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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 38 Lecture of the Law, which the Hebrewes call Korah, because his rebellion is the principall thing here treated of: see Gen. 6. 9.

VErse 1. Korah] or Korach; in Greeke, Kore, [unspec 1] Iude, ver. 11. Izhar] in Greeke, Isaar. Kohath] in Greeke, Kaath. he tooke] to wit, men with him: so Korah is noted as the princi∣pall in the rebellion, which the Apostle therefore calleth the gaine-saying of Kore, Iude verse 11. and in Num. 27. 3. onely Korahs company is mentio∣ned, where speech is of this mutinie. The Greeke translateth, he spake, to signifie that he tooke others by perswading them to his faction. The Chaldee understands it of taking, that is, withdrawing of himselfe, saying, And Korah separated himselfe. Thus Sol. Iarchi also expoundeth it, he tooke him-selfe aside to be apart from the congregation. and Dathan and Abiram] this may be understood, that

they also tooke men and separated themselves: or rather, that Kore tooke these men unto him, and so to reade it, he tooke Dathan and Abiram, or he tooke both Dathan and Abiram; for the word and in He∣brew, may sometime be omitted in our English speech, as is shewed on Gen. 8. 6. or be interpreted both, as explaining the former words: see the an∣notations on Gen. 36. 24. And thus Chazkuni ex∣poundeth it, And Korah tooke: it meaneth the ta∣king of men; and whom tooke he? Dathan and Abi∣ram, &c. AND before DATHAN is redundant here, as often elsewhere. Abiram] in Greeke, Ab••iron. Eliab] in Greeke, Eliam: hee was son to Phallu the sonne of Reuben, Num. 26. 7, 8, 9. Gen. 46. 9. On] in Greeke, Ann, and Aunan. Peleth] in Greeke, Phaleth. sonnes of Reuben] Dathan, Abiram, and On, were all sonnes, that is, of the posteritie of Reuben, who was the first-borne of Israel, but lost his honour by his sinne, 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover. And these Reubenites camped next un∣to Korah and the Kohathites, on the Southside of the Tabernacie, (as is shewed in Num. 2.) and so being neighbours in situation, associated them∣selves in evill, which Sol. Iarchi observing, saith thereupon, Woe be to the wicked, and woe unto his neighbour. Korah being a Levite of the Koha∣thites, which was the chiefe familie of the Levites, as is noted on Num. 3. 28. he tooke offence (as Iar∣chi on this place saith;) and envied at the preferment of Elizaphan the sonne of Vzziel, whom Moses had made Prince over the sonnes of Kohath, Num. 3. 30. when he was of the youngest brother Vzziell, and Korah himselfe was of Izhar, elder than he: see Num. 3. 27. 30. But by the sequell here it appea∣reth, that the lift up himselfe not onely against Eli∣zaphan, but against Moses and Aaron, and sought the Priesthood also, verse 10.

Verse 2. and men] that is, Korah and men, as ap∣peareth [unspec 2] by verse 5. 16, 17. where these are called Korahs congregation. the called of the assem∣bly] Senators called to the assemblie (and as the Greeke translateth it, councell) of the governours: in Chap. 1. 16. such are named the called of the con∣gregation, and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation, who strove against Moses, &c. so these were States-men, fa∣mous and renowned, whereby the conspiracie was the stronger. men of name] that is, of renowne; this title is given to the Giants before the Flood, Gen. 6. 4. Whereupon Baal hatturim here noteth, Men of name for wisedome and for wealth; and they condemned themselves, as did the generation of the Flood, which were of old, men of name.

Verse 3. Ye take too much upon you] or, Let it [unspec 3] suffice you, as this phrase is translated in Deut. 3. 26. Hebr. much to you: or, enough for you: which Sol. Iarchi expoundeth thus, yee have taken to your selves greatnesse, much more than enough. So after in verse 7. holy] and therefore may approach unto God and offer their sacrifices. This they meant, as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse, brought them to ambition and affectation of the Priesthood: an honour which no man should take to himselfe, but he that is called of God, as was Aaron, Hebr. 5. 4. Iehovah is] in Chaldee, the divine presence (or Majestie) of the LORD dwelleth a∣mong them.

