Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

ANd the people] Hitherto in this booke, Gods grace to his people hath beene manifested in [unspec 1] the ordering; directing, and governing of them in the Wildernesse, towards their promised inheri∣tance: now followeth their unthankfulnesse, and unworthy carriage among so great blessings, by their many murmurings and rebellions; whereby both the disobedient nature of man, and the im∣possibilitie of the Law to bring men unto God, is declared. when they were complainers] or, as complainers; that is, even complainers, very murmu∣rers; grudging, and shewing themselves discon∣tented with their esta••e; and (as is likely) for their so long travell in that Wildernesse, three dayes journey before they came to a resting place, 〈…〉〈…〉▪ 10. 33. and thus Sol. larchi here expou〈…〉〈…〉▪ So whereas they should have rejoyced in the 〈◊〉〈◊〉 now among them, they shewed themselves 〈◊〉〈◊〉 mourners, sorrowfull, and (as the Greeke 〈…〉〈…〉∣teth) murmuring. Of such murmurers and com∣plainers, the Apostle also speaketh, Iude verse 〈◊〉〈◊〉. evill] this seemeth to have reference to the first, the people was evill, that is, wicked, and so 〈◊〉〈◊〉∣pleasing the Lord: the Greeke referreth it to the latter, the people murmured evill things 〈…〉〈…〉 Lord. a fire of Iehovah] that is, as the Greeke expoundeth it, from the Lord, and the Chaldee, from before the Lord: though it may also meanes great and vehement fire. Their rebellions before the Law was given at Mount Sinai, God punished not, Exod. 14. 11—15. and 15. 24, 26. and 16. 〈◊〉〈◊〉. 〈◊〉〈◊〉▪ 4 9, 20, 27, 28. and 17. 2—5, save onely when they made the molten Calfe at the mount, Exod. 32 27▪ 28. 35. But their sinnes committed after, hee pu∣nisheth severely, as here and after is to be 〈◊〉〈◊〉: for, the Law worketh wrath, Rom. 4 15. And 〈◊〉〈◊〉 these things happened unto them for ensamples tous, 1 Cor. 10. 5—11. consumca] or, devoure••▪ Hebr. did eat. The Greeke translateth, devoured a part 〈◊〉〈◊〉 the campe. In that the fire consumed in the 〈◊〉〈◊〉 part, it is probable that there the sinne began among them that were faint and weary with travell; as Deut. 25. 18.

Verse 2. sunke downe] that is, went out, or, was [unspec] quenched; in Greeke, ceased. Their seeking to the Lord in their afflictions, and his mercies towards them, are mentioned in Psal. 78. 34.—38.

Vers. 3. he called] that is, Moses called: or, [unspec] as the Geeeke translateth, the name of that 〈◊〉〈◊〉 was called: see the notes on Gen. 16. 14▪ 〈◊〉〈◊〉▪ rah] that is, Burning: which name was given 〈◊〉〈◊〉 imprint a memoriall of their sinne and 〈…〉〈…〉 judgements in their hearts, as Moses after 〈◊〉〈◊〉∣tioneth them, in Deut. 9. 7. 22. 24.

Vers. 4. the mixt-multitude] or, the ga〈…〉〈…〉 [unspec 4] multitude; so called in Hebrew of gatherin••••▪ 〈◊〉〈◊〉 Greeke and Chaldee, of mixture: and in the Ch〈…〉〈…〉∣dee said to be Ionathans, they are called, the 〈…〉〈…〉∣gers that were gathered among them. These were that mixed-people that came up with Israel out of Egypt, mentioned in Exod. 12. 38. 〈◊〉〈◊〉 with lust] that is, lusted greatly and greedily. 〈…〉〈…〉∣ned and wept] that is, againe wept, the Greeke 〈◊〉〈◊〉▪ they sate and wept. The Israelites that a 〈◊〉〈◊〉 be∣fore complained, were punished, and repented▪ now againe, by the example of the strangers among them, returne to their sinfull course. Ch〈…〉〈…〉 here saith, After that (the sons of Israel) had murmured already themselves alone, (verse 1.) they turned and murmured with the mixed-multitude, and 〈◊◊〉〈◊◊〉 desire of flesh. So this was another m••••inie, d••ffering from that forespoken of; though in time and 〈◊〉〈◊〉 n••••re together▪ who shall give] a wish, meaning. O that some wo••••d give us flesh: and a tentation, 〈◊〉〈◊〉 not beleeving that God could doe it. This their lusting is rehearsed, in Psal. 106. 14. and 78. 18, 19. 20. they tempted God in their heart, asking 〈…〉〈…〉 their soule (or lust:) and they spake against 〈◊〉〈◊〉▪

