CHAP. I.

Chapter I THIS Book is called by the Name of NƲMBERS in our Language; becauſe it begins with an Account of the Numbering of the People in the beginning of the ſecond Year after they came out of Egypt: though it contain a great many things beſides that; particularly, another Numbering of them (Chapter XXVI.) towards the concluſion of their Travels in the Wilderneſs. For this Book comprehends an Hiſtory of about thirty eight Years; though the moſt of the things related in it fell out in the firſt, and in the laſt of theſe Years: and it doth not appear when thoſe things were done, which we read of about the middle of the Book, from the XVth to the XXth Chapter.

Verſe 1 Verſe 1. And the LORD ſpake unto Moſes.] Who undertook nothing without order from God.

In the Wilderneſs of Sinai.] Where they had continued near a full Year, (as appears by comparing XIX Exod. 1. with this place) and ſhortly after this removed from it, X. 11.

In the Tabernacle of the Congregation.] From whence the LORD delivered thoſe Laws which we read in the foregoing Book, (See on I Lev. 1.) and now ſeems to have admitted him into the Tabernacle; whereas before he only ſpake to him out of it.

On the first day of the ſecond Month, in the ſecond year after they were come out of the Land of Egypt.] All that is related in the foregoing Book, ſeems to have paſſed in the firſt Month of the ſecond Year after their coming out of Egypt. In the beginning of which the Tabernacle was ſet up, XL Exod. 2, 17. and in the middle of it the Paſſover was kept, as appears by this Book, IX. 1, 2, &c.

Verſe 2 Ver. 2. Take ye the ſum.] There had been a Muſter, as we may call it, of the People, before the Tabernacle was erected, XXX Exod. 12. and conſequently ſome Months before this: for it was in order to a Contribution, which every one was to make towards that holy work, XXXVIII Exod. 26. Whereas this was for the better diſpoſing of their Camps about the Tabernacle now that it was ſet up: and for their more regular march when they removed from Mount Sinai; which they were to do ſhortly.

Of all the Congregation of the Children of Iſrael.] Who alone were numbred; all except the Levites: but none of the mixt Multitude, that came with them out of Egypt, XII Exod. 38.

After their Families.] It appears by VII Joſhua 16, 17, &c. that the ſeveral Tribes of Iſrael were divided into Families; and thoſe Families into Houſholds; and thoſe Houſholds had every one of them an Head or Chief; who is called the Father of it. There were LXX. of theſe Families in all: but ſome Tribes had more, others fewer; according to the number of Souls (as they are called) that is, Perſons who were in each when they went down into Egypt, XLVI Gen. 27.

By the Houſe of their Fathers.] Every Family, as I ſaid, being diſtributed into Houſes, (which we now call Families) theſe Houſes were denominated from their Chief, whom they called their Father: For no Houſes were denominated from the Mother, as the Jews ſay.

With the number of their Names.] The Names of every Perſon in the ſeveral Houſes, were ſet down and regiſtred; that they might be the better known.

Every Male by their pole.] But no Women; for the reaſon which follows.

Ver. 3. From twenty years old and upward.] Which Verſe 3 was ever after this, the Age when Men were thought fit for War.

All that are able to go forth to war in Iſrael.] One would think by this, they were not to number very aged and decrepit People: becauſe they were no more able to go to war, than Women and Children, and thoſe under twenty years old. And if we may believe Joſephus (L. II. Antiq. cap. 9.) after fifty Years old, Men were not bound to pay the half Shekel which was due in ſuch Muſters: and therefore we may reaſonably think were excuſed from going to war; unleſs they had a mind themſelves.

Thou and Aaron.] Who had the higheſt Authority in the Nation.

Shall number them by their Armies.] This ſeems to import, that in taking the account of them, they diſtributed them into certain Troops or Companies; out of which were formed Regiments (as we now ſpeak) and greater regular Bodies, which compoſed ſeveral Armies: We do not read this was required in the former numbering, (XXX Exod.) that being for another end, as I now obſerved; not for their more orderly march, in their remove from Mount Sinai. And here I cannot but take notice what a vaſt difference there was between this method, and that rude way which Cecrops the firſt King of Attica after the Ogygian Flood (which hapned about the time of Moſes) took to know the number of his People: which the Greek Writers ſay, was by requiring every one of them to bring a Stone, 〈 in non-Latin alphabet 〉 , and throw it down before them; which he counting, found them Twenty thouſand. So the Scholiaſt upon Pindar. Od. IX. and others in Meurſius de Regibus Athenienſ. L. I. cap. 7.

Verſe 4 Ver. 4. And there ſhall be with you a Man of every Tribe.] Whom they were to take for their Aſſiſtants.

Every one Head of the Houſe of his Fathers.] The LXX. and the Vulgar underſtand this to ſignifie the principal Perſons in each Tribe; who were beſt acquainted with every Family and Houſhold in that Tribe. And ſo it is expounded v. 6. And many think theſe were the Firſt-born in their Tribe. But there is this Objection againſt it, That Nahſhan, who is named for the Tribe of Judah, v. 7. was not deſcended from the Firſt-born of that Tribe. For Pharez was not Judah's eldeſt Son; Selah being before him: who had Children, as we find XXVI of this Book, v. 20. Beſides, when the Princes of the Tribes rre reckoned again (XXXIV of this Book) in the laſt Year of their abode in the Wilderneſs; none of them are derived from theſe Men here mentioned, but from others. And therefore theſe were the moſt eminent Men in the ſeveral Tribes, upon a different account; either for Wiſdom, or Valour, or ſome other excellent quality.

Ver. 5. And theſe are the Names of the Men that ſhall Verſe 5 ſtand.] Be Aſſiſtants.

With you.] i. e. With Moſes and Aaron.

Of the Tribe of Reuben, Elizur the Son of Shedeur.] There is little to be obſerved concerning theſe Tribes, but that they are here placed, not in the order of their Birth; but of their Mothers who bare them. Firſt, the Children of Leah: who are all reckoned in the ſame order, wherein they were born of her, ver. 6, 7, 8, 9. Then the Children of Rachel, v. 10, 11. And after them the Children of the two Hand-maids, in the four following Verſes. Where, v. 12. Dan is ſet firſt; he being the Firſt-born of Bilhah; whom Rachel gave Jacob for his Wife, XXX Gen. 5. But then, the next that follow are not reckoned according to the order of their Birth: for Naphtali who was born next, is placed the laſt; and the youngeſt Son of Zilpah placed before the eldeſt. For which we cannot now diſcern the reaſon; though it is likely it was upon the account of ſome Pre-eminence or other which they had gained; as Ephraim the youngeſt Son of Joſeph is mentioned before Manaſſeh the eldeſt, (v. 10.) becauſe Jacob had given him the precedence, when he bleſſed them before his Death, XLVIII. 19.

Verſe 6 Ver. 6. Of Simeon, Shelumiel the Son of Zuriſhaddai.] There is leſs to be obſerved concerning the Names of theſe great Men of each Tribe; for whatſoever the import of them may be in the Hebrew Language, (which Chytraeus and others have endeavoured to make out) it ſignifies nothing to us: Only moſt of them ſhow how much God was in the Thoughts of thoſe, who impoſed theſe Names on their Children: for Elizur ſignifies my God the Rock; and Shelumiel is as much, as God my Peace, or God my Rewarder: and Zuriſhaddai, my Rock Omnipotent, or All-ſufficient, &c.

Verſe 14 Ver. 14. The Son of Deuel.] So he is called alſo VII. 42. and yet in the ſecond Chapter, v. 14. he is called the Son of Reuel. For theſe two Letters, Daleth and Reſch, are very often changed, the one for the other: As Ripath, X Gen. 3. is called Dipath, 1 Chron. I. 6. As on the other hand Dodanim, X Gen. 4. is called Rodanim, 1 Chron. I. 7. And it is to no purpoſe to heap up more Examples there are of this.

Verſe 16 Ver. 16. Theſe were the renowned of the Congregation. The Hebrew word Keruim ſignifies properly Men called or named; that is, who had the Honour to be named by God to this Employment: which made them more noble than they were before. But, without this reſpect to their Nomination by God, this word ſignifies in general famous Men, as we tranſlate it, XVI. 2. XXVI. 9. or renowned, XXIII Ezek. 23. accordingly the vulgar tranſlates it, moſt noble.

Princes of the Tribes of their Fathers.] As appears more plainly from the noble Offerings, which each of them made, for the Dedication of the Altar, Chap. VII.

Heads of thouſands in Iſrael.] Men not only of great Authority; ſuch as Jethro adviſed Moſes to take to his Aid in governing the People, XVIII Exod. 21. but the higheſt of that Rank; being chief Commanders over all the Thouſands, that were in their ſeveral Tribes; under whom no doubt were many inferiour Officers of great account. For ſo all People have found it neceſſary, to ſubmit themſelves to the Government of ſome Supreme Power; with ſeveral ſubordinate Rulers under it. In which Iſrael excelled all other Nations, being under the Government of God himſelf; who appointed Moſes immediately under him, with ſeveral others, as we here find, to aſſiſt him. For it is truly obſerved by Xenophon, that 〈 in non-Latin alphabet 〉 : Nothing is either ſo profitable for Men, or ſo becoming, as good Order: And on the contrary, nothing ſo miſchievous, or unſeemly, as Confuſion. Now Order is nothing elſe, but the apt Diſpoſition of every thing, in its proper place; for certain Ends and Uſes. Accordingly among Men, nothing is more neceſſary, than that every one ſhould know and keep his place, in that Degree and Rank that belongs to him: As was here ordered by God for the Preſervation and good Government of his People.

Ver. 17. And Moſes and Aaron took theſe Men.] To Verſe 17 be their Aſſociates in the numbering of the People.

Which are expreſſed by their Names.] Whom God himſelf marked out by name, to be joined with them. For as People cannot be preſerved without Order; ſo that cannot be preſerved without Rulers and Governors: and they will ſignifie nothing if their Authority be not reverenced; and nothing can gain them ſuch Reverence, as a particular Deſignation by God to their Office.

Verſe 18 Ver. 18. And they aſſembled all the Congregation together on the firſt Day of the ſecond Month.] They immediately executed their Commiſſion, on the ſame day they received it, (v. 1.) ſummoning all the People to appear before them.

And they declared their Pedigrees.] The People inſtantly obeyed; and every one ſhowed from whom he was deſcended; or it may refer to Moſes and Aaron, and the reſt who ſet down every Man's Original, in the publick Tables.

After their Families, by the houſe of their Fathers, &c.] Firſt they ſhowed of what Family they were; and then of what Houſe in that Family; and then the Name of every Perſon in that Houſe was given in. See v. 2. Such a kind of Diſtinction Cecrops made in Attica, when he numbered the People; whom he divided into four Tribes, (which in the days of Alcmaeon their laſt King, were increaſed into ten;) every one of which had ſeveral People in it, which were like the Families in Iſrael: there being no leſs than ten or eleven People in that Tribe which was called after his own Name, 〈 in non-Latin alphabet 〉 . See Meurſius, L. I. de Reg. Athen. cap. 7. & Lib. II. cap. X. And every one knows how Rome at the firſt had three Tribes inſtituted by Romulus, which were divided into ten Courts, (if I may ſo call them) and thoſe into certain Families: which in after-times were increaſed into Five and thirty Tribes; according to the Regions of the City.

Ver. 19. As the LORD commanded Moſes, ſo he Verſe 19 numbered them.] With the aſſiſtance of the forenamed Perſons.

In the Wilderneſs of Sinai.] Before they removed from Sinai: which being upon the Twentieth Day of this Month, (X. 11.) they finiſhed this Work in ſo many Days, or leſs.

Ver. 20. And the Children of Reuben, Iſraels eldest Verſe 20 Son, by their Generations, &c.] The word Generations ſeems to be larger than Families; as that is than Houſes: comprehending every Family in that Tribe; as Families comprehend every Houſhold; and Houſhold comprehends every Perſon therein. So the meaning is, all that were deſcended from Reuben, according to their ſeveral Families; and Houſes in thoſe Families; and Perſons in thoſe Houſes.

Ver. 21. Thoſe that were numbred of them, &c. were Verſe 21 forty and ſix thouſand, and five hundred.] Some have obſerved that this Tribe was one of thoſe who had the ſmalleſt number of Men in it: in which they think was fulfilled the Prophecy of Jacob, who foretold that Reuben ſhould not excel, XLIX Gen. 4. But I do not look upon this as ſolid; for there were ſeveral Tribes, who all this time had fewer Perſons in it than this. Particularly the Children of Joſeph, (whom Jacob compared to a fruitful Bough, XLIX Gen. 22.) were very much fewer. See below v. 33, 35. Gad alſo, Benjamin, and Aſher, were fewer in number than Reuben: who, in this regard, excelled Five Tribes.

Ver. 23. Of the Tribe of Simeon were fifty and nine thouſand, and three hundred.] He had ſix Children when they went down into Egypt; and Reuben but Verſe 23 four: which is a plain reaſon of the greater increaſe of this Tribe than the former.

Verſe 24 Ver. 24. Of the Children of Gad, &c.] It is probable that this Tribe is therefore mentioned next, though deſcended from an Hand-maid, becauſe they were to encamp and march together with Simeon under the Standard of Reuben: as is ordered in the next Chapter, v. 14.

Verſe 25 Ver. 25. Of the Tribe of Gad were forty and five thouſand, ſix hundred and fifty.] He had more Sons than Simeon, (XLVI Gen. 10, 16.) when they came out of Egypt: and yet fewer deſcended from him, by many Thouſands, than there did from Simeon: of which the Reaſon doth not appear.

Verſe 27 Ver. 27. Of the Tribe of Judah were threeſcore and fourteen thouſand, and ſix hundred.] It may be juſtly thought, that Jacob's Prophecy concerning the power and ſtrength of this Tribe, (XLIX Gen. 8, &c.) began already to be fulfilled: they being far more numerous than any other.

Verſe 28 Ver. 28. Of the Tribe of Iſſachar, &c.] There is a plain account why this Tribe and Zebulun are mentioned next to Judah; becauſe they two marched under his Standard, II. 4, 5, 7. It may be obſerved alſo, that theſe two Tribes were more numerous, than many other; who had more Children when they came out of Egypt.

Verſe 32 Ver. 32. Of the Children of Ephraim.] He had the preheminence given him to Manaſſeh long ago, (XLVIII Gen. 19.) and therefore is here placed before him.

Ver. 33. Of the Tribe of Ephraim were forty thouſand and five hundred.] Though they were hitherto but few in compariſon with ſome other Tribes; yet in this the Prophecy of Jacob was fulfilled, (XLVIII Verſe 33 Gen. 19, 20.) that they were more fruitful than Manaſſeh: there being above Eight thouſand Perſons more in this Tribe, than in the other, v. 35.

Ver. 35. Of Manaſſeh were thirty and two thouſand Verſe 35 and two hundred.] This was now the ſmalleſt Tribe; but before they got to Canaan, they grew very numerous; being increaſed above Twenty thouſand, XXVI. 34.

Ver. 37. Of the Tribe of Benjamin were thirty five Verſe 37 thouſand and four hundred.] Though Benjamin had more Children than any of the reſt of his Brethren, when they went down into Egypt, (XLVI Gen. 21. where it appears he had ten Sons) yet his Tribe had the feweſt Men in it of all other, except Manaſſeh.

Ver. 39. Of Dan were threeſcore and two thouſand Verſe 39 and ſeven hundred.] On the contrary Dan, who had but one Son, when they went down into Egypt, (XLVI Gen. 23.) grew to a greater Number than any other Tribe, except Judah. So variouſly did the Divine Providence work, in fulfilling the Promiſe to Abraham, of multiplying his Seed.

Ver. 41. Of Aſher were forty and one thouſand and Verſe 41 five hundred. The growth of this Tribe was not proportionable to that of ſome other, conſidering how many Children Aſher had, at their going down into Egypt. But they increaſed near Twelve thouſand more, before they got out of the Wilderneſs, XXVI. 47.

Ver. 43. Of Naphtali were fifty and three thouſand and four hundred.] The great increaſe of this Tribe is alledged by Bochartus, to juſtifie his Interpretation Verſe 43 of XLIX Gen. 21. by altering the punctation of the words. But I have there obſerved, that Five other Tribes were more numerous than Naphtali, when this account was taken of them.

Verſe 44 Ver. 44. Theſe are thoſe that were numbred.] This is the account that was taken of the Number of Men in each Tribe.

Which Moſes and Aaron numbred, and the Princes of Iſrael being twelve Men.] V. 3, 4, &c.

Each one was for the Houſe of his Fathers.] Who could the better judge to what Tribe every one belonged.

Verſe 45, 46. Ver. 45, 46. So were all thoſe that were numbred, &c. Six hundred thouſand and three thouſand and five hundred and fifty.] By which it appears there was not one Man dead ſince their laſt Numeration, (Seven Months ago) when they were taxed for the Tabernacle. For they were at that time, juſt ſo many as are here mentioned, XXXVIII Exod. 26. As for Nadab and Abihu, they were of the Tribe of Levi; who are not here reckon'd: and the Man that was ſtoned for Blaſphemy, (XXIV Lev.) was not of Iſrael, by the ſide of his Father.

Verſe 47 Ver. 47. But the Levites, after the Tribe of their Fathers, were not numbred among them.] There was no account taken of them among the other Tribes: as it is likely they were not comprehended in the former Number, XXXVIII Exod. 26. being the Perſons who took the account, v. 21. and had before this conſecrated themſelves to the LORD, XXXII. 29.

After the Tribe of their Fathers.] Is an Hebraiſm, for the Fathers of their Tribe: Expreſſing in ſhort, what is at large ſaid of all the reſt, by their Generations, after their Families, by the Houſe of their Fathers, v. 20, 22, 24, &c.

Ver. 48. For the LORD had ſpoken unto Moſes, Verſe 48 ſaying.] He had received an Order from God, when he commanded him to number the People, not to number them. Which he ſets down, that it might not be thought he favoured them, becauſe he was of their Tribe; and therefore exempted them from the Wars, unto which all others were engaged.

Ver. 49. Only thou ſhalt not number the Tribe of Levi, Verſe 49 &c.] Becauſe they were intended for another Service; and therefore were to be numbred by themſelves. There were as ſtout and valiant Men in this Tribe as any other, (which appeared ſufficiently when God's Honour was to be vindicated, XXXII Exod.) but God did not deſign them for the Wars of Canaan; they having imployment enough in carrying, and guarding the Tabernacle.

And from this Example, the Heathen learnt to exempt all thoſe who miniſtred to their Gods, from all other Services; particularly from the War. Strabo notes (Lib. IX. Geograph.) this Cuſtom to have been as old as Homer's time. For in all his Catalogue there is no mention of any Ship that went againſt Troy from Alalcomenon; becauſe that City was Sacred to Minerva: who is thence called by Homer 〈 in non-Latin alphabet 〉 . The ſame is obſerved by Caeſar (Lib. VI.) of the ancient Druids, that they were freed from the Wars; and from Tribute alſo. Which Priviledge St. Baſil challenges as belonging to the Clergy, 〈 in non-Latin alphabet 〉 , according to the ancient Law, Epist. CCLXIX. and S. Greg. Nazianzen doth the ſame in many places: particularly by his Letter to Julianus, Epiſt. CLXVI.

Verſe 50 Ver. 50. But thou ſhalt appoint the Levites over the Tabernacle.] This was their work to attend continually upon the Houſe of God.

Of Teſtimony.] So it is called, becauſe the Ark of the Teſtimony was there: for which it was principally made. See XXXVIII Exod. 21. and what I have noted upon XXV Exod. 16. XL. 3.

And over all the Veſſels thereof, and over all things that belong unto it.] Not to uſe them in any Sacred Miniſtry, (which belonged to the Prieſts alone) but to carry them, when they were to be removed; and to keep them in Safety at all times. See VIII. ult. Where it is expreſly ſaid, they ſhall do no Service there.

They ſhall bear the Tabernacle, and all the Veſſels therefore.] As is particularly directed in the fourth Chapter.

And they ſhall miniſter unto it.] Which Miniſtry is at large deſcribed in the third Chapter.

And ſhall encamp round about the Tabernacle.] As a Guard unto it: They being like to the Legions about the Palace of a great King, to ſecure and defend it from Violence or Rudeneſs. Which was the reaſon that they did not march under any of the Standards of the other Tribes: becauſe they were to make a Camp by themſelves; the order of which is directed in the ſame third Chapter. And for the ſame reaſon they were not to go to the Wars; becauſe their Camp was to attend upon the Tabernacle, the Houſe of God.

Ver. 51. And when the Tabernacle ſetteth forward, the Levites ſhall take it down; and when it is to be pitched, the Levites ſhall ſet it up.] When the Iſraelites removed to a new ſtation, the Tabernacle was Verſe 51 taken in pieces, that it might be the more eaſily carried from place to place. In which the Levites were to be employed; and likewiſe in putting it together again, when it was to be ſet up, where they reſted in their Journeys: as is more fully ordered in the fourth Chapter. Where the manner of taking it down, and ſetting it up again is directed; and every ones Office about it, whether Prieſts (for they had ſome hand in it) or Levites, exactly appointed.

And the Stranger.] Who is not of this Tribe; though an Iſraelite.

That comes nigh.] To perform any of the forenamed Offices.

Shall be put to death.] As a preſumptuous Perſon, in medling with that which doth not belong unto him. The Author of Schebet Jehudah extends this to all Strangers, who worſhipped ſtrange Gods: and ſaith there was a Golden Sword hung up in the Gate of the Temple, with this Inſcription, The Stranger that cometh nigh, ſhall be put to death.

Ver. 52. And the Children of Iſrael.] The reſt of the Verſe 52 Tribes before-mentioned.

Shall pitch their Tents every Man by his own Camp, &c.] In the order preſcribed, in the next Chapter.

Ver. 53. But the Levites ſhall pitch round about the Verſe 53 Tabernacle of Teſtimony.] As is directed Chap. III. where they are ordered to make a Camp nearer the Tabernacle; within the other Camp of the Iſraelites.

That there be no Wrath upon the Congregation of the Children of Iſrael.] To prevent the other Camp of the Iſraelites, from coming too nigh the Tabernacle; whereby they might have incurred God's Diſpleaſure.

And the Levites ſhall keep the Charge of the Tabernacle of Teſtimony.] That is, therefore they were to be a conſtant guard about it; that no Man might approach nearer than God allowed; and ſo bring heavy Puniſhments upon himſelf, and upon the Congregation.

Verſe 54 Ver. 54. And the Children of Iſrael did according to all that the LORD commanded Moſes, ſo did they.] Conſented to all that is here required, and did accordingly.

CHAP. II.

Chapter II Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes and Aaron, ſaying.] The juſt number of Days that were ſpent, in taking the fore-named Account of the People, is uncertain, (ſee I. 19.) but that being finiſhed, now order is given for their Encamping under their ſeveral Standards. And it is directed to Aaron as well as Moſes; though the Order for numbring them was directed to Moſes only, (Chap. I. 1.) Aaron having by that firſt Order been joined with him, in taking the Account of them.

Verſe 2 Ver. 2. Every Man of the Children of Iſrael ſhall pitch by his own Standard.] By the Banner of that Tribe; to which he was joined by the following Order.

With the Enſign of their Fathers Houſe.] Every Family and Houſhold had their particular Enſigns, beſide that great Banner under which they encamped and marched: it being pitched and carried (as will appear) in the midſt of them. How theſe Banners and Enſigns were diſtinguiſhed one from another, we have no certain Knowledge. The later Jews ſay (particularly Aben Ezra upon this place) that Judah carried in his Standard the Figure of a Lion; and Reuben the Figure of a Man; Ephraim of an Ox; and Dan of an Eagle: for which I can ſee no ground. For though Judah be compared to a Lion; yet the Reaſons he gives for the other are very abſurd: with which I ſhall not trouble the Reader. But only obſerve that there is not one word of any ſuch thing in their ancient Writers; no not in the whole body of the Talmud; as the famous Bochartus aſſures us. And it is not likely that they who ſo lately ſmarted for making the Golden Calf, would adventure to make any other Images, and expoſe them to the Eyes of all the People. Nor is it impertinent to obſerve that when Vitellius in after-ages was to march againſt the Arabians through Judaea, the great Men of the Nation met him, and beſeeched him to march another way: The Law of their Country not allowing Images (ſuch as were in the Roman Enſigns) to be brought into it. So Joſephus relates, L. XVIII. Antiq. cap. 7. for which one can ſee no reaſon, if their Anceſtors in the Wilderneſs, had by the Command or Allowance of Moſes carried an Eagle in any of their Standards. See Bochart in his Hieroz. P. I. L. III. C. V. It is more probable, if there be room for Conjecture in this matter, that the Name of Judah might be embroidered in great Letters, in his Standard, and of Reuben in his; and ſo of the reſt; or they were diſtinguiſhed by their Colours only, as now our Regiments are.

Far off about the Tabernacle of the Congregation ſhall they pitch.] At ſuch a diſtance as might ſhow their Reverence to the Tabernacle; and that there might be another Camp of the Levites within them: who made a nearer Incloſure about it, in the ſame Form with the Camp of Iſrael, which was Quadrangular. This Diſtance of the Camp of Iſrael from the Tabernacle, is reaſonably judged (by III Joſh. 4.) to have been Two thouſand Cubits: That is, a Mile.

Verſe 3 Ver. 3. And on the Eaſt-ſide toward the riſing of the Sun.] Theſe are two Expreſſions (after the manner of the Hebrews) for the ſame thing. Or Kedma, which we here tranſlate on the Eaſt, may be tranſlated on the fore part, viz. of the Tabernacle: Which was towards the Sun's Riſing.

Shall they of the Standard of the Camp of Judah pitch.] Theſe had the moſt honourable Poſt (as we now ſpeak) of all others; pitching before the moſt holy Place; where Moſes and Aaron had their Station in the Camp of the Levites, III. 38. And therefore the LXX tranſlate the firſt Words of this Verſe thus, 〈 in non-Latin alphabet 〉 , &c. they that encamp firſt towards the Eaſt, ſhall be, &c.

Throughout their Armies.] They being, as we read before, (and as the next Verſe tells us again) Threeſcore and fourteen thouſand, and ſix hundred Men, were divided into ſeveral bodies (ſuch as we now call Companies, and Regiments, and Brigades) under their ſeveral Officers: for which the Hebrews have no name but that of Army, or Hoſt.

And Nahſhon the Son of Amminadab. He who was imployed as the principal Perſon in that Tribe, to help to take the number of them, I. 7.

Shall be the Captain of the Children of Judah.] Their Commander in Chief; or General, as we now ſpeak.

Ver. 4. And his Hoſt, and thoſe that were numbred of Verſe 4 them were threeſcore and fourteen thouſand, &c.] Hitherto Moſes had ſet down the Words that God ſpake to him: But theſe are his own Words, which he intermixes all along with thoſe of God's.

Ver. 5. And thoſe that do pitch next unto him.] Theſe Verſe 5 now are the Words of God; ordering what Tribes ſhould pitch under the Standard of Judah.

Shall be the Tribe of Iſſachar.] He and Zebulun were two of the Sons of Leah, as well as Judah: And therefore their Tribes are fitly placed under the Standard of the Tribe of Judah; as likely to agree well together.

And Nethaneel the Son of Zur ſhall be Captain of the Children of Iſſachar.] It may be noted, once for all, that the Commanders in Chief of the ſeveral Tribes, were thoſe very Perſons who were choſen to take the number of them. Which ſhows they were Men of Eminence among them, as I obſerved, I. 4.

Ver. 6. And his Hoſt, and thoſe that were numbred Verſe 6 thereof, were, &c.] Theſe are the Words of Moſes, which to the end of the Chapter (as I noted before) are interſperſed with the Orders that God gave for the forming of their Camp.

Ver. 9. And all that were numbred in the Camp of Verſe 9 Judah were an hundred thouſand, &c.] This was the greateſt Body of all other; which had the Honour to be placed juſt before the Oracle, as the ſtrongeſt Guard to it: The Tribe of Judah lying in the midſt, and the Tribes of Iſſachar and Zebulun on each ſide of his Standard; unto which all their Enſigns were in ſome ſort of Subjection.

Throughout their Armies.] This great Body, was divided into ſeveral ſmaller Companies; for which they had no other name, (as I obſerved before) but that of Armies.

Theſe ſhall first ſet forth.] When they removed from one Station to another, this Camp marched firſt. For they commonly went Eaſtward; in which Quarter this Camp was pitch'd, v. 3.

Verſe 10 Ver. 10. And on the South ſide ſhall be the Standard of the Camp of Reuben, according to their Armies, &c.] There is nothing to be obſerved concerning this Camp; but that the Tribe of Reuben had the honour to pitch in the midſt of it; and the Tribes of Simeon and Gad lay on either ſide of him under his Standard or Banner: juſt as Iſſachar and Zebulun did on either ſide of Judah. And there was an evident congruity in it, Simeon being his next Brother; and Gad the eldeſt Son of Zilpah, the Hand-maid of their Mother Leah, XXX Gen. 10, 11.

Verſe 14 Ver. 14. Eliaſaph the Son of Reuel. See Note upon I. 14.

Verſe 16 Ver. 16. And they ſhall ſet forth in the ſecond rank.] That is, when they removed, the Three Tribes that were pitch'd on the Eaſt marched firſt, under the Banner of Judah, (as was ſaid before, v. 9.) and then followed theſe Three that lay on the South, under the Banner of Reuben.

Verſe 17 Ver. 17. Then the Tabernacle of the Congregation ſhall ſet forward with the Camp of the Levites.] After the fore-named Camps, the Tabernacle was to follow: between thoſe two that went before; and the Camp of Ephraim, and the Camp of Dan that came after. So they did not march, as they lay pitch'd; for then there was a Camp on each ſide of the Tabernacle: Whereas when they marched there was none on the ſides, but two Camps went before it, and two followed it.

In the midst of the Camp.] Not intirely in the midſt: for it appears by the tenth Chapter of this Book, v. 17. that after the firſt Camp under the Standard of Judah was gone forward, the Tabernacle was taken down and carried by the Sons of Gerſhom and Merari between the Camp of Judah and that of Reuben, which next followed. And then the Sanctuary ſet forward, born by the Kohathites, (v. 21.) who marched exactly in the midſt, between the Standards of Judah and Reuben; and the Standards of Ephraim and Dan.

As they encamp ſo ſhall they ſet forward.] This may refer either to the Levites, the Sons of Kohath; that as they lay encamped on the ſame ſide of the Tabernacle, that the Standard of Reuben did, ſo they ſhould immediately march after them. Compare v. 10. of this Chapter with III. 29. Or to the two Camps forenamed; that they ſhould march in the ſame order wherein they lay encamped: Judah, for inſtance, in the midſt of Iſſachar and Zebulun; before and behind him; or on each ſide of him.

Every Man in his place by their Standards.] Every Man keeping his place which was aſſigned him, under the Standard to which he belong'd; that there might be no diſorder among them.

Ver. 18. And on the Weſt ſide ſhall be the Standard of the Camp of Ephraim, &c.] There is little to be noted here, but that Ephraim is plainly preferred before Verſe 18 his Brother, as he was in Jacob's Bleſſing, (XLVIII Gen. 19, 20.) and that the two Tribes which encamped under his Standard, viz. Manaſſeh, v. 20. and Benjamin, v. 22. are fitly joyned with him: they being all deſcended from Rachel.

Verſe 24 Ver. 24. All that were numbred of the Camp of Ephraim were an hundred and eight thouſand, &c.] This was the ſmalleſt Body of all the Four.

And they ſhall go forward in the third rank.] And therefore, though they lay on the Weſt ſide, in their Encampment, yet when they marched, they did not go in the Rear of all; but immediately behind the Tabernacle.

Verſe 25 Ver. 25. The Standard of the Camp of Dan ſhall be on the North ſide, &c.] This Tribe, we may reaſonably think, was advanced to this Dignity, of bearing one of the four Standards, though they deſcended from an Hand-maid: becauſe Dan was the eldeſt of Jacob's Sons of that ſort, XXX Gen. 6. and this Tribe was the moſt numerous of all others, except Judah, as the fore-going Chapter ſhows, v. 39. With whom the Tribes of Aſher and Naphtali are fitly joyned; being deſcended from Hand-maids alſo.

Verſe 31 Ver. 31. All that were numbred in the Camp of Dan were an hundred and fifty ſeven thouſand, &c.] This was the greateſt Body of Men, except that under the Standard of Judah, who marched in the Front: and is the reaſon perhaps why theſe are ordered here, in the next words, to bring up the Rear.

They ſhall go hindmost with their Standards.] Here the Standard comprehends Enſigns: for there was but one Standard for this Camp, as there were no more for the other three. Therefore the meaning is, they ſhall march hindermoſt under their ſeveral Colours, as we now ſpeak. Which was ordered for the greater Security of the Sanctuary; by the two ſtrongeſt Bodies marching before and behind: where there was the greateſt danger.

Ver. 32. Theſe are thoſe which were numbred of the Verſe 32 Children of Iſrael by the Houſe of their Fathers, &c.] That is, Thus were all theſe Perſons diſpoſed under their ſeveral Standards; whoſe Number was taken by Moſes and Aaron, with their Aſſociates, I. 44, 45.

Ver. 33. But the Levites were not numbred among Verſe 33 the Children of Iſrael, as the LORD commanded Moſes.] And conſequently did not belong to any of theſe Standards; being to make another Camp by themſelves, I. 47, &c.

Ver. 34. And the Children of Iſrael did according to Verſe 34 all that the LORD commanded Moſes.] As they gave in their Names when they were to be numbred, I. 54. ſo they now joyned together under ſuch Standards, as God appointed.

So they pitched by their Standards, and ſo they ſet forward, &c.] Each Tribe encamped under the Standard that was aſſigned to them; and they alſo marched, when they ſet forward, in ſuch order as is here directed. Some order, no doubt, had been obſerved before, both when they reſted, and when they marched, (See XIII Exod. 18.) but it was not ſo exact and regular as this form, into which they were now caſt by God himſelf: nor can we think it was ſo ſtrictly obſerved.

The Jews ſay that this Camp made a Square of Twelve Miles in compaſs about the Tabernacle; as Dr. Lightfoot hath obſerved in his Centur. Chorogr. CXLVIII. and J. Wagenſeil more lately in his Annotations upon the Gemara of Sota, Cap. 1. Sect. 51. where ſeveral of them ſay, that the Camp was three Paraſots in compaſs: and a Paraſot was four Miles.

CHAP. III.

Chapter III Verſe 1 Ver. 1. THeſe are the Generations of Aaron and Moſes.] Being now to give an account of the Levites, who had not been numbred with the reſt of the Children of Iſrael, he ſets down the deſcendants of the principal Perſons among them, viz. Aaron (whom he puts in the firſt place, becauſe he was the elder Brother, and his Poſterity were advanced to the Dignity of Prieſts) and Moſes; whoſe Poſterity were only Miniſters to the Prieſts, as all the common Levites were. It may ſeem indeed at firſt fight, as if he gave an account only of Aaron's Poſterity, v. 2. But if we look further to v. 27, 28. we ſhall find the Poſterity of both here numbred, in the Family of the Amramites; of which both Aaron and Moſes were: Amram being their Father; from whom the Genealogy of the Children of Moſes is derived, (1 Chron. XXIII. 13, 14, &c.) through their Generations; as here thoſe of Aaron.

Concerning the word Generations, See Dr. Hammond on the firſt of St. Matthew, Not. a.

In the day that the LORD ſpake unto Moſes in Mount Sinai.] This Circumſtance ſeems to be particularly ſpecified, becauſe at that time Nadab and Abihu (who are mentioned in the next Verſe) were both alive, and very eminent Perſons, (XXIV Exod. 1, 9, 10.) though they were now dead, at this numbring of the Levites.

Ver. 2. Theſe are the Names of the Sons of Aaron, Verſe 2 Nadab the firſt-born, &c.] There ſeems no neceſſity of ſetting down the Names of Aaron's Sons; they not being here to be numbred. But it was of great Concernment to have the Diſtinction preſerved between the Prieſts and the Levites; their Offices being very different: and therefore Moſes here ſets down who belonged to the one, and who to the other.

Ver. 3. Theſe are the Names of the Sons of Aaron, Verſe 3 the Prieſts which were anointed.] See VIII Levit. 30.

Which he conſecrated.] In the Hebrew, whoſe Hand he filled. See XXVIII Exod. 41. XXIX. 9.

To miniſter in the Prieſts Office.] He would have it noted, that Aaron's Poſterity were ſolemnly conſecrated to an higher Office than the reſt of the Tribe of Levi; who were to be their Servants. The very name of Cohen carries Dignity in it; ſignifying ſometime a Prince, as well as a Prieſt. Accordingly, the Prieſts had very little ſervile Work impoſed upon them; but their chief buſineſs was to draw near to God, to preſent him with the Blood, and the Fat, and ſome part of the Sacrifices; which might be killed by other Perſons. This ſhows that they were God's Familiars; inſomuch that ſome Sacrifices were divided between him, and them: and it was the ſame thing, whether they were conſumed on the Alter, or eaten by the Prieſts: And thoſe things are ſaid to be given to God, which were put into their hands; though they never came to the Altar. Which is an Evidence of the near relation they had to the Divine Majeſty, which the Levites had not; for they could not come nigh to offer any thing to him, no more than the reſt of the Iſraelites: but were employed in inferior Services about the Tabernacle, that the Prieſts might wholly attend to the Service of God at the Altar.

Verſe 4 Ver. 4. And Nadab and Abihu died before the LORD, &c.] A little after their Conſecration, X Lev. 1, &c.

And they had no Children.] Which is here recorded, that all Poſterity might know there were none to be admitted to the Office of Prieſthood, but ſuch as could derive their Genealogy from Eleazar or Ithamar. If the other had left any Sons, they would have inherited their Father's Office, before Eleazar; as Maimonides obſerves out of Siphre. See Schickard his Jus Regium, Cap. VI. Theorem. XX.

And Eleazar and Ithamar miniſtred in the Prieſts Office, in the ſight of their Father.] The LXX rightly tranſlate it, together with their Father: Who was the High Prieſt; and they Lower Prieſts under him. And ſo were all their Sons; which it is likely they had in good number: For they are appointed, v. 38. for the guard of the Tabernacle towards the Eaſt. And thus the Gemara Hieoroſol. in the Title concerning Faſting ſaith, That Moſes appointed VIII Claſſes of Prieſts; four of the Family of Eleazar, and as many of Ithamar: which continued till the time of Samuel the Prophet, and David, who admitted many more. See Selden de Succeſſ. in Pontif. Cap. I.

Ver. 5. And the LORD ſpake unto Moſes, ſaying.] Now he gives order about the reſt of the Tribe of Levi; who had been omitted in the late Muſter. Verſe 5

Ver. 6. Bring the Tribe of Levi near, and preſent Verſe 6 them.] They had conſecrated themſelves to God, by a noble Act mentioned XXXII Exod. 29. Which procured them this Bleſſing to be preſented to God, and conſecrated to him in a ſolemn manner, for ſuch Services as he ſhould aſſign them. So this word bring near ſignifies, to offer them unto God: As they were VIII. 10, 11.

Before Aaron the Prieſt.] In his preſence.

That they may miniſter unto him.] Unto Aaron and the reſt of the Prieſts; who were the immediate Miniſters of God; and the Levites were given to miniſter unto them. Which they did many ways; eſpecially while they remain'd in the Wilderneſs; where they had a peculiar Charge, (which otherwiſe would have been incumbent on the Prieſts) not only to guard the Tabernacle, and keep a Watch night and day about it; but alſo to take it down, and to carry it, when they removed; and to ſet it up again when they reſted: as we read in the following part of this Chapter, and in the next. When they came into the Land of Canaan, and were ſettled there, they had leſs to do of this kind: But as the Charge of the Tabernacle ſtill lay upon them, as it had done before; ſo did other Works in the Courts of the LORD'S Houſe, and in the Chambers, where they waited on the Prieſts; which are particularly mentioned in 1 Chron. XXIII. 28, 29, &c. And in David's time their Work was ſtill more increaſed; for he appointed them to be Singers in the Houſe of the LORD, and to play upon ſeveral ſorts of Inſtruments, 1 Chron. XXV. which they did Morning and Evening, 1 Chron. XXIII. 30. Porters perhaps there were before, who ſtood at the ſeveral Gates of the Tabernacle, as afterward of the Temple; and are ſaid therein to miniſter in the Houſe of the LORD, 1 Chron. XXVI. 12. as alſo Guards of the Treaſury of God's Houſe, and of things dedicated to him, v. 20. But as he increaſed the number of them, ſo he ſettled them in their Courſes; that there might be a conſtant Attendance with greater eaſe. As for thoſe of them, that were made Judges and Officers, not only in Matters concerning the LORD, but in the Service of the King, (as we read there 1 Chron. XXVI. 29, 30.) it no more belongs to what is ſaid of them here, than what follows there, v. 31. that there were found among them mighty Men of Valour. See upon v. 10.

Verſe 7 Ver. 7. And they ſhall keep his Charge, and the charge of the whole Congregation.] It highly concerned Aaron in particular, and the whole Congregation in general; that the Tabernacle ſhould be well guarded: And this was the Levites great buſineſs at preſent; who took this Charge from off their hands, by attending that Service which all of them were bound to perform.

Before the Tabernacle of the Congregation.] This exactly expreſſes in what their Miniſtry conſiſted: which was not performed in the Tabernacle, (where the Prieſts only officiated in the Holy Place, as the High Prieſt in the moſt Holy) but before it, in the External Part of it, where they aſſiſted the Prieſts in their Service.

To do the Service of the Tabernacle.] Such Service as I have mentioned before, v. 6.

Ver. 8. And they ſhall keep.] By guarding them, and keeping a continual Watch about them. Verſe 8

All the Inſtruments of the Tabernacle of the Congregation.] Every thing belonging to it.

And the charge of the Children of Iſrael, to do the Service of the Tabernacle.] By which Service at the Tabernacle, they took upon them the Charge; which otherwiſe was incumbent on the whole Congregation: who were to take care that the holy Things were kept both ſafe and ſecure, and alſo ſeparate to the Sacred Uſes to which they were appointed.

Theſe words, which are often repeated, [to do the Service of the Tabernacle,] are to be carefully noted: becauſe the Levites did not ſerve in the Tabernacle, (which belonged only to the Prieſts) but ſerved the Tabernacle, by guarding it, and taking it down, and carrying it, &c. as was ſaid before.

Ver. 9. And thou ſhalt give the Levites unto Aaron Verſe 9 and to his Sons.] They were firſt preſented unto God, v. 6. and God beſtowed them as a Gift upon the Prieſts. See VIII. 19.

They are wholly given unto him out of the Children of Iſrael.] To attend upon the Prieſts, and to obey their Orders; for which they paid them nothing, but they were to do it freely: being given to them to be their Servants, by God who paid them their Wages.

Ver. 10. And thou ſhalt appoint Aaron and his Sons, Verſe 10 and they ſhall wait on their Prieſts Office.] Or, thou ſhalt appoint them to wait on their Prieſthood. Which he had ſhown before was very different from the Levitical Office; but to make them more mindful of their Dignity, he repeats it again: that Aaron and his Sons alone ſhould officiate as Prieſts; viz. in offering Sacrifice; in ſetting the Bread upon the Holy Table; looking after the Lights; and burning Incenſe: Which they were to perform in their own Perſons, and not appoint any others, as their Deputies, to do them; for none of theſe things could be performed by the Levites. Whoſe buſineſs it was to look after the fine Flour of which the Bread was made; to prepare it, and the Frankincenſe which was to be burnt, and abundance of ſuch like things; which are particularly mentioned 1 Chron. IX. 27, 28, 29, 31, 32. But they could not make the Anointing Oyl, or the ſweet Perfume mentioned XXX Exod. 23, 34. for they were most holy: and therefore the Prieſts only could compound them.

And the Stranger that cometh nigh.] By Stranger is meant any one (though a Levite) that was not of the Sons of Aaron: who alone had the priviledge, to approach unto God.

Shall be put to death.] God himſelf ſent out a Fire to conſume Korah and his Company, who preſumed to offer Incenſe; being but bare Levites, and not Prieſts, Chap. XVI.

Verſe 11 Ver. 11. And the LORD ſpake unto Moſes, ſaying.] To make the Matter more clear, he further tells Moſes the reaſon why he took the Levites from among the the Children of Iſrael, to be his after a peculiar manner.

Verſe 12 Ver. 12. And I, behold, I have taken the Levites from among the Children of Iſrael.] Take notice of the Reaſon why I have taken the Levites from among the reſt of the Iſraelites, (v. 9.) for it is by my Order and Appointment.

Inſtead of all the First-born that openeth the Matrix, &c.] To make an exchange with them for all their Firſt-born, which I have heretofore challenged as my own: and now take the Levites in their ſtead.

Therefore the Levites ſhall be mine.] As all the Firſt-born were: which now ſhall be theirs, and the Levites be mine.

Ver. 13. Becauſe all the First-born are mine.] By Verſe 13 a ſpecial Right, which is mentioned in the next words.

For on the day that I ſmote all the Firſt-born in the Land of Egypt.] The Title whereby he laid a Claim to all the Firſt-born, was that great Miracle (as R. Levi of Barcelona calls it) which he wrought, when he deſtroyed all the Firſt-born of their Neighbours in Egypt; and touched not one of theirs. By which ſparing Mercy he acquired a juſt Right to them; and by that ſolemn Dedication which he then commanded to be made of them, unto his uſes, XIII Exod. 2, 12, 13.

I hallowed unto me all the First-born in Iſrael, &c.] He ſeparated them unto himſelf, by ſparing them, when he killed all other Firſt-born, but only theirs.