Verse 4. fell on his face] as affected with their [unspec 4] words, humbling himselfe, and (in likelihood) praying unto God, as in verse 22. Chazkuni saith, He was abashed, and cast downe his face on the ground unto prayer: and there it was said unto him (of God) what he should say unto Korah. Like ge∣sture he used at their former murmuring, Num. 14. 5. and after in Num. 20. 6.

Verse 5. Even in the morning] or, the morning [unspec 5] (shall come) and Iehovah will make knowne, &c. Iudgement is deferred till the morrow morning, so they had that time to consider of their fact: and the morning is usually the time of judgement, both by men, as, In the mornings I will suppresse all the wicked of the land, Psal. 101. 8. Iudge judgement in the morning, Ier. 21. 12. and by God himselfe; as, Morning by morning doth he bring his judgement to light, Zeph. 3. 5. and, my rebuke is in the mornings, Psal. 73. 14. So in the morning judgement came upon Sodome, Gen. 19. 23, 24. and the plagues or Egypt, Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1••. and the pestilence on Israel, 2 Sam. 24. 15. and so shall evill come upon sinners, and they shall not know the morning thereof, Esai. 47. 11. Boker, the morning, is derived of Baker, he inquired, or looked out; whereupon the Greeke Interpreters reading without vowels, translated it, The Lord hath looked out and knowne those that are his: but the Chaldee saith, in the morning, thē the LORD wil make known, &c. make knowne him] or, make knowne those that are his; so the Greeke translateth, knoweth, (or hath knowne) those that are his: which very words Paul (from this history) applieth to Gods know∣ledge, care and love of his Elect whom he sanctifi∣eth, and keepeth from falling away, as did certaine heretiks in those dayes, 2 Tim. 2. 17, 18, 19, 20. This therefore is a speech of faith, whereby Moses testifieth his confidence in God, who had separa∣ted Aaron unto the Priesthood, and himselfe unto the government in Israel; and would maintaine their cause and calling against all opposers. And because these two offices figured the grace given by Christ unto his Elect, whom he hath made Kings and Priests, even a kingly Priesthood, and an holy Nation, Revel. 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle (in 2 Tim. 2.) fitly citeth these words for the comfort of the Saints, & faith∣full ministers of Christ, against revolters: even as an other Apostle applieth also against such, the way of Kain, the errour of Balaam, and the contradiction (or rebellion) of Kore; wherein they perish, Iude verse 11. The Chaldee translateth it, and will make knowne him that is fit for him. and who is hol•• or, and the holy one, that is, him whom hee hath sanctified and separated unto the Priests office. So David (speaking of this rebellion) calleth Aaron the holy one (or Saint) of Iehovah, Psal. 106. 16. and he wore on the golden plate, this ingraving, Holines••e to Iehovah, Exod. 28. 36. for he figured our high

Priest Christ, who was holy, harmlesse, undefiled, se∣parate from sinners, & made higher than the heavens, Heb. 7. 26. and who glorified not himselfe to be made an high Priest, but had the honor given him of his Father, Heb. 5. 5, 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ, as the Apostles have taught us. The Greeke translateth (as before) plurally, saying, and the ho∣ly ones he hath brought neere unto himselfe. cause to come neere] or, bring neere, to wit, to minister unto him, as the Chaldee interpreteth it. And this honor of Priesthood, given now unto all Saints, who are to offer up spirituall sacrifices, acceptable to God by Ie∣sus Christ, 1 Pet. 2. 5. is commended by David, when he saith, Blessed is he whom thou choosest and causest to come neere unto thee, that he may dwell in thy courts, Ps. 65. 5. Which bringing neere, (or, accesse) we all have through Christ by one spirit unto the Father, with confidence by the faith of him, Ephes. 2. 18. and 3. 12. This latter part of the verse, is by the Greeke interpreted thus; And these whom hee hath not chosen to himselfe, he hath not brought neere unto himselfe.

Verse 6. censers] or, fire vessels, as the Greeke [unspec 6] translateth it, fire pans; whereof see Exod. 27. 3. cal∣led sometime incense-vessels, (because incense was burnt in them,) 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke, Hebr. 9. 4.

