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.

KIng of Arad] Arad seemeth to be the name [unspec] of the citie where the King reigned, as in Ios. 12. 14. and so the Chaldee here explaineth it. in the South] the South part in the land of Canaan, Numb. 33. 40. the way of the spies] or the way of Atharim, as the Greeke version retaineth the Hebrew name, as proper; and it might be a way so called, and well knowne in that time. But the Chal∣dee translateth it, the way of the spies; meaning that they came towards Canaan, after they had beene turned backe towards the red sea, Num. 14. 25. and had beene at Ezion-gaber, Num. 33. 35. they retur∣ned towards Canaan again, along by Edoms coast, to come unto the land which the spies had sear∣ched, Num. 13. a captivity] that is, some cap∣tives, or prisoners. So captivity is used for captives, or people taken in warre, in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often: as poverty, for a com∣pany of poore people, 2 King. 24. 14. and spoile, for spoiled people, Amos 5. 9. thankesgivings, for a company of thanksgivers, Neh. 12. 31. and many the like. The Canaanites having heard of the o∣verthrow which was given Israel, ••8. yeares be∣fore, Numb. 14. 45. and of the hand of God against them so long in the wildernesse, were hardned and emboldened to encounter them now when they

heard againe of their comming; and Satan ende∣voured hereby to discourage Israel, that as their fa∣thers through unbeleefe being afraid, entered not into the promised land, Deut. 1. 27, 32, 35. so the children also might be deprived. And God for a chastisement of their sins, and for the triall of their faith, suffereth the enemie at first to prevaile, that his people might know that they should not conquer the land by their owne strength, or for their owne worthinesse, Psal. 44. 3, 4. Deut. 9. 4.

Vers. 2. vowed a vow] calling upon God for [unspec 2] helpe, and religiously promising to devote unto him their enemies and all their substance. See the Annotations on Gen. 28. 20. If giving thou wilt give] that is, if thou wilt indeed give; and it impli∣eth a prayer, which often is uttered after this man∣ner: as, Iabez called on the God of Israel. saying, If blessing thou wilt blesse me, &c. 1 Chron. 4. 10. utterly destroy] or, devote; in Greeke, anathema∣tize: things devoted after this manner, the persons were to die, their goods confiscate to the Lord, Le∣vit. 27. 28, 29. So when Iericho was devoted, the people and beasts were killed, the citie burnt, the goods carried into the Lords treasury, Ios. 6. 17, 19, 21, 24.

Vers. 3. hearkned to the voice] that is, as the Chaldee explaineth it, received the prayer of Israel. [unspec 3] gave up the Canaanite] to wit, into their hand, as the Greeke here repeateth from vers. 2. they utterly destroyed] Hebr. he utterly destroyed, or de∣voted, speaking of Israel, as of one body. But how could they being so farre off in the wildernesse, de∣stroy their cities, lying within Canaan, Numb. 33. 40. into which they came not, till after Moses death? It seemeth the accomplishment of this vow was performed long after, when they were come in∣to the land. For the King of Arad is reckoned for one of those that Iosua conquered, Ios. 12. 14. See also Judg. 1. 16, 17. They now conquered the Ca∣naanites armie that came out against them, and de∣voted the spoiles which they tooke; and when their cities came into their possession, they utterly destroyed and devoted them, and so payed their vow, which now they promised. he called] or, they called, meaning Israel; unlesse it be applied in speciall to Moses. The Greeke translateth, they called. Hormah] or Chormah; in Greeke, Ana∣thema, that is, Devotement, or utter destruction. By this name they both set up a memoriall of Gods mercy, who gave their enemies into their hand; and of their dutie, to keepe the vow which they had promised.

Vers. 4. to compasse the land] because Edom had denied them passage thorow it, Numb. 20. 18, 21. [unspec 4] by reason whereof their travell was increased. soule of the people was shortned] or, was straitned, that is, was grieved, or discouraged. This word, when it is applied to the hand, signifieth inability, as in Numb. 11. 23. Esay 37. 27. 2 King. 19. 26. unto the soule (as in this place) it meaneth griefe, vexation, or discomfort; so in Iudg. 16. 16. Sam∣sons soule was shortned (that is, vexed) unto death; and in Judg. 10. 16. the Lords soule was shortened, (that is, grieved) for the misery of Israel: and some∣time it is with a kinde of loathing, as in Zach. 11. 8. my soule was shortned for them, that is, loathed them. A like phrase is of the shortnesse of the spirit, which also signifieth anguish, trouble, and vexation, as in Exod. 6. 6. Iob 21. 4. and want of power, as in Asic. 2. 7. The Greeke here translateth, the people was feeble minded, or of small soule, or courage. be∣cause of the way] or, in the way: but In often no∣teth the cause of a thing; as, the Lords soule was grie∣ved in (that is, for, or because of) the misery of Is∣rael, Iudg. 10. 16. or according to the like phrase in Zach. 11. 8. their soule loathed the way, both for the longsomnesse of it, and for the many wants and troubles that they found therein, as in vers. 5. So the Greeke interpreteth it, for the way: and Iarchi in like manner, saying, Because it was hard unto them, they said, we were now neere to enter into the land, and we turne backward: so our fathers turned, and lingred 39. yeares, unto this day; therefore their soule was shortned for the afflictions of the way. This way into the land of promise, figured the way into the kingdome of God, thorow the wildernesse of this world, (the wildernesse of peoples, as in Ezek. 20. 35.) into which kingdome wee cannot enter, but through much tribulation, Act. 14. 22. because the gate is strait, and the way is narrow that leadeth unto life, Matth. 7. 14. and we are to go thorow fire and thorow water, Psalm. 66. 12. The discourage∣ment of this people, sheweth humane frailty and infirmitie, through want of faith and patience: for as they erred in heart, and knew not the Lords waies, Psal. 95. 10. so many, when tribulation or per∣secution ariseth because of the Word, by and by they are offended, Matth. 13. 21.