Mine they ſhall be.] Both by that Act of his own, and by the Act of the Children of Iſrael, whom he commanded to Sanctifie them to him, (XIII Exod. 2. XXII. 29.) they became God's. By which it appears, that he had not a peculiar Right in the Firſt-born, more than in any other of their Children, till their coming out of Egypt. And therefore the taking of the Levites to be his, inſtead of the Firſt-born, is no Argument that the Firſt-born had hitherto been the Prieſts who miniſtred unto God, till this Exchange of them for the Levites. So our learned Dr. Lightfoot ſeems to infer, in his Notes upon this paſſage; The Firſt-born, ſaith he, had been Prieſts till the Conſecration of the Levites, but now that Function muſt be confined to that Tribe. In which words (with due reſpect be it ſpoken to that excellent Man's Labours) there are ſeveral Miſtakes. For, as the Prieſthood was not now confined to this Tribe, but to one Family in this Tribe, (that of Aaron) ſo it was not confined to it, upon this occaſion: but he and his Sons were Conſecrated before this Exchange of the Levites for the Firſt-born: Who were now given to miniſter unto them, but had nothing to do with the Prieſthood; no more than the Firſt-born had, for whom they were exchanged: that peculiar Right which God had in the Firſt-born, being ſince their coming out of Egypt. Upon all which Conſiderations we may look upon this Exchange, as an Argument rather that the Firſt-born were not Prieſts in former times, than that they were: as the Jews fancy, and as many have ſuggeſted from this very taking of the Levites to be God's portion in their ſtead. For ſo Menochius himſelf, L. II. de Repub. Jud. cap. 1. aſſerts from this very place, Jus Sacerdotum in Levitas tranſlatum, & eos loco primogenitorum acceptos, quibus hoc jus debebatur, that the Right of Prieſts was transferred to the Levites, and they were accepted in ſtead of the Firſt-born, to whom that Right belonged. In which there is not a word of truth, but only that the Levites were accepted inſtead of the Firſt-born: who had the ſame Right to the Prieſthood, that the Levites had; that is, none at all.

I am the LORD.] Who may take whom I pleaſe to be imployed in my Service; and think it reaſonable that thoſe whom I ſpared, when I ſlew the Egyptian Firſt-born, ſhould be mine.

Ver. 14. And the LORD ſpake unto Moſes.] There was ſome reaſon, no doubt, why Moſes alone is commanded to take the number of the Levites upon this occaſion, (as he alone did, v. 16.) when Aaron Verſe 14 is joined with him in numbring the Iſraelites, I. 3. and in numbring the Levites themſelves who were fit for ſervice, IV. 2, 41, 45. (nay, the chief of the Iſraelites aſſiſted therein, v. 46.) And it is moſt probable he alone was employed to take this account, becauſe Aaron was a party in it; the Money that was to be paid for ſo many of the firſt-born, as exceeded the number of the Levites, being given to him, and to his Sons, v. 48.

In the Wilderneſs of Sinai.] This Command immediately followed the other, in the two preceding Chapters, before they departed from the Wilderneſs of Sinai; where they had been ever ſince God delivered the Law to them, from that Mountain.

Ver. 15. Number the Children of Levi after the Houſe Verſe 15 of their Fathers, by their Families.] Juſt as they had numbred the reſt of the Children of Iſrael. See I. v. 2. Only thoſe they numbred from Twenty years old and upward; but the Levites from a Month old and upward.

Every Male from a month old and upward, ſhalt thou number them.] The reaſon of this difference was, that this was the Age, at which they were to redeem their Firſt-born, (XVIII. 16.) in whoſe ſtead the Levites were to be given unto God. See v. 40. of this Chapter.

Ver. 16. And Moſes numbred them according to the Verſe 16 word of the LORD, &c.] This Charge was committed to him alone, v. 10. and he alone (as I there obſerved) performed it.

Ver. 17. And theſe were the Sons of Levi, by their names, Gerſhon. and Kohath, and Merari.] The ſame account we had before, XLVI Gen. 11. VI Exod. 16.

Verſe 18 Ver. 18. And theſe are the Names of the Sons of Gerſhon, by their Families, Libni and Shimei.] The ſame is ſaid VI Exod. 17.

Verſe 19 Ver. 19. And the Names of the Sons of Kohath, &c.] They are mentioned in the ſame order, in that VI Exod. 18, 19.

Verſe 20 Ver. 20. Theſe are the Families of the Levites, according to the Houſe of their Fathers.] Theſe were the principal Families in this Tribe; from whence the ſeveral Houſholds, and the Perſons in them, were derived.

Verſe 21, 22. Ver. 21, 22. Of Gerſhon was the Family, &c.] From his two Sons ſprung two Families: who had in them Seven thouſand and five hundred Male Children, from a Month old and upward.

Verſe 23 Ver. 23. And the Families of the Gerſhonites ſhall pitch behind the Tabernacle weſtward.] Where the moſt holy place was; and where they under the Standard of Ephraim lay, in the great Camp of Iſrael, (II. 18.) between whom and the Tabernacle, this part of the Camp of Levi pitched.

Verſe 24 Ver. 24. And the Chief of the Houſe of the Father of the Gerſhonites, &c.] The Commander in Chief, as we may ſtile him, or the principal Officer in this part of the Camp of the Levites; was Eliaſaph the Son of Lael: but of what Family he was, whether of the Libnites, or Shimites, is not related.

Verſe 25 Ver. 25. And the Charge of the Sons of Gerſhon.] That which was committed peculiarly to their care.

In the Tabernacle of the Congregation.] In the things belonging to the Tabernacle: for none went into it, but the Prieſts alone.

Shall be the Tabernacle.] Not the Boards and Pillars, and Baſes of it, (for they belonged to the care of the Sons of Merari, v. 36.) but the Ten Curtains, which were the inward Hangings of it; and are called the Miſchcan or Tabernacle, XXVI Exod. 1. and ſee the next Chapter of this Book, v. 25.

And the Tent.] The outward Curtains of Goats Hair, which are called Ohel, the Tent, XXVI Exod. 7.12.

The Covering thereof.] The Michſe, as the Hebrews call it, or the Covering of the Tent, were the Rams Skins, and Badgers Skins; which lay outmoſt of all, upon the Curtains of Goats Hair, XXVI Exod. 14.

And the hanging for the Door of the Tabernacle of the Congregation.] The outward Vail, mentioned XXVI Exod. 36. for the inward Vail, which hung before the moſt holy Place, was the Charge of the Kohathites.

Ver. 26. And the Hangings of the Court.] See Verſe 26 XXVII Exod. 9.

And the Curtain for the Door of the Court, XXVI Exod. 16.

Which is by the Tabernacle, and by the Altar round about.] Or, as the Hebrew particle al may be tranſlated, is over, or upon the Tabernacle, &c. That is, this Curtain at the Door, and the Hangings of the Court, compaſſed the Tabernacle, and the Altar of Burnt-offerings (which ſtood at the Door of it, XL Exod. 19.) round about; ſo that they were not expoſed to common fight: For theſe Gerſhonites had nothing to do with the Altar it ſelf; which was the Charge of the Kohathites, v. 31.

And the Cords of it.] This ſeems to refer not merely to the Curtain for the Door of the Court, but to all that went before, viz. the Cords whereby thoſe Hangings were ſtretched out, and faſtned by Pins to the Wood-work of the Tabernacle. For the Cords of that belonged to the Cuſtody of the Sons of Merari, v. 37. and we find Pins and Cords as well for the Tabernacle, (that is, the Hangings) as for the Court, i. e. the Boards, &c. XXXV Exod. 18.

For all the Service thereof.] Of this part of the Houſe of God, as appears from v. 31, and 36. where this is repeated with reſpect to the other parts of it.

Verſe 27 Ver. 27. And of Kohath was the Family of the Amramites, &c.] He was the ſecond Son of Levi; and had as many more Families ſprung from him as from the Eldeſt: among which was the Family of the Amramites; of which were Moſes and Aaron.

Verſe 28 Ver. 28. In the number of all the Males, &c.] Though there were four Families of the Kohathites, and but two of the Gerſhonites; yet the latter were as numerous as they, within Eleven hundred.

Keeping the Charge of the Sanctuary.] Of what belonged to the holy Place, which was committed to their Charge, as it follows afterward; and they were inſtructed in it betimes.

Verſe 29 Ver. 29. The Families of the Sons of Kohath ſhall pitch on the ſide of the Tabernacle ſouthward.] Between the Tabernacle, ond the Standard of Reuben, II. 10.

Verſe 30 Ver. 30. And the Chief of the Houſe of the Father of the Families of the Kohathites, ſhall be Elizaphan the Son of Ʋzziel.] There was a Commander in Chief appointed over this Body of the Levites: who was choſen out of the youngeſt Family of the Kohathites. But it is obſervable there were no Standards belonging to any of theſe Bodies; they being deſigned for other Service, and not for War.

Ver. 31. And their Charge ſhall be the Ark, and the Verſe 31 Table, and the Candleſtick.] The Sanctuary, as was ſaid before, v. 28. being committed to their Cuſtody; the Particulars are here mentioned: which were the moſt precious of all the holy Things. With which the Kohathites had the honour to be intruſted, though a younger Family than thoſe deſcended from Gerſhon; becauſe Moſes and Aaron were of it, being of the Family of the Amramites. Which is the reaſon why the Kohathites are reckoned▪ firſt in the next Chapter, v. 2. and that of the XLVIII Cities given to the Levites by Joſhua, almoſt half of them fell to their Families, XXI Joſh. 4, 5.

The Altars.] Both the Altar of Burnt-offerings; and the Altar of Incenſe.

And the Veſſels of the Sanctuary wherewith they (i. e. the Prieſts) miniſter. See XXV. Exod. 29. XXXVII. 16.

And the hanging.] That is, the Vail before the moſt Holy Place, (for all other Hangings were under the care of the Gerſhonites, v. 25, 26.) wherein the Ark was wrapt, when they carried it, IV. 5.

And all the Service thereof.] Whatſoever belonged to this part of God's Houſe. See v. 26. and the Particulars are mentioned in the next Chapter, v. 7, 9, 14.

Ver. 32. And Eleazar the Son of Aaron ſhall be chief Verſe 32 over the Chief of the Levites.] There was one Officer in chief, ſet over each of theſe great Families of the Gerſhonites, v. 24. of the Kohathites, v. 30. and the Merarites, v. 35. And over all theſe Chiefs, there is now appointed a ſupreme Chief, (who was to govern them, as they governed thoſe under them) and that was Eleazar, who was more than a Levite; being the eldeſt Son of Aaron the High Prieſt.

And have the over-ſight of them that keep the charge of the Sanctuary.] But more particularly Eleazar was to ſuper-viſe thoſe that had the Sanctuary under their care: That is, all the Rohathites and Elizaphan their chief, v. 20.

Verſe 33, 34. Ver. 33, 34. Of Merari was the Family of the Mahlites, and the Family of the Muſhites, &c.] Nothing is obſervable of theſe, but that they were the feweſt in number; being thirteen hundred leſs than the Children of Gerſhon, v. 22.

Verſe 35 Ver. 35. Theſe ſhall pitch on the ſide of the Tabernacle Northward.] Oppoſite to the Kohathites; between the Standard of Dan, and the Sanctuary, II. 25.

Verſe 36 Ver. 36. And under the Cuſtody and Charge of the Sons of Merari, ſhall be the Boards of the Tabernacle, &c.] Concerning all the things mentioned in this, and in the next Verſe. See XXVI. Exod. 15, 16, &c. XXVII. 10, 11, 12, &c. and the next Chapter of this Book, v. 31, 32.

Verſe 37 Ver. 37. And their Cords.] Theſe are different from thoſe before mentioned, v. 27. as I noted there.

Verſe 38 Ver. 38. But thoſe that encamp before the Tabernacle towards the Eaſt.] Where the Entrance into it was.

Even before the Tabernacle of the Congregation Eaſtward.] He would have this Station obſerved, as much excelling the reſt.

Shall be Moſes and Aaron, and his Sons.] There were but three Bodies of the Levites, deſcended from the three Sons of Levi, v. 1. and therefore none left to guard this ſide of the Tabernacle, but Moſes and Aaron, and their Families: who lay between the Standard of Judah, and the Tabernacle, (ſee Chap. II. v. 3.) which was the moſt honourable Poſt, as I there noted: Where the Prieſts were with great reaſon placed, together with the chief Governor of all, Moſes; becauſe they were to guard the Holy Place, that none might go into it, but themſelves.

Keeping the charge of the Sanctuary.] Of the Entrance into it.

For the charge of the Children of Iſrael.] Which it concerned every one of the Children of Iſrael, ſhould be kept ſacred. See v. 7.

And the Stranger that cometh nigh ſhall be put to Death.] No Man that was not of the Houſe of Aaron (though a Levite) was upon the peril of his life, to enter into the Sanctuary: Of which they had the charge. See v. 10.

Ver. 39. All that were numbred of the Levites, which Verſe 39 Moſes and Aaron numbred, at the Commandment of the LORD.] This looks like a Contradiction to the Obſervation, I made, v. 14.16. But Aaron's numbring here, in all Probability, is only his agreeing that this was a true Account which Moſes took of the Tribe of Levi. For Moſes ſtill continues to be alone concerned, in numbring the Firſt-born of the Children of Iſrael, for whom they were to be exchanged, v. 40.42.

Were twenty and two thouſand.] If the particular Sums before-mentioned, (v. 22, 28, 34.) be put together, they amount to three hundred more, than twenty two thouſand. Therefore it is a reaſonable Conjecture that the three hundred are omitted in this account, becauſe they were the firſt-born of the Levites themſelves: and upon that ſcore belonging to God already, (by the Law in XIII. Exod. 2. XXXIV. 20.) could not be exchanged for the firſt-born of other Tribes, and ſubſtituted in their ſtead, as other Levites were. It is very obſervable here alſo, that the Levites were the feweſt in number of any Tribe; being but Two and twenty thouſand, three hundred, from a Month old and upward; when ſome Tribes were twice, nay thrice as many, (See I. 27.) not reckoning Children, but only Men from twenty years old and upward. In which the Divine Providence was very conſpicuous: Which ſo ordered it, that this whole Tribe might be dedicated to him. Whereas, if it had grown proportionably to the reſt, there would have been more Levites by far than the firſt-born of all the Tribes.

Verſe 40 Ver. 40. And the LORD ſaid unto Moſes.] To whom alone this Command is directed, as I obſerved above.

Number all the firſt-born of the Males of the Children of Iſrael from a month old and upward.] The firſt-born Males were to be a Month old, before their Parents were bound to redeem them: If they died before, they were not to pay any thing for them. Which depends upon another Law, XII Lev. 4.6. Where if a Woman brought forth a Male; beſides the ſeven days of her Separation, ſhe was to ſtay three and thirty days more before ſhe went unto the Sanctuary. At which time the Child being to be preſented to God, it appears that he acknowledged them for his when they were a Month old. Yet they diſtinguiſh between the time when the Redemption-Money was due, and when it was offered. This latter was deferred till the Mother was abroad again: but it was due, and the Father obliged to pay it, as ſoon as the Child was a Month old. So Conſt. L'Empereur obſerves out of Maimonides, upon Bava kama, cap. VII. Sect. 6.

And take the number of their Names.] That their number, and that of the Levites, might be compared one with the other; for the reaſon which here follows.

Ver. 41. And thou ſhalt take the Levites for me (I Verſe 41 am the LORD) inſtead of all the Firſt-born among the Children of Iſrael.] God had taken them before, as we read, v. 12. by declaring his Will to Moſes about it. And now he commands Moſes to declare his Will to the People, and actually to make this exchange; after he had taken the Number, both of the Firſt-born, and of the Levites. For he had Authority to take which he pleaſed, being their LORD.

And the Cattel of the Levites, inſtead of all the Firſtlings among the Cattel of the Children of Iſrael.] Not that they ſhould be ſacrificed, or taken from the Levites; but that they ſhould be accounted God's Cattel: they being the Cattel of the Levites; who were his entirely. And therefore were preſented unto him, as the Levites were; but ſtill continued in their poſſeſſion by his Allowance, for their Encouragement in his Service. See v. 45.

Ver. 42. And Moſes numbred, as the LORD commanded Verſe 42 him, all the First-born of the Children of Iſrael.] But we do not find that he numbred the Firſtlings of their Cattel, or the Cattel of the Levites; becauſe the exchange of them was not made in particular, by ſubſtituting one for one; but generally, by ſubſtituting all the Cattel of the Levites, inſtead of all the Firſtlings of the Iſraelites Cattel.

Ver. 43. And all the firſt-born Males, by the number Verſe 43 of Names, &c. and were Twenty and two thouſand two hundred, and threeſcore and thirteen.] It may appear ſomething ſtrange, that from above Six hundred thouſand Men, (reckoning from twenty years old and upward, I. 46.) there ſhould not be more than this number of firſt-born Sons; till it be conſidered that thus many were born ſince the Slaughter of the Egyptian Firſt-born, (which was not much above a year ago) after which time all the Firſt-born of Iſrael became God's; but not thoſe that were born before. For ſo the Law is, XIII Exod. 2. Whatſoever openeth the Womb, (i. e. hereafter) both of Man and Beaſt, ſhall be mine.

Verſe 44 Ver. 44. And the LORD ſpake unto Moſes, ſaying.] Still he is the Perſon ſolely employed in this buſineſs.

Verſe 45 Ver. 45. Take the Levites inſtead of all the Firſt-born among the Children of Iſrael, and the Cattel of the Levites inſtead of their Cattel.] Having numbred both the Levites and the Firſt-born; now he bids him take thoſe Two and twenty thouſand Levites inſtead of ſo many Firſt-born. As for the Cattel, they were not numbred, as I obſerved before, but exchanged in the lump, as we ſpeak.

And the Levites ſhall be mine.] I think it is remarkable, that he doth not add, and their Cattel ſhall be mine alſo. For he did not take their Cattel from them, when they became his; but left them the uſe of them, who ſtill enjoyed them in his Right.

I am the LORD.] This exchange is made by my Authority; who am the LORD both of them, and all they have.

Ver. 46. And for thoſe that are to be redeemed of the Verſe 46 two hundred and threeſcore and thirteen, &c.] There being Two hundred threeſcore and thirteen Firſt-born, more than there were Levites, they are directed, in the next Verſe, what to do about them. For there could be no exchange of Levites for them; becauſe there was not a ſufficient number to be taken in their ſtead.

Ver. 47. Thou ſhalt even take five Shekels apiece by Verſe 47 the pole.] This was the Price of Redemption ever after, as appears from XVIII. 16. For it had been lately conſtituted the value of a Man-child, from a Month to five years old, in XXVII Levit. 6.

After the Shekel of the Sanctuary, &c.] See XXX Exod. 13, &c. The only difficulty in this matter, was to determine which of the Firſt-born ſhould be redeemed, by paying this Money; and which ſhould be exchanged for the Levites. For every one of the Iſraelites, no doubt, was deſirous rather to have his Firſt-born redeemed by a Levite, than by paying five Shekels; and yet ſome of them muſt be put to this expence, there not being Levites enough to anſwer for them all. The Jews think (particularly R. Solomon) that there was no way to ſatisfie this doubt like that, by drawing of lots. Which was done in this manner. Moſes, ſaith the fore-named Doctor, took Two and twenty thouſand Scrolls of Parchment, and wrote in them theſe words, a Son of Levi; and Two hundred and ſeventy and three more, wherein he wrote, five Shekels: and then putting them all together in an Urn, and ſhaking it to mingle them, he commanded every one of the Firſt-born to come, and put in his Hand, and draw out a Schedule: And to him that drew out one of the former ſort, he ſaid, a Levite hath redeemed thee; but to him that drew out one of the latter, he ſaid, pay thy Price. And thus they tell the Story alſo in the Gemara Babylon. Tit. Sanhedrin. Which is probable enough; unleſs we ſuppoſe the Congregation to have redeemed the Two hundred ſeventy three Firſt-born; out of a common Stock; which was a ſhorter way, but not ſo Divine as the other.

Verſe 48 Ver. 48. And thou ſhalt give the Money wherewith the odd number of them is to be redeemed, unto Aaron, and to his Sons.] Which was but reaſonable; becauſe the Levites being given to them by God, v. 6, 7. the Money that was paid to make up what was wanting in their proportion to the Firſt-born, belonged to them likewiſe.

Verſe 49 Ver. 49. And Moſes took the Redemption-Money of them that were over and above.] To whom the Lot fell, having five Shekels written upon it.

Them that were redeemed by the Levites.] The Firſt-born were redeemed by the Levites as far as their number would reach; the reſt, who were more than the Levites, were redeemed by Money.

Verſe 50 Ver. 50. Of the Firſt-born of the Children of Iſrael took he the Money, a thouſand three hundred, and threeſcore and five Shekels. Five times two hundred ſeventy and three make juſt this number.

Ver. 51. And Moſes gave the Money of them that were redeemed unto Aaron, and to his Sons.] Which was a Rule obſerved in future Generations, XVIII 15, &c.

According to the Word of the LORD, as the LORD commanded Moſes.] This is ſo oft repeated, to ſhow how faithful a Servant Moſes was: who did nothing but by the Divine order; and omitted nothing that was commanded him.

CHAP. IV.

Chapter IV Ver. 1. AND the LORD ſpake unto Moſes, and Verſe 1 unto Aaron, ſaying.] They being both of them concerned to ſee this carefully executed, he ſpeaks to both: and they took others to their Aſſiſtance, v. 34, 46.

Ver. 2. Take the ſum of the Sons of Kohath, &c.] Verſe 2 They are firſt mentioned, being employed in the moſt honourable Work; as I obſerved before, III. 31.

Ver. 3. From thirty years old and upward.] In this Verſe 3 Work, to which they are appointed, they were not employed till they came to Thirty years of Age: But they were admitted to attend at the Tabernacle, and do other Service, at the Age of Five and twenty; as we read VIII. 25. Which place the Jews (in the Gemara Babylonica upon the Title Cholin) reconcile with this, after this manner. They were admitted to learn their Duty at Five and twenty, and to miniſter at Thirty. And ſo Aben Ezra upon VIII Numb. They were probationers, and might do ſome ſervice at Five and twenty years old, but not do all. For they might wait upon the Tabernacle; but not bear the Ark. And that's the exact truth, they were admitted to miniſter to the Prieſts at Five and twenty: but were not put upon this laborious work here mentioned, till they had ſufficient ſtrength for it; which was at Thirty years of Age; when they were able to carry Burdens: for by that word their work is deſcribed, v. 15, 19, 24, 31, 47. For though ſome things, which they were charged withal, might be put into Waggons: yet the Ark, and the moſt holy Things, were to be carried upon their Shoulders, though they march'd never ſo far, v. 15. and VII. 9. When the Ark indeed was ſettled in the Temple, which was a fixed place, and therefore was no longer to be carried up and down, then (as D. Kimchi obſerves upon 1 Chron. XXIII.) King David appointed them to enter upon their Office, at Twenty years old: there being alſo other great Work to be performed in his time; for which they were fit at that Age. And ſo it continued even after their return from the Captivity of Babylon, III Ezra 8. See Selden. de Succeſſ. in Pontificat. L. II. cap. 4. and Lightfoot in his Temple Service, Chap. VI. Sect. 1.

Even until fifty years old.] Beyond which Age they were not bound to do any Service: but only to miniſter with their Brethren at the Tabernacle, VIII. 25, 26.

All that enter into the Host. Or, into the Warfare.] For their watching continually, as a Guard, about the Tabernacle, (III. 7, &c.) made them a ſort of Militia: who were encamped, as appears by the foregoing Chapter, about the Tabernacle, for its Security. Beſides which, there was other Work, which might make their Service as laborious, as a Soldier's Life is; and give it the name of entring into the Host: which manner of ſpeaking St. Paul uſes unto Timothy, I. 1, 18. where he exhorts him to war a good warfare.

To do the work of the Tabernacle of the Congregation.] They did not perform any Work in it, but about it, (ſuch as here follows) unleſs we underſtand by the Tabernacle, the outward Court: into which they went to miniſter unto the Prieſts.

Ver. 4. This ſhall be the Service of the Sons of Kohath, Verſe 4 in the Tabernacle of the Congregation, about the most holy things.] The next Verſes explain what this Service was. Or if the word about (in the latter end of the Verſe) were quite left out, the ſence would be more clear. This ſhall be the Service of the Sons of Kohath, &c. the moſt holy Things: that is, the Ark, as Aben Ezra expounds it. And his Interpretation may be juſtified from v. 19, and 20. in the latter of which it is called the holy, and in the former the holy of holies, as it is here in the Hebrew. For it was the moſt holy of all other holy things in the Tabernacle; and gave the Name to the place where it ſtood, of holy of holies, or the most holy place. And this made the Service of the Kohathites the moſt honourable of all other: and is the reaſon they are mentioned firſt.

Ver. 5. When the Camp ſetteth forward.] Which it Verſe 5 did not do, till the Cloud was taken up, and removed from off the Tabernacle, XL Exod. 36, 37. X Numb. 11.

Aaron ſhall come, and his Sons.] While the Cloud reſted upon the Tabernacle, and the Glory of the LORD filled the Houſe, none but Aaron might come into the moſt Holy Place, where the Ark was; and that but on one day in the year; and then, after he had filled it with Incenſe, which made a Cloud before the Mercy Seat, (which was the Covering of the Ark) over which the SCHECHINAH was, But that being removed in the Cloud, when it was taken up from the Tabernacle; not only Aaron, but his Sons alſo might come into the moſt Holy Place, without any Irreverence; that which made it ſo holy (viz. the Glory of the LORD) being gone out of it, for the preſent; ſo that there was no danger in approaching to the Ark, where it was wont to reſt.

And they ſhall take down the covering Vail.] Whereby the Holy Place was parted from the moſt Holy: which is always meant by the word Parocheth (as I ſhowed upon Exod. XXVI. 31.) which is here uſed. And though the word Maſach be added to it, which conſtantly ſignifies the outward Vail at the entrance of the Sanctuary; yet it is plain that the inward Vail, which was at the entrance of the moſt Holy Place, is here intended: for the other was committed to the care of the Gerſhonites, v. 25.

And cover the Ark of the Teſtimony with it.] By this it is evident they went into the Holy Place, unto the very Ark: over which they threw this Covering.

Verſe 6 Ver. 6. And ſhall put thereon the covering of Badgers Skins.] Not any of thoſe wherewith the Tabernacle was covered, (XXVI Exod. 14.) but a Covering made on purpoſe for this uſe: to defend the Ark from the injury of the Weather, when they carried it on their ſhoulders.

And ſhall ſpread over it a Cloath wholly of blue.] Or, of perfect blue. This was the third Covering of the Ark: which till it was laid upon it, the Levites might not approach it. And ſince the Tabernacle was the Image of Things in the Heavens, (as not only the Apoſtle but the Jews themſelves ſay) the Ark in particular being a Figure of the Celeſtial Throne of God; it is not an unreaſonable Conceit of R. Bechai, that this blue coloured Cloth was ſpread over it, as an Emblem of the Skies, which are ſpread like a Curtain between us and the Majeſty on High.

And ſhall put in the Staves thereof.] It is not ſaid they ſhall put them in the Rings: for they were never to be taken out of them, XXV Exod. 15. Nor do the Hebrew words ſignifie that they ſhould put them in: but it ſhould be tranſlated, put the Staves thereof; that is, upon their ſhoulders. So Aben Ezra interprets it: which ſeems to me the moſt ſimple Expoſition: Or, fit and diſpoſe them, under the Covering, that they might be laid on their ſhoulders. Or, order them ſo in the Rings, (which is Chaskun's Explication) that they might fall into the two Notches; which were in the Staves, to keep the Ark from ſliding up and down.

Ver. 7. And upon the Table of Shewbread, they ſhall Verſe 7 ſpread a Cloth of blue.] It is not ſaid, wholly of blue, as it is of the former: which ſhows it was of ſomething a different colour.

And put thereon the diſhes.] Upon which the Bread was ſet.

And the ſpoons and bowls, &c.] See XXV Exod. 29.

And the continual bread.] i. e. The Bread which ſtood continually in the Preſence of God.

Shall be thereon.] Even when the Table was carried from place to place. Which ſhows that they provided this Bread, (according to the order XXV Exod. 30.) all the time they were in the Wilderneſs. And it was not hard to procure ſo much Corn from their Neighbours bordering upon the Wilderneſs, as would be ſufficient for this purpoſe; and for others, which I ſhall note in their proper places: particularly from the Land of Midian, where Moſes his Father in Law lived; which was not far from Sinai, (as appears from III Exod. 1.) where they were at preſent.

Ver. 8. And they ſhall ſpread upon them a Cloth of Scarlet, and cover the ſame with a covering of Badgers skins.] Theſe had a triple covering, as well as the Verſe 8 Ark: being holy Things, and having a holy Thing, (that is, the Bread of the Preſence, as it is called in the Hebrew, becauſe it ſtood before God continually) in the Diſhes upon the Table.

And ſhall put in the ſtaves thereof.] That it might be ready to be carried, XXV Exod. 27, 28.

Verſe 9 Ver. 9. And they ſhall take a Cloth of blue.] Like that which covered the Table, v. 7.

And cover the Candleſtick of the Light.] See XXV Exod. 31. and XXXVII. 17, &c.

And his Lamps, and his Tongs, &c.] XXV Exod. 37, 38. XXXVII. 23.

And all the Oyl Veſſels thereof.] For God commanded them to bring pure Oyl to feed the Lamps continually, (XXVII Exod. 20.) which was put, no doubt, in Veſſels to preſerve it for daily uſe.

With which they minister unto you.] With which Oyl they keep the Lamps continually burning.

Verſe 10 Ver. 10. And they ſhall put it, and all the Veſſels thereof within a covering of Badgers skins.] There were but two Coverings for the Candleſtick and its Veſſels; it being of leſſer value than the Table of Shewbread, and what belonged to it.

And ſhall put it upon a bar.] Rather upon a bier: for the word we here tranſlate bar, is different from that uſed before, v. 6, 8. which we tranſlate ſtaves: and ſignifies any Inſtrument, whereby things are removed from one place to another. We tranſlate it indeed a Staff, XIII. 23. whereon two of them that went to ſpy out the Land, carried the Cluſter of Grapes they had cut down. Which was laid, no doubt, upon ſomething that was broad; as this Bar was whereon they carried the Candleſtick. Which had no Rings belonging to it, and therefore, I take it, was carried upon ſome thing reſembling a Bier, on which Corps are carried to their Grave in this Country. See v. 12. and ſo the LXX. 〈 in non-Latin alphabet 〉 .

Ver. 11. And upon the golden Altar.] So called, Verſe 11 becauſe it was overlaid with pure Gold, XXX Exod. 3.

They ſhall ſpread a Cloth of blue, &c.] As they did upon the Candleſtick, v. 9.

And ſhall put to the Staves thereof.] Into the Rings; which were made on purpoſe, that it might be carried upon the Staves, XXX Exod. 4, 5.

Ver. 12. And they ſhall take all the Inſtruments of Verſe 12 the Miniſtry, wherewith they miniſter in the Sanctuary.] I do not ſee what can be meant by theſe, but the holy Garments which Aaron and his Sons put on in the time of their Miniſtration. For all other Things have been already mentioned; and theſe are called the Clothes of Service, XXXI Exod. 10. where they are immediately mentioned after all the fore-named Furniture of the Tabernacle.

And ſhall put them in a Cloth of blue, and cover them with a covering of Badgers skins.] As they did the Candleſtick, and the Altar of Incenſe, v. 9, 11.

And put them on a bar.] By this it appears, that the Hebrew word Mot, which we tranſlate a Bar, ſignifies a broad Inſtrument for Carriage; ſuch as I have deſcribed, v. 10.

Ver. 13. And they ſhall take away the Aſhes from the Verſe 13 Altar.] Of Burnt-offering: which was often cleanſed from its Aſhes, (VI Lev. 10, 11.) but then eſpecially when it was to be removed. What they did with the Fire, which was always to burn upon it, (VI Lev. 12, 13.) is not here related: but we may ſuppoſe that it was carried upon the Grate, which had Rings on purpoſe, that it might be carried ſeparate from the Altar. See XXVII Exod. 4.

And ſpread a purple Cloth thereon.] As being an holy thing; though not of ſuch Sanctity as thoſe before-named.

Verſe 14 Ver. 14. And they ſhall put upon it all the Veſſels thereof, &c.] That they might be carried with it.

The Cenſers, the Fleſh-hooks, and the Shovels and the Baſons.] Here the Cenſers are put firſt, which are mentioned laſt, in XXVII Exod. 3. where this word is tranſlated, Fire-pans. Others underſtand by it, Tongs.

All the Veſſels of the Altar.] Immediately after theſe words, we find there follows, in two places, the Laver and his foot, XXXV Exod. 16. XXXIX. 39. Where in the very ſame verſe, the Laver is mentioned with the Altar and its Veſſels: and immediately follows them, in two other, XXXVIII Exod. 7, 8. XL. 30. The reaſon why it is not mentioned here, is perhaps, becauſe he names only thoſe things upon which the Sons of Aaron were to put a Covering; and this, it is likely, was carried without one.

And put to the ſtaves of it.] XXVII Exod. 6, 7. XXXVIII. 6, 7.

Verſe 15 Ver. 15. And when Aaron and his Sons have made an end of covering the Sanctuary and all the Veſſels, &c.] This work was to be performed by them alone; and the Levites were not to meddle with any of theſe things, till they had done.

After that the Sons of Kohath ſhall come to bear it.] For all the fore-mentioned things, belonging to the Sanctuary, were to be carried by them; even the Ark it ſelf: Which they carried ſo, that all the People might ſee it went along with them. For the Rings being faſtned to the bottom of the Ark, (ſee XXV Exod. 12.) when the Staves were on their Shoulders, it appeared on high: To repreſent, ſaith R. Bechai, him that is moſt highly exalted over all. The Prieſts indeed might carry the Ark, being more than Levites (XXXI Deut. 9.) and accordingly we find, that upon extraordinary Occaſions they did; as when they went over Jordan, III Joſh. 14. and when Jericho was beſieged, VI. 6. Some think alſo, when David, as he fled from Abſalom, ſent the Ark back, 2 Sam. XV. 29. But it appears from ver. 24. that there is no certainty of that; eſpecially ſince, when he brought it from the Houſe of Obed-Edom, he not only employed the Levites in it, but declared none elſe ought to bear it, 1 Chron. XV. 2, 15, 27. He bid the Prieſts indeed, as well as the Levites, ſanctifie themſelves for this Work: For ye (ſaith he to the Prieſts, v. 12.) are the chief of the Fathers of the Levites: but they ſeem to have been preſent, only to ſee the Levites perform their Charge; and to accompany the Ark, as David himſelf did.

But they ſhall not touch any holy thing, leſt they die.] Some imagine they were not to touch theſe things, till they were covered by the Prieſts: But it is more likely that even then they were not to touch them, but only the Staves, or the Bar, wherein they were carried. Eſpecially the Ark, which is here principally meant by the holy thing, (the word any not being in the Hebrew) whoſe Staves only they touched, and lifted it up by putting them upon their Shoulders.

Theſe things are the burden of the Sons of Kohath, in the Tabernacle of the Congregation.] When it was removed; for at other times, they had nothing to do with theſe things: Which are here called their Burden, as verſe 4. they are called their Service; to ſhow the nature of their Service, which required the Strength of grown Men, v. 3.

Verſe 16 Ver. 16. And to the Office of Eleazar the Son of Aaron the Prieſt, pertaineth the Oyl for the Light, &c.] It is commonly thought that he is required to carry this, and the other things that follow in this Verſe, himſelf: But if all things be conſidered, it will appear more reaſonable to think, that he who was the Chief of all the Chiefs over the Levites, III. 32. is peculiarly required to ſee the Kohathites did their Duty. For though they had a Chief over them, whoſe work it was to inſpect them, III. 30. yet God thought good to appoint Eleazar, to ſuperviſe both him, and all under him, in theſe weighty Concerns. And ſo the Words may be interpreted out of the Hebrew.

The over-ſight of Eleazar the Son of Aaron the Prieſt, ſhall be the Oyl, &c. the over-ſight of all the Tabernacle, and of all that is therein, &c.] And there is the greater reaſon thus to underſtand it, becauſe the Oyl-Veſſels are before committed to the Kohathites, v. 9. and conſequently the Oyl it ſelf; which could not be carried, but in the Veſſels.

The ſweet Incenſe.] Mentioned XXX Exod. 34.

And the daily Meat-offering. See XXIX Exod. 40, 41.

And the anointing Oyl.] XXX Exod. 23, &c. Theſe were not named before: but it is here laid upon Eleazar, to ſee that they were as carefully carried by the Kohathites, as any other things belonging to the Sanctuary.

Ver. 17. And the LORD ſpake unto Moſes, and Verſe 17 unto Aaron, ſaying.] The things before-mentioned, eſpecially the Ark, were ſo ſacred, that he repeats the Admonition he had given, about the danger of Irreverence to it: Which he here repreſents in a frightful manner.

Ver. 18. Cut ye not off.] Do not by your Negligence Verſe 18 occaſion the Deſtruction of a great many Perſons.

The Tribe of the Family of the Kohathites, from among the Levites.] A conſiderable part of the Tribe of Levi, viz. the Family of the Kohathites; who were near a third part of it.

Ver. 19. But do thus for them, that they may live and Verſe 19 not die.] Proceed in this manner, to prevent ſo great a Miſchief, as their Deſtruction.

When they approach unto the moſt holy things.] Come to take up the Ark: Which is meant by the Holy of Holies. See v. 4.

Aaron and his Sons ſhall go in.] And cover the Ark, and the reſt of the things within the Sanctuary; as is before-directed.

And appoint them every one to his Service, and to his Burden.] And then allot to every one his ſhare in this work: That is, to carry ſuch particular things, as they think moſt proper for them.

Ver. 20. But they ſhall not go in to ſee.] They might Verſe 20 go into the moſt Holy place, when not only the Glory of the LORD was removed; but the Ark and Mercy-Seat upon its Removal, were covered by the Prieſts, (for then the Place where they lay covered, was no longer holy) but they might not come in to ſee the Prieſts cover them; which was to be done before they approached.

When the holy things are covered.] In the Hebrew it is in the ſingular Number, when the holy, or holy thing is covered; i. e. the Ark: as the Jews generally underſtand it. And that with great reaſon, as any one may be ſatisfied who will take the pains to compare the 1 Kings VIII. 8. with 2 Chron. V. 9. Where that which in the former place is called the Holy, in the latter is called the Ark.

Leſt they die.] They might not, under pain of Death, either ſee it when it was covered, or touch it afterward, v. 15. but only carry it, in the manner there deſcribed.

Verſe 21 Ver. 21. And the LORD ſpake unto Moſes, ſaying.] He was principally concerned in this, but Aaron was alſo joined with him, to ſee the Execution of what is here required, v. 1.19, 34.

Verſe 22 Ver. 22. Take alſo the Sum of the Sons of Gerſhon, &c.] The eldeſt Son of Levi, III. 17. who though they were employed in lower Services; were to account it an Honour to ſerve about the Tabernacle.

Verſe 23 Ver. 23. All that enter in to perform the Service.] I do not underſtand why this ſhould not be tranſlated as v. 2. into the Hoſt. For it is the very ſame Phraſe in the Hebrew, both here and there; only here more emphatical by doubling the word for Hoſt: And therefore may very properly be tranſlated in this place, that enter in to war the Warfare. For the Service of the Gerſhonites was more burthenſome than the former; though they were fewer in number, ver. 36, 40.

Ver. 24. This is the Service of the Families of the Gerſhonites.] Verſe 24 Which were only two, III 18. 21.

To ſerve, and for Burdens.] To ſerve, when the Tabernacle reſted; and to carry Burdens, when it removed. See v. 47.

Ver. 25. And they ſhall bear the Curtains of the Tabernacle.] Verſe 25 The ten fine Curtains, which were the inward Hangings of the Tabernacle, XXVI Exod. 1, 2, &c. Which, I ſuppoſe, were taken down as well as carried by the Gerſhonites: becauſe nothing is ſaid here of Aaron, or his Sons being employed, to make them ready for carriage.

And the Tabernacle of the Congregation, his Covering.] Not the Boards of the Tabernacle, which were the Charge of the Children of Merari, (v. 31.) but the eleven Curtains of Goats-hair, which covered the Boards, XXVI Exod. 7, 8, &c.

And the Covering of Badgers Skins, which is upon it.] The outward Covering of all, which was of Rams Skins dyed Red, and Badgers Skins, (as we tranſlate it) XXVI Exod. 14.

And the Hanging for the Door of the Tabernacle.] Which is deſcribed, in the Concluſion of the ſame Chapter, XXVI Exod. 36.

Ver. 26. And the Hangings for the Court.] XXVII Exod. 9, &c.

And the Hanging for the Gate of the Door of the Court. See XXVII Exod. 16.

Which is by the Tabernacle, and the Altar round about.] The Senſe would have been more plain, if the Particle al, which we tranſlate by, had been tranſlated upon, or over; for the Court encompaſſed both the Tabernacle, and the Altar, XL Exod. 6, 7, 8.

And their Cords.] Which were employed in faſtning theſe Hangings.

And all the Inſtruments for their ſervice.] The brazen Pins, I ſuppoſe, mentioned XXVII Exod. 19.

And all that is made for them.] And whatſoever elſe belonged to them. See III. 26.

So ſhall they ſerve.] Or, in that ſhall they ſerve.

Verſe 27 Ver. 27. At the appointment of Aaron and his Sons, ſhall be all the Service of the Sons of the Gerſhonites, &c.] In the Hebrew it is, at the Mouth of Aaron, &c. i. e. according to their Order every one of the Gerſhonites were to apply themſelves to ſuch Services, as they directed. For God had given the Levites to them to be their Miniſters, and keep their Charge, III. 6, 7.

And ye ſhall appoint unto them in charge, all their Burdens.] The word here for appoint ſeems to import, that the Prieſts gave them a Particular, as we ſpeak, of what they were to do; that they might neither forget, nor miſtake. For it is the ſame word that is uſed in the beginning of this Book (I. 3.) for numbring the People; and ſo it is uſed here, v. 34, 47, 48. Therefore the Vulgar tranſlates theſe words, Et ſciant ſinguli cui debeant operi mancipari; and every Man may know, what is his proper buſineſs: Which is the Senſe of the LXX alſo. And affords an excellent Inſtruction to all Men, to follow diligently the buſineſs of their own Callings; not to meddle with other Mens, nor to think themſelves fit to undertake every thing. 〈 in non-Latin alphabet 〉 , as Ariſtotle ſpeaks in his Politicks, L. III. One work is beſt performed, by one Perſon.

Ver. 28. And their charge ſhall be under the hand of Ithamar the Son of Aaron the Prieſt.] That is, under Verſe 28 the Direction and Conduct of Ithamar. For though the Gerſhonites had a Chief of their own, III. 24. yet Ithamar was to inſpect both him and them; and ſee they did not neglect their Duty. Thus Eleazar was ſet over the Kohathites, v. 16.

Ver. 29. As for the Sons of Merari, thou ſhalt number Verſe 29 them after their Families, &c.] Which were but two, (III. 33.) as thoſe of Gerſhon were.

Ver. 30. Every one that entreth into the Service.] Verſe 30 The words in the Hebrew are the very ſame with thoſe, v. 3. which we tranſlate enter into the Hoſt. See there.

Ver. 31. This is the charge of their Burden, &c.] Verſe 31 The moſt cumberſome things fell to their charge; which here follow.

The Boards of the Tabernacle.] See XXVI Exod. 15, &c.

And the Bars thereof.] See there v. 26, &c.

And the Pillars thereof.] See in the ſame place, v. 32. and XXXVI. 36.

And Sockets thereof.] Theſe belonged both to the Boards of the Tabernacle, XXVI Exod. 19, 21, 25. and to the Pillars, XXVI Exod. 32. XXXVIII. 27.

Ver. 32. And the Pillars of the Court round about, Verſe 32 XXVII Exod. 10, 11, 12.

And their Sockets.] See there.

And their Pins.] V. 19. and XXXVIII. 20.

And their Cords.] XXXV Exod. 18. XXXIX. 40.

By name ye ſhall reckon the Inſtruments of the charge of their Burden.] The Prieſts (particularly Ithamar) were to give them an Inventory of theſe things: Expreſſing by name, every Pin, for inſtance, and to what uſe, and in what place it ſerved. Becauſe otherwiſe ſuch ſmall things might have been loſt, if they had not taken a ſpecial care of them; and they might not have been able to ſet up the Tabernacle again, when they reſted, for want of them.

Verſe 33 Ver. 33. This is the Service of the Families of the Sons of Merari, according to all their Service in the Tabernacle of the Congregation.] In taking down, and carrying the Tabernacle.

Ʋnder the hand of Ithamar, &c.] Who had the over-ſight both of the Gerſhonites, and the Merarites: As Eleazar had of the Kohathites, v. 16, 28.

Verſe 34 Ver. 34. And Moſes and Aaron, and the Chief of the Congregation.] They took to their aſſiſtance the very ſame Men, I ſuppoſe, who were employed in the numbring all the Children of Iſrael, Chap. I. 4. 16, 17.

Numbred the Sons of the Kohathites, &c.] Having aſſigned to them their particular Charge, they now proceed to number them, as God commanded, v. 2, 3.

Verſe 35 Ver. 35. Every one that entreth into the Service.] Or, as we tranſlate it, v. 3. entreth into the Hoſt.

Verſe 36 Ver. 36. And thoſe that were numbred of them by their Families, were Two thouſand ſeven hundred and fifty.] Of the whole number of Males deſcended from Kohath, (compare this with III. 28.) there was a fourth part and better, that were fit for Service.

Ver. 37. Theſe were they that were numbred of the Families of the Kohathites, all that might do Service in the Tabernacle.] Such Service as is particularly mentioned from v. 4. to v. 16. Verſe 37

Ver. 38. And theſe are they that were numbred of the Verſe 38 Sons of Gerſhon, &c.] He proceeds in the ſame order to number them, which he obſerved in giving them their Charge: beginning with the Children of the ſecond Son of Levi, and then going back to the eldeſt.

Ver. 39. From thirty years old and upward, &c.] Verſe 39 This Verſe is the very ſame with 35.

Ver. 40. Two thouſand and ſix hundred and thirty.] Verſe 40 A third part and little more of their Males, were fit for Service. Compare this with III. 22.

Ver. 41. Theſe are they that were numbred of the Families Verſe 41 of the Sons of Gerſhon, of all that might do Service in the Tabernacle, &c.] Such Service as is deſcribed from v. 24. to v. 29.

