Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

HEbrewes] in Chaldee, Jews: so in v. 13. and usually in other places. For they which of [unspec 1] old were called Hebrews of Heber the Patriarch, Gen. 14. 13. were after called Jews, E • th. 3. 6. of Iu • as the Patriarch, Jacob's fourth son: see Gen. 29. 35. and 49. 8.

V. 3. the • and] The Chaldee expounds it, a plague f • om before the Lord. sheep] or flocks, both sheep [unspec 3] and goats. gri • v ••• 〈◊〉 ] or heavy pestil •••• ▪ the Chaldee and the Greek calleth it, a very great death. See the notes on Exod. 5. 3. for it is the same word therensed.

V. 4. sever] In the Greek, will glorify: see Exod. 8. 22. anything] Hebr. a word; that is, ought 〈◊〉 [unspec 4] may be spoken of; 10 word, is for thing, in v. 5. & 6.

V. 6. all the cattle] that is, of all sorts some: for other some renamed for an after plague, v. 19. 25. [unspec 6] And this was the fifth judgment, of which Asaph saith, God weighed out 〈◊〉 path to his anger, &c. and gave up their beasts to th • ••• rraine, (or pestilence:) Psal. 78. 50.

V. 7. made heavy] and so, obstinate: see Exodus 〈◊◊〉 . [unspec 7]

Ver. 8. your hands full] Hebrew, the fullness of your 〈◊〉 ▪ Here again, the sixth plague is brought upon [unspec 8] Egypt, without warning given them before: see the notes on Exod. 8. 16. • s • es] or, embers. The matter of this plague is from the fire; as of the former, from the earth and water; of the next from the air. the heavens] as signifying this punishment to come upon them from God above; in special manner. to a boil] or, as the Greek translateth, boils or sores, bo • ches. Of such oft times leprosy did breed, as Lev. 13. 18. 19. 20. scalding blaines] or, •• yling blisters, a word not used but in this Egyptian plague, and it was an extraordinary & uncurable byle, such as Moses threatened among other curses, for the breach of God's law, Deut. 28. 27. the Lord will smite thee with the boil of Egypt, &c. whereof thou canst not be healed. The Holy Ghost expresseth it in Greek, by an evil and a malignant boil, Rev. 16. 2.

V. 10. it was] or there was, as the Greek translateth there were boils. Thus the plagues come nearer unto Pharaoh, to his skin and flesh: but greater follow, even into his heart, v. 14. Unto this sixth plague of Egypt, answereth the first plague of the spiritual Egypt, where there was an evil and malignant boil, upon the men which had the mark of the beast, and which worshiped his image, Rev. 16. 2.

V. 11. couldnot stand] as hitherto they had withstood Moses, and Pharaoh would have had them done so stille • but now their folly was manifested unto all men: see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with, Rev. 6. 17. where it is said, the great day of the Lambes) wrath is come and who shall be able to stand?

Ver. 12. made strong:] and as the Greek translateth it, hardened. See Ex • d. 4. 21. A like event is seen in the latter Egyptians; they blaspheme the God of heaven, for their pains and for their boils; but repent not of their works, Rev. 16. 11.

Vers. 15. I send out my hand] by the pestilence or mu • rain among the beasts, v. 3. 6. and I had smitten thee with the same pestilence; and thou hadst been cut off, for so thy sins deserved; but for another cause, (which after is declared in v. 16.) I have spared thee. This seemeth to be the proper meaning of these words. Otherwise taking the time past, for that which is to come, (for more certainty) it may be read, I will send, namely, if thou submit not. And so the Greek expounds it, I will send; and the Chaldee thus, for now it is near before me, that I will send out my powerful plague. pestilence] in the Greek and Chaldee, death.

V. 16. But in very deed] or, And verily. for this] the Apostle (Rom. 9.) addeth a word of intention, for this same: meaning cause, or purpose; as the Greek expounds it, for this cause. raised thee up] so the Apostle (in Rom. 9. 17.) expounds the Hebr. I have made thee stand up; or I have constituted (and se • ) thee. The common Gr. version hath, thou hast been reserved (or kept alive) which thought it be true, yet doth it not express the whole meaning of God, who had not only kept him alive frō the former plagues, but even raised, set and constituted him for a vessel of wrath; and an example of God's justice and • eve • itie; as Paul applieth it to that argument. And that standing may imply the constitution or being of a thing, the Scripture elsewhere showeth; as where one Prophet saith, the Angel of the Lord stood by the threshing floor, 1 Chron. 21. 15. another saith, the Angel was by it, 2 Sam. 24 16. for to show] or, that I may show: as Paul explaineth it. See the notes on Gen. 6. 19. in thee:] or, show thee: but both the Greek translation and the Apostle (Rom. 9. 17.) addeth the word in. Which is often to be observed in words compounded as this is; as Gen. 30. 20. dwell with me, Psal. 5. 5. so journe with thee, Psal. 42. 5. resorted with them; Sin against me, Prov. 8. 36. and sundry the like. be declared] Hebr. for to declare (or tell) my name: See the notes on Gen. 6. 20. The Chaldee translateth, that they may declare the power of my name. From hence the Apostle inferreth, Therefore God hath mercy on whom he will; and whom he will he hardeneth, Rom. 9. 18.

Vers. 18. about this time:] Greek at this hour, [unspec 18] (or time) for the Greek useth these two indifferently; as, In that hour, Luk. 10. 21. whereas Matthew saith, In that time, Matt. 1 • . 25. very heavy,] or, vehemently weighty; that is, sore and grievous. This plague proceedeth from the air as the former did from other elements. founded] that is, the foundation of it laid: as the Greek saith, created.

Vers. 19. speedily gather] gather for to flee, or to retire, as the word signifieth, Ier. 4. 6. and 6. 1. This [unspec 19] warning, as it implied great danger to come; so, no less mercy in God, towards such ill deserving people. even come down] Hebrew, and shall come down, and they shall die; meaning with the hail, so soon as it should fall.

Vers. 20. made to fly,] the Greek and Chaldee [unspec 20] translate, gathered; this explaineth the former word, in verse 19.

Verse 21. set not his heart,] that is, regarded not. [unspec 21] See Exod. 7. 23. he left,] or, he also left. But the word also (or and) may be omitted, as is shown on Gen. 8. 6.

Vers. 23. gave voices,] that is, sent noises of thunder: [unspec 23] so the Scripture elsewhere speaketh of the voice (or noise) of thunder, Rev. 6. 1. and thunders uttered their voices, Revel. 10. 3. And although sometime voices and thunders are mentioned distinctly, as in Rev. 4. 5. and 8. 5. yet here by voices, seem to be meant thunders. So at the giving of the Law, Exod. 19. 16. and 20. 18. hail] with such God killed also the Canaanites, Ios. 10. 11. And unto Job he saith; Hast thou seen the treasures of the Hail, which I have reserved against the time of trouble, against the day of battle and war? Job. 38. 22. 23. Unto this seventh plague of Egypt, the Lord compareth the seventh plague of the Antichristians; where, upon the vial poured out into the air, there were voices, and thunders, and lightnings, and earthquake, such as was not since men were upon the earth, and a great hail of talent weight fell upon men, for which they blasphemed God, Rev. 16. 17. 18. 21. fire went,] that is, ran along on the ground, as the Greek translateth it; which was extraordinary and most terrible: so that not the hail only, but the lightnings and fiery flames, consumed their cattle; as the Psalmist witnesseth, Psal. 78. 47. 48. and 105. 32. 33. So in other judgments, hail and fire is mentioned, in the destruction of David's enemies, and of the Assyrians, Psal. 18. 13. 14. 15. Isaiah 30. 30. 31.

Vers. 24. catching it self;] that is, one flash of [unspec 24] lightning taking hold of another, & so the flames infoulding themselves, did increase and burn more terribly. This word is used only here, and in Ezek. 1. 4. The Greek translateth it, inflaming, (or setting on fire, which word the Apostle useth, I am. 3. 6.) and so the Chaldee saith, inflaming it self. And David calleth it, fire of flames, Psal. 1 5. 32. a nation] or, to a nation: which the Greek explaineth, since there was a nation upon it. A like phrase is in Re 16. 18. since men were upon the earth.

Ver. 25. from man &c.] that is, both men & beasts. [unspec 25] every tree] the Gr. saith, all the trees, meaning of all sorts; for there were some left remaining for an after plague, Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts &c. & before in verse 6.

Vers. 26. no hail] So God had preserved them [unspec 26] from former plagues, v. 6. and ch. 8 ver 22. and so God promiseth to preserve his people in quiet resting places, when it shall hail on the forest, Esa. 32. 18. 19.

Ver. 28. for it is enough,] or, and let it be enough: [unspec 28] so the Greek Interpreters took it, t • anslating, and let it cease. voices of God,] that is, thunders from God, or mighty loud thunders: as mountains of God, Psal. 26. 7. are high and strong mounts; see the notes on Gen. 30. 5. and 23. 6. The Greek retaineth the Hebrew phrase. no longer stay] Hebr. ye shall not add to stand: that is, to stay, or remain, as the Greek translateth: or as the Chaldee expounds it, be delayed.

V. 29. my hands] Hebt. my palms; that is, as the [unspec 29] Chaldee explaineth it, my hands in prayer. So in v. 33. The spreading out of the palms of the hands, was a common gesture used in prayer, as kneeling also was; signifying a desire that they might receive from God, the things they craved: so Solomon did when he prayed, 2 Chron. 6. 13. and David, Psal. 143. 6. and Ezra, Ezr. 9. 9. and others, Job 11. 13. Like this was the lifting up of the hands; where of see Exod. 17. 11. is Jehovah's] or belongeth to Jehovah, as the Creator, Possessor, Governor of all things; doing whatsoever he pleaseth, in heavens, earth, seas, &c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures: see Deut. 10. 14. 15. Psal. 24. 1. &c. 1 Cor. 10. 26. 28.

V. 30. will not yet fear] this the event shown to [unspec 30] be true, v. 35. Hereby it appeareth, that the prayers of the faithful may remove temporary plagues, even from the wicked and impenitent. Compare 1 King. 18. 42. 45. Exod 32 11. 14. 34. 35.

V. 31. in the ear] the Hebrew Abib, signifieth a [unspec 31] green ear of corn with the stalk, Levite. 2. 14. Of it, the month when cord was newly ripe, is called Abib, where of see Exod. 13. 4. bolled,] or in the stalk: the Greek translateth it seeding.

V. 32. • ye:] or the grain called Zea, or Spelt, [unspec 32] in Hebrew Cussemeth: of this is mention also in Ezek. 4. 9. Isaiah 28. 25. The Hebrew Doctors count it a kind of wheat: as Maimonides showeth in treat of Leven, ch. 5. S. 1. hidden:] Hebrew dark, or, obscure, that is, hid under ground, not to be seen: the Greek translateth it, lateward.

Vers. 33. hail ceased] This showeth the effect [unspec 33] of Moses faith and prayer: the Apostle noteth the like of Elias, who prayed, and it rained not on the earth by the space of three years and six months: and he prayed again, and the heaven gaveraine. I am. 5. 17. 18. This is written for our comfort, for they were men, subject to like passions as we are. The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer took away.

Vers. 34. made heavy] that is, obstinate and hard. See Exod. 7. 14. [unspec 34]

Vers. 35. waxed strong] was made fast and hard: see Exod. 4. 21. by the hand] that is, by the ministry [unspec 35] or prophesy of Moses, who had signified so much before, verse 30. So God's word came by the hand of Haggai. Hag. 1. 1. by the hand of Malachi, Mal. 1. 1. and by the hand of all the Prophets, 2 King. 17. 13. that is, by them as his ministers and instruments. And the hand of the Lord, sometime is the spirit of prophecy, 2 King. 3. 15.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the fifteenth Section or Lecture of the Law, see Gen. 6. 9.

Vers. 1. for I] or, though I have made heavy, that is, hardened: see Exod. 7. 14. of him] of Pharaoh [unspec 1] and his servants: therefore the Greek translateth it, them; saying, that these signs may hereafter come upon them.

Vers. 2. thou] this also meaneth Moses and the [unspec 2] Israelites; as after he saith, ye; and so the Greek translateth here. And in Deut. 6. 20. 22. Moses willeth Israel to tell their sons, of the signs and wonders, great and evil, which the Lord had brought upon Egypt. The like is in Psal. 78. 5. 6. 7. &c. the things,] the Chaldee saith, the miracles.

Vers. 3. Hebrews] in the Chaldee Jews. humble [unspec 3] thyself] The Greek translateth, how long wilt thou not reverence me?

Vers. 4. Locusts] or Grashoppers: the Hebrew is [unspec 4] Locust; put generally for a multitude of Locusts; (as tree, for trees, Gen. 3. 2.) And the original Arbeh, hath the denomination of a multitude, because their nature is to be many together, as Prov. 30. 27. the Locusts have no king. yet go they forth all of them by heaps: and huge multitudes are therefore resembled to Locusts, Ier. 46. 23. Judge. 6. 5.

Vers. 5. the eye] put for the whole face, or upmost [unspec 5] part of the earth, which is seen with the eye: as the Greek translateth it, the sight, or superficies. The Chaldee explains it, of hiding the sight of the sun from the earth: so in verse 15. Human writers testify, that the great Locusts fly, and make great noise with their wings, as if they were birds, and do darken the Sun. Pliny, book 11. chapter 29. that which is escaped] Hebr. the escaping, or, evasion.

Vers. 6. houses] the Locusts are reported to gnaw [unspec 6] all things, even the doors of houses: Pliny, book 11. chapter 29. Some of the Hebrews write, that these Locusts did not only hurt the fruits of the earth, but men also; as the author of the book of Wisdom, c. 16. verse. 9. saith, the bitings of Locusts and of flies, killed them; neither was there found any remedy for their life.