they said; Can God furnish a Table in the Wilder∣nesse? Behold h〈…〉〈…〉 smote the Rocke, and the waters g••shed out, and streames overflowed: can hee give ••read also? or can be prepare flesh for his people?

Verse 5. we remember] they stirred and infla∣med their lust, with remembrance of their former [unspec 5] Egyptian diet. for nought] this may be refer∣red to the fish which they had for nought, without price, getting them out of the rivers freely; or, for nought, that is, for very little, very cheape; as no∣thing is used for very little, Act. 27. 33. Ioh. 18. 20. none, for very few, Ier. 8. 6. 1. Cor. 2. 8. It may also have reference to the former, wee remember for nought, that is, in vaine: so the Hebrew, Chinnam; and Greeke, Dorean, sometime signifieth a thing done or spoken in vaine and without effect; as Pro. 1. 17. Ezek. 6. 10. Gal. 2. 21. garlick] these grosse meats used to be eaten by the poorer sort in Egypt, and by the Israelites when they were slaves there, they now remember, (forgetting their slavery;) and preferre before the Manna which God gave them from heaven, which was both pleasant and whole∣some. Of the things here spoken of, and other the like, the Hebrewes themselves say: Some meats are exceeding evill, and it is n••t meet that a man should ever eat of them, as great fishes that are salted and old, &c. and some meats are evill, but not so bad; ther∣fore it is not meet for a man to eat of them, save a lit∣tle and very seldome; and hee may not use to make them his meat, or to eat them with his meat continu∣ally, as great fishes, cheese, &c. and leekes, and onions, and garlicke, &c. these meats are naught, which a man should eat of but a very little, and in winter dayes; but in sommer not at all. Maim. in Misn. tom. 1. in Degnoth chap. 4. sect. 9.

Verse 6. our soule is dryed] The soule is often put for the body, or whole man, and for the appe∣tite [unspec 6] or desire of meat, drinke, and other things: so here they complaine that they had no nourishment by the wheat of heaven (as Manna is called, Psal. 78. 24.) neither was their appetite satisfied: and here∣upon it is said, they asked meat for their soule, Psal. 78. 18. to satisfie their fleshly lust. our eyes are] or, our eyes behold onely the Manna; that is, we see no other food; neither can we expect for any other, but depend upon Manna onely. For the eyes unto any, signifie hope and expectation, as Psal. 25. 15. and 141. 8. Manna was unto them both a corporall food, and a spirituall, figuring Christ himselfe, with his word and grace, Ioh. 6. 31, 32, 33. 1 Cor. 10. 3. So the loathing of Manna, and long∣ing for the meats of Egypt, figured the rejecting of Christ and his graces, for to have nourishment and life by the workes and righteousnesse of men, Gal. 3. 3, 10. and 4. 9. Such mens eyes cannot see the Manna which is hid. Rev. 2. 17.

Verse 7. Manna] in Hebrew, Man: the reason [unspec 7] of this name, see in the notes on Exod. 16. 14. Chaz∣kuni on that place saith, Man, in the Egyptian tongue, is as Mah, (that is, What) in the Hebrew tongue: and they asked one of another, Man, that is, what is this? Coriander] of it, see Exod. 16. 31. These are the words of Moses, convincing the peoples ingratitude, by the description of Manna, which they disdained. the colour] Hebr. the eye, that is, the colour, or appearance, as the Greeke and Chaldee explaine it: so eye is used for colour, &c. in Lev. 13. 55. Ezek. 1. 16. and 8. 2. and 10. 9. Bdelium] in Hebrew Bdolach, in Greeke, (and by Sol. Iarchies exposition) Crystall: which is white and transparent: so Manna is said to be white, Exod. 16. 31. Of Bdelium, see Gen. 2. 12.

