Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

SHall encamp] or, as the Greek translateth, let [unspec 2] them encamp, that is, pitch their tents, as an army about the Sanctuary of the Lord of hosts. Here God (having in the former chapter given charge to muster his warriors,) commandeth now to set them in order, and under government: as in the church, all things ought to be done decently and in order, 1 Cor. 14. 40. his standard] or, his banner; which the Greek translateth his order; and so the Chaldee calleth it Tekes (a word borrowed of the Greek Taxis.) Order. And this phrase the Apostle useth (from this place) in 1 Cor. 15. 23. every man in his own order. Here it is properly a standard, banner or flag, such as is used in the wars: which fitly denoteth the state of the Church in her spiritual warfare, said therefore to be terrible as an army with banners, Song. 6. 4. 10. and it signifieth her victory; whereupon David saith, we will shout, in thy salvation; and in the name of our God, we will set up the banner, Psal. 20. 6. See also Ier. 50. 2. and 51. 27. where the setting up of a standard, is a sign of preparation unto war against Babylon, as here against the Canaanites. with the ensigns] or, with the signs; which were in the standards, for discerning of one from another. What these were the Scripture showeth not: it is not unlikely, that they were such colors as the precious stones had on Aaron's breastplate, Exod. 28. on which the tribes names were engraved. In the Targum called Jonathan's, upon this place, it is said; The standard of the campe of Judah, was of linen of three colors, according to the three precious stones in the Brestplate (of the Chalcedonie, Sapphire, and Sardonyx,) and in it were engraved and expressed the names of the three tribes, Judah, Issachar and Zebulon; and in the midst thereof was written; (from Num. 10. 35.) Rise up Lord, and let thine enemies be scattered; and let them that hate thee, flee before thee; in it also was portrayed the form of a Lion. The standard of the campe of Reuben, was of linen of three colors, answerable to the three precious stones in the Brestplate, (of the Sardine, Topaz and Amethyst,) and therein were engraved and expressed the names of the three tribes, Reuben, Simeon, God: and in the midst thereof was written, Hear o Israel, the Lord our God, the Lord is one: (Deut. 6. 4.) Therein also was portrayed, the form of an Hart, &c. So he proceedeth for the rest. Howbeit, that proportion will not hold in all, seeing Levi (who is not here among the other tribes) was there one of the twelve; and Joseph, there graved on the Beryl, hath here two tribes, Ephraim and Manasseh; unto whom two colors cannot be allowed from the breastplate, as the Targum here would. Others therefore explain it otherwise, having herein no certainty. Chazkuni (on Num. 3.) bringeth this exposition, The portraiture of a man, was on Roubens standard, died after the color of the Sardine set in the breast-plate for his name, in sign of the Mandrakes which he found (Gen. 30. 14.) which are after the fashion of a man. The portraiture of a Lion, was on Judah's standard, who is called a Lion, (Gen. 49. 9.) and it was died into the color of a Chalcedoni. The figure of a Bullock (or Ox) was on Ephraim's standard, whose father is likened to a bullock, (Deut. 33. 17.) It was died in color like a Beryl. The figure of an Eagle was on Dans standard, died like an Hyacinth: &c. To this Ibn Ezra (on Num. 2.) agreeth, saying; There were signs in every stand 〈…〉 Ancestors have said, that in Re 〈…〉 was the figure of a Man, &c. in Iu 〈…〉 figure of a Lion, &c. in Ephraim's, th 〈…〉 lock, &c. and in the standard of Dan, the 〈…〉 Eagle: so they were like the Ch 〈…〉 Prophet Ezekiel saw, (Ezek. 1. 10.) Wha ••• ever the signs were, (which the holy Ghost 〈◊〉 concealeth,) this ordering of the people under their standards with ensigns, taught all, to abide in that state wherein God placed them; and not to 〈◊〉 from tribe to tribe, or from ensign to ensign; but to continue everyone under his governor: for to stand for an ensign of the people (as is prophesied of Jesus the root of less, Isaiah. 11. 10.) is 〈…〉 pounded by the Apostle, to rule over the G 〈…〉 Rom. 15. 12. house] in Greek, houses. over against] or, from before it: whereby is meant, aloo • e, or a far off, (as this word is explained in Psal. 38. 12. they stand from b 〈…〉 stroke: and my neighbors stand a far off;) ye 〈…〉 as they should view it, and have their faces tow 〈…〉 it; as the like phrase showeth, in 2 King. 2. 7. De •• . 32. 52. Gen. 21. 16. So that the doors of all 〈◊〉 tents were to be inward towards the T 〈…〉 cle, to show due respect thereto; and y 〈…〉 , in reverence of the holy place, (as in Exod. 3. 5. And the distance may be guessed to be two 〈…〉 sand cubits, that is, an English mile, a 〈◊〉 days journey, (whereof see the notes on 〈◊〉 . 16. 29.) for such a space was between the A 〈…〉 and the people, in Ios. 3. 4. So R. Solomon 〈◊〉 expoundeth it, Over against, that is, a 〈…〉 a mile distance, as it is said in Joshua, yet there 〈…〉 a space between you and it, about two th 〈…〉 bits by measure. round about▪ so 〈…〉 Lord dwelt in the midst of his people, and 〈◊〉 tents of the Saints were as a wall round about G 〈…〉 sanctuary to guard it. For as in Ier. 50. 2 • 〈◊〉 camping against Babylon round about, w •• 〈◊〉 none thereof might escape: so here they 〈…〉 ped about God's sanctuary, for the safety the 〈…〉 According to which type, the Christian chu 〈…〉 described in Reu. 4. 2. 4. &c. where th 〈…〉 Throne in the midst answerable to the Tab 〈…〉 cle and Temple called God's throne, in Ez •• 〈…〉 . and round about the throne, are four 〈…〉 thrones; which is double the numb 〈…〉 twelve tribes here camping, because th 〈…〉 increased under the gospel, and the pl 〈…〉 tents enlarged, Isaiah. 54 2. And be 〈…〉 throne, and the circuit round about the 〈◊〉 are four living creatures full of eyes, &c. 〈◊〉 . 4. 〈◊〉 the watchmen or ministers of the church, 〈…〉 between the Lord's Tent and the tents 〈…〉 the Levites camped in four quarters, where 〈…〉 Num. chap. 3. and c. 1. v. 50. Her • upon the c 〈…〉 is described to be those that are 〈…〉 Lord, Psal. 76. 12.

V. 3. foremost] or, on the •• re part, 〈…〉 loweth, eastward, or towards the Sun 〈…〉 the East is said to be before, and the West 〈…〉 Isaiah. 12. the South is called the 〈…〉 world, Psal. 89. 13. and the North the 〈…〉 which Job describeth by these names, in Job 23. 8, 9. So R. Sol. Rashi noteth on this place, foremost or before, is the east quarter, and the west is called behind. the captain] or, the Prince, ruler; as in Num. 1. 16. so after in this chapter. Judah] the father of our Lord Christ after the flesh, Luk. 3. he as he was most in number of all the tribes, Num. 1. 27. so as a Lion whom none durst rouse up, Gen. 49. 8, 9. he is the chief standard-bearer and chief captain of all the captains of Israel; camping in the first place; as did Moses and Aaron the chiefest of the Levites, in the same quarter between Judah and the sanctuary, Numb. 3. 38. Also when they marched, Judah went foremost, Num. 10. 14. And after Joshua's death, Judah went first up to fight against the Canaanites, Judge. 1. 1, 2. He figured Christ the Lion of the tribe of Judah, who also is Michael, that with his Angels fighteth against the Dragon, and goeth before his heavenly armies; Rev. 5. 5. and 12. 7. and 19. 11. 14.

V. 5. Issachar] and with him Zebulon, verse. 7. [unspec 5] both younger brothers to Judah, that they might the more willingly be under his regiment: all of them sons of Leah the free woman, placed in this first quarter.

V. 7. The tribe of Zebulon] understand from [unspec 7] v. 5. shall encamp next: so the Greek explaineth it. And they that encamp next, &c. So in verse. 14. 22. 29.

V. 9. an hundred thousand &c.] the greatest [unspec 9] number of warriors, by many, were in this first quarter, where Judah was standard-bearer; almost thirty thousand moc than in any other quarter. The next in number to him, was the last squadron, where Dan bare the standard: so they that went foremost, and came hindmost, had the greatest armies, for the more safety of the Sanctuary (which matched in the midst) and of all Israel. The number of everyone, may be viewed thus:

• 1. In the campe of Judah, 186400. East.
• 2. In the campe of Reuben, 151450. South.
• 3. In the campe of Ephraim, 108100. West.
• 4. In the campe of Dan, 157600. North.

V. 10. Southward] the order proceedeth from [unspec 10] East to South, and so to the West & North; according to the course of the Sun, and climates of the world. And this second place is given to Reuben, because he was the first borne, though he lost his first birth-right, Gen. 49. which Judas and Joseph had shared between them; and he is put down to the second place.

V. 12. Simeon] Next brother to Reuben, and of [unspec 12] the same mother: with whom is joined God the first-borne of that mothers maid Zilpha, (verse 14.) both for to keep them the more easily in subjection, and to nourish brotherly love.

V. 14. Reguel] in Greek Rago 〈…〉 : he was [unspec 14] before called Deg 〈…〉 , Num. 1 14. because the •• Hebrew letters are like one another, and often changed; as is noted on Gen. 4. 18.

V. 16. second] in the second place: see Num. [unspec 16] 10. 18.

V. 17. Tent of the congregation] in Greek, the [unspec 17] Tent of the Testimony; the sanctuary of God: which was to set forward in the midst of the camps, both to show God's presence among them; and the honor again that they should do unto him As it is written of the church, God is in the midst of her, she shall not be moved, Psal. 64. 5. See also Song. 3. 7, 8. The manner and order of carrying the Tabernacle, is shown in Num. 10. 17 &c. the campe] the order of the Levites camping, is shown in Num. 3. their marching in Num. 10.

V. 18. Ephraim] he the younger brother, is [unspec 18] standard-bearer before his elder, Manasseh: as Jacob prophesied his superiority, Gen. 48. 14. 20. sea-ward] that is, as the Chaldee •• expounds it, Westward: see the notes on Gen. 12. 8.