Vers. 7. servants] the nobles and counsellors of [unspec 7] Egypt. a snare] that is, a destruction, by the plagues that he bringeth upon us. This word snare, usually signifieth the means of destruction; as Exod. 23. 33. Ios. 23. 13. 1 Sam. 18. 21. which here the Egyptians impute unto Moses; whereas a snare is in the transgression of an evil man, Prov. 29. 6. knowest thou;] the Greek interpreteth it, or wouldest thou know?

Vers. 9. we have] Hebr. to us is: whereby is [unspec 9] meant we have; as is noted on Genes. 12. 16. The word is, is supplied here in the Greek version. feast of Jehovah] so called, because it was commanded by him, Exod. 5. 1. and was to be kept unto him; as the Chaldee expounds it, a feast before the Lord; and as elsewhere it is said, a feast unto Jehovah, Exod. 32. 5.

Vers. 10. so with you, &c.] It is an imprecation or [unspec 10] curse, because he purposed not to let them go: but as God forced him to send them away, so turned he his curse into a blessing to them, Exod. 12. 30. 31. and 13. 21. 22. The Chaldee paraphraseth, the Word of the Lord so be your help. Here Satan, who had before sought the death of Israel's Infants, Exod. 1. seeketh to retain them at lest in bondage: and when he cannot hinder the redemption of the whole Church, yet to hinder it in part. So in Revel. 12. 13.—17. when the Dragon could not hurt the woman; he maketh war with the remnant of her seed. evil] this word is used both for sin, and for the punishment of the same, as Ierem. 18. 8. if they turn from their evil, I will repent of the evil that I thought to do unto them. Both may be here implied by Pharaoh, but the latter chiefly; threatening more affliction, if they left not off their intended course. The Chaldee expoundeth it thus; see how the evil which you think to do, sitteth before your faces. he drove] that is, Pharaoh drove, or caused them to be driven out of his presence. Or, he drove, is put for they were driven: see the notes on Gen. 16. 14.

Vers. 13. over the land of Egypt] the Greek expoundeth [unspec 1] it, towards heaven. the east wind,] which is a strong and violent wind, with it God drove hacke the sea, Exodus 13. 21. and by it his judgments are often signified, Gen. 41. 7. Psalm 48. 8. Isaiah. 27. 8. Ezek. 19. 12. Ier. 18. 17. L •• ust • ,] or Grashoppers; and with them caterpillars also, as David showeth in Psal. 105. 34. 35. and 78. 46. They are of God's heavy judgments upon sinners, Deut. 28. 38. 1 King. 8. 37. and unto this eight plague of Egypt, the army of Antichrist is resembled, that tormented men, Rev. 9. 3. 5. 7. &c.

Vers. 14. heavy,] both grievous for the hurt they [unspec 14] did, and for the multitude of them; as the Greek explaineth it, many. such.] Yet great judgments upon Israel, are mentioned by Locusts, Iocl 1. 2. 3. 4. and by human writers it is said, that in India there are some of three foot long: Pliny, book 11. chapter 29.

Vers. 15. the eye,] the face, as verse 5. darkened,] [unspec 15] that is, hid and defaced; and as the Greek transl • teth, corrupted.

Vers. 17. death,] that is, deadly plague; so 2 King. 4 40. death is in the pot. [unspec 17]

Vers. 19. sea wind,] that is, west wind, as the [unspec 19] Chaldee explains it: the Greek saith, from the sea. For the main sea lay westward: see Genes. 12. 8. fastened,] or, pitched them in, the Greek and Chaldee translate cast them: but the word meaneth, that they were so thrown in, as there to remain and rise no more; as when a Tent or other thing is pitched and fast nailed. After this manner God often destroyeth Locusts in other places; being taken up by heaps with the wind, they fall into seas or lakes, saith Pliny, b, 11. c. 29. red sea;] or, weedy sea: called in Hebrew, the sea Suph; which word signifieth sedge, or sea-weeds, that grew therein, and whereof it seemeth it had the name: see Exod. 2. 3. Ion. 2. 5. The Holy Ghost in Greek calleth it, Eruthran, the Red sea, Act. 7. 36. Heb. 11. 29. either of the red sand of that sea, or red mountains by it; or of one Erythras a king, as Strabo writeth in his 16. book. But the Latins called it Rubrum m • r • , that is, the Redsea, Pliny Hist, b. 13. c. 25. Pomp. Mela. b. 3. chap. 7. and by that name it is usually known in these parts of the world. In this sea, Pharaoh, himself with his army, were afterward drowned, Exod. 14.

Vers. 20. made strong,] that is, hardened, as the Greek translateth, see Exod. 4. 21. [unspec 20]

V. 21. there shall be] or as the Gr. translateth, let there be darkness. Of this plague also, God warneth not [unspec 21] Pharaoh before hand: see Ex. 8. 16. that one may feel] or • nd • e (that, is Pharaoh, or everyone) shall feel, meaning, as the Gr. translateth it, palpable darkness • , such as may he felt with the hand, for the thickness of the • ire. The Hebrew word signifieth so • etime to f • ele, Judge. 16. 26. sometime on the contrary to take away, or, remove, Exod. 13. 22. in which latter sense the Chaldee paraphrase here expoundeth it, after the darkness of the night is re 〈…〉 d; meaning that the day should be turned to 〈…〉 ▪

Vers. 22. obscure darkness,] Hebr. darkness of [unspec 22] 〈◊〉 that is, most obscure black and thick. The Gr 〈…〉 sseth it by three words, darkness, 〈◊〉 , 〈◊〉 , 〈◊〉 darkness. This ninth plague, David celebrateth, in Psal. 105. 28. and unto it, the fifth plague of the spiritual Egypt is compared, Rev. 16. 10. where the kingdom of the Beast is full of darkness, and men gnaw their tongues for pain. A righteous judgment of God upon those that oppressed his people, the light of the world, Matth. 5. 14. and rebelled against the light; as Job 24. 13.

Vers. 23. saw not,] neither by sun or stars from [unspec 23] above, neither by fire beneath, had they any light. So, the light of the wicked shall be put out, and the spark of his fire shall not shine; the light shall be dark in his tabernacle, Job 18. 5. 6. from his place,] or, from under him: the Greek translateth, from his bed. Thus in them the saying was fulfilled, the wicked shall be silent in darkness, 1 Sam. 2. 9. was light;] so they had been freed from former plagues, see Exodus 9. 26. and God promiseth like mercy to his Church by the Gospel, saying, Arise thou, be enlightened, for thy light is come, &c. darkness shall cover the earth, and gross darkness the people's, but Jehovah shall arise upon thee, &c. Isaiah. 60. 1. 2.

Vers. 25. do sacrifice,] or, offer. The word sacrifice, [unspec 25] here understood, is elsewhere expressed, as in 1 King. 12. 27. and when the word do (or make) is joined with sacrifices, as in this place, it signifieth to offer, as Levite. 9. 7. 22. and 16. 9. Exodus 29. 36. 39. 41. 42.

Vers. 26. not an hoof,] not anything, saith the [unspec 26] Chaldee. Thus Jacob went before out of Mesopotamia into Canaan, with all his cattle and substance, Gen. 31. 18. And Moses constancy to keep the commandment of God unto the smallest things, in every particular, is an example of the obedience which we all owe unto the Lord, and from which no persecution or tyranny should stay us. And the not leaving of an hoof behind, signified their full departure out of Egyptian bondage; leaving nothing to tempt or occasion them to return thither again: which God after forbade them, Deut. 17. 16. and 28. 68. Hos. 9. 3.

Vers. 27. made strong,] that is, hardened, as the [unspec 27] Greek translateth. See Exod. 4. 21. would not,] or, was not persuaded, consented not to send them, notwithstanding all these plagues. This word is not used in all this history, until now: it setteth forth Pharaohs willfulness.

Vers. 28. no more] Hebr. add not to see: so in the [unspec] verse following. Here Pharaoh is enraged against Moses, and more fully manifesteth his hardness of heart: unto whom Moses answereth, with no less courage and faith in God; not fearing (as Paul saith) the wrath of the king, but enduring, as seeing him who is invisible, Heb. 11. 27. Therefore ere he went out of his presence, he denounceth the last plague, (in the chapter following) and departed, never seeing him more. As Pharaoh by all these plagues, is not bettered, but worse hardened: so when the beasts throne and kingdom is darkened, they g ••• their tongues for▪ pain; and blaspheme the God of heaven, because of their pains and their sores; and repent not of their deed, Rev. 16. 10. 11.

Vers. 29. well] or right: the Greek translateth, [unspec 29] as thou hast said. So it was not an approbation of Pharaohs evil speech, but a signification that it should so come to pass. Wherein Moses shown great faith in God, and courage against the king, whose wrath he feared not, as the Apostle observeth in Hebr. 11. 27. For before his departure, he threateneth the last plague, and goeth out very angry, Exod. 11. 4. 8.

Annotations.

SAid] or, had said, before he went last unto Pharaoh, [unspec 1] being called, Exod. 10. 24. therefore ere he departeth out of his presence, he denounceth this last plague, as appeareth by the 8. verse following▪ thrusting thrust] that is, earnestly and hastily thrust, as came to pass, Exod. 12. 31. 33. The Greek translateth, with all rejection he shall reject (or cast you out;) and as the Chaldee saith, with full rejection.

Vers. 2. in the ears] The Greek addeth, privily. [unspec 2] the people] the Israelites. his neighbor] an Egyptian: this was signified at the first Exod. 3. 22. jewels, or, vessels, instruments, of all sorts. These they borrowed, but never restored; God's extraordinary commandment was their warrant, as it was unto Abraham for the killing of his son, Gen. 22. and it was a recompense of their labors, wherewith they had served the Egyptians.

Vers. 3. grace] that is, favor, Hebr. the grace of [unspec 3] the people; which the Greek translateth, grace to his people: see the notes on Exod. 3. 21. and Gen. 39. 21.

Verse. 4. said] to Pharaoh, before he went out of [unspec 4] his presence, verse 8. and Exod. 10. 29. I go out] the Chaldee saith, I will be revealed: this God did by his Angel that destroyed them, Exod. 12. 23. And this going out, as the like phrase of passing through, in Exod. 12. 12. is meant for evil unto Egypt: unto which the Scriptures elsewhere have reference, as in Amos 5. 17. I will pass through thee, saith the Lord.

Vers. 5. on his throne] that is, which shall reign after [unspec 5] him: the Chaldee explaineth it, which shall sit upon the throne of his kingdom. And the holy text so explaineth it self, as his throne, 1 Chron. 17. 12. is the throne of his kingdom, 2 Sam. 7. 13. and to sit on the throne, is to reign instead of another, 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne, 1 King. 9. 5. is expounded to be a ruler, 2 Chron. 7. 18. behind the mill] or, after the mill stones; that is, in prison grinding at the mill, as is explained in Exod. 12. 29. Judge. 16. 21. Esa. 47. 1. 2. and she is said to be behind, or after it, for thrusting it before them, as they wrought.

Vers. 7. move] that is, they shall not have the least [unspec 7] let or disturbance. See the like in Ios. 10. 21. The dog signifieth the wicked, Psal. 22. 17. 21. that such should not move their tongue, is according to that saying, Iniquity shall stop her mouth, Job 5. 16. Psal. 1 • 7. 42. severeth] Greek, glorifieth: see Exodus 8. 22.

V. 8. servants] the Counselors, Nobles, Courtiers. [unspec 8] These compelled by the plague, should bow down to Moses: so greatly would God honor his servant. So God promiseth his Church, that Kings and Queens should bow down thereto, with their face towards the earth, &c. Isaiah. 49. 23. at thy feet,] following thee: the Greek translateth it, whom thou leadest: the Chaldee, with thee, heat,] or, inflammation of anger. Though Moses was a very meek man, above all the men that were upon the earth, Numb. 12. 3. yet now in the Lord's cause, with whom Pharaoh had so often mocked, he is very wroth, and so the king and he do part, angry each with other, as Exod. 10. 28. And such is the end of the ministry of Moses law, unto all hard hearted sinners, Rom. 2. 5. and 4. 15. Unto this we may apply that saying of Paul; By faith Moses for sooke Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible, Heb. 11. 27.

Vers. 10. made strong] that is, as the Greek expoundeth it, hardened. Herein the unsearchableness [unspec 10] of God's judgments is to be considered; for as those whom he loveth, he loveth unto the end, John. 13. 1. and putteth his fear in their hearts, that they shall not depart from him, Ierem. 32. 40. so the wicked (whom his soul hateth, Psal. 11. 5.) he hardeneth their heart from his fear, Isaiah. 63. 17.) that though he do many miracles before them, yet they believe not; neither can they believe, because he hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and he should heal them, John. 12. 37. 39. 40. So after their hardness and impenitent heart; they treasure up unto themselves wrath against the day of wrath, Rom. 2. 5. and God willing to show wrath, & to make his power known, endureth with much longsuffering the vessels of wrath, fitted to destruction, Rom. 9. 22. Of which Pharaoh is a most memorable example, appointed of God for this, that he might show his power in him, and that God's name might be declared throughout all the earth, Exodus 9. 16. Romans 9. 17.

Annotations.

ANd] or, Also Iebovah had said: to wit, before [unspec 1] Moses had gone out from Pharaohs presence; and threatened the death of the first borne, Exod. 11. 4. for this pasch all Lamb was got ready, the fourth day before it was killed; as after is manifest in verse 3. and 6. This month • named in Hebrew, Abib, Exod. 13. 4. and Nisan, Nehem. 2. 1. (by which name the Chaldee calleth it in this chapter, verse 18.) it is with us called March, or April; for it fell out sometime to be part of both. the head] that is, as the Greek translateth, the beginning. So the head (that is, the beginning) of the year, Ezek. 40. 1. unto you;] By reason of this their going out of Egypt, the year (which before began in September, Exod. 23. 16,) hath his beginning to the Jews Ecclesiastically in Abib, or March: but for the Jubilees, and civil affairs, it began as it had done before, Levite. 25. 8. 9. 10. This also Josephus testifieth, in Antiq. b. 1. c 4. See the notes on Gen. 7. 11. Because this release of Israel, was a figure of the Churches redemption by Christ, who reneweth the world, 1 Cor. 5. 7. 8. 2 Cor. 5. 17. and who was to suffer death also in this month, John. 18. 28. &c. therefore God made it the head and first of the year: that by it the Church might be taught to expect the acceptable year of the Lord, which Christ preached, Luk. 4. 19.

