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. IX.

1 The Passeover is commanded againe to bee kept in the first moneth, 5 and so it was. 6 Vpon occasion of some that were uncleane, and could not keepe it, a second Passeover is allowed in the second moneth, for them that were before uncleane or 〈◊〉〈◊〉, 13 but not for others. 15 The cloud that covered•••••• Tabernacle, guideth the removings and incamp〈…〉〈…〉 the Israelites.

ANd Iehovah spake unto Moses in the Wildernesse of Sinai, in the second yeare after they were gone out from the land of Egypt, in the first moneth, saving;

And let the sonnes of Israel do the Passe∣over [unspec 2] [unspec 3] in his appointed season. In the four∣teenth day in this moneth, betweene the 〈◊〉〈◊〉 Evenings, yee shall doe it in his appointed season: according to all the statutes of it, and according to all the judgements of it 〈◊〉〈◊〉 shall doe it. And Moses spake unto the sonnes of Israel to doe the Passeover. And they did the Passeover in the first moneth, in the fourteenth day of the moneth, betweene the two evenings, in the Wildernesse of Si∣nai: according to all that Iehovah comman∣ded Moses, so did the sonnes of Israel.

And there were men who were uncleane by the soule of a man, that they could not 〈◊〉〈◊〉 the Passeover in that day: and they ca•••• neere before Moses, and before Aaron 〈◊〉〈◊〉 that day. And those men said unto him: Wee are uncleane by the soule of a man, wherefore are we kept backe, that wee 〈◊〉〈◊〉 not offer the oblation of Iehovah in his ap∣pointed season, among the sonnes of Isra••••.

And Moses said unto them, Stand still and I will heare what Iehovah will command [unspec 8] concerning you.

And Iehovah spake unto Moses, saying; Speake unto the sonnes of Israel, saying; Any [unspec 9] [unspec 10] man when he shall be uncleane by a soule, or be in a journey a farre off of you, or of your generations; yet he shall doe the Passeover unto Iehovah. In the second moneth, in the fourteenth day, betweene the two evenings, [unspec 11] they shall doe it: with unleavened cakes and bitter herbs shall they eat it. They shall not let ought remaine of it untill the morning; [unspec 12] and they shall not breake a bone thereof: ac∣cording to every statute of the Passeover they shall do it. But the man that is cleane, and is not in a journey, and forbeareth to doo [unspec 13] the Passeover; even that soule shall be cut off from his peoples: because he offered not the oblation of Iehovah in his appointed sea∣son, that man shall beare his sinne. And if [unspec 14] a stranger shall so journe with you, and will doe the Passeover unto Iehovah, according to the statute of the Passeover, and accor∣ding to the judgement thereof, so shall he doe: ye shall have one statute, both for the stranger, and for the home-borne of the land.

And in the day, that the Tabernacle was [unspec 15] reared up, the cloud covered the Tabernacle, even the Tent of the Testimony: and in the evening there was upon the Tabernacle, as the appearance of fire, untill the morning. So it was continually, the cloud covered it: [unspec 16] [unspec 17] and the appearance of fire by night. And when the cloud was taken up from off the Tent; then after that, the sonnes of Israel journeyed: and in the place where the cloud abode, there encamped the sonnes of Israel.

At the mouth of Iehovah the sonnes of Is∣rael [unspec 18] journeyed; and at the mouth of Iehovah they encamped: all the dayes that the cloud abode upon the Tabernacle, they encamped.

And when the cloud tarried long upon the [unspec 19] Tabernacle, many dayes; then the sonnes of Israel kept the charge of Iehovah, and jour∣nied not. And it was when the cloud was a [unspec 20] few dayes upon the Tabernacle, according to the mouth of Iehovah they encamped; and according to the mouth of Iehovah they journeyed. And it was when the [unspec 21] cloud was from evening untill morning, and the cloud was taken up in the morning, then they journeyed, either by day or by night, when the cloud was taken up, then they journeyed. Or two dayes or a mo∣neth, [unspec 22] or a yeare of dayes, when the cloud tar∣ried long upon the Tabernacle, abiding up∣on it; the sonnes of Israel encamped and journeyed not: but when it was taken up they iourneyed. At the mouth of Iehovah [unspec 23] they encamped; and at the mouth of Ieho∣vah they journeyed; they kept the charge of Iehovah, at the mouth of Iehovah, by the hand of Moses.

Annotations.

