owner cannot sanctify it. But if he deny it not, it is in the owners power, &c. Maim. in Erachin, chap. 6. sect. 21. 22. So because the Law in Levite. 25. 39. &c. forbiddeth the Hebrews to be sold for servants or slaves, a man could no otherwise devote or sanctify himself, then to pay his valuation or price. And this the Hebrew canons also do aver; He that sanctifieth himself, sanctifieth nothing but his price; and he is bound to give the price of himself; and it is lawful for him to do (his business) and to eat, for loe he hath not sanctified his body, as a servant. Maim. ibidem sect. 20. or sheep] or goat, for that also is implied in the original word, Exod. 12. 3. 5.
V. 27. of an unclean beast] the Greek translateth [unspec 27] plurally, of unclean beasts. Rashi expoundeth this of such unclean beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the sanctuary. to thine estimation] the Greek and Chaldee translate, the estimation (or value) thereof. So after, and usually in this chapter.
Vers. 28. devoted thing] in Hebrew Cherem, in [unspec 28] Greek Anathema: which word Luke useth in Greek for the gifts wherewith the Temple was adorned, Luk. 21. 5. It meaneth things devoted, dedicated, and separated from common use to God. And often this Cherem is used for destroying a thing utterly as accursed, Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods, Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things, wholly given unto God. There is also a difference between the estimations forementioned, and the devoted things, as the Hebrews observe: that the estimations are determined (or set) by the Law, but the devoted things are not. Maim. in Erachin, c. 1. s. 23. Likewise of devoted things (they say) some were the Lord's, some the Priests, Num. 18. 14. He that saith, This be a devoted thing to the maintenance of the sanctuary, or devoted unto God, &c. it falleth to the maintenance of the Sanctuary: but if he saith, Devoted absolutely, then it is the Priests; for absolute devoted things are for the Priests, Numb. 18. 14. What differ the devoted things of the priests, from the devoted things of God? God's devoted things are holy, and may be redeemed by the worth of them, and the price falleth to the maintenance of the Sanctuary, and the goods themselves go out for common (or profane) things. But the things devoted for the priests, may never be redeemed, but are given to the Priest as an heave-offering. And of the thing devoted for the Priests, he saith (in Levite. 27. 28.) IT SHALL NOT BE SOLD, NOR REDEEMED: not sold to another, nor redeemed by the owners. Maim. in Erachin, ch. 6. sect. 1. 4. Howbeit, this difference appeareth not by the Law of God, which speaketh of all devote things in general. of all that he hath] Hereupon they say, A man may devote of his herd, and of his flock, and of his servants that are Canaanites, and of the field of his possession: but not devote all his beasts, or all his servants, or all his fields, or all the moveable goods that he hath; for it is written, OF ALL THAT HE HATH. But if he do devote all his goods, loe they are devoted; whether he have devoted them for the priests, or for the maintenance of the Sanctuary. And who so devoteth or sanctifieth all his goods, they take all that he hath, even to the Phylacteries that are on his head, &c. Maim. in Erachia, c. 6. sect. 2. 3. And again, Let a man never sanctify or devote all his goods: for he that so doth, transgresseth against the meaning of this Scripture, which saith, OF ALL THAT HE HATH; and not, All that he hath. Neither is this piety, but folly; for loe he wasteth all his substance, when he hath need of the creatures, &c. Of the sacrifices which a man is bound to bring, loe the Law sp • reth his goods, and saith that he shall bring according to the tribute of his hand, Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow; that he should not vow, but as is meet for him, as it is written (in Deu • . 16. 17.) Every man according to the gift of his hand; according to the blessing of the LORD thy God, which he hath given thee. Maim. in Erachin, ch. 8. s. 13. of a man] as of his slaves, which were his to • el, or give, or devote, as his beasts; because they were his own. And thus Sol. larchi here expoundeth it, as if he devote his menservants or woman-servants that are Canaanites. holy of holies] Hebrew, holiness of holinesses, that is, most holy, meaning in respect of him that devoted them; but the Priests which enjoyed them, used them as their common goods; as the Hebrews say, At the time when he 〈◊〉 〈…〉 voted things for the Priests, so long as they are in 〈◊〉 owners house, loe they are holy in all respects, Lev. 27. 28. when he hath given them to the Priest, then they are as common things in all respects; as it is said Num. 18. 14. Every thing devoted in Israel, shall • be thine. Maim. in Erachin, ch. 6. sect. 5.
