Annotations on the Pentateuch - Psalms - Song of Songs
Vers. 19. saw] the Chaldee saith, it was revealed [unspec 19] before the Lord. God the Judge first taketh notice of the sin, as in Gen. 18. 20, 21. contemptuously abhorred] or, loathed, despised as loathsome; which the Greek expresseth by two words, he was jealous, (or fervent) and he was provoked: the Chaldee, his anger was strong. This word, which is commonly used for men's contemptuous provoking or despighting of God, is here and in Lam. 2. 6. applied to God his despising and loathing of sin and sinners. the provoking] or, the angering, the indignation or grief, caused by his sons and daughters, that is, by them which had been his children by his gracious calling of them, and would seem so to be still, but their spot was not such as his children's, v. 5.
Vers. 20. will hide my face] the Chaldee expounds [unspec 20] it, will take away my divine presence. It meaneth also the withdrawing of his favor; therefore his children often prayed against this, Psal. 27. 9. and 102. 2, 3. Exod. 33. 15, 16. And when God threateneth judgment to his people, he saith, I will show them the back and not the face in the day of their calamity, Ier. 18. 17. And here their punishment is answerable to their sin: as they first withdrew their love and obedience from God, so he withdrew his presence and grace from them; that though they sought him, they should not find him, Prov. 1. 28. The contrary is promised to the faithful, They shall see his face, Rev. 22. 4. will see] and let others see: as the Greek saith, I will show what shall be to them at the last. Now the last end of sinners, if they convert not, is their destruction, Psal. 73. 17, 18. Prov. 14. 12, 13. and 23. 32. very froward] Hebr. a generation of frowardnesses, or, of perversities, that is, a most froward and perverse people. This word Paul useth of heretics, Tit. 3. 11. no faith] no firmness, truth, or stability: for faith hath the name of steadfastness: see the notes on Exod. 17. 12.
Vers. 21. not god] or, no god: a prophesy of the [unspec 21] rejection of the Jews, with the cause thereof. They left the Lord their God, and took another, so they made him jealous and angry: the Lord also will leave them and take another people, so they shall be provoked. their vanities] that is, as the Greek translateth, their idols, or, as the Chaldee expounds it, their service of idols. So Idols are called vanities, Ier. 8. 19. and 14. 22. 2 King. 17. 15. because they are nothing, 1 Cor. 8. 4. not a people] or, no people, that is, by the Gentiles which now are not my people, whom I will call to my faith and obedience by the Gospel, whereby the Jews shall have occasion of jealousy and anger. So Paul expoundeth this in Rom. 10. 19, &c. And in 1 Pet. 2. 10. which in time past were not a people, but are now the people of God. And in Hos. 1. 10. In the place where it was said unto them, Ye are not my people; there it shall be said unto them, Ye are the sons of the living God. Thus God threateneth to take his Kingdom from the Jews, and give it to the Gentiles. a foolish nation] and therefore vile and despised: so this is a reward of their foolish despising of the Lord, forementioned v. 15. The Jews understand these things of the Chaldeans, which carried them captive and so grieved them; because it is written, Behold the land of the Chaldeans, this was not a people, &c. Isaiah 23. 13. But the Apostles exposition is heavenly, showing therejection of the Jews for refusing Christ; and calling of the Gentiles, (esteemed of them fools) for which the Jews were angry, as appeareth by Rom. 11. 14. 1 Thess. 2. 15, 16. which Gentiles are called foolish, because they were carried away after dumb idols, 1 Cor. 12. 2. Whereupon it is said, They are altogether brutish and foolish: the stock is a doctrine of vanities, Ier. 10. 8. They became vain in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fools, Rom. 1. 21, 22.
Vers. 22. kindled in mine anger] or, burneth from [unspec 22] mine anger, or, through my nostrill, that is, by the breath thereof. By fire is meant God's fiery judgments, which by the enemy, drought, blasting, and otherways he would bring upon their land, Amos 2. 2, 5. So in Ezek. 30. 8. God, saith he, will set a fire in Egypt, which the Chaldee there expoundeth, people's strong as fire; but here the Chaldee translateth, For an East wind strong as fire cometh forth from before me in anger. As before, God withdrew his good things from them, so now he threateneth to inflict evils upon their land, and upon their persons. the lowest hell] or, the hell of lowness, that is, the lowest part of the earth; for so Sheol, or Hell, here and often meaneth, as Num. 16. 30, 32, 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire, which should burn downward, even to the midst of the earth. the earth] or, the land, wherein Israel dwelt, which should be wasted with war, drought, &c. that no man should dwell, no fruits should grow thereon: for God turneth springs of waters into dry ground; a fruitful land into saltness (or barrenness) for the wickedness of them that dwell therein, Psal. 107. 33, 34. So upon the famine in Israel, the Prophet complaineth; The fire hath devoured the pastures of the wilderness, and the flame hath burnt all the trees of the field, Joel 1. 4,—19. foundations of the mounts] that is, the strongest places of the land, Jerusalem it self, founded on the holy mountains, was destroyed by the fire of God's wrath, Amos 2. 5. Lament. 2. 1, 2, 3. So it is said, The Lord hath kindled a fire in Zion, and it hath devoured the foundations thereof. Lam. 4. 11.
Vers. 23. I will heap] or, will add: I will consume, will spend evils on them: the Greek saith, I will gather [unspec 23] together evils against them. These plagues concern the people, as the former did their land. arrows] that is, plagues that shall come suddenly and swiftly, Zach. 9. 14. Arrows mean plagues of all sorts, as the Scriptures mention the evil arrows of famine, Ezek. 5. 16. of pestilence, Psal. 91. 5. and other sicknesses, Psal. 38. 2, 3. Job 6. 4. of wars, Ier. 50. 14. of thunder, lightning, &c. 2 Sam. 22. 14, 15. And among the Gentiles this phrase was used, as the pestilence is called, an evil arrow, by Homer in Iliad. 1.
Vers. 24. burnt] in Greek, consumed: Moses [unspec 24] useth a word not elsewhere found in Hebrew, but in the Chaldee it signifieth to heat or burn; and so it may intimate their destruction by the Chaldeans, at what time they were so burnt with famine, that their visages were black as a cole, their skin clave to their bones, Lament. 4. 8. Others translate it, filled or mested; so it answereth to their sin, who had filled themselves, and kicked, verse. 15. and now for a punishment should be filled with hunger. This the Chaldee favoreth, translating it, blown up (or swollen) with famine. And this is the first evil arrow of famine, as Ezek. 5. 16. the burning cole] hereby the lightning or hot thunderbolt seemeth to be meant, as in Psal. 78. 48. or the burning carbuncle, a fiery ulcer on the body, as in Habak. 3. 5. this word is joined with the pestilence. Properly the word signifieth fiery coles, Song 8. 6. figuratively it is applied to arrows that fly, Psal. 76. 4. The Greek and Chaldee here expound it, devoured with fowls. bitter] in Greek, incurable. stinging plague] in Hebrew, Keteb, which is the name of a deadly stinging disease, joined with the pestilence, in Psal. 91. 6. which the Apostle translateth a sting, in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greek there expoundeth it. But here the Greek calleth it the disease Opisthotonos, which is a strange & vehement disease in the neck, when by the stiffness of the nerves or sinews, the neck is strained backward to the shoulders, and killeth a man within four days, as Cornel. Celsus showeth in l. 4. c. 3. But it seemeth here to be more general, for the pest and other terrible sicknesses, whereby God soon cutteth off the life of man with bitterness. The Chaldee expoundeth it evil spirits. the teeth] Hebr. the tooth of beasts, wild beasts to devour men and cattle: see Levite. 26. 22. Ezek. 5. 17. and 14. 21. serpents] or, creeping things, worms: the Chaldee translateth it, dragons that creep in the dust. The wild beasts kill by force; worms and serpents by secret subtlety.
Vers. 25. Without] abroad out of the cities. [unspec 25] the sword] of the enemy by wars. bereave] or rob, to wit, all sorts and sexes, as after followeth. Thus God threateneth his four sore judgments, mentioned in Ezek. 14. 21. Revel. 6. 8. the sword, and the famine, and the evil beasts, and the pestilence, to cut off from them man and beast. terror] inward terrors of conscience, whereof see Job 15. 20,—24. terrors of death, as Psal. 55. 5. and so the Chaldee translateth it, dread of death; meaning that they should even die through fear. both the young man] to wit, shall be bereaved: so all sorts shall be cut off with these judgments.
Vers. 26. scatter them into corners] or, drive them [unspec 26] from corner to corner: in Greek, disperse them; in Chaldee, destroy them. Here God showeth the measure of their punishments, which though they deserved to have in all extremity, yet he would moderate in mercy.
Vers. 27. Were it not] or, but that I fear the [unspec 27] wrath (or provocation) of the enemy. God speaketh these things after the manner of men: and in regard of his glory (that the enemy should not blaspheme) he would spare Israel from utter destruction. So God pleadeth also with them in Ezek. 20. 13, 14, 21, 22, 44. behave themselves strangely] or, make strange of the matter, deny and dissemble the truth of the thing: which the Chaldee expoundeth, magnify themselves. Compare Psal. 140. 8. Or, it may mean the strange and inhumane dealing of the enemies against Israel.
Vers. 28. For they] that is, the Israelites, as the [unspec 28] next verse showeth, and it is a reason of the destruction which God thought to have brought upon them, v. 26. it may also be applied to their enemies. void of counsels] or, as the Greek translateth, which have lost counsel, in that they have forsaken God's Law, which should be their counselor, Psal. 119. 24.
Vers. 29. O that they were] or, as the Chaldee [unspec 29] translateth it, If they were wise. Compare Psal. 107. 43. Hos. 14. 9. understand] which is the effect of wisdom, whereof they deprived themselves. consider their latter end] study and apply their minds to God's works past, present, and to come: this want of wisdom in them, the Prophet lamenteth, She remembered not her latter end, therefore she came down wonderfully, Lament. 1. 9.
Vers. 30. one chase a thousand] Seeing God promised Israel that they should chase their enemies, [unspec 30] and an hundred of them should put ten thousand to flight, Levite. 26. 7, 8. how should on the contrary, one enemy chase a thousand of them, if God had not sold the Israelites for their sins? their Rock] that is, God, as the Greek translateth: see v. 4. sold them] in Chaldee, delivered them, meaning to the enemies, to whom they were sold even for nothing, as Psal. 44. Isaiah 52. 3. and this was for their iniquities, Isaiah 50. 1. shut them up] in Greek, delivered them; meaning, into the enemies hand, as Psal. 31. 9. So God is said to shut up (that is, deliver) his people to the sword, Psal. 78. 62. See this phrase in Deut. 23. 15.
Vers. 31. their Rock] the god on whom the [unspec 31] heathens rely: so the Greek explaineth it, For our God is not like their gods. The person is changed, as if Moses, or the people spake of the heathen idols, that they could never have given their worshippers power over Israel, if God their Rock had not sold them. Judges] for the enemies were afraid of the God of Israel because of his former judgments on the Egyptians, 1 Sam. 4. 8. Balaam confessed the power of God, and his goodness unto Israel, Num. 23. 8, 12, 19, 20, 21. &c. The Egyptians would have fled, for they perceived that God fought for Israel, Exod. 14. 25.
Vers. 32. their vine] the vine of Israel, so other [unspec 32] Prophets compare Israel with Sodom and Gomorrah, Isaiah 1. 10. Ezek. 16. 45, 46, 56. Although therefore these things may be applied to the heathens, yet chiefly they respect Israel in their apostasy; for, what things soever the Law saith, it saith it to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 19. By the vine here, the Chaldee understandeth, punishment, translating, Their vengeance is like the vengeance of the people of Sodom. And that such was their sin and punishment, Jeremiah complaineth in Lam. 4. 6. This may also be applied to the apostasy of Antichrist, of the vine] or, above the vine of Sodom, that is, worse than it. God had planted Israel a noble vine, wholly a right seed, but they turned into the degenerate plant of a strange vine, Ier. 2. 21. So God planted the Christian Church in Christ the true vine, John. 15. 1. but they degenerated, and worshipped the beast Antichrist, whose city is spiritually called Sodom, Revel. 11. 8. blasted fields] or blasted vines (or vine branches) that grow in Gomorrahs fields. So the Greek translateth it here, a vine branch. And the Hebrew Shedemah, which is sometime used for a field, or vine, Isaiah 16. 8. is in Isaiah 37. 27. blasted corn; and for it in 2 King. 19. 26. is written Shedephah, which properly signifieth blasted corn, or blasting, Deut. 28. 22. which sense I think is to be retained here, as the Chaldee translateth it, their smiting or beating, that is, when Gomorrah was burnt with fire, Gen. 19. and the fields and vines in them blasted, they brought forth none but bitter and hurtful grapes; so did this people Israel, and so do Antichristians. their grapes] the grapes of them and him, that is, of them all, and of everyone, for so much the Hebrew form implieth; by grapes meaning their works, as in Isaiah 5. 4. gall] that is, bitter, venomous, and hurtful, as the Chaldee explaineth it, the gall of serpents: See Deut. 29. 18. most bitter] Hebr. clusters of bitternesses; meaning, most evil and noisome doctrines and actions: and as sometime it is used for bitter afflictions, Job 13. 26. so here the Chaldee applieth it to the reward of their evil works. The breasts of Christ's Church (out of which the people suck the wine of God's graces by the ministry of the Gospel) are likened to clusters of grapes, Song 7. 7. So here on the contrary is signified the corruption of true doctrine by false Prophets and ministers of Antichrist.
Vers. 33. their wine] wine is sometime used to [unspec 33] signify the fruits and graces of God's Spirit, Song 4. 10. and 5 1. and 8. 2. Here it signifieth the corrupt doctrine & heresies wherewith the Jews poisoned themselves and their disciples: and the wine of fornications, that is, the heresies and idolatries of Antichrist, wherewith all nations have been made drunken, as Rev. 17. 2. poison of dragons] in Greek, fury (or hot wrath) of dragons; that is, their doctrines and actions are venomous and deadly in soul and body, as being doctrines of devils, and the poison of the old dragon whom Antichristians adore, 1 Tim. 4. 1. Rev. 13. 4. and 12. 3, 4, &c. So in Isaiah 59. 5. They hatch Cockatrice eggs, &c. he that eateth of their eggs dieth. cruel] in Greek, incurable fury of asps; in Chaldee, as the gall of asps, the crueli serpents; which are venomous serpents that will not be charmed, Psal. 58. 5, 6. and so it noteth their incurable maliciousness: and when it is used for punishment, it noteth also the grievousness of it, as, He shall suck the poison of asps, the vipers tongue shall slay him, Job 20. 16.
Vers. 34. this] in Greek, these things; that is, [unspec 34] the sins of Israel forementioned; as the Chaldee expounds it, all their works. laid up in store] which the Chaldee interpreteth, manifest before me. Their evillfruits, the grapes of Gomorrah, and of gall, God laid up for to punish. sealed up] not to be lost, or forgotten, or left unpunished; wherefore the Chaldee paraphraseth, laid up against the day of judgment in my treasuries. According to this phrase Job speaketh, My transgression is sealed up in a bag, and thou sowest up my iniquity, Job 14. 17. speaking of his sins w ch God left not unpunished: though the time and means of punishment is to man unknown, as a sealed book cannot be read, Isaiah 29. 11. in my treasuries] or, among my treasures: meaning God's secret wisdom & knowledge, when and how to punish them for it. So the Apostle speaketh of treasures of wisdom and knowledge, Coloss. 2. 3. and in Job 38. 22, 23. the treasurs (or treasuries) of snow and of hail are mentioned, which God reserveth against the time of trouble, against the day of battle and war.