IN the first moneth] This Commandement to [unspec 1] keepe the Passeover, was in time before the num∣bring and ordering of the tribes, mentioned in the former part of this booke: for that was com∣manded in the first day of the second moneth, Num. 1. 1, 2. Whereupon the Hebrewes (as Sol. Iarchi here) doe observe, that there is no order of former and latter in the Law; but things done after, are sometimes ser before. The reason why it is menti∣oned here, is because of the second Passeover kept the 14 day of the second moneth, verse 11. which was after the foresaid master, after the dedication of the Altar, & ordination of the Levites. And the cause why God commanded them to keepe the Passeover in the Wildernesse, was for that by the first institution they were bound to keepe it, when they were come into the land of Canaan, Exod. 12. 25. and therefore without speciall warrant, they would not have kept it in the desert: neither kept they any mo•• but this, till they came into the land Ios. 5.

Verse 3. doc the Passeover] that is, keepe, offer, or [unspec 2] sacrifice the Passeover, called in Hebrew Pesach, in Greeke Pascha; so named because the Lord when he smote all the first-borne in the houses of the E∣gyptians, passed over the houses of the Israelites (whose doore-posts were sprinkled with the lambs blood) and slew not their first-borne. Hereupon the Lord appointed a yearely feast in remem∣brance thereof, which should continue till Christ came, who is our Passeover (or Paschal Lambe) sacrificed for us, in whom we keepe the feast in spirit and truth, 1 Cor. 5. 7, 8. See the annotations on Exod. 12. in his appointed season] every four∣teenth day of the first moneth, as verse 3. which the Greeke here calleth the houre thereof; and in verse 3. the season thereof; and the Hebrewes explaine it, though it be on the Sabbath. So all the feasts in Israel were to be kept at the times appointed of God, Levit. 23. 4 &c. Therefore Ie∣roboam keeping the feast of Tabernacles in the eighth moneth, which God had appointed in the seventh, Levit. 23. 34. it is said to be the moneth which he had devised of his owne heart, 1 Kings 12. 32. 33.

Verse 3. betweene the two evenings] that is, in [unspec 3] the afternoone; Sol. Iarchi (on Exod. 12.) saith, from the sixt houre (which is at mid-day) and up∣ward, it is called betweene the two evenings, for that

the Sunne declineth towards his going downe, &c. be∣tweene the evening of the day, and the evening of the night: the evening of the day is in the beginning of the seventh houre, and the evening of the night, is when the night beginneth. See the notes on Exod. 12. 6. where the houres of killing the Passeover are ob∣served. It figured the time of Christs comming, in these last dayes, Heb. 〈◊〉〈◊〉. 1, 2. as towards the eve∣ning of the world, and the houre of his death, which was the ninth houre, that is, three a clocke in the afternoone, Matth. 27. 46-50. all the sta∣tutes] that is, all the rites and ordinances prescri∣bed, which the Greeke translateth the Law thereof: So in Exod. 12. 43. where it is shewed who were to eat the Passeover. the judgements] this the Hebrewes referre to the unleavened cakes which were to be eaten with it, and seven dayes after; al∣so to the putting away of Leaven, &c. Exod. 12. 8. 15, &c. But here are to be accepted the speciall rites which belonged onely to the first Passeover in E∣gypt, as the sprinkling of their posts with blood, the eating of it standing, &c. of which see the an∣notations on Exod. 12. 6, 7, 11.

Verse 4. to doe] that is, to keepe (or offer) the [unspec 4] Passeover, as verse 2. This was for the sanctifica∣tion of the whole Church in their persons; as the Priests and Levites were before sanctified to their ministeries.

Verse 6. by the soule] the soule is here put for [unspec 6] the body; and that dead, as often other-where; see Levit. 19. 28. and Num. 5. 2. sometime the Scrip∣ture explaineth it, calling it a dead soule, Num. 6. 6. The Chaldee, Greeke, and Latine, keepe the He∣brew phrase. They that were uncleane by the dead, were uncleane seven dayes, Num. 19. 11. and such might not come into the Lords Sanctuarie, Num. 5. 2. nor eat of the holy things, Levit. 7. 20. Hereupon they came to Moses and Aaron, to in∣quire what they should doe: for unto them the Law touching the uncleane was commanded, Lev. 11. 1.

Verse 7. wherefore are we kept backe] the Greek explaineth it, shall we be kept backe (or deprived?) [unspec 7] A religious demaund how they could performe their dutie unto God, being in their legall polluti∣on. the oblation of Iehovah] the Passeover is so called, as being commanded by the Lord, and kept unto his honour; and it is called a sacrifice, Exod. 12. 27. The Greeke translateth it, a gift unto the Lord. So Korban, an Oblation, is by the Holy Ghost interpreted, a gift, Mar. 7. 11.