Vers. 5. spake against God] The Chaldee ex∣poundeth [unspec 5] it, murmured before the Lord, and conten∣ded with Moses, and so in vers. 7. This was their wonted carriage, in their tentations: see Exod. 14. 11. and 15. 24. and 16. 2, 3. and 17. 2, 3. Num. 11. 1, 4, 5. & 16. 13, 14. and 20. 3, 4, 5. By God here is meant Christ, the Angell of Gods face or presence, in whom his name was, Exod. 23. 20, 21. Esay 63. 9. as the Apostle openeth this place, say∣ing, Neither let us tempt Christ, as some of them al∣so tempted, and were destroyed of serpents, 1 Cor. 10. 9. this light bread] meaning Manna; as the Chaldee explaineth it, this Manna the light meat: in Greeke, this vaine (or empty) bread. So they call it, either because it was light of digestion, that they felt it not in their hot stomackes; or in contempt, counting it base and vile, in comparison with other meats: See Numb. 11. 5, 6, 8. This Manna being rained upon them from heaven, Psal. 78. 23, 24. was both corporall and spirituall food unto them, a figure of the hidden Manna, which Christ seedeth his people with, unto life eternall, Rev. 2. 17. Ioh. 6. 48, 49, 50, 51. So the contempt thereof, was the contempt of Christ and his grace: and into this sin doe all they fall, that loath and leave Christ and has Gospell, for the momentany pleasures of this life; the enemies of the crosse of Christ, whose end is de∣struction, whose God is their belly, and whose glory is in their shame, who minde earthly things, Philip. 3. 18, 19.

Vers. 6. fiery serpents] or, burning serpents, as [unspec 6] the Chaldee translateth: the Greeke in this place calleth them deadly (or killing) serpents. In the Hebrew they are named Seraphim, that is, Burners, because when they bite a man, he burneth with ex∣treme heat and thirst: it may be also in respect of their colour, for some serpents are of a fiery colour: Nicander in Theriacis. Of the Hebrew Saraph, the Greekes by changing the order of letters, have borrowed the name Prester, which is a kinde of venemous serpent, called also Dipsas, and Causon; of which it is reported, that who so is stung there∣with, he hath such a vehement thirst, that he cannot be satisfied, but is tormented with it centinually, and though he drinke never so largely, yet is he presently as thirsty as before. And againe, that the bitings of these serpents were left of the most ancient (Physici∣ans) as altogether incurable, Dioscorid. lib. 6. cap. 38. & 40. They are said to be like unto Vipers, but their biting more hurtfull; for the heart of a man is in∣flamed with their biting, and his lips are parched and drie with thirst, as Nicander writeth of them. Sol. Iarchi saith, they are called Seraphim (burners) because they burned men with the venim of their teeth. The Prophet Esay mentioneth the flying fiery ser∣pent, in Esay 14. 29. and 30. 6. whereby it seemeth to be a kinde of serpent with wings. With these and other serpents, the wildernesse thorow which they went, did abound, as Moses sheweth in Deut. 8. 15. but God, who guided them tho∣row it, kept them from hurting his people, till now for their sinne, hee gave them power to bite and kill them: as he saith otherwhere, I will com∣mand the serpent, and he shall bite them, Amos 9. 3. Here also there was a remembrance of the first sinne that came into mankinde by the serpent, and the death that followed thereupon, Gen. 3. for as the venim of serpents killeth the bodie; so the ve∣nim of Satan, which is sinne, killeth both body and soule: and as the Serpent biting any one part, the venim and contagion spreadeth over all the bodie, and killeth the whole man: so the poyson of sinne, which entred by one man, hath infected and killed all the lump of mankind, Rom. 5. 15.—18. died] The judgements of God are both inevitable, and incurable of man, Ier. 8. 17. Amas 5. 19, 20. and 9. 1, 2, 3. Deut. 28. 27. And as no salve or medicine could heale the bodies of those that were bitten: so can no work of man cure the biting of that old Ser∣pent or sting of sinne, but the venome thereof ra∣geth and reigneth, tormenting the conscience vnto death, Rom. 5. 12, 14, 21. and 3. 20.

Vers. 7. We have sinned] The afflictions which [unspec 7] God layeth upon his people, are a meane (through his grace) to bring them to the sight and acknow∣ledgement of their sinnes, and seeking unto him, as it is said, When he slew them, then they sought him: and they returned, and enquired early after God, Psal. 78. 34. Yea the wicked are often forced hereby, to confesse and seeke helpe of God, as did Pharaoh. Exod. 9. 27, 28. that he take away] or, and let him take away the serpents; in Hebr. the serpent, put for the multitude of them; as in Exod. 8. 6. the frog, is for frogs; and in Exod. 8. 17. the louse, for li••e, and many the like. They desire the removing of the punishment, after repentance and confession of sinne; without which, plagues are not only conti∣nued, but increased, Levit. 26. 21, 23, 24, 28. How∣beit God did not presently take away the serpents, but gave a remedy for such as were bitten, vers. 8. 9. Moses prayed] As at other times, so still hee sheweth himselfe an example of mecknesse, un∣mindfulnesse of injuries, and readinesse to forgive the wrongs done unto him. Thus Samuel also did in like case, and said, Far be it that I should sinne a∣gainst the Lord, in ceasing to pray for you; but I will teach you the good & the right way, 1 Sam. 12. 19, 23.