Vers. 35. To me vengeance] or, vengeance is [unspec 35] mine, to punish Israel for their rebellions, and to punish their enemies for abusing them. Therefore the Apostle maketh this a general doctrine, and teacheth us to commit our injuries unto God; Beloved, avenge not yourselves, but rather give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord, Rom. 12. 19. And by this he would deter us from sin, Heb. 10. 29, 30. in the time] or, at the time, to wit, which I have appointed, that is, in due time; or, as the Greek translateth, in the time when their foot shall slide: meaning, then his vengeance should be seen. their foot shall slide] or, shall be removed; which the Chaldee expoundeth, they shall be carried captive out of their land. But it is more general, and signifieth their fall into manifold afflictions, against which David prayeth, and comforteth him-self in the mercy of God, Psal. 17. 5. and 38. 16, 17. and 121. 3. and 94. 18. calamity] The original word properly signifieth a fog, or thick cloud, and is fitly applied to the time of affliction, and dismal day; which the Greek translateth, day of perdition; and the Apostle calleth the day of judgment, the day of perdition of ungodly men, 2 Pet. 3. 7. that shall come upon them] or, that are ready for them and for him, that is, for every of them. make haste] Hebr. maketh haste: a word singular and masculine, joined with the former word plural and feminine, to intimate a particular hastening of every judgment in sore measure. This sentence the Apostle hath reference unto, when prophesying of false teachers, he saith, their judgment now of a long time lingneth not, and their perdition slumberath not, 2 Pet. 2. 1, 3.
Vers. 36. judge his people] that is, punish the [unspec 36] evil, and defend the good against the oppressors. So against such as forsake Christ Paul allegeth this sentence, The Lord will judge his people; and addeth, It is a fearful thing to fall into the hands of the living God, Heb. 10. 30, 31. And for defense the Psalmist saith, Judge me, O God, and plead my cause against an unmerciful nation, Psal. 43. 1. repent himself] change the course of his administration towards his people, as a man when he repenteth changeth his way. This is spoken of God not properly, (for he cannot repent, 〈◊〉 Sam. 15. 29.) but after the manner of men, as is noted on Gen. 6. 6. For this repentance of God concerning his servants, Moses prayeth, in Psal. 90. 13. and God promiseth, if a nation turn from their evil, he will repent him of the evil that he thought to do unto them, Ier. 18. 8. and performed it towards the Ninevites, Ion. 3. 10. and towards the Israelites, Amos 7. 2, 3, 6. And hereupon men are exhorted to turn unto the Lord, For he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil, Joel 2. 13. the hand] of his people, that is, their strength; which the Greek explaineth thus, for he seeth them feeble. So hand is for strength, or power; as, the hand (or power) of the sword, Job 5. 20. the hand of the dog, Psal. 22. 21. and there is none shut up] or, and nothing is shut up or left: or, and come to nothing (consumed) is he that is shut up, and that is left. And so it may be understood both of persons and of goods, that there is none shut up in the enemies hand, as captive or prisoner, none left untaken by the enemy; or, none shut up in houses, cities, towers, to escape the enemy; none left escaped from destruction. It meaneth an utter overthrow of their state and kingdom; as the overthrow of Jereboam's house is threatened in these terms, I will cut off from Jeroboam him that pisseth against the wall, him that is shut up and left in Israel, 1 King. 14. 10. The like is threatened to Ahab, 1 King. 21. 21. And this compassion here promised, was in some sort shown to Israel, in the days of Jeroboam, son of Joash, as it is written, For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel, 2 King. 14. 26.
Vers. 37. And he shall say] that is, the Lord shall [unspec 37] say, as the Greek version explaineth it. God here upbraideth the idols which Israel followed, as being vain, and unable to help them: whereby Israel also receiveth a sharp rebuke, and check of conscience for leaving the Lord, to follow such. It may also be referred to the gods of the heathens, over whom God thus triumpheth, after he hath redeemed his people. But Jeremiah useth the like speech against Israel, Where are thy gods that thou hast made thee? Let them arise if they can help thee in the time of thy trouble, &c. Ier. 2. 28.
Vers. 38. did eat the fat] that is, to whom they [unspec 38] burned the fat of their sacrifices; which therefore are said to be eaten by those gods; as the sacrifices to the Lord, was called his bread, Lev. 21. 6. let him be] in Greek, let them be: but this hath reference to the Rock (the mighty God) forementioned, verse. 37. in whom they hoped for safety. So God said to Israel, Go and cry unto the God's which ye have chosen, let them save you in the time of your tribulation, Judge. 10. 14. It is a sharp reproof, with an upbraiding of their folly.
Vers. 39. See now] in Greek, See see. God having [unspec 39] manifested the vanity of false gods, provoketh all to come unto him, who is himself alone eternal, powerful; and gracious. Jonathan in his Targum paraphraseth here thus; When the word of the Lord shall be revealed for to redeem his people, he well say to all people's, See now, &c. I I am he] in Greek, I am: it is the more vehement by doubling the word I, as the like is found in Isaiah 43. 25. Hos. 5. 14. it meaneth also, I am the same, that is, eternal and unchangeable: so in Psal. 102. 28. Thou art he, which the Apostle expoundeth, thou art the same, Heb. 1. 12. Jonathan aforesaid openeth it thus, I he that am, and have been, and I he that shall be. This accordeth with God's describing of himself in Revel. 1. 4. and 16. 5. And here the mystery of the Trinity is implied, as in Deut. 6. with me] in Greek, besides me; and so in Isaiah he saith, besides me there is no God, Isaiah 45. 5. I do kill] none but I have power of death and life: so Anna in her Song saith, Jehovah killeth and maketh alive, he bringeth down to the grave, and bringeth up, 1 Sam. 2. 6. Hereby Christ is known to be very God, For as the Father raiseth up the dead, and maketh them alive; even so the son maketh alive whom he will, John. 5. 21. He hath the keys of hell and of death, Rev. 1. 18 God's killing and wounding, implieth the hatred which he hath in justice against sin and sinners: his reviving and healing, showeth his love out of grace to his creatures, and mercy in respect of their misery. I heal] so in Job 5. 18. He maketh sore, and bindeth up; he woundeth, and his hands do heal. And in Hos. 6. 1. He hath torn, and he will heal us: he hath smitten, and he will bind us up. Jonathan in his paraphrase saith, I have smitten the people of the house of Israel, and I will heal them in the latter days. that delivereth] or, can deliver: so in Isaiah 43. 13. even before the day was I am he, and there is none that delivereth out of mine hand: I will work, and who shall let it? It teacheth us the omnipotency which God only hath.
Vers. 40. For I lift] or, when I lift up my hand; [unspec 40] which is a sign of swearing, as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greek here explaineth it, I will lift up my hand unto heaven, and swear by my right hand, and say, &c. Though the lifting up, or stretching forth of the hand, is also for a sign, to make the hearers attentive, Isaiah 49. 22. Act. 26. 1. I live] understand, as I live: these are the words of an oath; as in Ier. 4. 2. thou shalt swear Jehovah liveth. And because God can swear by no greater, he sweareth by himself, Heb. 6. 13. So the Angel lifted up his hand to heaven, and sware by him that liveth forever and ever. Rev. 10. 5, 6. And as an oath is for confirmation, and to show the immutability of his counsel, Heb. 6. 16, 17. so here God confirmeth the former threatenings and promises by an oath; which Jonathan in his Targum explaineth thus; As I live, so will I not break mine oath forever.
Vers. 41. my glittering sword] Hebr. the lightning [unspec 41] of my sword, that is, the bright glittering blade of my sword; which the Greek translateth, If I whet my sword like lightning. So in Gen. 3. 24. the flame of a sword, that is, a bright flaming sword; and in Hab. 3. 11. at the shining of the lightning of thy spear, that is, of thy glittering spear. This similitude showeth God's judgments to be swift, violent, powerful, terrible, as in Zach. 9. 14. his arrow shall go forth as the lightning. So in Ezek. 21. 10. his sword is furbished that it may glitter. on judgment] that is, on weapons of judgment; the arrows after mentioned, v. 42. or, take hold of it (the sword) in judgment. Here judgment seemeth to be meant of rigor and severity, opposed unto mercy, I am. 2. 13. Isaiah 34. 5.
Vers. 42. drunk with blood] this signifieth a [unspec 42] great slaughter of the enemies, and a full satisfying of God's justice upon them. Like this is the dipping (or embruing) of the foot in the blood of the enemies, Psal. 68. 23. shall devour, or, shall eat flesh; which the Chaldee expoundeth, shall kill among the people's. So the Lord's sword is said to devour, in Ier. 12. 12. with the blood] or, from the blood. the slain] or, the wounded; speaking singularly of one, but meaning everyone, as the Greek translateth, wounded ones. the captives] Hebr. the captivity; which word is often used for a multitude of captives, or prisoners taken in war: as in Num. 21. 1. Deut. 21. 10. Judge. 5. 12. So the Chaldee translateth, of them that ar • 〈…〉 led, and of captives. from the beginning] or, from the head: which word is sometime used for the first beginning, Judge. 7. 19. but commonly for the head, chief, and principal; and so the Greek here translateth it, from the head; whereby the heads, captains, and chief of the enemies are meant, on whom God would take vengeance. Or, from the beginning, that is, from the first time that the enemies have oppressed God's people, God will leave none of them unpunished. revenges of the enemy] that is, revenges shall be executed upon the enemy, for all their wrongs that ever they did to Israel since the beginning.
Vers. 43. Shout joyfully] or sing: in Greek, rejoice. [unspec 43] nations] or Gentiles. with his people] the Greek addeth this word with, which the Apostle alloweth in Rom. 15. 10. So, he followeth not us, Mar. 9. 38. is explained, he followeth not with us, Lu. 9. 49. The Chaldee expoundeth it, Land ye people's, the judgment of his people. It is an exhortatiō to the Gentiles, to sing praises unto God, for his mercy to thē & to the Jews; as the Apostle saith, That the Gentiles might glorify God for mercy; as it is written, For this cause I will confess thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice ye Gentiles with his people, Rom. 15. 9, 10. the blood of his servants] in Greek, of his sons. So in Rev. 19. 1, 2. much people in heaven say All 〈…〉 , and glorify God, for judging the great Whore, and avenging the blood of his servants at her hand: meaning the blood that was shed, as in Psal. 79. 10. make atonement] and so be reconciled unto: in Greek, will purge the land, to wit, from the sin and uncleanness thereof; as the high Priest on Atonement day did make atonement for the holy place, because of the uncleanness of the sons of Israel, and because of their transgressions, in all their sins, Lev. 16. 16. So it is a prophesy of grace in Christ, who should make expiation for his Church and people; for him God fore-ordained to be a propitiation through faith in his blood, Rom. 3. 25. for his people] the Greek translateth it, the land of his people: the Chaldee better, for his land and for his people, speaking according to the types of old; where the Land of Canaan was the inheritance, the people of Israel the heirs, that was called, the Lord's land, Hos. 9. 3. and they the Lord's people.
Vers. 44. Moses came] the Greek addeth, unto [unspec 44] the people; and Jonathan in his Targum addeth, from the tabernacle the house of doctrine. this song] in Greek, this Law, as in v. 46. So Asaph called his song, a Law, Psal. 78. 1. Hoshea] in Greek, Jesus: elsewhere called after the Hebrew, Joshua: see Num. 13. 17. and Deut. 31. 14, 19.
Vers. 46. set your heart] that is, your hearts; as, [unspec 46] harden not your heart, Ps. 95. 8. is interpreted, your hearts, Heb. 3. 8. in Greek, attend with your heart. It meaneth a diligent consideration & application, which elsewhere God explaineth thus, Behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee, Ezek. 40. 4. and 44. 5.
Vers. 47. a vain word] or, a vain thing; that [unspec 47] in doing thereof you should lose your labor; but in keeping it, there is great reward, Psal. 19. 12. your life] so Paul saith, Moses describeth the righteousness which is of the Law, that the man which doth those things shall live by them, Rom. 10. 5, 6. where he opposeth it to the righteousness of faith. And by life is meant eternal life, as our Savior answered the Lawyer, asking what he should do to inherit eternal life, &c. Do this and thou shalt live, Luk. 10. 25,—28.
Vers. 48. in that self same day] Hebr. in the body [unspec 48] (or strength) of this day. See this phrase in Gen. 7. 13. and 17. 23.
Vers. 49. Nebo] the performance of this commandment, [unspec 49] see in Deut. 34. 1. &c. See also Num. 27. 12.
Vers. 50. unto thy people's] thy godly forefathers: in Greek, thy people. See the Annotations on Gen. [unspec 50] 25. 8. mount Hor] whereof see Numb. 20. 23. &c.
Vers. 51. trespassed] in Greek, disobeyed my [unspec 51] word. Of this trespass, see Num. 20. 10, 11, 12. Here Moses at his death maketh a commemoration of his sin, for an acknowledgment of God's justice against him, and a warning to all people, not to disobey by his example. Meribah] or, contention of Cadesh: so the Greek translateth it, contradiction.
Vers. 52. before thee] or, over against thee, that [unspec 52] is, a far off, for so this phrase often signifieth, as is noted on Numb. 2. 2. So that may be said here of Moses, which Paul speaketh of the godly fathers, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and saluted them, &c. Heb. 11. 13.
CHAP. XXXIII.
1 Moses blessing Israel before his death, showeth the Majesty of God, and his love to the people, in giving them his Law, and guiding them thorough the wilderness. 6 The blessing of Reuben; 7 Of Judah; 8 Of Levi; 12 Of Benjamin; 13 Of Joseph; 18 Of Zebulon and Issachar; 20 Of Gad; 22 Of Dan; 23 Of Naphtali; 24 and of Aser. 26 The excellency of God, and of Israel under his protection, who should dwell in a fruitful land, and through his help subdue their enemies.
〈 in non-Latin alphabet 〉
ANd this is the blessing wherewith Moses [unspec 1] the man of God blessed the sons of Israel, before his death. And he [unspec 2] said, Jehovah came from Sinai, and rose up from Seir unto them; he shined forth from mount Pharan, and he came with ten thousands of Saints: from his right hand the fire of the Law for them. Yea, the lover of [unspec 3] the people's, all his Saints, are in thine hand, and they sat down at thy feet, everyone shall receive of thy words. Moses commanded [unspec 4] us a Law, the inheritance of the Church of Jacob. And he was in Ieshurun a King [unspec 5] when the heads of the people gathered themselves together, the tribes of Israel.
Let Reuben live, and not die, and his men [unspec 6] be a number.
And this (is the blessing) of Judah: and [unspec 7] he said, Hear, Jehovah, the voice of Judah, and unto his people bring thou him: his hands be enough for him, and an help from his distressers be thou.
And of Levi he said, Thy Thummim and [unspec 8] thy Vrim, with the man thy gracious saint, whom thou temptedst in Massah, contendedst with him at the waters of Meribah. Who [unspec 9] said of his father, and of his mother, I respect him not, and his brethren he acknowledgeth not, and his sons he knoweth not, for they observe thy saying, and keep thy Covenant. They shall teach thy judgments [unspec 10] unto Jacob, and thy Law unto Israel: they shall put incense in thy nostrill, and the whole burnt-sacrifice upon thine Altar. Bless, O [unspec 11] Jehovah, his power, and the work of his hands favourably accept thou: smite thorough the loins of them that rise against him, and of them that hate him, that they rise not again.
Of Benjamin he said, The beloved of Jehovah [unspec 12] shall dwell in confident safety by him: he shall cover him all the day, and between his shoulders he shall dwell.