Verse 8. went about] or, went to and fro, to search, [unspec 8] finde, espie, as in Ier. 5. 1. Amos 8. 12. Dan. 12. 4. therefore this word is applied sometime to the eie, as in 2 Chron. 16 9. It figured the labour and dili∣gence that men should use to get the meat which en∣dureth unto everlasting life, Iohn 6. 27. ground it] the grinding and beating of it, &c. figured also the afflictions of Christ, whereby he was prepared to be for us the bread of life, Iohn 6. 48—51. Heb. 2. 9, 10. 1 ••et. 3. 18. But though the Manna was thus hard as wheat to be ground, yet it used to melt as it lay on the earth, with the heat of the Sunne, that they gathered it onely in the morning, Exod. 16. 21. baked] or, boyled, coqued; the word is some∣time used for baking, as in 2 Sam. 13. 8. though usu∣ally it signifieth to 〈◊〉〈◊〉. the best moisture oyle] fresh oyle, w^ch hath no ranke favour. The Hebrew Leshad, is the best o••ly moisture in mans body, Psal. 32. 4. so here it is the best sweet moisture of oyle, which is the uppermost part. It had also the taste of wafers with honey, Ex. 16. 31. And here the Greeke translateth it wafers of oyle, and the Chaldee, paste, (or cakes) with oyle. So it was both pleasnt and wholsome food, and the taste of oyle and honey fi∣gured the sweetnesse of grace, which we by faith perceive in Christ the true Manna, Psal. 119. 103. Song. 5. 16. 〈◊〉〈◊〉 Pet. 2. 3.

Verse 9. ••ell downe upon it] and upon the Man∣na [unspec 9] fell dew againe, which when it was drawne up by the Sunne, then the Manna appeared, Exod. 16. 13, 14. so the Manna lay as it were hidden be∣tween two dewes. But after was manifested, and given them of God freely every day: a wheat which they sowed not, nor laboured for, but had for the taking up, a meat which they knew not, neither had their fathers knowne it: whereby they were taught, that man liveth not by bread onely, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3.

Verse 10. throughout] or, by their families; so [unspec 10] the sinne was generally spred among the people. in the doore] that is, openly; and sinned not in secret onely, but as it were proclaimed their iniqui∣tie, and stirred up themselves, and one another, to follow their lusts.

Verse 11. done evill to thy servant] that is, affli∣cted [unspec 11] me: for evill when it commeth from God, meaneth trouble and affliction wherewith he cha∣stiseth his servants, and exerciseth their faith and patience; as Ier. 18. 8. Esai. 45. 7. Amos 3. 6. that thou layest] Heb. for to lay, or to put: so it hath reference to the former part of the speech. See the notes on Gen. 6. 19. the burden] the weighty care and charge: so in Deut. 1. 12. The Greeke here translateth it anger; but after in vers. 17▪ violence, or assault. This sheweth the great charge that lieth

upon governours: so Paul mentioneth the caere of all the Churches, which came upon him daily, 2 Cor. 11. 28.