Verse 8. Stand still] or, Stay: which the Chal∣dee [unspec 8] explaineth, Tarry till I heare. A religious an∣swere, signifying that he might doe nothing with∣out word from the Lord: so Christ spake not, nei∣ther did any thing of himselfe; but spake things as his father taught him, Ioh. 7. 16, 17. and 8. 28. From this, and other the like examples of Moses, Ionathan in his Chaldee paraphrase on this place, saith, That the Iudges of the Sanhedrin (or courts) should not be ashamed to aske concerning the judge∣ment which is to hard for them; for Moses who was the Master of Israel, had need to say, I have not heard.

Verse 10. Any man] Hebr. Man man; that is, [unspec 10] whosoever; and by man understand the woman also. Ionathan expoundeth it, yong man or old man. when he shall] or, though he be uncleane. by a soule] the Greeke and Chaldee adde the soule of a man, meaning a dead man, as verse 6. and so Iona∣than explaineth it, by pollution of a man which is dead. This one kind of uncleannesse, seemeth to be named for all other that continued any number of dayes, so the Hebrewes understand it. Who is the uncleane that is put off to the second Passeover▪ Who-soever may not eat the Passeover in the fifteenth night of (the first moneth) Nisan, because of his unclean∣nesse: as men or women that have running issues (Le∣vit. 15.) the menstruous and women in childbed, and men that lye with the menstruous. But who so ••••••∣cheth a dead beast, or creeping thing, or the like, in the fourteenth day; he is to wash, and they kill (the Passe∣over) for him after he is washed; and in the evening when his sunne is set, he eateth the Passeover. [The reason hereof is, that such uncleannesse by the Law, continued but till the evening; so that having washed himselfe, he was cleane at even, and might eat, Levit. 11. 24, 25.] He that is uncleane by a dead man, and his seventh day [which is the day of his cleansing, Num. 19. 11, 12.] beginneth to be on the fourteenth day (of the first moneth;) though hee wash and be sprinkled (with the purifying water, Num. 19. 19.) so that he is fit to eat the holy things at evening; yet they kill not (the Passeover) for him, but he is put off to the second Passeover, Num. 9. 6—11. we have beene taught by tradition that it was their seventh day (who then came unto Moses and Aaron:) and hereupon they asked if (the Passeo∣ver) should be killed for them, and they should eat at evening: and it was told them that they should not kill for them. But hereby is meant, when he is defiled with such uncleannesse, as a Nazirite is to shave him-selfe for it (Num. 6. 9.) for if he be defiled with other uncleannesse by the dead, such as the Nazarite shav〈…〉〈…〉 not himselfe for; then they kill for him in his seve〈…〉〈…〉 day, after that he is washed and sprinkled, and when his Sunne is set, he eateth the Passeover. They 〈◊〉〈◊〉 for the menstruous in her seventh day, because 〈◊◊〉〈◊◊〉 not washed till the eighth night, and so she is ••ot f••t 〈◊〉〈◊〉 eat the holy things, untill the ninth night. Who so searcheth in a well to find a dead bodie, they kill net (the Passeover) for him, lest he find the dead there in the well, and so be uncleane at the killing time. If they have killed for him, and hee find not the dead there, then he may eat it at evening, &c. Mai〈…〉〈…〉 my in Korban Pesach, chap. 6. sect. 1 &c. a j••urney] or, a way farre off. The Hebrew of this word farre off, hath extraordinary pricks over it, for speciall consideration. Hereby the Lord might signifie that we Gentiles which were uncleane, even dea•• in trespasses and sinnes, and farre off, Ephes. 2. 1. 13. should be made nigh by the bloud of Christ, and 〈◊〉〈◊〉 partakers of him the second Passeover, who now 〈◊〉〈◊〉 sacrificed for us, 1 Cor. 5. 7. But touching this legall ordinance, the Hebrewes say, What is this j〈…〉〈…〉 farre off? Fifteene miles without the wal••s of Ie∣rusalem, [and so by proportion fifteene miles from the campe of Israel.] Who so is 〈◊◊〉〈◊◊〉

Ierusalem, on the 14 day (of the first moneth) when the Sunne riseth, 15 miles or moe; loe this is a jour∣ney farre off: if lesse than this, he is not in a journey farre off, for he may be come to Ierusalem by after mid-day, though he goe on foot easily, Maim. in Kor∣ban Pesach, ch. 5. s. 8, 9. your generations] that is, your posterity hereafter: so this was not a temporary Law, but perpetuall.

