Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

THE seventh month] called in 1 King. 8. 2. the month Ethanim, of the Hebrews commonly [unspec 1] Tisri; of us, September. This month was the going out of the year, Exod. 23. 16. and the revolution of the year, Exod. 34. 22. for then the old year went out, and the new began, as touching the Jubilees, Levite. 25. 9, 10. and other civil affairs: but by reason of Israel's coming out of Egypt in Abib, or March, that month was made unto them the first of the months of the year, Exod. 12. 2. So the Ecclesiastical feasts were reckoned after this order; and that which had been the first month, is here and usually called the seventh. the first day] Hebr. the one day; of which phrase see Gen. 1. 5. blowing of trumpets] of this rite, see Levite. 23. 24. and the Annotations there.

Vers. 2. savor of rest] which the Greek translateth, [unspec 2] of sweet smell; the Chaldee, to be accepted with favor before the LORD. See Gen. 8. 21. one bullock] at every new moon they were to offer two bullocks, one ram, and seven lambes, Numb. 28. 11. the same were to be offered at this New-moon, and this one bullock, one ram, and seven lambes, &c. here mentioned, were added over and beside the Burnt-offering of the month, as is after expressed in verse. 6. So this day they sacrificed three bullocks, two rams, and fourteen lambs for Burnt-offerings, and two goats for Sin, besides the two lambes for the daily oblation. For as the solemnity was greater, by reason of the blowing of the Trumpets, (which figured the preaching of repentance and beleese in Christ, Isaiah 58. 1. Mark. 1. 1, 2, 3, 4.) so their service and thankfulness unto God was to be testified by the moe sacrifices. And if this new-moon fell to be on the Sabbath, then besides all the former oblations, they offered also the two lambes, which were added for the Sabbath, Numb. 28. 9, 10. The Order of offering is said to be thus; After the daily morning sacrifice was offered, the addition of the Sabbath was first, and after that, the addition of the new-moon; and after it, the addition of this good day (or seast) Maimonides in Tamidin, chap. 9. sect. 2.

Vers. 6. their manner] Hebr. their judgment, [unspec 6] that is, the law and ordinance prescribed of God. So in verse. 18. 21. 24. &c. Under this word manner, or judgment, the Hebrews understand the order also h •• e set down: for whereas sometimes the Sinoffering was offered first, before the Burnt-offering, Leo. 5. 7, 8, 10. in the oblations of the feast (they say) it was not so, but they offered according to the order that is written, as it is said, According to their manner. As, first the Bullocks, and after them the Rams, and after them the Lambs, and after them the Goat-buckes, although the Goat-buckes were Sin-offerings, and all those before them were Burnt-offerings. Maimonides in Tamidin, chap. 9. sect. 7.

Vers. 7. the tenth day] which was the day of Atonements, [unspec 7] Lev. 23. 27. called the Fast, Act. 27. 9. The manner of Atonement, and the service on that day, is described at large in Levite. 16. afflict your souls] with fasting and abstinence: see the Annotations on Lev. 16. 29.

Vers. 11. beside the Sin- offering of Atonements] [unspec 11] that Goat-bucke, whose blood was carried into the Holy place, & the body burned without the camp, Lev. 16. 9. 29. besides it, this sacrifice here commanded was to be offered, and besides the daily Burntoffering. On Atonement day, they offer an addition according to the addition of the beginning of the year [which was the first day of the seventh month, fore-mentioned in verse. 1, 2.] a bullock & a ram, and this ram is called the people's ram; and seven lambes, all of them for Burnt-offerings, and a goat-buck for a Sinoffering, & that was eaten at evening. Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt, the fellow whereof was sent away for a Scape-goat, (Lev. 16. 9, 10.) Maim. in Tamidin, c. 10. s. 1, 2. This Atonement was a lively figure of our reconciliation unto God, by the death of Christ, (as is shown on Levite. 16.) the afflicting of their souls figured repentance and humiliation for sins, with our fellowship in the afflictions of Christ, Rom. 6. 3, 4, 6. 1 Pet. 2. 21. The sacrifices added here, signified the faith that God's people should have in Christ sacrificed, and thankfulness unto God therefore, 1 John. 2. 1, 2. Hebr. 10. 10. 19. 22. &c. Rom. 12. 1, 2.

Vers. 12. the fifteenth day] when the feast of Booths, [unspec 12] or of Tabernacles did begin, which lasted sevē days, Lev. 23. 34, 35, 36, &c. the signification of which feast is shown in the Annotations on that place.

Vers. 13. thirteen bullocks] Whereas at the other [unspec 13] feasts forementioned, they offered but two bullocks, one ram, and seven lambs in a day; at this, they were to offer thirteen bullocks, two rams, and fourteen lambs; both because the solemnity was greater, and at this time they had gathered in their corn and wine, and had seen the blessing of God in all their increase, and in all the works of their hands, Deut. 16. 13, 15. therefore the Lord required moe sacrifices in sign of thankfulness. But Ezekiel prophesying of the days of Christ (under whom we keep this feast in spirit and truth, Zach. 14. 16.—19.) appointeth like sacrifices as were to be offered at the Passover; as that the Prince should prepare seven bullocks and seven rams daily for a Burnt-offering, &c. Ezek. 45. 23, 25.

Vers. 17. twelve bullocks] in every of the seven [unspec 17] days of this feast, one bullock is abated, as on the second day twelve, on the third day eleven, verse. 20. on the fourth day ten, verse. 23. and so forward, till on the seventh day they were to offer seven bullocks, verse. 32. (all which, in seven days amounted to seventy bullocks) but the rams and lambes were every day alike. By this diminishing of one bullock every day, the Holy Ghost might teach their duty to grow in grace, and increase in sanctification: that their sins decreasing, the number of their sacrifices (whereby Atonement was made for their sins) should also decrease daily. Or it might signify a diminishing and wearing away of the legal offerings, to lead them unto the spiritual and reasonable service, by presenting their own bodies a living sacrifice, holy, acceptable unto God, Rom. 12. 1.

Vers. 18. and for the lambes] the Hebrews say [unspec 18] that the Meat and Drink-offerings of these several sacrifices were never to be mixed together, but the Meat and Drink-offerings of the bullocks were by themselves, and the Meat and Drink-offerings of the rams by themselves, and of the lambes by themselves; whether they were the oblations of the congregation, or the oblations of a particular person. Maimonides in Tamidin, chap. 10. sect. 15.

Vers. 35. In the eighth day] Chazkuni here observeth, [unspec 35] that it is not said (as was of the former days) And in the eighth day; to teach that it was a good day (or feast) by it self. a solemn assembly] or, general assembly: See the notes on Lev. 23. 36.

Vers. 36. one bullock] though this was the last, [unspec 36] and the great day of the feast, John. 7. 37. yet were the sacrifices fewer than on any other day; as if God would call them from the multitude of outward oblations to his spiritual worship, as is noted on verse. 17. And our Savior on that day called the people from their many carnal observations (some whereof are noted on Levite. 23. 40.) unto himself to drink the waters of his Spirit, John. 7. 38, 39.

Vers. 39. beside your vows, &c.] of the difference [unspec 39] between Vowes and Voluntary offerings, see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer, everything in his day: but all men as they had either vowed, or voluntarily would, brought their sacrifices at the feasts, (especially Peace-offerings, which the owners did eat before the Lord,) that according to the blessing of God upon them, they, their children and their servants, the Levites, the stranger, the fatherless and the widow with them, might eat and drink, and rejoice before the Lord, Deut. 16. 10, 11. 14, 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ, who by once offering of him-self, hath reconciled us unto God, and wrought our eternal redemption, and hath given us of his Spirit, whereby we know that he abideth in us, and hath placed in us the kingdom of God, which consisteth in righteousness and peace, and joy in the holy Ghost: That by him we should offer the sacrifice of praise to God continually, that is, the fruit of our lips, confessing to his Name, and should not forget to do good, and to communicate, for with such sacrifices God is well pleased, Coloss. 2. 16, 17. Heb. 9. 12. 26. 28. 1 John. 3. 24. Rom. 14. 17. Heb. 13. 15, 16.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 42. Lecture of the Law: See Gen. 6. 9.

THE heads] that is, as the Greek translateth, [unspec 1] the Rulers (or Princes) of the Tribes. In the two former Chapters were laws for necessary duties commanded: here followeth the law for voluntary things, which people having by vow or oath taken upon them, were bound to perform. concerning the sons] or, to the sons of Israel; or as the Greek joineth it with the former, the Princes of the Tribes of the sons of Israel. It was spoken by Moses to the Princes, that by them it might be orderly communicated unto the people; as in Exod. 12. 3. 21. and 4. 29. also that the Governors should look unto the people for the performance of their religious promises. the thing] Hebr. the word.

Vers. 2. a vow] a religious promise to the [unspec 2] Lord. Of a vow, and how it differed from a voluntary gift, see the Annotations on Levite. 27. 2. and 7. 16. and of an oath, see the notes on Levite. 5. 1. 4. And that alms promised for the poor, is comprehended also under the name of vows, is shown on Deut. 23. 21. a bond upon his soul] that is, to bind his soul (or himself) with a bond▪ Hereupon is that manner of speech, Thy 〈◊〉 are upon me, O God, Psal. 56. 12. not vow • his word] not violate or break his promise, [unspec] but shall have an holy care to keep it. A like phrase is of profaning a covenant, in Psal. 55. 20. and 89. 34. And as vows might not be broken, so neither might they be delayed, Deut. 23. 21. all that proceedeth out of his mouth] that is, [unspec 4] every word of his, as the phrase is opened in Luk. 4. 4. from Deut. 8. 3. This is to be understood of good and lawful vows, and such as are in a man's power to perform • for unpossible vows are to be repented of, and wicked vows or oaths are not to be kept, but broken, Act. 23. 21. &c.

Vers. 3. and bind a bond] to wit, upon her soul, [unspec] as • n verse. 4. that is, bound her self with a bond. And, may ••• re be used for Or (as it is often, and as the Greek here translateth, or determine a determination) to imply either a vow to sanctify anything to the Lord, or a bond to restrain her self from something, as by afflicting her soul, or absteinance, as in verse. 13. in her fathers house] she abiding there, and being under his power. The Hebrews (as Sol. Rashi on this place) by house, do understand power, saying, under the power of her father, though she be not in his house. in her youth] youth differeth from childhood, for in her youth she understandeth what a vow is, whereof in child-hood she is ignorant. The Hebrew Canons have limited the time both for men and women, t • us: A young man that is a son of twelve years and one day, and a young woman that is a daughter of eleven years and one day, which do swear or vow, either vows of binding (or restreint,) or vows of sanctifying (anything to the Lord.) they do examine them, and ask questions of them. If they know to whose name they have vowed, &c. then their vows are stablished: but if they know not, then is there nothing in their vows or words. And this examination is necessary all that year, which is the twelfth year for a young maid, and the thirteenth year for a young man. Before this time, although they say, we know to whose name we have vowed, their vows are no vows. But after this time, when the son is a son of thirteen years and one day; and the daughter is a daughter of twelve years and one day; although they say, we know not to whose name we have vowed; their words are established, and their vows are vows, &c. And this is the time of vows spoken of in every place: for as much as they are come to the years of great (or aged) persons, their vows are stablished. Maimon. tom. 3. Treat. of Vowes, chap. 11. sect. 1, 3, 4.