Verse 12. Have I conceived] so also the Greeke [unspec 12] translateth it; but the Chaldee saith, Am I the fa∣ther of all this people? are they my sonnes? begot∣ten them] Hebr. begotten it; or, brought forth it; speaking of the people, as of one man, begotten, as by a father; or brought forth, as by a mother. So the Apostle applieth both similies to himselfe, say∣ing to the Corinthians, Ye have not many fathers; for in Christ Iesus I have begotten you through the Gospell, 1 Cor. 4. 15. and to the Galathians, My children of whom I travell in birth againe, untill Christ be formed in you, Gal. 4. 19. In this com∣plaint of Moses, the weaknesse of the Law is signified, w^ch begetteth no children to God, Rom. 7. 4. 5, &c. and 8. 3. but by the word of Truth, the Gospell, and by beleefe in Christ, we are borne of God, I am. 1. 18. 1 Pet. 1. 23—25. 1 Ioh. 5. 1. in thy bosome] that is, lovingly, tenderly, carefully: which Moses the Lawgiver could not doe as is done by Christ, of whom it is said, He shall feed his flocke like a shepheard, he shall gather his lambes with his arme, and be are them in his bosome, he shall gently lead those that are with young, Esai. 40. 11. a nur∣sing father] This sheweth the love, mildnesse, gen∣tlenesse w^ch should be in governours; and so it is said unto the Church, Kings shall be thy nursing fa∣thers, &c. Esai. 49. 23. And the Apostle saith, Wee were gentle among you, even as a nurse cherisheth her children: we exhorted, and comforted, and charged every one of you, as a father doth his children, 1 Thes. 2. 7. 11. Accordingly the Hebrewes have this rule for all governours of the Church, It is un∣lawfull for a man to governe with statelinesse over the congregation, and with haughtinesse of spirit, but with meeknesse and feare. And every pastour that bringeth more terrour upon the congregation than is for the name of God, he shall be punished, and shall not see himselfe to have a learned wise son: as it is said, (in Iob 37. 24.) Men do therfore feare him; he respecteth not any that are wise of heart. And so it is not lawfull for him to governe them with contemptuous carriage; although they be the (common) people of the land: neither may he tread upon the heads of the holy people, although they be unlearned & base, they are the sons of Abraham, Isaacke and Iacob, and the armies of the Lord that brought them out of the land of Egypt by great might, and by strong hand; but he must be are the toyle of the Congregation, and their burden; as Moses our Master, of whom it is said, AS A NVR∣SING FATHER BE ARETH THE SVC∣KING CHILD, &c. Maimony in Misn. tom. 4. in Sanhedrin, ch. 25. sect. 1, 2. That w^ch Moses speaketh of a Nursing father, the Chaldee that goeth in the name of Ionathan, and Targum Ierusalemy, calleth Pedagoga, which word Paul useth, when he saith, the Law was our P••dagogue (or Schoolemaster) unto Christ, Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them; as is shewed in the annotations on Gen. 12. 5.

Verse 13. flesh to give] By these complaints [unspec 13] Moses sheweth his insufficiencie to governe this people, and to supply their wants: neither indeed could he bring them into the promised land, but died ere they came thither, Deut. 34. whereby the impossibility of the Law was signified, that it could not bring men unto God, or satisfie, or restraine the lusts that reigne in our members, though the Law it selfe is holy, Rom. 7. 5—12. But what the Law could not doe, in that it was weake through the flesh, God (hath done) sending his owne Sonne, Rom. 8. 3. who giveth us not flesh to satisfie our carnall lusts, but his owne flesh to be the food of our soules, which he hath given for the life of the world, and which who so eateth, hath eternall life, Ioh. 6. 51. 54.

Verse 15. if thou doe thus] to leave the whole [unspec 15] burden upon me still. Here the word thou, spoken to God, is of the foeminine gender, contrary to common rule of speech, At, for Attah: which some thinke doth intimate Moses trouble of mind, as if he could not perfectly utter his word•• and the like is in Deut. 5. 27. where the people ter¦rified with the Majestie of God when he gave his Law, said unto Moses, Speake thou (At) unto 〈◊〉〈◊〉 Sol. Iarchi here saith, The strength of Moses became feeble as a woman, when the holy blessed (God) shew∣ed him the punishments that he would bring upon them (the people) for this he said before him, If thus, kill mee first. kill me] or, killing me: that is, kill me quite, and out of hand; the word is doubled, for more ve∣hemency and speed. see mine evill] that is, my misery and affliction. By seeing evill, is meant the feeling or suffering of miserie; as to see death, is to dye, Luke 2. 26. Psal. 89. 49. and as on the contra∣ry, to see the salvation of God, meaneth the fruition or enjoying thereof, Psal. 50. 23. and 91. 16. Com∣pare with this, Elijahs speech, 1 Kings 19. 4.