V. 20. Manasseh] and next him Berjamin, v. [unspec 20] 22. so all Rachel's sons encamped together, on the west quarter of the Sanctuary.

V. 24. an hundred thousand, &c.] this was the [unspec 24] smallest number of all the army • ; almost 80 thousand fewer than in the standard o • Judah, v. 9.

V. 25. Dan] He was the first borne of the [unspec 25] handmaids children, and Jacob's fist son; Gen. 30. 6. and by prophesy he was to judge his people, as the other tribes, Genes. 49. 16. so God here appointeth him the standard; and he hath the greatest number of warriors, saving Judas.

V. 27. Aser] the youngest son of the other [unspec 27] handmaid Zilpha; yet set next unto Dan, as is noted on Num. 1. 15. with whom Naphtali Dans brother is joined, v. 29. so the three handmaids children, were in the Northern and hindmost quarter: that in God's ordering of the Tribes, his wisdom might appear. We may behold the order of the Lord's armies, as they encamped, thus:

1. IVDAH, Isachar, and Zebulon: in whose camps were 186400 warriors.

The Sanctuary and the Courtyard about it, were in a long square, twice so long as they were broad; as their description in Exod. 26. and 27. showeth. But in what form the campe of Israel was, the Scripture expresseth not, save that it was round about the Tabernacle, Num. 2. 2. It is likely therefore to be in a square; and so many thousand tents as Israel had, could not be pitched in a little roomth. Josephus (in Antiq. Iud. l. 3. c. 11.) saith, that between every tribe, in the four quarters, there was a distant space, and like a mart or fair, to buy and sell in their boothes, with artificers in their shops, as if it had been a city. Jonathan in his Targum on Num. 2. 3. saith, The campe of Israel was twelve miles long, and twelve miles broad. Unto this form of the Church in the wilderness the Scriptures after have reference, both in the name, calling the beloved City, the Camp of the Saints, Rev. 20. 9. (as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD:) also for the manner of situation, the heavenly Jerusalem is foursquare, the length as large as the breadth, Revel. 21. 16. which form was likewise shown in vision to Ezekiel, Ezek. 48. 20. and is the most firm and settled, against all troubles. And as here, God's sanctuary is walled about with the twelve tribes of Israel: so the new Jerusalem hath a wall with twelve gates, and names written thereon, of the twelve tribes of the sons of Israel: and the wall hath twelve foundations, and in them the names of the twelve Apostles of the Lamb, Rev. 21. 12. 14. As here there were three tribes on every quarter; so Jerusalem hath three gates on the East, three on the North, three on the South, and three on the West, Rev. 21. 13. Ezek. 48. 31.—34. As these twelve tribes, (the walls of God's Tabernacle,) had their fathers names graven on twelve sundry precious stones, Exod. 28. so the foundations of the wall of the heavenly city, is of the like stones, Rev. 21. 19, 20. As here between the Sanctuary and the Tribes of Israel, were four companies of Levites, to watch and ward the holy place: so between God's Throne, and the four and twenty Elders compassing it, there are four Living creatures full of eyes, glorifying God night and day; after whom, the twenty four Elders fall down and worship God, Revel. a. 6.—10. Finally, as into this campe of the Lord in the wilderness, no unclean persons might enter, but were shut out, Num. 5. 2, 3, 4. so into the new Jerusalem, there may in no wise enter anything that defileth &c. Rev. 21. 27. And the earthly Jerusalem (called the holy City, Mat. 4. 5. Luke 4. 9.) was in the ages following (when Israel dwelt in Canaan) answerable in holiness to this campe of Israel, as the Hebrews record, saying; As was the Campe in the wilderness, such was the Campe in Jerusalem. From Jerusalem (gates) to the mountain of the House (of the Lord:) the campe of Israel. From the Mountain of the House, to the gate of Nicanor (which was the East gate of the Temple,) the campe of Levi. From thence and forward, the campe of the Divine Majesty; answerable to the tapestry-hangings (of the Lord's court) that were in the wilderness. Talmud Bab. in Zebachim. ch. 14. in Gemara. See also the annotations on Exod. 40. 33. In the second Temple, the East gate of the court was called the gate of Nicanor; as the comment on the foresaid place of the Talmud showeth. And Maimonides in Misn. tom. 3. in Beth habchirah, ch. 5. sect. 5. saith of it thus; Every of the gates was ten cubits broad, and twenty cubits high, and had doors covered with gold, except the East gate, which was covered with brass, like gold, and that gate was called the high gate [2 Chron. 27. 3.] and that was the gate of Nicanor.

V. 29. And the tribe] in Greek, And they that campe next, shall be the tribe of Naphtali. See [unspec 29] verse. 7. Thus God adjoined to every of the four standards, two tribes; and those the next of blood inferior unto them, for to maintain order, and nourish love, and to afford mutual help. Our Savior also ordained among his Apostles a kind of combination and fraternity, as is to be seen by the rehearsal of their names, in Mat. 10. 2, 3, 4.

• 1. Simon Peter, and Andrew his brother.
• 2. James (or Jacob) son of Zebedee, and John his brother.
• 3. Philip, and Bartholomew.
• 4. Thomas, and Matthew the Publican.
• 5. James son of Alpheus, and Lebbeus (or Judas his brother, Luk. 6. 16. Jude v. 1.)
• 6. Simon Kananites (or the zealous,) and Judas Iscariot.

Vers. 32. These are those mustered] in Greek, [unspec 32] This is the muster (or visitation.) the house] that is, as the Greek saith, the houses: so in verse. 34. 〈◊〉 600. thousand &c.] the sum that was mentioned before, in Num. 1. 46. See the notes there.

V. 34. so they camped] or, pitched their tents. [unspec 34] The holy Ghost commendeth unto us the obedience of Israel, as before in the making of the Sanctuary, Exod. 39. 42, 43. so here in their orderly camping about, and marching before and after it. That as Order in all things is beautiful, and delectable; so especially in the Church, and things pertaining to the service of God: wherefore the Apostle joyed to behold the order of the Church in Colossae, and the steadfastness of their faith in Christ, wherein he exhorted them still to walk in him 〈◊〉 Coloss. 2. 5, 6. And Balaam when he beheld this Campe of Israel, from the top of the Rocks, did not only admire the multitude of them, and the presence of the Lord among them; but said, How goodly are thy Tents, ô Jacob; thy Tabernacles, ô Israel! As the valleys are they spread forth, as gardens by the rivers side &c. Num. 23. 9. 10. 21. and 24. 5, 6. And Solomon describeth the church to be beautiful, as Tirzah, (a pleasant place where the King of Israel dwelt, 1 King. 14. 17.) comely as Jerusalem, (which was also beautiful for situation, Psal. 48. 2. and compact together, Psal. 122. 3.) terrible as an army with banners, Song. 6. 4.

Annotations.

THe generations] that is, the children of Aaron, [unspec 1] and genealogy of the Levites, and the things that befell unto them; for so the word generations is used for accidents that fall out unto any, as is noted on Gen. 5. 1. In this and the next chapter, he showeth the numbering of the Levites, and their order in administration: who were numbered apart, and not with the other tribes, because they were to attend the service of the Tabernacle, and encamp about it, not with the other twelve tribes, Num. 1. 49. 50. and 3. 8, 9, 10. 23. 38. And they were to be numbered after another manner, not from twenty years old, as the tribes were, Num. 1. 3. but from a month old, as touching their tale, Num. 3. 15. and from thirty years old to fifty, as touching their service, Num. 4. 3. And also, because there 〈◊◊〉 inheritance given them, among the sons of Israel, Num. 26. 62. but the Lord was their inheritance, Deut. 10. 8, 9. Now to be numbered apart, and not with others, signified some special favor towards such, and care over them; as Num. 23. 9.

Aaron Aaron] the elder brother of Moses; and 〈◊〉 Levites: therefore their names are mentioned here.

V. 3. he filled] that is, consecrated (or perfected) [unspec 3] 〈◊〉 the Greek translateth. See the annotations on Ex •• . 29. 9. and Levite. 8.

V. 4. died] by a fire from the Lord, Levite. 10. [unspec 4] 1, 2. This is mentioned again, in Num. 26. 61. 1 Chron. 24. 1, 2. had no sons] the Hebrews (as Chazkuni upon this place,) say, if they had had sons, those sons had been before Eleazar and Ithamar: for whosoever is fore-most in inheritance, is foremost for honor (or dignity.) in the sight of Aaron] or, before the face, that is, whiles Aaron lived; as before the face of Tharah, Gen. 11. 38. is, while Tharah lived, before the Moon and Sun, Psal. 72. 5. 17. is, whiles they continue to give light. The Greek translateth With Aaron. Elsewhere it is said, by the hand of Aaron, 1 Chron. 24. 19. Of these two, there were so many Priests in David's days, that he distributed them into 24. courses, sixteen of Eleazar, and eight of Ithamar, 1 Chron. 24. 3. 4. The Hebrew Doctors say, Moses divided the Priests into eight wards (or courses,) four of Eleazar, and four of Ithamar: and so they were until the Prophet Samuel's days. Then Samuel and David the King parted them into 24. courses. And over every course (or ward) there was one chief Provost. And they went up to Jerusalem to serve by course every week. And every Sabbath day they changed, one course went out; and the next after them, came in, &c. Maimonides tom. 3. treat. of the Instruments of the Sanctuary, chapt. 4. sect. 3. Compare 1 Chron. 9. 22. 25. 2 King. 11. 5. 7.

V. 6. present it] or, cause it to stand; speaking [unspec 6] of the tribe. In Greek, present them.

V. 7. his charge] Hebr. his custody (or observation;) [unspec 7] that is, that which he commandeth them to observe. See this phrase in Lev. 18. 30. 〈…〉 of all the congregation] the Greek explaineth it, of the sons of Israel, as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God, and his people Israel. It meaneth also such things, as they were charged to keep: but the Levites now were taken in their stead. 〈…〉 to serve the service] in Greek, to work (or do) the works of the Tabernacle: which in Num. 8. 11. is said, to serve the service of the Lord. After, in the 8. verse, the Greek translateth, according to all the works of the Tabernacle. The Hebrews write thus; The s • ed of Levi are all of them separated for the service of the Sanctuary. And it is commanded that the Levites be prepared and ready for the service of the Sanctuary, whether they be willing or not willing; (as in Num. 18. 23.) And the Levite, he shall serve the service of the Tent of the congregation. And the son of Levi which will take upon him all the Levites commandments saving one thing, they receive him not in, till he take all upon him. Maimonides treat, of the Instruments of the Sanct. chap. 3. sect. 1.