Ver. 42, 43. Theſe two Verſes are the ſame with Verſe 42. 43. v. 38, 39.

Ver. 44. Even thoſe that were numbred of them after Verſe 44 their Families, were three thouſand and two hundred.] It is very remarkable the Deſcendants from the youngeſt Son of Levi, (III. 17.) which had the feweſt Males in it of a Month old and upward, had the moſt robuſt Men fit for Service. For here are above half (compare this with III. 34.) of the whole number of Males grown up to Thirty Years of Age. Which was a ſingular Providence, the heavieſt Burden lying upon them, who were to carry the Boards, &c. of the Tabernacle. Not indeed upon their ſhoulders, but in Waggons; which they were to load, after they had taken them down, and unload, when they were to ſet them up again: and for that reaſon had more Waggons allowed them than their Brethren the Gerſhonites, VII. 7, 8.

Verſe 45 Ver. 45. Theſe are thoſe, &c. whom Moſes and Aaron numbred.] Who were principally employed in this buſineſs.

According to the Word of the LORD by the hand of Moſes.] To whom the Command is expreſly directed, v. 21.

Verſe 46 Ver. 46. All thoſe that were numbred of the Levites, whom Moſes and Aaron and the Chief of Iſrael numbred.] For they took in others to their aſſiſtance, v. 34. which is here repeated to ſhow that there was no fraud in the buſineſs; there being Witneſſes of every Tribe that they proceeded impartially, and did not favour the Levites, who were their Brethren.

Verſe 47 Ver. 47. Every one that came to do the Service of the Miniſtry, and the Service of the Burden in the Tabernacle, &c.] The firſt of theſe [the Service of the Miniſtry] one would think related to their ſerving the Prieſt when the Tabernacle was ſtanding; and the later [the Service of the Burden] to their carrying the Tabernacle when it was taken down, and removed: and ſo I expounded thoſe words, v. 24. But he mentioning here only thoſe that were numbred from Thirty Years old, I think, upon further conſideration, that there is no regard in theſe Expreſſions to the Service they did to the Prieſts in the Tabernacle; unto which they were admitted at Twenty five Years old, (See v. 3.) but only to the Service mentioned here in this Chapter, which relates altogether to the taking down and carrying the Tabernacle. And therefore theſe muſt be lookt upon as two Phraſes, for the ſame thing: the former of which is not exactly tranſlated; for there is nothing of Miniſtry in the Hebrew; but the words are, Every one that cometh to ſerve the Service of the Service, and the Service of the Burden, or Carriage. For it is the ſame word, which being joyned with work, we tranſlate ſervile, XXIII Lev. 7. and other places.

Ver. 48. Eight thouſand and five hundred and fourſcore.] Verſe 48 If the three Sums, mentioned v. 36, 40, 44. be put together, they amount exactly to this Sum in the whole.

Ver. 49. According to the Commandment of the Verſe 49 LORD they were numbred, by the hand of Moſes.] By the aſſiſtance of Aaron and others, v. I, 34, 46.

Every one according to his Service, and according to his Burden.] I obſerved before, v. 47. that Service and Burden are two Expreſſions of the ſame thing. For though the Sons of Kohath had the nobleſt part of the Work, yet their Employment is called both a Service and a Burden, v. 19. as that of the Gerſhonites is v. 24. For which Service all the Tithes of the Country of Canaan were given to them; and continued to be theirs when this kind of Service ceaſed, as it did when the Temple was built. For then there were no Burdens to be carried on their ſhoulders, (as Joſiah ſpeaks 2 Chron. XXXV. 3.) but their Duty was changed, even by David before the Building of the Temple: who made them Singers, and Keepers of the Treaſury, as well as Porters at the Gates of God's Houſe; and likewiſe Judges and other Officers in the Country, as we read in 1 Chron. XXVI. But the alteration in their Service, made no alteration in the Wages allotted to them; for they ſtill enjoyed all the Tithes.

Thus were they numbred of him, as the LORD commanded Moſes.] This is ſo often repeated, (v. 37, 41, 45.) that all Poſterity might reverence theſe Ordinances, as Divine Inſtitutions, and not merely Humane Appointments. And ſo we are to look upon all theſe Laws, as wiſe Orders made by the Soveraign of the World, for the better Government of that People, whom he had taken for his own peculiar. And it argues a very profane Spirit in thoſe (as Conr. Pellicanus here obſerves) who can admire and praiſe Ovid de Faſtis, and ſuch like Books; and have no regard at all (if they do not ridicule them) to theſe Sacred Writings, which are of ſuch venerable Antiquity.

CHAP. V.

Chapter V Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] It is not ſaid when this was ſpoken which here follows: but it's likely immediately after the foregoing Commandments, upon which it hath ſome dependance.

Verſe 2 Ver. 2. Command the Children of Iſrael, that they put out of the Camp every Leper, and every one that hath an Iſſue, and whoſoever is defiled by the dead.] There were three Camps (as Maimonides, and a great many other mentioned by Mr. Selden, obſerves, L. II. de Synedr. cap. I. n. 5.) the Camp of the SCHECHINAH, or of the LORD, viz. the Sanctuary, with its Courts: which are called the Tents of the LORD, 1 Chron. XXXI. 2. And next the Camp of the Levites, who with Aaron and his Sons, made a Camp about the Tabernacle, (Chapter III. of this Book) and then the Camp of Iſrael, Chapter II. which incompaſſed them all. Anſwerable to theſe, when the Temple was built, they reckoned the Temple it ſelf from the Eaſt-Gate, to be the Camp of the LORD: and the Camp of the Levites, to be from the entrance of the Mount of the Houſe of the LORD, to that Eaſt-Gate of the Temple. And the Camp of Iſrael they thought extended from the Entrance of Jeruſalem, to the Mount of the Houſe of the LORD. Now Lepers were ſo unclean, that they were not admitted into any of theſe three Camps, but ſhut out of them all. See XIII Lev. 46. But he that had an Iſſue (XV Lev. 2.) was only ſhut out of the two firſt Camps, the Camp of the LORD, and the Camp of the Levites; but he might be in the Camp of Iſrael. And he that was defiled by the dead, (XXI Lev. 1.) was only excluded from the firſt, the Sanctuary, but not from the other two. See Druſius alſo upon IV. 25.

Ver. 3. Both Male and Female ſhall ye put out.] For Verſe 3 Women had Iſſues (for inſtance) as well as Men, XV Lev. 2, and 19, &c.

That they defile not their Camps.] The Camp of Iſrael conſiſted of four Camps, (and therefore he ſpeaks in the Plural Number) that of Judah; that of Reuben; that of Ephraim; and that of Dan, II Numb. 3, 10, 18, 25. Which would have been ſo defiled, if they had ſuffered theſe unclean Perſons to ſtay among them; that none would have been fit to go to the Sanctuary.

In the midst of which I dwell.] By his ſpecial Preſence in the Sanctuary; which was incompaſſed by theſe Camps: out of reverence to which, ſuch unclean Perſons were to be kept at a greater diſtance than other Men and Women.

Ver. 4. And the Children of Iſrael did ſo, and put them without the Camp, &c.] There was an order for this before; particularly for putting out the Lepers, Verſe 4(XIII Lev. 46.) which could not be put in Execution, till the Camp was formed; as now it was.

Verſe 5 Ver. 5. And the LORD ſpake unto Moſes, ſaying.] It is uncertain when this was ſpoken; but I ſee no reaſon why we ſhould not think, it was at the ſame time with the other things here mentioned.

Verſe 6 Ver. 6. When a Man or Woman ſhall commit any ſin that Men commit.] In the Hebrew the words are plainly theſe, ſhall commit any ſin of Man: that is, againſt his Neighbour. As in III Joel 19. Violence of the Children of Judah, is truly tranſlated Violence against the Children of Judah. For it is apparent from the next Verſes 7, 8. that Moſes here ſpeaks of Offences againſt their Neighbours.

To do a Treſpaſs against the LORD.] Such Offences againſt their Neighbours, as were alſo great Offences againſt God. For the Chaldee underſtands theſe words of Frauds and Cheats put upon Men, by a falſe Oath. And there is a good warrant for this Interpretation from VI Lev. 2, 3. where Moſes gives the ſame command: which ſeems here to be repeated, only becauſe he had ſomething to add unto it, v. 8.

And that perſon be guilty.] Or rather, be ſenſible of his guilt. See VI Lev. 4.

Verſe 7 Ver. 7. Then they ſhall confeſs the ſin that they have done.] Or rather, If they ſhall confeſs, &c. For ſo the Particle Vau ſometimes ſignifies: particularly XII. 14. where we (as well as the LXX.) tranſlate it, If her Father had ſpit in her face. See what I have noted upon VI Lev. 4.

And he ſhall recompenſe, &c.] Rather, Then he ſhall recompenſe the Injury he did to his Neighbour, in the manner here directed: which hath been explained VI Lev. 5. See there.

Ver. 8. But if a Man have no Kinſman to recompenſe Verſe 8 the Treſpaſs unto.] By this it is apparent, that if a Man to whom an Injury had been done, was dead, he that committed it, was bound to make Satisfaction to his Heir, whoſoever he was, by reſtoring the Principal, and adding a fifth part to it. Now the Iſraelites never wanting ſome of their Kindred to ſucceed to their Inheritances, the Hebrew Doctors expound this of the Proſelytes of Righteouſneſs: who might poſſibly dye without any heir; becauſe they had no Kindred but ſuch as were born after their Regeneration. In which Caſe the Goods that had been illegally taken from ſuch a Proſelyte by a Jew, did not become his own, unleſs he paid the Price of them, with ſuch an addition as is here required, &c. See Selden L. VI. de Jure Nat. & Gent. cap. 4. p. 684, 685. Edit. Lond.

Let the Treſpaſs be recompenſed unto the LORD.] By bringing to him the Principal, and the fifth part.

Even unto the Priest.] Whom God deputed to receive it, as his Miniſter. And it was (as the Jews rightly expound it) equally diſtributed among all the Prieſts, who were then waiting in their Courſe. Which is a new addition to the Law in VI Lev. and the reaſon, it is likely, why that Law is here repeated.

Beſides the Ram of the Atonement, &c.] Mentioned VI Lev. 6, 7. where ſee what I have noted.

Ver. 9. And every offering of all the holy things of the Children of Iſrael.] Upon the occaſion of the foregoing Laws concerning a Recompenſe to be made Verſe 9 to the Prieſt, where a Man that had been wrong'd was dead, and no Heir to him could be found; he explains ſome other Laws wherein the Prieſts were concerned: who were to have all the Heave-offerings, as the word Trumoth (here uſed) ſignifies, XVIII. 8.

Which they bring unto the Priest.] To be offered unto God.

Shall be his.] Who offers it. For there being many Prieſts who waited in their Courſes, at the Tabernacle; all of which could not officiate at the ſame time, but ſome at one time, ſome at another; this Law determines that the particular Prieſt, who performed the Office of Sacrificing, ſhould have to himſelf, that part of the holy Things which fell to the Prieſts ſhare; and it ſhould not be divided among them all. Thus L'Empereur (upon Bava kama, c. 9. ſect. 12.) expounds theſe words better than any I have met withal.

Verſe 10 Ver. 10. And every mans hallowed thing ſhall be his.] As the former Verſe ſpeaks of the holy Things of the Children of Iſrael in general, ſo this of what any particular Perſon offered: which ſtill with greater reaſon was to belong to the Prieſt that offered it. For the Labourer is worthy of his hire: and therefore he that did the work of Sacrificing, had the Reward of it. R. Solomon applying this to Tithes, hath a gloſs upon theſe words, which though not pertinent, is very remarkable: He that doth not duly pay his Tithe, in the end his Land ſhall yield him but a tithe of what it was wont to yield. And ſo R. Bechai upon XIV Deut. expounds theſe words, when a Man divideth not as he ought, he ſhall have nothing but the holy things; that is, the Tithe, of what he uſed to have, according to V Iſa. 10.

Whatſoever any Man giveth the Prieſt, it ſhall be his.] Theſe words are only a fuller Explication of this Law, (as the ſame L'Empereur obſerves) that the reſt of the Prieſts might not take away thoſe Holy things from him, that offered them, under pretence that they belonged to the whole Sacerdotal Order. For though they were delivered unto him, yet it was, they might ſay, that they ſhould be divided among the whole Claſſes then in attendance. So ſome things were, v. 8. and therefore this Law is added to prevent their extending what was done in ſome Caſes unto all.

Ver. 11. And the LORD ſpake unto Moſes, ſaying.] Verſe 11 There is ſo little Connection between this, and the foregoing Laws, that it is not eaſie to give a reaſon why it is here placed. All that I can ſay is, that Moſes having ſpoken concerning Frauds, from the Suſpicion of which Men were to purge themſelves by an Oath, (v. 6.) he here takes occaſion to mention the greateſt Caſe that could happen of this nature: Which was, when a Woman was ſuſpected of Adultery. Concerning which God gave him the following Order.

Ver. 12. Speak unto the Children of Iſrael, and ſay Verſe 12 unto them, if any Man's Wife go aſide.] Being private, for ſome time, with another Man; whoſe Company her Husband had charged her not to keep alone; and therefore is ſuſpected by him to be an Adultereſs. For it is certain that by a Wife that goeth aſide, (whom the Hebrews from hence call Sota) is not meant one that hath certainly committed Adultery; but is, with ſome reaſon, ſuſpected of that Crime. And therefore it is a Rule among the Jews, the bitter Waters never are uſed, but in a dubious Caſe.

And commit a Treſpaſs againſt him.] And thereby hath very much offended him.

Verſe 13 Ver. 13. And a Man lie with her carnally.] As her Husband hath cauſe to ſuſpect; he having (as I ſaid before) admoniſhed her not to be with ſuch a Man in private: That is, to give him no cauſe of jealouſie. So Abarbinel rightly expounds a Man's lying with her carnally, of her Husband's Opinion and Suſpicion: And the next Verſe juſtifies this Expoſition.

And if it be hid from the Eyes of her Husband.] There being no clear evidence, but only Conjectures, that ſhe is actually defiled.

And be kept cloſe.] The matter having been carried very ſecretly: Or, as it may be interpreted, but ſhe was ſhut up cloſe with him.

And ſhe be defiled.] In her Husband's Opinion.

And there be no witneſs againſt her.] For if there had, ſhe muſt have been put to Death, XX Levit. 10.

Neither ſhe be taken with the manner.] She not being apprehended, in the very Act.

Verſe 14 Ver. 14. And the Spirit of Jealouſie come upon him.] He be poſſeſſed with a ſtrong Conceit, of which he cannot rid himſelf, that ſhe hath been unfaithful to him. For ſo a Spirit of ſlumber (and the like) is uſed in Scripture; for ſuch a ſluggiſh Temper, as a Man cannot ſhake off.

And he be jealous of his Wife, and ſhe be defiled.] Whether it be really ſo.

And he be jealous, and ſhe be not defiled.] Or whether it be only his Suſpicion.

Ver. 15. Then ſhall the Man bring his Wife unto the Verſe 15 Prieſt.] To the Magiſtrates of the place where they lived (ſaith the Miſchna, Cap. 1. Sect. 3. of Sota) together with his Witneſſes both of the Praemonition he had given her, and of the Privacy ſhe had had with another Man after his Praemonition, ſo long that there might be time enough for him to defile her: Otherwiſe this Action did not lie againſt her, as Mr. Selden obſerves, L. III. Ʋxor. Hebr. Cap. XIII. But having theſe Witneſſes ready, he was to ſpeak to the Prieſt when he brought his Wife before him, after this manner; Having a Jealouſie of this my Wife, I admoniſhed her not to keep company with ſuch an one; with whom ſhe afterward was in ſecret: and theſe are the Witneſſes of it. She ſaith ſhe is innocent, but I deſire the Water may be given her, that the Truth may be tried. See Selden, in the place before-named, Cap. XV. and Wagenſeil upon Sota, Cap. I. Sect. 3. Not. 2.

And he ſhall bring her Oblation for her.] That is, the Husband ſhall bring her Oblation, (not the Prieſt, as ſome underſtand the words of the Miſchna about this matter:) Which Chaskuin fancies was offered, as his Oblation, not the Woman's; to expiate his Fault in not reproving her ſufficiently, when he firſt obſerved her immodeſt Behaviour: For it could not be a Sacrifice for her Expiation, (ſaith he) becauſe the Sacrifice of the Wicked is an Abomination. But this is againſt the very words of Moſes in this place; which ſay, he ſhall bring her Oblation for her. And ſo Abarbinel expounds it, the Scripture intimates that this Sacrifice was brought by the Husband for the ſake of his Wife; for he had done nothing that needed a Sacrifice. Nor is Chaskuni his reaſon of any moment; for there is nothing ſaid to make us look upon this, as an expiatory Sacrifice; but the true Intention of it was (as Wagenſeil well obſerves, Annot. in Miſchna Sota, Cap. II. p. 349.) to ſupplicate the Divine Majeſty, that he would be pleaſed to clear the Woman's Innocence if ſhe were cauſeleſly ſuſpected; or otherwiſe diſcover, and puniſh her Guilt.

By this it appears, that if the Proceſs was began in ſome Court below, (as the Jews affirm) the Cauſe was removed to Jeruſalem, (where only they could ſacrifice, when the Ark of God's Preſence was ſetled there) and brought before the great Sanhedrin. Who putting her Husband out of the Court, (as they ſay in the next Section of the fore-named Miſchna) and having the Woman alone by her ſelf, endeavoured firſt by ſtriking a Terror into her, and then by giving her good words, to perſwade her to tell the Truth: Saying, Dear Daughter, perhaps thou waſt over-taken by drinking too Much Wine, or waſt in a frolick Humour, or carried away by the Heat of Youth, or by the Example of evil Neighbours: Come, confeſs the Truth, for the ſake of his great Name, which is deſcribed in the moſt ſacred Ceremony: and do not let it be blotted out, (v. 23.) with the bitter Water. If after this, ſhe confeſſed the Fact, ſaying, I am defiled; then ſhe was to tear the Inſtrument of her Dowry in pieces, and go whether ſhe pleaſed. For ſuch an Adultereſs was not put to Death, but only loſt her Dowry, without any other Puniſhment. If ſhe ſaid, I am pure; then ſhe was brought to the Door of the Tabernacle; and they did as follows. So the Miſchna, cap. 1. ſect. 5. and ſee Wagenſeil's Annotations on Sota. And now, that they have not this way of Trial among them, if a Man's Wife give him ſuſpicion, by keeping a Man's Company in ſecret, which he forbad her; he may not uſe her any more as his Wife, and ſhe loſes her Dowry, as Buxtorfius obſerves in his Book De Sponſal. & Divort. Pars I. Sect. 92.

The tenth part of an Ephah of Barly-meal.] The common Offering of this ſort, was of fine Wheat-flour: only this, and the Sheaf, or handful mentioned XXIII Lev. 10. were of Barly. But that was of fine Flour ſifted from the Bran; this of courſe Flour, that had nothing taken out of it: as the Miſchna ſaith in Sota, cap. 2. Where the reaſon given for this Barly-offering is, becauſe ſhe was ſuppoſed to have committed the Act of a Beaſt, (which is not confined to one) therefore ſhe was to Sacrifice the Food of a Beaſt: for ſo Barly was in Judaea. Many ſuch pretty, rather than ſolid Reaſons, are collected out of their Authors by Simeon de Muis in his Varia Sacra upon this place. The ſimpleſt Reaſon ſeems to be, that a viler ſort of Sacrifice, was moſt ſutable to her vile Condition: for which reaſon alſo there was no Oyl nor Frankincenſe permitted to be offered with it, as it here follows.

He ſhall pour no Oyl upon it, nor put Frankincenſe thereon.] This Sacrifice was different from all other of this kind, (See Lev. 11.) For though that mentioned V Lev. 11. was to have no Oyl nor Frankincenſe with it; yet it was of fine Flour, and not Barly. And though the Sheaf mentioned XXIII Lev. 10. was of Barly, yet it was ſifted: and beſides, Oyl and Frankincenſe were uſed with it; which are here forbidden. The reaſons of which are given by the Jews, according to their various Fancies. And ſome of them are ingenious enough; as that a good Name being compared to Oyl, (VII Eccleſ. 1.) it is here omitted, becauſe the Woman had loſt her Reputation. Maimonides is a little more judicious: for looking upon Oyl and Frankincenſe as added unto Sacrifices for the Honour and Dignity of them, he thinks God would have this Splendor (as his word is) to be wanting to ſuch a Woman's Sacrifice; becauſe of the baſeneſs of her behaviour, which was the occaſion of it. As if ſhe had been told (to ſtir her up to repentance) becauſe of the filthineſs of thy actions, thy Oblation is more imperfect than others, More Nevoch. P. III. cap. 46. But none, I think, hath given a better account of this, than St. Chryſoſtom, Orat. V. ad v. Judaeos, becauſe the Woman was loaded with Sorrow, and heavy Accuſations, and evil Suſpicions, 〈 in non-Latin alphabet 〉 , the form of the Sacrifice imitated the Domeſtick Calamity: for every one knows that Oyl and Frankincenſe, was ſigns of Joy and Gladneſs; and therefore not uſed upon ſo ſad an Occaſion as this was.

For it is an Offering of Jealouſie.] Theſe, and the following words, give the reaſon why Oyl and Frankincenſe were to be omitted; becauſe it was an Offering for one ſuſpected of Adultery. And in ſuch Caſes, God had before ordained, there ſhould be no Oyl nor Frankincenſe uſed, V Lev. 11. Delicacies being improper in Offerings for Sin.

An Offering of Memorial, bringing Iniquity to remembrance.] For ſhe appeared before God as a Sinner: and if ſhe were not guilty, yet ſhe was loaded with an Accuſation, and a juſt Suſpicion of Guilt; to which, if ſhe had given any occaſion, this Sacrifice reminded her of it, and awakened her Conſcience to reflect upon it.

Ver. 16. And the Priest.] It is the Opinion of Verſe 16 P. Cunaeus (Lib. I. de Rep. Hebr. cap. 12.) that the Prieſt here mentioned, was to be a Member of the Great Sanhedrin; to whom the Judgment of the matter belonged. But another very learned Perſon thinks with more reaſon, the Prieſt, whoſe Lot it was to attend at that time in his Courſe, is here meant. See Miſchna cap. 1. Sotae, Sect. 5. Annot. 8. Wagenſeil.

Shall bring her near.] Rather bring it (that is, her Offering) near to the Altar at the Door of the Tabernacle.

And ſet her.] Rather ſet the Offering: for ſhe is ordered to be ſet before the LORD afterwards, v. 18.

Before the LORD.] At the Altar, which was at the Door of the Tabernacle. See I Lev. 3. At the Eaſt-gate of the Temple, ſaith the Miſchna, which was called the Gate of Nicanor: for there, Women alſo after Child-bed were purified; and the Lepers cleanſed.

Ver. 17. And the Priest ſhall take holy Water.] From Verſe 17 the Laver: For no Water was holy, but that which was made ſo by the Laver; as the Jews ſay in Jalkut. Therefore Onkelos inſtead of holy Water, hath Water from the Laver.

In an Earthen Veſſel.] Which had never been employed to any other uſe, (as the Miſchna ſaith) and contained about a Pint of our Meaſure. This I take to have been appointed, as a further Expreſſion of the Vileneſs of her Condition: for the reaſons which the Jewiſh Doctors give of it are not to be regarded. The beſt that I have obſerved is, to declare that ſhe ſhould be broken in pieces, like that Earthen Veſſel, if ſhe was guilty of that which ſhe denied.

And of the duſt.] Another Token of her Vileneſs; this being the Serpent's Food.

That is in the Floor of the Tabernacle, &c.] To make her afraid of the Judgment of God. For if there were no duſt in the Tabernacle, they were to fetch it from ſome other place, (as Maimonides relates their practice, Hilcoth Sota, cap. 4.) and lay it upon the Floor of the Tabernacle; and then take it and put it into the Water.

And put it into the Water.] Sprinkle a little of it upon the Water, (that it might be more eaſily drunk) but ſo much, that it might be plainly ſeen. For there were three things, the Jews ſay, of which a leſs quantity was not admitted, than might be ſeen, viz. this Duſt; and the Aſhes of the red Heifer, XIX. 17. and the Spittle in the Face of him that would not marry his Brother's Wife, XXV Deut. 9. But if the Prieſt put the Duſt into the Veſſel firſt, and then poured the Water upon it, he did not do amiſs: as the Jews ſay in the ancient Book Siphri. See Wagenſeil upon Miſchna Sotae, cap. 2. ſect. 2. Annot. 11, 12.

It hath been obſerved by ſome, that ſuch ways of Trial were in uſe among the Gentiles; which if they could be proved to have been as ancient as Moſes his days; it would make it probable, that this was ordered by God, to divert the Jews from following the Superſtitions of other Nations to make this Diſcovery, and bring them to appear before him at his Tabernacle, and there uſe ſuch Rites as were of his appointment: See our Learned Dr. Spencer, L. III. Diſſert I. cap. 2. p. 539, &c.

Ver. 18. And the Priest ſhall ſet the Woman before the LORD.] At the Door of the Tabernacle of the Congregation: where a great many Women, who were called together on purpoſe, ſtood about her; that Verſe 81 they might be taught not to do after her Leudneſs, (as the Prophet Ezekiel ſpeaks, XXIII. 48.) As many others alſo, as would, might be preſent; except only her Maids and Domeſtick Servants; who were put out, leſt they ſhould diſturb her mind too much, as Mr. Selden interprets the words of the Miſchna, about this matter, (Lib. III. Ʋxor. Hebr. cap. 15.) Which another very learned Man (J. Wagenſeil) interprets the quite contrary way, leſt her Mind ſhould place any hope in them, cap. 1. ſect. 6. Annot. 8. on Sota.

And uncover the Woman's head.] He was to ſtrip her of all her Head-attire (as the manner was, if we may believe Philo, in all Judicial Proceedings) to looſe her Hair, and tear her Garments down to her Breaſt: which he bound about her (as the Jews ſay) with an Egyptian Cord. And if ſhe had any Gold or Jewels, or other Ornaments about her, they were all taken from her; and ſhe was clothed with a black Garment. All which were plain Tokens of her lamentable Condition.

And put the Offering of Memorial in her hands.] After he had put it into a Frying-pan, under which he held his own hand, (II Lev. 7.) and at the ſame time held in his other hand the bitter Water; which he ſhewed her.

Which is the Jealouſie-offering.] Offered purely upon the account of her Husbands Jealouſie; as he told her.

And the Priest ſhall have in his hand the bitter Water.] So called, becauſe they put Wormwood, or ſome ſuch thing into it, to give it a bitter taſte, as Maimonides and the ancient Rabbins fancy. But the later Doctors ſay, Nothing was mixt with this Water, but Duſt; and yet it became bitter in the mouth. So Nachman and others. But the moſt probable account of all others is, that this Water was called bitter, from its direful Effects upon the Body of the Woman, if ſhe was guilty. To which Expoſition Jacob Abendana inclines: See Wagenſeil upon the Miſchna Sotae, cap. 3. ſect. 5. Annot. 1.

Which cauſeth the Curſe.] Or rather, Which was given her with Curſes, and dreadful Imprecations: blotted out with the bitter Water, (v. 21, 23.) as R. Bechai expounds it.

Verſe 19 Ver. 19. And the Priest ſhall charge her by an Oath.] Adjure her to tell Truth, in the manner following.

And ſay unto the Woman, if no Man hath lien with thee, &c.] If thou art Innocent of that whereof thou art ſuſpected.

Be thou free from the bitter Water, &c.] It ſhall have no ill effect upon thee.

Verſe 20 Ver. 20. But if thou hast gone aſide, &c.] Art guilty of Adultery.

Verſe 21 Ver. 21. Then the Priest ſhall charge the Woman with an Oath of Curſing.] This is no new Adjuration; but only another part of that which began v. 19. and is continued in this and the foregoing. So that theſe three Verſes contain the intire form of Adjuration: which the Prieſt was to pronounce in a Language which the Woman underſtood, as the Jewiſh Doctors obſerve; otherwiſe, how could the Woman anſwer Amen, as R. Iſmael ſaith in Siphre? exactly according to the Apoſtle's Doctrine, 1 Corinth. XIV. 16. And the Prieſt was to ſignifie to her, that this proceeding was meerly to ſatisfie her Husband's Jealouſie, by diſcovering the Truth. Thus this whole matter is related, by the Author of Ez Hechajim, (an incomparable MS. as Wagenſeil calls it, who hath it in his poſſeſſion) The Priest pronounces this Curſe in a Language which ſhe underſtands; and ſignifies to her in the Vulgar Tongue, that theſe things are done purely becauſe her Husband is jealous of her, ſhe having been ſecretly with one whoſe Company he forbad her to keep: and then ſaith in a Tongue familiar to her, IF NO OTHER MAN HAVE LAYN WITH THEE BUT THY HUSBAND, &c. BE THOU FREE FROM THESE BITTER WATERS, &c. BUT IF THOU HAST BEEN FALSE TO HIM, &c. THE LORD MAKE THEE A CURSE, &c. Unto which the Woman was to anſwer, AMEN, AMEN. By which words ſhe not only conſented to what the Prieſt ſaid, but made the ſame Imprecation upon her ſelf.

The LORD make thee a Curſe.] So that when Men would imprecate any evil to another, they ſhould ſay, Let that befal thee which befel ſuch a Woman: as Raſi expounds it.

And an Oath among thy People.] A form of Execration, as the aforeſaid MS. expounds it: or, as Raſi will have it, when Men called God to Witneſs, they ſhould ſay, If I ſwear falſly, let God puniſh me as he did ſuch a Woman. Theſe Execrations were tacitly ſuppoſed in the Oaths among the Pagans, as our great Selden ſhews at large Lib. II. de Synedr. cap. 11. pag. 461, &c. where he obſerves out of Porphyry, that the ancient Indians had their 〈 in non-Latin alphabet 〉 , Lake of Probation, or Trial: And in his Marmora Arundeliana, p. 28. there is this form of Imprecation in the League between the City of Smyrna and Magneſia, 〈 in non-Latin alphabet 〉 . Let it be well with me, if I ſwear truly: but if falſly, let deſtruction be both to my ſelf and to my Poſterity. And at this day there is a Cuſtom in the Kingdom of Siam, to determine dubious Caſes, by giving a Lump of Rice impregnated (as my Author ſpeaks) with Curſes, to a Man to eat. Which if he can ſwallow without vomiting he carries the Cauſe; and his Friends carry him home in great Triumph, &c. So Jodocus Schoutenius (who was Director of the East-India Company there 1636.)

When the LORD doth make thy Thigh to rot, and thy Belly to ſwell.] When they ſee the dreadful effect of this Water, in the rotting of thy Thigh, after thy Belly is ſwelled. For the ſwelling of the Belly, it appears by the next Verſe, preceded the rotting of the Thigh.

Such Imprecations were in uſe in Homer's time, it appears by Agamemnon's Prayer; wherein he calls Jupiter, and all the reſt of the Gods, to bear Witneſs of his Sincerity: wiſhing them to ſend a Multitude of Pains and Griefs upon him, if he forſwore himſelf: Iliad. XIX. v. 264, 265.

— 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 .

Verſe 22 Ver. 22. And this Water that cauſeth the Curſe.] Or, For this Water, &c.

Shall go into thy Bowels, &c.] If thou art guilty it ſhall produce the following Effects.

To make thy belly to ſwell.] By the Belly the Jews underſtand the Womb, and the Bowels, which ſwelled till they burſt.

And thy Thigh to rot.] By her Thigh is meant the Secret Parts of her Body, as Chaskuni obſerves on this place. And both Bochartus and Heinſius have given many Inſtances of the uſe of the word in this ſenſe. The former in his Hierozoic. P. II. L. V. cap. 15. and the latter in his Ariſtarch. Sac. cap. 1. And thus we read in the Paſſion of SS. Perpetuana & Faelic. that when Perpetuana was thrown to the Beaſts, and lay on the Ground, ſhe drew back her Coat, which was torn from her ſide, ad velamentum femoris, to cover her Thigh from being ſeen, pudoris magis memor quam doloris, having a greater ſenſe of Modeſty than of Pain, pag. 32. Edit. Oxon.

The Miſchna here obſerves, not impertinently, with what meaſure Men mete, it ſhall be meaſured to them again: for in the very part that offended, ſhe ſuffered for her Crime. I noted before v. 17. that there were ſuch ways of Trial anciently among the Gentiles; but I am apt to think they were all later than the times of Moſes; who did not ordain theſe Rites to keep the Jews from following their Cuſtoms; but they rather imitated what was practiſed among the Jews. Particularly Bochartus obſerves out of Philoſtratus, there were Waters in Cappadocia, ſacred to Jupiter: which were very ſweet and pleaſant to thoſe who were innocent and ſwore truly; but quite contrary to thoſe who were perjured. Whoſe Eyes, Hands, and Feet were preſently ſeiz'd, and infected with Blotches and filthy Ulcers, 〈 in non-Latin alphabet 〉 , which is the very Diſeaſe here mentioned, if we believe Joſephus, who ſaith the Woman's Belly ſwelled by the Dropſie till at laſt it burſt. And Philoſtratus adds, that the whole Body of ſuch People grew Conſumptive; nor could they ſtir from thoſe Waters, but there they lay deploring their Miſery. See Bochart. L. I. Canaan, cap. 28. p. 589, 590. Which agrees ſo perfectly with what the Jews ſay of this bitter Water, that it is moſt likely this Story of the Cappadocian Water, was derived from thence. For they ſay, not only the Belly of the Woman ſwelled, and her Thigh rotted; but every Member of her Body felt the Effects of this deadly Poyſon: which ſpread to the very Hairs of her Head; as they tell us in Ratboth, quoted by Wagenſeil upon the Miſchna, which ſaith the ſame, cap. 1. Sotae, ſect. 7. And therefore Huetius juſtly thinks the Fable of the Stygian Lake, and ſeveral other Rites of finding out the truth of ſecret Crimes, were invented by the Greeks from this Example, Demonſt. Evang. Propoſ. IV. cap. 11. n. 2. Many Authors have collected ſeveral ſorts of Trials of this kind: and lately Guil. Saldenus in his Otia Theologica, Exercit. V. n. 24, 25. But above all ſee Huetius his Quaestiones Alnetunae, L. II. cap. 12. n. 22. where he gives a large account how far this Rite, of trying Womens Chaſtity by drinking this Water, was ſpread among the moſt barbarous Nations.

And the Woman ſhall ſay, Amen, Amen.] The word Amen is doubled, to expreſs her full conſent, and her earneſt deſire, that God would deal with her according to her deſerving. The Miſchna will have the firſt Amen refer to thoſe words, The LORD make thee a Curſe; and the ſecond to the next words, and an Oath among thy People: So that ſhe prayed God, both might come upon her, if ſhe were guilty. We may as well ſay, that one of theſe Amens, relates to the firſt part of the Adjuration, v. 19. and the other to the ſecond part, v. 21. Or, as Abarbinel doth, that there being a double Curſe, one that her Belly ſhould ſwell, and another that her Thigh ſhould rot; ſhe ſaid a double Amen: praying both might befal her, if ſhe were guilty. And as the Talmudiſts underſtand it, they were an Imprecation upon her ſelf. For ſo they ſay in Schevnot; Whoſoever ſaith Amen to an Oath (or Curſe) ſeems to pronounce the Oath or Curſe, with his own Mouth. See Wagenſeil upon Miſchna Sotae, cap. 2. ſect. 5. Annot. 3. Where he produces a great deal more out of the Scripture it ſelf, in confutation of the Opinion of our Learned Fuller, who in his Miſcellanies affirms, That Amen is only an Aſſeveration; but never a Form of Swearing.

Ver. 23. And the Priest ſhall write theſe Curſes.] Verſe 23 Several Opinions are related in the Miſchna, concerning the words that were to be written. Which ſome would have to begin at v. 19. If no Man have lien with thee, &c. and to continue to this Verſe. But others think they began at thoſe words, v. 21. The LORD make thee a Curſe and an Oath, &c. and that the laſt words were omitted, The Woman ſhall ſay Amen, Amen. Which of theſe Opinions is the true, neither the Gemara, nor Maimonides have determined.

In a Book.] Every Scroll of Parchment, wherein any thing was written, the Jews call Sepher, a Book. In which, it hath been commonly ſaid, the Name of the Woman was written, together with the Curſe: but there is nothing, either in the Scripture, or in Antiquity, to countenance this.

And he ſhall blot them out with the bitter Water.] Or rather, Into the bitter Water: That is, he was to ſcrape out the words he had written into the Water; and ſo make the Woman drink it. Or, as the Jews explain it, waſh the words he had written, with the bitter Water, till they were quite blotted out. See Wagenſeil in Miſchna Sotae, cap. 3. ſect. 3. Who obſerves a great many Curioſities which the Jews have about the Parchment and the Ink, upon and with which theſe Curſes were written: and that they were not valid, if they were written by a Lay-man; or by a Prieſt that was not of Age; or if they were written before ſhe was adjured; or if he blotted out one word before the reſt were written, &c. See there cap. 2. ſect. 4. Hottinger forgot himſelf when he ſaid, The Scroll it ſelf was thrown into the Water, (Theſaur. Philolog. L. II. cap. 2.) for no ſuch thing appears.

Verſe 24 Ver. 24. And he ſhall cauſe the Woman to drink, &c.] viz. After he had offered the Jealouſie-Offering upon the Altar, v. 26. And if ſhe refuſed to drink the Water, into which the Curſes were ſcraped, they forced her to it, with this preceding Admonition; My Daughter, if thou art confident of thine Innocence, do not fear to drink this Water; which will do thee no more hurt, than dry Poiſon laid upon the Fleſh of a living Creature, &c. If hereupon ſhe confeſſed that ſhe had been poluted, the Water was ſtraightway poured out, becauſe there was no holineſs in it, as Maimonides ſaith. For it is called holy, v. 17. not becauſe it was ſanctified to this uſe, but only becauſe it was taken out of the Laver, which was an holy Veſſel. See Selden L. III. Ʋxor. Hebr. cap. 15. who obſerves alſo, in the foregoing Chapter, that if after a Man had brought his Wife to this Trial, he chanced to die before this Adjuration; ſhe was freed from taking the Potion, but loſt her Dowry.

And the Water that cauſeth the Curſe.] Or, that is loaded with Curſes; which have been ſcraped into it.

Shall enter into her, and become bitter.] Produce thoſe direful Effects before-mentioned; if ſhe be guilty.

Ver. 25. Then the Prieſt ſhall take the Jealouſie-Offering Verſe 25 out of the Woman's hand.] Into which he had put it, before he adjured her, v. 18.

And ſhall wave the Offering before the LORD.] How this Waving was performed, hath been ſhown before, upon Leviticus. Raſi here expreſſes it in four words, he moved the Oblation, to and fro, up and down. Something like to which Pythagoras ſeems to intimate in that Symbol of his, 〈 in non-Latin alphabet 〉 , Worſhip, turning round. Which Plutarch aſcribes to Numa; in whoſe Life, he ſays a great many obſervable things, concerning turning round in their Sacred Offices. Which was a Rite in uſe among the Gentiles; who when they ſaluted their Gods, ſtanding with their Heads uncovered, turned about their Bodies to the Right-hand. As Chriſtoph. Arnoldus obſerves out of Suetonius and others, in his Appendix to Wagenſeil's Annotations upon Sota, p. 1186.

And offer it upon the Altar.] At the South-Corner of it.

Ver. 26. And the Prieſt ſhall take an handful of the Verſe 26 Offering, even the Memorial thereof.] See upon the ſecond Chapter of Leviticus, v. 2.

And burn it upon the Altar.] The reſt of it the Prieſts were to eat; unleſs her Husband himſelf was a Prieſt: in which caſe, it was all thrown among the Aſhes. See Selden in the place above-named. Where he alſo obſerves, that if ſhe confeſſed the Fact, or her Husband would not have her drink, or either of them died before ſhe drunk, or a Witneſs of the Adultery appear'd, (which made the Waters uſeleſs) the whole Sacrifice was burnt, and not only a Memorial thereof. All which is in the Miſchna, Sect. III. and IV.

And afterward ſhall cauſe the Woman to drink of the Water.] The Sacrifice therefore was firſt offered; though the Miſchna ſay, that if the Prieſt gave her the Water to drink firſt, and then preſented the Offering, he did not do amiſs.

Verſe 27 Ver. 27. And when he hath made her to drink the Water.] By this it appears he might force her to drink; if ſhe would not do it by perſwaſion.

Then it ſhall come to paſs, that if ſhe be defiled, and have done Treſpaſs againſt her Husband, that the Water that cauſeth the Curſe ſhall enter into her, and become bitter, &c.] Theſe Effects here mentioned preſently followed: For ſhe grew pale, and her Eyes were ready to ſtart out of her Head, &c. ſo that they cryed out, Carry her forth, carry her forth; leſt ſhe defile the Court of the Temple, by dying there; as the Miſchna ſaith, Cap. III. Sect. 4. The Adulterer alſo, if we may believe the Jews, died the ſame day, and hour: Nay his Belly ſwelled, as hers did, and his ſecret Parts rotted, as the Author of Ez. Hechajim ſaith in Wagenſeil upon Sota, Cap. V. Sect. 1. Where he adds, that all this came to paſs, in caſe her Husband had never offended in the ſame kind: For if he had at any time defiled the Marriage-bed, then this Water had not theſe Effects upon his Wife, though ſhe had been faulty. Which the Gemara alſo affirms.

Verſe 28 Ver. 28. And if the Woman be not defiled, but be clean, then ſhe ſhall be free.] Receive no harm at all by drinking the Water.

And ſhall conceive Seed.] If ſhe was barren before, ſhe became fruitful after this trial; and alſo bare a Man-child, (if we may believe the Jews) and had eaſie labour. Her Beauty alſo increaſed; her Health was confirmed; and if ſhe had any Diſeaſe it was cured. They obſerve alſo, that if after ſhe was thus cleared, ſhe kept company again with the ſame Man whom her Husband ſuſpected, and by his renewed Admonition had required her not to be in private with him; this potion was not repeated; but ſhe was diſmiſſed from being his Wife, without any Dowry. But if ſhe kept company with any other Perſon privately, after Admonition to the contrary; this potion might be repeated, as often as ſhe offended with new Lovers. Thus that MS. Ez. Hechajim, ſo highly commended by Wagenſeil. Who alſo adds, that in caſe her Husband put her away after her Acquittal, and ſhe married another Man, who had the ſame ground of Jealouſie that her former Husband had, becauſe of her Familiarity with the ſame Perſon whom he had forbidden her to keep company withal; her new Husband might bring her to a new trial by this Water. And ſo might as many Husbands as ſhe ſhould marry one after another; if ſhe gave the like occaſion of Jealouſie.

Ver. 29. This is the Law of Jealouſies.] Whereby Verſe 29 God declared himſelf to be privy to the moſt ſecret Sins; and to be both the Preſerver of Conjugal Faith and Chaſtity, and the Protector of Innocence: And provided that Man and Wife ſhould live happily together; by keeping Men from cruel and furious Proceedings againſt their Wives, when they entertained a Jealouſie of them (willing them to commend the Caſe to God) and by containing Wives in their Duty out of dread of this Puniſhment. Which was ſo terrible (as Maimonides well obſerves) even to innocent Women, that they would have given all they had to avoid it; nay wiſh'd rather to die than undergo ſuch a publick Infamy, of having their Head uncovered, their Hair cut off, (as he repreſents it) their Garment torn to their Breaſts; and ſo to ſtand in the Sanctuary, before a great multitude of Men and Women, and the whole Sanhedrin. More Nevochim, P. III. Cap. XLIX.

When a Wife goes aſide.] If the Man went aſide from her, ſhe had not the ſame Action againſt him; becauſe the Family was not ſo much injured by his going aſide, as by hers; which brought a ſpurious Brood to inherit his Eſtate.

To another inſtead of her Husband.] Hence the Talmudiſts conclude ſuch an Action did not lie againſt a Woman who was only eſpouſed; or that waited for her former Husband's Brother to take her to Wife; if they gave Suſpicion of being defiled. So the Miſchna, Cap. IV. Sect. I.

And is defiled.] By that other Man, with whom ſhe went aſide.

Verſe 30 Ver. 30. Or when the Spirit of Jealouſie cometh upon him, and he be jealous over his Wife.] It appears by the firſt words of this Law, v. 13, 14. that whether ſhe was really defiled, or there was only a vehement Suſpicion of it; which bred a Jealouſie in him: the Husband had liberty to bring her to this trial, for his own Satisfaction. Which Law was rather permiſſive, than preceptive.

And ſhall ſet the Woman before the LORD.] That he might ſhow, whether there was cauſe for her Husband's Jealouſie, or not. See v. 18.

And the Priest ſhall execute upon her all this Law.] Though the Man was not bound to bring her to this Trial, but rather the contrary; if he could otherwiſe get rid of his Jealouſie: yet the Prieſt was bound to proceed againſt her, according to the foregoing Rules; when ſhe was ſet before the LORD to be tried. And he might ſet her before him on any day, that was not a Feſtival, and in any hour of the day: but not in the night; nor might he give the Drink to two ſuſpected Women at one and the ſame time.

Ver. 3. Then ſhall the Man be guiltleſs from iniquity, Verſe 31 and the Woman ſhall bear her iniquity.] By Iniquity, here is to be underſtood the Puniſhment due to Iniquity. For the Wife, or her Parents, if ſhe appeared to be innocent, could have no action againſt the Husband, upon the Account of this Accuſation: And if ſhe was guilty, ſhe was juſtly puniſhed for her Crime; and her Husband had no reaſon to ſay, (as the Jews ſpeak in Peſikta) Wo is me, that I have killed a Daughter of Iſrael, &c. for he is here pronounced innocent in that matter, by the Eternal God. Who doth not exerciſe a Tyranny (as they there go on) over his Creatures, nor gives them Precepts, that he may make them weary of their Lives, or deſtroy them. No, his Precepts are right; the whole Law is Divine: and God doth not bring any Man into Judgment, but for the Violation of that which was expreſly commanded, and which he might have been able to fulfil.