Vers. 8. Make thee a fiery serpent] or, a burning [unspec 8] serpent, Hebr. Saraph, which the Greeke translateth a serpent: hereby is meant, a serpent of brasse, vers. 9. a similitude of one of those fiery serpents, a fi∣gure of Christ, as himselfe hath opened it, saying, As Moses lifted up the serpent in the wildernesse, even so must the Son of Man be lifted up, Ioh. 3. 14. For as this had the similitude of a serpent, but had no venome; so Christ had the similitude of a sinfull man, yet without sin, Heb. 4. 15. upon a pole] or, for a signe; the originall Nes signifieth an ensigne or banner lifted up on high, and is here by the Grecke and Chaldee translated a signe, meaning a pole or pertch, which is usually set up for a signe or signifi∣cation of some thing. And hereupon our Saviour useth the word of lifting up, or setting on high, in Joh. 3. 14. meaning of his crosse, upon which he was lif∣ted up at his death, or of the the preaching of him cru∣cified: as elsewhere he likewise saith, When ye have lifted up the Son of Man, Ioh. 8. 28. and againe when he signified What death he should die, he said, And I, if I be lifted up from the earth, will draw all men unto me, Ioh. 12. 32. So the setting of this Serpent on a pole or signe, was a figure unto them of Christ to be crucified, and preached unto the world for sal∣vation. when hee looketh upon it, shall live] or, then he shall see (or looke upon) it, and he shall live; so implying both a commandement and a promise. And this was the reason of the putting it upon a pole, that the people which were farre off, might presently see it, every man from his place. As the Serpent lifted up, was a figure of Christ; so the looking upon it signified faith in Christ; as it is written, At that day shall a man looke to his Ma∣ker, and his eyes shall have respect to the holy one of Israel, Esay 17. 7. And thus our Lord himselfe expoundeth it, As Moses lifted up the Serpent in the wildernesse, even so must the Sonne of Man be lifted up; that whosoever BELEEVETH in him should not perish, but have eternall life, Iohn 3. 14, 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus, Hee shall looke upon it and live, if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith, when they submitted their heart unto their Father which is in heaven, they were healed, otherwise they pe∣rished. shall live] that is, shall bee healed, and have his life and health continued; as in Esay 38. 21. he shall live, that is, shall recover, or be cu∣red. And by this recovery and continuance of na∣turall life, was figured life eternall to all that belee∣ved

in Christ▪ Iohn 8. 15. who is the root of Iesse, standing up for an ensigne of the people, whereunto then at 〈◊〉〈◊〉 should seeke, Esay 11. 10. And the worke of 〈◊〉〈◊〉 was hereby lively signified. As they that were bitte•• with these s••rpents, if they looked up∣on their sores, and not to the signe〈…〉〈…〉cted of God, they died: so they that are bitten with sinne, if they six their eyes ther••••, though with repe••••ance, and looke not unto Christ, doe despaire and die, Matth. 27. 3. 〈◊〉〈◊〉. As they, if they sought to Surgeons or Physitians, or used salves or medicines of their owne or others; perished: so whosoever seeketh to any but Christ, or endevoureth by his owne workes or sufferings to have life with God, [unspec] dieth in his sinnes, Ioh. 8. 24. Gal. 5. 4. As the bra∣sen serpent was an unlikely thing in humane rea∣son, to heale such deadly wounds: so Christ cruci∣fied, is unto the Iewer a stumbling-blocke, and unto the Greekes▪ foolishnesse; but unto them which are called both I wes and Greekes, Christ is the power of God, and the wisdome of God, 1 Cor. 1. 23, 24.

Vers. 9. a serpent of Brasse] which metall, be∣sides that is of a fiery colour, Ezek. 1. 7. Rev. 1. [unspec 9] 15. and so might resemble the colour of the ser∣pent•• 〈◊〉〈◊〉 is also strong and durable, and in that re∣spect might figure out the strength of Christ, who was inabled by the power of the God-head to en∣dure a••d overcome all 〈…〉〈…〉is tribulations, otherwise than any man could: whereupon Iob faith in his sorrows, Is my strength the strength of stones? or is my flesh of brasse? Ioh. 6. ••2. But unto the Prophet Christ shewed himselfe à man, whose appearance was like the appearance of brasse, Ezek. 40. 3. 〈…〉〈…〉, for a sign••, as in vers. 8. This was the worke of Mose••; whereupon it is said, As Moses lifted 〈◊〉〈◊〉 the Serpenti••g the wildernesse, Iohn 3. 14. and it signified how Moses Law was our Schoolma∣ster unto Christ, that we might be justified by faith, Gal. 3. 24. by his writings, Christ is lifted up as an ensigne unto all peoples for he wrote of Christ, Ioh. 5▪ 46▪ and by the rigour of his Law, which urgeth satisfaction for sinne, ••nd curseth all transgressours, Gl〈…〉〈…〉 was lifted up upon the crosse, God sending his owne Sonne in the likenesse of sinfull flesh▪ who by his sacrifice▪ for sinne, condemned sinne in the flesh, Gal. 3. 10.▪13. Rom. 8. 3. if a serpent] or, as the Greeke translateth, When a serpent bi•• a man; so that the serpents were not taken away from the peo∣ple, as they desired, in 〈…〉〈…〉s. 7. but continued still as a 〈◊〉〈◊〉, to n〈…〉〈…〉re the disobedient people: only God provideth a remedy to heale the repen∣tant and beleeving sinners. Wherefore also the bra∣zen serpent was not l•••••• standing in that place, but they carried it along thorow the wildernesse, even into the land of Canaan, where it continued many yeares, 2 King. 18. 4. Such is the worke of grace towards us 〈◊〉〈◊〉 this life, for neither are our sinnes ut∣terly taken from us in this life, but wee have for∣givenesse of them by the bloud of Christ, 1 Iohn 1. 7, 8, 9, 10. 〈◊〉〈◊〉. 3. 2. neither are our tentati∣ons and afflictions wholly removed, though wee be••••••ch the Lord therefore; but we receive grace from him, which is suffi〈…〉〈…〉 for us; and his strength is 〈◊〉〈◊〉 perfect in weaknesse, 〈◊〉〈◊〉 Cor. 12. 7, 8, 9. when hee beheld] or, and if he beheld (or looked un∣to:) the serpent of brasse, then he lived: where Ta••∣gum Ionathan addeth againe, ad directed his heart to the name of the word of the Lord, then he lived. And the Author of the booke of Wisdome, spea∣king of this serpent, (which hee calleth a signe of salvation) saith, Hee that turned himselfe towards it, was not saved by the thing that he saw, but by thee [O God] that art the Saviour; of all, Wisd. 16. 6, 7. This sheweth the truth of Gods promises and signes, that they give life to them that obey and beleeve in Christ: and when God promiseth to powre out the Spirit of grace upon his people, it is with these words, They shall looke upon 〈◊〉〈◊〉 whom they have pierced, Zach. 12. 10. Thus the iust shall live by his faith, Habak. 2. 4. and hee that heareth the word of Christ, and beleeveth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life, through Iesus Christ our Lod, Rom. 6. 23.