Verse 16. Gather unto me] in Chaldee, Gather [unspec] before me; and Thargum Ionathan explaineth it, Gather in my name seventy worthy men. This is an∣swerable to the number of the seventy soules of the house of Israel, which went downe into Egypt, Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Si∣nai, Exod. 24. 1, 9. From hence the Hebrewes in their commonwealth, continued their chiefes: Se∣nate in Ierusalem of 71 Elders, as here there were 70, and Moses the Prince. So they record in Tal∣mud Bab. in Sanhedrin, ch. 1. and Maimony in San∣hedrin, c. 1. s. 3, 4, 5, explaineth it thus; there was in Israel, first a great court (or judgement hall) in th•• Sanctuary, and that was called the great Syne∣drion, and their number was 71, as it is written, Ga∣ther to me 70 men, &c. and Moses was chiefe over them, as it is said, And let them stand there with thee. Numb. 11. 16. loe here are 71. The greatest in wise∣dome among them all, they set him for head over them, and he was called Nasi (the Prince) in every place, and hee stood in stead of Moses cur Master. And they placed the greatest among the 70, next 〈◊〉〈◊〉 the head, and he sate on his right hand, and was call〈…〉〈…〉 Ab beth din (the father of the judgement hall) A〈…〉〈…〉 the residue of the 70 sate before him, according 〈◊〉〈◊〉 their eares and according to their dignitie: wh••se∣ever was in wisedome greater than his 〈◊〉〈◊〉 nearer unto the Prince on his left hand. And they sate

as in the forme of an halfe circle round, so that the Prince, with the Father of the Court, might see them all. Moreover they set two Iudgement halls, each of 23. Iudges, the one at the doore of the Court (of the Sanctuary,) the other at the doore of the mountaine of the Temple. And in every citie of Is∣rael wherein were 120. (fathers of families) or moe, they set a lesser Synedrion, which sate in the gate of the citie, as it is written, And establish judgement in the gate, (Amos 5. 15.) And their number was 23 Iud∣ges, and the wisest among them was head of them; and the residue sate in a round like halfe a circle, that hee which was head might see them all. If it were a citie which had not 120 men in it, they set therein three Iudges, for there is no judgement hall of lesse than three, that there might be moe or fewer, if there hap∣ned to be among them dissention in judgement. But every citie which had not in it two wise men, the one fit to teach the whole Law, and the other skilfull to heare, and skilfull to demand and make answer; they set no Synedrion therein, although it had in it two thousand Israelites, &c. the officers] in Greeke, the Scribes, and Targum Ionathan addeth, in Egypt: as if these were such as are mentioned in Exod. 5. 14. and of them Sol. Iarchi also understan∣deth it. What these Officers were after in the com∣mon-wealth of Israel, is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well knowne and had approved themselves for wisedome and good carriage, for which they might with comfort be preferred to this high Senate: for they that have ministred well, (as the Apostle saith) purchase to themselves a good degree, 1 Tim. 3. 13. Afterwards in Israel about the choise of these chiefe Magistrates, it is thus recor∣ded; Our wise men have said, that from the great Sy∣nedrion they sent into all the land of Israel, and made diligent inquirie; whomsoever they found to be wise, and afraid to sinne, and meeke, &c. they made him a judge in his citie. And from thence they preferred him to the gate of the mountaine of the house (of the Lord:) and from thence they promoted him to the gate of the Court (of the Sanctuary,) and from thence they advanced him to the great judge∣ment hall. Maim. in Sanhedrin, chap. 2. sect. 8. stand there] or, present themselves there with thee. They were to stand before the Tabernacle, to present themselves unto God, and to receive authoritie from him; and with Moses, who was to be chiefe over them. The Hebrewes from this word with, gather a likenesse unto Moses, saying, They constitute none in the Synedrion but Priests, Le∣vites and Israelites whose genealogie is knowne, &c. as it is said (in Num. 11. 16.) WITH THEE; which are like thee in wisedome, religion, and genealo∣gie. Maim. in Sanhedrin, ch. 2 sect. 1.

Vers. 17. I will come downe] to wit, in signe [unspec 17] or apparition; as the Chaldee translateth, I will re∣veale my selfe; and Targum Ionathan addeth, I will reveale my selfe in the glory of my Majestie; this was in the cloud, vers. 25. I will take] or, will separate; in Chaldee, will increase of the spirit that is on thee; meaning, the gifts of the Spirit, as prophesie, vers. 25. and other meet for their charge: for there are diversities of gifts, but the same Spi∣rit, 1 Cor. 12. 4. So spirits are named for spirituall gifts, 1 Cor. 14. 12. 32. and the Holy Ghost, for the gifts of the Holy Ghost, Ioh. 7. 39. Act. 19. 2. 6. Thus the spirit of Elijah rested on Elish••, 2 King. 2. 15. when he had the same gifts and power of pro∣phesie, miracles, &c. Neither was Moses spirit hereby diminished; for as Sol. Iarchi saith, Moses in that houre was like unto the Lamp that was left (burning) on the Candlesticks, (in the Sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit. God shewed hereby, that none without gifts of his Spirit, are fit for office and government, Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrewes have this rule, Any Syne∣drion, King, or Governour, that shall set up a Iudge for Israel, that is not fit, and is not wise in the wisdome of the Law, and meet to be a Iudge; although he be wholly amiable, and have in him other good things, yet he that setteth him up, transgresseth &c. Maim. in Sanhedrin, chap. 3. sect 8.