And of Joseph he said, Blessed of Jehovah [unspec 13] be his land: for the precious things of the heavens, for the dew, and for the deep that coucheth beneath. And for the precious [unspec 14] things, the revenues of the Sun; and for the precious things, the thrusting forth of the Moons; And for the chief things of the ancient mountains; and for the precious things [unspec 15] of the everlasting hills. And for the precious [unspec 16] things of the earth, and the plenty thereof; and the favorable acceptation of him that dwelt in the bramble-bush, let it come on the head of Joseph, and on the crown of the head of the separated among his brethren. His glory (be like) the firstling of his bullock, [unspec 17] and his horns the horns of an Unicorn: with them he shall push the people's together, to the ends of the land; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.
And of Zebulon he said, Rejoice Zebulon [unspec 18] in thy going out, and Issachar in thy tents. They shall call the people's to the mountain, there they shall sacrifice the sacrifices of Justice, 19 for they shall suck the abundance of the seas, and treasures hid in the sand.
And of Gad he said, Blessed be he that enlargeth [unspec 20] Gad; as a courageous Lyon he dwelleth and teareth the arm with the crown of the head. And he provided the first part for [unspec 21] him, because there in a portion of the Law-giver was he protected; and he came with the heads of the people, he did the justice of Jehovah, and his judgments with Israel.
And of Dan he said, Dan is a renting Lions [unspec 22] whelp, he shall leap from Bashan.
And of Naphtali he said, Naphtali satisfied [unspec 23] with favorable acceptation, and full with the blessing of Jehovah, possess thou the Sea and the South.
And of Aser he said, Blessed with sons be [unspec 24] Aser, let him be favourably accepted of his brethren, and dipping his foot in oil. Iron and brass thy shoes, and as thy days thy [unspec 25] strength.
There is none like God, Ieshurun, who rideth [unspec 26] upon the heavens for thy help, and in his excellency on the skies. The God of antiquity [unspec 27] is thy mansion, and underneath are the arms of eternity, and he will thrust out the enemy from before thee, and will say destroy. And Israel shall dwell in confident safety alone, [unspec 28] the fountain of Jacob, upon a land of corn and new wine, also his heavens shall drop down dew. O happy art thou Israel! [unspec 29] who is like thee ô people? Saved by Jehovah the shield of thy help, and whose sword is thy excellency, and thine enemies shall falsely deny unto thee, and thou shalt tread upon their high places.
Annotations.
〈 in non-Latin alphabet 〉
Here beginneth the 54. and last Section, or Lecture of the Law: see Gen. 6. 9.
THe man of God] which the Chaldee expoundeth, [unspec 1] the Prophet of the Lord. So Samuel is called a man of God, 1 Sam. 9. 6, 7. and in v. 9. he is also called a Seer, and this is added, he that is now (called) a Prophet, was before time called a Seer. So these three names are one: though a man of God is so named in respect of his divine calling to the ministry (wherefore the minister of the New Testament is also called, a man of God, 1 Tim. 6. 11. 2 Tim. 3. 17.) a Seer is in respect of the Visions which they saw, Isaiah 1. 1. and a Prophet, for uttering the things seen and taught of God. See Gen. 20. 7. Exod. 7. 1.
Vers. 2. from Sinai] or, as the Greek translateth [unspec 2] it, unto Sinai: for the Hebrew Min, which usually signifieth From, is sometime put for unto, by the interpretation of the Holy Ghost himself, as, from Baale of Judah, 2 Sam. 6. 2. is by another Prophet explained to Baalah, 1 Chron. 13. 6. So the Deliverer shall come from (or out of) Zion, Rom. 11. 26. is the same that he shall come unto Zion, Isaiah 59. 20. Min hashamajim, from heaven, 2 Chron. 6. 21. is El hashamajim, unto (or in) heaven, 1 King. 8. 30. Thus Mikkedem is to the East, or Eastward, Gen. 13. 11. Mitsts • phon is Northward, 1 Sam. 14. 5. and sundry the like. Sinai is a mountain in Arabia, Gal. 4. 25. where God gave his Law, Exod. 19. from (or out of) that mountain, God came unto Israel, and (as the Chaldee interpreteth) was revealed there unto them; and from thence came with his people to conduct them towards Canaan. Or came unto Sinai, and to his people there. And this is the first chief blessing unto Israel, God's Law, Tabernacle, Statutes, and Iudgments given them at Sinai: after which he called them to journey towards the Land of promise, Deut. 2. 6, 7. rose up] as the Sun ariseth; for of that rising the Hebrew word is properly used. The Chaldee translateth it, the brightness of his glory from Seir appeared unto us. So Isaiah prophesying grace to the Church, saith, The glory of Jehovah is risen (as the Sun) upon thee. And of the heavenly Jerusalem which Christ hath built, it is said, The City hath no need of the Sun, neither of the Moon to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof, Rev. 21. 23. from Seir] the mountain of the Edomites, Deut. 2. 4. 5. As Israel compassed Edom's land, they were stung with fiery serpents for their murmuring: then God appointed the Brazen serpent (a figure of Christ) to be set up to heal them, Num. 21 4.—9. And here was a second degree of grace, whereby God shined unto them, as he doth unto us by his Gospel, after we have been under the Schoolmaster of his Law, Rom. 7. 4,—25. Gal. 3. 23, 24, 26. unto them] or, unto him, meaning Israel; therefore the Chaldee expoundeth it, unto us. shined forth] or, shined bright and clear, as the Sun shineth in his strength. This word is used for the clear manifestation of God's power, in saving his people, or punishing their enemies, Psal. 82. and 94. 1. and 50. 2. The Greek here translateth, he hastened from mount Pharan; the Chaldee, he was revealed in his might upon mount Paran. Pharan] or Paran, the name of a mount, and of the wilderness [unspec] of the Ishmaelites, Gen. 21. 21. thorough which Israel travelled, Num. 10. 12. Neere it, Moses by the Spirit of God explained the law more clearly, & repeated this book of Deuteron. Deut. 1. 1, &c. So the Prophet after speaketh, the Holy one (came) from mount Pharan Selah, Habak. 3. 3. Some of the Hebrews understand these things otherwise thus, He rose up from Seir unto them, that is, to the sons of Esan, that they might receive the Law, but they would not. From thence he went to the sons of Ishmael, that they might receive it, but they would not. And then he came unto Israel. R. Sol. Rashi on Deut. 33. So Jonathan in his Targum on this place, and R. Eliezer in Pirkei, chap. 41. But unto us it showeth the third degree of God's grace, who after we are come unto Christ by faith, doth sanctify us by his Spirit, informing us in his truth and ways, and so prepareth us to enter into his heavenly rest, as by Moses he prepared Israel to enter into the Land of Canaan, Rom. 8. 2, 3,—11. Gal. 3. 2, 14. and 4. 6. and 5. 16, 18, of Saints] Hebr. of sanctity; meaning spirits of sanctity, which Jonathan in his Targum expoundeth, holy Angels. So Stephen saith, that Israel received the Law by thy disposition of Angels, Act. 7. 53. and Paul calleth the Law, the word spoken by Angels, Heb. 2. 2. So we by grace in Christ are come to ten thousands of Angels, Heb. 12. 22. which are all ministering spirits, sent forth to minister for them who shall be heirs of salvation, Heb. 1. 14. Compare Psal. 68. 18. Or by Saints we may understand the Israelites, (as in v. 3.) with whom, or for whom God came from Sinai. from his right hand] to wit, went, or, at his right hand was. the fire of the Law] or, of the ordinance; Hebr. Esh dath (of which word Dath, the Greeks borrowed their word Tatto, to order, or ordain the Legal fire, or the fiery Law) and it is so called, because the Lord spake those words out of the midst of the fine, Deut. 5. 22. and to show the nature and effect of the Law, which is like fire, Ier. 23. 29. The Greek translateth it, Angels Angels with him: the Chaldee thus, his right hand wrote out of the midst of fire, the Law he gave unto us. Answerable to this Legal fire is that fire of the Law of the Spirit, which was given with cloven tongues like fire, Act. 2. 3, 4. The Hebrews say by tradition, that the Law appeared, written with black fire upon white fire, before the Lord. R. Moses Gerundens. and Sol. Rashi on Deut. 33. which seemeth to be either mystical or fabulous. Unto us the fire of the Law is the Spirit of God, whiles we being baptized with the holy Spirit, and with fire, Matth. 3. 11. are by the Law of the Spirit of life in Christ Jesus, made free from the Law of sin and death, Rom. 8. 2.
Vers. 3. Yea the lover of the people's] that is, yea (or certainly) he loveth, or thou (O God) lovest the people's, or protectest them. The Hebrew Chobeb signifieth a loving embracing, or hiding, as in the bosom; and so implieth Love and Protection. And the people's are meant of the tribes of Israel, as in Judge. 5. 14. after thee Benjamin, among thy people's; and in Act. 4. 27. the people's of Israel. The Greek translateth, And he spared his people: the Chaldee, yea, he loved them for tribes, that is, of his love chose and disposed them to be tribes. It may imply also the strangers converted unto God. And now in Christ there is neither Jew nor Greek, neither bond nor free, for we are all one in him, Gal. 3. 28. all his Saints that is, the Saints of Israel, as the Chaldee expoundeth, all the Saints of the house of Israel. Or, the Saints of God, as in Psal. 34. 10. Fear Jehovah ye his Saints. So his Saints may be used for thy Saints; as his commandments, Dan. 9. 4. for thy commandments: see the notes on Deut. 5. 10. in thine hand] in thy power and custody, under thy guidance, care, and protection. Hand is often for power: so the Chaldee here translateth, with power he brought them out of Egypt: and in the hand, is under the guidance and direction, Num. 4. 28, 33. so the Greek here translateth, and all the sanctified ones are under thine hand. It noteth the safety of God's people, as Christ saith of his sheep, none shall pluck them out of mine hand, my Father which gave them me is greater than all, and none is able to pluck them out of my fathers hand, John. 10. 28, 29. sat down] or, were set down, were joined: the Hebrew word T 〈…〉 here used, is not found else-where; but after the Arabic, it signifieth to sit down; and the Greek word Thake • to sit, seemeth to be borrowed of it. And it hath reference here to the Israelites, abiding at the foot of mount Sinai, to receive the Law, Exod. 19. and to the manner of Disciples sitting at their Masters feet, to be taught; as Paul saith, he was brought up at the feet of Gamaliel, Act. 22. 3. The Greek translateth, and they are under thee: the Chaldee, and they were led under thy cloud; respecting the guidance of Israel thorough the wilderness, Num. 10. • 1, 12. Other Hebrews refer it to the people's coming into the Sanctuary, to learn God's commandments, for that is called the footstool of his feet, (Psalm 99. 5. Ezek. 43. 7.) Chazkuni on Deut. 33. everyone shall receive] or, he (speaking of the people) shall receive: which the Greek translateth, he received: the Chaldee, they received.
Vers. 4. Moses commanded us] these are the [unspec 4] words of the people, therefore Jonathan in his Targum prefixeth, The sons of Israel said, Moses commanded, &c. The Law was first and properly of God; but being given by Moses ministry, it is called The Law of the Lord by the hand of Moses, 2 Chron. 34. 14. and thereupon the Law of Moses, 2 King. 14. 6. La • . 24. 44. John. 7. 23. 1. Cor. 9. 9. And the particular things commanded of God in the Law, are said to be commanded by Moses, Mar. 1. 44. and 10. 〈◊〉 . The Scripture it self openeth this phrase, for that which in 2 King. 21. 8. is written, Moses commanded them, is in 2 Chron. 33. 8. expounded, by the hand of Moses. inheritance] or, possession, to have and enjoy it to them and their posterity, as a thing of worth and excellency. Hereupon David saith, Thy testimonies have I taken as an heritage forever, for they are the joy of mine heart, Psal. 119. 111. So men are said to inherit the premises, Heb. 6. 12. to inherit the blessing, Heb. 12. 17. 1 Pet. 3. 9. to inherit eternal life and salvation, Mat. 19. 29. Heb. 1. 14. the Church] or congregation; in Greek, the Synagogue of Jacob, that is, of the posterity of Jacob, the twelve tribes; as Jonathan in his Targum saith, The Church of the tribes of Jacob.
Vers. 5. he was] Moses was in Iesurun a King; which the Greek translateth, a Prince. So the Hebrews [unspec 5] (as Chazkuni on this place) say, Moses was the King: and Maimonides in Misn. in Beth habchirah, chap. 6. sect. 11. Moses our master was a King. So Princes are called Kings, in Psal. 105. 30. Ier. 19. 3. Or it may be understood of God himself, that he was their King, as 1 Sam. 12. 12. Ieshurun] in the Chaldee, Israel; see Deut. 32. 15. the heads] that is, the chief, the Governors, together with the people, as was at the giving of the Law, Exod. 19. 7,—17.
Vers. 6. Let Reuben live] the Chaldee addeth, [unspec 6] to life eternal. This blessing may respect Reuben's sin with his fathers Concubine, for which he lost his birthright of his father, Gen. 35. 22. and 49. 4. and the sin of the Princes of that tribe, which rebelled with Korah, Num. 16. 1. &c. But mercy is here promised in Christ, that he should live before God among his brethren. So he went armed before them against the Canaanites, Ios. 4. 12. and not die] the Chaldee expounds it, and let him not die the second death; (by which name the Scripture calleth eternal damnation, Revel. 20. 6. 14.) So Jonathan in his Targum paraphraseth, Let Reuben live in this world, and not die with the death wherewith the wicked shall die in the world that is to come. It is very usual in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; as in Isaiah 38. 1. thou shalt die and not live, Num. 4. 14. that they may live & not die, Ps. 118. 17. I shall not die but live, Gen. 43. 〈◊〉 . that we may live and not die, Ier. 20. 14. Cursed be the day, &c. Let not that day be blessed, 1 John. 2. 27. it is true, and is not lying, 1 John. 2. 4. he is a liar, and the truth is not in him, John. 1. 20. he confessed and denied not, 1 Sam. 1. 11. and remember me, and not forget thine handmaid, Deut. 9. 7. Remember, forget not, Deut. 32. 7. O people foolish, and not wise; and many the like. a number] by a number may be understood few: as in Deut. 4. 27. Gen. 34 30. men of number is a few men, so one numbered; and in Isaiah 10. 19. a number meaneth few; and then the former denial not, is again to be repeated to this sense, and his men be not few in number. Examples of such understanding the word not are shown in the Annotations upon Num. 4. 15. Otherwise, by a number is meant a great number; as the Greek translateth, many in number. Onkelos the Chaldee Paraphrast expoundeth it, and let his sons receive their inheritance by their number: and Jonathan paraphraseth, Let his young men be numbered with the young men of his brethren of the house of Israel.