Vers. 10. Oboth] Of these places and journeyes, [unspec 10] see Numb. 33. where they are reckoned in or∣der; for here some are named, and other▪some o∣mitted.

Vers. 11. before Moab] before the Moabites [unspec 11] countrey. The posteritie of Moab and Ammon the sonnes of Lot, Gen. 19. 36.—38. had vanquished the Giants (called Emims and Zamzummims) which before dwelt in those parts, and succeeded them, and dwelt in their stead, Deut. 2. 10, 11, 20, 〈◊〉〈◊〉. Through the wildernesse, along by their coasts did Israel palse, but were forbidden to warre with them, or with the Edomites, Deut. 2. 9. 19▪ 5.

Vers. 12. The valley of Zared] or, the bourne [unspec 12] of Zared, or Zered: which word bourne (as also the Hebrew Nachal) is both a valley. and a river running thorow a valley: and so this Zared was a river or brooke also, over which Israel passed: See Deut. 2. 13.

Vers. 14. it is said] Hebr. it shall be said. The [unspec 14] time to come, noteth a continued or common say∣ing; so he speaketh as of a knowne speech. the booke] or, the narration, (the rehearsall) of the warres of Jehovah: what booke this was is uncer∣taine; whether some writing of Israel, not now ex∣tant; or, some writing of the Amorites, which con∣tained songs and triumphes of their King Sihons victories, out of which Moses may cite this testimo∣ny, as Paul sometime doth out of heathen Poets, Act. 17. 28. Tit. 1. 12. Vaheb] this is thought by some to be the name of the King of Moab, whom Sihon vanquished, vers. 26. by others, to be the name of a place or citie. The Greeke Interpre∣ters mistaking * 1.1Z. for †V. (which in Hebrew are one like another) reade it Zoob, and give this sense, Therefore it is said in the booke, The warre of the Lord hath set on fire (or burned) Zoob, and the brookes of Arnon. The Chaldee Paraphrast (whom others also follow) taketh it for no proper name, but expoundeth it thus: The warres that the Lord did at the red Sea, and the mightie workes at the brookes of Arnon. in a whirle-wind] o••,

〈◊◊〉〈◊◊〉 tempest; understand, the Lord (by the 〈◊〉〈◊〉 of Sihon against Moab) hath consumed 〈◊〉〈◊〉 i•• a whirle-wind, or with a tempest. So warres 〈◊〉〈◊〉 often set forth by the similitudes of fire, tempest, 〈◊〉〈◊〉 winds, and the like; as, I will kindle a fire 〈◊〉〈◊〉 th•• wall of Rabah, and it shall devoure the pa∣〈…〉〈…〉 thereof with shouting in the day of battell, with 〈…〉〈…〉pest in the day of the whirle-wind, A∣•••••• 〈◊〉〈◊〉 14▪ and, Thou shalt be visited of the Lord of h••sts with thunder, &c. with whirle-wind and te••pest, and the flame of devouring fire, Esay 29. 6. and againe, The Lord will come with fire, and with his chariots like a whirle-wind, Esay 66. 15. So in Na••um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it, The war of the Lord hath set Zoob on fire. Some take the Hebrew Suphah (which usually signifieth whirle-wind or storme) to be here the name of a place, the same that is cal∣led Suph in Deut. 1. 1. which also is the name of the redsea, as is noted on Exod. 10. 19. so the Chal∣dee interpreteth it, the red sea. and the brookes] or, the bournes of Arnon, to wit, the Lord hath consumed; or (as in vers. 28.) the flame hath consumed the bournes of Arnon. It may also be ex∣pounded, The Lord warred with Vaheb in a whirle-wind, and with the brookes of Arnon. Moses inten∣deth by this testimony to shew how the Israelites had right to this countrey: for it being sometimes Moabs land, with whom Israel might not meddle, Deut. 2. 9. the Lord had before Israels comming, ••••••rred up the spirit of Sihon King of the Amorites, to sight against the King of Moab, and to take this p••rt of his country from him, as is after mentioned, Num. 21. 28, 29. Then Israel comming, and being commanded of God to warre against the Amorites, Deut. 2. 24. tooke it againe out of Sihons hand, and so became lawfull possessour of this land by con∣quest. This right Iephthah defended for Israel, when after many yeares the Ammonites (brethren [unspec] 〈◊〉〈◊〉 〈…〉〈…〉ab) required these lands to be restored again: see the story in Judg. 11. 12, 13.—27. For the Moa∣••••••e•• and Ammonites were neighbours; and Chaz∣〈…〉〈…〉eth on Numb. 21. 23. that as Sihon had ta∣ken the land of Moab on the South-side, from Iordan 〈◊〉〈◊〉 the river Arnon; so he had taken on the North∣sid•• 〈◊〉〈◊〉 land of the sons of Ammon unto Jabok: and for th•••• 〈◊〉〈◊〉 it was lawfull for Israel (to possesse it:) 〈◊◊〉〈◊◊〉 is that which our Doctors have said, Moab 〈◊〉〈◊〉 A••••mon were purified by Sihon.

Vers. 15. And the streame] or, the shedding, [unspec 15] the 〈…〉〈…〉usion of the brookes. This verse seemeth to be a continuance of the former testimony, out of the 〈◊〉〈◊〉 of the warres of Jehovah; to shew the limits 〈◊〉〈◊〉 ••ounds of this country which Sihon had won, 〈◊◊〉〈◊◊〉 it was distinguished from Moabs land. 〈◊〉〈◊〉.] a citie of Moab, vers. 28. called in Greeke Er. leaneth upon the border] that is, as the Greeke explaineth it, lieth by, or is adjoyned to the ••••••ders of Moab.