V. 18. Sanctifie] in Chaldee, prepare your selves: [unspec 18] so to sanctifie warre is to prepare therefore, Ier. 64. & 51. 28. It meaneth an holy prepara〈…〉〈…〉o receive the gifts that they desired. Sol Iarchi expoundeth it, Prepare yourselv••s for vengeance; and so he saith, (in ser. 12. 3.) Sanctifie (that is, prepare) them for the day of slaughter. The 20 verse sheweth that this may be implied. wept in the eares] in ver. 20. wept before the Lord; and so the Chaldee tur∣neth it here. I•• meaneth, that the Lord had seene and heard their complaint: for weeping is often joyned with lifting up the voyce, or crying out; as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4.

Verse 20. Vntill a moneth of dayes] to wit, yee [unspec 20] shall eat, as the Greeke expresseth. Meaning a whole moneth; as a yeare of dayes is an whole yeare, 2 Sam. 14 28. So in Gen. 29. 14. loathsome] Hebr. to loathsomnesse or alienation; which the Greek translateth, to choler; the Chaldee, to offence, that is, offensive, have despised] or, contemptu∣ously refased, set at nought; which the Greeke trans∣lateth, disobeyed the Lord; the Chaldee, rejected the Word of the LORD. who is] the Chaldee saith, whose Majestie (or Divine presence) remaineth a∣mong you.

Verse 22. to suffice them] so the Greeke and [unspec 22] Chaldee expound the Hebrew Ma••sa, which usu∣ally signifieth to finde; but here is used for obtaining that which is sufficient: so in Ios. 17. 16. Iudg. 21. 14. Here Mose, sheweth that the thing promised was unpossible in mans judgement, both in respect of the multitude of men, and length of time: and therefore he mentioneth beasts and fishes which al∣so are flesh, 1 Cor 15. 39 but speaketh not of fowles, as thinking least of all that they should be filled with them: yet God sufficed them with such, verse 31. So Philip said unto Christ, Two hundred〈…〉〈…〉∣worth of bread is not sufficient for (this multitude) that every one may have a little, Ioh. 6. 7, 9.

Verse 23. hand waxed short] that is, power aba∣ted; [unspec 23] the Greeke expoundeth it, Shall not the Lords hand be sufficient? the Chaldee thus, Shall the word

of the Lord be hindered? Hand is often used for power, as being the instrument wherewith power is shewed, Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening; and is applied sometime to the Lords Spirit, as in Mic. 2. 7. is the spirit of Iehovah shortned? Sometime to his hand, as here, and in E∣sai. 59. 1. Behold Iehovahs hand is not shortned, that it cannot save: and in Esai. 50. 2. Is my hand short∣ned at all, that it cannot redeeme? or have I no power to deliver? where the latter sentence explaineth the former.

Verse 25. they prophesied] this was a gift and effect of Gods Spirit upon them: and is elsewhere [unspec 25] so explained; as, upon the handmaids in those dayes, I will powre out my spirit, Ioel 2. 29. that is, I will pow∣er out of my spirit, and they shall prophesie, Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King, the Spirit of God came upon him, and hee prophesied, 1 Sam. 10. 6, 10. Prophesying was not onely a foretelling of things to come, but sometime a declaring of the word of God unto the people; see Exod. 7. 1. Gen. 20. 7. And thus Paul saith, He that prophesieth, speaketh unto men to edification, and ex∣hortation, and comfort, 1 Cor. 14. 3. Sometime it was a singing of praises unto God; as they that prophesied with Harps, with Psalteries and with Cymbals; to confesse and to praise the LORD, 1 Chron. 25. 1, 3. did not adde] that is, prophesi∣ed no more but that day, as God spake the ten com∣mandements, and added not, that is, spake no moe, or after such a manner to the people, Deut. 52. 2. Thus the Greeke here translateth, and they added no more: and Sol. Iarchi saith, they did not adde, i. they prophesied not save that day onely; so it is expounded is Siphre. Howbeit the Chaldee translateth it, ceased not; in a contrary signification, which some∣time is in the Hebrew words. But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not, which seemeth to meane a continuance till all those ten words were finished; we may likewise understand him here to meane a continuance for that day; (as Saul in Naioth pro∣phesied all that day and all that night, 1 Sam. 19. 24.) and not a continuance alwayes; for this seemeth to be a temporary gift and miracle for confirmation of their Office; as in 1 Sam. 10. 6, 11.