V. 9. are given are given] that is, as the Greek [unspec 9] here, and Moses himself in Num. 18. 6. explaineth it, are a gift given: o • , they are wholly given. So the Ministers of the Gospel are called gifts, Ephes. 4. 8. 11. 〈…〉 unto him] for his help, in the charge and work of the Sanctuary: they ministering unto him, and he and his sons ministering before the Tabernacle, Num. 18. 2. 6.

V. 11. shalt appoint] or, constitute, set in office as [unspec 11] Bishops, or Overseers. The Greek explaineth it, thou shalt constitute over the Tabernacle of Testimony. their Priests office] for everything of the Altar, and within the veil, Num. 18. 7. the stranger] that is, whosoever is not of Aaron's seed, as is explained in Num. 16. 40. for no man taketh the honor unto himself, but he that is called of God, as was Aaron, Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that cometh near to minister. And Maimonides in Biath hamikdash, chap. 9. sect. 1. saith, Who is the stranger? Whosoever is not of the seed of Aaron, the males. And after, God himself forbiddeth the Levites to come night he vessels of the Sanctuary and the Altar, on pain of death, Numb. 18. 3. put to death] by the magistrate, or by the hand of God, as was Korah, for presuming to do the Priests office, Numb. 16.

V. 12. every first-borne] which (before the Levites were taken in their stead) did minister to [unspec 12] the Lord, as is noted on Exod. 24. 5. And upon what occasion God took the Levites instead of the first-borne, is to be seen in Exod. 32. 26. 29. Deut. 33. 9. shall be mine] to minister before me, as the Chaldee expoundeth it.

V. 13. I smote] in Chaldee, I killed: see Exod. 12. 29, 30. The Lord having slain all the first-borne [unspec 13] of Egypt, and spared the Israelites, did therefore challenge for his own, and sanctify to him-self all Israel's first-borne, Exod. 13. 2. but took the Levites and their cattle, instead of Israel's first-borne men and cattle, Num. 3. 45. and gave them as a gift to Aaron, to minister unto him. Who being in his Priesthood a type of Christ, all these rites are in him fulfilled: For unto Christ, God gave children, Hebr. 2. 13. and they are a congregation of first-borne written in heaven, Hebr. 12. 23. being of God's own will begotten by the word of truth, that they should be a kind of first-fruits of his creatures, I am. 1. 18. to whom he also giveth the first-fruits of his Spirit, Rom. 8. 23. These wait on, and follow the Lamb (Christ) being bought from among men, and first-fruits unto God and to the Lamb, Rev. 14. 4. These were brought for an offering unto the Lord, out of all nations; and of them the Lord hath taken for Priests and for Levites, Isaiah. 66. 20, 21. and Christ hath made us Kings and Priests unto God and his Father, that we may serve him day and night; in his Temple, Rev. 1. 6. and 7. 15.

V. 15. Muster] or Number, Hebr. Visit. This was done by Moses and Aaron, v. 39. and by [unspec 15] the Princes of the congregation, Num. 4. 34. though here the commandment is directed unto Moses only house] in Greek, houses. old] Heb. son of a month. Tho cause why the Levites were numbered from this age, was for that they came in place of the first-borne of Israel, whose redemption is appointed from a month old, Num. 18. 15, 16. And they were counted after the houses of their fathers, not of their mothers; for if a woman of Levi were married to a man of Judah, or any other tribe, her son was not a Levite. The Hebrew canons say; Priests and Levites and Israelites 〈…〉 fully go in (that is, 〈◊〉 ) one to ano 〈…〉 ; 〈◊◊〉 which is 〈◊〉 goeth 〈◊◊◊〉 , & • . as it is written, ACCORDING TO THE HOUSE OF THEIR FATHERS: the house of his father, that is, his family, and not the house of his mother. Maimonides in Issure biah, c. 19. sect. 15.

V. 16. the mouth] that is, as the Chaldee expoundeth it, the word: and the Greek saith, the [unspec] voice of the Lord.

V. 17. Gershon] in Greek Gersom (but in [unspec 17] verse. 25. Gerson.) So Ezron, in Gen. 46. 12. is Esrom, Mat. 1. 3. Kohath] or as in Greek, Kaath, See Gen. 46. 11. Exod. 6. 16.

V. 18. Libni] in Greek, Lobnei and Semeei. [unspec 18] See Exod. 6. 17.

V. 19. Hebron] or, as the Greek also writeth [unspec 19] it, Chebron, and Oziel. See Exod. 6. 18. Here Kohath hath four families: so many as both his brethren had together.

V. 20. Mahli] in Greek Moolei and M • usi. [unspec 20] See Exod. 6. 19.

Vers. 21. Gershon] in Greek Gedsom; mistaking [unspec 21] D. for R. by reason of the likeness of the letters in Hebrew. See the notes on Gen. 4. 18.

V. 23. Seaward] that is, as the Chaldee explaineth [unspec 23] it, westward: See Num. 2. 18.

V. 24. house of the father] that is, principal [unspec 24] house: so in v. 30. and 35. Eliasaph] in Greek, Elisaph; by interpretation, God hath added. Lael] that is, For God.

V. 25. the charge] or the custody; the Holy [unspec] things which they were to carry, keep and look unto: whereof see more in Num. 4. Tabernacle] the curtains of the Tabernacle, Num. 4. 25. for the boards were under Meraries charge, Num. 3. 36. Tent] made of ten curtains: see Exod. 26. 1. &c. covering] made of goats hair, Exod. 26. 7. And here is to be understood the other coverings also made of rams skins, and Tachash skins, Exod. 26. 14. for they belonged to the Gershonites charge, Num. 4. 25. hanging veil] whereof see Exod. 26. 36.

V. 26. tapestry hangings] whereof see Exod. [unspec 26] 27. 9. &c. hanging veil] mentioned in Exod. 27. 16.

V. 28. of the Sanctuary] Hebr. of the sanctify, [unspec] or holiness: meaning the holy things; as the Greek saith, of the Holies: what they were, is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers;

• 1. Of the Gersonites 7500.
• 2. Of the Kohathites 8600.
• 3. Of the Merarites 6200.

By their situation when they camped about the Tabernacle;

• 1. Gersonites, behind westward, v. 23.
• 2. Kohathites; Southward, v. 29.
• 3. Merarites, Northward, v. 35.

By their charges, for there was committed unto the care and carriage of the

• 1. Gersonites, the Tent, coverings, veil, hanging of the court, &c.
• 〈◊〉 . Koha 〈…〉 , the Ark, Table, Altars, and Instruments of the Sanctuary.
• 3. Merarites, the boards, bars, pillars, sockers, &c.

1. He excelleth in multitude of families, or chief fathers, having four, when as each of his brethren had but two.

2. He excelleth in multitude of children, having 8600. that is, 1100 moe than his elder brother Gerson, and 2400. moe than Merari.

3. Of him came Moses the king, Aaron the priest, and Marie the prophetess; and so all the Priests were of this family; Exod. 6. 18. 20. Num. 26. 58, 59.

4. His families have the chiefest place about the Sanctuary, the South quarter, next unto Moses, Aaron and the priests, Num. 3. 29.

5. They have the charge of the most holy things within the Sanctuary, as the Ark, Table, Candlestick, Altars, &c. Num. 3. 31.

6. Whereas the tribe of Levi had 48. cities allowed them in Canaan, Kohaths posterity had 23. of them; for the Priests had 13. cities, and the other Kohathites ten; and so he had in a manner a double portion, as much as both his brethren, Ios. 21.

7. Of the Prince of these Kohathites Elizaphan (Num. 3. 30.) there were 200. Levites to help home with the Ark in David's days, (no such mention being made of the other two princes,) besides 312. Kohathites of other families: when of Gershon and Merari, there were not so many: 1 Chron. 15. 5.—8, 9, 10.

V. 29. Southward] the south is in Psal. 89. 13. called the right side; and in this place it hath a [unspec] name in Hebrew derived also of the right hand; because so it is when men stand with their faces to the East: see the notes on Num. 2. 3.

V. 30. Elizapham. son of Vzziel] he was of the fourth and youngest family of the Kohathites, [unspec] yet preferred to be the prince over them. This (as the Hebrews think) was offensive to Korah who was of the second family of Izhar; and occasioned him to rebel. See the notes on Num. 16. 1. Elizaphan is by interpretation, My God hath stored • p; and Uzziel, God is my strength.

V. 31. all the service thereof] in Greek, all the [unspec] 〈…〉 ks of them.

V. 32. of the princes] the Greek saith, over [unspec] the princes; and the Chaldee addeth, appointed over the princes. of the Levites] Hebr. of Levi, whose name is put for all his posterity, as the Greek and Chaldee translate Levites. So Aaron, is used for the Aaronites; 1 Chron. 12. 27. Eleazar] by interpretation The help of God. having the oversight] or, the Bishop, having the Bis 〈…〉 office; which hath the name in Hebrew, of Uisitation; in Greek, of Overseeing: and so this word is translated by the holy Ghost, Episcopee, that is, a Bishops office or charge, in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greek translateth it Episcopos, Bishop. So in Ezek. 44. 11. having charges (that is, Bishops) at the gat: of the house; where the Greek translateth it Porters. In Targum Jonathan it is explained thus: He inquired by Urim and Thummim, under his hand were they appointed that keep the custody of the Sanctuary. As Aaron the high Priest figured Christ, Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes, shadowed the office of our Lord Jesus, who is the Prince of the Kings of the earth, Rev. 1. 5. the Archpastor, 1 Pet. 5. 4. the great Pastor of the sheep, Hebr. 13. 20. and Bishop of our souls, 1 Pet. 2. 25. And hence arose the distinction of the high Priest, and the second priest, as in 2 King. 25. 18. And when Aaron was dead, and Eleazar high priest in his place, Num. 20. 26. 28. then Phinehas Eleazars son, was Governor over the Levites, 1 Chron. 9. 20.