Vers. 16. From thence to Beer] or, to the Well; [unspec] ••or 〈◊〉〈◊〉 Beer signifieth; and the Greeke translateth it, front thence the Well (or pit.) Some understand here, from thence they journeyed to Beer: the Chaldee Paraphrast expoundeth it, from thence was given unto them the Well. Of this Beer there is no menti∣on among the journeyes of the people in Num. 33. I will give them water] The Greeke addeth water to drinke. The Lord, who before had suffe∣red the people to thirst, and gave them water when they murmured against him, Exod. 17. Numb. 20. doth now of his grace give them a Well of water, when they murmured not, to teach them to depend upon him by faith, for they that seeke the Lord, shall not want any good thing, Psal. 34. 10. Wherefore the people were to be assembled, that all might be∣hold the goodnesse of God, and sing his praise. And this water of the Well had also a like spirituall sig∣nification as the waters of the Rocke; for as the Rocke was Christ, 1 Cor. 10. 4. so the Well figured him, who is the fountaine of the gardens, the Well of living waters, Song 4. 15. and the waters signified the Spirit, which they that beleeve on him shall re∣ceive, Iohn 7. 38, 39. Esay 44. 3. of which water, whosoever drinketh, shall never thirst, but the water that Christ shall give him, shall be in him a well of water springing up into everlasting life, Iohn 4. 14. This grace he promised of old to his people, say∣ing, The poore and needie seeke water, and there is none; their tongue faileth for thirst: I Iehovah will heare them, I the God of Israel will not forsake them. I will open rivers in high places, and foun∣taines in the midst of the valleyes; I will make the wildernesse a poole of water, and the dry land springs of water, &c. That they may see, and know, and consider, and understand together, that the hand of Iehovah hath done this, and the Holy one of Israel hath created it, Esay 41. 17, 18, 20. And againe, A fountaine shall come forth of the house of the LORD, and shall water the valley of Shittim, ••oel 3. 18.

Vers. 17. Then sang Israel] Singing here was in [unspec 17] them a signe of mi••th and joy, as in Iam. 5. 13. and of beleefe in God, and thankfulnesse, as in Psal. 106. 12. and signified the spirituall joy which the faithfull have in Christ: concerning which it is prophesied, With joy shall yee draw water out of the wells of salvation. And in that day shall yee say, Praise Iehovah, call upon his name, declare his doings among the people, &c. Esay 12. 3, 4. Spring up] or, Ascend O Well. Answer ye to it] that is, sing (or shout) ye to it, or sing ye of it. The word An∣swer, here meaneth to sing one after another, as when they sung at the red sea, Mary answered them, that is, sung after the men, Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another, as they plaied on instruments, and sung the victory. So in Psal. 147. 7. Answer yee (that is, Sing yee) to Iehovah with confession. And the order of the words may be thus, Answer (or Song) ye unto it, Spring up O Well. A like phrase is in Esay 27. 2. A vineyard of red wine, answer ye unto her; or, Answer (that is, Sing) ye unto her, A vineyard of red wine. For the Scrip∣ture it selfe often changeth the order of words and sentences; as, I will put my lawes into their minde, and write them on their heart, Hebr. 8. 10. or, put them into their heart, and write them on their mind, Hebr. 10. 16. So in Esay 〈…〉〈…〉1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. 〈◊〉〈◊〉 39▪ with Mar. 12. 8. & many the like. See the notes on

Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them: and if they sung it at the first, when they assembled to diggeit, it shewed also their faith in the promise of God, who had said, he would give them water; and so they speake unto the Well (as Moses was bidden speake to the Rocke, Numb. 20. 8.) that it should ascend or spring up, according to the word of the Lord. This Targum Ionathan explaineth it, Ascend ô Well, ascend ô Well, did they sing unto it, and it ascended. Or if they sang it after; it is a memoriall and celebration of Gods goodnesse and faithful∣nesse, as he had spoken unto them: Ascend ô Well, that is, Come up into our heart or memory; answer (or sing) ye of it, that it may never be forgotten. And ascending or comming up, is often used in this sense, as in Ier. 3. 16. neither shall it ascend (or come up) on the heart, neither shall they remember it: and in Ier. 51. 50. Remember the Lord a far off, & let Ierusalem ascend upon your heart, that is, come into your mind.