Vers. 3. the tenth] that is, the 10. day: as, the first, Matth. 26. 17. is expounded, the first day, Mar. 14. [unspec 3] 12. On this day the Israelites after did go through Jordan, into the land of Canaan, Ios. 4. 19. And Christ (our pascal Lamb) on this day entered Jerusalem, riding upon an asse colt, and was received of the people with palm branches, and crying Hosanna, &c. John. 12. 1. 12. 13. &c. In him this type was truly fulfilled. that they] or, and let them take: the Greek translateth, let them take: leaving ont the word and; which the Hebrew sometime doth, as is noted on Gen. 8. 6. lamb] or kid: a young sheep or goat, as is explained in verse. 5. It was a figure of Christ, the true Lamb of GOD, 1 Cor. 5. 7. John. 1. 29. house,] that is, as the Greek translateth, houses. The whole army of Israel, was divided into twelve tribes, those tribes into families, the families again into houses, and then to particular persons; as appeareth by Num. 1. and Ios. 7. 14. &c.

Vers. 4. to before] or, to be above a lamb; so that they cannot overcome the same by eating it up. [unspec 4] The words following, show this to be meant, for eating: and the Greek translateth thus, if there be few in the house so that they are not enough for the lamb. As the word little, or less, sometime signifieth unworthiness, Gen. 32. 10. so here and elsewhere it signifieth inability: which the Scripture maketh plain; as, too little to receive, 1 King. 8. 64. is expounded, not able to receive, 2 Chro. 7. 7. souls,] that is, persons. 〈…〉 make your count,] or, shell number; to wit, how many are meet and sufficient, for the cating of the lamb. Our Savior and his twelve disciples did eat the same together, Matth. 26. 18. 20. Of this counting the Jews do write, (gathering it from this law) that it must be made, whiles the Lamb is yet alive: and the passover might not be killed, but for such as were made count of; and those they called sons of the society, (that is, communicants.) And that if the Lamb were killed for such as were not counted therefore, or for any that could not eat thereof, (as infants, sick persons, &c.) or for the uncircumcised, or for the unclean; it was not allowable. Maimonides in Corban pesach, chap. 2.

Vers. 5. perfect,] that is, entire, whole, sound, in all [unspec 5] outward parts, and so without blemish; as the Law elsewhere explaineth it; saying, it shall be perfect to be accepted, there shall be no blemish therein, Levite. 22. 21. And the Greek in this place, translateth it both ways, perfect, and unblemished. This also respected Christ our Passover, called the Lamb unblemished, 1 Pet. 1. 19. And all sacrifices, the types of him, were to be such, Levite. 1. 3. 10. &c. And by perfect, and without blemish, is meant (not to be without spots or sundry colors in the skin or wool; but) to have neither want, nor superfluity of members; to be neither blind, nor broken, nor maimed, nor having a wenne, nor skurvie, nor scabbed, nor bruised, nor crushed, nor sick, &c. Levite. 22. 22.—24. Mal. 1. 8. And the Jews write of fifty blemishes that do disable beasts for sacrifices; five in the ear, three in the eye-lid, eight in the eye, three in the nose, six in the mouth, twelve in the members of generation, six in the feet, four in any place of the body; as scabs, wens, &c. and three beside over all the body, as trembling with old age, sickness, and foulness with excrements. Maimonides in Misneh, treat. of entering into the Sanctuary, chap. 7. Likewise they mention other things, that make a beast unlawful to be sacrificed unto God; as, if it were untimely, before it was eight days old, Levite. 22. 27. if it were a beast of sundry shapes, as part like a sheep and part like a goat, or a shaepe brought forth of a goat, or a goat of a sheep: if it were both male and female, or neither male nor female: if it had lien with, or had been lien with of another kind, contrary to Levite. 19. 19. and 20. 15. 16. if it had killed a man, Exod. 21. 28. if it were the hire of a whore, or price of a dog, Deut. 23. 18. if it had been dedicated to idolatry, for so corruption is in them, contrary to Levite. 22. 25. and the like, shown by Maimonides, in Asurei Mizbeach, chap. 3. of the first year:] Hebr. son of a year, of which phrase see the notes on Gen. 5. 32. So from the Law in Lev. 22. 27. and from this place it hath been expounded by the Jews, that the Lamb after it was eight days old, and forward, was allowable to be offered for the Passover: and if it were but an hour older then a year, it was unlawful. Maimonides in Misneb. treat. of the offering of the sacrifices, chap. 1. S. 12. 13.

Vers. 6. by you kept up:] or, for you kept; Heb. for [unspec 6] a keeping up (or a custody) to you: that is, kept apart from the rest of the flock, from the tenth to the fourteenth day. Of this rite there is no mention after in the Law, Levite. 23. 5.—8. Num. 9. 2. 11. and 28. 16. 17. Deut. 16. where the Passover is commanded. And the Jew Doctors think it was but for-this time only: for they write of these partitulars, 1 the eating of it in their houses dispersed in Egypt; 2. the taking up of the pascal Lamb, from the tenth day; 3. the charge to strike the blood on the door posts; 4, and that they should eat it in hafle • : these things were not required of the generations after, neither were done, but at the Passover in Egypt only. Maimonides, in Corban Pesach, chap. 10. S. 15. So in the B •• . Talmud, treat. Pesachim, chap. 9. whole Church] that is, as the Greek translateth it, the whole multitude; all of the Church or assembly. the two evenings] that is, as the Greek saith, towards evening: in the afternoon and before sun setting. For as God at the first made the day of evening and morning, Gen. 1. 5. so after among the Jews, (as is also amongst us) all the forenoon was counted morning, and all the afternoon, evening. The latter evening began at Sun setting, Ios. 10. 26 27. The day (from Sun rising to the setting) had twelve hours, as Christ saith, Are there not twelve hours in the day? John. 11. 9. Their first hour, was about six of the clock in the morning with us their sixth hour, was our noon: their ninth hour, was three of the clock in the afternoon. By this we may understand the time of Christ crutified; which began at the third hour (that is, at nine of the clock in the morning, the ordinary time for the daily morning sacrifice) and ended at the ninth hour, (that is, at three in the afternoon, the time of the evening sacrifice;) Mark 15. 25. 33. 34. 37. Wherefore the ninth hour, was their hour of prayer, when they used to go into the Temple, at the daily evening sacrifice, Acts 3. 1. And this was the ordinary time for the Passover; as R. Menachem (upon this place) saith, between the two evenings, at the time of prayer, at the oblation; as Isaac our father of blessed memory hath directed, (Gen. 24. 63.) Howbeit, God setteth no hour for the killing of the Passover, because it might vary occasionally: but if it were killed in the afternoon, and before Sun set, it was allowable. Further to show this, the Hebrew Doctors in the Babyllonian Talmud, treat. of the Passovers, chap. 5. do write thus. The daily evening sacrifice (whereof see Exod. 29. 38. 39.) was killed at the eight hour and a half, (that is, half an hour before three of the clock in the afternoon;) and it was offered up at the ninth hour and an half, (that is, half an hour after three.) In the evening of the Passover, it was killed at the seventh hour and an half; and offered at eight and an half; (that is, half an hour before three.) And if the evening of the Passover did fall to be on the evening of the Sabbath, it was killed at six and 〈◊〉 half, and offered at seven and an half: (that is, half an hour before two of the clock.) The reason her of was, because they were first to kill the daily sacrifice, and then to kill and roste the Passover, and also to rest the evening before the Sabbath. Agreeable unto this, Maimonides (in Corban Pesach, chap • 1. S. 4.) saith, The killing of the Passover is after mid-day, and if they kill it before, it is not allowable and they kill it not but after the daily evening sacrifice, and burning of incense: and after they have trimmed the lamps, they begin to kill the pascal lambs, until the end of the day. This he speaketh of their manner in the Temple. And by this time of the day God foreshowed the sufferings of Christ in the evening of times, or in the last days, Heb. 1. 2. 1 Pet. 1. 19. 20. and about the same time of the day, when the pascal Lamb ordinarily died, he died also, at the ninth hour, Matt. 27. 46. 50.

Verse 7. give it] that is, strike it, with the his [unspec 7] sope sprinkle, as is explained in verse 22. signifying the applying of Christ's blood, sprinkled upon all believers hearts, 1 〈◊〉 1. 2. Heb. 9. 13, 14. So the Law was after to be written on their door posts, Deut. 6. 9. intending it chiefly upon their hearts, Heb. 8. 10. Compare with this, the Law in E •• k. 45. 19. where the blood of the sacrifice was also put upon the posts of the house of the Lord, for to cleanse the same. This ordinance was but for that time only in Egypt: for after they might not kill the Passover within any of their own gates, but in the public place of God's worship, Deut. 16 5, 6, 7. which at last was Jerusalem, where by the Priests the Passover was killed, and flayed in the court of the temple, and the blood sprinkled on the altar, 2 Chron. 35. 1. 2 6. 10. 11. Levite. 17. 3.—6. Then the owner of the Lamb took it of the Priests, and brought it to his house in Jerusalem, and roasted it, and ate it in the evening; as Maimonides showeth in Corban Pesach, chap. 1. S 6. After this manner Christ with his disciples kept the Passover, eating it in a chamber within Jerusalem, Luk. 22. 7. 8. 10. 11. &c upper door post] but on the threshold under their feet, it was not commanded to be sprinkled. Hereby a reverent regard of the blood of Christ, seemeth to be taught: that men should not tread underfoot the son of God; nor count the blood of the covenant. wherewith they were sanctified, an unholy thing, Heb. 10. 29