V. 29. None devoted shall] or, Any devoted thing [unspec] shall not, Some understand this of beasts, devoted by men: but it seemeth rather to be spoken of men (as in the former verse,) which were devoted unto death. Which was not only done by God, as when he devoted Jericho, Ios. 6. 17. & the Amalekites, Deut. 25. 19. 1 Sam. 15. 3. and other the like; but by men, as in special vows, Num. 21. 2. 3. o • when they were adjudged to death for sin, Exod. 22. 20. And to this latter, the Hebrews do apply this law, saying; Who so hath his judgment decreed by the Magistrates of Israel, that he is to be k 〈…〉 ed for his transgression committed; if another do estimate him, or that he estimateth himself, or saith; My price be upon me, or another saith, the price of this man be upon me; he is not bound (to give) anything; for this is as a dead man; and there is no valuation or price of the dead. And of this it is said (in Lev. 27. 29) None devoted which shall be devoted, of man, shall • e re 〈…〉 med: as if he should say, there is no redemption 〈◊〉 him, but as a dead man. Maim in Erachin, ch. 1. s. 13. The like exposition is given by Sol. Rashi, Chazkuni, and others. shall be redeemed] A devotement, was more then a simple vow, whereof there might be redemption, but things devoted had no redemption. And as all vows were to tend un • o the honor of God, and strengthening of men's faith, with manifestation of their thankfulness: so the not redeeming of anything devoted by vow; nor of other single vows, without a 〈◊〉 on him that vowed and afterward would redeem it, was to teach men constancy in all good purposes and words. For if a man had but sworn to h • s neighbor, though it were to his own hindrance, he might not change; Psal. 15 4. how much less might he change his solemn promise un 〈…〉 the Lord: who recompenseth abundantly 〈◊〉 worldly losses, with heavenly blessings; and 〈◊〉 addeth earthly to them also: Mar. 10. 29. 30. P 〈…〉 verbs 3. 9. 10.
V. 30. All the tithe] There are two s •• ts of 〈◊〉 in the Law: the first which (after the payment of the first fruits) was given to the Levites, Num. 18. 21. the second which (after the payment of the former tithe) was separated and carried up to I 〈…〉 salem, and there eaten by the owners, Deut. 1 • . 6. 7. 11. and 14. 22. 23. which second tithe every third year, was given to the poor, Deut. 14. 28. 29. The Hebrews understand this Law, not 〈◊〉 the first tithe, but of the second, thus they write: after that they have separated the great heave-offering they separate one of ten out of that which is left 〈◊〉 is called the first tithe; and of it is spoken in Numb. 18. And this tithe is for the Levites both males and 〈…〉 males, Num. 18. 20. 21. The first tithe may law 〈…〉 be eaten of (common) Israelites, and a man may 〈◊〉 thereof in his uncleanness, for there is no holiness in 〈◊〉 〈◊〉 . And wheresoever any holiness is spoken of tithes, or redemption of them, it is not (meant) but of the second tithe. And they count the first tithes as common things, because it is said (in Num. 18. 27.) And this heave-offering shall be reckoned unto you, as though it were the corn of the threshing-floor, &c. as the corn-floor & wine-press are common things, so is the first tithe. Maim. tom. 3. treat. of Tithes, ch. 1. s. 1. 2. of the tree] that is, of all trees, whose fruit was man's meat: and all manner of herb • s: Luk. 11. 42. The Hebrews say, All meat of man which is kept, whose growth (or nourishment) is out of the ground, oweth an heave-offering. And we are commanded to separate thereof, the first fruits for the Priest; Deut. 18. 4. As corn and wine and oil (mentioned in Deut. 18 4.) are man's meat, and grow out of the earth, and have owners, as it is said, THY CORNE; so all that is like unto them, oweth an heave-offering, and also the tithes. Vetches, though they be not man's meat, forasmuch as they eat them in years of famine; they owe an heave offering and tithes, &c. Garden seeds which are not eaten. as Rape seed, Radish seed, Onion seed and the like are free from the heave offerings, and from tithes, because they are not man's meat: but the seeds of the green-herb, 〈◊〉 them. Herbs, though they be man's meat, owe not the tithes, save by the doctrine of the Scribes, &c. Maim. tom. 