Vers. 18. The Well, the Princes digged it] or, O [unspec 18] Well, which the Princes digged, which the Nobles of the people delved: where digged and delved are two words of the same meaning, as in the Hebrew Caphar and Carah. The Princes and Nobles of Is∣rael digging this Well, and the memory thereof thus celebrated by the song of Israel, setteth forth the glory of this gracious gift of God unto his peo∣ple, and figured the labours and industry of the governours of the Church, to bring forth the wa∣ters of the Spirit, by the preaching of the word, and opening of the Scriptures, 2 Chron. 17. 7, 8, 9. Gal. 3. 2. 1 Tim. 5. 17, 18. Hebr. 13. 7, 17. 1 Pet. 1. 10, 11, 12. So in ages following this Well was renowmed, being called Beer Elim, that is, the Well of the Mightie ones, Esay 15. 8. with the Law-giver] or, by the Law-giver, that is, together with him, and by his direction, as in vers. 16. un∣derstanding by the Law-giver, Moses, as in Deut. 33. 21. or God himselfe, as in Esa. 33. 22. the LORD is our Law-giver. And the Law-giver in Israel was a figure of Christ, Gen. 49. 10. Iam. 4. 12. The Chaldee taketh one here to be used for many, and translateth it the Scribes, as Ezra the Priest is called a Scribe of the words of the commandements of the Lord, and of his statutes to Israel, Ezr. 7. 11. with their staves] a staffe or rod in the hand of governors, was a signe of their power and authority from God; wherefore the Scripture useth these words for such significati∣on, Numb. 17. 2, 3, &c. Psal. 23. 4. and 110. 2. Ier. 48. 17. 1 Cor. 4. 21. So the Greeke translateth this here; when they ruled over them. The Hebrewes have feigned many things of this Well, of the springing and running of it from place to place, and of the mysteries of it concerning Israel: but our Saviour is the best Expositor, who hath taught us to apply the brasen Serpent fore-spoken of, to himselfe and his dying for the people, Iob. 3. 14. and this Well of water (which was the next token of grace to Israel in the wildernesse) to the waters of the Spirit, which is a Well springing up to eternall life, in such as beleeve in him, Iohn 4. 10.—14. and 7. 37, 38, 39. Also the Hebrewes themselves doe thus far testifie in Midrash Koheleth, on Eccles. 1. 9. As the first Redeemer (Moses) brought downe Man∣na, Exod. 16. so the last Redeemer (Christ) shall doe Psal. 72. 16. And as the first Redeemer caused a W•••• to spring up; so the last Redeemer shall cause waters to spring up; as it is said, And a fountaine shall come forth of the house of the LORD, and shall water the valley of Shittim, Ioel 3. 18. to Mattanah] which is by interpretation a Gift, and is likely to be the name of a place (as the Greeke version also confirmeth) though neither it, nor those that here sollow, are rehearsed by these names in Numb. 33. where all their journeyes are told: neither is it here expressed by Moses, that they journeyed to these places; but such words may well be understood. Chazkuni (on this Scripture) saith, this is added to that before (in vers. 13.) They camped on the other side of Arnon, which is in the wildernesse, &c. and from that other side which is in the wildernesse, which (in Numb. 33. 46.) is Almon Diblathaim, they came to Mattanah, called in Numb. 33. 47. the Mounts of Abarim before Nebo, the name of a place on the North side of the river Arnon, in the beginning of the land of Sihon; and it is called Mattanah (a Gift) because there began the gift of the land unto Is∣rael, (Deut. 2. 24. 31.) But afterward hee sheweth another interpretation, that from the wildernesse, a place of drought, water was given them for a gift: and so the Chaldee interpreteth it, from the wil∣dernesse it was given unto them: and Targum Io∣nathan, from the wildernesse it was given them for a gift.

Vers. 19. to Nahaliel] by interpretation, the [unspec 19] valley (or bourne) of God: the Greeke calleth it Naadiel. Chazkuni saith, this is that which in Numb. 33. 48. is called the plaines of Moab. to Bamoth] by interpretation High-places: that is called Beth Iesimoth (saith Chazkuni) in Numb. 33. 49.

Vers. 20. in the field] that is, in the countrey of [unspec 20] Moab. This valley, as Chazkuni saith, is called in Numb. 33. 49. Abel Shittim, in the plaines of Moab. the head of Pisgah] by head, may be under∣stood the top of the mount Pisgah, or the beginning of the same: the Greeke translateth it from the top. Chazkuni expoundeth it thus, That Samab (or High place) which is in the field of Moab, is the head of Pisgah (or of the Hill) that looketh toward Iesbi∣mon, which is a great wildernesse. and it looketh] that is, the Hill Pisgah looketh; and so the Greeke version referreth it thereto. And Sol. Iarchi saith, That Pisagh looketh toward the place named Ieshi∣mon, which signifieth a wildernesse, because it is deso∣late. Ieshimon] in Greeke, the Wildernesse, and so the word is used for a wildernesse, in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere. All these places are by the Chaldee paraphrast referred to the Well aforesaid, thus; And from (the place) where it was given unto them, it descended with them to the valleyes, and from the valleyes it ascended with them to the High places, and from the High places to the valley that is in the field of Moab, &c. So Tar∣gum Ionathan to the like effect, and others.

Vers. 21. Israel sent Messengers] in Greeke, Moses [unspec] sent Messengers: which seemeth to be taken from

D〈…〉〈…〉 2. 26. where Moses saith, I sent messengers. F〈…〉〈…〉ie is very frequent, when things are done by a multitude, where one is chiefe, that the action is ascribed either to the multitude, or to him that is 〈◊〉〈◊〉 indifferently: as, They made peace with 〈◊〉〈◊〉, and served him, 1 Chron. 19. 19. or, They 〈◊〉〈◊〉 peace with Israel, and served them, as ano∣ther Prophet recordeth it, 2 Sam. 10. 19. So Ie∣〈…〉〈…〉, he brought forth the Kings sonne, and he put the 〈◊〉〈◊〉 upon him, 2 King. 11. 12. or, They brought forth the Kings sonne, and they put upon him the crowne, 2 Chron. 23. 11. and, they offered burnt∣offerings, 1 Chron. 16. 1. or, David offered burnt∣offerings, 2 Sam. 6. 17. and many the like. The oc∣casion of this message now sent by Israel, was the commandement of God, who willed them to goe 〈◊〉〈◊〉 against Sihon, and to possesse his land, Deut. 2. 24, 25. S••hon] or Sichon; in Greeke, Seon King of the Amorites, his chiefe citie was Hesbon, Deut. 2. 26. saying] the Greeke version addeth (from Deut. 2. 26.) with peaceable words, saying.

Vers. 22. Let me passe] in Greeke, Let us passe: [unspec] which phrases are often used indifferently, when they are spoken of a multitude: and so the Scrip∣ture serreth this downe both wayes, Let me passe, as here, and in Deut. 2. 27. and Let us passe, Iudg. 11. 19. thorow thy land] that so I may come into the land of Canaan, unto my place, Iudg. 11. 19. Deut. 2. 29. we will not turne] in Deut. 2. 27. I will not turne, speaking of the multitude as of one man. into field, or into vineyard] to the right hand, or to the left Deut. 2. 27. See Num. 20. 17. of the well] in Greeke of thy well, meaning of any of his wells, for nought; but they would buy their water of him for money, Deut. 2. 28. the Kings way] the high way, common for all, which in Deut. 2. 27. is set downe thus, by the way, by the way. See also Num. 20. 17.