Ver. 8. unleavened cakes] or, loaves: but the word [unspec 8] cakes is expressed in the 39 verse. The signification hereof Paul declareth, saying, Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unlovened cakes of sincerity and truth, 1 Cor. 5. 8. The manner of speaking w ^ch Moses here useth, and unleavened cakes with bitter herbs, is changed in Num. 9. 11. thus, with unleavened cakes, and bitter herbs: so the one explains the other. Hereupon the Hebrews say, The eating of the flesh of the peschall lamb on the 15 night, is commanded to be done: & it may be eaten alone, if unleavened bread and bitter herbs cannot be gotten: but bitter herbs, without the pascal lamb, are not commanded; for it, is written, with unleavened bread & bitter berbs, shall they eat it, Maimonides in Corban Pesach, c. 8 S. 1. 2. bitter herbs] Hebr, bitternesses; but herbs are meant, as cichory, wild lettice, and the liks: which they did eat with the lamb, in remembrance of their afflictions in Egypt, where their lives had been bitter, Ex. 1. 14 And hereunto Jeremiah seems to have reference in his sorrows, saying; He hath fed me to the full with bitter herbs (or bitternesses;) he hath made me drank with wormwood, Lam. 3. 15. They were also to type out the bitter sorrows of Christ, & our mortificatiō & afflictions with him, 1 Cor. 5. 7. 〈◊〉 11. 26. Phil. 3. 10 〈◊〉 . 〈◊〉 ▪ 24. Zach. 12. • 0. Revel. 10. • 0. Hereof the Hebrew cannons say; The eating of bitter herbs, is not commanded by the Law, because of themselves; but depend 〈…〉 the eating of the pascal Lamb. For it is one 〈◊〉 , to 〈◊〉 the flesh of the Basseover, with 〈◊〉 bread •• d bitter herbs. The bitter herbs spoken of in the L •• ; are Chazereth, and 〈◊〉 , 〈◊〉 and 〈◊〉 and Charchabinah, and Menor: [that it▪ a • is thought, Wild lettice, Cichorie, H 〈…〉 ; and the like: for they are not well known; everyone of these five fort of herbs, is called 〈◊◊〉 ; and they may eat of anyone or of all of them, Maimonides 〈◊〉 of L • v • n, chap. 7. 〈◊〉 . 12. 13. Moreover they used a certain • ause, thick like mustard; they called it Charoseth, and say it was a 〈◊〉 of the clay, wherein they wrought in Egypt: it was made, of the palm tree branches, or of ray sin • , or other like berries; which they stamped, and put vinegar thereto, and seasoned it and made it like clay, and brought it 〈◊〉 the tabl 〈…〉 the night of the Passeovar. Maimonides ibidem, S. 1 • . This is thought of some, to be that wherein Christ dipped the sop, which he gave unto Judas, John▪ 13. 26: for by the Hebrews records, they used to dip the unleavened bread in that sauce (Charoseth) and to eat; then they dipped the bitter herbs in the Charoseth, and did eat them; Maimonides treat of Leven, c. 8. S. 7. Together with the pascal Lamb▪ they used to drink wine; for it was a feast of the Lord, and a sacrifice; therefore to be celebrated with joy and with wine, by proportion from the Law in Deut. 16. 11. 12. Num. 15. 5. They say, everyone both of men and women, is bound to drink that night▪ four cups of wine without fail: and though 〈◊〉 〈…〉 , and live on alms, he must not drink less than those four cups; and every cup contained a quarter (of a Log, that is so much as an egg and a half; whereof see the notes on Exod. 30. 24.) He blesseth (God) for every of these cups severally; and for the fourth cap, • e accomplisheth the praise, and blesseth for it, the blessing of the Song, Maimonides treat of Leven, c. 7. S. 10. Unto these phrases, the New Testament seemeth to have reference, when it speaketh of the C • p of blessing, 1 Cor. 10. 16. and of singing an hymn, Mark▪ • 4. 26. I will hereshew the order which the Jews 〈◊〉 the ages following, kept at the Passover; as themselves have recorded it. First a cup (of wine) is filled for everyone, and he blesseth for it, him that created the fruit of the vine, &c. and drinketh it. After that, he blesseth for the washing of hands; and washeth his hands: Then is brought in a table furnished, and upon it, bitter herbs, and unleavened bread, and the 〈◊〉 (Cha •• s • th▪) and the body of the pa •• hall Lamb, and the flesh of the Chagigah [or Feast-offering, whereof 〈◊〉 the notes on Deut eronomie 16.] which is for the fourteenth day of the month. Then he 〈…〉 to bless (God) which created the 〈◊〉 of the earth; and taketh an herb, and dip 〈…〉 ▪ and eateth it, he and all that 〈◊〉 at the table with him everyone, none eateth 〈…〉 quantity of an 〈◊〉 . Afterward, 〈◊◊〉 is taken a • ay • rom▪ before him only 〈…〉 the 〈…〉 their deliverance out 〈…〉 ▪ as is commanded in 〈◊〉 • 3. 8. and 12. 17.] Then they fill the second cup, and the son asketh [what is meant by this service; according to Exodus 12. 26.] and he that makes the declaration, • aith; How different is this night from all other nights? For all other nights, we wash but once, but this night twice. All other nights, we 〈◊〉 leavened bread, or unleavened: but this night unleavened bread only. All other nights, we eat flesh, roasted, baked or boiled: but this night roasted only. All other nights, we eat of any other herbs: but this night bitter herbs. All other nights we eat either sitting or lying: but this night, lying only. Then the table is brought again before him, and he faith; This Passover which we eat, is in respect that the Lord passed over the houses of our fathers in Egypt. Then holdeth he up the bitter herbs in his hand, and saith; These bitter herbs which we eat, are in respect that the Egyptians made the lives of our fathers bitter in Egypt. Then he holdeth up the unleavened bread in his hand, and saith; This unleavened bread which we eat, is in respect that the dough of our fathers had not time to be leavened, when the Lord appeared unto them, and redeemed them out of the hand of the enemy; and they baked unleavened cakes of the dough which they brought out of Egypt, Exodus 12. 39. Then he saith; Therefore are we bound to confess, to praise, to laud, to celebrate, to glorify, to honor, to extol, to magnify and to ascribe victory, unto him that did unto our fathers and unto us, all these signs; and brought us forth from servitude to freedom, from sorrow to joy, from darkness to great light; and we say before him Hallelujah. Hallelujah, Praise O ye servants of the LORD, &c. unto, the f ••• trocke, to a fountain of waters: that is, the hundred and thirteenth, and to the end of the hundred and fourteenth Psalm. Then they bless the Lord which redeemed them and their fathers out of Egypt; and hath brought them unto that night, to eat unleavened bread therein, and bitter herbs. And he blesseth GOD who createth the fruit of the vine; and drinketh the second cup. After this, he blesseth for the washing of hands, and washeth his hands the second time; and taketh two cakes; parteth one of them, &c. and blesseth (GOD) that bringeth bread out of the earth. Because it is said, the bread of affliction (or of poverty) Deuteronomy 16. 3. as it is the manner of the poor, to have broken meat, so here is a broken part. Afterwards, he wrappeth up of the unleavened bread and of the bitter herbs together, and dippeth them in the • auce, and blesseth GOD, which commanded to eat unleavened bread and bitter herbs; and they eat. Then he blesseth GOD, which commanded the eating of the sacrifice, and he eateth the flesh of the feast offering; and again blesseth GOD which commanded the eating of the Passover, and then he 〈◊〉 of the body of the Passover. After this, they • it long at Supper, and eat everyone so much as he will, and drink as much as they will drink. Afterward he eateth of the flesh of the Passover, though it be but so much as an olive, and tasteth nothing at all after it: that it may be the end of his supper, and that the taste of the flesh of the Passover, may remain in his mouth. After this, he lifteth up his hands, and blesseth for the third cup of wine, and drinketh it. Then filleth he the fourth cup, and accomplisheth for it the Praise (or Hymn;) and saith for it, the blessing of the Song, which is, All thy works praise thee O Lord, &c. (Psalm 145. 10.) and blesseth God that created the fruit of the vine, and tasteth nothing at all after it, all the night, except water. And he may fill the fifth cup, saying for it the great Hymn, (the hundred thirty six Psalm) Confess ye to the Lord, for he is good; for his mercy endureth forever; unto the end of that Psalm. But he is not bound (they say) to that cup, as to the four former cups. These things are shown by Maimonides in his treatise of Leven and unleavened bread, chapter 8. where also he noteth some differences at this time, when having no Temple, they can have no sacrifice, neither kill the pascal Lamb; but only use the unleavened bread, bitter herbs, and wine, in their private houses. After, in his Copy of the Haggadah (or Narration) of the Passover, he showeth what words they used at the breaking and delivering of the unleavened bread; This is the bread of affliction, which our fathers did eat in the land of Egypt: whosoever is hungry, let him come and eat: whosoever hath need, let him come and keep the Passover, &c. These observations of the Jews whiles their commonwealth stood, and to this day, may give light to some particulars in the Passover that Christ kept; as why they lay down, one leaning on another's bosom, John. 13. 23. (a sign of rest and security) and stood not, as at the first Passover, neither • ate on high, as we use. Why Christ rose from supper, and washed, and sat down again, John 13. 4. 5. 12. Why he blessed, or gave thanks, for the bread apart, and for the cup (or wine) apart, Mark 14. 22. 23. and why it is said, he took the cup after supper, Luke 22. 20. also concerning the Hymn which they sung at the end, Matthew 26. 30. and why Paul calleth it the showing forth of the Lord's death, 1 Corinthians 11. 26. as the Jews usually called their Passover, Haggadah, that is, a Showing or Declaration. But specially we may observe, how the bread which was of old a remembrance of their deliverance out of Egypt, was sanctified by the Son of God, to be a remembrance of his death, and of our redemption thereby from Satan, 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise, honor and magnify the Lord, than the Hebrews had for their temporary salvation.

Verse 9. raw] That raw, whereof the Law warneth [unspec 9] us, is flesh whereon the fire hath begun to work, and it is roasted a little, but not fit for man to eat as yet; saith Maimonides in Corban Pesach, chapter 8. S. 6. It might figure a full and due preparation, by the preaching of the Gospel, and showing forth of Christ's death; with an examination of our selves, that we eat not unworthily, and so eat judgment to ourselves: 1 Corinthians 11. 26. 28. 29. sodden at all] or any way sod, Hebr. sodden sod in water. The Jews explain it, so generally: neither to be sodden in water, nor in any other liquor or juice of fruits. Neither roasted, and afterward sodden; nor perboyled, and afterward roasted, &c. Yet they say it was lawful to baste it with wine, or oil, or any liquor except water: also, lawful to dip the flesh when it was roasted, in liquors, or juice of fruits. Maimonides, in Corban Pesach, chapter 8. S. 7. 8. At the Passover which Christ did eat, the Evangelists mention his dipping of a sop, and giving it to Judas, John 13. 26. In seething, the water is mixed with the flesh: the forbidding whereof, seemeth to teach the simplicity that should be in Christ; that we know nothing but Christ and him crucified, 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire:] a figure both of God's Spirit, compared to fire, Matthew 3. 11. through which Christ offered himself to God, Heb. 9. 14. and of the fire of God's wrath which Christ was to suffer, whiles he was made a curse for us, by his death, Galath. 3. 13. Ierem. 4 4. Lament. 1. 13. and 2. 4. This charge to roast it with fire, the Jew Doctors observed precisely, holding it unlawful to bake it any manner of way; also to heat a furnace, and taking away all the fire, to hang the Lamb therein, and so • ost it, or the like, they say was unlawful. Maimonides, Corban Pesach, chapter 8. S. 9. 10. the purt • nance,] or, the inward: meaning that the Lamb must be roasted all and whole; not cut into pieces. To signify our full Communion with Christ, whole and undivided, 1 Cor. 1. 13. 30. Gal. 2. 20.

Vers. 10. till the morning;] they were to eat up [unspec 10] all (if they could) at that meal. To teach care for the present enjoying of Christ by faith, and of his whole covenant, without delay. For by the morning, the change of our estate is often signified, Psalm 30. 6. Isaiah. 17. 14. 2 Kings 19. 35. for our sleep is an image of death. And the Jews have recorded that though it was lawful to eat all the night long, till the day dawning; yet might none of the company eat again after he had slept, though it were in the beginning of the night. Maimonides, Corban Pesach, chapter 8. S. 14. So Manna, might not be left till the morning, Exodus 16. 19. nor some other sacrifices, Lev. 22. 30. burn] that so it might be consumed: and such was the law for other sacrifices, which by being reserved over-long, were made abhominable to be eaten, and must therefore be burned, Lev. 7. 15. 18. & 19. 6. 7. So, flesh of the sacrifices that touched any unclean thing, might not be eaten, but burnt, Levite. 7. 19. Hereby also God might teach Israel, that when the morning, the time of grace in Christ is come, there should be no longer reservation of those legal shadows, which should have their accomplishment and end at our Lord's death; and be condemned as unlawful, as if they were burned by the fire of GOD'S Word and Spirit, Colossians 2. 16. 17. Gal. 4. 9. 10. 11. Hebr. 13. 9. 10. And so the Prophets fore-told, that the days should come when it, should no more be said, The Lord liveth, which brought up the sons of Israel out of the land of Egypt, Ier. 16. 14. neither should they say anymore, The A • ke of the covenant of the Lord, for it shall come no more to wind▪ neither shall they remember it, &c. Ier. 3. 16.

Vers. 11. girded;] this signifieth, a readiness to [unspec 11] take a journey, or any other work in hand, 2 King. 4. 29. and 9 1. Ier. 1. 17. Luk. 12. 35. 36. and figured▪ the girding of the loins of the mind, with strength, justice verity, &c. Prov. 31. 17. Isaiah. 11. 5. Eph. 6. 14. Wherefore the Apostle saith, Gird up the loins of your mind, be sober, and hope perfectly for the grace that is to be brought unto you, at the revelation of Jesus Christ, 1 Pet. 1. 13. shoes on,] another sign first of readiness to go forth, Isaiah. 5. 27. Acts 12. 8. secondly, of deliverance out of bondage, (as the contrary to go • arefoot, was a sign of captivity, Isaiah. 20. 4.) and thirdly of joyfulness for their deliverance from affliction; (as contrariwise in sorrow men went barefoot, 2 Sam. 15. 30.) It was also a figure of the Gospel of peace, wherewith our feet should be ready and firm, Ephesians 6. 15. Of which the Holy Ghost saith, How beautiful are thy feet with shoes, O Princes daughter: Song 7. 1. staff;] to sustain their infirmities: and this in their hand, was also for expedition to the journey, Zach. 8. 4. Mark. 6. 8. Compare herewith, Jacob's speech; with my staff I passed over this Jordan, Genesis 32. 10. in haste,] because they were now in danger, and for it to go out of Egypt in haste, Deut. 16. 3. and so in haste, and as with violence, to apprehend and apply Christ unto them by faith, Matth. 11. 12. The original word signifieth, an hastening away through fear or amazement; as in Deut. 20. 3. and so may signify the sudden fears wrought in the conscience by the Gospel of Christ, at the first preaching thereof, (as in Act. 2. 37.) though after it giveth comfort and peace. This manner of eating, was peculiar unto the first pasche in Egypt: neither were the generations following bound to these rites, when they were come to their rest in Canaan; as is before noted on verse 6. Neither did Christ and his Disciples thus eat it; for they stood not girded with staves in their hands: but sat, or rather lay down, leaning one on another's breast, as was then the Jews manner, in sign of their rest and security otherwise than they had in Egypt: as their Doctors teach in the Talmud, treat. of the Passover. See Mark 14. 18. John 13. 12. 25. Also Isaiah prophesied, ye shall not go out in haste, nor depart by fleeing away, &c. Isaiah. 52. 12. Passover] called in Hebrew, Pesach; and after in the Ierusalemitane language, Pascha: which name the Evangelists keep also in the Greek, Matth. 26. 2. &c. and in other tongues, it is now called Pasche: we in old English called it F • reld, at this day we name it the Passover, according to the interpretation of the Hebrew word, which signifieth to fare, pass, o • 〈◊〉 over, as God did over the houses of the Isra 〈…〉 verse 13. 27. And as the festival time, so the Lamb then killed, is called the Passover, Luke 2. 41. and 22. 7. and the Lamb of GOD Christ is so named also, 1 Corinthians 5. 7. because for his sake God passeth over us, and destroyeth us not with the world, John 3. 16. 18. Seven famous Passovers are recorded in Scripture to have been kept. The first, this which Israel kept in Egypt. The second that, which they kept in the wilderness, Numbers 9. The third, which Jesus kept with Israel, when he had newly brought them into Canaan, Josh. 5. 10. The fourth, in the reformation of Israel by King Hezekiah, 2 Chron. 30. The fifth under King Josiah, 2 Chronicles 35. The sixth, by Israel returned out of the captivity of Babylon, Ezr. 6. 19. The seventh, that which Jesus our Savior desired so earnestly, and did eat with his disciples before he suffered, Luke 22. • 5. &c. At which time, that legal Passover had an end, and our Lord's Supper came in the place, The memorial of Christ our Passover, sacrificed for us▪

Vers. 12. the gods;] the Chaldee translateth, the [unspec] idols: the same is again mentioned in Num. 33. 4. And after, a like thing is prophesied, the Lord shall come into Egypt, and the idols of Egypt shall be moved at his presence, Isaiah. 19. 1. and again, he shall break the images of the house of the sun, &c. and the houses of the gods of the Egyptians, shall be burnt with fire, Jeremiah 43. 13. So Laban lost his idols, when Israel fled from Syria, Genes. 31. 19. 30. the idols and images of Babylon perished, when it was destroyed, Ierem. 50. 2. and all such shall perish in the time of their visitation, Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say, when Israel came out of Egypt, what did the holy blessed God? he threw down all the images of their abominations, and they were broken in pieces. Pirkei R Eliezer, chapter 48. judgments,] the Greek translateth it, vengeance. This was done, that God might be known to be greater than all the gods, Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt, Ezek. 20. 8.

