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.

CHAP. XII.

1 Marie and Aaron speake against Moses, about his wife, and office. 4 The Lord calleth them all be∣fore him, justifieth Moses, magnifieth his office, re∣buketh the murmurers, and departeth in anger. 10 Marie is made a Loper, Aaron confesseth sinne, Moses prayeth God to heale her. 14 The Lord com∣mandeth her to be shut out of the campe seven dayes. 15 The peoples journey is stayed till she was brought in againe; then they goe on into Pharan.

ANd Marie and Aaron spake against [unspec 1] Moses, because of the Aethiopian woman, whom he had taken; for hee had taken an Aethiopian woman. And [unspec 2] they said; Hath Iehovah spoken onely indeed by Moses? hath he not spoken also by us? And Iehovah heard it. Now the man Mo∣ses [unspec 3] was very meeke, above all the men which were upon the face of the earth.

And Iehovah said suddenly unto Moses, [unspec 4] and unto Aaron, and unto Marie; Come out ye three unto the Tent of the Congregation; and they three went out. And Iehovah [unspec 5] came downe in the pillar of the cloud, and stood in the doore of the Tent, and called Aaron and Marie; & they two came forth. And he said, Heare now my words: If there [unspec 6] shall be a Prophet among you, I Iehovah will make my selfe knowne unto him in a vision; I will speake unto him in a dreame. My ser∣vant [unspec 7] Moses is not so, he is faithfull in all mine house. Mouth to mouth will I speake with [unspec 8] him, and in vision, and not in darke speeches; and the similitude of Iehovah shall hee behold: and wherefore were yee not a∣fraid to speake against my servant against Moses? And the anger of Iehovah was [unspec 9] kindled against them, and he went away. And the cloud departed from off the Tent; [unspec 10] and behold, Marie became leprous as snow: and Aaron looked upon Marie, and behold she was leprous. And Aaron said unto Mo∣ses; [unspec 11] Alas my lord, I beseech thee, lay not the sinne upon us, wherein we have done foolish∣ly,

and wherein we have sinned. I beseech [unspec 12] thee, let her not be as one dead; of whom when hee commeth out of his Mothers wombe, halfe his flesh is even consumed. And Moses cried out unto Iehovah, saying; [unspec 13] O God, I beseech thee, heale her now.

And Iehovah said unto Moses; And if her [unspec 14] father had spitting spitted in her face, should she not be ashamed seven dayes? let her be shut seven dayes out from the campe; and after let her be gathered in. And Marie was [unspec 15] shut out from the campe seven dayes; and the people journeyed not till Marie was ga∣thered in againe. And afterward the people [unspec 16] journeyed from Hazeroth, and encamped in the Wildernesse of Pharan.

Annotations.

MArie] in Hebrew, Mirjam; in Greeke, Mari∣am; she was a Prophetesse, sister of Moses and [unspec 1] Aaron, Ex. 15. 20 & she it was that began the quar∣rell, as in the originall it appeareth; Marie she spake: therefore she, not Aaron, was plagued with leprosie, v. 10. As Satan prevailed first with Eve, then by her with Adam, Gen. 1. 3. so here first with Marie, and then by her, with Aaron the high Priest. And as the former sin of lust for flesh, began among the ba∣ser sort, Num. 11. 4. so this sin of ambition and vain glory, began among the chiefest of the Church: for these three, Moses, Aaron and Mary, were the chief guides, whom God sent before his people, Mic. 6. 4. because] or, upon occasion, for the sake. Ae∣thiopian] Hebr. Cushite, which the Greeke transla∣teth, Aethiopian. This seemeth to be no other than Zipporah the Midianiresse, who Moses had marri∣ed, Ex. 2. 16, 21. & because the Midianites dwelt in Cush his land, they were called Cushites (or Aethi∣opians,) and it may be also because they were tawny coloured like them. For otherwise Cush was the son of Cham, Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem, Gen. 25. 1, 2. The Chaldee, in stead of Cushith, saith Faire, which may be spoken by the contrary. Iosephus, Philo, and some others, take this wife not to be Sipporah, but another Aethiopians taken] to wit, to wife; that is, married: so in 1 Chron. 2. 19, 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth, the marrying of that woman, (who was not of the stocke of Israel, and who hindred him from cir∣cumcising his son, Exod. 4. 24, 25, 26.) was the oc∣casion of their murmuring. Howbeit, the Hebrew Doctors make his not companying with his wife, to be the occasion: for that he being a Prophet, dai∣ly conversant with the Lord, and frequenting his Tabernacle, abstained from her, lest he should have legall pollution, which would have kept him from the Sanctuary, Levit. 15. 16—31. Compare also Ex∣od. 19. 15. Thus the Chaldee expoundeth it, for hee had put away (or, abstained from) the faire wife which he had taken. And Sol. Iarchi thus, for he had taken a Cushite woman, and had now put her away.