Vers. 4. hold his peace at her] or, keep silence at [unspec 4] it: though he do not by words app •• v, yet by silence he seemeth to consent, therefore her vow standeth firm. shall stand] that is, shall be stable, firm and sure; as the field which Abraham bought, was said to stand, when by sale it was made sure, Gen. 23. 17. 20. So ones counsel or word is said to stand, when it abideth firm, Prov. 19. 21. Isaiah 14. 24. and 40. 8. Ier. 44. 29.

Vers. 5. disallow her] or, disallow (nulli •• e) it, [unspec 5] to wit, her vow: so after. the day that he heareth] whether it be in the day that she vowed, or many days after that her father heareth of it. If she vow and wait many days, and afterward her father or her husband hear of it, then he may break it in the day that he he • reth, &c. as it is said, In the day that he heareth, and not in the day that she voweth only. Maimonides in Vowes, chap. 12. sect. 16. will mercifully forgive her] in Greek, will purge (or cleanse) her: her sin in vowing, (when she was not in her own power, but in her fathers) shall be forgiven: but she may not perform her vow, which by her fathers authority is disanulled. So for her husband in like fort, verse. 12.

Vers. 6. if having she have a h • sband] Hebr. if [unspec 6] being she be to a man; that is, 〈◊◊〉 at all married. or the utterance of her lips] or pronunciation; that which she hath pronounced, or distinctly uttered, to wit, by oath; as appeaseth by the word Or, which distinguisheth it from her vows: and by that which followeth, which she hath bound upon her soul, that is, by oath, as in verse. 2. and 10. So the pronouncing with the lips, is joined with swearing, in Lev. 5. 4 and Chazkuni here saith, the pronunciation is not (meant) but of an oath.

Vers. 8. he disallow her] or, disallow it, that is, [unspec 8] signify his disallowance of her vow or oath. The Hebrews say, A man maketh void, or establisheth the words of his wife, or of his daughter in any language, although she know it not; for it is not of necessity that the woman should hear the making void, or the establishmēt, &c. He that maketh void the words of his daughter, or of his wife, it is necessary that he utter it with his lips; and if he make it void in his heart (only) he doth not make it void: Maim. in Vowes, chap. 13. sect. 1. 7.

Vers. 9. put away] to wit, from her husband, as [unspec 9] is expressed in Levite. 21. 7. that is, divorced. shall stand] she is to perform her vow; and this (as the Hebrews think) though she be afterward married. As, A woman which hath no husband, and which is not under her fathers power, if she say, Loe (such) flesh be unlawful to me after thirty days, and she be married within thirty days; although at the time when the vow beginneth, she be under the power of a husband, he cannot make it void; because at the time of the vow (making) she was not under his power. And of this it is said (in Num. 30. 9.) But the vow of a widow, and of her that is put away, &c. Maim. in Vowes, chap. 13. sect. 16.

Vers. 10. in her husbands house] after that she [unspec 10] is married, and in her husbands power. But what if she were betrothed only, and remained yet in her fathers house? Of this case the Hebrews say, A maid that is betrothed, none can make there vow void, but her father and her husband jointly together. And if the one of them alone do make it void, it is not made void. If her espoused husband die, she returneth into the power of her father: and whatsoever she voweth, her father may make void, as before her espousals. If her father die after that she is betrothed, and she make a vow after his death, her husband cannot make it void; for an husband maketh not the vows of his wife void, until she be come into the wedding chamber, (or married.) Maim. in Vowes, chap. 11. sect. 9, 10.

Vers. 11. shall stand] she is to keep her vow, [unspec 11] though after her husbands death. A young woman, whom her father hath given in marriage, if she become a widow, or be divorced after marriage, loe she is as an Orphan whiles her father liveth, and her father cannot make her vows of none effect, although she be yet but a young woman. Maim. ibidem, sect. 25.

Vers. 12. hath utterly made them void] or, hath [unspec 12] any ways made them void; Hebr. making void hath made them void: so in verse. 15.

Vers. 13. oath of bond] that is, binding oath, or [unspec 13] bond confirmed with an oath. to afflict the soul] by abstinence, fasting, &c. See the notes on Levite. 16. 29. This seemeth to be added for amplification, rather than limitation or restraint: howbeit, the Hebrews from hence gather, that although the father may disannul all his daughters vows, of what sort soever, yet the husband hath not power to disannul the vows of his wife, unless they be of this sort, to wit, vows or bonds to afflict the soul, &c. Sol. Rashi on Numb. 30. and Maimonides in Vowes, chap. 12. sect. 1. may establish it] or, may make it stand, shall confirm it. Some understand these words to be a commandment, and translate thus, Let her husband establish it, or let her husband make it void, to wit, out of hand, and let him not defer it till afterward.

Vers. 14. altogether hold his peace] Hebr. holding [unspec 14] his peace shall hold his peace, (or keep silence.) from day today] and do not disannul it the same day that he heareth it.

Vers. 15. shall utterly make them void] or, shall [unspec 15] any ways make them of none effect: see this phrase in verse. 12. shall bear her iniquity] that is, shall bear the punishment of her iniquity; God will require her sin at his hand. From hence we learn (saith Sol. Rashi) that he which is a cause of scandal (or offense) unto his neighbor, shall cone in his stead unto all punishments.

Annotations.

AVenge the vengeance] or, Revenge the revengement [unspec 2] of the sons of Israel, that is, take vengeance for the Israelites wrong and injury upon the Midianites, who vexed Israel with their wiles, and beguiled them in the matter of Peor, Numb. 25. 17, 18. The Lord, to whom vengeance and recompense belongeth, Dent. 32. 35. (and would not therefore have men avenge themselves, Rom. 12. 19) commandeth this vengeance for his people's sake, many of whom he had formerly slain for sinning with the Midianites, Numb. 25. 9. and now turneth his hand against their enemies, because he is the avenger of all such, 1 Thess. 4. 6. Therefore he calleth it here, the vengeance of the sons of Israel; but Moses calleth it the vengeance of Jehovah, verse. 3. And the commandment is given to Moses the Magistrate, the Minister of God, a revenger to execute wrath upon evil doers, Rom. 13. 4. Midianites] in Greek, Midianites, the posterity of Midian the son of Abraham by his wife Keturah, Gen. 25. 1, 2. Why these were now punished rather than the Moabites (their partners in sin,) is touched on Numb. 25. 17. gathered unto thy people's] that is, die and be buried: See the Annotations on Numb. 20. 24. and Gen. 25. 8.

Vers. 3. to render] or, to give the vengeance of [unspec 3] Jehovah, which phrase the Apostle useth in 2 Thess. 1. 8. giving (or rendering) vengeance on them that know not God. That which in verse. 2. was called the vengeance of the sons of Israel, is here named the vengeance of the Lord, as being executed by his word, and for the injury done unto him; for he that toucheth his people, toucheth the apple of his eye, Zach. 2. 8. The Chaldee here expoundeth it, the vengeance of the people of the LORD.

Vers. 4. A thousand of a tribe a thousand] that [unspec 4] is, of every tribe a thousand; in all, twelve thousand, verse. 5. which was but a small company in respect both of the six hundred thousands of Israel, Numb. 26. 51. and of the nation of the Midianites, governed by five Kings, verse. 8. But there is no restrain: to the Lord, to save by many, or by few, 1 Sam. 14. 6. And this small number was chosen, that the victory might be acknowledged the Lord's; as after this he said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me, Judge. 7. 2.

Vers. 5. there were delivered] in Chaldee, there [unspec 5] were chosen; in Greek, they numbered.

Vers. 6. Phinehas] the zealous Priest, who had [unspec 6] formerly slain Cozbi the Princes daughter of Midian, Num. 25. 7.—15. holy instruments] Hebr. instruments (or vessels) of holiness: hereby the Ark and things belonging thereto may be meant, as appeareth by Numb. 14. 44. Or, because the Ark was but one, and he speaketh here of moe instruments, the trumpets may be understood: and so to read it, the holy instruments, that is, the trumpets, &c. for and is sometime used by way of explication for that is, or to wit, as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim, or Golden plate (as some do) is unprobable, because they were not in the hand of Phinehas, but of Eleazar, who was the high Priest, Numb. 27. 21. and 20. 26. trumpets of alarm] to blow an alarm, that they might be remembered before the Lord their God, and saved from their enemies, according to the law and promise in Num. 10. 9. and practice in ages following, 2 Chron. 13. 12, 14, 15. Thus had they both God's commandment, and the signs of his presence and aid, to sanctify their expedition.

Vers. 8. beside those] or, with those that were [unspec 8] slain; for the Hebrew gnal often signifieth with, as in Exod. 35. 22. Levite. 14. 31. Deut. 22. 6. and other-where. five kings] called else-where Princes and Dukes of Sibon, Ios. 13. 21. But Sihon the Amorite being slain before (Num. 21. 23, 24.) these Dukes of his now reigned as Kings, & fought against Israel, and were overcome by faith which subdueth kingdoms, Hebr. 11. 33. The Antichristian Amorite (the Beast) hath twice five, that is, ten Kings, as horns on his head, which make war with the Lamb (Christ,) and the Lamb overcometh them, Rev. 17. 12, 14. and 19. 19.—21. Balaam also] they killed among (or with) those that were slain of them, as is expressed in Numb. 13. 22. which also is added in the Greek version here. So that either he stayed with the Midianites, when he departed from Balak, or returned from his place unto them, as is noted on Num. 24. 25. And he died not the death of the righteous, (as he seemed to desire, Num. 23. 10.) but his iniquity was upon his bones, though he was the terror of the mighty in the land of the living; yet was he broken in the midst of the uncircumcised, and lay with them that were slain with the sword, as the Prophet speaketh of others, in Ezek. 32. 27, 28.

Vers. 10. castles] or, goodly buildings, or, villages: [unspec 10] see this word in Gen. 25. 16. The Chaldee here expoundeth it, their houses of worship or adoration, their Temples.

Vers. 12. the captivity] that is, the captives, [unspec 12] women and children: see Num. 21. 1. So after in verse. 19. the bootie] or, the thing taken; which being here distinguished from the captives, meaneth the beasts and cattle, as appeareth by verse. 32. and 26. the spoil] a general word for things taken in war, Ios. 22. 8. implying sometime beasts and cattle also, as in 2 Chron. 15. 11. and all other things, as garments, gold, silver, &c. verse. 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals, 1 Sam. 14. 30. and the like. These all they brought unto the Governors and Congregation, to be disposed of according to the will of God, whose the victory was.

Vers. 13. to meet them] As Melchizedek King [unspec 13] and Priest, went forth to meet A bram returning from the slaughter of the Kings, Gen. 14. so Moses the King, Eleazar the Priest, and the Princes go forth here to meet Abraham's children returning from the slaughter of the Kings of Midian. Wherein the work of Christ (our King and Priest) was figured: who after our spiritual warfare with the enemies of our salvation, meeteth us with his gracious Spirit, to sanctify and bless us, Hebr. 7. Also they went out to meet them, to provide for the cleansing of the Soldiers, w ^ch were polluted by the dead, and might not therefore come into the campe before they were purified, Num. 5. 2, 3. and 19. 11, 12, 13.