V. 35. Zuriel] in Greek Souriel, which signifieth [unspec 35] God is my Rock. Abigail] or Abichail, as the Greek pronounceth it: by interpretation, The fathers strength.

V. 36. the oversight of the charge] that is, as [unspec 36] the Chaldee expoundeth it, that which shall be committed to the charge (or custody) of the sons of Merari. the service thereof] in Greek, the works of them. And because these things were heavy to bear, the Lord allowed them four wagons, according unto their service, for to ease the carriage, Num. 7. 5.—8.

Vers. 38. foremost] or, as the Greek translateth [unspec 38] it, Eastward: see Num. 2. 3. Moses, and Aaron] The Hebrews (as Baal hatturim upon this place) do observe, that here is a pause (or, distinction) between Moses and Aaron; to teach that Moses (pitched) in one place, by himself; and Aaron and his sons in another place by themselves. Thus Moses a Levite of Kohath, was King in Ieshurun, Deut. 33. 5. and Aaron his brother, Priest: as for Moses two sons, Gershon and Eliezer (Exod. 18. 3, 4.) here is no mention of them, neither in Num. 26. neither had they any prerogative, but were among the other Kohathites, and named of the tribe of Levi, that is, common Levites, 1 Chron. 24. 14. the charge] or, the custody, the watch of the Sanctuary: the Levites being assistants under them, Num. 18. 2, 3. Of the watch which was wont to be kept in the Sanctuary, see the annotations on Num. 15. 8. the stranger] that is, any saving Aaron and his sons; see verse 10.

Vers. 39. and Aaron] in the Hebrew, there are [unspec 39] many extraordinary pricks over the name of Aaron, for special cause: R. Sol. Rashi saith they were to signify that Aaron himself was not among the number of the Levites, none of the 22000. here mentioned. Observe Aaron's dignity; He was the elder brother unto Moses the King. Exod. 7. 7. He was by marriage brother to Naasson Prince of Judah, for he had to wife Elisabeth his sister, Exod. 6. 23. He was joined with Moses, in the government of Israel, Psal. 77. 20. He had the prerogative to sacrifice for the whole Church, 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchizedek, far excelleth him, H • b. 7. and 8. chap. two and twenty thousand] This sum accordeth not with the former particulars; for there were of Gershon, 7500. of Kohath, 8600. of Merari, 6200. which make in all 22. thousand and three hundred. But Aaron and the Priests, as also the first-borne of the Levites, were the Lord's after a peculiar manner, Exod. 13. 2. and therefore deducted from the rest, which were all taken instead of the first-borne of Israel. So there were so many thousand Levites, as there are Hebrew letters: because they were above others, to apply the study of God's Law, Deut. 33. 10. which because they did not according to their duty, God so disposed that Iehozadak the Priest, in the 22. generation after Aaron, was carried captive with the people into Babylon, 1 Chron. 6. 3.—15. And here again God's providence appeareth, that the Levites increase should be by just thousands, and the Priests and first-borne of Levi, by hundreds: without any broken number, such as was among the first-borne of Israel, verse. 43. See the notes on Num. 1. 25. Again, whereas the least of all the other tribes of Israel, from twenty years old and upward, had 32000. and 200. (Num. 1. v. 34, 35.) and the greatest, 54000. and 600. (v. 27.) here the Levites which were counted from a month old and upward, were but 22000. so the Lord's portion was the least. Yea of these 22. thousand, there were found but eight thousand five hundred and fourscore, that were fit for to do service in the Sanctuary, Num. 4. 47, 48. so small was the number of those that served God in his ministry, in comparison with the camps of Israel.

Vers. 40. Muster] or Number. month [unspec 40] old] Hebr. son of a month.

Vers. 41. for me] or, unto me, as the Chaldee expounds it, thou shalt bring near the Levites before [unspec 41] me. every first-borne] or, all the first-borne, which being appointed unto the Lord's service, the Lord taketh the Levites to serve him in their stead. This was for the first-borne males of man and beast which the Israelites now had: all the first-borne that came after this, were to be redeemed, or given to the Priest, Num. 18. 15. See the notes on verse 12. and 13.

Vers. 43. and seventy and three] God's special providence appeareth again in this number of [unspec 43] the first-borne, that it should be so near unto the number of the Levites taken in their stead: whom God destinated from the womb unto his service, and made the sums of them so near. A like work of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the people's, according to the number of the sons of Israel. And whereas six hundred thousand men and moe (Num. 1. 46.) had but 22. thousand and 273. first-borne males in all their families, it appeareth that the far greater number of Israel's first-borne were females, who by reason of their sex were not fit to serve God in his sanctuary. Which figured the small number of God's elect, among the many that are called, Mat. 22. 14. Rom. 9. 6, 7, 8. For the elect are such as do serve God day and night in his Temple, Revel. 7. 15. and are Priests unto God, Rev. 5. 10.

Vers. 45. shall be mine] which the Chaldee explaineth, [unspec 45] shall minister before me.

Vers. 46. those that are to be redeemed] Hebr. [unspec 46] And the redeemed; or, as the Greek translateth it, And the redemptions (or ransomes.) So after in verse. 48, 49, 51. Here the overplus of the first-borne of man, is reckoned, and the sum of their ransom verse. 50. but the overplus of cattle is not reckoned.

Vers. 47. five shekels a piece] Heb. five five shekels: [unspec 47] which the Greek translateth five shekels by the head. These five shekels (the price set here, and in Num. 18. 16.) was the value set in Lev. 27. 6. from a month old to five years old; and it was the least of all the valuations: so that God burdened the Israelites with the ransomes as little as might be. twenty gera • s] or, twenty pence; the gerah was a piece of silver that weighed sixteen barley grains: so the shekel weighed 320. grains; see the notes on Exod. 30. 13.

Vers. 48. the money] Hebr. the silver: so in [unspec 48] verse. 49, 50, 51. of the redeemed] understand, the money of those that are redeemed: or, as the Greek translateth, the redemptions of those that are moe.

Vers. 50. Of the first-borne] in Hebrew, B • chor [unspec] the First-borne is singular, as spoken of one; but translated in Greek plurally, as implying all. And this seemeth to be taken, not of particular persons (as, of them that were last numbered, or any other) for so the burden should have lien unequally upon a few: but of the church in general. Or, to cut off contention, it was done by lot, as R. Solomon Rashi saith, he brought 22000. scrolles or papers (according to the number of the Levites, verse. 39.) and on every of them was written, A son of Levi: and 273. papers, (according to the number of the First-borne Israelites moe than the Levites, verse. 46.) and on every of them was written, Five shekels; they mingled them and put them in a basket; then said he unto them, come draw your papers according to your lot.

Vers. 51. of them that were redeemed] the [unspec 51] Greek translateth, the silver, the ransomes of them that were overplus: this was given to Aaron, because the Levites were given to him, verse. 9. and when Levites failed, this money was in their stead, not the first-borne themselves, but their ransomes, for which the other Levites supplied their place and service. This redeeming of men by silver, fore-shadowed a better redemption by Christ; as it is written, Ye know that ye were not redeemed 〈◊〉 corruptible things, as silver and gold, &c. but with the precious blood of Christ, 1 Pet. 1. 18, 19. according to the mo • th] that is, the word, as the Chaldee translateth; and the Greek, by the voice of the Lord.

Annotations.

TAke the sum] Hebr. To take (of which [unspec 2] phrase see the notes on Exod. 13. 3.) the head, and that in number, is the sum, as the Greek translateth it: and the Chaldee saith, the Count (or reckoning) of the sons of Kohath; whose families are here first reckoned, because they were to carry the holiest things. Of Kohaths preeminence, see the notes on Num. 3. 28. Of him Chazkuni here observeth, Though Gershon was the first-borne, yet Kohath is first reckoned, because • ee carried the Ark. house] in Greek houses: so after sundry times in this chapter.

Vers. 3. thirty years old] Hebr. a son of [unspec 3] thirty years, of which phrase see the notes on Gen. 5. 32. Here the beginning of their service is at thirty years of age; in Num. 8. 24. it is said to be at five and twenty years; (according to which, the Greek here, and in verse. 23. 30. translateth it five and twenty:) and in David's 〈◊〉 began at twenty, 1 Chron. 23. 24. and so in Ezeki 〈◊〉 days, 2 Chron. 31. 17. and after in Ezraes 〈◊〉 the Levites were appointed from twenty years old and upward, Ezra. 3. 8. The places in Moses may thus be accorded, that here he speaketh of catring upon their full ministration, which being laborious, to carry the Sanctuary, &c. required full strength of body, and discretion of mind, and began therefore at 30. But in Num. 8. 24. he appointeth 25. for the beginning of their learning to do the works. So Maimonides saith; A son of L 〈…〉 mmeth not into the Court unto his service, until they have first learned him five years; as it is said (in Num. 8. 24.) FROM FIVE AND TWENTIE YEERES OLD; and another scripture saith, (in Num. 4. 3.) FROM THIRTIE YEERES OLD; loe five are for him to learn. And he entereth not upon his service, till he be grown great, and be a man; as it is said (in Num. 4. 49.) EVERY MAN ACCORDING TO HIS SERVICE: Misn. tom. 3. treat. of the instruments of the Sanct. c. 3. s. 7. Chazkuni (on Num. 8.) reconcileth it thus; at 25. years old, they entered all of them to do the lighter works, as to watch that no stranger came into the Sanctuary, &c. and at 30. years of age, they were in their strength, and did bear the Sanctu • ie, &c. Now this age of 30. years for the numbering of the Levites, continued also in David's time, 1 Chron. 23. 3. But then the Levites were no more to carry the Tabernacle nor any vessels of it, verse. 26. so by the last words of David, the Levites were numbered from twenty years old and about, verse. 27. which David did by direction from the Lord, 1 Chron. 28. 13. 19. that beginning to learn sooner, they might be the fitter at thirty, to serve the Lord and his people. And it is probable that the multitude of people, and so of sacrifices increasing, the Levites if they had not ministered till 30. years old, would not have sufficed for the service of the Temple; therefore God then by David altered the time of their entrance. This age of 30. years, was by God's providence in Joseph, when he began to govern Egypt, Gen. 41. 4 • ▪ in David, when he began to reign, 2 Sam. 5. 4. John the Baptist (a Levite) began also his ministry at that age; and Christ (fulfilling all figures) at the same age began the preaching of the Gospel, Luke. 1. 35, 36. and 3. 2. 3. 23, &c. It 〈◊〉 them also, that the ministers of the Lord should be no Novices (or young scholars,) as 〈…〉 . 6. until 50. years old] Hebr. and 〈…〉 son of 50. • eenes, at what time natural 〈◊〉 usually beginneth to decay; therefore God would have them then leave off the harder 〈◊〉 ; but still they ministered with their brethren in the Tabernacle, to keep the charge, &c. 〈◊〉 . 8. 26. into the army • ] or, to the man 〈◊〉 is further explained in verse. 23. to war 〈…〉 are, which the Greecke translateth, to 〈◊〉 〈…〉 upon the Apostle calleth the work of the 〈…〉 ry, to war a good warfare, 1 Tim. 1. • 8. and 〈…〉 tioneth the weapons of their warfare, 2 Cor. 10. 4. and calleth Timothy a good soldier of Jesus Christ, 2 Tim. 2. 3, 4. because by the sword of the spirit, and other weapons of right cousnesse, they were to cast down imaginations, and lusts that war in men's members, Eph. 6. 17. 2 Cor. 6. 7. and 10. 5. I am. 4. 1. Compare Exod. 38. 8. to do the work] in Greek, all the works; in Chaldee, to serve the service: this explaineth the former warfare, to be holy and spiritual. So the Bishops office is called a good work, 1 Tim. 3. 1. for it is to labor in the word and doctrine, 1 Tim. 5. 17.