Verse 2. by Moses] or, in Moses; as speaking of [unspec 2] inward revelation by the Spirit: The Targum cal∣led Ionathans, paraphraseth thus; Hath the Lord spoken onely indeed with Moses, who is separated from copulation of the bed, meaning with his wife. also by us] or, in us: as David said, The spirit of Ieho∣vah spake in me, 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation, hath he not spoken also by us, and yet we have not separated our selves from the way of the earth: meaning, from mutuall societie, such as is be∣tween man and wife; a phrase taken from Gen. 19. 31. But it may be understood, as before is noted, that they would not have Moses esteemed the one∣ly Prophet, who had so stained himselfe by marri∣age with a strange woman. Their drift was, by dis∣gracing Moses for his infirmitie, to grace and ad∣vance themselves; against which it is said, Let us not be desirous of vaine-glory, provoking one another, envying one another, Gal. 5. 26. heard it] that is, took notice of this their speech, to reprove and pu∣nish it. So of Reubens sin, it is said, Israel heard it, Gen. 35. 22. Or, God is said to heare it, as a witnesse of that which it may be they murmured in secret: as in Psal. 59 8. swords are in their lips, for who (say they) doth heare? and in Psal. 55. 20. God will heare and afflict them. See also Psal. 94. 7 8 9.

Vers. 3. meeke] the originall word hath affini∣tie [unspec 3] with affliction and lowlinesse; for by affliction this vertue is furthered, Lam. 3. 27, 28, 29, 30. and is seated in the heart and spirit, as the Apostle men∣tioneth a meeke and quiet spirit, 1 Pet. 3. 4. As Mo∣ses, so Christ is set forth for an example of meeke∣nesse, Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger, and avenging of our selves when we are offended, wronged, and con∣temned. above all the men] or, more than any man. This commendation the Spirit of God gi∣veth of Moses, though by Moses owne pen, (as the Apostle also writeth in his own behalfe, 2 Cor. 11. 5, 6, 10, 22, &c. and 12. 11, 12.) although Moses is noted to have been very angry, sundry times, Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10, 11. compared with Psal. 106. 32, 33.

Vers. 4. said suddenly] so shewing the great∣nesse [unspec 4] of his displeasure against them, which suffered no delay, Psal. 64. 7. Prov. 6. 15. Esai. 30 13. and preventing any that mought thinke Moses com∣plained to God and sought revenge. Thus God who will be a swift witnesse against evill doers, Mal. 3. 5. suddenly rose to plead the cause of his meekest ser∣vant. Compare Psal. 50. 19, 20, 21. yee t••ree] both parties are judicially summoned to appeare before the Lord, in the Tent of his habitation: as he riseth up to judgement, to save all the meeke of the earth, Psal. 76. 9 So in Num. 16. 16.

Verse 5. came downe] in Chaldee, revealed him-selfe: [unspec 5] see Gen. 11. 5. of the cloud] as the throne o•• his glory, out of which he used to appeare & speake unto them, Psal. 99. 7. Num. 16. 42. Vnto these ap∣paritions, those visions of Iohn hath reference, Rev. 10. 1, 2, 3. and 14 14, &c.