Vers. 7. the blessing of Judah] the word blessing [unspec 7] is to be understood from v. 1. And Jonathan in his Targum supplieth it. So doth the Scripture often, as in 1 King. 22. 24. which way went the spirit? the word way is supplied from 2 Chron. 18. 23. and sundry the like, as is noted on Ger. 4. 20. and 24. 33. Here Judah the fourth brother is in the second place, for the honor of the kingdom which was to be in this tribe, Gen. 4. 9. and he marched foremost of all the tribes, Num. 10. 14. so he is set before Levi here, (as he is also by his precious stone, in Revel. 21. 19.) Simeon his name is quite omitted in this blessing, for by his sin of old he lost his honor, and was to be scattered in Israel, Gen. 49. 5. 7. and his posterity for their sin in the wilderness were greatly diminished, that being at the first muster fifty nine thousand and three hundred men, Num. 1. he was at the latter muster but twenty two thousand and two hundred, Num. 26. 14. Neither were there any Judges of his tribe, as God raised up of sundry others, Judge. 2. 16. &c. Yet forasmuch as Simeon's inheritance was in the midst of the inheritance of the sons of Judah, Ios. 19. 1. and he went with his brother Judah to fight against the Canaanites, Judge. 1. 3. it is thought that his blessing was implied in Judah's; and so Jonathan in his Targum coupleth Simeon with Judah, in this place. Howbeit the Greek in many copies join Simeon with Reuben in the former blessing thus; Let Reuben live and not die, and let Simeon be many in number. the voice] when he prayeth, as the Chaldee translateth, Receive, O Lord, the prayer of Judah, when he goeth forth to war. This blessing is to be compared with Jacob's, who likeneth Judah to a Lions whelp, gone up from the prey, &c. Gen. 49. 9. and it had accomplishment in David, who was of Judah, and a fighter of the Lord's battles; in which he often prayed, as his Psalms testify. Likewise in Abijah and the Jews against Israel, 2 Chron. 13. 14,—18. in Asa, warring against the Ethiopians, 2 Chron. 14. 11, 12, 13. in Jehoshaphat fighting against the Ammonites, 2 Chron. 20. 5, 6,—18. in Hezekiah against the Assyrians, 2 Chron. 32. 20, 21, 22. and others. But chiefly in Christ, the Lion of the tribe of Judah, Revel. 5. 5. him God did hear always, John. 11. 42. bring thou him] the Chaldee addeth, in peace; and Targum Jonathan addeth, from the battle in peace. This had accomplishment, as otherwise, so in David's return to his people and kingdom, 2 Sam. 19. 11,—15. and Christ's return unto Israel, whereof see Rom. 11. 26,—31. be enough for him] when he fighteth, as God taught David's hands to war, and his fingers to fight, Psalm 144. 1. and girded him with strength to battle, 2 Sam. 22. 35, 40. The Greek translateth, judge for him; the Chaldee. execute vengeance for him on them that hate him. So in Gen. 49. 8. thine hand (Judah) shall be in the neck of thine enemies. be thou] for by his own strength no man shall prevail, 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper, Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. &c.
Vers. 8. of Levi] or, unto Levi, that is, the tribe [unspec 8] or posterity of Levi: as in Targum Jonathan it is said, And Moses the Prophet blessed the tribe of Levi, and said. thy Thummim and thy Vrim] by interpretation, thy perfections and thy Lights: these were mysteries put into the high Priests breast-plate; whereof see the Annotations on Exod. 28. 30. so they signify here the graces and office of the Priesthood, which was committed to Aaron and his seed, till Christ came, who had the Priest-hood forever, after a more excellent order, Heb. 6. 20. And the speech here may be directed unto God, who gave these mysteries to the Priest: and so the Chaldee. explaineth it, Thummim & Vrim thou didst put upon the man that was found holy before thee: and Sol. Rashi saith, He speaketh as to the Majesty of God. Or it may be spoken to the tribe of Levi, who had the Vrim and Thummim among them, but appropriate to one mā only, who was the high Priest, a figure of Christ. with the man] understand, be with the man, or, to the man, that is, they belong to him, with him they are, and so let them remain. thy gracious saint] thy merciful, pious, or holy one; or, of thy holy one: which title is given to God himself, (Ier. 3. 12.) to Christ, (Psal. 16. 10. with Act. 13. 35, 36, 37.) and to all godly men (Psal. 149. 5.) And here referring it to Aaron, or to Christ, the man thy holy one, may mean one thing, thy holy man, (as a man a Prince, in Exod. 2. 14.) or, if we read it, the man of thine holy one, it is meant the man of God: and in Psal. 106. 16. Aaron is called the Saint of the LORD. temptedst] or triedst. This word is sometime spoken of God, as he tempted Abraham, Gen. 22. 1. and the Israelites in the wilderness, Deut. 8. 2, 15, 16. Sometime of men who are said to have tempted God and Christ, Exod. 17. 2. 1 Cor. 10. 9. in Massah] or, in the temptation; a place so called because there Israel tempted God, Exod. 17. 7. or, with temptation, and so it is no propet name. contendedst] or strive • st, pleadedst: this also is sometime spoken of God, whose contending with men, is the blaming and punishing of them, Isaiah 49. 25. Job 10. 2. Ier. 2. 9. sometime of men's contending, as Israel did with the Lord at the waters of Meribah (or of Contention) Numb. 20. 13. By reason of this diversuse of these words, the understanding of this blessing is also divers, thus; Thy Thummim and thy Vrim (O God) be with the man thy gracious Saint, (Aaron and his seed) whom thou temptedst with temptation; contendedst with him (for his sin) at the waters of Meribah, Num. 20. 12, 13. Or, thy Thummim and thy Vrim (O Levi) be with (Aaron and his seed) the man of thy gracious (God) whom thou (with the other Israelites) temptedst in Massah, &c. Exod. 17. 2. Numb. 20. Or thus, Thy Thummim and thy Vrim (O Levi) is with (or • e longs unto) the man thy gracious Saint (Christ Jesus) whom thou temptedst in Massah, &c. 1 Cor. 10. 9. In this last sense, the weakness of the Levitical Priesthood is implied, which kept not Vrim and Thummim, but lost them at the captivity of Babylon, Ezra 2. 63. and it is not known that they ever had them more, until by Christ (our High Priest after the order of Melchizedek) they were restored by the Light and Truth of the Gospel. The Chaldee interpreteth it in Aaron's or Levies praise, Thummim and Vrim thou didst put upon the man (or cloathedst with them the man) that was found holy before thee, whom thou tem ptedst with temptation, and he was perfect; thou provedst him at the waters of contention, and he was found faithful. This may seem not well to accord with the history in Num. 20. touching Aaron's person: yet the Hebrews (as Sol. Rashi on this place) say of the Levites, that they murmured not with the other murmurers. And of Levi God saith by his Prophet, My covenant was with him, life and peace, and I gave them to him for the fear where with he feared me, &c. Mal. 2. 5. And again, They kept his testimonies and the ordinance that he gave them, Psal. 99. 7. The Greek translateth, And of Levi he said, Give ye Levi his Manifest-ones and his Truth, (that is, his Vrim and his Thummim) to the holy man whom they tempted in temptation, they reviled him at the water of Contradiction. This interpretation may well be applied unto Christ also, as before is shown.
Vers. 9. who saith] or, who said. of his] or, [unspec 9] unto his father, &c. I respect him not] I see not, or, look not upon him. The Greek translateth, That saith to his father and to his mother, I have not seen (or, I respect not) thee. This is meant either of the Priests continual duty, who by the Law, if his father, mother, brother, or child did die, he might not mourn for them, but carry himself as if he did not respect, know, or care for them; as is said of the High Priest, that was anointed and clothed with the ornaments, and had Vrim and Thummim upon his heart; for his father or for his mother he shall not be defiled, neither shall he go out of the Sanctuary, &c. Levite. 21. 11, 12. Neither might Aaron mourn for his sons, or E •• azar and Ithamar for their brethren Nadab and Abihu that were slain, neither might they go out from the door of the Tabernacle, on pain of death, Lev. 10. 2,—7. For God would have them more to regard their function, and duty in his service, than any natural affection whatsoever. And herein Christ was figured, (unto whom this blessing chiefly belongeth) who when he was told, that his mother and his brethren stood without to speak with him, he answered, Who is my mother? and who are my brethren? &c. whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother, Mat. 12. 46,—50. This may also have reference to the Levites fact, who being commanded or Moses, killed every man his brother, friend, neighbor, and son, that had sinned in making and worshipping the golden Calf, & so filled their hand (or consecrated themselves) unto the LORD, that he might give upon them a blessing, Exod. 32. 26,—29. acknowledgeth not] or, acknowledged not: the first respecteth the Law, Lev. 21. the other their fact, Exod. 32. To this latter the Chaldee referreth it, translating thus, Who had no compassion on his father, or on his mother, when they were guilty of judgment; and accepted not the faces (or persons) of his brother, or of his son. his sons] or, his son, that is, any of his sons or children: see the notes on Deut. 2. 33. knoweth not] or, knew not. Here knowledge is used for care or regard, as in Job 9. 21. knowing is opposed to disposing; and in 1 Thess. 5. 12. know them which labor among you, that is, regard them: and in Prov. 12. 10. a righteous man knoweth (that is, regardeth, or hath care of) the life of his beast. for they observe] that is, by Law are bound to observe, Levite. 21. or, they have observed in their practice, Exod. 32. The Greek translateth it singularly, He hath observed thine oracles, and kept thy covenant.
Vers. 10. They shall teach] or, Let them teach. As [unspec 10] in v. 8. he mentioned their gifts and calling, in v. 9. their sanctification; so here he teacheth their administration in the Word, Prayer, and other ministerial duties. For it is said, They shall teach my people (the difference) between the holy and profane, and cause them to discern between the unclean and the clean; and in controversy they shall stand in judgment, and they shall judge it according to my judgments &c. Ezek. 44. 23, 24. Compare also Levite. 10. 11. Deut. 17. 9, 10, 11. and 24. 8. and the commendation which God giveth of Levi, in Mal. 2. 6, 7. The Law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the Priests lips should keep knowledge, and they should seek the Law at his mouth, for he is the Angel of the LORD of Hosts. unto Jacob] by Jacob and Israel, are meant, all the posterity of Jacob, and the weak with the strong: for the Church in respect of her infirmity is called Jacob, Amos 7. 2. 5. 8. and for her valor by faith is surnamed Israel: see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheep, John. 21. 15, 16. incense] the sweet perfume which the Priests burnt daily upon the golden Altar; a figure of Christ's mediation with the prayers of the Saints, Revel. 8. 3. 4. See the notes on Exod. 30. This was the peculiar work of the Priests, wherefore it is written, It pertaineth not unto the Uzziah, to burn incense unto the Lord, but to the Priests, the sons of Aaron, that are consecrated to burn incense, 2 Chron. 26. 18. in thy nostrill] or nose, that is, before the • ; or, as the Greek translateth, in thine anger: for the Hebrew Aph signifieth both Nose and Anger: and both agree well with the Priests work; for when God in anger sent a plague among the people, Aaron put incense in his censor, and made atonement for the people, so the plague was stayed, Num. 16. 46, 47, 48. the whole burnt-offering] Hebr. the Calil; whe • eof see Lev. 6. 22, 23. the Greek here translateth it the continual (oblation.) Hereby all other sacrifices are meant, which the Priests offered on the Lord's Altar, Levite. 1. and 2. and 3. wherein the work of Christ, offering himself for his Church, was figured.
Vers. 11. his power] so the Greek translateth, [unspec 11] his strength; By power, is meant sometime an army of men, as Ezek. 37. 10. so here the first prayer is for a blessing upon the persons which administered, that they might be increased and strengthened in number and in knowledge. Wherefore the company of Levites is called an host or army, Num. 4. 3. &c. In this sense Maimonides (in treat. of the Release and Jubilee, chap. 13. sect. 12.) expoundeth it, saying, The Levites are separated from the ways of the world, they wage not war like the other Israelites, neither have they inheritance, &c. but they are the power (or army) of God, as it is written, Bless Lord his power. Sometime by power, riches and substance is meant, as in Deut. 8. 18. and so the Chaldee expoundeth it here. For whereas Levi had no inheritance among the tribes, but had the Lord, and his first-fruits, tithes, and offerings for their inheritance and livelihood, Num. 18. 20. 21. &c. Moses prayeth for a blessing on this means of theirs. work of his hands] all his administration, in doctrine, burning incense, sacrificing, &c. Compare Ezek. 43. 27. that rise against him] as Korah, Dathan, and Abiram, that rose up against Moses and Aaron, were all destroyed with their assistants, Num. 16.
Vers. 12. Of Benjamin] or, Unto Benjamin, who [unspec 12] is blessed here before the other Tribes, and before his elder brother Joseph, because the lot of his inheritance was between the sons of Judah and the sons of Joseph; and Jerusalem (where the Levites after administered in the Temple) belonged to Benjamin, Ios. 18. 11. 28. And in the heavenly Jerusalem (the Church of Christ) the first foundation is a Jasper, which was Benjamins stone, Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdom of Judah, and Priesthood of Levi, Benjamin continued with them in the truth, 2 Chron. 11. 1. 3. 12, 13. Beloved] meaning the tribe of Benjamin, who as their father was beloved of Jacob, Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell] or prayer-wise, let him dwell. inconfident safety] that is, boldly, securely, safely. by him] by the Lord, who would tender this little tribe, as Jacob tendered Benjamin, whom he kept at home with him, Gen. 42. 4. So Benjamins posterity dwelt in Jerusalem and the coasts thereabout, by the Temple of God. he shall cover him] or let him, meaning God, cover him: so the Greek translateth, God overshadoweth him. The word meaneth a covering or protection from evil, as in Isaiah 4. 6. The Chaldee expoundeth it, he shall be a shield over him. all the day] or, every day; in Greek, all days, that is, continually and forever. his shoulders] that is, Benjamins; & by shoulders are meant the coasts of his land, as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof. So this is a prophesy, that the temple (wherein God dwelt amongst his people) should be built in Benjamins lot, and in the head or chief city, which was Jerusalem. he shall] that is, God shall dwell: so the Chaldee translateth, and in his land the divine Majesty shall dwell. And when God had chosen mount Zion for his habitation, he said, This is my rest forever, here will I dwell, Psal. 132. 14.
Vers. 13. of Joseph] or, unto Joseph. He is next [unspec 13] blessed, because the first birthright was derived unto him, 1 Chron. 5. 2. And his posterity were many and great in Israel, Ios. 17. 14,—18. his land] Joseph's inheritance in Canaan. And as the Land which the Lord curseth, yieldeth not fruit, or bringeth forth thorns and briars, Gen. 4. 11, 12. and 3. 17, 18. so the land which he blesseth, bringeth forth much and good increase, Psal. 65. 10,—14. The Hebrews say, There was not of all the inheritance of the tribes, a land so full of all good things as Joseph's was. Sol. Iarchion Deut. 33. for the precious things] or, with dainty fruits. Of this word, see the Annotations on Gen. 24. 53. of the heavens] which God by the influences and moisture of the heaven and air causeth the land to bring forth. And these were figures of spiritual blessings in heavenly things by Christ, whereby the barren nature of man is made fruitful. for the dew] or, by the dew, and rain which maketh the earth to fructify. So Isaac blessing Jacob, said, God give thee of the dew of the heavens, Gen. 27. 28. On the contrary, David said for a curse, ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, 2 Sam. 1. 21. that coucheth beneath] or, that lieth under; whence waters spring out of the earth: so the Greek translateth, of the deeps of the fountains beneath. Likewise the Chaldee, for the welling fountains and deeps that proceed from the deep places of the earth beneath. See Gen. 7. 11. and Deut. 8. 7. This is another mean of fruitfulness, as in Ezek. 31. 4. The waters made him great, the deep set him up on high, with her rivers running about his plants. And with this blessing Jacob blessed Joseph, in Gen. 49. 25. but Moses here enlargeth it.
Vers. 14. the revenues] that is, the fruits which [unspec 14] by the warmth of the Sun are brought forth. It is said by the Hebrews, that Joseph's land lay open to the Sun, which made the fruits sweet. Sol. Rashi on Deut. 33. the thrusting forth of the Moons] that is, fruits which every Moon thrusteth forth, or causeth to grow every month: for all fruits grew not at once; in one month they gathered summer fruits, in another Olives, in the third Dates, saith Chazkuni; and Sol. Rashi addeth, There are some fruits which the Moon ripeneth, as Cucumbers, and Gourds. As the Sun by warmth, so the Moon by moisture maketh the earth fruitful.