Verse 7. put ye fire] Hebr. give ye fire, and put in∣cense. [unspec 7] doth choose] or, shall choose, that is, declare by manifest signe that hee chooseth and liketh. he shall be holy] that is, shall be declared to be holy, and so to be a Priest unto God. Because the bur∣ning of incense in the censer, was the meanes of a∣tonement and expiation before God, as after is shewed by Aarons i••ct, in verse 46, 47, 48. and was the peculiar worke of the Priest, Levit. 16. 12, 13. 2 Chron. 26. 18. wherein they that transgressed, were in danger of death, as the example of Nadab and Abihu sheweth, Lev. 10. and it figured in spe∣ciall manner the prayers and mediation of Christ for his Church, Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood, is put upon this worke, rather than on any other sacrifice; and the holinesse whereof Korath boasted, verse 3. should either be approved or reproved of God. For no man hath right to the honour of Priesthood, un∣lesse it be given him of God, Hebr. 5. 4, 5. nor can without divine authoritie, that is, without the com∣mandement and promise of God, please him, or ap∣pease his wrath towards himselfe or others. There∣fore it is a great prerogative and comfort unto all Saints, that they are by Christ made Priests unto God, and through him may boldly offer up their prayers and praises unto the Father, Revel. 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14—16. yee take too much upon you] or, Let it suffice you, that you have thus farre provoked the Lord, and now leave off. Thus Moses returneth the blame upon them∣selves, which they had unjustly laid upon him, in verse 3. So Elias doth upon Achab, 1 Kings 18. 17, 18.

Verse 9. Is it a small thing] or, Seemeth it too little for you: meaning on the contrary, that it was a great thing, and that they should therewith have beene contented; for the Tribe of Levi were in the place of all the first-borne of Israel, Num. 3. 41. So here he reproveth their unthankfulnesse to God. separated you from the congregation] as Israel was separated from all other peoples, to be the Lords peculiar, Lev. 20. 26. 1 Kings 8. 53. so were the Le∣vites separated from the sonnes of Israel, to be the Lords, Num. 8. 14. And hereupon the Scripture speaketh of the Levites, as distinct from the Israe∣lites, 1 Chron. 9. 2. Psal. 135. 19, 20. So the M••ni∣sters of Christ are said to be separated unto the Go∣spell of God, Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle] the workes belonging to the service of God therein, being assistants to the Priests; see Num. 8. 11, 15, 16. and 18. 21. 23. to stand before the congregation] stand••ng is a signe of service, and used for it; as the Scripture in one place saith, which stood before the King, Ierem. 52. 112. and in another, a servant of the King, 2 King. 25. 8. Whereupon the standing of the Levites is used for their service, in Nehem. 12. 44. and as they were to stand before the Lord, to minister unto him. Deut. 10. 8. so here it is said, to stand before the con∣gregation, to minister unto them: thus they were servants of God, and of his Church; as Iosiah said unto them, Serve now the Lord your God, and his people Israel, 2 Chron. 35. 3. See also ••zek. 44. 11.

Verse 10. the Priesthood] in Chaldee, the high-Priesthood; [unspec 10] in Greeke, to doe the Priests Office. That was in degree above the Levites, who were to minister unto the Priests, but not to come nigh the Altar, as did the Priests, Num. 18. 2. 3. For the Le∣vites were appointed unto all manner of service of the Tabernacle of the house of God: but Aaron and his sonnes offered on the Altar of Burnt-offering, and on the Altar of incense, (and were) for all the worke of the most holy place, and to make atonement for Israel, 1 Chron. 6. 48, 49. And Aaron was separated, [to wit, from the other Levites] that he should sanctifie the most holy things, hee and his sonnes for ever, to burne (incense) before the Lord, to minister unto him, and to blesse in his Name for ever, 1 Chron. 23. 13. To usurpe, affect or seeked this office of Priest-hood, without the calling of God, was a great sinne against divine order and authoritie, severely pu∣nished here in Korah and his company, in King Vzziah, 2 Chron. 26. 19.—21. and others.

Verse 11. against Iehovah] because it was a∣gainst [unspec 11] his ordinance and minister, it is said to be against the Lord himselfe. So when the people refused Samuels government, God said, They have not rejected thee, but they have rejected me, that I should not reigne over them, 1 Sam. 87. and Christ said to his ministers, He that heareth you, heareth me; and hee that despiseth you, despiseth me; and hee that despiseth me, despiseth him that sent me. He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me, Luke 10. 16. Iohn 13. 20. Aaron, what is he? to wit, other than the Minister of God. So the Apostle saith, Who is Paul? and who is Apollo? but ministers

by whom ye beleeved, 1 Cor. 3. 5. And thus had Mo∣ses said in their former murmurings, What are wee that ye murmure against us? your murmurings are not against us, but against Iehovah, Exod. 16. 7, 8.