Vers. 13. pass.] or leap: the Hebrew is pasach, [unspec 13] and this showeth the reason of the name Pasch or Passover, and so Christ is called, because his blood cleanseth us from all sin, and delivereth us from wrath, 1 John. 1. 7. 1 Thes. 1. 10. The Greek translateth, I will protect you: the Chaldee, I will spare you: and so in verse 27. to destruction,] Hebr. to corruption; that is, to be corrupted, or destroyed, by the destroyer, as verse. 23.

V. 14. festivally keep,] it implieth mirth & joy, for [unspec 14] their deliverance hereby remembered, see Ex. 5. 1. and at their feasts, they were commanded to rejoice, and forbidden to mourn or weep, Deut. 16. 11. 15. Nehem. 8. 9.—12. everlasting statute] Heb. statute of eternity; meaning an eternal ordinance, to be kept once a year, all days of their life, till Christ became our Passover: since which time it is also kept eternally, in remembrance of his death until he come, Deut. 16. 1. 3. 1 Corinth. 5. 7. 8. and 11. 25. 26.

Vers. 15. Seven days] after the pascal day, for [unspec 15] it was a distinct feast and commandment. The Passover was to be kept on the fourteenth day of the first month, at even: the feast of Vnlevened bread, began the fifteenth day of the same month, and lasted seven days, of which the first day, and the last, the seventh day, were holy convocations, wherein they might do no servile work, as Moses plainly showeth in Levite. 23. 5▪ 6. 7. 8. The Passover (in the ages following) might not be killed and eaten in any place, but where the Lord did choose to place his name there, Deut. 16. 5. 6. 7. which afterward was in Jerusalem: but the feast of Vnlevened bread, the Hebrews thought themselves bound to keep in every place, where they dwelled, if they could not be at Jerusalem. And the eating of it (they say) depended not on the eating of the Passover, but was a commandment by itself: Maimonides treat, of Leven and Unlevened bread, chap. 6. 8. 1. Howbeit, with the Passover they might eat no leaven, as before is shown in verse. 8. It is unlawful to eat Leven, in the fourteenth day, from mid day and upward, which is from the beginning of the seventh hour of the day: and who so eateth it at that time, is to be beaten by the law; for it is said (in Deut. 16. 3.) Thou shalt eat no leaven with it, meaning with the sacrifice of the Passover. This they have expounded thus, Thou shalt not eat leaven from the hour that the Passover may be killed, which is between the two evenings, and that (beginneth) at mid-day. Maimonides ibidem, c. 1. 〈◊〉 . 8. These seven days wherein they might eat no Leven, figured the whole time of our life, which must be holy, with the unleavened cakes of sincerity and truth, 1 Corinth. 5. 8. and with thankful remembrance of our deliverance out of miseries; as this unleavened bread is called the bread of affliction, Deut. 16. 3. For seven is a full and perfect number of days, and the whole world was created therein: see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease] that is, put away, or abolish, as the Greek explaineth it. The Hebrews expound it thus, that a man should abolish it in his • eart, and count it as dust; and determine in his heart, that he will have no leaven at all within his power, but whatsoever Leven is in his power, it be as dust, and as a thing whereof he will have no use at all. And by the exposition of the Scribes, he is to search after Leven in secret places, and in corners, and to find it out, and to bring it forth out of all the bounds of his habitation. And so they search out and abolish Leven that night, at the beginning of the night of the fourteenth (day) by the light of a candle, out of all holes and corners, &c. And the putting away thereof was thus, either they burnt is, or broke it small, and threw it into the wind, or threw it into the sea. Maimonides treat. of Leven, chap. 2. S. 2. 3. and 3. 11. This ordinance the Jews carefully observed; for in the day before they did eat the Passover (called the Preparation, John. 19. 14.) the father of the family, with other men, having lighted wax candles, searched all corners; to purge out all the remnants and crumbs of Levened bread very diligently: first blessing the Lord, who sanctified them by his commandments, and had bidden them put away Leven; as is recorded in 〈◊◊〉 . treat. of the Passovers. chap. 2. 〈◊〉 figured the putting away of wickedness and malice out of our hearts, and of wicked persons out of the Church. 1 Corinth. 5. 7. 8. 13. old L 〈…〉 ] Two words are used for Leven, by Moses, in this verse; the one Se • r, which hath the name of being left, or remaining: this we may cal old Leven, as Paul speaketh in 1 Cor. 5. 7. The other Chamets, so called of the sourexesse of the taste: of it, the Greeks (by transplacing the letters) call Leven, Zumee. These signified two sorts also of spiritual Leven, the one hidden and secret, which our Savior saith is Hypocrisy, Luke 12. 1. the other more open and apparent, as false and corrupt Doctrine, Matthew 16. 6. 12. evil manners, as Malice and Wickedness, 1 Corinthians 5. 8. and wicked persons, unto whom the Saints are opposed, as being Unlevened-cakes, 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man, and him that corrupteth the word of God, and infecteth with error, a Levened person, or Levener, Psalm 71. 4. and the heart infected with error, and vexed with grief, is said to be Levened, Psalm 73. 21. Wherefore Leven was forbidden at the pascal Feast, to lead men unto soundness in the faith of Christ, and sincerity in all their conversation. The footsteps of this Law remained among the heathens; for, the Flamen Dialis (or Roman Priest) might not, by their cannons, touch any leavened meal; Aul. Gellius, book 8. chap. 15. and Plutarch (in Quaest. Rom.) scanneth the reason of it; because Leven it self proceedeth from corruption, and corrupteth also the meal with which it is mixed. Now what Leven properly was, the Hebrew Doctors show thus: Nothing is forbidden by the name of Levened bread in the Passover, but of five sorts of corn only; which are two sorts of wheat, namely the common Wheat, and the Rye: and three sorts of Barley; which are the common Barley, and the Fox ear (Barley) and Oats. But the kinds of pulse, as Rice, and Millet, and Beanes, and Lontiles, and the like; there is not of them any leavened bread. For though the meal of Rice and the like, •• kne • ded, and covered with clothes, like dough which is leavened: yet is it lawful to be eaten, for it is not leavened but putrefied. The five sorts of corn aforesaid, if they be kneaded with the liquor of fruits only, without any water, they are never counted leavened, but are lawful to be eaten; for the juice of fruits do not leaven, but putrefy. And the liquors of fruits, are as wine and milk, and honey, and oil olive, and the juice of apples, and pomgranats, and all such like. But if any water be mixed with them, they do leaven. They may not boil wheat in water, neither the beaten grain, nor the meal, for then it is perfectly leavened; and if that it be burst in the boylying. They may not fr • e the paste in oil in a pan. But they may boil the grain and the meal of parched corn. It is lawful to boil the corn or the meal, in the liquor of fruits. Likewise paste, that is kneaded in the liquor of fruits, if they boil it in the liquor of fruits, or fry it in a pan in oil, it is lawful: for the liquor of fruits leaven not, &c. In any • roth or pottage that they boil; if any Barley or Wheat be found therein, and the grain be burst, all that broth is unlawful; for leaven is mixed with it. If the grains be not broken, they take them out and burn them, and the rest of the pottage they may eat: for corn so mixed or boiled, and not burst, is not by the Law perfectly leavened, &c. Maimonides in treat▪ of Leven and Unlevened bread, c. 5. S. 1. &c. that soul] the Chaldee expounds it, that man. So in verse 19. cut off,] the Greek saith, destroyed: see Gen. 17. 14. The Hebrew cannons say, who so eateth so much as an olive of leaven in the Passover, from the beginning of the might of the 15 night, unto the end of the one and twentieth day of Nisan, if he do it presumptuously, is guilty of being cut off: if ignorantly, he is bound to bring the sameoffring appointed for the same. If he eat any whit of leaven at all, it is forbidden by the law; and though he be not to be cut off, or bring an offering but for the foresaid quantity of an olive, yet he that eateth less than that presumptuously, is to be chastised with stripes, Maimonides treat, of Leven. chap. 1. S. 1. 7. from the first, &c.] that is, who so eateth leaven any of these days.

Vers. 16. convocation,] an holy assembly, of all the people: and so a Sabbath, as Levite. 23. 39. The like [unspec 16] order was at other feasts, Levite. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honor of God, and increase of faith and holiness in his people, assembling for religious exercises. done,] dressed and made ready to eat: which yet on the Sabbath day, was unlawful to be done: Exodus 16. 5. 23. 29. and 35. 2. 3.

Vers. 17. self same:] Hebr. the strength (or, body) of this day: so verse 41. and 51. see Gen. 17. 23. [unspec 17] I brought forth] God did this by his Angel, as it is written, he sent an Angel and brought us forth out of Egypt, Num. 20. 16. The Hebrew Doctors say, The redemption from Egypt, was by the hand of the Angel the Redeemer, with the power of the great God, as is said, (in Exod. 32. 11,) which thou hast brought forth out of the land of Egypt, with great power, and with a strong hand. R. Menachem, on Exod. 12.

Vers. 18. first,] The Chaldee nameth it, In Nisan, in the tenth day: see verse 1. The Greek saith, [unspec 18] Beginning in the fourteenth day of the first month.

Verse 19. not be found:] from hence the Hebrew Doctors gather; Whosoever leaveth leaven within his [unspec 19] power at the Passover, although he eat not of it, yet he transgresseth two prohibitions; no old leaven shall be seen with thee; Ezod. 13. 7. and; old leaven shall not be found in your houses, Exod. 12. 19. Moreover, Leven when the Passover is gone over it, is forever unlawful to be put to any use. Maimonides, treat • of Leven, chap. 1 S. 2 〈…〉 stranger] that is, strangers, as the Greek translateth it: opposed to the natural Israelites to be borne afterward in the land of Canaan.

Vers. 21. elders] by whom he would signify this law, to all the people, as verse. 3. So before, [unspec 21] in Exodus 3. 16. draw out] separate from the resto •• he flock, and dest 〈…〉 ate unto this end; as before in verse 5. 6. The Greek translateth, Go and take 〈…〉 lambs] or, stock beasts; of the sheep or goats, as verse 5. So the Greek and Chaldee translate it plurally: neither is the Hebrew word tson used for one particular lamb, but for many. Passover] that is, the Paschal Lamb, called by figure of speech, and 〈…〉 ally, the Passover, as circumcision is called the covenant, G 〈…〉 . • 7. 13. the Rock, Christ, 1 Cor. 10. 4. bread and wine, the body and blood of Christ, Mark. 14. 〈◊〉 . 〈◊〉 . 〈…〉 d many the 〈◊〉 . 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊◊〉 (that is, 〈◊〉 ) is killed 〈◊〉 .

Verse 22. hyssop] called in Hebrew, a 〈…〉 , in [unspec 22] Greek (by the Apostle) hyssopos, Heb. 9. 19. whereupon we English it eizop, or hyssop: but whether it were that herb, which we commonly call by that name, is uncertain. It grew out of walls, 1 King. 4. 33. The Jews write, that there were four sorts of hyssop, and that this spoken of in the Law, was such as men used to eat of, and season po • tuge with. And the bunch spoken of, was three stalkes of hyssop bound together. Maimonides in Misn. treat. Of the red Cow, chap. 3. S. 2. and chap. 11. S. 1. This herb was used to sprinkle with, in other services, and purifications: See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument whereby the blood of Christ is sprinkled upon, and applied unto our hearts, which is, the preaching of faith; for faith purifieth the heart of sinners, Acts 15. 9. and it cometh by the preaching of the Word, Rom. 10. 14.—17. which ministereth unto us the spirit. Galat. 3. 2. and we are elect through sanctification of the spirit, unto obedience and sprinkling of the blood of Jesus Christ, 1 Pet. 1. 2. which purgeth our consciences from dead works, to serve the living God, Hebr. 9. 14. See Psal. 51. 9. strike] or sprinkler. Hebrew, make touch: which the Greek translateth set (or put) the Chaldee, sprinkle. not go] This also was but at the Passover in Egypt; for the present danger of death by the destroying Angels after, it was not required: and Christ with his Disciples, went out that night they are the Pasche, Matth. 26. 30. The houses of the Israelites thus sanctified by the pascal Lamb, and blood thereof; out of which they might not go that night, (when great cries were in Egypt, verse 30.) signified the safety of God's people by faith, keeping themselves in the holy assemblies, where Christ and his blood preserveth them from death, Acts 2. 47. 1 John. 2. 19. So the Prophet warneth us, to enter into our chambers, and shut our doors about us, hiding ourselves for a little moment, till the indignation be overpast; Esa. 26. 20. 21. So Noah was saved, being shut up in his Ark, Gen. 7. Rahab in her house, Ios. 2. 18. 19. [unspec]

Vers. 23. smite] or plague; as Exod. 8. 2. so after, and in verse 27. not give the destroyer] that is, not suffer him, as the Greek translateth it. But the Hebrew speech is more forcible, to express God's providence and hand in all things. As God by an Angel delivered his people, Num. 20. 16. so by an Angel he destroyed their enemies; as in the pestilence that was in Israel, he is called the Angel that destroyed the people, 〈◊〉 Sam. 24. 16. And Paul faith (speaking of this Passover) lest he that destroyed the first borne, should touch them; Heb. 11. 28. Compare also Psal. 78. 49.