Vers. 23. would not grant] Hebr. granted (or [unspec 23] gave) not: that is, would not give or suffer: as where it is said, David removed not the Arke, 1 Chro. 13. 13. another Prophet openeth it thus, David would not 〈◊〉〈◊〉 the Arke, 2 Sum. 6. 10. And so Moses ex∣plaines this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉〈◊〉 let us passe thorow him. The cause why he would ••ot, was feare & distrust, as it is written, But Si〈…〉〈…〉 〈◊〉〈◊〉 not Israel to passe thorow his coast, Iudg. 11. 〈◊〉〈◊〉 ••ut chiefly it was of the Lord, who purpo∣sed to destroy the Amorites, as Moses saith, For fe∣hovah thy God hardned his spirit, and made his heart strong, that he might give him into thine hand, Deut. 〈◊〉〈◊〉, Iahaz] or Iahats, in Greeke, Fassa; in La∣〈…〉〈…〉, Iasa; the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21, 34.

Vers. 24. Israel smote him] for, Iehovah the God [unspec 24] of Is••ael delivered Sihon and all his people into Israels had, Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God, in Ps. 135. 10, 11. and 136. 17, 18, 19. And in Amos 2. 9. God saith, I destroyed the Amorite before thē, whose height was like the height of the Cedars, and he was strong as the O〈…〉〈…〉: yet I destroyed his fruit from above, & his roots from beneath. was strong] by reason that it was ••enced with Iabbok which was a river, & by moun∣tines and cities on them, Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok, so that Sihon tooke them not from them: and as for Israel, they might not warre ••gainst the Ammo∣nites, Deut. 2. 19.

Vers. 25. tooke all these cities] utterly destroying [unspec 25] men, women, and children of every citie, but the cattell and spoile of the cities they tooke also, Deut. 2. 34, 35. the daughters] that is, as the Chaldee explaineth it, the townes or villages there∣of: for the chiefe-cities are counted as mothers, the villages about them as daughters, thorowout the Scriptures, Ezek. 16. 44, 45, 46, 48, 53. There∣fore as here it is said, Hesbon and her daughters; so elsewhere wee reade, Hesbon and all her cities, Ios. 13. 17. And that which is called a citie, and a mother in Israel, 2 Sam. 20. 19. is in the Greeke interpreted, a citie and a mother citie (Metropolis) in Israel. These daughters Moses calleth unwalled cities, Deut. 3. 5.

Vers. 27. that speake in proverbs] or, that [unspec 27] speake parables; in Greeke, Aenigmatists they that speake riddles: such in Israel were the prophets, that used to speake by parables, as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words, to the reproach of persons that are brought downe from high estate to misery; as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak. 2. 6. and so it is meant in this place. The Hebrewes Tanchuma, and Sol. Iarchi, expound these that spake in pro∣verbs, to be Balaam and Beor his father, (as wee reade that Balaam tooke up his parable against A∣malek and others, when he prophesied their destru∣ction, Numb. 24. 20.—23.) Iarchi saith, that Sihon was not able to subdue them, and he went and hired Balaam to curse them; and hereupon Balak said un∣to him (in Numb. 22. 6.) I know that he whom thou blessest is blessed, &c. But this is an uncertainry, and it may be also understood of the Israelites, that they used these parables in rehearsing the workes and warres of the Lord. Come into Hesbon] or, into Cheshbon; in Greeke, Esebon. Chazkuni ex∣poundeth it, Come to dwell in Hesbon, for now it shall be established, after that Sihon hath the domi∣nion of it: for so long as it was in the hand of the King of Moab, they were afraid to dwell within it, because the King was weake. Let the citie of Si∣hon] in Greeke thus, that the citie of Seon may be built: by which it appeareth, that this proverb was first takē up after that Sihon had won Hesbon out of Moabs hand. prepared] or, firmely establi∣shed; meaning, more than in former times it had beene; or, as Iarchi saith, prepared in Sihons name, for to be his citie.

Vers. 28. a fire] by fire and flame, warres that [unspec 28] consume are usually meant, as in Esay 47. 14. Dan. 11. 33. Amos 1. 7, 10, 12, 14. and 2. 2, 5. Hobad. 1. 18. Psal. 78. 63. So this is spoken of Sihons wars a∣gainst the Moabites. The Chaldee expoundeth it, A strong east wind like fire, and warriers like a flame: and the Ierusalemy Targum thus; A people strong, and burning like fire, and warriers like a flame of fire. from the citie of Sihon] from the citie which now is Sihons, as Chazkuni explaineth it. These parables are after by Ieremy applied against the

Moabites, They that fled stood under the shadow of Hesbon, because of the force (of the enemy:) but a fire is gone out of Mesbon, and a flame from the midst of Sihon, [that is, of the citie of Sihon] and hath con∣sumed the corner of Moab, &c. Ier. 48. 45. con∣sumed Ar] or, eaten up (devoured) Ar of Moah. The Chaldee explaineth it, hath killed the people of Lechajath of Moab. And this seemeth to be right, that the people was destroyed, and not the citie or countrey. For Ar (which the Chaldee calleth Le∣chajath) remained still the possession of the Moa∣bites, Deut. 2. 9, 18, 29. Esay 15. 1. In stead of this, Ieremy saith, the corner of Moab, Ier. 48. 45. Ar is the name of that countrey in the Hebrew tongue; and in Syriak it is called Lecajath, saith Sol. Iarchi on Numb. 21. the Lords] or, the Masters (patrons) of the high places of Arnon. These the Chaldee expoundeth Chemarims (or Priests) which served in the Gods house (or temple) of the high place of Arnon: the Greeke translateth it, the pillars of Arnon. The Prophet calleth them, the crowne of the head, (that is, the chiefe or prin∣cipall) of the sonnes of tumult, Ier. 48. 45. high places] where they used to serve their God, as ap∣peareth also by the Prophet, saying, 〈◊〉〈◊〉 will cause to cease in Moab, saith Iehovah, him that offereth in the high place, and him that burneth incense to his God, Ier. 48. 35. So Targum Ierusalemy expoun∣deth this place of Moses thus; Killed the Priests that sacrificed before their Idols in Arnon.