Vers. 12. We will not come up] An obstinate an∣swer, [unspec 12] and refusall of the meanes of their bettering, by Moses debating the matter with them; so might they have been perswaded to disist from their evill course, and have found mercie. By comming up, is meant unto the publike place of judgement, whither (in the Scripture phrase) men are said to goe up, as in Deut. 25. 7. Ruth. 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders, all his substance should be forfeited, and himselfe sepa∣rated from the Church of those that had been in capti∣vitie. Of Dathan and Abiram, Sol. Iarchi here ob∣serveth, that Their owne mouth caused them to of∣fend (or signified their fall:) they were not but to goe downe, to wit, alive into hell, verse 33.

Vers. 13. out of the land] of Egypt, as is added [unspec 13] in Targum Ionathan: which having beene the place of their bondage and miserie, an iron furnace unto them, Deut. 4. 20. they here call it a land flowing with milke and honey: so despising their re∣demption, & God their Redeemer, who laid their bring from thence, for a ground of their obedi∣ence unto him, Exod. 19, 4, 5. and 20. 2. even ma∣king] or, also making thy selfe a Prince; that is, with∣out God, of thine own presumption advancing thy selfe onely, wholly, and continually. The dou∣bling of the word, is to aggravate their crimination. This latter branch the Greeke translateth, Thou art a Prince: as if it were spoken in derision.

Verse 14. not brought us] according to pro∣mise, [unspec 14] Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is, as the Chaldee explaineth it, of fields and vineyards: one named generally for many, as is noted on Gen. 3. 2. dig out the eyes] that is, make them blinde, as the Chaldee expoundeth it: so in Iude. 16. 21. 1 Sam. 11. 2. of these men] or, as the Greeke translateth it, of those men; which may be meant, of the whole congregation, as if they were so blinde that they could not espie his fraud; or it may have speciall reference to Korah and his company. And thus Chazkuni here explaineth it; Thou hopest to dig out the eyes of Korah, and of all his congregation; as though they had no eyes to see and understand this offence, that thou hast brought us up from the good land of Egypt, and hast not performed unto us that which thou promisedst. to bring us into a land that floweth with milke and honey; but hast said, In this wildernesse they shall be consumed, and there they shall die, (Num. 14. 35.) Moreover, thou hast perverted judgement against us, and therefore we will not come up unto thee, for we beleeve thee not, concer∣ning the triall of this matter.

Verse 15. very wroth] or, very much grieved; [unspec 15] see the notes on Gen. 4. 5. Respect not] or, Looke not, Turne not the face unto; which the Chaldee ex∣poundeth, Accept not with fauour their oblation. their offering] or, their Meat-offering, their Min∣chab; whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth, their incense which they shall offer before thee to morrow so it hath reference to Korah & his company, 2. 7. and 17. But others (as he saith) explaine it thus; 〈◊〉〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉〈◊〉∣gregation, let not their part be accepted be••••re 〈◊〉〈◊〉. And thus some understand this imprecation to be against Dathan and Abiram onely; as Chazkum saith, The reason why Moses cursed Dathan 〈◊〉〈◊〉 Abiram, was because when Moses sent to call them they said, we will not come up. It was not their 〈◊〉〈◊〉 to convert; for though the Lord should have said, I have chosen Aaron, yet they would have m••••ined a∣gainst the Priesthood. But Korah and the 250 men which tooke upon them to take every man his ce〈…〉〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron, but that he had done it of his owne minde, he would not curse. o•••• asse] that is, not the vilest beast; the Greeke trans∣lateth it, the desire of any of them, that is, any de••••ra∣ble thing. They mistooke and read Cham•••• for Chamur, because the Hebrew letters * 1.1 Dand〈…〉〈…〉 be one like another, as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely, lest Prolemie the King (at whose request they ••••r∣ned the Law into Greeke) should say, Hee 〈…〉〈…〉 asse, but some other gift he did take.