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe, is free from the second, and from the tithe of the poor: and whatsoever oweth the first, oweth both the other. M • im. treat of the second 〈◊〉 the, ch. 1. sect. 12. holiness] in Greek, an holy thing. Therefore the second tithe might not be eaten, save before the Lord, in the place which he should choose: Deut. 12. 5. 6. 7. 17. neither might it be eaten by any unclean, Deut. 26. 12. 14. But the first tithe, and the tenth of it, (which was given to the Priests) might be eaten in every place, Numb. 18. 31.
Vers. 31. will redeem] to weet, for himself and [unspec 31] his own private use: for if he dwelt far from the place which God had chosen, he might turn his tithe fruits into money, and go up therewith, Deut. 14. 23. 24. 25. so if they were unclean, they were to be redeemed; but the fifth part was added by such as would redeem their own tithe for their own use. So the Hebrew doctor • say, He that redeemeth his tithe for himself, whether it be his own, or fallen to him by inheritance, &c. must add the fifth part thereto: if it be worth four, he must give five, Lev. 27. 31. If he 〈◊〉 redeemed his 〈◊〉 fruits, and added a fifth part; and would again redeem their redemption for himself the second time, he is to add a second fifth part for the principal only, and not add a fifth part for the fifth part. But all tithe which he redeemeth not of his own, he addeth not a fifth part. Maimonides treat. of the Second tithe. ch. 5. sect. 1. 3. 4.
Ver. 32. the herd or of the flock] The Hebrews [unspec 32] understand this law of these only, saying: We are commanded to separate one of ten of all clean beasts which are borne unto men every year: and this commandment is not in use, but for the herd and the flock 〈◊〉 〈…〉 . The tithe beast is to be paid of common things, 〈◊〉 not of things sanctified: and it is due, both within the land, and without the land. All are 〈◊〉 to give the tithe beast; Priests, Levites, and Israelites. And the Law for the tithe beast is, that it be killed in the court (of the Sanctuary,) & the blood sprinkled (on the altar,) and the fat burned; and the rest of the flesh is eaten by the owners in Jerusalem, as the other light holy things, and the Priests have nothing thereof, but it is all for the owners, as the Paschal lamb. And if it be a blemished beast, whether a blemish hath befall •• it (after,) or that he separated it at first with a blemish thereon; then it is to be eaten in any place. Maim tom. 3. in Becoroth (or treat. of Firstborne,) ch. 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord, the people acknowledged their subjection and thankfulness unto him; for the giving of tithes was a sign of subjection, as the Apostle showeth in Hebrews 7. And as the giving of the Firstborne, was a thankful acknowledgement that the beginning of all propagation & increase was from God, without whose blessings all creatures are barren and fruitless, Gen. 1. so the giving of the tenthe, was a like acknowledgement, that his blessing made them plenteous in the fruit of their ca • tell, and other substance, Deut. 28. 11. Gen. 31. 8. 9. Psal. 144. 13. for ten is often used to sign • fie many: as is noted on Gen. 31. 7. and Levite. 26. 26. And God it is that promised, I will sow the house of Israel, and the house of Judah, with the s • ed of man, and with the seed of beast, Ier. 31. 