Vers. 4. the holiness • of holinesses.] that is, the [unspec 4] most holy things; as the Ark, Table, Candlestick, Altar, &c. which the Kohathites were to bear, verse. 5. 7. 9. 11. 15. These are generally named the Sanctuary, Num. 10. 21. and 3. 28.

Vers. 5. setteth forward] or, removeth, journieth [unspec 5] from Mount Sinai towards Canaan; and this was when the cloud was taken up from off the Tabernacle, by the Lord, Num. 10. 11, 12. the veil of the covering] called in Greek, the shadowing veil; by the Apostle, the second veil, Heb. 9. 3. which was made of blew, purple, scarlet, and fine linen, with Cherubims, and was hanged between the holy place and the most holy, Exod. 26. 31. 33. This veil figured the flesh of Christ, Heb. 10. 20. as the Ark principally signified Christ also, & God's presence with his church in him. See the notes on Exod. 25. 10. 17. the Testimony] the Tables of God's law, which were in the Ark, as in the heart (or bowels) of Christ, Exo. 25. 16. Psal. 40. 8. This Ark of the testimony was covered with the veil, whiles the Tabernacle did stand, Exod. 40. 3. and now when the Tabernacle is to be taken down and removed, the Ark is covered with the same veil. [unspec 6]

Vers. 6. shall put] Hebr. shall give; in Greek, put over, to wit, over the Ark and veil. Tachash skin] in Greek, hyacinth (or blew color) skin: see Exod. 25. 5. This was to cover it from all injury of weather, as rain or the like; even as the whole Tabernacle, when it stood, was covered with such, Exod. 26. 14. •• ai. 4. 5, 6. It was also to signify the hiding of these mysteries, for a time: see after on verse. 13. 〈…〉 a cloth wholly of blew] these were those clothes or garments of ministry mentioned in Exod. 31. 10. above] upmost: and herein the Ark had the preeminence of glory above all the other holy, things; for their upmost coverings were of skin; but the Ark had above the skin a cloth of blew, or sky color, for the honor of Christ whom it figured. the bars thereof] made to bear the Ark with them, Exod. 25. 14, 15. see the annotations there.

Vers. 7. of Shew- bread] Hebr. table of faces, [unspec 7] or of presence: meaning of the bread of Presence (or Shew-bread) as the Chaldee here explaineth it, and Moses elsewhere expresseth. They were twelve cakes, representing the twelve tribes of Israel, or whole church: see the annotations on Exod. 25. 30. and Lev. 24. 5. of blew] the Greek • ere translateth it purple. to cover withal] Heb 〈…〉 of covering or of pouring out: of these, seo the notes on Exod. 25. 29. continual bread] or, bread of continuance; so called because it was always upon the table; and when the old was taken off, new was set on, every Sabbath, as is noted on Levite. 24. 8.

Vers. 8. sccarlet] Only the Ark (representing [unspec 8] Christ,) and the Table with Shew bread (representing the church) had three coverings; all the other holy things, had but two. And none was covered with scarlet, but this Table only.

Vers. 9. of the light] in Greek, enlightening (or [unspec 9] shining) candlestick: see the notes on Exod. 35. 14. This was a figure of God's Law, Psal. 119. 105. Prov. 6. 23. 2 Pet. 1. 19.

Vers. 10. upon a staff] or, upon a leaver, or bar; such as things are removed and carried with [unspec 10] between two, or moe, Num. 13. 23. The Greek translateth it, upon bars; so in verse. 12. Chazkuni noteth here, that it is said, upon a staff, and not under a staff, lest that which was carried should be dragged on the ground.

Vers. 11. Altar of Gold] the Incense altar, [unspec 11] which stood within the holy place: a figure of Christ's mediation for his church, and of their presenting their prayers unto God by him. See the notes on Exod. 30. 1,—6.

Vers. 12. instruments] or vessels of ministry; [unspec 12] Censers, cups, &c. or such as are mentioned in 2 King. 25. 14, 15. Sanctuary] Hebr. sanctity; in Greek, the holies. a staff] in Greek, bars, as verse. 10.

Vers. 13. the ashes from the altar] This the Greek translateth, They shall put a covering upon [unspec 13] the altar. The Altar of brass, which stood in the courtyard, is heremeant. of purple] Only the brazen altar wa • covered with purple; as the Table only with scarlet, verse. 8. and these two colors are sometime used one for another; as, They put on him a scarlet robe, Mat. 27. 28. for which in John. 19. 2. is written, they put on him a purple robe: so in Mark. 15. 17. they clothed him with purple: all these colors signified the heavenly dignity of these holy things, by the blood of Christ. And although the Altar of brass stood in the open court, where all might see it, yet when they removed, it also was covered as the other holy things.

Vers. 14. Vessels] or instruments, as verse. 12. [unspec 14] fire-pans] of these and the rest, see the notes on Exod. 27. 3. At the end of this verse the Greek version mentioneth the Laver, Exod. 30. 18. (which in Moses is here altogether omitted) thus; And they shall take a purple cloth, and cover the Laver and the base (or foot) thereof, and shall put them into a covering of • y • ointh skin; and shall put (them) upon bars. It seemeth to be not without mystery, that Moses mentioning fire-pans, flesh-hooks, and other less things, should quite omit the Laver, which usually is reckoned among the holy things of the Sanctuary, Exod. • 5. 16. and 38. 8. and 39. 39. and 40. 30. And as in Melchisedeks history in Gen. 14. he omitted his parentage, kindred, birth and death; from which silence in the holy story, the Apostle reasoneth as if he had been without parents or kindred, beginning of days, or end of life, Heb. 7. So here (if it may be lawful to conjecture the like) the Laver is left uncovered, and always open to the eyes of the people, that it might be a lively representation of God's grace in Christ, continuing and opened as an ever-springing fountain: that by the washing of the new birth, by repentance and faith in the blood of Christ, we may in all our travels, at all times, cleanse our hands and feet, (our works and ways,) as the sacrificers did from the Laver, Exod. 30, 19, 20. That albeit the face of the church is sometime hid, (as the Tabernacle wrapped up,) and the Light of the Word shineth not, nor public worship performed: yet always God's elect, having faith in him, may wash and purge themselves in Christ his blood, unto forgiveness of sins, sanctification of the spirit, and salvation.

Vers. 15. the sanctuary] Hebr. Sanctity, or [unspec 15] Holiness, that is, as the Greek explaineth it, Holy things: see Num. 3. 28. This covering of the Sanctuary, besides that it was for the honor and defense thereof, had also a further mystery. For as Moses put a veil upon his face, Exod. 34. 33. that the sons of Israel could not steadfastly look to the end of that which is abolished, 2 Cor. 3. 1 • . so the Tabernacle (which our fathers carried with Jesus into the possession of the Gentiles, Act. 7. 45.) was solden up, and veils and coverings were cast upon the holy things, that the Israelites could not behold the end of those types, whose end and accomplishment we now clearly see by the Gospel, by the revelation of the mystery which was kept secret since the world began: but is now made manifest, and by the scriptures of the Prophets, according to the commandment of the everlasting God, made known to all rations, for the obedience of faith, Rom. 16. 25, 26. Therefore we have God's Throne and true • abernacle set forth without veils or covers, Rev. 4. 2, &c. The Temple of God is opened in heaven, and there is seen in his Temple, the Ark of the Testamentall covenant, Revel. 11. 19. not touch the holiness] that is, the holy things, as the Greek translateth. This restraint, was like that concerning mount Sinai, which by reason of God's presence thereon, might not be touched, upon pain of death, Exod. 19. 12. Heb. 12. 18. left they die] Hebr. and die: which the Chaldee expoundeth, and not die: the Greek, that they die not: the word not before used, being here again to be understood, as it is in Job 30. 20. 25. and 31. 20. Psal. 9. 19. Prov. 30. 3. Deut. 7. 26. and often otherwhere. The Scripture it self showeth this want, and supplieth it; as in 2 Chron. 9. 20. 〈◊〉 were of silver, it was accounted of: that is, it was not accounted of; as is expressed in 1 King. 10. 21. This judgment here threatened, was executed upon Uzzah a Levite, who putting his hand to the Ark of God, was therefore smitten of God, and died, 1 Chron. 13. 10. shall be the burden] that is, as the Greek translateth, they s 〈…〉 • ear these things, to wit, on their own shoulders, and not by wagons, or any other means, Num. 7. 9. Therefore it was a fault in David's days, that the Ark was carried upon a cart, 1 Chron. 13 7. for they fought not the Lord, after the due order, 1 Chron. 15. 12, 13.