Verse 16. Thou and all thy congregation] The [unspec 16] Greeke expoundeth it, Sanctifie thy congregation, and be ye ready before the Lord, &c. Because their rebellion was against God, verse 11. therefore Mo∣ses committeth the deciding of the controversie unto God.

Ver. 18. at the doore] in the court-yard of the San∣ctuary. [unspec 18] and Moses and Aaron] Targum Io∣nathan explaineth it, they on the one side, and 〈◊〉〈◊〉 and Aaron on the other side.

Verse 19. assembled against them all] not onely [unspec] the 250 forementioned, but the generall mu〈…〉〈…〉∣tude, too ready to incline to his faction. See verse. 41. glorie of Iehovah] in the cloud over the San∣ctuary, as it did at other times in the like cases, 〈◊〉〈◊〉. 42. Num. 12. 5. and 14. 10.

Verse 21. as in a moment] or, even in a moment; [unspec 21] suddenly, and as the Greeke translateth, at once. So in verse 45. and thus God had before threatned, af∣ter they had made the ••••lfe, Exod. 33. 5.

Verse 22. God of the spirits of all flesh] By all flesh, is meant, all mankinde; as in Gen. 6. 13. 〈◊〉〈◊〉. 40. 5. 6. Ezek. 20. 48. and 21. 4, 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉〈◊〉 fl••••h of man. And the Lord is called God of the spirits o•• men, both as he is creator of them, who ••orm〈…〉〈…〉 the spirit of man within him, Zach. 12. 1. called therefore the Father of spirits, Heb. 12. 9. and as the preservation, ordering and government 〈◊〉〈◊〉 them is in his hand, both in life and death; 〈…〉〈…〉 hand is the soule of all living, and the spirit of 〈…〉〈…〉 of man, Iob 12. 10. Therefore Moses useth the like phrase, when he prayeth that a governour might be substituted in his stead, Num. 27. 16. Targum Ionathan explaineth it, God that putt•••••• the 〈◊〉〈◊〉 of the soule, in the bodies of all the sonnes of men: and Targum Ierusalemy thus; God which rulest 〈◊〉〈◊〉

the soules of all flesh; Chazkuni saith, which knowest the spirit of every one of them. The Greeke transla∣teth, God of the Fathers, and of all flesh; understand∣ing (as it seemeth) by spirits, such as the Apostle calleth the spirits of just men made perfect, Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them; as Eccles. 12. 7. shall one man sinne] in Greeke, if one man hath sinned: as if they should say, All have not sinned, why wilt thou be wroth with all? Vpon this intercession, the Lord spareth the people, that would depart from the rebells, verse. 24.

Verse 24. the tabernacle] this seemeth to bee put for tabernacles, or dwellings; the Greeke trans∣lateth [unspec 24] it, the congregation: so in vers. 27. where the Greeke also keepeth the word Tabernacle, which in vers. 26. is called Tents.

Vers. 25. the elders] the Greeke addeth, all the elders. went after him] in Greeke, went with [unspec 25] him, that is, accompanied him.

Verse 26. these wicked men] in Greeke, these [unspec 26] hard men: the originall word properly signifieth restlesse, turbulent, and such as for their sinnes are worthy to be condemned: see the notes on Psal. 1. 1. touch not any thing] because as they themselves, so all things of theirs were uncleane and execrable, and therefore to perish with them, vers. 32.

Verse 27. came out and stood] Heb. came out standing; which the Greeke explaineth, came out [unspec 27] and stood: and these two phrases are one; as where it is said that Iesus blessed, and breaking gave to the disciples, Mat. 14. 19. the other Evangelists ex∣plaine it, he blessed, and brake, and gave, Luke 9. 16. Mark. 6. 41. so, Saying unto them, Matth. 21. 2. is, And saith unto them, Mark. 11. 2. This their standing up, argueth their boldnesse in so bad a cause: for standing up is a gesture denoting courage, Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction, and an haughty spirit be∣fore a fall; as Prov. 16. 18.

Verse 28. all these workes] both the former, in appointing Aaron to the Priest-hood, and the Le∣vites [unspec 28] in stead of the first-borne; and these latter, in appointing Korah and his company to bring their censers with incense, &c. of mine owne heart] which the Chaldee explaineth, of mine owne will; the Greeke, of my selfe. For things devised of ones owne heart, are noted for evill, 1 King. 12. 33. Ezek. 13. 17.