27. that passeth under the rod] this showeth the manner of tithing not to be at the will of man, but as the beasts of their own accord went out of the sold or bawne. The Hebrews declare it thus; Who so hath ten lambes, and separateth one of them for a tithe, or hath an hundred, and separateth ten for tithe, these are no tiths: but thus he must do: He is to gather all 〈◊〉 Lambes, or all his calves into the fold; and make there to a little door, so that two may not go out ut once. And their dam • , must stand without; and as they 〈◊〉 or bel • ow and the young ones hear their voice, they go out of the fold to meet them; as it is said, THAT PASSETH VNDER THE ROD, (Lev. 27. 32.) it must pass of it self, and not be carried out by his hand. And as they come out of the fold one after another, he beginneth and counteth them with a rod, one, two, three, four, &c. and the tenth that cometh out, whether it be 〈◊◊〉 female, perfect or blemished, he marketh it with a red mark, and saith this is the 〈◊〉 . He needeth not gather all his beasts which are borne to him, into one fold together, but every flock by it self. They may not tithe of the sheep for the bullocks, no • of the bul 〈…〉 for the sheep, but they may tithe of the sheep for the goats, and of the goats for the sheep for (Tson) the flock, comprehēdeath them both. They may not tithe them that are born this year, from them that are borne in another year; even as they may not tithe of the seed of the land, of the new for the old, or of the old for the new. All that are borne in the first of T •• ri (September) until the 29. of El •• August) are alike, and they may tithe of the one for the other. If five lambs be borne the 29. day of August, and five the first of September, they are not alike (or matches.) If a lamb bring forth a young within her year, then she and her young are put into the fold together to be tithed. Maim. in Becoroth, ch. 7. s. 1. 5. The tithes (as also the First fruits) in Israel, which the Lord sanctified to himself; besides their use for his honor, the sustentation of his ministers, and the poor; had also a further signification of God's elect people, whom he sanctifieth and reserveth unto himself for salvation, as the tithes and first fruits of his creatures, Isaiah 6. 13. Ier. 2. 3. I am. 1. 18. Heb. 12. 23. Rev. 14. 4.
Vers. 33. He shall not search] the Greek translateth, [unspec 33] Thou shalt not change them, a good for a bad, or a bad for a good. the change thereof] that is, the beast put in the place thereof. not be redeemed] under this, the Hebrews understand also a prohibition to sell it, if it were unblemished: as Maimonides in Becoroth, c. 6. s. 5. &c. saith, It is unlawful to sell the tithe beast if it be perfect (without blemish:) for it is said, It shall not be redeemed. We have been taught, that this is also a prohibition to sell it. And it seemeth unto me, that be thas selleth his tithe, doth nothing, [his sale is of no force:] neither shall the buyer receive it. By the doctrine of our Scribes, it is unlawful to sell the blemished tithe, yea though it be slain. But if a blemished tithe beast be slain, it is lawful to • ell the fat, synewes, skin, or bones thereof; and they have forbidden nothing to be sold but the flesh only. T 〈…〉 tithes in Israel being thus sanctified by the commandment of God, unto his honor, the maintenance of his ministers, and relief of his poor people; it taught them, and teacheth us, to honou • the Lord with our substance, Prov. 3. 9. acknowledging him to be the author of all our increase and store, Deut. 8. 13. 18. Hos. 2. 8. to honor his ministers, and to communicate unto them in 〈◊〉 good things, 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spiritual things, should reap our carnal things, 1 Cor. 9. 11. and to give alms of such things as we have, that all things may be clean unto us, Luk. 11. 41. yea even to se 〈…〉 that we have, and give alms; to provide ourselves bags which wax not old, a treasure in the heaven: that faileth not, Luk. 12. 33. And as we believe that the purpose of God towards us, in his election of grace, standeth firm, and unchangeable; and he loveth us unto the end, Rom. 9. 11. John. 13. 1. so ought our love again unto him and his to be constant forever: and with purpose of heart, we should cleave unto the Lord, Act. 11. 23.