Vers. 16. to the oversight] the Bishops office, o • 〈…〉 the Greek translateth, Bishop Eleazar; the Chaldee, that which shall be committed to the charge ( 〈◊〉 custody) of Eleazar. oil of the Light] that is, of (or for) the golden candlestick. These four particulars, the Hebrews say, Eleazar was to carry himself: for Chazkuni (on this place) writeth; The oil of the Light, and the oil of Anointing, the 〈◊◊〉 his right hand, and the other in his left. And the Incense in his bosom; and the Meat-offering on his shoulder. R. Elias, in Reshith chocmah, treat of 〈◊〉 , ch. 16. noteth the like from the Yerushalmi Talmud, adding withal, Behold, according to his high place was his humility, to honor the Lord, to bear all this burden at one time. the Sanctuary] Hebr. the sanctity: Greek, the Holy. Eleazar had besides the charge of the oil, incense, &c. the care of all the sanctuary also, and of the burdens of the Ko 〈…〉 ites, Num. 3. 32. vessels] or instruments; in Greek, the works thereof. In this office, Bishop Eleazar was a figure of Christ (the Bishop of our souls, 1 Pet. 2. 25.) unto whom it pertaineth to give grace (the oil of the Spirit) for understanding of the Scriptures, Luk. 4. 18. and 24. 45. John. 1. 16. To put odors of sweet incense unto the prayers of all Saints, by his mediation, Revel. 8. 3. 1. Tim. 2. 5. To present his Church as a pure Meat-offering and sacrifice unto his Father, Ephe. 5. 26, 27. 1. Cor. 5. 7. To give the anointing oil of the holy Ghost for our sanctification, and rejoicing of our hearts, John. 7. 39. 1 John. 2. 27. To oversee all Churches and Ministers, and all actions in Churches, where he is present, and walketh among them till the worlds end, Mat. 28. 20. Rev. 1. 13. and 2. 1. 2. &c.

Vers, 18. Cut ye not off] or, Cause not to cut off; [unspec 18] in Greek, destroy not, that is, Cause not, or occasion not by your default, them to be cut off, whiles you not looking to your charge, they haply transgress, and so I destroy them, as I did Nadab and Abihu, Lev. 10. the families] understand, any of the families: the Greek translateth, Destroy not of the tribe, the family of Kaath.

Vers. 19. live and not die] of this phrase, see [unspec 19] Deut. 33. 6. Targum Jonathan expounds it, live in the life of the righteous, and not die with flaming fire: having reference to Levite. 10. 2. of holinesses] that is, the most holy things, in Greek, the holies of holies. every man] Hebr. man man, to his service, that is, each one to his several work, that so disorder and confusion might be avoided, & none might intrude into another's work. The Hebrew 〈◊〉 say, The Levites are to be warned that they 〈◊◊〉 one another's work; as that the Singer help not to 〈◊◊〉 Porters work, or the Porter the Singers; as it is written, EVERY MAN UNTO HIS SERVICE, AND TO HIS BURDEN. The Levites that do the Priests service, or a L ••••• that employeth himself in that work which is not his own work, are in danger of death by the 〈◊〉 of God, Num. 4. 19. Maimonides in Misn. treat. of the Instruments of the Sanct. ch. 3. sect. 10. 11.

Vers. 20. to see] so in Exod. 19. 21. the people were charged not to break through unto the LORD to see: and because the men of Bethshemesh looked into the Ark of the Lord, he smote of the people fifty thousand and seventy men, 1 Sam. 6. 19. This restraint taught them what discord there is between God and sinful men, and how great need we have of a Mediator. And as the Priests themselves might not always enter into the most holy place, Lev. 16. 2. whereby the holy Ghost this signified, that the way into the holy of holies was not yet made manifest, while as the first Tabernacle was yet standing, Hebr. 9. 8. so in that the Levites bare things which they might not touch nor see, it signified a concealing in part of the mystery of the Gospel, which in other ages was not made known unto the sons of men, as it was afterward revealed unto his holy Apostles and Prophets by the Spirit, Ephes. 3. 5. the mystery which was hid from ages and from generations, but now is made manifest to his Saints, Coloss. 1. 26. is covered] Hebr. is swallowed up; which word is often used for destroying and abolishing, Job 2. 3. Num. 16. 30. 32. Isaiah. 9. 16. and 3. 12. applied here to the hiding and covering of the holy things, which was done suddenly, and is by the Chaldee interpreted, when they cover the vessels of the Sanctuary. It sig • ified the abolishing that after should be of this worldly sanctuary, and shadows therein, by Christ, Heb. 9. 1.—11. whose death was a destroying of the true Tabernacle and Temple, John. 2. 19. 21. The Apostle also treating of the death of the Saints, useth this similitude; If our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hand, eternal in the heavens. For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon; that the mortal thing might be swallowed up of life, &c. 2 Cor. 5. 1. 4. So Peter calleth his death, the putting off of his Tabernacle, 2 Pet. 1. 14. And this similitude is very fit: for as here in Moses Tabernacle, the most holy things were first covered and taken away; so the soul and powers thereof are first withdrawn from the body by death. Then, as the curtains and coverings were taken off, and folded up; so the flesh and skin of our bodies are pulled off, and eaten with worms. And as the boards of the Tabernacle were lastly disjoined and pulled asunder; so shall our bones & sinews. Compare the description of man's making in Job 10. 8—12. & of his dissolution, Eccles. 12. And as the Tabernacle dissolved, was afterward set up again, Num. 10. 21. so shall our bodies at the day of resurrection, 1 Cor. 15. lest they die] Hebr. and die: in Chaldee, and not die; as before in verse. 15.

Here beginneth the 35 section of the Law: see Gen. 6. 9.

Vers. 22. Take] Hebr. to take: see verse. 2. [unspec 22] of them also] in Greek, these also. Though the Kaathites (of the second brother) were first numbered, because they were to carry the holy things on their shoulders; yet God would not have the other families neglected, or to administer confusedly, but counted & appointed also to their charges: wherein his providence shineth no less than before

Vers. 23. towarre the warfare] which the Greek [unspec 23] explaineth, to minister: see the notes on verse. 3. to serve the service] in Greek, to do the works: this is an explanation of the former warfare.

Vers. 24. the service] in Greek, the ministry. [unspec 24] and for the burden] in Greek, to serve and so boar. By the service. understand their ministry in the Tabernacle when it stood, wherein they assisted the Priests; as also the taking down and setting up of it, Num. 10. 21. and by the burden, their carrying of the Sanctuary, when it removed.

Vers. 27. At the mouth] or, according to the [unspec 27] mouth; in Chaldee, At the word. So after in verse. 37. and 41. and 45. and 49. in all their burden] in Greek, according to all their ministrations, and according to all their works. ye shall appoint] in Greek, thou shalt appoint (or number) them. in charge] or, in custody; in Greek, by names, as in verse. 32. all their burden] in Greek, all their works.

Vers. 28. their charge] or, their custody, their [unspec 28] observation. under the hand, or, in the hand, that is, under the government and direction of Ithamar: so in verse. 33. The Priests being the chief in the Sanctuary, and figures of Christ, were to appoint and oversee all the works of the inferior ministers; and so Christ and his Apostles did unto the ministers of the Christian Churches, Mat. 28. 20. 1 Cor. 12. 4, 5, 6. Tit. 1. 5. &c. 1. Tim. 1. 3. and 3. 1.—15.

Vers. 30. thirty years] in Greek, twenty five [unspec 30] years: the reason of this difference is noted on ver. 3. So after, in v. 35. into the army] or, warfare; that is, service in the Tabernacle; as the Greek translateth it, to minister: see verse. 3.

Vers. 31. the charge] or, custody; in Greek, observations. [unspec 31] the sockets] which were an hundred, made of an hundred talents of silver, Exod. 38. 27. of the boards, & bars, see Exod. 26. 18.—27. By reason of the weight of these things, the Merarites had four wagons allowed them, for the carriage, Num. 7. 8.

Vers. 32. their sockets] which were of brass, [unspec 32] Exod. 27. 10—17. by names] in Chaldee, by their names: the Greek said the like of the Gershonites charge, in verse. 27. Whereas the sockets, pillars, pins, cords, and other instruments were many, and seemed of less importance than the other holy things within the Sanctuary; the Lord appointeth to have them delivered by names, lest any should be neglected, or left, or to seek when the Tabernacle should be set up again. Signifying hereby the care that he hath of his Church, and of every member, even the least; and so of all his ordinances. Thus the good Shepherd is said to call his own sheep by name, John. 10. 3. And David gave unto Solomon, both the pattern of all things to be made in the Temple, and gave gold and silver by weight, for every table, candlestick, lamp, flesh-hook, bowle, cup, bason, &c. 1 Chron. 28. 11.—17.

Vers. 35. into the army] or, to the warfare; in [unspec 35] Greek, to minister: see verse. 3. So after, in verse. 39. and 43.

Vers. 36. two thousand, seven hundred, and fifty] [unspec 36] there were of the Kohathites in all, eight thousand and six hundred, Num. 3. 28. of which, not a third part were able men for the Lord's service, as here we see.

Vers. 40. two thousand and six hundred and thirty] [unspec 40] In all there were seven thousand and five hundred Gershonites, Numb. 3. 22. of which, little more than the third part were fit to serve in the Tabernacle.

Vers. 44. three thousand and two hundred] So [unspec 44] of six thousand and two hundred Merarites (Num. 3. 34) there were moe than half fit to serve the Lord in his Sanctuary. The numbers of them all, and of such as were able to serve the Lord, and contrary, may be viewed thus;

The wisdom and providence of God appeareth in these numbers. The Kohathites, that were most in the whose sum, are fewest for the service of God: the Merarites, that were fewest in number, yield most for his service. And whereas the greatest burden was for the Merarires, as the boards of the Sanctuary, overlaid with gold, the pillars, the sockets, some of silver, and some of brass; lest they should murmur at their charge, God furnisheth them with moe able men than any of the other families, besides wagons given to ease them. And whereas commonly in families, the younger and the aged sort are many moe than men of middle years; it is here otherwise, that the greater half of the Merarites are strong men, between thirty and fifty years of age. By this diversity of number among the Levites families, God showeth his wisdom in fitting men for the work whereto he hath appointed them, whether it requireth multitude, or gifts: for, To one is given by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit, &c. dividing to every man severally as he will. 1 Cor. 12. 8.—12. David being employed in wars, had many valiant Worthies, and strong men for that purpose, rehearsed in 1. Chron. 11. & 12. ch. So had Judah, and the other tribes, as we see in Num. 2. Moses was furnished with wisdom and knowledge, but wanted speech and utterance; therefore Aaron was given to be his mouth and spokes-man, Act. 7. 22. Exod. 4. 10. 14. 16. ye • Moses by his writings, speaketh now eloquently in all Churches, and shall do to the worlds end, when Aaron is silent. The like was in Paul, whose weakness in speech was his reproach among the false Apostles, 2 Cor. 10. 10. and 11. 6. though he 〈…〉 lled in knowledge and other graces, the fruits 〈…〉 eof the world still reapeth from his Epistles.