Vers. 29. as all men die] their ordinarie naturall death; which the Greeke translateth, after the [unspec 29] death of all men.

Verse 30. create a new thing] Hebr. create a [unspec 30] creature, that is, doe a new and wonderfull worke, to kill them with such a death as never man died before them. Of this word create, see the notes on Gen. 1. 1. it is applied here to a strange and extra∣ordinarie worke of judgment, as in Esai. 45. 7. God is said to create evill; and in Exod. 34. 10. to create marvels; and in Esai. 48. 6. 7. new and ••idden things God would create. And as evill, so good things which are new and strange, are said to be created of God, Esa. 65. 18. alive] living, haile and sound; not consumed with sicknesse, as ordi∣narily men are before death and buriall. unto hell] into the grave, or state of death: see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference, praying against his enemies, L••t them goe downe alive to hell, Psal. 55. 16.

Verse 32. swallowed up them] to wit, Dathan [unspec 32] and Abiram, as in Psal. 106. 17. The earth opened and swallowed up Dathan, and covered over the con∣gregation of Abiram. So David prayed against his enemies, swallow them up o Lord, Psal. 55. 10. their houses] that is, housholds; as the Chaldee expoundeth it, the men of their houses. apper∣tained unto Korah] The Greeke translateth, and all the men that were with Kore: and the Chaldee, the men that pertained to Korah. But the sonnes of Korah are to be excepted, for they, either not par∣taking with, or forsaking their Fathers sinne, died not: see Num. 26. 21. And whereas mention was made of On, the sonne of Reuben, in verse 1. but not here nor any where of his death, neither in verse 12. of his calling, or refusall to come up; it is to be thought, that either he repented upon Moses reproofe, and so was spared from destruction; or if not so, he is implied among the rest, though not named in particular. their substance] or, their goods; which the Greeke translateth, their cattell; and so the originall word implieth, as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely, but all their other goods, even their tents, were swallowed into the earth, Deut. 11. 6. Here wee may behold the truth of that Proverbe, Riches profit not in the day of wrath: but iustice delivereth from death; Prov. 11. 4.

Vers. 33. closed upon them] or, covered over [unspec 33] them: so there was no hope left for their recoverie. Against such judgement David prayeth, Let not the gulse swallow me, neither let the pit shut her mouth upon me, Psal. 69. 16.

Vers. 34. at the voice of them] at their crie or [unspec 34] noise, which they made when they perished. So in Ier. 49. 21. At the voice (or noise) of their fall, the earth is moved, &c. and, I made the nations to shake, at the noise of his fall, Ezek. 31. 16. Lest the earth swallow us] an unperfect speech, through feare: such as is often used in dangers; as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them; and, When the scorner is punished, the simple is made wise, Prov. 21. 11.

Vers. 35. devoured] or, did eat the 250. men. [unspec 35] They sinned in burning incense, which belonged to the Priests onely; and with burning they were punished, like the judgement on Aarons sonnes, that transgressed also therein, Levit. 10. 1, 2. Of this, David singeth, A fire burned in their congre∣gation, a flame burnt up the wicked, Psal. 106. 18.

Vers. 37. unto Eleazar] Chazkuni here obser∣veth, [unspec 37] that God would not have Aaron to bee defiled (by going among the dead,) because he was one of them that offered, vers. 17. out of the burning] that is, as the Greeke well explaineth it, from among those that are burnt. So in Num. 21. 1. cap∣tivitie, is for a company of captives; and in 2 King. 24. 14. Povertie, for a company of poore people;

and many the like. the fire] which is in the cen∣sers, vers. 7. The Greeke saith, the strange fire; as Lev. 10. 1. yonder] in Greeke, there; which Sol. Iarchi expoundeth, on the earth, out of the cen∣sers: others, out of the court of the Sanctuarie. By casting away the fire; the Lord signifieth the re∣jecting of their service as profane. So in Rev. 8. 5. the Angell tooke the censer, and filled it with fire of the Altar, and cast it into the earth; and there were voices, and thunderings, &c. Which being compa∣red with vers. 3, 4. seemeth to teach likewise a re∣jecting of the service of Antichristians, which abuse and despise Christs mediation; and therefore it is turned unto them to judgement.