Vers. 24. this thing] Hebr. this word, the commandment [unspec] of the Passover every year: excepting the special rites forespoken of, that were only observed in Egypt, verse. 7. 11. 12.

Vers. 25. the land] of Canaan, Ios. 5. 10. 11. [unspec] howbeit they kept it once in the wilderness, before they came into the land, Num. 9.

Vers. 26. what is?] that is, what signifieth? So [unspec] both the outward •• te, and the meaning of it, was to be taught to their children. Touching whom the Jews hold from the Law, in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand, and go up from Jerusalem (gates) to the mountain of the Temple, his father was bound to cause him to go up, and to appear (before God) with him, to the end he might catechize him in the commandments. And who so was bound to appear, was bound to keep the feast, Maimonides in Hagigah, ch. 2. S. 3. 4. Also they say, A child that is able to eat a morsel of bread; they catechize him in the commandments, and give him to eat so much as an olive of the vnlevened bread. Maimonides treat. of Leven, and vnlevened bread, c. 6. S. 10.

Ver. 27. bended,] and so humbly thanked God for this mercy: see Exod. 4. 31. in the annotations. [unspec 27]

Vers. 28. and did,] in faith Moses and they obeyed God's word, for which it is witnessed of them; [unspec 28] by faith he did (keep) the Passover, and the sprinkling of blood: that he who destroyed the first-borne, might not touch them, Hebr. 11. 28. Unto the keeping of this Passover, the Hebrew Doctors do apply that speech in Song. 2. 9. My beloved is like a Roe, or a young Hart; behold he standeth behind our wast, &c. thus: The congregation of Israel said; At what time the glory of the Lord was revealed in Egypt, in the might of the Passover, and killed all the first-borne: he ascended upon swistlightning, and ran us a Roe, or as a young Hart, and protected the houses wherein we were, and stood behind our walls, and looked through the windows, and shown himself through the lattesses: and he saw the blood of the sacrifice of the Passover, (and the blood of Circumcision) which was sprinked on our gates: and from the high heavens he did behold; and saw his people, which did eat the sacrifice of the solemn feast, roasted with fire, with the purtenance, and with wild lettice, and unleavened cukes, and he spared us, and gave not the destroying Angel power for to destroy us. Targum on Song. 2. 9.

Vers. 29. at midnight:] at the time of men's most secure rest, when they say peace and safety; then cometh [unspec 29] sudden destruction, 1 Thes. 5. 2. 3. 10, at midnight was acrymade, when all slumbered and slept, Matth. 25. 5. 6. and In a moment shall they die, and at mid-night; Job. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here. The night, signifieth also the time of judgment. smote] that is, as the Chaldee expounded it, killed. And the Targum called Jonathan's, addeth, The world of the Lord, killed. every first-borne,] or, all the first-borne: to avenge the wrong they had done to God's first-borne Israel, Exod. 4. 22. 23. These first-borne, were the beginning (or chiefest) of all their strength, Psal. 105. 36. the dignity of such, is noted on Gen. 25. 31. And as the first-borne of Israel, whom God saved alive, figured his elect, called the Church of the first-borne, which are written in heaven, Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate, on which Satan and the second death 〈◊〉 have power. This tenth plague •• after celebrated, in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that sa • e] the Chaldee faith, that should sit. •• e Exo. 11. 〈…〉 prison house] or, 〈◊〉 . Hebrew, the house of the pit; which the Chaldee translateth, house of prisoners: where they ground at the mill, &c. Exod. 11. 5.

Vers. 31. go out:] to wit, hastily; for an extraordinary [unspec 31] prick in the Hebrew word, implieth so much: see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a cry made, Behold the bridegroom cometh, go ye out to meet him.

Vers. 32. bless me,] that is, as the Chaldee translateth, [unspec 32] pray for me. In that Pharaoh desired the prayers and blessing of God's people, both before, (Exod. 8. 8. 28. and 9. 28. and 10. 16. 17.) and now at their departing: it showeth, that in his heart he was convicted of sin, in oppressing God's servants, and that with reluctance of conscience, he had refused to let Israel go.

Vers. 33. were urgent] or, were strong: and as the [unspec 33] Greek translateth, forcibly urged. This was with humble entreaty, Exod. 1 • . 8. and they rejoiced when they went out, for the dread of them was fallen upon the, Psal. 105. 38. they said] the Yerushalmi Targum expounds it, the Egyptians said, if Israel tarie one hour, toe all the Egyptians are dead men.

Vers. 34 lumps of dough] • o the Greek here translateth [unspec 34] it. The word may also be interp • eted, kneading troughs: see Exod. & 3.

Vers. 35. jewels] or vessels, instruments: see Exod. [unspec 35] 3. 22. and 11. 2 Psal. 10. 37.

Vers. 36. grace] Hebrew, the grace of the people: [unspec 36] see Exod. 3. 21. gave them their asking,] the Greek translateth, lent unto them. Thus the promise to Abraham was fulfilled; They shall come out with great substance, Gen. 15. 14.

Vers. 37. Rameses] a city in Egypt, Gen. 47. 11. [unspec 37] This journey began the 15 day, the day after the Passover was killed; and they went out with an high hand, in the sight of all the Egyptians, Num. 33. 3. Succoth] by interpretation, Boothes, or Tabernacles: so called of the Israelites making them boothes of the boughs of treee, in this place: for perpetual memory whereof, God appointed a feast of boothes to be kept in Israel every year, Lev. 23. 42. 43. about 600000] & not afeeble person among them Psal. 105. 37. Thus the blessing of God in multiplying Israel was fulfilled, Gen. 15. 5. and 46. 3. The word about (or as it were) is not of doubt, or uncertainty, but often affirmeth a thing fully and certainly: as is said of the Prophets, about 400. men, 1 King. 22. 6. which another expoundeth, Prop 〈…〉 s 400 men, 2 Chron. 18. 5.

Vers. 38. mixed people] Egyptians and other nations; [unspec 38] (the Chaldee saith, many strangers) who were moved by God's works shown in Egypt, to go out with Israel. These afterward fell a lusting, and turned away, Numb. 11. 4. great] Hebrew weighty possession: see the notes on Gen. 13. 2.

Ver. 39. thrust out] as was foretold of God, Exodus 6. 1. A yearly remembrance of this their [unspec 39] manner of leaving Egypt, was by the feast of unleavened cakes, Deut. 16. 3.

Vers. 40. dwelling] or, peregrination, that is 〈◊〉 [unspec 40] 〈…〉 ng as strangers; for so the Greek translateth, and the Apostle confirmeth, 〈◊〉 Act. 13. 17. So in Exod. 〈◊〉 15. Also Abraham was said to dwell in Canaan, Gen. 13. 12. who yet did but sojourn there, as in a strange country. Heb. 11. 9. And his dwelling is implied also here. sons of Israel] these were sojourners with Abram in Canaan, in such sense as Lovely and tithes there, being yet in the loins of his father, Heb. 7. 9. 10. For things done by the fathers, do concern the children: see Psalm. 66. 6. Hos. 12. 4. Amos 5. 25. 26. 27. dwelt] as strangers, that is, sojourned in Egypt: to which the Gr. addeth, and in the land of Cannaan, they and their fathers; which addition is, according to the true sense. 430. years] These could not be all in Egypt, but must be understood of dwelling also in Canaan and Mesopotamia: for Kohath son of Levi, was one that came first into Egypt, Gen. 46. 8. 11. helived but 133. years, Exod. 6. 18. Amram his son (the father of Moses) lived 〈◊〉 37. years, Exod. 6. 20. & Moses was but 80. years old when he spake unto Pharaoh, for the release of Israel, Exod. 7. 7. and after 40. years travel, in the wilderness, he died 120. years old, Deut. 34. 7. so that their dwelling in Egypt was far short of 430. years, and must needs imply their fathers dwelling also in Canaan, even from the promise given to Abraham, Gen. 12. 1. 3. 4. 5. And this the Greek version manifesteth, and the Apostle confirmeth, when he saith, that the Law was 430 years after the covenant that was confirmed before of God in Christ, with Abraham, Gen. 3. 16. 17.

Vers. 41. self same] Hebrew, the body (or strength) [unspec 41] of that day; as Gen. 17. 23. The Jew Doctors gathered from this, that God brought Israel forth at mid day, (as he slew the first-borne of Egypt at mid-night). Pirkei R. Eliezer, chap. 48. And Moses saith, it was with an high hand, in the sight of all the Egyptians, Numb. 33. 3. But, for the beginning of their rising up to go their journey, they are said to be brought forth by night, Deut. 16. 1. with Num. 3 • . 30 armies] or hosts; meaning the tribes of Israel no. see Exod. 6. 26.

Vers. 42. of observations,] that is, to be much and carefully observed of the people. [unspec 42]

Vers. 43. the statute,] or ordinance; in Greek, the law. strangers son] that is, paynim, or gentile: [unspec 43] See Gen. 17. 12. This is meant whiles he continued in his unbelief, as appeareth by verse. 48. and so by proportion, forbiddeth all such as should forsake the faith: and the Chaldee paraphrast translateth it. no son of Israel that is apostate (or fall • e the faith) shall eat of it, So David calleth the persecuting Jews strangers, Psal. 54. 5. and heathens. Psal. 59. 6. Also by the Jews ancient canons, it 〈◊〉 let the Passover be eaten of any Apostate (that changed his true religion) or any idols 〈◊〉 or for • ever, or hired servant: Maimonides in Corban Pesach. ch. 9. S. 7. And for unclean persons; it be law forbiddeth such, Numb. 5. 2. 3. and 9. 6. and • 9. • 3.

Verse. 44 height for] Hebrew, the purchase of silver that is, of money, or for any price. Compare [unspec 44] 〈…〉 sse lae of circumcision Gen. 17. 12. 13. 〈…〉 shall] eat 〈◊〉 his voluntary entering 〈…〉 with Israel and do time for his cleansing; which by proportion with the law, Numb. 19. 11. was to be seven days. And so the Jews observed, for any stranger that became a proselyte on the 14. day of the first month, and was then circumcised and baptized, yet they killed not the pascha for him, because he might not eat of it at evening, for he was as one coming out of the grave, [having been as Paul saith, dead in trespasses and sins, Ephes. 2. 1.] and he must abide seven days, and afterward be clean. Maimonides in Corban Pesach, chap. 6. S. 7. Compare also herewith, Num. 31. 19. 24. Ios. 6. 23.

Vers. 45. foreigner,] or sojourner, (as Gen. 23. 4.) [unspec 45] one that dwelleth in the land, but not his own; that hireth his house, or is an in-mate; (so differing from a stranger, who dwelt in another country) no such, nor hired person, might eat. Such foreigners, (leaving the worship of idols, and other heathenish practices) though not circumcised nor joined to the Church, might dwell in the land of Israel, even in Priests houses, but were restrained from the holy things; see Lev. 22. 10. and 25. 6. 45. 47. Such a stranger the Jews called Ger to shab, a so journer among them; or, a stranger within their gates (as Moses speaketh) Deut. 14. 21. and he was to submit unto the seven commandments given unto the sons of Noah; whereof see the notes on Gen. 9. 4. not eat:] and so by proportion, not have communion with the other rites, as sprinkling of the blood and the like, unless he were circumcised, ver. 48. So the Jews explained this law, If they kill (the Passover) for persons circumcised, and sprinkle the blood in the name of the circumcised and uncircumcised, it is unallowable) or abominable) for the sprinkling is a weighty matter, for it is the root (the principal) of the sacrifice. Maimonides in Corban Pesach. ch. 2. S. 6.

Vers. 46. one house,] in the same house, or room: [unspec 46] which the Chaldee translateth, in one society. The Jew Doctors explain it thus: Who so eateth of the pasche may not eat, but in one society, (or, in the same company) neither may they carry ought thereof out of the society wherein they eat. And the flesh of the Passover that is carried out of the society, whether presumptuously or ignorantly, is unlawful to be eaten, &c. but must be burnt. Also, two societies that eat in one house, must each make them a sign (of distinction) &c. and the one company must turn their faces togetherward, and the other company must turn their faces together ward and eat, so that they appear not mixed. Maimonides in Corban Pesach, ch. 9. S. 1. 2. 3. abroad] or out: which the Jews (as before is noted) do understand, not only of the streets, but not out of the room nor society where it is to be eaten. a bone:] to foreshow that not a bone of Christ our Passover should be broken; as was fulfilled John. 19. 33. 36. which signified his victory and deliverance out of affliction and death; (from which he rose the third day;) as Psal. 34. 20. 21. the Lord keepeth all his bones, not one of them is broken. And in hope of resurrection, Joseph gave charge of his bones, and they were carried into Canaan, Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt (with the flesh that remained, v. 10.) as is testified by the Hebrew Doctors, who also say, that though it were a little kid whose bones were tender, yet might they not eat them, for that were the breaking of the bones. Maimonides in Corban Pesach, ch. 10. S. 2. 9.

Vers. 47. do it] that is, prepare, offer, and eat the pasche, as is ordained. For neglect, and not [unspec 47] doing it, men were to be cut off, Numb. 9. 13.

Vers. 48. a strangers,] The Greek translateth; when any proselyte come unto you: and so the Chaldee [unspec 48] saith; when a stranger shall become a proselyte (or join himself) with you. So this differeth from that which was before in v. 22. and also in ver. 45. and is meant of a third sort of strangers that were converts, in Greek called proselytes, such as were joined to the Jews Church, Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant; and just strangers; to distinguish them from strangers within the gates (that did but dwell among them) mentioned in Deut. 14. 21. and here in v. 45. do the Passe-over] that is, keep or celebrate it. This phrase is used in Matt. 26. 18. Heb. 11. 28. and then,] so not only himself, but his male children must be circumcised, ere he might be admitted to the Passover; for he was yet in his sin, whiles his children were (through his default) uncircumcised; see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Jews have interpreted this place, that as the circumcision of himself, (if it be omitted) debarreth him from doing the Passover, so doth the circumcision of his sons, and of his servants, &c. and if he kill it before he do circumcise them, it is unlawful. Maimonides in Corban Pesach, chap. 5. S. 5. uncircumcised:] the Chaldee turneth it, profane person. So God saith, No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my Sanctuary, Ezek. 44. 9. And the Hebrew Doctors say, Whiles the power of uncleanness, and the superfluous foreskin is upon him, he is unfit to be united with the divine Majesty, &c. R. Menachem on Exod. 12.