Verse 11. In the second moneth] of this second [unspec 11] Passeover the Hebrewes say; It is a commande∣ment by it selfe, and therefore to be done even on the Sabbath: for the second is no recompence for the first, but is a feast by it selfe; therefore they are guilty of cutting off for the breach of it. Maim. in Korban Pesach, chap. 5. sect. 1. betweene the two evenings] in Greeke, towards evening; see v. 3. unleavened cakes] which figured sinceritie and truth, 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith, There is no prohibition of Leaven, save with it when it is eaten. But hee might have leavened bread with him in the house. Otherwise than at the first Passeover, Exod. 12. 15. 19. which therefore nee∣deth further inquiry. bitter herbs] He∣brew, bitternesses: the Latine version counted Hieroms, expoundeth it wilde lettices; which are sad to be bitter in taste: Dioscorid. lib. 2. chap. 166. though it is not to be restrained to that herbe one∣ly; see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon, which are herbs of bitter taste, as wilde cichorie and endive. These were to the Iewes a remembrance of their bitter life in Egypt, Exod. 1. 14. and so a figure of the bitternesse of Christs afflictions, whereof we that beleeve, are made partakers by the fellowship of his sufferings, be∣ing male conformable unto his death, Phil. 3. 10.

Ver•• 12. till the morning] if any were left till then, it vas to be burnt; see Exod. 12. 10. with the [unspec 12] annotations. not breake a bone] this was ful∣filled in Christ himselfe, as Ioh. 19. 33. 36. See Ex∣od. 12. 46. The Hebrew Doctors say, that for brea∣king abo••e a man was to be beaten. But he is not guilty save for breaking a bone, whereupon some flesh is, or vherein is some marrow. For breaking any other bone 〈◊〉〈◊〉 is not guilty. But if there be any flesh upon it, though he breake the bone in any other place than where he flesh is, hee is guiltie; although that place of the 〈◊〉〈◊〉 where he breaketh it be bare without flesh. Also••e that breaketh it after another hath broken it, is 〈◊〉〈◊〉 be beaten. Maimony in Korban Pesach, chap. 10. sect. 1. 3, 4. every statute of the Passe-over] i•• Greeke, the Law of the Pascha. This see∣meth robe meant of the first Passeover, the Law whereo〈…〉〈…〉s given in Exod. 12. Howbeit here, the Hebre〈…〉〈…〉s have their exceptions and differences; but 〈◊〉〈◊〉 warrantable, I leave to be considered. What d〈…〉〈…〉fereth (say they) the second Passeover from the first▪ At the first there is a prohibition that no lea∣〈…〉〈…〉 〈◊〉〈◊〉 〈…〉〈…〉ene or found (in their houses,) neither may it be 〈◊〉〈◊〉 with leaven (in them:) neither may they 〈◊◊〉〈◊◊〉 of it out of the company: and they must use the Pr••se (or hymne) in the 〈…〉〈…〉ng of it: and doe bring 〈◊〉〈◊〉 it the Ch〈…〉〈…〉ah (or F••ast-offering spo∣ken of in Deut. 1 〈◊〉〈◊〉.) And it ••ay be kept in un∣〈…〉〈…〉 〈◊〉〈◊〉 most part of the Church be uncleane by the dead. But the second Passeover, may have leavened and unleavened bread with it in the house: and they are not bound to use the hymne in the ea∣ting of it: and they may carry it out of the house where it is eaten: neither bring they the Chagigah with it: neither may it be kept in uncleannesse. But both of them put away the Sabbath (that is, are to be kept even on the Sabbath day,) and the praise (or Hymne) is to be used in the doing of them, and they must be eaten rosted in one house, with unleavened cakes and bitter herbs: and they must not leave ought of them (till the morning) nor breake a bone of them. And why is not the second (Passeover) equall to the first in all things seeing it is sad (in Num. 9. 12.) ac∣cording to every statute of the Passeover they shall doe it. Because there are expressedin it some of the statutes of the Passeover: to teach that it is not equall to the first, save in the things that are expressed cōcerning it: & they are the cōmandemen••s concerning the body (or substance) of it: & they are the statutes of the Passeo∣ver. For this is a generall rule, that their dispersion in Egypt, their taking of the Paschal lamb on the tenth day, and the cha••ge to strike the blood with a bunch of hyssope on the u••per doore-post, & on the two side-posts, and to eat it in••aste: they were not things to be obser∣ved in the genrations following, but in the Passeover of Egypt on••l. Maim. in Korban Pesach, ch. 10. s. 15. Touching t••e eating of the Passeover by the un∣cleane (fore••entioned,) thus they say of it, & of o∣ther the lik••: All the offerings of the Congregation, their time is set, (Lev. 23.) therefore they all doe put away the Sa••bath and uncleannesse by the dead. And every oblati••n of them which is offred in uncleannesse, is no•• eaten: but they burne on the altar such things therof as are to be burned theron; & the residue which sho〈…〉〈…〉d be eaten, are burnt as other holy things that are de〈…〉〈…〉ed, (Levit. 7. 19.) How doth it put away un∣c〈…〉〈…〉nnesse? If the time of that oblation be come, and th•• most part of the Church that offer it be unclean by t••e dead: or if the Church be clean, & the Priests that s••••uld offer it be unclean by the dead: or, if the peop••e a••d Priests be cleane, and the ministring vessels be un∣••l••ane by the dead: loe then it is performed in unclean∣ne; & the uncleane and the cleane are impl••yed ther∣〈…〉〈…〉 ••ogether, and come all of them into the ••••urt (of the S••nctuary.) But they that are unclea••e by other un∣〈…〉〈…〉annes, as by running issues, &c. or ••y creeping things, or dead beasts, & the like; they a••e not imployed ther∣about, neither come they into 〈◊〉〈◊〉 court; although it be performed in uncleannes. A•••• if they transgresse & do it, or come into the court, t••ey are guilty of cutting off for comming in; and of ••ath for serving: for nothing is put off but unclean〈…〉〈…〉s by the dead (man) onely, &c. Vncleannesse by a 〈…〉〈…〉ad man, is put away concerning the Congregation as it is written in Num. 9. 6. And there were men ••ho w••re unclean by the soule of a mā: we have beene ••ught by word of mouth that they are particular me which are put off to the second Passeo∣ver, if they 〈…〉〈…〉nclean. But if the congregation be un∣cleane by 〈◊〉〈◊〉 dead, they are not put away, but the un∣cleannes 〈◊〉〈◊〉 put away, & they do the Passeover with un∣cleannes▪ And the same law is for every oblation, which hath 〈◊〉〈◊〉 time appointed therefore with the Passeover, that 〈◊〉〈◊〉 putteth away uncleannesse. And loe the thing