But the Particle Vau in the beginning of this Verſe, ſignifies ſometimes as much as if, as I obſerved upon v. 7. And ſo the Jews here commonly underſtand it, If the Man be guiltleſs from iniquity. For thus the Rule is expreſſed in the Gemara upon the fifth Chapter of SOTA: When the Husband is free from Iniquity, (i. e. from Adultery) then the Water tries his Wife: but if he be not free, (i. e. be himſelf alſo guilty of Adultery) then the Water hath no power to try her: that is, produces none of the Effects before-mentioned. And ſo the Author of Etz Hachajim in Wagenſeil upon Sota, p. 595. concludes from theſe very words, That the bitter Water then only had power, when the Man was free from the Sin of which he ſuſpected his Wife. And gives this as the reaſon, why in the latter end of the Second Temple, this way of Trial ceaſed, and was quite taken away by the Sanhedrim: becauſe the Number of Adulterers was then ſo great, that the Water had no effect; according to thoſe words of the Prophet Hoſea, IV. 14. I will not puniſh your Daughters when they commit Whoredom, nor your Spouſes when they commit Adultery, &c. For that is another Rule of theirs, When Adulterers were multiplied, the bitter Waters ceaſed; i. e. there was no Trial by them. See Selden, L. III. Ʋxor. Hebr. cap. 15. p. 408. Yet the Jews ſeem to have continued in after Ages, ſince their Temple was deſtroyed, ſome form of dreadful Imprecations, in their Synagogues; for the diſcovery of Truth in doubtful Caſes. For St. Chryſoſtom ſaith he himſelf ſaw a very modeſt, good Chriſtian Woman, brought by a ſenſleſs Fellow (who alſo had the Name of a Chriſtian) into a Jewiſh Aſſembly: whom he would have compelled to take their Oath, 〈 in non-Latin alphabet 〉 , concerning ſome things wherein he deſired Satisfaction. From which the Woman being reſcued, by St. Chryſoſtom's Aſſiſtance, when he examined the Man about it; How he came to forſake the Church, and reſort to their Sanhedrim; his Anſwer was, That he had been told by many, 〈 in non-Latin alphabet 〉 , that there were more horrible Adjurations among them, then among Chriſtians, Homil. I. adv. Judaeos. Which, no doubt, aroſe from the direful Effects of this Adjuration here preſcribed, if the Woman was guilty of what ſhe was ſuſpected.

CHAP. VI.

Chapter VI Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] Verſe 1 This Law very properly follows the foregoing (about Women ſuſpected of Adultery,) as a Remedy againſt all ſuch Sins; by abſtaining from Wine, and all other Incitements to Luſt; and by devoting themſelves, for ſome time, in a peculiar way to the Service of God. And there ſeems to be a plain oppoſition between a Woman profeſſing her ſelf a Nazarite, and forbearing Wine, and the Care of her Hair; and a Woman that loved Company, and was intangled in the Love of other Men beſides her Husband.

Ver. 2. Speak unto the Children of Iſrael.] Who Verſe 2 were all concerned in this Law.

When either Man or Woman.] For Women as well as Men might make this Vow; if they were at their own diſpoſal: and not under the power of their Parents, or Husbands, by whoſe Authority this Vow might be diſanulled, XXX. 4, 5, &c.

Shall ſeparate themſelves.] The Hebrew word japhli ſignifies the doing ſomething extraordinary, beyond the common rate of other Men. And therefore Forſterus hath well tranſlated it, when a Man or Woman ſhall vow a ſingular vow.

To vow a vow of a Nazarite.] The Hebrew word Nazar, which ſignifies in general to ſeparate, in the Conjugation Niphal (as they call it) ſignifies to ſeparate from others, by a Profeſſion of ſome ſpecial Acts of Religion. Whence Nazir ſignifies one that, beyond the common preſcription of the Law, dedicates not his Goods, but himſelf to God in a peculiar kind of Sanctimony. So Philo, who calls this 〈 in non-Latin alphabet 〉 , the great Vow; becauſe he that makes it, devotes not his Corn, or Beaſts, &c. but his own Self unto God; 〈 in non-Latin alphabet 〉 , for every Man is to himſelf the greatest poſſeſſion he hath.

To ſeparate themſelves unto the LORD.] To ſeparate themſelves for ſome time, to a higher Meaſure of Purity then other Men practiſed; that they might attend to the Service of God. From whence this Vow was called, Separation unto the LORD. For they who obſerved it were holy, ſaith Maimonides; yea, were placed, for the preſent, in the Dignity of the High Prieſt, as to Sanctity: being forbidden to pollute themſelves, for their Father or Mother, as it follows afterward, More Nevochim, P. III. cap. 48. The Jewiſh Doctors are wont to be ſo curious in marking every word, and ſcrupulouſly adhering to it, that it is ſomething ſtrange they ſhould allow a Father the liberty to ſeparate his Child to be a Nazarite, without its conſent: when the Text expreſly ſpeaks of thoſe who ſeparate themſelves. But ſo the Miſchna determines, in Sota, cap. 3. ſect. 8. and it allows this liberty to the Father, though not to the Mother: though we find Hannah vowing Samuel to be a Nazarite before he was born, 1 Sam. I. 10, 11. See Wagenſeil on that place, Annot. 2, 3.

Ver. 3. He ſhall ſeparate himſelf from Wine.] In this conſiſted one part of the ſpecial Sanctity of Nazarites; Verſe 3 that by abſtinence from Wine, or any thing that was Intoxicating, they might the better attend to the ſtudy of the Law, or other Exerciſes of Religion.

And ſtrong Drink.] As Wine was made of Grapes, ſo Shecar was a Liquor made of other Fruit, as Dates, &c. See X. Lev. 9. To which add, that other Authors call the Juyce of Dates, as well as Grapes, by the name of Wine. Nay, Pliny ſaith that praecipua vina, the choiſeſt Wines, were made of thoſe Dates called Caryotae, which grew about Jericho: though they were iniqua Capiti, hurtful to the Head, from whence they had their Name, L. XIII. Nat. Hiſtor. cap. 4. With great reaſon therefore ſuch intoxicating Liquors were forbidden to thoſe who ſet themſelves apart to attend upon God, during the time of their Separation. Which juſtifies, in part, what Maimonides ſaith, that Nazarites were advanced to the Dignity of Prieſts, who might not drink any Wine, or ſtrong Drink, in the time of their Miniſtration to God in the Sanctuary.

And ſhall drink no Vinegar of Wine, &c.] For that had the ſame effect with Wine, and ſtrong Drink, of which it was made.

Neither ſhall he drink any Liquor of Grapes.] i. e. Secondary Wine; which was made by maceration of Grapes in Water, after the Juice had been preſſed out to make Wine. Pliny ſpeaks of various kinds of it, L. XIV. Nat. Hiſt. cap. 10.

Nor eat moiſt Grapes, or dried.] Which might have ſtirred up their Appetite after Wine, or heated their Blood; and indiſpoſed them for the Service of God, to which they had devoted themſelves.

Verſe 4 Ver. 4. All the days of his Separation.] Or, Nazariteſhip, as it is in the Margin. Which ſort of Vow, either was for all their life, or only for a time. Samſon and John Baptiſt were made perpetual Nazarites, by the direction of God, from their Mothers Womb. But here Moſes ſpeaks of ſuch as were made Nazarites by themſelves, for a time only. Which the Jews ſay was at leaſt for XXX days: But it appears by St. Paul it might be for a Week only: Unto which he limited the time of his 〈 in non-Latin alphabet 〉 , as it is called in XXII Acts 26, 27. For every one might vow, for what time he pleaſed.

Shall he eat nothing that is made of the Vine-tree.] No Paſte, nor Sauce, that had any of the Juyce, or Infuſion of the Grapes in it.

From the Kernel even to the Husk.] Which might give the ſmalleſt Tincture, to any thing into which they were put.

All this caution ſeems to be intended to inſtruct thoſe, who give themſelves wholly unto God's Service; to be very ſober and abſtemious in the uſe of Wine, and ſtrong Drink; the exceſs of which is the bane of true Piety. For Amat Spiritus Sanctus ſicca corda, as Grotius admirably obſerves upon I St. Luke 15. The Holy Ghoſt delights in dry Souls.

Verſe 5 Ver. 5. There ſhall no Raſor come upon his Head.] Nor was his Hair to be cut with Sciſſers, or any other Inſtrument; but he was to let the Locks of his Hair grow, as it is in the Concluſion of this Verſe. This made ſuch Perſons look Majeſtically and venerably; without any expence. For as Ageſilaus ſpeaks in Stobaens, 〈 in non-Latin alphabet 〉 to let ones Hair grow long, is the cheapeſt Ornament. Beſides, neglect of the Hair was proper to thoſe, who renounced, for the preſent, all manner of Pleaſure (as the Nazarites did) and betook themſelves to a ſeverer ſort of life. Such Perſons not only let their Beards, and their Hair grow, but wore an hairy Garment, which the Hebrews called Addareth. Such an one John Baptiſt wore, as Elijah did before him; whoſe Mantle is called by this name, 1 Kings XIX. 19. and who is ſaid himſelf to have been an hairy Man, 2 Kings I. 8. from whence Grotius concludes that either he was a Nazarite, or the Habit of a Prophet, and a Nazarite was the ſame. See him on III Matth. 4.

But Moſes himſelf ſeems, in the next words, to give the plaineſt reaſon of this matter.

Ʋntil the days be fulfilled, in the which he ſeparateth himſelf unto the LORD, he ſhall be holy.] It was a Token he had kept himſelf pure from all legal Defilements: For if he had not, he muſt have ſhaved his Head, v. 9. as they did who were cleanſed from their Leproſie, XIV Levit. 8.9.

And ſhall let the Locks of the Hair of his Head grow.] This Law, in which conſiſts the ſecond part of their Nazariteſhip, ſome fancy to have been tranſlated from the Egyptians, into the Religion of the Hebrews. Which was the Opinion of S. Cyril of Alexandria, Lib. XVI. de Adorat. Where he ſaith, that Moſes knowing how hard it would be to bring the Iſraelites from the ill Cuſtoms they had learnt in Egypt, moſt wiſely inſtituted the like Rites to thoſe that were in uſe there; to the intent they might not perform ſuch Worſhip any longer to Daemons, but to the LORD of all. Procopius Gazaeus, upon this place, hath the ſame Notion, Graecorum liberi, ſi in Nymphas vel montanas vel aquentiles incidiſſent, comas nutriebant. Lex itaque mala daemonum conſuetudine dempta, ad Deum hoc ipſum transfert. The ſenſe of which is, that the Greeks let their Hair grow, in honour of the Nymphs; and therefore the Law to aboliſh that wicked Cuſtom, transferred that to God, which was done to Daemons. To which I ſhould readily ſubſcribe, if there were any proof that this Rite of conſecrating their Hair to Daemons, was ſo old among the Egyptians and Greeks, as the times of Moſes. It is far more probable, that the Original of this Cuſtom among the Gentiles, was from this Law of the Nazarites. So Hen. Lindenbrogius very well obſerves upon thoſe words of Cenſorinus, (de Die Natali, Cap. I.) Crinem Deo ſacrum paſcebant, that they let their Hair grow in honour of their Gods. Particularly of Apollo, who thence was called 〈 in non-Latin alphabet 〉 ; of Bacchus, Minerva, and others; yea, this Superſtion grew ſo much, that they conſecrated it to Rivers; in which they thought there was ſome Divinity. But hujus moris origo (ſaith that Learned Annotator upon him) videtur fluxiſſe à Naziraeis Judaeorum. The Original of this Cuſtom ſeems to have ſlowed Verſe 6 from the Jewiſh Nazirites. See more upon v. 18.

Ver. 6. All the days that he ſeparateth himſelf unto the LORD, he ſhall come at no dead body.] This was a third part of this Religion, not to touch a dead body; nor be in the Houſe where a dead body was; nor accompany it to the Grave, (ſee XIX. 11, 12, 13.) For ſuch Defilements by the dead made Men unclean ſeven days; ſo that he might not approach to the Houſe of God: And therefore that the Nazarites might always be fit to attend upon his Service, he would have them avoid this Defiement.

Ver. 7. He ſhall not make himſelf unclean for his Verſe 7 Father, or for his Mother, &c.] In this he was ſuperiour to the ordinary Prieſts, who might be defiled for ſuch near kindred, (XXI Levit. 2, &c.) and was equalled to the High-Prieſt, (as I obſerved before, v. 2. out of Maimonides) who might not, XXI Levit. 11.

Becauſe the Conſecration of his God is upon his Head.] His Hair upon his Head, which was unſhorn, ſhowed him to be ſeparated (as the word is in the Hebrew) unto God. Which Hair alſo was conſecrated to him, when the days of his Separation were fulfilled. For in this unſhorn Hair ſeems to have conſiſted the principal part of Nazariteſhip.

Ver. 8. All the days of his Separation, he is holy to the Verſe 8 LORD.] By a peculiar Vow, and therefore was not to come near a dead Body.

Ver. 9. And if any Man die very ſuddenly by him.] Verſe 9 Either by Violence, or an Apoplex, or any other way. And the caſe was the ſame, if he chanced to light upon a dead Body unawares.

And he hath defiled the Head of his Conſecration.] The Conſecration of his Head; that is, his Hair. For though he could not help his being ſo ſuddenly ſurprized, yet he was defiled by being where a dead Body was: And conſequently the Hair of his Head which had been conſecrated to God, was defiled alſo; and therefore could not be offered to him, and burnt in his Honour.

Then he ſhall ſhave his Head in the day of his cleanſing.] His Nazariteſhip was interrupted by this Defilement, ſo that it could not proceed further; but, after the uſual Purification, was to be begun anew; by ſhaving off this polluted Hair, and letting new Hair grow inſtead of it. By this it appears that Moſes here ſpeaks only of ſuch as made this Vow for a limited time: for perpetual Nazarites, who were conſecrated to God for all their life, were never ſhaven whatſoever Defilement they contracted.

On the ſeventh day ſhall he ſhave it.] For ſo many days Uncleanneſs by the dead laſted, XIX. 11. and the ſeventh day was the day of Cleanſing from that Uncleanneſs, v. 12. All other legal Uncleanneſſes polluted a Nazarite ſo, as to make him ſtand in need of ſuch Purifications as other Men uſed in thoſe caſes: but this alone polluted him, ſo as utterly to put him out of that ſtate; which, as it here follows, was to be begun again.

Verſe 10 Ver. 10. And on the eighth day he ſhall bring two Turtles, or two young Pigeons to the Prieſt, &c.] The very ſame Sacrifice, which was offered for one that had been defiled by a running-Iſſue, XV Levit. 14.

Verſe 11 Ver. 11. And the Prieſt ſhall offer the one, for a Sin-offering, and the other for a Burnt-offering.] As in the fore-named caſe, XV Levit. 15.

To make an Atonement for him.] Which was to be done, before the Burnt-offering would be accepted.

For that he ſinned by the dead.] He had not properly ſinned; but contracted a legal Uncleanneſs, by touching a dead Body, or being where it was. Which, though it was againſt his Will, yet was a Defilement in the account of the Law; and a kind of Sin becauſe it was a breach of a Ceremonial Law, and therefore thus to be purged. The reaſon of which, and ſuch like Precepts, Abarbinel obſerves (in his Preface to the Book of Leviticus, Cap. IV.) was only this; to make Men very cautious how they contracted any Defilement; as the Nazarite might do in the time of his Separation, and put himſelf to much trouble. Which is the foundation of a famous Saying among their wiſe Men: Diligence begets Caution; and Caution Purity; and Purity Holineſs, and Sanctity.

And ſhall hallow his Head the ſame day.] Conſecrate his Hair afreſh to the LORD, after his Head hath been ſhaved.

Ver. 12. And he ſhall conſecrate unto the LORD the Verſe 12 days of his Separation.] This is a further Explication of what was ſaid juſt before, in the end of the foregoing Verſe: That from the eighth day he ſhall begin to compute the time of his Nazariteſhip; for ſo many days as he at firſt vowed unto the LORD.

And ſhall bring a Lamb of the firſt year, for a Treſpaſs-offering.] Which was to be offered even for ignorant Offences, by the Law made before, V Levit. 15.

But the days that were before;] his Defilement by the dead.

Shall be loſt.] Shall not be reckoned, as the LXX hath it, but go for nothing (as we ſpeak) though they were ſo many that he had almoſt fulfilled his Vow. If, for inſtance; he had vowed to be a Nazarite, for a whole Year; and in the twelfth Month hapned upon a dead Carcaſs: all the foregoing eleven Months were loſt; and he was to begin his Year's Vow again. And this as often as ſuch an Accident hapned; if it were before the time that his Vow was compleated. Which may ſeem very hard, if we do not ſeriouſly conſider the Intention of it: Which was to oblige them to the ſtricteſt care to preſerve themſelves holy and pure in all things; as they were plainly taught to be, by the watchful Diligence they were bound to uſe, to avoid this legal Defilement here mentioned. For none could abſolve them from this Vow, till it was fulfilled in the Exactneſs that is here required. For as they tell the Story in the Talmud, Queen Hellen having taken a Vow upon her for ſeven Years, by coming into the Holy Land was engaged for ſeven Years more; and being defiled toward the later end of them, was obliged for another ſeven Years: which was Twenty and one Years in all. See Dr. Lightfoot of the Temple, Chap. XVIII.

Becauſe his Separation was defiled.] His firſt Separation was defiled by a dead Body; which made it neceſſary he ſhould begin a new one. It might happen alſo that he might die, before he had fulfilled the time he vowed to be a Nazarite. In which caſe Maimonides ſaith any of his Sons might go on where he left, and at the end of the days which his Father had vowed, offer the Sacrifices here appointed, and be ſhaved in his ſtead. So the Miſchna Sotae, Cap. III. Sect. VIII. But Maimonides acknowledges there is no foundation for this in Scripture; but it relyes wholly upon Tradition. See Wagenſeil on that place, Annot. 4.

Verſe 13 Ver. 13. And this is the Law of the Nazarite.] Of putting an end to his Nazariteſhip.

When the days of his Separation are fulfilled.] At the end of the time he vowed, to continue in this ſtate.

He ſhall be brought.] By the Prieſt.

Ʋnto the door of the Tabernacle of the Congregation.] That the Sacrifices here preſcribed might be offered for him.

Ver. 14. And he ſhall offer his Offering unto the Verſe 14 LORD.] i. e. The Nazarite was to preſent theſe following Offerings unto the LORD: For the Prieſts offering them, is not mentioned till v. 16.

One He-lamb of the firſt Year without blemiſh for a Burnt-offering, and one Ewe-Lamb, &c.] Here are all ſorts of Offerings; which he was obliged to make in the concluſion of his Nazariteſhip. A Burnt-offering, as an Acknowledgment of God's Sovereign Dominion. A Sin-offering, imploring Pardon for any Omiſſions, of which he might have been guilty during this Vow: And a Peace-offering, in Thankfulneſs to God, who had given him Grace both to make, and to keep, and to fulfil this Vow.

Ver. 15. And a Basket of unleavened Bread, Cakes Verſe 15 of fine Flour mingled with Oyl, and Wafers of unleavened Bread anointed with Oyl.] Beſides the fore-mentioned Sacrifices here are three Oblations more preſcribed, to compleate his Thankfulneſs. Of which ſee XXIX Exod. 2.

And their Meats-offering, and their Drink-offerings.] This ſeems to relate to the Burnt-offering, and Peace-offering, before-mentioned, (v. 14.) which were to have their proper Meat-offering and Drink-offering; beſides the Basket of unleavened Bread, with the Cakes, and the Wafers. See VII Levit. 12. XV Numb. 2, 3, &c. Where theſe acceſſory Offerings are ordered to accompany the Burnt-offerings, and Peace-offerings; though Sin-offerings had none.

Verſe 16 Ver. 16. And the Priest ſhall bring them before the LORD.] Unto the Altar of Burnt-Offerings; as the Nazarite had already brought them to the Door of the Tabernacle, v. 14.

And ſhall offer his Sin-offering, and his Burnt-offering.] Though the Burnt-offering be firſt named, (v. 14.) as the principal Sacrifice of all other; yet the Sin-offering was firſt offered: by which his Peace being made with God, the two other Offerings, which followed, were acceptable to him.

Verſe 17 Ver. 17. And he ſhall offer the Ram for a Sacrifice of Peace-offerings unto the LORD, with the basket of unleavened Bread.] And the Cakes and Wafers; which accompanied the Peace-offering, that nothing might be wanting to compleat the Feaſt which was to be made upon them.

The Priest ſhall offer alſo his Meat-offering, and his Drink-offering.] By this it appears, that theſe were diſtinct from the Basket of Unleavened Bread, &c. as I obſerved v. 15.

Verſe 18 Ver. 18. And the Nazarite ſhall ſhave the Head of his Separation.] i. e. The Hair of his Head, which was conſecrated to God, ſhall be ſhaved off; that it may be preſented unto him. For having now fulfilled his Vow, this Hair was holy: it not having been defiled as that Hair was, which he ſhaved off before, v. 9.

At the Door of the Tabernacle of the Congregation.] That it might be publickly known he had ended his Vow.

And ſhall take the Hair of the Head of his Separation.] His Hair, which was conſecrated to the LORD.

And put it in the fire.] Where it was burnt.

Which is under the Sacrifice of the Peace-offerings.] In the Court of the Women, (as they tell us in Middoth, cap. 2. ſect. 5.) where there were four Rooms; and that in the North-eaſt corner, was the Room of the Nazarites. In which they boiled their Peace-offerings; and having polled their Hair, put it under the Pot where the Sacrifice was boiling: which, as L'Empereur there obſerves out of Abarbinel, was offered out of Joy, that their Vow was fulfilled: and therefore they put their Hair to be there burnt, as a Teſtimony that their Nazariteſhip was at an end; and that they had no further Obligation to let their Hair grow in obſervance of this Law. And according to this account, that Queſtion is reſolved which many have made; Whether the Nazarites Hair was to be burnt with holy Fire, (viz. that on the Altar) or with common. For it was burnt with that which was under the Pot, or Cauldron, in which the Peace-offerings were boiled: which was common Fire. And indeed it had been unſeemly to burn Hair upon the Altar; it being God's Table, where his Meat was ſet before him: for it would not have been grateful at one of our Feaſts. Yet the Fire under the Peace-offerings may in ſome ſort be called holy; as it was imployed to boil holy Meat: and in that regard more Sacred than other Vulgar Fire.

There are thoſe who think no account can be given of ſuch Ordinances as theſe, but only this; that it was ſo general a Cuſtom, and ſo very ancient among Mankind, to let their Hair grow on purpoſe, and to plait it in Locks, that they might at a certain time cut it off, and devote it to ſome of their Gods: that in all likelyhood the Iſraelites would have followed their Superſtition, if God, to prevent it, had not inſtituted a way of doing what the reſt of the World did, without their Idolatry. For the Directions which God here gives about it, are manifeſtly oppoſite to the way of the Gentiles. For the Nazarites are here directed to cut their Hair (when the time of their Separation was compleated) at the Door of the Tabernacle; where it was alſo to be burnt: whereas the Gentiles hung their Hair, when they had cut it, upon Trees; or Conſecrated it to Rivers, (as I obſerved v. 5.) or laid it up in their Temples, there to be preſerved. The Hebrew Nazarites alſo are required to offer various ſorts of Sacrifices, when they cut their Hair; of which we rarely read any thing among the Gentiles. And all the time of their Separation were to drink no Wine, nor eat Grapes, &c. which was not known among the Heathen. From whence it is, one may think, that they are ſo often put in mind of the LORD, in this Law of the Nazarites. Who are ſaid to be Separated unto the LORD, v. 1, 5, 6. and the Conſecration of his God is ſaid to be upon his Head, v. 7. and all the days of his Separation he was holy to the LORD, v. 8. unto whom he conſecrated the days of his Separation, v. 12. To put them in mind, that though they uſed this Rite, which was common to other Nations, yet it was in honour of the LORD only; whom they acknowledged to be the Author of Health, and Strength, and Growth. For the Devil alſo had his Nazarites, as appears from IX Hoſea 10. All this is ſaid, and much more, with a ſpecious ſhow of Truth, by a moſt ingenious and learned Friend of mine, now with God, in his excellent Book de Legibus Hebraeorum Ritualibus, &c. Lib. III. Diſſert. 1. cap. 6.

But there are two things wanting to make this Opinion probable. First, None can tell how the World came by ſuch a Cuſtom of letting their Hair grow for Sacred uſes; unleſs they had it from Moſes. Who tells us whence he derived it, viz. from God: who appointed this Rite for ſuch Reaſons, as then were plain, but now, perhaps do not appear to us. Beſides, Secondly, there is not the leaſt Evidence that this Cuſtom was ſo old as Moſes his time: which to me ſeems not likely, but rather that it was derived, among the Gentiles, from an imperfect Knowledge of what is here ordained by Moſes. For the chief part of this Nazariteſhip, conſiſting in letting their Hair grow, and conſecrating it unto God, the Gentiles took it to be a piece of great Devotion, 〈 in non-Latin alphabet 〉 , &c. as Theodoret ſpeaks, Quaest. XXVIII. in Levit. not to cut off their Childrens Hair, but let it grow, and after a certain time dedicate it to their Daemons. Many Authors have written much of this Cuſtom; for which there was a certain day appointed at Athens, viz. the third day of the Feaſt called 〈 in non-Latin alphabet 〉 . Which day was called 〈 in non-Latin alphabet 〉 , becauſe then the Hair of their grown Children was ſhorn off, and ſacrificed to Diana. See Petr. Caſtellanus in his Syntagma de Feſtis Graecorum. Where he quotes a paſſage out of Heſychius (p. 28.) who ſays, That before they cut off their Hair, they brought a Meaſure of Wine, which they offered to Hercules, and then all that were preſent drunk of it. Which is ſome imitation of the Drink-offering here mentioned by Moſes, which was offered at the Completion of their Nazariteſhip. And Grotius, and Huetius have made it ſo plain that the Attick Laws were derived from Moſes; that I cannot doubt but this Cuſtom alſo flowed from the ſame Fountain.

And if we muſt give an account of the reaſon of this Inſtitution among the Hebrews, I think that of Maimonides is better then this againſt which I have excepted, viz. that this Law about their Hair was made in oppoſition to the opinion of the ancient Idolaters, called Zabij; who held all things which were ſeparated from the Body to be impure; as the Hair, the Nails, and the Blood. From whence, all Barbers among them were accounted impure Perſons, becauſe they cut Men's Hair, and let Blood. And whoſoever ſuffered a Raſor to paſs upon his Fleſh, was required to waſh himſelf in pure Fountain-water; as he ſhows, More Nevochim, P. III. cap. 47.

Verſe 19 Ver. 19. And the Priest ſhall take the ſodden ſhoulder of the Ram.] The left Shoulder, which he was to take out of the Pot, as it was boiling: for the right Shoulder, (which is called the Heave-ſhoulder in the next Verſe) was the Prieſt's Portion, by a Law made before this, VII Lev. 32, 33.

And one unleavened Cake out of the Basket, and one unleavened Wafer.] The Basket of unleavened Bread was ordered to be offered before, v. 17. and now he orders one of the Cakes, and one of the Wafers (mentioned with the Bread, v. 15.) to be put into the Hands of the Nazarite: the reſt being burnt, I ſuppoſe, upon the Altar.

And ſhall put them into the hands of the Nazarite.] That he might give them to the Prieſt, in token of his Thankfulneſs to him for his pains.

After the Hair of his Separation is ſhaved.] And his Vow, in a manner, compleated: as it was immediately after theſe things were preſented unto God.

Ver. 20. And the Priest ſhall wave them.] Both Verſe 20 the ſodden Shoulder, and the Cake and Wafer.

For a Wave-offering before the LORD.] See VII Lev. 30, 31.

This is holy for the Priest, with the Wave-Breaſt, and Heave-ſhoulder.] Theſe two were the Prieſts Portion out of all Peace-offerings, as I obſerved before from VII Lev. 34. but in this Peace-offering he had moreover, the other Soulder; as a ſpecial Token of the Nazarite's Gratitude for his Cleanſing.

And after that the Nazarite may drink Wine.] He was reſtored to his former Freedom, to live as other Men did.

Ver. 21. This is the Law of the Nazarite, who hath Verſe 21 vowed, and of his Offering to the LORD for his Separation.] All theſe things he was bound to perform, betore he could be freed from his Vow; though he was never ſo poor.

Beſides that that his hand ſhall get.] Beſides which he might add if he pleaſed, according to his Ability.

According to the Vow which he vowed, ſo must he do, after the Law of his Separation.] There was a neceſſity that he ſhould perform what his Vow obliged him unto, according to the Law of Nazariteſhip: though he might voluntarily offer what he thought good, over and above his Oblation; now that he was executing his Vow. His Friends alſo might joyn with him, in the Expenſe he was at for ſo many Sacrifices as he was enjoyned to offer: or in providing voluntary Offerings, beyond his Oblation. Thus we read in XXI Acts 23, 24. that St. Paul, by the advice of St. James, and the Elders Jeruſalem, was at charges with certain Men that had this Vow upon them, and purified himſelf with them: Which was agreeable to the Cuſtom among the Jews, as Petitus and others have obſerved out of Maimonides; who ſays others might help the Nazarites to fulfil their Vow, and partake with them in it, by abſtaining from Wine, &c. for ſome time, as they did.

Verſe 22 Ver. 22. And the LORD ſpake unto Moſes, ſaying.] The Tabernacle having been lately erected, to which the People were all to reſort; they are invited to it by the Directions here given, how they ſhould be diſmiſſed, when they came to Worſhip. Which was in ſuch a manner, that they might not doubt (as R. Menachem gloſſes) but the Divine Benediction would come down upon them from his Celeſtial Habitation; when they devoutly frequented his Houſe here on Earth.

Verſe 23 Ver. 23. Speak unto Aaron and unto his Sons, ſaying.] Whoſe proper Office it was to bleſs the People; as it was to offer their Sacrifices, and burn Incenſe, XXI Deut. 5.

On this wiſe he ſhall bleſs the Children of Iſrael, ſaying unto them.] Standing ſo that they might be ſeen; with their Hands lifted up and ſpread; ſpeaking with a loud voice, with their Faces towards the People. See IX Lev. 22.

Verſe 24 Ver. 24. The LORD bleſs thee, and keep thee.] Give thee all good things, and preſerve thee from all evil.

Ver. 25. The LORD make his Face to ſhine upon thee, and be gracious unto thee.] Be favourable unto thee, and pardon all thy Sins

Ver. 26. The LORD lift up his Countanance upon Verſe 25 thee, and give thee Peace.] Be always with thee to Verſe 26 protect and defend thee, and give thee perfect Happineſs.

When this Benediction was ſaid in the Sanctuary, (if we may believe the Jews) it was but one, and pronounced without any Pauſe: The People keeping a profound Silence; but out of the Sanctuary (in their Synagogues) they made three of it, the Prieſt pauſing at the end of every Verſe, and the People ſaying Amen to each of them. In the Sanctuary alſo they pronounced the name JEHOVAH, which is here thrice repeated; but in their Synagogues they uſed ſome other name inſtead of it. So the Miſchna Sotae, Cap. VII. Sect. 6.

The Repetition of this Name three times, in theſe three Verſes, and that with a different Accent in each of them, (as R. Menachem obſerves) hath made the Jews themſelves think there is ſome Myſtery in it: Which we underſtand, though they do not. For it may well be lookt upon by us as having reſpect to the three Perſons in the Bleſſed Trinity; who are one God: from whom all Bleſſings ſlow unto us, 2 Corinth. XIII. 14. This Myſtery, as Luther wiſely expreſſes it, (upon Pſalm V.) is here occultè inſinuatum, ſecretly inſinuated, though not plainly revealed. And it is not hard to ſhow, if this were a place for it, how properly God the Father may be ſaid to bleſs and keep us; and God the Son, to be gracious unto us; and God the Holy Ghoſt to give us Peace.

Ver. 27. And they ſhall put my Name upon the Children of Iſrael.] To put God's Name upon them, was to commend them to his Almighty Goodneſs; or, to bleſs them by calling upon the LORD, and beſeeching him to beſtow all that they deſired upon them.

And I will bleſs them.] The Jews from hence obſerve that God's Bleſſing, in ſome ſort, depends upon the Bleſſing of the Prieſt: Which they thought ſo neceſſary, that ſuch Prieſts as were admitted to no other Service, might perform this; for fear the People ſhould at any time want it. So Chaskuin upon XXI Deut. 5. and Jalkut, (as Wagenſeil obſerves upon the Gemara Sotae, Cap. VII. Sect. 26.) whoſe words are theſe, The Bleſſing pronounced by a Prieſt, who hath ſome blemiſh in his Body, ought to be accounted legitimate.

Jonathan here paraphraſes theſe words in this manner, I will bleſs them in my WORD, or by my WORD: Which is the Apoſtolical Doctrine, that God the Father hath bleſſed us with all Spiritual Bleſſings, in or by, Chriſt, 1 Epheſ. 3. Who with the Holy Ghoſt, is moſt high in the Glory of God the Father. And it is obſervable, that the Jews think it utterly unlawful to add a fourth Benediction to theſe three; though they find one in the 1 Deut. II. The LORD God of your Fathers, make you a thouſand times ſo many mo as you are; and bleſs you, as he hath promiſed you.

CHAP. VII.

Chapter VII Ver. 1. AND it came to paſs on the day that Moſes Verſe 1 had fully ſet up the Tabernacle.] Which he did upon the firſt Day of the firſt Month of the ſecond Year, after they came out of Egypt, XL Exod. 17, 18.

And had anointed it, and ſanctified it, &c.] See VIII Levit. 10, 11. where it is ſaid he anointed alſo (as it here likewiſe follows) all belonging to it. Which being ſeven days in doing, as appears from v. 35. of that Chapter, it is evident that the word Day doth not here preciſely denote the very Day on which the Tabernacle was erected: but more largely, at or about that time, (as it muſt neceſſarily ſignifie, v. 84. of this Chapter) after he had ſet up the Tabernacle; and not only ſanctified and anointed it, but received Orders about Sacrifices, and anointed the Prieſts, (with the reſt mentioned in the Book of Leviticus) and alſo had numbred the People; ordered their Encampment, and the Encampment of the Levites; and given them their Charge about the Tabernacle. In ſhort, when Moſes had done all the things mentioned hitherto in this Book, then followed this Dedication of the Altar. And whoſoever will compare this Chapter, with the ſecond, may eaſily be convinced, that this Offering of the Princes, was not made till the Camp was formed, and the Tribes ranged under their ſeveral Standards. For the Princes Offer held in the ſame Order and Method, that they are diſpoſed there.

Ver. 2. That the Princes of Iſrael, heads of the Houſe of their Fathers.] Mentioned Chap. I. 5, 16.

And were over them that were numbred.] This evidently Verſe 2 ſhows that this Offering of the Princes, was after the numbring of the People.

Offered.] In the Order that is ſet down in this Chapter.

Verſe 3 Ver. 3. And they brought their Offering.] The LXX tranſlate the Hebrew word Korbanam, 〈 in non-Latin alphabet 〉 , their Gift, or their Preſent, which they made to God: Which conſiſted of ſeveral things, for divers uſes.

Before the LORD.] i. e. At the Door of the Tabernacle; as it is explained in the end of the Verſe.

Six covered Wagons, and twelve Oxen.] In the firſt place they made a Preſent, for the Service of the Tabernacle it ſelf. That ſuch parts of it as were moſt cumberſome might be more conveniently carried; and that they might be free from Duſt, Rain, or Hail. The Wagons were covered; being not ordinary Carriages, but ſuch as were uſed by great Perſons. So the LXX underſtood it; who tranſlate the Hebrew word Tzabbim, by 〈 in non-Latin alphabet 〉 in the LXVI Iſa. 20. and here 〈 in non-Latin alphabet 〉 . Now as Pollux reckons 〈 in non-Latin alphabet 〉 among the Wagons and Chariots then uſed: So Heſychius tells us (as Learned Men have obſerved) it ſignifies ſuch Wagons as illuſtrious Men and Women uſed; and that they were covered above.

A Wagon for two of the Princes.] This ſhows plainly enough, that they were ſumptuous, and had, perhaps, rich Coverings; in that two of the great Men joyned in the Preſent of one Wagon.

And for each one an Ox.] That there might be a Pair of Oxen to draw each Wagon. And it is probable, thoſe Oxen were yoked together, which were offered by thoſe two Princes, who joined in offering one Wagon.

And they brought them before the Tabernacle.] Set them before the entrance of it.

Ver. 4. And the LORD ſpake unto Moſes, ſaying.] Verſe 4 It ſeems Moſes did not accept theſe Preſents, till he had Orders from the LORD, in the next words.

Ver. 5. Take it of them.] Receive their Preſent, as Verſe 5 acceptable to me.

That they may be to do the ſervice of the Tabernacle of the Congregation.] He directs their uſe; which was to carry the Tabernacle, when they removed from one place to another.

And thou ſhalt give them to the Levites.] In order to which, he directs him to beſtow them upon the Levites; who had the charge of that Carriage.

To every Man according to his Service.] In ſuch Proportions, as the things they had to carry required.

Ver. 6. And Moſes took the Wagons and Oxen, and Verſe 6 gave them to the Levites.] In ſuch Proportions as follow in the next two Verſes.

Ver. 7. Two Wagons and four Oxen to the Sons of Verſe 7 Gerſhon, according to their Service.] As they were feweſt in number that could do Service, ſo they had leſs burdenſome things to carry than the Sons of Merari, IV. 25, 40. and therefore had fewer Carriages allowed them.

Ver. 8. And four Wagons and eight Oxen he gave unto the Sons of Merari, according to their Service.] They were the moſt numerous, but had the greateſt Verſe 8 burden; and therefore had allowance of more Carriages and Oxen, IV. 31, 32, 48.

Ʋnder the hand of Ithamar the Son of Aaron the Prieſt.] Who had the Inſpection and Care both of the Gerſhonites and Merarites, IV. 28, 33.

Verſe 9 Ver. 9. But unto the Sons of Kohath he gave none.] For the reaſon that follows.

Becauſe the Service of the Sanctuary belonging unto them, was that they ſhould bear upon their Shoulders.] The LXX tranſlate it more exactly, becauſe they had the Service of the holy thing, ( 〈 in non-Latin alphabet 〉 , as the Ark is called, IV. 4.) they ſhall carry it on their Shoulders. Which was for the greater Honour and Dignity of the Ark, and of the Law contained in it, as Maimonides, R. Levi ben Gerſem, and others obſerve. And that the Form and Structure of the Ark might not be diſcompoſed, (as Maimonides adds, More Nevochim, P. III. Cap. XLV.) nor the Ephod, and the Breaſtplate rufled, as they might have been, by the ſhaking of a Wagon. Yet they all obſerve this was not ſo peculiar to the Sons of Kohath, but that the Prieſts the Sons of Aaron, upon ſome ſpecial occaſion carried the Ark; particularly when they went over Jordan, III Joſh. 3. and at the Siege of Jericho; at both which times a great Miracle was to be wrought. And when Zadok and Abiathar carried it back to Jeruſalem, 2 Sam. XV. 29. (though that, I obſerved before, may be otherways interpreted, and there ſeems no reaſon why they ſhould carry it back, when the Levites brought it, ver. 24.) and when Solomon's Temple was built, 1 Kings VIII. 6. for the Levites might not go into the Holy Place, and therefore it was then carried by the Prieſts.

Ver. 10. And the Princes offered.] They brought the Offerings, which they deſired might be preſented Verſe 10 unto God.

For the dedicating of the Altar.] The Hebrew word Chanac, which in one place of the Pentateuch ſignifies ſimply to begin, to uſe, or enjoy an Houſe, XX Deut. 6. here, and ſeveral other places ſignifies the firſt Application and Addiction of any thing to Sacred Uſes, or to the Divine Service; to which it had been deſigned and conſecrated. And this was done with ſome certain ſolemn Words and Actions; as Mr. Selden obſerves, Lib. III. de Synedr. Cap. XIII. n. 1. and Cap. XV. n. 3. And ſo among the Latins the word inchoare, when applied to Sacred things, ſignifies, to perfect or conſummate, as Servius obſerves upon the VI Aenead. And both Civil and Sacred Initiations, were accompanied with great Joy and Gladneſs. But this is not to be underſtood, as if the Dedication of the Altar was the ſetting of it apart, and ſanctifying it for the Service of God, (which had been done before, and VII days ſpent therein, XXIX Exod. 27. VIII Lev. 11.) but, as the word properly ſignifies, the beginning to uſe it, after it had been ſo ſanctified.

In the day that it was anointed.] At the time that it was ſet apart; and all other things ordered for the Safe-guard of the Tabernacle. See v. 1.

Even the Princes offered their Offering.] Preſented their Gifts, (as the LXX tranſlate it) which they deſired God would accept upon this great occaſion.

Before the Altar.] At the Door of the Tabernacle, near unto which the Altar ſtood, XL Exod. 6. for he ſpeaks of the Altar of Burnt-offerings.

Verſe 11 Ver. 11. And the LORD ſaid unto Moſes, they ſhall offer their Offering.] Here again Raſi obſerves, that Moſes would not receive their Offering, till he knew the Mind of God: Who directed in what manner and order their Gifts ſhould be offered to him.

Each Prince on his day, for the dedication of the Altar.] This made the Dedication a very long Solemnity, which continued twelve days. When theſe XII days began, it is not eaſie to determine; but it ſeems to me a very reaſonable Computation, which Fortunatus Scacchus hath made of this whole buſineſs, Myrothec. Sacr. Elaeochriſm. Lib. 2. Cap. LXXIV. Where he ſuppoſes that the Tabernacle being erected the firſt Day of the firſt Month of the ſecond Year, after they came out of Egypt, ſeven days were ſpent in the Conſecration of it, and of the Altar, &c. And on the eighth day Moſes began to conſecrate Aaron, and his Sons, which laſted VII days longer. Then the fifteenth day of that Month was the firſt day of Unleavened Bread: Which God commanded (as we read here Chap. IX.) to be obſerved in the firſt Month; and laſted till the Two and twentieth. The reſt of the Month we may well ſuppoſe was ſpent in giving, receiving, and delivering the Laws mentioned in the Book of Leviticus. After which on the firſt day of the ſecond Month, he began to number the People, according to the Command in the beginning of this Book: Which may be ſuppoſed to have laſted three days. And then on the fourth the Levites were numbred: On the next day we may ſuppoſe they were offered to God, and given unto the Prieſts; on the ſixth Day they were expiated and conſecrated (as we read in the next Chapter.) And on the ſeventh Day their ſeveral Charges were parted among them, (of which we read Chapter IV.) After which the Princes, he ſuppoſes, began to offer upon the eighth Day of the ſecond Month, for the Dedication of the Altar: which laſted till the nineteenth Day incluſively: and on the twentieth Day of this Month they removed (as we read X. 11, 12.) from Sinai to the Wilderneſs of Paran.

Ver. 12. And he that offered his Offering the first Verſe 12 day.] By God's order, no doubt.

Was Nahſhon the Son of Amminadab, of the Tribe of Judah.] He held the principal place among the Iſraelites, being the NASI, the Prince or Captain (as we tranſlate it, II Numb. 3.) of the Children of Judah; who had the firſt Standard. And yet he alone of all the Twelve great Men here mentioned, is not called NASI, Prince of Judah, as all the reſt are called Princes of their Tribe, v. 18, 24, 30, &c. but ſimply Nahſhon of the Tribe of Judah. The Jews give ſeveral reaſons of it: but perhaps it was, becauſe he offered firſt; which was honour enough: and there needed no more to be ſaid of him.

Ver. 13. And his Offering was one ſilver Charger, Verſe 13 the weight thereof was an hundred and thirty Shekels, and one ſilver Bowl, &c.] It appears by the Metal that this Charger and Bowl were of, that they were for the uſe of the Altar of Burnt-offerings, in the outward Court: for all the Veſſels of the Sanctuary were of Gold. And I take this Charger (or broad Diſh, or Platter) to have been offered, for receiving the Fleſh which was offered at the Altar, or the fine Flour for the Meat-offerings. And the Bowl received the Blood; or was uſed for pouring out Wine.

Both of them were full of fine Flour mingled with Oyl, for a Meat-offering.] Which was to attend upon the Burnt-offering and the Peace-offering mentioned v. 15, 17. See IV. 7. where I obſerved, it was not difficult to procure this fine Flour, in the Wilderneſs.

Verſe 14 Ver. 14. One Spoon of ten Shekels of Gold, full of Incenſe.] Both the Metal of which it was made, and that which was in it, ſhows this Spoon was for the uſe of the Golden Altar, in the Sanctuary. Which may incline one to think, that both Altars were now dedicated: that is, firſt began to be uſed, for the Service of the whole Congregation. See v. 88.

Verſe 15 Ver. 15. One young Bullock, one Ram, one Lamb of the first Year.] There are ſo many Sacrifices mentioned here, and in the two following Verſes, (no leſs than XXI. in all) that, together with the ſilver and gold Plate, they look like too great a Preſent, to be made out of one Man's private eſtate. And therefore ſome have thought, that the reſt of the great Men of the Tribe of Judah joyned with Nahſhon in their Contributions towards it: and that it was offered in his own, and their Names.

For a Burnt-offering.] This is firſt mentioned; as being the moſt ancient ſort of Sacrifice; long before we read of any other: and being an Acknowledgment of God's Soveraign Dominion over all.

Verſe 16 Ver. 16. One Kid of the Goats for a Sin-offering.] This in all likelyhood was firſt offered, though the other be firſt mentioned. For in the next Chapter we find the Burnt-offering enjoyned in the firſt place; but the Sin-offering offered before it, VIII. 8, 12. The like I obſerved before VI. 16. See there.