Vers. 14. the officers] or, the Bishops of the host, [unspec 14] as both the Hebrew and Greek words signify: these were the captains, as after is explained. Moses who was the meekest man on earth in his own matters, is yet observed to have been often angry for the Lord's cause, as is noted on Num. 12. 3. And he was wroth with the officers, because upon them lay the charge to direct and govern the people in the ways of God. Compare Acts 20. 28. 〈◊〉 Pet. 5. 2, 3. Rev. 2. 1,—5. &c. the battle of the war] the battle-ray (or host) of the war: the first word signifieth warfare, as it is orderly set in array; the second meaneth the war, fight or combat with the enemy.

Vers. 16. the word of Balaam] the doctrine of [unspec 16] Balaam, as Rev. 2. 14. or, (as the Chaldee expoundeth it) the counsel of Balaam; having reference to that counsel intimated, Num. 24. 14. a cause to commit] or, an occasion to commit (Heb. to give) atrespasse by fornication and idolatry, Num. 25. 1, 2, 3. The Greek translateth, to revolt and to despise the word of the Lord. the matter] Heb. the word; in Greek, because of Phogor: see Num. 25. 3. 18.

Vers. 17. known man by lying with a male] the [unspec 17] latter explaineth the former, which sometime is used alone in the same meaning, as in Gen. 4. 1. Luke 1. 34. After it is said, known the lying with a male: the like phrases are in Judge. 21. 11, 12.

Vers. 19. seven days] for so long did the pollution [unspec 19] by the dead continue, Num. 19. 11. any soul] that is, any person. purify] with the water of separation, verse. 23. the law whereof was given in Num. 19. your captivity] that is, your captives, or prisoners; as in verse. 12. The Jews hold, that the heathens are not polluted by the dead, or with other like legal uncleanness, as is noted on Num. 19. 14. But in this case, when heathens are captived by Israelites, and so become their lawful possession, they are unclean, and to be purified, by proportion from the law in Gen. 17. 12, 13. Wherupon Rashi here saith, Your selves and your captivity, not that heathens do receive uncleanness, and need to be sprinkled; but as you the children of the covenant, so your captives also which come into the covenant, and are unclean, have need to be sprinkled. and in the seventh day] according to the law in Num. 19. 19. the signification whereof is shown there.

Vers. 20. every garment] or, every cloth: the [unspec 20] word implieth not only garments for man's body, but clothes for other use; as in Num. 4. 6 7, 8. instrument] or, vessel of skin; whatsoever is made of the skin of any beast: so after, every instrument (or vessel) of wood. work of goats hair] that is, thing made of goats hair: the word hair may here be understood, as in Exod. 25. 4. some add, of goats skins, it may also mean any other part, as Sol. Rashi here saith, it implieth any instrument of the horns, and of the hoofs, and of the bones.

Vers. 21. which went] that is, which had gone: [unspec 21] Hebr. which came; wherefore it may also be Englished, which came from the battle: so the Greek here translateth it; and so the Hebrew word which usually signifieth to, is by the holy Ghost in Greek translated from, or out of, as in Rom. 11. 26. from Isaiah 59. 20. See the like noted on Gen. 36. 6. the ordinance] or the statute of the law; which the Greek calleth Dicaioma, that is, the just ordinance, or righteous statute of the law. The same word Paul useth in Rom. 2. 26. if the uncircumcision (that is, the uncircumcised Gentile) keep the ordinances (or righteous statutes) of the Law: and in Rom. 8. 4. that the ordinance (the righteous statute) of the Law might be fulfilled in us. So in Hebr. 9. 1. ordinances of divine service. Here Eleazar the Priest declareth to the people the Law which God had commanded Moses; as it was generally the duty of Priests and Levites to teach Jacob God's judgments, and Israel his Law, Deut. 33. 8. 10. Hag. 2. 11, 12. Mal. 2. 7. Moreover the heifer, with whose ashes the purifying water was prepared, was expressly given to Eleazar, Num. 19. 3. &c.

Vers. 23. that goeth thorough the fire] that is, [unspec 23] will, or may abide the fire, and not be consumed therewith. Or, that cometh in the fire. and it shall be] or, that it may be clean. water of separation] in Greek, water of purification: the water mentioned in Num. 19. 9. which was to be sprinkled upon the vessels with hyssop, Num. 19. 18. after they had passed thorough the fire. goeth not thorough the fire] that will not abide the fire, or cometh not in the fire. This latter, some of the Hebrew Expositors (as Rashi and Targum Jonathan) do follow, and understand by things that come in the fire, such vessels and instruments as are used at the fire, kettles, spits, and the like: and by things that come not in the fire, they understand cups, platters, and such like. But the former seemeth best. thorough the water] to be washed therewith, and not sprinkled only with that water of separation, Num. 19. By this passing thorough fire and water, the vessels had a legal purification from their ceremonial uncleanness; to signify that the creatures are sanctified unto our use by the word of God and prayer, 1 Tim. 4. 4, 5. And sometime by vessels the Scripture signifieth men; and by their passing thorough fire and water, their cleansing from corruption by afflictions, and through the grace and spirit of Christ: as, I will gather you into the midst of Jerusalem, as they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it, so will I gather you in mine anger, &c. Ezek. 22. 19▪— • 2. And, in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the masters use; &c. 2 Tim. 2. 20, 21. Again▪ Thou hast tried us as silver is txied, &c. we went thorough fire, and thorough water, Psal. 66. 10, 12. See also Zach. 13. 9. Mal. 3. 3.

Vers. 26. the sum] Hebr. the head, that is, [unspec 26] the sum, or count, as the Greek and Chaldee expound it: see Num. 1. 2. So after in verse. 49.

Vers. 27. into two parts] or into halfs: Hebr. divide (or half) the bootie. The war and victory [unspec 27] being the Lord's, he divideth the prey at his pleasure, half to the 12 thousand soldiers, and half to the congregation who went not out to war. So David made it an ordinance in Israel, As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike, 1. Sam. 30. 24, 25. And to the warriors of the two tribes and the half that fought against the Canaanites, Joshua said, Divide the spoil of your enemies with your brethren, Ios. 22. 8.

Vers. 28. And levy] or, And heave up; which [unspec 28] the Greek and Chaldee translate, And separate a tribute to the Lord: by this homage and tribute, they were to acknowledge the victory to be of God, and to show their thankfulness for his salvation. So David dedicated unto the Lord, silver and gold, of all nations which he had subdued, 2▪ Sam. 8. 11. 12. And Isaiah prophesieth, In that time shall a present be brought unto the LORD of hosts, of a people scattered and peeled, &c. Isaiah 18. 7. one soul of 500] by soul is here meant person of mankind, and living body of beasts, as after is explained. And as the 12000 soldiers had much more of the spoil, considering their small number, than the other many thousands of the congregation; so their tribute to the Lord was much less by proportion, they giving but the five hundredth part, when the congregation gave the fiftieth, ver. 30. God requireth less of them, as their labor, service, and jeoparding of their lives, had been greater than their brethren's.

Vers. 29. unto Eleazar] The Lord, who was the [unspec 29] inheritance of the Priests and Levites, Dent. 18. 1, 2. and had given them the ordinary heave-offerings which the Israelites offered unto him, Num. 18. 19. giveth them also this extraordinary tribute which was levied for him. So Abram gave to Melchizedek the Priest the tithe of the spoils which he had gotten in war, Gen. 14. 20. And as the Levites had the tithes in Israel, and the Priests had but a tenth of those tithes, Num. 18. 21. 24. 26. 28. so is there here a like proportion allotted, whiles the Levites had the fiftieth part, verse. 30. and the Priests but the five hundredth.

Vers. 30. one portion of fifty] or, one taken (or [unspec 30] detained) of fifty: so in verse. 47. of the sheep] or, of the flock-beasts, that is, of sheep and of goats; for both these are implied under the name flock; as in Lev. 1. 10. of all beasts] that is, of all manner of beasts: but this seemeth to be meant of the beasts fore-named only, and not of Camels, or other unclean beasts; because in the particular sums after rehearsed, verse. 32.—39. there are no unclean but Asses only spoken of. Chazkuni here saith, If thou ask why God commanded not to take a tribute of the Camels, seeing there were man) camels there, as it is written in the war of Gideon (against the Midianites) Their Camels were without number, Judge. 6. 5. and 7. 12. the answer is, The Scripture mentioneth those only whereof they took the tribute; and they took no tribute of unclean beasts, save of Asses, because they are sanctified by the firstling of the Ass, Exod. 13. 13. and 34. 19, 20. which keep the charge] or, observe the observation, keep watch and do the service: see the notes on Num. 18. 5.

Vers. 32. the residue of the prey] the cattle (whose [unspec 32] numbers follow) are called the residue or remainder, either because some had been slain for the soldiers to eat, or in respect of the gold and silver, and other such spoils, whereof there was no tribute levied.

Vers. 33. seventy and two thousand] that is, seventy [unspec 33] thousand and two thousand, as was explained in the former verse. So after.

Vers. 35. souls of mankind] Heb. soul of Adam, [unspec 35] meaning by soul, the persons; and by Adam or mankind, the women, as after is explained. For as at the first; both man and woman were called Adam, Gen. 5. 2. so the same name is often used for both sexes, as here and in verse. 40. 46, 47.

Vers. 40. two and thirty] So the whole number [unspec 40] of beasts and girls (which were the Lord's tribute out of the Soldiers half,) was eight hundred and forty, which were given to Eleazar the Priest, verse. 41.

Vers. 47. one portion of fifty] or, one taken of fifty,; [unspec 47] as in verse. 30. The particular sums (as may be gathered by the former computation) were six thousand seven hundred and fifty sheep, seven hundred and twenty oxen, six hundred and ten Asses, three hundred and twenty souls of young women: the whole sum of them altogether, was eight thousand and four hundred, which were taken out of the Congregations half, and given to the Levites. So the whole prize brought home from the Midianites, and kept for the use of Israel, was of beasts and women-kind, eight hundred thousand, and forty thousand: out of which the Lord took for his Priests and Levites, nine thousand two hundred and forty. Thus he enriched his people with the spoils of their enemies; and they in homage & thankfulness to the Lord, gave him one of five hundred out of the one half, and one of fifty, out of the other half; as Abram gave one of ten, to Melchizedek the Priest of God, of all the spoils that he had taken from his enemies, Gen. 14. 20.

Vers. 48. the Officers] or Bishops, as in verse. 14. [unspec 48] [unspec 49]

Vers. 49. in our hand] that is, in our power, under our leading and charge: w ^ch the Greek and Chaldee translate, with us. there lacketh not Heb. there is not numbered, or mustered, to wit, as wanting or missing: for in such musters the number is observed, of those that are absent, as of those present. This was a rare and wonderful mercy, that twelve thousand men of Israel should vanquish so great a nation of Midian without loss of any man's life, whereas commonly the sword devoureth one as well as another, 2 Sam. 11. 25. But hereby appeareth, that precious in the eyes of the LORD, is the death of his Saints, Psal. 116. 15. and a much like speech was uttered by our Savior; Of them which thou gavest me, have I lost none, John. 18. 9. Moreover, by this victory, God encouraged his people to fight the residue of his battles against the Canaanites.