Vers. 6. a Prophet among you] or, of you; Hebr. your Prophet: which the Chaldee expoundeth, 〈◊〉〈◊〉 there shall be Prophets to (or among) you. What

this word Prophet meaneth, see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah,] so the Chal∣dee also explaineth it: or it may be interpreted, of Iehovah; that is, a Prophet of the LORD: so the Greeke translateth, a Prophet of you to the Lord. in a vision] or, by a vision, or sight; that is, as the Chaldee saith, in visions: so God appeared to Abra∣him the Prophet, in a vision, Gen. 20. 7. and 15. 1. and to Iakob, Gen. 46. 2. to Ezekiel, Ezek. 1. 1. to Daniel, Dan. 8. 2. and others, Iob 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophesie is called a visi∣on, Esai 1. 1. Obad. 1. 1. Nahum 1. 1. in a dreame] Chald. in dreames: another way by which God revealed his word to the Prophets, Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. Ier. 23. 25. 28. 32. Dreames are in the night, and then as it were in darknesse God spake with the other Prophets; but as R. Menachem here noteth, it was not so with Moses, for (God) spake not with him but by day. Moreover dreames and visions doe soone vanish and flie away, Iob 20. 8.

V. 7. not so] is not such a Prophet, that I should speake to him by dreames and visions. faithfull [unspec 7] in all mine house] that is, in all my Church; for the house of God, is expounded the Church of the living God, 1. Tim. 3. 15. and so the Chaldee here transla∣teth it, in all my people; and Ionathan, in all the house of Israel my people: and Chazkuni explaineth it thus, all the men of my house hold him for faithfull. This is further opened by the Apostle, saying; Consider the Apostle and high Priest of our prosession, Christ Iesus, who was faithfull to him that made him, as al∣so Moses was in all his house, &c. And Moses verily was faithfull in all his house, as a servant, for a testi∣mony of those things which were to be spoken after, but Christ as the Son over his owne house; whose house we are, if we hold fast the confidence, and the rejoycing of the hope firme unto the end. Hebr. 3. 1—6. Touching Moses faithfulnesse, and the confidence that Isra∣el reposed in him, see the notes on Exod. 19. 9.

Verse 8. Mouth to mouth] that is, familiarly, [unspec 8] plainly, in mine owne presence, without any inter∣posed meane; as the Chaldee translateth, Speech with speech. So when Ioseph spake without an in∣terpreter, he said, it is my mouth that speaketh unto 〈◊〉〈◊〉, Gen. 45. 12. and the Apostle opposeth it to speech by writing; as, I would not write with paper and inke, but I trust to come unto you, & speak mouth to mouth, that our joy may be full, 2 Ioh. v. 12, and 3 Ioh. 14. A like phrase is in Exod. 33. 11. Iehovah spake unto Moses face to face, as a man speaketh un∣to his friend: and in this manner of communicati∣on, Moses excelled all other Prophets, Deut. 34. 10. The Hebrew Doctors have explained this mat∣ter thus; It is one of the foundations of the Law, to know that God maketh the sonnes of men to prophesie; and prophesie resteth not but on a wise man, great in wisedome mightie in his vertuous qualities, that his affections (or naturall corruption) prevaile not over him, in any thing in the world but he prevaileth by his knowledge over his affections continually, &c. On such a man the holy Ghost dwelleth, and when the Spirit resteth upon him, his soule is associated to the degree of Angels which are called men, and he is tur∣ned to another man, and perceiveth in his owne know∣ledge that he is not so as he was, but that he is advan∣ced above the degree of other wise men, as it is said of Saul, And thou shalt prophesie with them, and shalt be turned to another man, (1 Sam. 10. 6.) The Prophets were of divers degrees: as in wisedome one wise man is greater than another, so in prophesie one Prophet was greater than another. And all of them saw not the vision of prophesie but by dreame, by vision of the night, or in the day time, after that a deepe sleepe was fallen upon them. Num. 12. 6. and all of them when they prophesied, their joynts crembled, and strength of body failed, and their thoughts were troubled, and the minde was le••t changed to under∣stand that which was seene; as is said of Abraham, And ••oe a terror, a great darknes fall upon him (Gen. 15.) and as is said of Daniel, And my vigour was tur∣ned in me into corruption, and I retained no strength, (Dan. 10. 8.) The things that were made knowne to a Prophet by vision propheticall, were made knowne to him by way of parable, and forthwith the interpreta∣tion of the parable was written in his heart, and hee knew what it was. As the ladder that Iacob our fa∣ther did see, and the Angels ascending and descending o•• it, (Gen. 28. 12.) and the living creatures which Ezekiel saw, (Ezek. 1. and the ••ecthing pot, and Al∣mond rod which Ieromy saw, (Ier. 1.) and the Ephah which Zacharie saw, (Zach. 5.) and so the other Prophets, of whom some spake the parable and the interpretation thereof, some the interpretation onely; and sometime they uttered the parable onely, without the interpretation, as part of Ezekiels and Zacharies words: and they all prophesies by parables and after the way of darke speeches. None of the Pro∣phets prophesied at all times when they would; but prepared their understanding, and sate joyfull, & with chearefull heart, and with contemplation. For prophe∣sie commeth not upon men, either when they are sor∣rowfull, or when they are slothfull, but when they are joyfull: therefore the sons of the Prophets had before them Psalteries, and Timbrels, and Pipes, and Harps, (1 S••. 10 5.) and they sought for prophesie; and this is that which is written, AND THEY PROPHESY∣ING, (1 Sam. 10. 5.) as if he should say, walking in the way of prophesie, untill they doe prophesie. Those which sought to prophesie, are called sonnes of the Pro∣phets: and although they prepared their wits derstanding;) it might be the holy Ghost would come downe upon them, and it might be not. All these things that we have spoken of were the way of prophe∣sie for all the former and latter Prophets except Mo∣ses our master, the master of all the Prophets. And what difference was there betweene the prophesie of Moses, and of all the other Prophets? All the Pro∣phets prophesied by dreame or by vision: but Moses prophesied when he was ••aking and standing; as it is written, And when Moses was gone into the Tent of the congregation, to speake with him thou he heard; the voice of one speaking unto him; (Num. 7. 89.) All, the Prophets prophesied by the hands of an Angell therfore they did see that which they saw in parables and dark speeches: Moses prophesied not by the hands of an Angell, as it is said, MOuth to mouth. I will speake with him (Num. 12. ••8.) it is also 〈◊〉〈◊〉