is expressed in the Scriptures, for it is said (in 2 Chrō. 30. 17.) For there were many in the Church that were not sanctified; therefore the Levites (had the charge) of the killing of the Passeovers, for every one that was not cleane, to sanctifie (them) unto the LORD. For a multitude of the people, many of Ephraim and Manasses, Issachar, and Zabulon, had not cleansed themselves. And what is that which is said (in 1 Chron. 30. 18.) yet they did eat the Passe∣over otherwise than it was written? Because they made an intercalation of that yeere (that is, added a moneth) because of uncleannesse, as it is said (in 2 Chron. 30. 2.) And the King consulted, and his Princes, and all the congregation in Ierusalem, to keepe the Passeover in the second moneth; for they could not keepe it at that time, because the Priests had not sanctified themselves sufficiently. And else-where I have shewed that they are to make no inter∣calation of the yeere at all, because of uncleannesse. There was also an other thing in that yeere, that King Ezekias made intercalation of the yeere, in the 30. day of Adar (or February) which s••ould have beene the beginning of the moneth Nisan for March) and he made that moneth Adar the second: but the wise men agreed not unto him, for they are to make no in∣tercalation in that day, as I have shewed in the trea∣tise of sanctifying the New Moone. And for these things which he did, not according to he custome, it is said, they did eat the passeover othrwise than it is written. And he besought mercy forhimselfe and for the wise men that consented to his d••ags, as it is said (in 2 Chron. 30. 18, 19.) The god LORD pardon every one, that prepareth his he••rt, &c. and it is said (invers. 20.) and the LORD hearkned to Ezekias, and healed the people, that their offering was acceptable, Maim. in Biath hammikdash, 〈◊〉〈◊〉. 4. sect. 10. &c. The same man, in Korban Pes••••h, ch. 7. writeth thus: Many that are uncleane by the dead at the first Passeover, if they be the lesser part of the Church, they are put off to the second Pase∣ever, as other uncleane persons: but if the most of the Church be uncleane by the dead; or if the Pries••s, or the ministring vessels be uncleane by pollution of the dead, they are not put off, but doe all of them ofer the Passeo••er in uncleannesse, the uncleane with the cleane. As 〈◊〉〈◊〉 is said, And there were men that were uncleane, &c. ••um. 9. 6. particular persons are ••ut off, and not the co••gregation; and this thing is for uncleannesse by a de••d (man) onely. If the Church be halfe of them clea••, and halfe uncleane by the dead, they all keepe it 〈◊〉〈◊〉 ••he first (moneth) and the cleane keepe it by themselv〈…〉〈…〉 in cleannesse, and the un∣cleane keepe it by themselves 〈◊〉〈◊〉 uncleannesse, and d••e eat it in uncleannesse. And if ••••ey that be uncleane by the dead, be moe than the clea••••, though but one, they all keepe it in uncleannesse, &c. If the most part of the Church have running issues, 〈◊〉〈◊〉 lepers, &c. and the lesser part be defiled by the dead those that are uncleane by the dead, keepe it not in th•• first (moneth) because they are the lesser part; neith〈…〉〈…〉 keepe they the second (Passeover,) for no Partic••lar persons ••eepe the second, save in the time when he most of the Church have kept the first. If the mo〈…〉〈…〉 part of the Church be uncleane by the dead, and 〈◊〉〈◊〉 lesser part have running issues, or the like; the uncleane 〈◊〉〈◊〉 the dead keepe the first (Passeover;) and those 〈◊〉〈◊〉 have running issues or the like, keepe neither the 〈◊〉〈◊〉 nor the second; for there is no keeping of the 〈◊〉〈◊〉 Passeover, save when the first is brought in cleanne〈…〉〈…〉 if the first be kept in uncleannesse, there is no 〈◊〉〈◊〉 Passeover: If a third part of the Church be clea〈…〉〈…〉, and a third part have running issues, or the like, and a third part be uncleane by the dead; those that are un∣cleane by the dead, keepe neither the first Passeover nor the second: not the first, because they are 〈◊〉〈◊〉 lesser part in respect of the cleane with those that have issues; nor the second, because the lesser part 〈◊〉〈◊〉 the first Passeover. How doe they estimate the Passe∣over, to know whether the most of the Church be un∣cleane or cleane? They estimate it not by all that 〈◊〉〈◊〉 for it may be that twenty are reckoned for one Pascha∣lambe; and they send it by the hand of one to kill it 〈◊〉〈◊〉 thē: But they estimate it by all that come to the 〈◊〉〈◊〉 (of the Sanctuary;) and whiles they are yet without, before the first company cōmeth in, they estimate thē.