Vers. 50. an oblation for Jehovah] or, as the [unspec 50] Chaldee explaineth it, the oblation of the Lord: in Greek▪ a gift to the Lord. This was a voluntary gift, whereas the former levy was commanded, v. 25▪ &c. hath found] that is, hath gotten in this war. jewels] or instruments, vessels. atonement for our souls] that is, for our lives which God hath spared; and that there be no plague amongst us, as Exod. 30. 12. Herein also they might have respect unto their sin in sparing the women alive, for which Moses reproved them, verse. 14. 17. Thus though they found all alive, yet were they not proud, neither boasted of their valor, but gave the glory unto God, and in themselves they were humbled in conscience of their unworthiness.

Vers. 51. every wrought jewel] Hebr. jewel (or [unspec 51] instrument) of work; that is, cunningly wrought. So as the matter was the best of gold; the form also was the best. Chazkuni here saith; The Scripture showeth that they brought no broken instrument.

Vers. 52. shekels] what the shekel weighed, [unspec 52] see on Gen. 20. 16. of the captains] or, from the captains; that is, Moses took the gold of them; as in verse. 51. and 54.

Vers. 54. the Tent] the Lord's Tabernacle, [unspec 54] where it was a memorial for them: as the like is spoken of the half shekels w ^ch the Israelites gave when they were numbered, to make atonement for their souls, Exod. 30. 15, 16.

Annotations.

REuben] he was Israel's first-borne of his wife Leah, Gen. 29. 32. and Gad was the first son of Zilpah Leah's handmaid, Gen. 30. 10. 11. To these are added some of the sons of Manasseh, (verse. 39. &c.) who was the son of Joseph, the eldest son of Israel by his wife Rachel, Gen. 30. 22. 24. Iazer] a city taken a while before from the Amorites, Num. 21. 32. Gilead] in Greek, Galaad, a mountain also of the Amorites which had many cities; half that mount was given to the sons of God, the other half to the [unspec 1] son of Manasseh, verse. 40. Deut. 3. 12, 13. Ios. 13. 24. 25. 31. a place for cattle] that is, meet to seed and nourish cattle. Therefore God promising to feed his people Israel, signifieth the goodness of their pasture by the similitude of Bashan and Gilead, Mic. 7. 14. Ier. 50. 19.

Vers. 2. sons of Gad] they are named before [unspec 2] the sons of Reuben, both here and in verse. 6. 25. 29. 32. 33. so it seemeth they were first in this counsel and foremost in the suit.

Vers. 3. Ataroth, and Dibon, &c.] These were places in the country of Sihon and Og on the [unspec 3] outside of Jordan: there was also an Ataroth within the land of Canaan, whereof see Ios. 16. 2. 5 7. Of Dibon, see Num. 28. 30. Ios. 13. 9. 17. Nimrah] called also Beth-Nimrah, in verse. 36. and Nimrim, Isaiah 15. 6. in Greek Namra. This place was given to the sons of God, Ios. 13. 27. Heshbon] the city of King Sihon, Num. 21. 26. given to the Reubenites, Ios. 13. 15. 17. Sheham] or Sebam, called also Sibmah, in verse. 38. and Ios. 13. 19. in Greek S • bama: it was a place of vines, Isaiah 16. 8, 9. Ier. 48. 32. Beon] called in verse. 38. Baal-meon; and in Ier. 48. 23. Beth 〈…〉 , and in Ios. 13. 17. Beth-Baalmeon. The Greek here corrupteth it Bailian.

Vers 4. Jehovah smote] that is, smote or killed [unspec 4] the inhabitants thereof, delivering them before his people, so that they smote them, Deut. 2. 33. but the victory is ascribed unto the Lord. for cattle] in Greek, that nourisheth cattle: see verse. 1.

Vers. 5. bring us not over] or, lead us not, cause [unspec 5] • e not to pass over Jordan, to wit, for to have possession there. This their request (whereat Moses was offended) might seem at this first propounding of it, very evil. For, it might argue in them a covetous mind, for their own benefit, which also might turn to the injury of their other brethren. They prevented the time before all the land was conquered. They seemed to contrary the word of God, who commanded the land to be divided by l •• , Num. 26. 55. which they now would prevent. It might imply a distiust in them, of subduing and inheriting the land of Canaan. It might be a discouragement of their brethren. It argued want of love, or a neglect of duty in assistance. It might be an evil president to others, who when some part of the land should be conquered, might likewise crave the same for their inheritance; and so great trouble and confusion might ensue.

Vers. 6. Shall your brethren] the other tribes. [unspec 6] In this reproof, Moses teacheth brotherly duty, to love their neighbors as themselves; not to look every man on his own things, but every man also o • the things of others, Phil. 2. 4. and that they ought to lay down their lives for the brethren, 2 John. 3. 16.

Vers. 7. break ye the heart] that is, discourage [unspec 7] ye, or make ye it to turn; as the Greek translateth, pervert ye the minds. A like phrase is of melting the heart, for discouraging, in Deut. 1. 28.

Vers. 8. Thus did your fathers] the Greek expresseth [unspec 8] this by a question, Did not your fathers thus? So where the Prophet saith, All these my hand hath made, Isaiah 66. 1. the holy Ghost turneth it in Greek, Hath not my hand made all these? Act. 7. 49.

Vers. 9. valley] or bourne of Eshcol, that is, as the [unspec 9] Greek translateth it, valley of the cluster of grapes: see Num. 13. 23, 24.

Vers. 11. If the men] that is, Surely the men, [unspec 11] &c. shall not see: this is an oa • h: see the notes on Num. 14. 23. twenty years old] Hebr. son of twenty years. followed me fully] Hebr. fulfilled after me, w ^ch the Chaldee expoundeth, fulfilled after my fear; the Greek, followed after me: see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul, that is, followed him trembling.

Vers. 12. the Kenizite] of the posterity of Kenaz, [unspec 12] of the tribe of Judah, 1 Chron. 4. 13. 15.

Vers. 13. wander] this is an explanation of that [unspec 13] phrase, shall feed in the wilderness; whereof see Num. 14. 33. the generation] that is, the men of the generation, as, this generation, Mat. 12. 42. is expounded the men of this generation, Luke 11. 31. And the consuming of the Israelites in the wilderness, is before observed in Num. 26. 64, 65.

Vers. 14. an increase of sinful men] or, a crew (a [unspec 14] multitude) of men sinners: that is, bred and brought up of men most sinful, which the Chaldee expoundeth, disciples of sinful of men. By sinners, is meant men given unto sin: see the notes on Gen. 13. 13. & Num. 16. 38. the burning anger] Hebr. the burning of the • anger (or of the nostrill) of Jehovah toward (or against) Israel. In this sharp rebuke, Moses upbraideth them with their fathers sin also, as he doth likewise in Deut. 1. 26, 27. &c. and 9. 7.—24. and signifieth that the renewing of their sins, augmenteth wrath upon the children, (as Christ also teacheth in Matth. 23. 31, 32,—36.) and upon the whole congregation, as after in verse. 15. and Ios. 22. 17, 18.

Vers. 15. from after him] that is, from following, [unspec 15] from obeying him; which the Chaldee expoundeth from after his fear. So Christ calling James and John, they went after him, Mark. 1. 20, that is, they followed him, Mat. 4. 22. then he will yet again leave them] Heb. & he will add again, to leave him; that is, God will again leave Israel, who are spoken of as one man; therefore the Chaldee expoundeth it, he will yet again detain them, or make them to tarry. But the Greek seemeth to understand it of their leaving of God, saying, For ye will turn away from him, to add again to leave him in the wilderness. destroy all this people] or corrupt them, that is, occasion them to sin and so to be destroyed: for, corrupting is used both for sinning, and for destroying because of sin, as is noted on Gen. 6. 13. The Greek translateth, Ye shall do wickedly against this whole Congregation.

Vers. 17. will go ready armed] Heb. will be armed, [unspec 17] making haste, before the sons of Israel: which the Greek explaineth, it being armed will go in the fore-ward, before the sons of Israel. Signifying both their ready mind to jeopard their lives in the battle; and that by leaving their wives, children, and cattle behind them, they should be freed from that cumbrance which others had.

Vers. 18. we will not return] Here they promise [unspec 18] a continuance with their brethren in all their wars and troubles unto the end: which also they performed, as Joshua said unto them, Ye have not left your brethren these many days, unto this day, &c. And now the LORD your God hath given rest unto your brethren, &c. Ios. 22. 3, 4.

Vers. 19. we will not inherit with them] By taking [unspec 19] upon them these conditions, they free themselves of those evils w ^th might justly seem at first to be impured unto them. For they shown both faith in God, & love to their brethren, so to go in the forefront of the battle, with their lives in their hands against so many and mighty enemies, leaving their weak families behind them, unto the Lord's protection. And that they would thus do freely, without any further benefit to themselves, resting contented with their portion now allotted them. Wherefore Moses changing his mind yielded to their request, upon the performance of these conditions, verse. 20. &c.

Vers. 20. this thing] Hebr. this word: in Greek, [unspec 20] according to this word. before Jehovah] the Chaldee explaineth it here and in ver. 21. and in Ios. 4. 13. before the people of the LORD. So, the help of the LORD, in Judge. 5. 23. is in Chaldee, the help of the people of the LORD. See the notes on Num. 31. 3.

Vers. 21. all of you armed] or, every armed man of [unspec 21] you: Thus things are carried between Moses and them, as if the land should be conquered by force of arms: but it was lest they should tempt God, by neglect of the means; and that under this war-fare the good fight of faith might be fought of Israel. For though they were all bound by their promise to aid their brethren, yet Joshua took not all, but a competent number of them, namely, about forty thousand, Ios. 4. 12, 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad, and the half tribe of Manasseh, as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind, to keep their country and families: or, God would not have all to go to war, that the victory might appear to be his, as the Church after acknowledgeth to his praise, in Psal. 44. 2, 3, 4. &c. and lest Israel should vaunt themselves against him, saying, Mine own hand hath saved me: as in Judge. 7. 2.

Vers. 22. before Jehovah] in Chaldee, before the [unspec 22] people of the LORD, as in verse. 20. So again in verse. 27. and 29. and 32. guiltless before Jehovah] or, from Jehovah, and from Israel, that is, innocent and free from being punished by the Lord and his people. So in 2 Sam. 3. 28. a possession before Jehovah] Hereby is signified the Lord's approbation, and so their just possession of the country, as being given them not by Moses only, (as in verse. 33.) but by the Lord, as he after saith, Jehovah your God hath given you this land to possess it, Deut, 3. 18.

Vers. 23. sinned against Jehovah] or, unto Jehovah; [unspec 23] which the Greek and Chaldee translate, before the Lord. your sin] hereby may be meant both the guiltiness, and the punishment: see the notes on Levite. 22. 9. which will find you] or, that it will find you out, that is, will come upon you; being referred to punishment: see Gen. 44. 34. The Greek translateth, and ye shall know your sin, when evils shall overtake (or come upon) you. So the people acknowledge in their afflictions, Our sins testify against us; for our transgressions are with us, and our iniquities we know them, Isaiah 59. 12.

Vers. 25. said] Hebr. he said, signifying their [unspec 25] joint consent to speak as one man in this repetition of their promise.