Ver. 17. And for a Sacrifice of Peace-offerings, two Oxen, five Rams, five He-goats, five Lambs of the firſt year.] Theſe Sacrifices were more numerous, than the Burnt-offering or the Sin-offering; becauſe the Verſe 17 Prieſts, and the Princes, and as many of the People as they invited, had their ſhare of them: and feaſted before the LORD upon them, with great rejoycing. Which Cuſtom, as Mr. Selden obſerves, flowed from hence to the Gentiles, who dedicated their Altars, and Temples, and Statues, &c. with much ceremony: and the ancient Greeks, 〈 in non-Latin alphabet 〉 , with more ſumptuous Sacrifices. See L. III. de Synedriis, cap. 14. num. 111. Where he alſo ſhows how they were dedicated among the Romans with Plays, and Feaſting, and Publick Largeſſes: and at laſt, their Feaſts became Anniverſary, as the Feast of Dedication among the Jews was, after the times of Antiochus, num. 6, 7. In which Feaſt there was 〈 in non-Latin alphabet 〉 , Illuminations, (as we now ſpeak) by ſetting up of Candles or Lamps, in token of Joy, cap. 13. num. 9.

This was the Offering of Nahſhon, the Son of Amminadab.] And was the pattern, which all the reſt followed.

Ver. 18. On the ſecond Day.] Their Offerings Verſe 18 were thus diſtributed, to be offered on ſeveral Days; that Confuſion might be avoided; and that every Tribe might diſtinctly expreſs their Devotion to God, and be graciouſly accepted by him: and the Solemnity be made the more remarkable by continuing it ſo long as twelve Days. For which reaſon the Feast of Dedication, after Mattathias had purged the Temple and the Altar, after the prophanation of them by Antiochus, was kept eight days, by the Jews, in following times; And this Paraſcha (as they call it) of the Law from VI. 22. to VIII. 4. of this Book, was wont to be read at that Feaſt, as the ſame Mr. Selden obſerves, cap. 13. n. 7. As among the Romans he obſerves (cap. 14. n. 7.) there was a Feaſt of like nature kept ſix Days.

Nathaniel the Son of Zuar, Prince of Iſſachar, did offer.] This Tribe, and Zebulun, being under the Standard of Judah, are the next that offer. And ſo they proceed in the ſame order, Reuben, and thoſe under his Standard offer next; becauſe they incamped next to them, v. 30, 36, 42, &c.

Verſe 19 Ver. 19. He offered for his Offering, one ſilver Charger, the weight whereof, was an hundred and thirty Shekels, &c.] It may be obſerved, once for all, that there is no difference in the Offerings of theſe Princes: but all offered Plate of equal weight; and an equal number of Sacrifices, without the leaſt variation. Either by common Agreement, or by the Divine Appointment: that the Vanity of vying one with another might be prevented; and none might brag of their out-doing their Brethren; and all might be confident, that they were equally intereſted in the Altar, and accepted by the Divine Majeſty.

Verſe 24 Ver. 24. On the third day Eliab the Son of Helon, &c.] Here it may be obſerved, that Moſes thought fit to ſet down diſtinctly, and at length, the Offerings of the Princes of every Tribe, (as he doth here, and in the following part of this Chapter) though they were the very ſame, without any difference; that an honourable mention being made of every one apart, none might think themſelves, in the leaſt neglected.

Ver. 30. On the fourth day Elizur, &c.] There is nothing new to be noted of him, or any of the reſt; becauſe the ſame thing is repeated, for the reaſon fore-mentioned. Verſe 30

Ver. 48. On the ſeventh day Eliſhama, &c. offered.] Verſe 48 This Solemnity was not interrupted by the Sabbath; but the Offerings continued then, as upon other days.

Ver. 84. This was the Dedication of the Altar.] By Verſe 84 theſe Oblations and Sacrifices: which were ſimple and plain; though coſtly and magnificent. With which the Gentiles were not content, but uſed ſometimes barbarous Rites in their Dedications, as appears by their TAUROBOLIA and CRIOBOLIA in honour of the Mother of the Gods, &c. See Selden in the fore-named Book, cap. 14. n. 8, 9.

In the day when it was anointed.] The Dedication laſting twelve Days, it is apparent the word day in this place, neceſſarily ſignifies the Time (were it more or leſs) wherein a Thing was done; as I obſerved v. 1. and ſee v. 88.

By the Princes of Iſrael.] From whoſe Examples Princes and great Men ſhould learn (as Conradus Pellicanus well applies all this) to be devoutly Religious; and to poſſeſs the Fear and Reverence of the LORD God in their Breaſts: to be ſtrong in Faith: far from Covetouſneſs; unanimous in their indeavours to do Honour to God: to give a good Example of Faith and Good Works to others; to ſeek the Profit of their Subjects; aſſiſt the Servants of God; lend their helping Hand to the Proficiency of true Piety; provide the Miniſters of the Church with all things neceſſary, that Religion be not neglected and contemned by their Poverty: for the ſake of God whom they ſerve, to do them honour by word and deed; and follow their godly Admonitions, &c. This is a profitable Allegory, ſaith he, of this Hiſtory: and we need not ſeek for one more ingenious. As for thoſe who highly value the allegorical Sence of all theſe things, Habent alios qui guſtui ſuo conſulent & curioſitati. They may find other Commentators to pleaſe their Taſte, and ſatisfie their Curioſity.

Twelve Chargers of Silver, twelve ſilver Bowls, &c.] In theſe, and the following words, the whole Sum of the Oblations and Sacrifices is ſet down by Moſes; that every Reader, in all future Times, might ſee (without the trouble of caſting up the account) how devout, and generous their Anceſtors were.

Verſe 87 Ver. 87. All the Oxen for the Burnt-offering were twelve Bullocks, &c.] Whether there were any Prayers made for a gracious acceptance of the Sacrifices, which ſhould be hereafter made on this Altar, we are not told. But the Sacrifices themſelves were in the nature of Supplications; and its likely they that offered them, made their humble Petitions with them. And ſo the Gentiles always did at the Dedication of their Temples or Altars. An inſtance of which is obſerved out of Gruter by Fort. Scacchus and by Selden, in theſe words; HANC TIBI ARAM JUPPITER OPT. MAX. DICO DEDICOQUE UTI SIS VOLENS PROPITIUS MIHI COLLEGISQUE MEIS, &c. Which is a Dedication of an Altar to Jupiter, with a Prayer that he would be gracious to him that dedicated it, and to his Friends and Neighbours. The like Dedication there is of a Temple to PRIAPUS near Padua, with this Prayer that he would conſtantly guard their Fields, &c. Myroth. Sacr. Elaeochriſ. 2. c. 28. L. III. de Synedr. c. 14. p. 290, 309.

With their Meat-offering.] Which was brought in the twelve Chargers and Bowls, as a neceſſary Appendix to the Burnt-offerings and the Peace-offerings: as is fully explained XV. 8, 9.

Ver. 88. This was the Dedication of the Altar.] Which Verſe 88 is repeated here again, to ſhow why it was called the Dedication: becauſe this was the firſt ſolemn Sacrifice which was offered for the Tribes, or particular Perſons among them; and therefore was the more ſumptuous.

After that it was anointed.] Here the word day is omitted, (which is uſed v. 1. and v. 84.) Moſes intending only to let Poſterity know that this Dedication followed not long after the anointing of the Tabernacle and the Altar; whereby it was ſanctified to God's Service.

Ver. 89. And when Moſes was gone into the Tabernacle Verſe 89 of the Congregation, to ſpeak with him] That is, with God. This ſeems to be here mentioned, becauſe he had lately had a ſpecial occaſion to go and enquire particularly of God, about a matter of great Concernment, as will appear from IX. 8, 9. And it is likely he had gone in twice upon this occaſion, to conſult him about the Offering of the Princes, v. 4, 5, 10, 11. And now, it is poſſible, went in again to know if the LORD would give him any further Directions.

Then he heard the voice of one ſpeaking unto him from off the Mercy-ſeat, &c.] There God promiſed to meet him, and to commune with him, &c. XXV Exod. 22. Which ſuppoſes he would be always preſent there. And ſo he was; for the Cloud of Glory filled the Houſe after it was ſet up, LX Exod. 33, 34. from whence God ſpake unto him, I Lev. 1. and told him he would appear (i. e. reſide conſtantly) in the Cloud upon the Mercy-ſeat, XVI Lev. 2. Now here he relates, how God appeared and communed with him from thence, which was by a voice, that he heard of one ſpeaking to him, as he ſtood in the outward part of the Sanctuary. So the Jews underſtand it; particularly R. Solomon, who thinks that Moſes only entred into the Sanctuary, and ſtanding, in the very entrance of it, heard the voice ſpeaking to him from between the two Cherubims: which was very clear and ſtrong; but went no farther than into the Sanctuary, where Moſes alone at that time was. So they obſerve in Siphra, as Butxtorf notes in his Hiſtor. Arca Foederis, cap. 15.

And he ſpake unto him.] With an audible voice; and ſo diſtinctly, that he perceived and underſtood every word. Which Abarbinel thinks God vouchſafed for this reaſon; That as he viſibly repreſented to him in the Mount the pattern of the Tabernacle, and of every thing belonging to it, whereby the form and figure of every particular was imprinted on his Mind, and he was the better able to give directions how to make them exactly: So he being to write in his Law all that God required them to do, he delivered every thing to him in an audible voice; that he might ſet down in theſe Books the very Words and Phraſes which he heard with his Ears from the Mouth of God, as plainly as if he had deſcribed them from ſome ancient Volume.

To which I cannot but add, That this audible articulate voice from God, which was perceived by Humane Ears, repreſented God as if he was incorporate: and may well be lookt upon as an earneſt of that great Myſtery, God manifeſted in the fleſh; who in the Fulneſs of Time became a Man, and ſpake to all the Jews familiarly in their own Language.

CHAP. VIII.

Chapter VIII Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] Verſe 1 When this was ſpoken is not certain. If Moſes went into the Tabernacle immediately after the Princes had offered, (v. 89. of the foregoing Chapter) it may be thought he then ſpake theſe things to him. But both this, and what follows concerning the Levites, ſeem rather to have been delivered, after the order for giving them to the Prieſts, and ſetling their ſeveral Charges, (Chap. III. and IV.) But ſome other things intervening which depended upon what had been ordered concerning their Camp, and that of the Iſraelites, (ſee v. 4.) Moſes omits this, till he had ſet down them, and ſome other matters, which he had received from God. See VII. 11.

Ver. 2. Speak unto Aaron, and ſay unto him, when Verſe 2 thou lighteſt the Lamps.] At the ſame time, the Publick Service of God began at the Altar of Burnt-offerings, (of which he ſpeaks in the foregoing Chapter) the ſetting on the Shew-bread, offering Incenſe, and lighting the Lamps, was begun in the Sanctuary. The laſt of theſe is only here mentioned; but it ſuppoſes the other.

The ſeven Lamps ſhall give light over againſt the Candleſtick.] Unto the Table, which was over againſt the Candleſtick; as the vulgar Latin very well explains it: Which is rather a Paraphraſe upon theſe words, than a Tranſlation of them, in this manner. When thou lighteſt the ſeven Lamps, let the Candleſtick be ſet up on the South-ſide, (for ſo it was ordered, XXVI Exod. 35. and ſo Moſes ſet it, XL. 24.) and let the Lamps look towards the North, over againſt the Table of Shew-bread. See XXV Exod. 37. where there is the like obſcure Expreſſion, but to this Senſe. And thus this Verſe may be tranſlated, exactly out of the Hebrew, When thou ſetteſt up the Lamps, the ſeven Lamps ſhall ſhine before the face of the Candleſtick: i. e. enlighten all the room, that is oppoſite to it; for there were no Windows in the Sanctuary; and therefore theſe Lamps were lighted.

Verſe 3 Ver. 3. And Aaron did ſo, he lighted the Lamps thereof, &c.] For God's Table being placed over againſt the Lamps, where he was repreſented as Feaſting with his People, (which no body doth in the dark) it was but ſit, that there ſhould be continual light in that Place. And this, as I take it, is the firſt time that the Lamps were lighted; when the Altar was dedicated, and the Publick Service of God began, which continued ever after.

Verſe 4 Ver. 4. And this work of the Candleſtick was of beaten Gold, &c.] Upon this occaſion he briefly repeats, what is more largely ſaid concerning the Structure of this Candleſtick, XXV Exod. 31, &c. and XXXVII. 17, &c.

Verſe 5 Ver. 5. And the LORD ſpake unto Moſes, ſaying.] That which follows plainly belongs to what was ſaid, Chap. III. 7.

Verſe 6 Ver. 6. Take the Levites from among the Children of Iſrael.] In that place (III. 7.) he bad Moſes give them to Aaron and his Sons, out of the Children of Iſrael; and now he executes it.

And cleanſe them.] He had given them their Charge, (Chap. IV.) and now he prepares them for the performance of it. For they could not be fit to attend in the Tabernacle till they were purified; and, in ſome ſort, conſecrated to that Service.

Ver. 7. And thus ſhalt thou do unto them, to cleanſe them.] Here he directs how they were to be purified; Verſe 7 and then, (v. 9, 10, &c.) how they were to be conſecrated or dedicated to God.

Sprinkle the Water of purifying upon them.] The manner of making this Water is not deſcribed, till XIX. 9. but in all likelihood had been ordered, and made before; becauſe the Levites were ſprinkled with it; as thoſe alſo were who had been defiled by the dead, XIX. 13.

And let them ſhave all their Fleſh.] The greateſt Purity was required in them; for they are here ordered to be cleanſed, according to the cleanſing of a Leper, XIV Levit. 8, 9. and of a Nazarite, when he was defiled by the dead, VI Numb. 9. R. Levi ben Gerſom thinks there was this moral Signification in this ſhaving; that they were hereby admoniſhed, To caſt away all worldly Cares, as much as might be, and wholly give themſelves to their ſacred Ministry.

And waſh their Cloths.] That their Bodies being cleanſed, might not be defiled by foul Apparel.

Ver. 8. Then let them take a young Bullock.] For a Verſe 8 Burnt-offering, as is manifeſt from, v. 12.

With his Meat-offering.] Which always attended upon Burnt-offerings, XV. 9.

And another young Bullock ſhalt thou take for a Sin-offering.] This being offered for the whole body of the Levites, is the ſame Sacrifice that is ordered when the whole Congregation of Iſrael ſinned through Ignorance, IV Levit. 13, 14.

Ver. 9. And thou ſhalt bring the Levites before the Tabernacle of the Congregation.] To the Door of it, where the Altar of Burnt-offerings ſtood, XL Verſe 9 Exod. 6.

And thou ſhalt gather the whole Aſſembly of the Children of Iſrael together.] The Hebrew words COL ADATH, which we tranſlate the whole Aſſembly, frequently ſignifies all the Elders of Iſrael: As in XV. 4. XXV. 7. XXXV. 12. And it cannot well have any other ſenſe in this place, as appears from the next Verſe.

Verſe 10 Ver. 10. And thou ſhalt bring the Levites before the LORD.] Preſent them to him, at the Altar.

And the Children of Iſrael.] The Elders of the People mentioned in the foregoing Verſe. For all the Children of Iſrael could not poſſibly do what is here enjoyned; but ſome of them in the name of the reſt; and none ſo proper, as their Rulers and Governors, who were their Repreſentatives.

Shall put their hands upon the Levites.] As Men uſed to do upon their Sacrifices. Which ſignified the devoting of that Beaſt to God, by him who laid his Hand on it at the Altar; for ſuch Purpoſes as he brought it. And this was done by private Men in their Burnt-offerings, and Peace-offerings, as well as in their Sin-offerings, (ſee I Levit. 4. III. 2. VIII. 13.) but the Jews obſerve, that the whole Congregation laid their Hands only upon the Sin-offering that was offered for them, IV Lev. 15. Therefore the Levites are here to be conſidered under that notion; as is manifeſt from v. 19. where God is ſaid to have given them to Aaron, &c. to make an Atonement for the Children of Iſrael. For the Levites being given to God inſtead of the Firſt-born, by the Sanctification of which Firſt-born to God, (as it is called, XIII Exod. 1.) the whole Family was ſanctified, and their Sin after a ſort expiated; the Offering of the Levites after this manner to God, was to have the ſame effect, that the Offering of the Firſt-born had, viz. the Sanctification, and Atonement of the Children of Iſrael.

Ver. 11. And Aaron ſhall offer the Levites before the Verſe 11 LORD, for an Offering of the Children of Iſrael.] The Hebrew words are more ſignificant; Aaron ſhall wave the Levites before the LORD, for a Wave-offering, &c. I have often obſerved before, that this Waving, or Agitation too and fro before the Altar, (of which ſee XXIX Exod. 24.) was a ſolemn Conſecration of a thing to God, as a Sacrifice: And therefore the Levites were preſented unto him, under the ſame Conſideration, as the Firſt-born were. But it was impoſſible for Aaron to wave them, as he did ſome parts of a Sacrifice; and therefore it is probable that he lifting up his Hands, and turning about to all ſides (as he did when he offered a Wave-offering) they, at his Command, imitated the ſame motion; and ſo were offered up to God, and became wholly his. See ver. 21.

That they may execute the Service of the LORD.] Or, as it is more ſignificantly in the Margin, that they may be to execute, &c. Which expreſſes the Intention of this waving them before the LORD; that being wholly given up to him, they might become meet to execute that Service, to which he appointed them at his Houſe.

Ver. 12. And the Levites ſhall lay their Hands upon the Heads of the Bullocks.] It being evident from v. 19. that the Levites were conſidered, as an expiatory Sacrifice; Verſe 12 and yet not being to be devoted to Death, (no more than the Firſt-born were) theſe two Sacrifices, one for Sin, the other a Burnt-offering, were ſubſtituted in their ſtead. Upon which therefore they were to lay their Hands, that the Sin, which the Children of Iſrael laid upon them, (v. 10.) might be transferred to theſe Beaſts; by laying their Hands upon them to be actually ſacrificed unto God by ſhedding their Blood.

The one for a Sin-offering, and the other for a Burnt-offering unto the LORD.] The Burnt-offering was mentioned firſt, (v. 8.) being the moſt ancient of all Offerings, from the beginning of the World: But the Sin-offering is offered firſt to make the other acceptable. And ſo it was when Aaron was conſecrated, VIII Levit. 14.18. and when he offered for himſelf, IX Levit. 8, 12. and for the People, v. 15, 16. and (to name no more) in the Cleanſing of a Leper, XIV. 19.

To make an Atonement for the Levites.] The Sin-offering properly made the Atonement; and the Burnt-offering declared its acceptance.

Verſe 13 Ver. 13. And thou ſhalt ſet the Levites before Aaron, and his Sons.] As they were brought before the LORD, becauſe they were to be given unto him, v. 9. So now they were ſet before Aaron and his Sons, becauſe they were given by God to them, v. 19.

And offer them for an Offering unto the LORD.] Or, as it is in the Hebrew, and wave them for a Wave-offering unto the LORD. Some imagine, that as Aaron waved them before, v. 11. ſo now they were in like manner waved by Moſes. But it ſeems to me more probable, that the meaning is; they being waved, &c. ſhould be ſet before Aaron and his Sons, and preſented to them as God's Gift, according to his order, III. 9. And ſo theſe words ought to be tranſlated, after thou haſt waved them, for a Wave-offering. That is, after Aaron by his Order had waved them. And thus, the like words muſt be underſtood, v. 15. See there.

Ver. 14. Thus ſhalt thou ſeparate the Levites from among Verſe 14 the Children of Iſrael.] By the fore-mentioned Purification, v. 7. and Oblation, v. 10, 11.

And the Levites ſhall be mine.] They became his, by this ſolemn Oblation of them to him, v. 11.

Ver. 15. And after that ſhall the Levites go in.] To Verſe 15 the Court of the Tabernacle, where they were to attend upon the Prieſts, and aſſiſt them in their Miniſtry, and in taking down the Tabernacle when it was to remove.

To do the Service of the Tabernacle of the Congregation.] In the Court of the Prieſts where the Altar of Burnt-offering ſtood. For into the Sanctuary it ſelf none but the Prieſts entred; and there was no Miniſtry there, in which the Levites were to aſſiſt.

And thou ſhalt cleanſe them, and offer them for an Offering.] Or rather, after thou haſt cleanſed them, and offered, &c. according as was directed, v. 7, 11.

Ver. 16. For they are wholly given unto me, &c.] Verſe 16 God commanded them before to be taken from among the Children of Iſrael, III. 45. and now they are given to him. The word is repeated twice in the Hebrew, given, given, (which we tranſlate wholly given) becauſe the Children of Iſrael had devoted them to him, by laying their Hands on them, v. 10. and Aaron had waved them as a Wave-offering to the LORD, v. 11.

Inſtead of ſuch as open every Womb, &c.] See III. 12, 13.

Verſe 17 Ver. 17. For all the Firſt-born of the Children of Iſrael are mine, both Man and Beaſt, &c.] XIII Exod. 2.

Verſe 18 Ver. 18. And I have taken the Levites for all the Firſt-born of the Children of Iſrael.] By the exchange, mentioned III. 2, 13, 45.

Verſe 19 Ver. 19. And I have given the Levites as a Gift to Aaron, and to his Sons, &c.] In the Hebrew the words are more emphatical, I have given the Levites given, &c. That is, the Levites which are given unto me, v. 16. I have given unto Aaron, and his Sons, III. 9.

To do the Service of the Children of Iſrael.] See III. 7. The Vulgar Latin tranſlates it, to ſerve me for the Children of Iſrael; i. e. to do them Service, by aſſiſting the Prieſts in offering Sacrifice for the People.

In the Tabernacle of the Congregation.] See v. 15.

And to make an Atonement for the Children of Iſrael.] Not by offering Sacrifice, for that was the work of the Prieſts alone; but by being offered themſelves, in the nature of an expiatory Sacrifice unto God, as I obſerved before, v. 10, and 12. For though they were not ſlain at the Altar, as Sacrifices were, yet they might expiate, as the Scape-Goat did: Which was ſent away alive into the Wilderneſs, after it had been preſented unto the LORD, as theſe Levites were, XVI Levit. 7, 10.

That there be no Plague among the Children of Iſrael.] As there would have been, if any Man had preſumed to officiate in the Houſe of God; but ſuch as were, in this manner, taken by himſelf to miniſter there.

When the Children of Iſrael come nigh unto the Sanctuary.] To worſhip God; and to bring their Sacrifices to be offered at his Altar.

Ver. 20. And Moſes and all the Congregation of Iſrael.] Verſe 20 i. e. The Elders of the People, v. 9, 10.

Did to the Levites according unto all that the LORD commanded Moſes concerning the Levites, &c.] Separated them to God from the reſt of the Iſraelites, as he had directed, v. 14.

Ver. 21. And the Levites were purified, and they Verſe 21 waſhed their Clothes.] According to the order given v. 7.

And Aaron offered them an Offering before the LORD.] Or rather, Waved them a Wave-offering, &c. As I obſerved v. 11. To which may be added, That it is likely ſome of the Levites were thus waved in the name of all the reſt: for there being Two and twenty thouſand of them, (III. 39.) one cannot well conceive how they ſhould be every one thus offered.

And Aaron made an Atonement for them to cleanſe them.] See v. 12.

Ver. 22. And after that the Levites went in to do Verſe 22 their Service in the Tabernacle of the Congregation.] According to the Directions given v. 15.

Before Aaron and before his Sons.] In their preſence, and by their direction.

Ver. 23. And the LORD ſpake unto Moſes, ſaying.] Verſe 23 After the foregoing Commands, he gave him ſome further Inſtructions.

Ver. 24. This it is that belongeth unto the Levites.] Add this, to what hath been ſaid about them.

From twenty and five years old and upward they ſhall Verſe 24 go in.] Then they might begin to take the Cuſtody of the Tabernacle upon them; and to be Door-keepers, to keep out Strangers, and ſuch as were unclean: but not to load the Wagons, and do ſuch like work of burden till they were thirty years of Age. See IV. 3.

To wait upon the Service of the Tabernacle, &c.] In the Hebrew the words are, To war the warfare of the Tabernacle. Which is a Phraſe often uſed before, IV. 3, 23, &c. and there applied to thoſe that carried the Tabernacle. Which they might not do till thirty years of Age: but might go in to learn at five and twenty, as ſome reconcile theſe two. But Abarbinel notes, That there is nothing ſaid of their learning, but of their Service, or Miniſtry: and therefore at twenty five years old they began that part of the Service; which conſiſted in the Cuſtody of the Tabernacle.

Verſe 25 Ver. 25. And from the Age of fifty years they ſhall ceaſe waiting upon the Service thereof.] In the Hebrew, Shall return from the warfare of their Service: i. e. be diſcharged from their Function; and no longer burdened with any laborious work; as that of carrying the Tabernacle was.

And ſhall ſerve no more.] In ſuch manner of work.

Verſe 26 Ver. 26. But ſhall miniſter with their Brethren.] This Miniſtry is explained in the following words, To keep the charge: that is, to take care of the Tabernacle; unto which they were to be a Guard.

In the Tabernacle of the Congregation.] See IV. 3.

And ſhall do no Service.] In the Hebrew, Serve no Service: that is, do no laborious work, (as was ſaid before) their Age beginning to require eaſe and reſt: and therefore no Miniſtry was required of them, but what they might well perform without pains and labour.

Thus ſhalt thou do unto the Levites touching their charge.] Appoint them their Miniſtries, according to theſe Rules: which were obſerved after the Ark of God was ſettled, and there was no occaſion to remove it any more. When David therefore, inſtead of carrying the Ark and the Tabernacle, (for which there was then no further occaſion) appointed them to be Singers in the Temple, and Porters, &c. For which they were fit at twenty years of Age: but continued their Employment no longer than till fifty, (as the Jews tell us) when their Voice began to decay. Whence that Obſervation of Abarbinel upon this very Chapter: Age makes Levites unfit for Service, not Blemiſhes in their Bodies: but Prieſts are unfit by Blemiſhes in their Bodies, not by Age. For Prieſts continued their Service as long as they lived: and though they did not begin it till twenty years of Age; yet no Law of God forbad them to begin ſooner.

CHAP. IX.

Chapter IX Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes in the Wilderneſs of Sinai.] Or, the LORD had ſpoken: for he relates now what was done a Month ago; but not recorded till now, for a ſpecial reaſon. Which was, that God having commanded them in the Month before this, to keep the Paſſover, ſome Perſons were unprepared for it: and thereupon a queſtion aroſe, What Courſe they ſhould take? for they were much troubled they could not do as their Brethren did. Which produced a new Command from God, that they ſhould keep the Paſſover in this ſecond Month of the first Year after they came out of Egypt. This Moſes being to give an account of, as a matter of great importance, he doth it in the proper place for it, when he was relating what things were done in this Month, (I. 1.) and deferred the mention of keeping the Paſſover in the first Month; till he could ſpeak of them both together.

In the first Month of the ſecond year, after they were come out of the Land of Egypt.] In which Month they were commanded to keep the Paſſover, in memory of their wonderful Deliverance from the Land of Egypt.

Verſe 2 Ver. 2. Let the Children of Iſrael alſo keep the Paſsover at his appointed ſeaſon.] Aaron having been lately conſecrated, and having offered all ſorts of Sacrifices for himſelf and for the People; and God having declared his acceptance by Fire from Heaven (VIII & IX Lev.) God commanded the People ſhould keep the Paſſover; which he had lately admoniſhed them was one of the Feaſts of the LORD, XXIII Lev. 5. But the firſt order for the obſervation of it, being that they ſhould keep this Service, when they came to the promiſed Land, XII Exod. 25. they might thence conclude, there lay no Obligation upon them, to keep it here in the Wilderneſs. And therefore by a Special Precept they are required to keep it, (when the year was come about to the time of its firſt Obſervation) that the memory of ſo ſingular a Benefit, might not preſently ſlip out of their mind. See XIII Exod. 5.

Ver. 3. In the fourteenth day of this Month at Even, Verſe 3 ye ſhall keep it in his appointed Seaſon.] So it was ordained XII Exod. 6. XXIII Lev. 5.

According to all the Rites of it.] With unleavened Bread, and bitter Herbs, and the other Rites mentioned XII Exod. 9, 10.

And according to all the Ceremonies thereof.] If there be any difference between Ceremonies and Rites, I ſhould think this belongs to their Eating it in haſte, with their Loyns girt, Shoes on their Feet, and Staves in their hands, XII Exod. 11. Unto which they were not bound, when they came into the Land of Canaan, when they were no longer Travellers; but, it is likely, were obſerved here in the Wilderneſs, when they were in an unſettled Condition.

Ver. 4. And Moſes ſpake unto the Children of Iſrael, Verſe 4 that they ſhould keep the Paſſover.] According to all the Rites and Ceremonies belonging to it.

Ver. 5. And they kept the Paſſover on the fourteenth day of the first Month at Even.] It was not hard to procure ſo much Flour, as would ſerve to make Verſe 5 unleavened Bread for that Even, from ſome of their Neighbours, about the Wilderneſs. See IV. 7.

In the Wilderneſs of Sinai.] Where they reſted almoſt a whole Year. But after they removed from thence, were ſo uncertain in their Motions from place to place, that they did not Circumciſe their Children: who conſequently could not eat of the Paſſover. And therefore we never read of its being kept after this, during their forty Years ſtay in the Wilderneſs: nor would they have been obliged, as I ſaid, to keep it now, without this Special Command. Yet their Doctors ſay, That this is written by Moſes as a reproach to the Iſraelites, that they obſerved no Paſſover in the Wilderneſs, but this one alone. Yet there are Chriſtian Writers, who deliver it as the Opinion of the Hebrews themſelves, that they kept another Paſſover, a little before they ended their Wandrings in the Wilderneſs, viz. in the firſt Month of the Year wherein Miriam died. See Selden de Synedr. Lib. II. cap. 2. n. 1.

According to all that the LORD commanded Moſes, ſo did the Children of Iſrael.] They kept the Paſſover on the fourteenth Day at Even: but perhaps did not keep the Feaſt of Unleavened Bread, for ſeven Days following. For here is no mention of that; and it had not been eaſie to provide ſo much Bread, the want of which was ſupplied by Manna.

Verſe 6 Ver. 6. And there were certain Men who were defiled by the dead Body of a Man.] And by a late Law, (for there is Nothing about this, in the Original Law of the Paſſover, XII Exod.) no Unclean Perſon might eat of Holy Things, VII Lev. 20.

That they could not keep the Paſſover on that day.] On the fourteenth Day of the firſt Month at Even; when the reſt kept the Paſſover, who were not defiled.

And they came before Moſes and before Aaron on that day.] On the very Day that the Paſſover was kept.

Ver. 7. And theſe Men ſaid unto him.] Though Verſe 7 they came before them both, whom they found ſitting together; yet they applied themſelves to Moſes only, as the Supreme Judge in ſuch ſingular Caſes. For the Judges which were conſtituted by the Advice of Jethro, could not reſolve this hard queſtion: and therefore they reſorted to Moſes, unto whoſe Judgment all difficult Cauſes were reſerved, XVIII Exod. 22, 26. See Selden, L. II. de Synedriis, cap. 1. n. 3.

We are defiled by the dead Body of a Man.] And therefore ſome may think ſhould have been excluded out of the Camp, (according to what was ordained V. 2.) and conſequently kept from coming with ſuch Queſtions, or about any other Buſineſs to Moſes. But it muſt be conſidered, that when this hapned, the Law now mentioned was not given: for this was in the firſt Month of the ſecond Year; and that Law was not given till the ſecond Month, when the Camps were formed.

Wherefore are we kept back.] It was againſt their will that they were defiled by the dead Body of a Man, (which perhaps they were bound to bury) and therefore they expoſtulate with Moſes, about their being denied the Liberty which others had: pleading, in effect, it was not their Fault that they were defiled by the Dead, but rather their Unhappineſs; and therefore why might they not challenge a Right in this Sacrifice, as well as others, ſeeing they had not forfeited it by any voluntary Guilt.

That we may not offer an Offering of the LORD.] The Paſſover is called the KORBAN of the LORD; becauſe it was to be killed, and its Blood ſprinkled, (which ſhows it to be properly a Sacrifice) and then eaten by God's Commandment, in a grateful remembrance of an exceeding great Benefit: which ſhows it to be an Euchariſtical Sacrifice. For though the firſt Sacrifice in Egypt was to procure Deliverance to them, and to avert the Evil which fell on the Egyptians by the deſtroying Angel: Yet ever after it was a Thankſgiving for Deliverance then wrought, by God's ſpecial favour to them. Of which there was a compendious Commemoration made, in their Paſchal Rites, XII Exod. 25, 26, 27.

In his appointed ſeaſon among the Children of Iſrael.] For if they did not perform this Service now, they knew it was not lawful to be done at any other time.

Verſe 8 Ver. 8. And Moſes ſaid unto them, stand still.] Or wait here a while. In which words Moſes himſelf acknowledges the difficulty of the caſe; which he could not reſolve, till he had firſt conſulted the Divine Majeſty about it. Which teach Judges not to be aſhamed to confeſs their Ignorance, and take advice in Matters dubious, as the Hieruſalem Targum here obſerves. But I ſee no ſuch good ground for the other part of his Obſervation on this Verſe; that there being four difficult Cauſes brought before Moſes, in two of them he made haſte to determine; but in the other two he was ſlow. Thoſe of the firſt ſort were this, and that of the Daughters of Zelophehad, Chap. XX. theſe he judged preſently, becauſe they were pecuniary Matters; but the other two (viz. about him that blaſphemed, XXIV Levit. and him that gathered Sticks on the Sabbath-day, XV Numb.) being capital Cauſes, he took longer time to judge, for he put them in Ward till the Mind of the LORD was known. To teach thoſe that ſucceeded him in the Office of Judges, to make quick diſpatch in Money Matters, but to proceed ſlowly in Capital Cauſes. But as this was no pecuniary Cauſe; ſo it doth not appear but he took as much time to underſtand the Mind of God in it, as in the other two about Blaſphemy, and Sabbath-breaking: For he went in to conſult with him, as he did alſo in the caſe of Zelophehad's Daughters, whoſe Cauſe he brought before the LORD, XXVII. 5.

I will hear what the LORD will command concerning you.] Theſe words ſeem to ſignifie that Moſes might go into the Holy Place when he pleaſed, to enquire of God; where God ſpake with him in an audible Voice, VII. 89. whenſoever he deſired Satiſfaction about any Doubt. So Abarbinel, who in this forſakes the Talmudiſts: For they fancy, that becauſe God called to Moſes, and then ſpake to him out of the Tabernacle, (I Levit. 1.) he could never go into the Holy Place, but when he was called. Which was true only at that time when the Glory of the LORD had newly filled the Tabernacle; ſo that he durſt not come into it, till he was invited: But was not a general Rule to be obſerved in all his Colloquies with the Divine Majeſty, (that he ſhould wait till he had a ſingular Call to come to him) for it is plain by this place, that he went in to ſpeak with him, whenſoever he had occaſion.

Verſe 9 Ver. 9. And the LORD ſpake unto Moſes, ſaying.] He brought this Caſe before the LORD, as his manner was in ſuch Doubts, and the LORD gave him the following Anſwer: Which was to be a Rule not only to theſe preſent Enquirers, but to all Poſterity.

Verſe 10 Ver. 10. If any Man of you, or of your Poſterity, ſhall be unclean.] From hence the Jews obſerve, that this is a Law concerning particular Perſons only; not concerning all the People, or the major part of them. For, as the Miſchna ſaith in the Title Peſachim, Cap. 7. if all the People, or the greater part, or the Prieſts had contracted any Defilement, they ought notwithſtanding to keep the Paſſover, even in that Defilement. But if the leſſer part only were defiled, then they that were clean ought to keep it in the firſt Month, and they that were defiled in the ſecond. This they ground upon the very firſt words of this Law, v. 6. There were certain Men; and upon theſe, if any Man of you, &c. From whence, ſaith Maimonides, this Doctrine follows, out of ancient Tradition, that there were ſome private Perſons, who were adjourned to the ſecond Paſſover; but if the generality ſhould be defiled by the dead, they were not to be ſo adjourned, but to ſacrifice in that Ʋncleanneſs. A great deal more to the ſame purpoſe may be ſeen in the fore-named Mr. Selden, Lib. 2. de Synedr. Cap. I. n. 3.

By reaſon of a dead body.] This Caſe is mentioned inſtead of all other, of like nature. For there was the ſame reaſon for thoſe who were unclean by a Leproſie; for Women in Child-bed, or that were menſtruous, or thoſe that had a Running-iſſue, or had touched a dead Carcaſs. And this ſome of them ground upon v. 13. Where ſpeaking of thoſe who ſhould keep the Paſſoever, it is ſaid in general, the Man that is clean, &c. therefore he that was any way unclean, might not keep it.

Or be in a Journey afar off.] Out of his own Country, (for it could not be kept any where but in Judaea, XVI Deut. 2.) or at ſuch a diſtance, that he could not reach the Tabernacle upon the Day appointed. In the Miſchna indeed this dereck rechokah, as it is in the Hebrew, (a long way off) is defined to be fifteen Miles from Jeruſalem, or the place where the Tabernacle was. Whence Maimonides ſaith, If any Man on the fourteenth Day of the Month Niſan, at Sun riſing was fifteen Mile, or more from Jeruſalem; this was a remote way: but if he was not ſo far from it, he was not comprehended in this remote way; for he might be at Jeruſalem time enough in the Afternoon, to keep the Paſſover that Evening; though he went but a ſlow pace, and that on foot. But I do not take this to be a reaſonable Explication. Philo hath determined the diſtance a great deal better, according to the Interpretation I mentioned at firſt, (L. III. de Vita Moſis.) Where he ſaith, the ſecond Paſſover was permitted, 〈 in non-Latin alphabet 〉 , &c. To ſuch who were hindred by their Travels into Countries a great way off, from ſacrificing with the reſt of their Nation. For it was not their fault that they were deprived of this honour; eſpecially conſidering that ſo ſmall a Country as Judaea could not contain ſuch a populous Nation, but ſent out Colonies into many places. As for thoſe who were only XV Mile from Jeruſalem, they might eaſily have come to the Feaſt, if not on the Fourteenth day, yet the day before; and if this diſtance had been a good reaſon to excuſe their abſence, moſt of the Nation might have ſtaid away without any danger.

Yet he ſhall keep the Paſſover unto the LORD.] When that Uncleanneſs is gone; and he is returned to his own Country again.

Verſe 11 Ver. 11. The fourteenth day of the ſecond Month at Even, they ſhall keep it.] They had a whole Month's time given them, to diſpoſe themſelves and their Affairs ſo, that they might be able to keep it.

And eat it with unleavened Bread, and bitter Herbs.] Thoſe Jews who are called Karaites, as Mr. Selden obſerves in the place before-named, n. 7. expreſly ſay, that they were not bound in the ſecond Month Paſſover, unto more than this; to eat the Lamb with unleavened Bread, and bitter Herbs: but they were not obliged to keep the Feaſt of Unleavened Bread ſeven days; becauſe they might do that in the Paſſover of the firſt Month. For the Unclean are only prohibited to eat the Paſſover; but not to keep the Feaſt of Unleavened Bread.

If the ſame Perſons that could keep it in the firſt Month, hapned again to be unclean in the ſecond, they could not keep it in the third, or the fourth Months: For this had been to confound one Feaſt with another; and there is no order for it.

Ver. 12. They ſhall leave none of it till the morning, nor break any bone of it.] This belongs to the eating of the Paſchal Lamb, XII Exod. 10, 46.

According to all the Ordinances of the Paſſover, they Verſe 12 ſhall keep it.] See v. 3. This is to be underſtood of all the Rites that were proper to the Offering, and to the eating of the Paſchal Lamb: but not to the keeping of the Seven Days of Unleavened Bread.

Ver. 13. But the Man that is clean, and is not in a Verſe 13 journey, and forbeareth to keep the Paſſover.] In the firſt Month, which was the time appointed for it.

Even the ſame ſhall be cut off from his People.] By the hand of the Judges; or of God.

Becauſe he brought not the Offering of the LORD in his appointed ſeaſon.] See v. 7.

That Man ſhall bear his ſin.] The Puniſhment of it.

Ver. 14. And if a Stranger ſhall ſojourn among you.] Verſe 14 He ſpeaks of a Proſelyte, who had not intirely embraced their Religion; but was no Idolater.

And will keep the Paſſover unto the LORD.] Hath a deſire to joyn with you in this Solemnity.

According to the Ordinance of the Paſſover, and according to the manner thereof, ſo ſhall he do.] He was to be Circumciſed, and his whole Family; or otherwiſe he could not be permitted to keep it. See XII Exod. 44. If he was made an intire Proſelyte after the Paſſover in the firſt Month, and before that in the ſecond; it was a queſtion whether he might keep it then, or no.

Ye ſhall have one Ordinance both for the Stranger, and for him that was born in the Land. See XII Exod. 49.

Ver. 15. And on the day that the Tabernacle was reared up.] This is here mentioned again by Moſes; becauſe he is going to ſpeak of their removal from Verſe 15 Sinai: which was by the direction and guidance of this Cloud; which ſettled upon the Tabernacle when it was firſt erected, XL Exod. 34.

The Cloud covered the Tabernacle, namely the Tent of the Teſtimony.] The words may be exactly rendred out of the Hebrew, The Cloud covered the (Miſchan, or) dwelling place of God, upon (or over) the Tent of the Teſtimony: that is, over that part of the Tabernacle where the Ark was, the Cloud appeared viſible to all, viz. over the moſt holy Place; where the LORD appeared in a glorious Cloud upon the Mercy Seat, XVI Lev. 2.

And at Even.] When it grew dark.

There was upon the Tabernacle.] Upon that part of it now mentioned.

As it were the appearance of fire.] The ſame Cloud which was outwardly dark, was bright within: and turned that light ſide towards them in the Night; when the cloudy part could not be ſeen, nor be uſeful to them.

Till the morning.] Till it was day, when the Cloud was more ſerviceable to them than the Light.

Verſe 16 Ver. 16. So it was alway.] All the time of their continuance in the Wilderneſs. See XIII Exod. 21.

The Cloud covered it by day.] The word by day is not in the Original: it being the manner of the Hebrew Language to omit a word ſometime in one part of a Sentence; which the other part neceſſarily ſupplies: As in LXXXIV Pſal. 11. One day in thy Courts is better than a thouſand; i. e. in any other place. And XCI Pſal. 7. A thouſand ſhall fall at thy ſide, (i. e. on thy left hand) and ten thouſand at thy right hand.

And the appearance of fire by night.] As the dark ſide of the Cloud appeared by Day over the holy Place, when they had need of no other Light but that of the Sun; ſo the bright part appeared every Night, and that like Fire; when the Cloud, by reaſon of darkneſs, could not be ſeen, nor be ſerviceable to them for their direction. See XL Exod. 38.

Ver. 17. And when the Cloud was taken up.] Or Verſe 17 went up from off the Tabernacle, which it before covered, and appeared higher in the Air. From hence, to the end of the Chapter, Moſes gives an account of their removal from Mount Sinai: and the reaſon of their ſtaying a longer or ſhorter time in thoſe places to which they removed, all the time of their Travels in the Wilderneſs.

Then after that the Children of Iſrael journeyed.] They took down the Tabernacle, when the Cloud was gone up from it, (as had been directed IV. 5, &c.] and followed the Cloud, which went before them, and led them to the place where they were to reſt, XIII Exod. 21.

And in the place where the Cloud abode.] Where it ſtopt its motion, and ſtood ſtill.

There the Children of Iſrael pitched their Tents.] Set up the Tabernacle; and encamped round about it.

Ver. 18. At the commandment of the LORD the Verſe 18 Children of Iſrael journeyed.] The motion of the Cloud was an indication of the Divine Pleaſure, that they ſhould move alſo, and go towards another Station: which they did, and went on, as long as the Cloud moved.

And at the commandment of the LORD they pitched.] For when the Cloud ſtood ſtill, that was a Divine Direction to them to ſtand ſtill alſo, and there to ſix their ſtation where the Cloud ſtood. Which, as ſoon as the Tabernacle was ſet up again, came down and ſettled upon it, in its wonted place, over the Tent of the Teſtimony, v. 15.

As long as the Cloud abode upon the Tabernacle, they reſted in the Tents.] And as long as the Cloud reſted immoveable, in that new place to which it had conducted them; they likewiſe reſted in Tents round about it.

Verſe 19 Ver. 19. And when the Cloud tarried long upon the Tabernacle many days.] As it ſometimes did: for Maimonides reckons that they ſtaid eighteen years in one place.

Then the Children of Iſrael kept the Charge of the LORD.] This Phraſe is uſed here ſomething differently from the ſenſe it hath III. 25, 28, &c. ſignifying their Obedience to God in fixing their abode there where the Cloud reſted, till it moved again; though it reſted never ſo long.

And journed not.] This is the Explication of the foregoing words, they kept the charge of the LORD: Not daring to ſtir without the Conduct of God, though ſometimes they ſtaid ſo long in a place, that, no doubt, it was very irkſome to thoſe, who were very deſirous, if not impatient, to be in the Land of Promiſe. This is an Inſtance of ſome regard they had to the Divine Majeſty; though they did not fear and reverence him ſo much as they ought to have done: Which appeared by their frequent Mutinies and Diſobedience, mentioned in the following Story.

Ver. 20. And ſo it was, when the Cloud was a few days upon the Tabernacle, according to the commandment, Verſe 20 &c.] If they had a deſire to reſt a while longer in ſome ſtation, which was very convenient for them; yet, upon the motion of the Cloud, they took down their Tents and moved alſo.

Ver. 21. And ſo it was when the Cloud abode from Verſe 21 Even unto the Morning, and the Cloud was taken up in the Morning, then they journed.] That is, if it did not ſtay a whole Day in a place, but ſettling in the Even upon the Tabernacle, it was taken up again the next Morning; yet they followed its motion. This is a great Inſtance of their Obedience in this Particular: for having reſted but one Night, they might be weary; and very unwilling to take down their Tents and the Tabernacle, and Travel again the next Morning.

Whether it was by Day or by Night that the Cloud was taken up, they journeyed.] This is a further Inſtance of their being perfectly guided by God in this Matter; that though they were at reſt in their Beds, yet if notice was given of the motion of the Cloud, they roſe up and went after it. For they were ſenſible their ſafety depended upon the Protection and Guidance of this Cloud.