Vers. 49. that sojourneth,] the Greek here (as in ver. 48.) translateth, the proselyte that is come among [unspec 49] you. So the obedient heathens, might by faith in Christ have part in all the holy things with Israel always: for in Christ all are one, Galat. 3. 28. Act. 15. 9. And unto strangers, is promised inheritance with the tribes of Israel in the holy land, Ezek, 47. 22. 23. The Jew Doctors of old have thus written concerning this; Moses our master gave the inheritance of the Law and commandments to Israel only, as it is written (Deut. 33. 4.) the inheritance of the congregation of Jacob: and unto any of the other nations that willingly joined himself a proselyte, as it is written, (Numb. 15. 15.) as yeeare, so shall the stranger be before the Lord. But whosoever is not willing, they force him not to receive the law and the commandments. But they force all that come into the world, to receive the commandments given to the sons of Noah, [whereof see on Gen. 9. 4.] and who so receiveth not them, is killed; and be that receiveth them, is called the stranger that sojourneth, &c. Maimonides in Misneh treat. of Kings, ch. 8. S. 10. Likewise in their commentary upon Exodus, called Elle shemoth rabbah, upon Exod. 12. they say, This is that which is written (in Isaiah. 56. 3.) And let not the son of the stranger that hath joined himself to the Lord, speak saying. The Lord hath utterly separated me: for Job saith The stranger shall not lodge in the street, (Job 31. 32.) And why? Because the holy blessed (God) exeludeth no creature, but receiveth all. For his gates are open every hour, and whosoever would be received in, he entereth and is received. For this it was said by Job, the stranger shall not lodge in the street. And again he saith in the person of God, I will open my doors to the traveler, (Job. 31. 32.) Rabbi Barachias said, In whose person speaketh Job this? Doubtless because it shall be that the strangers shall be Priests, ministering to the holyblessed (God:) as it is written, and the stranger shall be joined them, (Isaiah 14. 1.) and this joining is not meant but of the Priests, as it is written, join me unto one of the Priests offices, (1 Sam. 2. 36.) For it shall come to pass, that proselytes shall eat of the Shew-bread, &c.

Annotations.

SAnctifie] or, Hallow, Consecrate; that is, put apart [unspec 2] unto holy use for me and my service. The men and unclean beasts were to be redeemed with money, which was given to the Lord's Priests: the clean beasts were to be killed in sacrifice to the Lord, Numb. 18. 15. 16. 17. Moses is commanded here, to teach this unto Israel. Afterwards the Levites were taken for all the first-born Israelites, and employed in the service of the Lord, Numb. 3. 6. 12. that which openeth] so the holy Ghost translateth it in Greek, Luk. 2. 23. but the Hebrew phrase is, the opening (or emission) of every womb (or matrice) meaning the first birth of man or beast; and so the Chaldee, in v. 13. expoundeth it, the first-borne; and in Exod. 34. 19. 20. the Greek translateth it, first-borne, (or firstling.) This law signified, that God's people (which are a congregation of first-borne, Heb. 12. 23. Exod. 4. 22. being redeemed from death by the blood of Christ) should both themselves and theirs be consecrated to the service of the Lord, Rom. 6. 13. 19. 22. and 12. 1▪ even as he is their God, and sanctifieth them to himself from the womb, Psal. 22. 11. Isaiah. 46. 3. Ier. 1. 5. Gal. 1. 15.

V. 3. Remember] The Heb. Zacor, here & in Exo. [unspec 3] 20. 8. and Ios. 1. 13. are properly indefinites, signifying To remember; but used for Imparatives, as Halok, To go, 2 Sam. 24. 12. is explained, Lok, Go thou, in 1 Chro. 21. 10. To eat and to drink, Isaiah 22. 13. is expounded, Letus eat and drink, 1 Cor. 15. 32. and in Gr. Chairein, To rejoice, for Rejoice thou, 2 John. 1. 10. But there be of the Hebrews that say, the word Zacor is indefinite, because we are bound forever to remember this matter: R Elias in Sepher reshith choc •• ah, treat. of Holiness, ch. 6. This remembrance here commanded, was not only to keep in mind for themselves, but to mention and speak of it to others; as after Moses saith in ver. 8. Thou shalt show thy son, &c. The Hebrew canons say; It is commanded by the Law, to tell of the temptations and marvelous works which were done to our fathers in Egypt; upon the fifteenth day of Nisan (that is, March) as it is written (in Exod. 13. 3.) Remember this day &c. and (in verse. 8.) Thou shalt show thy son, &c. And although he have no son, though they be great wise men, they are bound to tell of the going out of Egypt: and who so maketh a long speech of the things that fell out and came to pass, it is commendable in him. Maimonides in Misneh, treat. of Leven, ch. 7. S. 1. servants] the Greek and Chaldee expound it servitude, or bondage. strength of hand] the Greek expoundeth it, strong hand: and so Moses him-self speaketh in verse. 9. This manner of deliverance, figured also our redemption by Christ; who being stronger than (Satan) the strong man armed, overcame him, and took from him all his armor wherein he trusted, and divided his spoils, Luk. 11. 21. 22. leavened] of this, see Exod. 12. 8. 15. It figured our sanctification, in abstaining from all corruption in doctrine and conversation, Matt. 16. 12. 1 Cor. 5. 8.

Vers. 4. Abib,] which the Greek translateth New fruits: the word signifieth, a green ear (or [unspec 4] 〈◊〉 ) of corn, Exod. 9. 31. and because in those Countries corn was • ared and began to be ripe in this month, (as witnesseth Philo, in his third book of Moses life) it was called therefore Abib; some of the Greeks name it the month of flowers, as Mac • rius Egypt. in Hom. 47. It was part of March, and part of April, as we now call the months: see also Exod. 12. 2.

Vers. 5. Canaanite] that is, as the Greek translateth, Canaanites and Chethites, &c. see Gen. 10. 16. [unspec 5] 18. Jebusite] the Greek version addeth, Gergesites and Pherezites; to make up the number of seven, which is here understood, as in Deut. 7. 1. serve] that is, observe, as Exod. 12. 25. or (as the Greek translateth) do this service; which after followeth.

Vers. 6. Seven] or, a seven (a week) of days: [unspec 6] figuring our whole life: see Exod. 12. 15. a feast] which among other duties, was kept with an holy convocation, Levite. 23. 8.

Vers. 8. show thy son] It is commanded that we show our sons, though they ask not: according to the [unspec 8] knowledge of the son, must his father teach him, saith Maimonides in treat. of Leven, ch. 7. S. 2. because] or, for this which Jehovah did unto me: understand, This is done; or, This feast we keep, for, or because of that. Such want of words is oft in the Scripture, as in 2 Sam. 23. 8. against 800. meaning, he lift up his spear against 800. as the words are supplied in 1 Chron. 11. 11. So before in Exod. 4. 5. The Hebrew Doctors understand it mystically, saying, what is that which the Scripture saith, For this? It is like This is my God, Exod. 15. 2. as if he should say; for his names sake, and for his glory, did he unto us, and brought us out of Egypt; and not for our righteousness. R. Menachem, on Exod. 13.

Vers. 9. a sign] or, a token: so in verse. 16. but in Deut. 6. 8. and 11. 18. it is said, Thou shalt bind thē [unspec 9] for a sign upon thy hand, and they shall be for Phylacteries between thine eyes: and thou shalt write them upon the posts of thy house, and upon thy gates. a memorial] or, a monument. This is an explication of that word Totaphoth, the Phylacteries mentioned after in the 16. verse. The manner of keeping these laws among the Jews, was; They wrote four sections of the law upon parchments, namely these, Sanctify unto me every first-borne, &c. Exod. 13. 2. to the end of verse 10. And it shall be when Jehovah shall bring thee into the land, &c. Exo. 13. 11. to the end of verse 16. Hear ô Israel, Jehovah our God, Jehovah is one, &c. Deut. 6. 4. to the end of verse 9. And it shall be, if hearkening ye shall hearken unto my commandments, &c. Deut. 11. 13. to the end of verse 21. These four sections (containing in all 30 verses) written on parchments, folden up, covered with lether, they tied to the forehead, & to the hand. Those that were for the head, they wrote on four parchments, and rolled them up everyone severally, and put them in four places which were joined together in one skin, or piece of lether. For the hand, they wrote the same 4. sections of the law, in 4 columes upon one parchment, and rolled it up from the end to the beginning. These all were written exactly according to Moses copy, not a letter more or less, otherwise the phylacteries were not lawful to be worn. They were also artificially sown up in the lether, and tied with strings upon the head, from the crown forward; and upon the left hand or arm, above the elbow, on the inside, that they might be towards the heart: (as Deut. 6. 6▪) Howbeit the Sadducees used to wear them upon the forehead (or brow) and upon the palm of the hand (as Maimonides observeth in Tephillin, chap. 4. S. 3. They used these phylacteries religiously, always blessing God for the commanding of these things, when they put them on, which they used to do by day only, not by night; and upon the working days, not on Sabbaths or feast days, because (say they) it is written, It shall be to the for a sign, whereas the Sabbath it self was a sign. And though they might wear them all the day, (so it were not in an unclean place) yet specially they put them on when they went to read the Law, or to pray, (whereupon they call them in their tongue, Tephillin, that is, Oratories, or Prayer ornaments:) and abused them to great superstition, teaching, • hat all the while a man had the phylacteries upon his head and arm, he was meek and fearing God, and not drawn away by laughter or vain meditation, nor conceived any evil thoughts, but turned his heart to the words of truth and justice. These and many other particulars about them, are largely set down by Maimonides in his treat. Tephillin: and the like rites they had for their post writings, (from the Law in Deut. 6. 9.) and for their fringes, (from the Law in Numb. 15. 38.) And our Savior blameth the Pharisees hypocrisy, in wearing their phylactaries broad, and their fringes long; Matt. 23. 5. And how well they thought of themselves for these things, appeareth by the saying of the Chaldee▪ paraphrast, upon Song 8. 3. The congregation of Israel said, I am chosen above all people's, because I bind phylacteries to my left hand, and to my head, &c. But God hereby taught them diligently to regard, and dutifully to prosesse and practice his Laws, having them written and laid up in their heart and soul, Deut. 6. 6. and 11. 18. Prov. 3. 3. 21. and 7. 2. 3. With this we may compare that in Rev. 14. 1. of those holy ones that had Christ's Fathers name written in their foreheads, as a sign of the profession of God's Law: (for that which in the Gospel is called his Name, Matt. 12. 21. in the Prophets is called his Law, Isaiah 42. 4.) So again, Antichrist exacteth the obedience of his precepts, as by a mark upon men's right hands, or on their fore-heads. Rev. 13. 16.

Vers. 10. from year,] Hebr. from days to days: [unspec 10] but days often signifieth a full year, as is shown on Gen. 4. 3. The Chaldee translateth, from time to time: The Greek keepeth the Hebrew phrase: wherefore days are prophetically used for years, in the Greek of the New Testament, Rev. 11. 3.

Vers. 12. to pass] namely either through the fire; [unspec 12] as this phrase is explained in Deut. 18. 10. 2 King. 16. 3. and implieth, in Ezek. 20. 26. Levite. 18. 21. and, the law for the firstlings, showeth in Numbers 18, 17, and here in verse. 15. it is expounded Sacrifice. Or, thou shalt cause to pass, namely, under the rod, as in Levite. 27. 30. and so consecrate, or, (as the Greek translateth) put apart unto the Lord: and so make it pass from under thy power, and all, &c.] Hebr. and every opening: which the Greek translateth, all that openeth the womb: see verse 2. And this is meant of clean beasts, as the exception of the asse, and of mankind, in the verse following showeth: therefore and, in Hebrew is by way of explanation of the former speech, for even, or that is, as is noted on Gen. 13. 15. of the young] the increase; or, as the Greek translateth it, of the herds: for this word is spoken of kine, as flocks is applied to sheep, Deut. 28. 4. 18. 51. but the Chaldee here expoundeth it youngling. shall be Jehovah's] or, thou shalt make pass (shalt sacrifice) to Jehovah; the Chaldee saith, thou shalt sanctify before the Lord.

Vers. 13. an asse] so in Exod. 34. 20. but in Num. [unspec 13] 18. 15. it is said, of an unclean beast: so that by the asse here, may be implied all other unclean beasts, not meet for sacrifice. Howbeit some of the Jew Doctors understand the unclean beast there, to mean the asse only; as Maimonides in Misneh, treat. of First fruits, chap. 12. S. 3. and R. Solomon Rashi, upon this text. a lamb] or kid, as the word implieth both, Exod. 12. 3. And this the Jews take strictly, of a living lamb only, saying, it may not be redeemed with a calf, or with a wild beast, nor with a lamb that is killed, &c. Maimonides treat of First fruits, chap. 12. S. 8. This lamb was to be given to the Lord, that is, to his Priest, Num. 18. 8. 15. and then the owner of the asse might use it for his own service; which otherwise he might not do, Deut. 15. 19. break the neck] or, cut off the neck, as the word is translated in Deut. 21. 4. and Isaiah 66. 3 where it is spoken of a dog. The Yerushalmi paraphrast here expoundeth it, kill it. redeem] for five shekels of money, Num. 18. 16. And (by the Hebrew Doctors) the father when he redeemed his son, was to bless God who gave this commandment, and preserved his sons life. And if the father transgressed, and redeemed not his son; he was when he came to age to redeem himself, Maimonides, treat. of First fruits, chap. 11. S. 2. 5. See the annotations on Num. 18. Hereby was figured the redemption of God's elect, (the Church of the first-borne which are written in heaven, Heb. 12. 23.) from the second death: for in respect of the first death, no man can give any ransom to God, Psal. 49. 8. 9. Heb. 9. 27.