Vers. 38. sinners against their soules] Sinners are [unspec 38] here & often used for notorious wicked persons; as, Destroy the sinners the Amalekites, 1 Sam. 15. 18. and, the men of Sodem were evill and sinners, Gen. 13. 13. And they sinned against their soules, in causing their owne death and destruction: for the soule is often used for the life, as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger, sinneth against his owne soule, Prov. 20. 2. broad plates] Hebr. out-spreadings of plates, that is, plates beaten out and spread broad, to cover the brazen altar with them. and they are hallowed] or, sanctified: & so (as Sol. Iarchi explaineth it) unlawfull for common use, because they had made them for vessels of ministerie. Or, they were now sanctified of God (before whom they sinfully offered them,) to bee an holy signe unto the people. for a signe] and a memortall to the sonnes of Israel, vers. 40. to make them remem∣ber the transgression of these sinners, and to warne them that none hereafter doe the like. So Aarons rod was kept for a signe, Num. 17. 10. and God threatneth by destroying the wicked, to make him a signe, and aproverbe, Ezek. 14. 8. Now all these things hapned unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come, 1 Cor. 10. 11.

Vers. 40. not any stranger] or, no man which is a [unspec 40] stranger. seed of Aaron] that is, sons, or, poste∣ritie of Aaron: so all Israelites or Levites (save Aarons sonnes onely,) are counted strangers in this case of priesthood. that he be not] Heb. and he be not as Korah, like him in rebellion, and in pu∣nishment. Therefore Moses afterward rehearseth this historie, to keepe the people in obedience, Deut. 11. 6, 7, 8. unto him] or, of him; having reference to Moses speech in vers. 29, 30. that the truth of the judgement denounced might be ma∣nifest. So the Apostle pronounceth woe unto such, and saith they perish in the gaine saying of Kore, Iude verse 11.

Vers. 41. you have killed] or, as the Chaldee ex∣plaineth [unspec 41] it, you have caused the death. Though they had prayed for the people, v. 32. and the strange∣nesse of the punishments shewed unto all that they were of God, and the judgements were still even before the eyes of the congregation; yet doe they thus breake out into a new rebellion.

Vers. 42. the glorie of Iehovah] it appeared to [unspec 42] help his servants, and to represse and punish the re∣bellious, now as in former times, Num. 12. 5. and 14. 10. and 16. 19.

Vers. 45. Get you up] that is, Depart, or Sepa∣rate [unspec] your selves; as he said before, in verse 21. as in a moment] in Greeke, at o••ce: see the notes on verse 21. fell on their faces] to pray, as 〈◊〉〈◊〉 Ionathan addeth, and as they did before, in vers•• 22. So did David and the Elders of ••••rael, in 1 Chron. 21. 16.

Verse 46. from off the Altar] of this, Chazku∣ni saith, he warned him hereof, that hee might 〈◊〉〈◊〉 [unspec] erre through haste, and effer strange fire a•• 〈◊〉〈◊〉 and Abihu (Levit. 10.) and these other had ••••re incense] Incense that caused death, when it was not in the hand of the Friest, giveth li••e when it is in the Priests hand, saith Chazkuni on this place. Hereby the mediation of Christ for sinners was fi∣gured; who is represented by the A••g••ll standing at the Altar, having a golden cens••••, and much in∣cense given unto him, to offer it with the 〈◊〉〈◊〉 all Saints, &c. Rev. 8. 3. goe qu••c••ly] or, 〈◊〉〈◊〉 to goe with speed; that is, as the Chaldee and Greeke translateth, carie quickly, or in 〈◊〉〈◊〉. the 〈◊〉〈◊〉] in Chaldee, death; the Greeke translateth, ••e 〈◊〉〈◊〉 begunne to breake (that is, destroy) the p••••ple.

Vers. 47. he put on incense] to make atonement▪ [unspec] and to appease Gods wrath; as it is said or the Priests, They shall put it cense in thy 〈◊〉〈◊〉 (or, 〈◊〉〈◊〉 thine anger) &c. and favourably accept th•••• (〈◊〉〈◊〉 Lord) the worke of his hands; Deut. 33. 10. 11. Herein he figured Christ our Mediarcur, who ma•••• intercession for the transgressors, Esai. 53. 12. 〈◊〉〈◊〉 23. 34. So the Hebrewes (as R. Menachem on Num. 16.) applie that prophesie of Es〈…〉〈…〉ching Christ, unto this worke of Aaron, saying, The mea∣ning of this, And he stood betweene the l••ving 〈◊◊〉〈◊◊〉 dead, is like that (in Esai 53. 12.) ••e hath 〈◊〉〈◊〉 out his soule unto death, &c.