Vers. 29. Woe to the Moab] in Chaldee, Woe to [unspec 29] you Moabites. It is a continuance of the parable taken up against them. people of Chemosh] in Greeke, of Chamos; which the Chaldee explaineth, people that serve Chemosh. So in Ier. 48. 46. Woe to thee Moab, the people of Chemosh is perished. This Chemosh was the god of the Moabites, 1 King. 1. 33. and as it seemeth also of the Ammonites, Iudg. 11. 24. for their service of which Idoll, they are called the people of Chemosh, as the Israelites are usually cal∣led the people of Iehovah. he hath given] that is, Chemosh hath given, or suffered his sonnes that escaped the sword, to be taken captives. Thus Mo∣abs idolatrie is here upbraided as the cause of their ruine: and so Ieremie after saith of them, Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence, Ier. 48. 13. And againe, Chemosh shall goe forth into captivity, with his Priests and his Princes together, Ier. 48. 7. Likewise another Prophet saith, When it is seene that Moab is weary on his high place, he sh••••d come to his sanctuary to pray, but he shall not prevaile, Esay 16. 12. And though Chemosh was an Idoll, and so nothing in the world, as the Apostle saith, 1 Cor. 8 4. and therefore could not doe evill, neither was it in him to doe good, Ier. 10. 5. yet thus it is spoken of him, he hath given according to the speech and opi∣nion of the idolaters; as Iephthah also said to the King of Ammon, Wilt not thou possesse that which Chemosh thy god giveth thee to possesse? Iudg. 11. 24. But indeed the God of Israel was hee that brought this judgement upon the Moabites for their idola∣trie, Ier. 48. 12, 13.

Vers. 30. their lampe is perished] their light is [unspec 30] lost, that is, as the Greeke translateth it, their seed is perished; by seed, meaning such as should inherit the kingdome; and so the Chaldee paraphrast ex∣plaineth it, the kingdome is ceased from Heshbon: and Targum Ierusalemy giveth the same expositi∣on, the kingdome is ceased from Hesbon, and ruler from Dibon. The like metaphor is elsewhere used; as, And unto his some will I give one tribe, that Da∣vid my servant may have a lampe alway before me in Ierusalem, that is, a seed, or son to reigne in Ierusa∣lem, 1 King. 11. 36. So in 1 King 15. 4. for Da∣vids sake, did the Lord his God give him a lampe in Ierusalem, to set up his sonne after him; where the lampe is expounded his sonne. Thus the Hebrewes here also expound it; their lampe is perished, that is, saith Iarchi, their kingdome is perished. And Chaz∣kunithus; the citie Hesbon hath lost her heire, from over all the land unto Dibon, so that no heire of Moab shall inherit it any more: a Lampe meaneth an heire, as in 1 King. 11. 36. To this sense the old Latine version saith, Their yoke is perished from Hesebon: for a yoke often signifieth dominion, as in Ier. 27. 8, 11. and 28. 2, 14. A lampe signifieth a kingdome, and a yoke, and dominion, saith Sol. Iarchi. It may also be translated, And we have shot at them: so it agreeth with that which followeth, and wee have laid them waste; and they are the words of Sinon and his favourites, triumphing for their conquest over Moab. Dibon] one of the high places and cities in Moabs countrey, Esay 15. 2. Ierem. 48. 18, 22. The Chaldee expoundeth it, the do∣minion is departed from Dibon. which reacheth unto Me••eba] the Chaldee saith, which is ad∣joyned unto Medeba, that was another citie in Moabs land, Esay 12. 2. The word which, (in He∣brew asher) is noted extraordinarily in the He∣brew, with prickes over it, for some hidden mea∣ning. Baal-hatturim saith of it thus; R (in asher) is pricked, and there remaineth (that letter being ta∣ken away) ash (that is, fire,) because it was burnt with fire, and the R of it is taken away. The Greeke version favoureth this, for it translateth, yet they kindled fire upon Moab.

Vers. 31. the land of the Amorite] in Greeke, all [unspec 31] the cities of the Amorites. This countrey, which be∣fore had been the Moabites, was conquered by the Amorites, and so became their land; and was ta∣ken from them by Israel, and inhabited, as is after shewed in Numb. 32. 33, 34, &c.

Vers. 32. Iazer] a citie also that had beene [unspec 32] sometime the Moabites, Ier. 48. 32. but ••ow the Amorites; the land about it was goodly pasture ground, and was after given to the tribe of Ga••, Numb. 32. 1, 3, 34, 35. daughters] that is, the townes or villages, as the Greeke and Chaldee ex∣plaine it: see vers. 25.

Vers. 33. the way of Bashan] that is, as the [unspec 33] Greeke translateth, the way which (leadeth) unto Basan. This Basan (which the Chaldee calleth Matnan) was a goodly soile, the pastures nouri∣shed strong and fat cattell, whereto the Scripture hath often reference, as in Deut. 32. 14. A〈…〉〈…〉s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og] another King of the Amorites, a Giant of great statute: See

Deut. 3. where this historie is repeated and inlar∣ged.

Vers. 35. they possessed] or, they inherited his ••and. These countries God gave unto Israel, as the [unspec 35] first-fruits of their inheritance, after their wearisome travels and troubles in the wildernesse; by which they were to be encouraged against the residue of their enemies beyond the river; as Moses after∣ward saith, Thine eyes have seene all that Iehovah your God hath done unto these two Kings; so will Ieho∣vah doe unto all the kingdomes whither thou passest: ye shall not feare them; for Iehovah your God he will fight for you. And Iehovah will doe unto them as hee did to Sihon and to Og, Kings of the Amorites, and to the land of them whom he destroyed, Deut. 3. 21, 22. and 31. 4. For which also they were to be thankfull unto God, and sing his praises, as David after teacheth them, saying, Confesse ye to Iehovah, for he is good, for his mercy endureth for ever. To him which smote great kings, for his mercy endureth for ever. And slew famous kings, for his mercy endureth for ever. Sihon king of the Amorites, for his mercie endureth for ever. And Og the king of Bashan, for his mercie endureth for ever. And gave their land for an heritage, for his mercie endureth for ever. Even an heritage unto Israel his servant, for his mercie endu∣reth for ever, Psal. 136. 1. 17.—22.

Notes

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