Vers. 14. tomorrow] that is, in time to come: see the notes on Gen. 30. 33. The Greek translateth, [unspec 14] hereafter: elsewhere the Greek keepeth the Hebrew phrase, as in Deut. 6. 20. Ios. 4. 6. 21. us out] the things done to the fathers, are to be remembered as if they were done to the children: so the Prophets explain things, as Psalm 66. 6. they passed through the river on foot, there did we rejoice in him: and Hos. 12. 4. he found him in Bethel, and there be stroke with us. So the Hebrew Canons say, Thorowout all generations, a man is bound to show himself, as if it were he himself that came now out from the bondage of Egypt, as it is written, AND HE BROVGHT VS OUT, &c. and for this cause the holy blessed (GOD) hath commanded in the Law, AND THO • SHALT REMEMBER THAT THOU WAST A SERVANT, (Deut. 15. 5.) as if he should say, As they, so thou thyself wast a servant, and camest out free, and wast redeemed, Maimonides, treat. of Leven, chap. 7. S. 6. The Apostle speaking of the things that befell Israel, saith, these things were our examples, 1 Cor. 10. 6. and the Rabbin's have a common saying, Whatsoever happened to the fathers, is a sign nuto the children. R. Menachem on Gen. 12.

Verse 15. was hard to send us] that is, was stubborn, refusing to send us away. Or, hardened himself, against sending us away, so that he would not let us go. The Hebrew word which commonly signifieth to, is sometime used for from, as is noted on Gen. 36. 6. and so here Pharaoh hardened his heart, from sending; that is, he would not send. In 2 Chr. 11. 4. it is said, they returned from going: whereas in 1 King. 12. 24. it is written, they returned to go. Compare, both for phrase and matter, that in Job 9. 4. who hath hardened himself against (God) and hath prospered? the males] or, being males: and this the Jews understand of males simply: for if it be a female, or both male and female, they hold it free from this service; not holy at all. Maimonides treat. of the First borne, chap. 2. S. 5.

Verse 16. phylacteries] or, frontlets: in Hebrew Totaphoth, typical monuments: called in verse 9. 4 memorial: the Greek translateth them, an immovable monument: the Hebrew Doctors usually call them Tephillin, prayer monuments, because they used to bind them upon them when they prayed; as is noted on verse 9. The Syriac in Matt. 23. 5 keepeth that name, but the Evangelist in Greek nameth them phylacteries, of conserving or keeping the memorial of God's Law: whom we follow in this translation. So in Deut. 6. 8. and 11. 18. See the annotations there.

〈 in non-Latin alphabet 〉 Here beginneth the 16 Section of the Law: see Gen. 6. 9. and 28. 10.

Vers. 17. the way of] that is, towards the land: so in Num. 14. 25. the way of the red sea, is towards it. Or, by the way; as in the verse here following. see war] that is, be warred against by the Philistines, who would deny them passage: for they had before this killed some of the Israelites, whiles they dwelt in Egypt, in the days of Ephraim son of Joseph; as is mentioned in 1 Chron. 7. 21, 22, 23. Thus God provided for his people's infirmity, lest at the first they should be discouraged; and would not suffer them to be tempted above that they were able, 1 Cor. 10. 13. So in his Law, he ordained that no fearful or faint-hearted should go to war, Deuteron. 20. 8. See also the notes on Genesis 11. 31.

Vers. 18. went up] it is the usual phrase in the [unspec 18] Scripture, to call the journeying from Egypt to Canaan (which was northward) a going up, as here, and in Gen. 13. 1. and 44. 17. and often. On the contrary, from Canaan into Egypt, they are said to go d ••• e, Gen. 12. 10. and 26. 2. Deut. 10. 22. Act. 7. 15. and usually. harnessed,] or marshalled by five in a rank: the word in Hebrew hath the name of five, either of the harness girded under the fifth rib, (as the Chaldee translateth it girded,) or, of marching five in a row. The Greek version saith, in the fifth generation: but not well; for Israel went out in the fourth generation, as God foretold, Gen. 15. 16. and this word is elsewhere used for armed, or harnessed; as Ios. 1. 14. and 4. 12. Judge. 7. 11. Thus God led out his people with an high hand, Exodus 14. 8. and trained them for future wars, to conquer Canaan. See Numb. 1. 3. and 14. 3. 9. &c.

Vers. 19. swearing sworn,] or, as the Greek [unspec 19] hath it, sworn with an oath, that is, straitly and earnestly adjured. Of this, see Gen. 50. 25.

Vers. 20. Succoth] the place of Boothes: see [unspec 20] Exod. 12. 37. Etham] in Greek, Othom. Of this and their other journeys, see Numb. 33. 6. &c. the edge] or the end; that is, which Etham was in the end (or edge) of the wilderness, Numb. 33. 6. The Greek translateth, by the wilderness.

Vers. 21. Jehovah] called in Exodus 14. 19. the [unspec 21] Angel of God; meaning Christ whom the Israelites tempted in the wilderness, 1 Cor. 10. 9. he is named Jehovah our justice, Ierem. 23. 6. went before them] that is, as the Greek expoundeth it, guided them. pillar] which in Hebrew is named of standing up, or stability: and is by similitude here applied to the cloud and fire, that stood over the host of Israel, (as elsewhere smoke arising is called a pillar, Judge. 20. 40. and pillars of smoke, Joel 2. 30. are by the Apostle called vapor of smoke, Act. 2. 19.) In Psalm. 105. 39. this cloud is said to be spread for a covering; so that it shadowed them from the heat of the Sun: and in it they were baptized, 1 Corinth. 10. 2. and as there was occasion it removed, sometime before, sometime behind them, Exodus 14. 19. and in it God sometime appeared and spake, Deut. 31. 15. Psal. 99. 7. but the ordinary use of it, was to lead and to cover them, Numb. 9. 17. 18. And it figured Christ his guidance and protection of his Church, travelling through this world, unto his heavenly rest; as it is said, The Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shinning of a flaming fire by night: for upon all the glory shall be a covering, &c. Isaiah 4. 5. 6. of fire] the same dark cloud, which shadowed them by day, was also fire, and gave them light by night, Exodus 14. 19. 20. 24. So Christ baptized the Israelites in the cloud, with the Holy Ghost and with fire, 1 Cor. 10. 2. Matt. 3. 11. Isaiah 4. 2. 4. 5. Therefore Israel in faith, did betake themselves under the shadow of God's Majesty in this cloud; and Moses sanctified the action by prayer, Numb. 9. 17. 18. 19. 23. and 10. 34. 36. 1 Cor. 10. 1.

Annotations.

PI-hahiroth] or, the mouth of Hiroth, that is, the straight (or passage) between the mountains of Hiroth: for in Numb. 33. 8. the word Pi, (that is, Mouth,) is left out of the name. Into these straits did God lead Israel, both to free them from war with the Philistines, Exod. 13. 17. 18. and to give the Egyptians occasion hereby to pursue them, (as the verses following here show;) as also to try the faith of his people; which even here at first was turned to unbelief and rebellion, verse 11. 12. Deut. 8. 2. Psalm 106. 7. Migdol] in Greek Magdol: the name of a city of the Egyptians, Ier. 44. 1. by interpretation it signifieth a Tower. Baal-zephon] in Greek Beelsepphon. The Yerushalmi Targum expoundeth it, the idol of Zephon: and so it seemeth to be an idolatrous place or monument of the Egyptians; as Baal-Pehor was the Idol of the Moabites, Num. 25. 3. and Baalmehon, the name whereof the Israelites changed, when it came into their possession, Num. 32. 38. For as Israel passed from Egypt to Canaan. God did let them see the abominations and idols of the nations; whereof he warned them to beware, Deut. 29. 16. 17. 18.

Vers. 3. entangled] or, perplexed, not knowing what to do, as the Greek translateth, they wander [unspec 3] (or stray) and the word is used in Joel 1. 18. of cattle perplexed for want of pasture. So Pharaoh seeing the Israelites to take this indirect way, thought they were afraid of the wilderness, and in perplexity of mind: whereupon he hardened himself to follow after, and bring them again into his bondage.

Vers. 4. make strong] that is, as the Greek saith, [unspec 4] harden: so after, verse 8 17. See Exodus 4. 21. honored] or, as the Greek translateth, gloried: will get me honor, by their destruction, verse. 17. 18. For God hath glory by wrath upon the wicked, as by mercy upon the elect, Roman. 9. 22. 23. So Ezekiel 28. 22.

Vers. 6. bound] in Greek, joined, to wit, the horses to his chariot: made ready. So Gen. 46. 29. [unspec 6]

Vers 7. captains] or Princes, the third sort of governors in the kingdom: having the name of [unspec 7] three, or third: the Chaldee calleth them Mighties.

Vers. 8. a high hand] that is, powerfully, openly, and boldly, like armed men, as in Exod. 13. 18. and [unspec 8] in the sight of the Egyptians, Num. 33. 3. not like f • gitives. So to sin with a high hand, Num. 15. 30. is to do it boldly and openly. The Chaldee changeth the phrase, saving, they went out with uncovered (or open) head: which meaneth, openly, boldly, cheerfully: as, the covering of the head, signifieth sorrow and shame, 2 Sam. 15. 30. Ier. 14. 4.

Vers. 9. army] Hebr. power: used for an army or [unspec 9] host, as the Greek here translateth it; so in verse 17. 28. And here again is to be understood, they followed and overtook them.

Vers. 10. were fore afraid] or, feared vehemently. This was for want of faith and love towards God, [unspec 10] Matth. 8. 26. 1 John 4. 18. But was occasioned by the straits they now were in: the congregation of Israel was shut in, from the four parts of the world: before them was the sea, behind them followed the enemy: and on each side of them were wildernesses full of fiery Serpents, which did bite and kill men with their venom: saith the Chaldee paraphrase upon Song. 2. 14.

Vers. 11. at all] or, none: a double denial showing [unspec] the earnest passion and distemperature of their unfaithful and unthankful minds. Of this David said, they remembered not the multitude of thy mercies, but rebelled at the sea, at thered sea: yet he saved them for his names sake, Psal. 106. 7 8.

Vers. 12. Let us alone] or, Cease from us. They return to their former rebellious carriage in Egypt, [unspec 12] mentioned in Exod. 6. 9.

Vers. 13. fear not] the Greek saith, be bold, (or, of good comfort.) whom ye have seen] or, as the [unspec 13] Greek translateth, so as ye sec: meaning, they should see them no more alive, but dead, as verse 30. not again see] Hebr. not add to see. By these promises, God would stay their murmurings, strengthen their faith, and show his grace to an undeserving people: for which he is after celebrated, in Neh. 9. 9. thou heardest their cry by the red sea.

Vers. 14. shall hold your peace] or, shall be silent, [unspec 14] shall cease from speaking or doing anything in this battle. The original word is often used for ceasing to hear or speak, as they that are deaf; but applied also to actions, signifieth silence or ceasing from deeds, as they that neglect and sit still, 2 Sam. 19. 11. Psal. 83. 2. and 50. 3. Isaiah 42. 14. 15. It may also be meant, hold ye your peace, that is, cease from murmuring against God and me.

Verse 15. wherefore] Hebr. what, that is, For what [unspec 15] criest thou? God encourageth Moses to go on with the work in hand, which the people's murmuring began to hinder. So after (in Exod. 17. 4) he cried unto the Lord, upon the like occasion. Though here no words of prayer be mentioned, yet Moses might cry unto God by the Spirit, which maketh intercession for the Saints, with groanings which cannot be uttered, Rom. 8. 26. The Chaldee paraphrast turneth it, I have accepted thy prayer: speak to the sons of Israel; &c. as if he had cried our for fear of wrath to come upon them for their sin, as they deserved. So elsewhere another Chaldee paraphrast (on Song 1. 9.) more plainly saith, When Pharaoh and his host were drowned, Israel also had likewise perished, if Moses the Prophet had not stretched out his hands in prayer before the Lord, and turned away the Lord's wrath from them. A like preservation of them by Moses prayer, is after recorded in Deut. 9. 13. 14.—19. 20.

Verse 16 thy rod] where with miracles were done [unspec 16] in Egypt, Exod. 4. 2. and 7. 9. &c. the rod of God, Exod. 17. 9 it signified the Word of God, which is the rod of his mouth, wherewith he smiteth the earth, Isaiah 11. 4. but feedeth his people, Mic. 7. 14 cleave it] that is, forcibly divide, and (as the Greek translateth) rent it. It is a commandment implying a promise.

Vers. 17. honored upon] or, as the Greek turneth [unspec 17] it, glorified in Pharaoh: get me glory and honor upon him. The Lord knew that they dealt proudly against his people, so he made himself a name, as it is this day, Nehem. 9. 10.

Vers. 19. the Angel,] that is, Christ, called Jehovah, [unspec 19] Exod. 13 21. So the Hebrew Doctors have acknowledged this Angel to be Michael the great Prince, who was made a wall of fire, between the Israelites and the Egyptians; Pirkei R. Eliezer, chap. 42. And others of them say this Angel was (Shekhinah) the presence (or Majesty) of God, and called an Angel and Prince of the world, because the government of the world to by his hand: R. Menachem upon this place. This 19. verse, and 20. and the 21. following; have every of them in the Hebrew, 72. letters; from which the Hebrew Rabbin's have their curious speculations, of so many Angels, concurring in this glorious work of dividing the sea, and leading Israel through it.

Vers. 20. a cloud and darkness,] that is, the cloud [unspec 20] was thick and dark to the Egyptians, and