HEB. 7. 11. 12.
HEB. 8. 1. 2.
HEB. 9. 28.
ANNOTATIONS UPON THE FOURTH BOOKE OF MOSES, CALLED NVMBERS: WHEREIN, BY CONFERENCE OF THE Scriptures, by comparing the Greek and Chaldee Versions, and Testimonies of Hebrew Writers, the Laws and Ordinances given of old unto ISRAEL in this Book, are explained.
BY HENRY AINSWORTH.
IVDE, verse. 5.
I will put you in remembrance, though ye once knew this, how that the Lord having saved a people out of the Land of Egypt, afterward destroyed them that believed not.
PSALM. 95. 10.
Fortie years was I grieved with this generation.
HEB. 3. 17, 18, 19. & 4. 11.
But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware he, that they should not enter into his rest; but to them that believed not? So we see, that they could not enter in, because of unbelief. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
LONDON, Printed by John Haviland for John Bellamie, and are to be sold at his shop near the ROYALL EXCHANGE. 1626.
The sum of the Book of NVMBERS.
THis fourth book of Moses, showeth the numbers and order of the Tribes of Israel, as they camped about God's Sanctuary, and journeyed thorough the Wilderness; with the many troubles, rebellions, punishments, favors, deliverances, conquests, &c. in their travels, during the time of almost 39. years. With additions and explanations of sundry Laws given of God for their sanctification, and preparation to the inheritance of the Land of Canaan.
-
More particularly.
- THe numbering of the Tribes of Israel, except the Levites. Chap. 1
- The order of the Tribes, when they encamped and journeyed. 2
- The numbers, order, charges of the Priests and Levites. 3. and 4
- Laws for the sanctifying of the Campe, for jealousy, Nazarites, and blessing of the people. 5. and 6
- The Princes oblations at the dedication of the Tabernacle and Altar. 7
- The consecration of the Levites to their ministries. 8
- The Passover in the wilderness. The cloud that guided the people. 9
- Silver trumpets, with their uses. The campe ariseth and setteth forward. 10
- The people murmur, and lust for flesh: are fed, and punished. Seventie Elders are joined with Moses. 11
- Mary murmureth against Moses, and is stricken with leprosy. 12
- Twelve men are sent to spy the Land of Canaan. 13
- They bring up an evil report of the Land: the people murmur and rebel, and are condemned to die in the wilderness. 14
- Laws how to sacrifice in Canaan. 15
- The rebellions, and punishments of Korah, Dathan, Abiram, and the Congregation of Israel. 16
- Aaron's rod flourisheth, for a sign to confirm the Levitical priesthood. 17
- The Priests and Levites charges; with their portions for their livelihod. Chap. 〈◊〉
- The making and use of the water of purification. 19
- Mary dieth. The people murmur for water, and have it from the Rock: where Moses and Aaron offend. Aaron dieth. 2 •
- Israel conquer some Canaanites; murmur▪ and are bitten of fiery serpents, but healead by a brazen Serpent. Their conquest over S 〈…〉 and Og, kings of the Amorites. 2 •
- Balaam is hired of the Moabites to curse Israel, but God turneth his curse into a 〈◊〉 fing. 22, 23, 24
- Israel joineth to Baal-peor, and i • plagu 〈…〉 25
- The last numbering of the Israelites, 〈◊〉 should possess the land. 26
- A law for women to inherit. Joshua is appointed successor to Moses. 2 •
- The Oblations on Sabbaths, and at sol 〈…〉 feasts. 28. and 29
- The law concerning vows. 30
- Israel overcometh the Midianites. 31
- Reuben, Gad, and half Manasseh, have their inheritance assigned in the land of S 〈…〉 and Og. 32
- The 42. journeys of Israel in the wild • nesse. 33
- The bounds of the land of Canaan, and 〈…〉 dividing it by lot. 34
- The 48. cities of the Levites, and 〈◊〉 refuge for unwilling manslayers. 〈◊〉
- A law for marriage in their own tribes, 〈◊〉 inheritances should be removed. Chap. 〈◊〉
THE FOURTH BOOKE OF MOSES, CALLED NVMBERS.