Verse 13. not in a journey] the Greeke explai∣neth [unspec] it, in a far journey, as v. 10. Here other 〈◊〉〈◊〉 necessarie and inevitable hindrances are likew〈…〉〈…〉 implied, by reason whereof they could not ke••p•• the first Passeover, but might the second, or were discharged of both, without sinne or danger▪ 〈◊〉〈◊〉 the Hebrew Doctors note, if a man be for〈…〉〈…〉 〈…〉〈…〉∣ted, or if he have ignorantly erred, and not o••••r••d in the first (moneth,) then he is to bring the Pa〈…〉〈…〉er in the 14. day of the second moneth. Who s•• hath ignorantly erred, or hath beene violently hind••ed, so that he offred not in the first moneth; if he p〈…〉〈…〉∣tuously neglect to offer in the second, he is gu〈…〉〈…〉 o•• cut∣ting off: but if he ignorantly erred, or was 〈◊〉〈◊〉 hindred in the second also, he is free. If he 〈◊〉〈◊〉 〈…〉〈…〉∣tuously neglected to offer in the first, then 〈◊◊〉〈◊◊〉 in the second: and if he offer not in the second, 〈◊〉〈◊〉 he faileth of ignorance, he is guilty of c〈…〉〈…〉ng 〈◊〉〈◊〉 because he offred not the Lords offering in the app〈…〉〈…〉∣ted time, and neglected presumptuously, Ma〈…〉〈…〉 Korban Pesach, ch. 5. sect. 1, 2. Now for in〈…〉〈…〉nces, they give these; If a man in a journey betravel∣ling towards the Sanctuarie, and reacheth not 〈…〉〈…〉∣ther, because he is hindred by the beasts w••ich 〈◊〉〈◊〉 driveth: or being (come) to Ierusalem, is 〈◊〉〈◊〉 feet, that he cannot come to the court (of the Sanctu∣ary) till the time of the offring be past, this is 〈◊〉〈◊〉 (or a constrained let.) Ibidem ch. 5. sect. 9. F〈…〉〈…〉e men that have the skins of their Paschall lamb mixed together, and there is found a war•• [w••ich is a signe of uncleannesse] in the skin of one 〈◊〉〈◊〉 them; all those lambs are to be caried out to th place o•• burning; and if they were mixed bef••re their bloud was sprinkled on the Altar, themen 〈◊〉〈◊〉 bound to keepe the second Passeover: b〈…〉〈…〉 〈◊◊〉〈◊◊〉 were mixed after the sprinkling, they ar•• d••••charge•• from keeping th•• second Passeover, Ibidem 〈◊〉〈◊〉 3. 〈◊〉〈◊〉 9. If the owners of a Paschall lambe be defild, 〈◊〉〈◊〉 that the lambe is killed for them; the blo〈…〉〈…〉 there∣of may not be Sp〈…〉〈…〉nkled on the Altar, an•• if it be sprinkled it is ••ot acceptable, therefore they are bound to keepe the second Passeover, Ibidem 〈◊〉〈◊〉 4. sect. 2. A proselye that joyneth 〈◊〉〈◊〉 (to 〈◊〉〈◊〉