Vers. 29. then ye shall give] Moses giveth them [unspec 29] not the inheritance, but upon condition, if they with their brethren should subdue the land: which was not done under his ministry, but under Eleazar and Joshua, the types of Christ. A figure that the Law should make nothing perfect, but the bringing in of a better hope, Heb. 7. 19.

Vers. 32. shall be ours] or, that it may be ours: [unspec 32] Heb. with us, that is, remain with us as our own. So in Plsal. 12. 5. our lips are with us, that is, are ours.

Vers. 33. half the tribe of Manasseh] There is no [unspec 33] mention of these before among them that sued for in heritance: but because the sons of Manasseh shown their faith and valor in conquering Gilead, verse. 39. therefore the Lord by Moses giveth them a possession there. And of Machir the son of Manasseh it is said, Because he was a man of war, therefore he had Gilead and Bashan, Ios. 17. 1. This half tribe had also their inheritance given them upon like condition as the former two tribes, Ios. 4. 12. with the cities thereof in the coasts] or, as the Greek translateth, and the cities with the coasts thereof. The Hebrew preposition Lamed is often in Greek translated and, with good sense, as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levite. 8. 12. and 16. 21. Num. 9. 15. and 33. 2.

Vers. 34. built Dibon] that is, repaired and fortified [unspec 34] these cities which had been partly ruined before in the conquest, or fallen into decay. So in ver. 37.

Vers. 38. the names being changed] or, being [unspec 38] turned in name: which seemeth to be in respect of the former idolatry whereto by name they were dedicate: for Nebo and Baal were the names of false gods, Isaiah. 46. 1. Judge. 6. 31. which the Lord would not have to be mentioned, Exod. 23. 13. And thus the Hebrews (as Sol. Rashi here) explain it, saying, They were idolatrous names, and the Amorites had called their cities by the names of their idols; but the sons of Reuben turned their name to other names. they called by names] that is, by other names for the cause fore-mentioned: the Greek translateth, they named by their names: so it accordeth with verse. 42. where Nobah having taken Kenath, called it Nobah by his own name.

Vers. 40. gave Gilead] to wit, half of mount Gilead, for the other half was given to the sons [unspec 40] of Reuben and Gad, Deut. 3. 12, 13. unto Ma 〈…〉 ] Seeing Machir was the first-borne of Manasseh, Ios. 17. 1. and Machirs sons were borne upon Joseph's knees, Gen. 50. 23. it is not likely that Machir himself was now alive, but that his posterity are called here by their fathers name; and this is usual throughout the Scriptures, to give the fathers name unto the children.

Vers. 41. Jair the son of Manasseh] Jair was the son of Hezron the son of Judah by the [unspec 41] fathers side, and the son of Machir the son of Manasseh by his mother, 1 Chron. 2. 21, 22. and taking these villages with the other Manassites, he is here reckoned of that tribe. So elsewhere some of the Priests are called the sons of Barzillai, which took a wife of the daughters of Barzillai the Gileadite, and was called after their name, Ezr. 2. 61. the villages of Jair] in Hebrew, Havoth Jair. There was also one Jair son of Segub, who had three and twenty cities in the land of Gilead, 1 Chro. 2. 22. and another Jair of the tribe of Manasseh, who was Judge of Israel twenty years: he had thirty sons, and they had thirty cities in the land of Gilead, which were also called Havoth Jair, Judge. 10. 3, 4.

Vers. 42. the daughters] that is, the towns or villages, as is noted on Num. 21. 25. So again in [unspec 42] 1 Chron. 2. 23. These two tribes and an half, as they were the first of all Israel that had their inheritance assigned them, so were they of the first that for their sins were carried captives out of their land, 2 Kings 15. 29. For they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them. And the God of Israel stirred up the spirit of Pul King of Assyria, and the spirit of T •• gath-pilneser King of Assyria: and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto H 〈…〉 , and Habor, and Hara, and to the river Go 〈…〉 , unto this day, 1 Chron. 5. 25, 26.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 43 Lecture of the Law, called the journeys: see Gen. 6. 9.

THe journeys] or the removings, to wit, from [unspec 1] place to place, which was a sign of their unsettled estate, as not being yet come unto their rest, Deut. 12. 9. Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospel of Christ, where we which have believed do enter into rest, Heb. 4. 3. Of which immovable state it is prophesied, Look upon Zion the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a Tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken, Isaiah 33. 20. The complement hereof is shown by the Apostle, saying, that this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made; that those things which cannot be shaken may remain: and, that we receive a kingdom which cannot be moved, Hebr. 12. 27, 28. And as here Moses reckoneth forty two journeys from Egypt to the river Jordan, over which Joshua led them into Canaan: so the Apostle (in Matth. 1.) reckoneth 42 generations from Abraham unto Christ, by whom we have entrance into the kingdom of God. with their armies] or, by their armies, being about six hundred thousand men, beside little ones, and much mixed people with them, Exod. 12. 37, 38. They are called also the Lord's armies, Exod. 7. 4. and 12. 41. by the hand] under the guidance or conduct. This Asaph mentioneth to the praise of God; Thou didst lead thy people like a flock, by the hand of Moses and Aa 〈…〉 Psal. 77. 21.

Vers. 2. according to their journeys] or, 〈◊〉 their journeys (or removings) as the Greek translateth, and their journeys (or stations.) the mo • th] that is, the word, or commandment of Ieho 〈◊〉 . This may be understood either of his commandment to write these journeys here, or of their journeyings; as it is said, At the mouth of Jehovah the sons of Israel journeyed, and at the mouth of Jehovah they encamped, Num. 9. 18. 20.

Vers. 3. from Rameses] a city in the land of Egypt, Gen. 47. 11. See also Exod. 12. 37. the first [unspec 3] month] called Abib, and Nisan, Exod. 13. 4. Nehem. 2. 1. answering to that which we call March. Why it was the first month, is shown on Exod. 12. 2. the Passe-over] whereof see Exod. 12. with an high hand] in Chaldee, with an uncovered head: meaning openly, boldly, powerfully: see Exod. 14. 8.

Vers. 4. had smitten] that is, as the Chaldee expoundeth it, had killed; and the Greek, all the [unspec 4] dead which the Lord had smitten: see Exod. 12. 29. their gods] in Chaldee, their idols. Some understand it of the beasts which the Egyptians worshipped. judgments] in Greek, did (or executed) vengeance: see Exod. 12. 12. and 18. 11.

Vers. 5. Succoth] by interpretation, Boothes: see Exod. 12. 37. [unspec 5]

Vers. 6. Etham which is in the edge] in Greek, Bouthan, which is a part of the wilderness: see Exod. [unspec] 13. 20.

Vers. 7. Pi-hahiroth] or, as the Greek and [unspec 7] Chaldee translate, the mouth of Hiroth: for in the next verse, the place is called only Hiroth: which seem to be mountains between which was a narrow passage, called figuratively a mouth. It was by the red sea, and there the Egyptians overtook the Israelites, Exod. 14. 2. 9.

Vers. 8. the sea] the red sea, the waters whereof [unspec 8] God divided, & led his people thorough it; but the Egyptians following them, were drowned, Exod. 14. 21, 22, 23, &c. three days journie] Hebr. three days way. Etham] called the wilderness of Sh • r. Exod. 15. 22. Marah] that is, bitterness, as the Greek here interpreteth it: so called of the bitter waters which the people could not drink, therefore they murmured: but God sweetened the waters with a tree, Exod. 15. 23, &c.

Vers. 9. plame trees] or Date trees: see Exod. 15. [unspec 9] 〈◊〉 , there] there by the waters, Exod. 15. 27. So God refreshed his pe • ple with water, in the dry and barren wilderness.

Vers. 10. by the red sea] of this resting place [unspec 10] there hath been no mention before.

Vers. 11. of Sin] a wilderness which adjoined [unspec 11] unto Sin, a city of Egypt so called, Ezek. 30. 15, 16. Hither they came a just month after their departure from Rameses, verse. 3. namely in the fifteenth day of the second month: in this wilderness they murmured for want of food, and God gave them Quails, and rained Manna from heaven, Exod. 16. 1, 2, &c.

Vers. 12. Dephkah] in Greek, Raphakah: putting [unspec 12] R for D, through likeness of the letters in Hebrew: see the notes on Gen. 4. 18. Of this place there is no mention in Exodus.

Vers. 13. Alush] in Greek, Ailous: Neither is [unspec] this station named before, but Moses intimated them, when he said, the Israelites journeyed from the wilderness of Sin, after their journeys, Exod. 17. 1.

Vers. 14. Rephidim] in Greek, Rephidein. [unspec 14] no water] therefore the people contended with Moses, and almost stoned him: God gave them water out of the Rock in Horeb; and the place was called Massah, and Meribah, that is, Tentation, and contention. Here also at Rephidim, the Amalekites fought against Israel, and were overcome, Ex. 17.

V. 15. wilderness of Sinai] the wilderness of mount [unspec 15] Sinai, Act. 7. 30. Thither they came in the beginning of the third month, Exod. 19. 1. There God gave them his Laws, Statutes and Judgments, Exod. 20. and 21, &c. There they sinned and made the golden Calf, Exod. 32. Afterward they made the Tabernacle, Exod. 36, &c. Out of it God speaking, taught them how they should serve him with sacrifices, &c. Lev. 1, &c. He numbered and ordered the twelve tribes, both for their encamping about the Tabernacle, and for their journeyings with it towards Canaan, Num. 1, &c. And in this place they abode, till the twentieth day of the second month of the second year after their coming out of Egypt, Num. 10. 11, 12.

Vers. 16. Kibroth hattaavah] that is, the graves [unspec 16] of lust, where the people lusted for flesh, died whiles the flesh was between their teeth, and were buried there, Num. 11. 14,—34.

Vers. 17. Hazeroth] In this place Marie with [unspec 17] Aaron murmured against Moses, and she was smitten with leprosy, Num. 12.

Vers. 18. Rithmah] a place in the wilderness of [unspec 18] Pharan, Num. 13. 1. It hath the name of Juniper, which either grew there, or (as some of the Hebrews think) because the evil tongues of the Spies which were sent from thence to view the land, (Num. 13. 3.) and brought up an cvill report thereof, were like the coals of Juniper, (as in Psal. 120. 3, 4.) and kindled a rebellion among the people, Num. 14.

Vers. 19. Rimmon Parez] in Greek, Rhembon [unspec 19] Phares: by interpretation, the Pomegranate (or the lifting up) of the breach. This place is not named before: Chazkuni thinketh they came hither after God had bidden thē turn back into the wilderness, by the way of the red sea, Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption, Num. 14. 44, 45. as Perez Uzzah, in 1 Chron. 13. 11. and Baal Perazim, in 1 Chron. 14. 11. were places so named of the death of Uzzah, and slaughter of the Philistines.

Vers. 20. Libnah] in Greek, Lembona: [unspec 20] some think it to be that which is called Laban, in Deut. 1. 1.

Vers. 21. Rissah] in Greek, Ressan: it is not [unspec 21] elsewhere mentioned.

Vers. 22. Kehelathah] in Greek, Makelath: [unspec 22] it signifieth Assembling.