Verse 26. Medad] in Greeke, Modad. the [unspec 26] spirit] in Chaldee, the spirit of prophesie. that were written] by Moses in a booke; or in papers (as the Hebrews thinke) and so were appointed a∣mong the rest to come to the Tabernacle, verse 16. 24. but went not out] for what cause, the Scrip∣ture sheweth not: but by comparing this their fact with others, it is probable, that as Saul when hee should have beene made King, withdrew and hid himselfe among the stuffe, 1 Sam. 10. 22. so these two, unwilling to take the charge upon them, with∣drew their shoulders, and came not to the Taber∣nacle: yet the Lord by his Spirit found them out: for whither shall men goe from his Spirit? or whi∣ther shall they flee from his presence? Psal. 139. 7. The Hebrewes have here their uncertaine conje∣ctures: Sol. Iarchi saith, They were all written ex∣presly by their names, and should have beene taken by Lots. For the count was made for the twelve tribes out of every tribe six, except two tribes, of which were but five. Moses tooke seventy two papers (or 〈◊〉〈◊〉 and on seventy of them he wrote AN ELDER, and on two, A PART: and he chose six out of eve∣ry tribe, so there were seventy and two. Then he sa•••• unto them, take up your papers out of the basket. Who so tooke up with his hand (a paper on which was written) AN ELDER, he was sanctified (to that office:) but he in whose hand came up A PART; unto him he said, The Lord will not have thee.

Verse 28. of his choise young men] in Greeke, his chosen one; the Chaldee saith, of his young men. The [unspec 28] originall word signifieth also youth: whereupon some translate it, the minister of Moses, frō his youth: but this seemeth not fit; for Moses shepheards life in Midian, from which he came but a little before this, argueth the contrary. forbid thou them This he spake of envious zeale for his master Moses sake, (as the verse following sheweth;) that he would not have the use of the gift of prophesie common; or, because they obeyed not Moses to come out as he commanded. So the disciples for∣bade one that cast our devils in Christs name, be∣cause he followed not with them, Luk 9. 49, 50. Marke 9. 38. Targum Ionathan explaineth it, M. Lord Moses request mercy from before the Lord, and forbid them the spirit of Prophesie.

Verse 29. Enviest thou] or, Hast thou en••isus [unspec 29] zeale, or jealousie for my sake? which is a prohibi∣tion, Have it not: as, Thinke ye that I am come to give peace on earth? Luke 12. 51. that is, Thinke it not, Mat. 10. 34. but O who shall give] or, and O who, &c. this is an earnest wish, as would God, or the like: the word and, setteth forth the earnestnesse of his passion, as Act. 23. 3. Psal. 2. 6. his spirit] that is, the gifts of his spirit; as the Chaldee saith, his spirit of prophesie. So Paul wisheth that all the Church could prophesie, and saith, Follow after loue, and zealously desire spirituall gifts; but rather that ye may prophesie, 1 Cor. 14. 1.

Verse 30. gathered] that is, gat himselfe, or, at [unspec 30] the Greeke saith, departed. the Elders] who were authorised of God to be of the high Councell or Synedrion with Moses, and his assistants: and thus they differed from those inferiour Magistrates, which had beene appointed before by Iechroes advice, Exod. 18. 21, 25. And as then all hard cau∣ses were brought unto Moses, Exod. 18. 26. so after this, such causes were brought to the high court or Synedrion, first ordained here. This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin, c. 1. and Maimony in Sanbedrin, c. 5. thus: They set up no King, but by the mouth of the Senate of 71. (El∣ders:) neither make they any lesser Synedrion for every tribe and for every citie, but by the Senate of 71. Neither judge they a whole tribe revolted (to idolatry,) nor a false Prophet, nor the high Priest in judgement of life and death, but by the great Synedri∣on. But money-matters are judged by the Court of three Iudges. Likewise they make (or judge) no el∣der rebellious (Deut. 17.) nor any citie drawne 〈◊〉〈◊〉 to idolatrie (Deut. 13.) neither cause they the sus∣pected woman to drinke the bitter waters (Nam. 5.)