Vers. 15. chief things] Hebr. the head, that is, principal; the Greek translateth it, the top of the [unspec 15] mountains. There fruits are first ripe. ancient mounts] Hebr. mountains of antiquity, or, of priority, which were from the beginning: so after, hills of eternity, that is, everlasting hills; which are so called, because they are immovable and lasting, have been from the beginning, and shall continue to the end of the world; or because of their continual fruitfulness. So in Habak. 3. 6. Compare this with Jacob's blessing, Gen. 49. 26. Joseph's heritage in Canaan had many fertile mountains and hills often mentioned, as Mount Ephraim, Judge. 17. 1. the mountains of Samaria, Amos 3. 9. and 4. 1. and 6. 1.
Vers. 16. the plenty thereof] all creatures that fill [unspec 16] the same, Psal. 24. 1. the favorable acceptation] or, the good will, favor. The Greek translateth, and the things acceptable unto him that appeared in the Bramble-bush: the Chaldee thus, and the good will of him whose dwelling is in heaven, and unto Moses he appeared in the Bramble-bush. of him that dwelt] or, of my dweller, that is, of my God that dwelt in the bramble, that is, God w th appeared unto Moses there, Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush, which burned, but was not consumed: a figure of Christ's presence with his people in afflictions, that they perish not in them. let it] that is, let this blessing come, or, it shall come; the Greek saith, let them come; the Chaldee, let all these things come: and the original word come, implieth an abundant and speedy coming. Compare Gen. 49. 26. from whence Moses taketh this blessing. the crown of the head] whereby is meant an open, apparent, and plentiful pouring out of these blessings, as the like phrase is used also in curses, Psal. 7. 17. the separated among his brethren] or, the Nazirite of his brethren, meaning Joseph, who was separated and exempted to be a choice and chief man among his brethren: as the Greek translateth it, the honored (or glorified) among his brethren: see the notes on Gen. 49. 26. So Chazkuni here explaineth it, Joseph that was prince of all his brethren.
Vers. 17. His glory] or, He hath glory (or beauty, [unspec 17] comeliness) like his first-borne bullock. The Chaldee expounds it, The chief of his sons, his glory, &c. And Chazkuni applieth it to Joshua, The first King which the holy blessed (God) chose him of Joseph's seed, was Joshua, &c. and a king is likened to a bullock, which is king of beasts. horns] which signify strength, and glory, and kingdom, Psal. 75. 5, 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon horns are used to denote kings, Dan. 8. Revel. 17. of an Unicorn] that is, of Unicorns, the singular put for the plural: it is a beast which will not be tamed, Job 39. 9, 10, 11. See the notes on Num. 23. 22. push] in Chaldee, kill. So in Psal. 44. 6. ends of the land] or, of the earth, to wit, the land of Canaan, for Joshua with his horns and armies conquered all that land. and they.] the horns forementioned. So Chazkuni on this place saith, the horns are the ten thousands of Ephraim, &c. And here he giveth to Ephraim the younger, ten thousands, & to Manasseh the elder but thousands, according to Jacob's prophesy, that Ephraim should be greatest, Gen. 48. 19. and so was his increase greater than his brothers, in Num. 1. 33. 35. though in the last mustering of them, and now when Moses blessed them, the men of Manasseh were many moe than of Ephraim, Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim, are referred to Joshua and his men that conquered Canaan; the thousands of Manasseh, to Gideon and his men, (Judge. 7.) by Sol. Rashi, on Deut. 33.
Vers. 18. of Zebulon] or, to Zebulon; and with [unspec 18] him he joineth Issachar his brother, (both sons of Lea,) as partner of his blessing. So these two joined in one, and the four next (the sons of the handmaids;) are set and blessed together next after Joseph. And it is a tradition of the Hebrews, that these five, Zebulon, Gad, Dan, Naphtali and Aser, were those five mentioned in Gen. 47. 2. when Joseph took of his brethren five men, and presented them before Pharaoh. Sol. Rashi on Deut. 33. and Targum Jonathan on Gen. 47. 2.
Rejoice Zebulon] that is, God so bless thee, as thou mayest have cause to rejoice in thy prosperity. thy going out] to trade in merchandise by shipping; for Zebulon, by Jacob's blessing, was to dwell at the haven of the Seas, &c. Gen. 49. 13. so here Moses blesseth him with good success in his traffic, or going out to wars, as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it, in thy going out to war against thine enemies. And in Judge. 5. 18. Zebulon is commended for jeoparding their lives unto the death, in the high places of the field. and Issachar] to wit, rejoice thou also. Issachar was elder brother to Zebulon, Gen. 30. 18. 20. yet Jacob blessed Zebulon first, Gen. 49. 13, 14. and so doth Moses here; and God in parting their inheritance preferreth Zebulon, giving him the third lot, and Issachar the fourth, Ios. 19. 10. 17. in thy tents] that is, in thy dwelling at rest, or tarrying at home; for so the remaining in tents, is opposed unto going forth to wars, or traffic, or hunting abroad, Ios. 22. 4. Judge. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home, house or city; as, the tents of Jacob, Mal. 2. 12. where the Chaldee translateth, the cities of Jacob: so these tents of Issachar, mean his quiet life at home, differing from Zabulons going abroad to trade. Chazkuni (on this place) noteth, that Issachar’s land was good to sow, and he sat in tents to keep his fields; and Moses prayeth that he might prosper and rejoice in his fields. And so Jacob said unto him (in Gen. 49. 14.) couching between two bounds; between the limits, to keep his fields. The Chaldee translateth, and Issachar in thy going to appoint the times of the solemn feasts in Israel: having reference to that which is written in 1 Chron. 12. 32. of the sons of Issachar, that had understanding for the times, to know what Israel ought to do, &c. which some of the Hebrews understand of the times and seasons of the year, new moons, and feasts. So Sol. Rashi here expoundeth it, and Issachar, prosper in thy sitting in tents, for the Law, sitting and making intercalation of the years, & appointing the new moons; as it is said (in 1 Chron. 12. 32.) And of the sons of Issachar, that knew understanding for the times, &c. the heads of them were 200. they were heads of the Counsel, employed hereabouts &c.
Vers. 19. They shall call] or, let them call, and so [unspec 19] show their thankfulness to God, by inviting others to God's house, and showing them a good example, by their own frequenting the Lord's mountain. the mountain] mount Zion, where Moses by the Spirit, foresaw God's Temple should be built. The Chaldee paraphraseth, They shall gather the tribes of Israel to the mountain of the house of the Sanctuary. Though by people's the Gentiles also may be implied, whom they having occasion to trade with, should provoke to true religion, as in Isaiah. 2. 2, 3. All nations shall flow unto it, and many people shall go and say, Come ye, and let us go up to the mountain of the house of the Lord, &c. of justice] that is, just, righteous and acceptable sacrifices, offered in faith, according to God's Law: as the way of justice, is a just and righteous way, Matt. 21. 32. So David exhorteth, Sacrifice ye the sacrifices of justice, and trust unto Jehovah, Psal. 4. 6. the abundance] in Greek, the riches of the Sea; which the Chaldee expoundeth, they shall • at the riches of the people's: taking seas figuratively for people's, as is often in the Prophets. So in Isaiah 60. 5. 16. The abundance of the sea shall be converted unto thee, &c. & thou shalt also suck the milk of the Gentiles. treasures hid in the sand] or, hidden treasures of the sand. The Greek translateth, the merchandise of the nations, that dwell by the sea coast.
Vers. 20. enlargeth Gad] this may be understood [unspec 20] of Gads inheritance, which the blessed God would enlarge, as he promised Israel, I will enlarge thy border, Exod 34. 24. Or understood of his person, and then his enlarging is his deliverance out of distress, as in Psal. 4. 2. thou hast enlarged me, when I was in distress. So it hath reference to Gads troubles, prophesied in Gen. 49. 19. see the Annotations there; and the history of Gads enlargement by Jephthah, in Judge. 11. a courageous Lion] see this word in Gen. 49. 9. There were of the Gadites in David's time mighty warriors, whose faces were like the faces of Lions, and were as swift as the Roes upon the mountains, 1 Chron. 12. 8. the arm] this noteth strength, as the crown of the head, principality; meaning that none should be so strong or excellent, but Gad should overcome them. The Greek translateth, he shall break the arm and the Ruler: the Chaldee, he shall kill rulers with kings. This may have reference both to his wars in subduing the Canaanites, going armed before his brethren, Ios. 1. 12, 13, 14. and to that famous victory which he got over the Hagarims, 1 Chron. 5. 18, 19, 21, 22. as also to the courageous acts of Jehu, 1 King. 9. and 10. chapters.
Vers. 21. he provided the first part for him] or, [unspec 21] as the Greek translateth, he saw his first- fruits: or, he provided in the beginning (at the first) for himself. Gad, with Reuben, saw the Land of Iazer and Gilead, that it was a place for cattle; and the sons of Gad and of Reuben asked of Moses and of the Princes, that the land might be given them for a possession, Num. 32. 1,—5. It may also be understood of the Lord, that he provided this first portion for Gad; or, that Gad himself saw, that is, enjoyed (as the Chaldee expoundeth it, received) his first part. Sol. Rashi openeth it thus, He saw (or provided) to receive his portion in the land of Sihon and Ogh, which was the first- fruits (or beginning) of subduing the land. in a portion of the Law-giver] the portion which God by Moses the Law-giver gave unto Gad, Num. 32. 33. pretected] or, hidden, covered, ceiled: there in the fenced Cities they left their wives and children under God's protection, whiles they went to war before their brethren, Num. 32. 26, 34, 35, &c. Ios. 1. 14. he came] that is, Gad came. with the heads] that is, the Princes and Captains of the people, with whom Gad went to war, Ios. 1. 14. and so it is a prophesy of a thing to come, as already done. Or, he came to the heads, to the Princes, when he desired to have that land given him, Numb. 32. 2. But the former seemeth fittest; and so Sol. Rashi explaineth it, They went armed before them when they conquered the land. justice] that which was just and right in the Lord's eyes, and his judgments upon the Canaanites in destroying them: so Joshua commendeth their obedience, Ios. 22. 1, 2, 3. It may also have reference to other judgments, as those executed by Jehu, 2 King. 9. and 10. and by Elias the Prophet upon Baals Priests, 1 King. 18.
Vers. 22. Lions whelp] in Chaldee, strong as a [unspec 22] Lions whelp. In Gen. 49. 17. Jacob likened Dan to a Serpent, for his subtle and secret undermining of his enemies: Moses here likeneth him to a Lion, which signified his strength and prowess, shown when this tribe fought against Leshem, and smote it with the edge of the sword, Ios. 19. 47. Iud. 18. 27. 29. he shall leap] or, that leapeth; referring it to the Lion leaping from mount Basan, where Lions kept: for Basan was not Dans possession, but Manasseh's, Deut. 3. 13. Numb. 32. 33. Ios. 13. 7, 8, 11. Chazkuni here saith, because Basan was a place of Lions and wild beasts, he likeneth him to a Lion. The Chaldee expoundeth it, his land shall be watered with the rivers that run from Bashan.
Vers. 23. Naphtali] in Greek Nepthaleim. He [unspec 23] was Dans brother, both of them borne of Bilbah Rachel's handmaid; but God and Aser were of Zilpha, Leah's maid. Moses keepeth not Jacob's order (Gen. 49.) in blessing the tribes. satisfied with favorable acceptation] in Greek, the satiety (or abundance) of acceptable things: he meaneth, that the tribe of Naphtali should have in their land many good and acceptable fruits, through God's favor and blessing. There also the light of God's favor in Christ abundantly appeared, Matth. 4. 13, 15, 16. and Capernaum in this tribe was Christ's City, Mar. 2. 1. Matth. 9. 1. wherein he did many mighty works, Matth. 11. 23. the blessing of Jehovah] blessings given of him; and, as Chazkuni expoundeth it, Whosoever cometh into his land, and seeth the first ripe fruits, shall bless the Lord for them. But the Greek translateth, let him be filled with blessing of (or from) the Lord. the sea] this the Chaldee interpreteth, the sea of Ginosar, called in the New Testament the lake of Gennesaret, Luke 5. 1. in Hebrew Chinnereth, Numb. 34. 11. Deut. 3. 17. R. Sol. Rashi here saith, The sea of Cinnereth fell to his portion.
Vers. 24. with sons] or, for sons, for multitude [unspec 24] of children; the Chaldee saith, with the blessing of sons: as in Asers tribe there were now 53. thousand and four hundred men of war, Num. 26. 47. let him be] in Greek, he shall be acceptable to his brethren. dipping] in Greek, he shall dip his foot in oil, that is, shall have plenty of oil, that he may set his feet therein: according to Jacob's blessing, that his bread should be fat, Genes. 49. 20.
Vers. 25. thy shoes] that is, the ground under [unspec 25] thee shall have Mines of iron and brass, that thy feet may seem to be shod with them. This also may signify his strength, to tread down his enemies; as Christ's feet were of fine brass, Rev. 1. 15. thy strength] or, thy old age. The Hebrew Dobee (here only used,) is in Greek translated strength: and so the Chaldee expoundeth it, as the days of thy youth, thy strength. The Latin version, and others expound it old age, so named of weakness; meaning that his old age should be strong and lusty, as the days of his youth. Others, fame, or report; that as his days were, so his fame should be as long as he lived. Chazkuni saith, Daba is the same that Daab, weakness or debility, (as Cebes is the same that Ceseb a Lamb) and that it meaneth the days of old age in which a man is weak; as if he should say, even in the time of their old age they shall be strong.
Vers. 26. Ieshurun] that is, O Israel: see Deut. [unspec 26] 32. 15. The Greek translateth, There is none like the God of the Beloved-one: the Chaldee saith, there is no God like the God of Israel. This conclusion concerneth all the tribes of Israel in general, celebrating the glory and goodness of God, communicated with his Church; and their participation of his graces, to their perpetual happiness. rideth] which is a sign of honor, and of his speedy coming to help his people: so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub, 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation, Hab. 3. 8. This was fulfilled in the wars against the Canaanites, Ios. 10. 10, 11, 13. and before, against the Egyptians, Exod. 9. 23. and 14. 24, 25. And Christ still rideth in heaven upon a white horse, to conquer the enemies, for his Churches sake, Rev. 6. 2. and 19. 11,—16. The Chaldee translateth, whose habitation (or divine majesty) is in the heavens. in thy help] or, for thy help: in Greek, thine helper. in his excellency] or, for his high majesty, magnificence; in Chaldee, strength. So in Psal. 68. 35. God's works are for the manifestation of his excellent glory, in the help and salvation of his people. skies] the highest heavens, which the Greek calleth the firmament; the Chaldee, the heavens of heavens.
Vers. 27. The God of antiquity] that is, the ancient [unspec 27] (or eternal) God; which the Chaldee interpreteth, God that was from the beginning. Hereupon David intituleth him the God that sitteth from antiquity, (or abideth of old) Psal. 55. 20. and Asaph saith, God is my King from antiquity, Ps. 74. 12. And he is before all things, and by him all things consist, Coloss. 1. 17. is thy mansion] or, will be thy habitation: or, prayer-wise, be thy mansion, that is, thy protection; as the Greek translateth, will protect thee. So Moses saith, Lord, thou hast been our mansion (or habitation,) in every generation and generation, Psal. 90. 1. Under this name Mansion, all things needful are implied, both for life and salvation in this world, and in that which is to come, John 14. 2. arms of eternity] that is, eternal (or everlasting) arms: or, arms of the world. Israel is protected under God's everlasting arms or power; God is their defense over and under: his left hand is under the head of his Church, and his right hand doth embrace her, Song 2. 6. The Greek translateth, under the strength of the everlasting arms: the Chaldee expoundeth it, and by his Word the world was made. Sol. Rashi explaineth it thus, and underneath his Mansion do all strong armed dwell. The arms of the world were Sihon and Ogh, and the Kings of Canaan, which were the strength and power of the world, &c. but their strength was weakened before him. But the arms of eternity are rather meant here of the arms of the eternal God, who is most ancient without beginning; and eternal, without ending; who saith, I am the first, and I am the last: and besides me there is no God, Isaiah 44. 6. destroy] speaking to Israel, whom he would enable to destroy their enemies: the Greek translateth, Perish, speaking to the enemy. So God by Christ, not only preserveth his people from harm, but destroyeth him that hath the power of death, that is, the devil, Heb. 2. 14. and with him all other enemies perish.