Church) betweene the first Passeover and the second; likewise a child that is come to full age betweene the two Passeovers [that is, to the age of 13. yeeres, at what time he is Bar mitsva••, a son of the comman∣dement, that is, bound to keepe all the Law, as his father was, and so bound to eat the Passeover;] they are bound to keepe the second Passeover, Ibidem ch. 5. sect. 7. and sundry the like. and forbeareth] or ceaseth, in Greeke, faileth; meaning wittingly and presumptuously, as appeareth by Num. 15. 30. that soule] which the Chaldee explaineth, that man: and so Moses speaketh in Lev. 17. 4. 9. cut off] in Greeke destroyed. The Hebrewes understand it of death by the hand of God, when the sin is secret and unpunishable by man: see the notes on Gen. 17. 14. And it may be meant of soule or body, or both. Cutting off, is sometimes of the soule, and sometimes of the body. Of the body, when he dieth in the middest of his daies; as if hee die at fiftie yeeres of age, that is death by cutting off, &c. R. Menachem on Gen. 17. The same man there further sheweth, that the state of a man may be such, that though he be cut off in his body from this life, yet he goeth not downe to Gehenna (or Hell) but hath his portion in the garden of Eden (or kingdome of Heaven:) but there is some man guilty of cutting off, whose iniquities are so ma∣ny, that he is cut off from the lite of the garden of Eden; of whom it is written, that soule shall he cut off from my presence, Levit. 22. 3. and, I will even destroy that soule, Levit. 23: 30: and these wicked ones are not cut off in their body, but wax old in this world, as it is said, There is a wicked man that prolongeth (his life) in his wickednesse, Ec∣cles. 7. 15. from his peoples] in Greeke, from his people: by peoples meaning the tribes of Israel, called the peoples of Israel, in Act. 4. 27. So Moses elsewhere explaineth it, saying, hee shall be cut off from Israel, Exod. 12. 15. Num. 19. 13. and, from the congregati••n, Num. 19. 20. and, from the congregation of Israel, Exod. 12. 19. and, from among his people, Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne] that is, the punishment due for his sin: so in Lev. 22. 9. Num. 18. 32.

Verse 14. sojourne with you] this the Greeke [unspec] explaineth, if a proselyte come unto y••u in your la••d. Of strangers to be admitted to the Passeover, see in the annotations on Exod. 12. 48, 49.

Vers. 15. was reared up] or, that he (Moses) [unspec 15] reared up the Tabernacle; which was the first day of the first moneth, in the second yeere, after they were come out of Egypt, Exod. 40. 1. 17. the cloud] a signe of Gods favour and pre∣sence, possessing and protecting the Tabernacle, and dwelling amongst h••s people in Christ: see Exod. 33. 10, 11. and 40. 34. and the annotations there. Also Num. 14. 14. Ez••k. 10. 3, 4. even the Tent of the Testimonie] or, 〈◊〉〈◊〉 the Tent, which the Greeke translateth, and the house of the Testimonie; meaning the most holy place, in which was the Arke with the Tables of the Testimonie (or Law) in it; over which place the cloud speci∣aily was to cover the same. The Hebrew word which usually signifieth to, or f••r, is by the Greeke translated and, as here, so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered, as in Esai. 11. 9. and so in this place. Sol. Iarchi expoundeth it thus; the Tabernacle which was made to be a Tent for the Tables of the Te∣stimonie. as the appearance] or, the very ap∣pearance of fire: in Exod. 40. 38. it is said, and fire was on it by night. The same cloud, was dark∣nesse by day, and fire by night, as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle; as it is said, The LORD will cre∣ate upon every dwelling place of mount Sion, and upon her assemblies, a cloud and smoake by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence, Esai. 4. 5. And in Psal. 105. 39. He spred a cloud, for a covering; and fire, to give light in th•• night. So Christ, by the Scrip∣tures of the holy Prophets and Apostles (which are a cloud of witnesses, Heb. 12. 1.) and by his Spi∣rit, is a shadow in the day time from the heat, and for a place of refuge, Esai. 4. 6. as it is written, Thou (Lord) hast beene a refuge from the storme, a sha∣dow from the heat, Esai. 5. 4. and the Propheticall word, is a light that shineth in a darke place, 2 Pet. 1. 19. See the annotations on Exod. 13. 21.