The Lord spake unto Moses face to face, (Ex. 33. 11.) & againe it is said. And the similitude of the LORD shall he behold, (Num. 12. 8.) as if he should say, there is no parable there, but he seeth the thing cōcerning his Creator, without dark speech, without parable. He it is of whom the Law testifieth, APPARANTLY, AND NOT IN DARKE SPEE∣CHES, (Num. 12. 8.) for hee prophesied not by darke speech, but apparantly for he saw the thing con∣cerning his Creator. All the Prophets were afraid, and troubled, and fainted, but Moses was not so; for the Scripture saith. As a man speaketh unto his friend, (Exod. 33. 11.) as if he should say, as a man is not troubled to heare the words of his friend, so there was strength in the mind of Moses, to understand the words of prophesie, and he stood on his place safe and well. None of the Prophets prophesied at all times when they would: but Moses was otherwise, for at any time when he would, the holy Ghost clothed him, and prophesie came upon him; and he needed not to prepare his minde, and make himselfe readie for it; for he was prepared and readie, and stood as the An∣gels of ministerie, therefore he prophesied at all times, as it is said, Stand still and I will heare what the LORD will command concerning you, (Num. 9. 8.) And this God caused him to trust upon, as it is said, But as for thee, Stand thou here with me, &c (Deut. 5. 31.) whereby thou maist learne that all the Pro∣phets, when prophesie was taken up from them, retur∣ned to their tents, which was for things necessary to the body of them all, as the rest of the people; therefore they were not separated from their wives: but Moses our master returned not to his first tent, therefore hee was separated from his wife for ever; and his minde was fast bound unto God the Rocke everlasting, and his glory was never taken up from upon him, but the skinne of his face shined, and he was sanctified as the Angels. Maimony in Misn. tom. 1 in Iesude hat∣torah, chap 7 sect. 1.—6. Now as the Apostle com∣pareth Christ with Moses, and preferreth him be∣fore Moses, Heb. 3. so in this gift of prophesie hee did excel him: for the Lord God gave him the tongue of the learned that he knew how to speake a word in season, Esai. 50. 4. and this he learned not by dreams or visions, nor by Angels, nor by speech communi∣cated mouth to mouth; but by cleare seeing of God, (which no man ever did at any time;) and being in the bosome of the Father, Ioh. 1. 18. and ha∣ving the Spirit not by measure he testified what hee had seene and heard with his Father, Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt, even the fulnesse of the Godhead bodily, Coloss. 1. 19. and 2. 9. will I speake] that is, I usually speake: the time to come is used to signifie a continued action. in vision] or by sight, or, appearance, that is, appa∣rantly: the Greeke translateth, in an appearance, or sight; which word is opposed (in 2 Cor. 5. 7.) to faith, which is of things not seene, Hebr. 11. 1. and here the Lord opposeth it to darke speeches, so it meaneth an apparant or cleare revelation. Aben Ezra explaineth it thus; I will show him the thing as it is, as the forme of the Tabernacle (Exod. 25. 40) and not in a darke speech, (or riddle) like that (in Ezek. 17. 2.) a great Eagle with great wings, &c. darke speeches] or, hidden speeches, riddles: a〈…〉〈…〉 speech is called in Hebrew Chidah, of sharpnes, be∣cause it requireth sharpnesse of wit, both to pro∣pound & expound the same, as we have example 〈◊〉〈◊〉 Sampsons riddle, Iudg. 14. 13, 14, &c. & it is of the nature of a parable, as in Eze. 17. 2. 3. Son of man put forth a riddle, & speak a parable to the house of Israel; A great Eagle with great wings, long winged, full•• feathers, which had divers colors, came unto Lebanan, &c. And all close and hidden doctrine is called a riddle, Psal. 49. 5. And the holy Ghost translateth it in Greeke, sometime Ainigma, a riddle, 1 Cor. 13. 12. (as the common Greeke version hee hath,) sometime hidden things, Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here. The Apostle sheweth the meaning of this word, when he saith, Now we see thorow a glasses, a riddle, (that is, darkly) but then (we shall see face to face, 1 Corinth. 13. 12. the similitude or, the likenesse, image, which the Greeke interpre∣teth the glory of the Lord: Sol. IIrchi saith, This was the sight of (Gods) back-parts, mentioned in Exod. 33. 23. And this prerogative Moses h•••• above all Israel, which saw no similitude of God, Deut. 4. 12. 15. and above all Prophets, who saw no vision of God so cleare as hee did. For even Moses himselfe could not see the face of God, Ex••••, 33 20. No man hath seene God at any time, Iohn 1. 18. neither can see, 1 Tim. 6. 16. against my servant, against Moses] a manner of speech both earnest and elegant, like that in Gen. 21. 10. with my sonne, with Isaack; and that in 2 Sam. 7. 23. like thy people, like Israel. Sol. Iarchi noteth; Hee saith not, against my servant Moses; but, against my servent against Moses; against my servant, though he were not Moses; against Moses, for though he were not my servant, it were meet yee should feare before him, 〈◊〉〈◊〉 much more seeing he is my servant. According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities.