Verse 48. betweene the dead and the living] so [unspec] interposing, and as it were exposing himse••••e to the wrath of God for the people; that by the atonement which he now made, the plague might be stayed from the living w^ch yet remained. 〈◊〉〈◊〉 him that is joyned to all the living, there is hope, &c. but the dead know not any thing, &c. neither 〈◊〉〈◊〉 they any more a portion for ever, in any thing that is done under the Sunne, &c. There is no worke, 〈◊◊〉〈◊◊〉∣vice, nor knowledge, nor wisdome, in the grave w••••∣ther thou goest, Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉〈◊〉 not the Lord, neither any that goe downe into 〈◊〉〈◊〉 Psal. 115. 17. They that goe downe into the 〈…〉〈…〉 not hope for the truth (of God) Esai. 38. 18. for after death, commeth the iudgement, Heb. 9. 27. And so by the Hebrew Doctors it is said, There is no atone∣ment for the dead. Maimony in Misn. ••om. 3. in Pesulei hamukdashin, chap. 15. sect. 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this say∣ing; A man whose wayes are rebellious in this 〈◊〉〈◊〉 and he dieth in them, and turneth not by repe〈…〉〈…〉 he hath no power to reforme himselfe after his 〈◊〉〈◊〉 and a man that faileth of the Law and 〈◊〉〈◊〉 whiles he liveth, he hath no meanes, after his death, 〈◊〉〈◊〉 be reckoned with the just men in the gar〈…〉〈…〉 〈◊〉〈◊〉 (or Paradise of God.) And on Ecclis. 6. 6. 〈◊〉〈◊〉 Chaldee paraphraseth thus; yea though the 〈◊〉〈◊〉

of the life of a man be two thousand yeares, if he have not exercised himselfe in the Law, and hath not done judgement and justice; by the oath of the Word of the LORD which (shall be) in the day of his death, his soule goeth down to Gehenna (or Hell torments,) unto one place, whither all sinners doe goe. So there was no estimation, nor price of the dead, for any vow, in Israel, as is noted on Levit. 27. 8. the plague was stayed] This sheweth how greatly the praiers and actions of his servants doe prevaile with God, when they are faithfull, servent, and accor∣ding to his will, I am. 5. 16. 1 Ioh. 5. 14. and fore-shewed the power and efficacie of Christs mediati∣on; for God heareth him alwaies, Ioh. 11. 42. and hee is the Atonement for our sinnes, 1 Iohn. 2. 2. and for his sake, God before whom the pestilence go∣eth, in wrath remembreth mercie, Habak. 3. 5. 2. And as the bloud of the Paschall lamb (figuring the bloud of Christ, 1 Cor. 5. 7.) stayed the An∣gell which destroyed the Egyptians, from tou∣ching the Israelites, Exod. 12. 23. Heb. 11. 28. so the smoke of Aarons incense (figuring the mediation of Christ, Psal. 141. 2. Revel. 8. 4.) stayed the plague here from the Israelites which sur∣vived; that as it is written of the pestilence in Da∣vids time, the LORD repented him of the evill, and said to the Angell that destroyed the people, It is enough, stay now thine hand, 2 Sam. 24. 16. so in this case. Some footsteps of the understanding of this mystery may be seene in the Hebrews, though superstitiously depraved: as when they say, that all hurtfull and destroying (spirits) slee away at the odour of the incense of sweet spices. Targum on Song 4. 6.

Vers. 49. about the matter] or, as the Greeke [unspec 49] explaineth it, for the cause of Kore; which the Chaldee calleth the division of Korah.

Vers. 50. unto the doore of the Tent] into the [unspec 50] court-yard of the Sanctuarie, where Moses remai∣ned; both to signifie unto Moses the effect and fruit of his action, through the mercifulnesse of God; and to give thanks unto the Lord, who had so graciously accepted the worke of his hands. As David offered Burnt-offering and Peace-offerings; after that the Lord was intreated for the land, and the plague was stayed from Israel, 2 Sam. 24. 25. 1 Chron. 21. 26, 27.

Notes

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