Vers. 23. mount Shapher] in Hebrew, Har [unspec 23] Shapher; by interpretation, Faire mount: in Greek, Arsaphath.

Vers. 24. Haradah] or Charadah; in Greek, [unspec 24] Charadath: it signifieth Trembling.

Vers. 25. Makheloth] in Greek, Makedoth: [unspec 25] it is interpreted Assemblies, or Congregations, and is thought of some to be so called of the mutinous assemblies of Korah, Dathan & Abiram, Num. 16.

Vers. 26. Tahath] in Greek, Kataath, signifiing [unspec 26] Vnderneath, or below.

Vers. 27. Tarah] or Therach; in Greek, Tharath. [unspec 27] [unspec 28]

Vers. 28. Mithkah] in Greek, Matheka; by interpretation, sweet.

Vers. 29. Hashmonah] in Greek, Aselmona. [unspec 29] [unspec 30]

Vers. 30. Moseroth] in Greek, Masurouth; in English, Bonds. In Deut. 10. 6. it is called singularly Moserah.

Vers. 31. Bene Iaakan] that is, the sons of Iaakan, [unspec 31] called in Deut. 10. 6. Beeroth Bene Iaakan, that is, the Wels of the sons of Iaakan: though some think that was another place. Of one Iaakan, we read in 1 Chron. 1. 42.

Vers. 32. Horhagidgad] that is, the hole of Gidgad, [unspec 32] called also Gudgod, in Deut. 10. 7.

Vers. 33. Iotbathah] in Greek, Etebatha: it was [unspec 33] a land of rivers of waters, named also Iotbath, Deut. 10. 7.

Vers. 34. Ebronah] or Gnabronah, not elsewhere mentioned. [unspec 34]

Vers. 35. Ezion-gaber] in Greek, Gethsion-gaber, [unspec 35] mentioned again in Deut. 2. 8. It was by the red sea, where was a place for shipping in Edom's land, 1 Kings 9. 26. and 22. 48. Thus Israel had been brought back again towards the red sea, as was commanded in Num. 14. 25. Deut. 2. 1.

Vers. 36. Zin which is Kadesh] or, that is Kades, [unspec 36] w ^ch the Chaldee calleth Rekam. Hither they came in the first month of the 40 year of their travel: and here Marie the Prophetess, the sister of Moses and Aaron, died. Here again the people murmured for water, which was given them out of a Rock. And at this Kadesh they sent unto Edom for leave to pass thorough his country, but were denied it, Num. 20. See the Annotations there.

Vers. 37. in the edge] by the border of the land, [unspec 37] Num. 20. 23. the Greek translateth, near the land of Edom.

Vers. 38. at the mouth] that is, as the Chaldee explaineth [unspec 38] it, at the word; in Greek, by the commandment of the Lord. died there] being stripped of his Priestly garments which were put upō Eleazar his son: and he died there on mount Hor for his sin committed at the water of Meribah in Kadesh, Num: 20. 24, 26. &c.

Vers. 40. King of Arad] of whom see Num. 21. 1. [unspec 40] heard of the coming] and sought against Israel, and took some of them captives; but Israel by help from God vanquished him, Num. 21. 1, 2, 3.

Vers. 41. from mount Hor] by the way of the red [unspec 41] sea to compass the land of Edom, Num. 21. 4. Zalmonah] in Greek, Selmona; which seemeth to be so named of Zelem an Image, and to be meant of that place where the brazen serpent was set up, to heal those that were stung of fiery serpents, because they had murmured against God, Num. 21. 5, 6, &c.

Vers. 42. Funon] or Phunon; in Greek, Phinon; [unspec 42] hereof there is no mention otherwhere.

Vers. 43. Oboth] mentioned in Num. 21. 10. [unspec 43]

Vers. 44. Ije Abarim] that is, the heaps of Abarim; which Abarim were mountains, verse. 47. In the verse following this place is called only Ijem, that is, Heapes.

Vers. 45. Dibon Gad] in Greek, Daibon Gad, [unspec 45] that is, Dibon of the Gadites: Dibon was the name of an high place and city, whereof see Num. 21. 30. This Dibon was repaired and possessed by the sons of Gad, Num. 32. 34. and it is so named to distinguish it from another Dibon which was given to Reuben, Ios. 13. 15. 17.

Vers. 46. Almon] or Gnalmon; in Greek, Gelmon [unspec 46] diblathaim: of w ^ch Diblathaim, see Ier. 48. 22.

Vers. 47. Before Nebo] the name of a mountain, [unspec 47] where afterward Moses died, Deut. 32. 49, 50: and 34. 1. 5.

Vers. 48. Jordan near Jericho] that part of the river [unspec 48] Jordan which is over against Jericho, called therefore in Hebrew Iarden of Jericho.

Vers. 49. Beth Iesimoth] which place was allotted [unspec 49] to the Reubenites, Ios. 13. 15. 20. mentioned also in Ezek. 25. 9. Abel Shittim] the Chaldee expoundeth it, the plain of Shittim: it seemeth to have the name of the Shittim trees that grew there; as Abel Ceramim, is the plain of the Vineyard, Judge. 11. 33. The travels of Israel thorough that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water, Deut. 8. 15. which was a land of deserts & of pits, a land of drought, and of the shadow of death, a land that no man passed thorough, and where no man dwelt, Ier. 2. 6. signified the many troubles and afflictions through which we must enter into the kingdom of God, Act. 14. 22. The helps, comforts and deliverances which God gave unto his people in their distresses, are examples of his love and mercy towards his, who comforteth them in all their tribulation, that as the sufferings of Christ abound in them, so their consolation also aboundeth in Christ, 2 Cor. 1. 45. The punishments which God inflicted upon the disobedient, who perished in the wilderness for their sins, happened unto them for ensamples, and they are written for our admonitiō, upon whom the ends of the world are come, 1 Cor. 10. 1,—11. Heb. 3. 17, 18, 19. and 4. 1, 2. By the names of their encamping places, and histories adjoined, it appeareth how Israel came sometimes into straits and troublesome ways, as at Pi-hahiroth, Ex. 14. 2, 3. 10. &c. & at Zalmonah, Nū. 21. 4 &c. sometimes into large and ample roomth, as at the plains of Moab: sometimes to places of hunger and thirst, as at Rephidim and Kadesh, Ex. 16 & 17. Num. 20. sometimes to places of refreshing, as at Elim, and Beer, Ex. 15. 27. Num. 21. 16. sometimes where they had wars, as at Rephidim, Kadesh, Edrehi, Exod. 17. 8. Num. 21. 1. 33. sometimes where they had rest, as at mount Sinai. Sometimes they went right forward, as from Sinai to Kadesh-barnea: sometimes they turned backward, as from Kadesh barnea to the red Sea. Sometimes they came to mountains, as Sinai, Shepher, Hor, Gidgad: sometimes to valleys, as Tahath, &c. sometimes to places of bitterness, as Marah: sometimes of sweetness, as Mithkah. The sins which they committed in the wilderness, were many and great; as open idolatry by the Calf at Horeb, Ex. 32. and with Baal-peor, Num. 25. unbeleese at Kadesh, Num. 14. and afterwards presumptuous boldness in the same place; murmurings against God sundry times, with tempting of Christ (as the Apostle speaketh, 1 Cor. 10.) Contention & rebellion against their governors often: lusting for flesh to fill their appetite, & soathing Manna the heavenly food: whoredom with the daughters of Moab, and sundry the like: that this complaint is after made of them, How oft did they provoke him in the wilderness, and grieve him in the desert! Psal. 78. 40. All sorts of persons sinned against God; the multitude of people very often; the mixed multitude of strangers among them, Num. 11. The Princes, as the ten spies, Dathan, Abiram, &c. The Levites, as Korah and his company. Marie the Prophetess, Num. 12. Aaron the Priest with her, besides his sin at Horeb, Ex. 32. and at the water of Meribah, Num. 20. Moses also him-self at the same place, for which he could not come into the land of Canaan. The punishments laid on them by the Lord for their disobedience were many. They died by the sword of the enemy, as of the Amalekites, Exod. 17. and of the Canaanites, Num. 14. 45. and some by the sword of their brethren, Exod. 32. Some were burnt with fire, Num. 11. and 16. some died with surfe • , Num. 11. some were swallowed up alive into the earth, Num. 16. some were killed with serpents, Num. 21. many died of the pestilence, Num. 16. 46. and c. 5. 25. and generally all that generatiō w ^ch were first mustered after their coming out of Egypt, perished, Num. 26. 64, 65. God consumed their days in vanity, and their years in terror, Psal. 78. 33. Nevertheless for his names sake, he magnified his mercies unto them and their posterity. He had divided the sea, and led them thorough on dry land, drowning their enemies, Exod. 14. He led them with a cloud by day, and a pillar of fire by night continually. He gave them Manna from heaven daily. He clave the rocks, and gave them water for their thirst. He sed them with Quails when they longed for flesh. He sweetened the bitter waters. He saved them from the sword of their enemies. He delivered them from the fiery serpents and scorpions. Their raiment waxed not old upon them, neither did their foot swell those 40 years, Deut. 8. 4. He delivered them from the curse of Balaam, and turned it into a blessing, because he loved them, Num. 22. Deut. 23. 5. He came down upon mount Sinai, and spake with them from heaven, and gave them right judgments and true laws, good statutes and commandments, and gave also his good spirit to instruct them, Nehem. 9. 13. 20. In the times of his wrath he remembered mercy; his eye spared them from destroying them, neither did he make an end of them in the wilderness, Ezek. 20. 17. 22. He gave them Kingdoms and Nations, and they possessed the lands of their enemies; and he multiplied their children as the stars of heaven, and brought them into the land promised unto their fathers, Nehem. 9. 22. 23. Now whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4.

Vers. 52. Ye shall drive out] or, ye shall dispossess • , [unspec 52] as in verse. 53. in Greek, ye shall destroy. So Moses explaineth this law to be meant of their destruction, in Deut. 7. 1, 2. And they might not be suffered to dwell in the land, Exod. 23. 33. their pictures] or, their imagery works; which the Chaldee expoundeth, the house (or place) of their worship: see the Annotations on Lev. 26. 1. their molten image] Hebr. the images of their meltings, that is, which they have molten; under which name, graven images and all other idols are implied, as is shown on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite pluck down] or, destroy, abolish, letting nothing remain; in Greek, take away their pillars: see Lev. 26. 30.

Vers. 53. dispossess the land] or, disinherit, drive [unspec 53] out (as in v. 52.) the land; that is, as the Greek translateth, destroy the inhabitants of the land: and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossess (or drive out) the cities, meaning the inhabitants of those cities: so house is for the household, or men of the house, Gen. 45. 11. 18. It may also be translated, ye shall inherit the land; and so it agreeth with the words following.

Vers. 54. by lot] as was commanded before in [unspec 54] Num. 26. 55. ye shall give them the more inheritance] Hebr. ye shall multiply his inheritance: see this phrase in Num. 26. 54. for him] that is, for any one, or for everyone.