Vers. 16. cloud covered it] to wit, by day, as is [unspec 16] expressed in Exod. 40. ••8. and to be understood here, therefore the Greeke version also addeth by day; and so doth the Chaldee called Ionathans. The continuance of this signe (notwithstanding the peoples unworthinesse) is remembred by Ne∣hemiah thus; Yet thou in thy manifold mercies, for∣sook••st them not in the wildernesse: the pillar of the cloud departed not from them by day to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should 〈◊〉〈◊〉 N••hem. 9. 19.

Vers. 17. was taken up from off the Te••t] or, [unspec 17] from upon (or over) the Tent; which the Greeke translateth, went up from the Tent. journeyed] or, removed, set forward. encamped] or pitched, rested. Thus God in Christ, was the cause and be∣ginning of all rest and motion, and the director of his Church, in the way that they should goe. Therefore Moses sanctified both their journeyings and their restings by prayer unto God, Num. 10. 35 36. According to this ancient signe, Christ is said to come with clouds, Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud, and his feet as pil∣lars of fire, Rev. 10. 1. for the salvation of his peo∣ple, and destruction of their enemies. The same grace is set forth by the similitude of a sheep••erd, leading his flocke in and out, whom they follow, Ps••l 8••. 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉〈◊〉, and their pastures are in all high 〈◊〉〈◊〉; they 〈◊〉〈◊〉 not, nor 〈◊〉〈◊〉, neither doth the he〈…〉〈…〉 〈◊〉〈◊〉 s〈…〉〈…〉 them; for he that hath mercy on 〈◊◊〉〈◊◊〉 them, &c. Esai. 40. 9, 10. Rev. 7. 16. Wherefore the Church desireth to be told, where he s••••d••th his flocke, and where he maketh them to rest at noone, Song 1. 7. And that which the Church saith of Christ, His l••ft hand 〈◊〉〈◊〉 under min•• head, and his right hand doth embrac•• me, ••ong 〈◊◊〉〈◊◊〉

the Chaldee paraphrast (on that place) applieth to this cloud and the effects thereof.

Verse 18. At the mouth] that is, as the Greeke [unspec 18] translateth it, By the commandement; or, as the Chaldee saith, At the word of the Lord: for this signe from heaven, the removing and resting of the cloud, was to them as the mouth or word of God. For God speaketh by his signes, which are therefore called, the words of his signes, Psal. 105. 27. And it signified, that whatsoever we doe, in word or deed, we should doe all in the name of the Lord Iesus, Coloss. 3. 17.

Vers. 19. taried long] or, prolonged the time: [unspec 19] here the spaces of time, shorter or longer, betweene the journyings of the people, are also shewed to be by the Lords cloud: that so, not onely the works, but the times and seasons might appeare to be in Gods hand & power, Act. 1. 7. kept the charge] or, the watch: Hebr. observed the observation: of which phrase see Levit. 8. 35. The Chaldee here translateth the charge (or observation) of the word of the LORD. They kept watch and ward night and day, to see when the cloud should arise; or, they kept the charge (in the meane while) of ser∣ving the Lord, whiles the Sanctuarie was erected. So after, in v. 23.

Vers. 20. a few daies] Hebr. daies of number: [unspec 20] that is, daies easily numbred, meaning a few: see this phrase in Gen. 34. 30.

Vers. 22. a yeere of daies] that is, a whole [unspec 22] yeere: see the notes on Lev. 25. 29. and Gen. 4. 3.

Vers. 23. the mouth] that is, as the Chaldee [unspec 23] saith, the word; in Greeke the commandement: and that the Lord signified his will sometimes by word, and not by signe onely of the clouds removing, ap∣peareth by Deut. 1. 6, 7. and 2. 3, 4. by the hand] that is, by the ministerie of Moses, who both go∣verned the people under God, and used praier at their journeying and encamping, Num. 10. 35, 36. Compare Psal. 77. 21. Esai. 63. 12.