Ver. 22. Or whether it were two Days, or a Month, Verſe 22 or a Year, that the Cloud tarried upon the Tabernacle, &c.] Theſe words may ſeem ſuperfluous (ſaith Maimonides, P. III. More Nevochim, cap. 50.) unto thoſe who do not conſider the intention of Moſes in this Relation: Which was to confute the conceit of prophane People, who imagined the reaſon of the Iſraelites ſtaying ſo long in the Wilderneſs, was becauſe they loſt their way. For the Arabians, he ſaith, in his days, ſtill called the Wilderneſs, in which they travelled, the wandring Deſert; fancying the Iſraelites here bewildred, (as we ſpeak) and could not find their way out; but wandred like Men in the dark, backward and forward; not knowing which way to turn themſelves: Therefore the Scripture punctually ſhows, that all their Removals (which were irregular) and the Time they reſted in any Place, (which was very unequal, being ſometimes for eighteen Years, ſome only for one Day, or one Night) were all ordered by a ſpecial direction of God. For which Cauſe all the Circumſtances of their Motion are recited ſo particularly by Moſes. Which ſhows alſo that the way from Horeb to Kadeſh-barnea (on the Borders of the Land of Canaan, was a plain, known and beaten Road, of about eleven days Journey; which it was not eaſie for them to miſs. And therefore the Cauſe of their going about, and of their ſtaying forty years in the Wilderneſs, is that which Moſes relates.

Verſe 23 Ver. 23. At the commandment of the LORD they reſted in the Tents, &c.] This is the uſual recapitulation of what goes before. See Chapt. II. 34. IV. 49. VI. 21. And here was the more neceſſary, becauſe it gives an account of a moſt material thing, their long ſtay in the Deſert, through which God thought fit to lead them, XIII Exod. 17, 18.

They kept the charge of the LORD.] Moved or reſted according to the Direction which God gave them.

At the commandment of the LORD.] See v. 18.

By the hand of Moſes.] By his Miniſtry, who told them they were to be guided in their Motions by the Cloud. And therefore they expected no other Commandment but that: the LORD being in that Cloud, and telling them by its Motion or Reſt what they ſhould do. And when it did move, no queſtion, it was ſo leiſurely, as that they, their Children, and Cattel might follow it with eaſe, and be able to take their neceſſary Refreſhment.

It is obſervable, that in all theſe verſes, 18, 20, 23. where it is ſaid they journeyed or reſted al pi, (at the Mouth) which we well tranſlate at the Commandment of the LORD. Onkelos renders it at the Mouth (or Commandment) of the WORD of the LORD: Which WORD he takes to have given to Moſes all the Commandments he received: For ſo he tranſlates thoſe words XXV Exod. 22. And there will I meet thee, by theſe; and I will prepare, (or appoint) my WORD to thee there: to deliver, that is, the Divine Oracles and Anſwers to him.

CHAP. X.

Chapter X Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] Verſe 1 This Commandment concerning the Trumpets, it is very likely was given before, but not mentioned till now, when there was an occaſion for one principal uſe of them, viz. the removal of their Camp, v. 11.

Ver. 2. Make thee two Trumpets.] There were ſeveral Verſe 2 ſorts of Trumpets, of different form among the Ancients, as Euſtathius ſhows upon Homer's Iliad Ε p. 1138. where he mentions ſix. The ſecond of which was 〈 in non-Latin alphabet 〉 , turned up round like a Ram's horn; which, he ſaith, the Egyptians uſed (it being found out by Oſiris) when they called the People to their Sacrifices; 〈 in non-Latin alphabet 〉 . It was called in their Language 〈 in non-Latin alphabet 〉 . Now in this Moſes oppoſed the Egyptians, (which they would do well to take notice of, who make their Cuſtoms to be of the greateſt Antiquity) for thoſe which he here ordered to be made were long, ſuch as we uſe at preſent. So Joſephus tells us, in whom there is a large deſcription of them, Lib. III. Antiq. cap. 11. where he ſaith they were a Cubit long, and narrow like a Pipe; but wider, as ours are, at the bottom.

Though only two be now ordered for preſent uſe, it did not hinder their making more hereafter; when both Prieſts, and People alſo were multiplied. See 2 Chron. V. 12. where in Solomon's time there were an hundred and twenty Prieſts ſounding with Trumpets. And Joſephus mentions a vaſt number more, Lib. VIII. Antiq. cap. 2.

Of ſilver.] Theſe being Sacred Trumpets, as Joſephus frequently calls them, it was fit they ſhould be made of this pure Metal: which gave them alſo a ſhriller ſound.

Of one whole piece ſhalt thou make them.] As he did the Candleſtick, XXV Exod. 31. which made them the more firm; and apter to give a certain and diſtinct ſound.

That thou mayeſt uſe them for the calling of the Aſſembly, and for the journeying of the Camps.] Theſe are the two great uſes for which they were deſigned. Unto which ſome think a third is added, v. 9. See there. It is certain that in v. 10. another uſe of them is aſſigned.

Ver. 3. And when they.] i. e. The Prieſts, v. 8.

Shall blow.] With an equal and continued ſound. Verſe 3

With them.] With both the Trumpets; as appears from v. 4.

All the Aſſembly ſhall aſſemble themſelves to thee.] By this kind of ſound, with both the Trumpets, the People underſtood that the whole Congregation was called to meet together.

At the Door of the Tabernacle of the Congregation.] Which ſeems to have been the uſual place where they aſſembled; and made their meeting the more ſolemn, becauſe it was before the LORD.

Ver. 4. And if they blow but with one Trumpet, then Verſe 4 the Princes which are Heads, &c.] If only one Trumpet made the ſound before-mentioned, it was intended to ſummon only the Princes of Iſrael to attend Moſes.

Shall gather themſelves to thee.] At the Door of the Tabernacle of the Congregation, as was ſaid before.

Ver. 5. When ye blow an alarm.] When they did Verſe 5 not ſimply blow, with a long, even and plain blaſt; but with an interrupted, and a broken or trembling ſound: which had, as the Jews ſay, a plain Note before, and after that a quavering. We generally explain it by a Tara-tan-tara: but, that word, (as Dr. Lightfoot obſerves) ſignifies a blaſt, which put the quavering Sound before and after, and the plain Note in the midſt; which is contrary to the Jewiſh deſcription of it. See Temple Service, chap. 7. ſect. 2. Hottinger makes no other diſtinction between the foregoing Sound, v. 3. called Tekiah, and this called Teruah: but that the former was equal, and this was quick and conciſe, Analect. Diſſert. III. p. 152.

Then the Camps that lye on the East parts ſhall go forward.] viz. If this Alarm was blown only once, (as appears from Verſe 6.) then the Hoſts that were under the Standard of Judah began to march. See Chapt. II. 3.

Verſe 6 Ver. 6. When ye blow an Alarm the ſecond time, &c.] Having ceaſed for a while, if the Alarm was blown again, then thoſe Tribes which were under the Standard of Reuben (Chapt. II. v. 10, 11, &c.) began to move, who lay on the South-ſide.

They ſhall blow an Alarm for their Journeys.] That is, they ſhall blow a third and fourth Alarm, for the moving of the other two Standards. So the LXX. rightly explain it, in ſo many words at length; Ye ſhall blow an Alarm the third time, and the Camps that lye towards the Sea (i. e. on the Weſt-ſide) ſhall take their Journey; and ye ſhall blow the fourth Alarm, and they ſhall lye towards the North, &c. In what order the Camp of the Levites moved, is related afterwards, v. 17, 21.

Verſe 7 Ver. 7. And when the Congregation is to be gathered together, you ſhall blow, but you ſhall not ſound an Alarm.] Here is a manifeſt diſtinction between plain blowing and ſounding an Alarm: which were for different purpoſes; and accordingly to be uſed, v. 3, 5.

Verſe 8 Ver. 8. And the Sons of Aaron the Prieſts ſhall blow with the Trumpets.] None elſe was permitted to uſe them, either for calling the Aſſembly together; or for their March, or at their Feaſts: becauſe God would have the greater regard paid to the Sound which was made by his Miniſters; as if he himſelf called upon them to attend his Summons.

And they ſhall be to you for an Ordinance for ever throughout your Generations.] Theſe Trumpets ſhall be uſed by you, not only while you ſtay in the Wilderneſs; but in future Ages, as long as you are a Nation.

Ver. 9. And if you go to war in your Land, against Verſe 9 the Enemy that oppreſſeth you, &c.] This is thought to be a third uſe of the Trumpets; when they were going to give Battel to their Enemies. Which may be confirmed from XXXI. 6. and from 2 Chron. XIII. 12. But this doth not exclude another meaning; which is, that they called the People together to Faſt, and pray to God, before they went out to Battel. For it is certain that a Faſt was proclaimed by blowing of the Trumpet, II Joel 15, &c. Which juſtifies what Maimonides ſaith in Taanioth, cap. 1. that they blow with the Trumpet, not only when they were in danger from their Enemies; but in all other Diſtreſſes, by Famine, or Peſtilence, &c. For he makes this blowing with the Trumpets in this place, to be the ſame with that Precept, L Pſal. 14. Call upon me in the day of Trouble, More Nevoch. P. III. cap. 36. The only Objection that I can find againſt this Expoſition (which is very ancient) is, that Moſes ſpeaks here of blowing an Alarm with the Trumpets: which was not uſed (v. 7.) for calling the Aſſembly together; but for the motion of the Camps, v. 5. yet one cannot conceive how they ſhould be gathered together to make an Army to ſight with their Enemies, but by ſome ſort of Sound with the Trumpet, (See III Judg. 27. VI. 34.) and being met, it is highly probable they called upon God by Prayer and Faſting for good Succeſs; as the latter part of this Verſe intimates. Beſides, theſe ſilver Trumpets ſeem to have been uſed only at the Sanctuary; and other Trumpets were uſed when they went to War. For at the Siege of Jericho, the Prieſts blew with Horns, not with theſe ſilver Trumpets. Therefore they may well be thought here to have called them to the Sanctuary to pray to God, before they went to War; and that by blowing an Alarm; whereby they underſtood the meaning of the Summons. And if we may believe the Jews, they uſed, when the Temple was built, to blow an Alarm every Morning, at the opening of the Gates of it; particularly at the opening of the East Gate, called the Gate of Nicanor, (as Dr. Lightfoot obſerves in the place above-named) For which, though there was no expreſs Command, yet it was grounded on this Reaſon, That the Levites, who were God's Hoſt, (as they are often called in this Book, IV. 3, &c. VIII. 24.) might be awakened to come and attend their Service in the Houſe of God.

And ye ſhall be remembred before the LORD your God.] He will be merciful to you, and grant your Requeſt; as the next words explain it.

And ye ſhall be ſaved from your Enemies.] Which is to be underſtood with this Condition, That they turned to him with unfeigned Repentance; which was the proper intention of their Prayer and Faſting.

Verſe 10 Ver. 10. Alſo in the days of your gladneſs.] Here is a fourth uſe of theſe Trumpets, which were blown when they rejoyced for the good Succeſs, ſuppoſe, of their Arms, or any other great Deliverance; like that mentioned IX Eſther 19. when they feaſted upon the Peace-offerings, which were then offered. And thus it was when Solomon built the Temple, 2 Chron. V. 12. VII. 6. and at the laying the Foundation of the ſecond Temple after the Captivity, III Ezra 10. and at the Dedication of the Walls of Jeruſalem, XII Nehem. 27, 35.

And in your ſolemn Days.] Mentioned in XXIII Levit. which were proclaimed by Sound of Trumpet, (See there v. 2.) and there were great Feaſts upon many of them, at which the Levites, the Poor, and the Widows were entertained, XVI Deut. 11. VIII Nehem. 10, 12. But they were not all Feaſts which are there mentioned, for one of thoſe Solemn Days was a Fast, viz. the great Day of Atonement. And therefore the Hebrew word MOED ſhould rather be tranſlated Days of Aſſemblies, as our Mr. Thorndike obſerves; who (in his Book concerning the Service of God at Religious Aſſemblies) notes, that Moſes here diſtinguiſhes three ſorts of Solemnities. Firſt, The Days of your Gladneſs, which ſignifie Solemnities to be celebrated with cheerfulneſs of heart, i. e. Feaſts. Then, The Solemn Days of Aſſemblies, (as he tranſlates it) containing beſides thoſe, Aſſemblies for Humiliation, as the Day of Atonement. And laſtly, The beginnings of your Months, to which there was a peculiar Service appointed, XXVIII. 11.

And in the beginning of your Months.] On the New Moons, which the Jews obſerved, not like thoſe other Feſtivities and Days of Aſſemblies, upon which they abſtained from all Servile Work; but with ſpecial Sacrifices, which God appointed to be offered to him upon them, XXVIII Numb. 11, 14. and with the Solemnity of Blowing with Trumpets, LXXXI Pſal. 3. And they were the more careful to obſerve the New Moons, becauſe their great Feſtivals depended upon it; though they are not reckoned among their Feſtivals or Solemn Aſſemblies, XXIII Levit. but only the firſt Day of the ſeventh Month, was a memorial of Blowing of Trumpets, v. 24. which gave occaſion perhaps for obſerving all the New Moons in the Year. And there being no expreſs Command for obſerving the firſt Day of the Month, but only for peculiar Sacrifices upon it, and Blowing of Trumpets, ſome argue from thence, that in the moſt ancient Times before the Law of Moſes, New Moons were obſerved with Feſtival Joy, (it being plain that they were ſo in the Days of Heſiod) of which, though we can have no certainty, yet it is very probable, that the Idolatry of worſhipping the Sun, Moon and Stars, being then in the World, they were wont at the appearance of every Moon, to expreſs much Joy, and offer Sacrifices to it. From which God intended to preſerve his People, by appointing ſpecial Sacrifices (with blowing of Trumpets) to be offered unto himſelf at that time. And it is manifeſt, the Jews were ſo obſervant of the New Moons, that they ſeem to have regarded them next to their Sabbath, as Times of Religious Worſhip of the Divine Majeſty, 2 Kings IV. 23. and LXVI Iſai. 23. VIII Amos 5.

And thus I find that among the Athenians (whoſe Laws are obſerved by many to have been derived from Moſes) the firſt day of the Month was 〈 in non-Latin alphabet 〉 , as Plutach ſpeaks, a most holy day; and yet it was not a Feſtival: nor was it conſecrated to any particular God, but unto all. And there was a Law, 〈 in non-Latin alphabet 〉 , that they offer Sacrifices upon the firſt Day of the Month; when they went up to the Acropohi (as Demiſthenes tells us) to pray for the Publick Welfare of the City▪ and for their own Private Happineſs. See Sam. Petit • in his Comment. in Leges Atticas, Lib. I. Tit. 1. p. 85.

Over the Burnt-offerings.] Eſpecially the Morning Sacrifice; at the offering of which the Trumpets began to Sound, 2 Chron. XXIX. 27.

And over the Sacrifice of your Peace-offerings.] Which being Sacrifices of Thankſgiving, it was very proper to have them attended with the Sound of the Trumpets.

That they may be to you for a memorial before your God.] i. e. That he may graciouſly accept your Offerings, and bleſs you, (as the Phraſe ſignifies in the foregoing Verſe) when he ſees his Service to be your Delight and Joy.

I am the LORD your God.] By whoſe Soveraign Authority theſe Commands were given; and in the obſervance of which they might be aſſured of his Bleſſing.

Ver. 11. And it came to paſs on the twentieth Day of Verſe 11 the ſecond Month, in the ſecond Year.] After their coming out of Egypt, as appears from Chapt. I. 1.

That the Cloud was taken up.] In token that they were to begin to move, as the Cloud did, IX. 17.

From off the Tabernacle of the Teſtimony.] i. e. The moſt holy Place, over which it reſided, IX. 15.

Ver. 12. And the Children of Iſrael took their Journeys.] Verſe 12 After the Cloud was taken up, it ſtood ſtill for ſome time, till they had taken down the Tabernacle, and packt up their own Tents and Houſhold-ſtuff. Or elſe, while thoſe under the firſt Standard moved, they took down the Tabernacle: But ſtill the three Tribes which firſt moved, upon the going up of the Cloud, muſt have ſome time allowed to take up their own Tents, &c.

Out of the Wilderneſs of Sinai.] Where they had ſtayed near a Year.

And the Cloud reſted.] After three Days motion, v. 33.

In the Wilderneſs of Paran.] Where they had ſeveral Stations, beſides this; which was the Mid-way between the Red Sea and the Land of Canaan: and from the Graves of thoſe that luſted, was called Ribroth-hattaavah, XI. 33. XXXIII. 16. where they ſtayed a Month; and from thence went to Hazeroth: and were ſtill in the Wilderneſs of Paran, XII. 16.

Verſe 13 Ver. 13. And they firſt took their Journey.] In the Hebrew the words are, They journeyed at the first; i. e. at their firſt Removal; which was this.

According to the Commandment of the LORD by the hand of Moſes.] Not whether they pleaſed themſelves, but according as God had before directed, when the Cloud was taken up; and in ſuch order as he appointed. See IX. 18. And there ſeems to have been a ſpecial Direction, by an expreſs Command, for this firſt Removal, I Deut. 6, 7.

Verſe 14 Ver. 14. In the first place went the Standard of the Children of Judah, &c.] By this it appears that the foregoing words, concerning their Removal according to the Commandment of the LORD, relates to the order o their M • rch, as well as to the way they went. See concerning thoſe that marcht under his Standard, and their Commanders (which are here mentioned, and in the wo next verſes▪) Chapt. II. 1, 3, 5, 7.

Verſe 17 Ver. 17. And the Tabernacle was taken down.] By the Levites (I. 51.) who went about this work, as 〈◊〉 as the Cloud went up from the Tabernacle; while 〈◊〉 three Tribes under the Standard of Judah were ſitting themſelves to move.

And the Sons of Gerſhon, and the Sons of Merari ſet forward.] They immediately followed the three Tribes, which encamped on the Eaſt of it, under the Standard of Judah.

Bearing the Tabernacle.] Such parts of it, as were committed to each of their Charge, IV. 24, &c. 31, &c.

Ver. 18. And the Standard of the Camp of Reuben Verſe 18 ſet forward, according to their Armies, &c.] Of this, and the two following Verſes, ſee II. 10, 12, 14.

Ver. 21. And the Kohathites ſet forward, bearing Verſe 21 the Sanctuary.] That is, the Ark, the Holy Table, the Candleſtick, &c. and other things belonging to the Sanctuary, (IV. 15, 16, &c.) which the Kohathites carried in the middle of the four Camps for their greater Security.

And the other.] i. e. The Gerſhonites and the Merarites before-mentioned, v. 17.

Did ſet up the Tabernacle againſt they came.] When the Cloud reſted, the two fore-going Camps under the Standards of Judah and Reuben reſted alſo; and ſettled themſelves in their Tents. Which while they were doing, the Gerſhonites and Merarites, (who marched between them) ſet up the Tabernacle that it might be ready to receive the Ark, and the other Holy things, which followed immediately, under the care of the Kohathites. This ſhows the excellent Order wherein they always moved; not only without any tumult or confuſion, but with ſuch a Diſcipline, as ſignified they were under the Conduct of a moſt skilful Leader.

Ver. 22. And the Standard of the Children of Ephraim ſet forward, according to their Armies.] After the Kohathites followed three other Tribes, who were under this Standard. See Chap. II. 18, 20, 22, 24. Where Verſe 22 all that was needful hath been ſaid of the two following Verſes.

Verſe 25 Ver. 25. And the Standard of the Children of Dan ſet forward, &c.] See concerning him, and thoſe mentioned in the two next Verſes, Chap. II. v. 25, 27, 29.

Which was the rereward of all the Camps, throughout their Hoſts.] The Hebrew word Meaſſeph (which we tranſlate was the rereward) comes from a word, which every where ſignifies to gather together, or collect. And therefore is here to be ſo underſtood; and the whole Sentence thus rendred: Then ſet forward the Standard of the Camp of Dan, gathering to it all the Camps, throughout their Hoſts: Or, according to their Armies, as we here tranſlate the laſt part of theſe words, v. 14, 18, 22. So Forſterus tranſlates it; the meaning being, that all the reſt of the People, who were not a part of the four before-mentioned Camps, all under XX Years old, (who were not able to go forth to War) together with the mixt multitude that came with them out of Egypt, (XII Exod. 38.) and all the unclean Perſons, who were ſhut out of the Camp, (V. 2.) came after this hindermoſt Standard of the Children of Dan.

Verſe 28 Ver. 28. Thus were the Journeyings of the Children of Iſrael, &c.] In this order they marched, when they removed from one ſtation to another.

Verſe 29 Ver. 29. And Moſes ſaid unto Hobab.] His Wives Brother, as Theodoret underſtands it.

The Son of Raguel the Midianite.] The Son of Jethro Prieſt of Midian: For Raguel and he, are thought by many to be the ſame Perſon; (II Exod. 18. III. 1.) or one was the Father, and the other the Son; and then Hobab was the Grand-ſon of Raguel.

Moſes his father-in-law.] Theſe words may either refer to Raguel, who is ſuppoſed to be Jethro; and then it is rightly tranſlated Father-in-law; or they may as well refer to Hobab, and be tranſlated Brother-in-law. For ſo the Hebrew word Choters ſometimes ſignifies, a very near Kinſman. It cannot without great ſtaining, be otherwiſe expounded in the I Judg. 16. and IV. 11. After Jethro therefore was gone back to his own Country, XVIII Exod. 27. Hobab, his Son, ſtayed ſtill with his Siſter Zipporah; and accompanied Moſes all the time he ſtayed near Sinai: Which was not far from Midian. Whether he thought to return, now the Iſrelites were marching away from that Neighbourhood; but Moſes was deſirous to have his company further, even to the Land of Promiſe.

We are journeying unto the place, of which the LORD ſaid, I will give it you.] i. e. To the Land of Canaan; for thither God intended to have brought them, ſhortly after this removal; as appears from I Deut. 6, 7.

Come thou with us, and we will do thee good.] See verſe 32.

For the LORD hath ſpoken good concerning Iſrael.] Promiſed to beſtow a noble Country upon us, for our Inheritance.

Ver. 30. And he ſaid, I will not go.] This was his Verſe 30 preſent Reſolution; till Moſes had further perſwaded him.

But I will depart to my own Land.] Which he was loth to leave; merely in hope of what the Iſraelites had not yet in poſſeſſion.

And to my Kindred.] With whom all Men love to live and die.

Verſe 31 Ver. 31. And he ſaid.] i. e. Moſes replied.

Leave us not, I pray thee.] Do not perſiſt in that Reſolution; but be perſwaded to go along with us.

Foraſmuch as thou knoweſt, how we are to encamp in the Wilderneſs.] He being a Borderer upon this Wilderneſs, was well acquainted with every part of it; and the better able to adviſe them, how to ſecure their Camp, (for the Cloud only ſerved to direct them, where it ſhould be pitched) and defend themſelves from the People, on all ſides, that might be injurious to them. Which made Moſes ſo earneſt with him to ſtay with them; while they had ſuch need of his aſſiſtance.

And thou mayeſt be to us inſtead of Eyes.] To give them Advice and Counſel in any difficulty they might meet withal, in the places where they ſtayed; or to direct them how to provide themſelves with ſuch things, as they wanted. For he having lived long thereabouts, could not but underſtand the Neighbouring Countries. The LXX underſtand this Paſſage, as if he deſired him to continue to be what he had been hitherto in the Wilderneſs, (viz. a good Adviſer, like his Father Jethro) aſſuring him, they would look upon him as an Elder: That is, have him in great honour.

Verſe 32 Ver. 32. And it ſhall be, if thou go with us.] Not only ſtay with us, while we are here in the Wilderneſs; but go along with us into Canaan.

Yea, it ſhall be.] Depend upon it.

That what Goodneſs the LORD ſhall do unto us, the ſame will we do unto thee.] Give thee ſome part of the Poſſeſſion which God ſhall beſtow upon us. Accordingly it appears, that as Moſes prevailed with him to accompany them, ſo he and his Poſterity were ſettled among the Iſraelites, I Judg. 16. IV. 11. (where either he or his Father is called the Kenite) who lived in Tents, not in Houſes, after the manner of their Fore-fathers in Midian.

Ver. 33. And they departed from the Mount of the Verſe 33 LORD.] viz. Horeb in the Wilderneſs of Sinai, where they had ſtayed a long time, I Deut. 6.

Three days journey.] They travelled three Days before the Cloud ſettled again upon the Tabernacle: though it ſtood ſtill ſome times (but did not deſcend) to give them time for neceſſary Refreſhment, and for Sleep. See XI. 1.

And the Ark of the Covenant of the LORD went before them, in the three days journey.] It is ſaid v. 21. that the Sanctuary was carried between the two firſt Standards, and the two laſt; i. e. in the midst of the Camp, as we expreſly read II. 17. Which Abarbinel thinks is to be underſtood not of all their Journeys, but only this. That was the conſtant order of their March; firſt went the Standard of Judah; next that of Reuben: after this, the Tabernacle of the Congregation; then followed the Standard of Ephraim; and laſt of all that of Dan. But now, in their firſt Removal, God did them the honour to appoint the Ark to go before them, in the front of all the Camps; as he did when they paſſed over Jordan, III Joſh. 6. That is, in their firſt and laſt Journeys, this extraordinary Favour was ſhown them: but in all the reſt the Ark went in the midſt of them. And thus Aben Ezra upon this place; This first Removal was not like the rest of their Removals. But I ſee no good ground for this Expoſition. The plain meaning ſeems to be, That the LORD, as their King and Governour, led them by the Cloud, which was always over the Ark: juſt as a General leads his Army; though he be not in the front of it, but in the midſt, from whence he Iſſues out his Orders.

To ſearch out a reſting place for them.] There was no need of enquiry after a fitting Station for them: but he ſpeaks after the manner of Generals, who ſend Officers before them, to take up the moſt convenient Quarters for their Army. See I Deut. 33.

Verſe 34 Ver. 34. And the Cloud of the LORD was upon them by day, when they went out of the Camp.] It ſeems this Removal of their Camp from Sinai, was in the day time (as ſome times they removed in the night, IX. 21.) and the Cloud being taken up from off the Tabernacle, ſo moved over the Ark, as to overſpread them all by day: As the Pillar of Fire was over them by night; to give them aſſurance of the Divine Protection. See Note upon XIII Exod. 21. and CV Pſal. 39.

Verſe 35 Ver. 35. And when the Ark ſet forward.] There being the letter Nun turned the wrong way in the Hebrew word for ſet forward; as there is in the word for complained, in the firſt verſe of the next Chapter: the Jewiſh Doctors fancy it denotes here God's gracious converting his Face towards them, at the Prayer of Moſes; and in this following Story, the Peoples averſion to God, and ungrateful turning away their hearts from him.

Moſes ſaid.] It was his Cuſtom to pray in this manner upon ſuch occaſions; as R. Levi ben Gerſom expounds it.

Roſe up.] This is an expreſſion (ſaith Abarbinel) like that in XXXIII Iſa. 10. Now will I riſe, ſaith the LORD, and will be exalted, &c.] Where his taking vengeance upon his Enemies, is called his riſing. According to XXXI Job 14. What ſhall I do, when God riſeth up, &c. The next words, Let thy Enemies be ſcattered, &c. juſtifie this ſenſe.

LORD.] It ſeems very ſtrange to me, that any ſhould alledge this place, as a proof, that the Ark is called JEHOVAH: when the Prayer of Moſes is ſo plainly directed to the LORD himſelf, (who was there in a glorious Symbol of his Preſence) and not to the Ark. Conſidering alſo, that in other places where this very form of Speech is uſed, the LORD and the Ark are moſt manifeſtly diſtinguiſhed, the one from the other. See 2 Chron. VI. 41. and CXXXII Pſal. 8. And yet an Anonymus Anti-Trinitarian Writer (confuted by Joſeph de Voiſin fifty Years ago) obſerving that the Chaldee here inſtead of the LORD, hath the WORD of the LORD, is ſo abſurd as to ſay, that the Ark is called the WORD, Becauſe God, ſaith he (p. 234.) ante illam reſponſa vel oracula ſua dabat, &c. before the Ark gave his Anſwers or Oracles, when the Prieſt in dubious Matters conſulted the Mouth of the LORD. Which Expoſition carries its own Confutation in it; for if the High-Prieſt conſulted the Mouth of the LORD (as he ſpeaks) then by the WORD which gave the Anſwer, muſt be meant the LORD himſelf. To whom Moſes here directs his Prayer, as the Hieruſalem Targum excellently Paraphraſes this verſe; And it came to paſs, when the Ark was taken up, that Moſes lifted up his hands in prayer, and ſaid, Riſe now, O WORD of the LORD, in the ſtrength of thy Power, and ſcatter the Enemies of thy People, &c.

And let thine Enemies be ſcattered.] This is a Prayer, that God would put all thoſe to flight (as he had done the Amalekites, Exod. XVII.) who oppoſed their paſſage to the promiſed Land. As after they came thither, they uſed this Prayer (LXVIII Pſal. 1.) for his Aid againſt all thoſe, who ſought to diſpoſeſs them of it.

And let them that hate thee, flee before thee.] This is a Repetition of the ſame Prayer, as is uſual: For thy Enemies, and thoſe that hate thee, ſignifie the very ſame, XXI Pſal. 8. IV Daniel 19. I Luke 71.

Verſe 36 Ver. 36. And when it reſted.] As it did whereſoever the Cloud ſtaid, and moved no further.

He ſaid.] He prayed again. So the Hieruſalem Targum underſtands both this and the former verſe, Moſes lifted up his hand in Prayer, and ſaid, &c. and Jonathan Ʋzielides, Moſes ſtood in Prayer, and begged Mercy of God, ſaying, &c.

Return, O LORD, unto the many Thouſands of Iſrael.] Which Onkelos thus Paraphraſes, Come again, and dwell with thy Glory in the midſt of us. And ſo he did; the Cloud, wherein the Divine Majeſty reſided, ſetling upon the Tabernacle, over the Ark of the Teſtimony, as ſoon as it was again pitched. Others tranſlate it, Give rest, O LORD, (which the Hebrew words will bear) ſecure us, that is, in Peace, againſt the Incurſions of our Enemies, and all other Dangers. R. Levi ben Gerſom expounds it, bring back the Iſraelites into the Land of Promiſe, where their Forefathers dwelt when they were few in number; whoſe Poſterity was now increaſed to ten thouſand thouſands, as the laſt words are in the Hebrew. And there are thoſe, who will have this to be a Prayer, for their Increaſe and Multiplication, into many more Thouſands than they were already. And thus the Hieruſalem Targum (who ſtill by the LORD underſtands his WORD) Return now, O WORD of the LORD, from the vehemence of thy Anger, and come back to us in thy merciful Goodneſs: bleſs the Myriads, and multiply the Thouſands of Iſraelites.

CHAP. XI.

Chapter XI Ver. 1. AND when the People complained.] Or, as Verſe 1 it is tranſlated in the Margin, were as it were Complainers, or Mutterers. Which words, D. Kimchi in his Michol, brings as an Inſtance to prove that the Particle Caph (which we tranſlate as) doth ſometimes ſerve only to ſignifie the truth of a thing, and to confirm it, and imports nothing of likeneſs. For the Diſcontent of the People did not reſt in their Minds, but broke out into open Murmurings and undutiful Complaints. The like he obſerves XXV Gen. 31, 33. and V Hoſea 10. The Princes of Judah were like them that remove the bound. Where we make it to ſignifie a Similitude, but ſhould only have taken it as a ſtrong Affirmation of the truth of the thing. See Theod. Hackſpan Diſput. IV. de Locutionibus Sacris, n. 4.

Complained.] Of their long March for three Days together, with their little Children, Cattel, and all their Baggage. So it is commonly thought; but I can ſee no good ground for it. For, no doubt, the Cloud ſtood ſtill, (though it did not come down and ſettle, as I ſaid, X. 33.) that they might make ſome convenient Reſts in their Journey: elſe how ſhould they gather the Manna that fell every Night about their Tents, and would keep but one Day, as we read XVI Exod. I conclude therefore that this Muttering, was the beginning of thoſe loud Complaints, which were made a little after, v. 4, 5, &c. becauſe they were not brought by this Removal to a place, where they might have had other Food than Manna: of which they now grew weary, having lived upon it near a whole Year.

It diſpleaſed the LORD.] In the Hebrew, It was Evil in the Ears of the LORD: That is, though it was only a Muttering, which did not come to the Ears of Moſes, (as this Complaint ſhortly after did) yet the LORD took notice of it, and was much offended at it; as it here follows.

And the LORD heard it, and his Anger was kindled.] Or, When the LORD heard it, he demonſtrated he was highly offended, by ſending a Fire among them.

And the Fire of the LORD burnt among them.] Some take this Phraſe, Fire of the LORD, to ſignifie a great Fire; as Mountains of the LORD, are high Mountains. Which came either from Heaven, like Lightning, (as in 2 Kings I. 12.) or from the Pillar of Cloud and Fire, over the Tabernacle; where the Glory of the LORD appeared ſome times like unto Fire.

And conſumed them that were in the uttermost parts of the Camps.] Where the mixt Multitude were (as I obſerved, X. 25.) who came out of Egypt; and may well be ſuppoſed to have ſtirred up the Iſraelites to complain of their tedious Journey, which had not yet brought them near to the Land of Cannan. And perhaps ſome of them lagged behind on purpoſe, that they might complain of Wearineſs, (as ſome take it) or rather of want of ſtronger Food. But Bochartus hath demonſtrated that this word which we tranſlate the uttermost parts, ſignifies in all, or throughout. Of which he gives many Inſtances out of Lud. de Dieu upon XXXIII Ezek. 1. See XIX Gen. 4. XLVII. 2, &c. Hierozoicon. P. I. L. II. cap. 34. And therefore ſo it ſhould be here rendred, Conſumed ſome in every part of the Camp; where they began to make Complaints one to another, of their being ſtill in a Wilderneſs.

Ver. 2. And the People cried unto Moſes.] Of whoſe Verſe 2 power with God they had great Experience; but had reaſon to diſtruſt their own Intereſt in him; becauſe of their murmuring Humour. For it is like they are the ſame People, that cried now to Moſes, who before complained, v. 1.

And when Moſes prayed unto the LORD.] As they begg'd he would.

The Fire was quenched.] Went out; and no ſigns of it appeared. So the Hebrew Phraſe ſignifies, it ſunk. What number of them was burnt, we are not told: it is likely nor many, becauſe the terrour of it, inſtantly made them deprecate God's Diſpleaſure, by Moſes their Interceſſor; which put a ſtop to it.

Ver. 3. And he called the name of the place Taberah.] Which, for another reaſon, was alſo called Kibrothhattaavah, v. 34. They are mentioned indeed in IX Deut. 22. as if they were two diſtinct places: but Verſe 3 it is plain by the ſtory, that the things which occaſioned both theſe Names, hapned in one and the ſame ſtation. And therefore they were only different Names for the ſame Place: unleſs we ſuppoſe Kibrothhattaavah to have been the name of that particular piece of Ground in that place, where the Luſters were buried.

Becauſe the Fire of the LORD burnt am • ng them.] This is the reaſon of the Name of Taberah (which ſignifies a burning) which was impoſed on this place, to preſerve the Memory, both of God's Judgments, and of his Mercy.

Verſe 4 Ver. 4. And the mixt Multitude that was among them.] The Hebrew word haſaphſuph, is well tranſlated by Bochartus, Populi colluvies undecunque col • cta, the Dregs or Scum of the People gathered together from all parts. For the doubling of words increaſes their ſenſe, in the Hebrew Language; and makes the ſame with the Superlative Degree in other Tongues. Of which he gives many Inſtances in his Hierozoicon, P. II. Lib. V. cap. 6. See XIII Lev. 19. where Adamdameth ſignifies exceeding red: as haſaphſuph here doth a very great collection of all ſorts of People; both Egyptians and other Neighbouring Nations: who were invited by their wonderful Deliverance out of Egypt, to joyn themſelves to the Iſraelites, as Proſelytes to their Religion. See XII Exod. 38. The Jews, in Tanchuma, ſay, there were Forty thouſand of them; and Jannes and Jambres at the Head of them.

Fell a luſting.] He doth not ſay for what; and the Jews have taken the liberty to fancy what they pleaſe. Some of them ſay that they luſted after ſuch Women, as Moſes had lately forbidden them to marry. So the Paraphraſe of Vzielides, Moſes heard the People weeping, becauſe thoſe that were near of kin to them were forbidden in Marriage. And he makes as if theſe Proſelytes petitioned Moſes to abrogate thoſe Laws about Inceſt. Such Conceits others have indulged to themſelves, (as Mr. Selden ſhows, Lib. II. de Synedr. Cap. IV. p. 202.) when the words (in the end of this Verſe, and v. 13, 18.) plainly ſhow they luſted for Fleſh to eat.

And the Children of Iſrael alſo.] Though the mixt multitude were the firſt Fomentors of this Diſcontent, yet it run among the Children of Iſrael, throughout the whole Camp: And roſe ſo high, that they fell into a great Paſſion.

Wept again.] They had ſhed ſome Tears, it ſeems, before, (when they complained, verſe 1.) but now they wept aloud, out of Anger, Vexation, and Grief. Or elſe this weeping again, refers to their firſt Murmuring a Year ago, like unto this, XVI Exod. 3.

And ſaid.] They could not refrain from burſting out into ſuch diſcontented Language; as argued they were extreamly angry, or rather inraged.

Who ſhall give us fleſh to eat?] It is an Expreſſion of a vehement, impatient Deſire (mixed with Deſpair) after fleſh-Meat. Which they needed not to have wanted, if they would have killed their Cattel, which they brought with them out of Egypt in great abundance, (XII Exod. 38.) but they preſerved them for breed, when they came to Canaan: and if they killed them daily, they would not have laſted long to ſuffice Six hundred thouſand People, beſides Women and Children. (See v. 21, 22.) Beſides this, while they continued in the Wilderneſs, they were not permitted to eat any Fleſh but only their ſhare of the Peace-offerings, that were offered at the Altar, XVII Levit. 3, 4, 5. Which laſted, the Jews think, till they came to the Land of Canaan, when this Reſtraint was taken off, XII Deut. 15, 16. And indeed the Wilderneſs was ſo barren a place, that they could there have no great increaſe of Cattel; ſcarce ſufficient for Sacrifice. They were angry therefore, that they were not yet brought to a Country where they might have had all ſorts of Fleſh, without killing their own Cattel; and have taken their fill of that and all other Food, (as appears by the next Verſe) at as eaſie rates as they had done in Egypt. Whereas now, they deſpaired, as I ſaid, of getting any ſuch Food; for ſo ſuch Queſtions as this ſignifie, CXIII Pſal. 5. LIII Iſa. 8. VIII Joh. 16.

Verſe 5 Ver. 5. We remember the fiſh.] This ſhows that all kind of Food is comprehended under Fleſh, for which they longed; particularly this, which is one ſort of Fleſh, 1 Corinth. XV. 39.

Which we did eat in Egypt freely.] Or, for nothing. For they could eaſily catch them in the River of Egypt, which abounded with them, (XIX Iſa. 8.) and in the Sea alſo, which was not far from them; wherein was exceeding great plenty of excellent Fiſh.

The Cucumbers, and the Melons, &c.] None of which grew here in the Wilderneſs, but were there in ſuch Plenty and Perfection, that they were the common Food of the Egyptians. Who were noted anciently for the Meanneſs of their Diet, as Caſaubon obſerves in Lib. IX. Athenaei Deipnoſ. Cap. XI. p. 674. Some fancy theſe things were the cheaper there, becauſe the Egyptians durſt not eat either Fiſh, or Leeks, or Onions; as is ſaid by Juvenal, Sat. XV. Pliny, Lib. XIX. Cap. 6. and Herodotus, Lib. II. C. 37. where he ſaith it was not lawful for the Egyptians to taſte of Fiſh. But, in my opinion, theſe words of the People, demonſtrate rather, that they were not ſo ſuperſtitious in the days of Moſes; for they were not the words merely of the Iſraelites, but of the mixt multitude; who were the Beginners of this Mutiny, and of this ſort of undutiful Language. Which one would think they put into the Mouths of the Iſraelites; who could not otherwiſe have had the Impudence to magnifie their Condition in Egypt, where they groaned under the ſoreſt Slavery.

It is a ſtrange fancy of one of the Doctors in the Tulmud, (in the Title Jona) who by Fiſhes underſtands Harlots; whom theſe Crew of mixed People luſted after.

The Onions.] The Hebrew word Chatzir properly ſignifies Graſs; Which being no part of Humane Food, the LXX here render the word Onions; as agreeable to the other words that accompany it. But the learned Ludolphus thinks they had no other reaſon for it; and therefore, out of the Arabian Language, rather interprets it Lettice or Sellets, in general, which were moſt excellent in Egypt. Diſſert. de Locuſtis, P. II. Cap. 14.

Ver. 6. But now our Soul is dried away.] They ſpeak Verſe 6 as if they were ſtarved; and, as we ſpeak, had neither Life nor Soul left in them. Such is the vile Nature of diſcontented Ingratitude; which makes Men that are advanced from a poor to a plentiful Condition, contemn their preſent Enjoyments, and praiſe their former wretched ſtate.

There is nothing at all, beſides this Manna, before our Eyes.] They were angry that they were come to a place, where they found nothing but that of which they were now grown weary; and therefore ſpeak of it with diſdain.

Verſe 7 Ver. 7. And the Manna.] Upon this occaſion he deſcribes more fully, what kind of thing it was which they deſpiſed: That it might appear how juſtly God was diſpleaſed with them, for their Ingratitude.

Was as Coriander-ſeed.] Not in Colour, (for that was like Bdellium, as it here follows) but in its Shape and Form; being round, XVI Exod. 14.

And the Colour of it as the Colour of Bdellium.] Of a pure White Colour, and bright like Pearl: So that it was very grateful to the Eye, as well as pleaſant to the Taſte. See XVI Exod. 31.

Verſe 8 Ver. 8. And the People went about.] Round their Camp. XVI Exod. 13.

And gathered it.] Freſh every Morning; which made it ſtill more acceptable. XVI Exod. 18, 19.

And ground it in Mills.] Into Flour, with an Handmill.

Or beat it in a Mortar.] Bruiſed it with a Peſtle in a wooden, or ſtone Mortar.

And baked it in Pans.] Or elſe boiled it (as R. Bechai expounds it) in a Pot.

And made Cakes of it.] Or made Cakes of it in an Oven, or in a Pan. That is, ſaith the ſame R. Bechai, it was of ſuch an excellent Compoſition, that it might be dreſſed divers ways, or eaten as it fell. For, if they would they might uſe it, ſaith he, for Food immediately, as they gathered it; or they might grind it; or bruiſe it, and then either boil it, or bake it; and it was agreeable, in what way ſoever it was prepared. Which Moſes mentions to ſhow how ungrateful they were to God; who by one thing entertained them with great variety.

And the taſte of it was as the taſte of freſh Oil.] When it was newly faln, it taſted like Honey; but when it was prepared by Boiling, or Baking, it taſted like freſh Oil: See XVI Exod. 31. Or to ſome it had the taſte of Honey; to others of freſh Oil. The Jews indeed ſay it had all ſorts of Taſtes, according to every Man's deſire. So the Author of the Book of Wiſdom ſpeaks, XVI. 20, 21. from the ancient Tradition of the Hebrews. Whereby I ſuppoſe they meant no more, but that it pleaſed every Man's Palate; and had in it all that could be deſired in any Meat; being grateful to the taſte of young and old; and refreſhed the Spirits; and kept up the Fleſh of their Bodies in good plight. For it is not unreaſonably obſerved by the aforeſaid R. Bechai; that it is compared by Moſes to freſh Oil, which is fat as well as ſweet; to ſhow how unjuſt their Complaint was, that they had no Moiſture left in them, but were dried away, v. 6.

Ver. 9. And when the dew fell upon the Camp in the Verſe 9 Night.] There was a great Providence of God in this, ſaith the ſame Bechai, which ſent it in the Night, while they ſlept quietly in their Beds; that when they roſe in the Morning they might find their Food ready for them. And thus, ſaith he, it was when they came to Canaan; the Rains were wont to fall in the Night-ſeaſon, and not in the Day-time: that they might not be hindred from their work in the Fields, and in their Plantations.

The Manna fell upon it.] That is, upon the Dew; for it did not fall upon the Camp, but round about it. See XVI Exod. 14. This is a further Aggravation of their Ingratitude, that they deſpiſed this rare Food; which came not out of the Earth, or the Waters, but from above out of the Air: And therefore was more pure and ſpiritous than Cucumbers and Leeks, &c. Which crude and groſs ſort of Food, their depraved Minds preferred before this Celeſtial Nouriſhment: Which by Falling on the Dew was kept clean and pure for their uſe.

Huetius obſerves that ſeveral Authors, both ancient and modern, mention Manna as a thing which ſometimes falls in thoſe Countries (particularly in Arabia, and upon Libanus) which they call aerial Honey; or dewy Honey, and Syrian Dew: which was fit for Food. But it never fell in ſuch quantity, nor ſo conſtantly; every day, for the ſpace of XL years; and ſo delicious and hearty. All this was miraculous; as was alſo its melting when the Sun ſhone upon it; and that it putrified before the next day, except on the Sabbath; and yet kept in an Urn many years. See Alnetanae Quaeſt. L. II. Cap. XII. N. XVII.

Verſe 10 Ver. 10. And Moſes heard the People weep, throughout their Families.] Or, for their Families: or, about the State and Condition of their Families as ſome of the Jews underſtand it; though to a fooliſh ſenſe. See Selden, L. II. de Synedr. Cap. IV. p. 203.) who they pretended could not live any longer upon Manna.

Every Man in the door of his Tent.] It may be underſtood of Moſes his Tent; about which the heads of the ſeveral Families were gathered; as mutinous Souldiers are wont to be, about the Door of their Chief Commander.

And the Anger of the LORD was kindled greatly.] Which brake forth ſhortly after, in a great plague upon them, v. 34.

And Moſes alſo was diſpleaſed.] The ſame Phraſe with that v. 1.

It was evil in the Eyes of Moſes.] i. e. Grieved him ſo, that it made him wiſh himſelf rid of the burden of their Government.

Ver. 11. And Moſes ſaid unto the LORD.] I ſuppoſe Verſe 11 he went into the Sanctuary to bewail himſelf, and pray God to relieve him. See v. 24.