Vers. 55. shall be pricks] or shall be for pricks in [unspec 55] your eyes, and for thorns in your sides: which Joshua repeating, saith, scourges in your sides, and thorns in your eyes, Ios. 23. 13. And the Prophet speaking of the enemies of God's people, calleth them a pricking briar unto the house of Israel, and a grieving thorn, Ezek. 28. 24. By these similitudes the hurt and mischief is signified, which such wicked people would do unto the Church in soul and body, being a mean to draw them into sin, and to afflict them, as it is written, They destroyed not the Nations, concerning whom the LORD commanded them; but were mingled among the heathen, and learned their works, and served their idols which were a snare unto them, Psal. 106. 34, 35, 36. And the troubles which they brought upon Israel, are set forth in the book of Judges, in the history of Jabin, Sisera, and other. So the Chaldee expoundeth these pricks and thorns, thus; They shall be companies taking up arms against you, and troupes causing you to fall. shall vex you in the land] and Joshua addeth, until ye perish from off this good land, which Jehovah your God hath given you, Ios. 23. 13.

Annotations.

COmmand the sons of Israel] After the commandment [unspec] to destroy the Canaanites, and to root out the monuments of their idolatry, the Lord now giveth laws for Israel's quiet inheritance of the promised land: which first he limiteth out unto them, then showeth who should possess it, and appointeth twelve men by name to divide the possession. And this is by command from God, to signify the weight of the precept and care which Israel should have to observeit. shall fall unto you] to wit, by lot, or by line: as, he made them fall by line of inheritance, Psal. 78. 55. and, The lines are fallen unto me in pleasant places, Psal. 16. 6. and, there fell ten lines, (that is, ten portions) to Manasseh, Ios. 17. 5. with the borders] or, according to the borders or coasts, bounds, limits, or confines. God who set all the borders of the earth, Psal. 74. 17. and limited the bounds of all men's habitations, Act. 17. 26. doth here in special and exact manner determine the limits of the holy land, called the border of his holiness (or Sanctuary) Psal. 78. 54. to the end that his people might behold his bounty and providence in giving them so large and good a land: wherefore he after expostulateth with Israel, whether the border of the neighbor kingdoms were greater than their border, Amos 6. 2. Also that his people might not be defrauded of their right by other n 〈…〉 ons which sometimes fought with Israel hereabout, Judge. 11. 13. &c. as the Ammonites ripped up the women with child of Gilead, that they might enlarge their border, Amos 1. 13. Likewise, that Israel • ight rest conte • ted with their limits allotted them 〈◊〉 • od, both generally and particularly, and not remove the ancient bound, Prov. 23. 10. and 22. 28. Deut. 2. 5. 9. 19. And these limits of Canaan figured the state and condition of the Church of Christ, (who rejoiceth that the lines are fallen unto him in pleasant places, and that he hath a goodly heritage, Psal. 16. 6.) which therefore is shown to the Prophet in a vision, like the land of Canaan, inherited by the tribes of Israel, and the borders appointed of their habitations, Ezek. 47. 13, 14, 15, &c.

Vers. 3. South quarter] or So • th corner, which [unspec] the Chaldee calleth the South wind: as in Matth. 24. 31. the four w • nds are put for the four quarters of the world. The limits here are set towards all the four quarters, South, West, North, and East: the order of proceeding is thus; for the South-side he beginneth at the East corner, and goeth along to the West; the West side beginneth at the South end, and extendeth to the North; the Northern quarter likewise is from the West to the East; and the Eastern side from the North to the South. But in Ezek. 47. 15. &c. he beginneth with the North, which here is begun at the South, and endeth at the West, as here at the East. wilderness of Zin] whereof see Num. 33. 36. This was the uttermost part of the South coast, and • ell by lot unto the tribe of Judah, Ios. 15. 1. the sides of Edom] Hebr. the hands of Edom, that is, the border of Edom, as is explained in Ios. 15. 1. the salt sea] or, sea of salt, so in verse. 12. This was the lake of Sodom, called also the dead sea, for that it had no fish or living thing in it; whereof see Gen. 14. 3. From the end of that sea, from the tongue (or • ay) thereof that looketh Southward, was their South border, Ios. 15. 2. This sea is in human writers called Asphaltites, Plin. l. 5. c. 16.

Vers. 4. shall turn about] that is, fetch a compass; [unspec] as the Greek translateth it, shall compass, for which in Ios. 15. 3. is said, it went out. from the South] or, on the South-side: so after. the ascent of A • rabbim] or, Maaleh Akrabbim, as in Ios. 15. 3. which is by interpretation, the ascent (or going 〈◊〉 ) of Scorpions: which place some think was so named of the Scorpions which were in the wilderness, Deut. 8. 15. the goings out thereof] for this, in Ios. 15. 3. is said, it ascended up. it shall go 〈◊〉 to Hazar Addar] by going out is meant a passing along, as is expounded in Ios. 15. 3. where Hazar Addar are two places, Hezron and Addar; for it is said, it passed along to Hezron, and went up to Addar. to Azmon] in Ios. 15. 3. 4. there is added, that it turned about (or fetched a compass) to Karkaa, and passed on to Azmon. This Azmon is in Targum Jonathan called Kesam; in Greek, Asel 〈…〉 .

Vers. 5. unto the river of Egypt] it went out unto [unspec] the river of Egypt, Ios. 15. 4. the river called Sihor, Ios. 13. 3. in Targum Jonathan, Nilos. goings out of it] namely, of the coast (or border) Ios. 15. 4. at the sea] to wit, the great Sea, as the Greek translateth it, whereof Moses speaketh in the verse following: the Chaldee calleth it the West sea.

Vers. 6. the sea border] that is, as the Chaldee [unspec 6] explaineth it, the West border: so called because the great sea lay Westward from the land of Canaan: see Gen. 12. 8. you shall even have] or, shall be to you: which two phrases expound one another; as is noted on Gen. 12. 16. So after in verse. 7. and 12. the great sea] so called in respect of the lesser inland seas, as the salt sea, verse. 3. and the sea of Chinnereth, verse. 11. This great sea is commonly called the Mediterrane sea. and the border thereof] so the Chaldee here translateth it, supplying the word thereof: and so it is Englished in Ios. 15. 12. 47. The Greek interpreteth it, the great sea shall bound (or shall limit.)

Vers. 7. you shall point out] or, shall mark out, [unspec 7] shall design; in Greek, ye shall measure out: so in verse. 8. and 10. mount Hor] This is not that mount Hor where Aaron died, which was South-ward in the edge of Edom's land, Num. 33. 37, 38. but another mountain on the North side of Canaan, which in Ios. 13. 5. is called mount Hermon, and near the entering into Hamath, as mount Hor is here. And Hermon had many names, as Moses showeth in Deut. 3. 9. and 4. 48.

Vers. 8. the entrance of Hamath] or, the entering [unspec 8] into Chamath: this Hamath (in Greek, Emath) is in Amos 6. 2. called Hemath the great. See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northern borders of the land, in Ezek. 47. 16, 17. Zedad] in Greek, Sedada: so in Ezek. 47. 15.

Vers. 9. Hazar- • nan] in Ezek. 47. 17. Hazarenon: [unspec 9] in Greek, Arsenain. This was the North-East part of the land.

Vers. 10. Shepham] called in 1 Sam. 30. 28. [unspec 10] Siphmoth: in Greek, Sepphama: by Targum Jonathan, and some other, it is called Apamiah.

Vers. 11. Riblah] a city in the land of Hamath, [unspec 11] where God executed his judgments on the Kings of Judah, for their sins, by the Kings of Egypt and of Babylon, 2 King. 23. 33. and 25. 6. 20, 21. Ier. 39. 5, 6. east of Ain] Ain by interpretation is aneie, or a fountain, and so is translated here in Greek, Fountaines: and by the old Latin interpreter, the fountain Daphnis. the side] or, the shoulder, that is, the shore of the sea. the sea of Chinnereth] called in Greek, Chenereth; in Chaldee, Ginnosar; and in the New Testament, the lake of Gennesaret, Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar. And the country adjoining was called the land of Gennesaret, Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee, & the sea of Tibertas, John. 6. 1. & a lake and sea are the same; as, they ran into the lake, Luk. 8. 33. that is, into the sea, Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. & 13. 27. & of a city so named, Ios. 19. 35. and of the country, Ios. 11. 2. 1 King. 15. 20. It is thought to be called in Chaldee, Ginnosar and Genesar, of Princely gardens which were in those parts. This sea had store of fishes, and from hence our Lord took his four first Apostles, fishers of Galilce, and made them fishers of men, by the preaching of his Gospel, Mat. 4. 18, 19, 20, 21. On this sea Christ walked, and allayed the waves thereof, Mark. 6. 45. 48. 51. 53. John 6. 16,—21. and here he appeared to his Disciples after his resurrection, at what time they took at one draught an hundred fifty and three great fishes, John 21. 1,—11.

Vers. 12. Jordan] in Hebrew Iarden; in Greek, [unspec 12] and in the New Testament, Iordanes. It was the goodliest river of all Canaan, famous throughout the Scriptures. The waters of this river God did cut off, and made them stand upon an heap, (at that time when Jordan over-flowed all his banks) until his people Israel passed over it on dry ground into the land of Canaan, Ios. 3. 13,—17. Elijah and Elisha the Prophets divided also the waters thereof, and went over on dry ground, 2 King. 2. 8. 14. Naaman the Syrian washing seven times in it, by the word of the Prophet, was cleansed of his leprosy, 2 King. 5. 10. 14. In this river our Lord Jesus him-self, and the nation of the Jews were baptized, Mark 1. 5. 9. salt sea] or sea of salt: See verse. 3. The river Jordan ran all along by the land of Canaan on the East side, from the North end of the country to the South, beginning at the foot of mount Lebanon, (where it is said to spring out of two fountains, the one called Ior, and the other Dan,) and passed on to the lake of Merom, (by the waters whereof Joshua vanquished the Canaanites, Ios. 11. 4, 5, 7, 8.) and from thence it ran and emptied it self into the sea of Chinnereth forementioned: and from that sea it passed along, till it ended at the salt sea, here spoken of, where also the limits of the land began, in verse. 3. The promised land being thus enclosed and guarded with the main sea Westward, the inland seas and the river Jordan Eastward, and at each end North and South with mountains, fore-shown God's providence towards his people for their safe defense on every side. And so it is written, As the mountains are round about Jerusalem, so the LORD is round about his people, from henceforth even forever, Psal. 125. 2.

Vers. 14. sons of the Reubenites] Hebr. of the Reubenite, and after, of the Gadite; which the Greek [unspec 14] and Chaldee translate, sons of Reuben, and of Gad. Of these two tribes receiving their inheritance, see Numb. 32.

Vers. 17. shall divide the land by inheritance unto [unspec 17] you] or, shall inherit the land for you, that is, shall take possession of the land for you, and in your names, and after divide it unto you, as in verse. 29. See verse. 18. Eleazar the Priest, and Joshua] in Greek, Jesus. These were the two chief Princes, and both of them figures of Christ, who divideth to his people the inheritance of the kingdom of heaven: the one figuring him in his Priesthood, the other in his kingdom: for if Jesus (that is, Joshua) had given them rest, then would he not afterward have spoken of another day, Hebr. 4. 8. The Priest had an hand in parting the inheritance, to signify that it was an holy work, and a shadow of heavenly things. Also, that if difficulty did arise, he might ask counsel for Joshua, after the judgment of Vrim before Jehovah, Numb. 27. 21. And likewise for that the Priests and Levites, though they had no inheritance as the other tribes, yet had they cities and suburbs from among their brethren, Numb. 35. which also the Levites claimed of Eleazar the Priest, and of Joshua, and the other Princes, and had the cities and suburbs given them by lot before the Lord, Ios. 21. Thus also the truth of God's promise to Abraham was manifested; for he had said, that in the fourth generation they should return from their affliction and servitude into the land of Canaan, Gen. 15. 14, 15, 16. And so it came to pass, for Kohath the son of Levi was one of them that went with Jacob into Egypt, Gen. 46. 11. 26. of Koath proceeded Amram, of him Aaron, and of him Eleazar, 1 Chron. 6. 1, 2, 3.