Vers. 47. that entered] to wit, into the warfare, [unspec 47] or 〈◊〉 , as verse. 3. the service of service] the 〈…〉 ke of ministry, assisting the Priests, when the Tabernacle stood; and taking it down, and setting it up: the Greek translateth it, the work of works. the service of burden] the work of bearing the Tabernacle, when it was removed: in Greek, the works that were to be borne.

Vers. 48. eight thousand and 500. and 80.] Behold [unspec 48] the small number of such as warred the spiritual warfare of God in his Sanctuary, that of the whole tribe of Levi, there were but 8580. fit men: when the tribe of Judah afforded 74. thousand and 600. for the outward warfare, in the host of Israel, Num. 1. 27.

Vers. 49. the month] in Chaldee, the word; in Greek, the voice. mustered he] or, he numbered: [unspec 49] meaning Moses and the Princes, as verse. 34. spoken of as of one man.

Annotations.

COmmand] After that God had set his church [unspec 2] and ministry in order, he next giveth laws for the purity and holiness of his church in that order, by removing all sin and uncleanness from among them; and after, by appointing the exercises of godliness. Of this he saith, Command: whereby the weight of the things here spoken of, is signified. that they send away] or, as the Greek translateth, and let them send away, that is, put out of the campe; and there were three Campes, the Sanctuary, called the Campe (or tents) of the LORD, 2 Chron. 31. 2. the Campe of the Levites, Num. 3. and the Campe of Israel, the twelve tribes, Num. 2. See the annotations on Exod. 40. 33. And as the unclean were to be put out of the Campe, pitching about the Sanctuary: so out of he campe which went to war against their enemies, D •• s. 23. 10, 11. The Campe of the Lord's Sanctuary was most holy; none which was un • lean in anything, might enter in, 2 Chron. 23. 19. Leper] who was defiled and unclean, all the days that the plague was upon him, and was to dwell alone, without the campe, Lev. 13. 46. see the annotations there. an issue] the Law of their uncleanness is given in Levite. 15. a soul] that is, a dead soul, as Num. 6. 6. meaning a body; the Chaldee here translateth, by the bones of the soul of a man; taking the soul for a dead carcass; as in Levite. 21. 1. there the Chaldee hath, the dead. Who so touched any dead man, was unclean seven days, Num. 19. 11, &c. whereas for touching other dead creatures, they were unclean but un •• ll evening, Lev. 11. 24. 39, 40. These legal pollutions, figured our pollution by sin of all sorts, (as in their places is shown:) and the removing of such out of the Lord's campe, figured the removal of unrepentant sinners out of the church; into which anything that defileth may in no wise enter, Rev. 21.—27. the unclean may not come into it, Isaiah. 52. 1.

Vers. 3. male and female] Hebr. From male unto [unspec 3] female, whereby he meaneth both sorts: and as Chazkuni here observeth, he saith not man and woman, to teach that in case of uncleanness, the great and the small are alike. Upon this Law, Marie the sister of Moses & Aaron, being stricken with leprosy, was put out of the Campe, Num. 12 14, 15. without the campe] or, to without, that is, to a place without the campe. But were they all to be together in one place? seeing the Lepers were to remain alone, Lev. 13. 46. The Hebrew doctors expound this Law thus; There were three • ampes; the campe of the Divine Majesty (that is, the Sanctuary:) about that the campe of the Levites, and from thence unto the end, the campe of the standards on all four quarters, that was the campe of Israel. The Leper was put forth out of them all: he that had an issue might be in the campe of Israel, but was put forth out of the second: and the defiled by the dead, he might be even in Lev • es campe, and was 〈◊〉 put forth save from the campe of the Majesty (of God.) Sol. Iarchion Num. 5. This, though it seemeth contrary to Moses, is the common opinion of the Hebrews, as may be seen in Talmud B •• . in Pesachim, chap. 6. and Maimonides in Mis • . in B • ath h • mikdash, ch. 3. where he rendereth this reason; The Leper because his uncleanness is greater, he is sent away further than his fellows; for everyone whose uncleanness is greater, his putting forth is further than his neighbors. Therefore they send forth the Leper out of the three camps, which is out of Jerusalem, because he defileth by entrance, whereas • e that hath an issue, defileth not so. And they send forth men and women that have issues, the menstruous, and women in childbed, out of the two camps, which is, out of the mountain of the house (of God:) because they defile bed, and seat, which the unclean by the dead do not. The C • el] that is, the Ramp 〈…〉 or Courtyard, in the Temple, which was more ou • ward than the women's court, as the women's was more than the men's court; they put forth out of it, heathens, and such as are defiled by the dead, and 〈◊〉 by lying with the menstruous. If a Leper 〈◊〉 into Jerusalem, he 〈…〉 eaten (with 40. stripes;) if 〈◊〉 come into the mountain of the house (of God) • e is beaten with fourscore stripes, &c. We may here note the difference and degrees of places, and their holiness, which the Hebrews say were ten, within the Land of Canaan, Jerusalem, and the Temple. 1. The walled towns; 2. The city Jerusalem; 3. The mountain of God's house, (mount Zion;) 4. The Chel, or outmost court; 5. The women's court, (which some think to be that which is called the new court, 2 Chron. 20. 5.) 6. The men's court. 7. The Priests court, (2 Chro. 4. 9.) 8. The place between the Porch and the Altar, (2 Chron. 8. 12.) 9. The Temple, or House it self. 10. And the most holy place, or Oracle within the Temple; 1 King. 6. 16. 17. 19. Of these it is written in the Bab. Talmud in Celim, ch. 1. sect. 6, &c. and by Maimonides in M • sn. in Beth h •• chirah, chap. 7. sect. 12, &c. thus: All the land of Israel is holy above all other lands; for they bring out of it, the Sheafe, and the Two loaves, (Lev. 23. 10. 17.) and the First-fruits, which they 〈◊〉 not out of other lands. Ten holinesses are in the land of Israel one above another. The walled towns are holier then the rest of the land, for out of them they put the leprous: neither do they bury the dead within them, without consent of seven good men of the city, or of all the people of the city, &c. Jerusalem is holier then other walled cities; for they eat the light holy things, and the second tithes, within the walies thereof. The mountain of (God's) house, is holier then it; for none that have issues, are menstruous, or in childbed, may come in thither. The Chel (or Rampart,) is holier than it, for no heathens, or defiled by the dead, or that hath •• en with the menstruous, may come in thither. The women's court is holier then the Chel; for none that is washed (from his uncleanness) that day (before Sun setting, as Levite. 15. 6.) may come thereinto. The court of (the men of) Israel, 〈◊〉 holy • r than the women's court, for none that hath not brought his offering for a • oxement (though he be otherwise clean, as Levite. 12. 6. 7. and 14. 9. 10. and 15. 13, 14, 15.) may come into it. And the 〈◊〉 that cometh there into, is guilty of cutting off. The Priests c •• rt, is holier then that, for no 〈◊〉 may come in thither, save at the time of their 〈…〉 ssities, for imposing of hands, or for atone 〈…〉 〈◊〉 for staying, or for waving (the Sacrifices.) 〈◊〉 the Porch and the Altar, is holier than 〈◊〉 , for none that are blemished, or bare headed, or 〈◊〉 their clothes rent, may come thither. The Tem 〈…〉 r than between the Porch and the Altar: 〈◊◊〉 may come thereinto, but he that hath his 〈◊〉 and feet washed. The Holy of holies is ho 〈…〉 it; for none may come in there, but the high 〈◊〉 , in Atonement day, at the time of service, 〈◊〉 ▪ 6. For the better understanding of these things, we may further observe touching the Temple i • Jerusalem, how they say; The mountain of the house (of God,) which was mount Morijah ( 〈◊◊〉 . 3. 1.) was five hundred cubits (long) and five hundred (broad) and was enclosed with a 〈◊〉 . And it had • ive gates, one on the West, and one on the East, and one on the North, and two on the South: and the breadth of a gate was ten cubits, and the height twenty: and they had doors. Within that was a (wooden) fence compassing round about, the height whereof was ten hands bredths, and within that fence was the Chel (or Rampart) ten cubits high; and of that it is said in Lam. 2. 8. He made the Rampart and the wall to lament: this was the wall of the court. Within the Rampart was the court, and all the court was in length 187. and in breadth 135. (cubits,) and had seven gates, &c. The Sanctuary was not all of it in a plain, but in a cliffe (or ascent,) of the Mount. When a man went in at the East gate of the Mountain, he went to the end of the Chel (or Rampart) in a level ground. And he went up from the Chel to the women's court by twelve steps: the height of every step was half a cubit, and the breadth half a cubit. And all the women's court he went on a level: and from it to the court of Israel (the men's court) by 15. steps; and all the court of Israel he went on a level. Thence he went up to the Priests court, which was two cubits & an half higher than Israel's. And he went all the Priests court, and between the porch and the altar in a level. Thence he went up to the porch by twelve steps. And the porch and the Temple was all on a level. So the height of the floor of the Temple was above the floor of the East gate of the mount of the house, 22. cubits. Maimonides in Beth habchirah, chap. 5. & 6. that they defile not] or, and let them not defile (or make unclean) their camps: for the least of these three, namely the unclean by the dead, whatsoever he touched was unclean: Num. 19. 22. Hag. 2. 12. This taught them sanctification, in abstaining from communion with sin and sinners; as the Apostle showeth in 2 Cor. 6. 17. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, &c. And in Heb. 12. 15. Looking diligently, &c. lest any root of bitterness springing up, trouble you, and thereby many be defiled. I dwell] in Chaldee, my divine presence (Sh •• inah) dwelleth. This reason respecteth not only the former uncleanness, but the sins also that follow, of transgression, v. 6. and secret adultery, verse. 12. 13. So the Hebrews also acknowledge; as Chazkuni (on this place) saith, Forasmuch as the Divine presence (of God) is among them, & they encamp round about the Tabernacle: it is necessary that they purify their camps from uncleanenes, & clear themselves from robbery, & from doubtful wickedness, as of the woman that goeth aside; and to observe the things decreed for purification.