Vers. 28. alone] secure from enemies, as Ier. 49. [unspec 28] 31. or, alone, and shall not be reckoned among the nations, as Num. 23. 9. This dwelling in safety had accomplishment under Christ, of whom it is said, In his days Judah shall be saved, and Israel shall dwell safely, Ier. 23. 6. the fountain] that is, the people which flow out of Jacob, as out of a well or fountain: so that fountain is here used for a river or stream issuing from a fountain, as in Psal. 104. 10. and waters often signify people's, Rev. 17. 15. Thus David calleth them of the fountain of Israel, Psal. 68. 27. and Isaiah saith, which are come forth out of the waters of Judah, Isaiah 48. 1. The Hebrew word sometime signifieth a fountain, sometime an eye; in which latter sense some interpret it here, the eye of Jacob, shall look unto a land of corn, &c. his heavens] the heaven or air over the land of Israel, shall drop down dew, whereby it shall be fruitful. Thus Moses confirmeth to Jacob's seed the blessing which Isaac gave unto Jacob, Gen. 27. 28. Spiritually heavens signify the ecclesiastical estate, Revel. 4. 1. dew and rain signify heavenly doctrine, as Deuter. 32. 2.
Vers. 29. who is like thee] not any people. So David [unspec 29] said, What one nation in the earth is like thy people, like Israel, 2 Sam. 7. 23. See also Deut. 4. 7. by Jehovah] or, in Jehovah, that is, Christ, called Jehovah our righteousness, Ier. 23. 6. shield of thy help] that is, thine helpful shield, which aideth thee against thine enemies; the Chaldee saith, strong for thine help; the Greek, thy helper will shield (or protect) thee. sword, is thy excellency] in Greek, thy glory (or boasting:) that thou mayest truly glory in his sword, not in thine own: as the Church doth in Psa. 44. 4, 7. they inherited not the land by their own sword: and, my sword shall not save me. Christ appeared with a two-edged sword in his mouth, Rev. 1. 16. and with a sword in his hand, as Prince of the Lord's host, Ios. 5. 13, 14. and the sword of the spirit is the word of God, Ephes. 6. 17. shall falsely deny] shall dissemble that they were thine enemies, and fain to be friends for fear. This David acknowledged, the sons of the stranger falsely deny unto me, Psal. 18. 45. The Greek translateth, shall lie unto thee. Chazkuni explaineth it thus, They that are enemies to thee in their heart, shall falsely deny unto thee through fear, & shall show themselves thy friends, & shall be obedient to do thy pleasure. And Sol. Rashi giveth an example, as the Gibeonites which said, From a very far country thy servants are come, &c. tread on their high places] or, on their heights: in Greek, thou shalt ride upon their neck: see a like phrase in Psal. 66. 12. The Chaldee expoundeth it, thou shalt tread on the joints of the necks of their Kings: which thing was fulfilled in Joshua's time, Ios. 10. 24, 25. By heights or high places, are meant all the high and fortified places, wherein the enemies kept for their safety; as mountains, high walled Cities, &c. as David when he was safe from his enemies, rejoiceth that God had set him upon his high places, 2 Sam. 22. 34. And as it is the glory of God, that he treadeth upon the high places of the earth, Amos 4. 13. Mich. 1. 3. and upon the high places (or heights) of the sea, Job 9. 8. so he communicateth this glory to his people, that should vanquish all their enemies; as was also said in Deut. 32. 13. he made him ride on the high places of the earth. And by the weapons of their war-fare, which are mighty through God, they pull down strong holds, and cast down every high thing that exalteth it self against the knowledge of God, 2 Cor. 10. 4, 5. Death shall be swallowed up in victory, 1 Cor. 15. and Satan himself shall be trodden underneath their feet, Rom. 16.
CHAP. XXXIV.
1 Moses from mount Nebo vieweth the land. 5 He dieth there, and is buried of God. 7 His age and vigor when he died. 8 The Israelites mourn for him thirty days. 9 Joshua succeedeth him. 10 The praise of Moses.
ANd Moses went up from the plains [unspec 1] of Moab unto mount Nebo, to the top of Pisgah, which is over against Jericho: and Jehovah caused him to see all the land from Gilead unto Dan. And all [unspec 2] Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the hindmost sea. And the South, and the plain of the valley of Jericho, the City of Palme-trees, [unspec 3] unto Zoar. And Jehovah said unto [unspec 4] him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying; unto thy seed will I give it: I have caused thee to see it with thine eyes, but thou shalt not go over thither. And Moses the servant of Jehovah died there in the land of Moab, according [unspec 5] to the mouth of Jehovah. And he buried [unspec 6] him in a valley in the land of Moab, over against Beth-peor, and no man knoweth of his Sepulcher unto this day. And Moses was an hundred and twenty years old when he [unspec 7] died, his eye was not dim, nor his natural moisture fled. And the sons of Israel wept [unspec 8] for Moses in the plains of Moab, thirty days: and the days of weeping, of mourning for Moses, were ended. And Joshua the son of Nun was full of the Spirit of wisdom, [unspec 9] for Moses had laid his hands upon him, & the sons of Israel hearkened unto him, and did as Jehovah commanded Moses. And there [unspec 10] arose not a Prophet since in Israel like Moses, whom Jehovah knew face to face. In all the signs and the wonders which Jehovah sent [unspec 11] him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land. And in all the mighty hand, and in all the great terror which Moses did in the eyes of [unspec 12] all Israel.
Annotations.
MOses went up] as God commanded him, Deu. 32. 49. plains of Moab] in the wilderness [unspec 1] where Israel pitched, and where Moses had explained all this Law unto them. See Num. 22. 1. Deut. 1. 1. 5. The Greek retaineth the Hebrew name, Araboth Moab. mount Nebo] or, of Nebo, that from thence he might view the holy land, as John from an high mountain was shown the holy Jerusalem, Rev. 21. 10. and Ezekiel likewise before him, Ezek. 40. 2. Nebo was the name of a mountain, and of a City by it, which was given for a possession to the Reubenites, Numb. 32. 37, 38. 1 Chron. 5. 3, 8. Pisgah] in Greek, Phasga: in Chaldee, Ramatha: so named of the highness of it: See Deut. 3. 27. Ierecho] in Greek Jericho, a City within the land of Canaan, which the Israelites first conquered, by faith causing the wall to fall down, Ios: 6. Heb. 11. 30. See after on verse. 3. caused him to see] as in verse. 4. or, shown him, as the Greek translateth. from Gilead] in Greek, the land of Galaad: But Galead was on the outside of Jordan, and given to Reuben, Gad, and half Manasseh, Deut. 3. 12. 13. being conquered by Moses himself; so that there was no need to view that, but from that Country forward he viewed all the rest. Therefore the Hebrews expound the word Eth, by Min, From; saying, From Gilead which was on the outside of Jordan, towards the Sun rising, where in Moses was standing; unto Dan, which is the border of the land of Israel, as it is written, from Dan even to Beersheba, (1 Sam. 3. 20.) Chazkuni on Deut. 34. Others refer it to a spiritual vision of things to be done after in this Country; as Jonathan in his Targum paraphraseth, The Word of the Lord shown him all the Mighties of the land; the valiant acts which should be done by Iephthe of Gilead, and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Rashi expoundeth it, He shown him the sons of Dan committing idolatry, as it is written (in Judge. 18. 30.) and the sons of Dan set up the graven image: and he shewod him Samson, that should come out of him for a Savior. By Dan here we are to understand Leshem or Laish, a City in the furthest part of the land Northward, called also Dan, Ios. 19. 47. Judge. 18. 27, 29.
Vers. 2. all Naphthali] in Greek, all the land of [unspec 2] Naphtali, which lay also Northward in Galilee, Matth. 4. 15. of Ephraim and Manasseh] meaning the half tribe of Manasseh that dwelt within lordan; this was in the midst of the land in Samaria: see Ios. 16. and 17. 7,—11. of Judah] which was the Southerne part of the Country, Ios. 15. 1. &c. for the land was far more long than broad: and by naming these few chief countries, he implieth all the rest with them. These also in Targum Jonathan, and Sol. Rashi, are applied to the captains of the house of Naphtali, that were joined with Barak, and the Kings which Joshua the son of Nun, of the tribe of Ephraim, should kill; and the valiant acts of Gideon son of Joash, of the tribe of Manasseh, and all the Kings of Israel, and kingdom of the house of Judah, that should rule in the land, until the Sanctuary should be destroyed at the last. the hindmost] or, utmost sea, that is, the main sea, which was the Western coast: see the notes on Deut. 11. 24.
Vers. 3. the south] in Greek, the wilderness: [unspec 3] the utmost Cities of the tribe of the sons of Judah, towards the coast of Edom, described in Ios. 15. 21. &c. So in Num. 34. 3. your south quarter shall be from the wilderness of Zin, along by the coast of Edom, &c. Thus Moses viewed the land after the order that Abraham did at the first: see Genes. 12. 6, 7, 8, 9. with the Annotations there. God here showeth Moses all the kingdoms, and glory of Canaan, from an high mountain, for his comfort and strengthening of his faith, who saw the promises a far off, saluted them, and died, as did his godly forefathers, Heb. 11. 9. 13. On the contrary, the Deviil taketh Christ up into an excceding high mountain, & showeth him all the kingdoms of the world, and the glory of them, to draw him (if he had been able) from the faith and service of God, unto the worship of Satan, Matth. 4. 8, 9. the plain of the valley of Jericho] in Greek, the regions about Jericho: this last part which Moses viewed, was the first which the Israeliees possessed, Ios. 2. 1. and 3. 16. and 4. 13, 19. Sol. Rashi here saith, God shown to Moses, Solomon casting the vessels of the sanctuary, as it is said, In the plain of Jordan did the King cast them, 2 Chron. 4. 17. City of palm-trees] so Jericho is called here, and in 2 Chron. 28. 15. Judge. 1. 16. and 3. 13. and of them and other fragrant fruits there growing, as Balsam and the like; the City had the name Ierecho, by interpretation, Odoriferous, or Fragrant. unto Zoar] in Greek, Segor. Thus the last part which Moses viewed, was both nearest unto him, and the pleasantest of all the land of Canaan: for all the plain of Jordan was well watered, it was as the garden of the Lord, Gen. 13. 10.
Vers. 4. I sware] that is, I promised by oath: see Gen. 12. 7. and 22. 16, 17. Psal. 105. 9, 10, 11. [unspec 4] thy seed] in Greek, your seed: in Chaldee, thy sons. caused thee to see] in Greek, I have shown it to thine eyes. This view was by the marvelous work and grace of God towards his servant, that in one place and time he should behold so large a Country; and in it (by the eye of his spirit) so many mysteries as in that holy-land (so called in Zuch. 2. 12.) were comprehended: and it being the land of Immanuel, (or of Christ) Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Jesus; unto whō Moses and his Law is a Schoolmaster, Gal. 3. 24. not go over] to wit, over the river Jordan, because Moses had not believed to sanctify the Lord in the eyes of the sons of Israel, Numb. 20. 12. And as he and others could not enter into the good land, because of their unbelief, Heb. 3. 19. so all that are of the works of the Law, and not of the saith of Christ, though they may behold the blessing a far off, yet shall they not enter in to enjoy the same, Gal. 3. 9,—12. Rom. 9. 31. 32.
Vers. 5. servant] so he is often called, even of God himself, Ios. 1. 2. and in the New Testament, as Rev. 15. 3. the song of Moses the servant of God. [unspec 5] This title he had in respect of his office, being governor of Israel: as David also had, in Psal. 18. 1. and 36. 1. See Numb. 12. died there] in the mountain, Deut. 32. 50. as Aaron died on the top of mount Hor, Num. 20. 28. In that the death of Moses immediately followed after his viewing of the promised land, it foreshowed the end and abrogation of Moses Law, when men are come to the Gospel of Christ: for, after that Faith is come, we are no longer under the Schoolmaster, Gal. 3. 25. The Law hath dominion over a man as long as he liveth: for the woman which hath an husband is bound by the Law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of the husband: So we also are become dead to the Law, by the body of Christ, that we should be to another, even to him who is raised from the dead, Rom. 7. 1, 2, 4. Therefore upon this death of Moses, God speaketh unto Israel, to go over Jordan into the Land, Ios. 1. according to the mouth] in Greek and Ghaldee, by the word. The day of his death, by the Jews tradition, was the seventh of Adar, (which we call February:) so Jonathan in his Targum on this place saith; On the seventh day of the month of Adar, Moses the Master of Israel was borne; and on the seventh day of the month of Adar he was taken out of the world.
Vers. 6. he buried him] that is, Jehovah buried [unspec 6] him, or Michael (that is, Christ, who is Jehovah, one with the Father,) Jude verse. 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses, Rom. 8. 3. Gal. 3. 13, 14. Coloss. 2. 14, 16, 17. Heb. 9. 9, 10, 11, &c. and 10. 1,—9. And this was a special honor unto Moses person, whom the Lord loved when he was dead, and buried his corps (which we find not done to any man else in the world,) which he will also raise up incorruptible and glorious, at the day of his appearing. in a valley] he died in the mountain, Deut. 32. 50. but was buried in a valley. over against Beth-Pehor] the Greek saith, near to the house of Phogor; of which place, see Deut. 3. 28. no man knoweth] God would not have Moses Sepulcher to be known, (though the devil contended with him hereabout, Jude verse. 9.) because there should be no occasion of superstition or idolatry thereby, as is thought of some. Chazkuni saith, that none which inquire of the dead (as Deut. 18. 11.) might seek unto him. The chief cause seemeth to be a mystery, that the Law (whereof Moses was the minister) being once dead and abrogated by Christ, should never more be sought after, but quite abolished out of the conscience of sinners, that the grace of Christ may live & reign alone. See Gal. 4. 9, 10, 11. and 5. 4. Also that the legal rudiments should by the coming of the Gospel be taken away from Israel, never to be found or enjoyed by them anymore. For Christ destroyed both their City and Sanctuary, as was foretold in Dan. 9. and they have been many days without a King, and without a Prince, and without a sacrifice, and without an image, and without an Ephod, and without Teraphim; and so shall be until they return and seek the Lord their God, and [the son of] David their King, Hos. 3. 4, 5.
Vers. 7. years old] Hebr. son of 120. years: [unspec 7] so the year of his death fell out in the 2553. year of the world: and his years accord with Noes preaching and preparing of the Ark, Genes. 6. 3. his eye] in Greek, his eyes: his eye-sight failed him not, as did Isaac's, Gen. 27. 1. The eye is also used for the outward appearance and color of a thing, as Exod. 10. 5. Numb. 11. 7. so it may be meant here also, his visage was not wrinkled. Chazkuni here expoundeth it, the shining of his face, mentioned in Ex. 34. 30. his natural moisture] his radical humor, wherein the life and strength of the body consisteth, which when it is spent and dried up, a man dieth. The Greek translateth, his lips were not corrupted: the Chaldee saith, the brightness of the glory of his face was not changed: having reference to Exod. 34. 30, &c. sled] that is, departed from him. Thus outwardly and inwardly Moses retained his vigor, beauty and natural strength; that he died not through feebleness, or defect of nature, as most men did at his age, though he had been a man of sorrows, and broken with many cares for the people. And hereby the continual force of the Law is signified; the power whereof decayeth not in the conscience of sinners by number of days, or multitude of works, till God take it away, and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth: whiles we are in the flesh, the passions of sins which are by the Law, do work in our members, to bring forth fruit unto death, Rom. 7. 1, 5.