Vers. 18. one Prince, one Prince of a tribe] that [unspec 18] is, of every tribe one Prince. See the like phrase in Numb. 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance] or, to inherit the land, as the Hebrew properly and usually signifieth; and this latter some of the Hebrews, as larchi and Kimchi, do retain, expounding it of the Princes, who instead of the people, and as their tutors and governors, first took the possession in the name of their tribes, and after distributed it unto them by their families. But the Chaldee here, and again in Ios. 19. 49. (where the like phrase is also used) both the Chaldee and Greek do there translate it, cause to inherit, or divide by inheritance; and so Moses explaineth it in verse. 29.

Vers. 19. Caleb] he was one of the Spies sent to [unspec 19] view the land: of whom see Num. 13. 7, 31. and 14. 24. Ios. 14. 6. &c.

Vers. 20. Samuel] or Shemuel: the notation of [unspec 20] which name, see in 1 Sam. 1. 20. The Greek calleth him Salamiel, by a mistaking from Num. 1. 6. Ammihud] in Greek, Semioud: so in Numb. 1. 10.

Vers. 21. Elidad] in Greek, Eldas the son [unspec 21] of Chaslon.

Vers. 22. Bukki] in Greek, Bokk • r son of [unspec 22] Iekli.

Vers. 23. Hanniel] in Greek, Aniel son of [unspec 23] S •• phid.

Vers. 24. Kemuel] in Greek, Kamouel son of [unspec] Saphtan.

Vers. 25. Parnach] or, Pharnach; in Greek, [unspec] Charnach.

Vers. 26. Paltiel] or, Phaltiel; in Greek, Phantiel [unspec] son of Oza.

Vers. 27. Ahihud] or, Achihud; in Greek, Achiod [unspec] son of Selemi.

Vers. 28. Pedahel] in Greek, Phadiel. Observe [unspec] here the order of the tribes, as they were named with their Princes; 1. Judah, 2. Si 〈…〉 3. Benjamin, 4. Dan, 5. Manasseh, 6. Ephraim, 7. Zebulon, 8. Issachar, 9. Aser, 10. Naphtali. This order agreeth not with that in Numb. 1. nor with that in Numb. 7. nor in Numb. 26. nor any before set down; but is thus disposed by God's wisdom and providence before hand, as they did after inherit the land. Judah is first, having the first lot, and he dwelt in the South part of the land, Ios. 15. 1, &c. Simeon is next him, because his inheritance was within the inheritance of the sons of Judah, Ios. 19. 1. The next was Benjamin, who had his lot by Judah, between the sons of Judah and the sons of Joseph, Ios. 18. 11. The fourth was Dan, for his lot • ell by Benjamins westward, in the Philistines country, as is to be seen by his cities, in Ios. 19. 40, 41, &c. Then Manasseh, and by him Ephraim his brother, whose inheritances were behind Bejamins, as before is noted, Ios. 16. and 17. Next them dwelt Zebulon and Issachar, of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan, of whose lots see Ios. 19. 24. 32, &c. And as when they encamped about God's Tabernacle, they were ordered according to their brotherhoods, as is noted on Numb. 2. so in the dividing and inheriting of the land we may see the like. For Judah and Simeon, both sons of Leah, dwelt abrest one by another. Benjamin of Rachel, and Dan of Rachel's maid, dwelt next abrest, Manasseh and Ephraim, both sons of Joseph, by his mother Rachel, had the next place one by another. Zebulon and Issachar, who dwelt next together, were both sons of Leah. So the last pair were Aser of Leah's maid, and Naphtali of Rachel's maid. Thus God, in nominating the Princes that should divide the land, foresignified the manner of their possession, and that they should be seated to dwell as bre 〈…〉 together in unity, for the mutual help and comfort one of another, as is noted of the first two, Judah and Simeon, who joined together in war against the Canaanites, Judge. 1. 1, 2, 3.

Vers. 29. to divide the inheritance unto] or, to [unspec 29] give the sons of Israel inheritance. According to this commandment, so was it fulfilled by Eleazar the Priest, and Joshua the son of Nun, and the beads of the fathers of the tribes of the sons of Israel, who divided the inheritance unto the people by lot, in Shiloh, before the LORD, at the door of the Tabernacle of the Congregation, Ios. 19. 51.

Annotations.

THat they give] or, and let them give unto the [unspec 2] Levites. The Lord having given order in Chap. 34. for dividing the land unto Israel, commandeth here a portion to be given out of all their possessions unto him, which he bestoweth on his Ministers the Levites, for a part of their livelihood. The equity of which law, both for honoring the Lord with our substance, Prov. 3. 9. and for maintaining his Ministers, Gal. 6. 6. is perpetual. Therefore speaking of the Church under the Gospel, according to these legal figures, he saith, When ye shall divide by lot the land for inheritance, ye shall offer an oblation unto the LORD, an holy portion of the land, &c. The holy portion of the land shall be for the Priests, the Ministers of the Sanctuary, which shall come near to minister unto the LORD, &c. Ezek. 45. 1, 4, 5. and 48. 9, 10, 13. suburbs to the cities] or, as the Greek translateth, the suburbs of the cities: which suburbs are called in Hebrew Migrash, that is, a place cast out, as lying without the walls of the city; in Chaldee, R • v • ch, that is, a Space; in Greek, Proásteia, as lying before the city; and in verse. 3. Aphorismata, as being separated from the city; and in verse. 5. homora, confines, or limits.

Vers. 3. their goods] or, their substance, their gathered [unspec 3] goods: see the notes on Gen. 12. 5. it is a general word, and sometime implieth cattle also, as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts] in Hebrew Chajah, which is a general name for living things; but here translated in Greek fourefooted beasts. And from hence the Hebrews gather, that they gave the Levites a place of burial to every city, without these bounds (or suburbs:) for they buried not their dead in the suburbs of their cities, because it is said, AND FOR ALL THEIR LIVING THINGS; they gave it for the living, and not for burial. Maimonides Treat. of Release and Jubiliee, chap. 13. sect. 3. That they used in Israel to bury their dead without the cities, appeareth by Luke 7. 11, 12.

Vers. 4. a thousand cubits] The Greek saith, [unspec 4] two thousand cubits, as it is in the verse following, where the Lord speaketh of two thousand cubits: so the thousand cubits here mentioned, some think to be meant of holy measure, double so much as the common measure, and that the latter do expound the former. The Hebrews explain it thus; The suburbs of the cities are expressed in the Law to be three thousand cubits on every side, from the wall of the city, and outward, Num. 35. 4, 5. The first thousand are the suburbs, and the two thousand which they measured without the suburbs, were for fields and vineyards. Maim. Treat. of the Release and Jubiliee, chap. 13. sect. 2.

Vers. 5. without the city] by the city, the Hebrews [unspec 5] understand here the city with the suburbs, that is, the thousand cubits forementioned, which were for their cattle, and these two thousand moe for fields and vineyards, as is before noted. East side] or, East quarter; in Chaldee, East wind: See the notes on Numb. 34. 3. Sea side] that is, the West side, as the Chaldee saith, the West wind. Moses useth to call the West, the Sea, as is noted on Gen. 12. 8. So in Numb. 34. 6.

Vers. 6. of refuge] that city is called in Hebrew [unspec 6] Miklat, of gathering, because the man-slayer was there gathered and detained; in Greek, Phugad • nterion, a place of flight and exile; in Chaldee, Shezabuth, of deliverance and preservation. The six cities appointed for refuge, were these; Bezer of the Reubenites country, Ramoth in Gilead of the Gadites, and Golan in Basan of the Manassites; these three Moses separated, Deut. 4. 41, 43. the other three appointed by Joshua, were Kedesh in Galilee in mount Naphtali, Shechem in mount Ephraim, and Kirjath-arba (which is Hebron) in the mount of Judah, Ios. 20. 7. the use of these is after shown. 42. cities] These with the six cities of refuge, are declared in Ios. 21. how they were given out of every tribe. Of the Kohathites, the Priests the sons of Aaron had thirteen cities, Ios. 21. 19. the residue of the Kohathites had ten cities, Ios. 21. 26. The Gershonites had thirteen cities, Ios. 21. 33. The Merarites had twelve cities, Ios. 21. 40. So all the cities of the Levites, within the possession of the somes of Israel, were forty and eight cities with their suburbs, Ios. 21. 41. Thus Jacob's prophesy of Levi was fulfilled, that he should be scattered in Israel, Gen. 49. 5, 7. But because of the Levites zeal for the Lord, the curse was turned into a blessing, (as is noted on Exod. 32. 29.) and they were teachers of the law 〈…〉 o the tribes of Israel, Deut. 33. 8, 10. Wherefore God gave them cities out of every tribe. How 〈◊〉 , whatsoever remained of these cities, besides the habitations of the Levites, and the suburbs • orementioned, as the fields of the cities, and their villages, continued under the dominion, and in the possession of the tribes, to whom they had been distributed before, as the example of Hebron given unto Caleb showeth, Ios. 14. 13, 14. and 21. 11, 12.

Vers. 8. ye shall give many] or, ye shall multiply [unspec] to give: so the tribes that had many cities, and 〈…〉 ge inheritances, gave the more cities. For 〈◊〉 of the tribes of the sons of Judah and of Si 〈◊〉 , were given nine cities, out of Benjamin four, out of Ephraim four, out of Dan four, out of the half tribe of Manasseh two, out of the other half 〈◊〉 of Manasseh two, out of Issachar four, out of Aser four, out of Naphtali three, out of Zebulon four, out of Reuben four, out of Gad four, Ios. 21. 9, 16, &c.

Vers. 11. shall appoint] or prepare, as the Chaldee explaineth it; in Greek, ye shall distinguish, (or distinctly separate:) elsewhere it is called separ 〈…〉 ng, Deut. 4. 41. and sanctifying, Ios. 20. 7. by error] or, ignorantly, unadvisedly, unawares: the Greek translateth, unwillingly; this is opened in verse. 22, 23. and Deut. 19. 5. In • os. 20. 3. it is declared by two words, by error, (o • unawares,) and without knowledge, (or unwittingly.)

Vers. 12. the avenger] to wit, of the blood, as is expressed in verse. 19. and the Chaldee and Greek here add the same. Goel, here Englished an Avonger, elsewhere signifieth a Redeemer, but properly one of the same blood and kindred, as Ruth 2. 20. and 3. 9, 12. who if things were sold, was to redeem them, as Levite. 25. 25. if blood were shed, was to avenge it, as in this case. And so the Greek here & usually calleth him Agchiste •