Vers. 6 the sins of men] in Greek, human [unspec 6] sins, that is, any such sin as men use to fall into through their frailty. to transgress a transgression] that is, to commit (or by committing) a transgression: so in Lev. 6. 2. where this law is more explained. The Chaldee expoundeth it, to falsify a falsehood, that is, to speak (or deal) falsely: the Greek, despising despised; in Hebrew Mag • nal: whereof see the notes on Lev. 5. 15. This is the second Law of Israel's purity, and it is against moral sin & pollution thereby; which the sinner was to purge by confession of sin restitution of damage, and sacrifice. against Jehovah] in the Chaldee, before the Lord. This is meant in regard of his denial or oath before the Lord; as Lev. 6. 2, 3. that soul] in Chaldee, that man: it meaneth man or woman, as before is expressed. be guilty] or, be in trespass.

Vers. 7. shall confess] This, though it be here adjoined to this particular, belongeth to all sin, [unspec 7] which he that confesseth and for saketh shall have mer • ie, Prov. 28. 13. for God looketh upon men; if any say, I have sinned & perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light, Io • 33. 27, 28. The Hebrews set down this duty thus; All the precepts in the Law, whether they command or forbid a thing, if a man transgress against any one of them, either presumptuously, or ignorantly, when he maketh repentance, and turneth from his sin, he is bound to confess before the blessed God, as in Num. 5. 7. This confession is with words; and it is commanded to be done. How do they confess? He saith, Oh God I have sinned, I have done perversely, I have trespassed before thee, and have done thus and thus; and • oe I repent, and am ashamed of my doings, and I will never do this thing again: and this is the foundation of confession. And who so maketh a large confession, and is long in this thing, he is to be commended, and so the owners of sin and trespass offerings, when they bring their oblations for their ignorant, or for their presumptuous sins, atonement is not made for them by their oblation, until they have made repentance, & confessiō by ward of mouth. Likewise, all condemned to death by the Magistrates, or condemned to stripes, no atonement is made for them by their death, or by their stripes, until they have repented and confessed. And so he that hurteth his neighbor, or doth him damage, though he pay him whatsoever he oweth him, atonement is not made for him till he confess, and turn away from doing so again forever, as it is written, (in Num. 5. 6.) any OF ALL THE SINNES OF MEN. Maimonides in Misn. treat. of Repentance, chap. 1. s. 1. his trespass] or, his guiltiness, Hebr. Asham: meaning the thing for which he is guilty: as is explained in Lev. 6. 4. & noted on Lev. 5. 16. The Asham (Guiltinesse) here spoken of, is the thing taken by rap 〈…〉 , or the price thereof, saith Maimon. in treat, of Robbery, & l • st things, c. 8. s. 6. in the principal] or, 〈◊〉 the sum (the head) thereof; that is, every whit of it: so in Lev. 6. 5. the fifth] see the notes on Levite. 5. 16. and 6. 5. Of this point the Hebrews say, He that sweareth upon denial of goods, payeth not the fifth part, until he confess it of himself: but if there come witnesses, and he stand still in his denial, he payeth the principal only upon the mouth (that is, the testimony) of the witnesses: but payeth not the fi • t part, because the fifth part with the sacrifice, do come for atonement, and he bringeth not them, but upon his 〈◊〉 mouth (or confession.) Maimonides treat, of Robbery, chap. 7. sect. 8.

Vers. 8. no kinsman] Hebr. Goel; which is general for any kinsman, that redeemeth, avengeth, [unspec 8] or to whom a thing appertaineth when the other is dead. Hereupon the Hebrews apply this law to the stranger; for they say, there is no man in Israel without kinsmen, either brother, or child, or other of his blood, &c. 〈…〉 t this is (meant of) the stranger that dieth and hath no heirs: Sol. 〈◊〉 on Num. 5. and Maimonides in treat. of Robbery &c. chap. 8. sect. 6. the trespass] or guiltiness, the thing for which he is guilty; as verse. 7. unto the Priest] who being the Lord's minister, should receive it for him. The holy blessed (God) is the Father of the stranger, and meet to inherit that which is his, therefore it should be given to the son of his house, which is the Priest, saith Chazkuni on Num. 5. If (a man) have done rapine unto a stranger, and swear unto him (falsely) and the stranger die, then he is bound to pay the principal, and the fifth part, unto the Priests of that custody (or ward) If a Priest rob a stranger which hath no he • res, and swear unto him, and the stranger die; this (Prie •• ) hath no right to his robbery which is under his hand; but it goeth out from under his hand, to all his brethren the priests, the sons of the custody (that is, which serve in that ward) Maimonides treat, of Robbery &c. chap. 8. sect. 4. 9. ram of 〈…〉 ments] whereby atonement was made for him with God, by the Priest: whereof see Levite. 6. 6, 7. Here also they say, the trespass offering is not offered, until he that hath done the robbery have restored the principal to the owners, or to the Priests, of he have robbed a stranger that hath no heirs. If he have given the principal, and offered his trespa ••• -offering, atonement is made for him, and the fi • t part hindereth not the atonement; and he is bound to give the fifth part, after the atonement. Maimonides trea • ▪ of Robbery, chap. 8. sect. 13.

Vers. 9. heave-offering] or oblation, in Chaldee, [unspec] separation (or separated thing.) of all] or, with all the holy things: according to which sense the Greek translateth, and all the hallowed things. So in Ezek. 44. 30. the first of all the first fruits of all things, and every heave-offering of all, of all your heave-offerings shall be the Priests, and the first of your dough shall ye give unto the Priest, that he may cause the blessing to rest in thine house. shall bring near] or, shall offer to the Priest, and so unto God by him: therefore the Greek translateth, shall • ffe • to the Lord, to the priest, to him shall it be. Of the gifts which God appointed to the Priests, see Num. 18. In that the Lord's offerings were given to the Priest, it figured, that all things were given of the Father unto Christ, whom he hath made heir of all things, Heb. 1. 2. And it taught the people their duty, for the maintaining of his ministers, Mal. 3. 8, 9, 10. 1 Cor. 9. 13, 14.

Vers. 10. shall be his] that is, shall be the priests, [unspec] as in Ezek. 44. 30.

Vers. 12. Any man] Hebr. man man, that is, who-soever. [unspec] This is the third Law, for the sanctification of the church, in a case of sin suspected, and not manifest: which God would have to be looked unto, and purged. go aside] to wit, from him to another man, and commit adultery. A figura • ive speech, taken from going aside out of the right way: so in Prov. 7. 25. transgress] di •• oyally and unfaithfully, as the Hebrew Mag •• all signifieth, Levite. 5. 15. The Greek trans •• eth it 〈◊〉 ▪ the Chaldee, deal falsely.

Vers. 13. Aman] in Greek, any: meaning a 〈…〉 her man besides her husband. from the e • es] [unspec 13] that is, from the knowledge. Of the way of an a 〈…〉 s woman, it is said, She eateth, and wipeth • er mouth, and saith; I have done no wickedness, Prev. 30. 20. hath • id her self] or, hath been 〈◊〉 , hath been in secret; meaning either that she hath dissembled her iniquity, or, hath been in a secret place with some other man, whereby she may justly be suspected, and her husband hath cause to be jealous. In this latter sense, the Hebrews understand it, and make it the ground of the Law following, for her trial. They say, The jealousy spoken of in the Law, Num. 5. 14. is when (the man) hath said unto his wife before witnesses, be not in secret with such a man. The hiding [or secrecy] spoken of i • Num. 5. 13. is, when she hath been in secret with that man, touching whom he hath said unto her before two witnesses, be not in secret with him: if she hath stayed with him so long as till she might be defiled, then it is unlawful for her husband to company with her, until she hath drunk of the bitter water, and the thing be tried. And at such time as there is • o water for her that goeth aside (to drink,) she is unlawful for him forever, and is put away from him without a bill of dowry. If he be jealous of her for two at once, and have said unto her, be not in secret with such and such: if she have been in secret with them two together, and tarried so long as till she might be defiled, though they were both her brethren, or her father and her brother, she is unlawful (for her husband) until she have drunk. If he have said unto • er before two, speak not with such a man; this is not jealousy; yea, though she have been in secret with him by (testimony of) witnesses, and tarried till she might be defiled, she is not unlawful (for her husband) neither doth she drink for this jealousy. Likewise, if he have said unto her, be not in secret with him; and • he be seen speaking with him, this is not to be in secret, neither is she unlawful (for her husband) neither is she to drink. Also, if there have not been jealousy before, though two do come and testisy, she was in secret with this man, and tarried till she might be defiled, she is not unlawful for her husband, neither is she to drink. If he have been jealous of her before two (witnesses) and he hath seen her in secret with him touching whom he was jealous, and that she 〈◊〉 till she might be defiled; loe she is unlawful for 〈◊〉 husband, and is put from him, and he shall give a 〈◊〉 (of •• wrie,) for • e cannot cause her to drink upon 〈◊〉 own mouth (or testimony.) Maimonides in Misn. 〈◊〉 in Sotah. chap. 1. sect. 1▪ 8. These and the like cautions they put concerning this law: some of which seem to be uncertain traditions. 〈…〉 sse] that she is defiled: for upon testimony, 〈◊◊〉 • he were taken with the manner, she was not to drink, but to die by the Magistrate, Levite. 20. 10. Io • . 8. 4, 5. And whereas he speaketh here singularly of a witness, the Hebrews observe, that 〈◊〉 there be but one witness against her, who saith, she 〈◊〉 〈…〉 d, she is not to drink, Sol. Rashi, on Num. 5. 〈◊◊〉 unlawful (they say) for her husband (to come 〈…〉 with her) forever; and doth not drink, but is put away without a dowry. If two witnesses come together, and one say, she is defiled, another say, she is not d • filed: or, if one say, she is defiled, and afterward two other come and say, she is not defiled; then she drinketh, Maim. in Sotah. c. 1. sect.