Wherefore haſt thou afflicted thy Servant?] By committing this People to his charge.

And wherefore have I not ſound favour in thy ſight.] By granting the Prayer which he made, at his firſt Call to this Office, III Exod. 2. IV. 10.

That thou layeſt the burden of this People upon me?] i. e. The principal Care of ſuch an untractable Multitude, upon one Man; to whom they reſorted in all difficulties. XVIII Exod. 22, 26.

Ver. 12. Have I conceived all this People, have I begotten Verſe 12 them?] Are they my Children; that I ſhould make proviſion, for the Satisfaction of all their deſires?

That thou haſt ſaid unto me, carry them in thy Boſom (as a nurſing Father beareth the ſucking Child) unto the Land, &c.] Take a tender Care of them, as a Parent doth of a little Infant; and conduct them into Canaan, &c. Nothing can more lively expreſs the Affection that Princes ought to have for their People (if they have any regard to the Will of God) than this Divine Command to Moſes.

Verſe 13 Ver. 13. Whence ſhould I have Fleſh to give unto all this People?] It is impoſſible for me to do, what they deſire.

For they weep unto me, ſaying, Give us Fleſh that we may eat.] And yet they will not be ſatisfied without it. He ſeems to be affected with their weeping, as the moſt loving Parents are with the Tears of a ſucking Child; when it cries for that, which they have not for it.

Verſe 14 Ver. 14. I am not able to bear all this People alone; becauſe it is too heavy for me.] Let me have ſome joined to me, to take part of this trouble with me; and help to manage them in ſuch Mutinies: For it is beyond my ſtrength to undergo the toil of hearing all their Complaints; and appeaſing their Tumults. Some may imagine there was no reaſon for this requeſt; he having ſeveral Perſons already appointed to aſſiſt him by the advice of Jethro, (XVIII Exod.) But Raſi thinks thoſe Men were burnt in the late fire; becauſe they did not ſuppreſs the beginning of this Mutiny, (v. 1.) but perhaps join in it: And ſo Bechai. But the true account is rather this, that they were ſet only to hear and judge ſmaller Cauſes; all the weighty and difficult Cauſes being ſtill brought before Moſes; to whom alſo the laſt Appeal was made in every Cauſe. Which was ſo great a burden that he complained for want of help in thoſe great things, which lay wholly upon him. See XVIII Exod. 22.

Ver. 15. And if thou deal thus with me.] If thou leaveſt me ſtill alone in this Office.

Kill me, I pray thee, out of hand, if I have found favour in thy ſight.] I ſhall take it for the greateſt Verſe 15 kindneſs, to be taken immediately out of the World.

And let me not ſee my wretchedneſs.] Live to be a moſt miſerable Creature For to ſee wretchedneſs, is to be wretched; as to ſee death is to dye, LXXXIX Pſal. 48. And what could make ſuch a tender Parent as he was more miſerable, than their perpetual untowardneſs: together with the intolerable trouble it would give him; to ſee heavy Puniſhments continually befal them for their Wickedneſs, and the Enemies of God rejoyce in their Ruin.

Ver. 16. And the LORD ſaid unto Moſes.] Here Verſe 16 is not the leaſt ſign of God's diſlike of this Expoſtulation of Moſes with God; which ſeems not very dutiful: becauſe the Vexation this ſtubborn People gave him, was really ſo great, that he had reaſon to deſire to be eaſed of it. Which, though he begged with much earneſtneſs, yet, no doubt, with no leſs ſubmiſſion to God's holy Will and Pleaſure.

Gather unto me.] Theſe words are interpreted by the Talmudiſts, as if the meaning was, that they may be a Sanhedrim to my Land; i. e. a holy, perpetual, ſtanding Council, to endure throughout all Generations. For whereſoever we meet with this word li unto me, they think it ſignifies a thing to be eſtabliſhed by God to all Generations. The Examples they alledge of it, are theſe; of Aaron and his Sons he ſaith, they ſhall Miniſter unto me in the Prieſts Office, XXVIII Exod. 41. and of the Levites, he ſaith, III Numb. 12. they ſhall be mine, or unto me; and of the Iſraelites, XXV Lev. 55. unto me the Children of Iſrael are Servants. The like is ſaid of the First-born, III Numb. 13. of the Sanctuary, XXV Exod. 18. of the Altar, XX Exod. 24. of the holy Oyntment, XXX Exod. 31. of the Kingdom of David, 1 Sam. XVI. 1. and of the Sacrifices, XXVIII Numb. 2. See Mr. Selden, Lib. II. de Synedr. cap. 4. n. 2.

Seventy Men of the Elders of Iſrael.] This Number is generally thought, both by the Jewiſh and Chriſtian Writers, to be derived from the number of Perſons, that came down into Egypt with Jacob, XLVI Gen. 27. Who, ſaith R. Bechai, were a kind of Prototype of this Number in future Ages. For hence they were governed by ſo many Elders when they were in Egypt, III Exod. 16. (where there is no mention indeed made of Seventy, but he gathers it from what followed) and thoſe were the Seventy whom we find at the giving of the Law, a little after they came out of Egypt, XXIV Exod. 1, 9. who are called Nobles, or Great Men, v. 11. So that this number was not now firſt conſtituted; but rather continued and confirmed.

Whom thou knowest to be the Elders of the People.] For there were many Elders, out of whom Seventy were choſen. See XXIV Exod. 1.

And Officers over them.] That is, ſaith R. Bechai, whom thou knoweſt to be of the number of thoſe, who when they were Officers in Egypt over the People, were beaten by Pharaoh's Task-maſters, V Exod. 14. Which word Officers doth not ſignifie Men that had any Judicial Authority; but only ſuch as had an inſpection over others, to ſee they did their Work, and to give an account of them. But it is very likely, they were Perſons of note, who had more than ordinary Underſtanding and Breeding, which advanced them to be Inſpectors of others. And therefore the Talmudiſts rightly obſerve, that the Elders and Officers here mentioned, were, no doubt, Men of Wiſdom and Judgment; who knew how to uſe the Authority that was committed to them. And it is not improbable (as ſome of them affirm) that they were choſen out of thoſe leſſer Courts, which were erected by the Advice of Jethro. See Selden in the ſame place, ſect. 5. who at large confutes Baronius and others; who ſay that the number of the great Sanhedrim (which derived its Original from hence) was Seventy two: and makes it appear they were only Seventy; and with Moſes their Head Seventy one, ſect. 8. And it is not unworthy our notice, that about the ſame time (as he obſerves ſect. 12.) that this number of Seventy Judges was here conſtituted in the Wilderneſs; the great Judicature in Areopagus was conſtituted among the Greeks, viz. in the Reign of Cecrops, the firſt King of Athens, after the Ogygian Flood: when, according to Euſebius, the People of Iſrael were brought out of Egypt. The Marmora Arundeliana indeed ſay, this Court was erected in the time of Cranaus; but that makes no great difference, for he was the Succeſſor of Cecrops. We do not find of what number it conſiſted, but it is certain it was the higheſt 〈 in non-Latin alphabet 〉 , of all the Courts among the Greeks. And it is no leſs obſervable, that as that Court began about the ſame time with the Conſtitution of this among the Hebrews; ſo they both ended in the Reign of the Emperor Veſpaſian, as the ſaid Mr. Selden ſhows in that Book, cap. 16. ſect. 10.

And bring them unto the Tabernacle of the Congregation.] That there they might be, as it were, conſecrated unto God: and that the People might know, they received their Authority from him.

That they may ſtand there with thee.] As thoſe Men who were to be ſharers with him in his Authority: and were like to him in Wiſdom, Piety, and Deſcent. So Maimonides gloſſes upon theſe words in Hilk. Sanhedr. cap. 2. where he ſaith, none were made Members of the Sanhedrim, but Prieſts and Levites, and ſuch of the Iſraelites, as were deſcended from the nobleſt Families: and quotes theſe words to prove it.

Verſe 17 Ver. 17. And I will come down.] In a viſible manner, verſe 25.

And talk with thee there.] To declare (perhaps in their Audience) that he appointed them to the Office of being the Aſſiſtants of Moſes, in the Government.

And I will take of the Spirit, which is upon thee, and put it upon them.] He did not take away from Moſes any of the Gifts which he had beſtowed upon him; nor did he diminiſh them: but conferred upon theſe Men ſome of the Gifts (which are here meant by Spirit) viz. of Wiſdom, and Judgment, and Courage; with all others that were needful in a Governor. This R. Solomon Jarchi illuſtrates by the compariſon of a great Lamp ſet up in a room; at which many others are lighted, without the leaſt diminution of its Light. See further verſe 25.

And they ſhall bear the burden of the People with thee.] By this it appears it was the Spirit of Government, which God intended to give them: that they might eaſe Moſes by aſſiſting him, with the ſame Authority that he had, to hinder, or to appeaſe ſuch Mutinies, as now the People were faln into.

That thou bear it not thy ſelf alone.] That all the Murmurings of the People might not be only againſt him; but ſome of their Complaints might be diverted unto others. Who might alſo help him in the judging of ſuch Cauſes, as had hitherto been reſerved to him alone. For it is plain that theſe Seventy Perſons made an higher Court, than any of thoſe conſtituted by the advice of Jethro.

Cornelius Bertram indeed fanſies, that theſe Rulers of Thouſands, Hundreds, Fifties, and Tens, not being ſufficient for the buſineſs committed to them, (though he likewiſe conceives they had ſome of their ſeveral Families joyned with them) God appointed theſe Seventy for their aſſiſtance: to whom they were to bring all Cauſes which they could not determine, before they troubled Moſes with them, Lib. de Repub. Jud. cap. 6. But our learned Mr. Thorndike in his Rights of the Church, chap. 2. hath well obſerved, that thoſe Captains were to be in place, only during the Pilgrimage of the Wilderneſs: For when they came to the Land of Promiſe, the Law provided that Judges and Miniſters ſhould be ordained in every City, XVI Deut. 18. who, if there fell any difference about the Law, were to repair to the place where God dwelt, to the Succeſſors of Moſes, and theſe Seventy, for Reſolution in it, XVII Deut. 11, 12. For as he judiciouſly notes in his Review, p. 69. (ſutable to what is here delivered) they were aſſumed to aſſiſt Moſes in his great Office of judging the hardeſt Cauſes; and by that Law, XVII Deut. 8, &c. were afterwards made a ſtanding Court, reſident at the Place of the Tabernacle; to judge the laſt Reſult of all Cauſes concerning the Law, and to determine all Matter of Right not determined by the Letter of the ſame.

Ver. 18. And ſay thou unto the People.] All that he ſaid hitherto concerned Moſes himſelf; in anſwer to his Requeſt. Now he tells him what he ſhould Verſe 18 ſay to the People, in anſwer to their Complaint.

Sanctifie your ſelves.] Here the word Sanctifie ſeems to ſignifie no more, but to prepare and make themſelves ready to receive what they deſired. So the Chaldee expounds it: and ſo the word is tranſlated by us, ſeveral times in the Book of Jeremiah, VI. 4. XII. 3. LI. 28.

Against to morrow.] He ſeems at the ſame time to gratifie Moſes and ſatisfie them: for his ſetting the Seventy Elders before the LORD, and their eating Fleſh, ſucceed one another. Or elſe, he immediately gathered the Elders; and the next day the Quails came for their Food.

And ye ſhall eat Fleſh, for ye have wept in the Ears of the LORD, &c.] You ſhall have, what you long for with ſuch vehemence; that it hath made you utter Complaints againſt the LORD.

Verſe 19 Ver. 19. Ye ſhall eat not one day.] As they did about a Year ago, XVI Exod. 12, 13.

Nor two days, nor five days, &c.] Not for a ſhort time only.

Verſe 20 Ver. 20. But even a whole Month.] So long (the Hebrews gather from hence) they ſtaid in this part of the Wilderneſs of Paran: Or rather, a little longer. For they came hither on the twenty third Day of the ſecond Month, in the Even: on which, if we ſuppoſe the Fire to have burnt among them, v. 1. and that the next Morning (which is ſcarce credible) they luſted after Fleſh; and in a tumultuous manner, demanded it of Moſes; who promiſed they ſhould have it: we muſt allow a little time for the conſtituting of the Seventy Elders. And ſuppoſe it was done on the twenty fifth Day, and that the next Day the Quails came, (as we tranſlate it) they were two Days in gathering them. From whence if we begin this Month, it will appear they ſtayed here longer than that ſpace.

Ʋntil it come out at your Noſtrils.] Till you be glutted with it; and vomit it up ſo violently, that it come not only out at your Mouth, but at your Noſtrils.

And it be loathſom to you.] Which was both the Cauſe and the Effect of Vomiting.

Becauſe that ye have deſpiſed the LORD.] Forgetting all that he had done for them, as if it had been nothing; and ſlighting his Servant Moſes.

Which is among you.] By a viſible Token of his glorious Preſence in the Sanctuary: where he dwelt among them, XXV Exod. v. 8.

And have wept before him, ſaying, Why came we forth out of Egypt.] As if he had undone them, by their Deliverance from thence.

Both Onkelos and Jonathan tranſlate this verſe in ſuch a manner, that one cannot but think they had a Notion in their Days of more Perſons than one in the Godhead. For theſe are the words of the latter of them, Becauſe you have deſpiſed (or rejected, as Onkelos) the WORD of the LORD, for glorious is his Majeſty which dwelleth among us. For I cannot ſee how the word MEMRA can ſignifie any thing in this place (whatſoever it may do in ſome others) but a Perſon equal to JEHOVAH. And yet the Anonymus Writer againſt the Trinity (confuted by de Voiſin) hath the ſtrange unaccountable boldneſs to paſs it by with this ſilly gloſs, Proprie de Lege accipi potest, &c. it may be properly underſtood of the Law, which may be contemned or tranſgreſſed: as if this could be called the glorious Majeſty of the LORD, which dwelt among them. What will not Men ſay, or do, to ſerve a Cauſe?

Verſe 21 Ver. 21. And Moſes ſaid, the People among whom I am.] Over whom I preſide, as their Governor.

Are ſix hundred thouſand Footmen.] Who were able to carry Arms; beſides Women, and Children, and Slaves, and the mixt Multitude; who in all may well be ſuppoſed to have made Thirty hundred thouſand.

And thou haſt ſaid, I will give them Fleſh, that they may eat an whole month.] i. e. How can this be? Which is a down-right diſtruſt of God's Promiſe, if we regard merely the words; and do not conſider that they were ſpoken haſtily, and ſomething inconſiderately, while his Mind was very much diſturbed by the Tumult which the People made. For which reaſon, a ſevere notice is not taken of it; but he only put in mind of God's Eternal Power, v. 23. Which may make it probable, that they were only words of Admiration, how ſuch a Proviſion ſhould be made for ſuch a vaſt number; and thoſe uttered on a ſudden.

Verſe 22 Ver. 22. Shall the Flocks and the Herds be ſlain for them, to ſuffice them?] In the Hebrew the words are, If the Flocks and the Herds be ſlain for them, will they be ſufficient for them? That is, there will not be enough for a whole Month. And ſo the next Paſſage is to be tranſlated, If all the Fiſh of the Sea be gathered for them, will they be ſufficient for them?

Ver. 23. And the LORD ſaid unto Moſes, is the LORD's Hand waxed ſhort?] i. e. I need not tell thee, that my Power is as great as ever.

Thou ſhalt ſee now whether my Word ſhall come to paſs Verſe 23 unto thee, or not.] For thou ſhalt be convinced of it by the ſpeedy performance of my Promiſe.

Ver. 24. And Moſes went out.] I ſuppoſed, v. 11. Verſe 24 that Moſes went into the Sanctuary to make his Addreſſes to God for relief; and if that be true, then that is the place from whence he now went out. But there is this Objection againſt it, That if he had gone to conſult God in the Sanctuary, (as he did on ſome occaſions, VII. 89.) it would not have been ſaid that he went out; but that he came out. For that is the uſual Expreſſion in this matter. Therefore we may rather think he now went out of his own Tent, where the People ſtood murmuring, v. 10.

And told the People the Words of the LORD.] Both concerning them, and concerning himſelf.

And gathered the ſeventy Men of the Elders of the People.] That is, ſent out his Summons to them to attend him; though two of them, it appears afterwards, did not come, v. 26.

And ſet them round about the Tabernacle.] That is, required them to come thither, and there place themſelves; that the People might underſtand they received their Authority from God; and that from thence he might ſend his Holy Spirit upon them. For God alone, who was their King, could appoint, who ſhould bear Rule among them. There alſo were the great Aſſemblies held. See XXVII. 2.

Ver. 25. And the LORD came down in a Cloud.] The SCHECHINAH, or Divine Majeſty, appeared from Heaven in a Cloud; or, in the Pillar of the Verſe 25 Cloud, as it is in XII. 5.

And ſpake unto him.] As he had promiſed, v. 17. declaring, it is likely, the Reaſon and Intention of his appearing, on this occaſion.

And took of the Spirit that was upon him, and gave it unto the ſeventy Elders. See there v. 17.

And it came to paſs that when the Spirit reſted upon them.] i. e. As ſoon as they received it.

They propheſied.] Either, by ſetting forth the Promiſes of God in ſuch a ſtrain, as none elſe could imitate; or giving ſuch admirable Inſtructions to the People, as manifeſted they were raiſed above themſelves; or perhaps by declaring things to come (particularly that they ſhould have Quails (as we render the word) in great abundance very ſhortly, as ſome of the Jews take it) though that could not gain them juſt credit, as the other Gifts, till their Predictions were fulfilled. And theſe the Jews call the ſecond degree of Prophecy: Concerning which Maimonides ſpeaks in his Preface to his More Nevochim. but more fully in his ſecond Part of it, Cap. XLV. Where he ſaith the firſt degree was, that which moved and enabled Men to ſome heroick Undertaking, with aſſurance they were put upon it from God; as to deliver Men from Tyranny and Oppreſſion. Which was the Spirit of the LORD, that came upon GIDEON and SAMSON, and the reſt of the Judges of Iſrael: who were carried by an extraordinary Power to perform ſuch things, as otherwiſe they thought not themſelves fit to undertake. And the ſecond degree was, when a Man found a Power upon him, exciting him to ſpeak either Pſalms, or Hymns; or wholeſome Precepts of living; or about Political Affairs, and Civil Government, far beyond his Natural Capacities; and all this waking, and in the full vigour of his Senſes. This is alſo called the Holy Spirit; and in this number he places theſe LXX Elders. Who were endued with the Spirit of Moſes, for the Government of the People with him; in ſuch meaſure that they attained to be Prophets. Juſt as in the New Teſtament, the Prophets are placed next to the Apoſtles; ſo theſe Men were next to Moſes.

And ceaſed not.] In which Tranſlation we follow the Chaldee Paraphraſts, as ſeveral others do: But the LXX tranſlate it, and they added no further, (which the Hebrew words will well bear) taking the meaning to be; that they propheſied that day, but not after. And this is the ſenſe of the Talmudiſts; particularly of Jarchi. Who in his Gloſs upon this place, ſaith: All theſe Elders propheſied only this firſt time, that the Spirit reſted on them, as they ſtood about the Tabernable; but they did not propheſie after that. The like ſay ſeveral others mentioned by Mr. Selden, L. II. de Synedr. Cap. IV. Sect. 2. And indeed the Spirit was not ſent upon them, to make them Prophets; but to make them Governors and Judges. And therefore the Gift of Prophecy, which God gave them for the preſent, was only to procure them Reverence from the People; as an evident Sign that they were choſen by God to be Co-adjutors to Moſes, in the exerciſe of his Supream Authority over them. And thus I find Theodoret underſtood it, (Quaeſt. XX. in Num.) The LXX did not propheſie beyond this day, 〈 in non-Latin alphabet 〉 , &c. becauſe God promoted them, not to propheſie, but to govern: Which St. Paul alſo reckons among other Gifts beſtowed upon Chriſtians, 1 Corinth. XII. 26. Now that it might appear God had conferred this Divine Gift of Government upon them; they alſo propheſied, the firſt day that they received it. And I do not ſee, why our Tranſlation [did not ceaſe] may not be interpreted to this ſenſe; that is, they did not ceaſe all that day, while they ſtood about the Tabernacle.

Verſe 26 Ver 26. And there remained two of the Men.] Of the LXX Elders; whom Moſes ordered to appear, and ſet themſelves about the Tabernacle. So the Hieruſalem Targum, theſe were of the number of the LXX wiſe Men, neither did the LXX wiſe Men go from the Tabernacle while Eldad and Medad propheſied in the Camp. And ſo R. Levi ben Gerſom notes, It ſeems to be plain out of the Text, that theſe two were of the LXX Elders. Which our Tranſlators thought neceſſary to expreſs by adding thoſe words of the: For in the Hebrew there is no more ſaid, but only there remained two Men.

In the Camp.] Among the reſt of the People; from whom they would not come: Out of Modeſty, ſaying, They were not equal to ſuch a dignity; as the words are in the Gemara Babylonica. Tit. Sanhedrin. Or perhaps they loved a private life; and were afraid of being envied by the People: Whom they ſaw to be ſo unruly, that it made them decline the burden; as Saul did, when he hid himſelf among the ſtuff.

The name of the one was Eldad, and the name of the other Medad.] We do not find the names of any other of the LXX Elders, but only theſe two; who, Jonathan ſaith, were Moſes his Brothers by the Mother's ſide. And St. Hierom himſelf mentions ſuch a Tradition, that they were his Brethren. But there is no certainty of this; nor of what others of the Jews ſay concerning them. See Selden, Lib. II. de Synedr. Cap. 4. Sect. 3.

It may be they are mentioned in honour of their vertuous Modeſty; which made them think themſelves unworthy of ſo high a dignity.

And the Spirit reſted upon them.] As it did upon thoſe who were about the Tabernacle, v. 25. Whereby God marked them out to be in the number of thoſe, whom he had choſen to be Aſſiſtants unto Moſes.

And they were of them that were written, &c.] Whoſe Names Moſes put into the Summons, which he ſent to thoſe whom he judged fit to be advanced to this Authority. The Jews (particularly Solomon Jarchi) ſay they were choſen by the way of caſting Lots; and according to their manner they tell the Story thus, in the place mentioned before in the Gemara. Moſes, ſay they, was in doubt how he ſhould execute God's Command, v. 16. becauſe if he did not chuſe an equal number out of every Tribe, it might be ill taken. And if he choſe Six out of each of the XII Tribes, they would exceed the number of LXX; if but five, they would fall ſhort of it. He reſolved therefore at laſt to chuſe VI out of each Tribe, which in all were LXXII Perſons: And in LXX Schedules he wrote the Name of Elder; but the other two were Blanks. Then mixing all theſe in an Urn, he bad them come and draw: And to every one who drew a Schedule, that had the Name of Elder in it, he ſaid, God hath ſanctified thee; but to him that drew a Blank, he ſaid, God hath not choſen thee. And thoſe two Blanks, ſome of the Jewiſh Doctors ſay, came into the hands of Eldad and Medad: who therefore were left behind in the Camp. And this Conceit our very learned Dr. Lightfoot himſelf entertained, ſaying (in his ſhort account of this Chapter) That ſix of a Tribe, made up the number of the Sanhedrim, (which was choſen) and two over. And thoſe two were Eldad and Medad; who were written for Elders, but the Lot caſt them out; that there might be but LXX. Yet did the LORD honour them with the Spirit of Prophecy.

But as this whole Story, of the manner of Chuſing the Elders, is very dubious; ſo other Jews of great Authority, ſay, that Eldad and Medad were of the number of the LXX that were choſen. Particularly Jonathan ſaith expreſly, they were of the number of thoſe, whoſe Schedules came up, with the Name of Elder in them: But they did not go to the Tabernacle, becauſe they had no mind to be Governours. Nay the Talmudical Gloſs upon the fore-named place of the Gemara, ſaith, that when LXX of the LXXII had drawn, two of them had Blanks; whereby Eldad and Medad knew that the two remaining Schedules had the Name of Elder in them: and therefore would not draw them, becauſe they were ſure not to have Blanks. The very ſame Mr. Selden ſhows, is in other noted Books of theirs. So that it is generally received, they were in the number of thoſe LXX which were choſen to be joined with Moſes in the Government. See L. II. de Synedr. Cap. 4. Sect. 7.

And they propheſied in the Camp.] Which was a greater thing, than if they had propheſied at the Tabernacle: Denoting them to be Men ſo highly in the Favour of God, that he would diſtinguiſh them from other Men whereſoever they were, and not want their Service. The Hieruſalem Targum relates what each of them foretold, (for to that he reſtrains their Propheſying) and what they both foretold; but it is not worth the mentioning.

Ver. 27. And there ran a young Man, and told Moſes Verſe 27 and ſaid, Eldad and Medad do propheſie tn the Camp.] The Jews, who will ſeem ignorant of nothing, ſay it was Gerſhom the Son of Moſes; who carried theſe Tydings to his Father.

Ver. 28. And Joſhua the Son of Nun.] From Verſe 28 whence ſome conclude that he was none of the LXX Elders; though a Man of a moſt excellent Spirit. And indeed this is likely enough, he being to ſucceed Moſes, and ſo to become the Head of them.

The Servant of Moſes.] Who miniſtred to him, as a conſtant Attendant on his Perſon, XXIV Exod. 13.

One of his young Men.] The word one is not in the Hebrew, which may be tranſlated from among his young Men: i. e. The reſt of thoſe that waited on him.

My Lord Moſes forbid them.] Perhaps he thought they could have no Authority; not being at the Tabernacle. Or rather, that their Propheſying too much leſſened the Authority of Moſes; by whoſe Conſent, and in whoſe Preſences the reſt were joined to him; but theſe two without his Knowledge, and being abſent from him, became his Conſorts in Spiritual Gifts. This he thought tended to the Diminution of his Maſter; for whom he expreſſed a great Honour. The two Targums ſay that they propheſied of the Death of Moſes, and the Advancement of Joſhua to be the Leader of God's People; which made Joſhua the more concerned to have them ſuppreſſed. But this is like the reſt of their Conceits; ſeveral of which are mentioned by Mr. Selden in the place before-named, Sect. 3.

Verſe 29 Ver. 29. And Moſes ſaid unto him, Envieſt thou for my ſake?] This ſhows that Joſhua thought it a Diſparagement unto Moſes, that they ſhould have the Gift of Prophecy beſtowed on them; and be no way indebted to Moſes for it. As the other were; who were brought by him to the Tabernacle, where he preſented them to God, as Men fit to partake of it: But theſe two ſeemed to have no dependance on him, for what they received.

Would God that all the LORD's People were Prophets.] This ſhows alſo that the Gift of Prophecy, was a diſtinct thing from the Gift of Government: For he did not wiſh they might all be made Rulers; than which nothing could have been more abſurd.

And that the LORD would put his Spirit upon them.] That they might all break forth, by his Inſpiration, into his Praiſes. Which is an high Demonſtration of that moſt excellent Spirit that dwelt in Moſes; which had nothing of Envy, Pride, or Vain-glory in it: For he ſought not himſelf in the leaſt, but purely the Glory of God, and the Good of his People. Which admirable Temper of Mind St. James from hence, commends to all Chriſtians, when he ſaith, IV. 5. Do ye think, that the Scripture ſaith in vain, the Spirit that dwelleth in us luſteth to Envy? But he giveth more Grace. Where doth the Scripture (by which word the Apoſtles commonly mean the Old Teſtament) ſay any thing like this; unleſs it be in this place? the Senſe of which is fully expreſſed by St. James, as Hermannus Witzius well explains his meaning, Doth that Spirit whereby we are regenerated and governed, move us to Envy, or any ſuch like vicious Deſire? No, far from that; it giveth greater Grace, and makes us rejoyce in the good of our Neighbours, &c. as Moſes did, when he ſaid, Dost thou envy for my ſake? and thereby exciteſt me to the like Envy? Is that ſuitable to the Spirit that is in us? which I wiſh God would beſtow upon all his People. This agrees with what St. James ſaith, But he giveth more Grace. Miſcell. Sacr. L. I. cap. 18. n. 27.

Ver. 30. And Moſes gat him into the Camp.] From Verſe 30 the Tabernacle where the Elders had been preſented unto God, and indued with his Spirit.

He and the Elders of Iſrael.] That they might exerciſe their Authority joyntly with him. And there, I ſuppoſe, Eldad and Medad were aſſumed into the ſame Authority; for we do not read that they were brought to the Tabernacle; being ſufficiently approved by God in the Camp.

Ver. 31. And there went forth a Wind from the Verſe 31 LORD.] At the Prayer (it is likely) of Moſes and the Elders, who promiſed the People Fleſh enough; a mighty Wind, of an extraordinary force, was raiſed beyond the common Courſe of Nature. The Pſalmist informs us from what Quarter this Wind blew, when he ſaith LXXVIII Pſal. 26. He cauſed the East-wind to blow in the Heaven, and by his power he brought in the South-wind. Which ſome underſtand as if ſometimes an Eaſt-wind blew, and ſometimes a South; that theſe Quails (as we call them) might be brought from ſeveral Coaſts. But the Hebrews wanting compound words, make uſe of theſe two words, to expreſs that which we call a South-east Wind. Or, as Bochartus will have it, the Hebrew word Kadni, which properly ſignifies the East, doth ſometimes ſignifie the South; and is by the LXX. often ſo tranſlated: of which he gives a great many Inſtances. And therefore the Pſalmist (as the manner of the Hebrew Language is) repeats the ſame thing in other words. See Hierozoic. P. II. L. I. cap. 15. And ſo the famous Ludolphus, both in his Commentary upon his Aethiopick History, and in his Diſſertation de Locuſtis, ſaith they were brought in by a South-wind; blowing from all Points of that Quarter.

And brought Quails.] No Body, that I have met withal, hath laboured ſo much to give a clear Explication of this whole following Diſcourſe, as Job Ludolphus in his moſt learned Commentary upon his Aethiopick Hiſtory, Lib. I. cap. 13. n. 96. Where he hath a long Diſcourſe (to which I refer the Reader) to ſhow that the Hebrews do not take the word Selau (here uſed) to ſignifie Quails: but we take that tranſlation of it only from Joſephus. See what I have noted on XVI Exod. 13. The no leſs learned Bochartus, indeed, hath ſaid a great deal to juſtifie Joſephus: and hath ſhown that Egypt, and the Neighbouring Regions abound ſtill with Quails; from whence this Wind blew fair to bring them to the Hebrews. And every one knows, that there are certain Winds called Ornithia's; from their bringing great Flights of Birds along with them. Quails alſo he obſerves are wont to fly from the Southern Countries to the Northern, in the Spring time, (as it now was) and to fall ſometimes in ſuch vaſt quantities, as to ſink a Ship. Notwithſtanding all which, and a great deal more, which he alledges, with great learning, there are ſeveral things ſaid in the following Relation, which by no means can be brought to agree to Quails: and therefore Ludolphus rather takes Selau to ſignifie Locuſts; by which it is eaſie to give a plain Explication of all that is ſaid of them. It is certain, they were not only uſed for Food, in thoſe Parts of the World: but that ſome of them were very delicious Meat in ſeveral Countries: for they that have eaten them, (See XI Lev. 22.) compare them to young Pigeons; or to a freſh Herring; or to a Crab, or Lobſter, (like to which they are in Shape and Figure) and they are ſeveral ways prepared, and accounted very wholſome Food; when they have thrown away the Heads, and Wings and Leggs. Pliny ſaith, that ſome Parts of Ethiopia lived upon them; and that they were preſerved, fumo & ſale, by being dried in the Smoak and ſalted, for their nouriſhment, throughout the whole Year. Now all that is ſaid in this, and in the following verſes, will have a plain and eaſie meaning, (as I ſaid) if we follow this Interpretation: but not, if we take them for Quails, or Pheaſants, or Sea-fowl. As for example, what was ſaid before, concerning God's ſending a mighty Wind, is not hard to underſtand, if we ſuppoſe him to ſpeak of Locuſts; which all Authors ſay are brought with a Wind: But it was never heard to bring Quails, which cannot fly high, nor far; much leſs ſo far, as from the Sea to the middle of Arabia Petraea. Nor would the Locuſts have come this way, had not this Wind brought them from their ordinary Courſe.

From the Sea.] Viz. From the Red-ſea; yet not excluding the Perſian Gulph. Which muſt not be underſtood, as if they came out of the Sea; but from the Sea-coaſt: And it is very probable out of Africa, where they abound. So the aforeſaid Ludolphus expounds it, in his late Diſſertatio de Locuſtis, Pars II. cap. 39, &c.

And let them fall by the Camp.] Or poured them down upon the Camp; as Dust or Rain falls thick upon the Ground. For both theſe Compariſons the Pſalmist uſes in the place before-named, LXXVIII. 27. And this is expreſſed in Exodus XVI. 13. by covering their Camp.

As it were a days journey on this ſide, and as it were a days journey on the other ſide.] A days Journey, as Bochartus makes account, is at leaſt Twenty Miles. See the place before-named, Hierozoic. P. II. Lib. I. cap. 15. p. 105. Or, as Ludolphus makes the Computation, Sixteen Miles, in his Diſſertation de Locuſtis, P. II. cap. 44, &c. Take it either way, it ſhows there was a vaſt number of them: For he adds,

Round about the Camp.] So that which way ſoever they went for ſixteen or twenty Miles together, there lay heaps of them upon the Ground: which, if we underſtand this of Quails, cannot be conceived without a heap of Miracles. And if we reſort to that, what need was there of a Wind to bring them, when God muſt be ſuppoſed miraculouſly to have created them, as he did Manna. And yet ſuch a quantity of Quails was not to be found any where, without a Miracle, as would cover the Heavens forty Miles (according to Bochartus) on all ſides. But that which would have been, on many accounts miraculous, if we underſtand it of Quails, will be found leſs wonderful, or rather natural, if it be underſtood of Locuſts: who come in very great, and thick Clouds, which darken the Sky; as all Authors tell us. See Ludolphus Comment. in Hiſtor. Aethiop. p. 188.

And as it were two Cubits high, upon the face of the Earth.] This Interpreters look upon as impoſſible: for then the Quails would have been choaked and ſtifled; if they had been heaped ſo deep one upon another. And therefore they have deviſed the addition of a new word; and refer this not to their falling upon the Ground, but to their flying in the Air, two Cubits high above the Earth: that ſo they might the more eaſily be taken by their Hands. So the Jews, and ſo Val. Schindler in his Lexicon upon the word Selau. But, beſides that, there is nothing of this in the Text; and is contrary to what the Pſalmist ſays, that they fell in the midst of their Camp, verſe 28. and that they came down like Rain, which always falls upon the Ground: there are many other Difficulties in this Interpretation, (as he ſhows p. 189. and defends what he there aſſerts in his Diſſertation de Locuſtis, P. II. cap. 49, 50.) And therefore it is better to expound it of Locuſts; who though they fall one upon another, to a great depth, are not thereby ſuffocated: by reaſon of the length of their Feet, and the thinneſs of their Wings.

Ver. 32. And the People ſtood up, (or rather, roſe Verſe 32 up) all that day, and all that night, and all the next day.] They were intent upon the gathering of them for thirty ſix hours.

And they gathered the Quails.] By this it is evident that they gathered ſomething lying upon the Ground, and not flying in the Air: for we do not gather things there, but take or catch them.

He that gathered least.] Viz. The Maſter of every Family for himſelf, and for thoſe belonging to him. For we are not to ſuppoſe, that every Man in Iſrael gathered ſo many as follows.

Gathered ten homers.] A vaſt quantity, if they were Quails; which would have ſerved them, not for a Month, but for a Year or two: as Ludolphus obſerves, p. 190. of his Commentary on his Aethiopic. Hiſt. Beſides, we do not uſe to meaſure Fowl, but to number them. And therefore Bochart, being ſenſible of this impropriety, takes the word homer here to ſignifie an heap. Which is confuted by Ludolphus in his Diſſertatio de Locuſtis, P. II. cap. 54, 55, &c.

And they ſpread them all abroad for themſelves, round about the Camp.] This is another plain indication that they were Locuſts; which they ſpread to be dried in the Sun: but if they had been Quails would have been very prepoſterous; for it would have made them the ſooner ſtink. Interpreters therefore commonly paſs by this, and give no account why they ſpread them abroad: and the Vulgar Latin omits this word ſpread. Whereas all Authors tell us, this is the principal way of preparing Locuſts; and preſerving them for a Month or more. Which they boil'd, or other ways made fit to eat, when they had occaſion. See Ludolphus in his fore-mentioned Commentary; and in his Defence of it lately, in his Diſſertatio de Locustis, P. II. cap. 97, 98, &c.

Verſe 33 Ver. 33. And while the fleſh was yet between their teeth.] While they were eating; and therefore were in good health, and had a good Stomach.

Ere it was chewed.] Before they had ſwallowed it.

The Wrath of the LORD was kindled against the People.] They felt unexpected effects of God's diſpleaſure; being taken perhaps with a ſudden vomiting, of which they died, v. 20. This was in the Concluſion of the Month; for ſo long (he there ſaith) they ſhould eat fleſh.

And the LORD ſmote the People with a very great Plague.] He ſent a Peſtilence among them as Aben Ezra ſuppoſes. Or, as others think, they waſted away in a Conſumption: the Vomiting perhaps continuing ſo, that they could never retain any Meat, till they died. This they gather from CVI Pſal. 15. where the Pſalmist ſaith, He ſent Leanneſs into their Soul. But Bochartus and Menochius think he burnt them up with a Fire from his Preſence, as at the beginning of this Murmuring, verſe 1. where it is ſaid, as it is here, The Anger of the LORD was kindled. But Bochartus grounds this chiefly upon LXXVIII Pſal. 21. where it is ſaid, A Fire was kindled in Jacob; which he refers to this Story.

It may ſeem ſtrange to ſome, that now they ſhould be puniſhed ſo heavily, when about a Year ago they murmured for Fleſh, as they did now; and he gave it them in the Even, together with Manna in the Morning; without any Puniſhment at all. But it is to be conſidered, that as it was a greater Fault to fall into the ſame Sin again, after God had been ſo good to them; ſo they were not in ſuch Neceſſity now, as they were then; when they were really pinched with hunger: whereas now they were fed with Bread from Heaven; and therefore cried for Meat, not out of need, but wantonneſs. And it may be added, That they were not then ſo well taught, as they had been ſince; by the giving of the Law to them at Mount Sinai, and many other Inſtructions from the Houſe of God.

Ver. 34. And he called the name of that place Kibroth-hattaavah.] That is, the Graves of Luſt: becauſe their Wanton Appetites threw them into thoſe Verſe 34 Graves; for there, as it follows, they buried thoſe that luſted.

For there they buried the People that luſted.] Not all that luſted, for then all the People, who were guilty of this Sin, would have been buried: but all that died of the Plague, which was inflicted for this Sin. Who, perhaps, were thoſe that began and headed this Mutiny; or were moſt violent in it.

Verſe 35 Ver. 35. And the People journeyed.] When the Cloud was taken up again, IX. 17.

From Kibroth-hattaavah.] From whence they departed about the beginning of the fourth Month, called Tammuz.

Ʋnto Hazeroth.] Another place in the Wilderneſs of Paran: but how far from the former Station, whether a days Journey, or more, we do not find.

And abode at Hazeroth.] There the Cloud reſted, and accordingly there they incamped. But we do not read how long: only we are ſure they ſtayed there at leaſt a Week, XII. 15.

CHAP. XII.

Chapter XII Ver. 1. AND Miriam and Aaron ſpake againſt Moſes.] Verſe 1 I can ſee no good Reaſon that can be given, why Miriam is put here before Aaron; but becauſe ſhe, it is highly probable, was the Beginner of this Sedition, and drew her Brother Aaron into it.

Becauſe of the Aethiopian Woman.] Or rather Arabian Woman. See X Gen. 6.

Whom he had married.] Whom moſt both of the Jewiſh and Chriſtian Writers take to have been Zipporah; though ſome few fancy, he ſpeaks of another Woman, whom he had lately married; Zipporah being either dead, or divorced. The only difficulty is, why they ſhould quarrel with him, about Zipporah: Who, if ſhe had been dead, or divorced, it is not likely he would have married a Cuſhite, but a Jewiſh Woman. The Hebrew Doctors have deviſed ſtrange Stories about his forbearing her Company; which may be read in many Authors; particularly in Selden, L. III. Ʋxor. Hebr. cap. 26. where he recites many of their Opinions about this matter. The moſt common is, that they were angry at his Marriage with a Woman of another Nation; whom they would have had him put away, and taken another Wife. So they interpret the following words; for he had married an Aethiopian Woman: as if his mere Marriage with her, was the thing they ſpake againſt. Which is not at all probable, if this be meant of Zipporah; for he had been married to her forty Years; which if they had diſliked, one would think ſhould have, long before now, been charged upon him as a Fault. I rather think that they were jealous, of his being ruled too much by her, and by her Relations. For it was by her Father's Advice, that he made the Judges, mentioned XVIII Exod. 21, 22. and perhaps they imagined ſhe and Hobab had a hand in chuſing the LXX Elders lately made, as we read in the foregoing Chapter. With which, this Story being immediately connected; it makes me think it hath ſome relation to that. For thoſe Elders were nominated, it is evident, by Moſes alone; without conſulting Aaron, or Miriam: Who taking themſelves to be neglected, in ſo great an Alteration made of the Government, without their Advice, were very angry. And not daring to charge Moſes directly with this Neglect of them, they fall upon his Wife; whom in Scorn, they call a Cuſhite, or Arabian Woman: Which in after-times, were accounted a vile People, as appears from IX Amos 7. For that Country was inhabited by divers Nations, mingled together, viz. Iſhmaelites, Midianites, Amalekites, and ſuch like. Who from thence, ſome think, were called by the general name of Arabians; becauſe of their mixture. For Ereb in Hebrew, ſignifies a Miſcellaneous Company, or mixture of many People. See XXV Jerem. 20, 24. where he calls theſe very People, by this name.

Verſe 2 Ver. 2. And they ſaid, Hath the LORD indeed ſpoken only by Moſes?] Here it appears that it was really Moſes, with whom they were offended; who alone had called what Men he thought good to be preſented unto God, to be conſtituted by him, his Aſſiſtants in the Government, XI. 24.

Hath he not alſo ſpoken by us?] Are not we alſo acquainted with God's Mind; being Prophets? For ſo Aaron was made, IV Exod. 14, 15. and Miriam ſo acknowledged, XV Exod. 20. And moreover the Prophet Micah, VI. 4. mentions them, as Conductors of the People, while they were in the Wilderneſs together with Moſes. Which might make them ſtomach it, that he took no notice of them, when he choſe the LXX Elders, who were to be his Co-adjutors; but did it of himſelf.

And the LORD heard it.] Obſerved their Ill-behaviour towards him; though he himſelf took no notice of it.

Ver. 3. Now the Man Moſes was very meek, above all Verſe 3 the Men which were upon the face of the Earth.] This is added as the Reaſon, why he paſſed by the Affront they put upon him, and why God avenged it; becauſe he was ſo exceeding meek and patient, (or as others tranſlate it, ſo humble and lowly) that he would have been expoſed to further Affronts, if God had not chaſtiſed their Inſolence. Moſes alſo might think fit to ſet this down, as a Confutation of their Charge againſt him; being ſo far from that Pride which they imputed to him, that he did not reſent (though he was ſo very much above them) their undutiful Behaviour towards him. Who had converſed immediately with God himſelf, and been with him in the Holy Mount many days together; who ſent ſeveral Commands to Aaron, as well as to the People by him alone: Which made ſuch a Difference between him and all others, that as it was an unaccountable Arrogance in them to equal themſelves unto him; ſo he demonſtrated how far he was from being proud of his Superiority, by meekly bearing their haughty Behaviour towards him.

So little cauſe there is for their Cavils, who from hence argue, that Moſes was not the Author of theſe Books; becauſe he commends himſelf in them. For this is not ſo much a Commendation, as a neceſſary Account, of himſelf; to ſhow how cauſleſs their Charge againſt him was. To ſuch Vindications of themſelves the humbleſt Souls may be conſtrained, by the Calumnies of wicked Men: As we ſee not only in St. Paul, but our bleſſed Saviour, who were put upon Glorying, and Magnifying themſelves, by the Malignity of their Enemies. See X Joh. 36. 2 Corinth. XI. 10, 23, &c. And this is the more allowable; when Men know not only that they write the Truth, but that it is notorious to all that are acquainted with them, and cannot be contradicted. The holy Writers alſo are not to be confined to our Rules; being moved by the Holy Ghoſt to ſet down ſuch things, which if they had been left to themſelves, they would not have mentioned. And Men who have a due Reverence to the Holy Scriptures, will look upon this rather as the Holy Ghoſt's Teſtimony concerning Moſes, than Moſes his Teſtimony concerning himſelf. But we have to do now with a Generation of Men, that write upon theſe Books, not as of a Divine Original, but as they do upon common Authors.

Verſe 4 Ver. 4. And the LORD ſpake ſuddenly unto Moſes.] The LORD thought fit immediately to ſtifle their Inſurrection; which might have proved dangerous, if it had ſpread among the People. And perhaps the word ſuddenly may relate to the manner of his calling to them; with a quick and haſty Speech, as one provoked and highly diſpleaſed.

And unto Aaron, and unto Miriam.] It is uncertain whether God ſpake to theſe two by himſelf, or by Moſes. It is likely he ſpake to them all together, (while Aaron and Miriam were expoſtulating with Moſes) with ſuch a Voice, as he was wont to uſe when he communicated his Mind to the Prophets.

Come out ye three.] It is likely they were all in Moſes his Tent; whether his Brother and Siſter were come to utter their Complaint.

Ʋnto the Tabernacle of the Congregation.] Which was God's Tent, wherein he dwelt among them; and from whence he declared his Will to them.

And they came out.] To attend the Pleaſure of the Divine Majeſty.

Ver. 5. And the LORD came down in the Pillar Verſe 5 of the Cloud.] The Pillar of the Cloud, which was wont to be over the moſt Holy Place, where the LORD dwelt; came down from thence, and the SCHECHINAH in it; and ſtood, as it here follows, at the Door of the Tabernacle.

And ſtood in the Door of the Tabernacle.] As if it would leave them; as it did, v. 9.