CHAPTER I.
1. In the second year after Israel was come out of Egypt, God commandeth Moses to number all the males of the people, from twenty years old and upward. 5. The Princes of the tribes, that were joined with Moses and Aaron for this business. 17. The number of every tribe particularly. 45. The sum of them all together. 47. The Levites are not numbered among the tribes. 50. but are exempted for the service of the Lord, about the Tabernacle.
ANd Jehovah spake unto Moses, in the wilderness of [unspec 1] Sina • , in the Tent of the congregation: in the first [day] of the second month, in the second year; after their coming forth, out of the land of Egypt, saying; Take ye, the sum of all [unspec 2] the congregation of the sons of Israel; according to their families, according to the house of their fathers: by the number of the names; every male, according to their polles. From twenty years old, and upward; everyone that goeth forth with the army, in Israel: [unspec 3] ye shall muster them, by their armies, thou and Aaron. And with you there shall be a [unspec 4] man of every Tribe: every man shall be head of the house of his fathers. And these are the [unspec 5] names of the men, which shall stand with you: Of Reuben; Elizur, the son of Shedeur. Of Simeon; Shelumiel, the son of Zurishaddai. [unspec 6] [unspec 7] [unspec 8] [unspec 9] Of Judah; Naasson, the son of Amminadab. Of Issachar; Nethaneel, the son of Zuar Of Zebulon; Eliab, the son of Helon. Of the sons of Joseph; of Ephraim; Elishama, [unspec 10] the son of Ammihud: of Manasseh; Gamaliel, the son of Pedahzur. Of Benjamin; Abidan, [unspec 11 12 13 14 15 16] the son of Gideoni. Of Dan; Ahiezer, the son of Ammishaddai. Of Aser; Pagiel, the son of Ocran. Of Gad; Eliasaph, the son of Deguel. Of Naphtali; Ahira, the son of Enan. These be the called of the congregation; Princes, of the tribes of their fathers: heads, of the thousands of Israel. And Moses and [unspec 17] Aaron took these men, which are expressed, by names. And they assembled all the [unspec 18] congregation, in the first day of the second month; and they declared their genealogies according to their familes, according to the house of their fathers: by the number of the names; from twenty years old, and upward, according to their polles. As Jehovah [unspec 19] commanded Moses; so he mustered them, in the wilderness of Sinai.
And the sons of Reuben, the first-borne [unspec 20] of Israel, were, by their generations according to their families, according to the house of their fathers: by the number of the names, according to their polles; every male, from twenty years old, and upward; everyone, that went forth with the army. Those that [unspec 21] were mustered of them, of the tribe of Reuben, were six and forty thousand, and five hundred.
Of the sons of Simeon; by their generations [unspec 22] according to their families, according to the house of their fathers: those that were mustered of him, by the number of the names, according to their polles; every male, from twenty years old, and upward; everyone, that went forth with the army. Those [unspec 23] that were mustered of them, of the tribe of Simeon, were nine and fifty thousand, and three hundred.
Of the sons of Gad; by their generations [unspec 24] according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; everyone, that went forth with the army. Those that were mustered of them, of [unspec 25] the tribe of Gad, were five and forty thousand, and six hundred, and fifty.
Of the sons of Judah; by their generations [unspec 26] according to their families, according to the house of their fathers: by the number of the names, from twenty years old, and upward; everyone, that went forth with the army. Those that were mustered of them, of [unspec 27] the tribe of Judah, were four and seventy thousand, and six hundred.
Of the sons of Issachar; by their generations [unspec 28] according to their families, according