Vers. 8. the plains of Moab] in Greek, Araboth [unspec 8] Moab by Jordan, over against Jericho; as v. 1. thirty days] so long they mourned also for Aaron: see Num. 20. 28.
Vers. 9. Joshua] in Greek, Jesus the son of Nave. [unspec 9] of wisdom] in Greek, of understanding the spirit of wisdom, meaneth wisdom ministered by the spirit of God, wherein he was a figure of Jesus Christ, who being full of the holy Spirit, entered upon the work of his ministration here on earth, Luke 4. 1, &c. On him the spirit of the Lord rested, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord, Esa. 11. 2. laid] or, imposed his hands upon him: of this see Numb. 27. 18,—23. As Moses by imposition of hands authorized Jesus the son of Nun, and bare record unto him: so the Law of Moses which was in the heart and bowels of Jesus the son of God, gave authority and bare record unto him, Heb. 7. Acts 26. 22, 23. & Moses himself appeared talking with Jesus, and speaking of his decease, which he should accomplish at Jerusalem, Luke 9. 30, 31. hearkened unto him] that is, obeyed him: as after also they promised, in Ios. 1. 16. 17, 18. See the notes on Num. 27. 20.
Vers. 10. knew face to face] the Chaldee saith, [unspec 10] was revealed unto him face to face. So in Exod. 33. 11. it is said, Jehovah spake unto Moses face to face, as a man speaketh unto his friend: and in Num. 12. 8. he said, with him will I speak mouth to mouth. See the Annotations there.
Vers. 12. the mighty hand] that is, works [unspec 12] wrought with a mighty hand, and powerful government, and administration; according to that which is said, Humble yourselves therefore, under the mighty hand of God, &c. 1 Pet. 5. 6. great terror] that is, works done with great terror; which the Greek translateth, great marvels: the Chaldee, great visions. These things do magnify Moses office and administration, that the Laws which he hath written & confirmed by such signs and wonders might be acknowledged to be of God; wherefore he and his writings are worthily celebrated throughout the world, confirmed of God himself, Numb. 12. 7, 8. approved and expounded by all the Prophets after him, by Christ himself and his Apostles; so that they which hear not him, will not be persuaded, though one rose from the dead, Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses, as he promised, Deu. 18. 18. Act. 3. 21. even Jesus the son of the Most high, a man approved of God among the Israelites, by miracles, wonders, and signs, which God did by him in the midst of them, Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himself, 2 Cor. 5. 19. whō God buried not, as he did Moses, but raised him frō the dead, that he saw no corruption. Of him Moses wrote, and to him give all the Prophets witness, that through his name, whosoever believeth in him shall receive remission of sins, Act. 10. 40. 43. And by him, all that believe are justified from all things, from which we could not be justified by the law of Moses, Act. 13. 39. This is the true God, & eternal life, 1 John. 5. 20. To him be honor, and glory, and praise, throughout all generations; and let all the earth be filled with his glory, Amen, and Amen.
A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES.
-
A
- AAron and his sons made Priests, Exod. 28. their first offerings, Lev. 9. Aaron's death, Num. 21. 24. 28.
- Abib, the month which we call March, Exod. 13. 4. and 23. 15. Deut. 16. 1.
- Abraham's name interpreted, Gen. 17. 5.
- Accepting the face what it is, Gen. 19. 21.
- Adultery punished with death, Lev. 20. 10. Deut. 22. 22.
- Afflicting of the soul, by fasting, &c. commanded unto all Israel one day in the year, Lev. 16. 29. It was to be from evening to evening, Lev. 23. 32.
- All, or every, for all sorts, Exod. 9. 6, 25.
- Almighty, or All-sufficient, Shaddai, God's name, Gen. 17. 1.
- Altar, Gen. 8. 20. Altar of incense, Exod. 30. 1. &c. called the Altar of gold, Exod. 40. 26. Altar of Burnt-offering, or Brazen Altar, Exod. 27. 1, &c. and 40. 29. The Princes Offrings at the dedication of the Altar, Num. 7.
- Amalek, Gen. 36. 12. His destruction commanded, Exod. 17. 16. Deut. 25. 19.
- Amen, what it signifieth, Num. 5. 22.
- Amids, for within, Gen. 2. 9.
- Ammonites, Gen. 19. 38. Israel might not fight with them, Deut. 2. 19.
- Amorites, used for all heathens in Canaan, Gen. 48. 22.
- And for but, Gen. 2. 17. for that, Gen. 12. 12. and 27. 4. Exod. 8. 29. for for, Gen. 12. 19. Exod. 15. 2. for or, Gen. 13. 8. and 19. 12. for then, Gen. 3. 5. for that is, Gen. 13. 15. or namely, 1 Chron. 1. 36. for a passion of the mind, Gen. 27. 28. And for both: (or superfluous) Gen. 36. 24. and 40. 9. (and 8. 6.) for who, which, &c. Gen. 49. 25. or that which, Deut. 32. 1. for therefore, Gen. 31. 44. for if, or and if, Gen. 18. 30. Exod. 4. 23. Levite. 26. 40.
- Angel, what it signifieth, Genes. 16. 7. and 32. 1. Christ called an Angel, Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels, Gen. 32. 1.
- Anointing what it signified, Exod. 29. 7. and 30. 26. The Anointing oil described, Exod. 30. • 3, &c. who were anointed therewith, Ex. 30. 33.
- Answering, what it is from God, Gen. 36. 3.
- Appearing before God with three things, Exod. 23. 15.
- Ark, Teba, Gen. 6. 14. Ark, Aaron, Exod. 25. 10.
- Arabia, whereof it was named, Gen. 10. 7.
- Aram, called Syria, Gen. 24. 10. and 25. 20.
- Armies or hosts of Israel, Exod. 6. 26.
- Arrows for plagues, Deut. 32. 23.
- Asses, of what use, Gen. 49. 11.
- Assembly, or Church, for multitude, Gen. 28. 3.
- Ascending, for burning, Exod. 27. 20.
- Assured saying, Gen. 22. 16.
- Atonement, Exod. 29. 36. Lev. 1. 4. Atonement day, with the Law for making reconciliation for the Church, once in the year, Levite. 16.
- Avenging, and bearing grude, forbidden, Levite. 19. 18.
-
B
- BAal-peor, the Idol wherewith Israel joined, Num. 25.
- Babylon, Gen. 10. 10. and 11. 9.
- Back-parts of God, what they mean, Ex. 33. 23.
- Balaam and Balak with their story, Numb. 23. &c. Balaam's prophesies, Num. 24. his death, Num. 31. 8.
- Baldness made for sorrow for the dead, forbidden, Lev. 21. 5.
- Banquet, named of drinking, Gen. 19. 3.
- Battlements to be made on houses, Deut. 22. 8.
- Beersheba, The Well of the oath, Gen. 21. 31. and 26. 33.
- Before one, i. exposed to him, Gen. 13. 9. and 20. 15. and 34. 10.
- Begin, how it is used for the doing of anything, Gen. 9. 20.
- Bekah, an half shekel, Exod. 38. 26.
- Belial, what it signifieth, Deut. 13. 13.
- Bels on the High Priests garments, Ex. 28. 34, 35.
- Belief, or faith, what it meaneth, Gen. 15. 6. Exod. 17. 12.
- Bending the head, what it meaneth, Exod. 4. 31.
- Benjamin, Benoni, Gen. 35. 18. set before the children of the bondwoman, Exod. 1. 3. Shoulders of Benjamin what they mean, Deut. 33. 12.
- Bethel, a City, Gen. 12. 8. and 28. 19.
- Bethlehem, Gen. 35. 16, 19.
- Betrothing of a wife, the manner of it among the Jews, Deut. 22. 23. The punishment for lying with a betrothed woman, Deut. 22. 24, &c.
- Binding a Chariot, for making ready, Gen. 46. 29.
- Bishops, where of named, Num. 3. 32.
- Biting usury forbidden, but allowed upon strangers, Exod. 22. 25. Deut. 23. 19, 20.
- Blasphemers to be put to death, Lev. 24. 16.
- Blemishes might not be in any sacrifice, Lev. 1. &c. Deut. 17. 1.
- Bless, what it meaneth, Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19, 20. and 27. 4. Blessing for gift, 33. 11. for salvation, Gen. 47. 7. Blessings for them that keep God's commandments, and curses for the transgressors, Lev. 26. Deut. 28. The Priests blessing of Israel, Numb. 6. 23, &c. Blessing God for meat, drink, &c. Deut. 8. 10. Blessings and Curses, where to be pronounced, Deut. 27. Moses Blessings of the tribes, Deu. 33.
- Blew, what color it was, Exod. 25. 4.
- Blood, for life, Gen. 9. 4. Blouds for murder, Gen. 4. 10. Blood of the sacrifice put on the Priests ear, thumb and toe, Exod. 29. 20. Blood of fowls and beasts might not be eaten, Lev. 7. 26. & 17. 10, 11, 12. Blood of wild beasts and fowls must be covered with dust, Lev. 17. 13.
- Book of God, or of life, Exod. 32. 32.
- The feast of Boothes, or Tabernacles, Lev. 23. 34.
- Borrowing, and laws concerning it, Ex. 22. 14, 15.
- Bowing down for worship, Gen. 22. 5. Ex. 4. 31.
- Brasse, what it signifieth, Exod. 27. 2.
- Bread for all food, Gen. 3. 19. and 21. 14. & 31. 54.
- Breath, Neshamah, what, Gen. 2. 7.
- Brestplate of the high Priest, Exod. 28. 15.
- Bribes forbidden, Exod. 23. 8.
- Bringing near, and offering, used for the same, Lev. 1. 2.
- Brother, for kinsman, Gen. 13. 8. for the same human nature, Gen. 19. 7.
- Building, how used, Gen. 2. 22. Building for having children, Gen. 16. 2. and 30. 3.
- Bullock, of the second year, as a Calf of the first, Exod. 29. 1.
- Burnt-offering, Gen. 8. 20. The Law concerning it, whether it were of the herd, flock, or fowls, with the signification, Lev. 1. and 6. 9, &c.
- Butter, what it signified, Deut. 32. 14.
-
C
- A Cake of the first of the dough to be given to the Lord, Num. 15. 20.
- Calf of the first year, a bullock of the second year, Exod. 29. 1.
- Calling for praying, Gen. 12. 8.
- Campe of Israel described, Num. 2. Burning of some sacrifices without the Campe, what it signified, Levite. 4. 12. Jerusalem answerable to the Campe of Israel, Num. 2. 27.
- Canaan, Chams son cursed, Gen. 9. 25. Canaanites with their brethren to be rooted out, Exod. 22. 20. Deut. 7. 1. Canaan's land described, Genes. 12. 5. Deut. 8. 7, &c. and 11. 10, 11, 12. The Canaanites smite Israel, Numb. 14. 45. and 21. 1. The borders of the land of Canaan which Israel should inherit, Num. 34.
- Candlestick in the Tabernacle, Exod. 25. 31, &c. the order of trimming the lamps thereof daily, Exod. 27. 21.
- The captive woman how to be used, Deut. 21. 10. &c. Captivity for captives, Numb. 21. 1. Deut. 32. 42.
- Carkasses and torn things might not be eaten, Levite. 17. 15.
- Chaldees, Gen. 11. 28.
- Change of garments, Gen. 45. 22.
- Charming forbidden, Deut. 18. 11.
- Chebron a City called Kirjath Arba, Gen. 13. 18. and 23. 2.
- Cherubims, Gen. 3. 24. Exod. 25. 18.
- The Church or Congregation of Israel, who might and might not enter into it, Deut. 23. 1, 2, &c.
- Choosing for loving, Gen. 6. 2.
- Cinnamon, Exod. 30. 23.
- Circumcising, what it was, Gen. 17. 10. Circumcising the heart, Deut. 30. 6.
- A City revolting to Idols, to be destroyed, Deut. 13. 12, &c.
- Cleaving to the Lord, what it meaneth, Deu. 10. 20.
- Clouds signify troubles, Gen. 9. 14. Cloud, a token of God's presence, Exod. 40. 34. 38. The Cloud conducting the Israelites, Num. 9. 17, &c.
- Commanding, how used, Gen. 50. 16. Lev. 25. 21. Commandments imply also forbiddings, Deut. 2. 37. and 4. 23.
- Compassing for honor, Gen. 37. 7.
- Conceiving of child, Gen. 4. 1.
- Concubine, what it meaneth, Gen. 22. 23.
- The Congregations offering for their sin, Levite. 4. 13, &c.
- Consecration of the Priests, with the rites thereof, Exod. 29. Lev. 8.
- Continuall or daily sacrifice, Exod. 29. 42.
- Corners of the field to be left for the poor, Levite. 19. 9. Corners of the head and beard not to be marred, Lev. 19. 27.
- Corrupting, for sinning, especially idolatry, Gen. 6. 11. for destroying, Gen. 6. 13.
- Covenant, Gen. 6. 18. The covenant of the Law at mount Sinai, Exod. 19, &c. The renewing of the Covenant before Moses death, Deut. 29. 10, &c.
- Covering mercy-seat, what it signified, Ex. 25. 17.
- Coveting forbidden; Exod. 20. 17.
- Court of God's Tabernacle, Exod. 27. 9. and 40. 33.
- Create, what it meaneth, Gen. 1. 1.
- Cubit, what measure it is, Gen. 6. 15.
- Cunning workman, Exod. 26. 1.
- Cursing, what it meaneth, Gen. 3. 14. and 4. 11. and 12. 3. Curses pronounced upon the transgressors of the Law, Deut. 27.
- Cush, father of Ethiopians, Gen. 2. 13. and 10. 6.
- Cutting of a covenant, for making, Gen. 15. 18. Cutting off, Gen. 17. 14. Lev. 20. 3. Cutting of the sacrifices into pieces, and what it signified, Lev. 1. 6. Cutting in the flesh may not be made for the dead, Lev. 19. 28. Deut. 14. 1.
-
D
- DAmascus, Gen. 14. 15.
- The Dam and the young may not be taken together, Deut. 22. 6.
- Dan, a place called Leshem, Gen. 14. 14.
- Dan, son of Jacob, Gen. 30.
- Darkness, Gen. 1. 2. Darke, for not seen, Exo. 9. 32.
- Daughters for women, Gen. 30. 13. for branches, Genes. 49. 22. for towns or villages, Numb. 21. 25.
- Day, Gen. 1. 5. Day for time, Deut. 27. 2. Daies for a year, Gen. 4. 3. Exod. 13. 10. or an exact time, Gen. 29. 14. The eighth day mystical, Gen. 17. 12. The third day mystical, Gen. 22. 4. Exod. 19. 11.
- The Deafe not to be cursed, Lev. 19. 14.
- Desireable, i. precious, &c. Gen. 27. 15.
- Devils were sacrificed unto by the Jews, Lev. 17. 7. Deut. 32. 17.
- Devoted things, Lev. 27. 28, 29.
- Dew a blessing, Gen. 27. 28. Exod. 16. 3. a figure of heavenly doctrine, Deut. 32. 2.
- Diviners and divination forbidden, Deuteronom.
- Dying, what it implieth, Gen. 2. 17. Of the four deaths that malefactors were put unto in Israel, Exod. 21. 12. No atonement for the dead, Num. 16. 48. Asking of the dead forbidden, Deut. 18. 11.