Vers. 9. he went away] withdrew the signe of [unspec 9] his glorious presence, not vouchsafing to locate their answer; which was a token of his great d••∣pleasure.

Vers. 10. the cloud departed] the cloud of the [unspec 10] glory of the divine presence of the Lord, saith Tar∣gum Ionathan. leprous as snow] that is, leprous white as snow; and this was the sorest leprosie, and most incurable, see Exod. 4. 6. 2 King. 5. 27. and they that had this disease, were put out of the Lords campe as uncleane, Levit. 13. and therefore God departed now away, for (as Chazkuni here saith,) It is not the way of the earth, that holinesse should stay in an unclean place. This punishment was very memorable, both for the suddennes and sore∣nesse of it; wherefore it is after said, Remember what Iehovah thy God did unto Marie by the way 〈…〉〈…〉∣ter that ye were come forth out of Egypt, Deut. 24. 9 And if God did thus unto so great a woman for Moses sake, what will he doe to such as rebell a∣gainst Christ, who is counted worthy of more glory than Moses, Heb. 3. 3. For if they escaped not, who re∣fused him that spake on earth; much more shall not 〈◊〉〈◊〉 (escape,) if we turne away from him that (speakth)

from heaven, Hebr. 12. 25. For Christ is not the ser∣vant, but the Sonne, even the Lord from heaven, 1 Cor. 15. 47.