And called Aaron and Miriam.] Who were at ſome diſtance, I ſuppoſe; and are commanded to come nearer.

And they came forth.] From the place where they were, when he called them: Or, from Moſes, with whom they came from his Tent; and now are required to ſtand by themſelves.

Ver. 6. And he ſaid, hear now my Words.] Mark Verſe 6 what I ſay to you.

If there be a Prophet among you.] This doth not make a doubt of it, but ſuppoſes that they, and others among the People, were Prophets; as they alledged, v. 2. But God would have them to underſtand, that he did not communicate his Mind to all alike; nor, in the ſame way and manner; but ſo differently, as to make a remarkable Diſtinction between Moſes and others.

Whether there were, in thoſe days, Men brought up and trained, to be made fit to receive this Gift beſtow'd upon them; we do not know: But in after-times, it is evident there were certain Colledges of Prophets, wherein Diſciples of Prophets were bred. Such was that 1 Sam. X. 5. and XIX. 18, &c. Where the Sons of the Prophets, i. e. their Scholars or Diſciples, (as Jonathan always tranſlates that Phraſe) were brought up. And for the moſt part, ſuch only were endued with this Gift, who were ſo educated in thoſe Schools, in the Study of the Law, and in Piety. Though God did not tye himſelf to diſpenſe it to ſuch Perſons alone; but beſtowed it upon whom he pleaſed, though they had ſpent no time in thoſe Schools of the Prophets. This is apparent from that Proverbial Speech, Is Saul alſo among the Prophets? 1 Sam. X. 11. XIX. 24. This had been no wonder (as this Saying imports) if it had been uſual for Perſons to be endowed with this Gift, on a ſudden; who was never bred up in ſuch a courſe, as led to it. But to ſhow how this came to paſs, one of that place anſwered and ſaid, (as it there follows, v. 12.) but who is their Father? That is, this is no ſuch wonder, if it be conſidered, who makes Men Prophets; viz. God, who is the Father of all the Children of the Prophets; and therefore may inſpire whom he pleaſes. As he now might have imparted this Gift, to meaner Perſons than the LXX Elders preſented to him by Moſes; and made them equal, if he had thought fit, with Aaron and Miriam. For this was the caſe of Amos, in after-ages; who was no Prophet, nor a Prophet's Son, (as he himſelf relates, VII. 14.) but an Herds-man; and yet the LORD took him, as he followed the Flock, and bad him go and propheſie, unto his People Iſrael.

I the LORD.] Here is the Original of Prophecy; will make my ſelf known unto him, communicate to him my Mind and Will.

In a Viſion.] This was one way of diſcovering his Mind to the Prophets; by repreſenting things to them, when they were awake, as if they had perceived them by their Senſes; which at that time were lockt up, and all tranſacted by a Divine Operation upon their Mind and Imagination. See XV Gen. 1. and VIII Dan. 1, 15. Abarbinel mentions one, who obſerves that the word Marah (the Plural of which Maroth ſignifies Looking-Glaſſes, in XXXVIII Exod. 8.) is a different word from Mareh, which is commonly uſed for Viſion. And teaches us, that all the Repreſentations made in this way to the Prophets, were only as the Images of things repreſented in a Glaſs; in which we behold the outward Shape, or Shadow, as we may call it; but not the thing it ſelf. And ſo St. Paul ſeems to have underſtood this word (if he alludes to this place, as Grotius thinks he doth) when he ſaith, now we ſee, 〈 in non-Latin alphabet 〉 , through a Glaſs, darkly; 1 Corinth. XIII. 12.

And I will ſpeak unto him in a Dream.] This was another way of God's revealing his Mind unto the Prophets, in their ſleep; when they not only ſaw things repreſented them, but alſo heard a voice. And both theſe ſeem ſome times to have been mixed together, or to have followed one another; as in XVI Gen. 12. VII Dan. 1. VIII. 16, 17, 18. And it is a Maxim among the Jews, that there is no degree of Prophecy, but it is comprehended under one of theſe, Viſions or Dreams. So Maimonides in his More Nevochim, P. II. cap. 32. and 41. and again cap. 43. where he ſaith, There is no third degree of Prophecy beſides theſe two. For as for that Divine Spirit, which moved Men to ſpeak of things appertaining to the Knowledge of God and his Praiſes, beyond their natural or acquired Abilities, without ſeeing any Figures, aſleep or awake, though with Aſſurance that it was from God, they will not have it called Prophecy: though they acknowledge thoſe Parts of Scripture which they call Cetuvim, and the LXX. 〈 in non-Latin alphabet 〉 , i. e. written by the Holy Ghost, were indited by that Divine Spirit; and therefore we cannot reaſonably deny thoſe that were inſpired by it, the Name of Prophets.

Verſe 7 Ver. 7. My Servant Moſes is not ſo.] Doth not receive my Mind, in either of thoſe ways; and therefore is more than a Prophet; having it communicated to him in a far more noble and clearer manner, which placed him in a higher rank than any other inſpired Perſon.

Who is faithful in all my Houſe.] Becauſe he was intruſted (ſo the word may be underſtood) with God's whole Family: that is, with all the Children of Iſrael: and faithfully diſcharged the Truſt repoſed in him, by acquainting them with all God's Will; and executing all his Commands; and doing nothing of himſelf (as now he was faſly accuſed) but only what God required. This is a high Teſtimony to him; and the Jews, when they are in the humour of exalting Moſes, ſay he was more faithful than the Angels of the Miniſtry: They are the words of R. Joſe in Siphri: and if he had ſaid, As faithful as the Angels of the Miniſtry, it might have paſſed for a good Explication.

Ver. 8. With him will I ſpeak, mouth to mouth.] Verſe 8 In a moſt familiar manner; as one Friend diſcourſes with another. So it is explained XXXIII Exod. 11. From whence Abarbinel, in his Roſch Amana, gathers, That Moſes his Prophecy differed from others, in theſe four things: First, That God ſpake to others by a Mediator, (that is, as he explains it, by ſome Angel) but to him by himſelf; without the intervention of any other. Secondly, That they never propheſied, but their Senſes were all bound up, either in Viſions or in Dreams; whereas he was as perfectly awake, as we are when we diſcourſe one with another. Thirdly, That after the Viſion was over, they were often left ſo weak and feeble, that they could ſcarce ſtand upon their feet; as appears from X Dan. 8, 11. but Moſes ſpake with the Divine Majeſty without any conſternation or alteration; his converſation with him being like that of one Friend with another. And laſtly, No Prophet but he could underſtand the Mind of God when they pleaſed; for he communicated himſelf to them only when he thought good: whereas Moſes might at any time reſort to God, to enquire of him, and receive an anſwer. See IX. 8. To the ſame purpoſe alſo Maimonides writes in his Book de Fundamentis Legis, cap. 7.

Even apparently.] Plainly, clearly, and diſtinctly; ſo that there was no difficulty to apprehend his meaning; nor need of an Explication. Thus he proclaimed his Name to Moſes, XXXIV Exod. 6, 7.

And not in dark Speeches.] Or, in Parables, and Enigmatical Repreſentations. Such as the Ladder, which Jacob ſaw in a Dream; the Boiling-pot which was ſhown to Jeremiah; the Wall, the Plumb-line, and the Basket of Summer-fruits, which Amos ſaw; the Beaſts which were repreſented to Daniel; the Lamps, Mountain, Horſes and Chariots, to Zachariah; the Roll of the Book which Ezekiel was to eat. By all which the Prophet (as Maimonides obſerves, whoſe Illuſtrations theſe are of theſe words) was given to underſtand ſome other thing, which was intended to be made known to him by theſe Figures. More Nevoch. P. II. c. 43. who in his Book, concerning the Foundations of the Law, further obſerves; that ſome of theſe Prophets had both the Parable, (as he calls it) and its Interpretation repreſented to them; others the Parable only without any Expoſition; and to ſome was only delivered the Explication.

And the Similitude of the LORD ſhall he behold.] I am apt to think the word not ſhould be here again repeated (as it muſt be in ſome places to make out the Senſe, as XXV Prov. 27.) which will make the meaning plainly this, he ſhall not behold the LORD in Similitudes and Reſemblances, as other Prophets did. For the Hebrew word Temunah ſignifies the Shape of a thing repreſented either to the outward Senſes, or to the Imagination, not the thing it ſelf. Therefore it would be to equal Moſes with the reſt of the Prophets to ſay, he ſhould ſee the Similitude of the LORD; for ſo did they. Amos, for inſtance, ſaith he, ſaw the LORD ſtanding upon the Altar, IX. 1. that is, ſome Angelical Appearance in a glorious ſhape. And Eliphaz ſaith, That a Spirit paſſed before him, the form (or aſpect) whereof he could not diſcern: only the Temunah (we render it an Image) was before his Eyes, IV Job 15, 16. But God did not thus reveal himſelf to Moſes by Images, and Similitudes of Things; but ſpake to him himſelf, as it goes before, mouth to mouth. Which led Maimonides into the opinion (which he often repeats) that when God is ſaid to ſpeak to any other Man, it was by an Angel; and that he never ſpake to any one himſelf, but only to Moſes. Nor did any Man before him ſay, that God ſpake to him; or that he ſent him on a Meſſage unto others: but Moſes was the firſt that had this honour; More Nevoch. P. I. c. 63. and P. II. cap. 39.

But if we follow our Tranſlation, which ſhould run thus, But the Similitude of the LORD ſhall he behold, it relates to that wonderful Apparition of God to him in the Buſh, III Exod. 6. as Maimonides thinks, More Nevochim, P. I. cap. 5. (where he ſaith, God poured upon him as much as he could contain) but eſpecially to that Revelation which God made of himſelf to him, when he told him that he could not ſee his Face, but ſhould behold his back Parts, XXXIII Exod. 20, 23. Which was a Priviledge granted to none but him. And thus the Similitude of the LORD, or his Likeneſs, ſignifies the LORD himſelf, XVII Pſal. ult. When thy Likeneſs ſhall awake, (that is, thou thy ſelf appear for me) I ſhall be ſatisfied.

Wherefore then were ye not afraid to ſpeak againſt my Servant Moſes?] Who is my prime Miniſter; employed by me in the higheſt Services.

Ver. 9. And the Anger of the LORD was kindled against them.] As appeared by what follows.

And he departed.] He withdrew his Preſence from Verſe 9 the Door of the Tabernacle, immediately before they could make any anſwer. Which was a token of exceeding great Diſpleaſure: as it is in us, when we will not ſo much as hear what Men ſay for themſelves, when they have highly and notoriouſly offended us, and we reprove them for it: but turn away from them.

Verſe 10 Ver. 10. And the Cloud departed from the Tabernacle.] It was not merely taken up from it, (as it was wont to be, when they were to remove their Camp) but quite diſappeared for a time; or ſtood at a great diſtance from them: till Miriam was removed from the Tabernacle, and carried out of the Camp. For that was one reaſon of its departure; the Divine Majeſty not deſigning to ſtay where ſo impure a Creature was. And this was alſo a manifeſt token of God's high Diſpleaſure againſt them; which moved him to forſake them.

And behold Miriam became leprous.] Or, was become leprous. A proper Puniſhment for pride, and evil ſpeaking. Which was not inflicted upon Aaron, becauſe he was to judge of Leproſie; and was not the firſt in the Tranſgreſſion. And beſides, it is likely, God would not have one, that was but newly made his High-Prieſt, become vile and contemptible.

White as Snow.] Which was a mark of an incurable Leproſie; when all the Body was over-ſpread with it, IV Exod. 6. 2 Kings V. 27.

And Aaron looked upon Miriam.] As the Prieſt was bound to do; whoſe Office it was to inſpect it, and judge whether it was a Leproſie or no, XIII Lev. 2, &c.

And behold, ſhe was leprous.] He could not but judge her to have a Leproſie; and conſequently pronounce her unclean.

Ver. 11. And Aaron ſaid unto Moſes.] He was Verſe 11 made ſenſible that Moſes had greater intereſt in God than himſelf; and therefore deſires his interceſſion for them.

Alas my Lord! Have pity upon us, miſerable Wretches.

I beſeech thee, lay not the Sin upon us.] He ſupplicates him as his Superior, and humbly begs his pardon; and that he would obtain remiſſion of the Puniſhment which they had juſtly deſerved by their Sin. For he was afraid he himſelf might ſuffer, as he ſaw ſhe did.

Wherein we have done fooliſhly, and wherein we have ſinned.] He prays him to look upon their Offence, as proceeding from Folly and Weakneſs; though in it ſelf a great Sin.

Ver. 12. Let her not be as one dead, &c.] For ſo Verſe 12 ſhe was, not only legally, being to be ſeparated from the Living; but naturally alſo: this being, as I ſaid, the worſt kind of Leproſie, which eat into the very Fleſh, and made her look like an Abortive (as it here follows) or Still-born Child: which had lain long dead, and was half waſted away in its Mothers Womb.

Ver. 13. And Moſes cried unto the LORD.] Moſt Verſe 13 earneſtly petitioned the LORD for her: ſuch was his Meekneſs and Piety. And his crying, perhaps, ſuppoſes the Divine Majeſty to be gone afar off, if not out of ſight.

Heal her now, O God, I beſeech thee.] For it was beyond any other power but his, to recover her.

Ver. 14. And the LORD ſaid unto Moſes, if her Verſe 14 Father had but ſpit in her face.] An expreſſion of extream Anger, abhorrence and contempt, XXX Job 10. LII Iſa. 6.

Should ſhe not be aſhamed ſeven days?] She could not have had the confidence to come preſently into his Preſence: but be aſhamed, for a great while, to look him in the Face.

Let her be ſhut out of the Camp.] Much more is it fit, that Miriam ſhould avoid my Preſence, and not preſume to come before me: who have ſet a greater Mark of my Indignation and Deteſtation upon her. For Spittle might ſoon be wiped off: but the Leproſie ſtuck to her, and made her unfit for all Converſation, with God or Man.

Seven days.] Which was the time for legal Cleanſing from ſuch great Impurities, XIV Lev. 8. VI Numb. 9. XXXI. 19.

And after that let her be received in again.] I ſuppoſe ſhe was preſently freed from her Leproſie: but kept out from the Camp ſo long, to declare God's Diſpleaſure againſt her; and to humble her, by expoſing her to ſhame.

Verſe 15 Ver. 15. And Miriam was ſhut out of the Camp ſeven days.] That her Offence might be known to all, by her open Puniſhment.

And the People journeyed not till Miriam was brought in again.] For the Cloud was gone which ſhould have directed them in their Motions. And beſides, this reſpect perhaps was ſhown unto her, becauſe ſhe was a Propheteſs: and hereby ſhe had time given her to humble her ſelf before God, and to beg his Pardon for her Sin.

Brought in again.] When one would have expected that ſuch Sacrifices ſhould have been offered for her Cleanſing, as are required in XIV Lev. But this was an extraordinary Caſe; ſhe being on a ſudden miraculouſly ſtruck, with the higheſt Degree of the Plague of Leproſie; and as ſuddenly cured by the ſame Hand that ſtruck her.

Ver. 16. And afterward the People removed.] Which Verſe 16 ſhows that the Cloud, which departed from the Tabernacle, v. 10. returned again to it, together with Miriam: that it might guide them in their removal to another Station. For till it was taken up from the Tabernacle, they ſtirred not from the place where they were, IX. 17, 18.

From Hazeroth.] After they had abode there ſeven days at the leaſt.

And pitched in the Wilderneſs of Paran.] Where they were before, (See X. 12.) but now were brought into another part of it, called Rithmah, XXXIII. 18. which was call'd alſo by another name, Kadeſh-barnea, XIII. 26 I Deut. 19. Or elſe we muſt ſuppoſe, theſe two Places, to have been ſo very near together, that they might be ſaid to have pitched, either in the one or the other. This Station was at the foot of the Mountain on the South part of Canaan, I Deut. 20. ſo that their next removal was to have been into the Land promiſed to them, if they themſelves had not hindred, by their renewed Rebellion. This removal was in the fourth Month of the ſecond Year after they came out of the Land of Egypt. See XI. 20, 35.

CHAP. XIII.

Chapter XIII Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes, ſaying.] They being now come to the Borders of Canaan, the LORD ordered Moſes to exhort them to go up, and take poſſeſſion of it; and not to fear nor be diſcouraged; as we read in I Deut. 21. But the People (out of a diſtruſt of God's Power, as Moſes ſeems to intimate, IX Deut. 23.) deſired they might firſt ſend ſome to ſearch out the Land, before they attempted its Conqueſt, I Deut. 22. About which it is likely Moſes conſulted the Divine Majeſty; who gave them leave ſo to do.

Verſe 2 Ver. 2. Send thou Men.] For their greater ſatisfaction, God ordered them to have their deſire. For there ſeems to have been a general Fear upon them (every one of them coming to Moſes with this requeſt, I Deut. 22.) which could not be removed, but by ſending ſome to bring them intelligence, what kind of Country it was, and what People they had to deal withal, v. 18, 19, 20.

That they may ſearch the Land of Canaan.] To make a diſcovery, both of the Country, and of the Inhabitants; and the beſt way to invade it, I Deut. 22.

Which I give unto the Children of Iſrael.] To the poſſeſſion of which God now intended to introduce them. For he had already brought them to the Confines of it, and bidden them go up and poſſeſs it, (I Deut. 20, 21.) but they would needs make this delay, for a diſcovery of the condition of the Country: which was their own contrivance at the firſt, and not a Divine Counſel.

Of every Tribe of their Fathers ſhall ye ſend a Man.] That there might be no ſuſpicion of Partiality in their Report.

Every one a Ruler among them.] Men of Authority, and Prudence; who might be the more believed: Yet not of the higheſt Rank, (for ſuch are called by the name of Princes, I. 16.) but Rulers perhaps of Thouſands, who were very conſiderable in their Tribes. For they are called by the ſame name in the Hebrew; every one being ſaid to be a NASI and a ROSCH, a Leader and a Head in their Tribes; which may incline one to think, that there were higher and lower Perſons of this ſort, who had the ſame Title, in every Tribe.

Ver. 3. And Moſes by the Commandment of the Verſe 3 LORD.] Which was given him in the fifth Month (called Ab, as St. Hierom notes from the Jews) of the ſecond Year after they came out of Egypt: It is not certain upon what day; but it is likely in the beginning of the Month, which anſwers to the nineteenth of our July, ſent them from the Wilderneſs of Paran. From Radeſh-Barnea. XXXII. 8. I Deut. 19, 20. IX. 23. XIV Joſh. 7.

All thoſe Men were heads of the Children of Iſrael.] So the Rulers of Thouſands and Hundreds are called, XVIII Exod. 25. as well as the Princes, I Numb. 16. But theſe were a lower ſort of Heads, or great Men, in the ſeveral Tribes of Iſrael.

Ver. 4. And theſe are their Names: Of the Tribe of Verſe 4 Reuben, Shammua the Son of Zaccur.] There is little to be obſerved concerning this Verſe, and thoſe that follow, to the XVIth. but that it is evident theſe were not the ſame Men, who in the firſt Chapter of this Book are called the Heads and Princes of the Tribes; being inferiour Perſons, who ruled over ſome part, not over a whole Tribe. The three firſt Tribes alſo that are here mentioned, ſprang from the three eldeſt Sons (for Levi did not make a Tribe in Iſrael) of Jacob: But in the Enumeration of the reſt, there is not any Order obſerved, of which I can give an account. Perhaps they being to diſperſe themſelves, when they entred the Country they were to ſearch, (ſee verſe 22.) and thinking it not prudent to go above two (at the moſt) in company, caſt Lots who ſhould be aſſociated: And the firſt Lot fell to thoſe of the Tribe of Reuben and Simeon; the next to thoſe of Judah and Iſſachar; and ſo to the reſt.

Verſe 11 Ver. 11. Of the Tribe of Joſeph.] i. e. Of the other Branch of Joſeph's Family, viz. of the Tribe of Manaſſeh, as it here follows.

Verſe 16 Ver. 16. Theſe are the Names of the Men that Moſes ſent to ſpy out the Land.] He would have their Names remembred (which is the reaſon of this Remark) for the ſake of thoſe two worthy Men, Caleb and Joſhua, whoſe Vertue was very illuſtrious, in the midſt of a crooked and perverſe Generation.

And Moſes called Oſhea the Son of Nun.] So he is called, v. 8. being named for the Tribe of Ephraim.

Jehoſhua.] He was called by this name preſently after they came out of Egypt, (XVII Exod. 9.) when he went to fight with Amalek. Whom he having overcome, Moſes lookt upon it as a Token that he ſhould ſave and deliver the People of Iſrael; and then called him by this Name. Which imports ſome thing more than Oſhea; for that denotes only a Prayer for Salvation, (as Menochius obſerves) but this carries in it a Promiſe of it. And ſome think the addition of the firſt Letter in the name Jehoſhua, was from the name of JEHOVAH: Implying that the LORD would imploy him, in leading and conducting his People into the Land of Promiſe. Wherein he was a Type of the Saviour of the World, the LORD JESUS, (whoſe Name is the ſame with this) who conducts thoſe that believe on him, to an Heavenly Inheritance.

If I could find the like comfortable Signification in the reſt of the Names of theſe Men, I ſhould think there might be ſome ground for their Opinion, who fancy Moſes choſe Joſhua becauſe there was a good Omen in his very Name. For all Nations took great care that no Man ſhould be imployed in Affairs of moment, whoſe Names carry any unlucky Signification in them. So Cicero obſerves in his firſt Book of Divination, that the Generals of Armies, and the Cenſors, took care that none ſhould ſo much as lead the Sacrifices to the Altar, but who were bonis Nominibus, of Names that ſignified Good. Of which the Conſuls alſo were very obſervant, ut primus miles fiat bono nomine, that the firſt Souldier whom they liſted, ſhould be of a good Name; ſuch as Valerius, Salvius, Statorius, or the like. On the contrary, the Name of Naevius was deemed ſo bad, that in his Oration pro Quinct. Sext. he ſaith, having named the Man, methinks I have ſaid enough.

Ver. 17. And Moſes ſent them to ſpy out the Land, and Verſe 17 ſaid unto them.] That is, when he ſent them to ſpy out the Land, (as was ſaid in the foregoing Verſe) he gave them the following Directions.

Get ye up this way Southward.] This South-part of Canaan fell afterward to be part of the Lot of the Tribe of Judah, XV Joſh. 1, 2, 3. and was very dry, and conſequently barren, I Judg. 15. and therefore fitteſt for their entrance to ſpy out the Land unobſerved; being leſs inhabited, than the better parts of the Country. Beſides, it was neareſt to the place where they now were encamped.

And go up into the Mountain.] Where the Amorites dwelt, I Deut. 19. together with ſome Amalekites, and other People, XIV. 43, 45. From whence they were to go down into the Valleys.

Verſe 18 Ver. 18. And ſee the Land what it is, and the People that dwell therein.] Theſe are the general Directions which he gave them, to inform themſelves, both of the Country, and of its Inhabitants.

Whether they be ſtrong or weak, few or many.] In particular, with reſpect to the latter, he directs them to inform themſelves whether the Inhabitants were ſtrong bodied, or feeble; and whether their number was great or ſmall.

Verſe 19 Ver. 19. And what the Land is that they dwell in, whether it be good or bad.] And with reſpect to the former, he would have them bring an account firſt, what ſort of Country it was, whether healthful and delightful, or unwholeſome and unpleaſant.

And what Cities there be, that they dwell in.] And then how large their Cities were, and of what ſtrength.

Whether in Tents, or in ſtrong Holds.] Whether they lived in Tents, as the Arabians did, (and the Iſraelites while they were in the Wilderneſs) or in Houſes; and whether they were fortified. Or rather (as we would ſay in our Language) whether in open Villages, or in walled Cities: For ſo the word Mahanaim ſignifies, not Tents (as we here tranſlate it) but Hoſts or Camps, XXXII Gen. 1. and here Towns without Walls, as the LXX. interprets it: And the Vulgar Verſe 20 alſo, only inverting the order of the words, whether in walled Towns, or without walls.

Ver. 20. And what the Land is, &c.] And laſt of all, what is the Soil of the Country; whether rich and fertile, or poor and barren: and alſo whether it be a woody Country, or otherwiſe?

And be ye of good courage, and bring of the fruit of the Land.] In which Diſcoveries, there being ſome hazard, he bids them be confident God would preſerve them: ſo that they might venture to bring away with them, ſome of the Fruit which the Country produced.

Now the time, was the time of the first ripe Grapes.] Towards the Vintage.

Ver. 21. So they went up, and ſearched the Land Verſe 21 from the Wilderneſs of Zin.] Which was on the South of the Land of Canaan, XXXIV. 3. XV Joſh. 1, 3. being different from the Wilderneſs of Sin; which lay near to Egypt, XVI Exod. 1.

Ʋnto Rehob, as Men come to Hamath.] The City of Rehob lay in the North of the Land of Canaan; and fell to the Lot of the Tribe of Aſher, XIX Joſh. 28. And it lay not far from Hamath (which, in after times, was called Ephiphania) a City which we very often read of afterwards, as the bounds of Judaea Northward; which Moſes ſaith was unto the entrance of Hamath, XXXIV. 8. So that they took a Survey of the whole Country, from one end of it to the other, South and North: and alſo, as they paſſed along, obſerved thoſe Parts that lay East and West. For they gave an account of the Canaanites, as dwelling by the Sea, (which was Weſtward) and by the Coaſt of Jordan, which was on the East, v. 29. Or, if by the Sea we underſtand, not the Weſtern Ocean, but the dead Sea, (as ſome do) yet it appears by theſe very words, that they bent their Courſe, as they paſſed from South to North, unto the Weſtern and Eaſtern Parts alſo. For Rehob and Hamath both lay at the foot of Libanus: one to the North-west (towards Sidon) and the other to the North-east.

Verſe 22 Ver. 22. And they aſcended by the South.] In their return from ſearching the Country.

And came unto Hebron.] That is, Some of them. For the words in the Hebrew is not they came, (as it is they aſcended) but he came. Which demonſtrates that they did not go all of them together in a Company, (for that had been dangerous, and might have made them taken notice of) but diſperſed themſelves; ſome going to diſcover one place, ſome another. And it is a probable Conjecture of ſome of the Hebrew Doctors, that Caleb was the Man that went to take a view of Hebron; and was ſo little affrighted at the ſight of the Giants there, that he was the very Perſon that afterward drove them out; and had this place given him for his Portion: For it was in the South part of the Lot of the Tribe of Judah; being formerly called Kirjath-Arba, XIV Joſh. 9, 12, 14.

Where Ahiman, Sheſhai, and Talmai, the Children of Anak were.] Theſe were the Grand-children of Arba (from whom Hebron had the name of Kirjath-Arba, i. e. the City of Arba) who was the Father of Anak. Whoſe Family was more eminent than any other in Canaan: theſe three Sons of his, being Men not only of great Bulk, but Proweſs and Valour. Bochartus thinks (Lib. I. Canaan, cap. 1.) that Anak ſignifies as much as the Roman name Toropiatus; being like to that Gaul whom Manlius vanquiſhed. And Ahiman ſignifies as much as, Who is my Brother? importing there was none to be compared with him. Seſai he takes to be as much as Sixtius, viz. Six Cubits high, as Goliath was. And Talmai he derives from Talam, a Furrow: as if he ſeemed in length to equal a Furrow in the Field. Theſe were the People that made the Iſraelites tremble: for it is likely their whole Family were of a very large Stature, though not ſo big as theſe. And indeed, they were ſo very terrible to all their Neighbours, that it became a Proverbial ſaying in thoſe Countries, Who can ſtand before the Children of Anak? IX Deut. 2.

Now Hebron was built ſeven years before Zoan in Egypt.] The Egyptians boaſted of the great Antiquity of their Nation and Cities: But Moſes ſhows that Hebron was built before the Capital City of their Country. For ſo Zoan was; and called in after Ages Tanis: lying not far from that Mouth of the River Nile, which from thence was called by Plutarch 〈 in non-Latin alphabet 〉 . R. Solomon will have it, that Hebron was built by Cham, one of the three Sons of Noah, and the Father of Mizraim; from whom the Egyptians deſcended. But of this there is no certainty: and the Gemara upon Sota, cap. 7. ſaith, It is not likely that a Man would build a Houſe for his younger Son, before he had built one for his elder; for Canaan was the youngeſt of all the Sons of Cham, X Gen. 6. Yet thoſe Doctors are willing to ſuppoſe that Cham built both theſe Cities; and therefore interpret the word banah, which is rightly tranſlated built, as if it ſignified fruitful, (according to XVI Gen. 2.) and make the Senſe to be, That Hebron was ſeven times more fruitful than Zoan. Which is very fooliſh; as upon other accounts, ſo on this, that Hebron was a ſtrong place, and therefore not fertile.

Verſe 23 Ver. 23. And they came unto the Brook Eſhchol.] A place which lay in a Valley, at the foot of the Mountain, I Deut. 24.

And cut down from thence a Branch with one Cluſter of Grapes.] This was done, no doubt, in ſome private place, upon the Southern Borders of Canaan; juſt as they were returning to the Camp of Iſrael again. For it would have given the Country too great an Alarm, if they had marched in the High-way, with this Bunch upon their Shoulders.

And they bare it between two.] A great many Authors mention Vines and Grapes of an extraordinary bigneſs in thoſe Eaſtern and Southern Countries. I need only refer to Strabo, who ſays the Vines in Margiana, and other places, were ſo big that two Men could ſcarce compaſs them with their Arms; and that they produced 〈 in non-Latin alphabet 〉 , a Bunch of Grapes of two Cubits, Lib. II. Geograph. p. 73. and Lib. XI. p. 516. Which is in part juſtified by Olearius in his late Travels into Perſia, Book III. where he ſaith, not far from Aſtracan, he ſaw Vines, whoſe Trunks were ſo thick, that a Man could do no more than graſp them about with both his Arms. And Forſterus in his Dictionarium Hebraicum, p. 862. ſaith there was a Preacher at Norimberg, called Achacius, who lived as a Monk eight Years in the Holy Land, (as they call it) who told him upon his Sick-bed, That in his time there were Cluſters of Grapes at Hebron, of ſuch bigneſs, that one ſingle Kernel was ſufficient to quench his Thirſt a whole day; when he was ſick there of a Tympany. J. Conradus Dieterius hath collected a great deal more to this purpoſe out of Leo Africanus and Nic. Radzivillius, and other Authors, in his Antiq. Biblicae, p. 249. And ſince him the moſt learned Huetius in his Quaeſtiones Alnetanae, Lib. II. cap. 12. n. 24. where, among other things, he obſerves that Crete, Chios, and other Iſlands in the Archipelago, afford Bunches of Grapes of ten pound weight; ſometimes of thirty ſix, yea, of forty. And he mentions Grapes of a prodigious bigneſs in the Iſland of Madera.

Ʋpon a Staff.] See IV. 10.

And they brought of the Pomegranates and Figs.] Which grew in the parts neareſt to the place where the Iſraelites were encamped.

Ver. 24. The place was called the Brook Eſhcol, becauſe Verſe 24 of the Cluſter of Grapes which the Children of Iſrael cut down from thence.] That is, when the Iſraelites got poſſeſſion of the Land, they called this Brook (or Valley) by the name of Eſhcol, in memory of this Bunch of Grapes: for ſo Eſhcol ſignifies.

Ver. 25. And they returned from ſearching of the Verſe 25 Land.] Came back to the Camp of Iſrael.

After forty days.] This ſhows that they did not take a curſory view of the Country; but took time enough to make their Obſervations. And the ripe Fruit which they brought with them, after they had been forty Days from the Camp, demonſtrates that their return was in the latter end of the ſixth Month, very near to the ſeventh; that is, in the end of the Year, according to the old Stile of that Nation. For on the fifteenth Day of the ſeventh Month God ordered the Feaſt of Tabernacles to be celebrated: a little before which they gathered both their Harveſt and their Vintage, XXIII Exod. 16. XXIII Lev. 39. XVI Deut. 13.

Verſe 26 Ver. 26. And they went and came to Moſes and to Aaron, &c.] They went up the Mountain from Eſhcol; and came down on the other ſide of it, to Moſes and Aaron, and all the Congregation, I Deut. 24, 25.

Ʋnto the Wilderneſs of Paran, to Kadeſh.] Unto the place from whence they were ſent; which was Kadeſh-barnea, (See v. 3. & IX Deut. 23.) which is here in ſhort called Kadeſh; but is quite different from that Kadeſh we read of afterward, XXI. 1. For that was in the Wilderneſs of Sin; and they did not come to it till the fortieth Year after they came out of Egypt, XXXIII. 37, 38. whereas they were at this Kadeſh in the ſecond Year; before they were doomed to wander forty Years in the Wilderneſs.

And brought back word unto them, and unto all the Congregation.] Gave a publick Account, before Moſes and Aaron, of what they had diſcovered.

And ſhewed them the Fruit of the Land.] And at the ſame time preſented to them the Cluſter of Grapes, the Pomegranates and Figs which they had brought with them.

Verſe 27 Ver. 27. And they told him, and ſaid.] They addreſs their Relation to Moſes; becauſe he ſent them, v. 2.

We came unto the Land whether thou ſenteſt us.] I ſuppoſe they choſe ſome of their number, to ſpeak in the name of the reſt: and firſt they give an account of the Land, as he required, v. 19, 20.

And ſurely it floweth with Milk and Honey.] Their report of the Condition of the Land, was as honeſt as could be deſired: for they teſtifie it to be ſuch as God promiſed to beſtow upon them, XXXIII Exod. 3.

And this is the Fruit of it.] They prove what they ſay, by a Sample of the Product of it. Which was ſo large, that ſome of the Jews fancy there were eight Men imployed to carry this one Cluſter, as they ſay in the Gemara Sotae, cap. 7. Of which the Spies made this wicked uſe, as from thence to tell their Brethren, You ſee this goodly Fruit, how vaſt it is: but believe us, the Inhabitants of the Country exceed us, and all other Men in ſtature, as much as this Fruit exceeds all other of the ſame kind, throughout the World. So Wagenſeil explains the ſenſe of their Diſcourſe in that place, Sect. 4.

Ver. 28. Nevertheleſs the People be ſtrong that dwell Verſe 28 in the Land; and the Cities are walled and very great.] This is an account of the other part of the Enquiry Moſes commanded them to make, concerning the Inhabitants, and their Cities, v. 18.

And moreover, we ſaw the Children of the Anakims there.] See v. 22. All this was true; but ſpoken in ſuch a manner as to repreſent the Conqueſt of the Country exceeding difficult, if not impoſſible. So they explain their meaning in down-right words, v. 31. and ſo the People underſtood them, I Deut. 28. where theſe frightful People are called the Sons of the Anakims. For they ſaw not only thoſe three mentioned before, v. 22. but others alſo that were deſcended from them; who, as I there noted, were gigantick Perſons. So the LXX. tranſlate theſe words 〈 in non-Latin alphabet 〉 , and ſo the Chaldee; and ſo the Jews uſe the word Anakim to ſignifie Giants: particularly Benjamin Tud • lenſis, p. 3. of his Itinerary. Where L'Empereur thinks it probable they were called Anakims, à torque quo colla ſuperbe cingebant, from a Collar or Chain, which they proudly wore about their Necks: for the word Anak properly ſignifies collum torque cingere, (p. 136.) to wreath a Chain about the Neck. But it is evident they had their Name from their Progenitor, Anak the Son of Arba: whence he was ſo called, we do not know.

Verſe 29 Ver. 29. The Amalekites dwell in the Land of the South.] They do not repreſent the Amalekites as Inhabitants of the Land of Canaan; but they obſerve that they lay on the South border of it. Where, if they went about to enter, in all probability, that Nation (which were their early Enemies when they came out of Egypt) would help to oppoſe them in their Attempt, as much as the People of Canaan. For that's their intention, in the following report, to ſhow what a ſtout People they muſt encounter, which way ſoever they endeavoured to enter into Canaan.

And the Hittites, and the Jebuſites, and the Amorites.] An account of all theſe, ſee XV Gen. 20, 21.

Dwell in the Mountains.] Which were in the entrance of the Land of Canaan on the South-east part of it. Particularly the Amorites, it is evident, were planted there, upon the Mountains of the Borders of Canaan, I Deut. 27.44. And many of them had made an expedition into the Country beyond Jordan, where they had poſſeſſed themſelves of Baſhan and Heſhbon, and all the Land between the Rivers Jabbok and Arnon. For they were a very warlike People, and of great ſtature, II Amos 9. which made theſe Searchers of their Land afraid of them; and bid their Brethren conſider whether they thought they ſhould be able to diſpute their paſſage with them: which they plainly ſuggeſt, in their Opinion, they could not. For the Jebuſites were another mighty People, whom after the Conqueſt of Canaan, they could not of a long time diſpoſſeſs of Mount Sion. I need not ſay how terrible the Hittites were; for it is probable from thence came the word hittha, which ſignifies a Fright and ſudden Conſternation, as Bochartus hath obſerved in his Phalag. Lib. IV. cap. 36.

And the Canaanites.] Thoſe who were particularly called by this Name. See XV Gen. 21.

Dwelt by the Sea.] It is certain that the Canaanites dwelt by the Ocean, called the Midland-Sea; for they ſeem to have had their Names from Merchandizing; for which that ſituation was moſt proper; and for that reaſon others of them were ſeated near Jordan. This, I think, is plain from I Deut. 7. And beſides, the word Sea alone, commonly ſignifies that great Ocean. But it being plain that they were alſo ſeated, as it here follows, upon the River Jordan, it is poſſible that by Sea, may be meant in this place, the dead Sea, or the Lake of Geneſereth, or both of them; becauſe they were near Jordan, which ran into them.

And by the Coast of Jordan.] Where the Canaanites were alſo ſeated, as is evident from XI Deut. 30. For there were both Weſtern and Eaſtern Canaanites, as appears from XI Joſh. 3. and they are frequently joyned with the Perizzites (particularly I Judg. 4.) who were a fierce ſort of rough People, that dwelt in the woody part of the Mountains. So that the Intentions of the Men, who made this Report, was, to repreſent to the People, that whether they invaded the Land by the Southern Parts, or the Eaſtern, they would find both ſtrongly guarded by a mighty People, much ſuperiour to them in force. Which account, the following verſe ſhows, put the People into a Tumult.

Ver. 30. And Caleb ſtilled the People.] It is plain by this, that the People underſtood by their way of ſpeaking, Countenances and Geſtures, that the meaning of theſe Men who made this Report (which was not falſe in it ſelf) was, that though the Country indeed was very rich and deſirable, yet it was impoſſible for them to drive the Inhabitants out of it. Which put them into a mutinous Diſpoſition, as Caleb perceived by their Looks and their Muttering; and therefore ſtept forth, before it brake out, to quiet their Spirits with his Account of the Country and Inhabitants, in which Joſhua, no queſtion, joyned with him. It is not indeed here mentioned, becauſe Caleb perhaps ſtood next to thoſe who began to make a Commotion, and therefore ſpake firſt: but he was ſeconded by Joſhua, we may be ſure; becauſe we find him mentioned in the next Chapter, and in the firſt place, together with Caleb, as indeavouring to appeaſe the Tumult. And he is not only exempted from the Puniſhment inflicted upon the People for their Rebellion, XIV. 30, 38. but is expreſly ſaid to have followed the LORD fully, as well as Caleb, XXXII. 12.

Before Moſes.] The Hebrew Phraſe El Moſcheh, may ſignifie that he ſtilled them, as they were coming towards Moſes in a Seditious manner; or, quieted them ſo far, as to make them hearken to Moſes; or, as we render it, in his Preſence, when they were ready to fly in his Face. One of the Doctors in the Gemara before-mentioned, cap. 9. ſaith, That Joſhua being about to ſpeak, they bitterly reproached him, and would not ſuffer him to proceed. And therefore Caleb thought good to give them a great many blandiſhing words, and to call Moſes this Son of Amram, which lookt like Contempt of him; whereby he ſtilled them, and diſpoſed them to liſten to him. And then he ſaid, Is not he the Perſon that brought us out of Egypt, that divided the Red Sea, for us to paſs through it; that gave us Manna from Heaven? What if he ſhould bid us make Ladders and climb up into the Skies, ſhould we not obey him?

And ſaid, Let us go up at once?] Or, go up immediately, without a ſtop.

And poſſeſs it.] He ſpeaks as if it were already their own, (as indeed it was, by God's gift) and they need only enter and take poſſeſſion of it.

For we are able to overcome it.] There will be no ſuch difficulty, as theſe Men repreſent, in the Conqueſt of it.

Ver. 31. But the Men that went up with him.] The Verſe 31 reſt of the Company that went to ſearch the Land; who if they had not perſiſted in their Unbelief, the People perhaps might have been perfectly appeaſed by Caleb and Joſhua.

Said, We be not able.] Now they open their Minds more plainly, in their Reply to Caleb. Whom they oppoſe directly; and declare their Opinion downright, that they were not an equal Match for their Enemies.

To go up againſt the People.] To beat them out of the Mountains, which they inhabited.

For they are ſtronger than we.] Theſe Men had no confidence in the Promiſe and Power of God, on which Caleb and Joſhua relyed; but meaſured all things by Human ſtrength.

Ver. 32. And they brought up an evil report of the Verſe 32 Land which they had ſearched, unto the Children of Iſrael.] In the heat of their Oppoſition, they now diſparage the Country, which they had before praiſed, v. 27. and alſo ſtretch their Report of the Inhabitants beyond the Truth.

Saying, The Land through which we have gone to ſearch, is a Land that eateth up the Inhabitants thereof.] Unleſs we ſuppoſe that there was a great Plague at this time in the Country, as the Hebrews do (who love to excuſe their Fore-fathers ſins) this was a groſs lie. But take it as they ſuppoſe, yet this was a very malignant Report. For if they ſaw the People of the Country every where, as they paſſed along, carrying their Neighbours to their Graves, (as the Jews tell the Tale) this which they ſhould have aſcribed to the Providence of God, who ſent this Mortality that they might have fewer Enemies to oppoſe them, and that theſe Spies might paſs more freely, and leſs obſerved; they moſt wickedly aſcribe to the badneſs of the Air: which being very unhealthful to the Natives, might well be thought would be much more ſo to Strangers. Thus bad Minds (as the aforeſaid Gemara gloſſes well enough upon this Story) turn that which God intends for their Benefit, into their Hurt. And if we had any better Authority for this Story, the word achal (which we tranſlate eat up) would well enough agree with it. For, as Maimonides obſerves in the firſt part of his More Nevoch. cap. 30. it is uſed in the Holy Scriptures, concerning any kind of Conſumption, Deſtruction, or Deſolation: As here in this Book, XI. 1. XXVI Lev. 38. 2 Sam. II. 26, &c.

And all the People that we ſaw in it were Men of great Stature.] The Hebrew Phraſe is, Men of Meaſures, 〈 in non-Latin alphabet 〉 , as the LXX. tranſlate it, Men of larger ſize than the reſt of Mankind. Which we have no reaſon to think was true: But having ſeen the Sons of Anak in one part of the Country, they imagined all the reſt of the People to be near unto their Stature. For this is the Deſcription of that Giant of Gath, mentioned 1 Chron. XX. 6. where he is called a Man of Meaſure; and 2 Sam. XXI. 20. where he is called in the Plural Number, (as they are here) a Man of Meaſures, 〈 in non-Latin alphabet 〉 , a Man above the common bigneſs. And thus very great Houſes are called Houſes of Meaſure, XXII Jerem. 24.

Ver. 33. And there we ſaw the Giants.] Men of Verſe 33 greater Bulk and Strength, than the biggeſt of thoſe very great Men, (ſee VI Gen. 4.) which they ſpake of in the foregoing words.

The Sons of Anak.] They had mentioned this once before, v. 28. and now repeat it again; becauſe they were ſtruck with ſuch a Terror at the ſight of them, that they were always at their Tongues end. Juſt, as Homer mentions, 〈 in non-Latin alphabet 〉 , as Bochartus makes the Compariſon, Lib. I. Canaan, cap. 1.

Which came of the Giants.] Who were deſcended from a Gigantick Race of Men; particularly from Arba, who was their Grand-father, as Joſhua tells us, XIV. 15. XV. 13, 14, &c. Where he ſhows how Caleb drove theſe Anakims out of their Cities, and made them fly to the Philiſtims; where there were ſome Remainders of them, till the days of David. And others of them, perhaps, fled into Greece; for there was a Race of Men among the Greeks called 〈 in non-Latin alphabet 〉 ; who Voſſius thinks it probable might deſcend from theſe Children of Anak. Lib. I. de Orig. & Progreſſu Idolol. cap. XIII.

And we were in our own ſight as Graſhoppers.] Their Fear magnified them above meaſure; though no doubt they were Men of ſuch an extraordinary heighth, Verſe 26 that they might look upon themſelves to be as ſmall and contemptible, as Graſhoppers are compared with us. And ſuch very tall Men there are ſtill in ſome parts of the World, as Job Ludolphus obſerves in his Commentary upon his Hiſtor. Aethiopica, Lib. I. cap. 2. n. 22.

And ſo we were in their fight.] One of the Jewiſh Doctors makes bold to call theſe Men Liars: For though their Fear might make them ſeem in their own ſight as Graſhoppers, yet how could they tell, ſaith he, that they were ſo in the ſight of the Children of Anak? Here the Gemariſts (in the place I mentioned above, cap. 10.) endeavour to help them out, by continuing the Tale of the great Mortality, which was then in thoſe Countries. Where a Funeral-Feaſt (as the manner was) being one day made under certain Cedar-trees, which are very ſhady; the Spies got up to the top of them, to hide themſelves among the thick Boughs. But the People below hapning to look up, the Spies heard them ſay, there are Men got up into the Trees, who look like Graſhoppers. But there needs no ſuch Inventions to defend them, when an Hyperbole will do it: Their plain meaning being this, that the Anakims looked down upon them with the utmoſt Contempt.

By all which it appears, that they had not only a ſight of the Anakims, but the Anakims alſo ſaw them; and lookt upon them, it is likely, as they did upon other Travellers; who were wont to come thither, either for their Pleaſure, or to traffick in their Country; or in their way to other places. Whom it was not their Cuſtom to examine ſtrictly, whence they came, and what their buſineſs was; but let paſs to and fro among them freely.