- Of Divorce, Deut. 24. 1. the copy of the Bill of divorce, Ibidem.
- Do, for labor or work, Exod. 5. 9. Do, for sacrifice, Exod. 10. 25. Do, for observe, Exod. 34. 22. Doings of Egypt and Canaan may not be followed, Lev. 18. 3.
- Door of the Tabernacle, what it signified, Le. 1. 3. Door of the Tabernacle for all the Court-yard, Levite. 8. 3. Writing the Law on the Door-posts, Deut. 6. 9.
- Dragon, Tanin, Exod. 7. 9.
- Dreams, of what sort and esteem they were, Gen. 20. 3. and 37. 5.
- Drink largely, or drunken, how used sometime, Gen. 43. 34.
- Dukes, Genes. 36. 15.
- Dust for innumerable, Gen. 13. 16. and 28. 14. for base and vile, Gen. 18. 27.
- Dwelling, for sojourning, Exod. 2. 15. and 12. 40.
-
E
- EAgles wings, a similitude of God's government of Israel, Exod. 19. 4. The similitude of an Eagle more fully expressed, Deut. 32. 11.
- Earth what, and whereof named, Gen. 1. 10. Earth, for the inhabitants of it, Gen. 11. 1.
- East-wind, Exod. 10. 13. and 14. 21.
- Eat for consume, Gen. 31. 40. Deut. 7. 16.
- Edom, why so named, Genes. 25. 30. he denieth Israel passage thorough his land, Numb. 20. 18, &c. Israel might not war with Edom, Deut. 2. 4, 5, &c. nor abhor an Edomite, Deut. 23. 7.
- Eden a country, Gen. 2. 8.
- Egypt, for the land of Egypt, or Mizraim, Genes. 12. 10.
- Eizop, or byssope, Exod. 12. 22.
- Elder, Hebr. greater, Gen. 10. 21. and 27. 1. Elders for chief officers, Gen. 50. 7. Exod. 3. 16. Seventy Elders assistance to Moses, Numb. 11. 16, &c. The Elders prophesy, Num. 11. 25.
- Embroiderer, Exod. 26. 36.
- Ensigns of the tribes, Num. 2. 2.
- Ephah, a measure or bushel, Exod. 16. 36.
- Ephod, a Priests garment, Exod. 28. 6.
- Ephraim, why so named, Gen. 41. 52.
- Esau, why so called, Genes. 25. 25. he is surnamed Edom, Ibid. ver. 30.
- Estimation or valuation of persons at their several ages, how much it was, Lev. 27. 3, &c.
- Evening and Morning, put for the whole day, Gen. 1. 5. Evening for latter times, Gen. 49. 27. The two evenings, Exod. 12. 6. Uncleanness till the evening, what it signified, Lev. 11. 24.
- Ever, for till the year of Jubiliee, Exod. 21. 6.
- Everyone, Gen. 15. 10.
- Evil, for affliction, or sin causing it, Exod. 10. 10. for displeasing, Gen. 28. 8. and 48. 17.
- Evites, Gen. 10. 17.
- Eunuch, what it signifieth, Gen. 37. 36.
- Euphrates, a river, Gen. 2. 14.
- Eye for the whole face, Exod. 10. 5. Setting the eye on one, what it meaneth, Genes. 44. 21. An evil eye, what it meaneth, Deut. 15. 9.
-
F
- FAce, for the upmost part of a thing, Genes. 1. 2.
- Face of God, what it meaneth, Gen. 4. 16. Exo. 33. 20. Setting of the face, what it signifieth, Gen. 31. 21. Face for anger, Gen. 32. 20. To accept the face, what it is, Gen. 19. 21. and 32. 20. Face to face, what it meaneth, Exod. 33. 11. Hiding God's face, what it is, Deut. 32. 20.
- Falling for slain, Gen. 14. 10. for lighting down, Gen. 24. 64. for dwelling, Gen. 25. 18.
- False Prophets, and their punishments, Deut. 13. 1. and 18. 20.
- Fainting of the heart, Gen. 45. 26.
- Families of beasts, Gen. 8. 19. Family for kindred, Gen. 24. 38. Lev. 20. 5.
- Familiar spirit, Ob, forbidden, Levite. 19. 31. Deut. 18. 11.
- Far be it, Gen. 18. 25.
- Fat of sacrifices, Gen. 4. 4. that is the best, so Gen. 27. 28. Fat, what it signified, Exod. 29. 13. Deut. 32. 15. Fat of Bullockes, Sheep and Goats might not be eaten, Lev. 7. 23. Fat of the Peace-offerings burnt to the Lord, Lev. 3. 3.
- Father, for author, inventer, &c. Genes. 4. 20. for King or Ruler, Gen. 20. 2. for grandfather or ancester, Ex. 2. 18. Fathers not to die for their children, nor children for the fathers, Deut. 24. 16.
- Fear, the title of God, Gen. 31 42, 53. Fear of God, what it effecteth, Lev. 25. 17.
- Feast, what it meaneth, Exod. 5. 1. Of the three Feasts which Israel kept in a year, Exod. 23. 14. 15, 16. Of keeping the Lord's Feasts, Lev. 23. Deut. 16. 1, 2, &c.
- Field for Country, Gen. 14. 7.
- Filling the hand, for consecrating, Exod. 29. 9.
- Finding, for coming upon one, Gen. 44. 34.
- Fine limen, or bysse. Gen. 41. 42. Exod. 25. 4.
- Finger of God, for his Spirit, Exo. 8. 19. and 31. 18.
- First birth-right, and first horn, Gen. 25. 31. Exod. 13. Deut. 21. 15, &c.
- First-fruits, and laws for them, Exod. 22. 29. and 23. 19. First-fruits with profession presented to the Lord, Deut. 26. 2, &c. Firstlings of beasts sanctified to the Lord, Exod. 13. Deut. 15. 19, &c. Meat-offering of First-fruits, Lev. 2. 14.
- Flesh opposed to Spirit, Gen. 6. 3. Flesh, for the privic members, Gen. 17. 13.
- Flock, comprehendeth sheep and goats, Le. 1. 10.
- Folly, nehalah, Gen. 34. 7.
- Forgetting of God, what it meaneth, Deut. 32. 18. Forgotten sheaf, &c. to be left for the poor, Deut. 24. 19, &c.
- Form, what fairness it meaneth, Gen. 29. 17.
- Found, for present, Gen. 19. 15.
- Forty, a mystical number, Deut. 25. 3. not above forty stripes to be given an offender, Ibidem.
- Frankincense with the Meat-offerings, Lev. 2. 1, 2.
- Fraudulent oppression forbidden, Levite. 19. 13. Deut. 24. 14.
- Fringes commanded to be worn, Numb. 15. 38. Deut. 22. 12.
- Frontlets, Exod. 13. 15. 9.
- Fire, what it signifieth, Exod. 12. 9. Fire- offering, Exod. 29. 18. Fire always burning on the Altar, Lev. 6. 13. Fire cometh from the Lord upon the Altar, Levite. 9. 24. For offering strange Fire the Priests are burnt, Lev. 10. 1, 2.
-
G
- GAll and wormwood, what they signify, Deut. 29. 18.
- Garden for Paradise, Gen. 2. 8.
- Garments of Priests, what they signified, Exod. 28. 2. &c. Garments of men and women are to be distinguished, Deut. 22. 5. The linen garments which the high Priest was to wear on Atonement day, Lev. 16. 4.
- Gate for City, Strength, &c. Gen. 22. 17. for place of assembling, Gen. 34. 20. The Gate of the Temple, which was called the gate of Nicanor, Num. 2. 27.
- Gathering for taking away, Gen. 30. 23. Gathering to ones people, what it meaneth, Gen. 25. 8.
- Gealous, why God is so called, Exod. 20. 5.
- Gealousie in men, the Law thereof, Numb. 5. 14, &c.
- Gelding of any creature held unlawful among the Jews, Deut. 23. 1.
- Generation, how used, Gen. 2. 4. and 5. 1. Generation for people, Gen. 6. 9.
- Gentiles esteemed no people, Deut. 32. 21.
- Gerah, a piece of money, the twentieth part of a shekle, Exod. 30. 13.
- Gerizim, the mount of blessing, Deut. 11. 29, 30.
- Giants, Nephilim, Gen. 6. 4.
- Giants, Rephaim, Gen. 14. 5. Deut. 2. 11.
- Gilead, or Galaad, amount and country, Gen. 31. 21. 47.
- Girdle, Exod. 28. 39.
- Giving, for setting or putting, Gen. 1. 17. and 9. 12. and 17. 5. for suffering, Genes. 20. 6. for taking, Genes. 42. 30. Giving forth the voice, for loud speaking, Gen. 45. 2. Gift or bribe forbidden, Exod. 23. 8. The 24. gifts which the Priests had for their maintenance, Num. 18. 19.
- Girding for readiness, Exod. 12. 11.
- Gleanings to be left for the poor, Levite. 19. 9. and 23. 22.
- Glory, whereof named, Gen. 31. 1. Glory for glorious work, Exod. 16. 7. God's Glory, what it signified, Exod. 33. 18.
- Goats used for sacrifice, Lev. 1. 10. and 3. 12. and 4. 23. 28. The two goats wherewith expiation was made for the Church on Atonement day, with their rites and signification, Levite. 16. 5, 7, 8, &c.
- God, Elohim, Gen. 1. 1. God, Ael, Gen. 14. 18. The name God added to things for excellency, Gen. 23. 6. and 30. 8. To be a God to any, what it is, Gen. 17. 7. and 28. 13. 21. God's for images, or representations of God, Gen. 31. 30. Strange gods, Gen. 35. 2. God, for a Master, &c. Exod. 4. 16. & 7. 1. God's for Judges, Exod. 21. 6. Why God is called the Living God, Deut. 5. 26. How God is said to repent, be sorry, &c. Gen. 6. 6. and 11. 4. Deut. 32. 56. How God is our life, Deut. 30. 20. God liveth, an oath, Deut. 32. 40.
- Go, for die, Gen. 15. 2. Go in, for companying or lying with, Gen. 6. 4. and 16. 2. Going out of the Sanctuary was unlawful for the Priests in the time of their service, Lev. 21. 12.
- Good, and goodness, what it signifieth, Genes. 1. 4. Good for fine, Gen. 2. 12. for pleasing, Gen. 16. 6. for fair, goodly, Gen. 24. 16. Exod. 2. 〈◊〉 .
- Goshen, a country in Egypt, Gen. 45. 10.
- Grace, Gen. 6. 8. Finding grace, what it is, Gen. 35. 15. and 34. 11.
- Grapes to be left for the poor, Lev. 19. 10. Of eating grapes in another man's vineyard, Deut. 23. 24.
- Graven images for bidden, Exod. 20. 4. Deut. 4. 16. &c. they are to be destroyed, Deut. 7. 25.
- Greater, for older, Gen. 27. 1. and 10. 21.
- Grove or tree for religious use, Exod. • 4. 13. Deut. 7. 5. and 16. 21.
-
H
- HAnd, for Ministry, Exod. 9. 35. A high hand, what it meaneth. Exod. 14. 8. Hand on the throne, what? Exod. 17. 16. Hands lifted up, or spread in prayer, Exod. 17. 11. and 9. 29. See Lifting. Hand for work or plague, Exod. 9. 3. and 14. 31. Hand for power, Num. 11. 23. Handfull of the Meat-offering was burnt on the Altar, Lev. 2. 2.
- The Hanged are cursed of God, and may not abide all night on the tree, Deut. 21. 22, 23.
- Speaking to the heart, Genes. 34. 3. Setting of the heart, Exod. 7. 23. and 9. 21.
- Hating, for, less loving, Gen. 29. 31.
- Hear, for understand, Genes. 11. 7. for hearkening gladly, Exod. 4. 31.
- Hearesay, for tidings, Gen. 29. 13.
- Heavens, what they are, Gen. 1. 7.
- Heavy, applied to dim eyes, deaf ears, &c. Gen. 48. 〈◊〉 . to riches, Gen. 13. 2. 〈◊〉 slowness, Exod. 4. 10. to hardness of heart, Exod. 7. 14.
- Heave-offering, how it was used, Exod. 29. 27.
- Hebrew, why so called, Gen. 14. 13.
- Hell, what it signifieth, Gen. 37. 35.
- Hin, a measure, how much it contained, Exod. 29. 40. and 30. 24.
- To the Hoary head men should rise up, Lev. 19. 32.
- Holy of Holies, a place in the Sanctuary, Exod. 26. 33. The high Priest might not enter into it, but one day in the year, and how, Le. 16. 2, 3, &c.
- Honey, unlawful in the sacrifices, Lev. 2. 11. Honey a figure of heavenly graces, Deut. 32. 13.
- Honor, what it signifieth, and to whom it is due, Exod. 20. 12.
- Horeb, a mount called also Sinai, Exod. 3. 1. 12.
- Host, Saba, what it implieth, Gen. 2. 1. The Host or Campe of Israel must be clean, Deu. 23. 9. &c.
- Houre for time, Exod. 9. 18.
- Humbling a woman, for defiling, Gen. 34. 2.
- Hur, a man in Israel, Exod. 17. 10.
-
I
- IAakob, why so named, Gen. 25. 26. and 27. 36.
- Yah, the name of God, Exod. 15. 2.
- Idols forbidden, Lev. 19. 4. Idolatry with the monuments thereof to be destroyed, Deut. 12. 2. Enticers and revolters to Idolatry to die, Deut. 13. and 17. 2. &c.
- Jehovah, what it signifieth, Gen. 2. 4. Exod. 6. 3. Jehovah, Gen. 15. 2.
- Iesurun the name of Israel, Deut. 32. 15.
- Jesus, or Joshua, Exod. 17. 8. he was first named Hosea's, Num. 13. 16. he is appointed Governor after Moses, Num. 27. 18. &c.
- Jethro, Iether, Exod. 3. 1.
- If, used in swearing, Gen. 14. 23. and 21. 23. in praying, Gen. 24. 42. in vewing, Gen. 28. 20. for that, Gen. 31. 52.
- Isles for Countries, Gen. 10. 5.
- Image of God, what it meaneth, Gen. 1. 26. and 9. 6.
- Imbalming, what it was, Gen. 50. 2.
- Imposition of hands, what it signified, Exod. 29. 10. The manner of Imposition, Lev. 1. 4.
- Incense, how it was made, Exod. 30. 35. &c. how offered, Exod. 30. 8. Incense altar, Exod. 30. 1.
- Ingendering with divers kinds forbidden, Levite. 19. 19.
- Inheritance, what it signified, Gen. 21. 10. Inheritances might not pass from tribe to tribe, Nu. 36.
- Iniquity, for punishment, Gen. 19. 15.
- In, for After, Exod. 2. 23. In, for because, or for, Deut. 9. 4.
- Inwards, for heart, Exod. 29. 13.
- Jordan, or Iarden, a river, Gen. 13. 10. Num. 34. 12.
- Joshua: see Jesus.
- The Iourneyes of Israel from Egypt to Canaan' Num. 33. The sanctifying of their Iourneyes by Moses, Num. 10. 35.
- Is, for is become, Gen. 3. 22.
- Isaac his name interpreted, Gen. 17. 19.
- Ishmael his name, Gen. 16. 11. for Ishmaelites, Genes. 28. 9.
- Israel, why so named, Gen. 32. 28.
- Issachar, why so called, Gen. 30. 18. why put in the fifth place before his elder brethren, Gen. 35. 23.
- Issues that defile men and women, with the cleansing of them, Lev. 15.
- The Jubiliee or fiftieth year, Lev. 25. 8. &c.