but in the great Synedrion. Neither doe they adde un∣to (or in Large) the Citie or the Courtyard, neither goe they forth to permitted warre, &c. [whereof see the notes on Deut. 20. 1.] but by the great Syne∣drion, as it is said, (in Exod. 18. 22.) every great matter they shall bring unto thee.

Verse 31. a wind] God made an East wind to [unspec 31] passe forth in heaven; and brought on a South wind by his strength, Psal. 78. 26. brought Quailes] such fowles as he had fed them with before, in Ex∣od. 16. 13. them now God againe brought swiftly and as with violence; which the Chaldee transla∣teth, made to flie. let them fall] or, spred them abroad; so this word is Englished in 1 Sam. 30. 16. two cubits] Sol. Iarchi saith, they flew so hie as a∣gainst a mans heart, that he was not toyled in getting them, either by reaching hie, or by stooping low.

Verse 32. ten homers] or, ten heaps, as the Chal∣dee translateth: for the Hebrew homer sometime [unspec 32] signifieth an heape, as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels, Ez. 45. 11. the w^ch measure is called also a Cor. Eze. 45. 14. & so Targum Ierusalemy interpreteth it here. Thus also the Greek translateth it ten Cors; (for of the He∣brew Cor, the Greeke Coros, in Luk. 16. 7. & Latine Corus are derived.) And Chazkuni here explaineth it, ten homers; there are in an homer thirtie Seahs (or Pecks;) so ten homers containe three hundred Seahs: loe he that gathered least, had every day ten Seahs. Of the Seah or Pecke, see the notes on Gen. 18. 6. This abundance of fowles was miraculous, where∣upon it is said, God rained flesh upon them as dust; and feathered fowles as the sand of the seas, Psal. 78. 27. And with these they filled their greedy lust; (seeding themselves without feare, as Iude verse 12.) though the Lord had threatned to punish them, verse 20.

Verse 33. not yet cut off] to wit, from their mouth; that is, not taken from them, which the [unspec 33] Greeke translateth, before it (that is, the flesh) failed. Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth; that is, taken away from you. Or, by cutting, may be meant chewing. The Psalmist alleaging this, saith; They were not estran∣ged from their desire; the meat was yet in their mouth, when the anger of God came up against them, &c. Psal. 78. 30, 31. And here Chazkuni observeth, how they were plagued of God, after that he had sufficed all of them with flesh; that men should not say, hee had not plagued them, but because he was not able to suffice them all with flesh. a very great plague] or, ve∣••••ment great smiting: Abr. Ezra writeth that it was the pestilence: God gave-them their request, when they lusted for flesh; but sent leannesse into their soule, Psal. 106. 14, 15. The anger of God came up against them, and slew of the fat of them; and smote downe the choise young men of Israel, Psal. 78. 31.

Verse 34. hee called] meaning, Moses called, [unspec 34] and by the name of the place, left a memoriall of their sinne and punishment, for a warning to them after, Deut. 9. 22. and to us, that we should not lust after evill things as they lusted, 1 Cor. 10. 6. Or, as the Greeke translateth it, the name of the place was called; see verse 3. Kibroth hattaavah] that is, as the Greeke expoundeth it, Graves (or monu∣ments) of lust. Where lust may be used for the men that lusted; as circumcision, in Rom. 2. 26. is for men circumcised; Pride, for the proud man, Ier. 50. 31, 32. Psal. 36. 12. and many the like. See the notes on Gen. 45. 7.

Vers. 35. were in Hazeroth] or, Chatseroth, in [unspec 35] Greeke, Aseiroth; here they were, that is, abode, or continued; (as Daniel was, that is, continued, Dan. 1. 21. and they were, that is, continued there, Ruth 1. 2.) The cause of which abode, was a new trouble which Moses sister and brother raised against him, Num. 12.