Verse 11. Alas my lord] or, Oh my lord, Hebr. unto me, to wit, have respect; the Chaldee explai∣neth [unspec 11] it, We pray thee, my lord: see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed, maketh request unto Mo∣ses, honoureth him (though Aaron himselfe was both the elder brother, and the high Priest) with the title of his lord, confesseth their sinne against him, craveth pardon; and by Moses mediation, to have their sister cured. sinne] that is, the pu∣nishment of sinne, (as Levit. 22. 9. Num. 18. 32.) which hee desireth that by Moses intercession, it might not be laid upon them of God. wherein we have done foolishly] or, because we are become foolish: the Greeke translateth, because we have done ignorantly in that we have sinned: in which sense it is a lessening of their sinne, as done through unadvi∣sednesse and oversight, not maliciously.

Vers. 12. as one dead] by continuance of the le∣prosie upon her, whereby she should be shut out of [unspec 12] the communion of the Church, Num. 5. 2. should defile all that touched her, as doe the dead; and in the end be consumed and die utterly with that fret∣ting plague, as the words following shew. The Chaldee expoundeth this verse thus; Let her not now be separated from among us, for she is our sister: pray now for this dead flesh that is in her, that it may be healed. is even consumed] or, is even eaten, to wit, with the disease: and by comming out of his mothers wombe, the Greeke understandeth and translateth, an untimely birth comming out, &c. for as of such a dead birth the flesh is halfe consumed, so is the flesh of a Leper.

Verse 13. cryed out] that is, as the Chaldee trans∣lateth, prayed, but earnestly, and as grieved for her [unspec 13] affliction: so the word usually signifieth. O God] Hebr. Ael, which is one of Gods names signify∣ing his Might, and together implying his mercy; as is noted on Gen. 14. 18. So in Targum Ionathan, it is here explained; And Moses prayed and be∣sought mercy before the Lord, saying; I beseech for mercie of the mercifull God, I beseech God that hath power of the spirits of all flesh, heale her I beseech thee.

Verse 14. had spitting spitted] that is, had but spitted, to wit, in anger. The Chaldee expoundeth [unspec 14] it, had rebuked. Spitting on the face, is a signe of anger, shame and contempt, Iob 30. 10. Esai. 50. 6. which if it had been from her earthly father, should have made her ashamed and sorrowfull seven dayes: how much more now that it is from her fa∣ther which is in heaven. seven dayes] so long every leper was to be shut up by the Law, for eve∣ry triall; and also at his cleansing: see Levit. 13. 4, 5. 21, 26. and 14. 8. So long was he uncleane, that touched a dead man, Num. 19. 11. gathered] that is, received in, or as the Greeke translateth, en∣ter in. So gathering is used for receiving or taking in, after that one is neglected or forsaken, Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase, and I will cause to stay, for thy sake, the cloud of my glory, and the Tabernacle, and the Arke, and all Israel, untill the time that she is hea∣led, and afterward she shall be gathered in.

Ver. 15. Mary was shut] in Greeke, was separated: [unspec 15] this was an example of iustice against sinners, with∣out respect of persons: therefore they are after wil∣led to remember this, Deut. 24. 9. And even Kings when they were Lepers, were separated and dwelt apart, 2 Chron. 26. 20, 21. the people journeyed not] but stayed mourning for her, till she was recu∣red; which was a speciall honour unto Marie above other Lepers, for whom there was no such stay, Num. 5. 2, 4. Because this Mary was one of those who God sent before his people, Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith, The Lord imparted this honour unto her, because she once stayed for Moses when hee was cast into the river, as it is written, and his sister stood a farre off, &c. Exod. 2. 4.

Verse 16. Wildernesse of Pharan] or of Paran; [unspec 16] which had been Ismaels habitation, Gen. 21. 21. and the place where they pitched in this Wilder∣nesse was called Rithmah, Num. 33. 18. and Cades barnea, Num. 13. 3. 26. Deut. 1. 19, &c.